汾陽無德禪師語錄 3.31

3.31

The treasury of sūtras, the profound purport of all Buddhas, / Shows the gate of arising and ceasing, explains the principle of the unarisen, / Points directly to the mind-source, sets forth the supreme truth, / Cuts off the false and continues the true, confers predictions on humans and devas; / Its intention transcends existence and non-existence, its practice goes beyond calculation. / Words do not bind it, principles do not restrict it; / It directly reveals effortless action and extinguishes gradual stages. / The eighty-four thousand gates of all perfections / Are merely because deluded followers have many crafty deceits. / There are perverse truths, devoid of true wisdom; / Establishing the orthodox and destroying the perverse are both kept hidden. / The Great Sage is without effort and penetrates all; / When the three poisons do not arise, a Buddha appears in the world. / For this sūtra, how many believe in it? / The flower-garland verses within the Vairocana treasury— / This sūtra is ever present within a single dust mote; / People of great wisdom can universally save others with it. / Śakra and Brahmā protect it; devas and dragons rejoice; / Evil ghosts and asuras bow in respectful homage. / Moreover, when thousands of perversities and hundreds of anomalies come, / Hearing this sūtra preached, they all kneel on their haunches. / The true sūtra is free from written words; / Expounding the pāramitās, it is universally complete. / Manifested forms can open the gate of expedient means; / Subsuming the many varieties, they are all one single wisdom. / The eye ceases seeing; the ear ceases hearing; / The six functions are like space, not obstructing one another. / The myriad forms and dense array are dust within a dream; / Who would be willing to sleep within a dream? / The sūtras clearly have predictions; / The mātṛkās rely on the definitive meaning. / Pure and unarisen, the root of liberation; / Random thoughts all resist affliction. / Pure śīla fences off the worldly realm; / The vinaya-mokṣa was personally instituted [by the Buddha]. / Upāli did not know the origin of the monk; / Only Vimalakīrti clearly understood the accord with the mind-ground. / I inform you: you must examine minutely! / Although speaking on sūtras and clearly explaining their meaning / Through kalpas like river sands, passing through dust motes, / If you do not recognize this sūtra, you are drunk through the long day. / One who understands emptiness sits in the position of Buddhas and patriarchs, / Splitting open the fundamental wisdom of sentient beings; / Benefiting others and benefiting oneself, transforming without bound, / Delusion ceases, conditions are severed, and one becomes a Great Being. / I urge humans and devas to listen to the definitive meaning, / To go straight out of the bounds of saṃsāra and birth-and-death: / In this very place, mind is absent, and emptiness does not arise; / Forever abandoning the grounds of annihilation, permanence, subject, and object. / Dependent origination has no cause; do not force names upon it. / Just this single round voice surpasses all. / Clearly I announce to the people within the Way: / Diligently read this sūtra, and never discard it.
He further said: "How can one manage not to discard it?"