English
English version A person destroys demonic obstacles. All sentient beings only need to see their original nature (inherent self-nature). Residual habits (remaining karmic traces) are instantly extinguished. The spirit and consciousness (mental awareness) are not obscured (not confused). It is necessary to understand directly and immediately (to comprehend at once). It is only in the present moment. If you truly want to understand the Dao, do not cling to any dharma. Cease karmic actions (stop evil deeds) and nourish the spirit. Residual habits will also be exhausted. Naturally, you will understand. There is no need for forced effort (no need for deliberate effort). Heretics do not understand the Buddha's intention. They exert the most effort, but they contradict the sage's will (go against the wishes of the saints). All day long, they busily recite Buddha's name and turn the scriptures, becoming confused about their spiritual nature. They cannot avoid reincarnation. The Buddha is a free person. Why busily seek fame and profit? What is the use of it later? Only those who do not see their nature read scriptures and recite Buddha's name, constantly learning and diligently practicing. They perform rituals at six times of the day, sit for long periods without lying down, and learn extensively, considering this to be the Buddha's Dharma. All such sentient beings are slandering the Buddha's Dharma. All Buddhas, past and future, only speak of seeing one's nature. All phenomena are impermanent. If you do not see your nature and falsely claim to have attained Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), this is a great offense. Among the ten great disciples, Ananda (one of the Buddha's ten great disciples, known for being the foremost in hearing) was the foremost in hearing. He had no understanding of the Buddha, only learning extensively. Those of the two vehicles (Shravakas and Pratyekabuddhas) and heretics all do not understand the Buddha. They cultivate and realize through conceptual knowledge, falling into cause and effect. This is the karmic retribution of sentient beings. They cannot avoid birth and death, going far against the Buddha's intention. This is slandering the Buddha. Killing them is without fault. The Sutra says, 'Icchantikas (those who have severed their roots of goodness) do not generate faith. Killing them is without fault.' If there is faith, this person is in the position of a Buddha. If you do not see your nature, then do not casually (arbitrarily) slander the good. You only deceive yourself without benefit. Good and evil are distinct. Cause and effect are clear. Heaven and hell are right before your eyes. Foolish people do not believe and currently fall into the dark hell. They are also unaware and do not know. It is only because their karma is heavy that they do not believe. For example, a blind person does not believe that there is light. Even if you tell them, they will not believe. It is only because they are blind. How can they distinguish sunlight? Foolish people are also like this. Currently, they fall into the animal realm and various other categories. They are born into poverty **. They cannot seek life, and they cannot seek death. Although they suffer this pain, if you ask them directly, they will say, 'I am happy now, no different from heaven.' Therefore, know that all sentient beings find pleasure in the place where they are born. They are also unaware and do not know. Such evil people, only because their karmic obstacles are heavy, are unable to generate faith. Not --------------------------------------------------------------------------------
Chinese
自由它也。若见自心是佛。不在剃除𩯭发白衣亦是佛。若不见性。剃除须发亦是外道。 问曰。白衣有妻子。淫欲不除。凭何得成佛。答曰。只言见性。不言淫欲。只为不见性。但得见性。淫欲本来空寂。自尔断除。亦不乐着。纵有余习。不能为害。何以故。性本清净故。虽处在五蕴色身中。其性本来清净。染污不得。法身本来无受。无饥。无渴。无寒热。无病。无恩爱。无眷属。无苦乐。无好恶。无短长。无强弱。本来无有一物可得。只缘执有。此色身因。即有饥渴寒热瘴病等相。若不执即一任作。若于生死中得自在。转一切法。与圣人神通自在无碍。无处不安。若心有疑。决定透一切境界。不过不作。最好作了。不免轮回生死。若见性。旃陀罗亦得成佛。 问曰。旃陀罗杀生作业。如何得成佛。答曰。只言见性。不言作业。纵作业不同。一切业拘不得。从无始旷大劫来。只为不见性。堕地狱中。所以作业轮回生死。从悟得本性。终不作业。若不见性。念佛免报不得。非论杀生命。若见性。疑心顿除。杀生命亦不柰它何。自西天二十七祖。只是递传心印。吾今来此土。唯传顿教大乘。即心是佛。不言持戒精进苦行。乃至入水火。登于剑轮。一食长坐不卧。尽是外道有为法。若识得施为运动灵觉之性。汝 现代汉语译本： 自由就是这样。如果认识到自己的心就是佛，那么即使不剃除头发，即使是普通人也是佛。如果不能认识到本性，那么即使剃除须发也是外道。 问：普通人在家有妻子，不能断除性欲，凭什么能够成佛？答：我只说认识本性，没说断除性欲。正是因为不能认识本性，才被性欲所困扰。只要能够认识本性，性欲本来就是空寂的，自然而然就会断除，也不会再执着。即使还有残留的习气，也不能造成危害。为什么呢？因为本性本来就是清净的。即使身处在五蕴（色、受、想、行、识）的色身中，本性也本来就是清净的，不会被污染。法身本来就没有感受，没有饥饿，没有口渴，没有寒冷炎热，没有疾病，没有恩爱，没有眷属，没有痛苦快乐，没有好坏，没有长短，没有强弱，本来就没有一样东西可以得到。只因为执着于有，才有了这个色身，因此才有了饥渴寒热瘴病等现象。如果不执着，就可以任其自然。如果在生死中获得自在，就能转化一切法，与圣人一样神通自在，没有阻碍，无处不安。如果心中有疑惑，就一定会陷入一切境界，无法超越，不做最好，做了也免不了轮回生死。如果认识到本性，即使是旃陀罗（古印度社会最下等的人）也能成佛。 问：旃陀罗杀生造业，如何能够成佛？答：我只说认识本性，没说造业。即使造的业不同，一切业也束缚不了他。从无始旷大劫以来，就是因为不能认识本性，才堕入地狱中，所以才造业轮回生死。从领悟到本性之后，就不会再造业。如果不能认识本性，念佛也免不了受报，更不用说杀生了。如果认识到本性，疑心立刻消除，杀生也奈何不了他。从西天二十七祖开始，只是递相传授心印。我今天来到这片土地，只传授顿教大乘，即心是佛，不讲持戒精进苦行，乃至入水火，登上剑轮，一食长坐不卧，这些都是外道有为法。如果认识到施为运动灵觉的本性，你...
English
English version: Freedom is like this. If you realize that your own mind is Buddha, then even without shaving your head and even as a layman, you are a Buddha. If you do not see your nature, then even shaving your head and beard makes you an outsider. Question: Laymen have wives and cannot eliminate sexual desire. How can they become Buddhas? Answer: I only speak of seeing the nature, not of eliminating sexual desire. It is precisely because they do not see their nature that they are troubled by sexual desire. As long as they can see their nature, sexual desire is originally empty and still, and it will naturally be eliminated, and they will no longer be attached to it. Even if there are residual habits, they cannot cause harm. Why? Because the nature is originally pure. Even though it is in the five aggregates (form, feeling, perception, volition, and consciousness) of the physical body, its nature is originally pure and cannot be defiled. The Dharmakaya (body of the Dharma) originally has no feeling, no hunger, no thirst, no cold or heat, no illness, no love, no relatives, no suffering or joy, no good or bad, no short or long, no strong or weak, and originally there is nothing to be obtained. Only because of attachment to existence, there is this physical body, and therefore there are phenomena such as hunger, thirst, cold, heat, and disease. If you are not attached, you can let it be. If you attain freedom in birth and death, you can transform all dharmas (teachings), and like the sages, you will have supernatural powers and freedom, without hindrance, and be at peace everywhere. If there is doubt in your mind, you will definitely fall into all realms, unable to transcend them. It is best not to do it, but if you do, you cannot avoid the cycle of birth and death. If you realize your nature, even a Chandala (the lowest caste in ancient Indian society) can become a Buddha. Question: The Chandala kills and creates karma. How can he become a Buddha? Answer: I only speak of seeing the nature, not of creating karma. Even if the karma created is different, all karma cannot bind him. From beginningless kalpas (eons) ago, it is only because they could not see their nature that they fell into hell, and therefore they created karma and were reborn in the cycle of birth and death. From the moment they realize their original nature, they will no longer create karma. If they cannot see their nature, reciting the Buddha's name cannot avoid retribution, let alone killing. If they see their nature, doubt is immediately eliminated, and killing cannot harm them. From the twenty-seven patriarchs of the Western Heaven, they only transmitted the mind seal to each other. Today I have come to this land to transmit only the sudden teaching of the Mahayana (Great Vehicle), which is that the mind is Buddha. I do not speak of upholding precepts, diligent practice, or ascetic practices, or even entering water or fire, or climbing the sword wheel, or eating only one meal, sitting for a long time without lying down. All these are externalist contrived dharmas. If you recognize the nature of action, movement, and spiritual awareness, you... --------------------------------------------------------------------------------
Chinese
即诸佛心。前佛后佛只言传心。更无别法。若识此法。凡夫一字不识亦是佛。若不识自己灵觉之性。假使身破如微尘。觅佛终不得也。佛者亦名法身。亦名本心。此心无形相。无因果。无筋骨。犹如虚空。取不得。不同质碍。不同外道。此心除如来一人能会。其余众生迷人不明了。此心不离四大色身中。若离是心。即无能运动。是身无知。如草木瓦砾。身是无性。因何运动。若自心动。乃至语言施为运动。见闻觉知。皆是动心动用。动是心动。动即其用。动用外无心。心外无动。动不是心。心不是动。动本无心。心本无动。动不离心。心不离动。动无心离。心无动离。动是心用。用是心动。动即心用。用即心动。不动不用。用体本空。空本无动。动用同心。心本无动。故经云。动而无所动。终日去来而未曾去。终日见而未曾见。终日㗛而未曾㗛。终日闻而未曾闻。终日知而未曾知。终日喜而未曾喜。终日行而未曾行。终日住而未曾住。故经云。言语道断。心行处灭。见闻觉知。本自圆寂。乃至嗔喜痛痒何异木人。只缘推寻痛痒不可得。故经云。恶业即得苦报。善业即有善报。不但嗔堕地狱。喜即生天。若知嗔喜性空。但不执即业脱。若不见性。讲经决无凭。说亦无尽。略标邪正如是。不及一二也。 颂曰。 现代汉语译本： 这就是诸佛的心。过去的佛和后来的佛只是传达这个心，没有其他的法。如果认识了这个法，即使是目不识丁的凡夫也是佛。如果不认识自己灵明觉性的本性，即使身体粉碎如微尘，寻求佛也是终究不可能找到的。佛也称为法身，也称为本心。这个心没有形状，没有因果，没有筋骨，犹如虚空，无法获取，不同于有形质的障碍，也不同于外道。这个心除了如来一人能够领会，其余的众生和迷惑的人都不明白。这个心不离开四大色身之中，如果离开了这个心，就没有能运动的了。这个身体没有知觉，如同草木瓦砾。身体是没有自性的，因什么而运动呢？如果是自心在动，乃至语言、施为、运动、见闻觉知，都是动心动用。动是心动，动就是心的作用。动用之外没有心，心之外没有动。动不是心，心不是动。动本来没有心，心本来没有动。动不离开心，心不离开动。动没有心就不能成立，心没有动就不能成立。动是心的作用，作用是心的动。动就是心用，用就是心动。不动就不用，用的本体本来是空，空本来没有动。动用与心相同，心本来没有动。所以经中说：‘动而无所动，终日来来去去而未曾去，终日见而未曾见，终日嗅而未曾嗅，终日闻而未曾闻，终日知而未曾知，终日喜而未曾喜，终日行而未曾行，终日住而未曾住。’所以经中说：‘言语的道路断绝，心念的行处灭尽，见闻觉知，本来就是圆满寂静。’乃至嗔恨、喜悦、痛、痒，和木头人有什么区别呢？只因为推究痛痒而不可得。所以经中说：‘恶业就会得到苦报，善业就会有善报。’不仅仅是嗔恨会堕入地狱，喜悦就会生到天上。如果知道嗔恨和喜悦的本性是空，只要不执着就能脱离业报。如果不见自性，讲解佛经就绝对没有凭据，说也说不完。略微标明邪正就是这样，不及其中的一二。 颂曰：