English
English version: A monk asked: 'What is Buddha?' The Master said: 'Apart from the mind, there is no Buddha.' The monk asked: 'What is the Dharmakaya (法身, Dharma body)?' The Master said: 'The mind is the Dharmakaya. It can generate all things, therefore it is called the Dharma Realm Body. The Awakening of Faith in the Mahayana (起信论) says: What is meant by Dharma refers to the minds of sentient beings. It is based on this mind that the meaning of Mahayana (摩诃衍, Great Vehicle) is revealed.' Again, he asked: 'Why is it said that a great scripture is contained within a tiny dust mote?' The Master said: 'Wisdom is the scripture. The scripture says: There is a great scripture, its size equal to three thousand great chiliocosms (三千大千界, a vast cosmic system), contained within a tiny dust mote. A dust mote refers to a single thought-moment of the mind. Therefore, it is said that within a single thought-moment, countless verses can be recited, but people do not recognize it themselves.' Again, he asked: 'What is the Great City of Meaning? What is the Great King of Meaning?' The Master said: 'The body is the Great City of Meaning, and the mind is the Great King of Meaning. The scripture says: The learned are good at understanding meaning, not good at speaking. Speech arises and ceases, but meaning does not arise or cease. Meaning has no form or appearance, it exists beyond speech. The body is the great scripture, and the mind is the Great King of Meaning. If one does not clearly recognize the mind, one cannot be called good at understanding meaning, but is merely a parrot.' Again, he asked: 'The Prajna Sutra (般若经, Perfection of Wisdom Sutra) says that it liberates nine types of beings, leading them all into Nirvana without remainder (无余涅槃, Nirvana without residue), yet it also says that in reality, there are no beings who attain liberation. How can these two passages be reconciled? People say that in reality, beings are liberated, but one does not grasp at the characteristic of beings. I am often doubtful and unresolved. Please explain this, Master.' The Master said: 'The nine types of beings are all fully present within one's own body, formed according to the karma one creates. Therefore, ignorance is oviparous (卵生, born from eggs), being enveloped by afflictions is viviparous (胎生, born from the womb), being moistened by the water of desire is born from moisture (湿生, born from moisture), and suddenly arising afflictions are born by transformation (化生, born by transformation). Enlightenment is Buddha, delusion is sentient beings. Bodhisattvas only regard the constantly arising and ceasing thoughts as sentient beings. If one understands that the essence of these thoughts is inherently empty, that is called liberating sentient beings. The wise liberate what has not yet taken form from their own fundamental ground. Since what has not yet taken form is empty, one knows that in reality, there are no beings who attain liberation.' A monk asked: 'Are words the mind?' The Master said: 'Words are conditions, not the mind.' The monk asked: 'Apart from conditions, what is the mind?' The Master said: 'Apart from words, there is no mind.' The monk asked: 'If there is no mind apart from words, then how is it the mind?' The Master said: 'The mind has no shape or form; it cannot be discussed apart from words.' --------------------------------------------------------------------------------
Chinese
语。非不离言语。心常湛然应用自在。祖师云。若了心非心。始解心心法。 僧问。如何是定慧等学。师曰。定是体。慧是用。从定起慧。从慧归定。如水与波一体。更无前后。名定慧等学。夫出家儿莫寻言逐语。行住坐卧并是汝性用。什么处与道不相应。且自一时休歇去。若不随外境之风。性水常自湛湛。无事珍重。 诸方门人参问语录卷下 No. 1224-A 初祖菩提达磨大师安心法门附(出联灯会要) 迷时人逐法。解时法逐人。解时识摄色。迷时色摄识。但有心分别计校。自心现量者。悉皆是梦。若识心寂灭。无一切念处。是名正觉。问。云何自心现量。答。见一切法有。有不自有。自心计作有。见一切法无。无不自无。自心计作无。乃至一切法亦如是。并是自心计作有。自心计作无。又若人造一切罪。自见己之法王即得解脱。若从事上得解者气力壮。从事中见法者即处处不失念。从文字解者气力弱。即事即法者深。从汝种种运为跳踉颠蹶。悉不出法界。若以法界入法界即是痴人。凡有施为。皆不出法界心。何以故。心体是法界故。问。世间人种种学问。云何不得道。答。由见己故。所以不得道。己者我也。至人逢苦不忧。遇乐不喜。由不见己故。所以不知苦乐。由亡己故。 现代汉语译本： 语。并非是不离开言语。心常常清澈，应用起来自由自在。祖师说：‘如果了解心不是心，才开始懂得心心相印的法。’ 僧人问：‘什么是定慧等学？’ 师父说：‘定是本体，慧是作用。从定中生起慧，从慧中回归于定。就像水与波浪一体，没有先后之分。这叫做定慧等学。’ 出家人不要寻着言语追逐，行走坐卧都是你的本性作用。什么地方与道不相应呢？暂且自己一时放下吧。如果不随外境的风而动，自性之水自然常常清澈。没事，珍重。 诸方门人参问语录卷下 No. 1224-A 初祖菩提达摩（Bodhidharma，禅宗初祖）大师安心法门附（出自《联灯会要》） 迷惑时，人追逐法；觉悟时，法追逐人。觉悟时，意识统摄色相；迷惑时，色相统摄意识。只要有心分别计较，自心所显现的现象，全部都是梦。如果认识到心是寂灭的，没有一切念头，这就叫做正觉。 问：‘什么是自心现量？’ 答：‘见到一切法存在，存在并非自己存在，是自心认为它存在。见到一切法不存在，不存在并非自己不存在，是自心认为它不存在。乃至一切法也是这样，都是自心认为它存在，自心认为它不存在。’ 还有，如果有人造作一切罪业，自己见到自己的法王（Dharma Raja，指本性）就能得到解脱。如果从事情上得到理解，气力就强壮。从事情中见到法，就能处处不失去正念。从文字上理解，气力就弱。即事即法的人，理解就深刻。从你种种的运作、跳跃、跌倒，都跳不出法界（Dharmadhatu，宇宙万法的本体）。如果用法界进入法界，那就是痴人。凡是有所作为，都跳不出法界心。为什么呢？因为心体就是法界。' 问：‘世间人种种学问，为什么不能得道？’ 答：‘因为执着于自己，所以不能得道。自己就是我。’ 至人遇到苦不忧愁，遇到乐不欢喜，因为不执着于自己，所以不知道苦乐。因为忘却了自己。
English
English version: Speech. It is not apart from speech. The mind is always clear and its application is free and unhindered. The Patriarch said, 'If you understand that the mind is not the mind, you will begin to understand the Dharma of mind-to-mind transmission.' A monk asked, 'What is the learning of Samadhi (定，Dhyana) and Prajna (慧，Wisdom) equally?' The Master said, 'Samadhi is the substance, and Prajna is the function. Wisdom arises from Samadhi, and returns to Samadhi from Wisdom. Like water and waves being one entity, there is no before or after. This is called the learning of Samadhi and Prajna equally.' Monks, do not seek words and chase after phrases. Walking, standing, sitting, and lying down are all the functions of your nature. Where is it not in accordance with the Tao (道，the Way)? Just take a break for a while. If you do not follow the wind of external circumstances, the water of your nature will always be clear. Nothing to do, take care. Records of Questions and Answers from Disciples of Various Quarters, Volume Two No. 1224-A The Dharma Gate for Pacifying the Mind of the First Patriarch Bodhidharma (菩提达摩，the first Patriarch of Zen), Attached (Extracted from the 'Essentials of the Collection of Lamps') When deluded, people chase after the Dharma (法，the Law); when enlightened, the Dharma chases after people. When enlightened, consciousness governs form (色，rupa); when deluded, form governs consciousness. As long as there is mental discrimination and calculation, all phenomena manifested by one's own mind are dreams. If one recognizes the mind as quiescent and without any thoughts, this is called Right Enlightenment (正觉，Samyak-sambuddha). Question: 'What is the direct manifestation of one's own mind?' Answer: 'Seeing that all dharmas exist, their existence is not self-existent; it is the mind that calculates them as existent. Seeing that all dharmas do not exist, their non-existence is not self-non-existent; it is the mind that calculates them as non-existent. And so it is with all dharmas; they are all calculated by the mind as existent, and calculated by the mind as non-existent.' Furthermore, if a person commits all kinds of sins, seeing one's own Dharma Raja (法王，Dharma Raja, the King of Dharma, referring to one's inherent nature), one can attain liberation. If one attains understanding from events, one's energy is strong. Seeing the Dharma in events means one does not lose mindfulness in all situations. Understanding from words is weak. One who sees the Dharma in events is profound. From all your actions, jumping, leaping, and stumbling, you do not go beyond the Dharmadhatu (法界，Dharmadhatu, the realm of all dharmas). If you enter the Dharmadhatu with the Dharmadhatu, you are a fool. All actions do not go beyond the mind of the Dharmadhatu. Why? Because the substance of the mind is the Dharmadhatu.' Question: 'Why can't people in the world attain the Tao with all kinds of learning?' Answer: 'Because they cling to themselves, they cannot attain the Tao. Self is 'I'.' A perfect person is not worried when encountering suffering, and not happy when encountering pleasure, because they do not cling to themselves, so they do not know suffering and pleasure. Because they have forgotten themselves. --------------------------------------------------------------------------------
Chinese
得至虚无。己尚自亡。更有何物而不亡也。问。诸法既空。阿谁修道。答。有阿谁。须修道。若无阿谁。即不须修道。阿谁者亦我也。若无我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心无心。是为通达佛道。即物不起见。是名达道。逢物直达知其本源。此人慧眼开。智者任物不任己。即无取舍违顺。愚人任己不任物。即有取舍违顺。不见一物名为见道。不行一物名为行道。即一切处无处即作处。无作处无作法即见佛。若见相时即一切处见。鬼取相故堕地狱。观法故得解脱。若见忆想分别即受镬汤炉炭等事。现见生死相。若见法界性即涅槃性。无忆想分别。即是法界性。心非色。故非有。用而不废。故非无。又用而常空。故非有。空而常用。故非无。 No. 1224-B 昔披阅祖灯。至大珠和尚传云。有顿悟入道要门论一卷。思仰之久。未如所愿。后于洪武己酉岁从坏箧中得一故册。信手展卷。随览数分。如热得凉。踊跃欢喜不能自胜。方视其首。即斯论也。复详披。究见其义理质直诣实。如饮醍醐如得至宝。后较他录。得无差谬。所愿既获。不敢私秘。愿与一切众生同沾法味。复缀诸宗所问语录一卷于后。略分上下。共成一册。并达磨大师安心法门附于卷末。总 现代汉语译本： 达到虚无的境界，连自身尚且消亡，还有什么事物不会消亡呢？ 问：既然一切诸法都是空性的，那么是谁在修行呢？ 答：如果‘有阿谁’，就需要修行；如果没有‘阿谁’，就不需要修行。‘阿谁’指的就是‘我’。如果没有‘我’，遇到事物就不会产生是非。认为是正确的，是我自己认为是正确的，而不是事物本身是正确的；认为是不正确的，是我自己认为是不正确的，而不是事物本身是不正确的。使心达到无心的状态，这就是通达佛道。面对外物不起分别之见，这叫做通达真理。遇到事物直接认识到它的本源，这个人就开启了智慧之眼。有智慧的人役使外物而不役使自己，这样就没有取舍和违顺。愚笨的人役使自己而不役使外物，这样就会有取舍和违顺。不见任何一物，这叫做见道；不行任何一物，这叫做行道。在一切处都如同无处，无处即是作为之处；在无作为之处没有作为之法，这就是见到佛。如果见到表相，那就是在一切处都见到鬼，因为执着于表相所以会堕入地狱。观察诸法的实相，因此能够得到解脱。如果见到忆想分别，就会遭受镬汤、炉炭等苦事，显现出生死之相。如果见到法界之性，那就是涅槃之性，没有忆想分别，那就是法界之性。心不是色法，所以不能说是有；它的作用没有停止，所以不能说是没有。而且它的作用常常是空性的，所以不能说是有；它的空性常常在起作用，所以不能说是没有。 第1224-B号 过去我披阅祖灯，读到大珠和尚的传记，其中提到有《顿悟入道要门论》一卷。我思慕已久，却未能如愿。后来在洪武己酉年，从破旧的箱子里找到一本旧书，随意翻开，看了几页，就像酷热中得到了清凉，欢喜踊跃，不能自已。这才看到书名，正是这部论。再次详细阅读，发现其中的义理质朴、直白、实在，如同饮用醍醐，如同得到至宝。后来与其他版本校对，没有发现任何差错。既然愿望已经实现，不敢独自秘藏，希望与一切众生共同分享佛法的滋味。又将各宗所问的语录一卷附在后面，略分为上下两部分，合为一册。并将达磨大师的《安心法门》附在卷末，总共收录了这些内容。