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）：有心还是无心？ 答：无心。 问：既然说是无心，那么谁能见、闻、觉、知？谁能知道是无心？ 答：还是无心在见、闻、觉、知，还是无心能知道无心。 问：既然是无心，就应该没有见、闻、觉、知，怎么会有见、闻、觉、知呢？ 答：我虽然无心，却能见、能闻、能觉、能知。 问：既然能见、闻、觉、知，那就是有心，怎么能称为无心呢？ 答：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，让你领悟真正的道理。比如见，终日都在见，但如同没有见一样，见也是无心；闻，终日都在闻，但如同没有闻一样，闻也是无心；觉，终日都在觉，但如同没有觉一样，觉也是无心；知，终日都在知，但如同没有知一样，知也是无心；终日都在造作，但如同没有造作一样，造作也是无心。所以说，见、闻、觉、知，总归都是无心。 问：怎样才能得知是无心呢？ 答：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，最终都无法找到。乃至在一切地方寻找也无法找到。应当知道，这就是无心。 问：和尚既然说一切处都是无心，那就应该没有罪福，为什么众生还在六道（六道，佛教轮回的六个去处）中轮回，生死不断呢？ 答：众生迷惑颠倒，在无心中妄生出心，造作种种业。
English
English version The Treatise on No-Mind, One Scroll By Śramaṇa Bodhidharma (Bodhidharma) The ultimate truth is beyond words; it is necessary to borrow words to reveal the truth. The great Dao is without form; it manifests form to connect with the crude. Now, let us assume two people discussing the theory of no-mind. The disciple asks the Abbot (Abbot, referring to a monk): Is there mind or no-mind? Answer: No-mind. Question: Since you say no-mind, who can see, hear, perceive, and know? Who knows no-mind? Answer: It is still no-mind that sees, hears, perceives, and knows; it is still no-mind that can know no-mind. Question: Since it is no-mind, there should be no seeing, hearing, perceiving, and knowing. How can there be seeing, hearing, perceiving, and knowing? Answer: Although I have no-mind, I can see, hear, perceive, and know. Question: Since you can see, hear, perceive, and know, that is having a mind. How can it be called no-mind? Answer: Precisely this seeing, hearing, perceiving, and knowing is no-mind. Where else is there a separate no-mind apart from seeing, hearing, perceiving, and knowing? I am afraid you do not understand, so I will explain it to you one by one, so that you may realize the true principle. For example, seeing, one sees all day long, but it is as if there is no seeing; seeing is also no-mind. Hearing, one hears all day long, but it is as if there is no hearing; hearing is also no-mind. Perceiving, one perceives all day long, but it is as if there is no perceiving; perceiving is also no-mind. Knowing, one knows all day long, but it is as if there is no knowing; knowing is also no-mind. One creates all day long, but it is as if there is no creation; creation is also no-mind. Therefore, it is said that seeing, hearing, perceiving, and knowing are all no-mind. Question: How can one know it is no-mind? Answer: You just carefully investigate and see, what does the mind look like? Can this mind be obtained? Is it mind or not mind? Is it inside, outside, or in the middle? Seeking the mind in these three places, it cannot be found. Even seeking in all places, it cannot be found. You should know that this is no-mind. Question: Since the Abbot says that all places are no-mind, then there should be no sin or merit. Why do sentient beings still transmigrate in the six realms (six realms, the six destinations of reincarnation in Buddhism), and why is birth and death continuous? Answer: Sentient beings are deluded and 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 现代汉语译本 执着地认为实无的事物为有，足以导致在六道轮回中生死不断。比如有人在黑暗中把树桩看成鬼，把绳子看成蛇，便产生恐惧。众生的虚妄执着也是这样，在无心之中虚妄地执着为有心，造作种种业，实际上没有不轮回于六道的。这样的众生如果遇到大善知识，教导他们坐禅，觉悟到无心，一切业障都会消灭，生死也就断绝了。比如黑暗中阳光一照，黑暗就都消失了。如果领悟到无心，一切罪业消灭也是这样。 问：弟子愚昧，心还没有完全明白，一切处六根所用的应该是？ 答：说话、种种施为、烦恼、菩提、生死、涅槃，确定是无心吗？ 答：确定是无心。只因为众生虚妄地执着为有心，就有一切烦恼、生死、菩提、涅槃。如果觉悟到无心，就没有一切烦恼、生死、涅槃。所以如来为有心的人说有生死，菩提是针对烦恼而得名，涅槃是针对生死而得名。这些都是对治之法。如果没有心可以得到，那么烦恼菩提也不可得，乃至生死涅槃也不可得。 问：菩提涅槃既然不可得，过去诸佛都得到了菩提，这说得通吗？ 答：只是用世俗谛的文字言语来说得到，在真谛上实际上无可得到。所以《维摩经》说：‘菩提不可以身体得到，不可以心得到。’又《金刚经》说：‘没有一点法可以得到。’诸佛如来只是以不可得而得到。应当知道有心就是一切有，无心就是一切无。 问：和尚既然说在一切处都无心，木头石头也没有心，岂不是和木头石头一样了吗？ 答：我的无心和木头石头不同。为什么呢？比如天鼓，虽然没有心，自然能发出种种妙法教化众生。又如如意珠，虽然没有心，自然能作出种种变化显现。我的无心也是这样，虽然没有心，却能很好地觉了诸法实相，具足真般若三身自然。
English
English version Clinging to the non-existent as existent is sufficient to cause the cycle of birth and death in the six realms to continue endlessly. For example, someone in the dark sees a stump and mistakes it for a ghost, or sees a rope and mistakes it for a snake, and then becomes frightened. The deluded clinging of sentient beings is also like this. In the absence of mind (wuxin), they falsely cling to the existence of mind, creating all kinds of karma, and in reality, there is no escape from the cycle of the six realms. If such sentient beings encounter a great virtuous teacher (shan zhishi), who instructs them to practice meditation (chan) and awaken to no-mind (wuxin), all karmic obstacles will be extinguished, and the cycle of birth and death will be cut off. It is like sunlight shining in the darkness, and all darkness disappears. If one realizes no-mind, the eradication of all sins is also like this. Question: This disciple is ignorant, and my mind has not yet fully understood. What should be used by the six sense organs (liugen) in all places? Answer: Speech, various actions, afflictions (fan惱), Bodhi (puti), birth and death (shengsi), Nirvana (niepan) – are they definitely without mind (wuxin) or not? Answer: They are definitely without mind. It is only because sentient beings falsely cling to the existence of mind that there are all afflictions, birth and death, Bodhi, and Nirvana. If one awakens to no-mind, there will be no afflictions, birth and death, or Nirvana. Therefore, the Tathagata (rulai) speaks of birth and death for those with mind. Bodhi is named in contrast to afflictions, and Nirvana is named in contrast to birth and death. These are all methods of counteraction. If no-mind cannot be obtained, then afflictions and Bodhi also cannot be obtained, and even birth and death and Nirvana cannot be obtained. Question: Since Bodhi and Nirvana cannot be obtained, and the Buddhas of the past have all attained Bodhi, is this reasonable? Answer: It is only said to be obtained in the language of conventional truth (shidi). In ultimate truth (zhen諦), there is nothing to be obtained. Therefore, the Vimalakirti Sutra says: 'Bodhi cannot be obtained by the body, nor can it be obtained by the mind.' Also, the Diamond Sutra says: 'There is not a single dharma (fa) that can be obtained.' The Buddhas and Tathagatas only attain through non-attainment. You should know that with mind, there is everything; without mind, there is nothing. Question: Since the Abbot says that there is no mind in all places, and wood and stone also have no mind, aren't you the same as wood and stone? Answer: My no-mind is different from the no-mind of wood and stone. Why? For example, the heavenly drum (tiangu), although it has no mind, naturally emits various wonderful dharmas to teach and transform sentient beings. Also, like the wish-fulfilling jewel (ruyizhu), although it has no mind, it can naturally perform various transformations and manifestations. My no-mind is also like this. Although it has no mind, it is well able to awaken to the true nature of all dharmas, possessing true Prajna (banruo) and the three bodies (sanshen) naturally. --------------------------------------------------------------------------------
Chinese
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。没有其他的修行方法。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，开始明白心外无物，物外无心。一举一动都能够自在，断绝了各种疑惑，再也没有任何牵挂。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，听也听不见声音，好像黑暗却又不是黑暗，如同光明却又不是光明，舍弃它不会消失，获取它不会产生。 大到可以充满整个法界（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。收摄起来一切都不成立，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。灭的时候看不见它的消逝，生的时候看不见它的形成。大道寂静地称为‘无相’，万象深邃地称为‘无名’。像这样运用自在，都是无心（no-mind）的精妙之处。 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）就是不可得的，罪福也是不可得的，生死涅槃也是不可得的，乃至一切都不可得。不可得也是不可得。’于是作颂说： 过去迷惑的时候认为有心，现在觉悟了就没有心。即使没有心也能照用，照用常寂就是如如（Tathata）。 重说： 没有心，没有照，也没有用，没有照，没有用，就是无为（Wu-Wei，non-action）。这就是如来（Tathagata）真正的法界（Dharmadhatu）。