大乘止观法门（节选)
Mahayana Method of Cessation and Contemplation(selected)
[梁陈]慧思
By Hui Ssu
所言止者，谓知一切法，从本已来，性自非有，不生不灭。但以虚妄因缘故.非有而有•然彼有法，有即非有，唯是一心，体无分别，作是观者，能令妄念不流，故名为止。
What is called cessfition is the realization that all things (dharmas), from the very beginning, are devoid of any nature of their own and undergo neither production nor destruction, U is only because of the illusory efforts of causation that, though non-existent, they seem to exist.Thus the “being” of those things is not real being. They consist solely of the single mind, in whose substance therc is no differentiation. By carrying out observation of this kind it is possible to stop the flow of erroneous thoughts. This is therefore termed "cessation"
所言观者，虽知本不生，今不灭，而以心性缘起f不无虚妄世用，犹如幻梦, 非有而有，故名为观。……
As to what is called contemplation, through it we know that things, though neither originally generated nor now destroyed, nevertheless arise out of the causation of the mind's nature and hence do not lack functioning of a void and mundane kind. Like the illusions uf a dream, they have "'being", though not real beingH This is therefore called "ccmtemplatior"...
一切诸法，依此心有，以心为体。望于诸法，法悉虚妄，有即非有e对此虚伪 法故，目之为真。又复诸法虽实非有，但以虚妄因缘，而有生灭之相。
All things (dharmas) depend upon this mind to have their being, and take mind iis their substance. Regarded in themselves, they are void and illusory, and their being is not real being. In contrast to these illusory things, it (mind) is said to be genuine. Furthermore, though really not existent, they,because of illusory causation, have the appearance of undergoing generation anti destruction.
然彼诸法生时，此心不生；诸法灭时，此心不天。不生故不增，不灭故不减， 以不生不灭，不增不咸，故名之为真。
Yet when these void things untiergo generation, mind itself is nor generated nor, when they untiergo destruction, is it destroyed」Not being generated, it undergoes no increase; not being destroyed, it undergoes no diminution. Being neither increased nor diminished, it is therefore termed “Genuine”.
三世诸佛，及以众生，同以此一净心为体。凡圣诸法，自有差别异相；而此真心，无异无相，故名之为如。
The Buddhas of the three ages (past, present and future), together with sentient beings, all equally have this one pare mind as their substance. All things, bcith ordinaiy and saintly, each have their own differences and diverse appearances, whereas this genuine mind is devoid or cither diversity or appearance. That is why it is termed "Thusness".
又真如者，以一切法.真实如是，唯是一心；故名此一心，以为真如t若心外有法者，即非真实；亦不如是，即为伪相异相也。……
Further as to the combined term Chen-ju or Bhutatathata. It is that of all things which, being genuinely and really thus, consists of the single mind only. This single mind is therefore called "Genuinely Thus" (Bhutaiathata). Anything external to it ts neither genuine nor thus, but consists only of false and diverse appearance.