English
English version 𠿇嘊 If right and wrong are as fine as dust, how can there be 𠿇嘊? Upright individuals manifest divine power, descending with the force of swords, frost, and hail. A head-on blow strikes the vital point, and the Yaksha (a type of demon) follows to strip away everything. The sixteen types of people are distributed everywhere, each distinct and clear. Governing and sweeping away the six bandit-like senses, often there is no match. And these immeasurable verses, temporarily manifest from a single body. Expedient wisdom surges like the sea; the entire Dharma realm is one person. The Buddha told the courageous Bodhisattva Mahāsattva (Great Being): 'Quickly speak verses to teach. All of you, be focused and still. I will now repeat in verse.' The nature of mind is like a mountain of true gold; the Ālaya (storehouse consciousness) dragon draws clouds from within. Dense clouds hang and spread throughout the ten directions, descending to wash and cleanse the village of the five skandhas (aggregates of existence). The Ālaya dragon roams in the clouds, displaying colors of immeasurable depth and profound darkness. Extending or shortening, pervading the ten directions, all this is the power of the unobstructed great mind. The Ālaya dragon possesses unobstructed power, wandering in the emptiness of the four elements (earth, water, fire, wind) and the five skandhas. Coming and going without strife, harmonizing the nine streams (various schools of thought), allowing freedom and natural rhythm, divine and without effort. The Ālaya swiftly shakes the six directions (heaven, earth, and four cardinal directions), thunder and lightning strike, and brilliance shines. Without moving from true reality, it pervades everywhere, opening light and illuminating the roots of darkness. The Ālaya's supernatural power is inherently unobstructed; mountains, rivers, and walls can be passed through. Immeasurable material obstacles cannot block it; why then suffer being drawn into the cauldron (a cooking or torture device)? The courageous Bodhisattva Mahāsattva said to the Buddha: 'World Honored One, Great Sage, your compassionate teachings are complete and thorough. I do not understand whether this teaching comes from the mind, from the nature of mind, or from nowhere. I pray that the compassionate World Honored One will clearly reveal it, so that those confused by the teachings may know the origin.' The Buddha told the courageous Bodhisattva Mahāsattva: 'From the top of the sky to the edge of the water, all beings within, with their various forms, immeasurable good and evil, all come from the nature of mind. Why? Because the nature of mind has no origin; this coming from nowhere is called true coming. Therefore, it can be known that from the Buddhas above to the sea of consciousness below, all exist from mind-to-mind and from the nature of mind. Therefore, everything is the function of the mind. The function of the mind is boundless; this function is called mind. Mind functions, using mind, without function, without mind.' --------------------------------------------------------------------------------
Chinese
复次冥识菩萨摩诃萨白佛言。世尊大圣所说一切皆心心。一切心无别心。无别心故一切皆心用。若如是者。云何有清凉心。云何有热恼心。云何得不清凉不热恼等。一心性热则常热。凉则常凉。不凉不热常应不凉不热。何以故。心性之理常无别故。 佛告冥识菩萨摩诃萨曰。一切皆心心一切。神游法界无障碍。心一切一切一心。法界游宅爱无所爱。无所不无所。形声影向皆无别。 冥识菩萨摩诃萨白佛言。世尊不解为是心用性性用心。唯愿大慈尊披折令众得开解。 佛告冥识菩萨摩诃萨曰。心用性缘虑。是真净性用心不可毁坏照真金。是故心不用性无秽净。性不用心无混融。无混融无始复无终。无始复无终心用性性用心。 说是法时。无量大众乘实智驾性性龙圆本净止缘切。 一切诸法即相解脱品第十 复次天真菩萨摩诃萨白佛言。世尊一切众圣莫不皆说顺情之法。何故今日世尊所说之法皆是违情。违性则苦。苦是患源。故知情者以贪为体。若无有贪无所依恃。有依恃故一切果报由情贪而有。何以故。若不贪善无以息恶。若不息恶无以归真。以此类之。云何今日如来说言。泯非丧是。福祸同流。同流归真。归真太极。太极之理本无是非。是非既丧。一切混融。混融之中则无凡 现代汉语译本：冥识菩萨摩诃萨再次对佛说：‘世尊，大圣所说一切都是心，一切心没有分别心。因为没有分别心，所以一切都是心的作用。如果这样，怎么会有清凉心？怎么会有热恼心？怎么能得到不清凉不热恼的心呢？如果一心自性是热，那就永远是热；是凉，那就永远是凉；不凉不热，就应该永远是不凉不热。为什么呢？因为心性的道理本来就没有分别。’ 佛告诉冥识菩萨摩诃萨说：‘一切都是心，心即一切。神识游历法界没有障碍。心即一切，一切即一心。在法界游历安住，爱无所爱，无所不无所。形、声、影、响都没有分别。’ 冥识菩萨摩诃萨对佛说：‘世尊，我不明白这是心用性，还是性用心。希望大慈大悲的世尊能详细解释，让大众得以开悟理解。’ 佛告诉冥识菩萨摩诃萨说：‘心用性是因缘虑知。这才是真正的清净自性用心，不可毁坏，照耀真金。因此，心不用性就没有污秽和清净。性不用心就没有混杂融合。没有混杂融合，就没有开始也没有终结。没有开始也没有终结，心用性，性用心。’ 当佛说此法时，无量大众乘坐实智之车，驾驭自性之龙，圆满本净，止息一切攀缘。 一切诸法即相解脱品第十 天真菩萨摩诃萨再次对佛说：‘世尊，一切圣人都说顺应情欲的法。为什么今天世尊所说的法都是违背情欲的？违背自性就会痛苦，痛苦是祸患的根源。所以知道情欲是以贪爱为本体。如果没有贪爱，就没有所依赖。因为有所依赖，所以一切果报都是由情欲贪爱而产生。为什么呢？如果不贪恋善，就无法止息恶；如果不止息恶，就无法回归真理。以此类推，为什么今天如来说泯灭非，丧失是，福祸同流，同流归真，归真太极，太极的道理本来就没有是非。是非既然丧失，一切都混杂融合，混杂融合之中就没有凡'
English
English version: Again, the Bodhisattva Mahasattva Mingshi (Deep Awareness) said to the Buddha: 'World Honored One, everything the Great Sage speaks of is mind, and all minds are without separate minds. Because there are no separate minds, everything is the function of mind. If this is so, how can there be a cool and clear mind? How can there be a mind of heat and affliction? How can one attain a state that is neither cool nor afflicted? If the nature of one mind is hot, then it is always hot; if it is cool, then it is always cool; if it is neither cool nor hot, then it should always be neither cool nor hot. Why? Because the principle of mind-nature is always without difference.' The Buddha told the Bodhisattva Mahasattva Mingshi: 'Everything is mind, mind is everything. The spirit travels the Dharma Realm without obstruction. Mind is everything, everything is one mind. Dwelling in the Dharma Realm, love is without love, without what is not, without what is. Forms, sounds, shadows, and echoes are all without difference.' The Bodhisattva Mahasattva Mingshi said to the Buddha: 'World Honored One, I do not understand whether this is the function of mind using nature, or nature using mind. I hope the Great Compassionate One will explain it in detail so that the assembly can understand.' The Buddha told the Bodhisattva Mahasattva Mingshi: 'The function of mind is based on conditions and deliberation. This is the true, pure nature using mind, indestructible, shining like true gold. Therefore, when mind does not use nature, there is no defilement or purity. When nature does not use mind, there is no mixing or blending. Without mixing or blending, there is no beginning and no end. Without beginning and no end, the function of mind is nature, nature is the use of mind.' When this Dharma was spoken, countless beings rode the chariot of true wisdom, drove the dragon of self-nature, perfected original purity, and ceased all clinging. Chapter Ten: All Dharmas are Immediately Liberated in Their Characteristics Again, the Bodhisattva Mahasattva Tianzhen (Natural Truth) said to the Buddha: 'World Honored One, all sages speak of dharmas that accord with emotions. Why is it that the dharmas spoken by the World Honored One today all contradict emotions? Contradicting nature leads to suffering, and suffering is the source of affliction. Therefore, it is known that emotions take greed as their substance. If there is no greed, there is nothing to rely on. Because there is reliance, all karmic retributions arise from emotional greed. Why? If one does not crave good, one cannot cease evil; if one does not cease evil, one cannot return to truth. By analogy, why does the Tathagata today say to obliterate the non-existent, lose the existent, blessings and misfortunes flow together, flowing together returning to truth, returning to truth is the Supreme Ultimate, the principle of the Supreme Ultimate originally has no right or wrong. Since right and wrong are lost, everything is mixed and blended, and within mixing and blending, there is no ordinary.' -------------------------------------------------------------------------------- 无佛。何用教为。
Chinese
佛告天真菩萨摩诃萨曰。贪者以情为体。情者以贪为本。由有情起即有违顺。违顺既与随虚妄流。是故顺情称善。违情称恶。若情既息。贪亦随亡。情贪既无。善恶自谢。是以得知。贪善弃恶。是继缚业。本非解脱。是故据此情贪之中。立其与夺显四种解脱。何者为四。一者无愿解脱。二者无作解脱。三者无想解脱。四者无学解脱。何以故。有愿为愿所继。从继业受生。一非解脱。有作为作业所继。从继业牵生。二非解脱。有想缘虑为想业所继。从继业牵生。三非解脱。有学有想念为想念继学所继。从继业牵生。四非解脱。 天真菩萨摩诃萨白佛言。世尊如来说四解脱门。复显四种非解脱。四种解脱名障解脱义。义犹自未显。唯愿世尊哀愍救护愿毕解说。 佛告天真菩萨摩诃萨曰。四种解脱者。无愿为初。何以故。无愿称为解脱。有愿之来为愿所继。凡有愿者有心要期。要期满愿。满愿之由良由妄起。妄起望满为愿。愿满所继。继业招生。故知以妄集妄还继妄。继继相继故非解脱。无愿无累。无累无妄。累妄俱融。无满无称。名真解脱。无作解脱者。一切皆无作。何以故。无作无为。无为则无利无功德。无利无功德。不为利益功德所继。名为无作解脱。无想解脱者。若无想念则 现代汉语译本： 无佛，那又何必需要教法呢？ 佛告诉天真菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）说：‘贪以情为本体，情以贪为根本。因为有了情，就会有违背和顺从。违背和顺从既然与虚妄相随，所以顺应情就称为善，违背情就称为恶。如果情止息了，贪也随之消亡。情和贪既然没有了，善和恶自然消失。因此可以得知，贪恋善、抛弃恶，是接续束缚的业，本来就不是解脱。所以根据这情和贪之中，建立给予和剥夺，显现四种解脱。哪四种呢？一是无愿解脱，二是无作解脱，三是无想解脱，四是无学解脱。为什么呢？因为有愿会被愿所接续，从接续的业而受生，这不是解脱。有作为会被作业所接续，从接续的业而牵引受生，这不是解脱。有想缘虑会被想业所接续，从接续的业而牵引受生，这不是解脱。有学有想念，会被想念接续学所接续，从接续的业而牵引受生，这不是解脱。’ 天真菩萨摩诃萨对佛说：‘世尊，如来说的四解脱门，又显现四种非解脱，四种解脱名为障碍解脱的意义，意义好像还没有显明。唯愿世尊哀怜救护，愿您详细解说。’ 佛告诉天真菩萨摩诃萨说：‘四种解脱，以无愿为开始。为什么呢？无愿才称为解脱。有愿的到来会被愿所接续。凡是有愿的人，心中都有所期望。期望满足了愿望。满足愿望的原因，实在是因为妄念而起。妄念生起期望满足，就成为愿。愿望满足了，就会被接续。接续的业会招来受生。所以知道以妄念聚集妄念，还接续妄念。接续接续，互相接续，所以不是解脱。没有愿望就没有牵累，没有牵累就没有妄念。牵累和妄念都融合了，没有满足也没有称颂，这称为真正的解脱。无作解脱，一切都是无作。为什么呢？无作就是无为，无为就没有利益和功德。没有利益和功德，就不会被利益和功德所接续，这称为无作解脱。无想解脱，如果没有想念，那么’
English
English version: Without Buddha, what use is teaching? The Buddha told the Tianzhen Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva): 'Greed takes emotion as its substance, and emotion takes greed as its root. Because there is emotion, there will be opposition and compliance. Since opposition and compliance follow delusion, compliance with emotion is called good, and opposition to emotion is called evil. If emotion ceases, greed will also disappear. Since emotion and greed are gone, good and evil will naturally vanish. Therefore, it can be known that clinging to good and abandoning evil is continuing the karma of bondage, and is not liberation in itself. Therefore, based on this emotion and greed, establishing giving and taking reveals four kinds of liberation. What are the four? First is non-aspiring liberation, second is non-acting liberation, third is non-thinking liberation, and fourth is non-learning liberation. Why? Because having aspiration will be continued by aspiration, receiving birth from continuing karma, which is not liberation. Having action will be continued by action, being drawn to birth from continuing karma, which is not liberation. Having thought and consideration will be continued by thought karma, being drawn to birth from continuing karma, which is not liberation. Having learning and having thought, will be continued by thought and learning, being drawn to birth from continuing karma, which is not liberation.' The Tianzhen Bodhisattva-Mahasattva said to the Buddha: 'World Honored One, the four gates of liberation spoken by the Tathagata, also reveal four kinds of non-liberation. The meaning of the four kinds of liberation as obstacles to liberation, the meaning does not seem clear yet. May the World Honored One have compassion and protect, I wish you to explain in detail.' The Buddha told the Tianzhen Bodhisattva-Mahasattva: 'The four kinds of liberation begin with non-aspiration. Why? Non-aspiration is called liberation. The arrival of aspiration will be continued by aspiration. All who have aspirations have expectations in their hearts. Expectations fulfill wishes. The reason for fulfilling wishes is truly due to delusional thoughts arising. Delusional thoughts arise expecting fulfillment, which becomes aspiration. When aspirations are fulfilled, they will be continued. Continuing karma will attract rebirth. Therefore, know that using delusion to gather delusion, still continues delusion. Continuing and continuing, continuing each other, therefore it is not liberation. Without aspiration there is no burden, without burden there is no delusion. Burden and delusion are both integrated, without fulfillment and without praise, this is called true liberation. Non-acting liberation, everything is non-acting. Why? Non-acting is non-doing, non-doing has no benefit and no merit. Without benefit and without merit, it will not be continued by benefit and merit, this is called non-acting liberation. Non-thinking liberation, if there is no thought, then' --------------------------------------------------------------------------------