Chinese
大正藏第 85 册 No. 2837 楞伽师资记 No. 2837 楞伽师资记 两目中。各出一五色光舍利。将知大师成道已久也。大唐中宗孝□□帝景龙二年。敕召入西京。便于东都广开禅法。净觉当众归依。一心承事。两京来往参觐。向有余年。所呈心地。寻已决了。祖忍大师授记之安州有一个。即我大和上是也。乃刑类凡僧。证同佛地。帝师国宝。宇内归依。净觉宿世有缘。亲蒙指授。始知方寸之内。具足真如。昔所未闻。今乃知耳。真如无相。知亦无知。无知之知。岂离知也。无相之相。岂离相也。人法皆如。说亦如也。如自无说。说则非如。如本无知。知非如矣。起信论云。心真如是。即是一法界总相法门体。所谓心性。不生不灭。一切法。唯因妄念。而有差别。若离心念。别无境界之相。是故一切法。从本已来。离言说相。离名字相。离心缘相。毕竟平等。无有变异。不可破坏。唯是一心。故名真如。有真自体相者。凡夫声闻缘觉菩萨诸佛。无有增减。非有际生。非后际灭。毕竟常恒。从本性自满足。一切功德。自体有大智惠光明义。故自性清净心。楞伽经云。自心现境界。随类普现于五法。云何是五法。名相忘想正智如如。是故众物无名。心作名。诸相无相。由心作 现代汉语译本 两眼中，各自发出一五色光芒的舍利。由此可知大师成道已久。大唐中宗孝□□帝景龙二年，奉敕召入西京（长安）。大师便在东都（洛阳）广开禅法。净觉（人名）当众归依，一心侍奉。往来于两京（长安和洛阳）参拜觐见，已有多余年。所呈示的心地法门，寻即得到决断了悟。祖忍大师（弘忍，禅宗五祖）授记的安州（地名）有一人，就是我的大和上（指神秀）。乃是形貌类似凡僧，证悟等同佛地。是帝王之师，国家之宝，宇内之人皆归依。净觉宿世有缘，亲蒙大师指点传授。这才知道方寸（指心）之内，具足真如（事物的真实本性）。过去未曾听闻，如今才知晓。真如没有相状，知也没有知觉。没有知觉的知，难道离开了知觉吗？没有相状的相，难道离开了相状吗？人与法皆是真如，说也是真如。真如本身没有说，说出来就不是真如了。真如本来没有知，知就不是真如了。《起信论》说：‘心真如是，即是一法界总相法门体。’所谓心性，不生不灭。一切法，唯独因为虚妄的念头，才有了差别。如果离开了心念，就没有其他的境界之相。因此一切法，从本来开始，就离开了言说之相，离开了名字之相，离开了心缘之相，毕竟平等，没有变异，不可破坏，唯一是心，所以名为真如。具有真自体相，凡夫、声闻、缘觉、菩萨、诸佛，都没有增减，不是在有边际时产生，也不是在后边际时灭亡，毕竟常恒，从本性上自然满足一切功德，自体具有大智慧光明之义，所以说自性清净心。《楞伽经》说：‘自心显现境界，随顺种类普遍显现于五法。’什么是五法？名、相、妄想、正智、如如。因此众物没有名字，是心给它安立名字。诸相没有相状，是由心来造作的。
English
English version From his two eyes, each emitted a five-colored light relic. It can be known that the Great Master has attained enlightenment for a long time. In the second year of the Jinglong era of Emperor Zhongzong Xiao□□ of the Great Tang Dynasty, he was summoned to the Western Capital (Chang'an) by imperial decree. Then, he widely opened up the Chan Dharma in the Eastern Capital (Luoyang). Jingjue (personal name) took refuge in him in public and served him wholeheartedly. He traveled back and forth between the two capitals (Chang'an and Luoyang) to pay homage for many years. The mind-ground Dharma he presented was soon resolved and understood. The Anzhou (place name) mentioned in the prophecy of Great Master Hongren (the Fifth Patriarch of Chan Buddhism) is my Great Master (referring to Shenxiu). He is like an ordinary monk in appearance, but his enlightenment is equal to the Buddha's realm. He is the teacher of the emperor, the treasure of the nation, and all within the universe take refuge in him. Jingjue had karmic connections from past lives and personally received the Great Master's guidance and transmission. Only then did he realize that within the square inch (referring to the mind), the True Thusness (the true nature of things) is fully present. He had never heard of it in the past, but now he knows it. True Thusness has no form, and knowledge has no knowing. How can unknowing knowledge be separated from knowing? How can formless form be separated from form? People and Dharma are all True Thusness, and speaking is also True Thusness. True Thusness itself has no speaking, and speaking is not True Thusness. True Thusness originally has no knowing, and knowing is not True Thusness. The *Awakening of Faith* says: 'The mind as True Thusness is the one Dharma Realm's totality of aspects and the essence of the Dharma gate.' The so-called mind-nature is unborn and undying. All Dharmas are only differentiated because of false thoughts. If one separates from mind-thought, there is no other aspect of realm. Therefore, all Dharmas, from the beginning, are apart from the aspect of speech, apart from the aspect of names, apart from the aspect of mind-conditions, ultimately equal, without change, indestructible, only the one mind, therefore named True Thusness. Having the true self-essence aspect, ordinary people, *śrāvakas* (hearers), *pratyekabuddhas* (solitary Buddhas), *bodhisattvas*, and all Buddhas have no increase or decrease, not born at the edge of existence, not extinguished at the later edge, ultimately constant, naturally fulfilling all merits from the original nature, the self-essence has the meaning of great wisdom and light, therefore it is called the self-nature pure mind. The *Laṅkāvatāra Sūtra* says: 'The self-mind manifests realms, universally manifesting in the five Dharmas according to their kinds.' What are the five Dharmas? Name, form, imagination, right knowledge, and Suchness. Therefore, all things have no names, the mind establishes names for them. All forms have no form, they are created by the mind. --------------------------------------------------------------------------------
Chinese
相。但自无心。则无名相。故曰正智如如。法句经云。参罗及万像。一法之所印。余乃潜神玄默。养性幽岩。独守净心抱一冲谷。聊寄一序。托悟在中。同我道流。愿知心耳。真如妙体。不离生死之中。圣道玄微。还在色身之内。色身清净。寄住烦恼之间。生死性真。权在涅槃之处。故知众生与佛性。本来共同。以水况冰。体何有异。冰由质碍。喻众生系缚。水性虚通。等佛性之圆净。无法可得。无相可求。善法尚遣舍之。生死故应远离。维摩经云。欲得净度。当净其心。随其心净。则佛土净也。身虽为之本。识见还有浅深。深见者。是历劫清净。薰修之因。一发道心。乃至成佛。亦不退也。浅识者。是现今新学。初离欢喜。为积生已来。有诽谤邪见之。因。无正信习道之力。根则不定。后还退败也。覆寻生死。只为攀缘。返照攀缘之心。心性本来清净之处。染着。无染是净。无系是脱。染即生死之因。净即菩提之果。大分深义。究竟是空。至道无言。言则乖至。虽以性拟本。无本可称。空自无言。非心行处。圣心微隐。绝解绝知。大觉寒寒。无言无说。法华经云。诸法寂灭相。不可以言宣也。无法可说。无心可言。自性空闲。返归于本。本者道也。道性悾恫而无际。放旷清微。坏大千以寂寥。通古今而性净。即上下 现代汉语译本： 相的显现，源于内心的分别。如果内心没有分别，那么就不会有名相的执着。所以说，真正的智慧是如如不动的。《法句经》说：‘参罗（指宇宙万物）及万象，都是由一法所印证的。’因此，我潜藏精神，玄妙寂静，修养本性于幽深的山岩之中，独自守护清净的心，抱持着虚空的状态。姑且写下这篇序言，希望领悟就在其中。与我同道的修行者，希望你们能明白这其中的心意。 真如（指事物的真实本性）的妙体，并不离开生死轮回之中；圣道的玄妙精微，仍然存在于这个色身（指由物质构成的身体）之内。色身虽然寄住在烦恼之间，但它本身可以是清净的；生死轮回的本性是真实的，它实际上存在于涅槃（指解脱的状态）之中。所以要知道，众生与佛性，本来就是共同的，就像水和冰一样，它们的本体有什么区别呢？冰因为有阻碍，比喻众生被束缚；水的本性是虚空通达的，等同于佛性的圆满清净。没有法可以得到，没有相可以追求，善法尚且要舍弃，生死轮回更应该远离。《维摩经》说：‘想要得到清净的佛土，应当清净自己的内心。随着内心清净，那么佛土也就清净了。’ 身体虽然是修行的根本，但见识还有深浅之分。见识深厚的人，是经历了无数劫的清净熏修所积累的因缘，一旦发起道心，乃至成佛，也不会退转。见识浅薄的人，是现在才开始学习的新手，刚刚离开欢喜的状态，因为他们过去生中可能有诽谤和邪见的因，没有正信和习道的根基，所以根基不稳定，以后还会退败。 仔细探寻生死轮回的原因，只是因为攀缘（指执着于外物）。反过来观照攀缘的心，就会发现心性本来是清净的。没有染着就是清净，没有束缚就是解脱。染着是生死轮回的原因，清净是菩提（指觉悟的智慧）的果实。从大的方面来说，其深刻的含义，最终都是空。至高的道是无法用语言表达的，用语言表达就偏离了至道。虽然想用本性来比拟根本，但根本是无法称量的。空性本身没有语言，不是心可以思虑的地方。圣人的心是微妙隐秘的，超越了理解和认识。大觉悟是寂静的，没有语言和说法。《法华经》说：‘诸法的真实相状是寂灭的，不可以用语言来宣说。’ 没有法可以宣说，没有心可以言语，自性是空闲的，回归到本源。本源就是道。道的本性是空旷无边的，放任旷达而又清净微妙，即使大千世界毁灭也显得寂寥，贯通古今而本性清净，即是上下四方。
English
English version: The appearance of forms arises from the discriminations of the mind. If the mind is without discrimination, then there will be no attachment to names and forms. Therefore, it is said that true wisdom is 'suchness' (Tathata), unmoving. The *Dhammapada* says: 'The universe and all phenomena are sealed by one Dharma.' Therefore, I conceal my spirit, mysteriously silent, cultivating my nature in the deep mountains, alone guarding the pure mind, embracing the state of emptiness. I write this preface in the hope that enlightenment lies within it. Fellow practitioners, I hope you understand the meaning within. The wondrous essence of *Tathata* (true reality) does not depart from the cycle of birth and death; the subtle and profound essence of the holy path still exists within this physical body (Rupa, the body composed of matter). Although the physical body dwells amidst afflictions, it can be pure; the nature of birth and death is real, and it actually exists within *Nirvana* (the state of liberation). Therefore, know that sentient beings and Buddha-nature are originally the same, just like water and ice, what difference is there in their substance? Ice, because of its obstruction, is a metaphor for sentient beings being bound; the nature of water is empty and unobstructed, equal to the perfect purity of Buddha-nature. There is no Dharma to be obtained, no form to be sought, even good Dharmas should be abandoned, and the cycle of birth and death should be even more avoided. The *Vimalakirti Sutra* says: 'If you want to obtain a pure land, you should purify your mind. As the mind is purified, so the Buddha-land is purified.' Although the body is the foundation of practice, there are still differences in the depth of understanding. Those with deep understanding have accumulated the causes and conditions of countless eons of pure cultivation, and once they generate the aspiration for enlightenment (Bodhi-citta), they will not regress, even until they become a Buddha. Those with shallow understanding are novices who have just begun to learn, having just left the state of joy, because they may have had causes of slander and wrong views in past lives, without the foundation of right faith and the power of practicing the path, so their roots are unstable, and they will eventually regress. Carefully exploring the cause of the cycle of birth and death, it is only because of clinging (attachment to external objects). Conversely, contemplating the clinging mind, one will discover that the nature of the mind is originally pure. Without defilement is purity, without bondage is liberation. Defilement is the cause of the cycle of birth and death, purity is the fruit of *Bodhi* (enlightened wisdom). Broadly speaking, its profound meaning is ultimately emptiness. The supreme path cannot be expressed in words, and expressing it in words deviates from the supreme path. Although one wants to use nature to compare the root, the root cannot be measured. Emptiness itself has no language, it is not a place where the mind can think. The mind of the sage is subtle and hidden, surpassing understanding and knowledge. Great enlightenment is silent, without words or speech. The *Lotus Sutra* says: 'The true aspect of all Dharmas is quiescent extinction, which cannot be expressed in words.' There is no Dharma to be spoken, no mind to be expressed, the self-nature is empty and free, returning to the origin. The origin is the Tao (the Way). The nature of the Tao is vast and boundless, unrestrained and pure, even if the great thousand worlds are destroyed, it appears desolate, connecting the past and present while the nature is pure, which is up and down and all around. --------------------------------------------------------------------------------
Chinese
周圆。遍清净。是净佛国土也。是知一毫之内。具足三千大千。一尘之中。容受无边世界。斯言有实耳。此中坐禅。证者之自知。不由三乘之所说也。经曰。菩提之道。不可图度。高而无上。广不可极。渊而无下。深不可测。大苞天地。细入无间。故谓之道也。所以法身清净。犹若虚空。空亦无空。有何得有。有本不有。人自著有。空本不空。人自着空。离有离空。清净解脱。无为无事。无住无著。寂灭之中。一物不作。斯乃菩提之道。然涅槃之道。果不在于有无之内。亦不出于有无之外。若如此者。即入道之人。不坏于有。亦不损于无像法住持。但假施设耳。是故体空无相。不可为有。用之不废。不可为无。则空而常用之。而常空。空用虽殊。而无心可异。即真如性净。常住不灭也。余叹曰。天下有不解修道者。被有无系然也。有不自有。缘未生时无有。无不自无。缘散之后故无。有若本有。有自常有。不待缘而后有。无若本无。无自常无。岂待缘尽后始无也。缘有非是有。真如之中有缘。无非是无。清净心中。无彼无也。有无法。妄想之域。岂足以标圣道。放光经云。菩提从有得耶。答曰。不也。从无得耶。答曰。不也。从有无得耶。答曰。不也。离有无得耶。答曰。不也。是义云何得。答曰。无所得。得无所得 现代汉语译本 周圆（普遍而圆满）。遍清净（完全清净）。这就是清净的佛国土。由此可知，一根毫毛之内，具足三千大千世界，一粒微尘之中，容纳无边无际的世界。这些话确实是真实的。在此禅坐，证悟的境界只有自己知道，不是三乘（声闻乘、缘觉乘、菩萨乘）所能描述的。经书上说：‘菩提之道，无法衡量，高到无以复加，广阔到没有边际，深邃到没有底，深不可测，大到包容天地，细到进入没有间隙之处。’所以称之为道。因此，法身清净，就像虚空一样。虚空也并非空无一物，有什么可以存在呢？存在原本不存在，人们自己执着于存在。空原本不空，人们自己执着于空。脱离存在和空，就是清净解脱，无为无事，无所住，无所执着。寂灭之中，什么也不做。这就是菩提之道。然而，涅槃之道，结果不在于存在和不存在之内，也不在于存在和不存在之外。如果这样，那么进入道的人，不破坏存在，也不损害无，像法才能住世保持。但这只是假借施设而已。所以，本体是空无自性的，不可认为是存在。作用却不废弃，不可认为是无。那么，空却能常用，常用却又是空。空和用的作用虽然不同，但真心没有差别。这就是真如自性清净，常住不灭的道理。我感叹说：天下有不理解修道的人，被存在和不存在所束缚啊！存在不是自己存在的，因缘未生的时候本来就没有。无也不是自己没有的，因缘散去之后所以才没有。存在如果本来就存在，那么存在就应该是常有的，不需要等待因缘才产生。无如果本来就没有，那么无就应该是常无的，哪里需要等待因缘散尽后才开始没有呢？因缘所生的有不是真有，真如之中有因缘。因缘散尽的无不是真无，清净心中，没有那个无。存在和不存在的法则，都是虚妄分别的领域，怎么能够用来标示圣道呢？《放光经》说：‘菩提从有而得吗？’回答说：‘不是。’‘从无而得吗？’回答说：‘不是。’‘从有无而得吗？’回答说：‘不是。’‘离开有无而得吗？’回答说：‘不是。’‘这个道理怎么才能得到呢？’回答说：‘无所得，得到无所得。’