English
There is no harm in applying it. Therefore, the Ratnakuta Sutra says: 'Manifesting actions with no-mind,' how can it be the same as wood and stone? 'No-mind' is the very 'true mind.' 'True mind' is the very 'no-mind.' Question: How should one cultivate in the mind now? Answer: Simply be aware of everything, and 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 understand that there is nothing outside the mind, and no mind outside of things. Every action is free and unconstrained, cutting off all doubts and having no more attachments. He then rose and bowed, and inscribed 'no-mind' in a verse, saying: The mind and spirit return to stillness, without color or form, unseen when looked at, unheard when listened to. It seems dark yet is not dark, like light yet not light. Abandoning it, it does not disappear; grasping it, it does not arise. Large, it fills the entire Dharmadhatu (法界, realm of Dharma); small, it never ceases even at the tip of a hair. Afflictions mixed in 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 subtle spirit is not measurable by knowledge; truly seeking it transcends cultivation. In extinction, its passing is unseen; in arising, its formation is unseen. The Great Path is silently called 'no-form'; the myriad forms are profoundly called 'no-name.' Such is the freedom of its application, all of it is the essence of no-mind (no-mind). The Abbot further instructed: Among all Prajna (般若, wisdoms), 'no-mind Prajna' is the most supreme. Therefore, the Vimalakirti Sutra (维摩诘经) says: 'With no-mind and no reception, all external paths are subdued.' Also, the Dharma Drum Sutra (法鼓经) says: 'If one knows that no-mind can be attained, then the Dharma (法, law) is unattainable, as are merit and demerit, birth and death, and Nirvana, and even everything is unattainable. Unattainable is also unattainable.' Thus, a verse is made: In the past, when deluded, I thought there was a mind; now that I am awakened, there is no mind. Although there is no mind, it can 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 and no function is non-action (Wu-Wei, 无为). This is the true Dharmadhatu (法界, realm of Dharma) of the Tathagata (如来, Thus Come One). -------------------------------------------------------------------------------- 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）。 说‘无心’，就是指没有虚妄分别的心。 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安乐，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’。十住菩萨在修行时，妄念有进入无念的状态，又执着于‘无’，不能将有和无都舍弃，从而达到不偏不倚的中道，所以也不能称为‘太’。又，即使连中道也忘却，三处（指妄心、无心、中道）都穷尽，达到妙觉的地位，菩萨虽然舍弃了这三处，但不能舍弃所证悟的‘妙’，所以也不能称为‘太’。又，如果连‘妙’也忘却，佛道就达到极致，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，这才能称为‘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 Aspiring to Become Pratyekabuddhas (辟支, meaning 'Solitary Buddhas' or 'Independently Enlightened Ones'). 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 subtle and profound principles is why it is called 'Supreme.' Furthermore, 'Supreme' is the state of complete and peaceful attainment. Although the beings in the Three Realms have prolonged and comfortable lives, their blessings will eventually be exhausted, and they will ultimately be reborn in the Six Realms. Therefore, they are not worthy of being called 'Supreme.' Although the Bodhisattvas of the Ten Abodes have transcended birth and death, they have not yet reached the ultimate subtlety of the principles, so they cannot be called 'Supreme.' When Bodhisattvas of the Ten Abodes cultivate their minds, deluded thoughts enter a state of no-thought, but they cling to 'no-thought' and cannot abandon both existence and non-existence, thereby failing to reach the impartial Middle Way. Therefore, they cannot be called 'Supreme.' Furthermore, even if they forget the Middle Way, and the three places (deluded mind, no-mind, and the Middle Way) are exhausted, reaching the state of Wonderful Enlightenment, although the Bodhisattvas have abandoned these three places, they cannot abandon the 'wonder' they have realized, so they cannot be called 'Supreme.' Furthermore, if even 'wonder' is forgotten, the Buddha-path reaches its ultimate point, with nothing remaining to be attached to. Without attachment, there is no thought, and both deluded mind and wisdom are eternally extinguished. Awareness and illumination completely disappear, reaching a state of serene non-action. This is what is called 'Supreme.' 'Supreme' means the ultimate attainment of principle, and 'highest' means unequaled. Therefore, it is called 'Supreme,' which is another name for the Buddha Tathagata (如来). The Treatise on No-Mind, one fascicle. --------------------------------------------------------------------------------