English
English version: One should diligently practice. There is no need to harbor doubts. It is like a person learning archery. At first, they hit large targets. Then, medium-sized targets. Then, slightly larger targets. Then, slightly smaller targets. Then, they hit a single hair. Then, they split a single hair into a hundred parts and hit one of those parts. Finally, they can shoot arrow after arrow, with each arrow's nock touching the previous arrow's shaft, preventing any arrows from falling. This is analogous to a person practicing the Way, with every thought focused on the mind, thoughts continuously succeeding each other without any interruption. Right mindfulness is constant and present. Furthermore, the sutra says, 'With the arrow of wisdom, shoot at the three doors of liberation (emptiness, signlessness, and wishlessness). Let each arrow's nock touch the previous arrow's shaft, without letting any fall.' It is also like drilling for fire. If you stop before it gets hot, even if you want fire, it will be difficult to obtain. It is also like having a wish-fulfilling jewel (a jewel that grants all desires) at home, which grants whatever you seek. If you suddenly lose it, you should remember it constantly, never forgetting it. It is also like a poisoned arrow entering the flesh, with the shaft and arrowhead still inside. Enduring such pain, you cannot forget it for even a moment. Thoughts should be constantly in your mind, in such a state. The secret essence of the Dharma should not be transmitted to those who are not suitable. It is not that one is being stingy with the Dharma, but rather that one fears the person will not believe and will commit the sin of slandering the Dharma. One must choose the right person and not speak carelessly. Be cautious, be cautious! Although the ocean of Dharma is boundless, its practice lies in one word. Once you grasp the meaning, forget the words; even one word is unnecessary. Understanding this clearly is to attain the Buddha's intention. When first learning to meditate, find a quiet place and truly observe your body and mind, the four great elements (earth, water, fire, and wind), the five aggregates (form, feeling, perception, mental formations, and consciousness), the six sense organs (eye, ear, nose, tongue, body, and mind), and greed, anger, and delusion. Whether good or bad, whether enemies or relatives, whether ordinary beings or sages, and all other phenomena, you should observe them. From the beginning, they are empty and still, neither arising nor ceasing, equal and without duality. From the beginning, they are without anything, ultimately returning to stillness. From the beginning, they are pure and liberated. Regardless of day or night, whether walking, standing, sitting, or lying down, constantly contemplate in this way. You will then know that your own self is like the moon in water, like an image in a mirror, like a mirage in hot weather, like an echo in an empty valley. If you say it exists, you cannot find it anywhere. If you say it does not exist, it is always clearly before your eyes. The Dharmakaya (body of truth) of all Buddhas is also like this. You will then know that from countless eons ago, you have never been born, and from now on, no one will ever die. If you can constantly contemplate in this way. --------------------------------------------------------------------------------
Chinese
如此观者。即是真实忏悔。千劫万劫。极重业。即自消灭。唯除疑惑。不能生信。此人不能悟入。若生死信依此行者。无不得入无生正理。复次。若心缘异境。觉起时即观起处。毕竟不起。此心缘生时。不从十方来。去亦无所至。常观攀缘。觉观妄识。思想杂念。乱心不起。即得粗住。若得住心。更无缘虑。即随分寂定。亦得随分息诸烦恼。毕故不造新名。为解脱看。心结烦热。闷乱昏沉。亦即且自散适。徐徐安置。令其得便。心自安净。唯须猛利。如救头然。不得懈怠。努力努力 初学坐禅看心。独坐一处。先端身正坐。宽衣解带。放身纵体。自按摩七八翻。令心腹中嗌气出尽。即滔然得性清虚恬净。身心调适然。安心神则。窈窈冥冥。气息清冷。徐徐敛心。神道清利。心地明净。观察不明。内外空净。即心性寂灭。如其寂灭。则圣心显矣。性虽无刑。志节恒在然。幽灵不竭。常存朗然。是名佛性。见佛性者。永离生死。名出世人。是故维摩经云。豁然还得本心。信其言也。悟佛性者。名菩萨人。亦名悟道人。亦名识理人。亦名得性人。是故经云。一句深神。历劫不朽。初学者前方便也。故知彼道有方便。此圣心之所会。凡舍身之法。先定空空心。使心境寂净。铸想玄寂。令心不移。心性寂定。即断攀缘。窈窈冥冥 。凝净心虚。则几泊恬乎。泯然气尽。住清净法身。不受后有。若起心失念。不免受生也。此是前定心境。法应如是。此是作法。法本无法。无法之法。始名为法。法则无作。夫无作之法。真实法也。是以经云。空无作无愿无相。则真解脱。以是义故。实法无作。舍身法者。即假想身横看。心境明地。即用神明推策。大师云。庄子说。天地一指。万物一焉。法句经云。一亦不为一。为欲破诸数。浅智之所闻。谓一以为一。故庄子犹滞一也。老子云。窈兮冥兮。其中有精。外虽亡相。内尚存心。华严经云。不着二法。以无一二故。维摩经云。心不在内不在外。不在中间即是证。故知老子滞于精识也。涅槃经云。一切众生有佛性。容可说。墙壁凡石。而非佛性。云何能说法。又天亲论云。应化非真佛。亦非说法者。 第六。唐朝蕲州双峰山幽居寺大师。讳弘忍。承信禅师后。忍传法。妙法人尊。时号为东山净门。又缘京洛道俗称叹。蕲州东山多有得果人。故□东山法门也。又问。学道何故不向城邑聚落。要在山居。答曰。大厦之材。本出幽谷。不向人间有也。以远离人故。不被刀斧损斫。一一长成大物后乃堪为栋梁之用。故知栖神幽谷。远避嚣尘。养性山中。长辞俗事。目前无物。心自安宁。从此道树花开。禅林果 现代汉语译本：凝练清净心，虚空无染，那么心念就停泊在恬淡的境界。泯灭一切，气息耗尽，安住于清净法身，不再承受后有的果报。如果生起妄心，失去正念，就难免再次轮回受生。这就是前定的心境，法理本应如此。这就是作法，法本无自性，从无自性之法中，才能开始称为法。法则无所作为。这无所作为之法，才是真实的法。因此经书上说：‘空、无作、无愿、无相，才是真正的解脱。’因为这个道理，真实的法是无所作为的。舍弃身法的人，就把假想之身横向来看。心境明朗的地方，就是用神明来推测。大师说：‘庄子说，天地如一指，万物归于一。’《法句经》说：‘一也不是一，为了破除各种数量。浅薄智慧的人所听到的，认为一就是一。’所以庄子还执着于一。老子说：‘深远啊，幽暗啊，其中有精。’外表虽然没有形象，内心还存在心识。《华严经》说：‘不执着于二法，因为没有一和二的分别。’《维摩诘经》说：‘心不在内，不在外，不在中间，这就是证悟。’所以知道老子执着于精识。《涅槃经》说：‘一切众生都有佛性，这还可以说得通。墙壁和普通的石头，没有佛性，怎么能说法呢？’又天亲菩萨的论著说：‘应化之身不是真佛，也不是说法者。’ 第六，唐朝蕲州双峰山幽居寺的大师，名讳弘忍（Hongren），继承信禅师（Xin Chanshi）之后，弘忍传授佛法，妙法人尊（Miaofarenzun）。当时号称为东山净门（Dongshan Jingmen）。又因为京洛（Jingluo）地区的道士和俗人称赞，蕲州东山（Qizhou Dongshan）有很多得道之人，所以称东山法门（Dongshan Famen）。又问：‘学道为什么不向城邑聚落，一定要在山中居住？’回答说：‘大厦的木材，本来就出自幽深的山谷，不是人间所有的。’因为远离人群，所以不被刀斧损伤砍伐，一一长成巨大的木材后，才能堪当栋梁之用。所以知道栖息于幽深的山谷，远离喧嚣的尘世，在山中修养心性，长久地辞别世俗之事，眼前没有外物，内心自然安宁。从此道树开花，禅林结果。
English
English version: When the mind is concentrated, pure, and empty, thoughts will settle into tranquility. When everything is extinguished and breath ceases, one abides in the pure Dharma body, free from future existence. If one's mind arises with deluded thoughts and loses mindfulness, one cannot avoid being reborn. This is the predetermined state of mind, and the Dharma should be like this. This is the practice of Dharma, but Dharma is originally without inherent existence. Only the Dharma that is without inherent existence can be called Dharma. Dharma is without action. This Dharma without action is the true Dharma. Therefore, the scriptures say, 'Emptiness, non-action, non-wish, and non-form are true liberation.' Because of this principle, true Dharma is without action. Those who abandon the Dharma of the body view the illusory body horizontally. The place where the mind and environment are clear is where one uses divine intelligence to speculate. The Great Master said, 'Zhuangzi said, heaven and earth are like one finger, and all things return to one.' The *Dharmapada* says, 'One is also not one, in order to break all numbers. What shallow wisdom hears, considers one to be one.' Therefore, Zhuangzi is still attached to one. Laozi said, 'Profound and dark, within it there is essence.' Although the exterior lacks form, the interior still retains consciousness. The *Avatamsaka Sutra* says, 'Not attached to two dharmas, because there is no one or two.' The *Vimalakirti Sutra* says, 'The mind is not within, not without, not in between, and this is enlightenment.' Therefore, it is known that Laozi is attached to essential consciousness. The *Nirvana Sutra* says, 'All sentient beings have Buddha-nature, which can be said. Walls and ordinary stones do not have Buddha-nature, so how can they expound the Dharma?' Furthermore, Vasubandhu's treatise says, 'The manifested body is not the true Buddha, nor is it the one who expounds the Dharma.' Sixth, the Great Master of Youju Temple on Shuangfeng Mountain in Qizhou during the Tang Dynasty, whose name was Hongren (Hongren), succeeding Chan Master Xin (Xin Chanshi), Hongren transmitted the Dharma, Miaofarenzun (Miaofarenzun). At that time, he was known as the Dongshan Jingmen (Dongshan Jingmen). Furthermore, because the Daoists and laypeople of the Jingluo (Jingluo) area praised him, there were many enlightened people in Dongshan (Dongshan) in Qizhou, hence the name Dongshan Dharma (Dongshan Famen). Someone asked, 'Why does studying the Dao not go towards cities and settlements, but must reside in the mountains?' He replied, 'The timber for great buildings originally comes from secluded valleys, not from the human world.' Because they are far from people, they are not damaged by knives and axes, and after each one grows into a huge object, they can be used as beams and pillars. Therefore, it is known that dwelling in secluded valleys, staying far away from the noisy world, cultivating one's nature in the mountains, and bidding farewell to worldly affairs for a long time, with nothing in front of one's eyes, the mind is naturally peaceful. From this, the Bodhi tree blossoms, and the Chan forest bears fruit. --------------------------------------------------------------------------------
Chinese
出也。其忍大师。萧然净坐。不出文记。口说玄理。默授与人。在人间有禅法一本云是忍禅师说者。谬言也。按安州寿山和上讳赜。撰楞伽人法志云。大师俗姓周。其先寻阳人。贯黄梅县也。父早弃背。养母孝障。七岁奉事道信禅师。自出家处幽居寺。住度弘慜怀抱贞纯。缄口于是非之场。融心于色空之境。役力以申供养。法侣资其足焉。调心唯务浑仪。师独明其观照。四议皆是道场。三业咸伪佛事。盖静乱之无二。乃语默之恒一。时四方请益。九众师横。虚往实归。月俞千计。生不瞩文。而义符玄旨。时荆州神秀禅师。伏膺高轨。亲受付嘱。玄赜以咸亨元年。至双峰山。恭承教诲。敢奉驱驰。首尾五年。往还三觐。道俗齐会。仂身供养。蒙示楞伽义云。此经唯心证了知。非文疏能解。咸亨五年二月。命玄赜等起塔。与门人运天然方石。累构严丽。月十四日。问。塔成未。奉答已了。便云。不可同佛涅槃之日。乃将宅为寺。又曰。如吾一生。教人无数。好者并亡。后传吾道者。只可十耳。我与神秀。论楞伽经。玄理通快。必多利益。资州智诜。白松山刘主簿。兼有文性。莘州惠藏。随州玄约。忆不见之。嵩山老安。深有道行。潞州法如韶州惠能扬州高丽僧智德。此并堪为人师。但一方人物。越州义方。仍便讲说。又语 现代汉语译本： 出自（某处）。其忍大师（指弘忍大师，禅宗五祖），安静地端坐，不留下任何文字记录，只是口头传授玄妙的道理，默默地传给他人。世间流传着一本名为《忍禅师说》的禅法书，那是错误的说法。根据安州寿山和尚，法号玄赜（Xuanze）所撰写的《楞伽人法志》记载，大师俗家姓周，祖籍寻阳，隶属于黄梅县。父亲早逝，他孝顺地赡养母亲。七岁时开始侍奉道信禅师（禅宗四祖）。自从出家后，便隐居在幽居寺。他的品行端正纯洁，沉默寡言，远离是非之地，内心融入于色空的境界。他努力劳作以提供供养，同修们都依赖他。他专注于调伏内心，大师独自明了观照的智慧。他认为一切言行都是道场，一切身口意行为都是佛事。静与乱没有分别，说话与沉默始终如一。当时四面八方的人都来请教，各宗派的老师也纷纷前来，他们空虚而来，充实而归，每月都有成千上万的人。大师一生不著文字，但所讲的道理都符合玄妙的宗旨。当时荆州的神秀禅师（禅宗北宗创始人）钦佩大师的高尚品德，亲自接受大师的嘱托。玄赜在咸亨元年（公元670年）来到双峰山，恭敬地接受教诲，尽心尽力地服侍了五年，期间往返三次。僧俗大众聚集在一起，尽力供养。大师开示《楞伽经》的要义说：‘这部经只能用心去证悟了解，不是文字注释所能解释的。’咸亨五年二月，大师命令玄赜等人建造佛塔，与门人一起搬运天然的方形石头，建造得庄严华丽。十四日，大师问：‘塔建好了吗？’回答说：‘已经建好了。’大师便说：‘不能与佛陀涅槃的日子相同。’于是将自己的住宅改为寺庙。又说：‘我一生教导的人无数，但好的都去世了。将来能传承我道的人，只有十个左右。我与神秀讨论《楞伽经》，玄妙的道理通畅明快，必定能带来很多利益。’资州的智诜（Zhishen），白松山的刘主簿，兼有文才。莘州的惠藏（Huizang），随州的玄约（Xuanyue），很久没见面了。嵩山的老安（Lao An），有很深的道行。潞州的法如（Faru），韶州的惠能（Huineng，禅宗六祖），扬州的高丽僧人智德（Zhide），这些人都可以为人师表，但只适合在一方教化。越州的义方（Yifang），仍然可以讲经说法。’又说