English
English version Zhou Yuan (Universal and complete). Bian Qingjing (Completely pure). This is the pure Buddha land. From this, it can be known that within a single hair, there are fully present three thousand great chiliocosms; within a single dust mote, it can accommodate boundless worlds. These words are indeed true. Sitting in meditation here, the state of enlightenment is known only to oneself, and cannot be described by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The scripture says: 'The path of Bodhi cannot be measured, it is higher than anything above, broader than anything that can be reached, deeper than anything below, unfathomable, so great that it encompasses heaven and earth, so subtle that it enters where there is no space.' Therefore, it is called the Dao. Thus, the Dharmakāya is pure, like empty space. Empty space is not truly empty; what can exist? Existence originally does not exist; people themselves cling to existence. Emptiness is not originally empty; people themselves cling to emptiness. Separating from existence and emptiness is pure liberation, non-action and non-affair, non-dwelling and non-attachment. In the midst of stillness and extinction, nothing is done. This is the path of Bodhi. However, the path of Nirvana, the result is not within existence and non-existence, nor is it outside existence and non-existence. If this is so, then those who enter the path do not destroy existence, nor do they harm non-existence, so that the semblance of the Dharma can abide and be maintained in the world. But this is only a provisional establishment. Therefore, the essence is empty and without characteristics, and cannot be considered as existence. Its function is not abandoned, and cannot be considered as non-existence. Thus, it is empty yet constantly used, and constantly used yet empty. Although the functions of emptiness and use are different, the true mind has no difference. This is the principle of true suchness, self-nature purity, constant abiding and non-extinction. I exclaim: Those in the world who do not understand cultivating the Dao are bound by existence and non-existence! Existence does not exist by itself; it did not exist when the conditions had not yet arisen. Non-existence is not non-existent by itself; it is non-existent after the conditions have dispersed. If existence were originally existent, then existence would always be existent, not waiting for conditions to arise. If non-existence were originally non-existent, then non-existence would always be non-existent; why would it wait for the conditions to be exhausted before it begins to be non-existent? Existence arising from conditions is not true existence; in true suchness, there are conditions. Non-existence due to the exhaustion of conditions is not true non-existence; in the pure mind, there is no such non-existence. The laws of existence and non-existence are the realm of deluded thoughts; how can they be used to mark the holy path? The *Fang Guang Jing* (放光經) says: 'Is Bodhi attained from existence?' The answer is: 'No.' 'Is it attained from non-existence?' The answer is: 'No.' 'Is it attained from both existence and non-existence?' The answer is: 'No.' 'Is it attained apart from existence and non-existence?' The answer is: 'No.' 'How can this meaning be attained?' The answer is: 'Without attainment, attain non-attainment.' -------------------------------------------------------------------------------- 者。谓之得菩提也。 楞伽资记一卷
Chinese
东都沙门释净觉居太行山灵泉谷集 第一。宋朝求那跋陀罗三藏。中天竺国人。大乘学时号摩诃衍。元嘉年。随船至广州。宋太祖。迎于丹阳郡。译出楞伽经。王公道俗请开禅训。跛陀未善宋言有愧。即多梦人以剑易首。于是就开禅训 三藏云。此土。地居东边。修道无法。以无法故。或坠小乘二乘法。或堕九十五种外道法。或堕鬼神禅。观见一切物。知他人家好恶事。苦哉。大福大祸。自陷陷他。我慜 此辈。长劫落鬼神。久受生死。不得解脱。或堕术法。役使鬼神。看他家好恶事。谁言我坐禅观行。凡夫盲迷不解。谓登圣道。皆悉降伏。不知是鬼神邪魅法也。我中国有正法。秘不传简。有缘根熟者。路逢良贤。途中受与。若不逢良贤。父子不得。楞伽经云。诸佛心第一。教授法时。心不起处是也。此法超度三乘。越过十地。究竟佛果处。只可默心自知。无心养神。无念安身。闲居净坐。守本归真。我法秘默。不为凡愚浅识所传。要是福德厚人。乃能受行。若不解处。六有七八。若解处。八无六七。拟作佛者。先学安心。心未安时。善尚非善。何况其恶。心得安静时。善恶俱无依华严经云。法法不相知。至此国来。尚不见修道人。何况安心者。时时见有一作 现代汉语译本： 这被称为获得菩提（bodhi，觉悟）。 《楞伽资记》一卷 东都沙门释净觉居住在太行山灵泉谷所集 第一。宋朝求那跋陀罗三藏（Guṇabhadra，意为功德贤）。中天竺国人。学习大乘时号为摩诃衍（Mahāyāna，大乘）。元嘉年间，随船到达广州。宋太祖在丹阳郡迎接他。翻译出《楞伽经》。王公道俗请他开讲禅法。求那跋陀罗三藏因为不擅长宋朝的语言而感到惭愧，随即梦见有人用剑换了他的头。于是就开始开讲禅法。三藏说，‘此地地处东边，修道没有正确的方法。因为没有正确的方法，所以或者堕入小乘二乘法，或者堕入九十五种外道法，或者堕入鬼神禅。观察见到一切事物，知道别人家里的好坏事情。可悲啊！大福大祸，自己陷进去也陷害他人。我怜悯这些人，长久地堕落在鬼神道中，长期遭受生死轮回，不得解脱。或者堕入术法，役使鬼神，看别人家里的好坏事情。谁说我坐禅观行？凡夫愚昧不理解，认为这是登上了圣道，都以为降伏了一切。不知道这是鬼神邪魅的法术啊。我中国有正法，秘密地不轻易传授。有缘分根器成熟的人，在路上遇到善良贤能的人，在途中接受传授。如果遇不到善良贤能的人，父子之间也不能传授。《楞伽经》说，诸佛的心是第一位的，教授佛法的时候，心不起念头的地方就是。此法超度三乘，超越十地，到达究竟的佛果之处。只可以用心默默地自己知道，无心养神，无念安身，闲居清净地坐着，守住根本回归真源。我的法秘密不公开，不为凡夫愚蠢浅薄的人所传授。要是福德深厚的人，才能接受修行。如果不理解的地方，六有七八。如果理解的地方，八无六七。想要成佛的人，先要学习安心。心没有安定的时候，善尚且不是真正的善，何况是恶。心得到安静的时候，善恶都没有。’《华严经》说，‘法法不相知。’来到这个国家，尚且没有见到修道的人，何况是安心的人。时时见到有人做
English
English version: This is called obtaining Bodhi (enlightenment). Laṅkāvatāra Sūtra Commentary, one fascicle Collected by Śramaṇa Shì Jìngjué of Dongdu, residing in the Lingquan Valley of Mount Taihang First. Tripiṭaka Guṇabhadra (meaning 'Virtuous Treasure') of the Song Dynasty, a native of Central India. When studying Mahāyāna, he was known as Mahāyāna. During the Yuanjia era, he arrived in Guangzhou by ship. Emperor Taizu of the Song Dynasty welcomed him in Danyang Prefecture. He translated the Laṅkāvatāra Sūtra. Princes, officials, monks, and laypeople requested him to expound on Chan (Zen) teachings. Tripiṭaka Guṇabhadra felt ashamed because he was not proficient in the Song language, and then he dreamed that someone replaced his head with a sword. Thereupon, he began to expound on Chan teachings. The Tripiṭaka said, 'This land is located in the east, and there is no proper method for cultivating the Way. Because there is no proper method, one may fall into the teachings of the Śrāvakayāna (Vehicle of Disciples) or Pratyekabuddhayāna (Vehicle of Solitary Buddhas), or fall into the ninety-five kinds of non-Buddhist paths, or fall into the Chan of ghosts and spirits. Observing and seeing all things, knowing the good and bad affairs of other people's families. Alas! Great fortune and great misfortune, trapping oneself and trapping others. I pity these people, who fall into the realm of ghosts and spirits for a long time, enduring the cycle of birth and death for a long time, unable to be liberated. Or they fall into magical arts, employing ghosts and spirits, looking at the good and bad affairs of other people's families. Who says I am practicing Chan meditation? Ordinary people are ignorant and do not understand, thinking that they have ascended to the holy path, all thinking that they have subdued everything. They do not know that this is the magic of ghosts and spirits. Our China has the true Dharma, secretly and not easily transmitted. Those who have affinity and mature roots will meet virtuous and wise people on the road and receive the transmission on the way. If they do not meet virtuous and wise people, it cannot be transmitted even between father and son. The Laṅkāvatāra Sūtra says, 'The mind of all Buddhas is the first, and when teaching the Dharma, the place where the mind does not arise is it.' This Dharma transcends the Three Vehicles, surpasses the Ten Bhūmis (stages), and reaches the ultimate place of Buddhahood. It can only be known silently in one's heart, nourishing the spirit without mind, settling the body without thought, dwelling in seclusion and sitting quietly, guarding the root and returning to the source. My Dharma is secret and not made public, not transmitted to ordinary, foolish, and shallow people. Only those with deep merit and virtue can receive and practice it. If there are places that are not understood, six have seven or eight. If there are places that are understood, eight have no six or seven. Those who want to become Buddhas must first learn to settle the mind. When the mind is not settled, good is not truly good, let alone evil. When the mind is at peace, both good and evil are absent.' The Avataṃsaka Sūtra says, 'Dharmas do not know each other.' Coming to this country, I have not yet seen people who cultivate the Way, let alone those who settle the mind. I often see someone doing --------------------------------------------------------------------------------
Chinese
业。未契于道。或在名闻。成为利养。人我心行。嫉妒心造。云何嫉妒。见他人修道。达理达行。多有归依供养。即生嫉妒心。即生憎嫌心。自恃聪明。不用胜己。是名嫉妒。以此惠解。若昼若夜。修勤诸行。虽断烦恼。除其拥碍。道障交竞。不得安静。但名修是。不名安心。若尔纵行六波罗蜜。讲经坐二禅三禅。精进苦行但名为善。不名法行。不以爱水。溉灌业田。不于中。种识种子。如是比丘。名为法行 今言安心者。略有四种。一者背理心。谓一向凡夫心也。二者向理心。谓厌恶生死。以求涅槃。趣向寂静。名声闻心也。三者入理心。谓虽复断障显理。能所未亡。是菩萨心也。四者理心。谓非理外理。非心外心。理即是心。心能平等。名之为理。理照能明。名之为心。心理平等。名之为佛心。会实性者。不见生死涅槃有别。凡圣为异。境智无二。理事俱融。真俗齐观。染净一如。佛与众生。本来平等一际。楞伽经云。一切无涅槃。无有涅槃佛。无有佛涅槃。远离觉所觉。若有若无有。是二悉俱离。大道本来广遍。圆净本有。不从因得。如似浮云底日光。云雾灭尽。日光自现。何用更多广学知见。涉历文字语言。覆归生死道。用口说文传为道此者。人贪求名利。自坏坏他。亦如磨铜镜。镜面上尘落尽。镜自明净。 现代汉语译本 业。如果（修行）没有契合于道，或者只是为了名声，成为获取利益的手段，心中充满人我之分，造作嫉妒之心。什么是嫉妒呢？看到他人修道，通达义理，修行精进，很多人归依供养，就心生嫉妒，产生憎恨嫌恶之心。自认为聪明，不肯服输于胜过自己的人，这就是嫉妒。怀着这样的理解，无论是白天还是黑夜，勤奋地修行各种法门，即使断除了烦恼，消除了障碍，但修道上的阻碍仍然相互竞争，无法得到真正的安静。这只能叫做‘修’，不能叫做‘安心’。如果这样，即使广行六波罗蜜（Six Perfections，布施、持戒、忍辱、精进、禅定、智慧），讲经说法，打坐修习二禅三禅，精进苦行，也只能称为‘善’，不能称为‘法行’。因为没有用慈悲之水，灌溉业力之田，没有在其中种下觉悟的种子。像这样的比丘，不能称为‘法行’。 现在所说的‘安心’，大致有四种：第一种是背离真理的心，指一向迷惑的凡夫之心。第二种是趋向真理的心，指厌恶生死轮回，为了追求涅槃寂静，而趋向于寂静的心，这是声闻乘的心。第三种是进入真理的心，指虽然断除了烦恼障碍，显现了真理，但能认知的主体和被认知的客体仍然存在，这是菩萨的心。第四种是真理之心，指不是真理之外的真理，也不是心之外的心，真理就是心，心能平等对待一切，这就叫做真理。真理的光辉能够照亮一切，这就叫做心。心理平等，就叫做佛心。领会实相的人，不会认为生死和涅槃有什么区别，凡夫和圣人有什么不同，能认知的境界和智慧没有二元对立，事相和义理完全融合，真谛和俗谛平等看待，染污和清净本来就是一体的，佛和众生，本来就是平等无二的。正如《楞伽经》（Laṅkāvatāra Sūtra）所说：‘一切法无涅槃，无有涅槃佛，无有佛涅槃，远离觉与所觉。若有若无有，是二悉俱离。’大道本来就广大周遍，圆满清净，本来就存在，不是从因缘而得来的。就像乌云下面的阳光，乌云消散之后，阳光自然显现，哪里还需要更多地学习知识见解，涉猎文字语言呢？那样反而会回归生死轮回的道路。用口说文传道的人，贪求名利，自己毁坏，也毁坏他人。又像擦拭铜镜，镜面上的尘垢全部擦掉之后，镜子自然明亮洁净。