Chinese
大正藏第 85 册 No. 2831 无心论 No. 2831 无心论一卷 释菩提达摩制 夫至理无言。要假言而显理。大道无相为接粗而见形。今且假立二人共谈无心之论矣 弟子问和尚曰。有心无心 答曰。无心 问曰。既云无心。谁能见闻觉知。谁知无心 答曰。还是无心既见闻觉知。还是无心能知无心 问曰。既若无心。即合无有见闻觉知。云何得有见闻觉知 答曰。我虽无心能见能闻能觉能知 问曰。既能见闻觉知。即是有心。那得称无 答曰。只是见闻觉知。即是无心。何处更离见闻觉知别有无心。我今恐汝不解。一一为汝解说。令汝得悟真理。假如见终日见由为无见。见亦无心。闻终日闻由为无闻。闻亦无心。觉终日觉由为无觉。觉亦无心。知终日知由为无知。知亦无心终日造作。作亦无作。作亦无心。故云见闻觉知总是无心 问曰。若为能得知是无心 答曰。汝但子细推求看。心作何相貌。其心复可得。是心不是心。为复在内为复在外为复在中间。如是三处推求觅心了不可得。乃至于一切处求觅亦不可得。当知即是无心 问曰。和尚既云一切处总是无心。即合无有罪福。何故众生轮回六聚生死不断。 答曰。众生迷妄。于无心中而妄生心。造种种业。 现代汉语译本 《无心论》一卷 释菩提达摩（Bodhidharma） 著 至高的真理无法用言语表达，必须借助言语才能显现真理；伟大的道没有固定的形态，为了接引粗浅的认知才显现形态。现在姑且假设两个人共同探讨无心之论。 弟子问和尚（和尚，指僧人）说：‘有心还是无心？’ 和尚回答说：‘无心。’ 弟子问：‘既然说是无心，那么谁能见、闻、觉、知？谁知道是无心？’ 和尚回答说：‘还是无心在见、闻、觉、知，还是无心能知道无心。’ 弟子问：‘既然是无心，就应该没有见、闻、觉、知，怎么会有见、闻、觉、知呢？’ 和尚回答说：‘我虽然无心，却能见、能闻、能觉、能知。’ 弟子问：‘既然能见、闻、觉、知，那就是有心，怎么能称为无心呢？’ 和尚回答说：‘正是这见、闻、觉、知，就是无心。哪里还有离开见、闻、觉、知之外的另一个无心？我现在恐怕你不理解，一一为你解说，让你领悟真理。比如见，终日都在见，却好像没有见一样，见也是无心。闻，终日都在闻，却好像没有闻一样，闻也是无心。觉，终日都在觉，却好像没有觉一样，觉也是无心。知，终日都在知，却好像没有知一样，知也是无心。终日都在造作，造作也好像没有造作一样，造作也是无心。所以说见、闻、觉、知，总归都是无心。’ 弟子问：‘怎样才能得知是无心呢？’ 和尚回答说：‘你只要仔细推求看看，心是什么样的相貌？这个心是否可以得到？是心不是心？是在内、在外、还是在中间？像这样在三个地方推求寻找心，最终都不可得。乃至在一切地方寻找，也都是不可得。应当知道这就是无心。’ 弟子问：‘和尚既然说一切处都是无心，就应该没有罪福，为什么众生还在六道（六聚）中轮回，生死不断呢？’ 和尚回答说：‘众生迷惑颠倒，在无心中妄生心念，造作种种业。’
English
English version A Treatise on No-Mind Composed by Śākyamuni Bodhidharma (释菩提达摩) The ultimate truth is beyond words; it is through words that truth is revealed. The Great Way has no fixed form; it manifests forms to connect with the coarse. Now, let us assume two people engaging in a discussion on the theory of no-mind. The disciple asked the master (和尚, refers to a monk): 'Is there mind or no-mind?' The master replied: 'No-mind.' The disciple asked: 'Since you say there is no-mind, who can see, hear, perceive, and know? Who knows there is no-mind?' The master replied: 'It is still no-mind that sees, hears, perceives, and knows; it is still no-mind that can know no-mind.' The disciple asked: 'Since it is no-mind, there should be no seeing, hearing, perceiving, and knowing. How can there be seeing, hearing, perceiving, and knowing?' The master replied: 'Although I have no-mind, I can see, hear, perceive, and know.' The disciple asked: 'Since you can see, hear, perceive, and know, that is having a mind. How can you call it no-mind?' The master replied: 'It is precisely this seeing, hearing, perceiving, and knowing that is no-mind. Where else is there a separate no-mind apart from seeing, hearing, perceiving, and knowing? I fear you do not understand, so I will explain it to you one by one, so that you may realize the truth. For example, seeing, seeing all day long, is as if there is no seeing; seeing is also no-mind. Hearing, hearing all day long, is as if there is no hearing; hearing is also no-mind. Perceiving, perceiving all day long, is as if there is no perceiving; perceiving is also no-mind. Knowing, knowing all day long, is as if there is no knowing; knowing is also no-mind. Creating all day long, creating is as if there is no creating; creating is also no-mind. Therefore, it is said that seeing, hearing, perceiving, and knowing are all no-mind.' The disciple asked: 'How can one know it is no-mind?' The master replied: 'You just need to carefully investigate and see what the appearance of the mind is like. Can this mind be obtained? Is it mind or not mind? Is it inside, outside, or in the middle? If you seek the mind in these three places, you will ultimately not find it. Even if you seek it everywhere, you will not find it. You should know that this is no-mind.' The disciple asked: 'Since the master says that everything is no-mind, there should be no merit or demerit. Why do sentient beings still transmigrate in the six realms (六聚), and why is birth and death endless?' The master replied: 'Sentient beings are deluded and confused; they falsely generate mind in no-mind, creating all kinds of karma.' --------------------------------------------------------------------------------
Chinese
妄执为有。足可致使轮回六趣生死不断。譬有人于暗中见杌为鬼见绳为蛇便生恐怖。众生妄执亦复如是。于无心中妄执有心造种种业。而实无不轮回六趣。如是众生若遇大善知识教令坐禅觉悟无心。一切业障尽皆销灭生死即断。譬如暗中日光一照而暗皆尽。若悟无心。一切罪灭亦复如是 问曰。弟子愚昧心犹未了审。一切处六根所用者应 答曰。语种种施为烦恼菩提生死涅槃定无心否 答曰。定是无心。只为众生妄执有心即有一切烦恼生死菩提涅槃。若觉无心即无一切烦恼生死涅槃。是故如来为有心者说有生死。菩提对烦恼得名。涅槃者对生死得名。此皆对治之法。若无心可得。即烦恼菩提亦不可得。乃至生死涅槃亦不可得 问曰。菩提涅槃既不可得。过去诸佛皆得菩提。此谓可乎 答曰。但以世谛文字之言得。于真谛实无可得。故维摩经云。菩提者不可以身得不可以心得。又金刚经云。无有少法可得。诸佛如来但以不可得而得。当知有心即一切有无心一切无 问曰。和尚既云于一切处尽皆无心。木石亦无心。岂不同于木石乎 答曰。而我无心心不同木石。何以故。譬如天鼓。虽复无心自然出种种妙法教化众生。又如如意珠。虽复无心自然能作种种变现。而我无心亦复如是。虽复无心善能觉了诸法实相具真般若三身自 在应用无妨。故宝积经云。以无心意而现行。岂同木石乎。夫无心者即真心也。真心者即无心也 问曰。今于心中作若为修行 答曰。但于一切事上觉了。无心即是修行。更不别有修行。故知无心即一切。寂灭即无心也 弟子于是忽然大悟。始知心外无物物外无心。举止动用皆得自在。断诸疑网更无挂碍。即起作礼。而铭无心乃为颂曰。 心神向寂 无色无形 睹之不见 听之无声 似暗非暗 如明不明 舍之不灭 取之无生 大即廓周法界 小即毛竭不停 烦恼混之不浊 涅槃澄之不清 真如本无分别 能辩有情无情 收之一切不立 散之普遍含灵 妙神非知所测 正觅绝于修行 灭则不见其怀 生则不见其成 大道寂号无相 万像窈号无名 如斯运用自在 总是无心之精 和尚又告曰。诸般若中以无心般若而为最上故维摩经云。以无心意无受行。而悉摧伏外道。又法鼓经。若知无心可得。法即不可得。罪福亦不可得。生死涅槃亦不可得。乃至一切尽不可得。不可得亦不可得。乃为颂曰。 昔日迷时为有心 尔时悟罢了无心 虽复无心能照用 照用常寂即如如 重曰。 无心无照亦无用 无照无用即无为 此是如来真法界 在应用上没有妨碍。所以《宝积经》（Ratnakuta Sutra）说：‘以无心意而现行’，难道和木头石头一样吗？所谓‘无心’，就是‘真心’。‘真心’，也就是‘无心’。问：现在在心中应该如何修行？答：只要在一切事物上觉悟了，没有心就是修行。没有其他的修行。所以要知道，无心就是一切，寂灭就是无心。弟子于是忽然大悟，开始知道心外没有事物，事物外没有心。一举一动都能够自在，断绝了各种疑惑，再也没有牵挂。于是起身行礼，并且铭记‘无心’，作颂说： 心神归于寂静，没有颜色没有形状，看也看不见，听也听不见，像黑暗却不是黑暗，像光明却不是光明，舍弃它不会消失，获取它不会产生。 大到能够充满整个法界（Dharmadhatu），小到毛发末端也不会停息。烦恼混杂其中不会变得浑浊，涅槃（Nirvana）澄澈它也不会变得清澈。真如（Tathata）本来就没有分别，能够分辨有情和无情。收拢起来一切都不成立，散开来普遍包含灵性。微妙的神性不是知识所能测度的，真正寻求它就超越了修行。消灭时看不见它的消失，产生时看不见它的形成。大道寂静地称为‘无相’（Ananimitta），万象深邃地称为‘无名’（Aname）。像这样运用自在，都是无心的精华。 和尚又开示说：在各种般若（Prajna，智慧）中，以‘无心般若’最为殊胜。所以《维摩诘经》（Vimalakirti Sutra）说：‘以无心意，无受行，而悉摧伏外道。’又《法鼓经》（Dharma Drum Sutra）说：‘如果知道无心可以得到，那么法（Dharma）就不可得，罪福也不可得，生死涅槃也不可得，乃至一切都不可得。不可得也不可得。’于是作颂说： 过去迷惑的时候认为有心，现在觉悟了才知道没有心。即使没有心也能照用，照用时常处于寂静，这就是如如（Tathata）。 重说： 没有心，没有照，也没有用，没有照，没有用，就是无为（Asamskrta）。这就是如来（Tathagata）真正的法界（Dharmadhatu）。
English
There is no hindrance in application. Therefore, the Ratnakuta Sutra says: 'Manifesting actions with no mind,' how could it be the same as wood or stone? 'No mind' is precisely 'true mind.' 'True mind' is precisely 'no mind.' Question: Now, how should one cultivate within the mind? Answer: Simply be aware of everything; no mind is cultivation. There is no other cultivation. Therefore, know that no mind is everything, and extinction is no mind. The disciple then suddenly had a great awakening, and began to know that there is nothing outside the mind, and no mind outside of things. Every action is free and unhindered, cutting off all doubts, with no more attachments. He then rose and paid homage, and inscribed 'no mind,' composing a verse: The mind and spirit turn towards stillness, without color or form, seeing it cannot be seen, hearing it has no sound, like darkness yet not dark, like light yet not light, abandoning it does not disappear, grasping it does not arise. Great, it pervades the entire Dharmadhatu (法界, realm of reality); small, even the tip of a hair never ceases. Afflictions mixed within do not make it turbid, Nirvana (涅槃, liberation) clarifying it does not make it clear. Suchness (Tathata, 真如) originally has no distinctions, able to distinguish sentient and non-sentient beings. Gathering it, nothing is established; scattering it, it universally contains spirit. The wondrous spirit is not measurable by knowledge; truly seeking it transcends cultivation. Extinguishing, one does not see its disappearance; arising, one does not see its formation. The Great Path is silently called 'no form' (Ananimitta, 无相); the myriad phenomena are profoundly called 'no name' (Aname, 无名). Such is the freedom of application, all of it is the essence of no mind. The Abbot further instructed: Among all Prajnas (般若, wisdom), 'no mind Prajna' is the most supreme. Therefore, the Vimalakirti Sutra (维摩诘经) says: 'With no mind, no reception, one can utterly subdue the heretics.' Also, the Dharma Drum Sutra (法鼓经) says: 'If one knows that no mind can be attained, then the Dharma (法, law/teaching) is unattainable, merit and demerit are also unattainable, birth and death and Nirvana are also unattainable, and even everything is unattainable. Unattainable is also unattainable.' Thus, a verse is composed: In the past, when deluded, I thought there was a mind; now that I am awakened, I know there is no mind. Although there is no mind, it can still illuminate and function; illuminating and functioning, it is always still, which is Suchness (Tathata, 如如). Repeating: No mind, no illumination, and no function; no illumination, no function, is non-action (Asamskrta, 无为). This is the Tathagata's (如来, Thus Gone One) true Dharmadhatu (法界, realm of reality). -------------------------------------------------------------------------------- 不同菩萨为辟支 言无心者即无妄相心也。
Chinese
又问。何名为太上 答曰。太者大也。上者高也。穷高之妙理故云太上也。又太者通泰之位也。三界之天虽有延康之寿福尽。是故终轮回六趣。未足为太。十住菩萨虽出离生死。而妙理未极。亦未为太。十住修心妄有入无。又无其无有双遣不妄中道。亦未为太。又忘中道三处都尽。位皆妙觉。菩萨虽遣三处。不能无其所妙。亦未为太。又忘其妙则佛道至极。则无所存。无存思则无思虑。兼妄心智永息。觉照俱尽。寂然无为。此名为太也。太是理极之义。上是无等色。故云太上。即之佛如来之别名也。 无心论一卷 现代汉语译本 不同菩萨为了成为辟支佛（Pratyekabuddha，缘觉或独觉）。 所说的‘无心’，就是没有虚妄分别的心。 又问：什么叫做‘太上’？答：‘太’是大的意思，‘上’是高的意思。穷尽高深微妙的道理，所以叫做‘太上’。又，‘太’是通达安泰的地位。三界诸天的众生虽然有长寿的福报，但福报享尽，最终仍然要轮回于六道之中，所以不足以称为‘太’。十住菩萨（Dashabhumi Bodhisattva，十地菩萨）虽然已经脱离生死轮回，但对微妙之理尚未达到极致，也不能称为‘太’。十住菩萨修心，妄念有进入无念的状态，又对这个‘无’也没有完全舍弃，没有达到双遣有无的中道，也不能称为‘太’。又，连中道也一并舍弃，三处（指妄、无、中）都穷尽，其地位都是妙觉。菩萨虽然舍弃了这三处，但不能舍弃其所证悟的‘妙’，也不能称为‘太’。又，连这个‘妙’也忘却，佛道就达到了极致，就没有任何执着。没有执着，也就没有思虑，连妄心和智慧都永远止息，觉照也完全消失，达到寂然无为的境界，这才能叫做‘太’。‘太’是道理达到极致的意思，‘上’是没有能与之相比的。所以叫做‘太上’，也就是佛如来的别名。 《无心论》一卷
English
English version Different Bodhisattvas striving to become Pratyekabuddhas (辟支, meaning 'solitary Buddha' or 'one who attains enlightenment on their own'). To speak of 'no-mind' is to speak of a mind without deluded appearances. Question: What is meant by 'Supreme'? Answer: 'Supreme' means 'great,' and 'highest' means 'exalted.' To exhaustively explore the profound and subtle principles is why it is called 'Supreme.' Furthermore, 'Supreme' is the state of complete and peaceful understanding. Although the beings in the heavens of the Three Realms have the blessings of prolonged life, when these blessings are exhausted, they ultimately still transmigrate through the six realms. Therefore, they are not sufficient to be called 'Supreme.' Although the Ten-Dwelling Bodhisattvas (十住菩萨, Dashabhumi Bodhisattva) have transcended birth and death, they have not yet reached the ultimate in subtle principles, and thus cannot be called 'Supreme.' The Ten-Dwelling Bodhisattvas cultivate the mind, and delusion enters a state of non-thought. However, they have not completely relinquished this 'non-thought,' and have not attained the Middle Way of dual relinquishment of existence and non-existence, so they cannot be called 'Supreme.' Furthermore, even the Middle Way is relinquished, and all three places (referring to delusion, non-thought, and the Middle Way) are exhausted, their state is one of wondrous enlightenment. Although Bodhisattvas relinquish these three places, they cannot relinquish the 'wonder' they have realized, and thus cannot be called 'Supreme.' Furthermore, even this 'wonder' is forgotten, and the Buddha-path reaches its ultimate, then there is nothing to cling to. Without clinging, there is no thought, and both deluded mind and wisdom are eternally extinguished. Illumination completely disappears, reaching a state of serene non-action. This is what is called 'Supreme.' 'Supreme' is the meaning of the ultimate in principle, and 'highest' is without equal. Therefore, it is called 'Supreme,' which is another name for the Buddha Tathagata. The Treatise on No-Mind, one fascicle. --------------------------------------------------------------------------------