English
English version: It comes from (somewhere). The Great Master Ren (referring to Great Master Hongren, the Fifth Patriarch of Zen Buddhism), sat quietly in meditation, leaving no written records, but verbally transmitted the profound principles, silently passing them on to others. There is a Zen book circulating in the world called 'Sayings of Zen Master Ren,' which is a false statement. According to the 'Records of the Dharma Lineage of the Lankavatara' written by Reverend Xuanze (Xuanze) of Shoushan Temple in Anzhou, the Great Master's secular surname was Zhou, and his ancestral home was Xunyang, belonging to Huangmei County. His father passed away early, and he piously supported his mother. At the age of seven, he began serving Zen Master Daoxin (the Fourth Patriarch of Zen Buddhism). Since becoming a monk, he lived in seclusion at Youju Temple. His conduct was upright and pure, he was taciturn, staying away from places of right and wrong, and his mind was integrated into the realm of form and emptiness. He worked hard to provide offerings, and his fellow practitioners relied on him. He focused on taming his mind, and the master alone understood the wisdom of contemplation. He believed that all words and deeds were a place of practice, and all actions of body, speech, and mind were Buddhist activities. There was no difference between stillness and chaos, and speaking and silence were always one. At that time, people from all directions came to seek instruction, and teachers from various sects also came one after another. They came empty and returned full, with tens of thousands of people every month. The master never wrote anything in his life, but the principles he spoke of were in accordance with the profound purpose. At that time, Zen Master Shenxiu (founder of the Northern School of Zen Buddhism) of Jingzhou admired the master's noble character and personally received the master's entrustment. In the first year of Xianheng (670 AD), Xuanze came to Shuangfeng Mountain, respectfully received teachings, and served diligently for five years, traveling back and forth three times. Monks and laypeople gathered together, offering their utmost support. The master revealed the essence of the Lankavatara Sutra, saying: 'This sutra can only be understood through mental realization, not through textual commentary.' In the second month of the fifth year of Xianheng, the master ordered Xuanze and others to build a pagoda, and together with his disciples, they moved natural square stones, building it solemnly and beautifully. On the fourteenth day, the master asked: 'Is the pagoda finished?' The reply was: 'It is finished.' The master then said: 'It cannot be on the same day as the Buddha's Nirvana.' So he changed his residence into a temple. He also said: 'I have taught countless people in my life, but the good ones have all passed away. In the future, there will only be about ten people who can inherit my path. I discussed the Lankavatara Sutra with Shenxiu, and the profound principles were clear and smooth, which will surely bring many benefits.' Zhishen (Zhishen) of Zizhou, Liu Zhubu of Baisong Mountain, also has literary talent. Huizang (Huizang) of Xinzhou, Xuanyue (Xuanyue) of Suizhou, I haven't seen them for a long time. Lao An (Lao An) of Songshan has deep practice. Faru (Faru) of Luzhou, Huineng (Huineng, the Sixth Patriarch of Zen Buddhism) of Shaozhou, and the Korean monk Zhide (Zhide) of Yangzhou, these people can all be teachers, but they are only suitable for teaching in one area. Yifang (Yifang) of Yuezhou can still lecture on the sutras.' And said --------------------------------------------------------------------------------
Chinese
玄赜曰。汝之兼行。善自保爱。吾涅槃后。汝与神秀。当以佛日再晖。心灯重照。其月十六日。问曰。汝今知我心不。玄赜奉答不知。大师乃将手撝十方。一一述所证心已。十六中。面南宴坐。闭目便终。春秋七十四。礼葬于冯茂山塔中。至今宛如平昔。范阳卢子产。于安州寺壁画像。前兵部尚书陇西李迥秀为赞曰。猗欤上人。冥契道真。摄心绝智。高悟通神。无生证果。现灭同尘。今兹变易。何岁有邻。大师云。有一口屋。满中总是粪秽草土。是何物。又云。扫除却粪秽草土并当尽。一物亦无。是何物。尔坐时平面端身正坐。宽放身心。尽空际远看一字。自有次第。若初心人攀缘多。且向心中看一字。证后坐时。状若旷野泽中。迥处独一高山。山上露地坐。四顾远看。无有边畔。坐时满世界。宽放身心。住佛境界。清净法身。无有边畔。其状亦如是。又云。尔正证大法身时。阿谁见证。又云。有佛三十二相。瓶亦有三十二相不。住亦有三十二相不。乃至土木瓦石。亦有三十二相不。又将火着。一长一短并着。问若个长。若个短也。又见人然灯。及造作万物。皆云。此人作梦作术也。或云。不造不作。物物皆是大般涅槃也。又云。了生即是无生法。非离生法有无生。龙树云。诸法不自生。亦不从他生。不共不无因。是 现代汉语译本： 玄赜说：‘你兼修各种法门，要好好保重自己。我涅槃之后，你和神秀（Shenxiu）应当让佛日的辉光再次照耀，让心灯重新点亮。’在当月十六日，玄赜问道：‘您现在知道我的心吗？’玄赜回答说不知道。大师于是用手指向四面八方，一一陈述自己所证悟的心境。十六日中午，大师面向南方安详地坐着，闭上眼睛就圆寂了，享年七十四岁。人们将他安葬在冯茂山塔中，至今他的遗体还宛如生前一样。范阳的卢子产在安州寺庙的墙壁上画了他的画像，前兵部尚书陇西李迥秀为画像题赞说：‘啊，这位上人，与道真暗合，收摄心念，断绝智巧，高妙的领悟通达神明。证悟了无生之果，示现的灭度与尘世相同。如今发生了这样的变化，要到什么时候才能再有这样的人呢？’ 大师说：‘有一间屋子，里面堆满了粪便、污秽和草土，这是什么？’又说：‘如果把粪便、污秽和草土都清除干净，什么都没有了，那又是什么？’你们打坐的时候，要平视前方，端正身体，宽舒身心，尽力向空旷的远处看一个字，自然会有次第。如果是初学者，攀缘心比较多，可以先向心中看一个字。证悟之后打坐时，要像在旷野沼泽中，独自坐在高山上一样，在山顶的空地上打坐，向四面八方远望，没有边际。打坐时，要让身心充满整个世界，宽舒身心，安住在佛的境界中，清净法身没有边际，状态也应该是这样。 大师又说：‘你真正证悟大法身的时候，是谁在见证？’又说：‘佛有三十二相（Thirty-two marks of a Buddha），瓶子也有三十二相吗？柱子也有三十二相吗？乃至泥土、木头、瓦片、石头，也有三十二相吗？’又将一长一短两根木柴放在火上烧，问：‘哪根长？哪根短？’又见到有人点灯，以及制造各种东西，都说：‘这个人是在做梦，在变戏法。’或者说：‘不造作，不制造，万物都是大般涅槃（Mahaparinirvana）。’又说：‘了达生就是无生之法，不是离开生法而有无生。’龙树（Nagarjuna）说：‘诸法不自生，也不从他生，不是共同产生，也不是没有原因产生。’
English
English version: Xuanze said, 'You practice various methods concurrently, take good care of yourself. After my Nirvana, you and Shenxiu (神秀) should let the sunlight of the Buddha shine again and relight the lamp of the mind.' On the sixteenth day of that month, Xuanze asked, 'Do you now know my mind?' Xuanze replied that he did not know. The master then pointed his hand in all directions, describing one by one the state of mind he had realized. On the sixteenth day at noon, the master sat peacefully facing south, closed his eyes, and passed away, at the age of seventy-four. People buried him in the pagoda of Fengmao Mountain, and to this day his remains are still as they were in life. Lu Zichan of Fanyang painted his portrait on the wall of Anzhou Temple, and Li Jiongxiu of Longxi, the former Minister of the Ministry of War, wrote a eulogy for the portrait, saying: 'Ah, this superior man, secretly in accord with the truth of the Tao, collects his mind, cuts off cleverness, and his sublime understanding penetrates the divine. He has realized the fruit of non-birth, and his manifested extinction is the same as the dust of the world. Now that such a change has occurred, when will there be another such person?' The master said, 'There is a house full of feces, filth, and weeds, what is it?' He also said, 'If the feces, filth, and weeds are all cleared away, and there is nothing left, then what is it?' When you meditate, you should look straight ahead, straighten your body, relax your mind and body, and try to look at a single character in the vast distance, and there will naturally be order. If you are a beginner and have many clinging thoughts, you can first look at a single character in your mind. When meditating after enlightenment, you should be like sitting alone on a high mountain in a wilderness swamp, sitting on the open ground on the top of the mountain, looking far in all directions, without boundaries. When meditating, you should fill the whole world with your mind and body, relax your mind and body, and dwell in the realm of the Buddha, the pure Dharma body without boundaries, and the state should be like this. The master also said, 'When you truly realize the great Dharma body, who is witnessing it?' He also said, 'The Buddha has thirty-two marks (三十二相), does a bottle also have thirty-two marks? Does a pillar also have thirty-two marks? Even mud, wood, tiles, and stones, do they also have thirty-two marks?' He also put two pieces of firewood, one long and one short, on the fire and asked, 'Which one is long? Which one is short?' He also saw people lighting lamps and making all kinds of things, and said, 'This person is dreaming, performing magic.' Or he said, 'Without creating or making, all things are the Great Nirvana (大般涅槃).' He also said, 'Understanding birth is the Dharma of non-birth, there is no non-birth apart from the Dharma of birth.' Nagarjuna (龙树) said, 'All dharmas do not arise from themselves, nor do they arise from others, nor do they arise jointly, nor do they arise without a cause.' --------------------------------------------------------------------------------
Chinese
故知无生。若法从缘生。是则无自性。若无自性者。云何有法。又云。虚空无中边。诸佛身亦然。我印可汝了了见佛性处。是也。又云。汝正在寺中坐禅时。山林树下。亦有汝身坐禅不。一切土木瓦石。亦能坐禅不。土木瓦石。亦能见色闻声。着衣持钵不。楞伽经云。境界法身。是也。 第七。唐朝荆州玉泉寺大师。讳秀。安州寿山寺大师讳赜。洛州嵩山会善寺大师。讳安。此三大师。是则天大圣皇后。应天神龙皇帝。太上皇。前后为三主国师也。上忍大师授记云。后传吾道。只可十耳。俱承忍禅师后。按安州寿山和上。撰楞伽佛人法志云。其秀禅师。俗姓李。汴州尉氏人。远涉江上。寻思慕道。行至蕲州双峰山忍禅师所。受得禅法。禅灯默照。言语道断。心行处灭。不出文记。后居荆州玉泉寺。大足元年。召入东都。随驾往来二京教授。躬为帝师。则天大圣皇后。问神秀禅师曰。所传之法。谁家宗旨。答曰。禀蕲州东山法门。问。依何典诰。答曰。依文殊说般若经一行三昧。则天曰。若论修道。更不过东山法门。以秀是忍门人。便成口实也。应天神龙皇帝神龙元年三月十三日。敕。禅师迹远俗尘。神游物外。契无相之妙理。化有结之迷途。定水内澄。戒珠外彻。弟子归心释教。载伫津梁。冀启法门。思逢道首 现代汉语译本 因此可知万法本无生。如果诸法是从因缘和合而生，那么它就没有自性。如果没有自性，又怎么会有法呢？又说，虚空没有边际，诸佛的法身也是如此。我印证你已经清楚地见到了佛性。就是这样。又说，你正在寺庙里坐禅的时候，山林树下，也有你的身体在坐禅吗？一切的土木瓦石，也能坐禅吗？土木瓦石，也能见色闻声，穿衣持钵吗？《楞伽经》（Laṅkāvatāra Sūtra）说，境界即是法身。就是这个意思。 第七，唐朝荆州玉泉寺的大师，法号是秀（Shénxiù）。安州寿山寺的大师，法号是赜（Zé）。洛州嵩山会善寺的大师，法号是安（Ān）。这三位大师，是则天大圣皇后（Empress Wu Zetian），应天神龙皇帝（Emperor Zhongzong），太上皇（Retired Emperor）前后三位皇帝所尊奉的国师。上忍大师（Daman Hongren）授记说，将来传承我的道，只有十个人而已。他们都继承了忍禅师（Daman Hongren）的禅法。根据安州寿山和尚（Zé）所撰写的《楞伽佛人法志》记载，秀禅师，俗姓李，是汴州尉氏人。他远涉江上，寻思慕道，来到蕲州双峰山忍禅师处，得到了禅法。禅灯默照，言语道断，心行处灭，不著于文字记载。后来居住在荆州玉泉寺。大足元年，被召入东都（Luoyang）。跟随皇帝往来于二京（长安和洛阳）教授佛法，亲自担任帝师。则天大圣皇后问神秀禅师说，您所传的法，是哪家的宗旨？回答说，禀承蕲州东山法门。问，依据什么经典？回答说，依据《文殊说般若经》（Mañjuśrībodhisattvacaryāvatāra-sūtra）的一行三昧。则天说，如果论修道，再没有超过东山法门的了。因为秀是忍门人，就成了事实。应天神龙皇帝在神龙元年三月十三日下敕，禅师的踪迹远离世俗尘埃，精神遨游于物外，契合了无相的微妙真理，教化那些被有相所迷惑的人。禅定如止水般澄澈，戒行如明珠般内外透亮。弟子们归心于佛教，正等待着您来做渡河的桥梁，希望开启佛法之门，渴望遇到有道之士。