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English version Karma. If (practice) does not align with the Dao (the Way), or is merely for fame and becoming a means of acquiring benefits, the mind is filled with self and others, creating jealousy. What is jealousy? Seeing others cultivate the Dao, understand the principles, practice diligently, and many people take refuge and make offerings, one becomes jealous and develops hatred and aversion. One considers oneself clever and refuses to submit to those who surpass oneself; this is called jealousy. With such an understanding, whether day or night, diligently practicing various Dharma methods, even if one cuts off afflictions and eliminates obstacles, the hindrances on the path of cultivation still compete with each other, making it impossible to attain true peace. This can only be called 'cultivation' and cannot be called 'peace of mind'. If so, even if one extensively practices the Six Pāramitās (Six Perfections, generosity, morality, patience, diligence, concentration, wisdom), preaches the Dharma, meditates in the second and third Dhyānas (stages of meditative absorption), and engages in diligent ascetic practices, it can only be called 'good' and cannot be called 'Dharma practice'. Because one has not used the water of compassion to irrigate the field of karma, and has not planted the seeds of enlightenment within it. A Bhikṣu (Buddhist monk) like this cannot be called a 'Dharma practitioner'. Now, what is meant by 'peace of mind' can be roughly divided into four types: The first is the mind that deviates from truth, referring to the deluded mind of ordinary beings. The second is the mind that inclines towards truth, referring to the mind that detests the cycle of birth and death, and seeks Nirvāṇa (liberation) and inclines towards tranquility; this is the mind of the Śrāvakas (Disciples who listen to the Buddha's teachings). The third is the mind that enters truth, referring to the mind that, although it has cut off afflictions and manifested truth, the subject of cognition and the object of cognition still exist; this is the mind of the Bodhisattvas (Enlightenment beings). The fourth is the mind of truth, referring to the truth that is not outside of truth, nor is it a mind outside of the mind; truth is the mind, and the mind can treat everything equally; this is called truth. The radiance of truth can illuminate everything; this is called the mind. The mind and truth are equal; this is called the Buddha mind. Those who comprehend the true nature do not see any difference between birth and death and Nirvāṇa, nor do they see any difference between ordinary beings and sages. The realm of cognition and wisdom are not dualistic, phenomena and principles are completely integrated, the mundane and the ultimate are viewed equally, defilement and purity are originally one, and the Buddha and sentient beings are originally equal and undifferentiated. As the Laṅkāvatāra Sūtra (The Descent to Lanka Sutra) says: 'All dharmas have no Nirvāṇa, there is no Nirvāṇa Buddha, there is no Buddha Nirvāṇa, far from the perceiver and the perceived. Whether existent or nonexistent, both are completely abandoned.' The Great Dao (Great Way) is originally vast and pervasive, perfectly pure, and inherently present; it is not obtained from causes and conditions. It is like the sunlight beneath the clouds; when the clouds dissipate, the sunlight naturally appears. Where is the need to learn more knowledge and views, and delve into written language? Doing so would only return one to the path of birth and death. Those who preach the Dao through words and writings seek fame and profit, destroying themselves and others. It is also like polishing a bronze mirror; when all the dust and grime on the mirror surface are wiped away, the mirror naturally becomes bright and clean. --------------------------------------------------------------------------------
Chinese
诸无行。经云。佛亦不作佛。亦不度众生。众生强分别。作佛度众生。而此心不证。是即无定。证则别有照缘起大用。圆通无碍。名大修道。自他无二。一切行一时行。亦无前后。亦无中间。名为大乘。内外无著。大舍毕竟。名为檀波罗蜜。善恶平等。俱不可得。即是尸波罗蜜。心境无违。怨害永尽。即是忍波罗蜜。大寂不动。而万行自然。即是精进波罗蜜。繁与妙寂。即是禅波罗蜜。妙寂开明。即是般若波罗蜜。如此之人。胜上广大。圆摄无碍。得繁与。是为大乘。有求大乘者。若不先学安心。定知误矣 大品经云。诸佛五眼。观众生心及一切法。毕竟不见。华严经云。无见乃能见。思益经云。非眼所见。非耳鼻舌身意识所知。但应随如相见如眼如乃至意如。法位亦如是。若能如是见者。是名正见。禅决曰。蝙蝠角鸱。昼不见物。夜见物者。皆是妄想颠倒故也。所以者何。蝠蝙角鸱。见他闇为明。凡夫人。见他明为闇。皆为是妄想。以颠倒故。以业障故。不见真法。若然者。明不定明。闇不定闇。如是解者。不为颠倒惑乱。即入如来常乐我净中也 大法师之楞伽经云。说何净其念者。遣物令妄想。勿令漏念。念佛极着力。念念连注不断。寂然无念。证本空净也。又云。一受不退常寂然。则佛说云何增长也。又云。从 现代汉语译本 诸无行。《经》中说，佛也不作佛，也不度众生。众生强行分别，认为有作佛和度众生之事，而此心若未证悟，就是没有定性。证悟之后，则另有一种照了缘起的大用，圆融通达，没有阻碍，这叫做大修道。自他没有分别，一切行持一时完成，没有先后，也没有中间，这叫做大乘。内外没有执著，彻底舍弃，这叫做檀波罗蜜（Dānapāramitā，布施到彼岸）。善恶平等，都不可得，这就是尸波罗蜜（Śīlapāramitā，持戒到彼岸）。心境没有违背，怨恨伤害永远止息，这就是忍波罗蜜（Kṣāntipāramitā，忍辱到彼岸）。大寂静不动摇，而万行自然生起，这就是精进波罗蜜（Vīryapāramitā，精进到彼岸）。繁复与微妙寂静，就是禅波罗蜜（Dhyānapāramitā，禅定到彼岸）。微妙寂静中开启光明，这就是般若波罗蜜（Prajñāpāramitā，智慧到彼岸）。像这样的人，殊胜广大，圆满摄受，没有阻碍，得到繁复与寂静，这就是大乘。有求大乘的人，如果不先学习安心，必定会误入歧途。《大品经》中说，诸佛以五眼观察众生的心以及一切法，最终什么也看不见。《华严经》中说，没有见才能真正看见。《思益经》中说，不是眼睛所能见，也不是耳鼻舌身意识所能知，但应随顺如如之相，见如眼如，乃至意如，法位也是如此。如果能这样见，就叫做正见。《禅决》中说，蝙蝠和角鸱，白天看不见东西，晚上能看见东西，都是因为妄想颠倒的缘故。为什么这样说呢？因为蝙蝠和角鸱，把黑暗看作光明，凡夫俗子，把光明看作黑暗，都是因为妄想，因为颠倒，因为业障，所以看不见真正的法。如果这样理解，明白光明不一定是光明，黑暗不一定是黑暗，就不会被颠倒迷惑，就能进入如来的常乐我净之中。《大法师楞伽经》中说，如何清净其念呢？遣除外物，使妄想不起，不要让念头泄漏。念佛时极力专注，念念相续不断，寂然无念，证得本来的空净。经中又说，一旦领受就不会退转，常恒寂然，那么佛又说如何增长呢？经中又说，从...
English
English version All actions are without inherent nature. The Sutra says: 'The Buddha does not become a Buddha, nor does he liberate sentient beings. Sentient beings forcefully discriminate, creating the idea of becoming a Buddha and liberating sentient beings. If this mind is not realized, it is without stability. If realized, there is another great function of illuminating dependent origination, perfectly penetrating without obstruction, which is called the Great Path of Cultivation. Self and other are not two. All actions are performed at once, without before or after, nor in between, which is called the Mahayana (Great Vehicle). Without attachment internally or externally, completely relinquishing, which is called Dānapāramitā (Perfection of Giving). Good and evil are equal, both unattainable, which is Śīlapāramitā (Perfection of Morality). Mind and environment are not contradictory, hatred and harm are forever exhausted, which is Kṣāntipāramitā (Perfection of Patience). Great stillness without movement, yet myriad actions arise naturally, which is Vīryapāramitā (Perfection of Diligence). Complexity and subtle stillness are Dhyānapāramitā (Perfection of Meditation). Subtle stillness opens to clarity, which is Prajñāpāramitā (Perfection of Wisdom). Such a person is supremely vast, perfectly encompassing without obstruction, attaining complexity and stillness, which is the Mahayana. Those who seek the Mahayana, if they do not first learn to settle the mind, will surely be mistaken.' The Mahaprajnaparamita Sutra says: 'The Buddhas, with their five eyes, observe the minds of sentient beings and all dharmas, ultimately seeing nothing.' The Avatamsaka Sutra says: 'Without seeing, one is able to truly see.' The Vimalakirti Nirdesa Sutra says: 'Not seen by the eye, nor known by the ear, nose, tongue, body, or consciousness, but one should follow the suchness of phenomena, seeing suchness of the eye, and so on, up to suchness of the mind; the position of dharma is also thus. If one can see in this way, it is called right view.' The Zen Resolution says: 'Bats and horned owls cannot see things during the day, but see things at night, all because of delusional inversion. Why is this so? Because bats and horned owls see darkness as light, and ordinary people see light as darkness, all because of delusion, because of inversion, because of karmic obstacles, they do not see the true dharma. If so, light is not necessarily light, and darkness is not necessarily darkness. Understanding in this way, one will not be confused by inversion, and will enter the Tathagata's permanence, bliss, self, and purity.' The Lankavatara Sutra by the Great Dharma Master says: 'How to purify one's thoughts? Eliminate external objects, preventing delusional thoughts from arising, and not allowing thoughts to leak. When reciting the Buddha's name, focus with utmost effort, with continuous and unbroken thoughts, until silent and without thought, realizing the original emptiness and purity.' It also says: 'Once received, one does not regress, remaining constantly still, so how does the Buddha say to increase?' It also says: 'From...' --------------------------------------------------------------------------------
Chinese
师而学。悟不由师。凡教人智慧。未尝说此。就事而徴。指树叶是何物。又云。汝能入瓶入柱。及能入穴山。杖能说法不。又云。汝身入心。又云。屋内有瓶。屋外亦有瓶不。瓶中有水不。水中有瓶不。乃至天下诸水。一一中皆有瓶不。又云。此水是何物又树叶能说法。瓶能说法。柱能说法。及地水火风皆能说法。土瓦石。亦能说法者。何也。 第二。魏朝三藏法师菩提达摩。承求那跋陀罗三藏后。其达摩禅师。志阐大乘。泛海吴越游洛至邺。沙门道育惠可。奉事五年。方海四行。谓可曰。有楞伽经四卷。仁者依行。自然度脱。余度如续高师传所明。略辨大乘入道四行。弟子昙林序 法师者。西域南天竺国。是大婆罗门国王第三之子。神惠疏朗。闻皆晓晤。志存磨诃衍道。故舍素从缁。绍隆圣。冥心虚寂。通鉴世事。内外俱明。德超世表。悲悔边隅。正教陵替。遂能远涉山海。游化汉魏。亡心寂默之士。莫不归信。取相存见之流。乃生讥谤。于时。唯有道育惠可。此二沙门。年虽后生。携志高远。幸逢法师。事之数载虔恭咨启。善蒙师意。法师感其精成。诲以真道。如是安心。如是发行。如是顺物。如是方便。此是大乘安心之法。令无错谬。如是安心者。壁观。如是发行者。四行。如是顺物者。防护讥嫌。如是 现代汉语译本： 从师学习，领悟却不依赖于老师。凡是教人智慧的，从未说过这些。就事论事来验证，指着树叶问‘这是什么？’又说：‘你能够进入瓶子、柱子，以及能够进入山洞吗？木杖能说法吗？’又说：‘你的身体能进入你的心吗？’又说：‘屋里有瓶子，屋外也有瓶子吗？瓶子里有水吗？水里有瓶子吗？’乃至天下所有的水，每一个里面都有瓶子吗？又说：‘这水是什么？’又说树叶能说法，瓶子能说法，柱子能说法，以及地、水、火、风都能说法，土、瓦、石也能说法，这是为什么呢？ 第二，魏朝三藏法师菩提达摩（Bodhidharma，人名，三藏法师），继承求那跋陀罗（Gunabhadra，人名，三藏）之后。这位达摩禅师，立志阐扬大乘佛法，乘船渡海，从吴越之地游历到洛阳、邺城。沙门道育（Daoyu，人名）、惠可（Huike，人名）侍奉他五年。方海四处游历，对惠可说：‘有《楞伽经》（Laṅkāvatāra Sūtra）四卷，你依此修行，自然可以得度解脱。’其余事迹如《续高僧传》所记载。简略辨析大乘入道四行，弟子昙林（Tanlin，人名）序。法师是西域南天竺国（South India）的大婆罗门国王的第三个儿子。神思敏捷，听闻就能领悟。立志于大乘佛法，所以舍弃了在家身份而出家，继承和发扬圣教。潜心于虚空寂静，通晓世事。内外兼修，德行超越世俗。悲悯边远地区，正法衰微，于是能够远涉山海，游化于汉魏。忘却自我，追求寂静的人，没有不归信的。执着于表象，存有偏见的人，就产生了讥讽和诽谤。当时，只有道育、惠可这两位沙门，虽然年轻，却志向高远。有幸遇到法师，侍奉数年，虔诚恭敬地请教，很幸运地得到了师父的教诲。法师感念他们的精诚，用真理教诲他们。‘像这样安心，像这样修行，像这样顺应事物，像这样方便。’这是大乘安心之法，使人不会产生错谬。‘像这样安心’，就是壁观（wall-gazing）。‘像这样修行’，就是四行。‘像这样顺应事物’，就是防护讥嫌。像这样