師謂休曰：
諸佛與一切眾生鸥拧，唯是一心党远，更無別法。此心無始已來富弦，不曾生不曾滅沟娱，不青不黃，無形無相腕柜，不屬有無济似，不計新舊矫废，非長非短，非大非小砰蠢，超過一切限量蓖扑、名言、蹤跡台舱、對待赵誓，當體便是，動念即乖柿赊。猶如虛空俩功，無有邊際，不可測度碰声。唯此一心诡蜓，即是佛，佛與眾生胰挑，更無別異蔓罚。但是眾生著相外求，求之轉失瞻颂。使佛覓佛豺谈，將心捉心，窮劫盡形贡这，終不能得茬末，不知息念忘慮，佛自現(xiàn)前盖矫。
此心即是佛丽惭，佛即是眾生。為眾生時此心不減辈双，為諸佛時此心不添责掏。
The Master said to me: All the Buddhas and all sentient beings are nothing but the One Mine, beside which nothing exists. This Mind, which IS without beginning, is unborn (Unborn not in the sense of eternity, for this allows contrast with its opposite; but unborn in the sense that it belongs to no categories admitting of alteration or antithesis). and indestructible. It is not green nor yellow, and has neither form nor appearance. It does not belong to the categories of things which exist or do not exist nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measures, names, traces, and comparisons. It IS that which you see before you-- begin to reason about it and you at once fall into error. It is like the boundless void which cannot be fathomed or measured. The One Mind alone is the Buddha, and there is no distinction between the Buddha and sentient things, but that sentient beings are attached to forms and so seek externally for Buddhahood. By their very seeking they lose it, for that is using the Buddha to seek for the Buddha and using mind to grasp Mind. Even though they do their utmost for a full aeon, they will not be able to attain to it. They do not know that, if they put a stop to conceptual thought and forget their anxiety, the Buddha will appear before them, for this Mind is the Buddha and the Buddha is all living beings. It is not the less for being manifested in ordinary beings, nor is it greater for being manifested in the Buddhas.
