Chinese
直示唯心。二进明万法。三绝待圆融。四超情离见。初又分四。初约现等三量。楷定唯心。二约事理二门。辩明具造。三约名体同异。拣定真妄。四约本有现前。折衷指点○今初。 宗者。纲宗。旨。谓旨趣。须知一句阿弥陀佛。以唯心为宗。此唯心之义。须以三量楷定。三量者。现量。比量。圣言量也。现量。谓亲证其理也。如罗什大师。随母入寺。见佛钵。喜而顶戴之。俄而念曰。我年甚幼。佛钵甚重。何能顶戴。是念才动。忽失声置钵。遂悟万法唯心。高丽唯晓法师。来此土参学。夜宿冢间。渴甚。明月之下。见清水一汪。以手掬而饮之。殊觉香美。至次日清晨。乃见其水。为墓中控出。遂恶心大吐。乃悟万法唯心。便回本国著述。此皆现量亲证也。比量者。借众相而观于义。比喻而知也。诸喻之中。梦喻最切。如梦中所见。山川人物。万别千差。皆不离我能梦之心。离梦心外。别无一法可得。即此可以比喻而知。现前一切万法。但唯心现也。圣言量者。三界唯心。万法唯识。千经万论。皆如是说。楷定唯心竟。 ○二约事理二门辩明具造 言辩明具造者。具。谓理具。造。谓事造。只此一念心中。本具十界万法。即此一念心性随缘。能造十界万法。理具。如金中本具。可成瓶盘钗钏之理。 现代汉语译本： 直接揭示唯心（一切唯心所造）。通过事和理两个方面来阐明万法。超越对待，达到圆融无碍的境界。超越情感，脱离片面的见解。首先又分为四个部分。第一部分，通过现量、比量、圣言量这三种衡量方式，来确定唯心。第二部分，通过事门和理门，来辨明万法由心具足和创造。第三部分，通过名称和本体的同异，来辨别真实和虚妄。第四部分，通过本来具有和当下显现，来折中调和并指点迷津。现在开始第一部分。 所谓‘宗’，指的是纲领和宗旨。所谓‘旨’，指的是旨趣。须知‘一句阿弥陀佛’，以唯心为宗。这个唯心的意义，必须通过现量、比量、圣言量这三种衡量方式来确定。所谓现量，指的是亲身证悟这个道理。例如鸠摩罗什大师，跟随母亲进入寺庙，看见佛钵，欢喜地顶戴它。忽然心想：‘我年纪很小，佛钵很重，怎么能顶戴呢？’这个念头才动，忽然失手把佛钵掉在地上。于是领悟到万法唯心。高丽的唯晓法师，来到中国参学。夜晚住在坟墓之间，非常口渴。在明亮的月光下，看见一汪清水，用手捧起来喝，觉得非常香甜。到了第二天清晨，才看见那水，是从墓中流出来的。于是恶心大吐。于是领悟到万法唯心。便回到本国著书立说。这些都是现量亲身证悟的例子。所谓比量，指的是借助各种现象来观察义理，通过比喻来了解。各种比喻之中，梦的比喻最为贴切。例如在梦中所见，山川人物，千差万别，都不离我能做梦的心。离开梦的心之外，没有一法可以得到。通过这个比喻可以知道，眼前一切万法，都只是唯心的显现。所谓圣言量，指的是‘三界唯心，万法唯识’。千经万论，都是这样说的。确定唯心完毕。 第二部分，通过事门和理门来辨明具足和创造。 所谓辨明具造，‘具’指的是理具，‘造’指的是事造。只是这一念心中，本来就具足十法界万法。即是这一念心性随顺因缘，能够创造十法界万法。理具，例如金子中本来就具有可以做成瓶、盘、钗、钏的道理。
English
English version: Directly pointing to the Mind-Only (everything is created by the mind). Clarifying the myriad dharmas through the two aspects of phenomena and principle. Transcending duality to achieve perfect and unobstructed integration. Surpassing emotions and detaching from biased views. The first part is further divided into four sections. The first section uses the three proofs of direct perception (現量, xian liang), inference (比量, bi liang), and scriptural authority (聖言量, sheng yan liang) to establish the Mind-Only. The second section uses the two gates of phenomena (事門, shi men) and principle (理門, li men) to clarify that the myriad dharmas are both inherent in and created by the mind. The third section uses the similarities and differences between names and entities to distinguish between truth and falsehood. The fourth section uses the inherent and the manifest to reconcile and guide. Now, let's begin with the first section. The 'essence' (宗, zong) refers to the guiding principle and purpose. The 'meaning' (旨, zhi) refers to the underlying significance. It should be understood that 'one utterance of Amitabha Buddha' (阿弥陀佛, A mi tuo fo) takes Mind-Only as its essence. The meaning of this Mind-Only must be established through the three proofs. Direct perception refers to personally realizing the truth. For example, when Master Kumarajiva (羅什大师, Luo shi da shi) followed his mother into a temple, he saw the Buddha's alms bowl (佛钵, fo bo) and joyfully placed it on his head. Suddenly, he thought, 'I am very young, and the Buddha's alms bowl is very heavy. How can I hold it on my head?' As soon as this thought arose, he accidentally dropped the bowl. He then realized that all dharmas are Mind-Only. The Korean monk Weixiao (唯曉法師, Wei xiao fa shi) came to China to study. One night, he stayed among the tombs and was very thirsty. Under the bright moonlight, he saw a pool of clear water. He scooped it up with his hands and drank it, finding it very sweet. The next morning, he saw that the water was flowing from a tomb. He felt disgusted and vomited. He then realized that all dharmas are Mind-Only. He returned to his country and wrote books. These are all examples of direct perception. Inference refers to observing the meaning through various phenomena, understanding through analogy. Among the various analogies, the analogy of a dream is the most relevant. For example, in a dream, the mountains, rivers, people, and all the differences are inseparable from my mind that is dreaming. Apart from the dreaming mind, there is no dharma to be found. Through this analogy, it can be known that all the myriad dharmas before us are merely manifestations of the Mind-Only. Scriptural authority refers to 'The three realms are Mind-Only, and all dharmas are consciousness-only.' All the thousands of sutras and treatises say the same. The establishment of Mind-Only is complete. The second section uses the two gates of phenomena and principle to clarify inherent and created. To clarify inherent and created, 'inherent' (具, ju) refers to inherent in principle, and 'created' (造, zao) refers to created by phenomena. It is just that in this one thought, the ten dharma realms and myriad dharmas are inherently complete. That is, this one thought of mind-nature follows conditions and can create the ten dharma realms and myriad dharmas. Inherent in principle is like gold inherently having the potential to be made into bottles, plates, hairpins, and bracelets. --------------------------------------------------------------------------------
Chinese
事造。如工匠炉锤之缘。造成瓶盘钗钏之器。又理具。如面中本具可成种种食物之理。事造。如水火人工之缘。造成种种食物。由有理具。方有事造。理若不具。事何所造。所以理具。但具事造。离理具外。别无事造。由有事造。方显理具。事若不造。争知理具。所以事造。秪造理具。离事造外。别无理具也。已辩具造竟。 ○三约名体同异拣定真妄 言拣定真妄者。佛法中有名同体异者。有名异体同者。名同体异。如心之一名。有肉团心。有缘虑心。有集起心。有坚实心。肉团心。同外四大。无所知识。缘虑心。通于八识。以八种识。皆能缘虑自分境故。此则是妄。集起心。唯约第八。以能集诸法种子。能起诸法现行故。此则真妄和合。坚实心者。即坚固真实之性。乃离念灵知。纯真心体也。今言唯心者。乃唯坚实纯真之心也。名异体同者。如诸经中所说真如。佛性。实相。法界等。种种极则之名。皆此坚实纯真心也。已拣真妄竟。 ○四约本有现前折衷指点 言折衷指点者。以诸经皆言无始本有真心。夫既曰本有。即今岂无。而今现有。即本有也。若无无始。则无现前。若离现前。岂有无始。是故不必高尊本有。远推无始。但现前一念心之自性。即本有真心也。以现前一念。全真成妄。 现代汉语译本 事造（Shì zào，由因缘和合而产生的事物）。比如工匠和炉锤的关系，可以制造出瓶、盘、钗、钏等器物。又如理具（Lǐ jù，事物内在的理性和可能性），比如面粉本身就具备可以做成各种食物的道理。事造，比如水、火和人工的配合，可以做出各种食物。因为有理具，才能有事造。如果理不具备，事又从何造起呢？所以理具，只是具备了事造的可能性。离开理具之外，没有别的事造。因为有了事造，才能显现理具。如果事不造作，又怎么知道有理具呢？所以事造，只是造就了理具。离开事造之外，没有别的理具。以上辩论了具造的道理。 三、约名体同异拣定真妄 说到拣定真妄，佛法中有名称相同而本体不同的情况，也有名称不同而本体相同的情况。名称相同而本体不同，比如‘心’这个名称，有肉团心、缘虑心、集起心、坚实心。肉团心，和外在的四大（地、水、火、风）相同，没有知识。缘虑心，贯通于八识（眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识），因为八种识都能缘虑各自的境界，这属于虚妄。集起心，只针对第八识（阿赖耶识），因为它能聚集诸法种子，能生起诸法现行，这属于真妄和合。坚实心，就是坚固真实的自性，是离念的灵知，纯粹的真心本体。现在所说的‘唯心’，就是指坚实纯真的心。 名称不同而本体相同，比如诸经中所说的真如（Zhēnrú，事物的真实如是的状态），佛性（Fóxìng，成佛的可能性），实相（Shíxiàng，事物的真实面貌），法界（Fǎjiè，一切事物存在的总和）等，各种最高的名称，都是指这个坚实纯真的心。以上辨析了真妄。 四、约本有现前折衷指点 说到折衷指点，因为诸经都说无始本有真心（Wúshǐ běnyǒu zhēnxīn，从无始以来就存在的真心）。既然说是本有，那么现在难道就没有吗？而现在现有的，就是本有的。如果没有无始，就没有现前。如果离开现前，哪里有无始？所以不必过分推崇本有，遥远地推究无始，只要现前一念心的自性，就是本有真心。因为现前一念，完全由真而成妄。
English
English version Shì zào (事造, things created by the combination of causes and conditions). It's like the relationship between a craftsman and a furnace and hammer, which can create objects such as bottles, plates, hairpins, and bracelets. Also, Lǐ jù (理具, the inherent principle and potentiality of things), such as flour itself having the principle of being made into various foods. Shì zào, such as the cooperation of water, fire, and human labor, can make various foods. Because there is Lǐ jù, there can be Shì zào. If the principle is not present, how can things be created? Therefore, Lǐ jù only possesses the possibility of Shì zào. Apart from Lǐ jù, there is no other Shì zào. Because there is Shì zào, Lǐ jù can be manifested. If things are not created, how can we know there is Lǐ jù? Therefore, Shì zào only creates Lǐ jù. Apart from Shì zào, there is no other Lǐ jù. The above discusses the principle of complete creation. 3. Discriminating Truth and Falsehood by Comparing Similarities and Differences in Name and Substance Speaking of discriminating truth and falsehood, in Buddhism, there are cases where the names are the same but the substances are different, and there are cases where the names are different but the substances are the same. Names are the same but substances are different, such as the name 'mind,' which includes the physical heart, the mind that contemplates, the mind that accumulates, and the solid heart. The physical heart is the same as the external four elements (earth, water, fire, and wind) and has no knowledge. The contemplating mind pervades the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness), because the eight consciousnesses can all contemplate their respective realms, which is false. The accumulating mind refers only to the eighth consciousness (Alaya consciousness), because it can accumulate the seeds of all dharmas and can generate the manifestation of all dharmas, which is a combination of truth and falsehood. The solid heart is the firm and true nature, which is the spiritual awareness free from thoughts, the pure true essence of the mind. The 'only mind' we speak of now refers to the solid and pure true mind. Names are different but substances are the same, such as the various ultimate names mentioned in the sutras, such as Zhēnrú (真如, the true suchness of things), Fóxìng (佛性, the potential for Buddhahood), Shíxiàng (实相, the true appearance of things), Fǎjiè (法界, the totality of all existing things), etc., all refer to this solid and pure true mind. The above distinguishes between truth and falsehood. 4. Reconciling and Pointing Out the Originally Existing and the Presently Manifest Speaking of reconciliation and pointing out, because all the sutras say that there is an Wúshǐ běnyǒu zhēnxīn (无始本有真心, the true mind that has existed since the beginningless past). Since it is said to be originally existing, then is it not present now? And what is presently manifest is the originally existing. If there is no beginningless past, there is no present manifestation. If we depart from the present manifestation, where is the beginningless past? Therefore, there is no need to excessively praise the originally existing or remotely investigate the beginningless past, but the self-nature of the present moment's mind is the originally existing true mind. Because the present moment is entirely transformed from truth into falsehood. --------------------------------------------------------------------------------
Chinese
全妄即真。终日随缘。终日不变。离此现前一念之外。岂别有真心可得哉。古德云。威音那畔。不离今世门头。众生现行无明。即是诸佛不动智体。其庶几乎。由上四义。以显唯心。故一以唯心为宗也。初直示唯心竟。 ○二进明万法 进明万法者。又一句阿弥陀佛。以唯佛为宗。以一切万法。既是心现。全体唯心。心无彼此。心无分齐。于十界万法。若依若正。假名实法。随拈一法。皆即心之全体。皆具心之大用。如心横遍。如心竖穷。以唯心义成。唯色。唯声。唯香。唯味。唯触。唯法。乃至唯微尘。唯芥子。一切唯义俱成。一切唯义俱成。方成真唯心义。一切唯义不成。但有唯心之虚名。而无唯心之实义。以一切唯义俱成。故曰法无定相。遇缘即宗。唯微尘唯芥子。尚可为宗。八万相好庄严之果地弥陀。反不可以为宗也。故以唯佛为宗。第二进明万法竟。 ○第三绝待圆融 绝待圆融者。又一句阿弥陀佛。以绝待圆融为宗。于十界万法。随拈一法。无非即心全体。具心大用。横遍十方。竖穷三际。离于四句。绝于百非。独体全真。更无有外。弥满清净。中不容他。一法既尔。万法皆然。各约诸法。当体绝待无外。是为绝待。又以十界万法。各各互遍。各各互含。一一交罗。一一该彻。 现代汉语译本：完全的虚妄即是真实。整天随顺因缘，整天保持不变。离开这当下的一念之外，难道还有别的真心可以获得吗？古德说：‘威音王佛（过去佛名）那边，不离现在世人的家门口。’众生当下的无明，就是诸佛不动的智慧本体。这大概就是那个意思吧。由于以上四种意义，来彰显唯心（一切唯心所造），所以以唯心作为宗旨。第一，直接揭示唯心，完毕。 ○二 进一步阐明万法 进一步阐明万法，又一句‘阿弥陀佛’（西方极乐世界的佛）以唯佛（只念佛）作为宗旨。因为一切万法，既然是心所显现，全体都是唯心。心没有彼此的分别，心没有界限。对于十界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛）万法，无论是所依的（依报）还是能依的（正报），假名安立的还是真实存在的，随便拈取一法，都是心的全体，都具备心的大用。如心一样横向遍布，如心一样纵向穷尽。因为唯心的道理成立，所以唯色（只有色法）、唯声（只有声音）、唯香（只有香气）、唯味（只有味道）、唯触（只有触感）、唯法（只有法尘），乃至唯微尘（极小的尘埃）、唯芥子（极小的芥菜籽），一切唯的道理都成立。一切唯的道理都成立，才成就真正的唯心之义。一切唯的道理不成立，就只有唯心的虚名，而没有唯心的实际意义。因为一切唯的道理都成立，所以说‘法无定相，遇缘即宗’。唯微尘、唯芥子，尚且可以作为宗旨，八万相好庄严的果地弥陀（修行圆满的阿弥陀佛），反而不可以作为宗旨吗？所以以唯佛作为宗旨。第二，进一步阐明万法，完毕。 ○三 绝待圆融 绝待圆融，又一句‘阿弥陀佛’，以绝待圆融作为宗旨。对于十界万法，随便拈取一法，无非是心的全体，具备心的大用，横向遍布十方，纵向穷尽过去、现在、未来三际，离开四句（有、无、亦有亦无、非有非无），超越百非（种种错误的知见），独立自体而完全真实，更没有其他在外。弥漫充满而清净，中间不容许其他。一法既然如此，万法都是这样。各自就诸法而言，当体就是绝待而没有内外之分，这就是绝待。又因为十界万法，各自互相遍布，各自互相包含，一一交错，一一该括而透彻。