Chinese
大正藏第 85 册 No. 2822 大乘要语 No. 2822 大乘要语一卷 水油同形非农人不识(喻真妄)来时见事生(见心生)去时事不现。明了知来去。依相不分别。师子(兽中王)逐人不逐尘块(识微细种子喻菩萨能断第八识断集)如犬逐尘块不逐人(灭前六识不见第七八识)菩提之心(静虑)如毛头许(莬毛)佛性非有如虚空(仁王云。波罗蜜非似虚空常住)非无知如菟角(似莬角柏不谛不是也)譬如二象觉力(如□)忽一被伤退(初心人心虽觉却)而不复伏(心起利心复起不碍放喻起觉)师子独行驱六贼禅师(喻第六意识兼前五识。喻中六贼禅师。喻恚人灭第六意识不行前五识)射杀五平王(喻五蕴五根名平王)又问。石女儿有儿否。答。石女儿不解生道无耶。既有儿何处去也。答。作峰子。何处作峰子去。乾闼婆城里作峰子得何军器粮食。答。将龟毛箭兔角弓水聚沫作粮食去也。在乾闼婆城东西南北何角作峰子。答。四角并不坐当心坐耶。四角总不坐当心。更谁坐耶。菩萨商人。贸易之处。菩提心者。市肆而归。欲漏不先除(眼等贪者著名之为欲。即此欲者便是漏)畜文成过误(畜等者不了法人色声触着便碍。了人色声芽是等)将文治佛佛何不自闻。闻(难陀世尊 现代汉语译本 大乘要语 水油混合在一起，不从事农业的人无法分辨（比喻真妄）。来时，见事而生（见心生）；去时，事不复现。明了知晓来去，依相而不分别。狮子（兽中之王）追人而不追尘土（比喻菩萨能断除第八识的微细种子，断除集谛），如同狗追逐尘土而不追人（灭除前六识，不见第七、八识）。菩提之心（静虑）如兔毛般微小，佛性非有如虚空（《仁王经》云：般若波罗蜜非似虚空常住），非无知如兔角（似兔角般不真实）。譬如两头大象，觉悟之力（如□），忽然一头受伤而退（初心之人虽有觉悟，却），不再降伏（心生利欲，复又生起，不妨碍放下，比喻生起觉悟）。狮子独自前行，驱逐六贼禅师（比喻第六意识兼前五识。比喻中的六贼禅师，比喻嗔恚之人灭除第六意识，前五识不行）。射杀五平王（比喻五蕴、五根名为平王）。 又问：石女有儿子吗？答：石女不懂得生育之道，难道没有吗？既然有儿子，又到哪里去了呢？答：去乾闼婆城里做峰子。到哪里去乾闼婆城里做峰子？得到什么军器粮食？答：将龟毛箭、兔角弓、水聚沫作为粮食而去。在乾闼婆城的东南西北哪个角做峰子？答：四个角都不坐，当心坐吗？四个角都不坐，当心，还有谁坐呢？菩萨商人，贸易之处，菩提心就是市肆而归。如果欲望之漏不先除掉（眼等贪著者，执著名相，称之为欲，此欲便是漏），就会因为文字而造成过失（执着于文字等，不了解法人，被色声触等所迷惑，就会成为障碍。了解法人，色声等如同萌芽）。用文字来治理佛法，佛又为何不自己听闻？（难陀世尊）
English
English version The Essential Words of Mahayana Water and oil share the same form, but a non-farmer cannot distinguish them (a metaphor for truth and delusion). When it comes, it arises from seeing things (seeing the mind arise); when it goes, the thing disappears. Clearly understand coming and going, relying on form without discrimination. A lion (king of beasts) chases people, not clumps of dust (a metaphor for the subtle seeds of the eighth consciousness that Bodhisattvas can sever, severing the accumulation). Like a dog chasing clumps of dust, not chasing people (extinguishing the first six consciousnesses, not seeing the seventh and eighth consciousnesses). The mind of Bodhi (serenity) is as small as a rabbit's hair. Buddha-nature is not existent like empty space (the *Benevolent Kings Sutra* says: Prajna Paramita is not like empty space, permanently abiding), not unknowing like a rabbit's horn (like a rabbit's horn, unreal). For example, two elephants, the power of awakening (like □), suddenly one is wounded and retreats (although those with initial aspiration have awakening), and no longer submits (the mind arises with desire, and then arises again, not hindering letting go, a metaphor for arising awakening). A lion walks alone, driving away the six bandit Zen masters (a metaphor for the sixth consciousness combined with the first five consciousnesses. The six bandit Zen masters in the metaphor are like angry people extinguishing the sixth consciousness, the first five consciousnesses not functioning). Shooting and killing the five level kings (a metaphor for the five aggregates and five roots being called level kings). Again, asked: Does a stone woman have a child? Answer: A stone woman does not understand the way of giving birth, is there none? Since there is a child, where has it gone? Answer: To Gandharva city to be a *fengzi*. Where to Gandharva city to be a *fengzi*? What military equipment and provisions are obtained? Answer: Taking turtle hair arrows, rabbit horn bows, and water foam as provisions to go. In which corner of Gandharva city, east, west, south, or north, is the *fengzi* made? Answer: None of the four corners are sat upon, is the center sat upon? None of the four corners are sat upon, in the center, who else sits? Bodhisattva merchants, the place of trade, the mind of Bodhi is the market to return to. If the leak of desire is not removed first (those who are greedy with the eyes, etc., are attached to names and forms, which are called desire, this desire is the leak), then mistakes will be made because of the text (attachment to texts, etc., not understanding the Dharma body, being deluded by form, sound, touch, etc., will become obstacles. Understanding the Dharma body, form, sound, etc., are like sprouts). Using texts to govern the Buddha Dharma, why doesn't the Buddha hear it himself? (Nanda, the World Honored One) --------------------------------------------------------------------------------
Chinese
诃喻阿)无依一精明(第六心)分成六和合。一处停休息(保)六用皆不成(喻心)迷时悟心心不异。只为有心心有异。将心觅佛历僧祇受(心若不起各别故不一。体同故不异)空手携锄钩。步行骑水牛。骑牛水上过桥流水不流。青青翠柳遍真如(喻无情)郁郁黄花无非般若(喻有情)思觉不相违病(相)尽药不起还飞不觉(相违者有起时觉不立。不相违者即觉去即不立二相。五法名相分别正智如)若见是物汝是可见吾知见。若同见者名为见吾。吾若不见时何不见吾知见。若见不见自然非比。此是日。 闻伏翳根除。尘溑觉圆净。净极光通达。寂照合虚空。却来观世间。犹如梦中事(此是闻)唯觉所明(阿难陀心是觉)称名明觉你。为觉不明称名明觉。若觉不名称名觉者则无无明(不是无始烦恼)有所即非觉。无明即非名无明。有非觉甚明性。 若知唯识现(不知夜见㗛鬼蛇形无鬼地)离于心所得(不悟不依心所得)分别不现前(悟离依心得)亦不住其性(不悟分别悟不分别。住无为心)五荫丛林蜜。真如土地平(喻众生)一云垂雨露。三草竞分明(戒定惠)浑浑常不浊。澄澄复不清。清浊合不合。故号生无生。一觉是本觉理(一觉者岂则是觉)未知本觉者(本觉者不生不灭。悟理由同也)如比得金钱( 现代汉语译本： ‘诃喻阿’（不可言说）无依一精明（指第六意识），分成六和合（指六根与六尘的和合）。一处停休息（保持觉知），六用皆不成（比喻妄心不起作用）。迷惑时和觉悟时的心没有差异，只因为有了分别心，心才有了差异。用妄心去寻找佛，即使经历无数僧祇劫也无法证得。（心若不起分别，则各别的心念并非唯一，心的本体是相同的，所以说不异）。空手拿着锄头，步行却骑着水牛。骑着牛在水上过桥，桥下的流水却不流动。青青的翠柳遍布真如（比喻无情之物），郁郁的黄花无一不是般若（比喻有情之物）。思虑和觉悟不互相违背，病尽了，药也不需要了，还归于不觉（相互违背是指有念头生起时，觉悟就不能同时存在。不相互违背是指觉悟生起时，念头自然消失，两种状态都不存在。五法指名、相、分别、正智、如）。如果能见到这个东西，你就能看见我的知见。如果与我见到的相同，就称为见到我。如果我没有看见，又怎么能看见我的知见呢？如果见与不见都是自然而然的，那就无法比较了。这就是太阳。 听闻佛法，伏藏的烦恼根源得以去除，尘垢洗净，觉悟变得圆满清净。清净到了极点，光明就能通达，寂静的觉照与虚空合为一体。再回过头来看世间，就好像梦中的事情一样（这是听闻的功德）。只有觉性才能照亮一切（阿难陀的心就是觉性）。称名念佛能使觉性明了，因为觉性不明了才需要称名念佛。如果觉性本来就明了，那么称名念佛就没有必要了，也就不存在无明（不是无始以来的烦恼）。有所执着就不是觉悟。无明也就不是真正的无明。没有执着，觉性才能显现出最光明的一面。 如果知道一切都是唯识所现（不知道的人会以为夜晚见到的绳子是鬼或蛇，其实并没有鬼和蛇），就要远离依心而产生的执着（不觉悟的人会执着于依心而产生的现象）。分别心不现前（觉悟的人会远离依心而产生的执着），也不要执着于它的自性（不觉悟的人会执着于分别，觉悟的人不会执着于分别，安住于无为的心）。五蕴就像丛林中的蜜蜂一样，真如的土地是平坦的（比喻众生）。一片云垂下雨露，三种草竞相生长，各自显现出不同的特性（指戒、定、慧）。浑浊的水常常保持着不浑浊的状态，澄清水也并非完全清澈。清澈和浑浊既是统一的又是对立的，所以称之为生而不生。一觉就是本觉之理（一觉难道就是觉？）。不知道本觉的人（本觉是不生不灭的，觉悟的道理是相同的），就像用它来比喻得到金钱。
English
English version: 'He Yu A' (ineffable) is the single, clear awareness (referring to the sixth consciousness) divided into six harmonies (referring to the harmony of the six senses and the six sense objects). Resting in one place (maintaining awareness), the six functions are all unaccomplished (metaphor for the mind not arising). The mind in delusion and the mind in enlightenment are not different; it is only because of discrimination that the mind becomes different. Seeking the Buddha with the deluded mind, even after countless kalpas, one cannot attain it. (If the mind does not arise with distinctions, then the separate thoughts are not unique; the essence of the mind is the same, so it is said to be not different.) Carrying a hoe with empty hands, walking but riding a water buffalo. Riding the buffalo across the bridge on the water, the flowing water beneath does not flow. The green willows are everywhere in True Suchness (metaphor for inanimate objects), and the lush yellow flowers are all Prajna (metaphor for sentient beings). Thinking and awareness do not contradict each other; when the illness is gone, the medicine is no longer needed, returning to non-awareness (contradiction means that when a thought arises, awareness cannot exist simultaneously. Non-contradiction means that when awareness arises, thoughts naturally disappear; both states do not exist. The five dharmas refer to name, form, discrimination, right knowledge, and suchness). If you can see this thing, you can see my knowledge and vision. If it is the same as what I see, it is called seeing me. If I do not see, how can you see my knowledge and vision? If seeing and not seeing are both natural, then there is no comparison. This is the sun. Hearing the Dharma, the hidden roots of affliction are removed, the dust is washed away, and enlightenment becomes complete and pure. When purity reaches its extreme, light can penetrate, and the stillness of awareness merges with emptiness. Looking back at the world, it is like a dream (this is the merit of hearing). Only awareness can illuminate everything (Ananda's mind is awareness). Reciting the Buddha's name clarifies awareness; it is because awareness is unclear that reciting the Buddha's name is needed. If awareness were originally clear, then reciting the Buddha's name would not be necessary, and there would be no ignorance (not beginningless affliction). Attachment is not enlightenment. Ignorance is not true ignorance. Without attachment, awareness can reveal its most luminous aspect. If you know that everything is a manifestation of consciousness only (those who do not know will think that the rope seen at night is a ghost or a snake, but there are no ghosts or snakes), then you must abandon the attachments that arise from the mind (those who are not enlightened will be attached to the phenomena that arise from the mind). Discriminatory thoughts do not appear (those who are enlightened will abandon the attachments that arise from the mind), and do not cling to its nature (those who are not enlightened will cling to discrimination, those who are enlightened will not cling to discrimination, abiding in the unconditioned mind). The five skandhas are like bees in a forest, and the land of True Suchness is flat (metaphor for sentient beings). A cloud hangs down with rain and dew, and three kinds of grass grow competing, each showing different characteristics (referring to precepts, concentration, and wisdom). Turbid water often maintains a state of not being turbid, and clear water is not completely clear. Clearness and turbidity are both unified and opposed, so it is called birth without birth. One awareness is the principle of original awareness (is one awareness just awareness?). Those who do not know original awareness (original awareness is unborn and undying, the principle of enlightenment is the same), it is like using it to compare getting money. --------------------------------------------------------------------------------
Chinese
去处则觉者即是本所用。自身中得金钱也)所得亦非得(非是他人得)空生大觉中(空者是觉。大觉者是佛)如海藻发(大觉从空中约大海浮藻发眼耳等六种)有漏微尘国(微尘者色声六种)皆从空处生(皆从空等者并从妄念中生)沤灭空本无。况复诸三有(诸三有者地微等有时即无)若法生时(法正生时令灭无见)令灭无见。若法灭时令灭有见(若法灭时令灭有见。无见自生然不生)。 心用性缘理是真净(心者去也。性者清净性。缘者六尘境界。真净者不生灭理也)性用心不可(性者悟法之人不可灭心数法)毁坏照真金(真金者心心等)习气不离心。心亦不似心俱(习者烦恼。心者性也。即气不离心。心共习等亦不是一习气縳缠)须臾习所前。其体无差别(众生心者清净性)结解同所因(结者解也。即绳碍中解)圣凡无二路(不悟者圣凡路别。悟者即凡圣是一。修门人有时不有未犯五蕴有地虚)如观茇中性。空有二俱非 觉不坚为坚。善住于颠倒(主方便苏去说觉。觉不坚忍坚。悟觉任倒)极烦恼所恼。得成无上道。 因缘所生法。是义灭非生(犹如椽木父国林缘必竟灭)灭诸生灭义。是义生非灭。 汝等见闻。缘无异生。六尘皆曰有相异生。性中相知。用中相皆。同二(异)失准。将知妄声 现代汉语译本： 觉悟者所用的，正是你本来的自性。就像从自身中得到金钱一样，这所得也不是从他人那里得来的。这空性是从伟大的觉悟中产生的（空性就是觉悟，伟大的觉悟就是佛）。就像大海中的海藻一样（伟大的觉悟就像从空中约略显现的大海浮藻，生出眼、耳等六种感官）。有漏的微尘世界（微尘指的是色、声等六种感官对象），都从空性中产生（都从空性等产生，也都是从妄念中产生）。泡沫破灭，空性本无，更何况是三界的存在（三界的存在，如地、微尘等，有时存在，有时消失）。如果法产生的时候，就让它灭亡，不要执着于见解。如果法灭亡的时候，就让它灭亡，不要执着于存在（如果法灭亡的时候，就让它灭亡，执着于存在，无见自然产生，但实际上并没有产生）。 心的作用、自性的因缘、理性的本质，都是真净的（心指的是作用，自性指的是清净的本性，因缘指的是六尘的境界，真净指的是不生不灭的道理）。自性与心的作用不可分割（自性指的是觉悟佛法的人，不可灭除心念和心所法）。（自性）照亮真实的金子（真实的金子指的是心心等等）。习气不会离开心，心也不像心本身（习气指的是烦恼，心指的是自性，也就是说习气不会离开心，心和习气等也不是一体的，习气束缚缠绕着心）。片刻之间，习气就会占据上风，但其本体并没有差别（众生的心是清净的本性）。解脱和束缚的原因是相同的（束缚就是解脱，就像从绳子的障碍中解脱出来一样）。圣人和凡人没有两条不同的道路（不觉悟的人认为圣人和凡人的道路不同，觉悟的人认为凡人和圣人是一体的。修行的人有时没有觉悟，没有犯五蕴的错误，却陷入了空虚）。就像观察茇草的自性一样，空和有都不是真实的。觉悟不坚固的，使其坚固，善于安住在颠倒之中（主要用方便法门去讲述觉悟，觉悟不坚忍，使其坚忍，觉悟任运自在）。在极度的烦恼所困扰的时候，才能成就无上的道。 因缘所生的法，其意义在于灭亡而非产生（就像椽木、父国、树林一样，因缘终究会灭亡）。灭除各种生灭的意义，其意义在于产生而非灭亡。 你们的见闻，因缘没有不同的产生。六尘都说是现象不同的产生。自性中相互了解，作用中相互统一。如果异同二者失去标准，就会知道声音是虚妄的。