English
English version: Therefore, because of realizing the emptiness of mind, those who cultivate sudden enlightenment are also like this. In order to suddenly eliminate delusive thoughts, forever sever the distinction between self and others, and attain the ultimate state of emptiness and tranquility, one becomes equal to the Buddha, without any difference. Therefore, it is said, 'Immediately ordinary, immediately holy.' Those who cultivate sudden enlightenment transcend the three realms without leaving this body. The Sutra says, 'Without destroying the world, yet transcending the world; without abandoning afflictions, yet entering Nirvana.' Those who do not cultivate sudden enlightenment are like jackals following lions, and after hundreds of thousands of kalpas (aeons), they will never become lions. Moreover, someone asks: Is the nature of Tathata (the suchness of things) truly empty, or truly not empty? If it is said to be not empty, then it has form; if it is said to be empty, then it is annihilation. What should all sentient beings rely on to cultivate and attain liberation? Answer: The nature of Tathata is both empty and not empty. Why? Because the wondrous essence of Tathata is formless and without characteristics, and cannot be obtained. This is called 'also empty.' However, within this empty and formless essence, it fully possesses uses as numerous as the sands of the Ganges River, and there is nothing that it cannot respond to. This is called 'also not empty.' The Sutra says, 'Understand one, and a thousand follow; be deluded by one, and ten thousand confusions arise.' If a person can guard this 'one,' all matters will be completed. This is the wonder of enlightenment. The Sutra says, 'All phenomena and myriad images are sealed by one Dharma.' Why do various views arise from one Dharma? Such merit is rooted in practice. If one does not subdue the mind and only seeks proof according to the words, there is no such principle. Deceiving oneself and deceiving others, both will fall. Strive! Strive! Examine it carefully. It is simply not accepting things when they come, and having no mind in all places. If one can attain this, one enters Nirvana and attains Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of all dharmas), also called the non-dual Dharma gate (Advaya, the gate that transcends duality), also called non-contention, also called the One-Practice Samadhi (Eka-vyuha-samadhi, samadhi focused on a single state). Why? Because it is ultimately pure, without the distinction of self and others, and without arising love and hatred. These two natures are empty, and there is nothing to be seen. This is the eloquence of Tathata without attainment. This treatise is not transmitted to those without faith, but only to those with the same views and the same practice. One should observe whether the other person has sincere faith and is capable of non-retrogression. Only to such a person can it be spoken, instructing them to awaken. I wrote this treatise for those with affinity, not for seeking fame or profit. Just like the thousands of sutras and treatises spoken by all the Buddhas, it is only for the sake of sentient beings who are deluded. --------------------------------------------------------------------------------
Chinese
心行不同。随邪应说。即有差别。如论究竟解脱理者。只是事来不受。一切处无心。永寂如空。毕竟清净。自然解脱。汝莫求虚名。口说真如。心似猿猴。即言行相违。名为自诳。当堕恶道。莫求一世虚名快乐。不觉长劫受殃。努力。努力。众生自度。佛不能度。若佛能度众生时。过去诸佛如微尘数。一切众生总应度尽。何故我等至今流浪生死。不得成佛。当知众生自度。佛不能度。努力。努力。自修莫倚他佛力。经云。夫求法者。不着佛求。 问。于来世中多有杂学之徒。云何共住。 答。但和其光。不同其业。同处不同位。经云随流而性常也。只如学道者自为大事因缘解脱之事。俱勿轻未学。敬学如佛。不高己德。不疾彼能。自察于行。不举他过。于一切处悉无妨碍。自然快乐也。重说偈云。 忍辱第一道 先须除我人 事来无所受 即真菩提身 金刚经云。菩萨无我法者。如来说名真是菩萨。又云。不取即不舍。永断于生死。一切处无心。即名诸佛子。涅槃经云。如来证涅槃。永断于生死。偈曰。 我今意况大好 他人骂时无恼 无言不说是非 涅槃生死同道 识达自家本宗 犹来无有青皂 一切妄想分别 将知世人不了 寄言凡夫末代 除却心中藁草 现代汉语译本： ‘心行不同，随顺邪见而说，就会产生差别。’如果讨论究竟解脱的道理，那就是事情来了不接受，任何时候都保持无心，永远寂静如同虚空，毕竟清净，自然解脱。你不要追求虚名，口头上说的是真如，心里却像猿猴一样躁动，这就是言行不一致，叫做自欺欺人，将来会堕入恶道。不要追求一时的虚名快乐，不觉察地在漫长的劫数中遭受灾殃。努力啊！努力啊！众生要靠自己来度化，佛是不能度化的。如果佛能度化众生，那么过去的诸佛像微尘一样多，一切众生早就应该全部被度尽了，为什么我们到现在还在生死中流浪，不能成佛呢？应当知道众生要靠自己度化，佛是不能度化的。努力啊！努力啊！自己修行，不要依赖其他佛的力量。《经》中说：‘求法的人，不应该执着于佛去求。’ 问：‘在来世中，有很多杂学的人，应该如何与他们相处？’ 答：‘只要和他们的光芒相融合，不同流合污。同在一个地方，但保持不同的位置。’《经》中说：‘随顺世俗的流变而本性不变。’就像学道的人为了自身的大事因缘——解脱之事而努力，千万不要轻视未学习的人，尊敬学习的人如同尊敬佛一样。不抬高自己的德行，不嫉妒别人的才能，经常反省自己的行为，不揭发别人的过错，在任何地方都没有妨碍，自然就快乐了。’ 重说偈语： ‘忍辱是第一要道，首先要去除我相和人相，事情来了不接受，那就是真正的菩提之身。’ 《金刚经》说：‘菩萨没有我相和法相，如来说这才是真正的菩萨。’又说：‘不执取也不舍弃，永远断绝生死。’任何时候都保持无心，就叫做诸佛之子。《涅槃经》说：‘如来证得涅槃，永远断绝生死。’ 偈语说： ‘我现在的心情非常好，别人谩骂时也不会恼怒，不说任何是非，涅槃和生死是同一条道路。认识到自己本来的宗源，就像从来没有用过青皂一样清净。一切的妄想分别，要知道世人并不了解。寄语末法时代的凡夫，除去心中的杂草。’
English
English version: ‘If the mind and actions are different, and one speaks in accordance with wrong views, then differences will arise.’ If discussing the principle of ultimate liberation, it is simply not accepting things that come, maintaining no-mind in all places, being eternally still like emptiness, ultimately pure, and naturally liberated. Do not seek empty fame, speaking of ‘Tathata’ (真如, suchness) with your mouth while your mind is like a restless monkey. This is called contradiction between words and actions, which is self-deception, and one will fall into evil paths. Do not seek temporary worldly fame and pleasure, unknowingly suffering calamities for long kalpas (劫, eons). Strive! Strive! Sentient beings must liberate themselves; Buddhas cannot liberate them. If Buddhas could liberate sentient beings, then the Buddhas of the past would be as numerous as dust particles, and all sentient beings should have been liberated completely. Why are we still wandering in samsara (生死, cycle of birth and death) and unable to become Buddhas? Know that sentient beings must liberate themselves; Buddhas cannot liberate them. Strive! Strive! Cultivate yourself and do not rely on the power of other Buddhas. The Sutra says: ‘Those who seek the Dharma (法, teachings) should not seek it by clinging to the Buddha.’ Question: ‘In future lives, there will be many people with mixed learning. How should we live with them?’ Answer: ‘Simply harmonize with their light, but do not share their karma (业, actions). Be in the same place but in a different position.’ The Sutra says: ‘Follow the flow, but the nature remains constant.’ Just as those who study the Way strive for the great cause and condition of liberation, do not belittle those who have not yet learned, and respect those who are learning as if they were Buddhas. Do not elevate your own virtues, do not be jealous of others' abilities, constantly examine your own actions, and do not point out the faults of others. In all places, there are no obstacles, and naturally there is happiness.’ Repeating the verse: ‘Patience is the foremost path; first, one must eliminate the notions of ‘I’ and ‘others’. When things come, do not accept them; that is the true Bodhi-body (菩提身, enlightened body).’ The Diamond Sutra (金刚经) says: ‘The Tathagata (如来, Thus Come One) calls those Bodhisattvas (菩萨, enlightened beings) who are without the concept of self and Dharma, truly Bodhisattvas.’ It also says: ‘Not grasping and not abandoning, one eternally cuts off birth and death.’ Maintaining no-mind in all places is called a child of the Buddhas. The Nirvana Sutra (涅槃经) says: ‘The Tathagata attains Nirvana (涅槃, liberation), eternally cutting off birth and death.’ The verse says: ‘My state of mind is very good now; I am not annoyed when others scold me. I do not speak of right and wrong; Nirvana and birth-death are the same path. Recognizing one's own original source is like never having used green soap. All delusions and discriminations—know that worldly people do not understand. A message to ordinary people of the degenerate age: remove the weeds from your hearts.’ -------------------------------------------------------------------------------- 我今意况大宽 不语无事心安 从容自在解脱 东西去易不难 终日无言寂寞 念念向理思看 自然逍遥见道 生死定不相干 我今意况大奇 不向世上侵欺 荣华总是虚诳 弊衣粗食充饥 道逢世人懒语 世人咸说我痴 外现瞪瞪暗钝 心中明若琉璃 默契罗睺密行 非汝凡夫所知
Chinese
吾恐汝等不会了真解脱理。再示汝等。 问。维摩经云。欲得净土。当净其心。云何是净心。 答。以毕竟净为净。 问。云何是毕竟净为净。 答。无净无无净即是毕竟净。 问。云何是无净无无净。 答。一切处无心是净。得净之时不得作净想。即名无净也。得无净时亦不得作无净想。即是无无净也。 问。修道者以何为证。 答。毕竟证为证。 问。云何是毕竟证。 答。无证无无证是名毕竟证。 问。云何是无证。云何是无无证。 答。于外不染色声等。于内不起妄念心。得如是者。即名为证。得证之时不得作证想。即名无证也。得此无证之时亦不得作无证想。是名无证。即名无无证也。 问。云何解脱心。 答。无解脱心。亦无无解脱心。即名真解脱也。经云。法尚应舍。何况非法也。 现代汉语译本 我现在的心境非常宽广，不说话，没有俗事缠身，内心安宁。 从容自在，获得解脱，无论去哪里都容易，不困难。 整天沉默不语，享受寂寞，念念不忘探究真理。 自然而然地逍遥自在，见到真道，生死轮回必定与我无关。 我现在的心境非常奇妙，不被世俗所侵扰。 荣华富贵总是虚假的，破旧的衣服和粗糙的食物就能填饱肚子。 在路上遇到世人，懒得和他们说话，世人都说我痴傻。 外表看起来呆滞迟钝，内心却像琉璃一样明亮。 默默地契合罗睺（Rāhu，星名，也指障碍）的秘密修行，这不是你们这些凡夫俗子所能理解的。 我担心你们不能真正理解解脱的道理，再为你们开示。 问：维摩经（Vimalakirti Sutra）说：‘想要得到清净的佛土，应当清净自己的心。’什么是清净的心？ 答：以毕竟清净为清净。 问：什么是毕竟清净为清净？ 答：无净无无净就是毕竟清净。 问：什么是无净无无净？ 答：在任何情况下都没有执着的心就是清净。得到清净的时候，不要产生‘我得到了清净’的想法，这就叫做无净。得到无净的时候，也不要产生‘我得到了无净’的想法，这就叫做无无净。 问：修行的人以什么作为证悟的标志？ 答：以毕竟证悟为证悟的标志。 问：什么是毕竟证悟？ 答：无证悟无无证悟，就叫做毕竟证悟。 问：什么是无证悟？什么是无无证悟？ 答：对外不被色、声等外境所迷惑，对内不生起虚妄的念头。能够做到这样，就叫做证悟。得到证悟的时候，不要产生‘我得到了证悟’的想法，这就叫做无证悟。得到这无证悟的时候，也不要产生‘我得到了无证悟’的想法，这就叫做无无证悟。 问：如何解脱心？ 答：没有解脱心，也没有没有解脱心，这就叫做真解脱。经书上说：‘法尚且应该舍弃，何况不是法的东西呢？’
English
English version My mind is now very broad, silent, without worldly affairs, and the heart is at peace. Being calm and free, attaining liberation, it is easy and not difficult to go anywhere. Silent all day long, enjoying solitude, constantly contemplating the truth. Naturally free and at ease, seeing the true path, the cycle of birth and death will certainly be unrelated to me. My mind is now very wonderful, not disturbed by the world. Wealth and glory are always false, tattered clothes and coarse food can fill the stomach. When I meet people on the road, I am too lazy to talk to them, and people say I am foolish. Outwardly, I appear dull and slow, but inwardly, I am as bright as crystal. Silently in accord with the secret practice of Rāhu (a celestial body, also referring to obstacles), which is not something you ordinary people can understand. I am afraid that you will not truly understand the principle of liberation, so I will explain it to you again. Question: The Vimalakirti Sutra says: 'If you want to obtain a pure land, you should purify your mind.' What is a pure mind? Answer: Taking ultimate purity as purity. Question: What is ultimate purity as purity? Answer: No purity and no non-purity is ultimate purity. Question: What is no purity and no non-purity? Answer: Having no attachment in any situation is purity. When you attain purity, do not have the thought 'I have attained purity,' this is called no purity. When you attain no purity, do not have the thought 'I have attained no purity,' this is called no non-purity. Question: What do practitioners take as a sign of enlightenment? Answer: Taking ultimate enlightenment as the sign of enlightenment. Question: What is ultimate enlightenment? Answer: No enlightenment and no non-enlightenment is called ultimate enlightenment. Question: What is no enlightenment? What is no non-enlightenment? Answer: Not being confused by external objects such as form and sound, and not giving rise to false thoughts internally. Being able to do this is called enlightenment. When you attain enlightenment, do not have the thought 'I have attained enlightenment,' this is called no enlightenment. When you attain this no enlightenment, do not have the thought 'I have attained no enlightenment,' this is called no non-enlightenment. Question: How to liberate the mind? Answer: There is no liberated mind, and there is no non-liberated mind, this is called true liberation. The sutra says: 'Even the Dharma should be abandoned, let alone what is not Dharma?' --------------------------------------------------------------------------------