English
English version: This mind is where all mysteries and numerous spirits universally gather, the king of all dharmas, the ultimate destination of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and Five Natures (Sravaka nature, Pratyekabuddha nature, Bodhisattva nature, Indeterminate nature, Absence of nature), and the mother of a thousand sages. It is unique, supremely noble, and unparalleled. It is the source of the Great Path, the true essence of the Dharma. Believing in it means that bodhisattvas of the three times study together with you, for they are studying this mind. Buddhas of the three times jointly realize it, for they are realizing this mind. The entire Tripitaka (Great Canon) explains and reveals it, for it reveals this mind. All sentient beings are deluded and confused, for they are deluded about this mind. All practitioners begin to awaken, for they are awakening to this mind. All patriarchs transmit it from generation to generation, for they are transmitting this mind. Monks and practitioners throughout the world seek it through meditation and inquiry, for they are inquiring into this mind. Understanding this mind means that everything is clear and manifest; being deluded about this mind means that everywhere is inverted and every thought is foolish and wild. This essence is the Buddha-nature inherent in all sentient beings, the root source from which all worlds arise. Therefore, the World-Honored One (Buddha) remained silent for a long time on Vulture Peak (Grdhrakuta, a mountain where the Buddha often taught), Subhuti (a disciple of the Buddha) forgot words beneath a rock, Bodhidharma (the first patriarch of Zen) faced the wall at Shaoshi Mountain, and the layman Vimalakirti (Vimalakirti, a famous lay bodhisattva) remained silent in Vaishali, all revealing the wondrous essence of this mind. Therefore, those who newly enter the gate of Zen must first recognize this mind's essence. The Wondrous Function of the True Mind Someone asked: 'The wondrous essence is already known, what is meant by the wondrous function?' The answer is: The ancients said, 'The wind moves, the mind shakes the trees; the clouds arise, the nature stirs up dust. If you understand today's affairs, you will be deluded about your original self.' This is the arising of function from the wondrous essence. The wondrous essence of the true mind is originally unmoving, tranquil, true, and constant. On the true essence, the wondrous function manifests, allowing one to attain wonder while flowing with the mundane. Therefore, the ancestral teacher's verse says, 'The mind follows the myriad realms and turns, the turning place is truly profound. Following the flow, recognize the nature, there is neither joy nor sorrow.' Therefore, in all times of action and conduct, going east and west, eating and wearing clothes, picking up a spoon and playing with chopsticks, looking left and right, all are manifestations of the wondrous function of the true mind. Ordinary people are deluded and confused, only thinking of wearing clothes when wearing clothes, and only thinking of eating when eating, all affairs merely following appearances. Therefore, they are unaware in daily use and do not know what is right before their eyes. If one is a person who recognizes their nature, they are never deluded in their actions and conduct. Therefore, the ancestral teacher said, 'In the womb it is called spirit, in the world it is called person, in the eye it is seeing, in the ear it is hearing, in the nose it is smelling.' --------------------------------------------------------------------------------
Chinese
香。在口谈论。在手执捉。在足运奔。遍现俱该法界。收摄在一微尘。知之者为是佛性。不识者唤作精魂。所以道吾舞笏。石巩拈弓。秘魔擎杈。俱胝竖指。忻州打地。云岩师子。莫不发明这着大用。若于日用不迷。自然纵横无碍也。 真心体用一异 或曰。真心体用未审是一是异耶。曰约相则非一。约性则非异。故此体用非一非异。何以知然。试为论之。妙体不动绝诸对待离一切相。非达性契证者。莫测其理也。妙用随缘应诸万类。妄立虚相似有形状。约此有相无相故非一也。又用从体发用不离体。体能发用体不离用。约此不相离理故非异也。如水以湿为体。体无动故。波以动为相。因风起故。水性波相动与不动故非一也。然波外无水水外无波。湿性是一故非异也。类上体用一异可知矣。 真心在迷 或曰。真心体用人人具有。何为圣凡不同耶。曰真心圣凡本同。凡夫妄心认物。失自净性为此所隔。所以真心不得现前。但如暗中树影地下流泉。有而不识耳。故经云。善男子。譬如清净摩尼宝珠映于五色随方各现。诸愚痴者见彼摩尼实有五色。善男子。圆觉净性现于身心随类各应。彼愚痴者说净圆觉实有如是身心。自性亦复如是。肇论云。乾坤之内宇宙之间。中有一宝秘在形山。此乃真心在 现代汉语译本 香：用口谈论，用手执持，用足奔走，普遍显现并包含整个法界，收摄于一粒微尘之中。认识到它的人，就说是佛性（Buddha-nature）；不认识它的人，就称作精魂（vital spirit）。所以道吾（Daowu）舞笏，石巩（Shigong）拈弓，秘魔（Mimo）擎杈，俱胝（Juzhi）竖指，忻州（Xinzhou）打地，云岩（Yunyan）师子，无不发明这大用。若在日常运用中不迷惑，自然纵横无碍。 真心体用一异 或问：真心（true mind）的体（essence）和用（function）究竟是一还是异？答：从现象上说，不是一；从本质上说，不是异。所以这体和用非一非异。为什么这么说呢？试着论述一下。妙体（wonderful essence）不动，断绝一切对待，远离一切现象，不是通达本性、契合证悟的人，无法测度它的道理。妙用（wonderful function）随顺因缘，应和各种事物，虚妄地建立相似的形状。从这有相和无相来说，所以不是一。而且，用从体发出，用不离体；体能发出用，体不离用。从这不相离的道理来说，所以不是异。比如水以湿为体，体没有动；波以动为相，因为风而起。水性（water's nature）和波相（wave's appearance），动与不动，所以不是一。然而波外没有水，水外没有波，湿性（wetness）是一样的，所以不是异。类似以上，体和用的一异就可以理解了。 真心在迷 或问：真心体用人人具有，为什么圣人和凡人不同呢？答：真心在圣人和凡人那里本来相同，凡夫的妄心（deluded mind）执着于外物，丧失了自身的清净本性，被这些外物所隔断，所以真心不能显现。就像黑暗中的树影，地下的泉水，有却不认识罢了。所以经中说：‘善男子，譬如清净的摩尼宝珠（Mani jewel），映照五色，随着方向各自显现。那些愚痴的人，看见那摩尼宝珠，就以为它真的有五种颜色。善男子，圆觉清净的本性（perfectly enlightened pure nature）显现在身心中，随着类别各自应和。那些愚痴的人，就说清净圆觉真的有这样的身心。’自性也是这样。肇论（Zhaolun）说：‘乾坤之内，宇宙之间，中有一宝，秘在形山。’这说的就是真心在
English
English version Fragrance: It is discussed with the mouth, grasped with the hand, and run with the feet. It universally manifests and encompasses the entire Dharma realm, yet is contained within a single mote of dust. Those who recognize it call it Buddha-nature; those who do not recognize it call it vital spirit. Therefore, Daowu danced with a tablet, Shigong drew a bow, Mimo held a trident, Juzhi raised a finger, Xinzhou struck the ground, and Yunyan roared like a lion—all of them revealed this great function. If one is not deluded in daily life, one will naturally be unhindered in all directions. The Oneness and Difference of the Essence and Function of the True Mind Someone asked: Are the essence (體, *ti*) and function (用, *yong*) of the true mind (真心, *zhenxin*) ultimately one or different? The answer is: From the perspective of phenomena, they are not one; from the perspective of essence, they are not different. Therefore, the essence and function are neither one nor different. How do we know this? Let's try to discuss it. The wonderful essence (妙體, *miaoti*) is unmoving, cuts off all duality, and is apart from all phenomena. Those who have not penetrated the nature and attained realization cannot fathom its principle. The wonderful function (妙用, *miaoyong*) accords with conditions and responds to all kinds of things, falsely establishing illusory appearances that seem to have form. From the perspective of these forms and formlessness, they are not one. Moreover, function arises from essence, and function does not depart from essence; essence can give rise to function, and essence does not depart from function. From the perspective of this principle of non-separation, they are not different. For example, water takes wetness as its essence, and the essence is without movement; waves take movement as their appearance, arising because of the wind. The nature of water and the appearance of waves, movement and non-movement, are therefore not one. However, there is no water outside of waves, and no waves outside of water; the nature of wetness is the same, so they are not different. Similar to the above, the oneness and difference of essence and function can be understood. The True Mind in Delusion Someone asked: Everyone possesses the essence and function of the true mind, so why are sages and ordinary people different? The answer is: The true mind is originally the same in sages and ordinary people. Ordinary people's deluded mind (妄心, *wangxin*) clings to external objects, losing their own pure nature, and is thus obstructed by these objects. Therefore, the true mind cannot manifest. It is like the shadow of a tree in the dark, or a spring of water underground—it exists, but is not recognized. Therefore, the sutra says: 'Good son, it is like a clear and pure Mani jewel (摩尼寶珠, *Mani baozhu*), reflecting five colors, each appearing according to its direction. Those foolish people see the Mani jewel and think that it truly has five colors. Good son, the perfectly enlightened pure nature (圓覺淨性, *yuanjue jingxing*) manifests in body and mind, responding to each category accordingly. Those foolish people say that perfectly enlightened purity truly has such a body and mind.' The self-nature is also like this. The Zhaolun (肇論) says: 'Within heaven and earth, in the universe, there is a treasure hidden in the mountain of form.' This refers to the true mind in --------------------------------------------------------------------------------
Chinese
缠也。又慈恩云。法身本有诸佛共同。凡夫由妄覆有而不觉。烦恼缠裹得如来藏名。裴公云。终日圆觉而未尝圆觉者凡夫也。故知真心虽在尘劳不为尘劳所染。如白玉投泥其色不改也。 真心息妄 或曰。真心在妄则是凡夫。如何得出妄成圣耶。曰古云。妄心无处即菩提。生死涅槃本平等。经云。彼之众生幻身灭故幻心亦灭。幻心灭故幻尘亦灭。幻尘灭故幻灭亦灭。幻灭灭故非幻不灭。譬如磨镜垢尽明现。永嘉亦云。心是根法是尘。两种犹如镜上痕。痕垢尽时光始现。心法双忘性即真。此乃出妄而成真也或曰。庄生云。心者其热燋火。其寒凝冰。其疾俯仰之间。再抚四海之外。其居也渊而静。其动也悬而天者。其惟人心乎。此庄生先说凡夫心不可治伏如此也。未审宗门以何法治妄心也。曰以无心法治妄心也。或曰。人若无心便同草木。无心之说请施方便。曰今云无心。非无心体名无心也。但心中无物名曰无心。如言空瓶。瓶中无物名曰空瓶。非瓶体无名空瓶也。故祖师云。汝但于心无事于事无心。自然虚而灵寂而妙。是此心旨也。据此则以无妄心非无真心妙用也。从来诸师说。做无心功夫类各不同。今总大义略明十种。一曰觉察。谓做功夫时。平常绝念堤防念起。一念才生便与觉破。妄念破觉后念不生。 现代汉语译本：缠，慈恩（人名，具体指慈恩大师窥基）说：‘法身（Dharmakāya，佛的三身之一，指佛所证的真如法性）本来就存在，诸佛都是一样的。凡夫因为虚妄的念头覆盖了本有的法身，所以不能觉悟。烦恼缠绕包裹着如来藏（Tathāgatagarbha，一切众生皆具有的佛性），所以叫做缠。’ 裴休（唐朝宰相，著名佛教居士）说：‘整天都在圆觉（perfect enlightenment），却从未真正圆觉的人，就是凡夫。’ 所以要知道，真心虽然处在尘劳（worldly defilements）之中，却不会被尘劳所污染，就像白玉投入泥中，它的颜色不会改变一样。 真心息妄 有人问：‘真心如果在妄念之中，那就是凡夫，如何才能去除妄念而成就圣人呢？’ 回答说：‘古人说：妄心无处即菩提（Bodhi，觉悟），生死涅槃（Nirvana，寂灭）本来就是平等的。’ 经中说：‘那些众生的幻身灭除后，幻心也随之灭除。幻心灭除后，幻尘（illusory dust）也随之灭除。幻尘灭除后，幻灭也随之灭除。幻灭灭除后，非幻（non-illusory）就不会灭除。’ 就像打磨镜子，污垢去除干净后，光明就会显现。永嘉禅师（唐代禅师，永嘉玄觉）也说：‘心是根，法是尘，这两种就像镜子上的痕迹。痕迹污垢去除干净后，光明才开始显现。心和法都忘记了，自性就显现了。’ 这就是去除妄念而成就真心的道理。有人问：‘庄子说：心，热起来像燃烧的火焰，冷起来像凝结的冰霜，快起来在俯仰之间就能到达四海之外，静下来深沉而寂静，动起来像悬挂在天空一样。这大概就是人心吧。’ 庄子首先说了凡夫的心是如此难以治理和降伏。不知道宗门（Zen school）用什么方法来治理妄心呢？’ 回答说：‘用无心法来治理妄心。’ 有人问：‘人如果没有心，就和草木一样了。请您方便解释一下无心之说。’ 回答说：‘现在说的无心，不是没有心体，而是说心中没有事物，所以叫做无心。就像说空瓶，瓶中没有东西，所以叫做空瓶，不是说瓶子的本体不存在，而叫做空瓶。’ 所以祖师说：‘你只要在心中无事，在事上无心，自然就会虚空而灵妙，寂静而玄妙。’ 这就是心的宗旨。根据这个道理，就是用没有妄心来显现没有妄心的真心妙用。历来的诸位老师所说的做无心功夫的方法各不相同，现在总括大义，略微说明十种。第一种叫做觉察。就是在做功夫的时候，平时断绝念头，堤防念头生起。一个念头刚一生起，就用觉悟来破除它。妄念破除后，后续的念头就不会再生起。