English
English version It is not an ordinary mind. Someone asks: 'What is called an ordinary mind?' The answer is: 'Everyone possesses a point of spiritual brightness, as clear as the void, pervading all places. Facing worldly affairs, it is tentatively called reason; facing deluded consciousness, it is temporarily called true mind.' It has no slightest distinction, is not deluded when encountering conditions, has not a single thought of acceptance or rejection, is complete in touching all things, and does not migrate with the myriad realms. Even if one attains the subtle while following the flow (of the world), one does not depart from the present, clear state. Seeking it, one knows that you cannot see it; this is the true mind.' Someone asks: 'What is called an extraordinary mind?' The answer is: 'Realms have the holy and the mundane, realms have the defiled and the pure, realms have the discontinuous and the constant, realms have principle and phenomena, realms have birth and death, realms have movement and stillness, realms have going and coming, realms have good and ugly, realms have good and evil, realms have cause and effect.' Discussed in detail, there are myriad differences. Now, let us just mention these ten pairs, all of which are called extraordinary realms. The mind arises with these extraordinary realms and ceases with these extraordinary realms. The extraordinary realm-mind, in relation to the aforementioned ordinary true mind, is therefore called the extraordinary deluded mind. The true mind is inherently complete, not giving rise to various differences with the extraordinary realms, so it is called the ordinary true mind.' Someone asks: 'The true mind is ordinary and has no various different causes, so why does the Buddha speak of cause and effect, good and evil retribution?' The answer is: 'The deluded mind pursues various realms, not understanding various realms, and thus gives rise to various minds. The Buddha speaks of various cause-and-effect dharmas to subdue various deluded minds, so it is necessary to establish cause and effect. If this true mind does not pursue various realms, then it does not give rise to various minds, and the Buddha would not speak of various dharmas; where would there be any cause and effect?' Someone asks: 'Is the true mind ordinary and does not arise?' The answer is: 'The true mind sometimes applies itself, but not arising by pursuing realms; it is merely a subtle application, playing in the world, but not deluded by cause and effect. Where the True Mind Goes Someone asks: 'Those who have not attained the true mind, because they are deluded about the true mind, create good and evil causes; because they create good causes, they are born in good realms; because they create evil causes, they fall into evil realms, undergoing rebirth according to karma; this principle is not doubted. If those who have attained the true mind, their deluded thoughts cease, and they are completely in accord with the true mind, having no good or evil causes, then where will this spiritual brightness rely after death?' The answer is: 'Do not think that having reliance is superior to having no reliance.' And do not take --------------------------------------------------------------------------------
Chinese
无依托者。同人间飘零之荡子。似鬼趣无主之孤魂。特为此问求有依托耳。或曰然。曰达性则不然也。一切众生迷觉性故。忘情爱念结业为因。生六趣中受善恶报。假如天业为因只得天果。除合生处余并不得受用。诸趣皆尔。既从其业故。合生处为乐。不生处为非乐。以合生处为自己依托。不生处为他人依托。所以有妄情则有妄因。有妄因则有妄果。有妄果则有依托。有依托则分彼此。分彼此则有可不可也。今达真心契无生灭之觉性。起无生灭之妙用。妙体真常本无生灭。妙用随缘似有生灭。然从体生用用即是体。何生灭之可有。达人即证真体。其生灭何干涉耶。如水以湿性为体波浪为用。湿性元无生灭故。波中湿性何生灭耶。然波离湿性别无故。波亦无生灭。所以古人云。尽大地是沙门一双正眼。尽大地是个伽蓝。尽是悟理人安身立命处。既达真心。四生六道一时消殒。山河大地悉是真心。不可离此真心之外别有依托处也。既无三界妄因。必无六趣妄果。妄果既无说甚依托。必无彼此。既无彼此则何可不可也。即十方世界唯一真心。全身受用无别依托。又于示现门中随意往生而无障碍。故传灯云。温操尚书问圭峰曰。悟理之人一期寿终何所依托。圭峰曰。一切众生无不具有灵明觉性与佛无殊。若能悟此性即是法身。 本自无生何有依托。灵明不昧了了常知。无所从来亦无所去。但以空寂为自体。勿认色身。以灵知为自心。勿认妄念。妄念若起都不随之。则临命终时自然业不能系。虽有中阴所向自由。天上人间随意寄托。此即前真心身后所往者也。 真心直说终 现代汉语译本： 本来就没有产生，又有什么可以依托的呢？灵妙光明，不昏昧，清清楚楚，时常觉知。没有从哪里来，也没有到哪里去。只是以空寂作为自身的本体。不要把色身当作自己，要把灵知当作自己的心。不要把虚妄的念头当作自己。虚妄的念头如果生起，都不要跟随它。那么临命终时，自然业力不能束缚你。即使有中阴身，所去的地方也很自由。天上人间，随意寄托。这就是之前的真心，身后所前往的地方。 《真心直说终》
English
English version: Originally there is no birth, so what is there to rely on? The spiritual light is clear and constantly aware. It comes from nowhere and goes nowhere. Just take emptiness and stillness as your own essence. Do not recognize the physical body as yourself, but recognize spiritual awareness as your own mind. Do not recognize deluded thoughts as yourself. If deluded thoughts arise, do not follow them at all. Then, when approaching the end of life, naturally karma cannot bind you. Even if there is an intermediate state (Bardo), you are free to go wherever you want. You can freely take rebirth in the heavens or among humans. This is the true mind that goes to the next life. The End of Direct Talk on the True Mind --------------------------------------------------------------------------------