少室六門 1.108

1.108

一更端坐結跏趺　怡神寂照胸同虛
曠劫由來不生滅　何須生滅滅生渠
一切諸法皆如幻　本性自空那用除
若識心性非形像　湛然不動自如如
二更凝神轉明淨　不起憶想真如性
森羅萬像併歸空　更執有空還是病
諸法本自非空有　凡夫妄想論邪正
若能不二其居懷　誰道即凡非是聖
三更心淨等虛空　遍滿十方無不通
山河石壁無能障　恒沙世界在其中
世界本性真如性　亦無本性即含融
非但諸佛能如此　有情之類普皆同
四更無滅亦無生　量與虛空法界平
無來無去無起滅　非有非無非暗明
無起諸見如來見　無名可名真佛名
唯有悟者應能識　未會眾生由若盲
五更般若照無邊　不起一念歷三千
欲見真如平等性　慎勿生心即目前
妙理玄奧非心測　不用尋逐令疲極
若能無念即真求　更若有求還不識

In the first watch, sitting upright in the full-lotus posture, / with spirit composed and serenely illuminating, the chest is like empty space. / From vast kalpas past, it has never been born nor ceased; / why must birth and cessation extinguish each other? / All dharmas whatsoever are like illusions; / their original nature is inherently empty, so what need is there to eliminate them? / If one recognizes the mind-nature as having no physical form, / clear and motionless, it is naturally suchlike. / In the second watch, the spirit concentrates and becomes ever more luminous and pure; / without arousing memories or thoughts, it is the tathatā-nature. / The myriad phenomena all return to emptiness; / yet clinging to the existence of emptiness is still an affliction. / The dharmas are originally neither empty nor existent; / ordinary persons with deluded thoughts debate the wrong and the right. / If one can keep one's bosom non-dual, / who would say that being an ordinary person is not being a sage? / In the third watch, the mind is pure, equal to empty space, / pervading the ten directions with nothing unobstructed. / Mountains, rivers, and stone walls cannot hinder it; / worlds like the sands of the Ganges are contained within it. / The original nature of worlds is the tathatā-nature; / having no original nature is itself what contains and harmonizes them. / Not only are the Buddhas capable of this; / sentient beings of all kinds are universally the same. / In the fourth watch, there is neither cessation nor birth; / its measure is equal to empty space and the dharmadhātu. / Coming from nowhere and going nowhere, with neither arising nor ceasing, / neither existent nor non-existent, neither dark nor bright. / The absence of arising views is the Tathāgata's view; / having no name that can be named is the true name of the Buddha. / Only those who have awakened should be able to recognize it; / sentient beings who have not comprehended it are just like the blind. / In the fifth watch, prajñā illuminates without bounds; / without giving rise to a single thought, it traverses the three thousand worlds. / If you wish to see the equal nature of tathatā, / be careful not to give rise to thoughts, and it is right before your eyes. / The wondrous principle is profound and esoteric, beyond the reckoning of the mind; / there is no need to chase after it, causing extreme exhaustion. / If one can be free of thoughts, that is the true seeking; / if you still have any seeking, then you do not recognize it.