T48n2017_萬善同歸集

大正藏第 48 冊 No. 2017 萬善同歸集

No. 2017

萬善同歸集序

朝奉郎守司農少卿致仕輕車都尉長興縣開國男食邑三百戶賜緋魚袋沈振撰

稽夫享四溟之廣，非聚流而弗充；躋十地之尊，非聚善而弗具。然則深不可測者，在乎積納而久；聖不可知者，在乎積修而勤。矧妙覺垂言，玄通立教，茍一豪而向善，可三界以超塵；必也寤寐真詮，揄揚覺路，庶漸磨而成熟，亙鉆仰而克勤。抑則非聖非凡，在迷在悟，欲深躋于聖域，當遽革于凡心；匪一事以薰陶，必多門而練習。或教言曲妙，標佛隴之徽猷；或禪理深融，藹曹溪之淑譽。不可執空而離有，不可背實而從無。要釋權宜，爰歸實相；權實既了，虛空可存。故達者轉物以明心，可言妙用；迷者按文而滯教，豈謂通方。或克荷于經龍，或堅持于律虎，或瞻禮睟容之謹愿，或繞行凈室之勤渠，或口誦尊名，或心觀樂土，或供以蒲塞，無重富以忽貧；或施及擅波，無增好而減惡，事如均等，利亦優隆。凡依律依禪，當資乎介福；造經造像，必藉乎多為。莫謂有已之賢，即心而佛。從凡超聖，未有不修之釋迦；從妄入真，未有不證之達磨。在人崇道，非佛異途。常貴精勤，無從怠易；重分陰之瞬息，研大道之根原。一

【現代漢語翻譯】現代漢語譯本《萬善同歸集序》

朝奉郎守司農少卿致仕輕車都尉長興縣開國男食邑三百戶賜緋魚袋沈振撰

考察那能容納四海之廣闊，如果不是匯聚眾流就無法充滿；登上十地菩薩的尊位，如果不是積聚各種善行就不能完備。如此說來，深不可測的境界，在於長久的積累和接納；聖人那不可思議的境界，在於持續的修行和勤奮。更何況妙覺的佛陀垂示教言，玄通的祖師創立教法，只要有一絲一毫向善的意願，就可以超越三界脫離塵世；一定要領悟真如的精髓，宣揚覺悟的道路，才能逐漸磨練而成熟，持續地鉆研而精進。否則，就處在非聖非凡、迷惑與覺悟之間，想要深入達到聖人的境界，就應當迅速革除凡夫的俗心；不是通過一件事情的薰陶，必須通過多種途徑的練習。有的教言委婉巧妙，標榜佛陀教法的精妙之處（佛隴：指佛陀的教法）；有的禪理深刻融合，讚揚曹溪（曹溪：指禪宗六祖慧能大師）的良好聲譽。不能執著于空而脫離有，不能背離真實而追隨虛無。要解釋權宜之說，最終歸於實相；權宜之說和實相都明白了，虛空也可以存在。所以通達的人能夠轉化外物來顯明自心，這可以稱之為妙用；迷惑的人按照字面理解而停留在教條上，怎麼能說是通達事理呢？有的人能夠承擔起經藏的重任（經龍：比喻精通佛經的人），有的人能夠堅持嚴守戒律（律虎：比喻嚴持戒律的人），有的人恭敬地瞻仰佛像，有的人勤奮地繞行於清凈的禪房，有的人口中誦唸佛的尊名，有的人心中觀想極樂凈土，有的人用蒲草編織的坐具來供養，不要因為富有而輕視貧窮；有的人佈施給地位低下的人（擅波：指地位低下的人），不要因為喜歡而減少厭惡，事情如果能做到均等，利益也會更加優厚。凡是依照戒律、依照禪定，應當憑藉微小的福報；建造經書、建造佛像，必須依靠大量的作為。不要說已經有了賢能，當下這一念心就是佛。從凡夫超越到聖人，沒有不修行的釋迦牟尼佛；從虛妄進入到真實，沒有不證悟的達摩祖師。關鍵在於人們尊崇佛道，而不是佛陀另有途徑。要常常注重精進勤奮，不要懈怠懶惰；重視每一分每一秒的時間，研究大道的根本源頭。

【English Translation】 English version Preface to the Collection of Myriad Good Deeds Returning to the Same Source

Composed by Shen Zhen, holding the title of 'Chaofeng Lang', serving as Vice Minister of Agriculture, retiring as a Lieutenant General of Light Chariots, granted the title of Founding Baron of Changxing County with a fief of 300 households, and bestowed with a scarlet fish bag.

Examining the vastness that encompasses the four seas, it cannot be filled without the gathering of streams; ascending to the honorable position of the Ten Grounds (Dasabhumi), it cannot be complete without the accumulation of all good deeds. Thus, that which is immeasurable lies in prolonged accumulation and acceptance; that which is unknowable about a sage lies in continuous practice and diligence. Moreover, the wonderfully enlightened Buddha imparts teachings, and the profoundly penetrating patriarchs establish doctrines. If there is even a trace of inclination towards goodness, one can transcend the Three Realms and escape the mundane world; one must awaken to the essence of true reality, and propagate the path of enlightenment, in order to gradually refine and mature, and persistently delve and strive. Otherwise, one remains neither sage nor mortal, caught between delusion and awakening. To deeply ascend to the realm of the sages, one should swiftly reform the mind of a common person; not through the influence of a single event, but through practice in multiple ways. Some teachings are subtle and ingenious, highlighting the excellence of the Buddha's teachings (Buddha-loka: referring to the Buddha's teachings); some Chan principles are deeply integrated, praising the virtuous reputation of Caoxi (Caoxi: referring to the Sixth Patriarch Huineng of Zen Buddhism). One should not cling to emptiness and abandon existence, nor should one turn away from reality and follow non-existence. One must explain expedient teachings and ultimately return to true reality; once expedient teachings and true reality are understood, emptiness can also exist. Therefore, those who are enlightened can transform external objects to reveal their own minds, which can be called wonderful function; those who are deluded understand according to the literal meaning and remain stuck in dogma, how can they be said to be well-versed in principles? Some can bear the responsibility of the sutra treasury (Sutra-dragon: a metaphor for someone who is well-versed in Buddhist scriptures), some can firmly uphold the precepts (Vinaya-tiger: a metaphor for someone who strictly observes the precepts), some reverently gaze upon the Buddha's image, some diligently circumambulate the pure meditation room, some recite the Buddha's honorable name, some visualize the Pure Land of Ultimate Bliss in their minds, some offer a seat woven from reeds, not neglecting the poor because of wealth; some give alms to those of low status (Chandala: referring to people of low status), not reducing dislike because of fondness, if things can be done equally, the benefits will be even greater. All those who rely on precepts and meditation should rely on small blessings; building scriptures and building Buddha images must rely on a large amount of action. Do not say that one already has virtue, the present moment of thought is the Buddha. From ordinary people transcending to sages, there is no Shakyamuni Buddha who does not practice; from delusion entering into reality, there is no Bodhidharma who does not attain enlightenment. The key lies in people respecting the Buddha's path, not that the Buddha has a different path. One should always pay attention to diligence and effort, not be lazy and indolent; value every minute and second of time, and study the fundamental source of the Great Path.

簣如虧，曷致巍峨之鎮？三乘或廢，難登慈忍之門。則無自我之矜，則無舍彼之善。必求全德，方可質疑。心非非心，法非非法，要在心傳心而印可，法授法以師資。匪膠善於一隅，宜勵精於萬行。菩提之子可種，安養之方可修；明則而升兜率天，昧則而沈阿鼻獄。言如自泥，即罔水而行舟；性若稍通，非渡河之用筏。前聖后聖皆是因心，彼時此時曾何異法？噫！法在非在，心空弗空。無修而無所不修，真修亦泯；無住而無所不住，真住皆亡。憫爾群生，含茲一性，本無淑慝，為外物之所遷，茍不修明曷中，扃之能杜，如資妙善，可謂真歸。故前哲之縷言，俾後昆之緣學，乃蒐羅教目，示諭迷情者也。

智覺禪師，性晤機圓，才豐學際。曩生積習，與諸法以同符；今世流通，與諸佛而合契。念他已則如自己；觀他心則如自心。嘗撰《萬善同歸集》上中下三卷，所以勸一切有緣者也。或朱紫名流、緇黃法系、善男善女、高行高才，但至恭而至勤，則無貴而無賤。寔利生之良藥，示求佛之要津，莫非括諸經、諸論之法言，作未覺、未知之先范。周旋勸導，謹密修持；永為梵花之權衡，宗門之準度云爾。

今法慧院智如藏主，夙資仁性，躬踐聖猷。見賢而同己之賢，見善而同己之善。總明師之論撰，興異世之楷

撫，福利茲深，方便不少。而又自傾囊楮，遽出賤貲，肇為倡率之隆，仍募高明之助；勝緣既集，能事必行。因鏤版以成編，貴修身而有監，將垂不朽。繆托非才，如振性昧，洞微言、睽樞要；猥承嘉請，難克固辭。聊述紀綱，敢逃誚讓。時聖宋熙寧五年閨七月七日序

萬善同歸集捲上

杭州慧日永明寺智覺禪師延壽述

夫眾善所歸，皆宗實相。如空包納，似地發生；是以但契一如，自含眾德。然不動真際，萬行常興；不壞緣生，法界恒現；寂不閡用，俗不違真；有無齊觀，一際平等。是以萬法惟心，應須廣行諸度，不可守愚空坐以滯真修。若欲萬行齊興，畢竟須依理事；理事無閡，其道在中。遂得自他兼利，而圓同體之悲；終始該羅，以成無盡之行。

若論理事，幽旨難明；細而推之，非一非異。是以性實之理、相虛之事，力用交徹，舒捲同時。體全遍而不差，跡能所而似別。事因理立，不隱理而成事；理因事彰，不壞事而顯理。相資則各立，相攝則俱空；隱顯則互興，無閡則齊現。相非相奪，則非有非空；相即相成，則非常非斷。若離事而推理，墮聲聞之愚；若離理而行事，同凡夫之執。當知：離理無事，全水是波；離事無理，全波是水。理即非事，動濕不同；事即非理，能所各異。非

【現代漢語翻譯】現代漢語譯本：

撫慰百姓，加深福利，提供諸多方便。又親自傾囊相助，拿出自己的錢財，率先發起倡議，並招募賢能之士襄助。殊勝的因緣已經彙集，美好的事業必定能夠成就。因此刊刻完成的書，以供修身養性，流傳後世。我繆某自知才疏學淺，如同天性愚昧之人，對精深的佛理、重要的關鍵並不精通。但承蒙各位的厚愛和邀請，實在難以推辭。姑且敘述本書的綱要，希望不會因此而受到責備。時值宋朝熙寧五年七月七日。《萬善同歸集》捲上杭州慧日永明寺智覺禪師延壽述各種善行的歸宿，都以實相為根本。如同虛空包容萬物，大地生長萬物一樣；因此，只要契合唯一的真如，自然包含各種功德。然而，在不動的真如本體上，各種修行活動不斷興起；在不壞滅的因緣生法中，整個法界恒常顯現；寂靜不妨礙作用，世俗不違背真理；有和無平等看待，一切都在同一界限內。因此，萬法唯心所現，應當廣泛地修習各種度，不可固守愚昧，空坐著而停滯真正的修行。如果想要各種修行活動同時興起，必須依據理和事；理和事沒有障礙，其道就在其中。這樣才能自利利他，圓滿同體大悲；從始至終，涵蓋一切，成就無盡的修行。如果討論理和事，其中幽深的旨意難以明白；仔細推究，它們既不是一也不是異。因此，自性真實的理、現象虛幻的事，力量和作用相互交融，舒展和收縮同時進行。本體周遍而不差錯，現象有能有所而看似不同。事由理而成立，不隱藏理而成就事；理由事而彰顯，不破壞事而顯現理。相互資助則各自成立，相互攝取則都空無自性；隱藏和顯現則互相興起，沒有障礙則同時顯現。互相否定和奪取，則不是有也不是空；互相即是和成就，則不是常也不是斷。如果離開事而推求理，就會墮入聲聞乘的愚昧；如果離開理而行事，就和凡夫的執著一樣。應當知道：離開理就沒有事，整個水就是波浪；離開事就沒有理，整個波浪就是水。理即不是事，動和濕不同；事即不是理，能和所各異。不是

【English Translation】 English version:

To soothe the people, deepen their welfare, and provide many conveniences. Moreover, personally emptying his purse, he readily contributed his own wealth, initiating the grand undertaking and enlisting the aid of wise and capable individuals. With auspicious conditions gathered, the noble endeavor is sure to succeed. Therefore, it is being carved into blocks to form a book, to serve as a guide for self-cultivation and to be passed down through the ages. I, Mou, am aware of my lack of talent, like one who is inherently ignorant, not proficient in profound Buddhist principles or crucial key points. However, having received the kindness and invitation of everyone, it is difficult to refuse. I will briefly describe the outline of this book, hoping not to incur criticism. This preface is written on the seventh day of the seventh month of the fifth year of the Xining era of the Song Dynasty. Collection of Myriad Good Deeds Returning to the Same Source, Volume 1 Compiled by Chan Master Yanshou, Zhijue of Huiri Yongming Temple, Hangzhou The destination of all good deeds is rooted in Reality (shixiang). Like space encompassing everything, like the earth giving rise to everything; therefore, as long as one is in accord with the One Thusness (yiru), one naturally contains all virtues. However, on the immovable ground of True Reality (zhenji), myriad practices constantly arise; in the imperishable arising of conditioned phenomena (yuansheng), the entire Dharma Realm (fajie) is perpetually manifest; stillness does not hinder function, the mundane does not contradict the truth; existence and non-existence are viewed equally, all are equal within the same boundary. Therefore, all phenomena are manifestations of the mind, and one should extensively practice all perfections (du), not clinging to ignorance, sitting idly, and stagnating true cultivation. If one wishes for all practices to arise simultaneously, one must ultimately rely on principle (li) and phenomena (shi); when principle and phenomena are without obstruction, the path lies within. Thus, one can benefit both oneself and others, perfecting the great compassion of oneness; from beginning to end, encompassing everything, accomplishing endless practice. If discussing principle and phenomena, the profound meaning is difficult to understand; upon careful examination, they are neither one nor different. Therefore, the true principle of nature (xing), and the illusory phenomena of appearance (xiang), their power and function interpenetrate, their unfolding and contraction occur simultaneously. The essence is all-pervasive without error, the manifestations have the ability and the object, yet seem distinct. Phenomena are established by principle, not concealing principle to accomplish phenomena; principle is revealed by phenomena, not destroying phenomena to manifest principle. Mutual assistance allows each to be established, mutual absorption allows both to be empty of inherent nature; concealment and manifestation arise mutually, without obstruction they appear simultaneously. Mutual negation and deprivation result in neither existence nor emptiness; mutual identity and accomplishment result in neither permanence nor cessation. If one departs from phenomena to seek principle, one falls into the ignorance of the Hearers (shengwen); if one departs from principle to engage in phenomena, one is the same as the attachments of ordinary beings. One should know: without principle there are no phenomena, the entire water is the wave; without phenomena there is no principle, the entire wave is the water. Principle is not phenomena, movement and wetness are different; phenomena are not principle, the able and the object are distinct. Not

理非事，真俗俱亡；而理而事，二諦恒立。雙照即假，宛爾幻存；雙遮即空，泯然夢寂。非空非假，中道常明；不動因緣，寧虧理體。故菩薩以無所得而為方便，涉有而不乖空；依實際而起化門，履真而不閡俗。常然智炬，不昧心光，云佈慈門，波騰行海，遂得同塵無閡，自在隨緣，一切施為，無非佛事。

故《般若經》云：「一心具足萬行」；《華嚴經》云：「解脫長者告善財言：『我若欲見安樂世界阿彌陀佛，隨意即見；乃至所見十方諸佛，皆由自心。善男子！當知菩薩修諸佛法、凈諸佛剎、積習妙行、調伏眾生、發大誓願，如是一切，悉由自心。是故，善男子！應以善法扶助自心、應以法水潤澤自心、應于境界凈治自心、應以精進堅固自心、應以智慧明利自心、應以佛自在開發自心、應以佛平等廣大自心、應以佛十力照察自心。』」

古德釋云：「心該萬法，謂非但一念觀佛，由於自心；菩薩萬行，佛果體用，亦不離心，亦去妄執之失。謂有計云：『萬法皆心，任之是佛；驅馳萬行，豈不虛勞？』今明：『心雖即佛，久翳塵勞，故以萬行增修，令其瑩徹。但說萬行由心，不說不修為是；又萬法即心，修何閡心？』」

問曰：「祖師云：『善惡都莫思量，自然得入心體』；《涅槃經》云：『諸

【現代漢語翻譯】現代漢語譯本：理與非理，真諦和俗諦都消亡了；既是理又是事，二諦恒常並立。同時觀照就是假，宛如幻象存在；同時遮蔽就是空，寂滅得像一場夢。非空非假，中道之理常明；不動用因緣，怎會虧損理體的本性。所以菩薩以無所得作為方便法門，涉足於有而不違背空性；依據實際理地而生起教化之門，踐行真理而不妨礙世俗。常然的智慧火炬，不昏昧心中的光明，像云一樣廣佈慈悲之門，像波濤一樣涌起修行之海，於是能夠與世俗同流而不受阻礙，自在地隨順因緣，一切的施為，沒有不是佛事的。所以《般若經》說：『一心具足萬行』；《華嚴經》說：『解脫長者告訴善財說：『我如果想見安樂世界阿彌陀佛 (Amitabha，梵語，意為無量光或無量壽佛)，隨意就能見到；乃至所見到的十方諸佛，都是由於自己的心。善男子！應當知道菩薩修習諸佛之法、清凈諸佛剎土、積累修習微妙之行、調伏眾生、發起廣大的誓願，像這樣的一切，都由自己的心。所以，善男子！應當用善法扶助自己的心、應當用法水潤澤自己的心、應當在境界中清凈治理自己的心、應當用精進堅固自己的心、應當用智慧使自己的心明利、應當用佛的自在開發自己的心、應當用佛的平等廣大自己的心、應當用佛的十力照察自己的心。』』古德解釋說：『心涵蓋萬法，說的不只是一個念頭觀想佛，是由於自心；菩薩的萬行，佛果的本體和作用，也不離開心，也去除妄想執著的過失。有人計較說：『萬法都是心，任其自然就是佛；奔波勞碌地修習萬行，難道不是白費力氣？』現在說明：『心雖然就是佛，但長久被塵勞遮蔽，所以用萬行來增修，使它瑩潔透徹。只是說萬行由心而生，不是說不修行就是對的；又說萬法就是心，修行又妨礙了什麼心呢？』』問：『祖師說：『善惡都不要思量，自然就能進入心體』；《涅槃經》說：『諸

【English Translation】 English version: When principle negates non-principle, both Truth and Convention cease to exist; when principle and non-principle coexist, the Two Truths stand eternally. Simultaneous illumination is illusion, existing like a phantom; simultaneous obscuration is emptiness, vanishing like a dream's silence. Neither empty nor illusory, the Middle Way is ever bright; without moving causal conditions, how could the essence of principle be diminished? Therefore, Bodhisattvas use non-attainment as a skillful means, engaging in existence without contradicting emptiness; relying on ultimate reality, they initiate transformative practices, treading the path of truth without being hindered by convention. The torch of wisdom is ever bright, never dimming the light of the mind, spreading the gates of compassion like clouds, surging the ocean of practice like waves, thus attaining unobstructed harmony with the world, freely following conditions, all actions being nothing other than Buddha-deeds. Therefore, the Prajna Sutra says: 'One mind fully possesses myriad practices'; the Avatamsaka Sutra says: 'The Elder of Liberation told Sudhana: 'If I wish to see Amitabha Buddha (Amitabha, Sanskrit, meaning immeasurable light or immeasurable life) of the World of Bliss, I can see him at will; even the Buddhas of the ten directions that I see are all due to my own mind. Good son! You should know that Bodhisattvas cultivate the Dharma of all Buddhas, purify the Buddha-lands, accumulate and practice subtle deeds, subdue sentient beings, and make great vows; all of this is due to their own mind. Therefore, good son! You should use good Dharma to support your own mind, you should use the water of Dharma to moisten your own mind, you should purify and govern your own mind in the realm of experience, you should use diligence to strengthen your own mind, you should use wisdom to make your own mind bright and sharp, you should use the Buddha's freedom to develop your own mind, you should use the Buddha's equality to broaden your own mind, you should use the Buddha's ten powers to illuminate and examine your own mind.'' An ancient master explained: 'The mind encompasses all dharmas, meaning that it is not just a single thought of contemplating the Buddha that arises from one's own mind; the Bodhisattva's myriad practices, the essence and function of the Buddha-fruit, also do not depart from the mind, and also remove the fault of deluded attachment. Some argue: 'All dharmas are mind, letting it be is Buddhahood; toiling and busying oneself with myriad practices, isn't that in vain?' Now it is explained: 'Although the mind is Buddha, it has long been obscured by the dust of afflictions, therefore one uses myriad practices to cultivate and refine it, making it clear and transparent. It is only said that myriad practices arise from the mind, not that not cultivating is correct; moreover, all dharmas are mind, what cultivation hinders the mind?' Question: 'The Patriarch said: 'Do not contemplate good or evil, and you will naturally enter the essence of the mind'; the Nirvana Sutra says: 'All

行無常，是生滅法。』如何勸修，故違祖教？」

答：「祖意據宗，教文破著。若禪宗頓教，泯相離緣，空有俱亡，體用雙寂；若華嚴圓旨，具德同時，理行齊敷，悲智交濟。是以文殊以理印行，差別之義不虧；普賢以行嚴理，根本之門靡廢。本末一際，凡聖同源；不壞俗而標真，不離真而立俗。具智眼而不沒生死；運悲心而不滯涅槃。以三界之有，為菩提之用；處煩惱之海，通涅槃之津。夫萬善是菩薩入聖之資糧；眾行乃諸佛助道之階漸。若有目而無足，豈到清涼之池？得實而忘權，奚升自在之域！是以方便、般若，常相輔翼；真空、妙有，恒共成持。《法華》會三歸一，萬善悉向菩提；《大品》一切無二，眾行咸歸種智。故《華嚴經》云：『第七遠行地，當修十種方便慧殊勝道：所謂雖善修空、無相、無愿三昧，而慈悲不捨眾生；雖得諸佛平等法，而樂常供養佛；雖入觀空智門，而勤集福德；雖遠離三界，而莊嚴三界；雖畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰；雖知諸法如幻、如夢、如影、如響、如焰、如化、如水中月、如鏡中像，自性無二，而隨心作業，無量差別；雖知一切國土猶如虛空，而能以清凈妙行莊嚴佛土；雖知諸佛法身本性無身，而以相好莊嚴其身；雖知諸佛音聲，性空寂滅，

【現代漢語翻譯】問：『（經中說）一切事物都是無常的，是生滅變化的法則。』如果這樣勸人修行，豈不是違背了祖師的教誨？」

答：『祖師的意旨立足於宗門，而經文則破除執著。如果是禪宗的頓悟之教，就要泯滅一切相狀，遠離一切因緣，空和有都要消除，本體和作用都歸於寂靜；如果是華嚴宗的圓滿宗旨，就要具備一切功德，同時顯現，理性和修行一齊開展，慈悲和智慧相互救濟。因此，文殊菩薩用理性來印證修行，差別的意義沒有缺失；普賢菩薩用修行來莊嚴理性，根本的法門沒有廢棄。本和末是一體的，凡人和聖人同出一源；不破壞世俗而標榜真理，不離開真理而建立世俗。具備智慧的眼睛而不沉沒于生死；運用慈悲的心而不滯留于涅槃。把三界的存在，作為菩提的功用；處於煩惱的海洋，通向涅槃的道路。萬善是菩薩進入聖境的資糧；各種修行是諸佛幫助證道的階梯。如果只有眼睛而沒有腳，怎麼能到達清涼的池塘？得到實際利益而忘記權巧方便，怎麼能升到自在的境界！因此，方便和般若，常常互相輔助；真空和妙有，永遠共同成就和保持。《法華經》會三乘歸於一乘，萬善都趨向菩提；《大品般若經》說一切法沒有二致，各種修行都歸於一切種智。所以《華嚴經》說：『第七遠行地（第七個菩薩階位），應當修習十種方便智慧殊勝之道：所謂雖然善於修習空、無相、無愿三昧（三解脫門），而慈悲心不捨棄眾生；雖然得到諸佛的平等法，而樂於常常供養佛；雖然進入觀空的智慧之門，而勤奮地積聚福德；雖然遠離三界，而莊嚴三界；雖然畢竟寂滅一切煩惱的火焰，而能為一切眾生生起滅除貪嗔癡的煩惱火焰；雖然知道一切諸法如幻、如夢、如影、如響、如焰、如化、如水中月、如鏡中像，自性沒有二致，而隨順眾生的心和業力，有無量的差別；雖然知道一切國土猶如虛空，而能以清凈微妙的修行莊嚴佛土；雖然知道諸佛的法身本性沒有形體，而用種種相好莊嚴其身；雖然知道諸佛的音聲，本性空寂滅，』

【English Translation】 Question: 『(The scriptures say) all things are impermanent, and are subject to the law of arising and ceasing.』 If we encourage cultivation in this way, wouldn't we be going against the teachings of the Patriarchs (Zushi)?」

Answer: 『The Patriarch's intention is based on the (Chan) school, while the scriptural texts break through attachments. If it is the sudden enlightenment teaching of the Chan school, then all forms must be extinguished, all conditions must be abandoned, both emptiness and existence must be eliminated, and both the essence and function must return to stillness; if it is the perfect principle of the Huayan school (Avatamsaka), then all virtues must be possessed and manifested simultaneously, reason and practice must be developed together, and compassion and wisdom must mutually aid each other. Therefore, Manjushri (Wenshu) uses reason to seal practice, and the meaning of differentiation is not lost; Samantabhadra (Puxian) uses practice to adorn reason, and the fundamental Dharma door is not abandoned. The root and the branch are one, and the ordinary and the holy share the same source; without destroying the mundane, we proclaim the truth; without leaving the truth, we establish the mundane. Possessing the eyes of wisdom without being submerged in birth and death; employing the heart of compassion without being attached to Nirvana. Taking the existence of the Three Realms as the function of Bodhi; being in the sea of afflictions, and passing through the path to Nirvana. The myriad good deeds are the resources for Bodhisattvas to enter the realm of the holy; the various practices are the gradual steps for all Buddhas to aid in the path to enlightenment. If one has eyes but no feet, how can one reach the pool of coolness? If one obtains the real benefit but forgets the expedient means, how can one ascend to the realm of freedom! Therefore, expedient means (Upaya) and Prajna (wisdom) always assist each other; true emptiness and wonderful existence always support and maintain each other. The Lotus Sutra (Fahua) unites the three vehicles into one, and all good deeds turn towards Bodhi; the Mahaprajnaparamita Sutra (Dapin) says that all dharmas are without duality, and all practices return to the wisdom of all kinds (Sarvajna). Therefore, the Avatamsaka Sutra (Huayan Jing) says: 『The seventh Far-Going Ground (seventh Bodhisattva stage) should cultivate ten kinds of expedient wisdom and superior paths: That is, although one is good at cultivating the Samadhi of emptiness, no-form, and no-desire (three doors of liberation), compassion does not abandon sentient beings; although one obtains the equal Dharma of all Buddhas, one is happy to always make offerings to the Buddhas; although one enters the wisdom door of contemplating emptiness, one diligently accumulates merits; although one is far away from the Three Realms, one adorns the Three Realms; although one ultimately extinguishes the flames of all afflictions, one can generate and extinguish the flames of greed, anger, and ignorance for all sentient beings; although one knows that all dharmas are like illusions, like dreams, like shadows, like echoes, like flames, like transformations, like the moon in water, like images in a mirror, and their self-nature is without duality, one follows the minds and karmas of sentient beings, and there are limitless differences; although one knows that all lands are like empty space, one can adorn the Buddha lands with pure and wonderful practices; although one knows that the Dharmakaya (Dharma body) of all Buddhas is inherently without a body, one adorns their bodies with excellent marks and characteristics; although one knows that the voices of all Buddhas are inherently empty and still,』

不可言說，而能隨一切眾生，出種種差別清凈音聲；雖隨諸佛了知三世惟是一念，而隨眾生意解分別，以種種相、種種時、種種劫數，而修諸行。』《維摩經》云：『菩薩雖行於空，而植眾德本，是菩薩行；雖行無相，而度眾生，是菩薩行；雖行無作，而現受身，是菩薩行；雖行無起，而起一切善行，是菩薩行。』」

古德問云：「萬行統惟無念，今見善見惡，愿離愿成，疲役身心，豈當爲道？」

答：「此離念而求無念，尚未得真無念，況念無念而無閡乎？又無念但是行之一，豈知一念頓圓，如上所引。佛旨煥然，何得空腹高心，以少為足，擬欲蛙嫌海量，螢掩日光乎？」

問：「泯絕無寄、境智俱空，是祖佛指歸、聖賢要路。若論有作，心境宛然，憑何教文，廣陳萬善？」

答：「諸佛如來一代時教，自古及今，分宗甚眾。撮其大約，不出三宗：一、相宗。二、空宗。三、性宗。若相宗多說是；空宗多說非；性宗惟論直指，即同曹溪見性成佛也。如今不論見性，罔識正宗，多執是非，紛然諍競，皆不了祖佛密意，但徇言詮。如教中或說是者，即依性說相；或言非者，是破相顯性；惟性宗一門，顯了直指，不說是非。如今多重非心、非佛、非理、非事，泯絕之言，以為玄妙，不知但是遮詮

【現代漢語翻譯】現代漢語譯本：『不可言說，卻能隨著一切眾生，發出種種差別而清凈的聲音；雖然隨著諸佛了知過去、現在、未來三世只是一念，卻隨著眾生的意解分別，以種種相、種種時、種種劫數，來修習各種行為。』《維摩經》（Vimalakirti Sutra）中說：『菩薩雖然行於空性，卻種植各種功德根本，這是菩薩行；雖然行於無相，卻度化眾生，這是菩薩行；雖然行於無作，卻示現受生之身，這是菩薩行；雖然行於無起，卻發起一切善行，這是菩薩行。』

古代德行高尚的人問道：『萬行歸結起來只是無念，現在看到善惡，希望離開希望成就，身心疲憊，難道這應當作為修道的行為嗎？』

回答：『這種離開念頭而尋求無念，尚未得到真正的無念，何況執著于無念而沒有障礙呢？而且無念只是修行的一種，怎能知道一念頓然圓滿，就像上面所引用的經文一樣。佛的旨意如此明顯，怎麼能空著肚子卻自視甚高，以少為滿足，想要像井底之蛙一樣嫌棄大海的容量，像螢火蟲一樣遮蔽太陽的光芒呢？』

問道：『泯滅一切寄託、境和智都空寂，是祖師和佛所指歸的方向、聖賢所走的要路。如果談論有為之作，心和境宛然存在，憑藉什麼教義經文，廣泛陳述各種善行呢？』

回答：『諸佛如來一代時教，自古至今，分成的宗派非常多。概括起來，不出三種：一、相宗（Lakshana School）。二、空宗（Sunyata School）。三、性宗（Tathata School）。相宗大多說是；空宗大多說非；性宗只論直接指點，就如同曹溪（Caoxi，六祖慧能的道場）的見性成佛一樣。現在不談見性，不認識正宗，大多執著於是非，紛紛爭論，都是不瞭解祖師和佛的秘密心意，只是追隨言語文字。如教義中或者說是的，就是依據自性來說相；或者說非的，就是破除相來顯現自性；只有性宗一門，顯明直接指點，不說是非。現在大多重視非心、非佛、非理、非事，泯滅一切言語，認為玄妙，不知道這只是遮詮（apoha）。』

【English Translation】 English version: 'Ineffable, yet able to emit all kinds of distinct and pure sounds in accordance with all sentient beings; although following all Buddhas in knowing that the three periods of time are but a single thought, yet following the understanding and discrimination of sentient beings, using all kinds of forms, all kinds of times, and all kinds of kalpas (aeons), to cultivate all kinds of practices.' The Vimalakirti Sutra says: 'Although a Bodhisattva practices emptiness, he plants roots of all virtues; this is the practice of a Bodhisattva. Although he practices no-form, he liberates sentient beings; this is the practice of a Bodhisattva. Although he practices non-action, he manifests a body to receive [karma]; this is the practice of a Bodhisattva. Although he practices non-arising, he initiates all good deeds; this is the practice of a Bodhisattva.'

An ancient virtuous master asked: 'All practices are unified in non-thought, but now we see good and evil, wishing to depart and wishing to achieve, exhausting body and mind. Should this be considered the path?'

The answer: 'This seeking of non-thought by departing from thought has not yet attained true non-thought, let alone being unhindered by clinging to non-thought. Moreover, non-thought is only one of the practices; how can one know that a single thought is instantly perfected, as quoted above? The Buddha's intention is so clear, how can one be empty-bellied yet arrogant, content with little, wanting to be like a frog in a well disliking the ocean's vastness, or a firefly obscuring the sunlight?'

Asked: 'Extinguishing all reliance, with both realm and wisdom empty, is the direction pointed to by the Patriarchs and Buddhas, and the essential path for sages and worthies. If we talk about intentional actions, the mind and realm are clearly present. Based on what teachings and scriptures are all kinds of good deeds extensively expounded?'

Answered: 'The teachings of all Buddhas and Tathagatas throughout their lives, from ancient times to the present, have been divided into many schools. To summarize them roughly, they do not go beyond three schools: 1. The Lakshana School (相宗, School of Characteristics). 2. The Sunyata School (空宗, School of Emptiness). 3. The Tathata School (性宗, School of Suchness or Essence). The Lakshana School mostly speaks of 'is'; the Sunyata School mostly speaks of 'is not'; the Tathata School only discusses direct pointing, which is the same as seeing one's nature and becoming a Buddha in Caoxi (曹溪, Caoxi, the place where the Sixth Patriarch Huineng taught). Now, without discussing seeing one's nature, without recognizing the orthodox tradition, many cling to right and wrong, arguing fiercely, all without understanding the secret intention of the Patriarchs and Buddhas, but merely following words and language. If the teachings say 'is', it is speaking of form based on essence; if they say 'is not', it is breaking form to reveal essence; only the Tathata School clearly and directly points, without speaking of right and wrong. Now, many value non-mind, non-Buddha, non-principle, non-matter, extinguishing all words, considering it profound, not knowing that this is merely apoha (遮詮, exclusion).'

治病之文。執此方便，認為標的，卻不信表詮直指之教，頓遺實地，昧卻真心。如楚國愚人，認雞作鳳；猶春池小兒，執石為珠。但任淺近之情，不探深密之旨，迷空方便，豈識真歸？」

問：「諸佛如來三乘教典，惟有一味解脫法門，云何廣說世間生滅緣起？擬心即失，不順真如；動念即乖，違於法體。」

答：「若論一相、一味，此乃三乘權教，約理而言，即以一切因緣，而為過患。今所集者，惟顯圓宗：一一緣起，皆是法界實德，不成不破、非斷非常。乃至神變施為，皆法如是故，非假神力暫得如斯。才有一法緣生，無非性起功德。《華嚴經》云：『此華藏世界海中，無問若山、若河，乃至樹林、塵毛等處，一一無不皆是稱真如法界、具無邊德。』」

問：「經云：『但凡夫之人，貪著其事。』又云：『取相凡夫，隨宜為說。』若得理本，萬行俱圓，何須事蹟，而興造作乎？」

答：「此是破貪著執取之文，非干因緣事相之法。《凈名經》云：『但除其病，而不除法。』《金剛三昧經》云：『有二入：一、理入。二、行入。』以理導行，以行圓理。又菩提者，以行入無行。以行者，緣一切善法；無行者，不得一切善法。豈可滯理虧行，執行違理。」

「祖師馬鳴《大乘起信論》

【現代漢語翻譯】現代漢語譯本：用這種治病的方法，執著于這種方便，認為它就是最終的目標，卻不相信表詮（直接表達）直指的教義，完全遺忘了真實之地，迷惑了本來的真心。就像楚國的愚人，把雞當成鳳凰；又像春天池塘邊的小孩，把石頭當成珍珠。只順著淺顯的情感，不去探究深奧的旨意，迷惑于空設的方便，怎麼能認識真正的歸宿呢？

問：諸佛如來和三乘教典，只有一種解脫法門，為什麼還要廣泛地說世間生滅緣起的道理呢？用心去思量就錯了，不順應真如；動念就違背了法體。

答：如果說一相、一味，這只是三乘權教（方便教法），從理上來說，就認為一切因緣都是過患。現在所集錄的，只是爲了彰顯圓滿的宗旨：每一個緣起，都是法界真實的功德，不生不滅、非斷非常。乃至神通變化和施為，都是法爾如是，不是憑藉神力暫時得到這樣的。只要有一種法緣生起，沒有不是自性生起的功德。《華嚴經》說：『此華藏世界海中，無論是山、是河，乃至樹林、塵毛等處，沒有一處不是稱合真如法界、具足無邊功德的。』

問：經上說：『只是凡夫之人，貪著這些事。』又說：『對於執著于相的凡夫，隨順他們的根機而說。』如果證得了理體的根本，萬行自然圓滿，為什麼還需要事相上的興造作呢？

答：這是爲了破除貪著和執取的說法，不是否定因緣事相之法。《維摩詰經》說：『只是去除他的病，而不是去除法。』《金剛三昧經》說：『有兩種入：一、理入。二、行入。』用理來引導行，用行來圓滿理。而且菩提，是通過行進入無行。以行來說，是緣一切善法；以無行來說，是不執著一切善法。怎麼可以停留在理上而虧損行，或者執行而違背理呢？

祖師馬鳴菩薩的《大乘起信論》

【English Translation】 English version: Clinging to this method of treating illness, holding onto this expedient, regarding it as the ultimate goal, yet not believing in the teachings of direct expression and pointing directly, completely forgetting the real ground, and being deluded about the original true mind. It's like a fool in the state of Chu mistaking a chicken for a phoenix; or like a child by a spring pond holding a stone as a pearl. Only following shallow emotions, not exploring profound meanings, being deluded by empty expedients, how can one recognize the true destination?

Question: The Buddhas, Tathagatas, and the Three Vehicles of teachings, have only one flavor of the Dharma-door of liberation, why then broadly speak of the arising and ceasing of conditioned existence in the world? To contemplate with the mind is to err, not conforming to Suchness (Tathata); to move a thought is to deviate, violating the Dharma-body.

Answer: If speaking of one form, one flavor, this is only the expedient teaching of the Three Vehicles, speaking from the perspective of principle, which regards all conditions as faults. What is being collected here is only to reveal the perfect teaching: each and every arising of conditions is a real virtue of the Dharma-realm, neither arising nor ceasing, neither permanent nor impermanent. Even supernatural transformations and actions are naturally so, not temporarily obtained through divine power. As soon as a Dharma-condition arises, there is nothing that is not the merit of the self-nature arising. The Avatamsaka Sutra says: 'In this ocean of the world of Flower Treasury, whether it be mountains, rivers, or even forests, dust motes, etc., there is no place that is not in accordance with the True Suchness Dharma-realm, possessing boundless virtues.'

Question: The sutra says: 'Only ordinary people are attached to these things.' It also says: 'For ordinary people who cling to appearances, speak according to their capacity.' If one attains the root of principle, all practices are naturally complete, why then need to engage in activities and constructions in terms of phenomena?

Answer: This is a passage to break attachment and clinging, not to negate the Dharma of conditioned phenomena. The Vimalakirti Sutra says: 'Only remove the illness, but do not remove the Dharma.' The Vajra Samadhi Sutra says: 'There are two entrances: one, entrance through principle; two, entrance through practice.' Use principle to guide practice, and use practice to perfect principle. Moreover, Bodhi is to enter non-practice through practice. To practice is to be conditioned by all good Dharmas; to be non-practice is to not be attached to all good Dharmas. How can one dwell on principle and neglect practice, or engage in practice and violate principle?

The Patriarch Ashvaghosa's Awakening of Faith in the Mahayana

云：『信成就發心有三：一、直心：正念真如法故。二、深心：樂集一切諸善行故。三、大悲心：欲拔一切眾生苦故。論問：「上說法界一相、佛體無二，何故不唯念真如，復假求學諸善法之行？」論答：「譬如大摩尼寶，體性明凈，而有礦穢之垢；若人雖念寶性，不以方便，種種磨治，終無得凈。如是眾生真如之法，體性空凈，而有無量煩惱、垢染；若人雖念真如，不以方便種種熏修，亦無得凈；以垢無量，遍修一切善行，以為對治；若人修行一切善法，自然歸順真如法故。略說方便有四種：一者行根本方便。謂觀一切法自性無生，離於妄見，不住生死；觀一切法因緣和合，業果不失，起于大悲，修諸福德，攝化眾生，不住涅槃，以隨順法性無住故。二者能止方便。謂慚愧、悔過能止一切惡法，令不增長，以隨順法性離諸過故。三者發起善根增長方便。謂勤修供養、禮拜三寶，讚歎、隨喜、勸請諸佛，以愛敬三寶淳厚心故，信得增長，乃能志求無上之道；又因佛、法、僧力所護故，能消業障，善根不退，以隨順法性離癡障故。四者大愿平等方便。所謂發願，盡于未來，化度一切眾生，使無有餘，皆令究竟無餘涅槃，以隨順法性無斷絕故；法性廣大，遍一切眾生，平等無二，不念彼此，究竟寂滅故。」』

「牛

【現代漢語翻譯】現代漢語譯本云：『信成就發心有三：一、直心：因為正確地憶念真如法。二、深心：因為樂於積聚一切善行。三、大悲心：因為想要拔除一切眾生的痛苦。』《論》中問道：『上面說法界是一個相，佛的本體沒有差別，為什麼不只是憶念真如，還要假借修學各種善法呢？』《論》中回答說：『譬如一顆大的摩尼寶珠（Mani jewel，如意寶珠），其本體性質是明亮潔凈的，但卻有礦石雜質的污垢；如果有人雖然憶念寶珠的本性，卻不使用各種方法來磨礪整治，最終也無法得到潔凈。如同眾生的真如之法（Tathata，如如），本體性質是空寂清凈的，卻有無量煩惱和污垢；如果有人雖然憶念真如，卻不使用各種方法來熏習修持，也無法得到清凈；因為污垢無量，所以要普遍修習一切善行，以此作為對治。如果有人修行一切善法，自然會歸順真如法。』『簡略地說，方便法門有四種：一是行根本方便。即觀察一切法的自性本無生滅，遠離虛妄的見解，不執著于生死；觀察一切法是因緣和合而生，業果不會消失，從而生起大悲心，修習各種福德，攝受教化眾生，不執著于涅槃，因為隨順法性本無所住。二是能止方便。即慚愧和懺悔，能夠止息一切惡法，使其不再增長，因為隨順法性遠離各種過失。三是發起善根增長方便。即勤奮地修習供養、禮拜三寶（the Triple Gem，佛法僧），讚歎、隨喜、勸請諸佛，因為對三寶的愛敬之心淳厚，所以信根得以增長，才能立志追求無上的道；又因為佛、法、僧的力量所護佑，能夠消除業障，善根不會退失，因為隨順法性遠離愚癡的障礙。四是大愿平等方便。即發願，盡未來際，化度一切眾生，使沒有剩餘，都令他們究竟證得無餘涅槃（Nirvana，寂滅），因為隨順法性沒有斷絕；法性廣大，遍及一切眾生，平等沒有差別，不分別彼此，最終歸於寂滅。』『牛』

【English Translation】 English version Cloud: 'There are three aspects to the mind of faith accomplishment: First, straightforward mind: because of correctly recollecting the Suchness Dharma. Second, profound mind: because of delighting in accumulating all good deeds. Third, great compassionate mind: because of wanting to remove the suffering of all sentient beings.' The Treatise asks: 'Above it is said that the Dharmadhatu is of one aspect, and the Buddha's essence is without difference, why not only recollect Suchness, but also rely on learning and practicing various good dharmas?' The Treatise answers: 'For example, a great Mani jewel (Mani jewel), its essential nature is bright and pure, but it has the impurities of mineral dirt; if a person, although recollecting the jewel's nature, does not use various methods to polish and refine it, will ultimately not obtain purity. Likewise, sentient beings' Suchness Dharma (Tathata), its essential nature is empty and pure, but it has immeasurable afflictions and defilements; if a person, although recollecting Suchness, does not use various methods to cultivate and practice, will also not obtain purity; because the defilements are immeasurable, one must universally cultivate all good deeds, using this as a countermeasure. If a person cultivates all good dharmas, they will naturally accord with the Suchness Dharma.' 'Briefly speaking, there are four kinds of skillful means: First, the skillful means of practicing the fundamental. That is, observing that the self-nature of all dharmas is without arising, being apart from deluded views, not dwelling in birth and death; observing that all dharmas arise from the aggregation of causes and conditions, the karmic consequences will not be lost, thereby arousing great compassion, cultivating various blessings, embracing and transforming sentient beings, not dwelling in Nirvana, because of according with the Dharma-nature's non-dwelling. Second, the skillful means of being able to stop. That is, shame and remorse, being able to stop all evil dharmas, causing them not to increase, because of according with the Dharma-nature's being apart from all faults. Third, the skillful means of initiating and increasing good roots. That is, diligently cultivating offerings, prostrating to the Triple Gem (the Triple Gem, Buddha, Dharma, Sangha), praising, rejoicing, and requesting the Buddhas, because of the pure and sincere mind of love and respect for the Triple Gem, faith can be increased, and one can aspire to seek the unsurpassed path; moreover, because of the protection of the power of the Buddha, Dharma, and Sangha, one can eliminate karmic obstacles, and good roots will not regress, because of according with the Dharma-nature's being apart from the obstacles of delusion. Fourth, the skillful means of great vow equality. That is, making vows, exhausting the future, transforming and liberating all sentient beings, so that there are none remaining, causing them all to ultimately attain the Nirvana without remainder (Nirvana), because of according with the Dharma-nature's non-cessation; the Dharma-nature is vast, pervading all sentient beings, equal without difference, not discriminating between self and other, ultimately returning to quiescence.' 'Cow'

頭融大師問：『諸法畢竟空，有菩薩行六度萬行否？』答：『此是三乘二見心。若觀心本空，即是實慧，即是見真法身；法身不住此空，謂有運用覺知，即是方便慧。方便慧亦不可得，即是實慧；恒不相離，前念后念，皆由二慧發。故云：「智度菩薩母，方便以為父，一切眾導師，無不由是生。」』

「先德問云：『即心是佛，何假修行？』答：『只為是故，所以修行。如鐵無金，雖經鍛鍊，不成金用。賢首國師云：「今佛之三身、十波羅蜜，乃至菩薩利他等行，並依自法，融轉而行。即眾生心中，有真如體大，今日修行，引出法身；由心中有真如相大，今日修行引出報身；由心中有真如用大，今日修行，引出化身。由心中有真如法性，自無慳貪，今日修行，順法性無慳，引出檀波羅蜜等。」當知三祇修道，不曾心外得一法、行一行。何以故？但是自心，引出自凈行性，而起修之。故知摩尼沉泥，不能雨寶；古鏡積垢，焉能鑒人？雖心性圓明、本來具足，若不眾善顯發，萬行磨治，方便引出，成其妙用，則永翳客塵，長淪識海，成妄生死，障凈菩提。是以祖教分明，理事相即，不可偏據而溺見河。』」

問：「善雖勝惡，念即乖真；約道而言，俱非解脫。何須廣勸，滯正修行？既涉因緣，實妨于道！」

【現代漢語翻譯】現代漢語譯本頭融大師問：『既然一切諸法的本質都是空性，那麼還有菩薩修持六度萬行嗎？』回答說：『這是聲聞、緣覺和菩薩的三乘人所持的二種偏見。如果能觀照到心的本性也是空性，這就是真實的智慧，也就是見到了真正的法身（Dharmakaya，佛的法性之身）；法身不住著于這種空性，而是具有運用和覺知的能力，這就是方便智慧。方便智慧也是不可執著的，執著即失去方便，迴歸真實智慧；這兩種智慧恒常不相分離，前念后念，都是由這兩種智慧所引發。所以說：「般若智慧是菩薩的母親，方便是菩薩的父親，一切引導眾生的導師，沒有不是從這裡產生的。」』「先德問道：『既然即心是佛，又何必修行呢？』回答說：『正因為即心是佛，所以才要修行。如同鐵中沒有金子，即使經過錘鍊，也不能成為金子。賢首國師說：「現在佛的三身（Trikaya，法身、報身、化身）、十波羅蜜（Paramita，十種到達彼岸的方法），乃至菩薩利益眾生的行為，都是依據自心的法性，融會貫通而行。眾生心中，有真如（Tathata，事物的真實如是的狀態）的本體，通過今日的修行，引出法身；由於心中有真如的相用，通過今日的修行，引出報身（Sambhogakaya，佛的報償之身）；由於心中有真如的作用，通過今日的修行，引出化身（Nirmanakaya，佛的化現之身）。由於心中有真如的法性，自然沒有慳吝貪婪，今日修行，順應法性而無慳吝，引出檀波羅蜜（Dana Paramita，佈施）等。」應當知道，三大阿僧祇劫（asamkhya kalpa，極長的時間單位）的修道，不曾在心外得到一法、行一行。為什麼呢？這都是自心，引出自凈的行性，而開始修行的。所以知道，摩尼寶珠沉入泥中，不能降下寶物；古老的鏡子積滿灰塵，怎麼能照見人影？雖然心性圓滿光明、本來具足，如果不通過眾多的善行來顯發，通過萬行的磨練修治，用方便法門來引導，成就其妙用，那麼就會永遠被客塵所遮蔽，長久地沉淪在識海之中，成為虛妄的生死，障礙清凈的菩提（Bodhi，覺悟）。因此祖師的教誨分明，理和事相互融合，不可偏執一方而沉溺於見解的河流中。』問：『善雖然勝過惡，但動念就違背了真如；從道的角度來說，善惡都不是解脫。為什麼還要廣泛勸人行善，滯留在修正的修行中呢？既然涉及因緣，實際上妨礙了道！』

【English Translation】 English version Master Tourong asked: 『Since all dharmas (phenomena, things) are ultimately empty, do Bodhisattvas still practice the Six Perfections (Six Paramitas) and myriad practices?』 The answer was: 『This is the dualistic view of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If one contemplates that the nature of the mind is also empty, that is true wisdom, which is seeing the true Dharmakaya (the Dharma-body of the Buddha); the Dharmakaya does not dwell in this emptiness, but has the function of application and awareness, which is expedient wisdom. Expedient wisdom is also unattainable; that is true wisdom. They are constantly inseparable. The preceding thought and the following thought are all generated by these two wisdoms. Therefore, it is said: 「Prajna (wisdom) is the mother of Bodhisattvas, and Upaya (skillful means) is the father. All the guides of beings are born from this.」』『An ancient worthy asked: 「If the mind itself is Buddha, why is practice necessary?」 The answer was: 「Precisely because it is so, that is why practice is necessary. If iron has no gold in it, even if it is forged, it cannot be used as gold. National Teacher Xianshou said: 「Now, the Three Bodies (Trikaya) of the Buddha, the Ten Paramitas (perfections), and even the Bodhisattva's actions of benefiting others, are all based on one's own Dharma-nature, harmoniously transforming and acting. In the minds of sentient beings, there is the great essence of Tathata (suchness, the true nature of things). Today's practice brings forth the Dharmakaya; because there is the great aspect of Tathata in the mind, today's practice brings forth the Sambhogakaya (the reward-body of the Buddha); because there is the great function of Tathata in the mind, today's practice brings forth the Nirmanakaya (the transformation-body of the Buddha). Because there is the Dharma-nature of Tathata in the mind, there is naturally no stinginess or greed. Today's practice, in accordance with the Dharma-nature without stinginess, brings forth Dana Paramita (generosity) and so on.」 One should know that in the three asamkhya kalpas (incalculable eons) of cultivation, one has never obtained a single Dharma or performed a single practice outside of the mind. Why? It is all the self-mind, bringing forth its own pure nature of action, and then beginning to practice. Therefore, it is known that a Mani jewel (wish-fulfilling jewel) sunk in mud cannot rain treasures; an ancient mirror covered with dust, how can it reflect people? Although the mind-nature is perfectly bright and originally complete, if it is not manifested through numerous good deeds, refined and polished through myriad practices, and guided out through skillful means to achieve its wonderful function, then it will be forever obscured by defilements and forever sink into the sea of consciousness, becoming illusory birth and death, obstructing pure Bodhi (enlightenment). Therefore, the teachings of the patriarchs are clear: principle and phenomena are mutually inclusive, and one should not be biased and drown in the river of views.』 Question: 『Although good is superior to evil, the arising of thoughts deviates from Suchness; from the perspective of the Tao, both are not liberation. Why is there a need to widely encourage good deeds, lingering in corrective practice? Since it involves conditions, it actually hinders the Tao!』

答：「世出世間，以上善為本：初即因善而趣入，后即假善以助成。實為越生死海之舟航；趣涅槃城之道路。作人天之基陛；為祖佛之垣墻，在塵、出塵不可暫廢。十善何過？弘在於人。若貪著，則果生有漏之天；不執，則位入無為之道。運小心，墮二乘之位；發大意，升菩薩之階；乃至究竟圓修，終成佛果。以知非關上善能為滯閡之因，全在行人自成得失之咎。故《華嚴經》云：『十不善業道，是地獄、畜生、餓鬼受生之因；十善業道，是人、天乃至有頂處受生之因。又此上品十善業道，以智慧修習，心狹劣故、怖三界故、闕大悲故、從他聞聲而瞭解故，成聲聞乘；又此上品十善業道，修治清凈，不從他教，自覺悟故、大悲方便不具足故、悟解甚深因緣法故，成獨覺乘；又此上品十善業道，修治清凈，心廣無量故、具足悲愍故、方便所攝故、發生大愿故、不捨眾生故、希求諸佛大智故、凈治菩薩諸地故、凈修一切諸度故，成菩薩廣大行；又此上上十善業道，一切種清凈故，乃至證十力、四無畏故，一切佛法皆得成就。是故我今等行十善，應令一切具足清凈。』乃至『菩薩如是積集善根、成就善根、增長善根、思惟善根、繫念善根、分別善根、愛樂善根、修集善根、安住善根；菩薩摩訶薩如是積集諸善根已，以

【現代漢語翻譯】現代漢語譯本答：『世間和出世間法，都以上善為根本：開始是因為行善而進入，後來是憑藉善行來幫助成就。它實際上是超越生死苦海的船隻，是通往涅槃（Nirvana）之城的道路。是作為人天道的基石，是作為諸佛的圍墻，無論在世間還是出世間都不可片刻廢棄。行十善有什麼過錯呢？關鍵在於人如何弘揚。如果貪戀執著，那麼結果只能是生於有漏的天界；如果不執著，那麼就能進入無為的境界。如果心量狹小，就會墮入聲聞、緣覺二乘的果位；如果發大愿，就能升入菩薩的階位；乃至最終圓滿修習，終能成就佛果。由此可知，並非上善本身會成為阻礙，完全在於修行人自己造成的得失。所以《華嚴經》（Avatamsaka Sutra）說：「十不善業道，是地獄、畜生、餓鬼受生的原因；十善業道，是人、天乃至有頂天受生的原因。而且這上品十善業道，如果以智慧修習，但心量狹隘、畏懼三界、缺少大悲心、從聽聞他人聲音而瞭解佛法，就會成就聲聞乘；這上品十善業道，如果修治清凈，不依賴他人教導，自覺覺悟、大悲方便不具足、悟解甚深因緣法，就會成就獨覺乘；這上品十善業道，如果修治清凈，心量廣大無量、具足悲憫心、被方便法所攝持、發起大愿、不捨棄眾生、希求諸佛的大智慧、清凈菩薩的各個階位、清凈修習一切度，就會成就菩薩的廣大行；這上上十善業道，一切都清凈，乃至證得十力、四無畏，一切佛法都能成就。所以我現在應當平等地奉行十善，應當使一切都具足清凈。」乃至「菩薩這樣積集善根、成就善根、增長善根、思惟善根、繫念善根、分別善根、愛樂善根、修集善根、安住善根；菩薩摩訶薩這樣積集諸善根后，以……」』

【English Translation】 English version The answer is: 『Both worldly and other-worldly matters are based on supreme goodness: initially, one enters through goodness, and later, one relies on goodness to help achieve success. It is truly the boat to cross the sea of birth and death, and the road to the city of Nirvana (Nirvana). It serves as the foundation for humans and gods, and as the walls for the Buddhas. Whether in the mundane or beyond, it cannot be abandoned even for a moment. What fault is there in practicing the Ten Virtues? The key lies in how people promote them. If one is greedy and attached, the result will be rebirth in the heavens of the realm of desire; if one is not attached, one can enter the realm of non-action. If one has a small mind, one will fall into the position of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); if one makes great vows, one will ascend to the stage of a Bodhisattva; and even if one ultimately cultivates perfectly, one will eventually achieve Buddhahood. Thus, it is known that supreme goodness is not the cause of obstruction, but rather the fault lies entirely in the gains and losses that the practitioner creates for themselves. Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) says: 『The Ten Non-Virtuous Deeds are the cause of rebirth in hell, as animals, and as hungry ghosts; the Ten Virtuous Deeds are the cause of rebirth as humans, gods, and even in the highest heaven. Moreover, if these superior Ten Virtuous Deeds are cultivated with wisdom, but with a narrow mind, fear of the Three Realms, lack of great compassion, and understanding through hearing the voices of others, they will lead to the Śrāvakayāna; if these superior Ten Virtuous Deeds are cultivated purely, without relying on the teachings of others, with self-awakening, lack of great compassion and skillful means, and understanding of the profound law of dependent origination, they will lead to the Pratyekabuddhayāna; if these superior Ten Virtuous Deeds are cultivated purely, with a vast and immeasurable mind, complete compassion, skillful means, the arising of great vows, non-abandonment of sentient beings, aspiration for the great wisdom of the Buddhas, purification of the Bodhisattva's stages, and pure cultivation of all perfections, they will lead to the vast practices of the Bodhisattva; these supreme Ten Virtuous Deeds, being pure in every way, even to the point of attaining the Ten Powers and Four Fearlessnesses, will lead to the complete accomplishment of all Buddha-dharmas. Therefore, I should now equally practice the Ten Virtues, and should make everything complete and pure.』 Even to the point that 『Bodhisattvas thus accumulate roots of goodness, accomplish roots of goodness, increase roots of goodness, contemplate roots of goodness, focus on roots of goodness, distinguish roots of goodness, love roots of goodness, cultivate roots of goodness, abide in roots of goodness; Bodhisattva-Mahāsattvas, having thus accumulated all roots of goodness, with...』

此善根所得依果，修菩薩行，于唸唸中，見無量佛，如其所應，承事供養。』又云：『雖無所作，而恒住善根。』又云：『雖知諸法無有所依，而說依善法而得出離。』《大智度論》云：『佛言：「我過去亦曾作惡人小蟲，因積善故乃得成佛。」』又如十八不共中，有欲無減者：佛知善法恩故，常欲集諸善法，故欲無減；修集諸善法，心無厭足，故欲無減。如一長老比丘目暗，自縫僧伽梨，衽脫，語諸人言：『誰樂欲為福德者，為我衽針。』爾時佛現其前語言：『我是樂欲福德、無厭足人，持汝針來。』是比丘斐亹，見佛光明，又識佛音聲，白佛言：『佛無量功德海，皆盡其邊底，云何無厭足？』佛告比丘：『功德果報甚深，無有如我知恩分者；我雖復盡其邊底，我本以欲心無厭足故得佛，是故今猶不息；雖更無功德可得，我欲心亦不休。』諸天世人驚悟：佛于功德尚無厭足，何況餘人！佛為比丘說法，是時肉眼即明，慧眼成就。又云：『佛言：「若不成就眾生凈佛國土，不能得無上道。」何以故？因緣不具足，則不能得阿耨多羅三藐三菩提。因緣者，所謂一切善法，從初發意行檀波羅蜜，乃至十八不共法，於是行法中，無憶想分別故。』」

問：「夫如來法身，湛然清凈，一切眾生只為客塵所蔽，不得現前。

【現代漢語翻譯】現代漢語譯本：『此善根所得的依處和結果，用於修習菩薩行，在每一個念頭中，都能見到無量的佛，並且如其所應地承事供養。』又說：『雖然沒有特別做什麼，卻能恒常安住于善根之中。』又說：『雖然知道一切諸法都沒有可以依靠的，但還是說依靠善法才能得到解脫。』《大智度論》中說：『佛說：「我過去也曾經做過惡人和小蟲，因為積累善行的緣故，才得以成佛。」』又比如十八不共法（十八種佛獨有的功德）中，有『欲無減』這一條：佛陀因為知道善法的恩德，所以常常想要聚集各種善法，因此『欲』沒有減少；修集各種善法，心中沒有厭倦滿足，所以『欲』沒有減少。就像一位年老的比丘（佛教出家人）眼睛失明，自己縫製僧伽梨（袈裟），衽（衣襟）脫落了，就對其他人說：『誰願意做積攢福德的事情，為我穿針引線。』當時佛陀顯現在他面前說：『我是樂於積攢福德、永不滿足的人，把你的針拿來。』這位比丘感到驚訝，見到佛陀的光明，又聽出是佛陀的聲音，就對佛陀說：『佛陀無量的功德如大海一般，都已經窮盡其邊底了，怎麼會沒有厭足呢？』佛陀告訴比丘說：『功德的果報非常深遠，沒有人像我這樣知恩圖報的；我雖然已經窮盡了功德的邊底，但我本來就是因為對善法的慾望沒有厭足才得以成佛的，所以現在仍然不停止；即使再也沒有功德可以獲得，我的慾望也不會停止。』諸天和世人都感到驚訝醒悟：佛陀對於功德尚且沒有厭足，更何況是其他人呢！佛陀為這位比丘說法，當時他的肉眼立刻就明亮了，慧眼也得以成就。』又說：『佛說：「如果不能成就眾生、清凈佛國土，就不能證得無上道。」為什麼呢？因為因緣不具足，就不能證得阿耨多羅三藐三菩提（無上正等正覺）。所謂的因緣，就是指一切善法，從最初發心修行檀波羅蜜（佈施）開始，乃至十八不共法，在修行這些法的時候，沒有憶想分別。』問：『如來法身（佛的真身），湛然清凈，一切眾生只是因為被客塵（煩惱）所遮蔽，才不能顯現出來。

【English Translation】 English version: 'The basis and result obtained from this root of virtue, used to cultivate the Bodhisattva path, in every thought, one sees immeasurable Buddhas, and serves and makes offerings as appropriate.' It is also said: 'Although there is nothing specifically done, one constantly dwells in the root of virtue.' It is also said: 'Although one knows that all dharmas have nothing to rely on, it is said that relying on good dharmas leads to liberation.' The Mahaprajnaparamita Shastra says: 'The Buddha said, "In the past, I also acted as an evil person and a small insect, and because of accumulating good deeds, I was able to become a Buddha."』 Furthermore, among the Eighteen Uncommon Qualities (eighteen unique qualities of a Buddha), there is 'desire without decrease': Because the Buddha knows the grace of good dharmas, he always wants to gather all kinds of good dharmas, therefore 'desire' does not decrease; cultivating all kinds of good dharmas, the mind is never tired or satisfied, therefore 'desire' does not decrease. For example, an elderly Bhikshu (Buddhist monk) was blind, sewing his own Sanghati (robe), and the lapel came off. He said to the people, 'Who is willing to do meritorious deeds and thread the needle for me?' At that time, the Buddha appeared before him and said, 'I am the one who delights in accumulating merit and is never satisfied. Bring me your needle.' This Bhikshu was surprised, saw the Buddha's light, and recognized the Buddha's voice. He said to the Buddha, 'Buddha's immeasurable ocean of merit has exhausted its edges and bottom, how can you not be satisfied?' The Buddha told the Bhikshu, 'The fruit of merit is very profound, and no one knows the gratitude like I do; although I have exhausted its edges and bottom, I originally became a Buddha because my desire for good dharmas was never satisfied, so I still do not stop now; even if there is no more merit to be obtained, my desire will not stop.' The Devas (gods) and people of the world were amazed and awakened: The Buddha is not satisfied with merit, let alone others! The Buddha preached the Dharma to this Bhikshu, and at that time his physical eyes immediately became clear, and his wisdom eyes were accomplished.' It is also said: 'The Buddha said, "If one cannot accomplish sentient beings and purify the Buddha-land, one cannot attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment)." Why? Because the causes and conditions are not complete, one cannot attain Anuttara-samyak-sambodhi. The so-called causes and conditions refer to all good dharmas, from the initial aspiration to practice Dana Paramita (generosity), up to the Eighteen Uncommon Qualities, and in practicing these dharmas, there is no recollection or discrimination.' Question: 'The Dharmakaya (Dharma body) of the Tathagata (Buddha), is perfectly pure, and all sentient beings are only obscured by adventitious defilements (kleshas), and cannot manifest it.'

如今但息攀緣，定水澄凈，何須眾善，向外紛馳，反背真修，但成勞慮？」

答：「無心寂現，此是了因；福德莊嚴，須從緣起。二因雙備，佛體方成。諸大乘經無不具載。《凈名經》云：『佛身者，即法身也；從無量功德、智慧生，從慈、悲、喜、捨生，從佈施、持戒、忍辱柔和、勤行精進、禪定、解脫、三昧、多聞、智慧諸波羅蜜生，乃至從斷一切不善法、集一切善法生如來身。』又云：『具福德故，不住無為；具智慧故，不盡有為；大慈悲故，不住無為；滿本願故，不盡有為。』此乃自背圓詮，不遵佛語。擬捉涅槃之縛，欲沈解脫之坑；栽蓮華于高原，植甘種于空界，欲求菩提華果，何出得成？所以云：『入無為正位者，不生佛法耳。乃至譬如不下巨海，不能得無價寶珠；如是不入煩惱大海，則不能得一切智寶。』」

問：「入法，以無得為門；履道，以無為先導。若興眾善，起有得心，一違正宗，二虧實行。」

答：「以無得故無所不得；以無為故無所不為。無為豈出為中？無得非居得外。得與無得，既非全別；為與無為，亦非分同。非別非同，誰言一二；而同而別，不閡千差。若迷同、別兩門，即落斷、常二執。所以《華嚴．離世間品》云：『知一切法，無相是相，相是無相；無分別是

【現代漢語翻譯】現代漢語譯本：如今只要停止向外攀緣，使禪定之水澄澈平靜，又何須做各種各樣的善事，向外奔波追逐，反而背離了真正的修行，只是徒增勞累和憂慮呢？

回答：無心的寂靜顯現，這是了因（指能幫助證悟的內在因素）；福德的莊嚴，必須從因緣生起。兩種因緣都具備，佛的法身才能成就。所有的大乘經典沒有不記載這些的。《維摩詰經》（Vimalakirti Sutra）說：『佛身，就是法身；從無量的功德、智慧產生，從慈、悲、喜、舍產生，從佈施、持戒、忍辱柔和、勤行精進、禪定、解脫、三昧、多聞、智慧等各種波羅蜜（paramita，意為到達彼岸）產生，乃至從斷除一切不善法、積聚一切善法而產生如來（Tathagata，意為如來者）之身。』又說：『因為具有福德，所以不住于無為；因為具有智慧，所以不窮盡有為；因為具有大慈悲，所以不住于無為；因為滿足根本的誓願，所以不窮盡有為。』這乃是自己違背了圓滿的教義，不遵循佛的教誨。想要抓住涅槃（Nirvana，意為寂滅）的束縛，想要沉入解脫的陷阱；在高原上栽種蓮花，在虛空中種植甘蔗，想要獲得菩提（Bodhi，意為覺悟）的華果，怎麼可能成功呢？所以說：『進入無為的正位的人，不會產生佛法。』乃至譬如下不到巨大的海里，就不能得到無價的寶珠；如果不是進入煩惱的大海，就不能得到一切智慧的寶藏。』

提問：進入佛法，以無所得作為門徑；踐行正道，以無為作為先導。如果興起各種善事，產生有所得的心，一是違背了正宗，二是虧損了實際的修行。

回答：因為無所得，所以無所不得；因為無為，所以無所不為。無為怎麼會超出有為之外？無得並非居於所得之外。得與無得，既然不是完全不同；為與無為，也不是部分相同。非別非同，誰能說是一或二；而同而別，不妨礙千差萬別。如果迷惑于同和別這兩個方面，就會落入斷見和常見這兩種執著。所以《華嚴經．離世間品》（Avatamsaka Sutra. Chapter on Leaving the World）說：『知道一切法，無相就是相，相就是無相；沒有分別是分別』

【English Translation】 English version: Now, just cease clinging to external conditions, let the water of meditation become clear and still. Why then engage in various good deeds, rushing about externally, turning away from true cultivation, only to increase toil and worry?

Answer: The silent manifestation of no-mind is the direct cause (hetupratyaya, referring to the internal factor that helps in enlightenment); the adornment of merit and virtue must arise from conditions. When both causes are complete, the Buddha's body can be accomplished. All Mahayana sutras record this without exception. The Vimalakirti Sutra says: 'The Buddha's body is the Dharma body; it arises from immeasurable merit and wisdom, from loving-kindness, compassion, joy, and equanimity, from generosity, moral discipline, patience, gentleness, diligent effort, meditation, liberation, samadhi (concentration), vast learning, and the wisdom of the various paramitas (perfections), even from cutting off all unwholesome dharmas and accumulating all wholesome dharmas that the Tathagata's (Thus Gone One) body arises.' It also says: 'Because of possessing merit and virtue, one does not abide in non-action; because of possessing wisdom, one does not exhaust action; because of great compassion, one does not abide in non-action; because of fulfilling fundamental vows, one does not exhaust action.' This is to turn one's back on the complete teaching and not follow the Buddha's words. Trying to grasp the bondage of Nirvana (liberation), wanting to sink into the pit of liberation; planting lotus flowers on a high plateau, planting sugarcane in empty space, wanting to seek the flowers and fruits of Bodhi (enlightenment), how can it be accomplished? Therefore, it is said: 'Those who enter the correct position of non-action do not produce Buddha-dharma. Even as one cannot obtain priceless jewels without entering the great ocean; likewise, one cannot obtain the treasure of all wisdom without entering the great ocean of afflictions.'

Question: Entering the Dharma, one takes non-attainment as the gateway; treading the path, one takes non-action as the guide. If one engages in various good deeds, giving rise to a mind of attainment, one violates the true teaching, and two, one diminishes actual practice.

Answer: Because of non-attainment, one attains everything; because of non-action, one does everything. How can non-action be outside of action? Non-attainment is not outside of attainment. Since attainment and non-attainment are not entirely different; action and non-action are also not partially the same. Neither different nor the same, who can say one or two; while the same and different, do not hinder thousands of differences. If one is confused by the two aspects of sameness and difference, one will fall into the two attachments of annihilationism and eternalism. Therefore, the Avatamsaka Sutra. Chapter on Leaving the World says: 'Knowing all dharmas, non-form is form, form is non-form; no discrimination is discrimination.'

分別，分別是無分別；非有是有，有是非有；無作是作，作是無作；非說是說，說是非說，不可思議。知心與菩提等，知菩提與心等，心及菩提與眾生等；亦不生心顛倒、想顛倒、見顛倒，不可思議。于唸唸中入滅盡定，盡一切漏而不證實際，亦不盡有漏善根；雖一切法無漏，而知漏盡，亦知漏滅；雖知佛法即世間法，世間法即佛法，而不于佛法中分別世間法，不於世間法中分別佛法；一切諸法，悉入法界，無所入故；知一切法皆無二、無變易，不可思議。』」

問：「一切眾生不得解脫者，皆為認其假名，逐妄輪迴，《楞嚴經》中唯令以湛旋其虛妄滅生，伏還元覺，得元明覺無生滅性，為因地心，然後圓成果地修證。云何一向徇斯假名，論其散善，轉增虛妄，豈益初心？」

答：「名字性空，皆唯實相，但從緣起，不落有無。《法句經》云：『佛告寶明菩薩：「汝且觀是諸佛名字，若是有，說食與人，應得充飢；若名字無者，定光如來不授我記，及於汝名如無授者，我不應得佛。當知字句其已久如，以我如故，備顯諸法，名字性空，不在有無。」』《華嚴經》云：『譬如諸法不分別自性，不分別音聲，而自性不捨，名字不滅；菩薩亦復如是，不捨於行，隨世所作，而於此二無執著。』是以不動實際，建

【現代漢語翻譯】現代漢語譯本『分別，分別是無分別；非有是有，有是非有；無作是作，作是無作；非說是說，說是非說，不可思議。知心與菩提（bodhi，覺悟）等，知菩提（bodhi，覺悟）與心等，心及菩提（bodhi，覺悟）與眾生等；亦不生心顛倒、想顛倒、見顛倒，不可思議。于唸唸中入滅盡定（nirodha-samāpatti，一種禪定狀態），盡一切漏（āsava，煩惱）而不證實際，亦不盡有漏善根；雖一切法無漏，而知漏盡，亦知漏滅；雖知佛法即世間法，世間法即佛法，而不于佛法中分別世間法，不於世間法中分別佛法；一切諸法，悉入法界（dharma-dhātu，一切法的本源），無所入故；知一切法皆無二、無變易，不可思議。』

問：『一切眾生不得解脫者，皆為認其假名，逐妄輪迴，《楞嚴經》中唯令以湛旋其虛妄滅生，伏還元覺，得元明覺無生滅性，為因地心，然後圓成果地修證。云何一向徇斯假名，論其散善，轉增虛妄，豈益初心？』

答：『名字性空，皆唯實相，但從緣起，不落有無。《法句經》云：『佛告寶明菩薩：「汝且觀是諸佛名字，若是有，說食與人，應得充飢；若名字無者，定光如來不授我記，及於汝名如無授者，我不應得佛。當知字句其已久如，以我如故，備顯諸法，名字性空，不在有無。」』《華嚴經》云：『譬如諸法不分別自性，不分別音聲，而自性不捨，名字不滅；菩薩（bodhisattva，覺悟的存有）亦復如是，不捨於行，隨世所作，而於此二無執著。』是以不動實際，建

【English Translation】 English version 'Discrimination is non-discrimination; what is not existent is existent, what is existent is not existent; non-action is action, action is non-action; non-speaking is speaking, speaking is non-speaking, inconceivable. Knowing that the mind is equal to Bodhi (bodhi, enlightenment), knowing that Bodhi (bodhi, enlightenment) is equal to the mind, the mind and Bodhi (bodhi, enlightenment) are equal to all beings; also, not giving rise to mental inversions, thought inversions, or view inversions, inconceivable. Entering the cessation attainment (nirodha-samāpatti, a state of meditative absorption) in every moment, exhausting all outflows (āsava, defilements) without realizing actuality, also not exhausting the wholesome roots of conditioned outflows; although all dharmas are without outflows, knowing the exhaustion of outflows, also knowing the cessation of outflows; although knowing that the Buddha-dharma is the same as worldly dharma, worldly dharma is the same as Buddha-dharma, not discriminating worldly dharma within Buddha-dharma, not discriminating Buddha-dharma within worldly dharma; all dharmas entirely enter the Dharma-realm (dharma-dhātu, the source of all dharmas), because there is nowhere to enter; knowing that all dharmas are without duality, without change, inconceivable.'

Question: 'All sentient beings who do not attain liberation do so because they recognize false names and pursue illusory cycles of rebirth. The Śūraṅgama Sūtra only instructs one to use the clear stillness to reverse their illusory arising and ceasing, to subdue and return to the original awareness, to obtain the original bright awareness of the unarising and unceasing nature as the causal ground mind, and then to perfectly accomplish the cultivation and realization of the fruition ground. How can one consistently follow these false names, discussing scattered good deeds, which only increase illusion, and how can this benefit the initial aspiration?'

Answer: 'The nature of names is empty, all are only true reality, but arising from conditions, not falling into existence or non-existence. The Dhammapada Sutra says: 'The Buddha told Bodhiming Bodhisattva: "You should observe these names of all Buddhas. If they are existent, then speaking of food to others should satisfy their hunger; if the names are non-existent, then Dipamkara Tathagata would not have given me a prediction, and if your name was not given a prediction, I would not have attained Buddhahood. You should know that words and phrases have been around for a long time, and as I am still the same, all dharmas are fully revealed, the nature of names is empty, not in existence or non-existence."' The Avatamsaka Sutra says: 'For example, all dharmas do not discriminate self-nature, do not discriminate sound, but self-nature is not abandoned, names are not extinguished; Bodhisattvas (bodhisattva, an enlightened being) are also like this, not abandoning practice, following what the world does, but not being attached to these two.' Therefore, without moving from actual reality, establishing

立行門；不壞假名，圓通自性。」

問：「何以不任運騰騰，無心合道？豈須萬行，動作關心？」

答：「古德顯佛果有三：一、亡言絕行，獨明法身無作果。二、從行漸修，位滿三祇果。三、從初理智自在圓融果。此是上上根人，圓修圓證，雖一念頓具，不妨萬行施為；雖萬行施為，不離一念。若亡情冥合，各是一門；遲速任機，法無前後。」

問：「觸目菩提，舉足皆道，何須別立事相道場，役念勞形，豈諧妙旨？」

答：「道場有二：一、理道場；二、事道場。理道場者，周遍剎塵；事道場者，凈地嚴飾。然因事顯理，藉理成事。事虛攬理，無不理之事；理實應緣，無閡事之理。故即事明理，須假莊嚴；從俗入真，唯憑建立，為歸敬之本，作策發之門，睹相嚴心，自他兼利。

「《止觀》云：『圓教初心，理觀雖諦，法忍未成，須于凈地嚴建道場，晝夜六時，修行五悔，懺六根罪，入觀行即乘戒兼急，理事無瑕，諸佛威加，真明頓發，直至初住，一生可階。』上都儀云：『夫歸命三寶者，要指方立相，住心取境，不明無相離念也。佛懸知凡夫繫心，尚乃不得，況離相耶？如無術通人，居空造舍也。依寶像等三觀，必得不疑。』佛言：『我滅度后，能觀像者，與我無異。』《大智

【現代漢語翻譯】現代漢語譯本：'立行門；不壞假名（不破壞世俗的名稱概念），圓通自性（圓滿通達自身的本性）。'

問：'為何不順其自然，無心而合於道？難道需要萬種修行，動作都牽動心思？'

答：'古德（古代的聖賢）顯示佛果有三種：一、斷絕言語和行為，唯獨明白法身（佛的真身）無為的果。二、從修行逐漸修習，位階圓滿三祇（極長的時間單位）的果。三、從最初的理智自在圓融的果。這是上上根器的人，圓滿地修習，圓滿地證悟，雖然一念之間頓然具備，不妨礙萬種行為的施行；雖然萬種行為的施行，不離於一念。如果斷絕情感而暗合，各自是一條門徑；遲緩或快速取決於機緣，佛法沒有先後之分。'

問：'觸目所及皆是菩提（覺悟），舉足之間都是道，為何需要另外設立事相道場（通過具體事物來修行的場所），役使念頭，勞累形體，這豈能符合妙旨？'

答：'道場有兩種：一、理道場（從理上證悟的道場）；二、事道場（通過具體事物來修行的道場）。理道場，周遍于所有世界；事道場，是清凈的土地和莊嚴的裝飾。然而通過事物來顯現道理，憑藉道理來成就事物。事物如果虛假地包含道理，沒有不合乎道理的事物；道理如果真實地應合因緣，沒有阻礙事物之道理。所以，即事明理，需要藉助莊嚴；從世俗進入真理，唯獨憑藉建立，作為歸依和敬奉的根本，作為策勵和啓發的門徑，看到莊嚴的形象，就能端正自己的心，自己和他人都能得到利益。'

'《止觀》（天臺宗的重要著作）中說：『圓教（圓滿的教法）的初學者，理觀雖然真實，法忍（對佛法的忍耐和接受）尚未成就，需要在清凈的土地上莊嚴地建立道場，日夜六時，修行五悔（五種懺悔的方法），懺悔六根（眼、耳、鼻、舌、身、意）的罪過，進入觀行，就同時具備戒律和精進，事和理都沒有瑕疵，諸佛的威神加持，真正的光明頓然生髮，直至初住（菩薩的第一個階位），一生就可以達到。』上都儀中說：『歸命三寶的人，要指明方向，設立形象，安住心念，選取境界，不是不明瞭無相離唸的道理。佛預先知道凡夫的心念都難以繫住，何況是離開形象呢？如同沒有法術神通的人，在空中建造房屋一樣。依靠寶像等三種觀想，必定能夠不產生疑惑。』佛說：『我滅度之後，能夠觀想佛像的人，與我沒有區別。』《大智

【English Translation】 English version: 'Establish the gate of practice; without destroying provisional names (not destroying the concept of worldly names), perfectly penetrate the self-nature (perfectly understand one's own nature).'

Question: 'Why not let it be, spontaneously accord with the Dao without intention? Is it necessary to have myriad practices, with every action concerning the mind?'

Answer: 'The ancient virtuous ones (ancient sages) revealed that there are three types of Buddha-fruit: First, the fruit of ceasing words and actions, solely illuminating the unconditioned Dharmakaya (the true body of the Buddha). Second, the fruit of gradual cultivation through practice, fulfilling the positions of three kalpas (extremely long units of time). Third, the fruit of perfect and unobstructed wisdom and reason from the very beginning. This is for people of the highest capacity, who cultivate and realize perfectly. Although they possess everything in a single thought, it does not hinder the implementation of myriad practices; although they implement myriad practices, they do not depart from a single thought. If one merges in darkness by ceasing emotions, each is a separate path; the speed depends on the opportunity, and the Dharma has no precedence.'

Question: 'Everything one sees is Bodhi (enlightenment), every step one takes is the Dao, why is it necessary to separately establish a phenomenal practice place (a place for practice through concrete things), employing thoughts and exhausting the body, how can this accord with the subtle meaning?'

Answer: 'There are two types of practice places: First, the practice place of principle (a place of practice enlightened from the principle); second, the practice place of phenomena (a place of practice through concrete things). The practice place of principle pervades all worlds; the practice place of phenomena is a pure land with solemn adornments. However, principle is revealed through phenomena, and phenomena are accomplished through principle. If phenomena falsely encompass principle, there is no phenomenon that does not accord with principle; if principle truly responds to conditions, there is no principle that obstructs phenomena. Therefore, to clarify principle through phenomena, one must rely on solemn adornments; to enter truth from the mundane, one relies solely on establishment, as the foundation for taking refuge and reverence, as the gate for encouragement and inspiration, seeing the solemn image, one can rectify one's mind, benefiting both oneself and others.'

'The Zhi Guan (Important text of the Tiantai school) says: 'For beginners in the perfect teaching (the complete teaching), although the contemplation of principle is true, the forbearance of Dharma (patience and acceptance of the Dharma) has not yet been achieved, it is necessary to solemnly establish a practice place in a pure land, practicing the five repentances (five methods of repentance) during the six periods of day and night, repenting the sins of the six senses (eyes, ears, nose, tongue, body, mind), entering contemplation and practice, one simultaneously possesses precepts and diligence, there are no flaws in phenomena and principle, the majestic power of all Buddhas is added, true light suddenly arises, until the first stage of dwelling (the first stage of a Bodhisattva), one can reach it in one lifetime.' The Shangdu Ritual says: 'Those who take refuge in the Three Jewels must point to a direction, establish an image, dwell in the mind, and select a realm, not being ignorant of the principle of no-image and detachment from thought. The Buddha knows in advance that the minds of ordinary people are difficult to hold onto, let alone being detached from images? It is like a person without magical powers building a house in the air. Relying on the three contemplations of precious images, one will surely be free from doubt.' The Buddha said: 'After my extinction, those who can contemplate images are no different from me.' The *Mahaprajnaparamita

論》云：『菩薩唯以三事無厭：一、供養佛無厭。二、聞法無厭。三、供給僧無厭。』天臺智者問云：『世間有空行人，執其癡空，不與修多羅合，聞此觀心，而作難言：「若觀心是法身等，應觸處平等，何故經像生敬，紙木生慢？敬慢異故，則非平等；非平等故，法身義不成。」答：「我以凡夫位中，觀如是相耳，為欲開顯此實相，恭敬經像，令慧不縛；使無量人，崇善去惡，令方便不縛，豈與汝同耶？」』乃至廣興法會，建立壇儀，手決加持，嚴其勝事，遂得道場現證、諸佛威加，皆是大聖垂慈，示其要軌。或睹香華之相，戒德重清；或見普賢之身，罪源畢凈，因茲法事圓備，佛道遐隆，現斯感通，歸憑有據。是以須遵往聖，事印典章，不可憑虛出於胸臆，毀德壞善，翻墮邪輪，撥有凝空，枉投邪罥。」

問：「《金剛般若經》云：『若以色見我，以音聲求我，是人行邪道，不能見如來。』如何立相標形，而稱罪事？」

答：「息緣泯事，此是破相宗；直論顯理，即是大乘始教。未得有無齊行，體用交徹。若約圓門無閡，性相融通，舉一微塵，該羅法界。《華嚴經》云：『清凈慈門剎塵數，共生如來一妙相；一一諸相莫不然，是故見者無厭足。』《法華經》云：『汝證一切智，十力等佛法；具三十二

【現代漢語翻譯】現代漢語譯本：《論》中說：『菩薩只有三件事不會感到厭倦：第一，供養佛不會厭倦。第二，聽聞佛法不會厭倦。第三，供給僧眾不會厭倦。』天臺智者問道：『世間有空行者，執著于愚癡的空性，不與修多羅（Sutra，經）相合，聽到這種觀心之法，就提出疑問說：「如果觀心就是法身等等，應該觸處平等，為什麼對經書和佛像生起恭敬，而對紙張和木頭生起輕慢？恭敬和輕慢不同，就不是平等；不是平等，法身的意義就不能成立。」』回答說：『我以凡夫的身份，觀察這樣的相狀罷了，爲了開顯這實相，恭敬經書佛像，使智慧不被束縛；使無數人，崇尚善良去除邪惡，使方便法門不被束縛，難道和你一樣嗎？』乃至廣泛興辦法會，建立壇場儀軌，用手訣加持，莊嚴殊勝之事，於是得到道場現證、諸佛威神加持，都是大聖垂憐慈悲，指示其重要法則。或者看到香花之相，戒律品德更加清凈；或者見到普賢（Samantabhadra）菩薩之身，罪惡之源完全清凈，因此法事圓滿具備，佛道長遠興隆，顯現這種感應溝通，歸依憑藉有依據。因此必須遵循以往聖賢，依據典籍章程，不可以憑空出于胸臆，毀壞德行和善良，反而墮入邪惡的輪迴，否定存在而執著于空，白白地投入邪惡的羅網。』問：『《金剛般若經》（Vajracchedika Prajnaparamita Sutra）中說：「若以色見我，以音聲求我，是人行邪道，不能見如來（Tathagata）。」如何設立形象標誌，而稱能消除罪業？』答：『息滅攀緣，泯除事相，這是破相宗的觀點；直接論述顯明真理，這是大乘始教的教義。尚未達到有和無同時並行的境界，體和用相互交融貫通。如果按照圓融法門沒有阻礙，自性和現象融通無礙的觀點，舉起一粒微塵，就包含整個法界。《華嚴經》（Avatamsaka Sutra）中說：「清凈慈悲之門如剎土微塵數一樣多，共同產生如來的一微妙相；一一諸相沒有不是這樣的，所以見到的人沒有厭足的時候。」《法華經》（Lotus Sutra）中說：「你證得一切智，十力等等佛法；具足三十二

【English Translation】 English version: The Treatise says: 'Bodhisattvas are never satiated with three things: first, offering to the Buddhas; second, hearing the Dharma; and third, providing for the Sangha.' The Tiantai (T'ien-t'ai) Master Zhiyi (Chih-i) asked: 'There are empty practitioners in the world who cling to their foolish emptiness, not aligning with the Sutras. Hearing this contemplation of the mind, they raise difficulties, saying: 'If contemplating the mind is the Dharmakaya (法身, Dharma Body) and so on, it should be equal everywhere. Why do you generate reverence for scriptures and images, but contempt for paper and wood? Since reverence and contempt are different, it is not equality; since it is not equality, the meaning of Dharmakaya cannot be established.' The answer is: 'I observe such appearances from the position of an ordinary person, in order to reveal this true nature, revering scriptures and images, so that wisdom is not bound; enabling countless people to venerate goodness and eliminate evil, so that expedient means are not bound. How can I be the same as you?' And so on, extensively holding Dharma assemblies, establishing altar rituals, using hand mudras for blessings, and solemnizing the excellent events, thereby attaining present realization in the Bodhimanda (道場, place of enlightenment), and receiving the majestic power of all Buddhas. All of this is the Great Sage showing compassion, indicating the essential principles. Some see the appearance of incense and flowers, and their precepts and virtues become doubly pure; others see the body of Samantabhadra (普賢, Universal Worthy), and the source of their sins is completely purified. Because of this, Dharma events are perfectly complete, the Buddha's path is greatly prosperous, and such responses and connections are manifested, with reliable evidence to rely on. Therefore, one must follow the past sages, and base actions on canonical texts. One must not rely on emptiness arising from one's own mind, destroying virtue and goodness, and instead falling into the wheel of evil, denying existence and clinging to emptiness, vainly throwing oneself into the net of evil.' Question: 'The Diamond Sutra (Vajracchedika Prajnaparamita Sutra, 金剛般若經) says: 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata (如來, Thus Come One).' How can you establish forms and marks, and claim that it eliminates sins?' Answer: 'Ceasing conditions and eliminating phenomena, this is the view of the school that breaks form; directly discussing and revealing the principle, this is the teaching of the beginning stage of the Mahayana (大乘, Great Vehicle). It has not yet reached the state where existence and non-existence proceed simultaneously, and substance and function interpenetrate each other. If according to the unobstructed view of the perfect and complete teaching, where nature and phenomena are in complete harmony, raising a single mote of dust encompasses the entire Dharma Realm. The Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says: 'Pure compassionate doors are as numerous as the dust motes in countless lands, together producing one wondrous mark of the Tathagata; each and every mark is no different, therefore those who see it are never satiated.' The Lotus Sutra (法華經, 法華經) says: 'You have attained all-knowing wisdom, the ten powers and other Buddha-dharmas; possessing the thirty-two

相，乃至真實滅。』《大涅槃經》云：『非色者，即是聲聞、緣覺解脫；色者，即是諸佛如來解脫。』豈同凡夫橫執頑閡之境以為實色，二乘偏證灰斷之質而作真形？是以六根所對，皆見如來；萬像齊觀，圓明法界，豈待消形滅影，方成玄趣乎？」

問：「即心是佛，何須外求？若認他塵，自法即隱。」

答：「諸佛法門，亦不一向，皆有自力、他力、自相、共相，十玄門之該攝、六相義之融通。隨緣似分，約性常合。從心現境，境即是心；攝所歸能，他即是自。古德云：『若執心境為二，遮言不二，以心外無別塵故；若執為一，遮言不一，以非無緣故。』《凈名經》云：『諸佛威神之所建立。』智者大師云：『夫一向無生觀人，但信心益，不信外佛威加益。』經云：『非內非外，而內而外。而內故，諸佛解脫於心行中求；而外故，諸佛護念。云何不信外益耶？』夫因緣之道，進修之門，皆眾緣所成，無一獨立。若自力充備，即不假緣；若自力未堪，須憑他勢。譬如世間之人在官難中，若自無力得脫，須假有力之人救拔。又如牽拽重物，自力不任，須假眾它之力，方能移動。但可內量實德，終不以自妨人。又若執言內力，即是自性；若言外力，即成他性；若云機感相投，即是共性；若云非因非緣，即無因

【現代漢語翻譯】現代漢語譯本：『相』，乃至真實的寂滅。《大涅槃經》說：『非色，就是聲聞、緣覺的解脫；色，就是諸佛如來的解脫。』這怎麼能和凡夫俗子一樣，橫加執著于頑固閉塞的境界，認為那是真實存在的色，又或者像二乘那樣，偏執于灰飛煙滅的斷滅之質，將其當作真實的形體呢？因此，六根所對的一切，都能見到如來；萬象同時顯現，圓滿光明地照耀著法界。哪裡需要消滅形體和影子，才能成就玄妙的意趣呢？」

問：『即心是佛，何必向外尋求？如果執著于外在的塵境，自身的佛法就會被遮蔽。』

答：『諸佛的法門，也不是一成不變的，都有自力、他力、自相、共相，涵蓋十玄門的周全，融通六相義的道理。隨著因緣似乎有所分別，從本性上來說常常是合一的。從心顯現境界，境界就是心；收攝外在的所緣歸於能緣的心，他力也就是自力。古德說：『如果執著於心和境是二，就要遮止說不二，因為心外沒有別的塵境；如果執著於心和境是一，就要遮止說不一，因為並非沒有因緣。』《維摩詰經》說：『諸佛以威神之力所建立。』智者大師說：『一味地修無生觀的人，只是信心增長，不相信外在佛的威神加持。』經上說：『非內非外，而內而外。因為在內，所以諸佛的解脫要在心行中尋求；因為在外，所以有諸佛的護念。怎麼能不相信外在的利益呢？』因緣的道理，進修的門徑，都是眾多因緣所成就的，沒有一個是獨立的。如果自身的力量充足完備，就不需要憑藉外緣；如果自身的力量還不夠，就需要憑藉他人的力量。譬如世間的人在官司災難中，如果自己沒有力量脫身，就需要藉助有力量的人來救助。又比如牽拉沉重的物體，自身的力量不夠，就需要藉助眾多的其他力量，才能移動。只要衡量自己內在的真實功德，始終不以自己的想法妨礙他人。如果執著于內在的力量，那就是自性；如果說外在的力量，那就成了他性；如果說機緣感應相投合，那就是共性；如果說非因非緣，那就是無因。

【English Translation】 English version: 'Form,' and even true extinction. The Mahāparinirvāṇa Sūtra says: 'Non-form is the liberation of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers); form is the liberation of all Buddhas Tathāgatas (Thus Come Ones).' How can this be the same as ordinary people stubbornly clinging to the dull and obstructed realm as real form, or as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) clinging to the extinguished and annihilated substance as true form? Therefore, all that the six senses encounter can see the Tathāgata; all phenomena appear simultaneously, illuminating the Dharmadhātu (realm of reality) completely and brightly. Why wait for the elimination of form and shadow to achieve profound interest?'

Question: 'The mind itself is the Buddha, why seek externally? If one clings to external dust, one's own Dharma will be obscured.'

Answer: 'The Dharma doors of the Buddhas are not always the same; they all have self-power, other-power, self-aspect, and common-aspect, encompassing the completeness of the Ten Profound Gates and integrating the meaning of the Six Aspects. They seem to be separate according to conditions, but are always united in terms of nature. From the mind appears the realm, and the realm is the mind; gathering the object of perception back to the perceiving subject, other-power is self-power. An ancient master said: 'If you cling to mind and realm as two, then refute the statement of non-duality, because there is no other dust outside the mind; if you cling to them as one, then refute the statement of non-oneness, because it is not without conditions.' The Vimalakīrti Sūtra says: 'Established by the majestic power of the Buddhas.' Master Zhiyi said: 'Those who only cultivate the view of no-birth only increase their faith, and do not believe in the added benefit of the Buddhas' majestic power.' The sutra says: 'Neither internal nor external, but internal and external. Because it is internal, the liberation of the Buddhas is sought in the activities of the mind; because it is external, there is the protection and mindfulness of the Buddhas. How can one not believe in external benefit?' The path of cause and condition, the gateway to progress in cultivation, are all accomplished by numerous conditions, none of which is independent. If one's own power is sufficient and complete, then one does not need to rely on external conditions; if one's own power is not yet sufficient, then one must rely on the power of others. For example, a person in the world who is in official trouble, if he has no power to escape, must rely on a powerful person to rescue him. Also, like pulling heavy objects, if one's own power is not enough, one must rely on the power of many others to move them. One should only measure one's own inner virtues, and never hinder others with one's own ideas. Furthermore, if you cling to internal power, that is self-nature; if you speak of external power, that becomes other-nature; if you say that the interaction of opportunity and response is harmonious, that is common-nature; if you say neither cause nor condition, that is without cause.

性，皆滯閡執，未入圓成。若了真心，即無所住。」

問：「經云：『觀身實相，觀佛亦然。』一念不生，天真頓朗。何得唱他佛號，廣誦余經？高下輪迴，前後生滅；既妨禪定，但徇音聲。水動珠昏，寧當冥合？」

答：「夫聲為眾義之府，言皆解脫之門，一切趣聲，聲為法界。經云：『一一諸法中，皆含一切法。』故知一言音中，包羅無外，十界具足，三諦理圓。何得非此重彼，離相求真，不窮動凈之源，遂致語默之失。故經云：『一念初起，無有初相，是真護念。』未必息念消聲，方冥實相。是以莊嚴門內，萬行無虧；真如海中，一毫不捨。且如課念尊號，教有明文。唱一聲而罪滅塵沙；具十念而形棲凈土。拯危拔難，殄障消冤，非但一期暫拔苦津，托此因緣終投覺海。故經云：『若人散亂心，入于塔廟中，一稱南無佛，皆已成佛道。』又經云：『受持佛名者，皆為一切諸佛共所護念。』《寶積經》云：『高聲唸佛，魔軍退散。』《文殊般若經》云：『眾生愚鈍，觀不能解，但令念聲相續，自得往生佛國。』《智論》云：『譬如有人初生墮地，即得日行千里，足一千年滿中七寶，以用施佛，不如有人於後惡世稱一佛聲，其福過彼。』《大品經》云：『若人散心念佛，乃至畢苦，其福不盡。』《增一

【現代漢語翻譯】現代漢語譯本：『性』（自性），都停留在滯礙執著的狀態，沒有進入圓滿成就的境界。如果瞭解了真心，就應該無所執住。

問：經中說：『觀察自身真實的相狀，觀察佛也是這樣。』一個念頭都不生起，天真的本性立刻顯現。為什麼還要唱唸佛號，廣泛誦讀其他經典？這樣有高下輪迴，前後生滅；既妨礙禪定，又只是追求聲音。就像水動珠子就昏暗，怎麼能暗合真理呢？

答：聲音是各種意義的寶庫，言語都是通向解脫的門徑，一切有情眾生的聲音，就是法界的聲音。經中說：『一一諸法中，都包含一切法。』所以知道一個言語的聲音中，包羅萬象，十法界都具備，三諦的道理圓滿。怎麼能捨棄這個而重視那個，離開現象去尋求真理，不探究動與靜的根源，以至於造成說話和沉默的過失呢？所以經中說：『一個念頭剛開始生起，沒有最初的相狀，這就是真正的護念。』不一定非要停止念頭消除聲音，才能暗合實相。因此在莊嚴的門內，萬種修行都沒有缺失；在真如的海洋中，一毫也不捨棄。比如課誦唸誦佛的尊號，經典中有明確的記載。唱唸一聲就能消除如塵沙般多的罪業；具足十念就能往生凈土。拯救危難，拔除苦難，消除障礙和冤仇，不僅僅是一時暫時脫離苦海，憑藉這個因緣最終投入覺悟的海洋。所以經中說：『如果有人以散亂的心，進入到佛塔寺廟中，只要稱念一聲南無佛（皈依佛），都能夠成就佛道。』又經中說：『受持佛名的人，都會被一切諸佛共同保護憶念。《寶積經》說：『高聲唸佛，魔軍就會退散。《文殊般若經》說：『眾生愚笨遲鈍，用觀想不能理解，只要讓他們唸佛的聲音相續不斷，自然就能往生佛國。《智度論》說：『譬如有人剛出生就立刻能一天走千里，用一千年的時間裝滿七寶，用來佈施給佛，不如有人在後世惡劣的時代稱念一聲佛號，他的福報超過前者。《大品經》說：『如果有人以散亂的心念佛，乃至到生命終結，他的福報也不會窮盡。《增一阿含經》

【English Translation】 English version: 『Nature』 (Self-nature), all remain in a state of stagnation and attachment, not entering the realm of perfect accomplishment. If you understand the true mind, you should abide nowhere.

Question: The sutra says: 『Observe the true form of the body, observe the Buddha in the same way.』 When a single thought does not arise, the true nature of innocence immediately appears. Why then chant the Buddha's name and widely recite other scriptures? This involves high and low cycles of rebirth, arising and ceasing; it hinders meditation and merely pursues sound. Like a pearl clouded by moving water, how can it secretly merge with the truth?

Answer: Sound is the treasury of all meanings, and words are the gateway to liberation. All sentient beings' sounds are the sound of the Dharma realm. The sutra says: 『In each and every dharma, all dharmas are contained.』 Therefore, know that a single word's sound encompasses everything, the ten realms are complete, and the principle of the three truths is perfect. How can you abandon this and value that, seek truth apart from phenomena, and not explore the source of movement and stillness, leading to the faults of speech and silence? Therefore, the sutra says: 『When a single thought first arises, it has no initial form; this is true mindfulness.』 It is not necessarily the case that one must stop thoughts and eliminate sounds to secretly merge with reality. Therefore, within the gate of adornment, myriad practices are without deficiency; in the ocean of Suchness (Tathata), not a single hair is abandoned. For example, reciting the Buddha's name as a practice has clear textual support. Chanting a single utterance can eradicate sins as numerous as dust particles; completing ten recitations can lead to rebirth in the Pure Land. Rescuing from danger, relieving suffering, eliminating obstacles and grievances, it is not just a temporary escape from the sea of suffering, but ultimately, through this cause and condition, one enters the ocean of enlightenment. Therefore, the sutra says: 『If a person, with a scattered mind, enters a pagoda or temple, even if they only utter 『Namo Buddha』 (Homage to Buddha) once, they will all attain Buddhahood.』 Furthermore, the sutra says: 『Those who uphold the Buddha's name are all protected and remembered by all Buddhas together.』 The Ratnakuta Sutra says: 『Loudly reciting the Buddha's name causes the armies of Mara (demons) to retreat.』 The Manjushri Prajna Sutra says: 『Sentient beings are foolish and dull, and cannot understand through contemplation; simply let them continuously recite the sound of the Buddha's name, and they will naturally be reborn in the Buddha's land.』 The Mahaprajnaparamita Shastra says: 『For example, if a person is born and immediately able to travel a thousand miles a day, and after a thousand years fills the world with the seven treasures to offer to the Buddha, it is not as good as someone in a later evil age uttering the name of the Buddha once; their merit surpasses the former.』 The Mahaprajnaparamita Sutra says: 『If a person recites the Buddha's name with a scattered mind, even until the end of their life, their merit will not be exhausted.』 The Ekottara Agama Sutra

阿含經》云：『四事供養，一閻浮提一切眾生，功德無量；若有眾生，善心相續，稱佛名號，如一𤛓牛乳頃，所得功德過上，不可思議，無能量者。』《華嚴經》云：『住自在心念佛門，知隨自心所有欲樂，一切諸佛現其像。』故飛錫和尚高聲唸佛，《三昧寶王論》云：『浴大海者，已用於百川；唸佛名者，必成於三昧。亦猶清珠下於濁水，濁水不得不清；唸佛投于亂心，亂心不得不佛。既契之後，心佛雙亡。雙亡定也，雙照慧也。定慧既均，亦何心而不佛，何佛而不心？心佛既然，則萬境、萬緣，無非三昧也。』誰復患之，于起心動念，高聲稱佛哉？故《業報差別經》云：『高聲唸佛誦經，有十種功德：一、能排睡眠。二、天魔驚怖。三、聲遍十方。四、三塗息苦。五、外聲不入。六、令心不散。七、勇猛精進。八、諸佛歡喜。九、三昧現前。十、生於凈土。』

「《群疑論》云：『問：「名字性空，不能詮說諸法。教人專稱佛號，何異說食充飢乎？」答：「若言名字無用，不能詮諸法體，亦應喚火水來，故知筌蹄不空，魚兔斯得。故使梵王啟請轉正法輪，大聖應機弘宣妙旨；人天凡聖咸稟正言，五道四生並遵遺訓。聽聞讀誦，利益弘深；稱念佛名，往生凈土。亦不得唯言名字虛假，不有詮說者乎。」』

【現代漢語翻譯】現代漢語譯本《阿含經》中說：『用四種物品供養整個閻浮提（Jambudvipa，指我們所居住的這個世界）的一切眾生，功德無量；如果有個眾生，以善良的心持續不斷地稱念佛的名號，哪怕只有一𤛓牛乳（剎那）的時間，所獲得的功德也超過前者，不可思議，無法衡量。』《華嚴經》中說：『安住在自在的心中修習唸佛法門，知道隨著自己內心的所有慾望和快樂，一切諸佛都會顯現他們的形象。』所以飛錫和尚高聲唸佛。《三昧寶王論》中說：『在（大海）中沐浴過的人，就已經用過了所有河流的水；稱念佛名的人，必定成就三昧（Samadhi，指心神安定、專注的狀態）。這就像清澈的珠子放入渾濁的水中，渾濁的水不得不變得清澈；唸佛投入到散亂的心中，散亂的心不得不趨向于佛。一旦契合之後，心與佛都消失不見。雙亡是定，雙照是慧。定與慧既然達到平衡，那麼還有什麼心不是佛，有什麼佛不是心呢？心與佛既然如此，那麼萬境、萬緣，無一不是三昧。』誰還會為此擔憂，在起心動念時，高聲稱念佛的名號呢？所以《業報差別經》中說：『高聲唸佛誦經，有十種功德：一、能夠驅除睡眠。二、天魔感到驚恐。三、聲音傳遍十方。四、三塗（地獄、餓鬼、畜生）的痛苦得以止息。五、外面的聲音無法進入（干擾）。六、使心不散亂。七、勇猛精進。八、諸佛歡喜。九、三昧現前。十、往生到凈土。』

《群疑論》中說：『問：『名字的自性是空性的，不能完全詮釋諸法。教人專心稱念佛號，這和畫餅充飢有什麼區別呢？』答：『如果說名字沒有用處，不能詮釋諸法的本體，也應該能把火和水喊來，所以知道筌蹄（捕魚的工具）不是空無用處的，魚和兔子因此可以獲得。所以梵王（Brahma，印度教的創造之神）啟請佛陀轉正法輪，大聖應機弘揚宣講精妙的旨意；人天凡聖都接受正確的言教，五道四生都遵循佛陀的遺訓。聽聞讀誦佛經，利益非常深遠；稱念佛的名號，可以往生凈土。也不能只說名字是虛假的，沒有詮釋說明的作用吧？』

【English Translation】 English version The Agama Sutra says: 'Offering the four requisites to all sentient beings in Jambudvipa (the world we live in) brings immeasurable merit. If a sentient being, with a continuous good heart, recites the Buddha's name, even for the duration of a kshana (a very short moment), the merit gained surpasses the former, being inconceivable and immeasurable.' The Avatamsaka Sutra says: 'Dwelling in the mind of freedom and practicing the Dharma gate of Buddha-Recollection, knowing that according to the desires and pleasures of one's own mind, all Buddhas will manifest their images.' Therefore, Venerable Feixi recited the Buddha's name loudly. The Samadhi King Treasure Treatise says: 'One who has bathed in the great ocean has already used all the rivers; one who recites the Buddha's name will surely attain Samadhi (a state of mental quiescence or concentration). It is like a clear pearl dropped into muddy water, the muddy water cannot but become clear; reciting the Buddha's name cast into a chaotic mind, the chaotic mind cannot but turn towards the Buddha. Once in accord, both mind and Buddha vanish. This vanishing is stillness, this illuminating is wisdom. Since stillness and wisdom are balanced, what mind is not Buddha, and what Buddha is not mind? Since mind and Buddha are thus, then all realms and all conditions are none other than Samadhi.' Who then would worry about loudly reciting the Buddha's name when thoughts arise?

Therefore, the Karma Differentiation Sutra says: 'Loudly reciting the Buddha's name and chanting scriptures has ten merits: 1. It can dispel sleep. 2. Heavenly demons are frightened. 3. The sound pervades the ten directions. 4. The suffering of the three evil realms (hell, hungry ghosts, animals) is extinguished. 5. External sounds cannot enter (to disturb). 6. It keeps the mind from being scattered. 7. It encourages vigorous progress. 8. All Buddhas rejoice. 9. Samadhi manifests. 10. One is born in the Pure Land.'

The Treatise on Resolving Doubts says: 'Question: 'The nature of names is emptiness, and they cannot fully explain all dharmas. Teaching people to single-mindedly recite the Buddha's name, what difference is there from drawing cakes to satisfy hunger?' Answer: 'If you say that names are useless and cannot explain the essence of all dharmas, then you should also be able to summon fire and water by calling their names. Therefore, know that the fishing net (a tool for catching fish) is not empty and useless, for fish and rabbits can be obtained through it. Thus, Brahma (the creator god in Hinduism) requested the Buddha to turn the wheel of the Dharma, and the Great Sage responded to the occasion by widely proclaiming the wonderful meaning; humans, devas, saints, and sages all receive the correct teachings, and the beings of the five paths and four forms of birth all follow the Buddha's instructions. Listening to, reading, and reciting the scriptures brings profound benefits; reciting the Buddha's name allows one to be reborn in the Pure Land. One should not say that names are false and have no explanatory function, should one?'"

「論云：『問：「何因一念佛之力，能斷一切諸障？」答：「如一香栴檀，改四十由旬伊蘭林悉香；又譬如有人用師子筋以為琴絃，其聲一奏，一切餘弦悉皆斷壞。若人菩提心中，行唸佛三昧者，一切煩惱、一切諸障，皆悉斷滅。」』《大集經》云：『或一日夜，或七日夜，不作餘業，志心唸佛。小念見小；大念見大。』又《般若經》云：『文殊問佛：「云何速得阿耨菩提？」佛答：「有一行三昧。欲入一行三昧者，應須于空閑處，舍諸亂意。不取相貌，繫念一佛，專稱名字。隨佛方所，端身正向。能於一佛唸唸相續，即是念中能見過去、未來、現在諸佛。晝夜常說，智慧辨才終不斷絕。」』是知佛力難思，玄通罕測，如石吸鐵，似水投河，慈善根力，見如是事，志心歸者，靈感昭然。」

問：「凡所有相，皆是虛妄。但有好境，取即成魔。何得著相興心，而希冥感耶？」

答：「修行力至，聖境方明；善緣所生，法爾如是。故將證十地，相皆現前。是以志切冥加，道高魔盛：或禪思入微，而變異相；或禮誦懇志，暫睹嘉祥。但了惟心，見無所見。若取之，則心外有境，便成魔事；若舍之，則撥善功能，無門修進。《摩訶論》云：『若真若偽，惟自妄心現量境界，無有其實，無所著故。又若真若偽，

【現代漢語翻譯】現代漢語譯本：論中說：『問：為什麼一聲唸佛的力量，能夠斷除一切的障礙？』答：『就像一棵香栴檀（一種珍貴的香木），能使四十由旬（古印度長度單位，約合今天的560公里）的伊蘭林（一種臭木）都充滿香氣；又譬如有人用獅子的筋做琴絃，琴聲一響，其他的琴絃全部斷裂。如果有人以菩提心（覺悟之心）修行唸佛三昧（通過唸佛達到一心不亂的境界），那麼一切煩惱、一切障礙，都會斷滅。』《大集經》（佛教經典）中說：『或者一日一夜，或者七日七夜，不做其他的事情，專心念佛。小聲唸誦，見到小的景象；大聲唸誦，見到大的景象。』又《般若經》（佛教經典）中說：『文殊（文殊菩薩，智慧的象徵）問佛：『如何才能快速證得阿耨多羅三藐三菩提（無上正等正覺，即最高的智慧和覺悟）？』佛回答：『有一種一行三昧（專注於一行而達到入定的境界）。想要進入一行三昧的人，應該在空閑的地方，捨棄各種雜亂的念頭。不執著于任何相貌，專注于念一尊佛，專心稱念佛的名字。隨著佛所在的方向，端正身體面向佛。能夠對一尊佛唸唸相續，就是在念佛中能夠見到過去、未來、現在的一切諸佛。晝夜不停地說法，智慧和辯才永遠不會斷絕。』由此可知佛的力量難以思議，玄妙的感應難以測度，就像磁石吸引鐵，像水投入河流，慈善的根基和力量，能夠見到這樣的事情，真心歸依的人，靈驗的感應就會顯現。』問：『凡是所有的相，都是虛妄的。即使有好的境界，執著了就會變成魔。為什麼還要執著于外相而希望得到冥冥中的感應呢？』答：『修行到一定的程度，聖境才會顯現；這是善緣所生，自然而然的。所以將要證得十地（菩薩修行的最高階段）時，各種景象都會顯現。因此，志向懇切，冥冥中就會得到加持，道行越高，魔障也越盛：或者禪思深入細微之處，就會出現變異的景象；或者禮拜誦經非常虔誠，就會暫時看到吉祥的景象。只要明白一切都是唯心所現，所見即非所見。如果執著于這些景象，就變成了心外有境，就會變成魔事；如果捨棄這些景象，就等於否定了善的功能，沒有了修行的門路。《摩訶論》（可能是《大智度論》的簡稱，佛教經典）中說：『無論是真還是假，都是自己虛妄的心所顯現的境界，沒有真實的，所以不應該執著。』又無論是真還是假，

【English Translation】 English version: The treatise says: 『Question: Why can the power of one thought of Buddha's name sever all obstacles?』 Answer: 『Like one fragrant Chandana (sandalwood, a precious fragrant wood) tree, it can transform the entire Yilan (a type of stinky tree) forest of forty Yojana (an ancient Indian unit of distance, approximately 560 kilometers today) into fragrance; also, like someone using a lion's tendon as a zither string, its sound, once played, will break all other strings. If a person, with Bodhicitta (the mind of enlightenment), practices the Samadhi (state of meditative absorption) of Buddha-name recitation, all afflictions and all obstacles will be severed and extinguished.』 The Mahasamghata Sutra (a Buddhist scripture) says: 『Either for one day and night, or for seven days and nights, without doing other activities, wholeheartedly recite the Buddha's name. Small recitation sees small [visions]; large recitation sees large [visions].』 Also, the Prajnaparamita Sutra (a Buddhist scripture) says: 『Manjusri (Manjusri Bodhisattva, the embodiment of wisdom) asked the Buddha: 『How can one quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest wisdom and enlightenment)?』 The Buddha answered: 『There is a One-Practice Samadhi (a state of meditative absorption focused on one practice). Those who wish to enter the One-Practice Samadhi should, in a quiet place, abandon all distracting thoughts. Do not grasp at appearances, focus on one Buddha, and wholeheartedly recite the Buddha's name. Following the direction of the Buddha, straighten the body and face towards it. Being able to continuously think of one Buddha, thought after thought, is to be able to see all Buddhas of the past, future, and present in that thought. Constantly speaking day and night, wisdom and eloquence will never cease.』 It is known that the Buddha's power is inconceivable, and the profound connection is unfathomable, like a stone attracting iron, like water flowing into a river. The roots and power of compassion and kindness can see such things. Those who wholeheartedly take refuge will find the spiritual response manifest.』 Question: 『All phenomena are illusory. Even if there are good states, grasping them will turn them into demons. Why cling to appearances and hope for unseen responses?』 Answer: 『When the power of practice reaches a certain level, sacred states will manifest; this is naturally so due to good causes. Therefore, when one is about to attain the Tenth Bhumi (the highest stage of Bodhisattva practice), all kinds of phenomena will appear. Thus, with sincere aspiration, one will receive unseen blessings. The higher the path, the stronger the demons: either deep in meditation, altered states will appear; or with sincere prostrations and recitations, auspicious signs will be temporarily seen. Just understand that everything is a manifestation of the mind, and what is seen is not truly seen. If you grasp at them, then there is a state outside the mind, and it will become a demonic affair; if you abandon them, then you deny the function of goodness, and there is no way to advance in practice.』 The Mahaprajnaparamita Sastra (possibly an abbreviation of Mahaprajnaparamitopadesa Sastra, a Buddhist scripture) says: 『Whether true or false, it is only the realm of the mind's own deluded consciousness, without any reality, so there is nothing to cling to.』 Again, whether true or false,

皆一真如，皆一法身，無有別異，不斷除故。』《智論》云：『不捨者，諸法中皆有助道力故；不受者，諸法實相畢竟空，無所得故。』臺教云：『疑者言：「大乘平等，何相可論？」今言不爾，只由平等，鏡凈故諸業像現。令止觀研心，心漸明凈，照諸善惡，如鏡被磨，萬像自現。』是知不有而有，無性緣生；有而不有，緣生無性。常冥實際，中道泠然，欣戚不生，分別情斷，虛懷寂慮，何得失之所惑乎？又若諷誦遺典，受持大乘，功德幽深，果報玄邈。如經佛親比校，譬如一人辨若文殊，教化四天下人，皆至一生補處，格量功德，不如香華供養方等經典，得下等寶。又阿難疑審，七佛現身證明，實有此事。又如說修行，得上等寶；受持讀誦，得中等寶；香花供養，得下等寶。《法華經》云：『供養四百萬億阿僧祇世界眾生，乃至皆得阿羅漢道，盡諸有漏，于深禪定，皆得自在，具八解脫，不如第五十人聞《法華經》一偈，隨喜功德，百千萬億分，不及其一。』又經云：『若人讀誦經處，其地皆為金剛，但肉眼眾生，不能見耳。』南山《感通傳》云：『七佛金塔中有銀印，若誦大乘者，以銀印印其口，令無遺忘。』《普賢觀經》云：『若七眾犯戒，欲一彈指頃，除滅百千萬億阿僧祇劫生死之罪者，乃至欲得文殊、藥

王諸大菩薩，持香花住立空中侍奉者，應當修習此《法華經》。讀誦大乘，念大乘事，令此空慧與心相應。』《大般若經》云：『無諸惡獸，巖穴寂靜，而為居止。所謂聞法，晝夜六時，勤加贊諷。聲離高下，心不緣外，專心憶持。』《賢愚經》云：『行者欲成佛道，當樂經法，讀誦演說。正使白衣說法，諸天鬼神悉來聽受，況出家人。出家之人乃至行路誦經說偈，常有諸天隨而聽之，是故應勤誦經說法。』已上皆是金口誠諦之言，非是妄心孟浪之說。是以志心誦者，證驗非虛，常為十方如來，釋迦文佛，密垂護念，贊言善哉；授手摩頭，共宿衣覆；攝受付囑，隨喜威加。乃至神王護持，天仙給侍，金剛擁從，釋梵散華。成就福因，等法界虛空之際量；校量功德，勝恒沙七寶之施緣。乃至凡質通靈，肉身不壞；舌變紅蓮之色，口騰紫檀之香。聞一句而畢趣菩提；誦半偈而功齊大覺。書寫經卷，報受欲天；供養持人，福過諸佛。可謂法威德力不思議門，萬瑞千靈因茲而感，三賢十聖從此而生。亙古該今，從凡至聖，三業供養、十種受持，盡稟真詮，傳持不絕。今何起謗，而斷轉法輪乎？」

問：「經中只贊如說修行，深解義趣，勤求無念，默契玄根。云何勸修，廣興唱誦？」

答：「若約上上圓根，大機淳

【現代漢語翻譯】現代漢語譯本諸位大菩薩，手持香花在空中侍奉的人，應當修習這部《法華經》（Saddharma Puṇḍarīka Sūtra）。讀誦大乘經典，思念大乘的道理，使這種空性的智慧與內心相應。《大般若經》（Mahāprajñāpāramitā Sūtra）中說：『沒有各種惡獸，巖洞寂靜，適合居住。所謂聞法，晝夜六個時辰，勤奮地讚美諷誦。聲音不追求高低，內心不攀緣外境，專心憶持。』《賢愚經》（Damamūka Nidāna Sūtra）中說：『修行人想要成就佛道，應當喜愛經法，讀誦演說。即使是居士說法，諸天鬼神都會來聽受，更何況是出家人。出家之人乃至在路上行走時誦經說偈，常有諸天跟隨聽聞，因此應當勤奮誦經說法。』以上都是佛陀金口誠實之言，不是虛妄之心的輕率之說。因此，真心誦經的人，所得到的驗證不會是虛假的，常常受到十方如來、釋迦牟尼佛（Śākyamuni Buddha）秘密地垂憐護念，讚歎說『善哉』；授手摩頂，共同安寢，衣物覆蓋；攝受並付囑，隨喜並加持威德。乃至有神王護持，天仙侍奉，金剛力士擁護跟隨，帝釋天（Śakra）和梵天（Brahmā)散花。成就的福德因緣，等同於法界虛空的際量；衡量其功德，勝過恒河沙數七寶的佈施。乃至凡夫之軀通達靈性，肉身不壞；舌頭變為紅蓮花的顏色，口中散發紫檀的香氣。聽聞一句經文就能完全趣向菩提；誦讀半句偈頌就能功德等同於大覺悟者。書寫經卷，來世可以投生到欲界天；供養持經之人，所獲得的福報超過諸佛。這可以說是法的威德之力不可思議，萬種祥瑞千種靈驗因此而感應，三賢十聖從此而生。亙古至今，從凡夫到聖人，三業供養、十種受持，都遵循真實的教義，傳承不絕。如今為何要興起誹謗，而斷絕法輪的運轉呢？』問：『經中只讚歎如說修行，深刻理解經義，勤求無念，默默地契合玄妙的根本。為何勸人修習，廣泛地興起唱誦呢？』答：『如果針對上上根器，大根機純

【English Translation】 English version All you great Bodhisattvas, who hold incense and flowers and stand in the air to serve, should cultivate this Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Recite the Mahayana scriptures, contemplate Mahayana matters, and let this wisdom of emptiness correspond with your mind.』 The Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra) says: 『Without any evil beasts, in quiet caves, make your dwelling. So-called hearing the Dharma, day and night, six times, diligently praise and chant. Let the voice be free from high and low, the mind not cling to external objects, and wholeheartedly remember and uphold.』 The Sutra of the Wise and the Foolish (Damamūka Nidāna Sūtra) says: 『A practitioner who wishes to attain Buddhahood should delight in the scriptures, read, recite, and expound them. Even if a layman preaches the Dharma, all the gods and spirits will come to listen, how much more so for a monastic. Monastics, even when walking on the road, reciting scriptures and verses, are always followed and listened to by the gods. Therefore, one should diligently recite the scriptures and preach the Dharma.』 All the above are the truthful words from the Buddha's golden mouth, not the reckless words of a deluded mind. Therefore, those who recite with sincere hearts will find the verifications are not false, and they will always be secretly protected and cared for by the Tathagatas of the ten directions and Śākyamuni Buddha, who will praise them, saying, 『Excellent!』 They will extend their hands to pat their heads, share their lodging and cover them with their robes; they will receive and entrust them, rejoice and increase their majestic power. Even the divine kings will protect them, the celestial beings will attend to them, the Vajra warriors will guard and follow them, and Śakra and Brahmā will scatter flowers. The merit and causes they achieve are equal to the measure of the Dharma Realm and empty space; the merit they accumulate surpasses the giving of treasures as numerous as the sands of the Ganges River. Even the ordinary body will become spiritually enlightened, and the physical body will not decay; the tongue will transform into the color of a red lotus, and the mouth will emit the fragrance of sandalwood. Hearing one sentence of the scripture will lead to the complete attainment of Bodhi; reciting half a verse will bring merit equal to that of a fully enlightened being. Copying the scriptures will result in rebirth in the desire realm heavens; making offerings to those who uphold the scriptures will bring more blessings than making offerings to all the Buddhas. It can be said that the inconceivable power of the Dharma's majesty and virtue, ten thousand auspicious signs and a thousand spiritual responses arise from this, and the Three Sages and Ten Saints are born from this. From ancient times to the present, from ordinary beings to sages, the three karmas of offering and the ten kinds of upholding all follow the true teachings, and the transmission continues without interruption. Why then do you now give rise to slander and cut off the turning of the Dharma wheel?』 Question: 『The sutras only praise practicing according to the teachings, deeply understanding the meaning, diligently seeking non-thought, and silently uniting with the profound root. Why then encourage cultivation by widely promoting chanting and recitation?』 Answer: 『If we are speaking of those with the highest faculties, those with great capacity and pure

熟，無諸遮障，頓了頓修，若妄念不生，何須助道？大凡微細想念，佛地方無。故《安般守意經序》云：『彈指之間，心九百六十轉；一日一夕，十三億意。意有一身，心不自知，猶彼種夫也。』是知情塵障厚，卒凈良難，若非萬善助開，自力恐成稽滯。又若論福業，遍行門中，萬行莊嚴，不捨一法，皆能助道，顯大菩提，具足十種受持，亦無所閡。故《法華經》云：『爾時千世界微塵數菩薩摩訶薩，從地涌出者，皆于佛前一心合掌，瞻仰尊顏，而白佛言：「世尊！我等於佛滅度后，世尊分身所在國土，滅度之處，當廣說此經。所以者何？我等亦自欲得是真凈大法，受持、讀誦、解說、書寫，而供養之。」』以知登地菩薩，非獨為他解說，尚自發愿誦持，何況初心，而不稟受？但先求信解悟入，后即如說而行；口演心思，助開正慧。若未窮宗旨，且徇文言，雖不親明，亦熏善本。般若威力，初后冥資；于正法中，發一微心，皆是初因，終不孤棄。」

問：「欲真持經，應念實相。既忘能所，誦者何人？若云心口所為，求之了不可得；究竟推檢，理出何門？」

答：「雖觀能念、所誦皆空，空非斷空，不閡能誦、所持為有；有非實有，不空不有，中理皎然。執無，則墮其邪空；沒有，則成其偏假。是以一心

【現代漢語翻譯】現代漢語譯本：

熟練之後，沒有各種遮蔽和障礙，可以立即停止漸修，如果妄念不生起，又何須藉助外力來輔助修行呢？一般來說，極其微細的念頭，在佛的境界中是沒有的。所以《安般守意經序》中說：『彈指之間，心念有九百六十轉；一日一夜，有十三億意念。每個意念都像一個自身，心卻不能自己覺察，就像那耕種的農夫一樣。』由此可知，情慾和塵勞的障礙深厚，想要立刻清凈是很困難的，如果不是依靠各種善行來幫助開啟智慧，單靠自己的力量恐怕會造成停滯。另外，如果談論福德事業，在普賢行愿的門中，萬種修行都用來莊嚴自身，不捨棄任何一種方法，都能幫助修行，彰顯偉大的菩提智慧，具足十種受持，也沒有任何妨礙。所以《法華經》中說：『那時，無數像千世界微塵數一樣多的菩薩摩訶薩，從地下涌出，都在佛前一心合掌，瞻仰佛的尊容，然後對佛說：「世尊！我們在佛滅度之後，在世尊分身所在的國土，以及滅度的地方，應當廣泛宣說這部經。這是為什麼呢？因為我們也想得到這真實清凈的大法，受持、讀誦、解說、書寫，並且供養它。」』由此可知，登地菩薩，不僅僅是為他人解說，還自己發願誦持，更何況是初發心的修行者，怎麼能不接受奉行呢？只是先要求得信解和悟入，然後就按照所說的去做；口中演說，心中思量，幫助開啟真正的智慧。如果還沒有徹底明白宗旨，就姑且遵循文字語言，即使不能親自明白，也能熏習善的根本。般若的威力，在開始和最後都能暗中資助；在正法中，發出一絲微小的心念，都是最初的因，最終不會被拋棄。

問：『想要真正地受持經典，應當唸誦實相。既然已經忘記了能唸的主體和所念的客體，那麼誦經的人是誰呢？如果說是心和口所為，那麼去尋找卻完全找不到；究竟推究檢查，這個道理出自哪裡呢？』

答：『雖然觀想能唸的主體和所誦的客體都是空，但空不是斷滅空，不妨礙能誦和所持的存在；存在不是真實的存在，不空也不有，中道的道理非常明白。執著于無，就會墮入邪空；執著于有，就會成為偏頗的假象。因此，一心 English version:

When one is skilled, there are no obstructions, and one can immediately cease gradual practice. If no wandering thoughts arise, why is assistance needed for the path? Generally speaking, extremely subtle thoughts do not exist in the realm of the Buddhas. Therefore, the preface to the Ānāpānasmṛti Sūtra (安般守意經序) states: 'In the snap of a finger, the mind turns nine hundred and sixty times; in one day and night, there are thirteen billion thoughts. Each thought is like a body, yet the mind is unaware of itself, just like the farmer who cultivates.' From this, it is known that the hindrances of emotions and defilements are deep, and it is difficult to purify them immediately. If one does not rely on various good deeds to help open wisdom, relying solely on one's own strength may lead to stagnation. Furthermore, when discussing meritorious deeds, in the practice of Samantabhadra's vows, all ten thousand practices are used to adorn oneself, without abandoning any method, all of which can assist in practice, manifest great Bodhi wisdom, and fully possess the ten kinds of upholding, without any hindrance. Therefore, the Lotus Sūtra (法華經) states: 'At that time, countless Bodhisattvas Mahāsattvas, as numerous as the dust particles of a thousand worlds, emerged from the earth, all with their palms joined together before the Buddha, gazing upon the Buddha's venerable countenance, and said to the Buddha: 'World Honored One! After the Buddha's extinction, in the lands where the Buddha's emanations are located, and in the places of extinction, we shall widely proclaim this sutra. Why is this so? Because we also wish to obtain this true and pure great Dharma, to uphold, recite, explain, and write it, and to make offerings to it.'' From this, it is known that Bodhisattvas who have attained the ground (登地菩薩), not only explain it for others, but also vow to recite and uphold it themselves, let alone beginners in practice, how can they not accept and practice it? One must first seek faith, understanding, and entry, and then act according to what is said; speaking with the mouth and thinking with the mind, helping to open true wisdom. If one has not thoroughly understood the essence, then for the time being, follow the written words, even if one cannot personally understand, one can still cultivate the roots of goodness. The power of Prajna (般若), secretly assists in the beginning and the end; in the true Dharma, even a slight thought is the initial cause, and will never be abandoned.

Question: 'If one wishes to truly uphold the sutra, one should contemplate reality. Since the subject and object are forgotten, who is reciting the sutra? If it is said to be done by the mind and mouth, then seeking it, one cannot find it at all; ultimately investigating, from which source does this principle come?'

Answer: 'Although one contemplates that both the subject of recitation and the object of recitation are empty, emptiness is not annihilation, and it does not hinder the existence of the reciter and the upheld; existence is not real existence, neither empty nor existent, the middle path is clear. Clinging to non-existence leads to nihilistic emptiness; clinging to existence leads to biased illusion. Therefore, with one mind

【English Translation】 Modern Chinese Translation:

After becoming proficient, without various obstructions, one can immediately cease gradual cultivation. If wandering thoughts do not arise, why is assistance needed for the path? Generally speaking, extremely subtle thoughts do not exist in the realm of the Buddhas. Therefore, the preface to the Ānāpānasmṛti Sūtra states: 'In the snap of a finger, the mind turns nine hundred and sixty times; in one day and night, there are thirteen billion thoughts. Each thought is like a body, yet the mind is unaware of itself, just like the farmer who cultivates.' From this, it is known that the hindrances of emotions and defilements are deep, and it is difficult to purify them immediately. If one does not rely on various good deeds to help open wisdom, relying solely on one's own strength may lead to stagnation. Furthermore, when discussing meritorious deeds, in the practice of Samantabhadra's vows, all ten thousand practices are used to adorn oneself, without abandoning any method, all of which can assist in cultivation, manifest great Bodhi wisdom, and fully possess the ten kinds of upholding, without any hindrance. Therefore, the Lotus Sūtra states: 'At that time, countless Bodhisattvas Mahāsattvas, as numerous as the dust particles of a thousand worlds, emerged from the earth, all with their palms joined together before the Buddha, gazing upon the Buddha's venerable countenance, and said to the Buddha: 'World Honored One! After the Buddha's extinction, in the lands where the Buddha's emanations are located, and in the places of extinction, we shall widely proclaim this sutra. Why is this so? Because we also wish to obtain this true and pure great Dharma, to uphold, recite, explain, and write it, and to make offerings to it.'' From this, it is known that Bodhisattvas who have attained the ground, not only explain it for others, but also vow to recite and uphold it themselves, let alone beginners in cultivation, how can they not accept and practice it? One must first seek faith, understanding, and entry, and then act according to what is said; speaking with the mouth and thinking with the mind, helping to open true wisdom. If one has not thoroughly understood the essence, then for the time being, follow the written words, even if one cannot personally understand, one can still cultivate the roots of goodness. The power of Prajna, secretly assists in the beginning and the end; in the true Dharma, even a slight thought is the initial cause, and will never be abandoned.

Question: 'If one wishes to truly uphold the sutra, one should contemplate reality. Since the subject and object are forgotten, who is reciting the sutra? If it is said to be done by the mind and mouth, then seeking it, one cannot find it at all; ultimately investigating, from which source does this principle come?'

Answer: 'Although one contemplates that both the subject of recitation and the object of recitation are empty, emptiness is not annihilation, and it does not hinder the existence of the reciter and the upheld; existence is not real existence, neither empty nor existent, the middle path is clear. Clinging to non-existence leads to nihilistic emptiness; clinging to existence leads to biased illusion. Therefore, with one mind

三觀，三觀一心。即一，而三相不同；即三，而一體無異。非合非散，不縱不橫；存泯莫羈，是非焉局？常冥三諦，總合一乘。萬行度門，咸歸實相。又所難：唸誦有妨禪定者，且禪定一法，乃四辨六通之本，是革凡蹈聖之因；攝念少時，故稱上善。然須明沈、掉訊息。《知時經》云：『如坐禪昏昧，須起行道唸佛，或志誠洗懺，以除重障，策發身心，不可確執一門以為究竟。』故慈愍三藏云：『聖教所說正禪定者，制心一處，唸唸相續；離於昏掉，平等持心。若睡眠覆障，即須策動，唸佛誦經、禮拜行道、講經說法、教化眾生，萬行無廢。所修行業，迴向往生西方凈土。若能如是修習禪定者，是佛禪定與聖教合，是眾生眼目，諸佛印可。一切佛法，等無差別，皆乘一如，成最正覺，皆云唸佛，是菩提因。何得妄生邪見？』故臺教行四種三昧，小乘具五觀對治，亦有常行、半行種種三昧，終不一向而局坐禪。《金剛三昧經》云：『不動不禪，離生禪想。』《法句經》云：『若學諸三昧，是動非是禪；心隨境界生，云何名為定？』《起信論》云：『若人唯修于止，則心沉沒，或起懈怠，不樂眾善，遠離大悲。乃至於一切時、一切處，所有眾善，隨己堪能，不捨修學；心無懈怠，惟除坐時，專念于止。若餘一切，悉當觀察

【現代漢語翻譯】現代漢語譯本三觀（世界觀、人生觀、價值觀），三觀一心。說是一，而三者的體相不同；說是三，而三者本體並無差異。既不是聚合，也不是分散，不縱容也不橫加干涉；存在與消泯都不受拘束，是非對錯又怎能侷限？時常與三諦（空諦、假諦、中諦）相冥合，總合於一乘（唯一的成佛之道）。種種修行法門，都歸於實相（事物真實的樣貌）。又有人提出疑問：唸誦是否會妨礙禪定？要知道禪定這一法門，乃是四無礙辯才（義無礙辯、法無礙辯、辭無礙辯、樂說無礙辯）和六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的根本，是凡夫轉變為聖人的原因；即使只是短暫地攝住念頭，也被稱為上等的善行。然而必須明白昏沉和掉舉的訊息。《知時經》說：『如果坐禪時昏沉，就應當起身經行唸佛，或者以至誠心洗滌懺悔，以此來消除深重的業障，策勵啓發身心，不可固執於一種方法就認為是究竟。』所以慈愍三藏（唐代僧人慧沼）說：『聖教所說的真正的禪定，是制心一處，唸唸相續不斷；遠離昏沉和掉舉，平等地保持心念。如果被睡眠所覆蓋障礙，就應當策勵振作，唸佛誦經、禮拜行道、講經說法、教化眾生，各種修行都不要廢棄。所修的行業，迴向往生西方凈土。如果能夠這樣修習禪定，就是佛的禪定與聖教相合，是眾生的眼目，諸佛所印可的。一切佛法，平等而沒有差別，都乘著一如（真如實性），成就最正覺悟，都說唸佛是菩提（覺悟）的因。怎麼可以妄生邪見呢？』所以天臺宗的行四種三昧（常坐三昧、常行三昧、半行半坐三昧、非行非坐三昧），小乘佛教也具備五觀對治（不凈觀、慈悲觀、因緣觀、數息觀、界分別觀），也有常行、半行種種三昧，終究不是一味地侷限於坐禪。《金剛三昧經》說：『不動不是禪，要遠離產生禪的念想。』《法句經》說：『如果學習各種三昧，那是動而不是禪；心隨境界而生，怎麼能稱為定呢？』《起信論》說：『如果人只修習止（止息妄念），那麼心就會沉沒，或者產生懈怠，不喜好各種善行，遠離大悲心。乃至在一切時間、一切地點，所有各種善行，隨著自己能夠做到的，不捨棄修學；心中沒有懈怠，只有在坐禪時，才專心念止。如果其餘一切時候，都應當觀察』

【English Translation】 English version The Three Views (worldview, outlook on life, values), the Three Views are of one mind. Saying 'one,' the three aspects are different; saying 'three,' the three bodies are without difference. Neither combined nor scattered, neither vertical nor horizontal; existence and extinction are unrestrained, how can right and wrong be confined? Constantly merging with the Three Truths (emptiness, provisional existence, the middle way), collectively uniting into the One Vehicle (the sole path to Buddhahood). The myriad practices and methods of deliverance all return to the true nature of reality (Śūnyatā). Furthermore, a question is raised: Does recitation hinder meditation (Dhyana)? It should be known that meditation is the foundation of the Four Unobstructed Eloquences (Pratisaṃvidā: eloquence in meaning, dharma, expression, and joyful speaking) and the Six Supernatural Powers (Abhijñā: divine eye, divine ear, knowing others' minds, remembering past lives, divine feet, and extinction of outflows), it is the cause of transforming from an ordinary person to a sage; even briefly restraining thoughts is called supreme goodness. However, one must understand the news of dullness and agitation. The Knowing the Time Sutra says: 'If one becomes drowsy during meditation, one should rise and walk while reciting the Buddha's name, or sincerely repent and confess, in order to eliminate heavy obstacles and encourage the body and mind, one should not stubbornly adhere to one method as the ultimate.' Therefore, the Venerable Cimin (Huizhao, a monk in the Tang Dynasty) said: 'The true meditation spoken of in the sacred teachings is to focus the mind in one place, with thoughts continuously following one another; being free from dullness and agitation, maintaining the mind equally. If one is covered and obstructed by sleep, one must encourage oneself to be active, reciting the Buddha's name, chanting scriptures, prostrating in worship, practicing walking meditation, lecturing on scriptures, expounding the Dharma, and teaching sentient beings, without abandoning any of the myriad practices. Dedicate the merits of all practices towards rebirth in the Western Pure Land. If one can cultivate meditation in this way, it is the Buddha's meditation that aligns with the sacred teachings, it is the eye of sentient beings, approved by all Buddhas. All Buddhist teachings are equal and without difference, all ride on the One Suchness (Tathātā), achieving the most perfect enlightenment, all say that reciting the Buddha's name is the cause of Bodhi (enlightenment). How can one give rise to false and heretical views?' Therefore, the Tiantai school practices the Four Samadhis (constant sitting, constant walking, half-walking and half-sitting, neither walking nor sitting), and the Theravada school also possesses the Five Contemplations (impurity, compassion, dependent origination, breath counting, and element analysis), as well as various Samadhis of constant walking and half-walking, ultimately not limiting oneself solely to seated meditation. The Vajra Samadhi Sutra says: 'Immobility is not meditation, one must be free from the thought of producing meditation.' The Dhammapada says: 'If one learns various Samadhis, that is movement and not meditation; the mind arises following the environment, how can it be called concentration?' The Awakening of Faith in the Mahayana says: 'If a person only cultivates cessation (stopping deluded thoughts), then the mind will sink, or give rise to laziness, not delighting in various good deeds, and being far from great compassion. Even at all times and in all places, all kinds of good deeds, according to one's ability, should not be abandoned; the mind should not be lazy, except when sitting in meditation, one should focus solely on cessation. At all other times, one should observe.'

，應作不應作；若行、若住、若臥、若起，皆應止觀俱行。』是以若能通達，定散俱得入道；若生滯閡，行坐皆即成非。南嶽《法華懺》云：『修習諸禪定，得諸佛三昧，六根性清凈。菩薩學《法華》，具足二種行：一者有相行；二者無相行。無相安樂行，甚深妙禪定，觀察六情根。有相安樂行，此依勸發品，散心誦《法華》，不入禪三昧；坐立行一心，念《法華》文字；行若成就者，即見普賢身。』是以智者修《法華懺》，誦至《藥王焚身品》云：『是真精進，是名真法供養如來。』頓悟靈山如同即席。乃至密持神咒，靈貺照然，護正防邪，降魔去外；制重昏之巨障，滅積劫之深痾；現不測之神通，示難思之感應；扶其廣業，殄彼餘殃；仰憑法力難思，遂致安然入道。是以或因唸佛而證三昧，或從坐禪而發慧門，或專誦經而見法身，或但行道而入聖境。但以得道為意，終不取定一門；惟憑專志之誠，非信虛誕之說。」

問：「行道禮拜，未具真修，祖立客舂之愆，佛有磨牛之誚。故《智論》云：『須菩提于石室悟了法空，得先禮佛。』《四十二章經》云：『心道若行，何用行道。』豁然詮旨，何故非違？」

答：「若行道、禮拜時，不生殷重，既無觀慧，又不專精。雖身在道場，而心緣異境，著有為之

【現代漢語翻譯】現代漢語譯本：『應該做什麼，不應該做什麼；無論是行走、站立、躺臥、還是起身，都應該止觀同時進行。』因此，如果能夠通達，禪定和散亂都能進入佛道；如果產生滯礙，那麼無論是修行還是靜坐都會變成錯誤。南嶽慧思禪師的《法華懺》說：『修習各種禪定，獲得諸佛的三昧，六根的自性清凈。菩薩學習《法華經》（Saddharma Puṇḍarīka Sūtra），具備兩種修行：一種是有相行；一種是無相行。無相安樂行，是甚深微妙的禪定，觀察六情根。有相安樂行，是依據《勸發品》，以散亂的心誦讀《法華經》，不進入禪定三昧；坐著、站著、行走，一心念誦《法華經》的文字；修行如果成就，就能見到普賢菩薩（Samantabhadra）的身影。』因此，智者修習《法華懺》，誦讀到《藥王菩薩本事品》時說：『這是真正的精進，這叫做真正的以法供養如來。』頓時領悟靈山法會如同就在眼前。乃至秘密持誦神咒，靈驗的恩賜照耀顯現，護持正法，防止邪惡，降伏魔障，去除外道；制止深重昏昧的巨大障礙，滅除積累多劫的深重疾病；顯現不可測的神通，展示難以思議的感應；扶助其廣大的事業，消滅那剩餘的災殃；仰仗佛法的力量難以思議，於是能夠安然進入佛道。因此，有的人因爲念佛而證得三昧，有的人從坐禪而開啟智慧之門，有的人專心誦經而見到法身，有的人只是行道而進入聖境。只要以得道為目的，終究不侷限於禪定這一種方法；只憑借專心致志的誠意，而不是相信虛妄荒誕的說法。

問：『行道禮拜，如果未具備真正的修行，就像祖師呵斥客舂，佛陀譏笑磨牛。所以《大智度論》（Mahāprajñāpāramitāupadeśa）說：『須菩提（Subhūti）在石室中悟了法空，才能先禮佛。』《四十二章經》說：『心道如果能夠執行，哪裡需要形式上的行道。』如果豁然領悟了宗旨，為什麼說行道禮拜是錯誤的呢？』

答：『如果行道、禮拜時，不生起殷重之心，既沒有觀想智慧，又不專心精進。雖然身在道場，而心卻緣于其他境界，執著于有為的

【English Translation】 English version: 'What should be done and what should not be done; whether walking, standing, lying down, or getting up, one should practice both cessation and contemplation simultaneously.' Therefore, if one can understand thoroughly, both samadhi and distraction can lead to the path; if one becomes stagnant, both practice and sitting will become wrong. The Fa Hua Chan (Saddharma Puṇḍarīka Repentance) of Nanyue says: 'Cultivating various samadhis, attaining the samadhis of all Buddhas, the nature of the six senses becomes pure. Bodhisattvas who study the Fa Hua Jing (Saddharma Puṇḍarīka Sūtra) possess two kinds of practice: one is practice with form; the other is practice without form. The practice of peace and joy without form is profound and subtle samadhi, observing the six sense roots. The practice of peace and joy with form, based on the Chapter on Encouragement, reciting the Fa Hua Jing with a distracted mind, not entering samadhi; sitting, standing, and walking with one mind, reciting the words of the Fa Hua Jing; if the practice is accomplished, one will see the body of Samantabhadra (Universal Worthy Bodhisattva).' Therefore, the wise cultivate the Fa Hua Chan, reciting to the Chapter on the Past Deeds of King Medicine, saying: 'This is true diligence, this is called truly offering the Dharma to the Tathagata.' Suddenly realizing that the Vulture Peak Assembly is as if it were right before one's eyes. Even secretly holding mantras, the spiritual blessings shine brightly, protecting the right and preventing the evil, subduing demons and removing external paths; restraining the great obstacle of heavy darkness, extinguishing the deep-rooted diseases accumulated over many kalpas; manifesting unfathomable supernatural powers, showing inconceivable responses; supporting their vast karma, eliminating their remaining calamities; relying on the inconceivable power of the Dharma, thus achieving peaceful entry into the path. Therefore, some attain samadhi through reciting the Buddha's name, some open the door of wisdom through sitting meditation, some see the Dharma body through single-mindedly reciting the scriptures, and some enter the holy realm through simply practicing the path. As long as the goal is to attain the path, one will not be limited to the single method of samadhi; only relying on the sincerity of single-minded devotion, not believing in false and absurd theories.

Question: 'If practicing the path and prostrating without true cultivation, it is like the patriarch scolding the guest pounding rice, and the Buddha ridiculing the ox grinding. Therefore, the Mahāprajñāpāramitāupadeśa says: 'Subhūti (a disciple of the Buddha) realized the emptiness of Dharma in the stone chamber, and then was able to prostrate to the Buddha first.' The Sutra of Forty-Two Chapters says: 'If the path of the mind can function, why use the formal practice of the path?' If one suddenly understands the essence, why say that practicing the path and prostrating are wrong?'

Answer: 'If, when practicing the path and prostrating, one does not generate a sincere and respectful mind, and lacks both contemplation and wisdom, and is not focused and diligent. Although the body is in the temple, the mind is attached to other realms, clinging to conditioned

相，迷其性空，起能作之心，生諸我慢，不了自他平等，能所虛玄。儻涉茲倫，深目前責。南泉大師云：『微妙凈法身，具相三十二，只是不許，分劑心量。』若無如是心，一切行處，乃至彈指、合掌，皆是正因，萬善皆同無漏，始得自在。百丈和尚云：『行道、禮拜、慈、悲、喜、舍，是沙門本事，宛然依佛敕，只是不許執著。』《法華懺》云：『有二種修：一、事中修。若禮念行道，悉皆一心，無分散意。二、理中修。所作之心，心性不二，觀見一切，悉皆是心，不得心相。』《普賢觀經》云：『若有晝夜六時，禮十方佛，誦大乘經，思第一義甚深空法，於一彈指頃，除百萬億那由他恒河沙劫，生死之罪。行此法者，真是佛子，從諸佛生；十方諸佛及諸菩薩，為其和尚，是名具足菩薩戒者，不須羯磨，自然成就，應受一切人天供養。』且行道一法，西天偏重；繞百千匝，方施一拜。經云：『一日一夜行道，志心報四恩，如是等人，得入道疾。』《繞塔功德經》云：『勇猛勤精進，堅固不可壞；所作速成就，斯由右繞塔。得妙紫金色，相好莊嚴身；現作天人師，斯由右繞塔。』《華嚴懺》云：『行道步步過於無邊世界，一一道場皆見我身。』南山《行道儀》云：『夫行道，障盡為期，無定日限。』若論障盡，佛地乃

【現代漢語翻譯】現代漢語譯本執著于『相』（lakshana，表象），就會迷惑于其本性是空（shunyata，空性），從而生起能動之心，產生各種我慢（mana，驕慢），不能明瞭自他平等，能所都是虛幻的道理。如果涉入這種境地，就應該深深地自我反省。南泉大師說：『微妙清凈的法身，具足三十二相，只是不允許用分別心去衡量。』如果沒有這樣的分別心，一切行為，乃至彈指、合掌，都是正因，所有善行都同樣是無漏的，才能獲得自在。百丈和尚說：『行道、禮拜、慈、悲、喜、舍，是沙門的本分事，完全依照佛的教敕，只是不允許執著。』《法華懺》說：『有兩種修行：一是事中修，如果禮拜、唸誦、行道，都一心不亂，沒有分散的念頭。二是理中修，所作的心，心性不二，觀見一切，都是心所顯現，不執著於心的表象。』《普賢觀經》說：『如果有人晝夜六時，禮拜十方佛，誦讀大乘經典，思惟第一義甚深空法，在一彈指的瞬間，就能消除百萬億那由他恒河沙劫的生死之罪。修行此法的人，真是佛子，從諸佛所生；十方諸佛以及諸菩薩，都是他的和尚，這叫做具足菩薩戒者，不需要羯磨（karma，業），自然成就，應該接受一切人天供養。』且說行道這一法門，在西天（印度）特別重視；繞百千圈，才施一拜。經上說：『一日一夜行道，真心報答四恩，這樣的人，得入道很快。』《繞塔功德經》說：『勇猛勤奮精進，堅定不可摧毀；所作之事迅速成就，這是由於右繞塔。得到美妙的紫金色身，相好莊嚴；現在作為天人師，這是由於右繞塔。』《華嚴懺》說：『行道時每一步都經過無邊世界，每一個道場都能見到我的身影。』南山《行道儀》說：『行道，以業障消除為期限，沒有固定的日期限制。』如果說業障消除，那只有佛的境界才能達到。

【English Translation】 English version Clinging to 『lakshana』 (characteristics), one becomes deluded about its inherent 『shunyata』 (emptiness), giving rise to the mind of an agent, generating various 『mana』 (forms of pride), failing to understand the equality of self and others, and the illusory nature of the actor and the acted upon. If one becomes involved in this, one should deeply reflect on oneself. Master Nanquan said: 『The subtle and pure Dharmakaya (body of the Dharma), possesses thirty-two marks, but it is simply not permissible to measure it with a discriminating mind.』 If there is no such discriminating mind, all actions, even snapping the fingers or joining the palms, are the right cause, and all good deeds are equally free from outflows, only then can one attain freedom. Abbot Baizhang said: 『Walking meditation, prostration, loving-kindness, compassion, joy, and equanimity are the essential duties of a 『shramana』 (mendicant), completely following the Buddha's instructions, but it is simply not permissible to be attached.』 The 『Lotus Sutra Repentance』 says: 『There are two types of practice: first, practice in phenomena. If one prostrates, recites, and practices walking meditation, all with a single mind, without scattered thoughts. Second, practice in principle. The mind that acts, the nature of the mind are not two, observing and seeing everything, all are manifestations of the mind, not clinging to the appearance of the mind.』 The 『Universal Worthy Contemplation Sutra』 says: 『If someone, during the six periods of day and night, prostrates to the Buddhas of the ten directions, recites the Mahayana Sutras, and contemplates the profound Dharma of the first principle of emptiness, in the space of a finger snap, they can eliminate the sins of birth and death of a million billion nayutas of Ganges sands kalpas. Those who practice this Dharma are truly children of the Buddha, born from the Buddhas; the Buddhas of the ten directions and all the Bodhisattvas are their 『Upadhyayas』 (teachers), this is called one who is complete with the Bodhisattva precepts, without needing 『karma』 (ritual), it is naturally accomplished, and they should receive the offerings of all humans and devas.』 Furthermore, the practice of walking meditation is particularly emphasized in the Western Heaven (India); one circumambulates hundreds of thousands of times before making a single prostration. The Sutra says: 『If one practices walking meditation for one day and one night, sincerely repaying the four debts of gratitude, such a person will quickly enter the path.』 The 『Sutra on the Merits of Circumambulating the Stupa』 says: 『Courageous, diligent, and vigorous, firm and indestructible; what is done is quickly accomplished, this is due to circumambulating the stupa to the right. Obtaining a wonderful purple-golden body, with adorned marks and characteristics; now acting as a teacher of humans and devas, this is due to circumambulating the stupa to the right.』 The 『Avatamsaka Repentance』 says: 『Walking meditation, each step passes through boundless worlds, in each and every 『bodhimanda』 (place of enlightenment) I see my body.』 Nanshan's 『Ritual for Walking Meditation』 says: 『Walking meditation, the limit is the exhaustion of obstacles, without a fixed date.』 If one speaks of the exhaustion of obstacles, only the Buddha's realm can attain it.

亡。心灼灼如火然；形翹翹如履刃。《儀》云：『若從來不行道，業相無因而現。經云：「眾生如大富盲兒，雖有種種寶物，而不得見。」今行道用功，垢除心凈，如翳眼開明，如水澄鏡凈，眾像皆現，亦如日照火珠，於火便出。』」

問：「諸法實相，無善惡相，云何有現耶？」

答：「雖無我、無造、無受者，善惡之業亦不亡。諸法無相能示有相。行者行道，不念有相，不念無相。但唸唸功成，其相自現。猶如盆水，處於密室；雖無心分別，眾像自現。」

問：「相現之時，真偽何辨？云何分別，而取捨耶？」

答：「若取，如取虛空；若舍，如舍虛空。」

問：「有人久修不證者，何耶？」

答：「經云：『眾生心如鏡，鏡垢像不現。』」

問：「論云：『行道唸佛與坐念，功德如何？』」

答：「譬如逆水張帆，猶云得往；更若張帆順水，速疾可知。坐念一口，尚乃八十億劫罪消；行念功德，豈知其量？故偈云：『行道五百遍，唸佛一千聲，事業常如此，西方佛自成。』若禮拜，則屈伏無明，深投覺地，致敬之極，如樹倒山崩。《業報差別經》云：『禮佛一拜，從其膝下至金剛際，一塵一轉輪王位。獲十種功德：一者、得妙色身。二、出言人信。三、處眾

【現代漢語翻譯】現代漢語譯本：

亡。心中焦灼如火燃燒；身形搖搖欲墜如行走在刀刃上。《儀》中說：『如果從來沒有修行正道，業的現象不會無緣無故地顯現。』《經》中說：『眾生就像富有的盲人，雖然擁有各種寶物，卻無法看見。』現在修行用功，污垢消除，心變得清凈，就像眼睛被遮蔽後重見光明，像水澄清後鏡子明亮，各種影像都會顯現，也像太陽照耀火珠，火就會出現。』問：『諸法的實相，沒有善惡之相，為什麼會有顯現呢？』答：『雖然沒有我、沒有造作者、沒有承受者，善惡的業力也不會消失。諸法沒有相，卻能顯示出有相。修行者在修行時，不執著于有相，也不執著于無相。只要唸唸用功，其相自然會顯現。就像盆中的水，放在密室裡；即使沒有用心去分別，各種影像也會自然顯現。』問：『相顯現的時候，如何辨別真假？如何分別，從而取捨呢？』答：『如果想要取，就像取虛空一樣；如果想要舍，就像舍虛空一樣。』問：『有人長期修行卻無法證悟，是什麼原因呢？』答：『《經》中說：『眾生的心就像鏡子，鏡子有污垢，影像就不會顯現。』問：『《論》中說：『行道唸佛與坐禪唸佛，功德如何？』答：『譬如逆水張帆，也還能前進；如果順水張帆，速度之快可想而知。坐禪唸佛一聲，尚且能消除八十億劫的罪業；行道唸佛的功德，又怎麼能知道它的限度呢？所以偈語說：『行道五百遍，唸佛一千聲，事業常常如此，西方佛自然成就。』如果禮拜，就能屈服無明（avidya，指對事物真相的迷惑），深深地投入覺悟之地，達到致敬的極致，就像大樹倒塌、山崩地裂。《業報差別經》中說：『禮佛一拜，從膝蓋以下直到金剛際（Vajrasana，指金剛座），每一粒微塵都轉為轉輪王（Chakravartin，擁有統治世界的理想明君）的地位。』能獲得十種功德：一、得到美好的色身。二、說出的話令人信服。三、處在人群中』

【English Translation】 English version:

Vanished. The heart burns like fire; the form totters as if walking on a blade. The 『Treatise』 says: 『If one has never practiced the path, the signs of karma will not appear without cause.』 The 『Sutra』 says: 『Sentient beings are like wealthy blind children, who, though possessing various treasures, cannot see them.』 Now, by diligently practicing the path, defilements are removed, and the mind becomes pure, like regaining sight after being blinded, like water clearing and a mirror becoming bright, all images will appear. It is also like the sun shining on a fire pearl, from which fire will emerge.』 Question: 『The true nature of all dharmas (phenomena, teachings) has no good or evil aspects, so why do appearances manifest?』 Answer: 『Although there is no self, no creator, and no receiver, the karma of good and evil does not vanish. All dharmas are without form, yet they can reveal form. Practitioners, when practicing the path, do not dwell on form, nor do they dwell on formlessness. Simply focus on diligently cultivating each thought, and the appearances will naturally manifest. It is like water in a basin, placed in a secret room; even without intentional discrimination, various images will naturally appear.』 Question: 『When appearances manifest, how can one distinguish between truth and falsehood? How can one differentiate and then accept or reject?』 Answer: 『If you try to grasp, it is like grasping at emptiness; if you try to discard, it is like discarding emptiness.』 Question: 『Why is it that some people practice for a long time but do not attain enlightenment?』 Answer: 『The 『Sutra』 says: 『The minds of sentient beings are like mirrors; if the mirror is dirty, images will not appear.』 Question: 『The 『Treatise』 says: 『What is the merit of reciting the Buddha』s name while walking the path compared to reciting while sitting in meditation?』 Answer: 『It is like raising a sail against the current, one can still move forward; but if one raises a sail with the current, the speed is obviously much faster. Reciting the Buddha』s name once while sitting in meditation can eliminate the sins of eighty billion kalpas (aeons); how can one know the extent of the merit of reciting while walking the path? Therefore, the verse says: 『Walk the path five hundred times, recite the Buddha』s name a thousand times, if one constantly does these practices, the Western Buddha Land will naturally be attained.』 If one prostrates, one can subdue ignorance (avidya, delusion about the true nature of reality), deeply enter the ground of awakening, reaching the extreme of reverence, like a tree falling or a mountain collapsing. The 『Karma Differentiation Sutra』 says: 『One prostration to the Buddha, from below the knees to the Vajrasana (diamond seat, the place of enlightenment), each dust particle transforms into the position of a Chakravartin (wheel-turning king, an ideal universal ruler).』 One obtains ten kinds of merit: First, one obtains a beautiful form. Second, one』s words are believed. Third, when in a crowd』

無畏。四、諸佛護念。五、具大威儀。六、眾人親附。七、諸天愛敬。八、具大福報。九、命終往生。十、速證涅槃。』三藏勒那云：『發智清凈禮者，良由達佛境界，慧心明利，了知法界本無有閡，由我無始順於凡俗，非有有想，非閡閡想。今達自心虛通無閡，故行禮佛隨心現量。禮於一佛，即禮一切佛；禮一切佛，即是禮一佛。以佛法身，體用融通故。禮一拜遍通法界；如是香華種種供養，例同於此。六道四生，同作佛想。』文殊云：『心不生滅故，敬禮無所觀。內行平等，外順脩敬；內外冥合，名平等禮。』《法華懺》云：『當禮拜時，雖不得能禮、所禮，然影現法界，一一佛前，皆見自身禮拜。』略引祖教，理事分明，不可滅佛意而毀金文，據偏見而傷圓旨。」

問：「文殊云：『心同虛空故，敬禮無所觀；甚深修多羅，不聞不受持。』如何執相稱禮佛？徇文云誦經？違大士之誠言，失諸佛之深旨。」

答：「此雖約理而述，且無事而不顯；從事而施，又無理而不圓。理事相成，方顯斯旨。夫言『心同虛空故，敬禮無所觀』者，此是破其能所之見。何者？心同虛空，不見能禮；無有所觀，則無所禮。如是禮時，非對一佛、二佛，心等太虛，身遍法界。『不聞不受持』者，不聞，則無法義可觀；不

【現代漢語翻譯】現代漢語譯本：『無畏。四、諸佛護念。五、具大威儀。六、眾人親附。七、諸天愛敬。八、具大福報。九、命終往生。十、速證涅槃。』三藏勒那（Tripitaka Ratna）：『發智清凈禮者，良由達佛境界，慧心明利，了知法界本無有閡，由我無始順於凡俗，非有有想，非閡閡想。今達自心虛通無閡，故行禮佛隨心現量。禮於一佛，即禮一切佛；禮一切佛，即是禮一佛。以佛法身，體用融通故。禮一拜遍通法界；如是香華種種供養，例同於此。六道四生，同作佛想。』文殊（Manjusri）云：『心不生滅故，敬禮無所觀。內行平等，外順脩敬；內外冥合，名平等禮。』《法華懺》（Lotus Sutra Repentance）云：『當禮拜時，雖不得能禮、所禮，然影現法界，一一佛前，皆見自身禮拜。』略引祖教，理事分明，不可滅佛意而毀金文，據偏見而傷圓旨。

問：『文殊（Manjusri）云：『心同虛空故，敬禮無所觀；甚深修多羅（Sutra），不聞不受持。』如何執相稱禮佛？徇文云誦經？違大士之誠言，失諸佛之深旨。』

答：『此雖約理而述，且無事而不顯；從事而施，又無理而不圓。理事相成，方顯斯旨。夫言『心同虛空故，敬禮無所觀』者，此是破其能所之見。何者？心同虛空，不見能禮；無有所觀，則無所禮。如是禮時，非對一佛、二佛，心等太虛，身遍法界。『不聞不受持』者，不聞，則無法義可觀；不

【English Translation】 English version: 'Fearlessness. 4. Protected by all Buddhas. 5. Possessing great dignity. 6. Approached by many people. 7. Loved and respected by all devas (gods). 8. Possessing great blessings. 9. Reborn after death. 10. Quickly attain Nirvana (liberation).' Tripitaka Ratna (three baskets of jewels) said: 'The one who prostrates with wisdom and purity, is because they have reached the realm of the Buddha, their wisdom is bright and clear, and they understand that the Dharma Realm (totality of all things) is inherently without obstruction. Because I have followed the mundane world since beginningless time, I have thoughts of existence where there is none, and thoughts of obstruction where there is none. Now I understand that my own mind is empty and unobstructed, therefore I prostrate to the Buddha according to the present measure of my mind. Prostrating to one Buddha is prostrating to all Buddhas; prostrating to all Buddhas is prostrating to one Buddha. Because the Dharma body of the Buddha is unified in essence and function. One prostration pervades the entire Dharma Realm; likewise, offerings of incense, flowers, and various kinds are the same. The six realms and four births, all think of themselves as Buddhas.' Manjusri (Bodhisattva of Wisdom) said: 'Because the mind does not arise or cease, there is nothing to observe in reverence and prostration. Inwardly practice equality, outwardly follow and cultivate respect; when inner and outer merge, it is called equal prostration.' The Lotus Sutra Repentance says: 'When prostrating, although one cannot grasp the one who prostrates or the one to whom one prostrates, the reflection appears in the Dharma Realm, and in front of each Buddha, one sees oneself prostrating.' Briefly quoting the teachings of the patriarchs, the principles and phenomena are clearly distinguished, one should not extinguish the Buddha's intention and destroy the golden words, or injure the complete meaning based on biased views.

Question: 'Manjusri (Bodhisattva of Wisdom) said: 'Because the mind is like empty space, there is nothing to observe in reverence and prostration; the profound Sutras (discourses of the Buddha), are neither heard nor received.' How can one cling to forms and call it prostrating to the Buddha? Following the text and calling it reciting scriptures? Violating the sincere words of the great Bodhisattva, and losing the profound meaning of all Buddhas?'

Answer: 'Although this is described in terms of principle, there is nothing that is not revealed through phenomena; applying it through phenomena, there is no principle that is not complete. When principle and phenomena complement each other, this meaning is revealed. When it is said 'Because the mind is like empty space, there is nothing to observe in reverence and prostration,' this is to break the view of the one who can and the one who is. Why? Because the mind is like empty space, one does not see the one who can prostrate; if there is nothing to observe, then there is no one to whom one prostrates. When prostrating in this way, it is not to one or two Buddhas, the mind is equal to the great void, and the body pervades the Dharma Realm. 'Neither heard nor received' means that if one does not hear, then there is no Dharma meaning to observe; if one does not

受持，則非文字可記。如是持經，有何間斷？亦是說者無示，聽者無得。然雖約理，非為事外之理；既不離事，即是理中之事。此乃正禮時無禮；當持時不持。不可依語而不依義，而興斷滅偏枯之見乎！」

問：「六念法門，十種觀相，雖稱助道；徇想緣塵，瞥起乖真，何如凈念？」

答：「無念一法，眾行之宗；微細俱亡，唯佛能凈。故經云：『三賢十聖住果報，唯佛一人居凈土。』況居凡地又在初心，若無助道之門，正道無由獨顯。且六念之法，能消魔幻，增進功德，扶策善根；十觀之門，善離貪著，潛清濁念，密契真源。皆入道之要津，盡修禪之妙軌。似杖有扶危之力；如船獲到岸之功。力備功終，船杖俱舍。」

問：「《首楞嚴經》云：『持犯但束身，非身無所束。』《法句經》云：『戒性如虛空，持者為迷倒。』何苦堅執事相，局念拘身？奚不放曠縱橫，虛壞履道？」

答：「此破執情，非祛戒德。若見自持、他犯，起譏毀心，戒為防非，因防增過，如斯之類，實為迷倒。《凈名經》云：『非凈行、非垢行，是菩薩行。』故不著持犯二邊，是真持戒。《大般若經》云：『持戒比丘，不升天堂；破戒比丘，不墮地獄。何以故？法界中無持犯故。』此亦破著，了諸法空，事理雙持，身

【現代漢語翻譯】現代漢語譯本：如果只是受持，那就不是文字可以記載的。像這樣受持經典，有什麼間斷呢？也是說的人沒有指示，聽的人沒有領悟。然而雖然符合道理，卻不是事外的道理；既然不脫離事，那就是道理中的事。這才是真正合乎禮儀的時候沒有禮儀；應當受持的時候沒有受持。不可以只依從言語而不依從義理，而產生斷滅和偏頗的見解啊！'

問：『六念法門（指唸佛、念法、念僧、念戒、念施、念天），十種觀相（指觀佛相好等），雖然稱為輔助修道的法門；但如果追逐妄想，攀緣外塵，稍微生起念頭就違背了真性，又怎麼比得上清凈的念頭呢？』

答：『無念這一法，是所有修行的根本；連最微細的念頭都完全消失，只有佛才能達到清凈。所以經典上說：『三賢（指十住、十行、十回向位的菩薩）十聖（指十地菩薩）住在果報之中，只有佛一人住在清凈的凈土。』何況現在還處在凡夫的地位，又在修行的最初階段，如果沒有輔助修道的法門，正道就沒有辦法獨自顯現。而且六唸的法門，能夠消除魔的幻象，增進功德，扶持策勵善根；十觀的法門，能夠善巧地遠離貪戀執著，暗中清除不清凈的念頭，秘密地契合真實的本源。都是進入佛道的要道，是修習禪定的絕妙途徑。就像枴杖有扶持危難的力量；如同船隻獲得到達彼岸的功用。力量具備了，功用完成了，船和枴杖都要捨棄。』

問：『《首楞嚴經》（即《大佛頂首楞嚴經》）說：『持戒和犯戒只是約束身體，如果離開了身體就沒有什麼可以約束的了。』《法句經》說：『戒的體性如同虛空，執著持戒的人是迷惑顛倒。』為什麼還要如此執著於事相，侷限念頭，拘束身體呢？為什麼不放曠縱橫，虛空一切，從而踐行佛道呢？』

答：『這些話是破除執著的情感，不是去除戒律的功德。如果看到自己持戒、他人犯戒，就生起譏諷譭謗的心，戒律本來是爲了防止過錯，反而因為防止而增加了過錯，像這樣的情況，實在是迷惑顛倒。《維摩詰經》（即《維摩詰所說經》）說：『不是清凈的行為，也不是污垢的行為，才是菩薩的行為。』所以不執著于持戒和犯戒的兩種極端，才是真正的持戒。《大般若經》說：『持戒的比丘，不上升天堂；破戒的比丘，不墮落地獄。為什麼呢？因為在法界中沒有持戒和犯戒的分別。』這也是爲了破除執著，了悟諸法皆空，事相和義理雙重受持，身

【English Translation】 English version: 'If it is merely upholding, then it cannot be recorded in writing. If one upholds the scripture in this way, what interruption is there? It is also that the speaker has no instruction, and the listener has no attainment. However, although it accords with principle, it is not a principle outside of events; since it does not depart from events, it is an event within principle. This is truly being without ritual when ritual is appropriate; not upholding when one should uphold. One should not rely on words without relying on meaning, and give rise to views of annihilation and partiality!'

Question: 'The Six Recollections (nian fo 唸佛 - recollection of the Buddha, nian fa 念法 - recollection of the Dharma, nian seng 念僧 - recollection of the Sangha, nian jie 念戒 - recollection of the precepts, nian shi 念施 - recollection of generosity, nian tian 念天 - recollection of the devas) and the Ten Contemplations (nian fo xiang hao 唸佛相好 - contemplating the Buddha's excellent marks, etc.), although called aids to the path; if one pursues thoughts and clings to external dust, even a slight arising of thought deviates from the true nature, how can it compare to pure thought?'

Answer: 'The one Dharma of no-thought is the foundation of all practices; even the most subtle thoughts completely cease, only the Buddha can attain purity. Therefore, the scripture says: 'The Three Sages (referring to Bodhisattvas in the Ten Abodes, Ten Practices, and Ten Dedications) and the Ten Saints (referring to the Ten Bhumi Bodhisattvas) dwell in the fruit of their karma, only the Buddha alone dwells in the pure land.' Moreover, being in the position of an ordinary person and at the initial stage of practice, if there are no aids to the path, the true path cannot manifest itself alone. Furthermore, the Dharma of the Six Recollections can eliminate the illusions of demons, increase merit and virtue, and support and encourage good roots; the Dharma of the Ten Contemplations can skillfully distance one from greed and attachment, secretly purify impure thoughts, and intimately accord with the true source. All are essential paths to entering the Way, and are the wonderful paths for cultivating Chan meditation. It is like a staff having the power to support the endangered; like a boat obtaining the merit of reaching the shore. When the strength is prepared and the merit is completed, both the boat and the staff should be discarded.'

Question: 'The Shurangama Sutra (Shou Leng Yan Jing 首楞嚴經) says: 'Upholding and violating only bind the body, if there is no body, there is nothing to bind.' The Dhammapada (Fa Ju Jing 法句經) says: 'The nature of precepts is like empty space, those who cling to upholding are deluded and inverted.' Why stubbornly adhere to phenomena, limit thoughts, and restrain the body? Why not be unrestrained and free, emptying everything, thereby practicing the Way?'

Answer: 'These words are to break attachment, not to remove the virtue of precepts. If one sees oneself upholding and others violating, and gives rise to a mind of ridicule and slander, precepts are originally for preventing faults, but instead, prevention increases faults, such cases are truly deluded and inverted. The Vimalakirti Sutra (Jing Ming Jing 淨名經) says: 'Neither pure conduct nor defiled conduct is the conduct of a Bodhisattva.' Therefore, not clinging to the two extremes of upholding and violating is true upholding of precepts. The Great Perfection of Wisdom Sutra (Da Ban Ruo Jing 大般若經) says: 'A precept-upholding Bhikshu does not ascend to heaven; a precept-breaking Bhikshu does not fall into hell. Why? Because in the Dharma realm there is no upholding or violating.' This is also to break attachment, realizing that all dharmas are empty, upholding both phenomena and principle, the body

心俱凈。又若論縱橫自在，唯佛一人持凈戒，其餘皆名破戒者。帶習尚被境牽，現行豈逃緣縛？三業難護，放逸根深。猶醉象無鉤，癡猿得樹；奔波乍擁，生鳥被籠。若無定水、戒香、慧炬，無由照寂。是以菩薩，稟戒為師，明遵佛敕。雖行小罪，由壞大懼；謹潔無犯，輕重等持；息世譏嫌，恐生疑謗。夫戒為萬善之基，出必由戶，若無此戒，諸善功德皆不得生。《華嚴經》云：『戒能開發菩提心，學是勤修功德地，于戒及學常順行，一切如來所稱美。』《薩遮尼乾子經》云：『若不持戒，乃至不得疥癩野干身，何況當得功德法身？』《月燈三昧經》云：『雖有色族及多聞，若無戒智猶禽獸；雖處卑下少聞見，能持凈戒名勝士。』《智論》云：『若人棄捨此戒，雖山居苦行，食果服藥，與禽獸無異。若有雖處高堂大殿，好衣美食，而能行此戒者，得生好處，及得道果。又大惡病中，戒為良藥；大怖畏中，戒為守護；死闇冥中，戒為明燈；于惡道中，戒為橋樑；死海水中，戒為大舡。』又如今末代宗門中，學大乘人，多輕戒律；稱是執持小行，失於戒急。所以《大涅槃經》佛臨涅槃時，扶律談常，則乘戒俱急，故號此經，為贖常住命之重寶。何以故？若無此教，但取口解脫，全不修行，則乘戒俱失。故經云：『尸羅不清

【現代漢語翻譯】現代漢語譯本：心也清凈。如果再論縱橫自在，只有佛一人能持守清凈的戒律，其餘的人都可以說是破戒的人。因為他們帶著習氣，尚且會被外境牽引，現行的行為又怎能逃脫因緣的束縛呢？身、口、意三業難以守護，放逸的習性根深蒂固，就像沒有鉤子的醉象，得到樹木的癡猿一樣；奔波勞碌，就像剛出生的鳥被關進籠子。如果沒有定水、戒香、慧炬，就沒有辦法照亮寂靜的境界。因此，菩薩以戒為老師，明確地遵循佛的教誨。即使犯了小罪，也會因為害怕壞掉大戒而感到恐懼；謹慎清潔，不犯任何戒律，對輕重戒律都同樣重視；平息世間的譏諷嫌疑，恐怕產生懷疑誹謗。戒是萬善的基礎，就像房屋的門一樣，一切善行功德都由此而生。如果沒有戒，各種善功德都無法產生。《華嚴經》說：『戒能開發菩提心（bodhicitta，覺悟之心），學是勤奮修習功德的土地，對於戒和學常常順從奉行，一切如來（Tathagata，佛的稱號）都稱讚美。』《薩遮尼乾子經》說：『如果不持戒，乃至不能得到疥癩野乾的身，何況能夠得到功德法身？』《月燈三昧經》說：『即使有好的出身和淵博的知識，如果沒有戒和智慧，就像禽獸一樣；即使身處卑微，見聞不多，如果能持守清凈的戒律，也稱為殊勝的人。』《智論》說：『如果有人拋棄戒律，即使隱居山林，苦行修行，吃果實服草藥，也和禽獸沒有區別。如果有人雖然身處高堂大殿，穿著華麗的衣服，吃著美味的食物，但能夠奉行戒律，就能往生好的地方，並且得到道果。而且在大惡病中，戒是良藥；在大恐怖中，戒是守護；在死亡的黑暗中，戒是明燈；在惡道中，戒是橋樑；在死亡的海水中，戒是大的船隻。』現在末法時代宗門中，學習大乘佛法的人，大多輕視戒律，稱持戒是小乘的修行，這是對戒律的輕視。所以《大涅槃經》中，佛陀臨近涅槃時，扶持戒律，談論常住之法，說明乘和戒都同樣重要，所以稱這部經為贖回常住之命的珍寶。為什麼呢？如果沒有這個教導，只求口頭上的解脫，完全不修行，那麼乘和戒都會失去。所以經中說：『尸羅（sila，戒）不清凈，

【English Translation】 English version: The mind is also pure. Furthermore, if we discuss being unconstrained and at ease, only the Buddha alone upholds pure precepts; all others can be called breakers of precepts. Because they carry habits, they are still drawn by external circumstances; how can their present actions escape the bonds of conditions? The three karmas (of body, speech, and mind) are difficult to guard, and the habit of indulgence is deeply rooted, like a drunken elephant without a hook, or a foolish monkey that has found a tree; rushing about busily, like a newly born bird trapped in a cage. Without the water of concentration, the fragrance of precepts, and the torch of wisdom, there is no way to illuminate the state of stillness. Therefore, Bodhisattvas take the precepts as their teacher, clearly following the Buddha's instructions. Even if they commit a small offense, they are fearful of breaking the greater precepts; they are cautious and clean, committing no offenses, and they regard light and heavy precepts equally; they quell worldly criticism and suspicion, fearing the arising of doubt and slander. Precepts are the foundation of all good deeds, like a door for exiting; if there are no precepts, all good merits cannot arise. The Avatamsaka Sutra says: 'Precepts can develop the Bodhicitta (mind of enlightenment), learning is the diligent cultivation of the ground of merit; constantly following and practicing precepts and learning, all Tathagatas (Buddha's title) praise them.' The Satyaka Nigantha Sutra says: 'If one does not uphold the precepts, one will not even obtain the body of a mangy jackal; how much less will one obtain the Dharma body of merit?' The Moon Lamp Samadhi Sutra says: 'Even if one has a good lineage and much learning, without precepts and wisdom, one is like a bird or beast; even if one is in a humble position with little learning, if one can uphold pure precepts, one is called a superior person.' The Mahaprajnaparamita Sastra says: 'If a person abandons these precepts, even if they live in the mountains, practice asceticism, eat fruits and take herbs, they are no different from birds and beasts. If someone, even though living in a high hall or great palace, wearing fine clothes and eating delicious food, can practice these precepts, they will be reborn in a good place and attain the fruit of the path. Moreover, in the midst of great and evil sickness, precepts are good medicine; in the midst of great fear, precepts are protection; in the darkness of death, precepts are a bright lamp; in the evil paths, precepts are a bridge; in the waters of the sea of death, precepts are a great boat.' Now, in this degenerate age, those in the Zen school who study Mahayana Buddhism often belittle the precepts, calling the upholding of precepts a Hinayana practice, neglecting the urgency of precepts. Therefore, in the Mahaparinirvana Sutra, when the Buddha was approaching Nirvana, he supported the precepts and spoke of the eternal, indicating that both the vehicle and the precepts are equally urgent, hence this sutra is called a precious treasure for redeeming the eternal life. Why? If there is no such teaching, and one only seeks verbal liberation without practicing at all, then both the vehicle and the precepts will be lost. Therefore, the sutra says: 'If Sila (precepts) is not pure,'

凈，三昧不現前。』從定發慧，因事顯理；若闕三昧，慧何由成？是知因戒得定，因定得慧，故云贖常住命之重寶。何得滅佛壽命，壞正律儀？為和合海內之死屍，作長者園中之毒樹。眾聖所責，諸天所訶；善神不親，惡鬼削跡。居國王之地，生作賊身；處閻羅之鄉，死為獄卒。諸有智者，宜暫思焉。」

問：「空即罪性；業本真如。取相增瑕，如何懺悔？」

答：「若煩惱道，理遣合宜；苦業二道，須行事懺。投身歸命，雨淚翹誠；感佛威加，善根頓發。似池華，得日敷榮；若塵鏡，遇磨光耀。三障除而十二緣滅，眾罪消而五陰舍空。《最勝王經》云：『求一切智、凈智、不思議智、不動智、三藐三菩提、正遍知者，亦應懺悔，滅除業障。何以故？一切諸法，從因緣生故。』又經云：『前心起罪，如雲覆空；後心滅罪，如炬破暗。』須知炬滅暗生，要須常然懺炬。《彌勒所問本願經》云：『彌勒大士，善權方便，安樂之行，得致無上正真之道。晝夜六時，正衣束體，下膝著地，向於十方，說此偈言：「我悔一切過，勸助眾道德；歸命禮諸佛，令得無上慧。」』《大集經》云：『百年垢衣，可於一日浣令鮮凈；如是百劫中所集諸不善業，以佛法力故，善順思惟，可於一日一時盡能消滅。』又經云：『然諸

【現代漢語翻譯】現代漢語譯本：『如果三昧（Samadhi，定）不顯現，就無法獲得智慧。』從禪定出發才能產生智慧，通過事物才能顯現真理；如果缺乏禪定，智慧又從何而來？因此，我們知道通過持戒可以獲得禪定，通過禪定可以獲得智慧，所以說這是贖回常住生命的珍貴寶物。怎麼能滅佛的壽命，破壞正確的戒律呢？這就像在和合的海內堆積死屍，在長者的園中種植毒樹。會被眾聖責備，諸天呵斥；善神不親近，惡鬼也避之不及。居住在國王的土地上，卻活得像個賊；身處閻羅王的管轄之地，死後成為獄卒。所有有智慧的人，都應該好好思考一下。」

問：『空性就是罪性的本質；業的本性就是真如（Tathata，如實）。執著于表相只會增加瑕疵，應該如何懺悔？』

答：『如果是煩惱道，用道理來疏導是合適的；如果是苦業二道，就必須通過實際行動來懺悔。全身心投入，歸依佛法，流著眼淚，虔誠地祈禱；感受佛的威神加持，善根立刻萌發。就像池塘里的蓮花，得到陽光的照耀而盛開；又像蒙塵的鏡子，經過擦拭而光亮照人。三障（貪嗔癡）消除，十二因緣斷滅，各種罪業消散，五陰（色受想行識）捨棄而空無。《最勝王經》說：『爲了追求一切智、凈智、不可思議智、不動智、三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）、正遍知的人，也應該懺悔，滅除業障。為什麼呢？因為一切諸法，都是從因緣而生的。』經中又說：『前念生起罪業，就像烏雲遮蔽天空；后念滅除罪業，就像火炬照破黑暗。』要知道火炬熄滅后黑暗還會產生，所以必須經常點燃懺悔的火炬。《彌勒所問本願經》說：『彌勒大士（Maitreya Bodhisattva），善於運用權巧方便，通過安樂之行，最終獲得無上正真之道。他晝夜六時，整理好衣服，雙膝跪地，面向十方，說出這樣的偈語：「我懺悔一切過錯，勸人幫助一切功德；歸命禮敬諸佛，愿眾生獲得無上智慧。」』《大集經》說：『百年的污垢衣服，可以在一天之內洗得乾淨；同樣，在百劫中所積累的各種不善業，依靠佛法的力量，通過善巧的思維，也可以在一天甚至一個時辰內完全消除。』經中又說：『點燃各種』

【English Translation】 English version: 'If Samadhi (concentration) does not manifest, wisdom cannot arise.' Wisdom arises from concentration, and truth is revealed through events; if concentration is lacking, how can wisdom be attained? Therefore, we know that through upholding precepts, one obtains concentration, and through concentration, one obtains wisdom, hence it is said to redeem the precious treasure of eternal life. How can one destroy the Buddha's life and violate the correct precepts? It is like piling up corpses in the harmonious ocean and planting poisonous trees in the garden of the elders. It will be blamed by all the saints and rebuked by the heavens; the good spirits will not be close, and the evil ghosts will avoid it. Living in the land of the king, one lives like a thief; dwelling in the realm of Yama (閻羅王), one becomes a prison guard after death. All wise people should contemplate this carefully.'

Question: 'Emptiness is the nature of sin; the nature of karma is Suchness (Tathata). Clinging to appearances only increases flaws, how should one repent?'

Answer: 'If it is the path of afflictions, it is appropriate to resolve it with reason; if it is the path of suffering karma, one must repent through actions. Throwing oneself into refuge, taking refuge in the Dharma, shedding tears, and praying sincerely; feeling the Buddha's majestic blessing, good roots will sprout immediately. Like a lotus in a pond, blooming in the sunlight; like a dusty mirror, shining brightly after being polished. The three obstacles (greed, hatred, and ignorance) are removed, the twelve links of dependent origination are extinguished, all sins are eliminated, and the five aggregates (form, feeling, perception, volition, and consciousness) are abandoned and become empty. The 'King of Supreme Victory Sutra' says: 'Those who seek all-knowing wisdom, pure wisdom, inconceivable wisdom, immovable wisdom, Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and perfect knowledge should also repent and eliminate karmic obstacles. Why? Because all dharmas arise from causes and conditions.' The sutra also says: 'The previous thought that arises with sin is like clouds covering the sky; the subsequent thought that eliminates sin is like a torch breaking through the darkness.' One must know that darkness will arise again after the torch is extinguished, so one must constantly light the torch of repentance. The 'Maitreya's Question on Original Vows Sutra' says: 'Maitreya Bodhisattva (彌勒大士) is skilled in using expedient means, and through the practice of ease and joy, he attains the unsurpassed and true path. Day and night, six times a day, he arranges his clothes properly, kneels on the ground, faces the ten directions, and speaks this verse: 'I repent all faults, encourage and assist all merits; I take refuge and pay homage to all Buddhas, may all beings attain unsurpassed wisdom.' The 'Great Collection Sutra' says: 'A hundred years of dirty clothes can be washed clean in one day; similarly, all the unwholesome karma accumulated in a hundred kalpas can be completely eliminated in one day or even one hour through the power of the Buddha's Dharma and skillful contemplation.' The sutra also says: 'Light all kinds of'

福中，懺悔為最。除大障故，獲大善故。』論云：『菩薩懺悔，銜悲滿目。』況不蒙大聖，立斯赦法，抱罪守死，長劫受殃。《婆沙論》云：『若人於一時，對十方佛前，代為一切眾生，修行五悔，其功德若有形量者，三千大千世界著不盡。』《高僧傳》曇策于道場中行懺，見七佛告曰：『汝罪已滅，于賢劫中號普明佛。』思大禪師行方等懺，夢梵僧四十九人，命重受戒，倍加精苦，了見三生。智者大師，于大蘇山修法華懺，證旋陀羅尼辨。沙門道超于道場中修懺，獨言笑曰：『無價寶珠，我今得矣。』東都英法師講《華嚴經》，入善導道場，便游三昧；悲泣嘆曰：『自恨多年虛費光陰，勞身心耳。』高僧慧成，學窮三藏，被思大禪師訶曰：『君一生學問，與吾炙手，猶未得暖，虛喪工夫。』示入觀音道場，證解眾生語言三昧。經云：『晝夜六時行上法者，如持七寶滿閻浮提，供養于佛，比前功德出過其上。』經云：『不能生難遭之想。』今生末世，但見遺形；理宜端肅，涕零寫淚，欷歔咎躬。如入廟堂，不見嚴父。故思大禪師行《方等》，而了見三生；高僧曇策入道場，而親蒙十號；智者證旋陀羅尼辨；道超獲無價寶珠，此皆投身懺門，歸命佛語，致茲玄感，頓躡聖階。是以懺悔，劑至等覺，謂有一分無明，猶如微

【現代漢語翻譯】現代漢語譯本『福德之中，懺悔最為殊勝。因為它可以消除巨大的業障，獲得極大的善報。』《大毗婆沙論》中說：『菩薩懺悔時，眼中充滿悲傷。』更何況我們沒有蒙受大聖的恩澤，建立這種赦罪之法，如果抱著罪業而死，將在漫長的劫數中遭受苦難。《婆沙論》（Vipassanā）中說：『如果有人在同一時間，面對十方諸佛，代替一切眾生，修行五種懺悔，那麼他的功德如果可以衡量，將充滿三千大千世界也無法容納。』《高僧傳》記載，曇策（Tance）在道場中行懺悔，見到七佛告訴他說：『你的罪業已經滅除，在賢劫中將號為普明佛。』思大禪師（Si Da Chanshi）修行方等懺（Fangdeng Chan），夢見四十九位梵僧，命令他重新受戒，更加精進刻苦，從而了知了三生之事。智者大師（Zhi Zhe Dashi）在大蘇山（Da Su Shan）修行法華懺（Fahua Chan），證得了旋陀羅尼（Xuan Tuoluoni）的辯才。沙門道超（Daochao）在道場中修懺悔，獨自笑著說：『無價的寶珠，我現在得到了！』東都的英法師（Ying Fashi）講解《華嚴經》（Huayan Jing），進入善導（Shandao）的道場，便進入三昧（Sanmei）境界；悲傷地嘆息說：『後悔多年虛度光陰，徒勞身心啊！』高僧慧成（Huicheng），學遍三藏（San Zang），被思大禪師呵斥說：『你一生的學問，就像我用手去烤火，卻始終無法感到溫暖，白白浪費了功夫。』思大禪師指示他進入觀音（Guanyin）道場，證得了理解眾生語言的三昧。經書中說：『晝夜六時修行上等佛法的人，如同用充滿整個閻浮提（Yanfuti）的七寶來供養佛，相比之下，前者的功德遠遠超過後者。』經書中說：『不能生起難遭難遇的想法。』如今是末法時代，我們只能見到佛的遺蹟；理應端正嚴肅，流著眼淚，悲傷地反省自己的過錯。如同進入廟堂，卻見不到嚴厲的父親。所以思大禪師修行《方等懺》，從而了知了三生之事；高僧曇策進入道場，從而親蒙七佛的授記；智者大師證得了旋陀羅尼的辯才；道超獲得了無價的寶珠，這些都是因為他們全身心地投入懺悔之門，歸命于佛的教誨，才獲得了這種玄妙的感應，一下子就登上了聖人的階梯。因此，懺悔的功效可以達到等覺菩薩的境界，即使只有一分無明，也像微

【English Translation】 English version 『Among all merits, repentance is the most supreme. Because it can eliminate great obstacles and obtain great benefits.』 The Mahavibhasa-sastra states: 『When a Bodhisattva repents, their eyes are filled with sorrow.』 How much more so, since we have not received the grace of the Great Sage to establish this method of absolution; if we embrace our sins and die, we will suffer in long kalpas. The Vipassanā states: 『If a person, at one time, faces the Buddhas of the ten directions, and on behalf of all sentient beings, practices the five repentances, then the merit of this, if it could be measured, would fill the three thousand great thousand worlds and still not be exhausted.』 The Biographies of Eminent Monks records that Tance (Tance) in the Dharma assembly practiced repentance and saw the Seven Buddhas who told him: 『Your sins have been extinguished, and in the Bhadrakalpa (Xianjie) you will be known as Puming Buddha.』 Great Master Si (Si Da Chanshi) practiced the Fangdeng Repentance (Fangdeng Chan), and dreamed of forty-nine Brahmacarin monks, who ordered him to receive the precepts again, and to be even more diligent and assiduous, thereby understanding the affairs of three lifetimes. Great Master Zhi Zhe (Zhi Zhe Dashi) on Mount Da Su (Da Su Shan) practiced the Lotus Sutra Repentance (Fahua Chan), and attained the eloquence of the Revolving Dharani (Xuan Tuoluoni). The Sramana Daochao (Daochao) practiced repentance in the Dharma assembly, and laughed to himself, saying: 『The priceless pearl, I have now obtained it!』 Dharma Master Ying (Ying Fashi) of Dongdu lectured on the Avatamsaka Sutra (Huayan Jing), entered Shandao's (Shandao) Dharma assembly, and immediately entered the Samadhi (Sanmei) state; he sighed with sorrow, saying: 『I regret that I have wasted so many years, exhausting my body and mind in vain!』 The eminent monk Huicheng (Huicheng), who had mastered the Tripitaka (San Zang), was rebuked by Great Master Si, who said: 『Your lifelong learning is like me trying to warm my hand by a fire, but I can never feel the warmth, wasting your efforts in vain.』 Great Master Si instructed him to enter the Guanyin (Guanyin) Dharma assembly, and he attained the Samadhi of understanding the languages of all sentient beings. The sutra states: 『Those who practice the supreme Dharma six times day and night, it is like using the seven treasures that fill the entire Jambudvipa (Yanfuti) to make offerings to the Buddha; compared to this, the merit of the former far exceeds the latter.』 The sutra states: 『They cannot generate the thought of encountering something rare and difficult to obtain.』 Now is the Dharma Ending Age, and we can only see the relics of the Buddha; we should be upright and solemn, shedding tears, and sorrowfully reflecting on our faults. It is like entering a temple and not seeing a stern father. Therefore, Great Master Si practiced the Fangdeng Repentance, and thereby understood the affairs of three lifetimes; the eminent monk Tance entered the Dharma assembly, and thereby personally received the prediction of the Seven Buddhas; Great Master Zhi Zhe attained the eloquence of the Revolving Dharani; Daochao obtained the priceless pearl, all because they wholeheartedly devoted themselves to the gate of repentance, took refuge in the Buddha's teachings, and thereby obtained this profound response, and immediately ascended to the stage of a sage. Therefore, the efficacy of repentance can reach the level of a Bodhisattva of Equal Enlightenment; even if there is only a fraction of ignorance, it is like a tiny

煙，故須洗滌。又法身菩薩，尚勤懺悔，豈況業系之身，而無重垢？所以十八不共法中，三業清凈，唯佛一人。南嶽大師云：『修六根懺，名有相安樂行；直觀法空，名無相安樂行。妙證之時，二行俱舍。』」

問：「結業即解脫真源，罪垢不住三際。何不了無生而直滅，隨有作而勞功乎？」

答：「夫罪性無體，業道從緣。不染而染，習垢非無；染而不染，本來常凈。業性如是，去取尤難。一切眾生，業通三世。真慧不發，被二障之所纏；妙定不成，為五蓋之所覆。唯圓乘佛旨，須于凈處嚴建道場，苦到懇誠，普代有情，勤行懺法。內則唯憑自力；外則全仰佛加，遂得障盡智明，云開月朗。是以非內非外，能悔所懺俱空；而內而外，性罪遮愆宛爾。故菩薩皆遵至教，說悔先罪，而不說入過去。且登地入位，尚洗垢以除瑕；毛道散心，卻談虛而拱手！」

問：「《凈名經》云：『罪性不在內、外、中間。』豈是虛誑？何堅不信，謗正法輪，執有所作罪根，實乃重增其病。」

答：「佛語誠諦，理事分明；能拔深疑，善開重惑。若深信者，一聞千悟，稱說而行。既蕩前非，不形後過；步步觀照，唸唸無差。此乃宿習輕微，善根深厚；乘戒俱急，理行相從。斯即深達教門，堅持佛語，何須事懺，

【現代漢語翻譯】現代漢語譯本：就像煙一樣，所以必須洗滌。即使是法身菩薩（Dharmakāya Bodhisattva，證得法身果位的菩薩），尚且勤奮懺悔，更何況被業力束縛的我們，怎麼可能沒有深重的罪垢呢？所以十八不共法（十八種只有佛才具有的功德）中，三業清凈（身、口、意三業清凈），唯有佛一人能做到。南嶽大師說：『修六根懺（通過懺悔清凈六根），名為有相安樂行（通過有形相的修行獲得安樂）；直接觀照法空（直接體悟諸法性空），名為無相安樂行（通過無形相的修行獲得安樂）。妙證之時（證悟妙理的時候），二行俱舍（兩種修行方法都放下）。』問：『結業（導致輪迴的業力）即是解脫的真實根源，罪垢不住於過去、現在、未來三際（罪惡的污垢並不真實存在於時間之中）。為什麼不直接體悟無生（無生法忍），而要徒勞地通過有為的修行來消除罪業呢？』答：『罪性的本質是空無自體的，業道的產生依賴於因緣。雖然本質上不染污，但習氣和污垢並非不存在；雖然被染污，但本性本來就是清凈的。業的性質就是這樣，去除和保留都很難。一切眾生的業力貫通三世。如果不能生起真正的智慧，就會被煩惱障（kleśāvarana）和所知障（jñeyāvarana）所纏繞；如果不能成就殊勝的禪定，就會被貪、嗔、癡、慢、疑五蓋（pañca nivarana）所覆蓋。只有圓滿的佛法宗旨，才需要在清凈的地方莊嚴地建立道場，以極大的懇切和真誠，普遍地代替一切眾生，勤奮地修行懺悔之法。內在完全依靠自己的力量；外在完全仰仗佛的加持，才能最終消除業障，開啟智慧，像烏雲散開，明月顯現一樣。因此，非內非外，能懺悔的人和所懺悔的罪業都是空性的；而內而外，性罪（根本罪）和遮罪（戒律禁止的罪）的過失卻真實存在。所以菩薩都遵循佛的教誨，懺悔過去的罪業，而不是說進入過去。況且登地入位的菩薩，尚且要洗滌污垢來去除瑕疵；而那些心神散亂的人，卻空談虛無，無所作為！』問：『《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『罪性不在內、外、中間。』難道是虛假的嗎？為什麼不堅信，反而誹謗正法，執著于有所作為的罪根，實際上是加重了自己的病情。』答：『佛說的話真實不虛，事理分明；能夠拔除深刻的疑惑，善於開啟重重的迷惑。如果深信佛語的人，一聽就能領悟很多，並且按照佛的教導去實踐。既能消除過去的錯誤，也不會再犯新的過錯；時時刻刻觀照自己的起心動念，唸唸都不會有偏差。這是因為他們宿世的習氣輕微，善根深厚；持戒和修定都非常精進，理論和實踐相互配合。這樣的人已經深刻地理解了佛的教義，並且堅持佛的教誨，又何須通過事相上的懺悔呢？』

【English Translation】 English version: Like smoke, it must be washed away. Even Dharmakāya Bodhisattvas (Bodhisattvas who have attained the Dharmakāya, the body of the Dharma), diligently practice repentance, how much more so should we, who are bound by karma, not have heavy defilements? Therefore, among the Eighteen Uncommon Qualities (eighteen qualities unique to the Buddha), the purity of the three karmas (body, speech, and mind) is only attained by the Buddha alone. Great Master Nanyue said: 'Cultivating the repentance of the six senses is called the practice of blissful conduct with form; directly contemplating the emptiness of phenomena is called the practice of blissful conduct without form. At the time of wondrous realization, both practices are relinquished.' Question: 'The knot of karma (karma that leads to rebirth) is the true source of liberation, and the defilements of sin do not dwell in the three times (past, present, and future). Why not directly realize non-arising (anutpāda-dharma-kṣānti) and directly extinguish them, instead of laboriously performing meritorious deeds?' Answer: 'The nature of sin is without substance, and the path of karma arises from conditions. Although inherently unpolluted, habitual tendencies and defilements are not non-existent; although polluted, the original nature is always pure. The nature of karma is such that it is difficult to remove or retain. All sentient beings' karma pervades the three times. If true wisdom does not arise, they will be entangled by the two obscurations (kleśāvarana and jñeyāvarana); if wondrous samādhi is not achieved, they will be covered by the five hindrances (pañca nivarana): greed, hatred, delusion, pride, and doubt. Only the perfect teachings of the Buddha require the solemn establishment of a maṇḍala in a pure place, with utmost sincerity and earnestness, universally on behalf of all sentient beings, diligently practicing the method of repentance. Inwardly, rely entirely on one's own strength; outwardly, rely entirely on the Buddha's blessings, so that obstacles are eliminated and wisdom is illuminated, like clouds dispersing and the moon appearing. Therefore, neither internal nor external, both the repenter and the repented are empty; yet internal and external, the faults of intrinsic sins (fundamental sins) and prohibited sins (sins forbidden by precepts) are clearly present. Therefore, all Bodhisattvas follow the supreme teachings, speaking of repenting past sins, and not speaking of entering the past. Moreover, Bodhisattvas who have attained the stages of the grounds still wash away defilements to remove flaws; while those with scattered minds talk about emptiness and do nothing!' Question: 'The Vimalakīrti Nirdeśa Sūtra says: 'The nature of sin is not in the internal, external, or intermediate.' Is this false? Why not firmly believe it, but instead slander the true Dharma, clinging to the root of sin as something real, actually increasing one's illness?' Answer: 'The Buddha's words are true and reliable, and the principles are clear; they can remove deep doubts and skillfully open up heavy delusions. If those who deeply believe, upon hearing, can understand a thousand things and practice according to the Buddha's teachings. They can eliminate past mistakes and not repeat new ones; constantly observing their thoughts, moment by moment without deviation. This is because their habitual tendencies from past lives are slight, and their roots of goodness are deep; they are diligent in upholding precepts and cultivating samādhi, and theory and practice complement each other. Such people have deeply understood the Buddha's teachings and adhere to the Buddha's words, so why would they need to repent through rituals?'

過自不生。如若垢重障深，智荒德薄；但空念一切罪性，不在內外中間，觀其三業現行，全沒根塵法內。如說美食，終不充飢；似念藥方，焉能治病？若令但求其語，而得罪消，則一切業系之人，故應易脫，何乃積劫生死，如旋火輪？以知業海渺茫，非般若之舟罕渡；障山孤峻，匪金剛之慧難傾。然後身心一如，理事雙運，方萎苦種，永斷業繩。所以祖師云：『將虛空之心，合虛空之理，亦無虛空之量，始得報不相酬。』又教云：『凈意如空，此有二義：一者離虛妄取，如彼凈空無有云翳。二者觸境無滯，如彼凈空不生障閡。』既廓心境，罪垢何生？若能如是，名為依教，尚不見無罪，豈況有愆耶？又罪性本凈，是體性凈；契理無緣，是方便凈。因方便凈，顯體性凈；因體性凈，成方便凈。方便凈者，力行熏治；體性凈者，一念圓照。本末相應，內外更資。故須理事相扶，成其二凈；正助兼懺，證此一心。設但念空言，實難違教；不信之謗，非此誰耶？南山《四分鈔》：『問：「有人言：『罪不罪不可得，名戒者』何耶？」』《鈔》答：『非謂邪見粗心言無罪也。若深入諸法相，行空三昧，慧眼觀故，言罪不可得。若肉眼所見，與牛羊無異。誦大乘語者，何足據焉。』是以理觀苦諦，事行須扶。如風送船，疾有所至；

【現代漢語翻譯】現代漢語譯本過失本身不會產生。如果像污垢一樣沉重，業障深厚，智慧荒廢，德行淺薄；只是空想一切罪惡的本性，不在內外中間，觀察其身口意三業的現行，完全沒有根、塵、法這些對境。如同說美味佳餚，終究不能充飢；好比唸誦藥方，怎麼能夠治病？如果只是求其言語，就能消除罪業，那麼一切被業力束縛的人，本來應該容易解脫，為何還要累積無數劫的生死輪迴，像旋轉的火輪一樣？由此可知業海渺茫無邊，沒有般若的船難以渡過；業障之山孤立高峻，沒有金剛的智慧難以傾覆。然後身心合一，事理雙運，才能使痛苦的種子枯萎，永遠斬斷業力的繩索。所以祖師說：『將虛空的心，與虛空的理相合，也沒有虛空的限量，才能得到報應不相酬償。』又教義說：『清凈的心意如同虛空，這有二重含義：一是遠離虛妄的執取，如同清凈的虛空沒有云彩遮蔽。二是接觸外境沒有滯礙，如同清凈的虛空不產生障礙。』既然廓清了心境，罪垢從何而生？如果能夠這樣做，就叫做依教奉行，尚且不見沒有罪，何況是有罪呢？而且罪性本來清凈，這是體性清凈；契合真理而無所攀緣，這是方便清凈。因為方便清凈，顯現體性清凈；因為體性清凈，成就方便清凈。方便清凈，是努力修行來熏習調治；體性清凈，是一念圓滿照見。根本和末端相互相應，內外互相資助。所以必須事和理互相扶持，成就體性和方便二種清凈；正行和助行兼顧懺悔，證悟這唯一的心。如果只是唸誦空洞的言語，實在難以符合教義；不相信的誹謗，除了這些人還有誰呢？南山《四分律鈔》：『問：『有人說：『罪與非罪都不可得，這叫做戒』，是什麼意思呢？』《鈔》回答：『不是說以邪見和粗糙的心說沒有罪。如果深入諸法實相，修行空三昧，用慧眼觀察，所以說罪不可得。如果用肉眼所見，與牛羊沒有區別。誦讀大乘經典的人，有什麼可以作為依據呢？』因此，理觀苦諦，事行必須扶助。如同風吹送船隻，迅速到達目的地；

English version Transgressions do not arise on their own. If defilements are heavy and obscurations are deep, wisdom is barren and virtue is thin; merely contemplating that the nature of all sins is not within, without, or in between, observing the present actions of the three karmas of body, speech, and mind, completely without the realms of the six sense bases (root), six sense objects (dust), and the laws (dharma). It is like talking about delicious food, which ultimately cannot satisfy hunger; similar to reciting a prescription, how can it cure illness? If merely seeking the words could eliminate sins, then all those bound by karma should easily be liberated. Why then do they accumulate countless kalpas of birth and death, like a revolving wheel of fire? From this, we know that the sea of karma is vast and boundless, and it is difficult to cross without the boat of Prajna (wisdom); the mountain of obstacles is isolated and steep, and it is difficult to topple without the wisdom of Vajra (diamond). Then, when body and mind are one, and principle and practice move together, the seeds of suffering will wither, and the ropes of karma will be forever severed. Therefore, the Patriarch said: 'Uniting the mind of emptiness with the principle of emptiness, there is also no measure of emptiness, only then can one attain retribution that is not reciprocated.' Also, the teachings say: 'Pure intention is like space, which has two meanings: first, it is to be free from false grasping, like pure space without clouds. Second, it is to be unhindered by contact with objects, like pure space that does not give rise to obstacles.' Since the mind and environment are cleared, how can sins arise? If one can do this, it is called following the teachings; one does not even see the absence of sin, how much less the presence of transgression? Furthermore, the nature of sin is originally pure, which is purity of essence; to accord with principle without clinging, is purity of means. Because of purity of means, the purity of essence is revealed; because of purity of essence, the purity of means is accomplished. Purity of means is the diligent practice of cultivation and purification; purity of essence is the complete illumination of a single thought. The root and the branch correspond to each other, and the inner and outer mutually support each other. Therefore, principle and practice must support each other to achieve the two purities; correct and auxiliary practices should be combined in repentance, to realize this one mind. If one only recites empty words, it is truly difficult to comply with the teachings; the slander of disbelief, who else is it but these people? The Nanshan 'Commentary on the Four-Part Vinaya' asks: 'Someone says: 'Sin and non-sin are both unattainable, this is called precept', what does it mean?' The commentary answers: 'It does not mean that with wrong views and a coarse mind one says there is no sin. If one deeply enters the characteristics of all dharmas, practices the Samadhi of emptiness, and observes with the eye of wisdom, then one says sin is unattainable. If one sees with the physical eye, there is no difference from cattle and sheep. Those who recite the words of the Mahayana, what basis do they have?' Therefore, the contemplation of suffering through reason must be supported by practical action. Like the wind propelling a boat, it quickly reaches its destination;

【English Translation】 Transgressions do not arise on their own. If defilements are heavy and obscurations are deep, wisdom is barren and virtue is thin; merely contemplating that the nature of all sins is not within, without, or in between, observing the present actions of the three karmas of body, speech, and mind, completely without the realms of the six sense bases (root), six sense objects (dust), and the laws (dharma). It is like talking about delicious food, which ultimately cannot satisfy hunger; similar to reciting a prescription, how can it cure illness? If merely seeking the words could eliminate sins, then all those bound by karma should easily be liberated. Why then do they accumulate countless kalpas of birth and death, like a revolving wheel of fire? From this, we know that the sea of karma is vast and boundless, and it is difficult to cross without the boat of Prajna (wisdom); the mountain of obstacles is isolated and steep, and it is difficult to topple without the wisdom of Vajra (diamond). Then, when body and mind are one, and principle and practice move together, the seeds of suffering will wither, and the ropes of karma will be forever severed. Therefore, the Patriarch said: 'Uniting the mind of emptiness with the principle of emptiness, there is also no measure of emptiness, only then can one attain retribution that is not reciprocated.' Also, the teachings say: 'Pure intention is like space, which has two meanings: first, it is to be free from false grasping, like pure space without clouds. Second, it is to be unhindered by contact with objects, like pure space that does not give rise to obstacles.' Since the mind and environment are cleared, how can sins arise? If one can do this, it is called following the teachings; one does not even see the absence of sin, how much less the presence of transgression? Furthermore, the nature of sin is originally pure, which is purity of essence; to accord with principle without clinging, is purity of means. Because of purity of means, the purity of essence is revealed; because of purity of essence, the purity of means is accomplished. Purity of means is the diligent practice of cultivation and purification; purity of essence is the complete illumination of a single thought. The root and the branch correspond to each other, and the inner and outer mutually support each other. Therefore, principle and practice must support each other to achieve the two purities; correct and auxiliary practices should be combined in repentance, to realize this one mind. If one only recites empty words, it is truly difficult to comply with the teachings; the slander of disbelief, who else is it but these people? The Nanshan 'Commentary on the Four-Part Vinaya' asks: 'Someone says: 'Sin and non-sin are both unattainable, this is called precept', what does it mean?' The commentary answers: 'It does not mean that with wrong views and a coarse mind one says there is no sin. If one deeply enters the characteristics of all dharmas, practices the Samadhi of emptiness, and observes with the eye of wisdom, then one says sin is unattainable. If one sees with the physical eye, there is no difference from cattle and sheep. Those who recite the words of the Mahayana, what basis do they have?' Therefore, the contemplation of suffering through reason must be supported by practical action. Like the wind propelling a boat, it quickly reaches its destination;

猶膏助火，轉益光明。豈同但保空言，全無克證；誑他陷己，果沒阿鼻；捨生受身，神投業網。」

問：「唯心凈土，周遍十方。何得托質蓮臺，寄形安養，而興取捨之念，豈達無生之門？欣厭情生，何成平等？」

答：「唯心佛土者，了心方生。《如來不思議境界經》云：『三世一切諸佛，皆無所有，唯依自心。菩薩若能了知諸佛及一切法，皆唯心量，得隨順忍，或入初地。捨身速生妙喜世界，或生極樂凈佛土中。』故知：識心方生唯心凈土，著境只墮所緣境中。既明因果無差，乃知心外無法。又平等之門，無生之旨，雖即仰教生信，其乃力量未充，觀淺心浮，境強習重；鬚生佛國，以仗勝緣，忍力易成，速行菩薩道。《起信論》云：『眾生初學是法，欲求正信，其心怯弱，以住於此娑婆世界，自畏不能常值諸佛，親承供養。懼謂信心難可成就，意欲退者，當知如來有勝方便，攝護信心。謂以專意念佛因緣，隨愿得生他方佛土，常見於佛，永離惡道。如修多羅說：「若人專念西方極樂世界阿彌陀佛，所修善根，迴向愿求生彼世界，即得往生；常見佛故，終無有退。」若觀彼佛真如法身，常勤修習，畢竟得生，住正定故。』《往生論》云：『遊戲地獄門者，生彼國土，得無生忍已，還入生死國，教化地獄

【現代漢語翻譯】現代漢語譯本：正如膏油幫助火焰，反而增加光明。怎能等同於僅僅保持空洞的言語，完全沒有實際的證悟；欺騙他人，陷害自己，最終墮入阿鼻地獄；捨棄此生，接受來世，神識投入業力的羅網之中。

問：『唯心凈土，周遍十方（指凈土遍佈于整個宇宙）。為何要依託蓮花寶座，寄託形體于安養（指極樂世界），而生起取捨的念頭，難道這樣能通達無生的境界？欣喜和厭惡的情感產生，又如何成就平等？』

答：『唯心佛土，只有明瞭自心才能往生。《如來不思議境界經》說：『三世一切諸佛，都沒有任何所有，唯獨依靠自心。菩薩如果能夠了知諸佛以及一切法，都只是心的顯現，得到隨順忍，或者進入初地（指菩薩修行階位）。捨棄此身，迅速往生妙喜世界，或者往生極樂清凈佛土之中。』所以要知道：認識自心才能往生唯心凈土，執著于外境只會墮入所緣境中。既然明白因果沒有差錯，才知道心外沒有法。而且平等之門，無生的宗旨，雖然可以依靠聽聞教法而生起信心，但是力量還不夠充足，觀想淺薄，心容易浮動，外境的力量強大，習氣深重；必須往生佛國，憑藉殊勝的因緣，忍力容易成就，迅速修行菩薩道。《起信論》說：『眾生初學這個法門，想要尋求真正的信心，內心怯弱，因為居住在這個娑婆世界，害怕不能經常遇到諸佛，親自承事供養。擔心信心難以成就，想要退卻的人，應當知道如來有殊勝的方便，攝護信心。就是以專心念佛的因緣，隨自己的願望往生他方佛土，常見到佛，永遠脫離惡道。』如修多羅（佛經）所說：『如果有人專心念誦西方極樂世界阿彌陀佛，所修的善根，迴向發願求生那個世界，就能往生；因為常見到佛的緣故，最終不會退轉。』如果觀想彼佛的真如法身，經常勤奮修習，必定能夠往生，安住于正定之中。《往生論》說：『遊戲地獄門的人，往生到極樂國土，得到無生法忍之後，再回到生死輪迴的世間，教化地獄道的眾生。

【English Translation】 English version: 'Just as adding oil to a fire increases its brightness. How can it be the same as merely holding onto empty words, with no actual realization; deceiving others and trapping oneself, ultimately falling into Avici Hell; abandoning this life and receiving the next, the spirit cast into the net of karma.'

Question: 'The Pure Land of Mind-Only pervades the ten directions (referring to the Pure Land being present throughout the entire universe). Why rely on a lotus pedestal, entrusting the form to Sukhavati (referring to the Pure Land of Ultimate Bliss), and giving rise to thoughts of acceptance and rejection? How can this attain the gate of non-birth? With the arising of feelings of joy and aversion, how can equality be achieved?'

Answer: 'The Buddha Land of Mind-Only can only be born into by understanding the mind. The Tathāgatacintyaguhyanirdeśa Sūtra (The Sutra on the Inconceivable Realm of the Tathagatas) says: 'All Buddhas of the three times possess nothing, relying solely on their own minds. If Bodhisattvas can understand that all Buddhas and all dharmas are merely the measure of the mind, they will attain the Patience of Compliance, or enter the First Ground (referring to the stage of Bodhisattva practice). Abandoning this body, they will quickly be reborn in the World of Wonderful Joy, or be reborn in the Pure Buddha Land of Ultimate Bliss.' Therefore, know that: recognizing the mind is the way to be born into the Pure Land of Mind-Only, while clinging to external objects only leads to falling into the realm of what is conditioned. Since it is clear that cause and effect are without error, it is known that there is no dharma outside the mind. Furthermore, the gate of equality, the essence of non-birth, although one can rely on hearing the teachings to generate faith, the strength is not yet sufficient, contemplation is shallow, the mind is easily agitated, the power of external circumstances is strong, and habits are deep-rooted; one must be born in a Buddha Land, relying on superior conditions, the power of patience is easily achieved, and one can quickly practice the Bodhisattva path. The Awakening of Faith says: 'When sentient beings first learn this Dharma, desiring to seek true faith, their minds are timid, because they dwell in this Saha World, fearing that they cannot constantly encounter the Buddhas and personally attend to them with offerings. Fearing that faith is difficult to achieve, those who intend to retreat should know that the Tathagata has a superior expedient means to protect faith. That is, by focusing on the cause and condition of mindfulness of the Buddha, one can be reborn in other Buddha Lands according to one's wishes, constantly see the Buddha, and be forever separated from the evil paths.' As the sutras say: 'If a person single-mindedly recites Amitabha Buddha of the Western Pure Land of Ultimate Bliss, and dedicates the roots of good they have cultivated, vowing to be born in that world, they will be reborn; because they constantly see the Buddha, they will ultimately not regress.' If one contemplates the True Thusness Dharmakaya of that Buddha, constantly and diligently practicing, one will certainly be born, dwelling in right concentration. The Treatise on Rebirth says: 'Those who play in the gates of hell, being born in that land, after attaining the Patience of Non-Birth, will return to the world of birth and death to teach the beings in hell.'

，救苦眾生。以此因緣，求生凈土。』《十疑論》云：『智者熾然求生凈土，達生體不可得，即真無生，此謂心凈故即佛土凈。愚者為生所縛，聞生即作生解，聞無生即作無生解；不知生即無生，無生即生。不達此理，橫相是非，此是謗法邪見人也。』《群疑論》問云：『諸佛國土亦復皆空，觀眾生如第五大，何得取著有相，舍此生彼？』答：『諸佛說法，不離二諦。以真統俗，無俗不真；以俗會真，萬法宛爾。經云：「成就一切法，而離諸法相。」成就一切法者，世諦諸法也；而離諸法者，第一義諦無相也。又經云：「雖知諸佛國及與眾生空，常修凈土行，教化諸群生。」汝但見說圓成實性，無相之教，破遍計所執、畢竟空無之文；不信說依他起性、因緣之教，即是不信因果之人，說于諸法斷滅相者。』《摩訶衍》云：『菩薩不離諸佛者，而作是言：「我于因地遇惡知識，誹謗般若墮于惡道，經無量劫雖未得出，復於一時依善知識，教行唸佛三昧，其時即能並遣諸障，方得解脫，有斯大益故，不願離佛。」』故《華嚴》偈云：『寧于無量劫，具受一切苦；終不遠如來，不睹自在力。』」

問：「一生習惡，積累因深；如何臨終，十念頓遣？」

答：「《那先經》云：『國王問那先沙門言：「人在世間，

【現代漢語翻譯】現代漢語譯本『救度受苦的眾生。以此因緣，求生凈土。』《十疑論》中說：『智者熱切地求生凈土，通達生的本體不可得，即是真正的無生，這叫做心凈所以佛土凈。愚者被生所束縛，聽到生就理解為生，聽到無生就理解為無生；不知道生即是無生，無生即是生。不明白這個道理，橫加分別是非，這是誹謗佛法的邪見之人。』《群疑論》問道：『諸佛的國土也都是空性的，看待眾生如同第五大（地、水、火、風之外的空大），為何要執著于有相，捨棄此地而往生彼地？』回答：『諸佛說法，不離二諦（真諦和俗諦）。以真諦統攝俗諦，沒有不真實的俗諦；以俗諦會歸真諦，萬法本來如此。經中說：「成就一切法，而離諸法相。」成就一切法，指的是世俗諦的諸法；而離諸法相，指的是第一義諦的無相。又經中說：「雖知諸佛國及與眾生空，常修凈土行，教化諸群生。」你只看到宣說圓成實性、無相之教，破斥遍計所執、畢竟空無的經文；不相信宣說依他起性、因緣之教，就是不相信因果之人，是宣說諸法斷滅相的人。』《摩訶衍》（可能是指《大乘起信論》）中說：『菩薩不離開諸佛，而這樣說：「我在因地遇到惡知識，誹謗般若（智慧）墮入惡道，經歷了無量劫雖然未能脫離，又在某個時候依靠善知識，教導修行唸佛三昧（正定），那時就能一併消除各種障礙，才得以解脫，有這樣大的利益，所以不願離開佛。」』所以《華嚴經》的偈頌說：『寧願在無量劫中，具足承受一切苦難；終究不遠離如來，不親眼見到自在的力量。』問：『一生都在造惡，積累的業因深重；為何臨終時，十念（唸佛）就能立刻消除？』答：『《那先經》中說：『國王問那先沙門（比丘）說：「人在世間，

【English Translation】 English version 'Saving suffering sentient beings. With this cause and condition, seeking rebirth in the Pure Land.' The Ten Doubts about Pure Land says: 'The wise fervently seek rebirth in the Pure Land, understanding that the essence of birth is unattainable, which is true non-birth. This is called the purity of mind, hence the purity of the Buddha-land. The foolish are bound by birth, hearing 'birth' they understand it as birth, hearing 'non-birth' they understand it as non-birth; they do not know that birth is non-birth, and non-birth is birth. Not understanding this principle, they arbitrarily distinguish right from wrong, these are people with heretical views who slander the Dharma.' The Treatise on Collective Doubts asks: 'The Buddha-lands of all Buddhas are also empty, viewing sentient beings as the fifth great element (beyond earth, water, fire, and wind), why grasp at forms and abandon this place to be reborn in that place?' The answer: 'The Buddhas' teachings do not depart from the Two Truths (conventional and ultimate). Using the ultimate to govern the conventional, there is no conventional that is not ultimate; using the conventional to understand the ultimate, all phenomena are originally so. The sutra says: 'Accomplishing all dharmas, yet detached from all dharma-characteristics.' Accomplishing all dharmas refers to the conventional truth of all dharmas; yet detached from all dharma-characteristics refers to the ultimate truth of no-characteristics. Also, the sutra says: 'Although knowing that the Buddha-lands and sentient beings are empty, constantly cultivate Pure Land practice, teaching and transforming all sentient beings.' You only see the teachings that expound the perfected nature, the teachings of no-characteristics, refuting the texts of the imagined nature and ultimate emptiness; not believing in the teachings that expound the dependent nature and causality, is not believing in cause and effect, and is speaking of the annihilation of all dharmas.' The Mahayāna (possibly referring to the Awakening of Faith in the Mahayana) says: 'Bodhisattvas do not leave the Buddhas, but say this: 'In the causal stage, I encountered evil teachers, slandered prajna (wisdom), and fell into evil realms. Although I could not escape for countless eons, at one time I relied on good teachers, who taught me to practice the samadhi (concentration) of mindfulness of the Buddha. At that time, I was able to eliminate all obstacles and attain liberation. Because of this great benefit, I do not wish to leave the Buddha.'' Therefore, the Avatamsaka Sutra's verse says: 'Rather than endure all suffering for countless eons; I will never be far from the Tathagata (Thus Come One), and not see his power of freedom.'" Question: 'If one has practiced evil throughout their life, accumulating deep karmic causes; how can ten nian (recitations of Buddha's name) at the time of death instantly eliminate them?' Answer: 'The Nagasena Sutra says: 'The king asked the Shramana (ascetic) Nagasena, saying: "When people are in the world,

作惡至百歲；臨終時念佛，死後得生佛國。我不信是語。」那先言：「如持百枚大石置船上，因船故不沒。人雖有本惡，一時念佛，不入泥犁中。其小石沒者，如人作惡不知唸佛，便入泥犁中。」』又《智論》問云：『臨死時少許時心，云何能勝終身行力？』答：『是心雖時頃少，而心力猛利。如火如毒，雖少能作大事。是垂死時心，決定勇健故，勝百歲行力，是後心名為大心；及諸根事急故，如人入陣，不惜身命，名為健。』故知善惡無定，因緣體空；跡有升沉，事分優劣。真金一兩，勝百兩之疊華；爝火微光，熱萬仞之𧂐草。」

問：「心外無法，佛不去來；何有見佛及來迎之事？」

答：「唯心念佛，以唯心觀，遍該萬法；既了境唯心，了心即佛，故隨所念，無非佛矣。《般舟三昧經》云：『如人夢見七寶，親屬歡喜；覺已追念，不知在何處。』如是念佛，此喻唯心所作。即有而空，故無來去；又如幻非實，則心佛兩亡；而不無幻相，則不壞心佛。空有無閡，即無去來，不妨普見；見即無見，常契中道。是以佛實不來，心亦不去，感應道交，唯心自見。如造罪眾生，感地獄相。《唯識論》云：『一切如地獄，同見獄卒等，能為逼害事，故四義皆成。』四義者，如地獄中亦有時定、處定、身不定、作

【現代漢語翻譯】現代漢語譯本：『即使作惡到一百歲，臨終時念佛，死後也能往生佛國。我不相信這種說法。』那先（Nāgasena，一位佛教論師）回答說：『如同把一百塊大石頭放在船上，因為船的緣故石頭不會沉沒。人雖然有原本的惡業，但只要一時念佛，就不會墮入泥犁（naraka，地獄）之中。那些小石頭沉沒的，就像人作惡卻不知道唸佛，便會墮入泥犁之中。』還有《智論》（Mahāprajñāpāramitopadeśa，大智度論）中問道：『臨死時短暫的心念，怎麼能夠勝過終身的修行之力呢？』回答說：『這心念雖然時間短暫，但心力卻非常猛烈。如同火和毒藥，即使少量也能造成大事。這臨死時候的心，因為決定而勇猛剛健，所以勝過百歲的修行之力，這最後的心念被稱為大心；以及諸根（indriya，感覺器官）的事情緊急的緣故，就像人進入戰場，不顧惜身命，被稱為健。』所以知道善惡沒有定性，因緣的體性是空性的；事蹟有上升和沉淪，事情有優劣之分。真金一兩，勝過百兩的疊華（一種裝飾品）；爝火（小火把）的微弱光芒，也能燒熱萬仞高的𧂐草（茅草）。』問：『心外沒有法，佛沒有去來；怎麼會有見到佛以及佛來迎接的事情呢？』答：『唯心念佛，以唯心的觀點，普遍涵蓋萬法；既然瞭解境是唯心的，瞭解心就是佛，所以隨著所念，沒有不是佛的。《般舟三昧經》（Pratyutpanna Samādhi Sūtra）說：『如同人夢見七寶，親屬歡喜；醒來后追憶，不知道在什麼地方。』這樣唸佛，這個比喻是唯心所作。既是有而空，所以沒有來去；又如幻象不是真實的，那麼心和佛都消失了；但不否定幻相，那麼就不破壞心和佛。空和有之間沒有阻礙，就沒有去來，不妨礙普遍見到佛；見到即是沒有見到，常常契合中道。因此佛實際上沒有來，心也沒有去，感應道交，唯心自己見到。如同造罪的眾生，感應到地獄的景象。《唯識論》（Vijñāptimātratāsiddhi）說：『一切如同地獄，共同見到獄卒等，能夠進行逼迫和傷害的事情，所以四種意義都成立。』四種意義是，如同地獄中也有時定、處定、身不定、作

【English Translation】 English version: 'Even if one commits evil deeds for a hundred years, if one recites the Buddha's name at the time of death, one will be reborn in the Buddha-land after death. I do not believe this saying.' Nāgasena (a Buddhist scholar) replied: 'It is like placing a hundred large stones on a boat; because of the boat, they do not sink. Although people have inherent evil, if they recite the Buddha's name even for a moment, they will not fall into naraka (hell). Those small stones that sink are like people who commit evil deeds and do not know to recite the Buddha's name, and thus fall into naraka.' Furthermore, the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) asks: 'How can the mind at the time of death, which is only a short moment, overcome the power of lifelong practice?' The answer is: 'Although this mind is short in duration, its mental power is very strong. Like fire and poison, even a small amount can cause great things. This mind at the time of death, because it is resolute and courageous, overcomes the power of a hundred years of practice. This final mind is called the great mind; and because the affairs of the indriya (sense organs) are urgent, it is like a person entering a battlefield, not cherishing their life, and is called brave.' Therefore, know that good and evil are not fixed, and the nature of conditions is emptiness; traces have rising and falling, and matters have superior and inferior distinctions. One ounce of pure gold is better than a hundred ounces of diehua (a kind of ornament); the faint light of a torch can heat ten thousand ren of mao grass (thatch).' Question: 'Outside the mind there is no dharma, the Buddha does not come or go; how can there be seeing the Buddha and the event of the Buddha coming to greet?' Answer: 'Single-mindedly reciting the Buddha's name, using the perspective of single-mindedness, universally encompasses all dharmas; since understanding that the realm is single-minded, understanding that the mind is the Buddha, therefore, according to what is recited, there is nothing that is not the Buddha. The Pratyutpanna Samādhi Sūtra says: 'It is like a person dreaming of seven treasures, and relatives are happy; after waking up, they recall it, but do not know where it is.' Reciting the Buddha in this way, this metaphor is made by the single mind. It is both existent and empty, so there is no coming or going; also, like an illusion that is not real, then both the mind and the Buddha disappear; but without denying the illusion, then the mind and the Buddha are not destroyed. There is no obstruction between emptiness and existence, so there is no coming or going, and it does not hinder universally seeing the Buddha; seeing is not seeing, and constantly accords with the Middle Way. Therefore, the Buddha does not actually come, and the mind does not go, the interaction of response and the Way, the single mind sees it itself. Like sentient beings who create sins, they sense the appearance of hell. The Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'Everything is like hell, commonly seeing hell wardens, etc., who can carry out coercion and harm, so all four meanings are established.' The four meanings are, like in hell there is also fixed time, fixed place, unfixed body, and action

用不定，皆是唯識。罪人惡業心現，並無心外實銅狗、鐵蛇等事；世間一切事法，亦復如是。然遮那佛土，匪局東西，若正解了然，習累俱殄，理量雙備，親證無生；既歷聖階，位居不退，即不厭生死苦，六道化群生。如信心初具，忍力未圓，欲拯沉淪，實難俱濟。無船救溺，翅弱高飛；臥沉痾而欲離良醫，處襁褓而擬拋慈母；久遭沉墜，必死無疑。但得陷己之虞，未有利他之分。故《智論》云：『譬如嬰兒，若不近父母，或墮坑落井，水火等難，乏乳而死。須常近父母，養育長大，方能紹繼家業。』初心菩薩，多愿生凈土，親近諸佛，增長法身，方能繼佛家業，十方濟運，有斯益故，多愿往生。又按諸經云：『生安養者，緣強地勝，福備壽長，蓮華化生，佛親迎接，便登菩薩之位，頓生如來之家，永處跋致之門，盡受菩提之記。身具光明妙相，跡踐寶樹香臺；獻供十方，寧神三昧；觸耳常聞大乘之法，差肩皆鄰補處之人；唸唸虛玄，心心靜慮；煩惱焰滅，愛慾泉枯。尚無惡趣之名，豈有輪迴之事。』《安國鈔》云：『所言極樂者，有二十四種樂：一、欄楯遮防樂。二、寶網羅空樂。三、樹陰通衢樂。四、七寶浴池樂。五、八水澄漪樂。六、下見金沙樂。七、階際光明樂。八、樓臺陵空樂。九、四蓮華香樂。十、黃金

【現代漢語翻譯】現代漢語譯本：一切都是唯識所現，並非真實存在。罪人因惡業所感，心中顯現銅狗、鐵蛇等景象，並非心外真有這些事物。世間一切事物也是如此。然而，遮那佛土（Vairocana Buddha's land），並非侷限於東西方向。如果真正理解了這個道理，過去的習氣和積累都會消失，理論和實踐都具備，就能親自證悟無生之理。一旦經歷了聖人的階段，位居不退轉之地，就不會厭惡生死的痛苦，可以在六道中教化眾生。如果信心剛剛開始，忍耐的力量還不圓滿，想要拯救沉溺的眾生，實際上很難同時做到自度和度人。就像沒有船就去救溺水的人，翅膀弱小卻想高飛一樣；又像身患重病卻想離開良醫，還在襁褓中就想拋棄慈母一樣，長久沉溺下去，必定無疑會死亡。這樣的人只能擔心自己會陷進去，沒有能力利益他人。所以《智論》（Mahaprajnaparamita-sastra）中說：『譬如嬰兒，如果不接近父母，就會掉進坑裡、井裡，或者遭遇水火等災難，或者因為沒有奶吃而死去。必須經常接近父母，得到養育長大，才能繼承家業。』初心菩薩，大多希望往生凈土，親近諸佛，增長法身，才能繼承佛的家業，在十方世界救濟眾生。因為有這樣的利益，所以大多希望往生凈土。另外，根據各種經典記載：『往生安養（Sukhavati）世界的人，因為因緣殊勝，土地優越，福報具足，壽命長遠，在蓮花中化生，佛親自來迎接，就能登上菩薩的果位，立刻進入如來的家族，永遠處於不退轉的境界，完全接受成佛的授記。身具光明和妙相，足跡遍佈寶樹和香臺；可以向十方諸佛獻供，使精神安寧於三昧之中；耳朵經常聽到大乘佛法，身邊都是即將成佛的補處菩薩；唸唸之間都是虛空玄妙的境界，心心之間都是寂靜的禪定；煩惱的火焰熄滅，愛慾的泉源枯竭。甚至沒有惡趣的名字，更沒有輪迴的事情。』《安國鈔》（Angoku Commentary）中說：『所說的極樂世界，有二十四種快樂：一、欄楯遮防的快樂。二、寶網覆蓋天空的快樂。三、樹陰覆蓋道路的快樂。四、七寶浴池的快樂。五、八功德水清澈盪漾的快樂。六、向下看見金色沙子的快樂。七、臺階邊緣光明照耀的快樂。八、樓臺在空中聳立的快樂。九、四種蓮花散發香氣的快樂。十、黃金

【English Translation】 English version: Everything is Mind-Only (Vijnapti-matra), not truly existent. Sinners, due to their evil karma, perceive copper dogs, iron snakes, and other such things in their minds, but these things do not exist outside of the mind. All phenomena in the world are also like this. However, the land of Vairocana Buddha (Dharmakaya Buddha), is not limited to the east and west. If one truly understands this principle, past habits and accumulations will disappear, theory and practice will both be complete, and one will personally realize the principle of non-origination (anutpada). Once one has experienced the stage of a sage and resides in the state of non-retrogression, one will not be averse to the suffering of birth and death, and can transform sentient beings in the six realms. If faith has just begun and the power of patience is not yet complete, it is actually difficult to both save oneself and save others simultaneously when trying to rescue those who are drowning. It is like trying to save a drowning person without a boat, or trying to fly high with weak wings; or like wanting to leave a good doctor when suffering from a serious illness, or wanting to abandon a loving mother while still in swaddling clothes. Prolonged drowning will undoubtedly lead to death. Such a person can only worry about getting trapped themselves and has no ability to benefit others. Therefore, the Mahaprajnaparamita-sastra says: 'For example, if an infant does not stay close to its parents, it may fall into a pit or well, or encounter disasters such as water or fire, or die from lack of milk. It must always stay close to its parents, be nurtured and grow up, in order to inherit the family business.' Bodhisattvas with initial aspirations mostly wish to be reborn in the Pure Land (Sukhavati), to be close to all Buddhas, and to increase their Dharma body, so that they can inherit the Buddha's family business and save sentient beings in the ten directions. Because of this benefit, they mostly wish to be reborn in the Pure Land. Furthermore, according to various sutras: 'Those who are reborn in the Land of Bliss (Sukhavati) have superior conditions, excellent land, complete blessings, and long lives. They are born from lotuses, and the Buddha personally comes to welcome them. They can ascend to the position of a Bodhisattva, immediately enter the family of the Tathagata, forever abide in the state of non-retrogression, and fully receive the prediction of Buddhahood. They possess light and wonderful appearances, and their footprints are on jeweled trees and fragrant platforms; they can make offerings to the Buddhas in the ten directions, and their spirits are at peace in samadhi; their ears constantly hear the Dharma of the Mahayana, and they are surrounded by Bodhisattvas who are about to become Buddhas; their thoughts are constantly subtle and profound, and their minds are constantly in quiet contemplation; the flames of afflictions are extinguished, and the springs of desire are dried up. There is not even the name of evil realms, let alone the matter of reincarnation.' The Angoku Commentary says: 'The Land of Ultimate Bliss (Sukhavati) has twenty-four kinds of happiness: 1. The happiness of being protected by railings. 2. The happiness of being covered by jeweled nets in the sky. 3. The happiness of tree shade covering the roads. 4. The happiness of the seven-jeweled bathing ponds. 5. The happiness of the eight meritorious waters being clear and rippling. 6. The happiness of seeing golden sands below. 7. The happiness of the edges of the steps being illuminated by light. 8. The happiness of pavilions towering in the sky. 9. The happiness of the fragrance of four kinds of lotuses. 10. The happiness of gold.

為地樂。十一、八音常奏樂。十二、晝夜雨華樂。十三、清晨策勵樂。十四、嚴持妙華樂。十五、供養他方樂。十六、經行本國樂。十七、眾鳥和鳴樂。十八、六時聞法樂。十九、存念三寶樂。二十、無三惡道樂。二十一、有佛變化樂。二十二、樹搖羅網樂。二十三、千國同聲樂。二十四、聲聞發心樂。』《群疑論》云：『西方凈土，有三十種益：一、受用清凈佛土益。二、得大法樂益。三、親近佛壽益。四、遊歷十方供佛益。五、于諸佛所聞授記益。六、福慧資糧疾得圓滿益。七、速證無上正等菩提益。八、諸大人等同集一會益。九、常無退轉益。十、無量行愿唸唸增進益。十一、鸚鵡舍利宣揚法音益。十二、清風動樹如眾樂益。十三、摩尼水漩宣說苦空益。十四、諸樂音聲奏眾妙音益。十五、四十八愿永絕三塗益。十六、真金身色益。十七、形無醜陋益。十八、具足五通益。十九、常住定聚益。二十、無諸不善益。二十一、壽命長遠益。二十二、衣食自然益。二十三、唯受眾樂益。二十四、三十二相益。二十五、無實女人益。二十六、無有小乘益。二十七、離於八難益。二十八、得三法忍益。二十九、身有常光益。三十、得那羅延身益。』如上略述法利無邊，聖境非虛，真談匪謬。何乃愛河浪底，沉溺無憂；火宅

【現代漢語翻譯】現代漢語譯本『十一、大地演奏音樂之樂（為地樂）。十二、八種樂器常奏音樂之樂（八音常奏樂）。十三、白天夜晚都降下花雨之樂（晝夜雨華樂）。十四、清晨策勵自己修行之樂（清晨策勵樂）。十五、嚴格地持有美妙蓮華之樂（嚴持妙華樂）。十六、供養他方世界諸佛之樂（供養他方樂）。十七、在本國經行修道之樂（經行本國樂）。十八、各種鳥類和諧鳴叫之樂（眾鳥和鳴樂）。十九、一天六時都能聽聞佛法之樂（六時聞法樂）。二十、心中常唸佛法僧三寶之樂（存念三寶樂）。二十一、沒有地獄、餓鬼、畜生三惡道之樂（無三惡道樂）。二十二、有佛陀變化示現之樂（有佛變化樂）。二十三、樹木搖動發出羅網之聲之樂（樹搖羅網樂）。二十四、千個國土同時發出聲音之樂（千國同聲樂）。二十五、聲聞乘人發起菩提心之樂（聲聞發心樂）。』《群疑論》說：『西方凈土，有三十種利益：一、享受清凈佛土的利益（受用清凈佛土益）。二、獲得大法之樂的利益（得大法樂益）。三、親近佛陀，壽命無量的利益（親近佛壽益）。四、遊歷十方世界供養諸佛的利益（遊歷十方供佛益）。五、在諸佛處聽聞授記的利益（于諸佛所聞授記益）。六、福德和智慧的資糧迅速得到圓滿的利益（福慧資糧疾得圓滿益）。七、迅速證得無上正等菩提的利益（速證無上正等菩提益）。八、諸大菩薩等聚集在一處的利益（諸大人等同集一會益）。九、常常不會退轉的利益（常無退轉益）。十、無量行愿唸唸增長的利益（無量行愿唸唸增進益）。十一、鸚鵡、舍利等宣揚佛法的聲音的利益（鸚鵡舍利宣揚法音益）。十二、清風吹動樹木發出各種樂器聲音的利益（清風動樹如眾樂益）。十三、摩尼寶珠所化的水流漩渦宣說苦、空之理的利益（摩尼水漩宣說苦空益）。十四、各種樂器聲音演奏出各種美妙聲音的利益（諸樂音聲奏眾妙音益）。十五、依靠四十八愿永遠斷絕地獄、餓鬼、畜生三惡道的利益（四十八愿永絕三塗益）。十六、具有真金色身色的利益（真金身色益）。十七、形貌沒有醜陋的利益（形無醜陋益）。十八、具足天眼通、天耳通、他心通、宿命通、神足通五種神通的利益（具足五通益）。十九、常住在正定聚中的利益（常住定聚益）。二十、沒有各種不善的利益（無諸不善益）。二十一、壽命長遠的利益（壽命長遠益）。二十二、衣服和食物自然而有的利益（衣食自然益）。二十三、唯獨享受各種快樂的利益（唯受眾樂益）。二十四、具有三十二種大丈夫相的利益（三十二相益）。二十五、沒有真實的女人身的利益（無實女人益）。二十六、沒有小乘佛法的利益（無有小乘益）。二十七、遠離八難的利益（離於八難益）。二十八、得到三種法忍的利益（得三法忍益）。二十九、身上有常光的利益（身有常光益）。三十、得到那羅延（Narayana，金剛力士）身體的利益（得那羅延身益）。』如上簡略敘述了佛法的利益無邊無際，西方極樂世界的聖境並非虛假，真實的言談並非謬誤。為何還在愛慾之河的浪底，沉溺而不憂慮；火宅

【English Translation】 English version 『11. The joy of the earth playing music (為地樂, Wei Di Le). 12. The joy of eight kinds of musical instruments constantly playing music (八音常奏樂, Ba Yin Chang Zou Le). 13. The joy of flower rain falling day and night (晝夜雨華樂, Zhou Ye Yu Hua Le). 14. The joy of encouraging oneself to practice in the early morning (清晨策勵樂, Qing Chen Ce Li Le). 15. The joy of strictly holding wonderful lotus flowers (嚴持妙華樂, Yan Chi Miao Hua Le). 16. The joy of making offerings to Buddhas in other worlds (供養他方樂, Gong Yang Ta Fang Le). 17. The joy of walking and practicing in one's own country (經行本國樂, Jing Xing Ben Guo Le). 18. The joy of various birds singing harmoniously (眾鳥和鳴樂, Zhong Niao He Ming Le). 19. The joy of hearing the Dharma at six times of the day (六時聞法樂, Liu Shi Wen Fa Le). 20. The joy of constantly remembering the Three Jewels (存念三寶樂, Cun Nian San Bao Le). 21. The joy of being free from the three evil paths of hell, hungry ghosts, and animals (無三惡道樂, Wu San E Dao Le). 22. The joy of having the Buddha manifest transformations (有佛變化樂, You Fo Bian Hua Le). 23. The joy of trees shaking and producing the sound of nets (樹搖羅網樂, Shu Yao Luo Wang Le). 24. The joy of a thousand countries making sounds simultaneously (千國同聲樂, Qian Guo Tong Sheng Le). 25. The joy of Sravakas generating Bodhicitta (聲聞發心樂, Sheng Wen Fa Xin Le).』 The Treatise on Dispelling Doubts says: 『The Western Pure Land has thirty kinds of benefits: 1. The benefit of enjoying the pure Buddha land (受用清凈佛土益, Shou Yong Qing Jing Fo Tu Yi). 2. The benefit of obtaining the joy of the Great Dharma (得大法樂益, De Da Fa Le Yi). 3. The benefit of being close to the Buddha and having immeasurable lifespan (親近佛壽益, Qin Jin Fo Shou Yi). 4. The benefit of traveling to the ten directions to make offerings to all Buddhas (遊歷十方供佛益, You Li Shi Fang Gong Fo Yi). 5. The benefit of hearing predictions from all Buddhas (于諸佛所聞授記益, Yu Zhu Fo Suo Wen Shou Ji Yi). 6. The benefit of quickly perfecting the resources of merit and wisdom (福慧資糧疾得圓滿益, Fu Hui Zi Liang Ji De Yuan Man Yi). 7. The benefit of quickly attaining Anuttara-samyak-sambodhi (速證無上正等菩提益, Su Zheng Wu Shang Zheng Deng Pu Ti Yi). 8. The benefit of all great Bodhisattvas gathering in one place (諸大人等同集一會益, Zhu Da Ren Deng Tong Ji Yi Hui Yi). 9. The benefit of never regressing (常無退轉益, Chang Wu Tui Zhuan Yi). 10. The benefit of immeasurable vows increasing moment by moment (無量行愿唸唸增進益, Wu Liang Xing Yuan Nian Nian Zeng Jin Yi). 11. The benefit of parrots, Sariras, etc., proclaiming the sound of the Dharma (鸚鵡舍利宣揚法音益, Ying Wu She Li Xuan Yang Fa Yin Yi). 12. The benefit of the breeze blowing through the trees, producing the sound of various musical instruments (清風動樹如眾樂益, Qing Feng Dong Shu Ru Zhong Le Yi). 13. The benefit of the water currents transformed by Mani jewels proclaiming the principle of suffering and emptiness (摩尼水漩宣說苦空益, Mo Ni Shui Xuan Xuan Shuo Ku Kong Yi). 14. The benefit of various musical instruments playing various wonderful sounds (諸樂音聲奏眾妙音益, Zhu Le Yin Sheng Zou Zhong Miao Yin Yi). 15. The benefit of relying on the forty-eight vows to forever cut off the three evil paths of hell, hungry ghosts, and animals (四十八愿永絕三塗益, Si Shi Ba Yuan Yong Jue San Tu Yi). 16. The benefit of having a true golden body (真金身色益, Zhen Jin Shen Se Yi). 17. The benefit of having no ugly appearance (形無醜陋益, Xing Wu Chou Lou Yi). 18. The benefit of possessing the five supernatural powers of the divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet (具足五通益, Ju Zu Wu Tong Yi). 19. The benefit of constantly dwelling in the assembly of those assured of enlightenment (常住定聚益, Chang Zhu Ding Ju Yi). 20. The benefit of having no unwholesome qualities (無諸不善益, Wu Zhu Bu Shan Yi). 21. The benefit of having a long lifespan (壽命長遠益, Shou Ming Chang Yuan Yi). 22. The benefit of having clothes and food naturally available (衣食自然益, Yi Shi Zi Ran Yi). 23. The benefit of only enjoying various pleasures (唯受眾樂益, Wei Shou Zhong Le Yi). 24. The benefit of possessing the thirty-two major marks of a great man (三十二相益, San Shi Er Xiang Yi). 25. The benefit of having no real female bodies (無實女人益, Wu Shi Nu Ren Yi). 26. The benefit of having no Hinayana Dharma (無有小乘益, Wu You Xiao Sheng Yi). 27. The benefit of being free from the eight difficulties (離於八難益, Li Yu Ba Nan Yi). 28. The benefit of obtaining the three kinds of forbearance of the Dharma (得三法忍益, De San Fa Ren Yi). 29. The benefit of having constant light on the body (身有常光益, Shen You Chang Guang Yi). 30. The benefit of obtaining a Narayana (那羅延, Na Luo Yan) body (得那羅延身益, De Na Luo Yan Shen Yi).』 As mentioned above, the benefits of the Dharma are boundless, and the sacred realm of the Western Pure Land is not false; the true words are not mistaken. Why then do you still sink and drown in the waves of the river of love without worry; the burning house

焰中，焚燒不懼？密織癡網，淺智之刃莫能揮；深種疑根，泛信之力焉能拔？遂即甘心伏意，幸禍樂災。卻非清凈之邦；顧戀恐畏之世。燋蛾爛繭，自處餘殃；籠鳥鼎魚，翻稱快樂。故知：佛力不如業力；邪因難趣正因。且未脫業身，終縈三障；既不愛蓮臺化質，應須胎藏稟形。若受肉身，全身是苦；既沈三界，寧免輪迴？今於八苦之中，略標生死二苦：一、生苦者：攬精血為體，處生熟藏中，四十二變而成幻質；上壓穢食，下薰臭坑；飲冷若冰河，吞熱如爐炭；宛轉迷悶，不可具言。及至生時，眾苦無量。觸手墮地，如活剝牛皮；逼窄艱難，似生脫龜殼；銜冤抱恨，擬害母身；才觸熱風，苦緣頓忘。嬰孩癡駭，水火橫亡；脫得成人，有營身種。業田既熟，愛水頻滋；無明發生，苦芽增長。膠粘七識，籠罩九居；如旋火輪，循環莫已。二、死苦者：風刀解身，火大燒體；聲虛內顫，魄悸魂驚。極苦並生，惡業頓現；千愁鬱悒，萬怖慞惶。乃至命謝氣終，寂然孤逝；幽途黯黯，冥路茫茫。與昔冤酬，皎然相對；號天扣地，求脫無門。隨業淺深，而歷諸趣：或倒生地獄，或陰受鬼形。忍飢渴而長劫號啕，受罪苦而遍身燋爛。未脫二十五有，善惡之業靡亡；追身受報，未曾遺失。生死海闊，業道難窮。聲聞尚昧出胎；菩薩猶

【現代漢語翻譯】現代漢語譯本：在火焰中焚燒，卻不感到畏懼？編織細密的愚癡之網，淺薄的智慧之刃無法斬斷；深深種下懷疑的根苗，廣泛的信仰之力也難以拔除。於是甘心順從，以災禍為樂。卻不是清凈的佛國；顧念貪戀充滿恐懼的世界。像被燒焦的飛蛾，腐爛的蠶繭，自處於殘餘的災禍之中；像籠中的鳥，鼎里的魚，反而稱之為快樂。所以要知道：佛的力量不如業的力量；邪惡的因難以達到正當的因。況且還未脫離業報之身，終究會被三障所纏繞；既然不喜愛在蓮花臺上化生，就應該在母胎中承受形體。如果承受肉身，全身都是痛苦；既然沉淪於三界，怎能免除輪迴？現在在八苦之中，略微標出生死二苦：一、生苦：聚集精血為身體，處於生臟和熟臟之中，經過四十二種變化而形成虛幻的身體；上面壓著污穢的食物，下面熏著臭氣熏天的糞坑；飲用寒冷的東西就像身處冰河，吞嚥熱的東西就像置身火爐；輾轉反側，迷悶昏亂，無法完全說出。等到出生的時候，各種痛苦無量無邊。觸手落地時，就像活生生剝掉牛皮；逼迫狹窄艱難，就像活生生脫掉烏龜殼；懷著冤屈和怨恨，想要傷害母親的身體；剛一接觸到熱風，痛苦的因緣立刻忘記。嬰兒愚癡驚駭，遭遇水火等意外死亡；僥倖脫離而長大成人，又開始經營身體，播種慾望。業力的田地既然成熟，愛慾的水就頻繁滋潤；無明煩惱發生，痛苦的幼芽就不斷增長。緊緊地粘著七識，籠罩著九竅；就像旋轉的火輪，循環往復沒有停止。二、死苦：風刀解散身體，火大焚燒軀體；聲音虛弱，內心顫抖，魂魄驚恐。極度的痛苦一起產生，惡業立刻顯現；千種憂愁鬱結，萬般恐懼驚慌。直到生命終結，氣息斷絕，寂寞孤獨地離去；幽暗的道路昏暗不明，陰間的道路茫茫無際。與往昔的冤家債主，清清楚楚地相對；呼天搶地，想要擺脫卻沒有門路。隨著業力深淺的不同，而經歷各種去處：或者倒栽蔥一樣墮入地獄，或者陰暗地承受鬼的形體。忍受飢餓乾渴而長久地號啕大哭，遭受罪惡痛苦而全身被燒焦。未能脫離二十五有，善惡的業力不會消亡；追隨身體承受報應，不會有絲毫遺失。生死之海寬闊無邊，業報的道路難以窮盡。聲聞乘的修行者尚且不明白出胎的道理；菩薩尚且...

【English Translation】 English version: Burning in flames, yet without fear? A densely woven net of delusion, a shallow blade of wisdom cannot sever; deeply planted roots of doubt, the power of broad faith cannot uproot. Thus, willingly submitting, finding joy in misfortune and disaster. Yet, this is not a pure land; clinging to a world of fear and dread. Like scorched moths and rotten cocoons, dwelling in remaining calamity; like caged birds and fish in a cauldron, falsely calling it happiness. Therefore, know that the power of Buddha is less than the power of karma; evil causes are difficult to lead to righteous causes. Moreover, not yet freed from the karmic body, ultimately entangled by the Three Obstructions; since not loving transformation on a lotus platform, one must receive form in the womb. If receiving a physical body, the whole body is suffering; since sinking into the Three Realms, how can one avoid reincarnation? Now, among the Eight Sufferings, briefly marking the two sufferings of birth and death: First, the suffering of birth: Gathering essence and blood as the body, dwelling in the raw and cooked organs, undergoing forty-two transformations to form an illusory body; above, pressed by filthy food, below,熏ed by a stinking pit; drinking cold is like being in an icy river, swallowing heat is like being in a furnace; tossing and turning in confusion, unable to fully express. And when born, sufferings are immeasurable. Touching the ground, it is like being skinned alive; constricted and difficult, like being pulled from a turtle shell; holding grievances and resentment, intending to harm the mother's body; just touching the hot wind, the cause of suffering is immediately forgotten. Infants are foolish and terrified, facing accidental deaths by water and fire; escaping to adulthood, they then cultivate the body and sow seeds of desire. Since the field of karma is ripe, the water of love frequently nourishes it; ignorance arises, and the sprouts of suffering grow. Firmly clinging to the seven consciousnesses, enveloping the nine orifices; like a spinning fire wheel, endlessly cycling. Second, the suffering of death: The wind-knife dismembers the body, the fire element burns the body; the voice is weak, the inner self trembles, the spirit is frightened. Extreme suffering arises together, evil karma immediately appears; a thousand sorrows are suppressed, ten thousand fears are panicked. Until life ends and breath ceases, silently and solitarily departing; the dark path is dim and unclear, the underworld road is vast and boundless. With past enemies, clearly facing each other; crying to the heavens and beating the earth, seeking escape without a door. According to the depth of karma, experiencing various realms: either falling headfirst into hell, or darkly receiving the form of a ghost. Enduring hunger and thirst, wailing for eons, suffering torment and the whole body is scorched. Not yet freed from the Twenty-Five Existences, good and evil karma will not perish; following the body to receive retribution, nothing is lost. The sea of birth and death is vast, the path of karma is difficult to exhaust. The Sravakas (hearers) still do not understand exiting the womb; even Bodhisattvas...

昏隔陰。況具縛生死底下凡夫，寧不被生苦所羈、死魔所繫？故《目連所問經》云：『佛告目連：「譬如萬川長注，有浮草木，前不顧后，后不顧前，都會大海。世間亦爾，雖有豪貴富樂自在，悉不得免生老病死。只由不信佛經，後世為人，更深困劇，不能得生千佛國土。是故我說，無量壽佛國土，易往易取，而人不能修行往生，反事九十六種邪道。我說是人，名無眼人、名無耳人。」』《大集月藏經》云：『我末法時中，億億眾生，起行修道，未有一得者。』當今末法，現是五濁惡世，唯有凈土一門，可通入路。當知自行難圓，他力易就。如劣士附輪王之勢，飛游四天；凡質假仙藥之功，升騰三島。實為易行之道，疾得相應。慈旨叮嚀，須銘肌骨。」

問：「龐居士云：『事上說佛國，此去十萬里；大海渺無邊，動即黑風起。往者雖千萬，達者無一二；忽遇本來人，不在因緣里。』如何通會而證往生？」

答：「若提宗考本，尚不說有佛有土，豈言達之不達乎？所以天真自具，不涉因緣；匪動絲毫，常冥真體。若約事論，故非一等。九品往生，上下俱達。或游化國，見佛應身；或生報土，睹佛真體。或一夕而便登上地，或經劫而方證小乘；或利根、鈍根；或定意、散意；或悟遲速，根機不同；或華開早

【現代漢語翻譯】現代漢語譯本昏暗隔絕。更何況是具縛（kù fù，被煩惱束縛）生死之下的凡夫俗子，怎能不被生之苦所羈絆、被死魔所束縛呢？所以《目連所問經》中說：『佛告訴目連：「譬如萬千河流長久地流淌，其中有漂浮的草木，前面的不顧後面的，後面的不顧前面的，最終都會匯入大海。世間也是這樣，即使有豪門貴族，享有富裕快樂和自由自在的生活，都不能免除生老病死。只因爲不相信佛經，來世為人，會更加困苦艱難，不能得以往生到千佛國土。因此我說，無量壽佛（Wúliàngshòu Fó，Amitābha Buddha）的國土，容易前往，容易得到，但是人們卻不能修行往生，反而去信奉九十六種邪道。我說這些人，是無眼之人，是無耳之人。」』《大集月藏經》中說：『在我末法時代中，億萬眾生，開始修行，沒有一個能夠得道的。』當今是末法時代，現在是五濁惡世，只有凈土一門，可以通往入道的道路。應當知道靠自己的力量修行難以圓滿，依靠他力容易成就。如同低劣的士兵依附於輪王（lúnwáng，Chakravarti）的勢力，可以飛游四天（sìtiān，Four Heavens）；凡人的資質憑藉仙藥的功效，可以升騰到三島（sāndǎo，Three Islands）。這實在是易行之道，迅速就能相應。慈悲的旨意要牢記在心。」

問：『龐居士（Páng Jūshì）說：「事相上說佛國，距離這裡十萬里；大海渺茫無邊，動輒就會颳起黑風。前往的人雖然有千萬，到達的人卻沒有一兩個；忽然遇到本來人，不在因緣之中。」如何融會貫通而證得往生呢？』

答：『如果從宗門的角度來考察根本，尚且不說有佛有凈土，哪裡會說到達與否呢？所以天真本性自然具備，不涉及因緣；沒有絲毫的動搖，常常與真如本體相冥合。如果從事相上來說，就不是一樣的了。九品往生（jiǔpǐn wǎngshēng，Nine Levels of Rebirth），上下都能到達。或者遊歷化土（huàtǔ，Transformation Land），見到佛的應身（yìngshēn，Nirmanakaya）；或者往生報土（bàotǔ，Reward Land），見到佛的真身（zhēnshēn，Dharmakaya）。或者一個晚上就登上高位，或者經歷劫數才證得小乘（xiǎoshèng，Hinayana）；或者根器銳利，或者根器遲鈍；或者心意安定，或者心意散亂；或者開悟遲緩，或者開悟迅速，根機各不相同；或者蓮花開放較早

【English Translation】 English version Obscured and isolated. How much more so are ordinary beings bound by karma and trapped in the cycle of birth and death? How can they not be bound by the suffering of birth and tied to the demon of death? Therefore, the Maudgalyāyana's Questions Sutra says: 'The Buddha told Maudgalyāyana (Mùlián): 「It is like myriad rivers flowing continuously, with floating grasses and trees, the front not caring for the back, the back not caring for the front, all converging into the great ocean. The world is also like this; even the powerful and wealthy, enjoying riches, happiness, and freedom, cannot escape birth, old age, sickness, and death. It is only because they do not believe in the Buddhist scriptures that they will experience even greater hardship and suffering in future lives, unable to be reborn in the Buddha-lands of a thousand Buddhas. Therefore, I say that the land of Amitābha Buddha (Wúliàngshòu Fó) is easy to reach and easy to attain, yet people do not cultivate to be reborn there, but instead follow ninety-six kinds of heretical paths. I say that these people are eyeless people, earless people.」』 The Great Collection Moon Store Sutra says: 『In my Dharma-ending age, billions of beings begin to practice the Way, but not one attains enlightenment.』 Now is the Dharma-ending age, and we are currently in the evil world of the five defilements. Only the Pure Land gate is a path that can be entered. It should be known that self-cultivation is difficult to perfect, while relying on other power is easy to accomplish. It is like a lowly soldier relying on the power of a Chakravarti (lúnwáng), flying and traveling through the Four Heavens (sìtiān); a mortal's quality relying on the efficacy of immortal medicine, ascending to the Three Islands (sāndǎo). This is truly an easy path to practice, quickly attaining correspondence. The compassionate instructions must be engraved in the bones.」

Question: 'Layman Pang (Páng Jūshì) said: 「Speaking of the Buddha-land in terms of phenomena, it is ten thousand leagues from here; the great ocean is vast and boundless, and black winds arise at the slightest movement. Though there are thousands and millions who go, not one or two attain it; suddenly encountering the original person, not within the realm of conditions.」 How can one reconcile this and attain rebirth?'

Answer: 'If one examines the root from the perspective of the Zen school, one would not even speak of the existence of Buddhas or lands, let alone whether one attains them or not. Therefore, the innate true nature is naturally complete, not involving conditions; without the slightest movement, it is always in union with the true essence. If speaking in terms of phenomena, then it is not all the same. Rebirth in the Nine Grades (jiǔpǐn wǎngshēng), both high and low, can be attained. One may travel to the Transformation Land (huàtǔ), seeing the Buddha's Nirmanakaya (yìngshēn); or be reborn in the Reward Land (bàotǔ), beholding the Buddha's Dharmakaya (zhēnshēn). One may ascend to a high position in one night, or attain the Hinayana (xiǎoshèng) after eons; some have sharp faculties, others have dull faculties; some have a focused mind, others have a scattered mind; some awaken slowly, others awaken quickly, their capacities are different; some lotus flowers bloom early

晚，時限有異。今古具載，凡聖俱生；行相昭然，明證目驗。故釋迦世尊親記文殊，當生阿彌陀佛土，位登初地。《大經》云：『彌勒菩薩問佛：「未知此界有幾許不退菩薩，得生彼國？」佛言：「此娑婆世界有六十七億不退菩薩，皆得往生。」』智者大師，一生修西方業；所行福智二嚴，悉皆迴向。臨終令門人唱起《十六觀》名，乃合掌贊云：『四十八愿，莊嚴凈土；香臺寶樹，易到無人。火車相現，一念改悔者，尚乃往生；況戒、定、慧薰脩行道力，終不唐捐；佛梵音聲終不誑人。』《稱讚凈土經》云：『十方恒河沙諸佛，出廣長舌相，遍覆大千，證得往生。』豈虛構哉？」

問：「《維摩經》云：『成就八法，於此世界，行無瘡疣，生於凈土。何等為八？饒益眾生而不望報；代一切眾生受諸苦惱；所作功德盡以施之；等心眾生，謙下無閡；于諸菩薩，視之如佛；所未聞經，聞之不疑；不與聲聞而相違背；不嫉彼共不高己利。而於其中，調伏其心；常省己過不訟彼短。恒以一心，求諸功德。』如何劣行、微善，而得往生？」

答：「理須具足，此屬大根。八法無瑕，成就上品；如其中下，但具一法，決志無移，亦得下品。」

問：「《觀經》明十六觀門，皆是攝心修定，觀佛相好，諦了圓明，

【現代漢語翻譯】現代漢語譯本：晚上，時間長短各有不同。無論是古代還是現代的記載，凡人和聖人都會經歷生死。修行的過程清晰明瞭，有明顯的證據可以親眼驗證。所以釋迦牟尼佛親自授記文殊菩薩，將來會往生到阿彌陀佛的凈土，位階達到初地。《大經》（指《無量壽經》）中說：『彌勒菩薩問佛：「不知道這個世界有多少不退轉的菩薩，能夠往生到那個凈土？」佛說：「這個娑婆世界有六十七億不退轉的菩薩，都能夠往生。」』智者大師一生修習往生西方的法門，所修行的福德和智慧都回嚮往生。臨終時讓弟子們唱誦《十六觀經》中的名號，然後合掌讚歎說：『阿彌陀佛的四十八大愿，莊嚴了極樂凈土；那裡有香臺寶樹，很容易到達，只是沒有人去。即使是面臨地獄火車的景象，只要一念之間改過懺悔，尚且能夠往生；更何況是那些通過持戒、修定、修慧來熏修的修行者，他們的道力終究不會白費，佛和梵天的聲音終究不會欺騙人。』《稱讚凈土經》中說：『十方如恒河沙數那麼多的諸佛，都會伸出廣長舌相，覆蓋整個大千世界，來證明往生凈土是真實不虛的。』難道這些是虛構的嗎？」問：『《維摩詰經》中說：「成就八種法，在這個世界修行沒有過失，就能往生凈土。這八種法是什麼呢？饒益眾生而不求回報；代替一切眾生承受各種苦惱；所做的功德全部施捨給眾生；平等對待眾生，謙虛低下沒有障礙；對於諸位菩薩，視他們如同佛一樣；對於沒有聽過的經典，聽聞后不懷疑；不與聲聞乘的修行者相違背；不嫉妒他人，不抬高自己。並且在這些修行中，調伏自己的內心；經常反省自己的過錯，不議論別人的缺點。始終以一心，追求各種功德。」』為什麼憑藉低劣的修行、微小的善行，就能夠往生呢？」答：『從道理上來說，需要完全具備這些條件，這屬於大根器的人。八種法都沒有瑕疵，就能成就上品往生；如果只是其中下等的根器，只要具備其中一種法，並且決心堅定不移，也能得到下品往生。』問：『《觀無量壽經》中闡明了十六種觀想的方法，都是通過攝心修習禪定，觀想佛的相好，清楚明白地觀察，

【English Translation】 English version: Evening, the duration varies. Both ancient and modern records show that both ordinary beings and sages experience birth and death. The practice is clear and evident, with obvious proof that can be personally verified. Therefore, Shakyamuni Buddha himself prophesied that Manjushri (Bodhisattva of wisdom), will be reborn in the Pure Land of Amitabha Buddha (Buddha of Infinite Light), attaining the stage of the first Bhumi (the first of ten stages on the Bodhisattva path). The Larger Sutra (referring to the Infinite Life Sutra) says: 'Maitreya Bodhisattva (the future Buddha) asked the Buddha: "I do not know how many non-regressing Bodhisattvas in this world can be reborn in that Pure Land?" The Buddha said: "In this Saha world (the world we live in), there are sixty-seven billion non-regressing Bodhisattvas, all of whom can be reborn there."' Great Master Zhiyi (founder of the Tiantai school), practiced the Western Pure Land path throughout his life, dedicating all his accumulated merit and wisdom towards rebirth there. At the time of his death, he instructed his disciples to chant the names from the Sixteen Contemplations Sutra, then joined his palms and praised: 'The forty-eight vows of Amitabha Buddha adorn the Pure Land; the fragrant terraces and jeweled trees are easy to reach, but no one goes there. Even when faced with the vision of the fire-chariot of hell, one who repents with a single thought can still be reborn; how much more so those practitioners who cultivate through precepts, concentration, and wisdom, their efforts will not be in vain, the voices of the Buddha and Brahma will not deceive people.' The Praise of the Pure Land Sutra says: 'The Buddhas of the ten directions, as numerous as the sands of the Ganges River, will extend their broad and long tongues, covering the entire great chiliocosm (a thousand million worlds), to testify to the truth of rebirth.' Are these fabrications?' Question: 'The Vimalakirti Sutra says: "Accomplishing eight dharmas (teachings), practicing without fault in this world, one will be born in the Pure Land. What are the eight? Benefiting sentient beings without expecting reward; enduring all suffering on behalf of all sentient beings; dedicating all accumulated merit to them; treating all beings equally, with humility and without obstruction; regarding all Bodhisattvas as Buddhas; hearing sutras never heard before without doubt; not contradicting the Sravakas (disciples who seek personal liberation); not being jealous of others and not exalting oneself. And within these practices, subduing one's mind; constantly reflecting on one's own faults and not criticizing others' shortcomings. Always with one mind, seeking all merits." How can one be reborn with inferior practice and minor good deeds?' Answer: 'In principle, one needs to fully possess these qualities, which belongs to those with great capacity. Having all eight dharmas without flaw leads to rebirth in the upper grades; if one is of middle or lower capacity, possessing just one of these dharmas, and with unwavering resolve, one can also attain rebirth in the lower grades.' Question: 'The Contemplation Sutra elucidates sixteen methods of contemplation, all of which involve focusing the mind to cultivate Samadhi (meditative concentration), contemplating the marks and characteristics of the Buddha, observing clearly and completely,

方階凈域。如何散心而能化往？」

答：「九品經文自有升降，上下該攝，不出二心：一、定心：如修定習觀，上品往生。二、專心：但念名號，眾善資熏，迴向發願，得成末品。仍須一生歸命，盡報精修。坐臥之間，常面西向。當行道禮敬之際，唸佛發願之時，懇苦翹誠，無諸異念。如就刑戮，若在狴牢，怨賊所追，水火所逼。一心求救，愿脫苦輪。速證無生，廣度含識；紹隆三寶，誓報四恩。如斯志誠，必不虛棄。如或言行不稱，信力輕微；無念念相續之心，有數數間斷之意。恃此懈怠，臨終望生，但為業障所遮，恐難值其善友；風火逼迫，正念不成。何以故？如今是因，臨終是果，應預因實，果則不虛。聲和則響順，形直則影端故也。如要臨終，十念成就，但預辦津樑，合集功德，迴向此時，唸唸不虧，即無慮矣。夫善惡二輪、苦樂二報，皆三業所造、四緣所生、六因所成、五果所攝。若一念心，瞋恚邪淫，即地獄業；慳貪不施，即餓鬼業；愚癡闇蔽，即畜生業；我慢貢高，即修羅業；堅持五戒，即人業；精修十善，即天業；證悟人空，即聲聞業；知緣性離，即緣覺業；六度齊修，即菩薩業；真慈平等，即佛業。若心凈，即香臺寶樹，凈剎化生；心垢則丘陵坑坎，穢土稟質。皆是等倫之果，能感增上之緣

【現代漢語翻譯】現代漢語譯本：問：在方正清凈的佛國凈土（方階凈域）中，如果散亂心思，怎麼能夠化生往生呢？

答：『九品往生』的經文自有高低次第，上下都包括了，總不出兩種心：第一是『定心』：如果修習禪定，觀想佛國，就能上品往生。第二是『專心』：只是唸誦佛的名號，用各種善行來輔助，迴向發願，就能成就下品往生。仍然需要一生都皈依佛法，盡力精進修行。坐著或躺著的時候，經常面向西方。在行走、禮拜的時候，在念佛、發願的時候，懇切至誠，沒有其他雜念。就像面臨刑罰，或者身處牢獄，被怨家仇敵追趕，被水火逼迫一樣。一心一意地求救，希望脫離痛苦的輪迴，迅速證悟無生之境，廣泛地救度一切眾生；繼承和發揚佛法僧三寶，發誓報答父母恩、眾生恩、國家恩、三寶恩這四種恩情。像這樣真誠，必定不會白費。如果言行不一致，信心不夠堅定；沒有唸唸相續的唸佛之心，只有時斷時續的唸佛之意。依賴這種懈怠，臨終才希望往生，只會被業障所遮蔽，恐怕難以遇到善知識；風火四大分離逼迫，正念無法生起。為什麼呢？因為現在是因，臨終是果，應該預先種下真實的因，果實才不會虛假。聲音和諧，迴響才會順暢；形體端正，影子才會筆直。

如果要臨終時，十念成就往生，只要預先準備好渡河的橋樑，積聚各種功德，迴向到臨終的時候，唸唸都不虧損，就沒有什麼可擔心的了。善惡兩種業力之輪，苦樂兩種果報，都是由身口意三業所造作，由四種因緣所生起，由六種原因所成就，被五種結果所包含。如果一念心中，生起嗔恨、邪淫，就是地獄的業；吝嗇貪婪不肯佈施，就是餓鬼的業；愚昧無知，就是畜生的業；傲慢自大，就是修羅的業；堅持五戒，就是人道的業；精進修習十善，就是天道的業；證悟人無我之理，就是聲聞的業；了知諸法是因緣生，自性本空，就是緣覺的業；六度萬行一起修習，就是菩薩的業；以真誠的慈悲心平等對待一切眾生，就是佛的業。如果心清凈，就能在香臺寶樹的清凈佛土化生；心污濁，就會在丘陵坑坎的污穢土地投胎。都是同等型別的果報，能夠感召相應的增上緣。

【English Translation】 English version: Question: In the pure land of perfect order (Fangjie Jingyu 方階淨域), how can one be reborn there if the mind is scattered?

Answer: The scriptures on the 『Nine Grades of Rebirth』 (Jiupin Wangsheng 九品往生) have their own order of ascent and descent, encompassing both high and low, and do not go beyond two types of mind: First, 『Concentrated Mind』 (Dingxin 定心): such as practicing meditation and contemplation, leading to rebirth in the higher grades. Second, 『Dedicated Mind』 (Zhuanxin 專心): simply reciting the Buddha's name, accumulating merits through various good deeds, dedicating these merits, and making vows, which can lead to rebirth in the lower grades. It is still necessary to take refuge in the Dharma for one's entire life and diligently cultivate. Whether sitting or lying down, always face westward. During walking meditation, prostrations, reciting the Buddha's name, and making vows, be earnest and sincere, without any distracting thoughts. It should be like facing execution, or being in prison, being chased by enemies, or being threatened by fire and water. Single-mindedly seek salvation, wishing to escape the cycle of suffering, quickly realize non-birth, and extensively liberate all sentient beings; inherit and promote the Triple Gem (Sanbao 三寶), and vow to repay the Four Kinds of Kindness (Si'en 四恩). Such sincerity will certainly not be in vain. If one's words and actions do not match, and one's faith is weak; if there is no continuous mindfulness, but only intermittent intention; relying on such laziness and hoping for rebirth at the time of death, one will only be obscured by karmic obstacles, and may find it difficult to encounter virtuous friends; the separation of the four elements (earth, water, fire, wind) will be pressing, and right mindfulness will not arise. Why? Because the present is the cause, and the time of death is the effect. One should plant real causes in advance, so that the effect will not be false. If the sound is harmonious, the echo will be smooth; if the form is straight, the shadow will be upright.

If one wants to achieve rebirth through the Ten Recitations (Shinian 十念) at the time of death, one only needs to prepare the ferry in advance, accumulate various merits, and dedicate them to the time of death, so that every thought is not deficient, and there will be nothing to worry about. The two wheels of good and evil, the two retributions of suffering and happiness, are all created by the three karmas (of body, speech, and mind), arise from the four conditions, are accomplished by the six causes, and are encompassed by the five results. If in one thought, anger and sexual misconduct arise, that is the karma of hell; stinginess and greed without giving, that is the karma of hungry ghosts; ignorance and darkness, that is the karma of animals; arrogance and pride, that is the karma of asuras; upholding the five precepts, that is the karma of humans; diligently cultivating the ten good deeds, that is the karma of heavens; realizing the emptiness of self, that is the karma of sravakas; knowing that all dharmas arise from conditions and are empty in nature, that is the karma of pratyekabuddhas; cultivating the six perfections together, that is the karma of bodhisattvas; treating all sentient beings equally with true compassion, that is the karma of Buddhas. If the mind is pure, one will be born in the pure land of fragrant terraces and jeweled trees; if the mind is defiled, one will be reborn in the impure land of hills and pits. All are the results of the same kind, which can attract corresponding enhancing conditions.

。是以離自心源，更無別體。《維摩經》云：『欲得凈土，但凈其心；隨其心凈，即佛土凈。』又經云：『心垢故眾生垢；心凈故眾生凈。』《華嚴經》云：『譬如心王寶，隨心見眾色；眾生心凈故，得見清凈剎。』《大集經》云：『欲凈汝界，但凈汝心。』故知一切歸心，萬法由我；欲得凈果，但行凈因。如水性趣下，火性騰上，勢數如是，何足疑焉？」

萬善同歸集捲上大正藏第 48 冊 No. 2017 萬善同歸集

萬善同歸集卷中

杭州慧日永明寺智覺禪師延壽述

夫性起菩提，真如萬行。終日作而無作，雖無行而遍行。若云有作，即同魔事；或執無行，還歸斷滅。故知自心之外，無法建立，十身具足，四土圓收。雖總包含，不壞內外；皆稱法界，豈隔有無。空中具方便之慧，不著于有；有中運殊勝之行，不墮于無。是以即理之事，行成無閡；即事之理，行順真如。相用無虧，體性斯在。夫化他妙行，不出十度、四攝之門；利己真修，無先七覺、八正之道。攝四念歸於一實，總四勤不出一心；嚴凈五根，成就五力。若論施，則內外咸舍；言戒，則大小兼持；修進，則身心並行；具忍，則生法俱備；般若，則境智無二；禪定，則動寂皆平；方便，則普照塵勞；發願，則遍含

法界；具力，則精通十力；了智，則種智圓成；愛語，則俯順機宜；同事，則能隨行業；運慈，則冤親普救；說法，則利鈍齊收；七覺，則沉掉靡生；八正，則邪倒不起。乃至備修三堅之妙行，具足七聖之法財；秉持三聚之律門，圓滿七凈之真要。悟天行，契自然之本理；修梵行，斷塵習之根源；現病行，憩聲聞之化城；示兒行，引凡夫于天界。歷五位菩提之道，入三德涅槃之城。練三業而成三輪，離三受而圓三念；因從三觀薰發，果具五眼圓明。方能遊戲神通，出入百千三昧；凈佛國土，履踐無閡道場。然後普應諸方，現十身之妙相；遍照法界，然四智之明燈。感應道交，任他根量，不動本際，跡應方圓，凡有見聞，皆能獲益云云。自彼於我何為？斯皆積善之所熏，成此無緣之大化。《還源觀》云：「用則波騰海沸，全真體以執行；體則鏡凈水澄，舉隨緣而會寂。」肇師云：「統萬行，則以權智為主；樹德本，則以六度為根；濟蒙惑，則以慈悲為首；語宗極，則以不二為言。此皆不思議之本也。至若借座燈王，請飯香土，室包乾象，手接大千，皆不思議之跡也。然幽關雖啟，聖應不同；非本無以垂跡，非跡無以顯本，本跡雖殊，而不思議一也。」

問：「身為道本，縛是脫因；何得然指、燒身，背道修道？高

{ "translations": [ "現代漢語譯本", "法界：具備力量，就精通如來的十種力量（十力：如來所具有的十種智慧力量）；明瞭智慧，就圓滿成就一切種智（種智：佛所具有的認識一切事物差別的智慧）；用慈愛的語言，就順應眾生的根機；以同事利行，就能隨順眾生的行業；運用慈悲心，就普遍救度冤親；說法教化，就能使利根和鈍根的眾生都得到利益；修習七覺支（七覺支：又稱七菩提分，是修習佛法的七個方面），就能使昏沉和掉舉不再產生；修習八正道（八正道：通往涅槃的八條正確道路），就能使邪見和顛倒不再生起。乃至完備地修習身、口、意三業堅固的微妙行持，具足信、戒、慚、愧、聞、舍、慧七種聖人的法財；秉持攝律儀戒、攝善法戒、饒益有情戒三種戒律，圓滿身凈、戒凈、心凈、見凈、疑凈、智凈、解脫凈七種清凈的真要。領悟天道執行的規律，契合自然本來的道理；修習清凈的梵行，斷除塵世習氣的根源；示現病苦之行，是爲了讓聲聞乘的修行者在化城（化城：比喻涅槃的虛幻境界）中休息；示現為兒童之行，是爲了引導凡夫眾生進入天界。經歷五位菩提（五位菩提：指資糧位、加行位、見道位、修道位、究竟位）的道路，進入法身德、般若德、解脫德三德涅槃的境界。修習身、口、意三業而成就法-輪、報-輪、應-輪三輪（三輪：佛菩薩教化眾生的三種方式）；遠離苦受、樂受、不苦不樂受三種感受而圓滿法身、般若、解脫三種意念；因為從空觀、假觀、中觀三種觀智的熏習啓發，所以證得肉眼、天眼、慧眼、法眼、佛眼五眼圓滿光明。才能自由自在地運用神通，出入于百千種三昧（三昧：禪定）；清凈佛的國土，踐行沒有障礙的道場。然後普遍應化于各個地方，示現佛的十種化身（十身：佛的十種身）；普遍照耀法界，點燃四智（四智：大圓鏡智、平等性智、妙觀察智、成所作智）的光明。感應道交，隨順眾生的根器和容量，不離開根本的實際，應化的軌跡隨方圓而顯現，凡是有見聞者，都能獲得利益等等。從他們那裡到我這裡是爲了什麼呢？這都是積累善行的薰陶，成就這無緣大慈的教化。《還源觀》說：『用的時候就像波濤洶涌，完全以真如本體來執行；體的時候就像鏡子清澈，水面平靜，舉動都隨著因緣而歸於寂靜。』肇法師說：『統攝萬行，就以權巧智慧為主；樹立德行的根本，就以佈施、持戒、忍辱、精進、禪定、智慧六度為根本；救濟迷惑顛倒的眾生，就以慈悲為首要；談論最高的宗旨，就以不二為言語。』這些都是不可思議的根本。至於借用燃燈佛的座位，接受香積佛國土的飯食，一間屋子包含整個宇宙，用手接住大千世界，都是不可思議的示現。然而幽深的關竅雖然開啟，聖人的應化卻不相同；沒有根本就無法垂示軌跡，沒有軌跡就無法彰顯根本，根本和軌跡雖然不同，但不可思議卻是一樣的。」, "問：『身體是道的根本，束縛是解脫的原因；為什麼燃指、燒身，是背離道而修道？高僧" ], "english_translations": [ "English version", "Dharmadhatu (法界): Possessing power means being proficient in the Ten Powers (十力) [of a Tathagata, the ten kinds of wisdom and power that a Buddha possesses]; understanding wisdom means perfecting the All-Knowing Wisdom (一切種智) [the wisdom of a Buddha that knows the specific characteristics of all things]; loving speech means accommodating to the capacities of beings; acting in concert means being able to follow the karma of beings; practicing compassion means universally saving enemies and relatives; teaching the Dharma means benefiting both sharp and dull beings; cultivating the Seven Factors of Enlightenment (七覺支) [the seven aspects of practice that lead to enlightenment] means that dullness and agitation do not arise; cultivating the Eightfold Path (八正道) [the eight correct paths to Nirvana] means that wrong views and inversions do not arise. Furthermore, completely cultivating the subtle practices of the three firmnesses [of body, speech, and mind], possessing the seven sacred treasures [of faith, precepts, shame, remorse, learning, generosity, and wisdom]; upholding the three gatherings of precepts [restraint of precepts, gathering of good dharmas, benefiting sentient beings], perfecting the seven purities [of body, precepts, mind, view, doubt, wisdom, and liberation]. Understanding the workings of the heavens, aligning with the fundamental principles of nature; cultivating pure conduct, cutting off the root of worldly habits; manifesting the conduct of illness, resting in the transformation city [a metaphor for the illusory realm of Nirvana] of the Shravakas (聲聞) [those who attain enlightenment by hearing the teachings]; showing the conduct of a child, guiding ordinary beings to the heavenly realms. Experiencing the path of the Five Stages of Bodhi (五位菩提) [the five stages of the path to enlightenment: accumulation, preparation, seeing, cultivation, and ultimate], entering the city of Nirvana of the Three Virtues [Dharmakaya, Prajna, and liberation]. Refining the three karmas [of body, speech, and mind] to accomplish the three wheels [teaching, influence, and response]; leaving the three feelings [of pleasure, pain, and neither] to perfect the three thoughts [Dharmakaya, Prajna, and liberation]; because of the熏習 (xunxi) [habitual influence] from the three contemplations [emptiness, provisional existence, and the middle way], the result is the perfect brightness of the five eyes [physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye]. Only then can one freely play with supernatural powers, entering and leaving hundreds of thousands of Samadhis (三昧) [meditative states]; purifying the Buddha lands, treading the unobstructed Dharma field. Then universally responding to all directions, manifesting the wonderful appearances of the Ten Bodies (十身) [the ten bodies of a Buddha]; universally illuminating the Dharmadhatu, lighting the bright lamps of the Four Wisdoms (四智) [the four types of wisdom: Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, and Accomplishing Wisdom]. The interaction of feeling and response, according to the capacity of beings, without moving from the fundamental reality, the traces of response appear according to circumstances, and all who see and hear can benefit. What is the purpose of this from them to me? This is all the薰陶 (xun tao) [influence] of accumulated good deeds, accomplishing this great transformation of unconditional compassion. The Huanyuan Guan (《還源觀》) [The Treatise on Returning to the Source] says: 'In function, it is like waves surging and the sea boiling, fully operating with the true essence; in essence, it is like a clear mirror and still water, all actions follow conditions and return to stillness.' Dharma Master Zhao said: 'To govern all practices, one should take skillful wisdom as the main thing; to establish the root of virtue, one should take the Six Paramitas (六度) [generosity, morality, patience, diligence, concentration, and wisdom] as the root; to save those who are confused, one should take compassion as the first thing; to speak of the ultimate principle, one should take non-duality as the language.' These are all the roots of the inconceivable. As for borrowing the seat of Dipamkara Buddha (燈王佛), receiving food from the Land of Fragrance, a room containing the entire universe, and holding the great thousand worlds in one's hand, these are all inconceivable manifestations. However, although the profound gates are opened, the responses of the sages are different; without the root, there is no way to show traces, and without traces, there is no way to reveal the root. Although the root and traces are different, the inconceivable is the same.", "Question: 'The body is the root of the Way, and bondage is the cause of liberation; why burn fingers and bodies, turning away from the Way to cultivate the Way? High monks" ] }

僧傳內、小乘律中，貶斥分明，奚為聖典？」

答：「亡身沒命，為法酬恩，冥契大乘，深諧正教。大乘《梵網經》云：『若佛子應行好心，先學大乘威儀經律，廣開解義味。見后新學菩薩，有從百里千里，來求大乘經律，應如法為說一切苦行：若燒身、燒臂、燒指。若不燒身、臂、指供養諸佛，非出家菩薩。乃至餓虎、狼、獅子、一切餓鬼，悉應捨身肉手足而供養之。然後一一次第，為說正法，使心開意解。若不如是，犯輕垢罪。』大乘《首楞嚴經》云：『佛告阿難：「若我滅后，其有比丘，發心決定，修三摩提，能于如來形像之前，身然一燈、燒一指節，及於身上熱一香炷。我說是人，無始宿債，一時酬畢；長揖世間，永脫諸漏。雖未即明無上覺路，是人於法已決定心。若不為此捨身微因，縱成無為，必還生人，酬其宿債，如我馬麥正等無異。」』所以小乘執相，制而不開；大教圓通，本無定法。《菩薩善戒經》云：『聲聞戒急，菩薩戒緩；聲聞戒塞，菩薩戒開。』又經云：『聲聞持戒，是菩薩破戒。』此之謂也。若依了義經，諸佛悅可；執隨宜說，眾聖悲嗟。只可嘆大褒圓，自他兼利；豈容執權滯小，本跡雙迷。」

問：「五熱炙身，投巖赴火；九十六種，千聖同訶。幸有正科，何投邪轍？」

【現代漢語翻譯】現代漢語譯本：問：『《僧傳》和《小乘律》中，對這種行為的貶斥非常明確，為什麼還說是聖典呢？』答：『他們爲了佛法不惜犧牲生命，是爲了報答佛恩，這與大乘的教義暗合，也深刻地符合了正教的理念。大乘《梵網經》中說：『如果佛弟子應該行善心，首先要學習大乘的威儀經律，廣泛地理解其中的含義。見到後來新學的菩薩，有從百里千里之外來求大乘經律的，應該如法地為他們講述一切苦行：比如燒身、燒臂、燒指。如果不燒身、臂、指來供養諸佛，就不是出家的菩薩。甚至對於飢餓的老虎、狼、獅子、一切餓鬼，都應該捨棄自己的身肉手足來供養它們。然後一次又一次地，按照順序為他們宣說正法，使他們心開意解。如果不如這樣做，就犯了輕垢罪。』大乘《首楞嚴經》中說：『佛告訴阿難：「如果我滅度之後，有比丘發心堅定，修習三摩提（Samadhi，定），能夠在如來的形像之前，燃一盞燈、燒一節手指，或者在身上點燃一炷香。我說這個人，無始以來的宿債，一時償還完畢；永遠告別世間，永遠脫離各種煩惱。即使還不能立即明白無上的覺悟之路，這個人對於佛法已經有了堅定的信心。如果不為此捨棄身體的微小因緣，即使成就了無為的境界，必定還要轉生為人，償還他的宿債，就像我過去吃馬麥一樣沒有什麼不同。」』所以小乘執著于表象，加以限制而不開放；大乘的教義圓融通達，本來就沒有固定的方法。《菩薩善戒經》中說：『聲聞戒律嚴格，菩薩戒律寬鬆；聲聞戒律封閉，菩薩戒律開放。』經中又說：『聲聞持戒，就是菩薩破戒。』說的就是這個意思。如果依據了義經（Nītārtha-sūtra，究竟了義的經典），諸佛都會感到喜悅；如果執著于隨宜說（neyārtha-sūtra，方便說的經典），眾聖都會感到悲傷嘆息。應該讚歎大乘的圓滿教義，能夠自利利他；怎麼能執著于權宜之計，停留在小乘的境界，本末皆迷呢？』問：『用火燒身，投身懸崖，跳入火中；九十六種外道，千聖都加以呵斥。幸好有正當的規範，為什麼要投入邪路呢？』

【English Translation】 English version: Question: 'The Sangha biographies and the Hinayana Vinaya (Śrāvakayāna Vinaya, the monastic rules of the Hearers' Vehicle) clearly denounce such practices. Why are they considered sacred?' Answer: 'They sacrifice their lives for the Dharma (the teachings of the Buddha) to repay the Buddha's grace, which is in accordance with the Mahayana (the Great Vehicle) and deeply harmonizes with the true teachings. The Mahayana Brahmajala Sutra (Brahmajāla Sūtra, the Sutra of the Brahma's Net) states: 'If a Buddha-son should practice a good mind, he should first study the Mahayana precepts of conduct and discipline, and widely open up the understanding of their meaning. When he sees newly learning Bodhisattvas (enlightenment beings) coming from hundreds or thousands of miles away seeking the Mahayana sutras and precepts, he should explain to them according to the Dharma all the ascetic practices: such as burning the body, burning the arms, burning the fingers. If one does not burn the body, arms, or fingers to make offerings to the Buddhas, one is not a renunciate Bodhisattva. Even to hungry tigers, wolves, lions, and all hungry ghosts, one should sacrifice one's body, flesh, hands, and feet to make offerings to them. Then, one by one, in order, one should explain the true Dharma to them, so that their minds may open and their understanding may be enlightened. If one does not do so, one commits a minor offense.' The Mahayana Shurangama Sutra (Śūraṅgama Sūtra, the Heroic March Sutra) states: 'The Buddha told Ananda (Ānanda, one of the principal disciples of the Buddha): 'If, after my extinction, there are Bhikshus (monks) who resolve to cultivate Samadhi (Samādhi, a state of meditative consciousness), and are able to burn a lamp before the image of the Tathagata (Tathāgata, 'the one who has thus come' or 'the one who has thus gone', an epithet of the Buddha), burn a joint of a finger, or burn a stick of incense on their body, I say that this person's debts from beginningless time will be repaid all at once; they will bid farewell to the world forever and be freed from all defilements. Although they may not immediately realize the unsurpassed path to enlightenment, this person has already made a firm resolution in the Dharma. If one does not make this small cause of sacrificing the body, even if one achieves non-action, one must still be reborn as a human to repay one's past debts, just as I ate horse barley in the past.' Therefore, the Hinayana clings to appearances, restricting and not opening up; the Mahayana teachings are all-encompassing and unobstructed, and there are no fixed methods. The Bodhisattva Good Precepts Sutra (Bodhisattva-śīla Sūtra, the Sutra on the Good Precepts of the Bodhisattvas) states: 'The precepts of the Hearers are strict, while the precepts of the Bodhisattvas are lenient; the precepts of the Hearers are closed, while the precepts of the Bodhisattvas are open.' The sutra also states: 'The Hearers upholding the precepts is the Bodhisattvas breaking the precepts.' This is what it means. If one relies on the Nītārtha-sūtra (Nītārtha-sūtra, sutras of definitive meaning), all the Buddhas will be pleased; if one clings to the neyārtha-sūtra (neyārtha-sūtra, sutras of provisional meaning), all the sages will lament. One should only praise the great and perfect teachings, which benefit both oneself and others; how can one cling to expedient means and remain in the Hinayana, losing sight of both the root and the branches?' Question: 'Burning the body with fire, throwing oneself off cliffs, jumping into fire; the ninety-six kinds of heretics are all condemned by the thousand sages. Fortunately, there are proper norms, why throw oneself onto the wrong path?'

答：「《智論》云：『佛法有二種道：一、畢竟空道。二、分別好惡道。』若畢竟空道者，凡夫如即漏盡解脫如；如來語即提婆達多語，無二無別，一道一源。是以地獄起妙覺之心，佛果現泥犁之界；若舍邪趣正，邪正俱非；離惡著善，善惡咸失。若分別好惡道者，愚智不等，真俗條然；玉石須分，金鍮可辨。且約修行門內，升降位中，自有內、外宗徒，邪、正因果，善須甄別，不可雷同。且教申毀贊之文，的有抑揚之旨。執即成滯，了無不通；四悉對治，縱奪料簡。若云總是，尼幹成正真之道，諸佛錯訶；若說俱非，藥王墮顛倒之愆，諸佛錯贊。是以興邪，則成無益之行；廢正，則斷方便之門。須曉開遮，寧無去取。且內教、外人遺身，各有二意。內教二者：一、明自他性空，無法我二執；不見所供之境，亦無能燒之心。二、惟供三寶，深報四恩，以助無上菩提，不希人天果報。外道二者：一、身見不亡，轉增我慢；迷無作之智眼，起有得之能心。二、惟貪現在名聞，只規後世福利；或愿作剎利之主，或求生廣果之天。所以臺教釋《藥王焚身品》云：『境智不二，能所斯亡。以不二觀，觀不二境，成不二行，會不二空。作是觀時，若為法界見聞者益，故曰乘乘。所以投巖，無招外行之論；赴火，不為內眾之譏。

【現代漢語翻譯】現代漢語譯本：答：『《智論》（Mahaprajnaparamita-sastra，大智度論）說：『佛法有兩種道：一是畢竟空道，二是分別好惡道。』如果走畢竟空道，那麼凡夫就像漏盡解脫的聖者一樣；如來說的話就像提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）說的話一樣，沒有兩樣，沒有區別，只有一個源頭。因此，地獄也能生起妙覺之心，佛果也能顯現在泥犁（Naraka，地獄）的境界。如果捨棄邪道而趨向正道，那麼邪正都不存在；如果離開惡行而執著于善行，那麼善惡都會失去。如果走分別好惡道，那麼愚笨和智慧是不一樣的，真諦和俗諦是截然不同的；玉石需要區分，黃金和黃銅可以分辨。且就修行門內，升降位中而言，自有內道、外道宗徒，邪因、正果，必須善於甄別，不可混為一談。而且教義中申述譭謗和讚揚的文字，都有抑揚的旨意。執著就會形成滯礙，通達則無所不通；四悉檀（catuh-siddhanta，四種成就）是對治，縱奪是料簡。如果說都是一樣的，那麼尼乾子（Nigantha，耆那教）就成了真正之道，諸佛就錯在訶責他們；如果說都不是，那麼藥王菩薩（Bhaisajyaraja，以焚身供養著稱的菩薩）就犯了顛倒的過錯，諸佛就錯在讚歎他。因此，興起邪道，就會成為無益的修行；廢棄正道，就會斷絕方便之門。必須明白開顯和遮止，怎麼能沒有取捨呢？且內教、外道之人捨棄身體，各有兩種意義。內教的兩種意義是：一是明白自性和他性都是空性的，沒有法執和我執；不見所供養的境界，也沒有能燒的心。二是隻供養三寶（Triratna，佛、法、僧），深報四恩（父母恩、眾生恩、國王恩、三寶恩），以幫助無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），不希望人天果報。外道的兩種意義是：一是身見沒有消除，反而增長我慢；迷惑了無作的智慧之眼，生起了有得的能心。二是隻貪圖現在的名聞，只圖謀後世的福利；或者希望成為剎利（Ksatriya，古印度社會四種姓之一，指武士和統治者）之主，或者求生廣果天（Bṛhatphala，色界第四禪天）。所以天臺宗解釋《藥王菩薩焚身品》說：『境界和智慧不二，能和所都消失。以不二的觀照，觀照不二的境界，成就了不二的修行，會歸於不二的空性。』作這樣的觀照時，如果對法界的見聞者有益，所以說是乘乘。所以投身懸崖，沒有招致外道行為的議論；赴湯蹈火，不被內道大眾譏諷。

【English Translation】 English version: Answer: 『The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says: 『The Buddha-dharma has two paths: first, the path of ultimate emptiness; second, the path of distinguishing good and evil.』 If one follows the path of ultimate emptiness, then ordinary beings are like those who have exhausted their outflows and attained liberation; the words of the Tathagata (Thus Come One, an epithet of the Buddha) are like the words of Devadatta (Buddha's cousin who later betrayed him), with no difference, no distinction, and a single source. Therefore, the mind of wondrous enlightenment can arise in hell, and the realm of Naraka (hell) can manifest the fruit of Buddhahood. If one abandons the heterodox path and turns to the orthodox path, then neither heterodoxy nor orthodoxy exists; if one departs from evil and clings to good, then both good and evil are lost. If one follows the path of distinguishing good and evil, then foolishness and wisdom are not the same, and truth and falsehood are clearly distinct; jade and stone must be distinguished, and gold and brass can be discerned. Moreover, within the gate of practice, in the positions of ascent and descent, there are naturally followers of internal and external paths, and causes and effects of heterodoxy and orthodoxy, which must be carefully distinguished and cannot be treated as the same. Furthermore, the texts that declare defamation and praise have the purpose of suppression and elevation. Attachment leads to stagnation, while understanding leads to unobstructedness; the four catuh-siddhanta (four kinds of accomplishments) are antidotes, and the seizing and releasing are considerations. If one says that everything is the same, then the Nigantha (Jainas) would become the true path, and the Buddhas would be wrong to rebuke them; if one says that nothing is, then Bhaisajyaraja (Medicine King Bodhisattva, known for burning his body as an offering) would fall into the fault of inversion, and the Buddhas would be wrong to praise him. Therefore, promoting heterodoxy will become a useless practice; abandoning orthodoxy will cut off the gate of expedient means. One must understand opening and closing, how can there be no taking and discarding? Moreover, both internal and external practitioners abandoning their bodies have two meanings. The two meanings of the internal teaching are: first, to understand that both self-nature and other-nature are empty, without attachment to dharma or self; not seeing the object of offering, and also having no mind to burn. Second, only making offerings to the Triratna (Three Jewels: Buddha, Dharma, Sangha), deeply repaying the four debts (the kindness of parents, the kindness of sentient beings, the kindness of the king, and the kindness of the Three Jewels), in order to assist Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment), not hoping for the rewards of humans and gods. The two meanings of the external paths are: first, the view of self is not eliminated, but rather increases arrogance; deluding the wisdom eye of non-action, arising the able mind of having attainment. Second, only greedy for present fame and gain, only planning for future benefits; either wishing to become the lord of the Ksatriya (warrior caste), or seeking to be born in the Bṛhatphala (the heaven of great reward). Therefore, the Tiantai teaching explains the 『Medicine King Bodhisattva Burning His Body Chapter』 by saying: 『The realm and wisdom are not two, the able and the what are both extinguished. With the non-dual contemplation, contemplate the non-dual realm, accomplish the non-dual practice, and converge into the non-dual emptiness.』 When making such contemplation, if it benefits those who see and hear in the Dharmadhatu (dharma realm), therefore it is called riding on riding. Therefore, throwing oneself off a cliff does not invite the criticism of external practices; going into fire is not ridiculed by the internal assembly.

良由內有理觀，外曉期心。故勝熱息善財之疑，尼干生嚴熾之解；篤論其道，行方有克；心正行正，智邪事邪；行不可廢，智不可亡；後學之徒，無失法利。』《文殊問經》云：『菩薩捨身，非是無記，惟得福德。是煩惱身滅，故得清凈身。譬如垢衣，以灰汁浣濯，垢滅衣在。』若得圓旨，明斷皎然。請鑒斯文，以為龜鏡。」

問：「住相佈施，果結無常；增有為之心，背無為之道。爭如理觀，福等虛空。故經云：『佛言非我，而能順理。』何堅執事緣塵，而不觀心達道乎？」

答：「若約觀心，寓目皆是；既云達道，舉足寧非？菩薩萬行齊興，四攝廣被，不可執空害有，守一疑諸。《華嚴經》云：『受一非余，魔所攝持。』是以舍邊趣中，還成邪見。不可據宗據令，認妙認玄；識想施為，陰界造作。應須隨機遮照，任智卷舒；于空有二門，不出不在；真俗二諦，非即非離；動止何乖，圓融無閡。大凡諸佛菩薩，修進之門，有正有助、有實有權；理事齊修，乘戒兼急；悲智雙運，內外相資。若定立一宗，是魔王之種；或亡泯一切，成己見之愚。故《大集經》云：『有二行：緣空直入，名為慧行。帶事兼修，是行行。』《菩提論》有二道：一、方便道，知諸善法。二、智慧道，不得諸法。又經云：『二如：

【現代漢語翻譯】現代漢語譯本：這正是因為內心有理性的觀察，外在明白所期望的目標。所以能消除勝熱（指外道苦行者）和善財童子（《華嚴經》中的求道者）的疑惑，使尼干（外道）產生對嚴熾（佛法）的理解；認真探討其道理，行為才能有所成就；心正行為就正，心邪行為就邪；行為不可廢棄，智慧不可喪失；後來的學習者，不要失去佛法的利益。《文殊問經》說：『菩薩捨棄身體，不是沒有意義的，唯獨能得到福德。這是因為煩惱的身體滅亡，所以能得到清凈的身體。譬如髒污的衣服，用灰汁洗滌，污垢滅除而衣服還在。』如果能領悟圓滿的宗旨，明辨是非就會非常清楚。請您審閱這些文字，作為借鑑。

問：『執著于形式的佈施，其結果是無常的；增長有為之心，背離無為之道。怎能比得上理性的觀察，其福德等同虛空。所以經書上說：『佛所說的不是我，而是能夠順應真理。』為何要如此堅決地執著于外在的事物，而不觀察內心，通達真理呢？』

答：『如果從觀心的角度來說，所見之物都是真理的體現；既然說是通達真理，那麼舉手投足沒有不是真理的體現。菩薩的萬種修行同時興起，四攝法廣泛地利益眾生，不能執著于空而損害有，固守一種觀點而懷疑其他。《華嚴經》說：『接受一種觀點而排斥其他，會被魔所控制。』因此，捨棄偏頗而趨向中道，反而會成為邪見。不能依據宗派或教令，來認定什麼是玄妙；認識和想法的施為，都是陰界（五陰十八界）的造作。應該隨機應變地遮止和觀照，任憑智慧伸展和收縮；對於空和有這兩種門，既不超出也不存在於其中；真諦和俗諦，非即非離；動和靜有什麼矛盾呢？圓融而沒有阻礙。大凡諸佛菩薩，修行的途徑，有正行和助行、有實法和權法；事和理同時修習，戒律和禪定同樣重要；慈悲和智慧共同運用，內在和外在互相輔助。如果一定樹立一種宗派，就是魔王的種子；或者完全否定一切，就成了固執己見的愚蠢。所以《大集經》說：『有兩種修行：緣于空性直接進入，稱為慧行。帶著事相兼修，這是行行。』《菩提論》有兩種道：一、方便道，瞭解各種善法。二、智慧道，不執著于各種法。』又經上說：『二如（真如和不如）：

【English Translation】 English version: This is precisely because there is rational observation within, and clear understanding of the desired goal externally. Therefore, it can eliminate the doubts of Srenika (referring to ascetic practitioners of other religions) and Sudhana (a seeker of the Way in the Avatamsaka Sutra), and enable the Nirgranthas (non-Buddhist ascetics) to understand the profoundness of the teachings; earnestly exploring its principles, actions can then be accomplished; if the mind is righteous, actions will be righteous, if the mind is evil, actions will be evil; actions cannot be abandoned, wisdom cannot be lost; those who learn later, do not lose the benefits of the Dharma. The Manjushri Questions Sutra says: 'A Bodhisattva's sacrifice of the body is not without meaning, it only gains merit. This is because the afflicted body is extinguished, so a pure body can be obtained. Just like dirty clothes, washed with lye water, the dirt is removed and the clothes remain.' If one can comprehend the complete essence, discerning right from wrong will be very clear. Please examine these words as a mirror for guidance.

Question: 'Giving with attachment to form results in impermanent fruits; it increases the mind of conditioned existence and turns away from the path of unconditioned existence. How can it compare to rational observation, whose merit is equal to the emptiness of space? Therefore, the sutra says: 'The Buddha speaks not of himself, but is able to accord with the truth.' Why cling so firmly to external matters and not observe the mind and attain the Way?'

Answer: 'If viewed from the perspective of observing the mind, everything seen is a manifestation of truth; since it is said to attain the Way, then every action is a manifestation of truth. The Bodhisattva's myriad practices arise simultaneously, and the Four Embracing Dharmas (catuḥ-saṃgraha-vastu) widely benefit sentient beings; one cannot cling to emptiness and harm existence, hold onto one view and doubt others. The Avatamsaka Sutra says: 'Accepting one view and rejecting others is being controlled by Mara (demon).' Therefore, abandoning the extremes and moving towards the middle way can instead become a wrong view. One cannot rely on sect or doctrine to recognize what is profound; the actions of recognition and thought are all creations of the skandhas (aggregates) and realms (āyatana). One should adapt to circumstances by stopping and illuminating, allowing wisdom to expand and contract; regarding the two gates of emptiness and existence, neither exceeding nor existing within them; the two truths of ultimate truth and conventional truth, neither identical nor separate; what contradiction is there between movement and stillness? They are perfectly integrated without obstruction. Generally, the paths of cultivation for all Buddhas and Bodhisattvas have right practices and auxiliary practices, real practices and expedient practices; practice and principle are cultivated simultaneously, precepts and meditation are equally important; compassion and wisdom are used together, inner and outer support each other. If one insists on establishing one sect, it is the seed of the demon king; or if one completely denies everything, it becomes the foolishness of clinging to one's own views. Therefore, the Mahasamghata Sutra says: 'There are two practices: directly entering through emptiness is called the practice of wisdom. Practicing with phenomena is the practice of action.' The Bodhi Theory has two paths: one, the path of skillful means, knowing all good dharmas. Two, the path of wisdom, not being attached to any dharmas.' Furthermore, the sutra says: 'Two suchnesses (tathatā and atathatā):'

因中如如而無染；果中如如而無垢。又二心：自性清凈心，本有之義；離垢清凈心，究竟之義。』《起信論》立二相：一、同相，平等性義。二、異相，幻差別義。臺教有二善：達能、所空，名止善；方便勸修，名行善。」

問：「祖佛法要，惟立一乘。或云：『十方薄伽梵，一路涅槃門。』或云：『一切無閡人，一道出生死。』如何廣陳差別，立二法門，惑亂正宗，起諸邪見？」

答：「諸佛法門，雖成一種；約用分二，其體常同。如一心法，立真如生、滅二門，則是二諦一乘之道。今古恒然，無有增減。是以總別互顯，本末相資。非總無以出別，非別無以成總；非本無以垂末，非末無以顯本。故知只翼難沖，孤輪匪運；惟真不立，單妄不成。約體則差而無差；就用則不別而別。一二無閡，方入不二之門；空有不乖，始蹈真空之境。」

問：「事則分位差別；理惟一味湛然。性相不同，云何無閡？」

答：「能依之事，從理而成；所依之理，隨事而現。如千波不閡一濕，猶眾器匪隔一金。體用相收，卷舒一際。若約圓旨，不惟理事相即，要理理相即亦得；事事相即亦得；理事不即亦得。故稱隨緣自在無閡法門。又且諸佛化門，檀施一法，為十度之首，乃萬行之先，入道之初因，攝生之要軌

【現代漢語翻譯】現代漢語譯本：『因地中的如如（Tathata，真如）是無染的；果地中的如如是無垢的。又有二心：自性清凈心，是本有的意義；離垢清凈心，是究竟的意義。』《起信論》（Awakening of Faith in the Mahayana）立二相：一、同相，是平等性的意義。二、異相，是幻化差別的意義。天臺宗（Tiantai school）有二善：通達能、所皆空，名為止善；方便勸導修行，名為行善。」

問：『祖師和佛的法要，隻立一乘（Ekayana，唯一乘）。或者說：『十方薄伽梵（Bhagavan，世尊），都走同一條涅槃（Nirvana，寂滅）之門。』或者說：『一切沒有障礙的人，都通過同一條道路出生和死亡。』為什麼廣泛陳述差別，設立二法門，迷惑正宗，引起各種邪見？』

答：『諸佛的法門，雖然成就一種；從作用上分為二種，它們的本體常常相同。比如一心法，設立真如生滅二門，這就是二諦（Two Truths）一乘的道理。自古至今都是這樣，沒有增加也沒有減少。因此總和別互相顯現，根本和末節互相資助。沒有總就無法顯出別，沒有別就無法成就總；沒有本就無法垂示末，沒有末就無法顯現本。所以知道單隻依靠翅膀難以高飛，單獨的車輪無法運轉；只有真而不立妄，單獨的妄也不能成立。從本體上說，差別而沒有差別；從作用上說，不分別而有分別。一和二沒有障礙，才能進入不二之門；空和有不相違背，才能開始進入真空的境界。』

問：『事相上有分位差別；理體上只有一種味道，湛然寂靜。自性和現象不同，怎麼能沒有障礙？』

答：『能依的事相，從理體而成；所依的理體，隨著事相而顯現。比如千波不障礙一濕，就像眾多的器皿不隔絕於一金。體和用互相收攝，捲起和舒展都在同一界限。如果從圓滿的宗旨來說，不只是理和事相互即是，而且理和理相互即是也可以；事和事相互即是也可以；理和事不即是也可以。所以稱為隨緣自在無障礙的法門。而且諸佛的教化法門，佈施一法，是十度（Ten Perfections）之首，是萬行之先，是進入佛道的最初原因，是攝受眾生的重要準則。

【English Translation】 English version: 『In the cause, the Tathata (suchness, true thusness) is without defilement; in the effect, the Tathata is without impurity. There are also two minds: the self-nature pure mind, which is the meaning of being originally present; and the defilement-free pure mind, which is the meaning of ultimate attainment.』 The Awakening of Faith in the Mahayana establishes two aspects: first, the same aspect, which is the meaning of equality; second, the different aspect, which is the meaning of illusory differentiation. The Tiantai school has two kinds of goodness: understanding that both the subject and object are empty is called cessation-goodness; skillfully encouraging practice is called action-goodness.』

Question: 『The essential teachings of the patriarchs and Buddhas only establish the One Vehicle (Ekayana). Some say: 『The Bhagavan (World Honored One) of the ten directions all enter the gate of Nirvana (liberation) through the same path.』 Others say: 『All unobstructed beings are born and die through the same path.』 Why do you extensively present differences, establish two Dharma gates, confuse the orthodox teachings, and give rise to various wrong views?』

Answer: 『The Dharma gates of all Buddhas, although accomplishing one kind, are divided into two in terms of function, but their essence is always the same. For example, in the One Mind Dharma, establishing the two gates of True Thusness arising and ceasing is the principle of the Two Truths and the One Vehicle. This has always been the case from ancient times to the present, without increase or decrease. Therefore, the general and the specific mutually reveal each other, and the root and the branch mutually support each other. Without the general, there is no way to bring out the specific; without the specific, there is no way to accomplish the general; without the root, there is no way to extend the branch; without the branch, there is no way to reveal the root. Therefore, know that a single wing is difficult to soar, and a solitary wheel cannot turn; only with the true, the false cannot be established; and the false alone cannot be formed. In terms of essence, there is difference without difference; in terms of function, there is non-difference with difference. One and two without obstruction can enter the gate of non-duality; emptiness and existence not contradicting each other can begin to enter the realm of true emptiness.』

Question: 『Phenomena have divisional differences; principle has only one flavor, serene and still. Nature and characteristics are different, how can there be no obstruction?』

Answer: 『The phenomena that can be relied upon are formed from principle; the principle that is relied upon manifests with phenomena. Just as a thousand waves do not obstruct one wetness, so too many vessels do not separate from one gold. Essence and function mutually contain each other, rolling up and unfolding are within the same boundary. If speaking from the perfect teaching, not only are principle and phenomena mutually identical, but principle and principle can also be mutually identical; phenomena and phenomena can also be mutually identical; principle and phenomena can also be non-identical. Therefore, it is called the Dharma gate of unobstructed freedom according to conditions. Moreover, in the transformative teachings of all Buddhas, the single Dharma of giving (Dana) is the head of the Ten Perfections (Paramitas), the first of all practices, the initial cause of entering the path, and the essential guideline for gathering beings.』

。《大論》云：『檀為寶藏，常隨逐人；檀為破苦，能與人樂；檀為善御，開示天道；檀為善府，攝諸善人；檀為安隱，臨命終時，心不怖畏；檀為慈相，能濟一切；檀為集樂，能破苦賊；檀為大將，能伏慳敵；檀為凈道，賢聖所由；檀為積善，福德之門；檀能全獲福樂之果；檀為涅槃之初緣；入善人眾中之要法；稱譽讚歎之淵府；處眾無難之功德；心不悔恨之窟宅；善法道行之根本；種種歡樂之林藪；富貴安隱之福田；得道涅槃之津濟。』《六行集》云：『若凡夫施時，起慢心成罪行；起敬心成福行。若二乘施時，惟觀塵動轉。小菩薩施時，念色體空。大菩薩施時，知心妄見。若佛謂證惟心，離念常凈。是知一佈施門，六行成別；豈可雷同，一時該下。亦有內施、外施、理檀、事檀，體用更資，本末互顯。據理沉斷；執事墮常。理事融通，方超二患。且諸佛聖旨，校量施中，理檀為先，內施偏重。』故《法華經》云：『佛言：「若有發心欲得阿耨多羅三藐三菩提，能然手指，乃至足一指，供養佛塔，勝以國城、妻、子，及三千大千國土，山林、河池、諸珍寶物而供養者。」』《智論》云：『若人捨身，勝過閻浮提滿中珍寶。』則知利口輕言易述，全身重寶難傾；保命情深，好生意切。直得三輪體寂，猶為通教所收；

【現代漢語翻譯】現代漢語譯本《大智度論》（Mahaprajnaparamita-sastra）中說：『佈施（Dana）是寶藏，常伴隨人；佈施能破除痛苦，能給人快樂；佈施是好的引導，開示通往天道的道路；佈施是好的府庫，攝受各種善人；佈施是安穩，臨命終時，內心不怖畏；佈施是慈悲的象徵，能救濟一切；佈施是聚集快樂，能破除痛苦的盜賊；佈施是大將，能降伏慳吝的敵人；佈施是清凈的道路，賢聖所行；佈施是積累善行，是福德之門；佈施能完全獲得福樂的果報；佈施是涅槃的最初因緣；是進入善人大眾中的重要方法；是稱揚讚歎的淵府；是處在眾人中沒有困難的功德；是不後悔恨的窟宅；是善法道行的根本；是各種歡樂的林藪；是富貴安穩的福田；是得到涅槃的津樑。』《六行集》中說：『如果凡夫佈施時，生起傲慢心，就成為罪惡的行為；生起恭敬心，就成為福德的行為。如果聲聞、緣覺（二乘）佈施時，只觀察微塵的動轉。小菩薩佈施時，念及色法的體性是空。大菩薩佈施時，知道心是虛妄的見解。如果佛說證悟唯心，遠離妄念，常恒清凈。由此可知，一個佈施的法門，由於六種不同的行持而有所區別；怎麼可以雷同，一時全部包括呢？也有內施、外施、理檀、事檀，體和用互相資助，根本和末端互相顯現。執著于理，就會沉溺於斷滅；執著於事，就會墮入常見。理事融通，才能超越這兩種過患。而且諸佛的聖旨，衡量佈施之中，以理檀為先，內施尤其重要。』所以《法華經》（Lotus Sutra）中說：『佛說：「如果有人發心想要得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），能夠燃燒手指，乃至腳的一根手指，供養佛塔，勝過用國城、妻子、兒女，以及三千大千世界，山林、河池、各種珍寶來供養。」』《大智度論》中說：『如果有人捨棄身體，勝過閻浮提（Jambudvipa，世界）中充滿的珍寶。』由此可知，用口輕易說出的言語容易陳述，用全身的重寶難以傾倒；保全性命的情感深厚，美好的意願懇切。直接證得三輪體空的境界，仍然被通教所攝。

【English Translation】 English version The Mahaprajnaparamita-sastra (《大智度論》) says: 'Giving (Dana) is a treasure, always following the person; giving breaks suffering and gives people happiness; giving is a good guide, revealing the path to heaven; giving is a good treasury, gathering all good people; giving is peace and security, and the mind is not afraid at the time of death; giving is a symbol of compassion, able to save everything; giving is the gathering of happiness, able to break the thieves of suffering; giving is a great general, able to subdue the enemy of stinginess; giving is a pure path, followed by the wise and holy; giving is the accumulation of good deeds, the door to blessings and virtues; giving can fully obtain the fruit of happiness and joy; giving is the initial cause of Nirvana; it is an important method to enter the assembly of good people; it is the deep source of praise and admiration; it is the merit of having no difficulty in being among the crowd; it is the cave dwelling where the mind does not regret; it is the root of good Dharma practice; it is the forest of various joys; it is the blessed field of wealth, peace, and security; it is the ferry to attain Nirvana.' The Six Practices Collection (《六行集》) says: 'If an ordinary person gives with arrogance, it becomes a sinful act; if they give with reverence, it becomes a meritorious act. If Sravakas and Pratyekabuddhas (Two Vehicles) give, they only observe the movement of dust particles. When a small Bodhisattva gives, they contemplate the emptiness of form. When a great Bodhisattva gives, they know that the mind is a false perception. If the Buddha says that enlightenment is only mind, away from thoughts, always pure. From this, it can be known that one giving practice is differentiated by six different practices; how can they be the same, including everything at once? There are also internal giving, external giving, giving based on principle, and giving based on practice. The substance and function support each other, and the root and branch manifest each other. Being attached to principle will lead to annihilation; being attached to practice will lead to permanence. The fusion of principle and practice can transcend these two faults. Moreover, in the holy will of all Buddhas, in measuring giving, giving based on principle comes first, and internal giving is especially important.' Therefore, the Lotus Sutra (《法華經》) says: 'The Buddha said: "If there is someone who aspires to attain anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and can burn a finger, or even one toe, to offer to a stupa, it is superior to using a country, city, wife, children, and three thousand great thousand worlds, mountains, forests, rivers, ponds, and various treasures to make offerings."' The Mahaprajnaparamita-sastra (《大智度論》) says: 'If a person gives up their body, it is superior to the treasures filling Jambudvipa (閻浮提, the world).' From this, it can be known that words easily spoken are easy to state, but precious treasures of the whole body are difficult to pour out; the feeling of preserving life is deep, and good intentions are earnest. Directly attaining the state of the emptiness of the three wheels is still included in the Shared Teaching.

況乃取捨情生，豈得成其凈施？且圓教施門，遍含法界，乃何事而不備？何理而不圓？菩薩照理而不卻事，鑒事而不捐理；弘之在人，曷滯於法。若離理有事，事成定性之愚；若離事有理，理成斷滅之執。若著事而迷理，則報在輪迴；若體理而得事，則果成究竟。故《法華經》云：『又見菩薩，頭、目、身體，欣樂施與，求佛智慧。』若捨身是邪，何成佛慧？故知毫善，趣果弘深；以此度門，標因匪棄。如釋迦佛捨身命時，度度皆證法門，或得柔順忍，或入無生法忍等。大凡菩薩所作，皆了無我、無性；涉事見理，遇境知空。不同凡夫，造其罪福，不解因果、善惡無性；是為迷事取性，常系三有。」

問：「經云：『以三恒河沙身命佈施，不如受持四句偈。』故知般若功深，施門力劣。何得違宗越理，枉力勞神？可謂期悟遭迷，求升反墜矣！」

答：「得理則萬行方成；知宗乃千途不滯。不可去彼取此，執是排非；須履無閡之門，善入遍行之道。是以過去諸佛、本師釋迦，從無量劫來，舍無數身命，或為求法，則出髓而剜身；或為行慈，則施鷹而飼虎。《般若論》云：『如來無量劫來捨身命財，為攝持正法。正法無有邊際，即無窮之因，得無窮之果；果即三身也。』乃至西天此土，菩薩高僧，自古及今，

{ "translations": [ "現代漢語譯本：更何況是帶著取捨之心而產生的施捨呢，這怎麼能成就清凈的佈施呢？而且圓教的佈施法門，遍含整個法界，有什麼事情不完備呢？有什麼道理不圓滿呢？菩薩明照真理而不捨棄世事，洞鑑世事而不拋棄真理；弘揚佛法在於人，怎麼能被法所束縛呢？如果離開真理而談世事，世事就會變成執著于固定不變的愚癡；如果離開世事而談真理，真理就會變成斷滅空無的執念。如果執著於世事而迷惑于真理，那麼果報就在輪迴之中；如果體悟真理而通達世事，那麼果報就能成就究竟的解脫。所以《法華經》說：『又看見菩薩，頭、目、身體，歡喜快樂地施捨，爲了求得佛的智慧。』如果捨棄身體是邪惡的，怎麼能成就佛的智慧呢？所以要知道即使是微小的善行，也能通向深廣的果報；用這種佈施法門，表明因地修行不是放棄身體。例如釋迦佛捨棄身命時，每一次佈施都證悟法門，或者獲得柔順忍，或者進入無生法忍等等。大凡菩薩所做的一切，都了達無我、無自性；經歷世事而明見真理，遇到境界而了知空性。這不同於凡夫，造作罪業和福報，不瞭解因果、善惡的自性本空；這是迷惑於世事而執取自性，常常被束縛在三有之中。", "", "問：『經書上說：用如三個恒河沙數那麼多的身命來佈施，不如受持四句偈。』所以知道般若的功德深厚，佈施的力量薄弱。怎麼能違背宗旨超越道理，白白耗費力量和精神呢？這可以說是期望覺悟反而遭遇迷惑，想要上升反而墜落了！』", "", "答：『領悟真理，那麼萬種修行才能成就；瞭解宗旨，那麼千條道路都不會滯礙。不能捨棄這個而選取那個，執著于這個而排斥那個；必須踐行沒有阻礙的法門，善於進入普遍修行的道路。因此過去的諸佛、本師釋迦牟尼佛，從無量劫以來，捨棄無數的身命，或者爲了求法，就取出骨髓而剜割身體；或者爲了行慈悲，就捨身喂鷹而飼養老虎。《般若論》說：『如來無量劫以來捨棄身命財產，是爲了攝持正法。正法沒有邊際，就是無窮的因，得到無窮的果；果就是三身（Dharmakaya, Sambhogakaya, Nirmanakaya）。』乃至西天（印度）此土（中國），菩薩高僧，自古至今，" ], "english_translations": [ "English version: How much more so if taking and giving arise from emotional attachment, how can that accomplish pure giving? Moreover, the giving gate of the perfect teaching encompasses the entire Dharma realm; what matter is not complete? What principle is not perfect? Bodhisattvas illuminate principle without rejecting affairs, and discern affairs without abandoning principle; propagating it depends on people, how can it be bound by the Dharma? If there are affairs apart from principle, affairs become the folly of fixed nature; if there is principle apart from affairs, principle becomes the attachment of annihilation. If one is attached to affairs and deluded about principle, then the retribution is in samsara; if one embodies principle and attains affairs, then the fruit becomes ultimate. Therefore, the Lotus Sutra says: 'Again, they see Bodhisattvas giving away their heads, eyes, bodies, and limbs with joy and delight, seeking the wisdom of the Buddha.' If giving up the body is evil, how can one achieve the wisdom of the Buddha? Therefore, know that even a hair's breadth of goodness leads to profound and far-reaching fruits; using this gate of liberation, the causal ground is not abandoned. For example, when Shakyamuni Buddha (釋迦佛) gave up his life, each act of giving was a testament to the Dharma, sometimes attaining forbearance, sometimes entering the uncreated Dharma forbearance, and so on. In general, all that Bodhisattvas do is to understand that there is no self, no inherent nature; encountering affairs, they see principle; encountering circumstances, they know emptiness. This is different from ordinary people, who create their own sins and blessings, not understanding that cause and effect, good and evil, have no inherent nature; this is being deluded by affairs and grasping at nature, constantly bound to the three realms of existence.", "", "Question: 'The sutra says: "Giving away as many bodies and lives as there are grains of sand in three Ganges Rivers is not as good as receiving and upholding a four-line verse." Therefore, know that the merit of Prajna (般若) is profound, and the power of the giving gate is weak. How can one violate the teachings and go beyond reason, wasting effort and energy? It can be said that hoping for enlightenment, one encounters delusion; seeking to rise, one falls instead!'", "", "Answer: 'Attaining principle, then all practices can be accomplished; knowing the teachings, then a thousand paths are not obstructed. One must not abandon this and take that, clinging to this and rejecting that; one must tread the gate of no obstruction, and skillfully enter the path of universal practice. Therefore, the Buddhas of the past, our original teacher Shakyamuni (釋迦牟尼), from countless kalpas ago, gave up countless bodies and lives, sometimes to seek the Dharma, extracting marrow and cutting flesh; sometimes to practice compassion, giving his body to feed eagles and tigers. The Prajna Treatise says: 'The Tathagata (如來) has given up bodies, lives, and wealth for countless kalpas in order to uphold the true Dharma. The true Dharma has no boundaries, which is the infinite cause, obtaining the infinite fruit; the fruit is the three bodies (Trikaya).' Even in the West (India) and this land (China), Bodhisattvas and eminent monks, from ancient times to the present," ] }

遺身不少，皆遵釋迦之正典，盡效藥王之遺風。《高僧傳》藹法師入南山，自剜身肉佈於石上，引腸掛樹，捧心而卒。書偈以石云：『愿舍此身已，早令身自在。法身自在已，在在諸趣中；隨有利益處，護法救眾生。又復業應盡，有為法皆然；三界皆無常，時來不自在。他殺及自死，終歸如是處；智者所不樂，業盡於今日。』又僧崖菩薩燒身云：『代一切眾生苦，先燒其手。』眾人問曰：『菩薩自燒，眾生罪熟，各自受苦，何由可代？』答曰：『猶如燒手，一念善根，即能滅惡，豈非代耶？』又告眾曰：『我滅度后，好供養病人。並難可測其本，多是諸佛聖人，乘權應化；自非大心平等，何能恭敬？此是實行也。』天臺宗滿禪師，一生講誦《蓮經》，感神人現身，正定經咒文字；后焚身供養《法華經》。又智者門人凈辯禪師，于懺堂前焚身，供養普賢菩薩。雙林傅大士，欲焚身救眾生苦；門人等前後四十八人，代師焚身，請師住世，教化有情。傳記廣明，不能備引。若云：『諸聖境界，示現施為。』則聖有誑夫之愆，凡無即聖之分；教網虛設，方便則空。本為接后逗前，令凡實證；設是示現權施，亦令後人倣傚。不可將邪倒之法，賺人施行，大聖真慈，終不虛誑。是以八萬法門，無非解脫；一念微善，皆趣真如。自有

【現代漢語翻譯】捨棄身體的例子很多，都遵循釋迦牟尼佛（釋迦牟尼：佛教的創始人）的正典，完全傚法藥王菩薩（藥王：一位以醫術和自我犧牲而聞名的菩薩）的遺風。《高僧傳》記載，藹法師進入南山，自己剜下身上的肉鋪在石頭上，拉出腸子掛在樹上，捧著心而死。他在石頭上寫下偈語說：『愿捨棄此身之後，早日令法身自在。法身自在之後，無論在哪個趣道中；只要有利益的地方，就護持佛法，救度眾生。而且業報終有盡時，有為法都是如此；三界（三界：欲界、色界、無色界）都是無常的，時機到來時便不自在。無論是他殺還是自殺，最終都歸於這樣的結局；智者所不樂於此，業報就在今天結束。』又僧崖菩薩燒身說：『代替一切眾生的痛苦，先燒自己的手。』眾人問道：『菩薩自己燒身，眾生的罪業成熟，各自承受痛苦，怎麼能代替呢？』回答說：『就像燒手一樣，一念善根，就能滅除惡業，難道不是代替嗎？』又告訴眾人說：『我滅度（滅度：佛教術語，指死亡，達到涅槃的狀態）之後，要好好供養病人。並且難以測度他們的本來面目，他們大多是諸佛聖人，爲了方便而應化而來；如果不是大心平等的人，怎麼能恭敬呢？這是真正的修行啊。』天臺宗的滿禪師，一生講誦《蓮經》（《蓮經》：《妙法蓮華經》的簡稱），感得神人現身，校正經咒文字；後來焚身供養《法華經》（《法華經》：《妙法蓮華經》的簡稱）。又智者大師的門人凈辯禪師，在懺堂前焚身，供養普賢菩薩（普賢菩薩：象徵菩薩行愿的菩薩）。雙林傅大士（傅大士：南北朝時期著名居士），想要焚身救度眾生的痛苦；他的門人等前後四十八人，代替老師焚身，請求老師住世，教化有情眾生。這些事蹟在傳記中廣泛記載，不能一一列舉。如果說：『這些都是諸聖的境界，示現的施為。』那麼聖人就有欺騙世人的過錯，凡人就沒有成聖的可能；教化的網路就是虛設的，方便法門也就落空了。本來是爲了接引後人，啓發前人，令凡人真實證悟；即使是示現的權宜之計，也是爲了讓後人效仿。不可將邪惡顛倒的法，欺騙人們去施行，大聖的真慈，終究不會虛妄欺騙。因此，八萬四千法門（八萬四千法門：指佛陀所說的各種修行法門），無非是爲了解脫；一念微小的善行，都趨向于真如（真如：佛教術語，指事物的真實本性）。自有...

【English Translation】 Many examples exist of abandoning the body, all following the correct doctrines of Shakyamuni Buddha (Shakyamuni: The founder of Buddhism), and completely emulating the legacy of Bhaisajyaraja Bodhisattva (Bhaisajyaraja: A bodhisattva known for medicine and self-sacrifice). The 'Biographies of Eminent Monks' records that Dharma Master Ai entered Nanshan, cut off his own flesh and spread it on a stone, pulled out his intestines and hung them on a tree, and died holding his heart. He wrote a verse on the stone, saying: 'May I, having relinquished this body, quickly attain freedom of the Dharma body. Having attained freedom of the Dharma body, in every realm of existence; wherever there is benefit, I will protect the Dharma and save sentient beings. Moreover, karmic debts must eventually be exhausted, all conditioned phenomena are like this; the Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm) are all impermanent, when the time comes, there is no freedom. Whether killed by others or by oneself, the end is always like this; the wise do not rejoice in this, karmic debts are exhausted today.' Furthermore, Bodhisattva Sengyai burned his body, saying: 'To take the suffering of all sentient beings, I will first burn my hand.' The crowd asked: 'The Bodhisattva burns himself, the sins of sentient beings ripen, each endures their own suffering, how can he take their place?' He replied: 'Just like burning a hand, a single thought of good root can extinguish evil karma, is this not taking their place?' He also told the crowd: 'After my Parinirvana (Parinirvana: Buddhist term for death, the attainment of Nirvana), take good care of the sick. And it is difficult to fathom their true nature, most of them are Buddhas and sages, manifesting in expedient forms; if one does not have a great and equal mind, how can one be respectful? This is true practice.' Chan Master Man of the Tiantai School, spent his life reciting and lecturing on the 'Lotus Sutra' ('Lotus Sutra': Short for 'The Wonderful Dharma Lotus Flower Sutra'), and was moved by a deity appearing in person to correct the text of the sutras and mantras; later, he burned his body as an offering to the 'Dharma Flower Sutra' ('Dharma Flower Sutra': Short for 'The Wonderful Dharma Lotus Flower Sutra'). Furthermore, Chan Master Jingbian, a disciple of Zhiyi, burned his body in front of the repentance hall, offering it to Samantabhadra Bodhisattva (Samantabhadra Bodhisattva: A bodhisattva symbolizing the vows and practices of bodhisattvas). Layman Fu Dashi of Shuanglin (Fu Dashi: A famous lay Buddhist of the Southern and Northern Dynasties), wanted to burn his body to save sentient beings from suffering; his disciples and others, forty-eight people in total, burned their bodies in place of their teacher, requesting their teacher to remain in the world and teach sentient beings. These events are widely recorded in biographies, and cannot be listed one by one. If one says: 'These are all the realms of the sages, manifestations of expedient actions.' Then the sages would have the fault of deceiving the world, and ordinary people would have no possibility of becoming sages; the network of teachings would be a sham, and expedient means would be empty. Originally, it was to guide later generations and enlighten those who came before, enabling ordinary people to truly realize enlightenment; even if it is a manifestation of expedient means, it is also to allow later generations to emulate. One must not use evil and inverted teachings to deceive people into practicing them, the true compassion of the great sages will never be false or deceptive. Therefore, the eighty-four thousand Dharma doors (eighty-four thousand Dharma doors: Refers to the various methods of practice taught by the Buddha), are all for liberation; a single thought of slight goodness, all leads to Suchness (Suchness: Buddhist term for the true nature of things). There is...

初心、後心，生忍、法忍，未必將高斥下，以下凌高。善須知時，自量根力；不可評他美惡，強立是非；言是禍胎，自招來業。且如得忍菩薩，雖證生、法二空，為利他故，破慳貪垢，尚乃燒臂焚身，如藥王菩薩、僧崖之類。若未具忍者，雖知以智慧火焚煩惱薪，了達二空不生身見；其或現行障重，未得相應；起勇猛心、運真實行，酬恩供佛、代苦行慈，欲成助道之門，不起希求之想；若不欺誑，事不唐捐。脫或智眼未明，猶生我執，但求因果，志不堅牢，擬效先蹤，不在此限。夫眾生根機不同，所尚各異。故經云：『佛言：「若眾生以虛妄而得度者，我亦妄語。」』是知事出千巧，理歸一源。皆是大慈，善權方便。或因捨身命而頓入法忍；或一心禪定而豁悟無生；或了本清凈，而證實相門；或作不凈觀，而登遠離道；或住七寶房舍，而階聖果；或處冢間樹下，而趣涅槃。是以塵沙度門，入皆解脫；無邊教網，了即歸真。大聖垂言，終不虛設，譬如涉遠，以到為期；不取途中，強論難易。故知醫不專散，天不長晴；應須丸散調停，陰陽兼濟；遂得眾疾同愈，萬物齊榮。皆是權施，實無定法；隨其樂欲，逗其便宜。惟取證道為心，不揀入門粗細。若於圓教四門生著，猶為藏教初門所治。故菩薩所行檀度之門，如囚因廁孔

而得出，似病服不凈而獲痊。非觀，無以拔三毒之病根；非行，無以超三界之有獄。《書》云：『獲鳥者，羅之一目；不可以一目為羅。治國者，功在一人；不可以一人為國。』是以眾行俱備，萬善齊修；一行歸源，千門自正。經明：十二因緣是一法，以四等觀者，得四種菩提。若惟取上上根人，則中下絕分。故弘半教，有成滿之功；至寶所，因化城之力。豈可舍此取彼、執實謗權，頓棄機緣，滅佛方便。故云：從實分權，權是實權；開權顯實，實是權實。如迷權實二門，則智不自在。《大論》云：『眾生種種因緣，得度不同。有禪定得度者；有持戒說法得度者；有光明觸身得度者。譬如城有多門，入處各別，至處不異。』所言般若功深者，然般若孕聖弘賢，含靈蘊妙。標之則為宗、為首、為導、為依；融之則觸境該空，無非般若。故經云：『色無邊故，般若無邊。』《肇論》云：『三毒、四倒，皆悉清凈，何獨尊凈于般若？』今何取捨，而欲逃空避影乎？且諸佛密意，詮旨難裁；空拳誑小兒，誘度於一切；無有決定法，故號大菩提。不知般若有破著之功，教中偏贊；卻乃隨語生見，是以依方故迷。故般若能導萬行；若無萬行，般若何施？偏啖醬而飲咸，失味致患；專抱空而執斷，喪智成愆。《智論》云：『帝釋意念

{ "translations": [ "現代漢語譯本：由此可以得出結論，（修行佛法）就像生病的人服用不乾淨的藥物而獲得痊癒一樣。不通過觀想，就無法拔除貪、嗔、癡（三毒）的病根；不通過修行，就無法超越欲界、色界、無色界（三界）的有為牢獄。《尚書》上說：『捕捉鳥的人，依靠羅網的一個網眼；不能只用一個網眼就當作整個羅網。治理國家的人，功勞在於一人；不能把一人當作整個國家。』因此，各種修行都要具備，各種善行都要一同修習；一種修行歸於本源，所有法門自然端正。佛經闡明：十二因緣是一個法，用慈、悲、喜、舍（四等）心觀照，就能得到四種菩提（覺悟）。如果只選取上上根器的人，那麼中等和下等根器的人就被拋棄了。所以弘揚半字教，有成就圓滿的功德；到達珍寶所在的地方，是因為化城（虛幻的城市）的力量。怎麼可以捨棄這個而選取那個、執著于實法而誹謗權法，一下子拋棄了機緣，滅絕佛的方便法門呢？所以說：從實法中分出權法，權法就是實法；開啟權法而顯現實法，實法就是權法。如果迷惑于權法和實法這兩個法門，那麼智慧就不自在了。《大智度論》中說：『眾生因為種種因緣，得到解脫的方式不同。有通過禪定得到解脫的；有通過持戒說法得到解脫的；有通過光明觸身得到解脫的。』就像城有很多門，進入的地方各不相同，到達的地方卻沒有差異。所說的般若功德深厚，是因為般若能夠孕育聖人、弘揚賢能，包含靈性、蘊藏奧妙。標舉它，它就是宗旨、是首領、是引導、是依靠；融合它，那麼接觸到的境界都包含空性，沒有不是般若的。所以佛經上說：『因為色（物質現象）是無邊的，所以般若也是無邊的。』《肇論》中說：『貪、嗔、癡（三毒）、顛倒妄想（四倒），全都清凈，為什麼只推崇般若的清凈呢？』現在為什麼要取捨，而想要逃避空性、躲避影子呢？而且諸佛的秘密心意，詮釋宗旨難以衡量；用空拳來哄騙小孩子，是爲了引導度化一切眾生；沒有決定的法，所以稱為大菩提。不知道般若有破除執著的功用，佛經中特別讚歎；卻隨著語言文字產生見解，因此因為依據方向而迷失。所以般若能夠引導各種修行；如果沒有各種修行，般若又施用於哪裡呢？只吃醬而喝鹹的東西，會失去味道而導致疾病；專門抱住空性而執著于斷滅，會喪失智慧而造成過錯。《大智度論》中說：『帝釋天（Indra）意念", "English version: Hence it can be concluded that (practicing Buddhism) is like a sick person recovering by taking unclean medicine. Without contemplation, one cannot eradicate the root of the disease of greed, anger, and ignorance (three poisons); without practice, one cannot transcend the prison of existence in the desire realm, the form realm, and the formless realm (three realms). The Book of Documents says: 'One who catches birds relies on one mesh of the net; one cannot regard one mesh as the entire net. One who governs a country, the merit lies in one person; one cannot regard one person as the entire country.' Therefore, all practices must be complete, and all good deeds must be cultivated together; one practice returns to the source, and all paths naturally become correct. The sutra clarifies: the twelve links of dependent origination are one dharma, and by contemplating with loving-kindness, compassion, joy, and equanimity (four immeasurables), one obtains four kinds of Bodhi (enlightenment). If only those with the highest faculties are selected, then those with medium and lower faculties will be abandoned. Therefore, propagating the partial teaching has the merit of achieving completeness; reaching the place where treasures are located is due to the power of the illusory city (化城). How can one abandon this and choose that, cling to the real dharma and slander the provisional dharma, suddenly abandon opportunities, and extinguish the Buddha's expedient means? Therefore, it is said: from the real dharma, provisional dharmas are derived, and the provisional dharmas are the real dharma; opening the provisional and revealing the real, the real is the provisional. If one is confused about the two gates of provisional and real, then wisdom is not at ease. The Mahaprajnaparamita Shastra says: 'Beings attain liberation in different ways due to various causes and conditions. Some attain liberation through meditation; some attain liberation through upholding precepts and expounding the Dharma; some attain liberation through the touch of light on their bodies.' It is like a city with many gates, the places of entry are different, but the places of arrival are not different. The reason why prajna is said to have profound merit is that prajna can nurture sages, promote the virtuous, contain spirituality, and store mystery. If it is emphasized, it is the purpose, the leader, the guide, and the reliance; if it is integrated, then the realms encountered all contain emptiness, and there is nothing that is not prajna. Therefore, the sutra says: 'Because form (material phenomena) is boundless, prajna is also boundless.' The Zhao Lun says: 'Greed, anger, and ignorance (三毒), inverted views (四倒), are all pure, why only honor the purity of prajna?' Now why take and abandon, and want to escape emptiness and avoid shadows? Moreover, the secret intentions of the Buddhas, the interpretation of the purpose is difficult to measure; using an empty fist to deceive children is to guide and liberate all beings; there is no definite dharma, therefore it is called Great Bodhi. Not knowing that prajna has the function of breaking attachments, the teachings especially praise it; but instead, views arise with words, therefore one is lost because of relying on direction. Therefore, prajna can guide all practices; if there are no practices, where can prajna be applied? Only eating sauce and drinking salty things will lose taste and cause disease; exclusively embracing emptiness and clinging to annihilation will lose wisdom and cause faults. The Mahaprajnaparamita Shastra says: 'Indra (帝釋)' ] }

：「若般若是究竟法者，行人但行般若，何用余法？」佛答：「菩薩六波羅蜜，以般若波羅蜜，用無所得法和合故，此即是般若波羅蜜；若但行般若，不行余法，則功德不具足，不美不妙。譬如愚人，不識飯食種具，聞醬是眾味主，便純飲醬，失味致患。行者亦如是，欲除著心故，但行般若，反墜邪見，不能增進善法。若與五波羅蜜和合，則功德具足，義味調適。」』《楞伽山頂經》云：『菩薩速疾道有二：一、方便道者，能為因緣。二、般若道者，能至寂滅。』是以般若無方便，溺無為之坑；方便無般若，陷幻化之網。二輪不滯，一道無虧；權實雙行，正宗方顯。住無所住，佛事所以兼修；得無所得，智心所以恒寂。」

問：「教只令觀身無我，了本無生；既達性空，何存身見，而欲妄想，仍須舍乎？」

答：「理中非有，事上非無。從緣幻生，雖無作者，善惡無性，業果宛然。從無始際，喪無數身，但續俱生，無利而死。今舍父母遺體，豈是己身？若一念圓修，戒定慧等，微妙善心，方真己體。今所舍者，乃是緣生。然於事中，且為利益而死；況正當無明煩惱，三障二死所纏，何乃說空，誰當信受？是以佛法，貴在行持，不取一期口辯。如蟲食木，偶得成文；似鳥言空，全無其旨。煩惱不減，我慢翻

【現代漢語翻譯】現代漢語譯本：『如果般若（Prajna，智慧）是究竟之法，修行人只修般若，為何還要修習其他法門？』佛陀回答：『菩薩的六波羅蜜（Six Paramitas，六種到達彼岸的方法），因為有般若波羅蜜（Prajnaparamita，以智慧到達彼岸）的緣故，運用無所得法（the Dharma of non-attainment）和合在一起，這才是真正的般若波羅蜜。如果只修般若，不修其他法門，那麼功德就不圓滿，不美好也不巧妙。譬如愚笨的人，不認識飯食的各種材料，聽說醬是各種味道的主導，就只喝醬，反而失去美味，導致生病。修行人也是這樣，想要去除執著心，只修般若，反而會墮入邪見，不能增進善法。如果與五波羅蜜和合，那麼功德就圓滿具足，意義和味道也調和適宜。』《楞伽山頂經》（Lankavatara Sutra）說：『菩薩快速成佛的道路有兩條：一是方便道（Upaya，善巧方便的道路），能夠作為因緣；二是般若道（Prajna，智慧的道路），能夠到達寂滅。』因此，般若沒有方便，就會沉溺於無為的深坑；方便沒有般若，就會陷入幻化的羅網。二輪不偏廢，一道就沒有虧損；權巧和真實雙管齊下，正宗才能顯現。安住于無所住，佛事才能兼修；證得無所得，智慧之心才能恒常寂靜。『有人問：教法只是教人觀察身體無我（Anatta，沒有永恒不變的自我），了悟本來沒有生；既然已經通達性空（Sunyata，萬法皆空），為何還存在身見（belief in a self），而妄想（delusion）仍然需要捨棄呢？』『回答：理體上並非實有，事相上並非全無。從因緣和合而幻生，雖然沒有作者，但善惡沒有自性，業果卻清清楚楚。從無始以來，喪失了無數的身體，只是延續著與生俱來的執著，無益而死。現在捨棄父母遺留的身體，難道就是自己的身體嗎？如果一念之間圓滿修習戒（Sila，戒律）、定（Samadhi，禪定）、慧（Prajna，智慧）等微妙的善心，才是真正的自身。現在所捨棄的，乃是因緣所生之物。然而在事相上，且爲了利益而死；更何況正當被無明（Avidya，無知）、煩惱（Kleshas，各種負面情緒）、三障（Three Obstacles，三種障礙）、二死（Two Deaths，兩種死亡）所纏繞，為何還要說空，誰會相信接受？因此，佛法貴在實踐修行，不追求一時的口頭辯論。如同蟲子啃食木頭，偶爾形成文字；好比鳥兒說空，卻完全不明白其中的旨意。煩惱不減少，我慢反而增加。』

【English Translation】 English version: 'If Prajna (wisdom) is the ultimate Dharma, why should practitioners cultivate other Dharmas besides Prajna?' The Buddha answered, 'The Six Paramitas (six perfections) of a Bodhisattva, because of Prajnaparamita (wisdom that reaches the other shore), are combined with the Dharma of non-attainment, and this is the true Prajnaparamita. If one only cultivates Prajna without cultivating other Dharmas, then the merits and virtues will not be complete, neither beautiful nor wonderful. It is like a foolish person who does not recognize the various ingredients of food and, hearing that sauce is the master of all flavors, drinks only sauce, losing the taste and causing illness. Practitioners are also like this: wanting to remove attachment, they only cultivate Prajna, but instead fall into wrong views and cannot increase good Dharmas. If combined with the Five Paramitas, then the merits and virtues will be complete, and the meaning and taste will be harmonious.' The Lankavatara Sutra says, 'There are two paths for Bodhisattvas to quickly attain Buddhahood: first, the path of Upaya (skillful means), which can serve as a cause; second, the path of Prajna (wisdom), which can lead to Nirvana.' Therefore, Prajna without Upaya will drown in the pit of non-action; Upaya without Prajna will be trapped in the net of illusion. If the two wheels are not neglected, the one path will not be deficient; if expediency and reality go hand in hand, the true tradition will be revealed. Abiding in non-abiding, Buddhist affairs can be cultivated simultaneously; attaining non-attainment, the mind of wisdom can be eternally tranquil.' 'Someone asked: 'The teachings only instruct people to observe the body as Anatta (non-self), and to realize that there is originally no birth; since one has already understood Sunyata (emptiness), why does the belief in a self still exist, and why do delusions still need to be abandoned?'' 'The answer: 'In principle, it is not truly existent; in phenomena, it is not completely non-existent. It arises from conditioned causes and is illusory; although there is no creator, good and evil have no inherent nature, but the karmic consequences are clear. From beginningless time, countless bodies have been lost, only continuing the innate attachments, dying without benefit. Now, abandoning the body inherited from parents, is that one's own body? If, in a single thought, one fully cultivates Sila (precepts), Samadhi (meditation), Prajna (wisdom), and other subtle good thoughts, that is the true self. What is being abandoned now is something that arises from conditions. However, in phenomena, one should die for the sake of benefit; moreover, being entangled by Avidya (ignorance), Kleshas (afflictions), the Three Obstacles, and the Two Deaths, why speak of emptiness, who will believe and accept it? Therefore, the essence of Buddhism lies in practice and cultivation, not in seeking temporary verbal eloquence. It is like a worm eating wood, accidentally forming words; like a bird speaking of emptiness, but completely not understanding its meaning. Afflictions are not reduced, and arrogance increases instead.'

增，是惡取邪空，非善達正法。須親見諦，言行相應。但縱妄語粗心，豈察潛行蜜用？古德云：『行取千尺萬尺，說取一寸半寸。』又經云：『言雖說空，行在有中。』《寶積經》云：『佛言：「若不修行得菩提者，音聲言說，亦應證得無上菩提。作如是言：『我當作佛、我當作佛。』以此語故，無邊眾生，應成正覺。」』故知行在言前，道非心外。又經云：『佛言：「學我法者，惟證乃知。」』是以劇惡不如微善；多虛不如少實。但能行者，不棄于小心；縱空說者，徒標于大意。若未契真如之用，順法性而行，惟得上慢之心，自招誣罔之咎。是以《仁王》列五忍之位；智者備六即之文。行位分明，豈可叨濫？何不入平等觀，起隨喜心；積眾善之根，成大慈之種？經云：『然一指節、爇一炷香，尚滅積劫之愆瑕；或散一華、暫稱一佛，畢至究竟之果位。』《首楞嚴經》云：『菩薩同事，尚作奸偷、屠販、淫女、寡婦，靡所不為。』《無生義》云：『離相無住行人，不住涅槃，能普現色身，在有為中，能貴、能賤、能凡、能聖；行仁義之道，悲濟十方，盡未來際。』又云：『凡地修聖行，果地習凡因；未具佛法，亦不滅受而取證也。』明知真是俗真，俗是真俗；執即塵勞，通為佛事。入法性三昧，無一法可嫌；證無邊定

【現代漢語翻譯】現代漢語譯本：執著于『空』，實際上是錯誤地理解了邪見，而不是真正領悟了正確的佛法。必須親自證悟真諦，言行一致。如果只是放縱虛妄的言語，心思粗糙，又怎麼能覺察到那些潛移默化、精微的作用呢？古德說：『修行要像走千尺萬尺的路那樣踏實，而說理只要像一寸半寸那樣簡明扼要。』還有經書上說：『口頭上雖然說著空，但行為卻還在有中。』《寶積經》（Ratnakuta Sutra）中說：『佛說：「如果不用修行就能證得菩提，那麼僅僅憑藉音聲言語，也應該能夠證得無上菩提。如果有人這樣說：『我將成佛，我將成佛。』僅僅因為說了這些話，無量的眾生就應該成正覺了。」』所以說，行動在言語之前，道不在心外。還有經書上說：『佛說：「學習我的佛法的人，只有通過親身證悟才能真正瞭解。」』因此，極大的惡行不如微小的善行；眾多的虛假不如少許的真實。只要能夠身體力行，就不會輕視細小的善行；縱然空談理論的人，也只是徒勞地標榜遠大的理想。如果還沒有契合真如的妙用，順應法性而行，只會增長貢高我慢之心，自招虛妄不實的罪過。因此，《仁王經》（The Benevolent Kings Sutra）列出了五忍的位次；智者詳備地闡述了六即的含義。修行的位次分明，怎麼可以胡亂僭越？為什麼不進入平等的觀照，生起隨喜的心；積累眾善的根基，成就大慈悲的種子？經書上說：『即使只是燃一指節、點一炷香，尚且可以滅除積累了無數劫的罪過；或者散一朵花、暫時稱念一聲佛號，最終也能達到究竟的果位。』《首楞嚴經》（Surangama Sutra）中說：『菩薩在度化眾生時，甚至會示現奸詐、偷盜、屠宰販賣、**、做寡婦等各種身份，無所不為。』《無生義》（Treatise on the Unborn）中說：『遠離一切相、不住于任何地方的修行人，不住于涅槃，能夠普遍示現各種色身，在有為的世界中，能夠尊貴、能夠卑賤、能夠是凡人、能夠是聖人；奉行仁義之道，以慈悲之心救濟十方眾生，直到未來的盡頭。』又說：『在凡夫的地位上修習聖人的行為，在佛的果位上學習凡夫的因緣；即使還沒有完全具備佛法，也不會斷滅受而急於求證。』明明知道真即是俗真，俗即是真俗；執著就是塵勞，通達就是佛事。進入法性三昧，沒有一法可以嫌棄；證得無邊的定力

【English Translation】 English version: Clinging to 'emptiness' is actually wrongly grasping a perverse view of emptiness, not truly understanding the correct Dharma. One must personally realize the truth and match words with actions. If one merely indulges in false speech and has a coarse mind, how can one perceive the subtle and profound workings? An ancient master said: 'Practice should be like walking a thousand or ten thousand feet, while speaking should be concise, like an inch and a half.' Also, the scriptures say: 'Although one speaks of emptiness, one's actions are still within existence.' The Ratnakuta Sutra (寶積經) says: 'The Buddha said, "If one could attain Bodhi without practice, then merely through sounds and words, one should also be able to attain unsurpassed Bodhi. If someone were to say, 'I will become a Buddha, I will become a Buddha,' then by merely uttering these words, countless beings should attain perfect enlightenment."' Therefore, action precedes speech, and the Dao is not outside the mind. Furthermore, the scriptures say: 'The Buddha said, "Those who study my Dharma can only truly understand through personal realization."' Thus, great evil is not as good as small good; much falsehood is not as good as little truth. As long as one can practice, one will not abandon small acts of kindness; even if one only speaks of emptiness, one is merely futilely proclaiming grand ideals. If one has not yet realized the wondrous function of True Thusness, acting in accordance with Dharma-nature will only increase arrogance and self-conceit, inviting the blame of falsehood and deception. Therefore, the Benevolent Kings Sutra (仁王經) lists the stages of the Fivefold Endurance; wise individuals elaborately explain the meaning of the Six Identities. The stages of practice are clear and distinct; how can one presumptuously overstep them? Why not enter into equal contemplation, arouse a mind of rejoicing, accumulate the roots of all good deeds, and cultivate the seeds of great compassion? The scriptures say: 'Even burning a finger joint or lighting a stick of incense can extinguish the transgressions accumulated over countless eons; or scattering a flower or temporarily reciting the name of a Buddha will ultimately lead to the attainment of the ultimate fruit.' The Surangama Sutra (首楞嚴經) says: 'When Bodhisattvas work together, they may even engage in deceit, theft, butchering and selling, prostitution, or acting as widows, leaving nothing undone.' The Treatise on the Unborn (無生義) says: 'Practitioners who are free from appearances and dwell nowhere do not abide in Nirvana, but can universally manifest various forms, being noble, lowly, ordinary, or saintly in the world of conditioned existence; practicing the way of benevolence and righteousness, compassionately helping beings in the ten directions, until the end of the future.' It also says: 'Cultivating saintly conduct on the ground of the ordinary, learning the causes of the ordinary on the ground of Buddhahood; even without fully possessing the Buddha-dharma, one does not extinguish reception to hastily seek proof.' Clearly understanding that true is mundane true, and mundane is true mundane; attachment is defilement, while understanding is Buddha-work. Entering the Samadhi of Dharma-nature, there is not a single Dharma that can be disliked; attaining boundless samadhi

門，無一法可棄。勝負既失，取捨全乖；不可障他菩提，滅自善本。又縱了非身，深窮實相，不滯心境，決定無疑。雖知一切有為，猶如空中鳥跡，尚須地地，觀練對治，習氣非無。況堅執四倒之愚，深陷八邪之網；持此穢質，廣作貪淫；被幻網所籠，為情色所醉；汩沒生死，沉淪苦輪者歟！所以大覺深嗟，廣垂毀擯；諸聖捨身之際，無不先訶。如以毒藥而換醍醐，似將瓦器而易珍寶。故《寶積經》觀身有四十種過患：或云貪慾之獄，恒為煩惱之所繫纏；臭穢之坑，常被諸蟲之所唼食。似行廁而五種不凈；若漏囊而九孔常穿。瞋恚毒蛇起害心，而傷殘慧命；愚癡羅剎執我見，而吞啖智身。猶惡賊而舉世皆嫌；類死狗而諸賢並棄。不堅如芭蕉、水沫；無常似焰影、電光。雖灌啖而反作冤仇；每將養而罔知恩報。廣誚非一，難可具言。若不審此深愆，遂乃廣興惡業；迷斯為是，而不進修，則智行兩虧，理事俱失。須先厭患，苦切對治；知非而慾火潛消，了本而真源自現。故《法華經》云：『猶如三界，火宅所燒，何由能解，佛之智慧？』」

問：「身雖虛假，眾患所纏；然因此幻形，能成道果。經云：『不入煩惱大海，不得無價寶珠。』若欲舍之，恐成後悔。」

答：「夫生不滅，有相皆空。若於三寶中，志

【現代漢語翻譯】現代漢語譯本：門，沒有哪一種法是可以拋棄的。如果勝負已經失去，那麼取捨就會完全錯亂；不可以阻礙他人的菩提道，滅絕自己的善良根本。而且即使縱任了這虛幻的身體，深入探究真實的本相，也不要執著於心境，要對此有堅定的信念。即使知道一切有為法，都像空中鳥的痕跡一樣虛幻，仍然需要一個階段一個階段地，觀察、練習、對治，因為習氣並非不存在。更何況是那些堅執於四種顛倒之見的愚人，深深陷入八種邪見的羅網；拿著這污穢的身體，廣泛地進行貪婪和淫慾；被虛幻的網所籠罩，被所迷惑；在生死中沉沒，在痛苦的輪迴中沉淪呢！所以偉大的覺悟者深深地嘆息，廣泛地垂示毀壞和拋棄的方法；諸位聖者捨棄身體的時候，沒有不先呵斥它的。這就像用毒藥來交換醍醐，像是用瓦器來交換珍寶。《寶積經》中觀察身體有四十種過患：或者說它是貪慾的監獄，永遠被煩惱所束縛纏繞；是臭穢的糞坑，經常被各種蟲子所啃食。像流動的廁所一樣有五種不凈；像泄漏的袋子一樣有九個孔經常穿漏。瞋恚的毒蛇會生起害人之心，從而傷害殘害智慧的生命；愚癡的羅剎執著於我見，從而吞噬智慧的身體。像邪惡的盜賊一樣被世人所嫌棄；像死狗一樣被賢人所拋棄。不堅固就像芭蕉、水沫；無常就像火焰的影子、閃電的光芒。即使灌溉餵養反而會成為仇敵；每次將養卻不知道感恩回報。廣泛的責罵不止一種，難以全部說盡。如果不審察這些深刻的罪過，於是就廣泛地興起惡業；迷惑地認為這是對的，而不去進修，那麼智慧和行為兩方面都會虧損，事和理都會失去。必須先厭惡它，用痛苦的方法來對治它；知道它是錯誤的，那麼就會悄悄地消失，瞭解了根本，那麼真實的源頭自然就會顯現。《法華經》說：『就像三界，被火宅所焚燒，怎麼能夠理解佛的智慧呢？』問：『身體雖然虛假，被各種疾病所纏繞；然而因為這個虛幻的形體，能夠成就道果。《經》中說：『不入煩惱的大海，就得不到無價的寶珠。』如果想要捨棄它，恐怕會成為後悔。』答：『生不滅，有相皆空。如果在三寶（Buddha, Dharma, Sangha）中，立下堅定的志向，

【English Translation】 English version: The gate, there is no single Dharma (teachings, principles) that can be discarded. Once victory or defeat is lost, acceptance and rejection become completely disordered; one must not obstruct the Bodhi (enlightenment) of others, nor extinguish one's own roots of goodness. Moreover, even if one indulges this illusory body, deeply explores the true nature of reality, one should not be attached to the states of mind, and must have unwavering conviction. Even knowing that all conditioned phenomena are like the tracks of birds in the sky, one still needs to observe, practice, and apply antidotes stage by stage, as habitual tendencies are not non-existent. How much more so for those fools who stubbornly cling to the four inversions, deeply trapped in the net of the eight wrongdoings; holding onto this defiled body, extensively engaging in greed and lust; being ensnared by the illusory net, intoxicated by ; sinking in birth and death, and wallowing in the wheel of suffering! Therefore, the Greatly Awakened One deeply sighed, extensively taught methods of destruction and abandonment; when the various sages relinquished their bodies, they invariably first rebuked them. This is like exchanging ambrosia for poison, like trading precious jewels for earthenware. Therefore, the Bao Ji Jing (Ratnakuta Sutra) observes forty kinds of faults in the body: it is said to be the prison of greed, constantly bound and entangled by afflictions; a stinking and filthy pit, constantly gnawed upon by various insects. Like a mobile toilet with five kinds of impurities; like a leaking bag with nine holes constantly open. The poisonous snake of anger arises with harmful intent, thereby harming and destroying the life of wisdom; the foolish Rakshasa (demon) clings to the view of self, thereby devouring the body of wisdom. Like an evil thief, despised by the whole world; like a dead dog, abandoned by all the wise. Unstable like a banana tree or water bubbles; impermanent like the shadow of a flame or the flash of lightning. Even if watered and fed, it turns into an enemy; every time it is nurtured, it knows no gratitude in return. Extensive reproaches are not just one, difficult to fully express. If one does not examine these deep transgressions, then one will extensively engage in evil deeds; mistakenly believing this to be right, and not advancing in cultivation, then both wisdom and action will be deficient, and both principle and phenomena will be lost. One must first be disgusted with it, and counteract it with painful methods; knowing it is wrong, then ** will quietly disappear, understanding the root, then the true source will naturally appear. Therefore, the Lotus Sutra says: 'Like the Three Realms, burned by a fire house, how can one understand the wisdom of the Buddha?'" Question: 'Although the body is illusory, entangled by various diseases; yet because of this illusory form, one can achieve the fruit of the path. The Sutra says: 'Without entering the ocean of afflictions, one cannot obtain the priceless pearl.' If one wants to abandon it, I fear it will become a regret.' Answer: 'Birth does not cease, all forms are empty. If in the Three Jewels (Buddha, Dharma, Sangha), one establishes a firm resolve,

誠歸向，起一舍心，猶勝世間虛生浪死；則能以無常體得金剛體，以不堅身易堅固身，取捨二途，須憑智照。」

問：「安心入道，須順真空；起行度生，全歸世諦。但了法性，以辯正宗；何乃斥實憑虛，喪本驟末？有為擾動，造作紛紜，汩亂真源，昏濁心水。」

答：「第一義中，真亦不立，平等法界，無佛眾生；俗諦門中，不捨一法，凡興有作，佛事門收。是以諸佛，常依二諦說法；若不得世諦，不得第一義諦。《唯識論》云：『撥無二諦是惡取空，諸佛說不可治者。』《金剛經》云：『發阿耨菩提心者，於法不說斷滅相。』賢首國師云：『真空不壞緣起業果，是故尊卑宛然。』《金剛三昧論》云：『真俗無二，而不守一。由無二故，則是一心；不守一故，舉體為二。』《華嚴經》云：『譬如虛空，於十方中，若去來今，求不可得；然非無虛空。菩薩如是，觀一切法，皆不可得，然非無一切法；如實無異，不失所作；普示修行，菩薩諸行；不捨大愿，調伏眾生；轉正法輪，不壞因果。』又云：『菩薩摩訶薩，了達自身及以眾生，本來寂滅，不驚不怖，而勤修福智，無有厭足。雖知一切法，無有造作，而亦不捨諸法自相；雖于諸境界，永離貪慾，而常樂瞻奉諸佛色身；雖知不由他悟入於法，而種種方便

【現代漢語翻譯】現代漢語譯本：真心歸向佛法，發起哪怕只是一點點的佈施之心，也勝過世間毫無意義、虛度光陰的生活。這樣才能以無常的身體證得金剛不壞之體，以不堅固的身體換取堅固之身。採取哪條道路，需要憑藉智慧來照亮。

問：安心入道，需要順應真空之理；發起行動度化眾生，完全歸於世俗諦。只要了解法性，就能辨別正宗；為何要捨棄實在而追求虛無，捨棄根本而追求末節？有為之法擾亂心神，造作之事紛繁複雜，攪亂真如之源，昏濁清凈的心水。

答：在第一義諦中，連『真』的概念都不成立，平等的法界中，沒有佛也沒有眾生；在世俗諦中，不捨棄任何一法，一切興起和作為，都包含在佛事之中。因此，諸佛總是依據二諦說法；如果不能理解世俗諦，就不能理解第一義諦。《唯識論》說：『否定二諦是錯誤的理解空性，諸佛說這種錯誤無法醫治。』《金剛經》說：『發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，對於一切法，不應說斷滅之相。』賢首國師說：『真空並不妨礙緣起業果，所以尊卑秩序依然存在。』《金剛三昧論》說：『真諦和俗諦並非二者，但也不執著于其中任何一個。因為不是二者，所以是一心；因為不執著于其中任何一個，所以整體上又體現為二。』《華嚴經》說：『譬如虛空，在十方之中，無論是過去、現在、未來，都無法找到它的軌跡；然而並非沒有虛空。菩薩也是這樣，觀察一切法，都不可得，然而並非沒有一切法；如實地沒有差異，不失去所作之事；普遍地展示修行，菩薩的各種行為；不捨棄大愿，調伏眾生；轉動正法輪，不破壞因果。』又說：『菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），了達自身以及眾生，本來就是寂滅的，不驚慌也不恐懼，而勤奮地修習福德和智慧，沒有厭倦滿足的時候。雖然知道一切法，沒有造作，但也並不捨棄諸法的自相；雖然對於各種境界，永遠遠離貪慾，但常常樂於瞻仰諸佛的色身；雖然知道不由他人開悟而悟入於法，但用種種方便』

【English Translation】 English version: Sincerely turning towards the Dharma, initiating even a single act of generosity surpasses a life of meaningless, wasted existence. Only then can one attain the indestructible Vajra body through the impermanent body, and exchange the fragile body for a steadfast one. Which path to take requires the illumination of wisdom.

Question: To pacify the mind and enter the path, one must accord with the principle of emptiness; to initiate action and liberate beings, one must fully rely on conventional truth. Simply understanding the nature of Dharma allows one to discern the true lineage; why then abandon the substantial for the illusory, forsake the root for the branch? Purposeful actions disturb the mind, contrived deeds are complex and numerous, muddling the source of true nature, and clouding the pure waters of the mind.

Answer: Within the ultimate truth, even the concept of 'truth' is not established; in the realm of equal Dharma, there are neither Buddhas nor sentient beings. Within the realm of conventional truth, not a single Dharma is abandoned; all arising and actions are included within the activities of the Buddha. Therefore, all Buddhas always teach according to the two truths; if one cannot understand conventional truth, one cannot understand ultimate truth. The Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) states: 'Denying the two truths is a mistaken understanding of emptiness, which the Buddhas say is incurable.' The Diamond Sutra states: 'Those who have generated the anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment mind) should not speak of annihilation with regard to any Dharma.' The National Teacher Xian Shou said: 'True emptiness does not obstruct the karmic consequences of dependent origination, therefore the order of superior and inferior remains clear.' The Diamond Samadhi Sutra states: 'The true and the conventional are not two, yet one does not cling to either. Because they are not two, they are of one mind; because one does not cling to either, the whole body manifests as two.' The Avatamsaka Sutra states: 'It is like space, in the ten directions, whether past, present, or future, one cannot find its trace; yet it is not that there is no space. Bodhisattvas are like this, observing all Dharmas, they are unobtainable, yet it is not that there are no Dharmas; truly without difference, not losing what is done; universally showing practice, the various actions of Bodhisattvas; not abandoning great vows, taming sentient beings; turning the wheel of the Dharma, not destroying cause and effect.' It also states: 'Bodhisattva-mahāsattvas (great bodhisattvas), understanding that themselves and all beings are originally in quiescence, are neither startled nor afraid, but diligently cultivate merit and wisdom, without weariness or satisfaction. Although knowing that all Dharmas are without creation, they do not abandon the self-nature of Dharmas; although in all realms, they are forever free from greed, they constantly delight in beholding the physical bodies of the Buddhas; although knowing that they enter the Dharma not through the enlightenment of others, they use various skillful means'

求一切智；雖知諸佛國土皆如虛空，而常樂莊嚴一切佛剎；雖恒觀察無人無我，而教化眾生無有疲厭；雖於法界而本來不動，以神通智力現眾變化；雖已成就一切智智，而修菩薩行無有休息；雖知諸法不可言說，而轉凈法輪令眾生喜；雖能示現諸佛神力，而不厭舍菩薩之身；雖現入于大涅槃，而一切處示現受生。能作如是權實雙行法，是佛業。』是以若撥果排因，即空見外道；據體絕用，是趣寂聲聞。又若立正宗，何法非宗？既論法性，何物非性？從迷破執，則權立是非；從悟辯同，實無取捨。今所論者，不同凡夫所執事相，又非三藏菩薩偏假離真，及通教聲聞但空滅相。若離空之有，乃妄色之因；若離有之空，歸灰斷之果。今則性即相之性，故不閡繁興；相即性之相，故無虧湛寂。境是不思議境，空是第一義空。舒捲同時，即空而常有；存泯下壞，即有而常空。故臺教云：『如鏡有像，瓦礫不現，中具諸相；但空即無。微妙凈法身，具相三十二。』清涼國師云：『凡聖交徹，即凡心而見佛心；理事雙修，依本智而求佛智。』古德釋云：『禪宗失意之徒，執理迷事，云：「性本具足，何假修求？但要亡情，即真佛自現。學法之輩，執事迷理，何須孜孜修習理法？」合之雙美，離之兩傷；理事雙修，以彰圓妙。休心絕念

【現代漢語翻譯】現代漢語譯本『爲了追求一切智慧（sarvajñāna），即使知道所有佛的國土都像虛空一樣，也總是樂於莊嚴一切佛剎（buddhakṣetra）；即使經常觀察到無人無我（nairātmya），也教化眾生而沒有疲倦厭煩；即使處於法界（dharmadhātu）而本來不動，也以神通智慧的力量示現各種變化；即使已經成就了一切智智（sarvajñajñāna），也修菩薩行而沒有休息；即使知道一切法都不可言說，也轉動清凈法輪（dharma-cakra）令眾生歡喜；即使能夠示現諸佛的神力，也不厭棄捨離菩薩之身；即使示現進入大涅槃（mahāparinirvāṇa），也在一切處示現受生。能夠做到這樣權巧方便和真實功德雙管齊下的法，是佛的事業。』因此，如果否定結果而排斥原因，就是空見外道；執著于本體而斷絕作用，就是趨向寂滅的聲聞（śrāvaka）。反之，如果確立正宗，什麼法不是宗？既然討論法性（dharmatā），什麼事物不是性？從迷惑中破除執著，就權且設立是非；從覺悟中辨明相同，實際上沒有取捨。現在所討論的，不同於凡夫所執著的表象，也不是三藏菩薩（tripiṭaka bodhisattva）偏執于虛假而離開真實，以及通教聲聞只求空寂滅相。如果離開空的有，就是虛妄色（rūpa）的原因；如果離開有的空，就歸於灰身泯智的斷滅結果。現在則是性就是相的性，所以不妨礙繁榮興盛；相就是性的相，所以沒有虧損湛然寂靜。境界是不可思議的境界，空是第一義空（paramārtha-śūnyatā）。舒展和收卷同時進行，即是空而常有；存在和泯滅同時發生，即是有而常空。所以天臺宗說：『如鏡子有影像，瓦礫不能顯現，鏡中具備各種影像；但如果空無一物，那就什麼都沒有。微妙清凈的法身（dharma-kāya），具足三十二相。』清涼國師說：『凡夫和聖人相互交融，即在凡夫心中見到佛心；事和理雙重修習，依靠根本智慧而追求佛的智慧。』古代德行高尚的僧人解釋說：『禪宗失去宗旨的人，執著于理而迷惑於事，說：「自性本來具足，何必假借修習追求？只要消除情感，真正的佛自然顯現。」學習佛法的人，執著於事而迷惑于理，認為「何須勤勤懇懇地修習理法？」兩者結合起來就完美，分開就會兩敗俱傷；事和理雙重修習，以此來彰顯圓融的奧妙。停止心念，斷絕思慮

【English Translation】 English version 'To seek all-wisdom (sarvajñāna); although knowing that all Buddha-lands are like empty space, they are always delighted to adorn all Buddha-fields (buddhakṣetra); although constantly observing no-self (nairātmya), they teach sentient beings without weariness; although abiding in the Dharma-realm (dharmadhātu) and fundamentally unmoving, they manifest various transformations with their supernatural wisdom; although they have already attained all-knowing wisdom (sarvajñajñāna), they cultivate the Bodhisattva path without rest; although knowing that all dharmas are inexpressible, they turn the pure Dharma wheel (dharma-cakra) to delight sentient beings; although able to manifest the divine power of all Buddhas, they do not tire of abandoning the Bodhisattva body; although appearing to enter great Nirvana (mahāparinirvāṇa), they manifest rebirth in all places. Being able to perform such skillful means and true practice in tandem is the work of a Buddha.' Therefore, if one denies the result and rejects the cause, that is the heresy of emptiness; clinging to the substance and severing the function is the path of the solitary śrāvaka (śrāvaka). Furthermore, if one establishes the correct doctrine, what dharma is not the doctrine? Since discussing Dharma-nature (dharmatā), what thing is not nature? From delusion, breaking attachments, then provisionally establishing right and wrong; from enlightenment, distinguishing sameness, in reality there is no acceptance or rejection. What is being discussed now is different from the phenomena clung to by ordinary people, and is also not the partial and false abandoning of truth by the Tripiṭaka Bodhisattvas (tripiṭaka bodhisattva), nor the mere emptiness and extinction sought by the Śrāvakas of the Common Teaching. If one separates existence from emptiness, that is the cause of illusory form (rūpa); if one separates emptiness from existence, one returns to the result of annihilation. Now, nature is the nature of phenomena, so it does not hinder flourishing; phenomena are the phenomena of nature, so there is no loss of serene stillness. The realm is an inconceivable realm, emptiness is the ultimate emptiness (paramārtha-śūnyatā). Unfolding and contracting occur simultaneously, being empty and yet constantly existing; existing and ceasing occur simultaneously, being existent and yet constantly empty. Therefore, the Tiantai teaching says: 'Like a mirror having images, tiles and pebbles do not appear, within it possessing all images; but if it is empty, then there is nothing. The subtle and pure Dharma-body (dharma-kāya) possesses the thirty-two marks.' National Teacher Qingliang said: 'The interaction of the ordinary and the holy, seeing the Buddha-mind in the ordinary mind; cultivating both principle and practice, relying on the fundamental wisdom to seek the wisdom of the Buddha.' An ancient virtuous monk explained: 'Those who have lost the meaning of Zen, clinging to principle and being deluded by phenomena, say: "The nature is originally complete, why borrow cultivation and seeking? Just eliminate emotions, and the true Buddha will naturally appear." Those who study the Dharma, clinging to phenomena and being deluded by principle, think: "Why diligently cultivate and study the principles of Dharma?" Combining them is doubly beautiful, separating them is doubly harmful; cultivating both principle and practice, in order to manifest the perfect and wonderful. Ceasing the mind and cutting off thoughts

，名理行；興功涉有，名事行。依本智者，本覺智，此是因智；此虛明不昧名智，成前理行。亡情顯理，求佛智者，即無障閡解脫智，此是果智；約圓明決斷為智，成前事行，以起行成果故。此則體性同故，所以依之；相用異故，所以求之。但求相用，不求體性。前亡情理行，即是除染緣起，以顯體性；興功事行，即是發凈緣起，以成相用。』無相宗云：『如上所說，相用可然；但依本智情亡，則相用自顯，以本具故。何須特爾起於事行？』圓宗云：『性詮本具；亡情之時，但除染分相用，自顯真體。若無事行，彼起凈分相用，無因得生。如金中雖有眾器，除礦但能顯金，若不施功造作，無因得生其器。豈金出礦已，不造不作，自然得成於器？若亡情則不假事行，佛令具修，豈不虛勞學者？是以八地，已能離念，佛勸方令起於事行，知由離念不了。所以文云：「法性真常離心念，二乘於此亦能得；不以此故為世尊，但以甚深無閡智。」七勸皆是事行故。是知果佛，須性相具足；因行，必須事理雙修。依本智如得金；修理行如去礦；修事行如造作；求佛智如成器也。』《慈愍三藏錄》云：『若言世尊，說諸有為，定如空華，無有一物，名虛妄者；虛妄無形，非解脫因，如何世尊敕諸弟子，勤修六度萬行妙因，當證菩提涅

【現代漢語翻譯】名理行：指的是依據真如本性之理而修行。興功涉有，名事行：指的是通過興建功德、參與世間事務來修行。依本智者，本覺智，此是因智：依靠根本的智慧，也就是本覺之智，這是因地的智慧。此虛明不昧名智，成前理行：這種虛空般澄明、不昏昧的智慧，成就了前面的理行。亡情顯理，求佛智者，即無障閡解脫智，此是果智：去除情執，顯現真理，追求佛的智慧，就能獲得沒有障礙、自由解脫的智慧，這是果地的智慧。約圓明決斷為智，成前事行，以起行成果故：以圓滿光明、決斷的智慧來理解，成就了前面的事行，因為發起行動才能獲得成果。此則體性同故，所以依之；相用異故，所以求之：這是因為體性和本性是相同的，所以要依靠它；現象和作用是不同的，所以要追求它。但求相用，不求體性：只是追求現象和作用，而不追求體性和本性。前亡情理行，即是除染緣起，以顯體性：前面去除情執的理行，就是去除染污的緣起，從而顯現體性。興功事行，即是發凈緣起，以成相用：興建功德的事行，就是發起清凈的緣起，從而成就現象和作用。『無相宗云：『如上所說，相用可然；但依本智情亡，則相用自顯，以本具故。何須特爾起於事行？』：無相宗說：『如上面所說，現象和作用是可以理解的；但是依靠根本的智慧，去除情執，那麼現象和作用自然會顯現，因為本來就具備。何必特意發起事行呢？』圓宗云：『性詮本具；亡情之時，但除染分相用，自顯真體。若無事行，彼起凈分相用，無因得生。如金中雖有眾器，除礦但能顯金，若不施功造作，無因得生其器。豈金出礦已，不造不作，自然得成於器？若亡情則不假事行，佛令具修，豈不虛勞學者？是以八地，已能離念，佛勸方令起於事行，知由離念不了。所以文云：「法性真常離心念，二乘於此亦能得；不以此故為世尊，但以甚深無閡智。」七勸皆是事行故。是知果佛，須性相具足；因行，必須事理雙修。依本智如得金；修理行如去礦；修事行如造作；求佛智如成器也。』：圓宗說：『自性詮釋本來就具備一切；去除情執的時候，只是去除染污部分的現象和作用，自然會顯現真實的本體。如果沒有事行，那麼發起清凈部分的現象和作用，就沒有原因能夠產生。比如金礦中雖然有各種器物的可能性，去除礦石只能顯現黃金，如果不施加功夫去製造，就沒有原因能夠產生那些器物。難道黃金從礦石中提取出來之後，不經過製造，自然就能成為器物嗎？如果去除情執就不需要事行，佛陀卻讓修行者同時修習，難道不是讓學者白費力氣嗎？因此，八地菩薩已經能夠遠離妄念，佛陀還勸導他們發起事行，就知道僅僅遠離妄念是不夠的。所以經文說：「法性真常離心念，二乘於此亦能得；不以此故為世尊，但以甚深無閡智。」七種勸導都是關於事行的。由此可知，果地的佛，必須自性和現象都具足；因地的修行，必須事和理雙重修習。依靠根本的智慧就像得到金礦；修習理行就像去除礦石；修習事行就像製造器物；追求佛的智慧就像成就器物。』《慈愍三藏錄》云：『若言世尊，說諸有為，定如空華，無有一物，名虛妄者；虛妄無形，非解脫因，如何世尊敕諸弟子，勤修六度萬行妙因，當證菩提涅槃？』：《慈愍三藏錄》中說：『如果說世尊所說的所有有為法，都像空中的花朵一樣，沒有一樣是真實的，都是虛妄的；虛妄沒有形體，不是解脫的原因，那麼世尊為什麼告誡弟子們，勤奮修習六度萬行的微妙之因，才能證得菩提涅槃呢？』

【English Translation】 Modern Chinese version 'Ming Li Xing' (名理行): refers to cultivating based on the principle of true suchness nature. 'Xing Gong She You, Ming Shi Xing' (興功涉有，名事行): refers to cultivating by building merits and participating in worldly affairs. Relying on the original wisdom, which is the wisdom of original enlightenment, this is the wisdom of the cause. This empty, bright, and non-deluded wisdom accomplishes the aforementioned 'Li Xing' (理行, practice of principle). Eliminating emotional attachments and revealing the principle, seeking the wisdom of the Buddha, one obtains unobstructed and liberated wisdom, which is the wisdom of the result. Understanding with perfect clarity and decisive wisdom accomplishes the aforementioned 'Shi Xing' (事行, practice of action), because initiating action leads to results. This is because the essence and nature are the same, so we rely on it; the phenomena and functions are different, so we seek it. Only seek the phenomena and functions, not the essence and nature. The aforementioned 'Wang Qing Li Xing' (亡情理行, practice of eliminating emotional attachments and understanding principle) is the arising of conditions to remove defilements, thereby revealing the essence. The 'Xing Gong Shi Xing' (興功事行, practice of building merits and taking action) is the arising of conditions to generate purity, thereby accomplishing phenomena and functions. The 'Wu Xiang Zong' (無相宗, school of no-characteristics) says: 'As mentioned above, phenomena and functions are understandable; but relying on the original wisdom and eliminating emotional attachments, the phenomena and functions will naturally manifest, because they are inherently present. Why is it necessary to specifically initiate action?' The 'Yuan Zong' (圓宗, perfect school) says: 'The nature explains that everything is inherently present; when eliminating emotional attachments, only the defiled aspects of phenomena and functions are removed, and the true essence naturally manifests. If there is no action, then the arising of pure aspects of phenomena and functions will have no cause to arise. For example, although there are various vessels in gold ore, removing the ore can only reveal the gold; if no effort is made to create, there is no cause for the vessels to be produced. After gold is extracted from the ore, can it naturally become a vessel without being crafted? If eliminating emotional attachments does not require action, why does the Buddha instruct practitioners to cultivate both simultaneously? Wouldn't that be a waste of effort for the practitioners? Therefore, even the eighth-ground Bodhisattvas, who are already able to be free from thoughts, are encouraged by the Buddha to initiate action, knowing that merely being free from thoughts is not enough. Therefore, the text says: 'The nature of Dharma is true and constant, free from thoughts; the two vehicles can also attain this; not for this reason are they called World Honored Ones, but for their profound and unobstructed wisdom.' The seven encouragements are all about action. It is known that the Buddhas of the result must have both nature and phenomena complete; the practice of the cause must cultivate both principle and action. Relying on the original wisdom is like obtaining gold ore; cultivating the practice of principle is like removing the ore; cultivating the practice of action is like crafting; seeking the wisdom of the Buddha is like completing the vessel.' The 'Ci Min San Zang Lu' (慈愍三藏錄, Record of Compassionate Tripitaka Master) says: 'If it is said that the World Honored One said that all conditioned phenomena are like flowers in the sky, and nothing is real, all are illusory; illusion has no form and is not the cause of liberation, then why does the World Honored One instruct his disciples to diligently cultivate the wonderful cause of the six perfections and myriad practices, in order to attain Bodhi and Nirvana?'

槃之果？豈有智者，贊乾闥婆城，堅實高妙？復勸諸人，以兔角為梯，而可登陟乎？由此理故，雖是凡夫，發菩提心、行菩薩行，雖然有漏修習，是實是正，有體虛妄；非如龜毛，空無一物，說為虛妄。皆是依他，緣生幻有；不同無而妄計。若如是解者，常行於相，相不能閡，速得解脫。迷情局執，于教不通，雖求離相，恒被相拘，無有解脫。』又云：『若三世佛行，執為妄想；憑何修學，而得解脫？不依佛行，別有所宗，皆外道行。』古德云：『若一向拱手，自取安隱，不行仁義，道即闕莊嚴，多劫亦不成。』但實際不受一塵，佛事不捨一法。《還源觀》云：『真該妄末，行無不修；妄徹真源，相無不寂。』又云：『真如之性，法爾隨緣；萬法俱興，法爾歸性。』祖師傳法偈云：『心地隨時說，菩提亦只寧，事理俱無閡，當生即不生。』故知真不守性，順寂而萬有恒興；緣不失體，任動而一空常寂。」

問：「《思益經》云：『入正位者，不從一地至十地。』《楞伽經》云：『寂滅真如，有何次第？』古德云：『寧可永劫沉淪，終不求諸聖解脫。』又云：『任汝千聖現，我有天真佛。』何乃捏目生華，強分行位？」

答：「若心冥性佛，理括真源，豈假他緣，尚猶忘己。若隨智區分，于無次第中而立次

{ "translations": [ "現代漢語譯本：\n『槃（pán）之果』（比喻虛幻不實的事物）？難道有智者會讚美乾闥婆城（qián tà pó chéng，海市蜃樓），說它堅固、真實、高妙嗎？又勸說人們用兔角做梯子，就可以登上去嗎？因為這個道理，即使是凡夫，發菩提心（bó tí xīn，覺悟之心）、行菩薩行（pú sà xíng，利益眾生的行為），雖然是有漏（yǒu lòu，不圓滿）的修習，也是真實、正確的，有其實體，並非虛妄；不像龜毛一樣，空無一物，才說是虛妄。這些都是依他起性（yī tā qǐ xìng，依賴其他條件而生起的性質），緣生幻有（yuán shēng huàn yǒu，因緣和合而產生的虛幻存在）；不同於本來沒有而妄加計度。如果這樣理解，常常行於事相之中，事相也不能阻礙他，很快就能得到解脫。迷惑的情感執著，對於教義不能通達，雖然想要求離相（lí xiàng，脫離對事物表象的執著），卻總是被事相所束縛，沒有解脫。』又說：『如果把三世諸佛（sān shì zhū fó，過去、現在、未來一切諸佛）的修行，執著為妄想；憑藉什麼修學，而能得到解脫？不依據佛的修行，另外有所宗奉，都是外道（wài dào，佛教以外的宗教或哲學）的行為。』古德說：『如果一味地拱手，只求自己安穩，不行仁義，道業就缺少莊嚴，經過很多劫也不能成就。』但是實際理體不接受一絲塵埃，佛事也不捨棄任何一法。《還源觀》（huán yuán guān，佛教典籍）說：『真如（zhēn rú，事物的本性）包含虛妄的末端，修行沒有不修的；虛妄徹悟真如的本源，事相沒有不寂滅的。』又說：『真如的體性，自然而然地隨順因緣；萬法都興起，自然而然地迴歸本性。』祖師傳法偈說：『心地隨時開示，菩提也只是安寧，事和理都沒有阻礙，當生之時就是不生。』所以知道真如不固守自性，順應寂滅而萬有恒常興起；因緣不失去本體，任憑變動而一空永遠寂靜。」, "問：『《思益經》（sī yì jīng，佛教經典）說：『入正位（rù zhèng wèi，證得正確果位）的人，不從一地（yī dì，菩薩修行的階位）到十地（shí dì，菩薩修行的最高階位）。』《楞伽經》（léng qié jīng，佛教經典）說：『寂滅真如，有什麼次第？』古德說：『寧願永遠沉淪，終不求諸聖解脫。』又說：『任憑千聖顯現，我自有天真佛。』為什麼還要捏目生華（niē mù shēng huā，比喻虛妄不實），強行區分修行階位呢？」", "答：『如果心與佛性冥合，理體包括真源，哪裡需要憑藉其他因緣，甚至會忘記自己。如果隨著智慧去區分，在沒有次第之中建立次第，" ], "english_translations": [ "English version:\n'The fruit of Pan' (an analogy for illusory things)? Would a wise person praise Gandharva cities (qián tà pó chéng, mirages), saying they are solid, real, and sublime? And would they advise people to use rabbit horns as ladders to climb up? Because of this principle, even if they are ordinary people, generating Bodhicitta (bó tí xīn, the mind of enlightenment), practicing Bodhisattva conduct (pú sà xíng, actions that benefit sentient beings), although it is a flawed (yǒu lòu, imperfect) practice, it is real and correct, having a substance, not false; not like turtle hair, which is empty and without anything, and is said to be false. These are all dependent origination (yī tā qǐ xìng, the nature of arising dependent on other conditions), illusory existence arising from conditions (yuán shēng huàn yǒu, illusory existence arising from the combination of causes and conditions); different from falsely imagining something that does not exist. If understood in this way, constantly acting within phenomena, phenomena cannot hinder them, and they can quickly attain liberation. Confused emotions are attached, and one cannot understand the teachings, although seeking to be free from phenomena (lí xiàng, detachment from the appearance of things), they are always bound by phenomena, without liberation.' It is also said: 'If one clings to the practice of the Buddhas of the three times (sān shì zhū fó, all Buddhas of the past, present, and future) as delusion; what can one rely on to practice and attain liberation? Not relying on the practice of the Buddhas, but adhering to other doctrines, are all heretical (wài dào, religions or philosophies outside of Buddhism) practices.' An ancient master said: 'If one only folds their hands, seeking only their own peace and comfort, and does not practice benevolence and righteousness, the path will lack adornment, and one will not achieve it even after many kalpas.' But the actual reality does not receive a single speck of dust, and Buddhist affairs do not abandon a single dharma. The 'Huanyuan Guan' (huán yuán guān, Buddhist scripture) says: 'True reality encompasses the end of illusion, and there is no practice that is not cultivated; illusion penetrates the source of true reality, and there is no phenomenon that is not extinguished.' It also says: 'The nature of Suchness (zhēn rú, the true nature of things) naturally follows conditions; all dharmas arise together, and naturally return to their nature.' The ancestral master's Dharma transmission verse says: 'The mind-ground is explained at any time, Bodhi is also just peace, affairs and principles are without obstruction, when born, it is not born.' Therefore, know that true reality does not guard its nature, it accords with stillness and all things constantly arise; conditions do not lose their substance, allowing movement and emptiness is always still.", "Question: 'The 'Siyi Sutra' (sī yì jīng, Buddhist scripture) says: 'One who enters the right position (rù zhèng wèi, attains the correct fruit position) does not go from the first Bhumi (yī dì, stage of Bodhisattva practice) to the tenth Bhumi (shí dì, the highest stage of Bodhisattva practice).' The 'Lankavatara Sutra' (léng qié jīng, Buddhist scripture) says: 'What is the order of Nirvana Suchness?' An ancient master said: 'I would rather sink into eternal kalpas than seek liberation from the sages.' It also said: 'Let a thousand sages appear, I have my own natural Buddha.' Why create flowers in the eyes (niē mù shēng huā, an analogy for falsehood), and forcibly divide the stages of practice?'", "Answer: 'If the mind merges with the Buddha-nature, and the principle encompasses the true source, where is the need to rely on other conditions, and one would even forget oneself. If one distinguishes with wisdom, establishing order in what is without order," ] }

第，雖似升降，本位不動。夫聖人大寶曰位，若無行位，則是天魔外道。若約圓融門，則順法界性，本自清凈；若約行布門，則隨世諦相，前後淺深。今圓融不礙行布，頓成諸行，一地即一切地故；若行布不礙圓融，遍成諸行，增進諸位功德故。點空論位，常居中道。不有而有，階降歷然；有而不有，泯然虛靜。故《般若經》云：『須菩提問佛：「若諸法畢竟無所有，云何說有一地乃至十地？」佛言：「以諸法畢竟無所有故，則有菩薩初地至十地；若諸法有決定性者，則無一地乃至十地。」』是以三十七品，菩薩履踐之門；五十二位，古佛修行之路。從初念處一念圓修，迄至十八不共，練磨三業，究竟清凈。」

問：「真源自性本自圓成，何藉修行廣興動作？經云：『見苦斷集，證滅修道，名為戲論。』若起妄修行，何當契本？」

答：「《起信論》云：『以有妄想心故，能知名義，為說真覺。亦因真如內熏，令此無明而有凈用。』復因諸佛言教力，內外相資，令此妄心，自信己身有真如性，能起種種方便修諸對治。此能修行，則是信有真如，由未證真，不名無漏；妄念若凈，真性自顯。又雖修無性，不閡真修；從妄顯真，因識成智。猶如影像，能表鏡明；若無塵勞，佛道不立。古德云：『真妄二法，同

【現代漢語翻譯】現代漢語譯本：雖然看起來似乎有升降，但其本位是不動的。聖人最珍視的寶物是『位』（指菩薩的階位），如果沒有行位，那就是天魔外道。如果從圓融門的角度來說，則是順應法界（Dharmadhatu，宇宙萬法的總稱）的本性，本來就是清凈的；如果從行布門的角度來說，則是隨順世俗的表象，有前後淺深的差別。現在圓融不妨礙行布，頓然成就各種修行，因為一地（Bhumi，菩薩的階位）即是一切地；如果行布不妨礙圓融，普遍成就各種修行，增進各個階位的功德。從點空的角度來談論位，它始終處於中道。它不是『有』卻呈現出『有』的狀態，階位的升降歷歷分明；它雖然『有』卻不是真正的『有』，寂靜空虛。所以《般若經》（Prajnaparamita Sutra，宣講般若智慧的經典）中說：『須菩提（Subhuti，佛陀的十大弟子之一）問佛：如果一切諸法畢竟空無所有，為什麼又說有一地乃至十地？』佛說：『正因為一切諸法畢竟空無所有，所以才有菩薩的初地到十地；如果一切諸法有決定不變的性質，那就沒有一地乃至十地了。』因此，三十七道品（Thirty-seven Limbs of Enlightenment，通往覺悟的三十七種修行方法），是菩薩修行的門徑；五十二位（Fifty-two Stages of Bodhisattva Practice，菩薩修行的五十二個階位），是過去諸佛修行的道路。從初念處（Four Foundations of Mindfulness，四念住）的一念圓滿修行開始，直到十八不共法（Eighteen Unshared Qualities of a Buddha，佛陀獨有的十八種功德），鍛鍊磨礪身口意三業，最終達到清凈。

問：『真源自性本來就是圓滿成就的，為什麼還要憑藉修行，廣泛地興起各種動作呢？經中說：『見苦斷集，證滅修道，名為戲論。』如果發起虛妄的修行，又怎麼能與本性相契合呢？』

答：『《起信論》（Awakening of Faith in the Mahayana，大乘起信論）中說：『因為有妄想心的緣故，才能知曉名義，為眾生宣說真覺。也因為真如（Tathata，事物的本然狀態）的內在熏習，才使得無明（Avidya，對事物真相的無知）具有清凈的作用。』又因為諸佛的言教力量，內外互相資助，使得這個妄心，相信自身具有真如的本性，能夠發起種種方便，修習各種對治法。這種能夠修行的能力，正是因為相信有真如的存在，但由於尚未證得真如，所以不能稱為無漏（無煩惱）。妄念如果清凈，真性自然顯現。而且，雖然修習無性，不妨礙真實的修行；從虛妄中顯現真實，因認識而成就智慧。猶如影像，能夠彰顯鏡子的光明；如果沒有塵勞（Kleshas，煩惱），佛道就無法建立。』古德說：『真妄二法，同

【English Translation】 English version: Although it may seem to ascend and descend, its original position remains unmoved. The greatest treasure of a sage is called 『position』 (referring to the stages of a Bodhisattva). Without the practice of these stages, one would be a demon or a heretic. If viewed from the perspective of the Gate of Perfect Fusion, it accords with the nature of the Dharmadhatu (the totality of all phenomena in the universe), which is inherently pure. If viewed from the perspective of the Gate of Gradual Practice, it follows the appearances of the mundane world, with differences in depth and sequence. Now, perfect fusion does not hinder gradual practice, instantly accomplishing all practices, because one Bhumi (stage of a Bodhisattva) is all Bhumis. If gradual practice does not hinder perfect fusion, it universally accomplishes all practices, increasing the merits of each stage. Discussing position from the perspective of emptiness, it always resides in the Middle Way. It is not 『existent』 yet appears to be 『existent,』 with the distinctions of stages clearly defined. It is 『existent』 yet not truly 『existent,』 silent and empty. Therefore, the Prajnaparamita Sutra (Perfection of Wisdom Sutra) says: 『Subhuti (one of the Buddha's ten great disciples) asked the Buddha: If all dharmas (phenomena) are ultimately empty and without substance, why do you speak of the first Bhumi up to the tenth Bhumi?』 The Buddha said: 『Precisely because all dharmas are ultimately empty and without substance, there are the Bodhisattva's first Bhumi to the tenth Bhumi. If all dharmas had a fixed and unchanging nature, there would be no first Bhumi up to the tenth Bhumi.』 Therefore, the Thirty-seven Limbs of Enlightenment are the path for Bodhisattvas to practice; the Fifty-two Stages of Bodhisattva Practice are the path for Buddhas of the past to cultivate. Starting from the perfect cultivation of a single thought of the Four Foundations of Mindfulness, up to the Eighteen Unshared Qualities of a Buddha, refine and polish the three karmas (body, speech, and mind), ultimately achieving purity.

Question: 『The true source and self-nature are inherently perfectly complete, why rely on practice to extensively engage in various actions? The sutra says: 『Seeing suffering, cutting off accumulation, realizing cessation, and cultivating the path are called playful discussions.』 If one initiates illusory practice, how can one align with the original nature?』

Answer: 『The Awakening of Faith in the Mahayana says: 『Because of the existence of deluded mind, one can know names and meanings, and speak of true enlightenment for beings. Also, because of the inner influence of Suchness (Tathata, the true nature of things), this ignorance (Avidya) has a pure function.』 Furthermore, because of the power of the teachings of the Buddhas, internal and external assistance support each other, causing this deluded mind to believe that it possesses the nature of Suchness, and is able to initiate various skillful means and cultivate various antidotes. This ability to practice is precisely because one believes in the existence of Suchness, but because one has not yet realized Suchness, it cannot be called without outflows (free from defilements). If deluded thoughts are purified, the true nature will naturally manifest. Moreover, although one cultivates non-nature, it does not hinder true practice; from delusion, truth is revealed, and from consciousness, wisdom is achieved. Like an image, it can reveal the brightness of a mirror; without defilements (Kleshas), the Buddha's path cannot be established.』 An ancient master said: 『Truth and delusion, the two dharmas, are the same

是一心。妄攬真成，無別妄故；真隨妄現，無別真故。又真外有妄，理不遍故；妄外有真，事無依故。』又若執本凈，是自性癡；若假外修，是他性癡；若內外相資，是共性癡；若本末俱遣，是無因癡。《長者論》云：『若一概皆平，則無心修道；應須策修，以至無修，方知萬法無修。』《寶積經》云：『若無正修者，貓兔等亦合成佛，以無正修故。』臺教云：『行能成智，行滿智圓；智慧顯理，理窮智寂。』相須之道，興廢不無。因權顯實，實立權亡；約妄明真，真成妄泯。權妄既寂，真實亦空；非妄非權，何真何實。牛頭融大師云：『若言修生，則造作非真，若言本有，則萬行虛設。』」

問：「一切凡夫常在於定，何須數息入觀而無繩自縛乎？」

答：「若法性三昧，何人不具？若論究竟定門，唯佛方備。等覺菩薩，尚乃不知；散心凡夫，豈容測度。故文殊云：『譬如人學射，從粗至細，后乃所發皆中。我亦如是，初學三昧，諦緣一境，后入無心三昧，始一切時中，常與定俱。』所以不凈假觀、數息妙門，是入甘露之津，出生死之徑。故龍樹祖師云：『觀佛十力中，二力最大：因業力故入生死；因定力故出生死。』《正法念經》云：『救四天下人命，不如一食頃端心正意。』是以在纏真如，昏散皆

【現代漢語翻譯】現代漢語譯本：是唯一的心。如果錯誤地認為真實是由虛妄構成，那就沒有與虛妄不同的真實；如果真實隨著虛妄顯現，那就沒有與真實不同的虛妄。此外，如果真實之外有虛妄，那麼道理就不能周遍；如果虛妄之外有真實，那麼事物就沒有依據。』又如果執著于本來清凈，那就是自性愚癡；如果依靠外在的修習，那就是他性愚癡；如果內外互相資助，那就是共性愚癡；如果本來和末端都捨棄，那就是無因愚癡。《長者論》說：『如果一切都一樣平等，那就沒有用心修道；應該鞭策自己修行，以至於達到無修，才能知道萬法都是無修的。』《寶積經》說：『如果沒有真正的修行者，貓和兔子等也能成佛，因為沒有真正的修行。』天臺宗說：『修行能夠成就智慧，修行圓滿智慧也圓滿；智慧能夠顯現真理，真理窮盡智慧也寂滅。』相互依存的道理，興盛和衰敗不是沒有原因的。因為權宜之法而顯現真實，真實確立權宜之法就消失；通過虛妄來闡明真實，真實成就虛妄就泯滅。權宜之法和虛妄既然寂滅，真實也空無所有；非虛妄非權宜之法，哪裡還有真實和虛妄。牛頭融大師說：『如果說是修習而產生，那就是造作不是真實的，如果說是本來就有的，那麼萬種修行就是虛設。』問：『一切凡夫常常處於禪定之中，為什麼還要數息入觀，這不是用繩子自己捆綁自己嗎？』答：『如果說是法性三昧（Dharmata-samadhi，指證悟法性的禪定），那麼誰不具備？如果說究竟的禪定之門，只有佛才完全具備。等覺菩薩（Ekajati-pratibuddha，指接近佛果位的菩薩），尚且不能知道；散亂之心的凡夫，怎麼能夠測度。所以文殊菩薩（Manjusri，智慧的象徵）說：『譬如人學習射箭，從粗略到精細，後來所發的箭都能射中。我也是這樣，最初學習三昧（Samadhi，禪定），專注緣於一個境界，後來進入無心三昧（無念的禪定），開始一切時中，常常與禪定同在。』所以不凈觀（Asubha-bhavana，佛教的一種禪修方法）、假觀（空觀，佛教的一種禪修方法）、數息妙門（Anapanasati，通過計數呼吸來達到專注的禪修方法），是進入甘露（Amrita，不死之藥，比喻佛法）的途徑，出生死的路徑。所以龍樹祖師（Nagarjuna，大乘佛教的重要創始人）說：『觀察佛的十力（Dasabala，佛的十種力量）中，兩種力量最大：因為業力（Karma，行為和其結果）的緣故進入生死輪迴；因為定力（Samadhi-bala，禪定的力量）的緣故出生死輪迴。《正法念經》說：『救四天下人的性命，不如一頓飯的時間端正心思。』因此，在纏的真如（Tathagatagarbha，如來藏），昏昧散亂都是

【English Translation】 English version: It is the one mind. If one mistakenly grasps the real as being formed from the unreal, then there is no real that is different from the unreal; if the real appears along with the unreal, then there is no unreal that is different from the real. Furthermore, if there is unreal outside of the real, then the principle cannot be all-pervasive; if there is real outside of the unreal, then things have no basis. Moreover, if one clings to original purity, that is self-nature ignorance; if one relies on external cultivation, that is other-nature ignorance; if internal and external mutually assist each other, that is common-nature ignorance; if both the origin and the end are abandoned, that is causeless ignorance. The Elder's Treatise says: 'If everything is uniformly equal, then there is no mind to cultivate the Way; one should urge oneself to cultivate, until reaching no cultivation, then one knows that all dharmas are without cultivation.' The Ratnakuta Sutra says: 'If there were no proper cultivators, cats and rabbits, etc., could also become Buddhas, because there is no proper cultivation.' The Tiantai teaching says: 'Practice can accomplish wisdom, practice fulfilled, wisdom is complete; wisdom can reveal principle, principle exhausted, wisdom is still.' The path of mutual dependence, flourishing and decline are not without cause. Because of expedient means, the real is revealed, the real established, expedient means disappear; by explaining the real through the unreal, the real is accomplished, the unreal vanishes. Since expedient means and the unreal are both extinguished, the real is also empty; neither unreal nor expedient means, what real, what real. Question: 'All ordinary beings are constantly in samadhi (Samadhi, a state of meditative consciousness), why is it necessary to count breaths and enter contemplation, isn't this tying oneself up with rope?' Answer: 'If it is Dharmata-samadhi (Dharmata-samadhi, samadhi of realizing the nature of reality), who does not possess it? If speaking of the ultimate gate of samadhi, only the Buddha is fully equipped. Even an Ekajati-pratibuddha (Ekajati-pratibuddha, a bodhisattva close to Buddhahood) does not know it; how can a distracted ordinary person fathom it? Therefore, Manjusri (Manjusri, symbol of wisdom) said: 'It is like a person learning archery, from coarse to fine, later all shots fired hit the mark. I am also like this, initially learning samadhi (Samadhi, meditative concentration), focusing on one object, later entering no-mind samadhi (samadhi without thought), beginning at all times, constantly being with samadhi.' Therefore, impure contemplation (Asubha-bhavana, a Buddhist meditation practice), false contemplation (emptiness contemplation, a Buddhist meditation practice), and the wonderful gate of counting breaths (Anapanasati, a meditation practice to achieve focus by counting breaths) are the path to entering Amrita (Amrita, the nectar of immortality, a metaphor for the Dharma), the path to exiting birth and death. Therefore, the Patriarch Nagarjuna (Nagarjuna, an important founder of Mahayana Buddhism) said: 'Observing the Buddha's ten powers (Dasabala, the ten powers of the Buddha), two powers are greatest: because of the power of karma (Karma, actions and their consequences), one enters the cycle of birth and death; because of the power of samadhi (Samadhi-bala, the power of meditative concentration), one exits the cycle of birth and death.' The Saddharma-smrtyupasthana Sutra says: 'Saving the lives of people in the four continents is not as good as straightening one's mind for the duration of a meal.' Therefore, the Tathagatagarbha (Tathagatagarbha, the womb of the Buddha) in entanglement, dullness and distraction are all

具；出纏真如，定慧方明。總別條然，前後無濫。何專理是，寧斥事非？」

問：「菩薩大業，以攝化為基；何乃獨宿孤峰、入深蘭若，既違本願，何成利人？」

答：「菩薩本為度他，是以先修定慧。空閑靜處，禪觀易成；少欲頭陀，能入聖道。《法華經》云：『又見菩薩，勇猛精進，入于深山，思惟佛道。』」

問：「多聞、廣讀、習學、記持，徇義窮文，何當見性？」

答：「若隨語生見，齊文作解，執詮忘旨，逐教迷心，指月不分，即難見性。若因言悟道，藉教明宗，諦入圓詮，深探佛意；即多聞而成寶藏，積學以為智海。從凡入聖，皆因玄學之力；居危獲安，盡資妙智之功。言為入道之階梯，教是辯正之繩墨。《華嚴經》云：『欲度眾生令住涅槃，不離無障閡解脫智；無障閡解脫智，不離一切法如實覺；一切法如實覺，不離無行無生行慧光；無行無生行慧光，不離禪善巧決定觀察智；禪善巧決定觀察智，不離善巧多聞。菩薩如是，觀察了知已，倍于正法，勤求修習。日夜惟愿聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法。菩薩如是勤求佛法，所有珍財，皆無吝惜，不見有物，難得可重；但于能說佛法之人，生難遭想。』《法華經》云：『若有利根，智慧明瞭，

【現代漢語翻譯】現代漢語譯本：問：具備了什麼，才能從纏縛中解脫，顯現真如本性，從而使定力與智慧同時彰明？總相和別相井然有序，前後之間沒有混淆錯亂。為何要專門推崇理性，難道是要排斥實踐嗎？問：菩薩的大業，以攝受教化眾生為根本；為何卻獨自居住在孤峰之上，進入深山蘭若（指寂靜的處所），這既違背了普度眾生的本願，又如何能夠利益他人呢？答：菩薩本來是爲了度化他人，所以先要修習定力與智慧。在空曠寂靜的地方，禪定觀想容易成就；少欲知足，奉行頭陀行（指苦行），能夠進入聖道。《法華經》說：『又見到菩薩，勇猛精進，進入深山，思惟佛道。』問：廣泛地聽聞佛法，大量地閱讀經書，勤奮地學習，努力地記住，追逐文句的意義，窮盡文字的解釋，這樣如何能夠明心見性呢？答：如果隨著語言文字產生見解，只在文字表面上做解釋，執著于言語的詮釋而忘記了經文的宗旨，追逐教條而迷惑了自心，就像只看指向月亮的手指而不去看月亮本身，這樣就難以明心見性。如果因為聽聞佛法而領悟真道，憑藉經教來明白宗門的宗旨，深入地理解圓滿的教義，深刻地探究佛陀的本意；那麼，廣泛地聽聞佛法就能成為寶藏，積累學問就能成為智慧的海洋。從凡夫到聖人，都是因為玄妙佛法的力量；身處危難而獲得平安，完全依靠精妙智慧的功用。言語是進入真道的階梯，經教是辨別正邪的準繩。《華嚴經》說：『想要度化眾生，讓他們安住于涅槃（寂滅），就不能離開無障礙的解脫智慧；無障礙的解脫智慧，不能離開對一切法如實的覺悟；對一切法如實的覺悟，不能離開無為無生的行慧之光；無為無生的行慧之光，不能離開禪定的善巧決定觀察智慧；禪定的善巧決定觀察智慧，不能離開善巧的多聞。菩薩像這樣觀察瞭解之後，更加勤奮地修習正法。日夜只希望聽聞佛法、喜愛佛法、樂於佛法、依照佛法、隨順佛法、理解佛法、順應佛法、到達佛法、安住佛法、實踐佛法。菩薩像這樣勤奮地尋求佛法，對於所有的珍貴財物，都毫不吝惜，不認為有什麼東西是難以得到而值得看重的；只是對於能夠宣說佛法的人，生起難遭遇到的想法。』《法華經》說：『如果有利根，智慧明瞭，』

【English Translation】 English version: Question: What qualities must one possess to be liberated from entanglement, reveal the true nature of Thusness (真如, Zhenru), and thereby manifest both Samadhi (定, Ding) and Wisdom (慧, Hui) clearly? How can the general and specific aspects be distinct and orderly, without confusion between what comes before and after? Why exclusively promote reason, and reject practice? Question: The great undertaking of a Bodhisattva (菩薩, Pusa) is based on embracing and transforming beings; why then dwell alone on solitary peaks, entering deep into secluded Aranya (蘭若, Lanru, a quiet place for practice)? This both violates the original vow and how can it benefit others? Answer: A Bodhisattva originally aims to liberate others, and therefore first cultivates Samadhi and Wisdom. In empty and quiet places, meditative contemplation is easily achieved; with few desires and ascetic practices (頭陀, Toutuo), one can enter the path of the sages. The Lotus Sutra (法華經, Fahua Jing) says: 'Again, one sees Bodhisattvas, courageous and vigorous, entering deep mountains, contemplating the Buddha-path.' Question: Extensive hearing, broad reading, diligent study, mindful retention, pursuing the meaning and exhausting the text, how can one see one's nature in this way? Answer: If one generates views based on language, interprets only the surface of the text, clings to the explanation and forgets the purpose, follows the teachings and becomes lost in the mind, like mistaking the finger pointing at the moon for the moon itself, then it is difficult to see one's nature. If, however, one awakens to the Tao (道, Dao) through words, clarifies the essence through teachings, deeply enters the complete explanation, and profoundly explores the Buddha's intention; then extensive hearing becomes a treasure trove, and accumulated learning becomes an ocean of wisdom. From ordinary to sage, all is due to the power of profound learning; from danger to safety, all relies on the function of wondrous wisdom. Words are the steps to enter the Tao, and teachings are the plumb line to distinguish right from wrong. The Avatamsaka Sutra (華嚴經, Huayan Jing) says: 'Wishing to liberate sentient beings and lead them to Nirvana (涅槃, Niepan), one cannot be separated from unobstructed liberation wisdom; unobstructed liberation wisdom cannot be separated from the true and real awakening of all Dharmas (法, Fa); the true and real awakening of all Dharmas cannot be separated from the light of non-action and non-birth wisdom; the light of non-action and non-birth wisdom cannot be separated from the skillful and decisive observation wisdom of Dhyana (禪, Chan); the skillful and decisive observation wisdom of Dhyana cannot be separated from skillful and extensive hearing. Bodhisattvas, having observed and understood in this way, diligently cultivate the Dharma even more. Day and night, they only wish to hear the Dharma, delight in the Dharma, rejoice in the Dharma, rely on the Dharma, follow the Dharma, understand the Dharma, accord with the Dharma, arrive at the Dharma, abide in the Dharma, and practice the Dharma. Bodhisattvas, diligently seeking the Buddha-Dharma in this way, are not stingy with any precious treasures, and do not consider anything difficult to obtain or worthy of importance; but towards those who can expound the Buddha-Dharma, they generate the thought of encountering something rare.' The Lotus Sutra says: 'If there are sharp roots and clear wisdom,'

多聞強識，乃可為說。』《論》云：『有慧無多聞，是不知實相；譬如大暗中，有目無所見。多聞無智慧，亦不知實相；譬如大明中，有燈而無目。多聞利智慧，是所說應受；無聞無智慧，是名人身牛。』故圓教二品，方許兼讀誦；位居不退，始聞法無厭。聞有助觀之力；學成種智之功。不可作牛羊之眼，罔辨方隅；處愚戇之心，不分菽麥乎！」

問：「靈知不昧，妙性常圓。何假參尋，遍求知識？」

答：「一切眾生，悟里生迷，真中起妄，只為不覺，須假髮揚。《法華經》云：『佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進，名稱普聞。』又云：『善知識者，是大因緣，所謂令得見佛，發阿耨多羅三藐三菩提心。』《華嚴經》云：『譬如暗中寶，無燈不可見；佛法無人說，雖智不能了。』又云：『不要三千大千世界滿中珍寶；惟愿樂聞一句未聞佛法。』又云：『雖知諸法不由他悟，而常尊敬諸善知識。』《起信論》云：『又諸佛法，有因有緣；因緣具足，乃得成辦。如木中火性，是火正因；若無人知，不假方便，能自燒人，無有是處。眾生亦爾，雖有正因，熏習之力，若不遇諸佛、菩薩、善知識等，以之為緣，能自斷煩惱、入涅槃者，則無是處。』《法句經》云：『如裹香之紙、系魚之

【現代漢語翻譯】現代漢語譯本： '只有博學強記，才能為人宣說佛法。'《論》中說：'有智慧而不多聞，就不能瞭解實相；就像在大黑暗中，有眼睛卻什麼也看不見。多聞而沒有智慧，也不能瞭解實相；就像在大光明中，有燈卻沒有眼睛。多聞能增長智慧，這樣的人所說的話才應該接受；沒有聞法也沒有智慧，這樣的人就是披著人皮的牛。'所以圓教二品的修行者，才允許兼修讀誦；位居不退轉的菩薩，才能聽聞佛法而沒有厭倦。聽聞佛法有輔助觀行的力量；學習佛法能成就種智的功德。不可像牛羊一樣沒有見識，不能分辨方向；不可心懷愚昧頑固的想法，不能分辨豆子和麥子啊！問：'靈明的覺知，不昏昧；妙明的自性，本來就圓滿。為什麼還要假借參訪，到處尋求善知識呢？' 答：'一切眾生，在覺悟中產生迷惑，在真實中生起虛妄，只因爲不覺悟，所以必須藉助啓發宣揚。《法華經》說：'佛曾經親近百千萬億無數諸佛，完全修行諸佛無量的道法，勇猛精進，名稱普遍傳揚。'又說：'善知識（Kalyāṇa-mitra），是最大的因緣，能使人得見佛，發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。'《華嚴經》說：'譬如黑暗中的寶藏，沒有燈就無法看見；佛法沒有人宣說，即使有智慧也不能瞭解。'又說：'不要三千大千世界裝滿珍寶；只希望聽聞一句從未聽過的佛法。'又說：'即使知道諸法不由他人而悟，也常常尊敬諸善知識。'《起信論》說：'而且諸佛的法，有因有緣；因緣具足，才能成就。如同木頭中的火性，是火的正因；如果沒有人知道，不借助方便，能夠自己燃燒，燒傷人，是沒有這樣的道理的。眾生也是這樣，雖然有正因，熏習的力量，如果不遇到諸佛、菩薩、善知識等，以他們為助緣，能夠自己斷除煩惱，進入涅槃（Nirvana，寂滅）的境界，是沒有這樣的道理的。《法句經》說：'如同包裹香的紙，繫著魚的

【English Translation】 English version: 'Only with extensive learning and strong memory can one expound the Dharma.' The Treatise says: 'Having wisdom without extensive learning is not knowing the true nature; it is like having eyes in great darkness but seeing nothing. Having extensive learning without wisdom is also not knowing the true nature; it is like having a lamp in great light but no eyes. Extensive learning benefits wisdom, and what such a person says should be accepted; without learning and without wisdom, such a person is a cow in human form.' Therefore, only practitioners of the second grade of the Perfect Teaching are allowed to concurrently study and recite; only those who have attained the stage of non-retrogression hear the Dharma without weariness. Hearing the Dharma has the power to assist contemplation; learning the Dharma accomplishes the merit of the seed-wisdom. One must not be like cows and sheep, lacking discernment and unable to distinguish directions; one must not harbor foolish and stubborn thoughts, unable to distinguish beans from wheat! Question: 'The spiritual awareness is clear and unclouded; the wondrous nature is always complete and perfect. Why is it necessary to seek and search everywhere for teachers?' Answer: 'All sentient beings, from enlightenment arise delusion, from truth arise falsehood, only because of non-awakening, it is necessary to rely on initiation and propagation. The Lotus Sutra says: 'The Buddha once closely associated with hundreds of thousands of millions of countless Buddhas, fully practiced the immeasurable Dharma of all Buddhas, was courageous and diligent, and his name was universally known.' It also says: 'A good teacher (Kalyāṇa-mitra) is the greatest condition, enabling one to see the Buddha and arouse the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).' The Avatamsaka Sutra says: 'Like a treasure in the dark, it cannot be seen without a lamp; the Buddha-dharma, without someone to explain it, cannot be understood even with wisdom.' It also says: 'Do not desire a three-thousand-great-thousand world filled with treasures; only desire to hear a single verse of the Buddha-dharma that has never been heard.' It also says: 'Even knowing that all dharmas are not enlightened by others, one should always respect all good teachers.' The Awakening of Faith Treatise says: 'Moreover, the dharmas of all Buddhas have causes and conditions; only when causes and conditions are complete can they be accomplished. Like the fire-nature in wood, which is the direct cause of fire; if no one knows it, without relying on expedient means, it can burn people on its own, there is no such principle. Sentient beings are also like this, although they have the direct cause, the power of habitual influence, if they do not encounter Buddhas, Bodhisattvas, good teachers, etc., to take them as conditions, to be able to cut off afflictions and enter Nirvana (Nirvana, extinction), there is no such principle.' The Dhammapada says: 'Like paper wrapped in fragrance, tying up fish,'

索。佛語諸比丘：「夫物本凈，皆由因緣，以興罪福。近賢明，則道義隆；友愚闇，則殃禍集。譬如紙、索，近香則香；系魚則臭，漸染玩習，各不自覺。」頌曰：「鄙夫染人，如近臭物；漸迷習非，不覺成惡。賢夫染人，如附香薰；進智習善，行成芳潔。」』《首楞嚴經》云：『佛告阿難：「一切眾生從無始來，種種顛倒，業種自然，如惡叉聚。諸修行人不能得成無上菩提，乃至別成聲聞緣覺，及成外道諸天魔王及魔眷屬，皆由不知二種根本錯亂修習。猶如煮砂欲成嘉饌，縱經塵劫終不能成。」』是知初心，須親道友，以辨邪正，方契真修。或涉權門，日劫相倍；若得圓旨，不枉功程，直至道場，永無疑悔。及生自悟之時，惟證無師自然之智，決定不從人得。」

問：「說法為人，雖成大業；未齊極地，恐損自行。登地菩薩，尚被佛訶；未證凡夫，如何開演？」

答：「臺教初品，即是凡夫；若信入圓門，亦可說法。以凡夫心同佛所知，用所生眼齊如來見。《般若經》中校量，正憶念自修行般若之福，不如廣為人天巧說譬喻，令前人易解般若，其福最勝。經云：『其人戒足雖羸劣，善能說法利多人；若有供養是人者，則為供養十方佛。』《未曾有經》云：『說法有二大因緣：一者開化天人，福無量故。

【現代漢語翻譯】現代漢語譯本索。佛告訴眾比丘們：『萬物本性清凈，都是由於因緣和合，才產生罪惡和福報。親近賢明的人，道義就會興盛；與愚昧黑暗的人交往，災禍就會聚集。譬如紙和繩索，靠近香的東西就會變香；用來捆魚就會變臭，逐漸薰染玩弄，自己卻不自覺。』頌詞說：『鄙陋的人薰染他人，就像靠近臭的東西；逐漸迷惑而習慣於錯誤，不知不覺就變成了惡人。賢良的人薰染他人，就像附著在香爐上；增長智慧而學習善良，行為變得芬芳純潔。』《首楞嚴經》（Śūraṅgama Sūtra）中說：『佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『一切眾生從無始以來，種種顛倒，業力種子自然而然，就像惡叉聚（Aksha-juta，一種占卜工具）。那些修行人不能成就無上菩提（Anuttarā-samyak-sambodhi，無上正等正覺），甚至只是成就聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者），以及成為外道、諸天魔王和魔王的眷屬，都是因為不知道兩種根本的錯誤而盲目修行。就像煮沙子想要做成美味的食物，即使經過無數劫也終究不能成功。』由此可知，初發心的人，必須親近有道的同修，用來辨別邪正，才能契合真正的修行。如果涉足權勢之門，時間就會成倍地浪費；如果得到圓滿的宗旨，就不會白費功夫，直到證得道場，永遠不會有疑惑和後悔。以及在自發覺悟的時候，唯有證得無師自通的智慧，絕對不是從別人那裡得到的。』問：『說法度人，雖然能成就大的事業；但沒有達到最高的境界，恐怕會損害自己的修行。登地的菩薩（Bodhisattva，證得菩薩果位的修行者），尚且會被佛陀呵斥；沒有證悟的凡夫，如何能夠開示演說佛法？』答：『天臺宗（Tiantai school）的教義認為，初品的修行者，就是凡夫；如果深信並進入圓頓法門，也可以說法。因為凡夫的心與佛所知相同，用所生的眼睛與如來的見解齊等。《般若經》（Prajñā Sūtra）中比較說，正確憶念自己修行般若（Prajñā，智慧）的福德，不如廣泛地為人天巧妙地解說譬喻，使聽者容易理解般若，這種福德最為殊勝。經中說：『這個人戒律雖然不夠圓滿，但善於說法利益大眾；如果有人供養這個人，就等於供養十方諸佛。』《未曾有經》（Adbhūta Dharma Sutra）中說：『說法有兩種大的因緣：一是開化天人，福報無量。』

【English Translation】 English version So. The Buddha told the monks: 'The nature of all things is pure, and it is due to causes and conditions that sins and blessings arise. Approaching the wise and virtuous will elevate morality; befriending the foolish and ignorant will bring calamity. For example, paper and rope, when near fragrance, become fragrant; when used to tie fish, they become foul. Gradually influenced by habits, one becomes unaware.' The verse says: 'A vulgar person influencing others is like being near a foul object; gradually misled and accustomed to wrong, one unknowingly becomes evil. A virtuous person influencing others is like being attached to incense; advancing in wisdom and learning goodness, one's conduct becomes fragrant and pure.' The Śūraṅgama Sūtra says: 'The Buddha told Ānanda (one of the ten major disciples of the Buddha): 'All sentient beings, from beginningless time, have various inversions, and the seeds of karma are natural, like Aksha-juta (a kind of divination tool). Those practitioners who cannot attain Anuttarā-samyak-sambodhi (unsurpassed complete enlightenment), or even just become Śrāvakas (disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), or become heretics, gods, demon kings, and the retinues of demons, are all because they do not know the two fundamental errors and blindly practice. It is like trying to cook sand into delicious food; even after countless kalpas, it will never succeed.' Therefore, it is known that those who have just begun their practice must be close to virtuous companions to distinguish between right and wrong in order to be in accordance with true practice. If one gets involved in the gate of power, time will be wasted many times over; if one obtains the complete purpose, one's efforts will not be in vain, until one attains the Bodhimanda (place of enlightenment), one will never have doubts or regrets. And at the time of spontaneous enlightenment, one only attains the wisdom of self-enlightenment without a teacher, which is definitely not obtained from others.' Question: 'Preaching the Dharma to save people, although it can accomplish great deeds, if one has not reached the highest state, one may harm one's own practice. Even Bodhisattvas (enlightened beings) who have attained the ground are still scolded by the Buddha; how can ordinary people who have not attained enlightenment expound and preach the Dharma?' Answer: 'The Tiantai school (one of the major schools of Chinese Buddhism) teaches that the practitioner of the initial stage is an ordinary person; if one deeply believes and enters the perfect and sudden Dharma gate, one can also preach the Dharma. Because the mind of an ordinary person is the same as what the Buddha knows, and the eyes with which one is born are equal to the Tathagata's (another name for the Buddha) vision. The Prajñā Sūtra (Perfection of Wisdom Sutra) compares and says that the merit of correctly remembering one's own practice of Prajñā (wisdom) is not as great as skillfully explaining metaphors to humans and gods, making it easy for listeners to understand Prajñā, and this merit is the most supreme. The sutra says: 'Although this person's precepts are weak, they are good at preaching the Dharma to benefit the masses; if someone makes offerings to this person, it is the same as making offerings to all the Buddhas in the ten directions.' The Adbhūta Dharma Sutra says: 'There are two great causes and conditions for preaching the Dharma: one is to enlighten humans and gods, and the blessings are immeasurable.'

二者為報施食恩故，豈得不說。』又財施如燈，但明小室；法施若日，遠照天下。《大方廣總持經》云：『佛言：「善男子！佛滅度后，若有法師，善隨樂欲，為人說法，能令菩薩、學大乘者，及諸大眾，有發一毛歡喜之心，乃至暫下一滴淚者，當知皆是佛之神力。」』但見解不謬，冥契佛心，雖為他人，亦乃化功歸己；既能助道又報佛恩，儻不涉名聞，實一毫不棄。至於傳持法寶、講唱大乘、制論釋經、著文解義，拔不信之疑箭，照愚闇之智光；建法垣墻，續佛壽命。或取經西土，求法遐方；或翻譯大乘，潤文至教；或廣行經咒，遍施受持。開法施之門，續傳燈之焰。能將甘露，沃枯竭之心；善使金錍，扶癡盲之眼。經云：『假使頂戴經塵劫，身為床座遍三千；若不傳法度眾生，決定無能報恩者。』」

問：「何不一法頓悟，萬行自圓。而迂迴漸徑，勤勞小善乎？禪宗一念不生，一塵不現；若爭馳焰水、競執空華，以幻修幻，終無得理。」

答：「諸佛了幻，方能度幻眾生；菩薩明空，是以從空建立。《涅槃經》云：『佛言：「一切諸法皆如幻相，如來在中以方便力，無所染著。何以故？諸佛法爾。」』《中論》云：『以有空義故，一切法得成。』是以頓如種子已包；漸似芽莖旋發。又如見九層之臺，

【現代漢語翻譯】現代漢語譯本：爲了報答佈施食物的恩情，怎麼能不說呢？』又如財佈施像燈，只能照亮小房間；法佈施像太陽，能照亮整個天下。《大方廣總持經》說：『佛說：「善男子！佛滅度后，如果有法師，能夠隨順眾生的意願，為人說法，能夠讓菩薩、學習大乘的人，以及所有大眾，哪怕生起一毛髮的歡喜心，乃至暫時流下一滴眼淚，應當知道這都是佛的神力。」』只要見解沒有謬誤，暗中契合佛心，即使是爲了他人，實際上也是將化導的功德歸於自己；既能幫助修道又能報答佛恩，如果不涉及名聞利養，實際上連一毫也不應捨棄。至於傳持法寶、講唱大乘、製作論典解釋經典、撰寫文章闡釋義理，拔除不信之人的疑惑之箭，照亮愚昧昏暗的智慧之光；建立佛法的城墻，延續佛的壽命。或者去西土取經，到遙遠的地方求法；或者翻譯大乘經典，潤飾文字使教義更加完善；或者廣泛地傳播經咒，普遍地施與受持。開啟法佈施的門徑，延續傳燈的火焰。能夠用甘露，澆灌枯竭的心田；善於用金錍（一種醫療器具），扶正癡盲的眼睛。經中說：『假使頭頂經書經歷無數劫，身體作為床座遍滿三千大千世界；如果不能傳法度化眾生，最終也不能報答佛恩。』」

問：『為什麼不通過一種法門頓悟，萬種修行自然圓滿。而要迂迴漸進，勤勞地做些小善呢？禪宗講究一念不生，一塵不染；如果爭著去追逐火焰中的水、競相執取空中的花朵，用虛幻的修行來修治虛幻，終究是得不到真理的。』

答：『諸佛了悟了虛幻，才能度化虛幻的眾生；菩薩明白空性，所以才能從空性中建立一切。《涅槃經》說：『佛說：「一切諸法都如幻相，如來在其中用方便之力，沒有絲毫染著。為什麼呢？這是諸佛的法則。」』《中論》說：『因為有空性的意義，所以一切法才能成立。』所以頓悟就像種子已經包含了果實；漸修就像芽莖逐漸生長。又如見到九層的高臺，

【English Translation】 English version: How can we not speak of repaying the kindness of food offerings? Furthermore, material offerings are like a lamp, illuminating only a small room; Dharma offerings are like the sun, shining far and wide across the world. The Mahavaipulya Dharani Sutra says: 'The Buddha said, "Good men! After the Buddha's Parinirvana (death), if there are Dharma masters who, in accordance with the wishes of beings, preach the Dharma, and are able to cause Bodhisattvas (enlightened beings), those who study the Mahayana (Great Vehicle), and all the masses to have even a hair's breadth of joy, or even temporarily shed a drop of tears, know that this is all the divine power of the Buddha."』 As long as the understanding is not mistaken, and it secretly accords with the Buddha's mind, even if it is for the sake of others, in reality, the merit of transformation returns to oneself; it can both help the path and repay the Buddha's kindness, and if it does not involve fame and gain, in reality, not even a hair's breadth should be abandoned. As for transmitting and upholding the Dharma Jewel, lecturing and chanting the Mahayana, composing treatises and explaining the Sutras, writing articles and elucidating the meaning, removing the arrows of doubt from those who do not believe, illuminating the light of wisdom in the ignorant and dark; building the walls of the Dharma, continuing the Buddha's life. Or obtaining scriptures from the Western Lands, seeking the Dharma in distant lands; or translating the Mahayana, refining the language to perfect the teachings; or widely practicing Sutras and Mantras, universally bestowing and receiving them. Opening the gate of Dharma offerings, continuing the flame of the transmission of the lamp. Able to use nectar to irrigate withered hearts; skillful in using the golden kasaaya (a type of medical instrument) to support the eyes of the foolish and blind. The Sutra says: 'Even if one carries the Sutras on one's head for countless eons, and one's body serves as a seat throughout the three thousand great thousand worlds; if one does not transmit the Dharma to liberate sentient beings, one will ultimately be unable to repay the kindness.'"

Question: 'Why not have a sudden enlightenment through one Dharma, and all practices will naturally be perfected? Why take a roundabout gradual path, diligently doing small good deeds? Zen emphasizes that not a single thought arises, not a single speck of dust appears; if one strives to chase after water in flames, and competes to grasp empty flowers, using illusory cultivation to cultivate illusion, one will ultimately not attain the truth.'

Answer: 'Only when the Buddhas understand illusion can they liberate illusory sentient beings; the Bodhisattvas understand emptiness, and therefore they establish everything from emptiness. The Nirvana Sutra says: 'The Buddha said, "All Dharmas are like illusions, and the Tathagata (Buddha) within them uses the power of skillful means, without any attachment. Why? This is the Dharma of all Buddhas."』 The Madhyamaka-karika (Treatise on the Middle Way) says: 'Because there is the meaning of emptiness, all Dharmas can be established.' Therefore, sudden enlightenment is like a seed that already contains the fruit; gradual cultivation is like the sprout and stem gradually developing. It is also like seeing a nine-story tower,

則可頓見；要須躡階而後得升。頓了心性，即心是佛，無性不具；而須積功，遍修萬行。又如磨鏡，一時遍磨，明凈有漸。萬行頓修，悟則漸勝，此名圓漸，非是漸圓。亦是無位中位；無行中行。是以徹果該因，從微至著，皆須慈善根力，乃能自利利他。故九層之臺成於始簣，千里之程托于初步；滔滔之水起于濫觴，森森之樹生於毫末。道不遺于小行；暗弗拒於初明。故一句染神，歷劫不朽；一善入心，萬世匪忘。《涅槃經》云：『佛說：「修一善心，破百種惡；如少金剛，能壞須彌；亦如少火，能燒一切；如少毒藥，能害眾生。少善亦爾，能破大惡。」』《日摩尼寶經》云：『佛告迦葉菩薩：「我觀眾生，雖后數千巨億萬劫，在欲愛中，為罪所覆；若聞佛經，一反念善，罪即消盡。」』《大智度論》云：『如來成道時，有十種微笑，而觀世間。有小因大果，小緣大報：如求佛道，贊一偈、一稱南無佛、燒一捻香，必得作佛。何況聞知諸法實相，不生不滅，不不生不不滅，而行因緣，業亦不失，以是故笑。』」

古德問云：「達磨不與梁帝說功德因緣，而云無耶？菩薩舍國城、建塔廟，豈虛設乎？」

答：「大師此說，不壞福德因果，武帝不達。有為功德，而有限劑；空無相福，不可思量。破他貪著；如

【現代漢語翻譯】現代漢語譯本：那麼就可以立刻領悟；但要必須通過逐步攀登才能達到高處。頓悟了心性，即心就是佛，沒有哪個本性是不具備的；然而還需要積累功德，普遍地修習各種善行。又好比打磨鏡子，一時全面打磨，明亮潔凈是逐漸顯現的。各種善行同時修習，領悟之後會逐漸提升，這叫做圓漸，而不是漸圓。這也是無位中的位；無行中的行。因此，從最終的果位回溯到最初的因地，從小處到顯著處，都需要慈善的根基和力量，才能自利利他。所以九層的高臺是從最初的一筐土開始堆積的，千里的路程是從最初的一步開始的；滔滔的江水是從最初的細流開始的，茂盛的樹木是從最初的幼芽開始的。道不會遺漏細小的行為；光明不會拒絕最初的微光。所以一句佛法能深入神識，經歷漫長的時間也不會磨滅；一個善念進入內心，永遠也不會忘記。《涅槃經》說：『佛說：「修習一個善心，能破除百種惡念；如同少量金剛，能摧毀須彌山（Sumeru，佛教宇宙觀中的聖山）；也如同少量的火，能燒燬一切；如同少量的毒藥，能傷害眾生。少量的善也是這樣，能破除大的惡。」』《日摩尼寶經》說：『佛告訴迦葉菩薩（Kasyapa Bodhisattva，釋迦摩尼佛的十大弟子之一）：「我觀察眾生，即使在之後的無數億萬劫中，沉溺於慾望和愛戀之中，被罪惡所覆蓋；如果聽到佛經，哪怕只是一次反思善念，罪惡就會立刻消盡。」』《大智度論》說：『如來（Tathagata，佛的稱號之一）成道時，有十種微笑，以此來觀察世間。有小的因產生大的果，小的緣帶來大的報應：比如爲了求佛道，讚頌一句偈語、稱念一聲「南無佛（Namo Buddha，皈依佛陀）」、燒一小撮香，必定能夠成佛。更何況是聽聞並瞭解諸法實相，不生不滅，非不生非不滅，而奉行因緣，業力也不會消失，因此而微笑。」』古德問道：『達摩（Bodhidharma，禪宗初祖）不與梁武帝（Emperor Wu of Liang，中國南北朝時期梁朝的皇帝）談論功德因緣，而是說沒有，這是為什麼呢？菩薩（Bodhisattva，佛教中發願普度眾生的修行者）捨棄國家城池、建造佛塔寺廟，難道是白費力氣嗎？』回答：『大師這樣說，並不是否定福德因果，而是梁武帝沒有領悟。有為的功德，是有數量限制的；空無相的福德，是不可思議的。是爲了破除他的貪著；如…』

【English Translation】 English version: Then one can have a sudden realization; however, one must climb step by step to reach the top. Having a sudden understanding of one's mind-nature, that is, the mind is Buddha, and no nature is without completeness; yet one needs to accumulate merit and universally cultivate all kinds of good deeds. It is also like polishing a mirror; polishing it all at once, the brightness and clarity gradually appear. Cultivating all kinds of good deeds simultaneously, after enlightenment, one will gradually improve. This is called 'gradual perfection,' not 'gradual becoming perfect.' It is also the position within no position; the practice within no practice. Therefore, tracing back from the ultimate fruition to the initial cause, from the small to the significant, all require the foundation and strength of charity to benefit oneself and others. Thus, a nine-story tower is built from the first basket of earth, and a thousand-mile journey begins with the first step; a滔滔(tao tao, torrential) river originates from a small stream, and a lush forest grows from a tiny sprout. The path does not neglect small actions; darkness does not reject the initial light. Therefore, a single phrase of Dharma can penetrate the consciousness and will not fade away through countless eons; a single good thought enters the heart and will never be forgotten. The Nirvana Sutra says: 'The Buddha said: 'Cultivating one good thought can destroy a hundred kinds of evil thoughts; like a small amount of diamond, it can destroy Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology); also like a small fire, it can burn everything; like a small amount of poison, it can harm sentient beings. A small amount of good is also like this, it can destroy great evil.'' The Sun Mani Jewel Sutra says: 'The Buddha told Kasyapa Bodhisattva (Kasyapa Bodhisattva, one of the ten great disciples of Sakyamuni Buddha): 'I observe sentient beings, even if in the countless billions of kalpas (kalpas, an aeon in Hindu and Buddhist cosmology) to come, they are immersed in desire and love, covered by sins; if they hear the Buddhist scriptures, even if it is only a single reflection of good thoughts, the sins will immediately be extinguished.'' The Mahaprajnaparamita Sastra says: 'When the Tathagata (Tathagata, one of the titles of the Buddha) attained enlightenment, he had ten kinds of smiles, with which he observed the world. There is a small cause that produces a great effect, a small condition that brings a great reward: for example, in seeking the Buddha's path, praising a single verse, reciting 'Namo Buddha (Namo Buddha, Homage to Buddha)' once, burning a pinch of incense, one will surely become a Buddha. How much more so if one hears and understands the true nature of all dharmas, neither arising nor ceasing, neither not arising nor not ceasing, and practices according to conditions, the karmic force will not be lost, and therefore he smiles.'' An ancient master asked: 'Why did Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) not discuss the causes and conditions of merit with Emperor Wu of Liang (Emperor Wu of Liang, the emperor of the Liang Dynasty during the Northern and Southern Dynasties of China), but instead said there was none? Are the Bodhisattvas (Bodhisattva, practitioners in Buddhism who vow to liberate all beings) abandoning their countries and cities, building pagodas and temples, all in vain?' Answer: 'The master's statement does not deny the cause and effect of merit, but Emperor Wu did not understand. Meritorious deeds with intention have limited quantity; the merit of emptiness and non-form is immeasurable. It is to break his attachment; such as...'

不貪著，儘是無為。菩薩亦作輪王，如是福報，因果歷然，可是無耶？若達理者處之，與法界同量，無有竭盡；若不達理，即是有為輪迴之報，不應貪著。忠國師云：『諸佛菩薩，皆具福、智二嚴，豈是撥無因果？但勿以理滯事，以事妨理；終日行，而不乖于無行也。』」

生法師問：「云何彈指、合掌，無非佛因耶？」

答：「一切法皆無定性，而所適隨緣。若以貪為緣，即適人天之報；若迴向菩薩為緣，即成佛果之報。真如尚不守自性，而況此微善乎？又云：萬善理同無漏者，夫萬善本有，皆資理髮；理既無異，善豈容二。本如來藏性，為萬善之因，亦名正因，親生萬善。臺教云：『如輕小善不成佛，是滅世間佛種。』又云：『善機有二：一、感人天華報。二、感佛道果報。若以佛眼圓照，眾生萬善，究竟得佛，一大事出世之正意。』荊溪尊者云：『一毫之善，本趣菩提；如操刀執炬，得其要柄。若以相心，如把刃抱火。』《法華經》中，明散心念佛、小音讚歎、指甲畫像、聚沙成塔，漸積功德，皆成佛道。《大悲經》云：『佛告阿難：「若有眾生，于諸佛所，一發信心，種少善根，終不敗亡。假使久遠，百千萬億那由他劫，彼一善根，必得涅槃。如一滴水，投大海中，雖經久遠，終不虧損。」』是

【現代漢語翻譯】現代漢語譯本：不貪戀執著，就是無為的境界。菩薩也會示現為轉輪聖王，這樣的福報是因果昭然，怎麼能說是沒有呢？如果通達真理的人來處理這些福報，其功德與法界一樣廣大，沒有窮盡的時候；如果是不通達真理的人，那就是有為的輪迴果報，不應該貪戀執著。忠國師說：『諸佛菩薩，都具備福德和智慧兩種莊嚴，怎麼會是否定因果呢？只是不要用理來滯礙事，用事來妨礙理；終日行事，卻不違背無為的道理。』

生法師問：『為什麼說彈指、合掌，無一不是成佛的因呢？』

答：『一切法都沒有固定的自性，而是隨著所適應的因緣而變化。如果以貪慾為因緣，就會感得人天果報；如果迴向菩薩，以菩提心為因緣，就能成就佛果的果報。真如尚且不執守自己的本性，更何況這微小的善行呢？』又說：『萬善的道理與無漏的功德相同，萬善本來就存在，都是依靠真理而生髮；真理既然沒有差別，善行怎麼會有兩種呢？』本具的如來藏性，是萬善的根本原因，也叫做正因，直接產生萬善。天臺宗的教義說：『如果認為輕微的善行不能成佛，那就是斷滅世間的佛種。』又說：『善的機緣有兩種：一是感得人天的華報，二是感得佛道的果報。如果用佛眼圓滿地照見，眾生的萬種善行，最終都能成佛，這就是一大事因緣出現於世的真正意義。』荊溪尊者說：『即使是一毫的善，其本性也是趨向菩提的；如同拿著刀或火炬，掌握了要領。如果用執著于相的心，就如同手握利刃或懷抱火焰。』《法華經》中，闡明了散亂心念佛、小聲讚歎、用指甲畫像、堆沙成塔，逐漸積累功德，都能成就佛道。《大悲經》中說：『佛告訴阿難：「如果有眾生，在諸佛那裡，哪怕生起一念信心，種下少許善根，最終也不會敗壞消亡。即使經過很久遠的時間，百千萬億那由他劫，這一善根，必定會得到涅槃。就像一滴水，投入大海之中，即使經過很久遠的時間，最終也不會虧損。」』就是這個道理。

【English Translation】 English version: Not being greedy and attached is the state of non-action (Wuwei). Bodhisattvas also manifest as Wheel-Turning Kings (Chakravartin), such blessings are clear in cause and effect, how can it be said that they do not exist? If those who understand the principle handle these blessings, their merit is as vast as the Dharma Realm, without exhaustion; if those who do not understand the principle, it is the reward of conditioned (Yuwei) reincarnation, and should not be greedy and attached. National Teacher Zhong said: 'All Buddhas and Bodhisattvas are adorned with both blessings and wisdom, how can they deny cause and effect? But do not use principle to hinder affairs, or use affairs to hinder principle; acting all day long, yet not deviating from the principle of non-action.'

Master Sheng asked: 'Why is it said that snapping fingers and joining palms are all causes of Buddhahood?'

The answer: 'All dharmas have no fixed nature, but adapt to circumstances. If greed is the condition, then one will receive the reward of humans and gods; if one dedicates it to the Bodhisattva path, with Bodhicitta as the condition, one will achieve the fruit of Buddhahood. Even True Thusness (Tathata) does not adhere to its own nature, let alone this small act of goodness?' It is also said: 'The principle of all good deeds is the same as un-leaked merit, all good deeds are inherent, and all rely on principle to arise; since the principle has no difference, how can good deeds have two?' The inherent Tathagatagarbha nature is the root cause of all good deeds, also called the right cause, directly producing all good deeds. The Tiantai teaching says: 'If one thinks that small good deeds cannot become Buddhas, then one is destroying the Buddha-seed in the world.' It also says: 'There are two kinds of good opportunities: one is to receive the flower-like rewards of humans and gods, and the other is to receive the fruit of the Buddha-path. If one uses the Buddha's eye to fully illuminate, the myriad good deeds of sentient beings will ultimately lead to Buddhahood, which is the true meaning of the great event of appearing in the world.' Venerable Jingxi said: 'Even a hair's breadth of goodness is inherently directed towards Bodhi; like wielding a knife or holding a torch, grasping the essentials. If one uses a mind attached to appearances, it is like holding a sharp blade or embracing fire.' In the Lotus Sutra, it is clarified that reciting the Buddha's name with a scattered mind, praising in a small voice, drawing images with fingernails, and building stupas with sand, gradually accumulating merit, can all lead to Buddhahood. The Great Compassion Sutra says: 'The Buddha told Ananda: "If there are sentient beings who, in the presence of all Buddhas, generate even a single thought of faith and plant a small root of goodness, they will never be destroyed. Even after a very long time, hundreds of thousands of millions of nayutas of kalpas, this one root of goodness will surely attain Nirvana. Like a drop of water, thrown into the ocean, even after a long time, it will never be diminished."' This is the principle.

以大聖，順機曲應，大小不忘，接后逗前，半滿豈廢。或贊小而引歸深極；或訶半而恐滯初門。黃葉寧金；空拳豈實？皆是抑揚之意，權施誘度之恩。而不得教旨者，但執方便之言，互相是非，確定取捨。或執小滯大，違失本宗；或據大妨小，而虧權慧。又雖然宗大，大旨焉明？徒云斥小，小行空失。運意，則承虛托假；出語，則越分過頭。斷正法輪、謗大般若，深愆極過，莫越於斯；歷劫何窮，長淪無間。《凈名經》云：『無方便慧縛；有方便慧解。無慧方便縛；有慧方便解。』豈可執權謗實，害有賓無。但大小雙弘，空有俱運，一心三觀即無過矣。是以順法體，則纖毫不立；隨智用，則大業恒興。體不離用，故寂而常照；用不離體，故照而常寂。是以常體常用，恒照恒寂。若會旨歸宗，則體用俱離，何照何寂？曷乃據體而礙用；執性而壞緣！理事不融，真俗成隔。則同體之悲絕運，無緣之慈靡成。善惡既不同觀，冤親何能普救？過之甚矣，失莫大焉！又先德云：『夫善知識者，雖明見佛性，與佛同等；若論其功，未齊諸聖。須從今日，步步資熏。』又古德云：『蕈子比丘還債，雖不得理，猶有行門；今時多有學人，二事俱失。』故知見性未諦，但是隨語依通；及檢時中，正助皆喪。是以先聖，終不浪階；撫臆捫心

{ "translations": [ "現代漢語譯本：", "憑藉大聖的智慧，順應時機靈活變通，不忘小乘和大乘的教義，承接後來的根機，引導先前的學人，半字教和滿字教都不可廢棄。有時讚歎小乘是爲了引導眾生歸向深奧的佛法真諦；有時呵斥半字教，是恐怕眾生停留在最初的階段。用黃葉來止啼，並非真有黃金；空握拳頭，裡面並沒有東西。這些都是抑揚頓挫的用意，權巧方便施予誘導和救度的恩惠。而不理解佛教宗旨的人，只是抓住方便之說，互相爭論是非，確定取捨。或者執著于小乘而滯礙於大乘，違背喪失了根本的宗旨；或者依據大乘而妨礙小乘，從而虧損了權巧和智慧。又即使是宗奉大乘，又能明白大乘的宗旨嗎？只是空談呵斥小乘，小乘的修行也白白喪失了。運用心意，就承襲虛妄依託假象；說出的話，就超越本分，太過分了。斷絕正法輪，誹謗大般若，深重的罪過，沒有超過這些的了；經歷漫長的劫數也無法窮盡，長久地沉淪於無間地獄。《維摩詰經》（Vimalakirti Sutra）說：『沒有方便的智慧是束縛；有方便的智慧是解脫。沒有智慧的方便是束縛；有智慧的方便是解脫。』怎麼可以執著于權巧方便而誹謗真實，損害有而迎合無呢？只要大小乘共同弘揚，空和有一起運用，一心三觀就不會有過失了。因此，順應法體，那麼纖毫也不可立；隨著智慧的運用，那麼偉大的事業就能恒常興盛。體不離開用，所以寂靜而常照；用不離開體，所以照而常寂。因此，常體常用，恒常照耀恒常寂靜。如果領會了宗旨歸於本源，那麼體和用都離開了，還照什麼寂什麼呢？怎麼能依據體性而妨礙作用；執著于自性而破壞因緣！事和理不能融合，真諦和俗諦形成隔閡。那麼同體的悲憫就無法執行，無緣的大慈也無法成就。善和惡既然不能同等看待，冤家和親人又怎麼能普遍救度呢？過失太嚴重了，損失沒有比這更大的了！又有先德說：『善知識（Kalyanamitra），雖然明見佛性，與佛同等；如果論及其功德，還不能與諸聖相比。必須從今天開始，步步積累熏習。』又有古德說：『蕈子比丘還債，雖然不合道理，還有修行的門徑；現在很多學佛的人，兩件事都喪失了。』所以知道見性還不真切，只是隨著言語而依附通達；等到檢驗的時候，正行和助行都喪失了。因此，先聖，終究不會隨便給人評判等級；撫摸著胸口捫心自問。", "English_translations": [ "English version:", "Relying on the wisdom of the Great Sage, adapt flexibly to opportunities, without forgetting the teachings of the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana), receiving later capacities and guiding earlier learners, neither the 'half-word' nor the 'full-word' teachings should be abandoned. Sometimes praising the Small Vehicle to guide beings towards the profound truth of the Dharma; sometimes rebuking the 'half-word' teaching, fearing that beings will remain at the initial stage. Using yellow leaves to stop crying, not truly having gold; clenching an empty fist, there is nothing inside. These are all intentions of modulation, skillful means to bestow the grace of inducement and salvation. Those who do not understand the Buddhist teachings only grasp the words of expedient means, arguing with each other about right and wrong, determining what to take and what to discard. Or they cling to the Small Vehicle and are hindered by the Great Vehicle, violating and losing the fundamental purpose; or they rely on the Great Vehicle and hinder the Small Vehicle, thereby diminishing skillful means and wisdom. Moreover, even if one adheres to the Great Vehicle, can one understand its purpose? Merely talking about rebuking the Small Vehicle, the practice of the Small Vehicle is lost in vain. When using the mind, one inherits falsehood and relies on illusion; when speaking, one exceeds one's bounds and goes too far. Severing the Proper Dharma Wheel, slandering the Great Prajna (Great Wisdom), the profound transgression is no greater than these; experiencing endless kalpas (eons), one will eternally sink into the Avici Hell (Hell of incessant suffering). The Vimalakirti Sutra says: 'Wisdom without expedient means is bondage; wisdom with expedient means is liberation. Expedient means without wisdom is bondage; expedient means with wisdom is liberation.' How can one cling to expedient means and slander reality, harming existence and catering to non-existence? As long as the Small and Great Vehicles are jointly promoted, emptiness and existence are both utilized, the One Mind Three Contemplations will have no fault. Therefore, in accordance with the Dharma body, not a single hair can be established; following the use of wisdom, great undertakings can be constantly flourishing. The essence does not leave the function, so it is still and constantly illuminating; the function does not leave the essence, so it is illuminating and constantly still. Therefore, the constant essence is constantly used, constantly illuminating and constantly still. If one understands the purpose and returns to the source, then both essence and function are left behind, what is there to illuminate or be still? How can one rely on essence and hinder function; cling to self-nature and destroy conditions! If principle and phenomena cannot be integrated, true and conventional truths become separated. Then the compassion of the same body cannot operate, and the great compassion of no conditions cannot be achieved. Since good and evil cannot be viewed equally, how can enemies and relatives be universally saved? The fault is too serious, the loss is no greater than this! Furthermore, a former virtuous person said: 'A good teacher (Kalyanamitra), although clearly seeing the Buddha-nature, is equal to the Buddha; if one speaks of their merit, they cannot be compared to the saints. One must start from today, accumulating and cultivating step by step.' Also, an ancient virtuous person said: 'The mushroom bhikshu (monk) repaying debts, although unreasonable, still has a path of practice; nowadays, many Buddhist learners lose both.' Therefore, knowing that seeing the nature is not yet true, one only follows words and relies on understanding; when examined, both the main practice and the auxiliary practice are lost. Therefore, the former sages never casually give grades; patting their chests and asking themselves." ] }

，豈可容易。是以六即揀濫；十地辨功。若以即故，何凡何聖？若論六故，凡聖天隔。又若論其理，初地即具足一切地；若言其行，后地則倍倍超前。只如才登八地，一念利生，下地多劫不及。」

問：「善惡同源，是非一旨。云何棄惡崇善，而違法性乎？」

答：「若以性善性惡，凡聖不移。諸佛不斷性惡，能現地獄之身；闡提不斷性善，常具佛果之體。若以修善修惡，就事即殊，因果不同，愚智有別。修一念善，遠階覺地；起一念惡，長沒苦輪。若以性從緣，雖同而異；若泯緣從性，雖異而同。故《禪門秘要經》云：『佛言：「善惡業緣，本無有異；雖復不異，不共俱止。」』《華嚴經》云：『如相與無相，生死及涅槃，分別各不同，智無智如是。』故知教旨如鏡，何所疑焉？」

問：「若分修性，則善惡二途。乖平等之慈，失遍行之德。」

答：「自行須離，約法即空；化他等觀，在人何別？是以初心自利，則損益兩陳；究竟利他，則善惡同化。如夜行險道，以惡人執燭，豈可以人惡故，而不隨其照？菩薩得般若之光，終不捨惡。《華嚴經》云：『舍惡性人，遠懈怠者；輕慢亂意，譏嫌惡慧，是為魔業。』臺教云：『惡是善資；無惡亦無善。』《法華經》云：『惡鬼入其身，罵詈毀辱

【現代漢語翻譯】現代漢語譯本：豈可輕易對待。因此有六即（六個層次的即是，指凡夫到佛的六個階段）來區分，避免混淆；十地（菩薩修行的十個階段）來辨別功德。如果因為『即』的緣故，那又有什麼凡夫和聖人之分呢？如果討論六即的階段，凡夫和聖人之間就像天地一樣遙遠。又如果從理上來說，初地菩薩就已經具足一切地的功德；如果從行上來說，后地菩薩則遠遠超越前面的階段。就像才登上八地菩薩的境界，一念之間利益眾生，下地菩薩即使經過多劫也無法達到。

問：善和惡同出一源，是和非本為一體。為何要捨棄惡而崇尚善，這樣不是違反了法性嗎？

答：如果從本性上說，善的本性是善，惡的本性是惡，凡夫和聖人無法改變。諸佛不會斷除惡的本性，所以能夠示現地獄之身；斷善根的人不會斷除善的本性，所以常具佛果之體。如果從修行上說，修善和修惡，就事相上來說就不同，因果也不同，愚笨和智慧也有區別。修一念善，就能逐漸登上覺悟的境地；起一念惡，就會長久沉沒在痛苦的輪迴中。如果從本性隨緣來說，雖然相同但也有差異；如果泯滅因緣而回歸本性，雖然有差異但也是相同的。所以《禪門秘要經》說：『佛說：「善惡業緣，本來沒有差異；雖然沒有差異，但不會共同停止。」』《華嚴經》說：『如相與無相，生死及涅槃，分別各不同，智無智如是。』所以要知道教義就像鏡子一樣明鑑，還有什麼可懷疑的呢？

問：如果區分修行和本性，就會有善惡兩條道路。這樣就違背了平等的慈悲，失去了普遍利他的德行。

答：自己修行需要遠離（惡），從法理上來說一切皆空；教化他人要平等看待，在於人又有什麼區別呢？因此，最初發心自利，就會有損和益兩種情況；最終達到利他，就能將善和惡一同轉化。就像夜晚行走在危險的道路上，用惡人手中的蠟燭照明，難道可以因為那個人是惡人，就不跟隨他的光亮嗎？菩薩得到般若（智慧）之光，最終也不會捨棄惡。《華嚴經》說：『捨棄惡性的人，遠離懈怠的人；輕慢散亂的心意，譏諷嫌棄沒有智慧的人，這就是魔的作為。』臺教說：『惡是善的資糧；沒有惡也沒有善。』《法華經》說：『惡鬼進入他的身體，謾罵毀辱』

【English Translation】 English version: How can it be taken lightly? Therefore, the Six Identities (six stages from ordinary person to Buddha) are used to distinguish and avoid confusion; the Ten Grounds (ten stages of Bodhisattva practice) are used to discern merits. If because of 'Identity,' then what distinction is there between ordinary and sage? If discussing the stages of the Six Identities, the difference between ordinary and sage is as vast as heaven and earth. Furthermore, if speaking in terms of principle, the first ground already fully possesses the merits of all grounds; if speaking in terms of practice, the later grounds far surpass the preceding ones. Just like ascending to the eighth ground, a single thought of benefiting sentient beings is beyond the reach of the lower grounds even after many kalpas.

Question: Good and evil share the same source, right and wrong are of the same essence. Why abandon evil and uphold good, thus violating the Dharma-nature?

Answer: If based on inherent nature, good is inherently good, and evil is inherently evil, which ordinary beings and sages cannot change. Buddhas do not sever the nature of evil, thus they can manifest the body of hell; those who sever their roots of goodness do not sever the nature of goodness, thus they always possess the essence of the Buddha-fruit. If based on cultivation, cultivating good and cultivating evil are different in phenomena, the causes and effects are different, and there is a distinction between foolishness and wisdom. Cultivating a single thought of good leads to the path of enlightenment; arising a single thought of evil leads to prolonged immersion in the cycle of suffering. If based on nature following conditions, though the same, there are differences; if obliterating conditions and returning to nature, though different, they are the same. Therefore, the Chanmen Miyao Jing (Secret Essentials of the Zen School Sutra) says: 'The Buddha said: "The karmic conditions of good and evil are originally not different; though not different, they do not cease together."』 The Huayan Jing (Avatamsaka Sutra) says: 'Like form and formlessness, birth and death, and nirvana, the distinctions are different, so are wisdom and non-wisdom.' Therefore, know that the teachings are like a clear mirror, what is there to doubt?

Question: If distinguishing between cultivation and nature, there will be two paths of good and evil. This violates the compassion of equality and loses the virtue of universal benefit.

Answer: Self-cultivation requires detachment (from evil), and in terms of Dharma, everything is empty; in teaching others, view them equally, what difference is there in people? Therefore, initially aspiring to benefit oneself will present both loss and gain; ultimately achieving benefiting others will transform both good and evil together. Like walking on a dangerous road at night, using the candle held by an evil person for illumination, can one not follow its light because the person is evil? Bodhisattvas who attain the light of Prajna (wisdom) will ultimately not abandon evil. The Huayan Jing (Avatamsaka Sutra) says: 'Abandoning those of evil nature, staying away from the lazy; belittling scattered minds, criticizing and disliking those without wisdom, this is the work of demons.' The Tiantai teachings say: 'Evil is the resource for good; without evil, there is no good.' The Fahua Jing (Lotus Sutra) says: 'Evil spirits enter his body, cursing and insulting.'

我；我等唸佛故，皆當忍是事。』惡不來加，不得用念，用念由於惡加。又『威音王佛所，著法之眾，聞不輕言，罵詈捶打；由惡業故還值不輕，不輕教化，皆得不退。』又『提婆達多是善知識。』書云：『善者是惡人之師；惡者是善人之資。』故知惡能資善，非能通正；豈有一法，而可舍乎？」

問：「無緣不強化，機熟自相應。若愚惡不信之人，如何誘度？」

答：「舍愚從智，平等理乖；棄惡歸善，同體悲廢。眾生本妙，不可度量；忽遇因緣，機發不定。設未得度，亦作度緣；以此而推，應須等化。」

問：「若修眾善之門，須興樂欲之念。憎愛二苦，能障寂滅菩提；取捨兩情，豈成無閡解脫？」

答：「《涅槃經》云：『一切眾生，有二種愛：一者善愛；二者不善愛。不善愛者，惟愚求之；善法愛者，諸菩薩求。』《華嚴經》云：『廣大智所說，欲為諸法本；應起勝希望，志求無上覺。』又云：『斷善法欲，是菩薩魔事。』是以入道之初，欲為道本；至其極位，法愛須忘。階降宛然，初后不濫。」

問：「人法本空，身心自離；既無能作，誰行眾善乎？」

答：「《涅槃經》云：『雖本自空，亦由菩薩修空見空。』又『師子吼菩薩言：「世尊！眾生五陰空無所有，誰有

【現代漢語翻譯】現代漢語譯本：我說：『因為我等唸佛的緣故，都應當忍受這些事情。』惡事不來加身，就無法運用念力，運用念力是因為惡事加身。又，在威音王佛（過去佛名）的時代，執著於法的僧眾，聽到常不輕菩薩（總是恭敬一切人的人）的言語，對他謾罵捶打；由於過去的惡業，還遇到常不輕菩薩，常不輕菩薩教化他們，都得以不退轉。』又，『提婆達多（釋迦牟尼佛的堂兄弟，常與佛作對）是善知識。』書上說：『善人是惡人的老師；惡人是善人的資本。』所以知道惡能夠資助善，但不能通達正道；難道會有一種法，是可以捨棄的嗎？」

問：『沒有緣分不能被強化，機緣成熟自然相應。如果愚蠢邪惡不相信的人，如何引導度化？』

答：『捨棄愚蠢而追隨智慧，這與平等的道理相悖；拋棄邪惡而歸向善良，這與同體的慈悲相違背。眾生的本性是美妙的，不可度量；忽然遇到因緣，機緣的引發是不確定的。即使沒有得到度化，也可以作為度化的因緣；以此來推斷，應該平等地教化眾生。』

問：『如果修習各種善行，必須興起喜樂和慾望的念頭。憎恨和喜愛這兩種痛苦，能夠障礙寂滅菩提（覺悟）；取捨這兩種情感，怎麼能成就沒有障礙的解脫？』

答：『《涅槃經》說：『一切眾生，有兩種愛：一是善愛；二是不善愛。不善愛，只有愚人才會追求；善法愛，是諸菩薩所追求。』《華嚴經》說：『廣大的智慧所說，慾望是諸法的根本；應該生起殊勝的希望，立志追求無上的覺悟。』又說：『斷絕善法的慾望，是菩薩的魔事。』因此，進入佛道的開始，慾望是道的根本；到了最高的境界，對法的愛也必須忘卻。階梯的下降是宛然有序的，開始和最後不會混淆。』

問：『人法本來是空的，身心自然分離；既然沒有能作者，誰來修行各種善行呢？』

答：『《涅槃經》說：『雖然本來是空的，也是由於菩薩修習空觀才能見到空。』又，師子吼菩薩說：『世尊！眾生的五陰（色、受、想、行、識）是空無所有的，誰有

【English Translation】 English version: I say: 'Because we are mindful of the Buddha, we should all endure these things.' If evil does not come upon us, we cannot use mindfulness; the use of mindfulness is due to the addition of evil. Also, 'In the time of Buddha Awesome Sound King (name of a past Buddha), the assembly attached to the Dharma, hearing the words of Bodhisattva Never Disparaging (one who always respects everyone), cursed, reviled, and beat him; due to evil karma, they still encountered Bodhisattva Never Disparaging, and through his teachings, they all attained non-retrogression.' Also, 'Devadatta (cousin of Shakyamuni Buddha, often opposed him) is a good teacher.' The book says: 'The good are the teachers of the wicked; the wicked are the resources of the good.' Therefore, know that evil can assist good, but cannot lead to the right path; how can there be a single Dharma that can be abandoned?'

Question: 'If there is no affinity, it cannot be strengthened; when the opportunity is ripe, it will naturally correspond. If people are foolish, wicked, and unbelieving, how can they be guided and transformed?'

Answer: 'To abandon foolishness and follow wisdom is contrary to the principle of equality; to abandon wickedness and return to goodness is contrary to the compassion of oneness. The nature of sentient beings is wonderful and immeasurable; if they suddenly encounter conditions, the arising of opportunities is uncertain. Even if they have not been transformed, it can also serve as a condition for transformation; based on this, one should equally transform all sentient beings.'

Question: 'If one cultivates the doors of all good deeds, one must arouse thoughts of joy and desire. The two sufferings of hatred and love can obstruct the quiescence of Bodhi (enlightenment); how can the two emotions of acceptance and rejection achieve unobstructed liberation?'

Answer: 'The Nirvana Sutra says: 'All sentient beings have two kinds of love: one is good love; the other is not good love. Only fools seek not good love; all Bodhisattvas seek love of good Dharma.' The Avatamsaka Sutra says: 'What vast wisdom speaks of, desire is the root of all Dharmas; one should arise with superior hope, aspiring to seek unsurpassed enlightenment.' It also says: 'To cut off the desire for good Dharma is the work of a Bodhisattva's demon.' Therefore, at the beginning of entering the path, desire is the root of the path; at the highest level, love for the Dharma must also be forgotten. The descent of the ladder is orderly, and the beginning and the end are not confused.'

Question: 'People and Dharma are fundamentally empty, and the body and mind naturally separate; since there is no agent, who will practice all good deeds?'

Answer: 'The Nirvana Sutra says: 'Although it is fundamentally empty, it is also because Bodhisattvas cultivate the view of emptiness that they can see emptiness.' Also, Bodhisattva Lion's Roar said: 'World Honored One! The five skandhas (form, feeling, perception, volition, consciousness) of sentient beings are empty and without substance, who has

受教修習道者？」佛言：「善男子！一切眾生皆有念心、慧心、發心、勤精進心、信心、定心，如是等法，雖唸唸滅，猶故相似相續不斷，故名修道。乃至如燈雖唸唸滅，而有光明除破闇冥。念等諸法亦復如是。如眾生食雖唸唸滅，亦能令饑者而得飽滿；譬如上藥雖唸唸滅，亦能愈病；日月光明雖唸唸滅，亦能增長草木樹林。善男子！汝言唸唸滅，云何增長者？心不斷故名為增長。」』」

問：「所行眾善，福德竟何所歸？若云自度，還同二乘之心；若云度他，即立眾生之相。」

答：「菩薩所作福德，皆為成熟眾生；空有圓融，自他無滯。觀世若幻，豈違實相之門？度生同空，寧虧方便之道。《般若經》云：『菩薩成就二法，魔不能壞：一者觀諸法空；二者不捨一切眾生。』《論》釋云：『以日月因緣，故萬法潤生。但有月而無日，則萬物濕壞；但有日而無月，則萬物燋爛；日月和合，故萬物成就。菩薩亦如是，有二道：一者悲；二者空。佛說二事兼用，雖觀一切空，而不捨眾生；雖憐愍眾生，不捨一切空。觀一切法空，空亦空故，不著空；是故不妨憐愍眾生。雖憐憫眾生，亦不著眾生，亦不取眾生相。但憐憫眾生，引匯入空故。』」

問：「經云：『佛不得佛道，亦不度眾生。』若見眾生苦，

【現代漢語翻譯】現代漢語譯本問：『誰是接受教導並修習佛道的人？』佛說：『善男子！一切眾生皆有念心（憶念之心）、慧心（智慧之心）、發心（發起菩提之心）、勤精進心（勤奮努力之心）、信心（信仰之心）、定心（禪定之心），像這樣的種種法，雖然唸唸生滅，但仍然相似相續，沒有斷絕，所以叫做修道。乃至就像燈雖然唸唸熄滅，卻有光明照亮，驅除黑暗。念心等種種法也是這樣。就像眾生所食之物雖然唸唸消失，也能讓飢餓的人得到飽足；譬如上等藥物雖然唸唸耗散，也能治癒疾病；日月的光明雖然唸唸消逝，也能增長草木樹林。善男子！你說唸唸滅，怎麼會增長呢？因為心沒有斷絕，所以叫做增長。』問：『所修行的各種善行，福德最終歸向何處？如果說是爲了自我解脫，那就和二乘（聲聞乘和緣覺乘）的心態一樣；如果說是爲了度化他人，那就執著于眾生的表相。』答：『菩薩所作的福德，都是爲了成熟眾生；空性和有為圓融無礙，自利利他沒有阻礙。觀察世間如夢幻泡影，怎麼會違背實相之門？度化眾生如同虛空，哪裡會妨礙方便之道。《般若經》說：『菩薩成就兩種法，魔不能破壞：一是觀察諸法皆空；二是不捨棄一切眾生。』《論》解釋說：『因為有太陽和月亮的因緣，所以萬物得以滋潤生長。只有月亮而沒有太陽，萬物就會潮濕腐壞；只有太陽而沒有月亮，萬物就會焦枯乾裂；太陽和月亮和諧配合，所以萬物才能成就。菩薩也是這樣，有兩條道路：一是悲心；二是空性。佛說這兩者要兼用，雖然觀察一切皆空，但不捨棄眾生；雖然憐憫眾生，但不捨棄一切空性。觀察一切法空，空性也是空性的，所以不執著于空；因此不妨礙憐憫眾生。雖然憐憫眾生，也不執著于眾生，也不執取眾生的表相。只是憐憫眾生，引導他們進入空性。』問：『經中說：『佛不得佛道，也不度眾生。』如果看見眾生受苦，

【English Translation】 English version Question: 'Who is the one who receives instruction and practices the path?' The Buddha said: 'Good man! All sentient beings have a mind of mindfulness (念心, niàn xīn, mind of recollection), a mind of wisdom (慧心, huì xīn, mind of wisdom), a mind of aspiration (發心, fā xīn, mind of generating Bodhicitta), a mind of diligent effort (勤精進心, qín jīng jìn xīn, mind of diligent progress), a mind of faith (信心, xìn xīn, mind of faith), a mind of concentration (定心, dìng xīn, mind of samadhi). Such dharmas, although they arise and cease moment by moment, still continue in a similar and unbroken stream, hence it is called practicing the path. Even like a lamp, though it extinguishes moment by moment, it has light to illuminate and dispel darkness. The various dharmas such as mindfulness are also like this. Just as the food that sentient beings eat, though it disappears moment by moment, can still satisfy the hungry; like a superior medicine, though it dissipates moment by moment, can still cure illness; the light of the sun and moon, though it vanishes moment by moment, can still increase the growth of grass, trees, and forests. Good man! You say it ceases moment by moment, how can it increase? Because the mind is not cut off, it is called increase.' Question: 'Where do all the merits and virtues from the good deeds performed ultimately go? If it is said to be for self-liberation, then it is the same as the mind of the Two Vehicles (二乘, èr shèng, Śrāvakayāna and Pratyekabuddhayāna); if it is said to be for liberating others, then one is attached to the appearance of sentient beings.' Answer: 'The merits and virtues that a Bodhisattva performs are all for maturing sentient beings; emptiness and existence are perfectly harmonized, and there is no obstruction between benefiting oneself and benefiting others. Observing the world as illusory, how can it violate the gate of true reality? Liberating beings is like emptiness, how can it hinder the path of skillful means? The Prajna Sutra (般若經, Bōrě Jīng) says: 'A Bodhisattva who accomplishes two dharmas cannot be destroyed by demons: first, observing that all dharmas are empty; second, not abandoning all sentient beings.' The Treatise explains: 'Because of the conditions of the sun and moon, all things are nourished and grow. If there is only the moon and no sun, then all things will be wet and decay; if there is only the sun and no moon, then all things will be scorched and withered; the sun and moon harmonize, so all things can be accomplished. The Bodhisattva is also like this, having two paths: first, compassion; second, emptiness. The Buddha said that these two should be used together, though observing all as empty, one does not abandon sentient beings; though having compassion for sentient beings, one does not abandon all emptiness. Observing all dharmas as empty, and emptiness is also empty, so one is not attached to emptiness; therefore, it does not hinder having compassion for sentient beings. Though having compassion for sentient beings, one is also not attached to sentient beings, nor does one grasp the appearance of sentient beings. One simply has compassion for sentient beings, guiding them into emptiness.' Question: 'The sutra says: 'The Buddha does not attain Buddhahood, nor does he liberate sentient beings.' If one sees sentient beings suffering,

即是受苦者，云何修習福德，而度眾生乎？」

答：「約真即無，隨俗即有。論云：『佛答須菩提：「若一切眾生，自知諸法自性空者，菩薩不發阿耨多羅三藐三菩提意；亦不於六道中拔出眾生。何以故？眾生自知諸法性空，則無所度。譬如無病則不須藥；無暗則不須燈。今眾生實不知自相空法，故隨心取相生著；以著故染；染故隨於五欲；隨五欲故，為貪所覆；貪因緣故，乃至作生死業，無復窮已。」』是知因凡立聖，凡聖皆空；從惡得善，善惡無性。以無性故，萬善常興；以皆空故，一真恒寂。」

問：「眾生之界，如二頭三手。若實見度者，何異撈水月而捉映象，削鳥跡而植焦芽！未審究竟以何為眾生，而興濟度？」

答：「夫眾生者，即是自身日夜所起，無量妄念之心。《大集經》云：『汝日夜唸唸，常起無量百千眾生。』《凈度三昧經》云：『一念受一身。善念生天上、人中身；惡念受三惡道身；百念受百身；千念受千身。一日一夜種生死根，后當受八億五千萬雜類之身；乃至百年之中，種後世身，體骨皮毛，遍大千剎土，地間無空處。若一念不生，恬然反本。』故云：『度妄眾生，了念即空，無有起處。』復云：『不見眾生可度。』亦云：『度盡一切眾生，方成正覺。』即斯旨也。《

【現代漢語翻譯】問：『既然是受苦的人，要如何修習福德，才能度化眾生呢？』答：『從真諦的角度來說，（受苦）是沒有的；從世俗的角度來說，（受苦）是有的。論中說：『佛陀回答須菩提（Subhuti，佛陀的弟子）：如果一切眾生，自己知道諸法自性是空性的，菩薩就不會發起阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之心；也不會在六道輪迴中救拔眾生。為什麼呢？因為眾生自己知道諸法性空，就沒有什麼需要被度化的。譬如沒有疾病就不需要藥物；沒有黑暗就不需要燈。現在眾生確實不知道自相是空性的法，所以隨心取相而產生執著；因為執著所以被污染；因為被污染所以追逐五欲；因為追逐五欲，所以被貪婪所覆蓋；因為貪婪的因緣，乃至造作生死的業，沒有窮盡的時候。』由此可知，因為凡夫才設立聖人，凡夫和聖人都是空性的；從惡可以得到善，善和惡也沒有自性。因為沒有自性，所以萬善才能興起；因為一切都是空性的，所以一真法界才能恒常寂靜。』問：『眾生的界限，就像有兩個頭三隻手一樣。如果真的見到有被度化的人，那和撈水中的月亮、捕捉鏡中的影像，削刻鳥的足跡、種植焦枯的種子有什麼區別！不知道究竟以什麼作為眾生，而興起救濟度化呢？』答：『所謂的眾生，就是自身日夜所生起的，無量妄念之心。《大集經》中說：『你日夜唸唸，常常生起無量百千的眾生。』《凈度三昧經》中說：『一念接受一身。善念生天上、人中之身；惡念接受三惡道之身；百念接受百身；千念接受千身。一日一夜種下生死之根，以後將要接受八億五千萬雜類之身；乃至百年之中，種下後世之身，體骨皮毛，遍佈大千世界，地上沒有空缺的地方。如果一念不生，恬靜地返回本源。』所以說：『度化虛妄的眾生，明白念頭就是空性的，沒有生起之處。』又說：『不見有眾生可以被度化。』也說：『度盡一切眾生，才能成就正覺。』就是這個意思。《

【English Translation】 Question: 'If one is suffering, how can one cultivate merits and virtues to liberate sentient beings?' Answer: 'From the perspective of ultimate truth, it does not exist; from the perspective of conventional truth, it does exist. The treatise says: 'The Buddha answered Subhuti (佛陀的弟子): If all sentient beings knew that the self-nature of all dharmas is empty, Bodhisattvas would not generate the mind of anuttara-samyak-sambodhi (無上正等正覺); nor would they liberate sentient beings from the six realms of samsara. Why? Because sentient beings would know that the nature of all dharmas is empty, and there would be nothing to liberate. For example, if there is no illness, there is no need for medicine; if there is no darkness, there is no need for a lamp. Now, sentient beings do not know that the self-nature of dharmas is empty, so they grasp at appearances according to their minds and become attached; because of attachment, they become defiled; because of defilement, they pursue the five desires; because of pursuing the five desires, they are covered by greed; because of the cause and condition of greed, they create the karma of birth and death, without end.' Therefore, we know that saints are established because of ordinary beings, and both ordinary beings and saints are empty; good can be obtained from evil, and good and evil have no inherent nature. Because there is no inherent nature, myriad virtues can constantly arise; because everything is empty, the one true realm is eternally tranquil.' Question: 'The realm of sentient beings is like having two heads and three hands. If one truly sees beings being liberated, how is that different from scooping up the moon in water, grasping at reflections in a mirror, carving bird tracks, or planting scorched sprouts! I don't know what ultimately constitutes sentient beings, that one would arise to rescue and liberate them?' Answer: 'The so-called sentient beings are the countless deluded thoughts that arise in one's own mind day and night. The Mahasamghata Sutra says: 'Day and night, in every thought, you constantly give rise to countless hundreds of thousands of sentient beings.' The Pure Transcendence Samadhi Sutra says: 'One thought receives one body. Good thoughts give rise to bodies in the heavens and among humans; evil thoughts receive bodies in the three evil realms; a hundred thoughts receive a hundred bodies; a thousand thoughts receive a thousand bodies. In one day and one night, one plants the root of birth and death, and later one will receive eight hundred and fifty million kinds of mixed bodies; even in a hundred years, one plants the bodies of future lives, with bodies, bones, skin, and hair covering the great thousand world system, with no empty space on the ground. If one thought does not arise, one will return to the origin in tranquility.' Therefore, it is said: 'Liberate deluded sentient beings, realize that thoughts are empty, and there is no place where they arise.' It is also said: 'One does not see sentient beings that can be liberated.' It is also said: 'Only by liberating all sentient beings can one attain perfect enlightenment.' This is the meaning of it.'

華嚴經》云：『身為正法藏，心為無閡燈；照了諸法空，名曰度眾生。』既自行已立，還說示人，普令觀心，還依是學；是為真實之慈，究竟之度矣。夫從凡入聖，萬善之門，先發菩提心，最為第一。乃眾行之首，履道之初，終始該羅，不可暫廢。《梵網經》云：『若佛子，常起大悲心。乃至若見牛、馬、豬、羊，一切畜生，應心念口言：「汝是畜生，發菩提心。」而菩薩入一切處，山林川野，皆使一切眾生髮菩提心。若菩薩不發教化眾生心者，犯輕垢罪。』《華嚴經》云：『欲見十方一切佛，欲施無盡功德藏，欲滅眾生諸苦惱，宜應速發菩提心。』又云：『菩提心者，猶如種子，能生一切諸佛法故。菩提心者，猶如良田，能長眾生白凈法故。菩提心者，猶如大地，能持一切諸世間故。菩提心者，猶如凈水，能洗一切煩惱垢故。菩提心者，猶如大風，普於世間無所閡故。菩提心者，猶如盛火，能燒一切諸見薪故。』」

問：「菩提理本，性自周圓。何假髮心，故興妄念？」

答：「《般若經》云：『若菩薩知心性即是菩提，而能發起大菩提心，是名菩薩。』又上首菩薩云：『吾于無所求中，而故求之，又無所發。』菩薩云：『知一切法皆無所發，而發菩提心。然于所證真如，如外無智，能發妙智，智外無

【現代漢語翻譯】現代漢語譯本《華嚴經》說：『身體是正法的寶藏，心是無礙的光明燈；照亮一切諸法的空性，這叫做度化眾生。』既已自己修行成就，還要教導他人，普遍地使人觀照自心，並且依此修行；這才是真實的慈悲，究竟的度化啊。從凡夫進入聖人的境界，所有善行的門徑中，首先發起菩提心（Bodhicitta，覺悟之心）最為重要。它是所有修行的開端，是走上正道的起始，貫穿始終，不可片刻廢棄。《梵網經》說：『如果佛弟子，常常生起大悲心。乃至如果見到牛、馬、豬、羊，一切畜生，應當心中默唸口中說：『你是畜生，（也要）發起菩提心。』菩薩進入一切地方，山林田野，都要使一切眾生髮起菩提心。如果菩薩不發起教化眾生的心，就犯了輕垢罪。』《華嚴經》說：『想要見到十方一切佛，想要佈施無盡的功德寶藏，想要滅除眾生的一切痛苦煩惱，就應該迅速發起菩提心。』又說：『菩提心，猶如種子，能生長一切諸佛之法。菩提心，猶如良田，能生長眾生清凈之法。菩提心，猶如大地，能承載一切諸世間。菩提心，猶如凈水，能洗滌一切煩惱垢。菩提心，猶如大風，普遍於世間沒有阻礙。菩提心，猶如盛火，能焚燒一切諸見解的柴薪。』問：『菩提的真理本體，自性本來就周遍圓滿。為何還要假借發起（菩提）心，而生起虛妄的念頭呢？』答：『《般若經》說：『如果菩薩知道心性就是菩提，並且能夠發起大菩提心，這就叫做菩薩。』又上首菩薩說：『我在無所求之中，而仍然去尋求它，又沒有什麼可以發起的。』菩薩說：『知道一切法都沒有什麼可以發起的，而（仍然）發起菩提心。』然而對於所證悟的真如（Tathata，如實），如之外沒有智慧，能夠發起妙智，智慧之外沒有

【English Translation】 English version The Avatamsaka Sutra says: 『The body is the treasury of the True Dharma, the mind is the unobstructed lamp; illuminating the emptiness of all dharmas, this is called liberating sentient beings.』 Having established oneself through practice, one should also teach others, universally enabling them to contemplate their own minds and practice accordingly; this is true compassion and ultimate liberation. To enter the realm of the sages from that of ordinary beings, the foremost of all virtuous paths is to first arouse Bodhicitta (the mind of enlightenment). It is the beginning of all practices, the start of walking the path, encompassing the beginning and the end, and should not be abandoned even for a moment. The Brahma Net Sutra says: 『If a Buddha-disciple constantly arouses great compassion, even when seeing cows, horses, pigs, sheep, and all animals, they should silently think and verbally say: 「You are an animal, (but you should also) arouse Bodhicitta.」』 Bodhisattvas enter all places, forests, fields, and wildernesses, to enable all sentient beings to arouse Bodhicitta. If a Bodhisattva does not arouse the mind to teach and transform sentient beings, they commit a minor offense.』 The Avatamsaka Sutra says: 『If you wish to see all Buddhas of the ten directions, if you wish to bestow endless treasures of merit, if you wish to extinguish all the suffering and afflictions of sentient beings, you should quickly arouse Bodhicitta.』 It also says: 『Bodhicitta is like a seed, capable of generating all the Buddhadharmas. Bodhicitta is like a fertile field, capable of growing the pure dharmas of sentient beings. Bodhicitta is like the earth, capable of supporting all the worlds. Bodhicitta is like pure water, capable of washing away all the defilements of afflictions. Bodhicitta is like a great wind, unobstructed throughout the world. Bodhicitta is like a blazing fire, capable of burning all the firewood of views.』 Question: 『The fundamental principle of Bodhi is inherently complete and perfect in its nature. Why is it necessary to falsely arouse the (Bodhicitta) mind, thus giving rise to deluded thoughts?』 Answer: 『The Prajna Sutra says: 『If a Bodhisattva knows that the nature of the mind is Bodhi, and is able to arouse great Bodhicitta, this is called a Bodhisattva.』 Furthermore, the foremost Bodhisattva said: 『In the midst of having nothing to seek, I still seek it, and there is nothing to arouse.』 The Bodhisattva said: 『Knowing that all dharmas have nothing to arouse, (yet) arousing Bodhicitta.』 However, regarding the realized Tathata (Suchness), outside of Suchness there is no wisdom, (but) it can arouse wondrous wisdom, and outside of wisdom there is no

如。雙照雙遮，不存不泯。不二而二，理智自分；二而不二，能所俱寂。』次即歸命三寶無上福田，起堅固心，具不壞信；離五怖畏，成三菩提，最初之因緣，攝一切善法。《大報恩經》云：『如阿阇世王，雖有逆罪，應入阿鼻獄，以誠心向佛故，滅阿鼻罪，是謂三寶救護力也。又如在山林曠野，恐怖之處，若唸佛功德，恐怖即滅。是故歸憑三寶，救護不虛。』古德云：『山有玉，則草木潤；泉有龍，則水不竭；住處有三寶，則善根增長。』謂三寶救護力也。《法句經》云：『帝釋命終，入驢母腹中。因歸命三寶，驢韁解走，破壞壞器；其主打之，尋時傷胎，其神卻復天身。佛為說偈，帝釋聞之，達罪福之變、解興衰之本、遵寂滅之行，得須陀洹道。』《木槵子經》云：『時有難國，王名波金璃，白佛言：「我國邊小，頻歲賊寇；五穀勇貴，疾病災行；人民困苦，我恒不安。法藏深廣，不得修行；惟愿垂矜，賜我法要。」佛告王言：「若欲滅煩惱障者，當穿木槵子一百八個，常以自隨，志心無散，稱南無佛陀、南無達摩、南無僧伽。乃至能滿百萬遍者，當斷百八結業，獲無上果。」王聞歡喜：「我當奉行。」佛告王言：「有莎斗比丘，誦三寶名，經歷十歲，得成斯陀含果；漸次修行，今在普香世界，作辟支佛。」王聞

【現代漢語翻譯】『如。雙照雙遮，不存不泯。不二而二，理智自分；二而不二，能所俱寂。』接下來就應歸命三寶（佛、法、僧），作為無上的福田，發起堅固的信心，具備不可摧毀的信念；遠離五種怖畏，成就三菩提（覺悟），這是最初的因緣，能夠攝取一切善法。《大報恩經》說：『比如阿阇世王（Ajatasattu），雖然犯下逆罪，本應墮入阿鼻地獄（Avici Hell），但因為以真誠的心向佛，所以消滅了阿鼻地獄的罪業，這就是三寶的救護力量。』又比如在山林曠野等恐怖的地方，如果唸誦佛的功德，恐怖就會立刻消失。因此，歸依依靠三寶，救護真實不虛。』古德說：『山上有玉，那麼草木就會潤澤；泉水裡有龍，那麼泉水就不會枯竭；居住的地方有三寶，那麼善根就會增長。』這就是三寶的救護力量。《法句經》說：『帝釋（Indra）命終后，投生到驢的腹中。因為歸命三寶，驢的韁繩解開逃走，破壞了器物；主人鞭打它，立刻傷到了胎兒，帝釋的神識又恢復了天身。佛為帝釋說了偈語，帝釋聽了之後，明白了罪福的變化、瞭解了興衰的根本、遵循寂滅的修行，證得了須陀洹道（Sotapanna）。』《木槵子經》說：『當時有個難國，國王名叫波金璃（Vakinari），對佛說：「我的國家邊境狹小，連年遭受盜賊侵擾；五穀昂貴，疾病災禍流行；人民困苦，我常常感到不安。佛法深奧廣博，我無法修行；只希望您能慈悲憐憫，賜予我修行的法要。」佛告訴國王說：「如果想要滅除煩惱障礙，應當穿一百零八顆木槵子（菩提子），常常帶在身邊，專心致志，沒有散亂，稱念南無佛陀（Namo Buddha）、南無達摩（Namo Dharma）、南無僧伽（Namo Sangha）。乃至能夠念滿百萬遍，就能斷除一百零八種結業，獲得無上的果位。」國王聽了非常歡喜：「我一定奉行。」佛告訴國王說：「有位莎斗比丘（Shatou Bhikkhu），誦唸三寶的名號，經歷了十年，證得了斯陀含果（Sakadagami）；逐漸修行，現在在普香世界，作辟支佛（Pratyekabuddha）。」國王聽了

【English Translation】『For example: Double illumination and double negation, neither existing nor ceasing. Not two yet two, reason and wisdom are distinct; two yet not two, the knower and the known are both still.』 Next, one should take refuge in the Triple Gem (Buddha, Dharma, Sangha) as the supreme field of merit, arouse firm resolve, and possess indestructible faith; be free from the five fears, accomplish the three Bodhis (enlightenment), which is the initial cause, and gather all good Dharmas. The Great Repaying Kindness Sutra says: 『For example, King Ajatasattu (Ajatasattu), although having committed heinous crimes and deserving to enter Avici Hell (Avici Hell), extinguished the sins of Avici Hell because he sincerely turned towards the Buddha. This is called the protective power of the Triple Gem.』 Also, for example, in terrifying places such as mountains and wildernesses, if one recites the merits of the Buddha, the terror will immediately disappear. Therefore, relying on the Triple Gem, the protection is real and not false.』 An ancient virtuous one said: 『If there is jade in the mountain, the grass and trees will be lush; if there is a dragon in the spring, the water will not dry up; if there is the Triple Gem in the dwelling place, good roots will grow.』 This refers to the protective power of the Triple Gem. The Dhammapada says: 『Indra (Indra), upon the end of his life, entered the womb of a donkey. Because he took refuge in the Triple Gem, the donkey's reins came loose and it ran away, destroying utensils; its owner beat it, immediately injuring the fetus, and Indra's spirit returned to his heavenly body. The Buddha spoke a verse for Indra, and upon hearing it, Indra understood the changes of sin and merit, understood the root of rise and fall, followed the practice of quiescence, and attained the Sotapanna path (Sotapanna).』 The Mokugenji Sutra says: 『At that time, there was a country named Nanda, and its king was named Vakinari (Vakinari), who said to the Buddha: 「My country is small and borders are frequently invaded by bandits; the five grains are expensive, and diseases and disasters are rampant; the people are suffering, and I am constantly uneasy. The Dharma treasury is profound and vast, and I cannot practice it; I only hope that you will have compassion and grant me the essential Dharma for practice.」 The Buddha told the king: 「If you want to eliminate the obstacles of afflictions, you should string together one hundred and eight Mokugenji beads (菩提子), always carry them with you, be single-minded and without distraction, and recite Namo Buddhaya (Namo Buddha), Namo Dharmaya (Namo Dharma), Namo Sanghaya (Namo Sangha). Even if you can complete one million recitations, you will cut off one hundred and eight binding karmas and attain the supreme fruit.」 The king heard this and was very happy: 「I will certainly practice it.」 The Buddha told the king: 「There was a Bhikkhu named Shatou (Shatou Bhikkhu) who recited the names of the Triple Gem for ten years and attained the Sakadagami fruit (Sakadagami); gradually practicing, he is now in the Universal Fragrance World, acting as a Pratyekabuddha (Pratyekabuddha).」 The king heard

是已，倍復修行。』」

問：「志公云：『苦哉哀哉怨枉！棄卻真佛造像；香華供養求福，不免六賊枷杖！』此意如何以契今說？」

答：「此是古人破凡夫不識自佛，一向外求，住相迷真，分別他境；不為助道，但求福門。似箭射空，如人入暗；果招生滅，甯越心塵？若達惟心，所見一切，皆是心之相分，終不執為外來。然不壞因緣，理事無閡。故神鍇和尚云：『緣眾生空，不捨于大慈；觀如來寂，不失於敬養。談實相，不壞於假名；論差別，不破于平等。』又《華嚴經》八地菩薩，親證無生法忍，入無功用道；了一切法，如虛空性，乃至涅槃，心猶不現前，方始見無量佛，熾然供養。又云：『若彼常於三寶中，恭敬供養無疲厭，則能超出四魔境，速成無上佛菩提。』《賢愚經》云：『舍衛國有長者，生一男兒。當爾之時，天雨七寶，因字寶天；后值佛出家得道。佛言：「毗婆尸佛出現於世，有一貧人，雖懷喜心，無供養具；以一把白石擬珠，用散眾僧，今此寶天比丘是。乃至受無量福，衣食自然；今遭我世，得道果證。」』又真覺大師云：『深信正法，勤行六度；讀誦大乘，行道禮拜。妙味香華，音聲讚唄；燈燭臺觀，山海泉林；空中平地，世間所有，微塵已上，悉持供養。合集功德，回助菩提。』

【現代漢語翻譯】現代漢語譯本：『是的，更加努力地修行。』

問：『志公（佛教禪師）說：『多麼痛苦，多麼悲哀，多麼冤枉啊！拋棄了真正的佛像，用香和花供養來求福，卻逃脫不了六賊（色、聲、香、味、觸、法）的枷鎖！』這句話的意思如何與您現在所說的相契合呢？』

答：『這是古人爲了破除凡夫不認識自己本有的佛性，一味向外尋求，執著于表象而迷惑了真性，分別外在的境界；不把它作為輔助修道的手段，而只是爲了追求福報。這就像用箭射向天空，如同人進入黑暗之中；結果只會招來生滅，又怎能超越內心的塵埃呢？如果通達了萬法唯心的道理，那麼所見到的一切，都是心的顯現，最終就不會執著于認為是外來的。然而，又不破壞因緣，事和理之間沒有阻礙。所以神鍇和尚說：『了達眾生本性是空，但不捨棄廣大的慈悲；觀照如來寂靜的本性，但不失去恭敬供養的心。談論實相，但不破壞假名；論述差別，但不破除平等。』又《華嚴經》（佛教經典）中，八地菩薩親身證悟了無生法忍（對一切法不生不滅的深刻理解），進入了無功用道（自然而然的修行狀態）；明瞭一切法，如同虛空的性質，乃至涅槃（佛教的最高境界），心中仍然不生起任何念頭，這時才開始見到無量的佛，並熱烈地進行供養。經中又說：『如果他們常常對三寶（佛、法、僧）恭敬供養，沒有疲倦和厭煩，就能超出四魔（煩惱魔、五陰魔、死魔、天魔）的境界，迅速成就無上的佛菩提（覺悟的智慧）。』《賢愚經》（佛教經典）中說：『舍衛國（古印度城市）有一位長者，生了一個男孩。當他出生的時候，天上降下七寶，因此給他取名叫寶天；後來遇到佛出家並證得了道果。佛說：「過去毗婆尸佛（過去七佛之一）出現在世間時，有一個貧窮的人，雖然心懷喜悅，卻沒有供養的物品；他用一把白石假裝成珠寶，用來佈施給眾僧，現在這位寶天比丘就是當時的那個人。因此他受到了無量的福報，衣食自然豐足；現在遇到我出世，證得了道果。」』又真覺大師說：『深信正法，勤奮修行六度（佈施、持戒、忍辱、精進、禪定、智慧）；讀誦大乘經典，修行佛道，禮拜諸佛。用美好的食物、香、花，以及音聲讚美佛陀；用燈燭、臺觀，以及山海泉林；在空中和平地上，世間所有的一切，哪怕是微塵以上的東西，都拿來供養。彙集這些功德，迴向幫助證得菩提。』

【English Translation】 English version: 『Yes, redouble your efforts in practice.』

Question: 『Zhi Gong (a Chan Buddhist master) said: 『How painful, how sorrowful, how unjust! Abandoning the true Buddha image, offering incense and flowers to seek blessings, yet unable to escape the shackles of the six thieves (form, sound, smell, taste, touch, and dharma)!』 How does this meaning align with what you are saying now?』

Answer: 『This is the ancients' way of dispelling the delusion of ordinary people who do not recognize the Buddha within themselves, seeking outwards in a single direction, clinging to appearances and being deluded by the truth, distinguishing external realms; not using it to aid the path, but only seeking blessings. It is like shooting an arrow into the sky, like a person entering darkness; the result is only the arising and ceasing of phenomena, how can one transcend the dust of the mind? If one understands that all phenomena are mind-only, then everything seen is a manifestation of the mind, and one will ultimately not cling to it as something external. However, one does not destroy the conditions, and there is no obstruction between principle and phenomena. Therefore, the Venerable Shenkai said: 『Understanding that the nature of sentient beings is empty, one does not abandon great compassion; contemplating the stillness of the Tathagata, one does not lose reverence and offerings. Speaking of the true nature, one does not destroy provisional names; discussing differences, one does not break equality.』 Furthermore, in the Avatamsaka Sutra (a Buddhist scripture), the eighth-ground Bodhisattva personally realizes the non-origination forbearance (a profound understanding of the non-arising and non-ceasing of all dharmas), enters the path of no effort (a state of natural practice); understanding all dharmas as being like the nature of space, even in Nirvana (the highest state in Buddhism), the mind still does not arise, and only then does one begin to see countless Buddhas and fervently make offerings. It also says: 『If they are constantly respectful and make offerings to the Three Jewels (Buddha, Dharma, Sangha) without fatigue or weariness, then they can transcend the realm of the four maras (affliction mara, five aggregates mara, death mara, and celestial mara), and quickly attain unsurpassed Buddha Bodhi (enlightened wisdom).』 The Damamūka-nidāna Sutra (a Buddhist scripture) says: 『In Shravasti (an ancient Indian city) there was a wealthy man who had a son. When he was born, the heavens rained down seven treasures, so he was named Bao Tian (Treasure Heaven); later he encountered the Buddha, renounced the world, and attained the fruit of the path. The Buddha said: 「When Vipashyin Buddha (one of the past seven Buddhas) appeared in the world, there was a poor man who, although filled with joy, had no offerings to give; he used a handful of white stones to represent jewels and scattered them among the Sangha, and this Bhikshu Bao Tian is that person. Therefore, he received immeasurable blessings, and his clothing and food were naturally abundant; now, in my era, he has attained the fruit of the path.」』 Furthermore, Great Master Zhenjue said: 『Deeply believe in the true Dharma, diligently practice the six perfections (generosity, morality, patience, diligence, concentration, and wisdom); recite the Mahayana scriptures, practice the Buddha's path, and prostrate to the Buddhas. Use wonderful food, incense, flowers, and sounds to praise the Buddha; use lamps, candles, platforms, pavilions, mountains, seas, springs, and forests; in the air and on the ground, everything in the world, even things smaller than dust, offer them all. Gather these merits and dedicate them to helping attain Bodhi.』

以知只破凡夫心外所執：或是貪利供養、瞋心持戒、憍慢作福、勝他佈施，無殷重心、非廣大意。若如是行，難招凈業。不可錯會聖意，斷自凡情，起斷滅心，滅菩提種。《首楞嚴經》云：『若彼定中，諸善男子，見色陰消，受陰明白。自謂已足，忽有無端，大我慢起；如是乃至，慢與過慢，及慢過慢，或增上慢，或卑劣慢，一時俱發。心中尚輕，十方如來；何況下位，聲聞緣覺。此名見勝，無慧自救。悟則無咎，非為聖證。若作聖解，則有一分，大我慢魔，入其心腑；不禮塔廟，摧毀經像。謂檀越言：「此是金銅，或是土木；經是樹葉，或是疊華；肉身真常，不自恭敬；卻崇土木，實為顛倒。」其深信者，從其毀碎，埋棄地中。疑誤眾生，入無間獄；失於正受，當從淪墜。』但所作之時，一切無著；歡喜慶幸，竭力盡誠，迴向無上菩提，普施法界含識。則一毫之善，皆是圓因，終不墮落，人天因果。

「又福業弘深，凡聖俱濟。福是安樂之本，智為解脫之門，以此二輪不可暫失。乃成佛之正轍，實拔苦之深因。恭惟無上寶王、十方慈父，作大福聚、具功德身，尚乃親對大眾，起禮骨塔；躬為弟子，不棄穿針。豈況下劣凡形，薄福鮮德，闡提不信，我慢貢高，恥作低心，頓遺小善。《像法決疑經》云：『佛言：

【現代漢語翻譯】現代漢語譯本：要知道，這只是爲了破除凡夫心中向外執著的念頭：有的是貪圖利益供養，有的是懷著嗔恨心持戒，有的是以驕慢心做善事，有的是爲了勝過別人而佈施，沒有慇勤恭敬的心，也不是爲了廣大的利益。如果像這樣修行，很難招感清凈的善業。不可錯誤地理解聖人的意思，斷絕自己凡夫的情感，生起斷滅之心，滅絕菩提的種子。《首楞嚴經》中說：『如果在禪定中，這些善男子，見到色陰消散，受陰明白顯現，就自認為已經足夠了，忽然生起無端的、巨大的我慢；像這樣乃至慢、過慢、以及慢過慢，或者增上慢，或者卑劣慢，一時全部爆發。心中還輕視十方如來；更何況是下位的聲聞、緣覺。這叫做見解上有所勝，卻沒有智慧來救自己。如果覺悟了就沒有過失，但這不是聖人的證悟。如果當作是聖人的證悟，就會有一部分大我慢的魔，進入他的心腑；不禮拜佛塔寺廟，摧毀經書佛像。對施主說：「這是金銅，或是土木；經書是樹葉，或是疊起來的紙；肉身才是真常的，不自己恭敬，卻崇拜土木，實在是顛倒。」那些深信他的人，就聽從他的話毀壞佛像，埋棄在地裡。迷惑誤導眾生，墮入無間地獄；失去正確的禪定，應當會因此而沉淪墜落。』但是，在做善事的時候，一切都不要執著；要歡喜慶幸，竭盡全力，盡心誠意，迴向無上的菩提，普遍施與法界一切有情眾生。那麼，即使是一毫的善，都是圓滿的因，終究不會墮落到人天善報的因果之中。

還有，福德事業弘大深遠，凡夫和聖人都能夠得到利益。福是安樂的根本，智慧是解脫的門徑，這兩者不可暫時缺失。這是成就佛果的正道，是拔除痛苦的深刻原因。恭敬地想到無上的寶王（指佛），十方慈悲的父親（指佛），做了廣大的福德聚集，具足功德之身，尚且還親自面對大眾，起身禮拜佛骨塔；親自作為弟子，不嫌棄穿針引線這樣的小事。更何況是下劣的凡夫之身，福薄德淺，不相信佛法，我慢貢高，恥于放下身段，立刻捨棄了微小的善行。《像法決疑經》中說：『佛說：』

【English Translation】 English version: Know that this is only to break through the outward clinging in the minds of ordinary people: some are greedy for profit and offerings, some hold precepts with anger, some do good deeds with arrogance, some give alms to surpass others, without diligent and respectful hearts, and not for vast benefits. If one practices like this, it is difficult to attract pure karma. One must not misunderstand the meaning of the sages, sever one's own ordinary emotions, give rise to a mind of annihilation, and extinguish the seeds of Bodhi. The Shurangama Sutra says: 'If in samadhi, these good men see the form skandha dissolve and the feeling skandha become clear, they consider themselves sufficient and suddenly arise with an unwarranted, great arrogance; like this, even to arrogance, excessive arrogance, and arrogance beyond arrogance, or increased arrogance, or inferior arrogance, all erupt at once. In their hearts, they still belittle the Tathagatas of the ten directions; how much more so the lower-ranking Shravakas and Pratyekabuddhas. This is called seeing victory but lacking the wisdom to save oneself. If one awakens, there is no fault, but this is not the realization of a sage. If one takes it as the realization of a sage, then a portion of the great arrogance demon will enter their heart; they will not bow to stupas and temples, and will destroy scriptures and images. They will say to donors, "This is gold and copper, or earth and wood; scriptures are leaves, or folded paper; the physical body is true and constant, do not respect yourselves, but worship earth and wood, which is truly inverted." Those who deeply believe them will follow their words to destroy the Buddha images and bury them in the ground. They mislead sentient beings, causing them to fall into the Avici Hell; losing correct samadhi, they should fall into ruin.' However, when doing good deeds, do not be attached to anything; be joyful and fortunate, exert all your strength, be sincere, dedicate the merit to unsurpassed Bodhi, and universally bestow it upon all sentient beings in the Dharma Realm. Then, even a hair's breadth of goodness is a complete cause, and will ultimately not fall into the karma of human and heavenly rewards.

Furthermore, the meritorious deeds are vast and profound, benefiting both ordinary people and sages. Merit is the root of peace and happiness, and wisdom is the gateway to liberation. These two wheels cannot be lost even for a moment. They are the correct path to becoming a Buddha and the profound cause for eradicating suffering. Respectfully thinking of the unsurpassed Treasure King (referring to the Buddha), the compassionate father of the ten directions (referring to the Buddha), who created vast accumulations of merit and possessed a body of merit, still personally faced the assembly and rose to bow to the bone stupa; personally as a disciple, did not disdain small tasks such as threading a needle. How much more so should inferior ordinary beings, with meager blessings and virtues, those who do not believe in the Dharma, with arrogance and pride, ashamed to humble themselves, immediately abandon small good deeds. The Doubtful Questions on the Semblance Dharma Sutra says: 'The Buddha said:'

「若復有人，見他修福及施貧窮，譏毀之，言：『此邪命人，求覓名利；出家之人，何用佈施？但修禪定、智慧之業，何用紛動無益之事？』作是念者，是魔眷屬。其人命終墮大地獄，經歷受苦；從地獄出墮餓鬼中，於五百身墮在狗中；從狗出已，五百世中常生貧賤，受種種苦。何以故？由於前世，見他施時，不隨喜故。」』論云：『福德是菩薩摩訶薩根本，能滿愿。一切聖入所共讚歎；無智人所毀呰。智人所行處；無智人所遠離。是福德因緣故，作人王、轉輪聖王、天王、阿羅漢、辟支佛、諸佛世尊，大慈大悲，十力、四無所畏、一切種智，自在無閡，皆從福德中生。』又云：『須菩提問：「以畢竟空中，無有福與非福。何故但以福德而得佛？」答：「以世諦中，有福故得。」』須菩提為眾生著無所有故問；佛以不著有故答。所謂：精進修福，尚不可得；何況不修福德。如受乞食道人，至一聚落，從一家至一家，乞食不得。見一餓狗饑臥，以杖打之。言：『汝畜生無智，我種種因緣，家家求食尚不得，何況汝臥而望得耶！』

「至於寶炬、蘇燈，續命供佛，遂乃恒增智焰、常曜身光；因正果圓，行成業就。故賊人偶挑殘焰，天眼長明；貧女因獻微燈，佛階遙記。《華嚴經》云：『又放光明名照曜，映蔽一切諸

【現代漢語翻譯】現代漢語譯本：『如果又有人，看到他人修行積福以及佈施給貧窮的人，就譏諷譭謗他們，說：『這些人是邪命人（指以不正當的手段謀生的人），爲了追求名利；出家修行的人，為什麼要佈施呢？只要修習禪定、增長智慧就可以了，為什麼要去做這些紛繁擾亂而沒有益處的事情呢？』凡是產生這種想法的人，都是魔的眷屬。這種人命終之後會墮入大地獄，經歷種種苦難；從地獄出來後會墮入餓鬼道中，並且有五百世都投生為狗；從狗道出來后，五百世中常常出生在貧賤之家，遭受各種各樣的痛苦。這是什麼原因呢？因為他在前世，看到他人佈施的時候，沒有隨喜讚歎的緣故。』論中說：『福德是菩薩摩訶薩（菩薩中的大菩薩）的根本，能夠滿足願望。一切聖人都共同讚歎福德；只有沒有智慧的人才會譭謗它。有智慧的人常常行持福德；沒有智慧的人則遠離福德。因為福德的因緣，可以成為人王、轉輪聖王（擁有統治世界的輪寶的國王）、天王、阿羅漢（斷除煩惱，證得解脫的聖人）、辟支佛（不依佛陀教導而獨自悟道的聖人）、諸佛世尊（一切佛陀），具有大慈大悲，十力（佛陀所具有的十種力量）、四無所畏（佛陀在眾人面前宣說佛法時的四種無所畏懼的自信）、一切種智（佛陀所具有的通達一切事物的智慧），自在無礙，這些都是從福德中產生的。』又說：『須菩提（佛陀的弟子）問：『在畢竟空（一切事物最終的空性）中，沒有福與非福的差別。為什麼僅僅憑藉福德就能成佛呢？』佛回答說：『在世俗諦（相對於真諦，指世俗的認知）中，因為有福德的緣故才能成佛。』須菩提是爲了眾生執著于無所有而提問；佛陀是爲了不執著于有而回答。所以說：精進修行積福，尚且難以得到；更何況不修福德呢。』比如一個受持乞食之道的修行人，到一個村落，從一家到一家乞食，卻什麼也沒得到。他看到一條餓狗飢餓地躺在那裡，就用棍子打它。說：『你這畜生沒有智慧，我種種因緣，家家求食尚且得不到，更何況你躺在那裡就希望得到食物呢！』至於點燃寶炬、蘇燈，延續光明供養佛，最終能夠恒常增長智慧之光、常常照耀自身的光芒；因地端正，果地圓滿，修行成就，事業有成。所以賊人偶然挑動殘餘的燈火，卻得到天眼長明；貧窮的女子因為供獻微弱的燈光，佛陀遙遠地記住了她。《華嚴經》說：『又放出光明名叫照耀，映蔽一切諸』

【English Translation】 English version: 『If there is someone who sees others cultivating merit and giving to the poor, they criticize and slander them, saying: 『These are heretics (those who make a living by improper means), seeking fame and profit; why should those who have left home to practice give alms? They should only cultivate meditation and wisdom, why engage in these chaotic and useless things?』 Anyone who has such thoughts is a member of the demon's retinue. When such a person dies, they will fall into the great hell, experiencing all kinds of suffering; after coming out of hell, they will fall into the realm of hungry ghosts, and for five hundred lifetimes they will be born as dogs; after coming out of the dog realm, for five hundred lifetimes they will always be born into poor and lowly families, suffering all kinds of hardships. Why is this? Because in their previous life, when they saw others giving alms, they did not rejoice and praise them.』 The treatise says: 『Merit is the root of the Bodhisattva-Mahasattva (great Bodhisattva), capable of fulfilling wishes. All sages commonly praise merit; only those without wisdom slander it. The wise constantly practice merit; the unwise stay away from merit. Because of the cause and condition of merit, one can become a human king, a Chakravartin king (a king who possesses the wheel of power to rule the world), a heavenly king, an Arhat (a saint who has eliminated afflictions and attained liberation), a Pratyekabuddha (a saint who attains enlightenment independently without relying on the teachings of a Buddha), all Buddhas, possessing great compassion, the ten powers (the ten powers possessed by a Buddha), the four fearlessnesses (the four kinds of fearless confidence a Buddha has when proclaiming the Dharma in public), all-knowing wisdom (the wisdom possessed by a Buddha that understands all things), freedom and unobstructedness, all of these arise from merit.』 It also says: 『Subhuti (a disciple of the Buddha) asked: 『In ultimate emptiness (the ultimate emptiness of all things), there is no difference between merit and non-merit. Why is it that one can attain Buddhahood solely through merit?』 The Buddha replied: 『In conventional truth (relative to ultimate truth, referring to worldly cognition), it is because of merit that one can attain Buddhahood.』 Subhuti asked because sentient beings are attached to non-existence; the Buddha answered in order to not be attached to existence. Therefore, it is said: 『Diligently cultivating merit is still difficult to attain; how much more so if one does not cultivate merit?』 For example, a practitioner who upholds the way of begging for food goes to a village, begging for food from house to house, but receives nothing. He sees a hungry dog lying there, so he hits it with a stick, saying: 『You animal have no wisdom, I, with all kinds of causes and conditions, still cannot obtain food from house to house, how much more so do you expect to obtain food by lying there!』 As for lighting precious torches and ghee lamps, continuing the light to make offerings to the Buddha, ultimately one can constantly increase the light of wisdom and constantly illuminate the light of one's own body; the cause is correct, the result is perfect, practice is accomplished, and undertakings are successful. Therefore, a thief accidentally stirs up the remaining light of a lamp, but obtains long-lasting clear vision; a poor woman offers a small lamp, and the Buddha remembers her from afar. The Avatamsaka Sutra says: 『Also emits light called illumination, overshadowing all』

天光；所有暗障靡不除，普為眾生作饒益。此光覺悟一切眾，令執燈明供養佛；以燈供養諸佛故，得成世中無上燈。然諸油燈及蘇燈，亦然種種諸明炬；眾香妙藥上寶燭，以是供養獲此光。』《普廣經》云：『然燈供養，照諸幽冥；苦痛眾生，蒙此光明，得互相見。緣此福德，拔彼眾生，悉得休息。』《施燈功德經》云：『佛告舍利弗：「若人于塔廟施燈明已，臨命終時，得見四種光明：一者、臨終見於日輪圓滿涌出。二者、見凈月輪圓滿涌出。三者、見諸天眾一處而坐。四者、見於如來正遍知，坐菩提樹，垂得菩提；自見己身尊重如來，合十指掌恭敬而住。」』

「或散華供養，嚴飾道場，盡作菩提之緣因，成佛之正行。《法華經》云：『若人散亂心，乃至以一華，供養于畫像，漸見無數佛。』《大思惟經》云：『若不散華獻佛，雖得往生，而依報不具。』《賢愚經》云：『舍衛國內，有豪富長者，生一男兒，面首端正；天雨眾華，積滿舍內，即字華天。乃至出家，得阿羅漢。阿難白佛：「華天何福而得如是？」佛言：「過去有佛，名毗婆尸；有一貧人，見僧歡喜；即於野澤采眾草華，用散大眾。爾時貧人，今華天比丘是。散華之德，九十一劫，身體端正；意有所須，如念而至。」』經云：『若以一華散虛空

【現代漢語翻譯】現代漢語譯本『天光（自然之光）：所有黑暗的障礙都會被清除，普遍地為眾生帶來利益。這光明覺悟一切眾生，使他們執持燈明供養佛；因為用燈供養諸佛的緣故，能成為世間無上的明燈。點燃各種油燈和酥油燈，以及各種明亮的火炬；用眾香、妙藥和上等寶燭，以此供養能獲得這種光明。』《普廣經》說：『點燃燈供養，照亮所有幽暗的地方；受苦的眾生，蒙受這光明，能夠互相看見。憑藉這福德，救拔那些眾生，使他們都能得到安息。』《施燈功德經》說：『佛告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：「如果有人在佛塔或寺廟施捨燈明，臨命終時，能見到四種光明：第一種，臨終時見到太陽圓滿地涌出。第二種，見到清凈的月亮圓滿地涌出。第三種，見到諸天眾在一處安坐。第四種，見到如來（佛的稱號）正遍知（對宇宙人生真理的完全覺悟），坐在菩提樹下，即將證得菩提（覺悟）；自己看到自己的身體尊重如來，合起十指掌恭敬地站立。」』

『或者散花供養，莊嚴修飾道場，全部作為成就菩提（覺悟）的緣因，成為成佛的正當行爲。《法華經》說：『如果有人以散亂的心，乃至用一朵花，供養佛的畫像，逐漸地會見到無數的佛。』《大思惟經》說：『如果不散花獻佛，即使能夠往生，所得到的依報（所居住的環境）也不圓滿。』《賢愚經》說：『舍衛國（古印度憍薩羅國的都城）內，有一位豪富的長者，生了一個男兒，容貌端正；天上降下各種花，堆滿了屋子，就給他取名叫華天。後來出家，證得阿羅漢（斷盡煩惱，證得解脫的聖者）。阿難（佛陀的十大弟子之一，以記憶力強著稱）問佛：「華天因為什麼福報而得到這樣？」佛說：「過去有佛，名叫毗婆尸（過去七佛之一）；有一位貧窮的人，見到僧眾歡喜；就在野外的沼澤採摘各種草花，用來散給大眾。當時的貧窮人，就是現在的華天比丘。散花的功德，使他在九十一劫中，身體端正；心中有所需要，就像念頭一樣立刻到來。」』經上說：『如果用一朵花散向虛空

【English Translation】 English version 'The light of heaven (natural light): All dark obstacles will be removed, universally bringing benefit to all beings. This light awakens all beings, causing them to hold lamps to offer to the Buddha; because of offering lamps to all the Buddhas, one can become the unsurpassed lamp in the world. Light various oil lamps and ghee lamps, as well as various bright torches; use fragrant incense, wonderful medicines, and superior precious candles, using these offerings to obtain this light.' The Puguang Jing (Universal Light Sutra) says: 'Lighting lamps as offerings illuminates all dark places; suffering beings, receiving this light, are able to see each other. Relying on this merit, rescue those beings, enabling them all to obtain rest.' The Shideng Gongde Jing (Sutra on the Merit of Offering Lamps) says: 'The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'If a person offers lamps at a pagoda or temple, at the time of death, they will see four kinds of light: First, at the time of death, they will see the sun wheel fully emerge. Second, they will see the pure moon wheel fully emerge. Third, they will see the assembly of devas (gods) sitting in one place. Fourth, they will see the Tathagata (an epithet of the Buddha) Samyak-sambuddha (perfectly and completely enlightened), sitting under the Bodhi tree, about to attain Bodhi (enlightenment); they will see their own body respecting the Tathagata, joining their palms together in reverence and standing.'

'Or scattering flowers as offerings, adorning and decorating the Bodhimanda (place of enlightenment), all of which becomes the causal condition for attaining Bodhi (enlightenment), becoming the proper conduct for attaining Buddhahood. The Lotus Sutra says: 'If a person with a scattered mind, even with a single flower, makes offerings to an image of the Buddha, gradually they will see countless Buddhas.' The Mahasamayasutra (Great Assembly Sutra) says: 'If one does not scatter flowers to offer to the Buddha, even if they are able to be reborn in the Pure Land, the environment they depend on will not be complete.' The Xianyu Jing (Sutra of the Wise and Foolish) says: 'In Shravasti (the capital of the ancient kingdom of Kosala in India), there was a wealthy elder who had a son, whose face was handsome and upright; the heavens rained down various flowers, filling the house, so he was named Hua Tian (Flower Heaven). Later, he left home and attained Arhatship (a saint who has extinguished all afflictions and attained liberation). Ananda (one of the Buddha's ten great disciples, known for his strong memory) asked the Buddha: 'What merit did Hua Tian have to obtain this?' The Buddha said: 'In the past, there was a Buddha named Vipashyin (one of the past seven Buddhas); there was a poor person who rejoiced upon seeing the Sangha (monastic community); he gathered various grass flowers in the wilderness and scattered them among the assembly. That poor person at that time is now the Bhikshu (monk) Hua Tian. The merit of scattering flowers has caused him to have a handsome and upright body for ninety-one kalpas (eons); whatever he needs, it arrives as soon as he thinks of it.' The sutra says: 'If one scatters a single flower into the empty sky'

中，供養十方佛，乃至畢苦，其福無盡。』論云：『億耳阿羅漢，昔以一華施於佛塔，九十一劫，人天中受樂；余福力得阿羅漢。』

「或燒香、涂香，莊嚴佛事，焚一捻而位期妙果；涂故塔而身出栴檀。昔佛在世，時有長者名栴檀香，昔曾以香泥塗故塔；從是已來九十一劫，身諸毛孔出栴檀香，從其口出優缽華香。

「或懸幡塔廟，寶蓋聖儀；標心而雖為他緣，獲福而惟成自果。故佛在世時，有婆多迦，過去曾作一長幡，懸毗婆尸佛塔上；從是已來九十一劫，天上人中，常有大幡覆蔭其上，受福快樂，后出家得道。又經云：『若人懸幡，風吹一轉，受一輪王位；乃至爛壞為塵，一塵一小王位。』《百緣經》云：『有一寶蓋長者，過去曾持一摩尼寶珠，蓋毗婆尸佛舍利塔頭；從是已來九十一劫，天上人中，常有自然寶蓋，覆其頂上；乃至遇佛出家，皆成佛果。』

「或稱揚佛德，讚歎大乘，勝報無邊，殊因最大。贊一偈，有超劫成佛之功；頌一言，獲舌相妙音之報。《觀佛三昧經》云：『昔過去久遠無量世時，有佛出世，號寶威德上王。時有比丘與九弟子，往詣佛塔，禮拜佛像。見一寶像，嚴顯可觀；禮已諦觀，說偈讚歎。后時命終，悉生東方寶威德上王佛國，大蓮華中忽然化生；從此已來，恒得

【現代漢語翻譯】現代漢語譯本：『在[塔中]，供養十方佛，乃至直至證得涅槃，其福報是無盡的。』論中說：『億耳阿羅漢（Sronakotikanna，一位阿羅漢的名字），過去曾以一朵花供養佛塔，在九十一劫中，於人天道中享受快樂；憑藉剩餘的福力證得阿羅漢果。』

『或者燒香、涂香，莊嚴佛事，焚燒一小撮香就能期望獲得殊勝的果報；用香塗抹破舊的佛塔，自身就能散發出栴檀香。』過去佛在世時，有一位長者名叫栴檀香（Chandana Fragrance），過去曾經用香泥塗抹破舊的佛塔；從此以後九十一劫，他身體的每個毛孔都散發出栴檀香，從他的口中散發出優缽華香（utpala，藍色蓮花）。

『或者懸掛幡于塔廟，寶蓋等莊嚴聖物；即使是爲了其他原因而懸掛，最終獲得的福報也只屬於自己。』所以佛在世時，有一位名叫婆多迦（Bhadraka）的人，過去曾經制作一個長幡，懸掛在毗婆尸佛（Vipassi Buddha）的佛塔上；從此以後九十一劫，在天上和人間，常常有大幡覆蓋在他的上方，享受福報和快樂，後來出家得道。又有經中說：『如果有人懸掛幡，風吹動一次，就能獲得一次轉輪王（Chakravartin，理想的統治者）的果位；乃至幡爛壞成灰塵，每一粒灰塵都能獲得一個小國王的果位。』《百緣經》中說：『有一位寶蓋長者，過去曾經拿著一顆摩尼寶珠（mani-jewel，如意寶珠），覆蓋在毗婆尸佛的舍利塔頂；從此以後九十一劫，在天上和人間，常常有自然的寶蓋，覆蓋在他的頭頂上；乃至遇到佛出家，最終都成就佛果。』

『或者稱揚佛的功德，讚歎大乘佛法，殊勝的果報是無邊的，特別的因緣是最大的。』讚美一個偈頌，有超越劫數成佛的功德；誦讀一句話，獲得舌相美妙聲音的果報。《觀佛三昧經》中說：『過去久遠無量世時，有佛出世，名為寶威德上王（Treasure, Majesty, Virtue, Supreme King）。當時有一位比丘和他的九個弟子，前往佛塔，禮拜佛像。他們看到一座寶像，莊嚴顯赫，令人喜愛；禮拜完畢后仔細觀看，並用偈頌讚嘆。後來他們命終后，都往生到東方寶威德上王佛的佛國，在大蓮花中忽然化生；從此以後，恒常得到……』

【English Translation】 English version: 『In [pagodas], offering to Buddhas in the ten directions, even until the end of suffering, the merit is inexhaustible.』 The treatise says: 『The Arhat Sronakotikanna (Sronakotikanna, name of an Arhat), in the past offered a flower to a pagoda, and for ninety-one kalpas, enjoyed happiness in the realms of humans and gods; with the remaining merit, he attained Arhatship.』

『Or burning incense, applying scented paste, adorning Buddhist affairs, burning a pinch of incense can lead to the expectation of attaining wonderful fruits; applying scented mud to an old pagoda can cause one's body to emit the fragrance of sandalwood.』 In the past, when the Buddha was in the world, there was an elder named Chandana Fragrance (Chandana Fragrance), who had once used scented mud to coat an old pagoda; since then, for ninety-one kalpas, every pore of his body emitted the fragrance of sandalwood, and from his mouth came the fragrance of utpala (utpala, blue lotus).

『Or hanging banners at pagodas and temples, jeweled canopies and other sacred objects; even if the intention is for other reasons, the merit gained ultimately benefits oneself.』 Therefore, when the Buddha was in the world, there was a person named Bhadraka (Bhadraka), who in the past made a long banner and hung it on the pagoda of Vipassi Buddha (Vipassi Buddha); since then, for ninety-one kalpas, in the heavens and among humans, there was always a large banner covering him, enjoying blessings and happiness, and later he renounced the world and attained the Way. Furthermore, a sutra says: 『If a person hangs a banner, and the wind blows it once, they will receive the position of a Chakravartin (Chakravartin, ideal ruler); even if the banner rots and turns to dust, each particle of dust will bring the position of a small king.』 The Hundred Karma Stories Sutra says: 『There was an elder with a jeweled canopy, who in the past held a mani-jewel (mani-jewel, wish-fulfilling jewel) and covered the top of the stupa containing the relics of Vipassi Buddha; since then, for ninety-one kalpas, in the heavens and among humans, there was always a natural jeweled canopy covering his head; even when he encountered the Buddha and renounced the world, he ultimately attained Buddhahood.』

『Or praising the Buddha's virtues, extolling the Mahayana teachings, the excellent rewards are boundless, and the special causes are the greatest.』 Praising a single verse has the merit of attaining Buddhahood beyond kalpas; reciting a single word brings the reward of a tongue with a wonderful sound. The Contemplation of Buddha Samadhi Sutra says: 『In the distant past, countless ages ago, a Buddha appeared in the world, named Treasure, Majesty, Virtue, Supreme King (Treasure, Majesty, Virtue, Supreme King). At that time, there was a Bhikshu and his nine disciples, who went to a pagoda to pay homage to the Buddha image. They saw a jeweled image, adorned and magnificent, pleasing to behold; after paying homage, they carefully observed it and praised it with verses. Later, when they died, they were all reborn in the Buddha-land of Treasure, Majesty, Virtue, Supreme King in the east, suddenly appearing in large lotus flowers; since then, they have always obtained...』

值佛，得唸佛三昧；佛為授記，於十方面各得成佛。』《法華經》云：『譬如優曇華，一切皆愛樂；天人所希有，時時乃一出。聞法歡喜贊，乃至發一言；則為已供養，十方三世佛。是人甚希有，過於優曇華。』《華嚴經》云：『又放光明名妙音，此光開悟諸菩薩；能令三界所有聲，聞者皆是如來音。以大音聲稱讚佛，及施鈴鐸諸音樂；普使世間聞佛音，是故得成此光明。』

「至於諷詠唱唄，妙梵歌揚。昔婆提飏唄，清響徹于凈居；釋尊入定，琴歌震於石室。園林樓觀，入法界之法門；音聲語言，成佛宗之佛事。《毗尼母經》云：『佛告諸比丘，聽汝等唄。』唄者即言說之辭。《十誦律》云：『為諸天聞唄心喜。』或音樂舞妓，螺鈸簫韶，發歡喜心，種種供養。《法華經》云：『若使人作樂，系鼓吹角唄，簫笛琴箜篌，琵琶鐃銅鈸，如是眾妙音，盡持以供養。或以歡喜心，歌唄頌佛德，乃至一小音，皆已成佛道。』

「或勸請諸佛，初轉法輪，不般涅槃，悲濟含識。《智論》問云：『菩薩法爾，六時勸請十方佛者，若於目前，面請諸佛則可；今十方無量佛亦不目見，云何可請？』答：『如慈心念眾生，令得快樂，眾生雖無所得，念者大得其福。請佛說法亦復如是。又雖眾生，不面請佛，佛常見其心，亦

【現代漢語翻譯】現代漢語譯本『如果有人唸佛，就能得到唸佛三昧（專注唸佛的禪定狀態）；佛會為他授記（預言成佛），使他在十個方向各自成佛。』《法華經》說：『譬如優曇華（一種稀有的花），一切眾生都喜愛它；天人和人都很少見到，很久才出現一次。聽聞佛法后歡喜讚歎，乃至只說一句話；就等於已經供養了十方三世（十個方向，過去、現在、未來）的佛。這樣的人非常稀有，比優曇華還要珍貴。』《華嚴經》說：『又放出一種光明，名叫妙音，這種光明能開悟各位菩薩；能使三界（欲界、色界、無色界）所有聲音，聽聞者都覺得是如來的聲音。用洪大的聲音稱讚佛，以及佈施鈴鐸等各種音樂；普遍使世間聽到佛的聲音，因此得以成就這種光明。』至於諷誦、歌詠、唱贊，用美妙的梵音歌唱讚揚。過去婆提（人名）歌唱讚頌，清越的響聲傳到凈居天（色界天的最高處）；釋尊（釋迦牟尼佛）入定時，琴歌震動了石室。園林樓閣，是進入法界（諸法實相的境界）的法門；音聲語言，成就佛宗的佛事。《毗尼母經》說：『佛告訴各位比丘，允許你們唱贊。』唱贊就是言說的辭句。《十誦律》說：『爲了讓諸天聽聞唱贊而心生歡喜。』或者用音樂、舞伎，螺號、鐃鈸、簫韶等樂器，發出歡喜心，種種供養。《法華經》說：『如果有人演奏音樂，系鼓、吹角、唄、簫笛、琴、箜篌、琵琶、鐃、銅鈸等樂器，像這樣各種美妙的聲音，全部都用來供養。或者以歡喜心，歌唱讚頌佛的功德，乃至發出很小的聲音，都已經成就佛道。』或者勸請諸佛，最初轉法輪（宣講佛法），不要進入涅槃（寂滅），以慈悲救濟一切眾生。《智論》問道：『菩薩的常法，是六時（一天六個時段）勸請十方佛，如果是面對面，當面勸請諸佛還可以；現在十方無量的佛也看不見，怎麼勸請呢？』回答說：『就像用慈悲心念及眾生，使他們得到快樂，眾生雖然沒有得到什麼，但念及他們的人卻得到很大的福報。勸請佛說法也是這樣。而且即使眾生沒有當面勸請佛，佛也常常看見他們的心，也

【English Translation】 English version 'If one recites the Buddha's name, one will attain the Samadhi (state of meditative consciousness) of Buddha Recitation; the Buddha will bestow a prediction of Buddhahood upon them, enabling them to attain Buddhahood in each of the ten directions.' The Lotus Sutra says: 'It is like the udumbara flower (a rare flower), which all beings love and rejoice in; it is rarely seen by gods and humans, appearing only once in a long while. Hearing the Dharma and rejoicing in praise, even uttering a single word; is equivalent to having already made offerings to the Buddhas of the ten directions and three periods of time (past, present, and future). Such a person is extremely rare, even more precious than the udumbara flower.' The Avatamsaka Sutra says: 'It also emits a light called Wonderful Sound, this light enlightens all Bodhisattvas; it can make all sounds in the Three Realms (Desire Realm, Form Realm, Formless Realm) be heard as the voice of the Tathagata (Buddha). Praising the Buddha with a great voice, and offering bells, chimes, and various music; universally causing the world to hear the Buddha's voice, therefore one is able to achieve this light.' As for chanting, reciting, and singing praises, using wonderful Brahma sounds to sing and extol. In the past, Bhadra (a name) sang praises, the clear sound resonated in the Pure Abode Heaven (highest heaven in the Realm of Form); when Shakyamuni (Shakyamuni Buddha) entered Samadhi, the sound of the lute reverberated in the stone chamber. Gardens and pavilions are the Dharma gate to enter the Dharmadhatu (realm of the true nature of all things); sounds and languages accomplish the Buddha-work of the Buddha School. The Vinaya-matrika Sutra says: 'The Buddha told the bhikkhus (monks), 'I allow you to chant praises.'' Chanting praises is the expression of words. The Ten Recitation Vinaya says: 'To make the gods rejoice upon hearing the chanting.' Or using music, dancers, conch shells, cymbals, and xiao shao music, to generate joyful hearts and make various offerings. The Lotus Sutra says: 'If someone makes music, tying drums, blowing horns, chanting praises, playing flutes, qin (zither), konghou (harp), pipa (lute), gongs, and copper cymbals, all these wonderful sounds are used to make offerings. Or with a joyful heart, singing praises of the Buddha's virtues, even a small sound, is already the path to Buddhahood.' Or exhorting all Buddhas to initially turn the Wheel of Dharma (teach the Dharma), and not to enter Nirvana (cessation of suffering), compassionately saving all sentient beings. The Mahaprajnaparamita Shastra asks: 'It is the nature of Bodhisattvas to exhort the Buddhas of the ten directions at six times (six periods of the day); if it is face-to-face, directly exhorting the Buddhas is possible; now the immeasurable Buddhas of the ten directions are not visible, how can one exhort them?' The answer is: 'It is like having a compassionate heart towards sentient beings, causing them to be happy; although sentient beings may not gain anything, the one who thinks of them gains great merit. Exhorting the Buddha to teach the Dharma is also like this. Moreover, even if sentient beings do not directly exhort the Buddha, the Buddha often sees their minds, and also'

聞彼請。或隨喜贊善，助他勝緣，如觀買香，傍染香氣，雖不親作，得同善根。』論云：『有人作功德，見者心隨喜，贊言：「善哉！在無常世界中，為癡冥所蔽，能弘大心，建此福德。」菩薩但以隨喜心，過於二乘人上，何況自行。又菩薩晝夜六時，常行三事：一、禮十方佛，懺三世罪。二、隨喜十方三世諸佛，所行功德。三、勸請諸佛初轉法輪，及久住世間。行此三事，功德無量，轉近得佛。』若作諸善，悉皆迴向，成就菩提，免墜生滅。如微聲入角，遂致遠聞；似滴水投河，即同廣潤。以少善而至極果；運微意而成大心。

「或發大愿者，萬行之因。能長慈悲，不斷佛種；大事成辦，所作克終；成道利生，皆因弘誓。是以有行無愿，其行必孤；有愿無行，其愿必虛。行愿相從，自他兼利。《華嚴經》云：『不發大愿，魔所攝持；樂處寂滅，斷除煩惱，魔所攝持；永斷生死，魔所攝持；舍菩薩行，魔所攝持；不化眾生，魔所攝持。』《智論》云：『作福無愿，無所樹立；愿為導師，能有所成。譬如銷金，隨師所作，金無定也。菩薩亦爾，修凈土愿，然後得之。以是故知，因愿獲果。』又云：『若能一發心言：「愿我當作佛，滅一切眾生苦。」雖未斷煩惱，未行難事，以心口重故，勝一切眾生。』《大莊嚴論

【現代漢語翻譯】現代漢語譯本聽到別人行善，或者隨喜讚歎，幫助他人成就殊勝的因緣，就像觀看別人買香，自己也能沾染到香氣一樣，雖然不是自己親自做的，也能得到同樣的善根。論中說：『有人做功德，見到的人心生隨喜，讚歎說：「太好了！在這無常的世界中，被愚癡黑暗所矇蔽的人，能夠發揚廣大的心，建立這樣的福德。」菩薩僅僅以隨喜心，就超過了二乘人，更何況是自己親自去做。』而且菩薩晝夜六個時辰，經常做三件事：一、禮拜十方佛，懺悔三世的罪業。二、隨喜十方三世諸佛所做的功德。三、勸請諸佛最初轉法輪，以及長久住世。行這三件事，功德無量，很快就能成佛。』如果做了各種善事，全部都回向，成就菩提，免於墮入生死輪迴。就像微小的聲音進入號角，就能傳到很遠的地方；像一滴水投入河流，就和整個河流一樣廣闊滋潤。以微小的善行而達到極高的果位；運用微小的意念而成就偉大的心願。

『或者發起大愿的人，是萬種善行的根本。能夠增長慈悲心，使佛種不斷絕；大事能夠成功辦理，所做的事情能夠完成；成就佛道利益眾生，都是因為弘大的誓願。因此，只有行動而沒有願望，他的行動必定是孤單的；只有願望而沒有行動，他的願望必定是虛假的。行動和願望相互配合，自己和他人都能得到利益。《華嚴經》說：『不發大愿，會被魔所控制；喜歡處於寂靜之中，斷除煩惱，會被魔所控制；永遠斷絕生死，會被魔所控制；捨棄菩薩的修行，會被魔所控制；不教化眾生，會被魔所控制。』《智度論》說：『做善事沒有願望，就沒有所建立的基礎；願望是導師，能夠有所成就。譬如熔化黃金，隨著工匠的製作，黃金沒有固定的形狀。菩薩也是這樣，修習往生凈土的願望，然後才能得到。因此可知，因為願望而獲得果報。』又說：『如果能夠發一個心說：「愿我將來成佛，滅除一切眾生的痛苦。」即使還沒有斷除煩惱，沒有做困難的事情，因為心和口的力量很重，勝過一切眾生。』《大莊嚴論》

【English Translation】 English version Hearing of others' requests, one may rejoice and praise their goodness, assisting them in achieving superior conditions, like observing someone buying incense and being passively imbued with its fragrance. Although not personally involved, one obtains the same roots of goodness. The Shastra states: 'When someone performs meritorious deeds, those who witness it rejoice in their hearts, praising, 'Excellent! In this impermanent world, obscured by ignorance, they can cultivate a great mind and establish such merit.' A Bodhisattva, with just a heart of rejoicing, surpasses those of the Two Vehicles (Śrāvaka and Pratyekabuddha), let alone personally acting. Furthermore, a Bodhisattva constantly engages in three activities during the six periods of day and night: First, prostrating to the Buddhas of the ten directions, repenting of the sins of the three times (past, present, and future). Second, rejoicing in the merits performed by all Buddhas of the ten directions and three times. Third, urging the Buddhas to turn the Dharma wheel for the first time and to remain in the world for a long time. Engaging in these three activities brings immeasurable merit and brings one closer to attaining Buddhahood.' If all good deeds are performed, they should all be dedicated to the attainment of Bodhi, avoiding falling into the cycle of birth and death. Like a faint sound entering a horn, it can be heard far away; like a drop of water entering a river, it becomes as vast and nourishing as the river itself. With small acts of goodness, one can reach the ultimate fruit; with subtle intentions, one can develop a great mind.

'Or those who make great vows are the cause of myriad practices. They can increase compassion, ensure the continuity of the Buddha-seed; great matters can be successfully accomplished, and tasks can be completed; attaining enlightenment and benefiting beings all stem from grand vows. Therefore, having action without vows, the action is bound to be solitary; having vows without action, the vows are bound to be empty. Action and vows should accompany each other, benefiting both oneself and others. The Avatamsaka Sutra says: 'Not making great vows, one is held by Mara (demon); delighting in solitude, cutting off afflictions, one is held by Mara; eternally severing birth and death, one is held by Mara; abandoning the Bodhisattva path, one is held by Mara; not transforming sentient beings, one is held by Mara.' The Mahaprajnaparamita Shastra says: 'Performing good deeds without vows, there is no foundation to establish; vows are the guide, capable of achieving something. For example, melting gold, it takes whatever shape the craftsman makes, the gold has no fixed form. Bodhisattvas are also like this, cultivating the vow to be reborn in the Pure Land, and then they attain it. Therefore, it is known that one obtains results because of vows.' It also says: 'If one can make a single thought, saying: 'May I become a Buddha, extinguishing the suffering of all sentient beings,' even if one has not cut off afflictions, has not done difficult things, because the power of mind and speech is great, one surpasses all sentient beings.' The Mahāyāna-sūtrālaṃkāra

》云：『佛國事大，獨行功德，不能成就，要須願力。如牛雖力挽車，要須御者能有所至；凈佛國土，由愿引成。』以願力故，福德增長，不失不壞，常見佛故。

「或造新修故，立像圖真，興建伽藍，莊嚴福地。《法華經》云：『若人為佛故，建立諸形像，刻雕成眾相，皆已成佛道。或以七寶成，鍮鉐赤白銅，白镴及鉛錫，鐵木及與泥，或以膠漆布，嚴飾作佛像，如是諸人等，皆已成佛道。彩畫作佛像，百福莊嚴相，自作若使人，皆已成佛道。』《作佛形像經》云：『優填王來至佛所，白佛言：「世尊！若佛滅后，其有眾生作佛形像，當得何福？」佛告王言：「若當有人，作佛形像，功德無量，不可稱計。天上人中，受諸快樂，身體常作紫磨金色。若生人中，常生帝王、大臣、長者、賢善家子，乃至若作帝王，王中特尊；或作轉輪聖王，王四天下，七寶自然，千子具足；乃至若生天上，作六慾天主；若生梵天，作天梵王。后皆得生無量壽國，作大菩薩，畢當成佛，入泥洹道。」』若當有人，作佛形像，獲福如是。《華首經》云：『佛告舍利弗：「菩薩有四法，終不退轉無上菩提。何等為四：一者、若見塔廟毀壞，當加修治，若泥乃至一磚。二者、若於四衢道中，多人觀處，起塔造像，為作唸佛善福之緣。三者

【現代漢語翻譯】現代漢語譯本：經中說：『佛國的事情非常重大，單靠個人的功德，不能成就，必須要依靠願力。就像牛雖然有力氣拉車，但也要有駕車的人才能到達目的地；清凈佛國，是由願力引導而成的。』因為有願力的緣故，福德增長，不會遺失也不會損壞，因此能常見佛。

或者建造新的，或者修繕舊的，樹立佛像，描繪佛的真容，興建寺廟，莊嚴福地。《法華經》說：『如果有人爲了佛的緣故，建立各種佛像，雕刻成各種莊嚴的形象，都已成就佛道。或者用七寶製成，或者用鍮鉐（一種合金）、赤銅、白銅，白镴（錫）、以及鉛錫，鐵、木頭以及泥土，或者用膠漆布，莊嚴裝飾製作佛像，這樣的人，都已成就佛道。用彩畫繪製佛像，具有百種福德莊嚴的相貌，自己製作或者讓別人製作，都已成就佛道。』《作佛形像經》說：『優填王（Udayana-raja，人名）來到佛陀處所，稟告佛陀說：「世尊！如果佛陀滅度后，有眾生製作佛的形像，應當得到什麼福報？」佛陀告訴國王說：「如果有人，製作佛的形像，功德無量，不可稱量計算。在天上人間，享受各種快樂，身體常常呈現紫磨金色。如果生在人間，常常出生在帝王、大臣、長者、賢善人家的子弟，乃至如果作帝王，是帝王中最尊貴的；或者作轉輪聖王（Chakravartin，擁有統治世界的理想君主），統治四大天下，七寶自然顯現，擁有一千個兒子；乃至如果生在天上，作六慾天（Six Desire Heavens）的天主；如果生在梵天（Brahma Heaven），作梵天王。將來都能往生無量壽國（Sukhavati，阿彌陀佛的凈土），作大菩薩，必定成就佛果，進入涅槃（Nirvana）之道。」』如果有人，製作佛的形像，獲得的福報就是這樣。《華首經》說：『佛陀告訴舍利弗（Sariputra，佛陀的十大弟子之一）：「菩薩有四種法，最終不會退轉無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。哪四種：一是，如果見到塔廟毀壞，應當加以修繕，哪怕是泥土甚至是一塊磚。二是，如果在四通八達的道路中間，眾人觀看的地方，建造佛塔佛像，作爲念佛修善積福的因緣。三是

【English Translation】 English version: It says: 'The affairs of the Buddha-land are great, and individual merit alone cannot achieve it; it requires the power of vows. Just as a bull, though strong enough to pull a cart, needs a driver to reach its destination; the purification of the Buddha-land is brought about by the power of vows.' Because of the power of vows, merit increases, is neither lost nor destroyed, and thus one can constantly see the Buddha.

Or building new ones, or repairing old ones, erecting Buddha images, depicting the true form of the Buddha, building monasteries (Sangharama), and adorning blessed lands. The Lotus Sutra says: 'If someone, for the sake of the Buddha, establishes various images, carving them into various dignified forms, they have all attained the Buddha-way. Or made of seven treasures, or of brass (toushi), red copper, white copper, pewter (bailu) and lead-tin, iron, wood, and clay, or with glue-lacquered cloth, adorned to make Buddha images, such people have all attained the Buddha-way. Painting Buddha images, with a hundred blessings adorning their forms, whether making them oneself or having others make them, all have attained the Buddha-way.' The Sutra on Making Buddha Images says: 'King Udayana (Udayana-raja) came to the Buddha's place and said to the Buddha: 'World-Honored One! If, after the Buddha's extinction, there are beings who make Buddha images, what blessings will they receive?' The Buddha told the king: 'If someone makes a Buddha image, their merit is immeasurable and cannot be calculated. In the heavens and among humans, they will enjoy all kinds of happiness, and their bodies will always be the color of purple-gold. If born among humans, they will often be born into the families of emperors, ministers, elders, and virtuous sons, and even if they become emperors, they will be the most honored among emperors; or they will become a Wheel-Turning Sage King (Chakravartin), ruling over the four great continents, with the seven treasures appearing naturally and a thousand sons complete; and even if they are born in the heavens, they will be the lords of the Six Desire Heavens; if born in the Brahma Heaven (Brahma Heaven), they will be the Brahma King. In the future, they will all be born in the Land of Immeasurable Life (Sukhavati), become great Bodhisattvas, and will surely attain Buddhahood and enter the path of Nirvana (Nirvana).' If someone makes a Buddha image, the blessings they receive are like this. The Hua Shou Sutra says: 'The Buddha told Sariputra (Sariputra): 'Bodhisattvas have four dharmas by which they will never regress from unsurpassed Bodhi (Anuttara-samyak-sambodhi). What are the four? First, if they see stupas and temples destroyed, they should repair them, even if it is just mud or a single brick. Second, if in the middle of crossroads, in places where many people watch, they build stupas and images, creating conditions for mindfulness of the Buddha and the accumulation of good fortune. Third,'

、若見比丘僧，二部諍訟，勤求方便，令其和合。四者、若見佛法欲壞，能讀、誦、說乃至一偈，令使不絕；為護法故，敬養法師，專心護法，不惜身命。菩薩若成就是四法者，世世當作轉輪聖王，得大力身如那羅延，舍四天下而行出家，能得隨意修四梵行，命終生天作大梵王，乃至究竟成無上道。」』是故獼猴戲造石塔，尚乃生天；樵人誤唱佛聲，猶云得度。何況志誠，寧無勝報？

「或興崇寶塔，鑄瀉洪鐘，乃至大如拇指，天界福生。或復暫擊一聲，幽途苦息。《無上依經》云：『佛告阿難：「如帝釋天宮住處，有大飛閣名常勝殿，種種寶莊各八萬四千。若有清信男子女人，造作如是常勝寶殿，百千拘胝施與四方眾僧；若復有人，如來般涅槃后，取捨利如芥子大、造塔如阿摩羅子大、戴剎如針大、露盤如棗葉大、造佛形像如麥子大，此功德勝前所說，百分不及一，千萬億分，乃至阿僧祇數分，所不及一。何以故？如來無量功德故。」』《涅槃經》云：『善守佛僧物，涂掃佛僧地；造塔如拇指，常生歡喜心，亦生不動國。』此即凈土常嚴，不為三災所動也。

「或書寫大藏，啓發真詮；或刻石銷金，剝皮刺血。令見聞隨喜，十種傳通；誓報四恩，明遵慈敕。是以佛智，贊而不及；天福，報而無窮。齊善

【現代漢語翻譯】現代漢語譯本：『如果見到比丘僧團，兩派發生爭執，要勤奮尋求方法，使他們和好。四者，如果見到佛法將要衰敗，能夠讀誦、演說，乃至僅僅一句偈頌，使佛法不至於斷絕；爲了守護佛法，恭敬供養法師，專心護衛佛法，不惜捨棄身命。菩薩如果成就這四種行為，世世代代將成為轉輪聖王（擁有統治世界的理想君王），得到像那羅延（印度教神祇，毗濕奴的化身）一樣的大力身軀，捨棄四大部洲的統治而出家，能夠隨意修習四梵行（慈、悲、喜、舍），命終之後昇天成為大梵天王，乃至最終成就無上菩提。』因此，獼猴嬉戲建造石塔，尚且能夠昇天；樵夫無意中唱出佛號，尚且能夠得到度化。更何況是真心誠意地修行，難道沒有殊勝的果報嗎？或者興建高大的寶塔，鑄造洪亮的鐘，乃至小到只有拇指大小，天界都會因此而降生福報。或者僅僅是短暫地敲擊一聲鐘，地獄中的苦難就能得到止息。《無上依經》中說：『佛告訴阿難（佛陀的十大弟子之一）：「就像帝釋天（佛教的護法神）的宮殿住處，有巨大的飛閣名叫常勝殿，用各種各樣的寶物裝飾，各有八萬四千種。如果有清凈信心的男子女人，建造像這樣的常勝寶殿，用百千拘胝（古代印度計數單位，表示極大的數量）來佈施給四方僧眾；如果又有人，在如來（佛陀的稱號）般涅槃（佛教術語，指佛陀的圓寂）之後，取捨利（佛陀火化后的遺物）像芥菜籽那麼大，建造的塔像阿摩羅果（一種水果）那麼大，塔剎（塔頂的裝飾）像針那麼大，露盤（塔頂的承露盤）像棗樹葉那麼大，塑造的佛像像麥子那麼大，這種功德勝過前面所說的，百分之一不及，千萬億分之一不及，乃至阿僧祇（佛教術語，表示極大的數量）數分之一都不及。為什麼呢？因為如來有無量的功德。」』《涅槃經》中說：『好好守護佛寺僧眾的財物，清掃佛寺僧眾的土地；建造像拇指大小的塔，常常生起歡喜心，也能往生到不動國（指阿彌陀佛的凈土）。』這就是凈土常常莊嚴，不被水、火、風三種災難所動搖的原因。或者書寫大藏經（佛教經典的總稱），啓發真正的教義；或者在石頭上雕刻，用金粉裝飾，或者剝下自己的面板，用鮮血書寫。使見到和聽聞的人都隨喜讚歎，十種功德廣為流傳；發誓報答父母恩、眾生恩、國家恩、三寶恩這四種恩情，明確地遵從佛陀慈悲的教誨。因此，佛的智慧，讚歎也無法企及；天上的福報，回報也無窮無盡。齊備了善行。

【English Translation】 English version: 'If you see Bhikshu Sangha (Buddhist monastic community) in dispute, diligently seek ways to reconcile them. Fourthly, if you see the Buddha Dharma (teachings of the Buddha) declining, be able to read, recite, and speak, even just one verse, to prevent it from being cut off; for the sake of protecting the Dharma, respectfully support Dharma masters, wholeheartedly protect the Dharma, and not hesitate to give up your life. If a Bodhisattva (an enlightened being who postpones nirvana to help others) accomplishes these four practices, in every lifetime, they will become a Chakravartin (a universal monarch), obtain a powerful body like Narayana (a Hindu deity, an avatar of Vishnu), renounce the rule of the four continents and become a renunciate, be able to freely practice the Four Brahmaviharas (loving-kindness, compassion, sympathetic joy, and equanimity), and after death, be reborn in heaven as a Great Brahma King, and ultimately attain unsurpassed enlightenment.' Therefore, even a monkey playfully building a stone pagoda can be reborn in heaven; a woodcutter unintentionally chanting the Buddha's name can still be liberated. How much more so for those who practice sincerely; how could they not receive superior rewards? Or building magnificent pagodas, casting resounding bells, even as small as a thumb, blessings will be born in the heavenly realms. Or even just striking a bell once, the suffering in the dark paths will cease. The 'Anuttara-tantra' says: 'The Buddha told Ananda (one of the ten principal disciples of the Buddha): "Like the abode of Indra (king of the gods in Buddhism), there is a great flying pavilion called the 'Ever-Victorious Palace,' decorated with various treasures, each with eighty-four thousand kinds. If there are men and women of pure faith who construct such an 'Ever-Victorious Palace,' and donate hundreds of thousands of kotis (an ancient Indian unit of counting, representing a very large number) to the Sangha (Buddhist monastic community) in all directions; if there is someone who, after the Tathagata's (title for the Buddha) Parinirvana (Buddhist term, referring to the Buddha's passing away), takes relics (remains after the Buddha's cremation) as small as mustard seeds, builds a stupa (a mound-like or hemispherical structure containing relics) as large as an Amalaka fruit (a type of fruit), a finial (the decorative top of a stupa) as large as a needle, a dew plate (a plate at the top of a stupa) as large as a jujube leaf, and creates a Buddha image as large as a wheat grain, this merit surpasses what was mentioned before, by a hundredth, a trillionth, even an Asankhya (Buddhist term, representing a very large number) fraction. Why? Because the Tathagata has immeasurable merit."' The 'Nirvana Sutra' says: 'Well protect the property of the Buddha and Sangha, sweep the land of the Buddha and Sangha; build a stupa as small as a thumb, always generate joy, and also be reborn in the Immovable Land (referring to Amitabha Buddha's Pure Land).' This is why the Pure Land is always adorned and is not shaken by the three calamities (water, fire, and wind). Or writing the Tripitaka (the complete collection of Buddhist texts), enlightening true teachings; or carving on stone and decorating with gold, or peeling off one's skin and writing with blood. Causing those who see and hear to rejoice and praise, the ten kinds of merits are widely spread; vowing to repay the four kinds of kindness: the kindness of parents, the kindness of sentient beings, the kindness of the country, and the kindness of the Three Jewels (Buddha, Dharma, and Sangha), clearly following the compassionate teachings of the Buddha. Therefore, the Buddha's wisdom cannot be reached by praise; the heavenly blessings are boundless in return. Complete with good deeds.

逝之功，作如來之使。《法華經》云：『若人得聞此《法華經》，若自書若使人書，所得功德，以佛智慧，籌量多少，不得其邊。』

「或興崇三寶，廣扇慈風；或墻塹釋門，威力外護。遂令正法久住，佛道長隆。外感則雨順風調，家寧國泰；內報則道生垢滅，果滿因圓。能遵付囑之恩，不失菩提之記。或釋其拘繫，放人出家；或廣度僧尼，紹隆佛種。開出離之道，施引接之門。格量勝因，群經具贊。《出家功德經》云：『若放男女、奴婢、人民出家，功德無量。』《本緣經》云：『以一日一夜出家故，二十劫不墮三惡道。』《僧祇律》云：『以一日一夜出家，修梵行者，離六百六千六十歲三塗苦。』乃至醉中剃髮；戲裡披衣，一向時間，當期道果。何況割慈舍愛，具足正因，成菩薩僧，福何邊際？

「或忘身為法，禁絕邪師；建正法幢，斷魔罥索。朗慧日于無明暗室；蔭慈雲于煩惱稠林。使信邪者，趣三脫之門；俾執見者，裂八倒之網。或成他大業，助發菩提；作增上之緣，為不請之友。《涅槃經》云：『助人發菩提心者，許破五戒。』故知損己為他，是大士之行。

「或飯僧設供，資備修行。開大施之門，建無遮之會。是以減一匙之飯，七返生天；施一團之麨，現登王位。或造經房、禪室，或

【現代漢語翻譯】現代漢語譯本：

逝去的功德，可以作為如來的使者。《法華經》說：『如果有人聽聞這部《法華經》（Lotus Sutra），無論是自己書寫還是請人書寫，所獲得的功德，即使用佛的智慧來衡量，也無法測度其邊際。』或者興盛三寶（Three Jewels），廣泛傳播慈悲之風；或者作為佛教的屏障，以威力在外護持。從而使正法長久住世，佛道日益興隆。從外在感應來說，可以風調雨順，家宅安寧，國家太平；從內在回報來說，可以使道心生起，業障消除，果報圓滿，因緣具足。能夠遵循佛的囑託之恩，不失去菩提的授記。或者解除他人的束縛，放人出家；或者廣度僧尼，使佛種得以延續。開闢脫離輪迴的道路，施予引導接引之門。這種殊勝的功德，在眾多經典中都有讚歎。《出家功德經》說：『如果放男女、奴婢、人民出家，功德無量。』《本緣經》說：『以一日一夜出家的緣故，二十劫不會墮入三惡道。』《僧祇律》說：『以一日一夜出家，修習梵行的人，可以脫離六百六十六萬六千年的三塗之苦。』乃至在醉酒中剃髮，在遊戲中披上袈裟，只要在一念之間，就能期望獲得道果。更何況是割捨慈愛，具足正因，成就菩薩僧，其福德又該是何等無邊無際呢？或者忘記自身，爲了佛法而奮鬥，禁止和駁倒邪師；建立正法的旗幟，斬斷邪魔的羅網。在無明的黑暗房間里，點亮智慧的太陽；在煩惱茂密的森林裡，佈下慈悲的雲朵。使信仰邪說的人，走向三解脫之門；使執迷不悟的人，撕裂八顛倒之網。或者成就他人偉大的事業，幫助啓發菩提心；作為增上的助緣，成為不請自來的朋友。《涅槃經》（Nirvana Sutra）說：『幫助他人發起菩提心的人，可以允許破五戒。』所以要知道，損害自己利益而幫助他人，是菩薩的行為。或者供養僧眾齋飯，資助他們修行。開啟廣大的佈施之門，建立無遮大會。因此，減少一匙飯的佈施，可以七次往生天道；佈施一團炒麵，可以立即登上王位。或者建造經房、禪室，或者...

【English Translation】 English version:

The merit of the departed can serve as the envoy of the Tathagata (如來, Thus Come One). The Lotus Sutra (法華經, Fahua Jing) states: 'If a person hears this Lotus Sutra, whether they write it themselves or have others write it, the merit they obtain, even if measured with the wisdom of the Buddha, cannot be fathomed to its edge.' Or promoting the Three Jewels (三寶, Sanbao), widely spreading the breeze of compassion; or acting as a protective barrier for Buddhism, safeguarding it externally with power. Thus enabling the Proper Dharma to abide long in the world, and the path of the Buddha to flourish increasingly. In terms of external responses, it can bring favorable weather and peaceful homes and nations; in terms of internal rewards, it can give rise to the mind of the Way, eliminate karmic obstacles, fulfill the fruition of rewards, and complete the causes and conditions. Able to follow the grace of the Buddha's entrustment, not losing the prediction of Bodhi (菩提, enlightenment). Or releasing others from their bonds, allowing people to leave the household life; or extensively ordaining monks and nuns, so that the seed of the Buddha may be continued. Opening the path of liberation from samsara, bestowing the gate of guidance and reception. Such supreme merit is praised in numerous scriptures. The Sutra on the Merit of Leaving the Household Life (出家功德經, Chujia Gongde Jing) states: 'If one allows men, women, servants, or people to leave the household life, the merit is immeasurable.' The Sutra of Original Causes (本緣經, Benyuan Jing) states: 'By virtue of leaving the household life for one day and one night, one will not fall into the three evil realms for twenty kalpas.' The Sanghika Vinaya (僧祇律, Sengqi Lu) states: 'By leaving the household life for one day and one night, and cultivating pure conduct, one can be liberated from the suffering of the three evil paths for six million six hundred sixty-six thousand years.' Even shaving one's head in drunkenness, or donning the robe in jest, within a single thought, one can expect to attain the fruit of the Way. How much more so when one relinquishes love and affection, possesses complete and proper causes, and becomes a Bodhisattva Sangha (菩薩僧, Bodhisattva monastic community), how boundless would their blessings be? Or forgetting oneself, striving for the Dharma, prohibiting and refuting heretical teachers; establishing the banner of the Proper Dharma, severing the nets of demons. Illuminating the dark room of ignorance with the sun of wisdom; spreading the clouds of compassion in the dense forest of afflictions. Causing those who believe in heresy to approach the gate of the three liberations; causing those who cling to views to tear apart the net of the eight inversions. Or accomplishing great deeds for others, helping to arouse the Bodhi mind; acting as an augmenting condition, becoming an uninvited friend. The Nirvana Sutra (涅槃經, Nirvana Jing) states: 'One who helps others to arouse the Bodhi mind is permitted to break the five precepts.' Therefore, know that harming one's own interests to help others is the conduct of a Bodhisattva. Or offering meals to the Sangha, providing resources for their practice. Opening the gate of great giving, establishing unobstructed assemblies. Therefore, reducing a spoonful of rice for offering can result in rebirth in the heavens seven times; offering a ball of roasted flour can immediately lead to ascending to the throne of a king. Or constructing sutra halls and meditation chambers, or...

施華果、園林，供給所須，助成道業。昔支辨安禪道侶，致天樂自然；日給誦經沙彌，獲總持第一。《大報恩經》云：『若以飯食、瓔珞施人，除去瞋心，以是因緣獲得二相：一者金色，二者常光。』

「乃至掃塔塗地，給侍眾僧；起恭敬心，成殷重業；發一念之微善，成無邊之凈緣。《菩薩本行經》云：『昔佛在世時，有阿羅漢婆多竭梨。觀因地，曾掃灑定光佛古塔，誅伐草木；嚴凈已訖，踴躍歡喜，繞之八匝，作禮而去。命終之後，生光音天；盡其天壽，乃至百返作轉輪聖王，顏容端正，見者歡喜；欲行之時，道路自凈。九十劫中天上人間，富貴尊榮，快樂無極。今最後身，值釋迦佛，舍豪出家，得阿羅漢。』若有人能于佛法僧，少作微善，如毫髮許，所生之處，受報弘大，無有窮盡。《正法念經》云：『若有眾生，凈心供養眾僧，掃如來塔，命終生意樂天，身無骨肉，亦無污垢，香氣能熏一百由旬，其身凈潔猶如明鏡。』《付法傳》云：『有一比丘毬多，觀其無福，不能得道，令教化供僧，便證羅漢果。又有羅漢名祇夜多，具三明六通，觀見前生曾作狗身，未曾暫得一飽，常忍飢渴，遂每躬自執爨，供給眾僧。』《大報恩經》云：『思惟諸法，甚深之義，樂修善法，供養父母、和尚、師長，有德之人，若

【現代漢語翻譯】現代漢語譯本：以華美的果園和園林，供給僧眾所需，幫助他們成就道業。過去支辨供養修習禪定的道友，感得天樂自然鳴響；每日供給誦經的沙彌，獲得總持第一的智慧。《大報恩經》中說：『如果用飯食、瓔珞佈施他人，去除瞋恨之心，以此因緣可以獲得兩種殊勝的相：一是身色金黃，二是常有光明。』（瓔珞：一種裝飾品，通常由珠玉製成；總持：佛教術語，指能總攝憶持一切法義的智慧）

乃至掃塔塗地，給侍眾僧；發起恭敬之心，成就殷重的功德；發出一念的微小善心，成就無邊的清凈因緣。《菩薩本行經》中說：『過去佛在世時，有阿羅漢名為婆多竭梨（阿羅漢：佛教修行 достигший высшей цели; 婆多竭梨：人名）。他觀察自己的因地，曾經掃灑定光佛的古塔，砍伐塔周圍的草木；把塔莊嚴清凈完畢后，踴躍歡喜，繞塔八圈，作禮而去。命終之後，生到光音天（光音天：佛教中的一種天界）；盡其天壽，乃至百次轉生為轉輪聖王（轉輪聖王：擁有統治世界的理想君主），顏容端正，見到的人都歡喜；想要行走的時候，道路自然清凈。九十劫中在天上人間，享受富貴尊榮，快樂無極。今生最後一次轉生，值遇釋迦佛（釋迦佛：佛教的創始人），捨棄豪門出家，證得阿羅漢果。』如果有人能對於佛法僧三寶，稍微做一點微小的善事，像毫毛那樣細微，所生之處，所受的果報非常弘大，沒有窮盡。《正法念經》中說：『如果有眾生，以清凈心供養眾僧，掃灑如來塔，命終之後生到意樂天（意樂天：佛教中的一種天界），身體沒有骨肉，也沒有污垢，香氣能夠薰染一百由旬（由旬：古印度長度單位），其身清凈潔白猶如明鏡。』《付法傳》中說：『有一位比丘名叫毬多（比丘：佛教出家 мужского пола; 毬多：人名），觀察他沒有福報，不能得道，就讓他教化他人供養僧眾，便證得羅漢果。又有一位羅漢名叫祇夜多（祇夜多：人名），具足三明六通（三明六通：佛教術語，指超自然的能力），觀察到前生曾經做狗，未曾暫時得到一飽，常常忍受飢渴，於是每次親自執掌炊事，供給眾僧。』《大報恩經》中說：『思惟諸法甚深之義，樂於修習善法，供養父母、和尚、師長，有德之人，如果……』

【English Translation】 English version: With splendid orchards and gardens, provide for the needs of the Sangha (Sangha: Buddhist monastic community), assisting them in accomplishing their path. In the past, Zhi Bian (Zhi Bian: a name) supported fellow practitioners of Chan (Chan: Zen Buddhism) meditation, causing celestial music to play naturally; daily providing for Sutra-reciting Shramanas (Shramanas: novice monks), he obtained the foremost wisdom of Dharani (Dharani: a type of Buddhist mantra). The Great Repaying Kindness Sutra says: 'If one uses food and necklaces to give to others, removing the mind of anger, with this cause and condition, one can obtain two excellent characteristics: first, a golden body; second, constant light.'

Even sweeping pagodas and plastering the ground, serving the Sangha; arousing a mind of reverence, accomplishing earnest karma; generating a single thought of subtle goodness, accomplishing boundless pure conditions. The Sutra on the Fundamental Practices of Bodhisattvas says: 'In the past, when the Buddha was in the world, there was an Arhat (Arhat: one who has attained Nirvana) named Po Duo Jie Li (Po Duo Jie Li: a name). Observing his causal ground, he had swept and cleaned the ancient pagoda of Dipamkara Buddha (Dipamkara Buddha: a past Buddha), cutting down the grass and trees; having completely adorned and purified it, he leaped with joy, circumambulated it eight times, paid homage, and departed. After the end of his life, he was born in the Abhasvara Heaven (Abhasvara Heaven: a heaven in Buddhist cosmology); exhausting his heavenly lifespan, he was reborn even a hundred times as a Chakravartin (Chakravartin: a universal monarch), with a dignified appearance, pleasing to all who saw him; when he wished to travel, the roads would purify themselves. For ninety kalpas (kalpas: an aeon in Buddhist cosmology) in the heavens and the human realm, he enjoyed wealth, honor, and boundless happiness. In this, his final life, he encountered Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism), renounced his noble status, left home, and attained Arhatship.' If someone can perform even a small act of goodness, as tiny as a hair, towards the Buddha, Dharma (Dharma: Buddhist teachings), and Sangha, the place where they are born will receive immense rewards, without end. The Sutra on the Establishment of Right Mindfulness says: 'If there are sentient beings who, with a pure mind, make offerings to the Sangha, sweeping the Tathagata's (Tathagata: 'one who has thus come', a title of the Buddha) pagoda, after the end of their life, they will be born in the Manomaya Heaven (Manomaya Heaven: a heaven in Buddhist cosmology), their bodies without bones or flesh, and without defilement, their fragrance able to perfume a hundred yojanas (yojanas: an ancient Indian unit of distance), their bodies pure and clean like a bright mirror.' The Record of the Transmission of the Dharma says: 'There was a Bhikshu (Bhikshu: a Buddhist monk) named Qiu Duo (Qiu Duo: a name), observing that he had no merit and could not attain the Way, he was instructed to teach others to make offerings to the Sangha, and he then attained Arhatship. There was also an Arhat named Qi Ye Duo (Qi Ye Duo: a name), possessing the Three Clearnesses and Six Supernatural Powers (Three Clearnesses and Six Supernatural Powers: supernatural abilities in Buddhism), who saw that in a previous life he had been a dog, never having been satisfied even for a moment, constantly enduring hunger and thirst, so he personally took charge of cooking, providing for the Sangha.' The Great Repaying Kindness Sutra says: 'Contemplating the profound meaning of all dharmas, delighting in cultivating good dharmas, making offerings to parents, Upadhyayas (Upadhyayas: preceptor), teachers, and virtuous people, if...'

行道路，佛塔僧房，除去磚石、荊棘不凈，以是因緣，得三十二相中一一毛右旋相。』乃至看病、浴僧、義井、圊廁，扶危拯急，濟用備時，皆大菩薩之心，成不思議之行。利他既重，得果偏深。或永受堅固不壞之形；或常得清凈相好之體；或往生佛國甘露之界；或頓獲輕安自在之身。皆三十二相之殊因，八十種好之妙果。《大方便佛報恩經》云：『三業清凈，瞻病施藥，破除憍慢，飲食知足，以是因緣，得三十二相中平立相。』《福田經》云：『佛告天帝：「我昔于波羅柰國，安設圊廁。緣此功德，世世清凈。累劫行道，穢染不污；金色晃昱，塵垢不著；食自消化，無便利之患。」』《百緣經》云：『孫陀利比丘，過去作長者，因備辦香水，澡浴眾僧，復以珍寶，投之水中。今所生之時，舍內自然有一涌泉，香水冷美，有諸珍寶充滿其中，端正殊妙，后出家得道。』《賢愚經》云：『昔有五百賈客，入海采寶，請一五戒優婆塞，用作導師。海神取水一掬，而問之曰：「掬中水多？海水多耶？」賢者答曰：「掬中水多，海水雖多，劫欲盡時，必有枯竭；若復有人，能以一掬水，供養三寶，或奉父母，或丐貧窮，給與禽獸，此之功德，歷劫不盡。」以此言之，知海水少，掬水多。海神歡喜，即以珍寶，用贈賢者。』以知

【現代漢語翻譯】現代漢語譯本：『修路時，對於佛塔和僧房，清除磚石、荊棘和不潔之物，因為這樣的因緣，可以獲得三十二相中每一根毛髮都右旋的妙相。』乃至看護病人、為僧人沐浴、挖掘義井、清理廁所，扶助危難、救濟急需，及時提供所需，都是大菩薩的心行，成就不可思議的功德。利益他人越重，得到的果報就越深厚。或者永遠獲得堅固不壞的形體；或者常常得到清凈莊嚴的相好之身；或者往生到佛國充滿甘露的境界；或者立刻獲得輕安自在的身體。這些都是成就三十二相的殊勝原因，成就八十種好的美妙結果。《大方便佛報恩經》說：『身口意三業清凈，照顧病人並施捨醫藥，破除驕慢之心，飲食知足，因為這樣的因緣，可以獲得三十二相中的平立相。』《福田經》說：『佛告訴天帝釋（Śakra Devānām Indra）：『我過去在波羅奈國（Varanasi），安置廁所。因為這個功德，世世代代清凈。累劫修行，不會被污穢沾染；金色的光芒照耀，塵垢不會附著；食物自然消化，沒有大小便的困擾。』《百緣經》說：『孫陀利比丘（Sundari Bhikkhu），過去是一位長者，因為準備香水，沐浴眾僧，又用珍寶投入水中。今生出生時，住宅內自然涌出一股泉水，香水清涼美好，其中充滿各種珍寶，容貌端正殊妙，後來出家得道。』《賢愚經》說：『過去有五百商人，入海采寶，請一位受持五戒的優婆塞（Upasaka），作為導師。海神取出一掬水，問他說：『這一掬水多？還是海水多呢？』賢者回答說：『掬中的水多，海水雖然多，但到了劫數將盡時，必定會有枯竭的時候；如果有人，能用一掬水，供養三寶（Triratna），或者奉養父母，或者佈施給貧窮的人，給予禽獸，這樣的功德，經歷無數劫也不會窮盡。』由此可知，海水少，掬水多。海神歡喜，就用珍寶，贈送給賢者。』由此可知

【English Translation】 English version: 'On the road, for stupas (Buddhist monuments) and Sangharama (monasteries), removing bricks, stones, thorns, and impurities, due to this cause and condition, one obtains the right-coiled hair, one of the thirty-two marks.' Furthermore, caring for the sick, bathing monks, digging righteous wells, cleaning toilets, supporting those in danger, rescuing those in urgent need, and providing necessities in time are all the actions of a great Bodhisattva's mind, accomplishing inconceivable merits. The heavier the benefit to others, the deeper the resulting fruit. One may either eternally receive an indestructible form; or constantly obtain a pure and auspicious body; or be reborn in the Buddha-land of nectar; or instantly acquire a light and comfortable body. These are all the special causes for the thirty-two marks and the wonderful results of the eighty minor marks. The Mahā-Vaipulya-Buddha-Payakāra-Sūtra says: 'With the three karmas (body, speech, and mind) pure, attending to the sick and giving medicine, breaking down arrogance and pride, being content with food and drink, due to this cause and condition, one obtains the even standing posture, one of the thirty-two marks.' The Fukuden Sutra says: 'The Buddha told Śakra Devānām Indra (Heavenly Emperor): 'In the past, in the country of Varanasi (Benares), I installed toilets. Because of this merit, I am pure in every life. Through countless kalpas (aeons) of practice, I am not defiled by impurities; my golden light shines brightly, and dust does not adhere to me; food digests naturally, and I have no worries about bowel movements.' The Avadāna Sutra says: 'Sundari Bhikkhu (Sundari Bhikshu), in the past, was a wealthy man who prepared fragrant water to bathe the Sangha (monastic community) and threw treasures into the water. At the time of his birth, a spring naturally gushed forth in his house, with fragrant, cool, and beautiful water, filled with various treasures, and his appearance was upright and wonderful. Later, he renounced the world and attained enlightenment.' The Damamūka-nidāna-sūtra says: 'In the past, there were five hundred merchants who entered the sea to collect treasures and invited a Upasaka (lay practitioner) who observed the five precepts to be their guide. The sea god took a handful of water and asked him, 'Is there more water in this handful or in the sea?' The wise man replied, 'There is more water in the handful. Although there is much water in the sea, it will surely dry up when the kalpa (aeon) is about to end; if someone can use a handful of water to make offerings to the Triratna (Three Jewels), or support their parents, or give alms to the poor, or give to birds and beasts, the merit of this will not be exhausted through countless kalpas (aeons).' From this, it is known that the sea has less water, and the handful has more. The sea god was pleased and gave treasures to the wise man.' From this, it is known

一切萬物，惟應濟急利時；如若不用，雖多無益。經云：『若種樹園林，造井廁橋樑，是人所為福，晝夜常增長。』《高僧傳》云：『道安法師，感聖僧語曰：「汝行解過人，只緣少福；能浴眾僧，所愿必果。」』

「或平治坑塹，開通道路；或造立船筏，興置橋樑；或於要道，建造亭臺；或在路傍，栽植華果，濟往來之疲乏，備人畜之所行。六度門中，深發弘揚之志；八福田內，普運慈濟之心。一念善因，能招二報：一者華報，受人天之快樂。二者果報，證祖佛之真源。或施食給漿，病緣湯藥，住處衣服，一切所須。安樂有情，是諸佛之家業；撫綏沉溺，乃大士之常儀。遂使施一訶梨，受九十劫之福樂；分一口食，得千倍之資持。經云：『施食得五種利益：一者施命；二者施色；三者施力；四者施安；五者施辯。』《智度論》云：『鬼神得人一口之食，而千萬倍出。』《華嚴經》云：『又放光明名安隱，此光能照疾病者；令除一切諸苦痛，悉得正定三昧樂。施以良藥救眾患，妙寶延命香涂體；蘇油乳蜜充飲食，以是得成此光明。』

「或施無畏，善和諍訟；哀愍孤露，救拔艱危。福受梵天，行齊大覺；因強果勝，德厚報深。《華嚴經》云：『又放光明名無畏，此光照觸恐怖者；非人所持諸毒害，一切皆

【現代漢語翻譯】現代漢語譯本一切萬物，都應該用於救濟急需和便利時用；如果不用，即使再多也沒有用處。經書上說：『如果種植樹木園林，建造水井廁所橋樑，這是為人造福的行為，日夜都在增長福報。』《高僧傳》記載：『道安法師，感應到聖僧告訴他說：「你的見解和修行超過常人，只是因為缺少福報；如果能為眾僧沐浴，所希望的就一定能實現。」』

『或者平整坑洼，開通道路；或者製造船隻木筏，興建橋樑；或者在要道之處，建造亭臺；或者在路旁，栽種花果，救濟來往行人的疲勞，供給人和牲畜的需要。在六度（paramita）的修行中，要深深地發起弘揚佛法的志向；在八福田（eight fields of merit）中，普遍地運用慈悲救濟的心。一個善念的因，能招來兩種果報：一是花報，享受人天的快樂。二是果報，證得祖佛的真源。或者佈施食物和飲料，提供疾病的湯藥，提供住所和衣服，以及一切所需的物品。使有情眾生安樂，這是諸佛的家業；安撫救濟沉溺苦海的眾生，乃是大菩薩的常行。於是使得佈施一顆訶梨勒果（haritaki fruit），能獲得九十劫的福樂；分享一口食物，能得到千倍的資助。經書上說：『佈施食物能得到五種利益：一是佈施生命；二是佈施容色；三是佈施力量；四是佈施安樂；五是佈施辯才。』《智度論》（Mahaprajnaparamita-sastra）中說：『鬼神得到人一口食物，能千萬倍地回報。』《華嚴經》（Avatamsaka Sutra）中說：『又放出光明名叫安隱，這種光明能照耀患病的人；使他們消除一切痛苦，完全獲得正定三昧的快樂。用良藥救治各種疾病，用珍妙的寶物延續生命，用香塗抹身體；用酥油乳蜜來充足飲食，因此能成就這種光明。』

『或者佈施無畏，善於調和爭端訴訟；哀憐孤兒和無依靠的人，救拔處於艱難危險中的人。所獲得的福報能達到梵天（Brahma）的境界，行為能與大覺悟者（Buddha）齊等；因為因地強盛，所以果報殊勝，因為德行深厚，所以回報深遠。《華嚴經》（Avatamsaka Sutra）中說：『又放出光明名叫無畏，這種光明照觸到恐怖的人；使非人所持有的各種毒害，一切都』

【English Translation】 English version All things should be used to relieve urgent needs and benefit timely occasions; if not used, even if there are many, they are useless. The scriptures say: 'If you plant trees in gardens, build wells, toilets, and bridges, this is an act of creating blessings for people, and the blessings will constantly increase day and night.' The 'Biographies of Eminent Monks' records: 'Master Dao An, sensed a holy monk telling him: "Your understanding and practice surpass ordinary people, but it is only because you lack blessings; if you can bathe the Sangha, your wishes will surely be fulfilled." '

'Or level pits and trenches, open up roads; or build boats and rafts, construct bridges; or in important places, build pavilions; or plant flowers and fruits by the roadside, to relieve the fatigue of travelers and provide for the needs of people and animals. In the practice of the Six Perfections (paramitas), deeply arouse the aspiration to propagate the Dharma; in the Eight Fields of Merit (eight fields of merit), universally exercise the heart of compassion and relief. A single thought of good cause can bring two kinds of rewards: one is the flower reward, enjoying the happiness of humans and gods. The second is the fruit reward, realizing the true source of the ancestral Buddhas. Or give food and drink, provide medicine for illnesses, provide shelter and clothing, and all necessities. To bring happiness to sentient beings is the family business of all Buddhas; to soothe and rescue those who are drowning is the constant practice of great Bodhisattvas. Thus, giving one haritaki fruit can receive the happiness of ninety kalpas; sharing a mouthful of food can receive a thousandfold of support. The scriptures say: 'Giving food brings five kinds of benefits: first, giving life; second, giving beauty; third, giving strength; fourth, giving peace; fifth, giving eloquence.' The 'Mahaprajnaparamita-sastra' says: 'Ghosts and gods receive a mouthful of food from people and repay it a thousandfold.' The 'Avatamsaka Sutra' says: 'It also emits a light called Peace, this light can illuminate the sick; causing them to eliminate all suffering, and completely obtain the joy of right Samadhi. Use good medicine to cure all diseases, use wonderful treasures to prolong life, use fragrance to anoint the body; use ghee, oil, milk, and honey to fill the diet, and thus achieve this light.'

'Or give fearlessness, be good at reconciling disputes and lawsuits; have compassion for orphans and the helpless, rescue those in difficulty and danger. The blessings received can reach the realm of Brahma, and the actions can be equal to the Greatly Enlightened One (Buddha); because the cause is strong, the result is superior, because the virtue is profound, the reward is far-reaching.' The 'Avatamsaka Sutra' says: 'It also emits a light called Fearlessness, this light illuminates those who are terrified; causing all the poisons held by non-humans to'

令疾除滅。能于眾生施無畏，遇有惱害皆勸止；拯濟危難孤窮者，以是得成此光明。』

「又慈悲喜捨，種種利益，度貧代苦，軫念垂哀。及施畜生一摶之食，皆是佛業，無緣慈因。《法句經》云：『行慈有十一種利。佛說偈言：「履行仁慈，博愛濟眾，有十一譽。福常隨身，臥安覺安，不見惡夢，天護、人愛，不毒、不兵，水、火不喪，在所得利，死升梵天，是為十一。」』故經云：『一切聲聞、緣覺、菩薩、諸佛，所有善根，慈為根本。』《毗沙論》云：『若修慈者，火不能燒、刀不能傷、毒不能害、水不能漂、他不能殺。所以然者，慈心定是不害法故。有大威勢諸天擁護，害不能害。』《像法決疑經》云：『佛言：「若人于阿僧祇劫，以身供養十方諸佛，並諸菩薩及聲聞眾，不如有人施與畜生一口之食，其福勝彼，百千萬倍無量無邊。」』《丈夫論》云：『悲心施一人，功德如大地；為己施一切，得報如芥子。救一厄難人，勝餘一切施；眾星雖有光，不如一月明。』《華嚴經》云：『菩薩乃至施與畜生之食，一摶一粒，咸作是愿：「當令此等，舍畜生道；利益安樂，究竟解脫，永度苦海、永滅苦受、永除苦蘊、永斷苦覺；苦聚、苦行、苦因、苦本，及諸苦處，愿彼眾生皆得舍離。」菩薩如是，專心繫念一

【現代漢語翻譯】現代漢語譯本『使其疾病迅速消除。能夠對眾生布施無畏，遇到有惱害的情況都勸阻停止；救濟危難、孤獨貧窮的人，因此得以成就這種光明。』

『又慈悲喜捨（四無量心），種種利益眾生，救濟貧困，代替他人受苦，憐憫哀悼。以及佈施給畜生一小團食物，都是佛的事業，是無緣大慈的因。《法句經》說：『行慈有十一種利益。』佛說偈語說：『履行仁慈，博愛救濟大眾，有十一種美譽。福報常常伴隨自身，睡覺安穩，醒來也安穩，不會做惡夢，有天神保護，人們喜愛，不會遭受毒害，不會遭受兵器傷害，不會被水淹沒，不會被火燒燬，在所得到的利益中，死後升到梵天，這就是十一種利益。』所以經書上說：『一切聲聞（聽聞佛法而覺悟的修行者）、緣覺（通過觀察因緣而覺悟的修行者）、菩薩（立志普度眾生的修行者）、諸佛，所有的善根，慈愛是根本。』《毗沙論》說：『如果修習慈心的人，火不能燒他，刀不能傷害他，毒不能侵害他，水不能漂走他，他人不能殺害他。之所以這樣，是因為慈心堅定，是不傷害的法。有大威勢的諸天擁護，傷害不能加害。』《像法決疑經》說：『佛說：「如果有人在阿僧祇劫（極長的時間單位）中，以自身供養十方諸佛，以及諸菩薩和聲聞眾，不如有人佈施給畜生一口食物，他的福報勝過前者百千萬倍，無量無邊。」』《丈夫論》說：『以悲心佈施給一個人，功德如大地；為自己佈施一切，得到的報應如芥菜籽。救助一個身處厄難的人，勝過其餘一切佈施；眾星雖然有光芒，不如一輪明月光明。』《華嚴經》說：『菩薩乃至佈施給畜生的食物，一小團一粒，都這樣發願：「應當令這些眾生，捨棄畜生道；利益安樂，究竟解脫，永遠度脫苦海、永遠滅除苦受、永遠去除苦蘊、永遠斷除苦覺；苦聚、苦行、苦因、苦本，以及各種苦處，愿這些眾生都能捨離。」菩薩像這樣，專心繫念一境』

【English Translation】 English version 'May their illnesses be quickly eradicated. Those who can bestow fearlessness upon sentient beings, and dissuade others from causing harm when they encounter it; those who rescue the endangered, the orphaned, and the impoverished, through this, they attain this light.'

'Furthermore, loving-kindness, compassion, joy, and equanimity (the Four Immeasurables), various benefits, relieving poverty and suffering, sympathizing and showing compassion. And even offering a handful of food to animals, all of these are the deeds of the Buddha, the cause of unconditional loving-kindness. The Dharmapada says: 'Practicing loving-kindness has eleven benefits.' The Buddha said in verse: 'Practicing benevolence, universally loving and aiding the masses, brings eleven praises. Blessings constantly accompany the person, sleeping peacefully, waking peacefully, not seeing nightmares, protected by gods, loved by people, not harmed by poison, not harmed by weapons, not lost to water, not destroyed by fire, attaining benefits, ascending to the Brahma heaven after death, these are the eleven benefits.' Therefore, the sutras say: 'All Shravakas (those who awaken by hearing the Buddha's teachings), Pratyekabuddhas (those who awaken through observing conditions), Bodhisattvas (those who aspire to liberate all beings), and all Buddhas, all their roots of goodness, have loving-kindness as their foundation.' The Vibhasa Shastra says: 'If one cultivates loving-kindness, fire cannot burn them, swords cannot harm them, poison cannot injure them, water cannot drown them, others cannot kill them. The reason for this is that a mind of loving-kindness is a firm, non-harming principle. They are protected by powerful deities, and harm cannot reach them.' The Sutra on Resolving Doubts in the Semblance Dharma says: 'The Buddha said: "If a person, for asamkhya (incalculable) kalpas (eons), were to offer their body to all the Buddhas in the ten directions, as well as all the Bodhisattvas and Shravakas, it would not equal the merit of someone who gives a mouthful of food to an animal, their merit would surpass the former by hundreds of thousands of times, immeasurable and boundless."』 The Treatise on the Great Man says: 'Giving with a compassionate heart to one person, the merit is like the earth; giving everything for oneself, the reward is like a mustard seed. Rescuing one person in distress surpasses all other giving; though the stars have light, they are not as bright as the moon.' The Avatamsaka Sutra says: 'Even when a Bodhisattva gives food to animals, a handful or a grain, they make this vow: "May these beings abandon the animal realm; may they be benefited and happy, ultimately liberated, forever crossing the sea of suffering, forever extinguishing suffering, forever removing the aggregates of suffering, forever severing the feeling of suffering; may these beings abandon the accumulation of suffering, the practice of suffering, the cause of suffering, the root of suffering, and all places of suffering." The Bodhisattva, in this way, single-mindedly focuses their thoughts'

切眾生；以彼善根而為上首，為其迴向一切種智。』《大涅槃經》云：『佛過去惟修一慈，經此劫世七反成壞，不來生此。世界壞時，生光音天；世界成時生梵天中，作大梵王；三十六反為大帝釋；無量百千世，作轉輪聖王，乃至成佛。』

「又師子現指，醉象禮足，慈母遇子，盲則得明，城變金璃，石舉空界，釋女瘡合，調達病痊，皆是本師積劫熏修，慈善根力，能令苦者見如是事。今既承紹，合履玄蹤；乃至放生贖命，止殺興哀。斷燒煮之殃，釋籠罩之縶；續壽量之海，成慧命之因。遂得水陸全形，息陷網、吞鉤之苦；飛沈任性，脫焚林、竭澤之憂。免使穴罷新胎，巢無舊卵，脂消鼎鑊，肉碎刀砧。《梵網經》云：『若佛子，以慈心故，行放生業。一切男子是我父，一切女子是我母，我生生無不從之受生，故六道眾生，皆是我父母。而殺食者即殺我父母，亦殺我故身。一切地水，是我先身；一切火風，是我本體，故常行放生。乃至若不爾者，犯輕垢罪。』故知有情、無情不可傷害。《華嚴經》云：『佛子，菩薩摩訶薩作大國王，於法自在，普行教命，令除殺業；閻浮提內，城邑聚落，一切屠殺皆令禁斷。無足、二足、多足，種種生類，普施無畏，無欺奪心。廣修一切諸行，仁慈蒞物，不行侵惱。發妙寶心，

【現代漢語翻譯】現代漢語譯本：『斷絕眾生的苦難；以他們的善根作為首要，為他們迴向一切種智（ सर्वज्ञताज्ञान，sarvajñatājñāna，指佛陀所證悟的對一切事物和現象的徹底、圓滿的智慧）。』《大涅槃經》中說：『佛陀過去僅僅修習一種慈悲，經歷了無數劫世，七次經歷世界的形成和毀滅，都不再降生於這個世界。世界毀滅時，便生於光音天（Ābhāsvara，色界第二禪天）；世界形成時，便生於梵天（Brahmaloka，色界初禪天）之中，成為大梵天王；三十六次成為大帝釋（Śakra，忉利天主）；無數百千世，成為轉輪聖王（cakravartin，擁有統治世界的輪寶的理想君王），乃至最終成佛。』『又有師子（獅子）顯現手指，醉象（喝醉的大象）禮拜雙足，慈母（慈愛的母親）遇到兒子，盲人（盲人）重見光明，城市（城市）變為金色琉璃，石頭（石頭）升到空中，釋女（釋迦族的女子）的瘡口癒合，調達（提婆達多，佛陀的堂兄弟）的疾病痊癒，這些都是本師（釋迦牟尼佛）累積劫數的熏修，慈善的根力，能夠讓受苦的人見到這樣的奇事。現在既然繼承了佛陀的教法，就應當遵循佛陀的足跡；乃至放生贖命，停止殺戮，興起慈悲。斷絕燒煮的災禍，解救籠罩的束縛；延續眾生的壽命，成就智慧的因緣。於是使得水陸所有的生命，都能夠免除陷入羅網、吞食魚鉤的痛苦；飛翔和潛游都能夠任其天性，擺脫焚燒森林、竭澤而漁的憂患。避免使動物的洞穴因為捕捉而失去新生的幼崽，鳥巢中沒有舊有的卵，油脂在鼎鑊中被熬干，肉身在刀砧上被剁碎。《梵網經》中說：『如果佛弟子，因為慈悲心的緣故，行放生之業。一切男子都是我的父親，一切女子都是我的母親，我生生世世沒有不是從他們那裡受生的，所以六道眾生，都是我的父母。而殺害並食用他們，就是殺害我的父母，也是殺害我過去的身體。一切地水，是我先前的身體；一切火風，是我的本體，所以要常常行放生之事。乃至如果不這樣做，就犯了輕垢罪。』所以要知道有情眾生、無情之物都不可傷害。《華嚴經》中說：『佛子，菩薩摩訶薩作為大國王，在佛法上自在，普遍施行教令，使人民去除殺業；在閻浮提（Jambudvīpa，指我們所居住的這個世界）之內，城邑聚落，一切屠殺都應當禁止。對於沒有腳的、兩條腿的、多條腿的，各種各樣的生命，普遍施予無畏，沒有欺騙和掠奪之心。廣泛修習一切善行，以仁慈之心對待萬物，不行侵犯和惱害之事。發起微妙的珍寶之心，』

【English Translation】 English version: 『Cut off the suffering of sentient beings; take their roots of goodness as paramount, and dedicate them towards the all-knowing wisdom (sarvajñātājñāna, the complete and perfect wisdom of the Buddha regarding all things and phenomena).』 The Mahāparinirvāṇa Sūtra says: 『The Buddha in the past only cultivated one kind of loving-kindness, and after countless kalpas, through seven cycles of the world's formation and destruction, he no longer comes to be born in this world. When the world is destroyed, he is born in the Ābhāsvara heaven (the second dhyana heaven of the Form Realm); when the world is formed, he is born in the Brahmaloka (the first dhyana heaven of the Form Realm), becoming the Great Brahma King; thirty-six times he became Śakra (the lord of the Trāyastriṃśa heaven); for countless hundreds of thousands of lifetimes, he became a cakravartin (an ideal king who possesses the wheel jewel to rule the world), and eventually became a Buddha.』『Furthermore, a lion (Śīha) manifested a finger, a drunken elephant (drunken elephant) bowed at his feet, a loving mother (loving mother) met her son, a blind man (blind man) regained his sight, a city (city) transformed into golden lapis lazuli, a stone (stone) rose into the sky, a Śākya woman's (woman of the Śākya clan) wound healed, and Devadatta's (Devadatta, the Buddha's cousin) illness was cured. All of these are due to the accumulated cultivation of the original teacher (Śākyamuni Buddha) over countless kalpas, the power of his roots of charity, which enabled those who suffer to see such miraculous events. Now that you have inherited the Buddha's teachings, you should follow in the Buddha's footsteps; even to the extent of releasing lives and redeeming lives, stopping killing and promoting compassion. Cut off the disasters of burning and boiling, release the bonds of cages; extend the sea of life spans, and create the causes for wisdom-life. Thus, all beings on land and in water can be freed from the suffering of being trapped in nets and swallowing hooks; flying and swimming can be according to their nature, and they can escape the worries of burning forests and draining lakes. Prevent the dens of animals from losing their newborn cubs due to capture, and the nests of birds from being without their old eggs, fat from being rendered in cauldrons, and flesh from being chopped on chopping blocks. The Brahmajāla Sūtra says: 『If a Buddha-disciple, out of compassion, practices the act of releasing lives. All men are my fathers, all women are my mothers, and in every life I am born from them, therefore all beings in the six realms are my parents. To kill and eat them is to kill my parents, and also to kill my former body. All earth and water are my former body; all fire and wind are my original substance, therefore one should always practice releasing lives. Even if one does not do so, one commits a minor offense.』 Therefore, one should know that sentient beings and insentient things should not be harmed. The Avataṃsaka Sūtra says: 『Buddha-disciples, Bodhisattva-Mahāsattvas, acting as great kings, are free in the Dharma, universally enacting decrees, causing people to eliminate the karma of killing; within Jambudvīpa (the world we live in), in cities and villages, all slaughter should be prohibited. To those without feet, with two feet, with many feet, all kinds of living beings, universally give fearlessness, without deception or plundering. Broadly cultivate all good deeds, treat all things with benevolence and kindness, and do not engage in aggression or annoyance. Generate the subtle mind of precious jewels,』

安隱眾生；于諸佛所，立深志樂。常自安住，三種凈戒；亦令眾生，皆如是住。菩薩摩訶薩，令諸眾生，住於五戒，永斷殺業；以此善根，如是迴向，所謂：「愿一切眾生髮菩薩心，具足智慧，永保壽命，無有終盡。」乃至見眾生，心懷殘忍，損諸人畜，所有男形，令身缺減，受諸楚毒；見是事已，起大慈悲，而哀救之。令閻浮提，一切人民，皆舍此業。』《涅槃經》云：『一切惜身命，無不畏刀杖；恕己以為喻，勿殺勿行杖。』昔有禪僧鄧隱峰，未出家時，曾射一猿子，墮地而終。須臾，猿母亦墮而死；因剖腹開，見肝腸寸寸而斷。遂舍其射業，因此出家。是知人形獸質，受報千差；愛結情根，其類一等。所以失林窮虎，乃委命于廬中；鎩翮驚禽，遂投身於案側。至如楊生養雀，寧有意于玉環？孔氏放龜，本無情于金印。命既無于大小，罪豈隔于賢愚？三業施為，切宜競慎。誤傷誤殺，尚答餘殃；故作故為，寧逃業跡？或受一日戒，或持八關齋；或不啖有情，或永斷葷血，不值三災之地，能升六慾之天；既為長壽之緣，又積大慈之種。經云：『昔有迦羅越，興設大檀，請佛及僧。時有一人賣酪，主人駐食，勸令持齋聽經，至冥乃歸。婦語之言：「我朝來不食，相待至今。」遂破夫齋。半齋之福，猶生天上，七世人間

【現代漢語翻譯】現代漢語譯本安隱眾生：使眾生在諸佛面前，立下深厚的志願和喜樂。常常自己安住於三種清凈的戒律中，也使眾生都這樣安住。菩薩摩訶薩，使眾生安住於五戒，永遠斷除殺業；用這種善根，這樣迴向，就是：『愿一切眾生髮起菩薩心，具足智慧，永遠保持壽命，沒有終結。』乃至見到眾生，心懷殘忍，損害各種人畜，使所有雄性動物身體殘缺，遭受各種痛苦；見到這些事後，生起大慈悲心，而哀憐救助他們。使閻浮提（Jambudvipa，指我們所居住的這個世界）的一切人民，都捨棄這種惡業。《涅槃經》說：『一切眾生都愛惜自己的生命，沒有不害怕刀杖的；用推己及人的態度來思考，不要殺害，不要使用刀杖。』過去有位禪僧叫鄧隱峰，未出家時，曾經射中一隻小猿猴，猿猴掉在地上死了。不久，猿母也掉下來死了；剖開它的肚子一看，肝腸寸寸斷裂。於是他放棄了射獵的職業，因此出家。由此可知，人雖然外形與野獸不同，所受的果報卻有千差萬別；愛戀和情慾的根源，其種類卻是一樣的。所以失去森林的窮困老虎，會委身於民居之中；折斷翅膀的受驚鳥雀，會投身於書案旁邊。至於楊寶救雀，難道是爲了得到玉環的報答嗎？孔愉放龜，本來就不是爲了得到金印的報答。生命既然沒有大小貴賤之分，罪過難道會因為賢愚而有所區別嗎？身口意三業的行為，切宜謹慎。誤傷誤殺，尚且要償還剩餘的災殃；故意去做，難道能逃脫業力的痕跡？或者受持一日戒，或者持守八關齋戒；或者不吃有情眾生的肉，或者永遠斷絕葷腥，就不會遭遇三災（指水災、火災、風災）的災難，能夠升到六慾天（指欲界六層天）；既是增長壽命的因緣，又是積累大慈悲的種子。經書上說：『過去有位迦羅越（Kalavinka，一種鳥名），興辦大型的佈施，邀請佛和僧眾。當時有一個人賣乳酪，主人留他吃飯，勸他持齋聽經，直到天黑才回家。他的妻子對他說：『我早上起來就沒有吃飯，一直等你到現在。』於是就破壞了丈夫的齋戒。即使是半齋的福報，尚且能生到天上，七世在人間享受福報。』

【English Translation】 English version To bring peace and security to sentient beings; before all the Buddhas, establish profound aspirations and joy. Constantly abide in the three pure precepts oneself; and also cause all sentient beings to abide in them likewise. The Bodhisattva-Mahasattva causes all sentient beings to abide in the five precepts, forever ceasing the act of killing; with this root of goodness, thus dedicate it, saying: 'May all sentient beings generate the Bodhi mind, be endowed with wisdom, and forever preserve their lifespan, without end.' Even to seeing sentient beings, harboring cruelty, harming various humans and animals, causing all male beings to have their bodies mutilated, suffering all kinds of torments; upon seeing these things, generate great compassion, and mercifully rescue them. Cause all the people of Jambudvipa (Jambudvipa, referring to the world we live in), to abandon this karma. The Nirvana Sutra says: 'All cherish their lives, none do not fear knives and sticks; taking oneself as an example, do not kill, do not wield sticks.' In the past, there was a Chan monk named Deng Yin Feng, before he became a monk, he once shot a baby monkey, which fell to the ground and died. Shortly after, the mother monkey also fell and died; upon opening her abdomen, her liver and intestines were found to be broken into pieces. Thereupon, he abandoned his hunting profession, and thus became a monk. From this, it can be known that although humans differ in form from beasts, the retribution they receive varies greatly; the roots of love and desire are of the same kind. Therefore, a tiger impoverished by the loss of its forest will entrust its life to a dwelling; a startled bird with broken wings will throw itself onto the side of a desk. As for Yang Bao raising a sparrow, was it intentionally for the reward of a jade ring? Kong Yu releasing a turtle, was it originally for the reward of a golden seal? Since life has no distinction of size or worth, how can sin be separated by wisdom or foolishness? The actions of body, speech, and mind should be carefully and diligently undertaken. Accidental injury or killing still requires repayment of remaining calamities; intentional actions, how can one escape the traces of karma? Whether observing the one-day precept, or upholding the eight precepts; whether not eating the flesh of sentient beings, or forever abstaining from meat and blood, one will not encounter the calamities of the three disasters (referring to water, fire, and wind disasters), and will be able to ascend to the six desire heavens (referring to the six heavens of the desire realm); it is both a cause for increasing lifespan and accumulating the seeds of great compassion. The sutra says: 'In the past, there was a Kalavinka (Kalavinka, a type of bird) who organized a large almsgiving, inviting the Buddha and the Sangha. At that time, there was a person selling cheese, the host kept him for a meal, and encouraged him to observe the precepts and listen to the sutra, until it was dark before he returned home. His wife said to him: 'I have not eaten since morning, waiting for you until now.' Thus, she broke her husband's fast. Even the merit of half a fast can still be born in the heavens, enjoying blessings in the human world for seven lifetimes.'

，常得自然衣食。一日持齋，得六十萬歲自然之糧；又有五福：一者、少病。二者、身意安隱。三者、少淫。四者、少睡臥。五者、命終之後，神得生天，常識宿命。』

「或懷慚抱愧，常生慶幸之心；識分知恩，恒起報酬之想。《雜阿含經》云：『爾時世尊，告諸比丘：「有二凈法，能護世間。何等為二？所謂慚、愧。假使世間，無此二凈法者，世間亦不知有父母、兄弟、姊妹、妻子、宗親、師長、尊卑之緒，顛倒混亂，如畜生趣。即說偈言：『世間若無有，慚、愧二法者，違越清凈道，向生老病死；世間若成就，慚、愧二法者，增長清凈道，永關生死門。』」』

「或代誅贖罪，沒命救人；或釋放狴牢，赦宥刑罰；或歸復遷客，招召逋民；或停置關防，放諸商稅；或給濟貧病，撫卹孤煢。常以仁恕居懷，恒將惠愛爲念。若覺、若夢，不忘慈心；乃至蠕動蜎飛，普皆覆護。《華嚴經》云：『佛子，菩薩摩訶薩見有獄囚，五處被縛，受諸苦毒，防衛驅逼，將之死地，欲斷其命；乃至自捨身命，受諸苦毒。菩薩爾時語主者言：「我願捨身，以代彼命；如此等苦，可以與我。如彼人隨意皆作，設過彼苦阿僧祇倍，我亦當受，令其解脫。我若見彼，將被殺害，不捨身命，救贖其苦，則不名為住菩薩心。何以故？

【現代漢語翻譯】現代漢語譯本：常常能夠自然獲得衣食。一日持齋，可以獲得六十萬歲的自然之糧；又有五種福報：第一，少生疾病。第二，身心安穩。第三，減少淫慾。第四，減少睡眠。第五，命終之後，神識能夠往生天界，常常能夠知曉宿命。』

或者心懷慚愧，常常生起慶幸之心；懂得本分，知恩圖報，恒常生起報答的心。《雜阿含經》說：『當時世尊，告訴各位比丘：「有兩種清凈的法，能夠守護世間。哪兩種呢？就是慚（Hiri，羞恥心）、愧（Ottappa，羞惡心）。假使世間，沒有這兩種清凈的法，世間也就不懂得有父母、兄弟、姊妹、妻子、宗親、師長、尊卑的倫理，顛倒混亂，如同畜生一般。』於是說了偈語：『世間如果沒有慚、愧這兩種法，就會違背清凈的道路，走向生老病死；世間如果成就慚、愧這兩種法，就會增長清凈的道路，永遠關閉生死之門。』」

或者代替他人受刑贖罪，捨命救人；或者釋放囚犯，赦免刑罰；或者讓被貶謫的人官復原職，招回逃亡的百姓；或者停止設定關卡，免除商人的稅收；或者救濟貧困病人，撫卹孤兒寡婦。常常以仁慈寬恕之心對待他人，恒常將恩惠慈愛放在心上。無論是清醒還是夢中，都不忘記慈悲之心；乃至對於一切蠕動的蟲類和飛行的動物，都普遍加以保護。《華嚴經》說：『佛子，菩薩摩訶薩見到有囚犯，五處被捆綁，遭受各種痛苦，被防衛驅趕，將被帶往死地，要斷絕他們的性命；菩薩甚至願意捨棄自己的身命，來承受各種痛苦。菩薩這時對主事的人說：「我願意捨棄我的身體，來代替他們的性命；像這樣的痛苦，可以給我。像他們這樣的人，可以隨意去做，即使超過他們所受痛苦阿僧祇（Asankhya，無數）倍，我也應當承受，讓他們得到解脫。我如果見到他們，將被殺害，而不捨棄身命，救贖他們的痛苦，那就不配稱為安住菩薩心。為什麼呢？

【English Translation】 English version: 'They will always naturally obtain food and clothing. Observing a fast for one day will gain them natural sustenance for six hundred thousand years; and they will have five blessings: first, few illnesses; second, peace of body and mind; third, little lust; fourth, little sleep; fifth, after death, their spirit will be reborn in the heavens, and they will always remember their past lives.'

'Or they may feel shame and remorse, and constantly have a sense of gratitude; understanding their duty and knowing to be grateful, they will always have the thought of repaying kindness. The Samjukta Agama Sutra says: 'At that time, the World-Honored One told the Bhikkhus (monks): 'There are two pure Dharmas (teachings) that can protect the world. What are the two? They are Hiri (shame) and Ottappa (remorse). If the world were without these two pure Dharmas, the world would not know of parents, siblings, spouses, relatives, teachers, or the order of superiors and inferiors, and would be in chaos, like the animal realm.' Then he spoke in verse: 'If the world were without the two Dharmas of shame and remorse, it would violate the path of purity and head towards birth, old age, sickness, and death; if the world were to achieve the two Dharmas of shame and remorse, it would increase the path of purity and forever close the gate of birth and death.'"

'Or they may redeem others from punishment, sacrificing their lives to save people; or release prisoners, pardon criminals; or reinstate exiled officials, recall fugitive people; or suspend customs barriers, exempt merchants from taxes; or provide for the poor and sick, and care for orphans and widows. They always cherish benevolence and forgiveness in their hearts, and constantly hold kindness and love in their thoughts. Whether awake or dreaming, they never forget the compassionate heart; even to the smallest crawling insects and flying creatures, they universally extend their protection. The Avatamsaka Sutra says: 'Disciples of the Buddha, Bodhisattva Mahasattvas (great enlightened beings) see prisoners, bound in five places, suffering all kinds of torments, guarded and driven, being taken to their deaths, about to have their lives ended; even to the point of sacrificing their own lives, enduring all kinds of suffering. At that time, the Bodhisattva says to the one in charge: 'I am willing to sacrifice my body to take their place; such suffering as they endure, let it be given to me. Let them do as they please, and even if the suffering is Asankhya (innumerable) times greater than what they suffer, I will endure it, so that they may be liberated. If I see them about to be killed, and do not sacrifice my life to redeem their suffering, then I am not worthy to be called one who dwells in the Bodhisattva heart. Why is that?'

我為救護一切眾生，發一切智菩提心故。」』《正法念經》云：『造一所寺，不如救一人命。』墮藍本經，校量眾福，總不如慈心，愍傷一切蠢動、含識之類，其福最勝。

「或盡忠立孝，濟國治家，行謙讓之風，履溫恭之道，敬養父母，成第一之福田；承事尊賢，開生天之凈路。《賢愚經》云：『佛語阿難：「出家在家，慈心孝順，供養父母，計其功德，殊勝難量。所以者何？我自憶念，過去世時，慈心孝順，供養父母，乃至身肉，濟活父母危急之厄，以是功德，上為天帝，下為聖王，乃至成佛，三界特尊，皆由斯福。」』

「或稱揚彼德，開舉善之門；或讚歎其名，發薦賢之路。成人之美，助發勇心；喜他之榮，同興好事。削嫉妒之蠆刺；息忿恨之毒風。起四無量之心，攝物同己；成四安樂之行，利益有情。是以諸大菩薩，皆思往世。波騰苦海，作諸不利益事；捐功喪力，惟長業芽。今省前非，頓行佛道；擐精進甲，發金剛心；眾善普行，廣興法利。入世間三昧，現功巧神通；和光同塵，潛行密用。滅無明火，摧憍慢幢；曲順機宜，和顏誘誨。愛語攝受，慈眼顧瞻；開諭愚盲，安慰驚恐。懸照世之日，耀破暗之燈；揭有獄之重關，沃火宅之熾焰。滿求者之愿，若如意之珠；拔病者之根，猶善見之藥。

【現代漢語翻譯】現代漢語譯本：『我爲了救護一切眾生，發起追求一切智慧的菩提心。』《正法念經》說：『建造一座寺廟，不如救一條人命。』《墮藍本經》衡量各種福報，總的來說不如慈悲心，憐憫一切蠢動、有知覺的生命，這種福報最為殊勝。

『或者盡忠報國，孝順父母，治理國家，管理家庭，推行謙讓的風尚，遵循溫和恭敬的原則，尊敬供養父母，成就第一等的福田；承奉侍奉尊長賢人，開闢往生天界的清凈道路。《賢愚經》說：『佛告訴阿難：「出家在家之人，以慈悲心孝順父母，供養父母，計算其功德，非常殊勝難以衡量。為什麼呢？我親自回憶，過去世的時候，以慈悲心孝順父母，供養父母，甚至獻出自己的身肉，救活父母危急的困境，因為這樣的功德，上可以成為天帝，下可以成為聖王，乃至成就佛果，在三界中特別尊貴，都是由於這種福報。」』

『或者稱揚別人的美德，開啟舉薦賢才的門路；或者讚歎別人的名聲，發起推薦賢能的途徑。成全別人的好事，幫助激發別人的勇氣；喜悅別人的榮耀，共同興辦好事。削減嫉妒的毒刺；平息忿恨的毒風。生起四無量心，包容萬物如同自己；成就四安樂的修行，利益有情眾生。因此，諸位大菩薩，都思考往昔的經歷。在苦海中翻騰，造作各種沒有利益的事情；耗費功德喪失力量，只是增長業力的萌芽。現在反省以前的錯誤，立刻修行佛道；披上精進的鎧甲，發起金剛般的心；各種善事普遍實行，廣泛興辦法的利益。進入世間三昧，顯現巧妙的技能和神通；和光同塵，暗中施行秘密的作用。熄滅無明的火焰，摧毀憍慢的高幢；委婉順應時機，和顏悅色地引導教誨。用愛語來攝受，用慈悲的眼神來關照；開導愚昧無知的人，安慰驚慌恐懼的人。像懸掛在世間的太陽，照耀並破除黑暗的燈；揭開地獄沉重的關卡，澆滅火宅熾盛的火焰。滿足祈求者的願望，如同如意寶珠；拔除生病者的病根，好比善見神藥。』

【English Translation】 English version: 'I, for the sake of saving and protecting all sentient beings, generate the Bodhi mind (Bodhi-citta) that seeks all wisdom.' The Saddharma-smṛtyupasthāna Sūtra (正法念經) says: 'Building a temple is not as good as saving a life.' The Duolan Benjing (墮藍本經), in measuring various blessings, concludes that nothing surpasses a compassionate heart, pitying all moving and sentient beings; this blessing is the most supreme.

'Or, one may be loyal to the country, filial to parents, govern the state, manage the family, promote the spirit of humility and concession, follow the path of gentleness and respect, and reverently support parents, thus cultivating the foremost field of merit; serving and attending to the venerable and virtuous, opening the pure path to rebirth in the heavens.' The Xianyu Jing (賢愚經) says: 'The Buddha told Ananda (阿難): 'Whether one is a monastic or a layperson, with a compassionate heart, being filial to parents, and supporting parents, the merit of this is exceedingly supreme and immeasurable. Why is this so? I myself recall, in past lives, with a compassionate heart, being filial to parents, supporting parents, even offering my own flesh to save my parents from critical danger. Because of this merit, I ascended to become the Emperor of Heaven (天帝), descended to become a Sage King (聖王), and even attained Buddhahood, being especially honored in the Three Realms (三界), all due to this blessing.'

'Or, one may praise the virtues of others, opening the door to recommending the worthy; or praise their names, initiating the path to recommending the capable. Helping others to achieve their good deeds, assisting in inspiring their courage; rejoicing in the glory of others, jointly promoting good undertakings. Eradicating the poisonous sting of jealousy; extinguishing the poisonous wind of anger and hatred. Arousing the Four Immeasurable Minds (四無量心), embracing all things as oneself; accomplishing the practice of the Four Pleasures (四安樂), benefiting sentient beings. Therefore, all great Bodhisattvas (菩薩) contemplate their past lives. Tossing and turning in the sea of suffering, creating all kinds of unbeneficial deeds; wasting merit and losing strength, only increasing the sprouts of karma. Now, reflecting on past mistakes, they immediately practice the Buddha's path; donning the armor of diligence, generating the diamond-like mind; universally practicing all good deeds, widely promoting the benefits of the Dharma. Entering the Samadhi (三昧) of the world, manifesting skillful abilities and supernatural powers; harmonizing with the light and mingling with the dust, secretly performing hidden functions. Extinguishing the fire of ignorance, demolishing the high banner of arrogance; subtly adapting to circumstances, gently and kindly guiding and teaching. Using loving speech to embrace, using compassionate eyes to care for; enlightening the ignorant and blind, comforting the frightened and terrified. Like the sun hanging in the world, shining and breaking through the lamp of darkness; opening the heavy gates of hell, quenching the blazing flames of the burning house. Fulfilling the wishes of those who seek, like the Mani jewel (如意之珠); uprooting the roots of the sick, like the good medicine of Shan Jian (善見).'

干慾海而成悲海，碎苦輪而成智輪；變貧窮濟作福德之津，轉生死野合菩提之道。諸佛法內，靡所不為；眾生界中，無所不濟。如地所載、如橋所升、如風所持、如水所潤、如火所熟、如春所生、如空所容、如雲所覆。遂令聞名脫苦，蹈影獲安；觸光而身垢輕清，憶念而心猿調伏。皆是從微至著，漸積善根；行滿功圓，成其大事。何乃毀善業道，開惡趣門；成就魔緣，斷滅佛種？」

萬善同歸集卷中大正藏第 48 冊 No. 2017 萬善同歸集

萬善同歸集卷下

杭州慧日永明寺智覺禪師延壽述

夫一念頓圓，三德悉備；未有一法，能越心源。設修萬行，皆從真法界之所成；或治習氣，而用佛知見之所斷。所謂無成之成，何妨妙行；不斷之斷，豈閡圓修！極惡違境，尚為助發知識；美德嘉善，寧非進趣道乎？

問：「何不直明本際，則本立而道生。若廣述行門，恐生迂滯。」

答：「理為道本，行為道跡。因本垂跡；無本，跡何所施？因跡顯本；無跡，本奚獨立？故云：本跡雖殊，不思議一也。是知先明其宗，方能進道；若一向逐末，實有所妨。經云：『非不了真如，而能成其行；猶如幻事等，似有而非真。』且圓根頓受之人，則遮照而無滯。即遮而照，故雙非即

【現代漢語翻譯】現代漢語譯本：將充滿慾望的苦海轉變為充滿慈悲的海洋，將破碎的痛苦之輪轉變為充滿智慧的法輪；將貧窮的境地轉變為積累福德的途徑，將生死的荒野轉變為通往菩提（bodhi，覺悟）的道路。在諸佛的教法之中，沒有什麼不能做的；在眾生的世界之中，沒有什麼不能救濟的。如同大地承載萬物，如同橋樑接引上升，如同風力推動執行，如同水流滋潤萬物，如同火焰烹飪食物，如同春天生長萬物，如同天空容納一切，如同雲朵覆蓋大地。於是使得聽聞其名者脫離痛苦，踩到其身影者獲得安寧；接觸到其光明者身心輕盈清凈，憶念其功德者心猿意馬得以調伏。這一切都是從微小到顯著，逐漸積累善根；修行圓滿功德成就，完成其偉大的事業。怎麼會反而毀壞善良的行業，開啟通往惡道的門戶；成就魔的因緣，斷滅佛的種子呢？」

《萬善同歸集》卷中大正藏第 48 冊 No. 2017 《萬善同歸集》

《萬善同歸集》卷下杭州慧日永明寺智覺禪師延壽述

一念之間頓悟圓滿，法身、般若、解脫三德悉皆具備；沒有一種法，能夠超越心源。假設修習萬種修行，都是從真如法界（dharmadhatu，真理的界域）中所成就；或者治理習氣，而用佛的知見來斷除。這就是所謂的無成之成，不妨礙微妙的修行；不斷之斷，怎麼會阻礙圓滿的修習！極端的罪惡違逆之境，尚且可以作為幫助啓發智慧的知識；美好的德行嘉善，難道不是增進趨向菩提之道嗎？

問：「為什麼不直接闡明本來的真如自性，那麼根本確立而道自然產生。如果廣泛地敘述修行法門，恐怕會產生迂腐遲滯。」

答：「理是道的根本，行是道的足跡。因為有根本才垂示足跡；沒有根本，足跡又施展在哪裡呢？因為有足跡才顯明根本；沒有足跡，根本又怎麼能獨立存在呢？所以說：根本和足跡雖然不同，卻是不可思議地合一。由此可知先要明白其宗旨，才能增進道業；如果一味地追逐末節，實在是有所妨礙。經書上說：『不能夠明瞭真如，卻能成就其修行；就好像幻化的事物一樣，看似存在卻並非真實。』而且對於圓頓根器的人來說，遮和照都沒有阻礙。即遮即照，所以雙重否定即

【English Translation】 English version: Transforming the sea of desire into a sea of compassion, shattering the wheel of suffering into a wheel of wisdom; changing poverty into a means of accumulating merit, turning the wilderness of birth and death into the path to Bodhi (bodhi, enlightenment). Within the teachings of all Buddhas, there is nothing that cannot be done; within the realm of sentient beings, there is nothing that cannot be saved. Like the earth that supports all things, like a bridge that lifts upwards, like the wind that propels movement, like water that nourishes, like fire that ripens, like spring that brings forth life, like the sky that accommodates all, like clouds that cover the earth. Thus, hearing its name brings liberation from suffering, treading in its shadow brings peace; touching its light makes body and mind light and pure, remembering its virtues tames the restless mind. All this is from the small to the significant, gradually accumulating good roots; practice fulfilled and merit perfected, accomplishing its great task. How can one destroy the path of good deeds, open the gate to evil realms; create conditions for demons, and extinguish the seed of Buddhahood?'

Collected Works on Returning to the Same Goal Through Myriad Good Deeds, Scroll Middle Tripitaka No. 2017, Vol. 48

Collected Works on Returning to the Same Goal Through Myriad Good Deeds, Scroll Lower Composed by Chan Master Zhijue Yanshou of Yongming Temple, Huiri, Hangzhou

In a single thought, perfect and complete, the three virtues are fully present; there is no dharma that can transcend the source of the mind. Supposing one cultivates myriad practices, all are accomplished from the realm of true reality (dharmadhatu, the realm of truth); or one governs habitual tendencies, using the knowledge and vision of the Buddha to sever them. This is what is meant by accomplishment without accomplishment, which does not hinder wondrous practice; severance without severance, which does not obstruct complete cultivation! Extreme evil and adverse circumstances can still serve as knowledge to aid in awakening; beautiful virtues and excellent goodness, are they not advancing towards the path?

Question: 'Why not directly clarify the original nature, so that the root is established and the path arises naturally? If one extensively describes the gates of practice, I fear it will lead to pedantry and stagnation.'

Answer: 'Principle is the root of the path, practice is the trace of the path. Because there is a root, traces are manifested; without a root, where can traces be applied? Because there are traces, the root is revealed; without traces, how can the root stand alone? Therefore, it is said: Although the root and traces are different, they are inconceivably one. Thus, one must first understand its principle in order to advance on the path; if one only pursues the superficial, it is truly a hindrance. The sutra says: 'One cannot understand true reality, yet be able to accomplish its practice; it is like illusory things, appearing to exist but not being real.' Moreover, for those with sharp faculties who receive the sudden teaching, there is no obstruction in either cessation or illumination. That is, cessation is illumination, therefore double negation is

是雙行；即照而遮，故雙行即是雙遣。不壞本而常末，萬行紛然；不壞末而常本，一心恒寂。」

問：「《法句經》云：『若能心不起，精進無有涯。』何故立事興心，而乖無作道乎？」

答：「即心無心，事不妨理；作而無作，性不閡緣。故賢首國師云：『緣起體寂，起恒不起；達體隨緣，不起恒起。』《大集經》云：『佛言：「精進有二種：一、始發精進。二、終成精進。菩薩以始發精進，習成一切善法；以終成精進，分別一切法，不得自性。」』《金光明經》中，雖得佛果，精進不休，故於眾中，起禮身骨；況余凡下，端拱成耶？故十八不共法中，精進無減，《大論》云：『菩薩知一切精進，皆是虛妄，而常成就不退，是名真實精進。』」

問：「一切法空，悉宗無相。何陳眾善，起有相之心耶？」

答：「以諸法畢竟無所有故，則有萬善施為；若諸法有決定性者，則一切不立。故《般若經》云：『若諸法不空，即無道、無果。』《法句經》云：『菩薩於畢竟空中，熾然建立。』《金剛三昧經》云：『若說法有一，是相如毛輪；如焰水迷倒，為諸虛妄故。若見於法無，是法同虛空；如盲無目倒，說法如龜毛。』又經云：『寧可謗有如須彌，不可謗無如芥子。』論云：『諸法實相中，決

【現代漢語翻譯】現代漢語譯本：『是雙行』，意思是既照見又遮蔽，所以『雙行』就是雙重遣除。不壞滅根本而常處於末端，萬行紛繁；不壞滅末端而常處於根本，一心恒常寂靜。

問：『《法句經》說：「若能心不起，精進無有涯。」為何還要立事興心，豈不是違背了無作之道呢？』

答：『即心是無心，事不妨礙理；作為而無作為，自性不妨礙因緣。所以賢首國師說：「緣起之體是寂靜的，生起恒常不生起；通達本體而隨順因緣，不生起恒常生起。」《大集經》說：「佛說：『精進有兩種：一是始發精進，二是終成精進。菩薩以始發精進，學習成就一切善法；以終成精進，分別一切法，不得自性。』」《金光明經》中，即使證得佛果，精進也不停止，所以在眾人之中，起身禮拜身骨；何況其餘凡夫，端坐就能成就呢？所以十八不共法中，精進沒有減少，《大智度論》說：「菩薩知道一切精進，都是虛妄的，而常成就永不退轉，這叫做真實精進。」』

問：『一切法空，都以無相為宗旨。為何還要陳述眾多善行，生起有相之心呢？』

答：『正因為諸法畢竟空無所有，所以才有萬善的施行作為；如果諸法有決定不變的自性，那麼一切都不能成立。所以《般若經》說：「如果諸法不空，就沒有道、沒有果。」《法句經》說：「菩薩於畢竟空中，熾盛地建立。」《金剛三昧經》說：「如果說法有一個實體，這種相就像毛輪一樣；像火焰和水一樣迷惑顛倒，都是虛妄的緣故。如果認為法是空無的，這種法就如同虛空一樣；像盲人沒有眼睛一樣顛倒，說法就像烏龜長毛一樣。」又經說：「寧可誹謗『有』像須彌山一樣大，也不可誹謗『無』像芥子一樣小。」《大智度論》說：「諸法實相中，決定』

【English Translation】 English version: 『Is dual practice』 means both illuminating and obscuring, therefore 『dual practice』 is dual negation. Without destroying the root while constantly being at the end, myriad practices are diverse; without destroying the end while constantly being at the root, the one mind is eternally tranquil.

Question: 『The Dhammapada (法句經) states: 『If the mind does not arise, diligence is without limit.』 Why then establish actions and arouse the mind, thus deviating from the path of non-action?』

Answer: 『The mind is no-mind, actions do not hinder principle; acting without acting, nature does not obstruct conditions. Therefore, National Teacher Xian Shou (賢首國師) said: 『The substance of conditioned arising is quiescent, arising is constantly not arising; realizing the substance and following conditions, not arising is constantly arising.』 The Mahasamghata Sutra (大集經) states: 『The Buddha said: 「There are two kinds of diligence: first, initial diligence; second, ultimate diligence. Bodhisattvas use initial diligence to learn and accomplish all good dharmas; they use ultimate diligence to distinguish all dharmas, without attaining self-nature.」』 In the Suvarnaprabhasa Sutra (金光明經), even after attaining Buddhahood, diligence does not cease, therefore, in the assembly, one rises to prostrate to the body and bones; how much more so for ordinary beings, can they achieve it by sitting idly? Therefore, among the eighteen unshared dharmas, diligence is undiminished. The Mahaprajnaparamita-sastra (大智度論) states: 『Bodhisattvas know that all diligence is illusory, yet they constantly accomplish non-retrogression, this is called true diligence.』

Question: 『All dharmas are empty, all adhering to no-form. Why then present numerous good deeds, arousing a mind with form?』

Answer: 『Precisely because all dharmas are ultimately without anything, therefore there are myriad good deeds and actions; if all dharmas had a definite nature, then nothing could be established. Therefore, the Prajnaparamita Sutra (般若經) states: 『If all dharmas were not empty, there would be no path, no fruit.』 The Dhammapada (法句經) states: 『Bodhisattvas, in ultimate emptiness, vigorously establish.』 The Vajrasamadhi Sutra (金剛三昧經) states: 『If one says that dharma has one, this form is like a hair-wheel; like flames and water, deluded and inverted, because of all illusions. If one sees that dharma is non-existent, this dharma is like empty space; like a blind person without eyes, inverted, speaking of dharma like a turtle's hair.』 Furthermore, the sutra states: 『It is better to slander existence as large as Mount Sumeru (須彌), than to slander non-existence as small as a mustard seed.』 The Mahaprajnaparamita-sastra (大智度論) states: 『In the true nature of all dharmas, definitely』

定相不可得，故名無所得；非無有福德、智慧，增益善根。』又云：『邪見人破諸法令空，觀空人知諸法真空，不破不壞。譬如田舍人，初不識鹽，見貴人鹽著種種肉菜中而食。問言：「何以故爾？」語言：「此鹽能令諸物味美故。」此人便念：「此鹽能令諸物美，自味必多。」便空抄鹽，滿口食之，咸苦傷口。而問言：「汝何以言鹽能作美？」貴人語言：「癡人！比當籌量多少，和之令美。云何純食鹽？」無智人聞空解脫門，不行諸功德但欲得空，是為邪見，斷諸善根。』

「廬山遠大師釋《涅槃經》『問云：「若無所得，云何作善？」佛答：「明諸眾生，現有佛性，當必因果；如子在胎，定生不久，理須修善。」又問：「我今不知所趣入處，云何作善？」佛答：「有如來藏可以趣入，宜修善業。」』《弘明集》云：『或有惡取于空，以生斷見。』說之於口若同，用之於心則異。正法以空去其貪，邪說以空資其愛。大士體空而進德，小人說空而退善。良由反用正言，以生邪執矣！不觀空以遣累，但取空而廢善。又善惡諸法，等空無相；而善法助道，惡法生障。故知萬法真性，同一如矣；無妨因緣法中，有萬殊矣。故經云：『深信因果，不謗大乘。』三世因果，佛不誑欺；十力勸誡，聞當不疑。而謂善惡都空，

【現代漢語翻譯】現代漢語譯本：『執著于固定的表象是不可取的，所以叫做無所得。這並不是說沒有福德和智慧，而是要增進善的根基。』又說：『持有邪見的人認為一切法都是空而加以破壞，而觀察空性的人知道一切法的本性是空，不會破壞它。比如鄉下人，一開始不認識鹽，看見富貴人家在各種肉菜中放鹽食用。他問：「為什麼要這樣做？」別人告訴他：「這鹽能使各種食物味道鮮美。」這人就想：「這鹽能使食物變美味，那它自身的味道肯定更好。」於是就抓了一把鹽，滿滿地塞進嘴裡，又鹹又苦，傷了嘴。他問：「你為什麼說鹽能使食物變美味？」富貴人說：「真是個傻瓜！應該衡量多少，調和在一起才美味。怎麼能直接吃鹽呢？」沒有智慧的人聽到空性的解脫之門，不修行各種功德，只想得到空性，這就是邪見，會斷絕一切善根。』『廬山遠大師解釋《涅槃經》時說：『有人問：「如果一切都無所得，那還怎麼行善呢？」佛回答說：「要明白一切眾生，現在就具有佛性（Buddha-nature），將來必定會有因果報應；就像孩子在胎中，必定不久就會出生，所以必須修行善事。」又問：「我現在不知道該往哪裡去，怎麼行善呢？」佛回答說：「有如來藏（Tathagatagarbha）可以前往，應該修習善業。」』《弘明集》中說：『有的人錯誤地執著于空性，從而產生斷滅見。』口頭上說的一樣，但心裡用的卻不一樣。正法用空性去除貪慾，邪說用空性來助長愛慾。大士體會空性而增進德行，小人嘴上說空性卻退失善行。這實在是由於反過來使用正確的言論，從而產生了錯誤的執著啊！不觀察空性來去除煩惱，只是抓住空性而廢棄善行。而且善惡諸法，在空性中都是沒有差別的；但是善法能幫助修行，惡法會產生障礙。所以要知道萬法的真性，都是一樣的；不妨礙在因緣法中，有各種各樣的差別。所以經中說：『深信因果，不誹謗大乘（Mahayana）。』三世的因果，佛不會欺騙我們；十力（Ten Powers of a Buddha）勸誡，聽了應當不要懷疑。卻說善惡都是空的，

【English Translation】 English version: 『Clinging to fixed appearances is unattainable, hence the name 『no attainment』. This does not mean there is no merit or wisdom, but rather to increase the roots of goodness.』 It is also said: 『Those with wrong views destroy all dharmas by claiming they are empty, while those who contemplate emptiness know the true nature of all dharmas is emptiness, and do not destroy it. For example, a country person who initially does not know salt sees noble people adding salt to various meats and vegetables and eating them. He asks, 『Why do you do this?』 They tell him, 『This salt makes all foods taste delicious.』 This person then thinks, 『If this salt can make food delicious, its own taste must be even better.』 So he grabs a handful of salt and stuffs his mouth full, finding it salty, bitter, and hurting his mouth. He asks, 『Why did you say salt makes things delicious?』 The noble person says, 『Fool! You should measure the amount and mix it to make it delicious. How can you eat pure salt?』 Those without wisdom hear the gate of liberation through emptiness, but do not practice various merits, only wanting to attain emptiness. This is wrong view, and it cuts off all roots of goodness.』『Master Yuan of Mount Lu, in his commentary on the Nirvana Sutra, says: 『Someone asks: 『If there is nothing to be attained, how can one do good?』 The Buddha answers: 『Understand that all beings inherently possess Buddha-nature (Buddha-nature), and there will certainly be cause and effect in the future; just as a child in the womb will surely be born soon, so it is necessary to cultivate good deeds.』 Someone asks again: 『I do not know where to go now, how can I do good?』 The Buddha answers: 『There is the Tathagatagarbha (Tathagatagarbha) that one can go to, so one should cultivate good karma.』 The Hongming Ji says: 『Some people wrongly cling to emptiness, thereby giving rise to annihilationist views.』 What is said with the mouth may be the same, but what is used in the heart is different. The true Dharma uses emptiness to remove greed, while false teachings use emptiness to fuel desire. Great Bodhisattvas embody emptiness and advance in virtue, while petty people talk about emptiness and regress in goodness. This is truly because they use correct words in reverse, thereby giving rise to wrong attachments! They do not contemplate emptiness to eliminate afflictions, but only grasp emptiness and abandon good deeds. Furthermore, good and evil dharmas are equally without form in emptiness; however, good dharmas aid practice, while evil dharmas create obstacles. Therefore, know that the true nature of all dharmas is the same; it does not hinder the fact that in conditioned dharmas, there are all kinds of differences. Therefore, the sutra says: 『Deeply believe in cause and effect, and do not slander the Mahayana (Mahayana).』 The cause and effect of the three times, the Buddha does not deceive us; the Ten Powers (Ten Powers of a Buddha) of the Buddha's exhortations, we should listen to without doubt. Yet they say that good and evil are both empty,

無損益乎？夫法眼明瞭，無法不悉；舌相廣長，言無不實。其析有也，則一毫為萬；其等空也，則萬像皆一。防斷常之生尤，兼空有而除疾。非聖者必兇，順道者終吉；勿謂不信，有如皎日。故《中論》云：『諸佛說空法，為治于有故；若復著于空，諸佛所不化。』《金剛三昧經》云：『若離無取有，破有取空，此偽妄空，而非真無。令雖離有而不存空，如是乃得諸法真無。』故《肇論》云：『若以有為有，則以無為無，有既不有，則無無也。夫不存無以觀法者，可謂見法實性矣。』何得以空害有，以有害空；乖一味之源，成二見之垢乎？並是依語失義，遺智存情。雖言破有，未達有源；強復執空，罔窮空旨。今略辨之，以消邪滯：夫有是不有之有，非實有；空是不空之空，非斷空。若決定為有，非是幻有，而生隔閡；若虛豁為空，即同太虛，而無妙用。所以從緣而有，無性之空。無性之空，空不閡有；從緣之有，有不妨空。有因空立，成圓智而萬行沸騰；空從有生，起妙慧而一真虛寂。豈同執但空而生斷見，福海傾消；據實有而起常心，慢山高峙。是以諸佛說空，為空無明而成福業，破遍計而了圓成；愚人說空，即生妄解而謗佛意，增空見而滅善因。又斷滅空，則無善無惡，無因無果；第一義空，有業有報，不見作

【現代漢語翻譯】現代漢語譯本有損害或增益嗎？要知道，佛的法眼明澈透亮，沒有哪種法不通曉；佛的舌相廣長，所說之言沒有不真實的。當分析『有』的時候，即使一毫之微也能演化為萬物；當看待『空』的時候，萬象皆歸於一。防止斷見和常見這兩種極端產生，兼顧『空』和『有』以消除病患。不遵循聖人之道必然兇險，順應正道者終將吉祥；不要說我不相信，就像太陽一樣明明白白。《中論》說：『諸佛宣說空性的法門，是爲了對治人們執著于『有』的觀念；如果反而執著于『空』，那就是諸佛所無法教化的。』《金剛三昧經》說：『如果離開『無』而執取『有』，破除『有』而執取『空』，這種『空』是虛假的，而不是真正的『無』。要做到雖然離開了『有』，但也不執著于『空』，這樣才能領悟諸法的真實『無』性。』因此，《肇論》說：『如果認為『有』是真實存在的『有』，那麼就會認為『無』是真實存在的『無』，如果『有』不是真實存在的，那麼『無』也就不是真實存在的了。不執著于『無』來觀察諸法的人，可以說是真正見到了諸法的實性。』怎麼能用『空』來損害『有』，用『有』來損害『空』呢？這豈不是違背了一味之源，形成了二見的污垢嗎？這都是因為執著于語言而失去了真義，捨棄了智慧而保留了情感。雖然口頭上說要破除『有』，卻沒有領悟『有』的根源；勉強地執著于『空』，卻沒有窮盡『空』的真諦。現在我略微辨析一下，以消除邪見和迷惑：所謂的『有』，是『非有』之『有』，不是真實存在的『有』；所謂的『空』，是『非空』之『空』，不是斷滅的『空』。如果認定『有』是絕對的『有』，而不是幻化的『有』，就會產生隔閡；如果認為『空』是虛無空洞的，那就等同於太虛，而沒有任何妙用。所以，『有』是從因緣而生起的，是無自性的『空』。無自性的『空』，『空』不妨礙『有』；從因緣而生起的『有』，『有』不妨礙『空』。『有』因為『空』而成立，成就圓滿的智慧，從而萬行沸騰；『空』從『有』而生起，產生微妙的智慧，從而一真法界虛寂。這怎麼能等同於執著于片面的『空』而產生斷滅見，導致福德之海傾覆消散；執著于實在的『有』而生起常執之心，導致我慢之山高高聳立。因此，諸佛宣說『空』，是爲了空掉無明，從而成就福德之業，破除遍計所執性，從而了達圓成實性；愚人宣說『空』，就會產生錯誤的理解而誹謗佛意，增長空見而滅除善因。此外，斷滅空，就沒有善惡，沒有因果；第一義空，有業有報，不會看不到造作。

【English Translation】 English version Are there losses or gains? Know that the Buddha's Dharma eye is clear and bright, there is no Dharma that is not understood; the Buddha's tongue is broad and long, and the words spoken are all true. When analyzing 'existence', even a hair's breadth can evolve into myriad things; when viewing 'emptiness', all phenomena return to one. Prevent the arising of the extremes of eternalism and nihilism, and address both 'emptiness' and 'existence' to eliminate illness. Not following the path of the sages will surely lead to misfortune, while those who accord with the right path will ultimately be auspicious; do not say you do not believe, it is as clear as the sun. The Madhyamaka-karika (Treatise on the Middle Way) says: 'The Buddhas teach the Dharma of emptiness in order to cure attachment to existence; if one becomes attached to emptiness, then the Buddhas cannot transform them.' The Diamond Samadhi Sutra says: 'If one abandons non-attachment to grasp existence, and destroys existence to grasp emptiness, this is false emptiness, and not true non-existence. One should leave existence without clinging to emptiness, and in this way, one can attain the true non-existence of all dharmas.' Therefore, the Zhaolun (Essays of Sengzhao) says: 'If one takes existence as existence, then one will take non-existence as non-existence; if existence is not truly existent, then non-existence is also not truly non-existent. Those who do not cling to non-existence to observe the Dharma can be said to have seen the true nature of the Dharma.' How can one use 'emptiness' to harm 'existence', or use 'existence' to harm 'emptiness'? Is this not violating the source of one taste, and forming the defilement of dualistic views? This is all because of clinging to language and losing the true meaning, abandoning wisdom and retaining emotions. Although one verbally says to destroy 'existence', one has not understood the source of 'existence'; forcibly clinging to 'emptiness', one has not exhausted the true meaning of 'emptiness'. Now I will briefly analyze this to eliminate wrong views and delusions: The so-called 'existence' is the 'non-existence' of 'existence', not truly existent; the so-called 'emptiness' is the 'non-emptiness' of 'emptiness', not annihilationist 'emptiness'. If one determines that 'existence' is absolute 'existence', and not illusory 'existence', then separation will arise; if one thinks that 'emptiness' is empty and void, then it is the same as the great void, without any wonderful function. Therefore, 'existence' arises from conditions, and is emptiness without self-nature. Emptiness without self-nature, emptiness does not hinder existence; existence arising from conditions, existence does not hinder emptiness. Existence is established because of emptiness, achieving perfect wisdom, and thus myriad practices surge forth; emptiness arises from existence, producing subtle wisdom, and thus the one true realm is serene and still. How can this be the same as clinging to one-sided 'emptiness' and generating nihilistic views, leading to the overturning and dissipation of the sea of merit; clinging to real 'existence' and generating a constant mind, leading to the high standing of the mountain of arrogance. Therefore, the Buddhas teach 'emptiness' in order to empty ignorance, thereby accomplishing meritorious deeds, destroying the parikalpita-svabhava (imagined nature), thereby understanding the parinispanna-svabhava (perfected nature); foolish people teach 'emptiness', and thus generate wrong understanding and slander the Buddha's intention, increasing the view of emptiness and extinguishing good causes. Furthermore, annihilationist emptiness has no good and no evil, no cause and no effect; the ultimate emptiness has karma and retribution, and one cannot fail to see the creation.

者。」

問：「何不深入無生，自然合道。有為多過，豈益初心？」

答：「因世慈而入真慈，從生忍而具法忍；學分初后，位豈濫陳？又生即無生，豈越性空之地？無為即為，寧逃實相之源？但取捨情亡，即真俗理見。故經云：『菩薩不盡有為，不住無為。』肇法師云：『有為雖偽，舍之則大業不成；無為雖實，住之則慧心不朗。』《華嚴經》云：『解如來身，非如虛空，一切功德，無量妙法，所圓滿故。』《大集經》云：『舍離大慈而觀無生，是為魔業；厭離有為功德，是為魔業。』」

問：「無漏性德本自具足，何假外修而虧內善？」

答：「自有修、性二德，內、外二緣。若性德本具，如水中火，不成事用，須假修德，如遇因緣，方能顯現；是以因修顯性，以性成修。若本無性，修亦不成；修性無二，和合方備。又內有本覺，常熏聖種；外仗善緣，助開覺智。有內𨷂外，菩提不圓。《華嚴經》云：『法如是故，內因本有；佛神力故，外緣所加。』是以若修萬善，則順法性；以凈奪染，性德方起。凡夫雖具，以造惡違性，本性不顯，不成妙用。」

問：「忘緣頓入，教有明文。今何所非，而逐因緣法乎？」

答：「頓教一門，亦是上根所受；忘緣凈意，真為如實修行。今

【現代漢語翻譯】現代漢語譯本：問：『為何不深入無生之境，自然與道相合？有為之法徒增過失，豈能有益於最初的發心？』答：『因為世俗的慈悲而進入真實的慈悲，從生忍（Kshanti，忍受眾生帶來的痛苦）而具備法忍（Dharma-kshanti，對佛法的忍耐和接受）；學習有先後次第，果位豈能胡亂陳述？而且生即是無生，哪裡超越了性空（Sunyata，一切事物皆無自性）之地？無為即是有為，又怎能逃離實相（Tathata，事物的真實本性）的根源？只要取捨之情消失，那麼真諦和俗諦的道理自然顯現。所以經中說：『菩薩不完全捨棄有為，也不執著于無為。』肇法師說：『有為雖然虛假，捨棄它則大業不能成就；無為雖然真實，執著它則智慧之心不能明朗。』《華嚴經》（Avatamsaka Sutra）說：『瞭解如來之身，並非如同虛空一樣空無一物，而是因為一切功德、無量妙法所圓滿。』《大集經》（Mahasamgraha Sutra）說：『捨棄大慈悲而觀無生，這是魔的作為；厭離有為的功德，這是魔的作為。』』問：『無漏的自性功德本來就具足，為何要藉助外在的修行而虧損內在的善性？』答：『本來就有修德和性德兩種功德，內在和外在兩種因緣。如果自性功德本來就具足，就像水中的火一樣，不能成就實際的作用，必須藉助修德，就像遇到因緣一樣，才能顯現出來；因此通過修行來顯現自性，用自性來成就修行。如果本來就沒有自性，修行也不會成功；修行和自性不是兩個東西，和合在一起才能完備。而且內在有本覺（original enlightenment），經常熏習聖種（arya-bija，成聖的種子）；外在依靠善緣，幫助開啟覺悟的智慧。有內在沒有外在，菩提（Bodhi，覺悟）不能圓滿。《華嚴經》（Avatamsaka Sutra）說：『法就是這樣，內在的因是本來就有的；佛的神力，是外在的緣所加持的。』因此如果修行萬種善行，就順應了法性；用清凈來去除染污，自性功德才能生起。凡夫雖然具備自性功德，但是因為造作惡業違背了自性，所以本性不能顯現，不能成就妙用。』問：『忘卻因緣而頓悟，經典中有明確的記載。現在為何要否定這種方法，而去追逐因緣之法呢？』答：『頓教這一法門，也是上等根器的人才能接受的；忘卻因緣，清凈心意，這才是真正如實的修行。現在』

【English Translation】 English version: Question: 'Why not deeply enter non-origination (Anutpada), naturally uniting with the Tao (the Way)? Active efforts only increase faults; how can they benefit the initial aspiration?' Answer: 'Because of worldly compassion, one enters true compassion; from the patience with sentient beings (Kshanti), one possesses Dharma-kshanti (patience with the Dharma). Learning has a sequence of beginning and end; how can positions be randomly stated? Moreover, origination is non-origination; how can it transcend the ground of emptiness (Sunyata)? Non-action is action; how can one escape the source of true reality (Tathata)? Only when the emotions of taking and rejecting disappear can the principles of truth and convention be seen. Therefore, the sutra says: 'Bodhisattvas do not completely abandon active efforts, nor do they dwell in non-action.' Dharma Master Zhao said: 'Although active efforts are false, abandoning them will prevent the great work from being accomplished; although non-action is real, dwelling in it will prevent the wisdom mind from being clear.' The Avatamsaka Sutra says: 'Understanding the body of the Tathagata is not like empty space, because it is perfected by all merits and immeasurable wonderful Dharmas.' The Mahasamgraha Sutra says: 'Abandoning great compassion and contemplating non-origination is the work of demons; disliking meritorious deeds of active effort is the work of demons.' Question: 'The unconditioned nature of virtue is inherently complete; why rely on external cultivation and diminish internal goodness?' Answer: 'There are inherently two kinds of virtue: cultivated virtue and innate virtue, and two kinds of conditions: internal and external. If innate virtue is inherently complete, it is like fire in water, unable to accomplish anything. It must rely on cultivated virtue, like encountering conditions, to manifest. Therefore, one manifests nature through cultivation, and one perfects cultivation through nature. If there is no inherent nature, cultivation will not succeed. Cultivation and nature are not two; they must be harmonized to be complete. Moreover, internally there is original enlightenment (original enlightenment), constantly perfuming the seeds of the noble ones (arya-bija); externally, one relies on good conditions to help open the wisdom of enlightenment. With internal but without external, Bodhi (enlightenment) cannot be perfected. The Avatamsaka Sutra says: 'The Dharma is thus; the internal cause is inherent; the Buddha's divine power is added by external conditions.' Therefore, if one cultivates myriad good deeds, one conforms to the Dharma-nature; using purity to remove defilement, innate virtue can arise. Although ordinary beings possess it, because they create evil deeds that violate their nature, their inherent nature does not manifest and cannot accomplish wonderful functions.' Question: 'Sudden entry through forgetting conditions is clearly stated in the teachings. Why do you now reject this and pursue the Dharma of conditions?' Answer: 'The door of the sudden teaching is also received by those of superior capacity; forgetting conditions and purifying the mind is truly practicing as it is. Now'

所該者，爲著法之人而生偏見，一向毀事不了圓宗。但析妄情，豈除教道？只如見佛一法，自有五等教人：一、小乘人：見佛身即是父母生身，從心外來，有相好分劑。意識所熏，有所分別；不知唯識義故，見從外來。二、大乘初教：見佛但是現化，非有相好，然其實體，空無所有。故云：『若以三十二相觀如來者，轉輪聖王即是如來。』三、大乘終教：見佛相好光明，一一悉同真性。身即非身，非身即身，理事無閡。四、頓教：見佛無有始末之異，何有現應之差！亦無相好可立，一切分別非真理故。此離念之真名為見佛。五、一乘圓教：見佛即此離念之真，非但不生彼相之理，而乃不閡萬像繁興，具足依正，該攝理事，人法等圓，明一事遍於十方一切世界，無不同時影現，猶如帝網。又緣起一門，若是頓教，不說緣起，即是事相，令真理不現；要由相盡，乃是實性。若說緣起，如以翳眼，而見空華。若是圓教法界，起必一多互攝，有力無力，方得成立；一多無閡，攝入同時，名入大緣起。

「如上五門，皆是入路。尚不訶小，恐廢權門；何乃斥圓，而妨實德？臺教云：『如大乘師不弘小教，則失佛方便。』只如古德，設有邊辟之言，皆是為物遣執。今時但效其言，罔知其旨；又全未入于頓門，但妄生譏謗，所

【現代漢語翻譯】現代漢語譯本：那些應該避免的，是那些對佛法產生偏見的人，他們總是破壞事物，不能理解圓滿的宗旨。僅僅分析虛妄的情感，怎麼能去除教義的根本呢？就拿『見佛』這一法來說，就有五種不同的教導方式：一、小乘人：認為佛的身軀就是父母所生的肉身，從心外而來，具有可以區分的相好。這是意識所薰染的結果，有所分別；因為不瞭解唯識的道理，所以認為佛是從外而來的。（小乘：Hinayana，佛教早期宗派，注重個人解脫）二、大乘初教：認為佛只是示現的化身，並非真的具有相好，而它的實體，是空無所有的。所以說：『如果用三十二相來觀察如來（Tathagata），那麼轉輪聖王（Chakravartin）也就是如來了。』（大乘：Mahayana，佛教後期發展出的宗派，注重普度眾生；如來：佛的稱號之一；轉輪聖王：擁有統治世界的理想君王）三、大乘終教：認為佛的相好光明，每一處都與真性相同。身即非身，非身即身，事和理之間沒有阻礙。四、頓教：認為見佛沒有開始和結束的差異，哪裡會有示現和應化的不同！也沒有可以建立的相好，一切分別都不是真理。這種離開念頭的真如就叫做見佛。（頓教：Direct Teaching，禪宗的教法，主張直指人心，見性成佛）五、一乘圓教：認為見佛就是這種離開念頭的真如，不但不產生那些外在表象的道理，而且不妨礙萬象的繁榮興盛，具足依報和正報，涵蓋事和理，人法等等都是圓融的，明白一件事就遍及十方一切世界，無不同時顯現，就像帝釋天的因陀羅網一樣。（一乘圓教：One Vehicle Perfect Teaching，天臺宗的教法，認為所有眾生皆可成佛；依報：眾生所居住的環境；正報：眾生的身心；帝網：因陀羅網，比喻事物之間相互關聯，重重無盡）又說緣起這一法門，如果是頓教，不說緣起，就只是事相，使真理不能顯現；必須等到事相窮盡，才是實性。如果說緣起，就像用有翳病的眼睛，去看虛空中的花朵。如果是圓教的法界，生起必定是一和多互相包含，有力無力，才能成立；一和多之間沒有阻礙，攝入同時，叫做進入大緣起。（緣起：Dependent Origination，佛教的基本理論，指一切事物都是由因緣和合而生）以上五種法門，都是進入佛法的路徑。尚且不呵斥小乘，是恐怕廢棄了權巧方便之門；怎麼能呵斥圓教，而妨礙了真實的功德呢？天臺宗的教義說：『如果大乘的法師不弘揚小乘的教義，就會失去佛的方便。』就像古代的德行高尚的人，即使有偏頗的言論，都是爲了去除眾生的執著。現在的人只是效仿他們的言論，卻不知道他們的旨意；而且完全沒有進入頓教的門徑，只是妄加譏諷誹謗，真是可悲啊！

【English Translation】 English version: Those who should be avoided are those who are prejudiced against the Dharma, always ruining things and failing to understand the perfect doctrine. How can merely analyzing deluded emotions remove the root of the teachings? Take the 'seeing the Buddha' as an example, there are five different ways to teach people: 1. Hinayana practitioners: They see the Buddha's body as the physical body born of parents, coming from outside the mind, with distinguishable marks and characteristics. This is the result of the consciousness being influenced, with distinctions; because they do not understand the meaning of Vijnanavada (Consciousness-only), they see the Buddha as coming from outside. (Hinayana: Early Buddhist schools, focusing on individual liberation) 2. Early Mahayana teachings: They see the Buddha as merely a manifested transformation, not truly possessing marks and characteristics, and its essence is empty and without substance. Therefore, it is said: 'If one observes the Tathagata (Buddha) by the thirty-two marks, then the Chakravartin (Wheel-Turning King) is also the Tathagata.' (Mahayana: Later developed Buddhist schools, focusing on universal salvation; Tathagata: One of the titles of the Buddha; Chakravartin: An ideal king who possesses the power to rule the world) 3. Final Mahayana teachings: They see the Buddha's marks and characteristics, and light, as being identical to the true nature in every aspect. The body is not the body, and the non-body is the body, with no obstruction between phenomena and principle. 4. Direct Teaching: They see no difference between the beginning and the end in seeing the Buddha, so how can there be differences in manifestation and response! There are also no marks and characteristics to establish, as all distinctions are not the truth. This true nature free from thoughts is called seeing the Buddha. (Direct Teaching: The teachings of Zen Buddhism, advocating direct pointing to the mind, seeing one's nature and becoming a Buddha) 5. One Vehicle Perfect Teaching: They see the Buddha as this true nature free from thoughts, not only not giving rise to the principle of those external appearances, but also not hindering the flourishing of all phenomena, fully possessing the environment and the reward, encompassing phenomena and principle, people and Dharma, etc., are all perfectly integrated, understanding that one thing pervades all worlds in the ten directions, all appearing simultaneously, like Indra's net. (One Vehicle Perfect Teaching: The teachings of the Tiantai school, believing that all beings can become Buddhas; Environment: The environment in which beings live; Reward: The body and mind of beings; Indra's net: A metaphor for the interconnectedness of all things, endless and infinite) Furthermore, regarding the Dharma gate of Dependent Origination, if it is the Direct Teaching, it does not speak of Dependent Origination, it is merely phenomena, causing the truth not to appear; it must wait until phenomena are exhausted before it is the true nature. If it speaks of Dependent Origination, it is like seeing flowers in the sky with diseased eyes. If it is the Dharmadhatu (Dharma Realm) of the Perfect Teaching, arising must be one and many mutually containing each other, with strength and without strength, in order to be established; there is no obstruction between one and many, incorporating them simultaneously, called entering the Great Dependent Origination. (Dependent Origination: The fundamental theory of Buddhism, referring to all things arising from the combination of causes and conditions) The above five Dharma gates are all paths to enter the Dharma. We do not even criticize the Hinayana, fearing that we would abandon the expedient means; how can we criticize the Perfect Teaching and hinder true merit? The teachings of the Tiantai school say: 'If a Mahayana Dharma master does not promote the Hinayana teachings, he will lose the Buddha's expedient means.' Just like the ancient virtuous ones, even if they had biased words, it was all to remove the attachments of sentient beings. People today only imitate their words, but do not know their meaning; and they have not even entered the gate of the Direct Teaching, but rashly criticize and slander, which is truly lamentable!

失太過，故今愍之。故圓教《華嚴經．離世間品》云：『佛子，菩薩摩訶薩又作是念：「阿耨多羅三藐三菩提，以心為本；心若清凈，則能圓滿一切善根，于佛菩提必得自在，欲成阿耨多羅三藐三菩提，隨意即成。若欲除斷一切取緣，住一向道，我亦能得，而我不斷，為欲究竟佛菩提故，亦不即證無上菩提。何以故？為滿本願，盡一切世界行菩薩行，化眾生故。」是為如金剛大乘誓願心。』是以驟緣違性，積雜染而為凡；離緣求證，沈偏空而成小；緣性無閡即大菩提。不斷塵勞門，能成無為種；不溺實際海，能隨有作波。真俗镕融，有無不滯。可謂：履非道而達正道，即世法而具佛法矣！」

問：「萬善威儀，聲聞劣行，迂滯化壘，跧伏草菴。豈稱大心，何成圓頓？」

答：「三乘初學，不愚於法，所以《法華經》云：『若有比丘，實得阿羅漢，若不信此法，無有是處。』又云：『汝等所行，是菩薩道，漸漸修學，悉當成佛。』皆是中途取證，起住著心，是以諸佛所訶，勸令起行。且二乘之人，皆登聖位，超九地之煩惱，斷三界之業身；同坐解脫之床，已具神通之慧，豈比博地具縛凡夫，惟向依通，全無修證。故真覺大師云：『二乘何咎，而欲不修？』教中或毀或贊，抑揚當時耳。凡夫不了，預畏被訶；

【現代漢語翻譯】現代漢語譯本：失去太多，所以現在憐憫他們。因此，圓教《華嚴經·離世間品》說：『佛子，菩薩摩訶薩又這樣想：「阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），以心為根本；心如果清凈，就能圓滿一切善根，對於佛菩提必定得到自在，想要成就阿耨多羅三藐三菩提，隨意就能成就。如果想要斷除一切攀緣，安住於一向之道，我也能得到，但我不斷除，爲了究竟佛菩提的緣故，也不立即證得無上菩提。為什麼呢？爲了滿足根本的誓願，在一切世界行菩薩行，化度眾生的緣故。」這就是如金剛般的大乘誓願心。』因此，驟然攀緣違背自性，積累各種染污而成為凡夫；離開攀緣而求證悟，沉溺於偏頗的空性而成為小乘；攀緣自性而沒有阻礙就是大菩提。不斷除塵世的煩惱，能成就無為的種子；不沉溺於實際的空寂之海，能隨順有為而興起波浪。真諦和俗諦融合，有和無都不執著。可以說是：行走于非正道而到達正道，在世間法中具足佛法啊！』問：『萬種善行的威儀，是聲聞（sravaka，小乘弟子）的低劣行為，迂腐遲滯于教化的堡壘，蜷伏在簡陋的草菴中。怎麼能稱得上是廣大的心量，又怎麼能成就圓滿頓悟的教法呢？』答：『三乘（triyana，聲聞乘、緣覺乘、菩薩乘）的初學者，並非不明白佛法，所以《法華經》說：『如果有比丘，確實證得了阿羅漢（arhat，斷盡煩惱的聖者），如果不相信這部經，是沒有這種道理的。』又說：『你們所修行的，是菩薩道，漸漸地修學，全部都將成佛。』這些都是中途取證，生起執著的心，因此被諸佛所呵斥，勸令他們發起菩薩行。況且二乘（sravaka-pratyekabuddha-yana，聲聞乘和緣覺乘）之人，都已登上聖位，超越了九地的煩惱，斷除了三界的業報之身；一同安坐在解脫之床上，已經具備神通的智慧，哪裡能和博地凡夫相比，全身都被煩惱束縛，只是一味地追求神通，完全沒有修行的證悟。所以真覺大師說：『二乘有什麼過錯，而要不修行呢？』經典中或者譭謗或者讚歎，只是爲了抑揚當時的根機罷了。凡夫不明白，預先害怕被呵斥；

【English Translation】 English version: They lost too much, so now I pity them. Therefore, the 'Leaving the World' chapter of the perfect teaching's Avatamsaka Sutra says: 'Buddha's sons, Bodhisattva-Mahasattvas also think thus: "Anuttara-samyak-sambodhi (supreme perfect enlightenment) takes the mind as its root; if the mind is pure, then it can perfect all good roots, and one will surely attain freedom in Buddha-bodhi. If one wishes to achieve anuttara-samyak-sambodhi, it can be achieved at will. If one wishes to eliminate all clinging conditions and abide in the one-way path, I can also attain it, but I do not eliminate them, for the sake of ultimately achieving Buddha-bodhi, nor do I immediately realize supreme enlightenment. Why? In order to fulfill my fundamental vows, to practice the Bodhisattva path in all worlds, and to transform sentient beings." This is the adamantine Mahayana vow mind.' Therefore, suddenly clinging to conditions violates one's nature, accumulating various defilements and becoming an ordinary person; seeking enlightenment by abandoning conditions, sinking into biased emptiness and becoming a Hinayana practitioner; clinging to one's nature without obstruction is great Bodhi. Not cutting off the gates of worldly afflictions can cultivate the seeds of non-action; not drowning in the sea of actual emptiness can follow conditioned existence and create waves. Truth and convention merge, and one is not attached to existence or non-existence. It can be said: treading the non-path to reach the right path, embodying the Buddha-dharma within worldly dharmas!' Question: 'The majestic demeanor of myriad good deeds is the inferior practice of Sravakas (hearers, disciples of the Hinayana), stubbornly lingering in the fortress of transformation, crouching in humble grass huts. How can this be called a great mind, and how can it achieve the perfect and sudden teaching?' Answer: 'Beginners in the Three Vehicles (triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are not ignorant of the Dharma, so the Lotus Sutra says: 'If there are Bhikshus who have truly attained Arhatship (one who has extinguished all afflictions), if they do not believe in this Dharma, there is no such possibility.' It also says: 'What you practice is the Bodhisattva path, gradually cultivating and learning, and you will all become Buddhas.' These are all those who attain enlightenment midway, giving rise to attachment, and therefore are rebuked by all Buddhas, who urge them to arise and practice. Moreover, those of the Two Vehicles (Sravakayana and Pratyekabuddhayana) have all ascended to the holy position, transcending the afflictions of the nine grounds, and severing the karmic bodies of the three realms; they sit together on the bed of liberation, already possessing the wisdom of supernatural powers. How can they be compared to ordinary people bound by afflictions, who only rely on supernatural powers and have no cultivation or realization at all? Therefore, Great Master Zhenjue said: 'What fault do the Two Vehicles have that they should not cultivate?' The scriptures either criticize or praise, merely to encourage or suppress according to the circumstances at the time. Ordinary people do not understand and fear being rebuked in advance;

寧知見愛尚存，去小乘而甚遠。雖復言其修道，惑使之所不除，非惟身口末端，亦乃心由邪曲；見生自意，解背真詮。聖教之所不依，明師未曾承受；根緣非為宿習，見解未預生知。而能世智辯聰，談論以之終日；時復牽于經語，曲會私心，縱邪說以誑愚人，撥因果而排罪福。順情則熙怡生喜，逆意則𢛨𢥃懷瞋。三受之狀固然，稱位乃儔菩薩；初篇之非未免，過人之釁又縈。大乘之所不修，而復譏于小學；恣一時之強口，謗說之患鏗然，三途苦輪，報之長劫。《書》云：『古人當言而懼，發言而憂。』又云：『止沸莫若去薪，息過莫若無語。』又如經說：『凡夫有漏散心，一稱南無佛，乃至小低頭，以此因緣尚成佛道。』何況二乘無漏聖心，永斷後有身，親證人空慧，所習諸行，而不登正位乎？」

問：「有功之功，皆歸敗壞；無功之功，至功常存。何乃棄不遷之旨，而述有作之行乎？」

答：「《肇論》云：『如來功流萬世而常存，道通百劫而彌固。』經云：『三災彌綸，而行業湛然。』今信之矣。故知一毫之善，雖是有為，若助菩提，直至成佛而不墮壞。任大劫火競起，終不燒虛空；縱生死浪無邊，實不沈真善。」

問：「諸法無體，從緣幻生；眾緣無依，還從法起。緣法無性，必竟俱虛；無

主無人，無生無滅。如何廣論無常之事相，復說虛妄之果報乎？」

答：「以真心不守自性，隨緣成諸有；雖似有即空，乃體虛成事。猶如樹影雖虛，而有陰覆之義；還同昏夢不實，亦生憂喜之情。雖無作者之能為，不失因緣之果報。故《凈名經》云：『無我、無造、無受者，善惡之業亦不亡。』又教所明空，以不可得故，無實性故；不是斷滅之無，何起龜毛兔角之心，作蛇足鹽香之見？」

問：「初心入道，言行相扶，萬善資熏，不無其理。果地究竟，大事已終，境智虛閑，何須眾行乎？」

答：「果德佛位，畢竟無為；若無邊行門，八相成道，皆是佛后，普賢行收，任運常然，盡未來際。《維摩經》云：『雖得佛道，轉於法輪，入于涅槃，而不捨于菩薩之道，是菩薩行。』《華嚴經》云：『了知法界無有邊際，一切諸法一相無相，是則說名究竟法界，不捨菩薩道。雖知法界無有邊際，而知一切種種異相，起大悲心度諸眾生，盡未來際無有疲厭，是則說名普賢菩薩。』」

問：「五度如盲，般若如導。今何偏贊眾行，廣明散善乎？」

答：「今所論眾善者，只為成就般若故。教中或訶有為，但是破其貪執。如若取捨不生，一切無閡；若未明般若，以萬行為助緣。《法華經》云：『佛

【現代漢語翻譯】現代漢語譯本：問：『沒有主宰者，沒有生滅。如何廣泛討論無常的事相，又說虛妄的果報呢？』答：『因為真心不守護自己的本性，隨順因緣成就各種現象；雖然看似有，實際上是空，乃是本體虛幻而成就事物。猶如樹影雖然虛幻，卻有遮蔽陰涼的作用；如同昏沉的夢境不真實，也會產生憂愁和喜悅的情感。雖然沒有作者的主動作為，卻不會失去因緣的果報。所以《凈名經》（Vimalakirti Sutra）說：『沒有我、沒有造作者、沒有承受者，善惡的業力也不會消失。』而且佛教所說的空，是因為不可得，因為沒有實在的自性；不是斷滅的空無，為何要生起龜毛兔角（guimaotujiao，比喻不可能存在的事物）的想法，作出蛇足鹽香（shezuxiangyan，比喻多餘無用的事物）的見解呢？』問：『初學者進入佛道，言語行為互相輔助，各種善行資助熏習，不無道理。如果到了果地究竟的階段，大事已經完成，境和智都空虛閑寂，為什麼還需要各種修行呢？』答：『果德佛位，畢竟是無為的；如果不是無邊的行門，八相成道（eight aspects of attaining Buddhahood），都是成佛之後的事情，普賢菩薩（Samantabhadra）的行愿所攝持，自然而然，直到未來無盡。《維摩經》（Vimalakirti Sutra）說：『雖然證得佛道，轉動法輪，進入涅槃，卻不捨棄菩薩的道，這就是菩薩的修行。』《華嚴經》（Avatamsaka Sutra）說：『了知法界沒有邊際，一切諸法一相無相，這就叫做究竟法界，不捨棄菩薩道。雖然知道法界沒有邊際，卻知道一切種種不同的現象，生起大悲心度化眾生，直到未來無盡也沒有疲倦，這就叫做普賢菩薩。』問：『五度（five perfections）就像盲人，般若（prajna，智慧）就像嚮導。現在為什麼偏偏讚歎各種修行，廣泛闡明散亂的善行呢？』答：『現在所說的各種善行，只是爲了成就般若的緣故。經典中或者呵斥有為法，只是爲了破除對有為法的貪執。如果取捨之心不生起，一切都沒有障礙；如果還沒有明白般若，就用各種行為作為助緣。《法華經》（Lotus Sutra）說：

【English Translation】 English version: Question: 'There is no master, no birth and no death. How can we extensively discuss the characteristics of impermanence and speak of the retribution of falsehood?' Answer: 'Because the true mind does not abide by its own nature, it follows conditions to create all phenomena; although it seems to exist, it is actually empty, and the substance is illusory to accomplish things. Just as the shadow of a tree, although illusory, has the meaning of providing shade; it is also like a confused dream that is not real, yet it generates feelings of sorrow and joy. Although there is no active agency of an author, the karmic retribution of causes and conditions is not lost. Therefore, the Vimalakirti Sutra says: 'There is no self, no creator, no receiver, yet the karma of good and evil does not perish.' Moreover, the emptiness explained in Buddhism is because it is unattainable, because it has no real self-nature; it is not annihilation and nothingness, so why give rise to thoughts of guimaotujiao (龜毛兔角, horns on a tortoise and fur on a rabbit, meaning something impossible) and create views of shezuxiangyan (蛇足鹽香, adding feet to a snake and salt to fragrance, meaning something superfluous and useless)?' Question: 'For beginners entering the path, words and actions support each other, and various good deeds assist and cultivate, which is reasonable. But if one reaches the ultimate stage of fruition, the great matter has been completed, and both the realm and wisdom are empty and tranquil, why are various practices still needed?' Answer: 'The fruition of Buddhahood is ultimately non-active; if it were not for the boundless gates of practice, the eight aspects of attaining Buddhahood are all things that happen after becoming a Buddha, embraced by the vows and practices of Samantabhadra (普賢菩薩), naturally and constantly, until the endless future. The Vimalakirti Sutra says: 'Although one attains Buddhahood, turns the Dharma wheel, and enters Nirvana, one does not abandon the path of the Bodhisattva; this is the practice of the Bodhisattva.' The Avatamsaka Sutra says: 'Knowing that the Dharma realm has no boundaries, and that all dharmas are one aspect and no aspect, this is called the ultimate Dharma realm, not abandoning the Bodhisattva path. Although knowing that the Dharma realm has no boundaries, one knows all kinds of different phenomena, arises great compassion to liberate all beings, and is never weary until the endless future; this is called Samantabhadra (普賢菩薩).'」 Question: 'The five perfections are like the blind, and prajna (般若, wisdom) is like a guide. Why do you now particularly praise various practices and extensively explain scattered good deeds?' Answer: 'The various good deeds discussed now are only for the sake of accomplishing prajna (般若). The scriptures may criticize conditioned dharmas, but only to break attachment to them. If the mind of taking and rejecting does not arise, there are no obstacles; if prajna (般若) is not yet understood, various practices are used as supporting conditions. The Lotus Sutra says:'

名聞十方，廣饒益眾生；一切具善根，以助無上心。』《華嚴經》云：『譬如一切法，眾緣故生起；見佛亦復然，必假眾善業。』若已明般若，用眾行為嚴飾。《法華經》云：『其車高廣，眾寶裝校，乃至又多僕從，而侍衛之。』故云『萬善同歸集』。離般若外，更無一法。如眾川投滄海，皆同一味；雜鳥近妙高，更無異色。或不謂般若，但習有為，只成生死之因，豈得涅槃之果？若佈施無般若，惟得一世榮，后受餘殃債；若持戒無般若，暫生上欲界，還墮泥犁中；若忍辱無般若，報得端正形，不證寂滅忍；若精進無般若，徒興生滅功，不趣真常海；若禪定無般若，但行色界禪，不入金剛定；若萬善無般若，空成有漏因，不契無為果。故知般若是險惡徑中之導師、迷闇室中之明炬、生死海中之智楫、煩惱病中之良醫、碎邪山之大風、破魔軍之猛將、照幽途之赫日、驚昏識之迅雷、抉愚盲之金鎞、沃渴愛之甘露、截癡網之慧刃、給貧乏之寶珠。若般若不明，萬行虛設。祖師云：『不識玄旨，徒勞念靜；不可剎那忘照，率爾相違。』乃至成佛究竟位中，定慧力莊嚴，以此度含識。故佛云：『我於二夜中間，常說般若。』」

問：「諸法寂滅相，不可以言宣。何不直指其事，而廣涉因緣，興諸問答乎？」

答：

【現代漢語翻譯】現代漢語譯本『名聞十方，廣饒益眾生；一切具善根，以助無上心。』《華嚴經》（Avatamsaka Sutra）說：『譬如一切法，眾緣故生起；見佛亦復然，必假眾善業。』如果已經明白了般若（Prajna，智慧），就要用各種行為來莊嚴修飾。《法華經》（Lotus Sutra）說：『其車高廣，眾寶裝校，乃至又多僕從，而侍衛之。』所以說『萬善同歸集』。離開般若之外，再沒有其他任何法。如同眾多的河流投入滄海，都成為同一種味道；各種鳥類靠近妙高山（Mount Meru），就沒有不同的顏色。如果不是以般若為指導，只是修習有為法，只會成為生死輪迴的原因，怎麼能得到涅槃（Nirvana）的果實呢？如果佈施沒有般若的指導，只能得到一世的榮華，之後還要承受剩餘的業債；如果持戒沒有般若的指導，只能暫時生到上層欲界，最終還是會墮入地獄之中；如果忍辱沒有般若的指導，只能得到端正的相貌，不能證得寂滅忍；如果精進沒有般若的指導，只是徒勞地興起生滅之功，不能趨向真常之海；如果禪定沒有般若的指導，只是修行世間禪，不能進入金剛定；如果萬善沒有般若的指導，只能白白地成就為有漏之因，不能契合無為之果。所以要知道，般若是險惡道路中的導師，是黑暗房間中的明燈，是生死大海中的智慧之槳，是煩惱疾病中的良醫，是摧毀邪山的大風，是擊破魔軍的猛將，是照亮幽暗道路的紅日，是驚醒昏沉意識的迅雷，是挖出愚昧盲目的金鎞，是滋潤乾渴愛慾的甘露，是斬斷癡迷之網的慧劍，是給予貧乏者的寶珠。如果般若不明白，所有的修行都是虛設。祖師說：『不認識玄妙的宗旨，徒勞地念經靜坐；不可以片刻忘記觀照，輕易地與真理相違背。』乃至成就佛果的究竟位置中，用定慧之力來莊嚴，用這個來度化眾生。所以佛說：『我在二夜中間，經常宣說般若。』問：『諸法寂滅相，不可以言宣。為什麼不直接指出實相，而要廣泛地涉及因緣，興起各種問答呢？』答：

【English Translation】 English version 'Renowned in the ten directions, widely benefiting sentient beings; all possessing good roots, to assist the unsurpassed mind.' The Avatamsaka Sutra (Flower Garland Sutra) says: 'For example, all dharmas arise due to various conditions; seeing the Buddha is also the same, necessarily relying on numerous good deeds.' If one has already understood Prajna (wisdom), one should adorn oneself with various practices. The Lotus Sutra says: 'Its carriage is tall and wide, adorned with various treasures, and even has many servants to attend and protect it.' Therefore, it is said 'Myriad good deeds converge to one place.' Apart from Prajna, there is no other dharma. Like numerous rivers flowing into the ocean, all becoming the same taste; various birds approaching Mount Meru (Mount Sumeru), there is no different color. If one does not regard Prajna, but only practices conditioned dharmas, one will only become the cause of birth and death, how can one attain the fruit of Nirvana (liberation)? If giving is without Prajna, one only obtains worldly glory, and later suffers remaining karmic debts; if upholding precepts is without Prajna, one is temporarily born in the upper desire realm, but still falls into hell; if patience is without Prajna, one obtains a handsome appearance as a reward, but does not realize the patience of stillness; if diligence is without Prajna, one vainly engages in the merit of arising and ceasing, and does not approach the ocean of true permanence; if dhyana (meditation) is without Prajna, one only practices worldly dhyana, and does not enter the vajra samadhi (diamond concentration); if myriad good deeds are without Prajna, one only creates conditioned causes, and does not accord with the unconditioned fruit. Therefore, know that Prajna is the guide in dangerous paths, the bright torch in dark rooms, the wise oar in the ocean of birth and death, the good physician for the disease of afflictions, the great wind that shatters evil mountains, the brave general who defeats the demon army, the bright sun that illuminates dark paths, the swift thunder that startles confused consciousness, the golden awl that gouges out ignorance and blindness, the sweet dew that quenches thirst and desire, the sword of wisdom that cuts through the net of delusion, the jewel that provides for the poor. If Prajna is not understood, all practices are in vain. The Patriarch said: 'Without recognizing the profound meaning, it is futile to recite quietly; one should not forget contemplation for a moment, and easily contradict the truth.' Even in the ultimate position of attaining Buddhahood, one adorns oneself with the power of samadhi (concentration) and wisdom, and uses this to liberate sentient beings. Therefore, the Buddha said: 'I constantly speak of Prajna in the middle of the two nights.'" Question: 'The characteristic of all dharmas is stillness and extinction, which cannot be expressed in words. Why not directly point to the reality, but widely involve causes and conditions, and raise various questions and answers?' Answer:

「《楞伽經》云：『佛告大慧：「若不說一切法者，教法則壞；教法壞者，則無諸佛、菩薩、緣覺、聲聞。若無者，誰說為誰？是故大慧！菩薩摩訶薩莫著言說，隨宜方便廣演諸法。」』故知總持無文字，文字顯總持；離理無說，離說無理。以真性普遍故，不可說不異可說；以緣修無性故，可說不異不可說。若說四實性，及諸法自相，皆不可說；若依四悉檀，及諸法共相，皆是可說。是以諸佛，常依二諦說法，但得圓旨，說即無過。若一向無言，何由悟解？令尋言求理，而知理圓；但為言偏，故云言說不及，不說無言。又性雖離言，不可說，要以言說，方會不可說也。若夫履棧道源，紹隆佛種，先明般若，以辨真心。般若乃萬行之師，千聖之母；真心是群生之本，眾法之源。若般若未通，真心由昧，應須歸命一體三寶，懺悔三世愆瑕。以尸羅而檢過防渄；用禪定而除昏攝亂；親近善友，讚誦大乘，萬善熏治，多聞修習，助顯真性，直至菩提。障盡而妙定自明，慧發而真心豁凈；既能自利，復愍未聞。廣作福因，具行諸度；紹佛家業，建大法幢。注一味之法雨，蕩諸惑塵；然無作之智燈，照開迷暗。是以功德萬行，初后並興，于佛教中，法爾如是。故《華嚴經》云：『菩薩摩訶薩不作逼惱眾生物，但說利益世間事。』《

【現代漢語翻譯】現代漢語譯本《楞伽經》（Laṅkāvatāra Sūtra）中說：『佛告訴大慧（Mahamati，菩薩名）：「如果什麼法都不說，佛教的教法就會毀壞；教法毀壞，就沒有諸佛（Buddha）、菩薩（Bodhisattva）、緣覺（Pratyekabuddha）、聲聞（Śrāvaka）。如果沒有這些，誰來說法？又為誰說法呢？所以，大慧！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）不要執著于言語，要根據具體情況方便地廣泛演說諸法。」』由此可知，總持（dhāraṇī，總攝憶持）本身沒有文字，文字是爲了顯現總持；離開義理就沒有說法，離開說法就沒有義理。因為真性（tathatā，事物的真實本性）是普遍存在的，所以不可說與可說沒有區別；因為依緣起修習而無自性，所以可說與不可說沒有區別。如果說四實性（catvāri āryasatyāni，四聖諦），以及諸法的自相（svalakṣaṇa，自身獨有的特性），都是不可說的；如果依據四悉檀（catuḥ-siddhānta，四種成就），以及諸法的共相（sāmānyalakṣaṇa，普遍共有的特性），都是可以說的。因此，諸佛（Buddha）總是依據二諦（dve satye，世俗諦和勝義諦）說法，只要得到圓滿的旨意，說法就沒有過失。如果一味地沉默不語，又如何使人領悟理解呢？應該引導人們通過言語來尋求義理，從而瞭解義理的圓滿；只是因為言語有片面性，所以才說言語不能完全表達，而不是說不說才是最好的。而且，自性（svabhāva，事物自身存在的性質）雖然超越言語，不可說，但必須通過言語，才能領會那不可說的境界。如果要實棧道源，繼承和發揚佛種，首先要明白般若（prajñā，智慧），以此來辨別真心（citta，心）。般若是萬行之師，千聖之母；真心是眾生的根本，萬法的源泉。如果般若沒有通達，真心就會被矇蔽，應該歸命於一體三寶（tri-ratna，佛、法、僧），懺悔三世的罪過。用尸羅（śīla，戒律）來檢查過失，防止邪惡；用禪定（dhyāna，冥想）來消除昏沉，攝伏散亂；親近善友，讚誦大乘經典，用各種善行來薰陶和治理，多聞修習，幫助顯現真性，直到證得菩提（bodhi，覺悟）。當業障消除，奇妙的禪定自然顯現光明；當智慧開發，真心自然顯現清凈；既能自我利益，又能憐憫那些沒有聽聞佛法的人。廣泛地種下福德的因，具足地修行各種波羅蜜（pāramitā，度，到達彼岸的方法）；繼承佛的家業，建立大法幢。降注一味（ekarasa，同一味道）的法雨，洗滌各種迷惑的塵埃；點燃無作（anabhisaṃskāra，無為）的智慧之燈，照亮開啟迷茫的黑暗。因此，功德和萬行，從開始到最後都一起興起，在佛教中，本來就是這樣的。所以《華嚴經》（Avataṃsaka Sūtra）中說：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）不做逼迫惱害眾生的事情，只說利益世間的事情。』

【English Translation】 English version The Laṅkāvatāra Sūtra says: 『The Buddha told Mahamati (a Bodhisattva』s name): 「If all dharmas are not spoken, the Buddha's teachings will be destroyed; if the teachings are destroyed, there will be no Buddhas (Buddha), Bodhisattvas (Bodhisattva), Pratyekabuddhas (Pratyekabuddha), or Śrāvakas (Śrāvakā). If there are none, who will speak and for whom? Therefore, Mahamati! Bodhisattva-mahāsattvas (great Bodhisattvas) should not be attached to words, but should widely expound all dharmas according to appropriate means.」』 Thus, it is known that dhāraṇī (total retention) has no written words, and written words reveal dhāraṇī; without principle, there is no speech, and without speech, there is no principle. Because true nature (tathatā, the true nature of things) is universal, the unspeakable is no different from the speakable; because of cultivation based on dependent origination and without self-nature, the speakable is no different from the unspeakable. If the Four Noble Truths (catvāri āryasatyāni) and the self-characteristics (svalakṣaṇa, unique characteristics) of all dharmas are spoken of, they are all unspeakable; if based on the Four Accomplishments (catuḥ-siddhānta) and the common characteristics (sāmānyalakṣaṇa, common characteristics) of all dharmas, they are all speakable. Therefore, all Buddhas (Buddha) always teach according to the Two Truths (dve satye, conventional truth and ultimate truth), and as long as the complete meaning is obtained, there is no fault in speaking. If one is always silent, how can people understand? One should guide people to seek principles through words, so as to understand the completeness of the principles; it is only because words are one-sided that it is said that words cannot fully express, not that not speaking is the best. Moreover, although self-nature (svabhāva, the nature of a thing) transcends words and is unspeakable, it is necessary to use words to understand the unspeakable realm. If one wants to practice the source of the path and inherit and promote the Buddha-seed, one must first understand prajñā (wisdom) in order to discern the true mind (citta, mind). Prajñā is the teacher of all practices and the mother of a thousand sages; the true mind is the root of all beings and the source of all dharmas. If prajñā is not understood, the true mind will be obscured, and one should take refuge in the Triple Gem (tri-ratna, Buddha, Dharma, Sangha) as one entity, and repent of the transgressions of the three times. Use śīla (precepts) to examine faults and prevent evil; use dhyāna (meditation) to eliminate drowsiness and subdue distractions; be close to good friends, praise and recite the Mahayana scriptures, use various good deeds to cultivate and govern, study and practice extensively, help manifest the true nature, until one attains bodhi (enlightenment). When karmic obstacles are eliminated, wonderful samādhi (meditative absorption) will naturally manifest light; when wisdom is developed, the true mind will naturally manifest purity; one can benefit oneself and also have compassion for those who have not heard the Dharma. Plant the seeds of merit extensively, practice all the pāramitās (perfections) completely; inherit the Buddha's family business, and establish the great Dharma banner. Pour down the Dharma rain of one taste (ekarasa, same taste), washing away all the dust of delusion; light the lamp of non-action (anabhisaṃskāra, non-doing) wisdom, illuminating and opening up the darkness of confusion. Therefore, merit and all practices arise together from beginning to end, and in Buddhism, it is naturally so. Therefore, the Avataṃsaka Sūtra says: 『Bodhisattva-mahāsattvas (great Bodhisattvas) do not do things that oppress and annoy sentient beings, but only speak of things that benefit the world.』

法華經》云：『若人受持讀誦是經，為他人說，若自書若教人書。復能起塔及造僧坊，供養讚歎聲聞眾僧；亦以百千萬億讚歎之法，讚歎菩薩功德。又為他人種種因緣，隨義解說此《法華經》；復能清凈持戒，與柔和者而共同止；忍辱無瞋，志念堅固；常貴坐禪得諸深定；精進勇猛攝諸善法；利根智慧善答問難。乃至是人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。』

「大凡善法，略有四種：一、自性善，無貪瞋癡等三善根。二、相應善，善心起時，心王、心所一時俱起。三、發起善，發身語業，表內心所思。四、第一義善，體性清凈。又略有二種：一、理善，即第一義。二、事善，即六度萬行。今時多據理善，若是理善，闡提亦具，何不成佛？是以須行事善，莊嚴顯理；積大福德，方成妙身。如礦含金，似山藏玉；若石蘊火，猶地生泉。未遇因緣，不成濟用；雖然本具，有亦同無。眾生三因，亦復如是。凡曰有心，正因悉具；未得緣、了，法身不成。了因智慧莊嚴，正解觀察；緣因福德莊嚴，妙行資發。三因具足，十號昭然；自利利他，理窮於此。故《法華經》云：『我以相嚴身，光明照世間；一切眾所尊，為說實相印。』

「又薄德少福人，不堪受此法。夫善根易失，惡業

【現代漢語翻譯】現代漢語譯本：《法華經》中說：『如果有人接受、奉持、讀誦這部經，為他人解說，或者自己書寫，或者教他人書寫。又能建造佛塔以及寺廟，供養讚歎聲聞眾僧；也用百千萬億種讚歎之法，讚歎菩薩的功德。又爲了他人種種因緣，隨著義理解說這部《法華經》；又能清凈地持守戒律，與性情柔和的人共同居住；忍辱沒有嗔恨，意志信念堅定；常常重視禪坐而得到各種深妙的禪定；精進勇猛地攝取各種善法；具有敏銳的根性和智慧，善於回答各種疑難問題。乃至這個人，無論坐著、站著、還是行走的地方，都應該在此處建造佛塔，一切天人和人都應該像供養佛塔一樣供養它。』『大凡善法，大致有四種：一、自性善，即沒有貪婪、嗔恨、愚癡等三種惡念的善根。二、相應善，即善心生起時，心王（指意識）、心所（指心理活動）同時一起生起。三、發起善，即通過身語行為，表達內心所想。四、第一義善，即體性清凈。又大致有兩種：一、理善，即第一義。二、事善，即六度萬行。現在很多人注重理善，如果是理善，即使是闡提（斷善根的人）也具備，為什麼不能成佛呢？因此必須實行事善，莊嚴顯現理善；積累大的福德，才能成就妙身。如同礦石含有金子，像山中藏有美玉；像石頭蘊藏著火，猶如地下涌出泉水。沒有遇到因緣，就不能成就濟世的功用；雖然本來具有，有也如同沒有。眾生的三因（正因、了因、緣因），也是如此。凡是說有心，正因全部具備；沒有得到緣因和了因，法身就不能成就。了因用智慧來莊嚴，正確理解和觀察；緣因用福德來莊嚴，美妙的行為資助啓發。三因具足，十號（如來十種稱號）就彰顯了；自利利他，道理窮盡於此。所以《法華經》說：『我以殊勝的相好莊嚴自身，光明照耀世間；一切大眾所尊敬，為他們解說實相的印記。』『而且福德淺薄的人，不能承受此法。善根容易失去，惡業容易增長。』

【English Translation】 English version: The Lotus Sutra says: 'If a person receives, upholds, reads, and recites this Sutra, explains it to others, or writes it himself, or causes others to write it. And is further able to erect pagodas and build monasteries, make offerings and praises to the Śrāvaka (hearer) Sangha (community); and also uses hundreds of thousands of millions of praises to praise the merits and virtues of Bodhisattvas (enlightenment being). And also for the sake of various causes and conditions of others, explains this Lotus Sutra according to its meaning; and is further able to purely uphold the precepts, and dwell together with those who are gentle; endures insult without anger, with firm will and resolve; constantly values seated meditation and attains various profound samādhis (deep concentration); vigorously and bravely gathers all good dharmas (teachings); possesses sharp faculties and wisdom, and is good at answering difficult questions. Even this person, whether sitting, standing, or walking, a pagoda should be erected in this place, and all devas (gods) and humans should make offerings as to a Buddha's pagoda.' 'Generally speaking, there are roughly four kinds of good dharmas: First, self-nature good, which is the good root without greed, hatred, and ignorance, the three unwholesome roots. Second, corresponding good, which is when a good mind arises, the mind-king (consciousness) and mind-objects (mental activities) arise together at the same time. Third, initiating good, which is expressing what is thought in the heart through actions of body and speech. Fourth, the first principle good, which is the purity of the essence. There are also roughly two kinds: First, principle good, which is the first principle. Second, event good, which is the six pāramitās (perfections) and myriad practices. Nowadays, many people focus on principle good. If it is principle good, even an icchantika (one who has severed their roots of goodness) possesses it, why can't they become a Buddha? Therefore, it is necessary to practice event good, to adorn and manifest principle good; to accumulate great merit and virtue, in order to achieve a wondrous body. It is like ore containing gold, like a mountain hiding jade; like a stone containing fire, like a spring emerging from the ground. Without encountering the causes and conditions, it cannot achieve the function of benefiting the world; although it is inherently possessed, having it is the same as not having it. The three causes (hetu) of sentient beings are also like this. Whenever it is said that there is a mind, the direct cause (hetu) is fully possessed; without obtaining the conditioning cause (pratyaya) and the manifesting cause (alambana), the Dharmakāya (Dharma body) cannot be achieved. The manifesting cause is adorned with wisdom, correct understanding and observation; the conditioning cause is adorned with merit and virtue, and wonderful practices aid and inspire. When the three causes are complete, the ten titles (of a Tathāgata) are manifested; benefiting oneself and benefiting others, the principle is exhausted in this. Therefore, the Lotus Sutra says: 'I adorn myself with excellent marks, my light illuminates the world; I am honored by all the assembly, and I explain to them the seal of the true aspect.' 'Moreover, people with little merit and virtue are not able to receive this Dharma. Good roots are easily lost, and evil karma is easy to increase.'

難除。《涅槃經》明：『譬如畫石，其文常在；畫水速滅，勢不久住。瞋如畫石；諸善根本，如彼畫水，是故此心難得調伏。』故知善事易忘，人身難得，不可因循，剎那異世。《提謂經》云：『如有一人，在須彌山上以纖縷下之，一人在下持針迎之；中有旋嵐猛風，吹縷難入針孔。人身難得甚過於是。』又《菩薩處胎經》云：『盲龜浮木孔，時時猶可值；人一失命根，億劫復難是。海水深廣大，三百三十六，一針沒海底，求之尚可得。』又云：『吾從無數劫，往來生死道；捨身復受身，不離胞胎法。計我所經歷，記一不記余；純作白狗身，積骨億須彌。以利針地種，無不值我體；何況雜色狗，其數不可量。吾故攝其心，不貪著放逸。』是以暫得人身，於十二時中，不可頃克忘善，剎那長惡，此便難逢，豈容空過。

「又無常迅速，唸唸遷移；石火風燈，逝波殘照，露華電影，不足為喻。《法句經》云：『佛告梵志，世有四事，不可得久。一者、有常必無常。二者、富貴必貧賤。三者、合會必別離。四者、強健必當死。』又經云：『非空非海中，非入山石間；無有地方所，脫之不受死。』如上所明，萬德眾善，菩提資糧。惟除二法，能成障閡：一者、不信。二者、瞋恚。不信，障未行善、欲行善；瞋恚，滅已行

【現代漢語翻譯】現代漢語譯本：難以去除。《涅槃經》中闡明：『譬如在石頭上繪畫，其紋路長久存在；在水上繪畫則迅速消滅，勢頭不能長久保持。嗔恨就像在石頭上繪畫；各種善的根本，就像在水上繪畫，因此這種嗔恨之心難以調伏。』所以要知道善事容易被遺忘，人身難以獲得，不可因循拖延，剎那之間就可能轉世。《提謂經》中說：『如果有一個人，在須彌山（Sumeru）上用細線垂下，另一個人在下面拿著針來迎接；中間有旋轉的狂風，吹得細線難以進入針孔。人身難得比這還要難。』又《菩薩處胎經》中說：『盲龜遇到浮木孔，有時還能碰到；人一旦失去性命，億萬劫都難以再得。海水深廣，有三百三十六由旬（yojana，古印度長度單位），一根針掉入海底，想要找到它尚且可能。』又說：『我從無數劫以來，往來於生死輪迴之中；捨棄這個身體又接受另一個身體，沒有離開過胞胎之法。計算我所經歷的，記住一部分，不記住其餘的；僅僅是做白狗的身體，積累的骨頭就有億個須彌山那麼多。如果用鋒利的針來種地，沒有不碰到我的身體的；何況是雜色的狗，其數量不可估量。所以我收攝我的心，不貪戀放逸。』因此，即使暫時得到人身，在十二個時辰中，也不可片刻忘記行善，剎那間增長惡業，這種機會難以遇到，怎麼能讓它白白過去呢？又無常迅速，唸唸遷移；石火風燈，逝波殘照，露華電影，不足為喻。《法句經》云：『佛告梵志，世有四事，不可得久。一者、有常必無常。二者、富貴必貧賤。三者、合會必別離。四者、強健必當死。』又經云：『非空非海中，非入山石間；無有地方所，脫之不受死。』如上所明，萬德眾善，菩提資糧。惟除二法，能成障閡：一者、不信。二者、瞋恚。不信，障未行善、欲行善；瞋恚，滅已行善。

【English Translation】 English version: Difficult to remove. The Nirvana Sutra states: 'It is like drawing on a stone, its markings remain permanent; drawing on water vanishes quickly, its effect does not last long. Anger is like drawing on stone; the roots of all goodness are like drawing on water, therefore this mind is difficult to tame.' Therefore, know that good deeds are easily forgotten, and the human body is difficult to obtain. Do not be dilatory, for in an instant, one may be reborn into another world. The Tiwei Sutra says: 'If there were a person on Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) lowering a fine thread, and another person below trying to catch it with a needle; in between, there would be swirling fierce winds, making it difficult for the thread to enter the needle's eye. Obtaining a human body is even more difficult than this.' Furthermore, the Bodhisattva Embryo Sutra says: 'A blind turtle encountering a floating piece of wood with a hole in it, may sometimes happen; once a person loses their life, it is difficult to regain it even after billions of kalpas (kalpa, an aeon in Buddhist cosmology). The ocean is deep and vast, with three hundred and thirty-six yojanas (yojana, an ancient Indian unit of distance), if a needle is lost in the seabed, it is still possible to find it.' It also says: 'From countless kalpas, I have been traveling in the path of birth and death; abandoning one body and receiving another, never departing from the law of the womb. Counting what I have experienced, remembering one part and not remembering the rest; merely being a white dog, the accumulated bones would be as many as a billion Mount Sumerus. If one were to plant the ground with sharp needles, there would be no place that would not touch my body; how much more so with dogs of mixed colors, their number is immeasurable. Therefore, I restrain my mind, not being greedy for indulgence.' Therefore, even if one temporarily obtains a human body, in the twelve hours of the day, one must not forget to do good even for a moment, and in an instant increase evil deeds. This opportunity is difficult to encounter, how can one allow it to pass in vain? Moreover, impermanence is swift, thoughts change from moment to moment; a spark from a stone, a lamp in the wind, a fleeting wave, the fading light of the setting sun, dew, and lightning are insufficient as metaphors. The Dharmapada says: 'The Buddha told the Brahmin, there are four things in the world that cannot last long. First, what is permanent will inevitably become impermanent. Second, wealth and nobility will inevitably become poverty and lowliness. Third, meeting will inevitably lead to separation. Fourth, strength and health will inevitably lead to death.' Furthermore, the sutra says: 'Not in the sky, not in the sea, not entering the mountains and rocks; there is no place where one can escape and not be subject to death.' As explained above, all virtues and good deeds are the provisions for Bodhi (Bodhi, enlightenment). Only two things can create obstacles: first, disbelief; second, anger. Disbelief obstructs not yet doing good and wanting to do good; anger destroys already done good.

善、現行善。以不信故，如同敗種，永斷善根，墮壞正宗，增長邪見；以瞋恚故，焚燒功德，遮障菩提，開惡趣門，閉人天路。又不瞋從慈而起，大信因智而成。智刃才揮，疑根頓斷；慈雲既潤，瞋火潛消。是以因智，度苦海之津；因信，入菩提之戶；因慈，住大覺之室；因忍，披如來之衣。《華嚴經》云：『信為道元功德母，長養一切諸善法；信能增長智功德，信能必到如來地。信令諸根凈明利，信力堅固無能壞；信能永滅煩惱本，信能專向佛功德。信為功德不壞種，信能生長菩提樹；信能增益最勝智，信能示現一切佛。』《大莊嚴法門經》云：『瞋恨者能滅百劫所作善業。』《華嚴經》云：『菩薩起一瞋心，能生百萬障門。』又經云：『劫功德賊無過瞋恚。』又意地起瞋，大道冤賊。」

問：「凡修萬善，皆助菩提；云何有稽滯不成，復云何速得圓滿？」

答：「因放逸懈怠故無成，因勇猛精進故速辦。《譬喻經》云：『有一比丘飽食入室，閉房靜眠，愛身快樂。卻後七日，其命將終；佛愍傷之，告比丘言：「汝維衛佛時，曾得出家，不念經戒，飽食卻眠；命終魂神生蜈蚣蟲中，積五萬歲壽盡，復為螺蚌之蟲，樹中蠹魚，各五萬歲。此四品蟲，生在冥中，貪身愛命，樂處幽隱為家，不喜光明；一眠之

【現代漢語翻譯】現代漢語譯本善，是當下行善。因為不信的緣故，就像腐敗的種子，永遠斷絕善根，墮落敗壞正統，增長邪惡的見解；因為嗔恚的緣故，焚燒功德，遮蔽障礙菩提，開啟通往惡趣的門，關閉人天之路。不嗔恨從慈悲產生，大信心因智慧而成。智慧之刃才一揮動，疑惑的根源立刻斷除；慈悲的雲朵一旦滋潤，嗔恚的火焰自然消滅。因此，憑藉智慧，可以渡過苦海的渡口；憑藉信心，可以進入菩提之門；憑藉慈悲，可以安住于大覺悟的殿堂；憑藉忍辱，可以披上如來的衣裳。《華嚴經》說：『信是道的根源，功德的母親，生長滋養一切諸善法；信能增長智慧功德，信能必定到達如來之地。信使諸根清凈明利，信的力量堅固沒有誰能破壞；信能永遠滅除煩惱的根本，信能專心向往佛的功德。信是功德不壞的種子，信能生長菩提樹；信能增益最殊勝的智慧，信能示現一切佛。』《大莊嚴法門經》說：『嗔恨的人能滅除百劫所做的善業。』《華嚴經》說：『菩薩生起一個嗔恨心，能產生百萬個障礙之門。』又有經書說：『劫奪功德的盜賊沒有超過嗔恚的。』又說意念中生起嗔恨，是大道的冤家仇敵。」

問：『凡是修習各種善行，都能幫助證得菩提；為什麼會有停滯不前不能成就的情況，又為什麼能迅速得到圓滿？』

答：『因為放逸懈怠的緣故不能成就，因為勇猛精進的緣故迅速辦成。《譬喻經》說：『有一個比丘吃飽後進入房間，關閉房門安靜睡覺，貪愛身體的快樂。七天之後，他的壽命將要終結；佛陀憐憫他，告訴比丘說：「你在維衛佛（Vipaśyin，過去七佛之一）時期，曾經得以出家，不念誦經文和戒律，吃飽后就睡覺；命終后魂神轉生到蜈蚣蟲中，積累了五萬歲的壽命終結，又轉生為螺蚌之蟲，樹中的蠹魚，各自五萬歲。這四類蟲，生活在黑暗之中，貪愛身體和性命，喜歡在幽暗隱蔽的地方作為家，不喜歡光明；一睡覺就

【English Translation】 English version Goodness is performing good deeds in the present moment. Because of disbelief, it is like a rotten seed, forever severing the roots of goodness, falling and corrupting the orthodox tradition, and increasing evil views; because of anger, it burns merit, obscures Bodhi (enlightenment), opens the gates to evil realms, and closes the path to humans and gods. Non-anger arises from compassion, and great faith is formed by wisdom. As soon as the blade of wisdom is wielded, the root of doubt is immediately severed; once the clouds of compassion moisten, the fire of anger naturally disappears. Therefore, by means of wisdom, one can cross the ferry of the sea of suffering; by means of faith, one can enter the gate of Bodhi; by means of compassion, one can dwell in the hall of great enlightenment; by means of patience, one can don the robe of the Tathagata (如來，'Thus Come One'). The Avatamsaka Sutra (華嚴經) says: 'Faith is the source of the path and the mother of merit, nurturing all good dharmas; faith can increase the merit of wisdom, and faith can surely reach the land of the Tathagata. Faith makes the senses pure, bright, and sharp, and the power of faith is firm and cannot be destroyed; faith can forever extinguish the root of afflictions, and faith can single-mindedly turn towards the merit of the Buddha. Faith is the indestructible seed of merit, and faith can grow the Bodhi tree; faith can increase the most supreme wisdom, and faith can reveal all Buddhas.' The Mahavyutpatti Dharma Sutra (大莊嚴法門經) says: 'An angry person can destroy the good deeds done in hundreds of kalpas.' The Avatamsaka Sutra (華嚴經) says: 'When a Bodhisattva (菩薩，enlightenment being) arises with a single thought of anger, it can create a million gates of obstacles.' Another sutra says: 'There is no thief of merit greater than anger.' Furthermore, when anger arises in the mind, it is the enemy of the great path.'

Question: 'All practices of myriad good deeds assist in attaining Bodhi; why is it that there are hindrances that prevent accomplishment, and how can one quickly attain perfection?'

Answer: 'Because of negligence and laziness, there is no accomplishment; because of courage and diligence, it is quickly done. The Sutra of Parables (譬喻經) says: 'There was a Bhikshu (比丘，Buddhist monk) who, after eating his fill, entered his room, closed the door, and slept peacefully, indulging in bodily pleasures. After seven days, his life was about to end; the Buddha (佛) pitied him and told the Bhikshu: "During the time of Vipashyin Buddha (維衛佛，one of the past seven Buddhas), you were once able to leave home, but you did not recite the scriptures or observe the precepts, and you slept after eating your fill; after death, your soul was reborn as a centipede, accumulating a lifespan of fifty thousand years, and then reborn as a snail, a borer in a tree, each for fifty thousand years. These four kinds of insects live in darkness, greedy for their bodies and lives, enjoying dwelling in secluded places as their homes, and not liking the light; once they fall asleep, they

時，百歲乃覺，纏綿罪網，不求出要。今世罪畢，得為沙門，如何睡眠不知厭足？」比丘聞已，慚怖自責，五蓋即除，成阿羅漢。』《大寶積經》云：『佛言：「譬如彩帛繫在頭上，火來燒彩帛，無暇救火，何以故？究實理急。」』此上一一親明教行，豈敢造次，輒有浪陳。愿遵懇苦之言，不違究竟之說。」

問：「慈悲萬善，深如佛業；祖教或毀或贊，所以生疑。上雖廣明，猶懷余惑；未審佛旨，究竟所歸。更希指南，永祛積滯。」

答：「祖立言詮，佛垂教跡，但破遍計所執，不壞緣起法門。遍計性者，情有理無。如繩上生蛇、杌中見鬼，無而橫計，脫體全空。依他性者，即是因緣。若隨凈緣，即得成聖；若隨染緣，即乃為凡。是以從緣無性故號圓成。《法華經》云：『諸佛兩足尊，知法常無性；佛種從緣起，是故說一乘。』論云：『若見因緣法，則名為見佛。』故知無有一塵，不合理事；未有一法，非是佛乘。皆是不了萬法之初源，一塵之自性，遂生情執；滯相迷名，妄分自他，強生離合，致令理事，水火競生，各據二邊，不成一味。自翳眼見，明珠有類；以執心觀，萬善生瑕。淫怒癡性，邪見非道，尚為解脫之門；尊崇三寶，利他眾善，豈成障閡之事？是以達之則瓦礫為金，取之則妙藥成毒。故

【現代漢語翻譯】現代漢語譯本：當時，即使活到一百歲才醒悟，也仍然深陷罪惡的羅網，不尋求解脫的途徑。今生罪業完畢，才得以出家為沙門（佛教出家修行者），怎麼還不知厭足地貪睡呢？』比丘（佛教出家男眾）聽了之後，慚愧恐懼，自我責備，五蓋（貪慾、嗔恚、睡眠、掉舉、疑悔）立即消除，證得阿羅漢（斷盡煩惱，證得解脫的聖者）果位。《大寶積經》中說：『佛說：「譬如用彩色的絲綢繫在頭上，火燒到綵綢，卻無暇去救火，為什麼呢？因為探究真實的道理更為緊迫。」』以上一一親自闡明教義和修行，怎敢輕率隨意，胡亂陳述。希望您能遵循我懇切的勸告，不違背究竟的佛法真理。」

問：『慈悲和萬種善行，深廣如佛的功業；祖師的教誨有時讚揚有時批評，因此產生疑惑。您上面雖然廣泛地闡明，我仍然心懷疑惑；不知道佛的旨意，究竟歸向何處。更希望您能指點迷津，永遠消除我積累的疑惑。』

答：『祖師立下言語文字，佛陀垂示教化的軌跡，都只是爲了破除普遍計度的虛妄執著，而不是要破壞緣起法門。遍計所執性，是情識上的有，而理體上沒有。就像把繩子看成蛇，把木樁看成鬼，本來沒有卻橫生計度，其本體完全是空。依他起性，就是因緣。如果隨順清凈的因緣，就能成就聖人；如果隨順染污的因緣，就會成為凡夫。因此，因為從因緣而沒有自性，所以稱為圓成實性。《法華經》中說：『諸佛是兩足尊（指佛具足智慧和福德），了知諸法常無自性；佛種從因緣而生起，所以說唯一佛乘。』論中說：『如果能見到因緣法，就名為見到佛。』所以要知道沒有一微塵，不合乎理和事；沒有一法，不是佛乘。都是因為不了達萬法的最初根源，一微塵的自性，於是產生情執；執著于表象而迷惑于名相，虛妄地分別自己和他人，強行產生分離和結合，導致理和事，像水火一樣互相爭鬥，各自佔據二邊，不能成為一體。就像因為眼睛被遮蔽，而看到明珠有瑕疵；用執著的心來觀察，萬種善行也生出缺點。淫慾、嗔怒、愚癡的本性，邪見和非正道，尚且可以成為解脫的門徑；尊崇三寶，利益他人的各種善行，怎麼會成為障礙呢？因此，通達它，瓦礫也能變成黃金；執取它，妙藥也會變成毒藥。所以

【English Translation】 English version: 'At that time, even if one awakens at the age of one hundred, they are still entangled in the net of sin, not seeking a way out. Having exhausted the sins of this life, one is able to become a Shramana (Buddhist monastic), how can one still be insatiable in sleep?' Upon hearing this, the Bhikshu (Buddhist monk) felt ashamed and fearful, reproaching himself, and the five hindrances (desire, aversion, sloth, restlessness, doubt) were immediately removed, and he attained the state of Arhat (one who has extinguished all afflictions and attained liberation). The Mahāratnakūṭa Sūtra says: 'The Buddha said: "It is like tying a colored silk cloth on the head, and when fire comes to burn the cloth, there is no time to put out the fire. Why? Because investigating the ultimate truth is urgent."』 The above clearly elucidates the teachings and practice, how dare I be rash and carelessly present them. I hope you will follow my earnest advice and not contradict the ultimate teachings of the Buddha.」

Question: 'Compassion and myriad good deeds are as profound as the Buddha's work; the ancestral teachings are sometimes praised and sometimes criticized, thus causing doubt. Although you have explained it extensively above, I still harbor doubts; I do not know where the Buddha's intention ultimately lies. I hope you can provide guidance to permanently remove my accumulated doubts.'

Answer: 'The patriarchs established words and teachings, and the Buddhas manifested traces of teaching, all only to break the universally imputed false attachments, not to destroy the Dharma of dependent origination. The imputed nature is existent in perception but not in principle. It is like seeing a snake in a rope or a ghost in a stump; it is non-existent but arbitrarily conceived, and its essence is completely empty. The dependent nature is the condition of cause and effect. If one follows pure conditions, one can become a sage; if one follows defiled conditions, one will become an ordinary person. Therefore, because it arises from conditions and has no self-nature, it is called perfect reality. The Lotus Sutra says: 'The Buddhas, the two-legged honored ones (referring to the Buddha's complete wisdom and merit), know that the Dharma is always without self-nature; the Buddha-nature arises from conditions, therefore it is said to be the One Vehicle.' The treatise says: 'If one sees the Dharma of dependent origination, it is called seeing the Buddha.' Therefore, know that there is not a single dust that does not accord with principle and reality; there is not a single Dharma that is not the Buddha Vehicle. It is all because one does not understand the original source of all Dharmas, the self-nature of a single dust, and thus emotional attachments arise; clinging to appearances and being deluded by names, falsely distinguishing self and others, forcibly creating separation and union, causing principle and reality to contend like water and fire, each occupying two extremes, unable to become one taste. It is like seeing flaws in a bright pearl because the eyes are obscured; observing with an attached mind, myriad good deeds also produce defects. The nature of lust, anger, and ignorance, heretical views and wrong paths, can still become gateways to liberation; how can revering the Three Jewels and benefiting others be obstacles? Therefore, if one understands it, rubble can turn into gold; if one clings to it, a wonderful medicine can become poison. So

經云：『虛妄是實語，除邪執故；實語成虛妄，生語見故。』但除去取之情，盡履玄通之道。見網既裂，惟一真心；塵翳若消，無非佛國。故《大般若經》云：『佛言：「我以諸法無所執故，即名般若波羅蜜多。我等住此無所執故，便能獲得真金色身，常光一尋。」』若欲無過，但理事融通，行愿相從，悲智兼濟。故《華嚴論》云：『偏修理則滯寂；偏修智則無悲；偏修悲則染習便增；但發願則有為情起。故菩薩以法融通，不去不取。』圭峰禪師云：『師資傳授，須識藥病。』承上方便，皆須先開示本性，方令依性修禪；性不易悟，多由執相。故欲顯性，先須破執；破執方便，須凡聖俱泯，功業齊祛，使心無所著，方可修禪。後學淺識，便執此言，為究竟道。又以修習之門人多放逸故，后廣說欣厭、毀責、貪瞋；讚歎勤苦、調身、調息，入道次第，後人聞此，又迷本覺之用，便一向執相、滯教、違宗。又學淺之人，或只知離垢清凈，離障解脫，故毀禪門即心是佛；或只知自性清凈，性凈解脫，故輕於教相、持律、坐禪、調伏等行。不知必須頓悟自性清凈，性凈解脫；漸修令得圓滿清凈，究竟解脫。若身、若心無所擁滯。又云：『空宗但述遮詮，非凡非聖，一切不可得等；性宗有遮有表。』今時人皆謂，遮言為深，表言

【現代漢語翻譯】現代漢語譯本：經中說：『虛妄的話有時是真實的話，因為它可以去除錯誤的執著；真實的話有時會變成虛妄的話，因為會產生語言上的見解。』只要去除執取的情感，就能完全遵循玄妙通達的道路。當知見的羅網破裂時，剩下的只有唯一的真心；當塵世的遮蔽消散時，一切無不是佛國。所以《大般若經》中說：『佛說：「我因為對一切法都沒有執著，所以才被稱為般若波羅蜜多（Prajnaparamita，智慧到彼岸）。我們安住于這種沒有執著的狀態，就能獲得真正的金色身，以及常有一尋的光芒。」』如果想要沒有過失，就必須使事和理融會貫通，行為和願望相互配合，慈悲和智慧兼顧救濟。所以《華嚴論》中說：『偏重於修習禪定就會停滯于寂靜；偏重於修習智慧就會缺乏慈悲；偏重於修習慈悲就會增加染污的習氣；只發愿就會產生有為的情感。所以菩薩用佛法來融通一切，既不捨棄也不執取。』圭峰禪師說：『師父傳授弟子，必須了解藥和病。』承接上面的方便法門，都必須先開示本性，然後才能讓人依據本性修習禪定；本性不容易領悟，大多是因為執著于表象。所以想要顯現本性，必須先破除執著；破除執著的方便法門，必須使凡夫和聖人都泯滅，功德和事業都去除，使心中沒有任何執著，才可以修習禪定。後來的學習者見識淺薄，就執著于這些話，認為是究竟的真理。又因為修習禪定的人大多放縱懈怠，所以後來廣泛地講述欣喜和厭惡、譭謗和讚美、貪婪和嗔恨；讚歎勤奮刻苦、調理身體、調理氣息，以及入道的次第。後人聽到這些，又迷惑于本覺的作用，便一味地執著于表象、停留在教條、違背了宗旨。又有一些學習淺薄的人，或者只知道離開污垢才能清凈，離開障礙才能解脫，所以就詆譭禪宗的『即心是佛』；或者只知道自性本來清凈，自性清凈就能解脫，所以就輕視教相、持戒、坐禪、調伏等行為。不知道必須頓悟自性清凈，自性清凈就能解脫；然後通過漸修，使清凈達到圓滿，最終解脫。使身體和心靈都沒有任何阻礙。還有人說：『空宗只是描述遮詮，既不是凡夫也不是聖人，一切都不可得等等；性宗既有遮詮也有表詮。』現在的人都認為，遮詮的言語更加深奧，表詮的言語

【English Translation】 English version: The sutra says: 'Falsehood is sometimes true speech, because it removes wrong attachments; true speech sometimes becomes falsehood, because it generates linguistic views.' Simply remove the emotion of grasping, and you will fully tread the path of profound understanding. When the net of views is torn, only the one true mind remains; when the obscurations of the world dissipate, everything is none other than the Buddha-land. Therefore, the Mahaprajnaparamita Sutra says: 'The Buddha said, "Because I have no attachment to any dharma, I am called Prajnaparamita (Perfection of Wisdom). We abide in this state of non-attachment, and thus we can obtain a true golden body, with a constant light of one yojana."' If you wish to have no faults, then you must integrate principle and phenomena, let actions and vows follow each other, and combine compassion and wisdom to provide relief. Therefore, the Huayan Sutra commentary says: 'Focusing solely on meditation leads to stagnation in stillness; focusing solely on wisdom lacks compassion; focusing solely on compassion increases defiled habits; merely making vows gives rise to conditioned emotions. Therefore, Bodhisattvas use the Dharma to integrate everything, neither abandoning nor grasping.' Chan Master Guifeng said: 'When a teacher transmits to a disciple, they must understand the medicine and the illness.' Continuing from the above expedient methods, one must first reveal the inherent nature, and then allow people to cultivate Chan according to that nature; inherent nature is not easily realized, mostly because of attachment to appearances. Therefore, to reveal the inherent nature, one must first break attachments; the expedient method for breaking attachments is to eliminate both the ordinary and the holy, remove both merit and karma, so that the mind has no attachment, and then one can cultivate Chan. Later learners with shallow understanding cling to these words, taking them as the ultimate truth. Moreover, because many who cultivate meditation are lax and indulgent, later teachings extensively discuss joy and aversion, praise and blame, greed and anger; praising diligence and hardship, regulating the body, regulating the breath, and the stages of entering the path. Later people, hearing these, become confused about the function of inherent enlightenment, and then cling to appearances, remain stuck in doctrines, and violate the principles. Furthermore, some with shallow learning only know that one must leave defilements to be pure, and leave obstacles to be liberated, so they criticize the Chan school's 'mind is Buddha'; or they only know that the self-nature is inherently pure, and self-nature purity is liberation, so they belittle the teachings, upholding precepts, sitting in meditation, taming and subduing practices. They do not know that one must have a sudden enlightenment of self-nature purity, self-nature purity is liberation; then through gradual cultivation, one can attain complete purity, ultimate liberation. So that neither body nor mind has any obstructions. It is also said: 'The Empty School only describes negation, neither ordinary nor holy, everything is unattainable, etc.; the Nature School has both negation and affirmation.' People nowadays all think that negative speech is profound, and affirmative speech

為淺，故惟重非心非佛。良由以遮非之辭為妙，不欲親證自法體，故如此也。如上所引，祖教了然。但以所非者，破其執：離性之相而生常見，離相之性成其斷滅。或有所贊者：乃是了即性之相，用不離體；即相之性，體不離用。故知相是性之相，性是相之體。若欲贊性，即是贊相；若欲毀相，只是毀性。云何妄起取捨之心，而生二見？若入一際法門，則毀贊都息。」

問：「如上問意，只據今時，多取理通，少從事習，皆稱玄學，離物超塵。佛果尚鄙而不修；片善豈宗而當作。未審上古，事總如然？請更決疑，免墜邪網。」

答：「前賢往聖，志大心淳；究理而晷刻不忘，潛行而神靈罔測。曉夕如臨深履薄，克證似然足救頭。重實而不重虛，貴行而不貴說；涉有而不住有，行空而不證空。從小善而積殊功，仗微因而成大果。今時則劫濁時訛，志微根鈍；我慢垢重，懈怠障深。一行無成，百非恒習；乘戒俱喪，理事雙亡。墮無知坑坐黑暗獄；不達即事即理之旨，空念破執破病之言。智者深嗟，愚人倣傚；既成途轍，頓奪尤難。是以廣引祖佛之深心，備彰經論之大意，希悛舊執，庶改前非。同躡先聖之遺蹤，共稟覺王之慈敕；無虧本志，免負四恩。齊登解脫之門，咸闡離生之道；成諸佛業，滿大菩提。塞邪

【現代漢語翻譯】現代漢語譯本：因為（對佛法的理解）膚淺，所以只重視『非心非佛』（既不是心也不是佛）。這是因為他們把否定性的言辭當作精妙之處，不願親身證悟自法的本體，所以才這樣。正如上面所引用的，祖師的教誨非常清楚。但他們所否定的，是破除人們的執著：執著于離開自性的表相而產生常見，執著于離開表相的自性而形成斷滅。或者他們所讚揚的，是了達表相就是自性，作用不離本體；自性就是表相，本體不離作用。所以要知道，表相是自性的表相，自性是表相的本體。如果想要讚揚自性，那就是讚揚表相；如果想要毀壞表相，那就是毀壞自性。為何要妄起取捨之心，而產生二元對立的見解？如果進入一際法門，那麼譭謗和讚揚都會止息。

問：『如上面所問的意思，只是根據現在的情況，很多人只追求理論上的通達，很少實際修行，都自稱為玄學，遠離事物，超越塵世。佛的果位尚且輕視而不去修證；微小的善行哪裡會重視而去做呢？不知道上古時代，所有的事情都是這樣嗎？請您再次解答我的疑惑，以免我墮入邪見之網。』

答：『以前的賢人和聖人，志向遠大，心性淳樸；探究真理而時刻不忘修行，默默行善而神靈也難以測度。他們早晚都像走在深淵旁邊、踩在薄冰上一樣謹慎，努力修行就像要拯救燃眉之急一樣。他們重視實際而不重視虛浮，看重行動而不看重言說；經歷世事而不執著於世事，修行空性而不執著于空性。他們從小善事積累殊勝的功德，憑藉微小的因緣成就大的果報。現在這個時代，正處於劫濁（Klesha Turbidity）時期，世風日下，人們的志向微弱，根器遲鈍；我慢的污垢深重，懈怠的障礙深厚。做一件事情都不能成功，一百種錯誤的行為卻經常練習；乘戒（Vehicle and Precepts）都喪失了，事和理都雙雙迷失。他們墮入無知的深坑，坐在黑暗的監獄裡；不明白即事即理的宗旨，空念破除執著和破除病態的言語。智者深深嘆息，愚人爭相效仿；已經形成的道路，想要一下子改變就更加困難了。因此，我廣泛引用祖師和佛的深刻用心，詳細闡明經論的宏大意義，希望改變舊有的執著，或許可以改正以前的錯誤。共同追隨先聖的足跡，共同接受覺悟之王的慈悲教誨；不要辜負自己的本來的志向，避免辜負四重恩情。一起登上解脫之門，共同闡揚遠離生死的道路；成就諸佛的事業，圓滿大菩提（Mahābodhi）。堵塞邪'

【English Translation】 English version: Because of shallow understanding, they only value 'neither mind nor Buddha'. This is because they regard negative terms as subtle, and are unwilling to personally realize the essence of their own Dharma. As quoted above, the teachings of the Patriarchs are very clear. But what they deny is to break people's attachments: attachment to the appearance apart from the nature, giving rise to eternalism; attachment to the nature apart from the appearance, resulting in annihilationism. Or what they praise is the understanding that appearance is nature, and function is inseparable from the substance; nature is appearance, and substance is inseparable from function. Therefore, know that appearance is the appearance of nature, and nature is the substance of appearance. If you want to praise nature, you are praising appearance; if you want to destroy appearance, you are simply destroying nature. Why do you falsely create a mind of acceptance and rejection, and give rise to dualistic views? If you enter the Dharma gate of Oneness, then both praise and blame will cease.

Question: 'As the meaning of the above question, it is only based on the current situation, where many people only pursue theoretical understanding, rarely practice, and all call themselves metaphysics, far from things, beyond the dust. They despise the fruit of Buddhahood and do not cultivate it; how can they value and do even small good deeds? I don't know if all things were like this in ancient times? Please answer my doubts again, lest I fall into the net of wrong views.'

Answer: 'The former sages and saints had great aspirations and pure hearts; they studied the truth and never forgot to practice, and their silent actions were unfathomable to the spirits. They were as cautious morning and night as if walking by a deep abyss or treading on thin ice, and their diligent practice was like saving a burning head. They valued reality and not emptiness, valued action and not words; they experienced the world without being attached to it, and practiced emptiness without being attached to emptiness. They accumulated extraordinary merits from small good deeds, and achieved great results by relying on small causes. In this age, we are in the era of Klesha Turbidity (劫濁), the world is deteriorating, people's aspirations are weak, and their roots are dull; the defilement of arrogance is heavy, and the obstacles of laziness are deep. They cannot accomplish one thing, but they constantly practice a hundred wrong actions; both the Vehicle and Precepts (乘戒) are lost, and both phenomena and principle are lost. They fall into the pit of ignorance and sit in the dark prison; they do not understand the principle of phenomena being principle, and they only recite words to break attachments and break diseases. The wise deeply sigh, and the foolish imitate; once a path is formed, it is even more difficult to change it suddenly. Therefore, I widely quote the profound intentions of the Patriarchs and Buddhas, and fully explain the great meaning of the sutras and treatises, hoping to change old attachments, and perhaps correct previous mistakes. Together, we follow the footsteps of the former sages, and together we receive the compassionate teachings of the Awakened King; do not fail in our original aspirations, and avoid failing the four kinds of kindness. Together, we ascend the gate of liberation, and together we expound the path of detachment from birth and death; accomplish the deeds of all Buddhas, and fulfill Great Bodhi (大菩提). Block the evil'

徑而辟正途，堅信根而拔疑刺；備波羅蜜之智楫，駕大般若之慈航。越三有之苦津，入普賢之愿海；渡法界之飄溺，置涅槃之大城。往返塵勞，周旋五趣；不休不息，無始無終；未來窮而不窮，虛空盡而無盡。仰惟佛眼證此微誠，普為群靈敬述茲集。」

問：「上上根人頓悟自心，還假萬行，助道熏修不？」

答：「圭峰禪師有四句料簡：一、漸修頓悟：如伐樹，片片漸斫，一時頓倒。二、頓修漸悟：如人學射，頓者箭箭直注意在的；漸者久久方中。三、漸修漸悟：如登九層之臺，足履漸高，所見漸遠。四、頓悟頓修：如染一綟絲，萬條頓色。上四句多約證悟。惟頓悟漸修，此約解悟；如日頓出，霜露漸消。《華嚴經》說：『初發心時便成正覺。』然後登地，次第修證；若未悟而修，非真修也。惟此頓悟漸修，既合佛乘，不違圓旨。如頓悟頓修，亦是多生漸修，今生頓熟。此在當人，時中自驗。若所言如所行，所行如所言；量窮法界之邊，心合虛空之理；八風不動，三受寂然；種現雙消，根隨俱盡。若約自利，則何假萬行熏修，無病不應服藥。若約利他，亦不可廢；若不自作，爭勸他人？故經云：『若自持戒，勸他持戒；若自坐禪，勸他坐禪。』《智論》云：『如百歲翁翁舞，為教授兒孫故。』先以欲鉤

【現代漢語翻譯】現代漢語譯本：捨棄歧途而走向正道，堅定信念而拔除疑惑的荊棘；具備波羅蜜（Paramita，到彼岸）的智慧之船槳，駕駛大般若（Prajna，智慧）的慈悲之航船。超越三有（欲有、色有、無色有）的痛苦渡口，進入普賢（Samantabhadra）的願力之海洋；救度法界（Dharmadhatu，宇宙萬有）中漂泊沉溺的眾生，安置於涅槃（Nirvana，寂滅）的偉大城池。往返于塵世的辛勞，周旋於五趣（地獄、餓鬼、畜生、人、天）；不停止也不休息，沒有開始也沒有終結；未來無窮無盡，虛空消盡而此愿也永無止境。恭敬地祈求佛陀的慧眼，證明這微薄的誠意，普遍地為所有眾生敬述這篇集子。

問：『對於上上根器的人，能夠當下頓悟自心，還需要憑藉萬行（各種修行）來輔助修道嗎？』

答：『圭峰禪師有四句來概括：一、漸修頓悟：就像砍樹，一片一片地逐漸砍伐，最終一下子倒下。二、頓修漸悟：就像人學習射箭，『頓』是指一開始就箭箭瞄準目標；『漸』是指經過長時間練習才能射中。三、漸修漸悟：就像登上九層高臺，腳步逐漸升高，所看到的也逐漸變遠。四、頓悟頓修：就像染一絞絲，一下子就染成各種顏色。以上四句大多是就證悟而言。只有頓悟漸修，是就理解上的開悟而言；就像太陽一下子升起，霜露逐漸消散。《華嚴經》說：『最初發心的時候就成就正覺。』然後登上菩薩的階位，次第修證；如果還沒有開悟就修行，就不是真正的修行。只有這頓悟漸修，既符合佛陀的教誨，也不違背圓滿的宗旨。至於頓悟頓修，也是因為多生累世的漸修，今生才得以頓然成熟。這在於修行者自身，在日常生活中自我驗證。如果所說與所行一致，所行與所說一致；度量窮盡法界的邊際，心與虛空的道理相合；八風（利、衰、毀、譽、稱、譏、苦、樂）吹不動，身受、心受、法受三種感受寂然不動；業種和現行都消滅，煩惱的根本和隨眠都斷盡。如果就自利而言，那又何必憑藉萬行來熏修，沒有病就不應該服藥。如果就利益他人而言，也不可以廢棄萬行；如果不親自去做，怎麼勸導他人呢？所以經中說：『如果自己持戒，就勸導他人持戒；如果自己坐禪，就勸導他人坐禪。』《智度論》說：『就像百歲老翁跳舞，是爲了教導兒孫。』先用慾望的鉤子。

【English Translation】 English version: Abandoning the deviated paths and heading towards the right path, firmly believing and uprooting the thorns of doubt; equipped with the wisdom oar of Paramita (to the other shore), sailing on the compassionate ship of Mahaprajna (great wisdom). Crossing the bitter straits of the Three Realms (the realm of desire, the realm of form, and the formless realm), entering the ocean of vows of Samantabhadra (Universal Worthy); rescuing sentient beings drifting and drowning in the Dharmadhatu (the universe), placing them in the great city of Nirvana (liberation). Traveling back and forth in the toil of the mundane world, revolving in the five realms (hell, hungry ghosts, animals, humans, and gods); without ceasing or resting, without beginning or end; the future is infinitely inexhaustible, and even if the void is exhausted, this vow will never end. Humbly imploring the Buddha's eye to witness this humble sincerity, universally reverently narrating this collection for all sentient beings.

Question: 'For those of the highest capacity who can instantly awaken to their own minds, is it still necessary to rely on myriad practices to assist in cultivating the path?'

Answer: 'Chan Master Guifeng has four sentences to summarize: 1. Gradual cultivation and sudden enlightenment: like felling a tree, gradually chopping piece by piece, and then suddenly it falls. 2. Sudden cultivation and gradual enlightenment: like a person learning archery, 'sudden' means aiming directly at the target with every arrow from the beginning; 'gradual' means hitting the target only after a long period of practice. 3. Gradual cultivation and gradual enlightenment: like climbing a nine-story tower, the steps gradually rise higher, and what is seen gradually becomes farther. 4. Sudden enlightenment and sudden cultivation: like dyeing a skein of silk, instantly dyeing it into various colors. The above four sentences mostly refer to realization. Only sudden enlightenment and gradual cultivation refer to enlightenment in understanding; like the sun rising suddenly, and the frost and dew gradually dissipating. The Avatamsaka Sutra says: 'At the very first moment of generating the aspiration for enlightenment, one attains perfect enlightenment.' Then one ascends the bodhisattva stages, cultivating and realizing in sequence; if one cultivates without having awakened, it is not true cultivation. Only this sudden enlightenment and gradual cultivation is in accordance with the Buddha's teachings and does not violate the perfect principle. As for sudden enlightenment and sudden cultivation, it is also because of gradual cultivation over many lifetimes that it suddenly matures in this life. This depends on the practitioner themselves, to verify in daily life. If what is said is consistent with what is done, and what is done is consistent with what is said; the measure exhausts the boundaries of the Dharmadhatu, and the mind is in harmony with the principle of emptiness; the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and joy) do not move it, and the three feelings of bodily sensation, mental sensation, and sensation of phenomena are still and unmoving; the seeds of karma and their manifestations are extinguished, and the root of afflictions and their latent tendencies are completely eradicated. If it is for one's own benefit, then why rely on myriad practices to cultivate, one should not take medicine if one is not sick. If it is for the benefit of others, one cannot abandon myriad practices; if one does not do it oneself, how can one persuade others? Therefore, the sutra says: 'If one upholds the precepts oneself, one should encourage others to uphold the precepts; if one practices meditation oneself, one should encourage others to practice meditation.' The Mahaprajnaparamita Sastra says: 'Like an old man of a hundred years dancing, it is for the sake of teaching his children and grandchildren.' First use the hook of desire.

牽，后令入佛智。如或現行未斷，煩惱習氣又濃；寓目生情，觸塵成滯，雖了無生之義，其力未充，不可執云：『我已悟了，煩惱性空，若起心修卻為顛倒。』然則煩惱性雖空，能令受業；業果無性，亦作苦因；苦痛雖虛，只么難忍。如遭重病，病亦全空，何求醫人，遍服藥餌？故知言行相違，虛實可驗，但量根力，不可自謾，察念防非，切宜子細。」

問：「老子亦演行門，仲尼大興善誘。云何偏贊佛教，而稱獨美乎？」

答：「老子則絕聖棄智，抱一守雌，以清虛憺泊為主，務善嫉惡為教；報應在一生之內，保持惟一身之命。此並寰中之近唱，非像外之遐談；義乖兼濟之道，而無惠利也。仲尼則行忠立孝，闡德垂仁，惟敷世善，未能忘言神解，故非大覺也。是以仲尼答季路曰：『生與人事，汝尚未知。死與鬼神，余焉能事？』此上二教，並未逾俗柱，猶局塵籠，豈能洞法界之玄宗，運無邊之妙行乎？」

問：「佛行無上，眾哲所尊；儒道二教，既盡欽風。云何後代之中，而有譭謗不信者何？」

答：「儒道先宗，皆是菩薩，示劣揚化，同贊佛乘。老子云：『吾師號佛，覺一切民也。』《西升經》云：『吾師化游天竺，善入泥洹。』符子云：『老氏之師，名釋迦文。』列子云：『商太宰嚭

【現代漢語翻譯】牽引，最終使他們進入佛的智慧。如果還有尚未斷除的現行煩惱，習氣又很濃厚；眼睛看到事物就產生情感，接觸到外物就形成障礙，雖然明白了無生的道理，但力量還不夠充足，不可執著地說：『我已經開悟了，煩惱的自性本空，如果再起心修行反而成了顛倒。』然而煩惱的自性雖然是空，卻能使人遭受業報；業果雖然無自性，也會成為痛苦的原因；痛苦雖然是虛幻的，卻如此難以忍受。如同得了重病，病也是空的，為何還要找醫生，到處服用藥物呢？所以說言行不一致，可以通過實際情況來驗證，只要衡量自己的根基和力量，不可自欺欺人，觀察自己的念頭，防止過錯，一定要仔細謹慎。

問：『老子也闡述修行的方法，孔子大力提倡善的引導。為什麼偏偏讚美佛教，而稱其獨一無二的美好呢？』

答：『老子主張拋棄聖智，抱守純樸，以清靜虛無為根本，以憎惡邪惡為教義；報應只在一生之內，保持的只是自身性命。這些都是世俗之中的淺顯之說，不是超出世俗之外的深遠談論；義理上不符合兼濟天下的道理，也沒有恩惠利益。孔子則提倡忠孝，闡揚德行，傳播仁愛，只是宣揚世間的善，不能忘卻言語而達到精神上的解脫，所以不是大覺悟者。因此孔子回答季路說：『關於生存和人事，你尚且不瞭解。關於死亡和鬼神，我怎麼能夠了解呢？』以上兩種教義，都沒有超出世俗的範圍，仍然侷限在塵世的牢籠中，怎麼能夠洞察法界的玄妙宗旨，運用無邊的妙行呢？』

問：『佛的修行是無上的，為眾多的哲人所尊敬；儒家和道家這兩種教義，都已經很令人欽佩了。為什麼後代之中，還有譭謗和不相信的人呢？』

答：『儒家和道家先前的宗師，都是菩薩，爲了示現低劣而弘揚教化，共同讚美佛的教法。老子說：『我的老師號為佛，覺悟一切民眾。』《西升經》說：『我的老師化身遊歷天竺（India），善於進入泥洹（Nirvana）。』符子說：『老子的老師，名叫釋迦文（Sakyamuni）。』列子說：『商太宰嚭

【English Translation】 Leading them, eventually guiding them into the wisdom of the Buddha. If there are still unsevered active afflictions, and the habitual tendencies are strong; if emotions arise upon seeing things, and attachments form upon contact with objects, although one understands the meaning of non-origination, the strength is not yet sufficient, and one should not stubbornly say: 『I have already awakened, the nature of afflictions is empty, if I were to cultivate again, it would be inverted.』 However, although the nature of afflictions is empty, it can cause one to receive karmic retribution; although the result of karma is without self-nature, it can also be a cause of suffering; although suffering is illusory, it is so difficult to endure. It is like having a serious illness, the illness is also empty, why seek a doctor and take medicine everywhere? Therefore, it is known that inconsistent words and actions can be verified by reality, one should only measure one's own foundation and strength, and not deceive oneself, observe one's thoughts, prevent errors, and be careful and cautious.

Question: 『Lao Tzu also expounds the methods of practice, and Confucius vigorously promotes the guidance of goodness. Why do you particularly praise Buddhism, and call it uniquely beautiful?』

Answer: 『Lao Tzu advocates abandoning sageliness and wisdom, embracing simplicity and guarding femininity, taking purity and tranquility as the foundation, and taking hating evil as the teaching; retribution is only within one lifetime, and what is maintained is only one's own life. These are all shallow sayings within the mundane world, not profound discussions beyond the mundane; the principles do not conform to the way of benefiting the world, and there is no grace or benefit. Confucius advocates loyalty and filial piety, elucidates virtue, and spreads benevolence, only promoting worldly goodness, unable to forget words and achieve spiritual liberation, so he is not a great enlightened one. Therefore, Confucius answered Ji Lu, saying: 『Regarding life and human affairs, you still do not understand. Regarding death and spirits, how can I understand?』 The above two teachings have not exceeded the scope of the mundane, still confined to the cage of the dust, how can they penetrate the profound principles of the Dharma realm and operate the wonderful practices of boundlessness?』

Question: 『The practice of the Buddha is supreme, respected by many philosophers; the two teachings of Confucianism and Taoism are already admirable. Why are there still people who slander and disbelieve in later generations?』

Answer: 『The previous masters of Confucianism and Taoism were all Bodhisattvas, manifesting inferiority to promote teaching, and jointly praising the Buddha's teachings. Lao Tzu said: 『My teacher is called Buddha, who awakens all people.』 The Xi Sheng Jing (Scripture of Western Ascension) says: 『My teacher transformed and traveled to Tianzhu (India), skilled in entering Nirvana (Nirvana).』 Fu Zi said: 『Lao Tzu's teacher is named Sakyamuni (Sakyamuni).』 Lie Zi said: 『The Grand Tutor Pi of Shang』

問孔子曰：「夫子聖人歟？」孔子對曰：「丘博識強記，非聖人也。」又問：「三王聖人歟？」對曰：「三王善用智勇，非聖人也。」又問：「五帝聖人歟？」對曰：「五帝善用仁義，亦非丘所知。」又問：「三皇聖人歟？」對曰：「三皇善任因時，亦非丘所知。」太宰嚭大駭曰：「然則孰為聖人？」夫子動容有言曰：「丘聞西方聖者焉，不治而不亂，不言而自信，不化而自行，蕩蕩乎民無能名焉。」』《吳書》云：『吳主孫權問尚書令闞澤曰：「孔丘、老子得與佛比對以不？」闞澤曰：「若將孔老二家，比校遠方佛法，遠則遠矣。所以言者，孔老設教，法天制用，不敢違天；諸佛設教，諸天奉行，不敢違佛。以此言之，實非比對明矣。」吳主大悅，用闞澤為太子太傅。』《起世界經》云：『佛言：「我遣二聖，往震旦行化：一者、老子，是迦葉菩薩。二者、孔子，是儒童菩薩。」』明知自古及今，但有利益於人間者，皆是密化菩薩；惟大士之所明，非常情之所測。遂使寡聞淺識，起謗如煙；並是不了本宗，妄生愚執。事老君者，則飛符走印，煉石燒金；施醮祭之鯹膻，習神仙之誑誕。入孔門者，志乖淳樸，意尚浮華；騁鸚鵡之狂才，擅蜘蛛之小巧。此皆違背先德，自失本宗。斯人不謗，焉顯其深？下士不笑，寧成其

【現代漢語翻譯】現代漢語譯本有人問孔子說：『先生是聖人嗎？』孔子回答說：『我知識廣博，記憶力強，但不是聖人。』又問：『三王（指夏禹、商湯、周文王）是聖人嗎？』回答說：『三王善於運用智慧和勇敢，但不是聖人。』又問：『五帝（指黃帝、顓頊、帝嚳、堯、舜）是聖人嗎？』回答說：『五帝善於運用仁義，也不是我所瞭解的。』又問：『三皇（指燧人、伏羲、神農）是聖人嗎？』回答說：『三皇善於順應時勢，也不是我所瞭解的。』太宰嚭（春秋時期吳國大臣）非常驚訝地說：『那麼誰是聖人呢？』孔子神色莊重地說：『我聽說西方有位聖人，不用治理而天下太平，不用說話而人們自然信服，不用教化而人們自然遵行，他的功德廣大無邊，人民無法用語言來形容他。』《吳書》記載：『吳主孫權問尚書令闞澤說：『孔丘、老子可以和佛相比嗎？』闞澤回答說：『如果將孔子、老子的學說，與遙遠的佛法相比，那就差遠了。之所以這樣說，是因為孔子、老子設教，是傚法天道來制定規範，不敢違背天道；諸佛設教，諸天神都奉行，不敢違背佛。由此來說，實在無法相比。』吳主非常高興，任命闞澤為太子太傅。《起世經》記載：『佛說：『我派遣二位聖人，前往震旦（古代中國的稱謂）行教化：一位是老子，他是迦葉菩薩的化身。另一位是孔子，他是儒童菩薩的化身。』由此可知，自古至今，凡是對人間有利益的人，都是秘密化現的菩薩；只有大菩薩才能明白，不是普通人所能測度的。因此，那些見識淺薄、孤陋寡聞的人，才會像煙霧一樣地產生誹謗；這都是因為不瞭解佛法的根本宗旨，而妄生愚癡的執著。事奉老君（老子）的人，就飛符走印，煉石燒金；舉行祭祀時充滿腥臭，學習神仙的虛妄荒誕之說。進入孔門的人，志向違背淳樸，心思崇尚浮華；賣弄鸚鵡般的誇誇其談，擅長蜘蛛般的雕蟲小技。這些都是違背先賢的德行，喪失了本宗的宗旨。如果這些人不誹謗，怎麼能顯現佛法的深奧？如果下等人不嘲笑，又怎麼能成就佛法呢？』

【English Translation】 English version Someone asked Confucius, 'Master, are you a sage?' Confucius replied, 'I am broad in knowledge and strong in memory, but I am not a sage.' They asked again, 'Were the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou) sages?' He replied, 'The Three Kings were good at using wisdom and courage, but they were not sages.' They asked again, 'Were the Five Emperors (Huangdi, Zhuanxu, Diku, Yao, and Shun) sages?' He replied, 'The Five Emperors were good at using benevolence and righteousness, but that is also beyond my knowledge.' They asked again, 'Were the Three Sovereigns (Suiren, Fuxi, and Shennong) sages?' He replied, 'The Three Sovereigns were good at adapting to the times, but that is also beyond my knowledge.' The Grand Master Pi (a minister of Wu during the Spring and Autumn period) was greatly astonished and said, 'Then who is a sage?' Confucius, with a solemn expression, said, 'I have heard of a sage in the West, who brings order without governing, inspires trust without speaking, and transforms without teaching. His virtue is vast and boundless, and the people cannot name it.' The 'Book of Wu' records: 'The Lord of Wu, Sun Quan, asked the Minister of the Imperial Secretariat, Kan Ze, 'Can Confucius and Laozi be compared to the Buddha?' Kan Ze replied, 'If you compare the teachings of Confucius and Laozi to the distant Buddha Dharma, they are far apart. The reason I say this is that Confucius and Laozi established their teachings by emulating the Way of Heaven and creating rules, daring not to violate Heaven; the Buddhas establish their teachings, and all the gods follow them, daring not to violate the Buddha. Therefore, it is clear that they cannot be compared.' The Lord of Wu was very pleased and appointed Kan Ze as the tutor of the Crown Prince. The 'Aggañña Sutta' records: 'The Buddha said, 'I sent two sages to travel and transform in Zhendan (ancient name for China): one is Laozi, who is an incarnation of Kassapa (Kāśyapa) Bodhisattva. The other is Confucius, who is a Ru Tong (youth) Bodhisattva.' From this, it is known that from ancient times to the present, all those who benefit humanity are secretly manifested Bodhisattvas; only great Bodhisattvas can understand this, and it is not something that ordinary people can comprehend. Therefore, those who are ignorant and have little knowledge will generate slander like smoke; this is all because they do not understand the fundamental principles of the Buddha Dharma and foolishly cling to their attachments. Those who serve Laozi fly talismans and move seals, refine stones and burn gold; they perform sacrifices filled with stench and learn the false and absurd theories of immortals. Those who enter the gate of Confucius deviate from simplicity and purity, and their minds admire superficiality and extravagance; they flaunt their parrot-like eloquence and excel in spider-like petty skills. All of these are violations of the virtues of the sages and a loss of the original purpose of their teachings. If these people do not slander, how can the profundity of the Dharma be revealed? If inferior people do not laugh, how can the Dharma be accomplished?'

道？是以佛法如海，無所不包；至理猶空，何門不入？眾哲冥會，千聖交歸；真俗齊行，愚智一照。開俗諦也，則勸臣以忠、勸子以孝、勸國以紹、勸家以和；弘善示天堂之樂，懲非顯地獄之苦；不惟一字以為褒，豈止五刑而作戒。敷真諦也，則是非雙泯，能所俱空；收萬像為一真，會三乘歸圓極。非二諦之所齊，豈百家之所及。」

問：「道無不在，真性匪移；有佛無佛，性相常住。此即一體三寶，常現世間。何用金檀刻像，竹帛書經，剃髮出塵，以為三寶？」

答：「上根玄解，何假相施？中下鈍機，須憑事發；不睹正相，但染邪宗。只如此土，像教未來，惟興外道，罔知真偽，莫辨靈蹤。伏自漢明夢現金身，吳帝瑞彰舍利，爾後國王長者，方知歸敬之門，哲士明人，頓曉棲神之地。是知跡能顯本，相可通真；因筌得魚，理事無廢。是以木母變色，金像舒光；道藉人弘，物由情感。能生凈種，敬假像而開心；不結信緣，遇真儀而不見。是以迷之則本末咸喪；了之則真假俱通。若驗斯文奚生取捨？或廣興供養，發大志誠；意業功深，修因力大。是以貧女獻潘淀，而位登支佛；童子進土麨，而福受輪王。」

問：「因緣義空，自他無性；涅槃生死，一體無殊。如何行慈，廣垂攝化？」

答：

【現代漢語翻譯】現代漢語譯本：問：『道』無處不在，佛法就像大海一樣，無所不包；最高的真理就像虛空一樣，任何法門都可以進入。各種哲理在此冥合，無數聖賢最終歸於此道；真諦和俗諦並行不悖，愚笨和聰慧之人都能同樣被照亮。從俗諦的角度來說，就勸導臣子要忠誠，勸導兒子要孝順，勸導國家要繼承發展，勸導家庭要和睦；弘揚善行，展示天堂的快樂，懲罰惡行，揭示地獄的痛苦；不僅僅用一個字來表揚，也不僅僅用五種刑罰來作為戒律。從真諦的角度來說，那麼是非對錯都消失了，能認知的主體和被認知的客體都空無所有；將萬象收攝為唯一的真如，使聲聞乘(Śrāvakayāna)，緣覺乘(Pratyekabuddhayāna)和菩薩乘(Bodhisattvayāna)三乘歸於圓滿的境界。這既不是二諦所能概括的，也不是百家學說所能達到的。』問：『道無處不在，真性不可改變；無論有沒有佛，真性及其現象都恒常存在。這就是一體三寶(Tri-ratna)，常在世間顯現。為什麼還要用金檀木雕刻佛像，用竹帛書寫經文，剃除頭髮離開塵世，來作為三寶呢？』答：『對於具有上等根器、能夠深刻理解佛法的人來說，不需要藉助外在的形象來啓發。而對於中等和下等根器、比較遲鈍的人來說，則必須憑藉外在的事物來引發覺悟；如果不能見到真正的佛像，就會沾染邪門歪道。就像這個地方，在佛像和佛教教義傳入之前，只有外道盛行，人們不知道什麼是真，什麼是假，無法辨別佛法的靈妙軌跡。自從漢明帝夢見金色佛身，吳帝顯現瑞相舍利之後，各國的國王和長者，才知道歸依和敬奉佛法的門徑，有智慧的學者和明白事理的人，才開始明白安頓心靈的地方。由此可知，外在的跡象能夠顯現內在的本質，外在的形象可以通達真實的佛法；就像通過魚筌(捕魚工具)可以得到魚一樣，事相和理體都不能廢棄。因此，木頭的神像會變色，金色的佛像會放出光芒；道憑藉人來弘揚，事物因為情感而產生靈性。能夠產生清凈的種子，是因為敬奉佛像而開啟了心智；不能結下信仰的因緣，即使遇到真實的佛像也視而不見。所以，迷惑的時候，根本和枝末都會喪失；覺悟的時候，真實和虛假都能通達。如果驗證這些文字，又何必產生取捨之心呢？或者廣泛地進行供養，發起宏大的志願和真誠的心意；意業的功德深厚，修行的因緣力量強大。因此，貧窮的女子獻上潘淀(一種食物)，而最終證得辟支佛(Pratyekabuddha)的果位；童子獻上土麨(炒熟的麥粉)，而獲得統治國家的福報。』問：『因緣(Hetu-pratyaya)的意義是空性的，自身和他人都沒有自性；涅槃(Nirvana)和生死(Samsara)是一體的，沒有差別。那麼，如何行慈悲之心，廣泛地進行攝受和教化呢？』答：

【English Translation】 English version: Q: 'The 'Dao' (path, truth) is omnipresent, and the Buddha-dharma (Buddha's teachings) is like the ocean, encompassing everything; the ultimate truth is like the void, and any Dharma gate can be entered. Various philosophies converge here, and countless sages ultimately return to this path; the mundane truth and the ultimate truth go hand in hand, and the foolish and the wise are equally illuminated. From the perspective of mundane truth, it encourages ministers to be loyal, sons to be filial, countries to inherit and develop, and families to be harmonious; it promotes good deeds, showing the joy of heaven, and punishes evil deeds, revealing the suffering of hell; it does not merely use a single word to praise, nor does it only use five punishments as precepts. From the perspective of ultimate truth, then right and wrong disappear, and both the subject and object of cognition are empty; it gathers all phenomena into the one true suchness, and unites the three vehicles—Śrāvakayāna (the Vehicle of Hearers), Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and Bodhisattvayāna (the Vehicle of Bodhisattvas)—into the perfect realm. This is neither what the two truths can encompass, nor what the hundred schools of thought can reach.' Q: 'The Dao is omnipresent, and the true nature is immutable; whether there is a Buddha or not, the true nature and its phenomena are always present. This is the one body of the Three Jewels (Tri-ratna), constantly manifested in the world. Why use gold and sandalwood to carve Buddha images, write scriptures on bamboo and silk, shave hair and leave the world, as the Three Jewels?' A: 'For those with superior roots and profound understanding, there is no need to rely on external forms for inspiration. But for those with medium and inferior roots, who are dull, it is necessary to rely on external things to trigger enlightenment; if they cannot see the true Buddha image, they will be contaminated by heretical sects. Just like in this land, before the arrival of Buddha images and Buddhist teachings, only external paths flourished, and people did not know what was true and what was false, and could not distinguish the spiritual traces of the Buddha-dharma. Since Emperor Ming of Han dreamed of the golden body of the Buddha, and Emperor Wu manifested the auspicious relics, the kings and elders of various countries have known the path of refuge and reverence for the Buddha-dharma, and wise scholars and enlightened people have begun to understand the place to settle their minds. From this, it can be known that external signs can reveal the internal essence, and external forms can lead to the true Buddha-dharma; just as one can get fish through a fish trap, both phenomena and principle cannot be abandoned. Therefore, wooden statues change color, and golden statues emit light; the Dao is promoted by people, and things generate spirituality because of emotions. It can produce pure seeds because of revering Buddha images and opening the mind; if one cannot form a connection of faith, one will not see even the true Buddha image. Therefore, when one is deluded, both the root and the branch are lost; when one is enlightened, both the true and the false can be understood. If one verifies these words, why generate a mind of acceptance and rejection? Or widely make offerings, and generate great vows and sincere intentions; the merit of mental karma is profound, and the power of cultivating causes is great. Therefore, a poor woman offered Panadian (a kind of food) and ultimately attained the fruit of Pratyekabuddha (a solitary Buddha); a boy offered earth-flour (roasted wheat flour) and received the blessing of ruling a country.' Q: 'The meaning of Hetu-pratyaya (cause and condition) is emptiness, and neither oneself nor others have self-nature; Nirvana (liberation) and Samsara (cycle of birth and death) are one and the same, without difference. Then, how can one practice compassion and widely engage in embracing and teaching?' A:

「雖人法本空，彼我虛寂，而眾生迷，如夢所得，都不覺知；菩薩興悲而示真實。《大般若經》云：『佛告善現：「應知有情雖自性空，遠離眾相，而有雜染、清凈可得。」』《起信論》云：『雖念諸法，自性不生；而復即念，因緣和合，善惡之業、苦樂等報，不失不壞。雖念因緣，善惡業報；而亦即念，性不可得。是以觀緣起，而不住涅槃；了性空，而不住生死。』」

問：「西天九十六種外道，各立修行之門，勤苦兢兢，非無善業。云何報盡，還入輪迴，不得解脫？」

答：「未達無生正理，惟修生滅有因。起貪著之心，懷希望之意；以苦舍苦，從迷積迷；匍匐升沉，輪迴莫已。蒸砂之喻，足可明之。」

問：「非惟外道修善，不得解脫；依內教修，亦有不得道者，何耶？」

答：「皆為有我故，不得斷結。凡作之時，皆云我能作；隨境所得，住著因果。若了二無我理，證解一心，不動塵勞，當處解脫。」

問：「正作之時，云何了無我？」

答：「所作之時，從緣而起，以有施為，而無主宰。所出音聲，猶如風鐸；隨機轉動，惟似木人。但依業力所為，而無我性可得。四大聚散，生滅隨緣；乃至六趣受身，亦復如是。實無有人，而能來往。《華嚴經》云：『如機關木人，

【現代漢語翻譯】現代漢語譯本：『雖然人與法從根本上說是空性的，彼此都是虛幻寂靜的，但是眾生卻迷惑不解，就像在夢中所經歷的一樣，完全沒有覺察。所以菩薩興起慈悲心，向眾生揭示真實。《大般若經》中說：『佛告訴善現（Subhuti，佛陀的十大弟子之一，以解空第一著稱）：『應當知道有情眾生雖然自性本空，遠離各種表象，但是雜染和清凈還是可以獲得的。』《起信論》中說：『雖然知道諸法的自性不生不滅，但是又知道諸法是因緣和合而生，善惡之業、苦樂等報，不會消失也不會壞滅。雖然知道因緣和合，有善惡業報，但是也知道自性是不可得的。因此，觀察緣起，卻不住于涅槃（Nirvana，佛教術語，指脫離輪迴的狀態）；了知自性本空，卻不住于生死輪迴。』問：『西天（指印度）的九十六種外道，各自設立修行的方法，勤奮刻苦，並非沒有善業。為什麼善報享盡之後，還要進入輪迴，不能得到解脫呢？』答：『因為沒有領悟到無生（Anutpada，佛教術語，指不生不滅的真理）的正確道理，只是修習生滅的有因之法。生起貪戀執著的心，懷有希望的念頭；用一種痛苦來捨棄另一種痛苦，從迷惑走向更深的迷惑；艱難地升沉，輪迴沒有止境。就像蒸沙想要煮成飯的比喻一樣，足以說明這個問題。』問：『不僅僅是外道修善不能得到解脫，即使是依照內教（指佛教）修行，也有不能得道的人，這是為什麼呢？』答：『都是因為有『我』的執著，所以不能斷除煩惱。凡是做事的時候，都認為是我在做；隨著境界的出現，就執著于因果。如果明白了人無我（Nairatmyatva，佛教術語，指沒有永恒不變的自我）和法無我（Dharma-nairatmyatva，佛教術語，指一切事物沒有獨立的自性）的道理，證悟瞭解一心（Eka-citta，佛教術語，指清凈無染的真心），不被世間的煩惱所動搖，當下就能得到解脫。』問：『正在做事的時候，如何才能了悟無我呢？』答：『在做事的時候，一切都是從因緣而起，雖然有施為造作，卻沒有主宰者。所發出的聲音，就像風鈴一樣；隨著機緣轉動，就像木偶人一樣。只是依照業力所為，而沒有『我』的自性可以獲得。四大（地、水、火、風）聚合離散，生滅隨順因緣；乃至六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）受身，也是這樣。實際上沒有人能夠來來往往。《華嚴經》中說：『就像機關木偶人，』

【English Translation】 English version: 'Although people and dharmas are fundamentally empty, and both self and others are illusory and still, sentient beings are deluded, like what is experienced in a dream, completely unaware. Therefore, Bodhisattvas arise with compassion and reveal the truth. The Mahaprajnaparamita Sutra (The Great Perfection of Wisdom Sutra) says: 'The Buddha told Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness): 'It should be known that although sentient beings are empty in nature, and far from all appearances, defilement and purity can still be attained.' The Awakening of Faith in the Mahayana says: 'Although one contemplates that all dharmas are unproduced in nature, one also contemplates that they arise from the union of causes and conditions, and that good and evil karma, and the resulting suffering and happiness, are not lost or destroyed. Although one contemplates the causes and conditions and the resulting good and evil karma, one also contemplates that their nature is unattainable. Therefore, one observes dependent origination, but does not abide in Nirvana (the state of liberation from samsara); one understands emptiness, but does not abide in birth and death (samsara).' Question: 'The ninety-six kinds of non-Buddhist schools in the Western Regions (India), each establish their own methods of practice, diligently and painstakingly, and are not without good deeds. Why do they still enter into reincarnation after their good karma is exhausted, and are unable to attain liberation?' Answer: 'Because they have not realized the correct principle of non-origination (Anutpada), they only cultivate the conditioned dharmas of arising and ceasing. They give rise to greed and attachment, and harbor thoughts of hope; they use one kind of suffering to abandon another kind of suffering, and from delusion they accumulate more delusion; they crawl and sink, and their reincarnation has no end. The analogy of steaming sand to make rice is sufficient to illustrate this point.' Question: 'It is not only non-Buddhists who cultivate good deeds but cannot attain liberation; even those who practice according to the inner teachings (Buddhism) also have those who cannot attain the Way. Why is this?' Answer: 'It is all because of the attachment to 'self' that they cannot cut off their afflictions. Whenever they act, they all say 'I can do it'; as they encounter circumstances, they become attached to cause and effect. If they understand the principle of the two non-selves (Nairatmyatva and Dharma-nairatmyatva), and realize the one mind (Eka-citta), and are unmoved by worldly troubles, they will attain liberation right where they are.' Question: 'When one is acting, how can one realize non-self?' Answer: 'When one is acting, everything arises from conditions; although there is action and creation, there is no controller. The sounds that are produced are like wind chimes; they move according to circumstances, like wooden puppets. They only act according to the force of karma, and there is no self-nature to be obtained. The four elements (earth, water, fire, and wind) gather and disperse, and arising and ceasing follow conditions; even the reception of bodies in the six realms (deva, human, asura, hell, preta, animal) is the same. In reality, there is no one who can come and go. The Avatamsaka Sutra (Flower Garland Sutra) says: 'Like a mechanical wooden puppet,'

能出種種聲；彼無我非我，業性亦如是。』論云：『因緣故生天，因緣故墮地獄。』若言是我，非因緣者，作惡何不生天，乃墮地獄耶？我豈愛彼地獄受苦耶？我既作惡而不受樂者，故知善惡感報，惟是因緣，非是我也。而眾生於無我、無作之中，妄認我、作，強為其主，不知是識所為，決定無有作者。外道皆稱執作，悉有神我；若無神我，誰為所作？《智論》破云：『心是識相，故自能使身，不待神也。如火效能燒物不假人。』《唯識論》云：『諸所執實有我體，為有思慮，為無思慮？有思慮應是無常，非一切時有思慮故；無思慮如虛空，不能作業，亦不受果。故所執我，理俱不成。由此故知，定無實我。但有諸識，無始時來，前滅後生，因果相續；由妄熏習，似我相現；愚者于中，妄執為我。』又無我者，即是無性；性即是體，體是主質義。凡有一法，皆從眾緣所成，實無本體；以無體故空。是以眾生，于性空中，執為實有；內則為我所羈，外則為塵所局，所以修行不出心、境；及至得果，不離所因。升降雖殊，常系諸有；互為高下，終始輪迴。眾患所生，我為其本。」

問：「既萬法無體，本來自空，云何復有諸法建立？」

答：「只為空無體性，而從緣生。若有自體，即不假緣生；既不從緣生，

【現代漢語翻譯】現代漢語譯本『能夠發出種種聲音；那個「我」不是真我，也不是非我，業的性質也是這樣。』《大智度論》說：『因為因緣的緣故而生天，因為因緣的緣故而墮地獄。』如果說是「我」，不是因緣所致，那麼作惡為什麼不生天，反而墮地獄呢？難道「我」喜歡在地獄受苦嗎？既然我作惡卻不能享受快樂，所以知道善惡的果報，只是因緣所致，不是「我」的作用。而眾生在無我、無作之中，虛妄地認為有「我」、有「作」，強行為主，不知道這是識的作用，決定沒有作者。外道都聲稱有主宰者，都認為有神我；如果沒有神我，誰來作為所作呢？《大智度論》駁斥說：『心是識的相狀，所以自己能夠使喚身體，不需要神我。就像火的性質能夠燃燒物體，不需要人一樣。』《唯識論》說：『你們所執著的真實存在的「我」的本體，是有思慮的，還是沒有思慮的？如果有思慮，就應該是無常的，因為不是所有時候都有思慮；如果沒有思慮，就像虛空一樣，不能作業，也不能承受果報。所以你們所執著的「我」，在道理上都不能成立。』由此可知，一定沒有真實的「我」。只有各種識，從無始以來，前滅後生，因果相續；由於虛妄的熏習，好像「我」的相狀顯現；愚昧的人在其中，虛妄地執著為「我」。還有，無我，就是無自性；自性就是本體，本體是主宰、本質的意思。凡是有一種法，都是從各種因緣所成就的，實在沒有本體；因為沒有本體所以是空。因此眾生，在自性空之中，執著為真實存在；內在被「我」所束縛，外在被塵境所侷限，所以修行不能超出心和境；即使得到果報，也不能脫離所種的因。升降雖然不同，常常被繫縛在各種有之中；互相成為高下，終始輪迴。各種苦難的產生，都是以「我」為根本。問：『既然萬法沒有本體，本來就是空，為什麼又有諸法的建立呢？』答：『正因為是空而沒有體性，所以才從因緣而生。如果有自體，就不需要憑藉因緣而生；既然不從因緣而生，

【English Translation】 English version 'It can produce all kinds of sounds; that 'self' is neither a true self nor a non-self, and the nature of karma is also like this.' The Mahaprajnaparamita Shastra (Dazhidulun) says: 'Due to conditions, one is born in heaven; due to conditions, one falls into hell.' If it is said to be 'self' and not caused by conditions, then why does one not ascend to heaven when doing evil, but instead fall into hell? Does the 'self' enjoy suffering in hell? Since I do evil but cannot enjoy happiness, it is known that the retribution of good and evil is only due to conditions, not the action of 'self'. However, sentient beings, in the midst of no-self and no-action, falsely believe in 'self' and 'action', forcefully acting as masters, not knowing that this is the work of consciousness, and there is definitely no author. Externalists all claim to have a ruler and believe in a divine self; if there is no divine self, who will act as the actor? The Mahaprajnaparamita Shastra refutes: 'The mind is the appearance of consciousness, so it can command the body itself, without needing a divine self. Just as the nature of fire can burn objects without needing a person.' The Vijnaptimatrata-siddhi Shastra (Weishi Lun) says: 'The real 'self' that you cling to, is it with thought or without thought? If it is with thought, it should be impermanent, because it does not have thought at all times; if it is without thought, it is like empty space, unable to act or receive retribution. Therefore, the 'self' that you cling to is not established in reason.' From this, it can be known that there is definitely no real 'self'. There are only various consciousnesses, from beginningless time, arising and ceasing one after another, with cause and effect continuing; due to false habitual tendencies, the appearance of 'self' seems to appear; ignorant people falsely cling to it as 'self'. Furthermore, no-self is no-inherent-nature; inherent nature is the essence, and essence is the meaning of master and substance. Every dharma is accomplished from various conditions, and there is really no essence; because there is no essence, it is empty. Therefore, sentient beings, in the emptiness of inherent nature, cling to it as real existence; internally, they are bound by 'self', and externally, they are limited by the dust of the environment, so cultivation cannot go beyond the mind and environment; even if they attain fruition, they cannot escape the causes they have planted. Although ascent and descent are different, they are often bound in various existences; becoming high and low to each other, endlessly reincarnating. The arising of various sufferings is rooted in 'self'.' Question: 'Since all dharmas have no essence and are originally empty, why are there establishments of dharmas?' Answer: 'Precisely because it is empty and has no essence, it arises from conditions. If it had its own essence, it would not need to rely on conditions to arise; since it does not arise from conditions,

即萬法有其定體。若立定相，即成常過：善惡不可改移，因果遂成錯亂。為惡應生天，為善應沉淵，以無因故；作善應無福，作惡應無罪，以無果故。是以萬法無體、無定，但從緣現；以緣生故無性，諸法皆空；以無性故，緣生諸法建立故。《華嚴經》明菩薩于無自性中，建立一切佛事。是以因空立有，有無自名；從有辨空，空無自體。」

問：「現見諸法發生，云何無性？」

答：「即生無生，所以無性。若云有生，為復自生？為他生？為共生？為無因生？若云自生，譬如自身，若非父母，云何得生？故云此身即父母之遺體，以過去業為內因，托父母體為外緣，內外因緣和合而有，即非自生。或云他生者，若無宿業自因，終不託胎，皆從自業而有；譬如外具水土，若無種子，決定不生。若共生者，因假緣成，何有自體之用？緣從因起，而無外助之能；因緣各無，和合豈有？如一砂無油，和眾砂而非有；一盲不見，聚群盲而豈觀？若無因生者，即石女生兒、龜毛作拂，有因尚無，無因豈有？又從有因而立無因，有因既無，無因亦絕。但了自他兩句無生，則四句皆破。既無自他，將誰作和合，及以無因有？四句自然宴寂。是知無生之生，幻相宛爾；生之無生，真性湛然。故《金剛三昧經》云：『因緣所生義

【現代漢語翻譯】現代漢語譯本：也就是說，萬法並沒有固定的本體。如果設立固定的相狀，就會造成常的過失：善惡就不能改變，因果就會變得錯亂。作惡的應該昇天，行善的應該沉入深淵，因為沒有原因的緣故；行善的應該沒有福報，作惡的應該沒有罪過，因為沒有結果的緣故。因此，萬法沒有本體、沒有定性，只是從因緣而顯現；因為因緣生起所以沒有自性，諸法都是空性的；因為沒有自性，所以因緣生起的諸法才能建立。《華嚴經》闡明菩薩在沒有自性中，建立一切佛事。因此，因為空而建立有，有和無只是假名；從有來辨識空，空也沒有自己的本體。

問：『現在明明看到諸法在發生，為什麼說是沒有自性呢？』

答：『正因為生起即是無生，所以才是無自性。如果說有生起，那麼是自己生起？還是他人生起？還是共同生起？還是沒有原因的生起？如果說是自己生起，譬如自身，如果沒有父母，又怎麼能夠出生？所以說這個身體就是父母的遺體，以過去的業力作為內在的因，依託父母的身體作為外在的緣，內外因緣和合而有，就不是自己生起。或者說是他人生起，如果沒有宿世的業力作為自身的因，終究不會投胎，都是從自己的業力而來；譬如外面具備水土，如果沒有種子，決定不會生長。如果是共同生起，因是憑藉緣而成就，哪裡有自體的作用？緣從因生起，而沒有外在幫助的能力；因和緣各自都沒有，和合起來又怎麼會有？就像一粒沙子沒有油，和眾多的沙子混合也不會有油；一個瞎子看不見，聚集一群瞎子又怎麼能看見？如果沒有原因而生起，就像石頭女人生孩子、烏龜毛做拂塵，有原因尚且沒有，沒有原因又怎麼會有？而且是從有因而建立無因，有因既然沒有，無因也就斷絕了。只要明白自己和他人的兩種無生，那麼四句（自生、他生、共生、無因生）都被破除了。既然沒有自己和他人，將用誰來作和合，以及用什麼來產生無因？四句自然就寂滅了。由此可知，無生的生，只是虛幻的景象；生起的無生，才是真性的湛然。所以《金剛三昧經》說：『因緣所生義』

【English Translation】 English version: That is to say, all dharmas do not have a fixed substance. If a fixed form is established, it will lead to the fault of permanence: good and evil cannot be changed, and cause and effect will become confused. Those who do evil should ascend to heaven, and those who do good should sink into the abyss, because there is no cause; those who do good should have no blessings, and those who do evil should have no sin, because there is no result. Therefore, all dharmas have no substance and no fixed nature, but appear from conditions; because of the arising of conditions, there is no self-nature, and all dharmas are empty; because there is no self-nature, the dharmas arising from conditions can be established. The Avatamsaka Sutra clarifies that Bodhisattvas establish all Buddha-activities in the absence of self-nature. Therefore, existence is established because of emptiness, and existence and non-existence are merely provisional names; emptiness is discerned from existence, and emptiness has no self-substance.

Question: 'Now that we clearly see all dharmas arising, how can you say they have no self-nature?'

Answer: 'Precisely because arising is non-arising, there is no self-nature. If you say there is arising, does it arise by itself? Does it arise from others? Does it arise jointly? Or does it arise without a cause? If you say it arises by itself, like one's own body, how could it be born without parents? Therefore, it is said that this body is the remains of one's parents, with past karma as the internal cause, relying on the body of one's parents as the external condition, and it exists through the combination of internal and external causes and conditions, so it does not arise by itself. Or if you say it arises from others, if there is no past karma as one's own cause, one will never be conceived, and all comes from one's own karma; for example, even if there is water and soil externally, if there is no seed, it will definitely not grow. If it arises jointly, the cause is accomplished by relying on conditions, so where is the function of self-substance? Conditions arise from causes, but have no ability to help externally; if causes and conditions each do not exist, how can they exist in combination? Just as a grain of sand has no oil, and mixing it with many grains of sand will not produce oil; a blind person cannot see, so how can gathering a group of blind people allow them to see? If it arises without a cause, it would be like a stone woman giving birth to a child, or a tortoise hair being used as a duster; even with a cause, it is still impossible, so how could it be without a cause? Moreover, non-cause is established from cause, and since cause does not exist, non-cause is also cut off. As long as you understand the two phrases of non-arising of self and other, then all four phrases (arising by itself, arising from others, arising jointly, arising without a cause) are refuted. Since there is no self and other, who will be used to make the combination, and what will be used to produce non-cause? The four phrases will naturally be extinguished. From this, we know that the arising of non-arising is just an illusory appearance; the non-arising of arising is the pure and clear true nature. Therefore, the Diamond Samadhi Sutra says: 'The meaning of arising from conditions'

，是義滅非生；滅諸生滅義，是義生非滅。』」

問：「既一切諸法，無性無生；云何眾生執著境緣，而受實報？」

答：「只為不了無性，迷為實有，所以受其實報。如達其性空，即不生貪著，既不耽著，任運施為，不住其因，終不受果。故經云：『心生，種種法生。』又云：『一切惟心造。』若心不起，外境常虛；了境性空，其心自寂；妄心既寂，幻相何生？心境俱冥，自然合道。《華嚴經》云：『眼耳鼻舌身，心意諸情根；一切空無性，妄心分別有。』又云：『世間一切法，但以心為主；隨解取眾相，顛倒不如實。』」

問：「既受實報，云何言一切空？」

答：「分明云眾生自妄認為實，其性常空。雖受苦樂，厭愛情生；人法俱空，一無所得。猶如夢見好惡，欣戚盈懷；及至覺來，豁然無事。覺來非有，夢裡非無；既習顛倒之因，不無虛妄之果。」

問：「妄心幻境，為複本無？從今日無？」

答：「心境本無。」

問：「既是本無，眾生云何不得解脫？」

答：「本來無縛，云何稱解？只為不達本無，妄生今有。從無始際，熏習之力，不覺不知，隨業而轉；雖在業拘，性常清凈。」

問：「如何得究竟清凈？」

答：「此有二義：一者、了

【現代漢語翻譯】『這意味著所滅的是生滅的意義，而不是真正的生；滅除所有生滅的意義，這意味著所生的是不生滅的意義，而不是真正的滅。』

問：『既然一切諸法（dharma，宇宙間的一切事物和現象）都是無自性、無生起的，為什麼眾生（sentient beings，有情識的生命）還會執著于外境因緣，而承受真實的果報呢？』

答：『正因為不了達諸法無自性，迷惑地認為它們是真實存在的，所以才會承受真實的果報。如果通達了諸法的自性本空，就不會產生貪戀執著，既然不貪戀執著，那麼隨順因緣而行，不住于因，最終就不會承受果報。所以經中說：『心生，種種法生。』又說：『一切唯心造。』如果心不起作用，外境就常常是虛幻的；了達外境的自性本空，其心自然寂靜；妄心既然寂靜，幻相又從何而生呢？心與境都泯滅，自然就與道（道，真理或宇宙的根本法則）相合。《華嚴經》（Avatamsaka Sutra）說：『眼耳鼻舌身，心意諸情根；一切空無性，妄心分別有。』又說：『世間一切法，但以心為主；隨解取眾相，顛倒不如實。』』

問：『既然要承受真實的果報，為什麼又說一切皆空呢？』

答：『分明說的是眾生自己虛妄地認為它是真實的，而它的自性本來就是空的。雖然承受苦樂，產生厭惡和愛戀之情；但人和法（dharma，宇宙間的一切事物和現象）都是空的，最終一無所得。就像在夢中見到好的或壞的事情，心中充滿喜悅或憂愁；等到醒來，一切都豁然無事。醒來後知道它不是真實的，但在夢中它也不是完全沒有；既然已經習慣了顛倒的因，就不能沒有虛妄的果。』

問：『妄心和幻境，是本來就沒有的呢？還是從今天才沒有的呢？』

答：『心和境本來就沒有。』

問：『既然是本來就沒有的，眾生為什麼不能得到解脫呢？』

答：『本來就沒有束縛，又怎麼能說是解脫呢？正因為不明白本來就沒有，虛妄地認為現在才有。從無始以來，受到熏習的力量，不覺不知，隨著業力而流轉；雖然身在業力的束縛中，但自性卻常常是清凈的。』

問：『如何才能得到究竟的清凈呢？』

答：『這裡有兩種含義：一是，了達……』

【English Translation】 'This means that what is extinguished is the meaning of arising and ceasing, not true arising; extinguishing all meanings of arising and ceasing means that what arises is the meaning of non-arising and non-ceasing, not true extinction.'

Question: 'Since all dharmas (dharma, all things and phenomena in the universe) are without self-nature and without arising, why do sentient beings (sentient beings, beings with consciousness) still cling to external conditions and receive real retribution?'

Answer: 'Precisely because they do not understand the absence of self-nature and mistakenly believe them to be real, they receive real retribution. If they understand that the nature of dharmas is empty, they will not generate greed and attachment. Since they do not indulge in attachment, they act in accordance with conditions, do not dwell on the cause, and ultimately do not receive the result. Therefore, the sutra says: 'When the mind arises, all kinds of dharmas arise.' It also says: 'Everything is created by the mind alone.' If the mind does not arise, the external environment is often illusory; understanding that the nature of the environment is empty, the mind naturally becomes tranquil; since the deluded mind is tranquil, from where do illusory appearances arise? When both mind and environment are extinguished, one naturally merges with the Tao (Tao, truth or the fundamental law of the universe). The Avatamsaka Sutra says: 'Eyes, ears, nose, tongue, body, mind, and all sense organs; all are empty and without self-nature, only the deluded mind makes distinctions.' It also says: 'All dharmas in the world are governed by the mind; according to one's understanding, one grasps various appearances, which are inverted and not in accordance with reality.'

Question: 'Since one receives real retribution, why is it said that everything is empty?'

Answer: 'It is clearly stated that sentient beings themselves falsely believe it to be real, but its nature is always empty. Although they experience suffering and joy, and generate feelings of aversion and love; both people and dharmas (dharma, all things and phenomena in the universe) are empty, and ultimately nothing is obtained. It is like seeing good or bad things in a dream, and the heart is filled with joy or sorrow; when one awakens, everything is suddenly gone. After awakening, one knows it is not real, but in the dream it was not completely non-existent; since one has become accustomed to the cause of inversion, one cannot be without the illusory result.'

Question: 'Are the deluded mind and illusory environment originally non-existent? Or are they non-existent from today?'

Answer: 'Mind and environment are originally non-existent.'

Question: 'Since they are originally non-existent, why can't sentient beings attain liberation?'

Answer: 'Originally there was no bondage, so how can one speak of liberation? Precisely because they do not understand that they are originally non-existent, they falsely believe that they exist now. From beginningless time, due to the power of habitual tendencies, unknowingly and unconsciously, they follow the flow of karma; although they are bound by karma, their nature is always pure.'

Question: 'How can one attain ultimate purity?'

Answer: 'There are two meanings to this: First, to understand...'

其本無，得自性清凈。二者、凈其妄染，得離垢清凈。本性既凈，妄念不生；二障雙消，三輪廓徹。契本冥源，種現俱寂。」

問：「佛道遐昌，凡聖同稟。何乃興替不定，而有墮壞者乎？」

答：「夫萬物有遷，三寶常住，寂然不動，感通而化。非初誕于王宮，不長逝于雙樹。若眾生福薄，則佛事冰消；若國土緣深，則梵剎云聳。在人自生得喪，非法而有盛衰。故《法華經》云：『眾生見劫盡，大火所燒時；我此土安隱，天人常充滿。』」

問：「既贊眾善，報應非虛。云何有勤苦求者，全無克證？」

答：「修善之人，自有冥顯二益。《法華玄義》四句料簡：一、冥機冥應：若過去善修三業，現在未運身口，藉往善力，此名為冥機；雖不見靈應，而密為法身所益，不見不聞、非覺非知，是名冥益。應身應，是顯應；法身應，是冥應。二、冥機顯益：過去植善而冥機已成，便得值佛聞法，現前獲利，是為顯益。如佛初出世，最初得度之人，現在何曾修行，諸佛照其宿機，自往度之。三、顯機顯益：現在身口精勤不懈，而能感降，道場禮懺，能感靈瑞。四、顯機冥益：如人雖一世勤苦，現善濃積，而不顯感，冥有其利。若解四意，一切低頭舉手，福不虛棄；終日無感，終日無悔矣。」

【現代漢語翻譯】現代漢語譯本：『其本無，得自性清凈。』意思是說，它的本體原本就是空無，由此獲得自性清凈的狀態。『二者、凈其妄染，得離垢清凈。』意思是說，其次，要凈化那些虛妄的染污，才能獲得遠離塵垢的清凈。『本性既凈，妄念不生；二障雙消，三輪廓徹。契本冥源，種現俱寂。』意思是說，當你的本性已經清凈，虛妄的念頭就不會產生；煩惱障和所知障這兩種障礙同時消除，施者、受者和所施之物這三輪體空就能徹底明瞭。這樣就能與根本的幽深源頭相契合，過去所種的因和現在所顯現的果都歸於寂靜。

問：『佛道遐昌，凡聖同稟。何乃興替不定，而有墮壞者乎？』答：『夫萬物有遷，三寶（佛、法、僧）常住，寂然不動，感通而化。非初誕于王宮，不長逝于雙樹。若眾生福薄，則佛事冰消；若國土緣深，則梵剎（寺廟）云聳。在人自生得喪，非法而有盛衰。故《法華經》云：『眾生見劫盡，大火所燒時；我此土安隱，天人常充滿。』』

問：『既贊眾善，報應非虛。云何有勤苦求者，全無克證？』答：『修善之人，自有冥顯二益。《法華玄義》四句料簡：一、冥機冥應：若過去善修三業（身、口、意），現在未運身口，藉往善力，此名為冥機；雖不見靈應，而密為法身所益，不見不聞、非覺非知，是名冥益。應身應，是顯應；法身應，是冥應。二、冥機顯益：過去植善而冥機已成，便得值佛聞法，現前獲利，是為顯益。如佛初出世，最初得度之人，現在何曾修行，諸佛照其宿機，自往度之。三、顯機顯益：現在身口精勤不懈，而能感降，道場禮懺，能感靈瑞。四、顯機冥益：如人雖一世勤苦，現善濃積，而不顯感，冥有其利。若解四意，一切低頭舉手，福不虛棄；終日無感，終日無悔矣。』

【English Translation】 English version: 'Its fundamental nature is non-existent, thus attaining self-nature purity.' This means that its essence is originally empty, thereby achieving a state of self-nature purity. 'Secondly, purify its deluded defilements to attain purity free from impurities.' This means that, secondly, one must purify those illusory defilements in order to attain purity free from dust. 'Once the fundamental nature is pure, deluded thoughts do not arise; the two obstacles are simultaneously eliminated, and the three wheels are thoroughly understood. Aligning with the fundamental dark source, both seeds and manifestations are still.' This means that when your fundamental nature is already pure, illusory thoughts will not arise; the two obstacles of afflictions and knowledge are simultaneously eliminated, and the emptiness of the three wheels of giver, receiver, and gift can be completely understood. In this way, one can align with the fundamental profound source, and both the seeds planted in the past and the fruits manifested in the present return to stillness.

Question: 'The Buddha's path is far-reaching and flourishing, shared by both ordinary beings and sages. Why is it that its rise and fall are uncertain, and there are those who fall away?' Answer: 'Indeed, all things are subject to change, but the Three Jewels (Buddha, Dharma, Sangha) are eternal, remaining still and responding through transformation. They were not initially born in a royal palace, nor did they pass away forever in the twin Sala trees. If beings have little merit, then the Buddha's work will vanish like ice; if a country has deep connections, then temples (Vihara) will soar like clouds. Gain and loss arise from people themselves, and prosperity and decline are not due to the Dharma. Therefore, the Lotus Sutra says: 'When beings see the end of the kalpa, when the great fire burns, my land is peaceful and secure, always filled with gods and humans.'

Question: 'Since all good deeds are praised, and karmic retribution is not false, why are there those who diligently seek but achieve no realization?' Answer: 'Those who cultivate good have both hidden and manifest benefits. The Profound Meaning of the Lotus Sutra analyzes it with four sentences: 1. Hidden cause, hidden effect: If one has cultivated good deeds in the three karmas (body, speech, and mind) in the past, and the body and speech are not yet active in the present, relying on the power of past good deeds, this is called a hidden cause; although one does not see a spiritual response, one is secretly benefited by the Dharmakaya, unseen, unheard, neither felt nor known, this is called a hidden benefit. Response from the Nirmanakaya is a manifest response; response from the Dharmakaya is a hidden response. 2. Hidden cause, manifest effect: Having planted good seeds in the past and the hidden cause is already formed, one then encounters the Buddha and hears the Dharma, receiving benefits in the present, this is called a manifest benefit. Like when the Buddha first appeared in the world, the first people to be liberated, what cultivation had they done in the present? The Buddhas illuminated their past causes and went to liberate them. 3. Manifest cause, manifest effect: In the present, one is diligent and unremitting in body, speech, and mind, and is able to invoke blessings, performing prostrations and repentance in the temple, able to invoke auspicious signs. 4. Manifest cause, hidden effect: For example, although a person is diligent and hardworking in this life, accumulating good deeds, they do not experience a manifest response, but there is a hidden benefit. If one understands these four meanings, every bow and gesture will not be in vain; even if there is no feeling all day long, there will be no regret all day long.'

問：「或有一生修善，現縈惡報；終日造惡，目睹吉昌者何？」

答：「業通三世，生熟不定；又通三報，厚薄相傾。西天第十九祖師，鳩摩羅多雲：『前生修功德，而致強半功，有少破壞故。迴心修惡，行罪業、少功德，亦死先受福。正受快活時，心似得安樂，忽降諸衰惱，其家漸殘破；承彼先惡業，相續致於此。非是今修福，而招斯惡報。』又曰：『前世作惡業，其罪強半功；忽遇一智者，而教修福德。福德雖修已，其善未過彼；功德少於罪，亦死生貧窮。心不敬信佛，亦不重三寶；如是過半已，其家漸富有，資生多財帛；承彼先善業，相續致於此。非是今作惡，而招斯善報。』論云：『今我疾苦，皆由過去；今生修福，報在當來。』若見喜殺長壽，好施貧窮；能信斯言，不生邪見。若不解此，憂悔失理，謂徒功喪計，善惡無徴。但修善之時，一心不退，既不間斷，福果長新；只慮中途自生遮障，識達賢士曉斯旨焉。」

問：「惡能掩善，則禍起而福傾；善能排惡，則障消而道現。何乃或有從生積善，反受餘殃？及蕭梁武帝，歸憑三寶；一朝困斃，全無靈祐者何？舉世咸疑，請消余滯。」

答：「前明業通三世，事已昭然，今重決疑，有其三義：一者、是諸佛菩薩示現施為，隨順世間，同其

【現代漢語翻譯】現代漢語譯本問：『有人一生行善，現在卻遭受惡報；有人整天作惡，卻親眼看到吉祥如意，這是為什麼？』（或：或許，縈：纏繞，吉昌：吉祥如意）答：『業力貫通過去、現在、未來三世，成熟的時間不確定；又貫通三種果報（現報、來報、后報），輕重厚薄互相影響。西天第十九祖師鳩摩羅多（Kumāralāta）說：『前世修習功德，積累了大部分功德，但因為有少許破壞的緣故。後來回心轉意作惡，所行的罪業多於功德，因此死後先享受福報。正在享受快樂的時候，心裡好像得到了安樂，忽然各種衰敗煩惱降臨，他的家業逐漸殘破；這是承接他先前所造的惡業，相續導致這樣的結果。這不是因為現在修福，而招致這樣的惡報。』又說：『前世造作惡業，罪業佔據大部分；忽然遇到一位有智慧的人，教他修習福德。福德雖然修習了，但他的善業還不能超過之前的惡業；功德少於罪業，因此死後轉生到貧窮的地方。心裡不恭敬信奉佛，也不重視三寶；像這樣過了一半的時間，他的家業逐漸變得富有，生活物資和錢財增多；這是承接他先前所造的善業，相續導致這樣的結果。這不是因為現在作惡，而招致這樣的善報。』《論》中說：『現在我所遭受的疾病痛苦，都是由於過去所造的業；今生修習的福德，果報在將來。』如果見到喜好殺生的人反而長壽，樂於佈施的人反而貧窮；能夠相信這些話，就不會產生邪見。如果不理解這些道理，就會憂愁後悔，認為徒勞無功，善惡沒有應驗。只要修習善業的時候，一心不退轉，既不間斷，福德的果報就會長久而常新；只擔心在半途自己產生障礙，有見識的賢士明白這個道理。』問：『惡業能夠掩蓋善業，那麼災禍就會發生而福報傾覆；善業能夠排除惡業，那麼障礙就會消除而道業顯現。為什麼有的人從小積累善行，反而遭受剩餘的災殃？以及蕭梁武帝（Emperor Wu of Liang），歸依依靠三寶；一旦遭遇困境而去世，完全沒有靈驗的庇佑，這是為什麼？』世人都感到疑惑，請消除這些疑慮。答：『前面已經明確說明業力貫通三世，這件事已經很清楚了，現在再次解釋疑惑，有三種含義：一是諸佛菩薩示現作為，隨順世間，與世間人相同。

【English Translation】 English version Question: 'Why is it that some people who spend their lives doing good deeds are currently entangled in evil retributions, while others who spend their days committing evil deeds witness auspicious prosperity?' (Or: Perhaps, Entangled: surrounded, Auspicious prosperity: good fortune and prosperity) Answer: 'Karma pervades the three periods of time – past, present, and future – and the time of its maturation is uncertain. It also pervades the three types of retribution (retribution in this life, retribution in the next life, and retribution in later lives), and their weight and lightness influence each other. The nineteenth patriarch of Western India, Kumāralāta (鳩摩羅多), said: 'In a previous life, one cultivated merit and accumulated most of it, but because of some destruction. Later, one turned to evil, and the sins committed outweighed the merits, so one enjoys blessings first after death. While enjoying happiness, the mind seems to have found peace, but suddenly various declines and afflictions descend, and the family gradually declines; this is because of the previous evil karma, which continues to lead to this result. It is not because one is cultivating blessings now that one is incurring such evil retribution.' He also said: 'In a previous life, one committed evil deeds, and the sins accounted for most of it; suddenly, one encountered a wise person who taught one to cultivate merit. Although merit has been cultivated, one's good deeds cannot surpass the previous evil deeds; merit is less than sin, so one is reborn into poverty after death. The mind does not respectfully believe in the Buddha, nor does it value the Three Jewels; after half of this time has passed, the family gradually becomes wealthy, and material resources and wealth increase; this is because of the previous good karma, which continues to lead to this result. It is not because one is committing evil now that one is incurring such good retribution.' The Treatise says: 'The illnesses and sufferings I am experiencing now are all due to past karma; the blessings cultivated in this life will be rewarded in the future.' If one sees that those who like to kill live long lives, and those who like to give are poor; if one can believe these words, one will not give rise to wrong views. If one does not understand these principles, one will be worried and regretful, thinking that it is futile and that good and evil are not verified. As long as one cultivates good deeds with a single mind and does not retreat, and does not interrupt them, the fruit of blessings will be long-lasting and ever new; one only worries that one will create obstacles in the middle, and wise people who understand this principle will know this.' Question: 'If evil karma can cover up good karma, then disasters will arise and blessings will be overturned; if good karma can eliminate evil karma, then obstacles will be eliminated and the path will be revealed. Why is it that some people who accumulate good deeds from childhood suffer remaining disasters? And Emperor Wu of Liang (蕭梁武帝), who took refuge in the Three Jewels; once he encountered difficulties and died, without any miraculous protection, why is this?' The world is full of doubts, please dispel these doubts. Answer: 'It has been clearly stated earlier that karma pervades the three periods of time, and this matter is already very clear. Now, to explain the doubts again, there are three meanings: First, the Buddhas and Bodhisattvas manifest and act, following the world, and are the same as the people of the world.

苦樂，千變萬化，誘引勞生。或居安而忽危，示物極即反；或處榮而頓弊，現盛必有衰。令耽榮者，悟世無常；使恃祿者，知生有限。潛消貪垢，巧洗情塵。示正示邪，或逆或順，斯乃密化之秘術，非凡小之所知。二者、善惡無定，果報從緣；業力難思，勢不可遏。故《涅槃經》云：『業有三報：一、現報：現作善惡，現受苦樂。二、生報：今生作業，來生受果。三、后報：或今生作業，過百千生方受其報。』又經云：『有業現苦有苦報；有業現苦有樂報；有業現樂有樂報；有業現樂有苦報。』或余福未盡，惡不即加；或宿殃尚在，善緣便發。又若善多惡少，則先受樂，而後受苦，則福盡禍生。或善少惡多，則先受苦，而後受樂，則災消慶集。此皆並是后報，善惡業熟，今生善力難排，斷結證聖，尚還宿債。如師子比丘、一行禪師等，豈況業系凡夫，寧逃此患？三、者或善根深厚，修進堅牢，決志無疑，誓過金石，則現受輕報，能斷深愆。故經云：『今生作惡少為善多，則回地獄重，而現世輕。或作善少為惡多，則回現世輕，而地獄重。乃至純善修行之人，現世暫時頭痛，則滅百千萬劫地獄之苦。』是以菩薩發願云：『愿得今身償，不入惡道受苦。』作惡之人雖現安樂，果在阿鼻，積劫燒然，受苦無間。又復修行，力

【現代漢語翻譯】苦與樂，千變萬化，誘惑人們終生勞碌。有時身處安樂卻忽視危險，預示事物發展到極致就會向反面轉化；有時身處榮華卻突然衰敗，顯示興盛之後必然衰落。這使沉溺於榮華的人，領悟到世事無常；使依賴俸祿的人，知道生命有限。暗中消除貪婪的污垢，巧妙地洗滌情感的塵埃。或展示正面，或展示邪惡，或逆境，或順境，這都是秘密教化的奧妙之術，不是普通人所能理解的。第二，善與惡沒有絕對的定性，果報隨著因緣而變化；業力的作用難以思議，一旦形成就勢不可擋。所以《涅槃經》（Nirvana Sutra）說：『業有三種果報：一是現報：現在做善事或惡事，現在就承受苦樂的果報。二是生報：今生所造的業，來生承受果報。三是后報：或者今生所造的業，經過百千生之後才承受果報。』經中又說：『有的業現在感受痛苦，將來得到痛苦的果報；有的業現在感受痛苦，將來得到快樂的果報；有的業現在感受快樂，將來得到快樂的果報；有的業現在感受快樂，將來得到痛苦的果報。』或者因為剩餘的福報還沒有享盡，惡報不會立即降臨；或者因為過去的災禍還在，好的因緣便會發生。如果善多惡少，那麼先享受快樂，然後承受痛苦，這是福報享盡而災禍產生。如果善少惡多，那麼先承受痛苦，然後享受快樂，這是災禍消除而喜慶聚集。這些都是后報，善惡之業成熟，今生的善力難以排解，即使斷除煩惱、證得聖果，尚且要償還宿世的債務。例如師子比丘（Śīla Bhikkhu）、一行禪師（I-Hsing）等，更何況被業力束縛的凡夫，怎能逃脫這些災患？第三，或者因為善根深厚，修行精進且堅定牢固，決心毫不動搖，像金石一樣堅硬，那麼現在會承受較輕的果報，能夠斷除深重的罪過。所以經中說：『今生作惡少而行善多，那麼就能將原本應在地獄承受的重報，轉化為現世的輕報。或者作善少而作惡多，那麼就能將原本應在現世承受的輕報，轉化為地獄的重報。』乃至純粹行善修行的人，現世暫時頭痛，就能消除百千萬劫地獄的痛苦。因此菩薩發願說：『愿能在今生償還業債，不墮入惡道受苦。』作惡的人雖然現在享受安樂，果報卻在阿鼻地獄（Avīci），經歷無數劫的燃燒，無間斷地承受痛苦。又繼續修行，努力。

【English Translation】 Suffering and joy, in their myriad transformations, entice beings into a life of toil. Sometimes, dwelling in comfort, one neglects danger, indicating that when things reach an extreme, they revert. Other times, residing in glory, one suddenly declines, revealing that prosperity inevitably wanes. This allows those who indulge in glory to realize the impermanence of the world, and those who rely on emoluments to know the limitations of life. Subtly eliminating the defilements of greed, skillfully cleansing the dust of emotions. Showing what is right and what is wrong, sometimes against the grain, sometimes in accordance, these are the secret arts of subtle transformation, not understood by ordinary people. Secondly, good and evil are not fixed; karmic retribution arises from conditions. The power of karma is inconceivable and, once set in motion, unstoppable. Therefore, the Nirvana Sutra (涅槃經) states: 'Karma has three retributions: First, present retribution: doing good or evil now, and experiencing joy or suffering now. Second, future retribution: creating karma in this life, and receiving the result in the next life. Third, subsequent retribution: creating karma in this life, and receiving the retribution after hundreds of thousands of lives.' The sutra also says: 'Some karma brings suffering now and a suffering reward later; some karma brings suffering now and a joyful reward later; some karma brings joy now and a joyful reward later; some karma brings joy now and a suffering reward later.' Perhaps remaining blessings have not been exhausted, so evil does not immediately befall; or perhaps past calamities remain, so good conditions arise. If good deeds are many and evil deeds are few, then one first experiences joy and then suffers, as blessings are exhausted and misfortune arises. If good deeds are few and evil deeds are many, then one first suffers and then experiences joy, as calamities are dispelled and auspiciousness gathers. These are all subsequent retributions; when good and evil karma ripen, the power of good in this life is difficult to counteract. Even those who sever afflictions and attain sainthood must still repay past debts, like Śīla Bhikkhu (師子比丘) and I-Hsing (一行禪師). How much more so for ordinary beings bound by karma, how can they escape these troubles? Thirdly, if one's roots of goodness are deep, and one's cultivation is diligent and firm, with unwavering resolve, as strong as metal and stone, then one will receive a lighter retribution in this life and be able to cut off deep offenses. Therefore, the sutra says: 'If one does little evil and much good in this life, then one can transform the heavy retribution that should be suffered in hell into a light retribution in this life. Or if one does little good and much evil, then one can transform the light retribution that should be suffered in this life into a heavy retribution in hell.' Even for those who purely cultivate goodness, a temporary headache in this life can eradicate the suffering of hundreds of thousands of eons in hell. Therefore, Bodhisattvas make the vow: 'May I repay my karmic debts in this life, and not fall into evil paths to suffer.' Those who do evil may enjoy comfort now, but the retribution is in Avīci (阿鼻), burning for countless eons, suffering without interruption. And continue to cultivate, strive.

至將出輪迴，臨終之時，雖受微苦，無始惡業，一時還盡。如唐三藏法師，九世支那為僧，福德智慧，常稱第一；大弘聖教，廣演佛乘，利濟無邊，殊功罕測。及至遷化之時，臥疾房中。瞻病僧明藏禪師，見有二人，各長一丈，共捧一白蓮花，至法師前云：『師從無始已來，所有損惱有情，諸有惡業，因今小疾，並得消殄，應生欣慶。』法師顧視合掌，遂右脅而臥。弟子問云：『和尚決定得生彌勒內院不？』報云：『得生。』言訖，氣息漸微，奄然神逝。若明如上三義，方為知因識果之人；或昧斯文，終生疑謗。」

問：「夫修善應純，云何造惡？既能造惡，何用善乎？若善惡齊行，恐虛功力。」

答：「若出家菩薩，無諸障閡，應純修善，直至菩提；如在家菩薩，事業所拘，未得純凈，傍興善道，以為對治。夫業難頓移，惡非全斷；漸積功德，以趣菩提。若更積惡不修，惡無有盡；須行善業，以奪惡因。《譬喻經》云：『昔有國王，出射獵還，過寺繞塔，為沙門作禮。群臣共笑之，王乃覺知，問群臣曰：「有金在釜，釜中湯沸，以手取金，可得不？」答曰：「不可得。」王言：「以冷水投中，可取得不？」臣白王言：「可得也。」王言：「我行王事，射獵所作如湯沸；燒香然燈繞塔，如持冷水投沸湯中

{ "translations": [ "現代漢語譯本：當即將脫離輪迴，臨終之時，即使受到輕微的痛苦，無始以來的惡業，也能一時還盡。例如唐三藏法師（玄奘，唐代著名僧人），九世在支那（古代對中國的稱謂）為僧，福德智慧，常常被稱為第一；大力弘揚聖教，廣泛演說佛法，利益救濟無邊眾生，殊勝功德難以估量。等到他圓寂的時候，臥病在房間中。照顧他的僧人明藏禪師，看見有兩個人，各自身高一丈，共同捧著一朵白蓮花，來到法師面前說：『大師從無始以來，所有損害惱亂眾生的惡業，因為現在的小病，都能夠消滅乾淨，應該感到欣慰慶幸。』法師看著他們合掌，於是右側臥著。弟子問道：『和尚您確定能夠往生彌勒內院（彌勒菩薩居住的凈土）嗎？』回答說：『能夠往生。』說完，氣息漸漸微弱，安然逝去。如果明白以上三種意義，才算是懂得因果報應的人；如果迷惑不解這些道理，終生都會疑惑誹謗。", "", "問：『修善應該純粹，為什麼還會造惡？既然能夠造惡，又何必修善呢？如果善惡同時進行，恐怕會虛耗功力。』", "", "答：『如果出家的菩薩，沒有各種障礙阻礙，就應該純粹地修善，直到證得菩提（覺悟）；如果是在家的菩薩，被世俗事務束縛，不能夠完全清凈，可以同時做一些善事，用來對治惡業。惡業難以立刻消除，惡的習氣不能完全斷除；逐漸積累功德，以此趨向菩提。如果繼續積累惡業而不修善，惡業就沒有窮盡的時候；必須行善業，來消除惡的因緣。《譬喻經》中說：『從前有個國王，外出打獵回來，路過寺廟就繞塔，為沙門（出家修行的僧人）作禮。群臣一起嘲笑他，國王於是覺悟，問群臣說：「有金子在鍋里，鍋里的水沸騰著，用手去取金子，可以得到嗎？」回答說：「不可以得到。」國王說：「用冷水投到鍋里，可以取得嗎？」臣子回答國王說：「可以得到。」國王說：「我處理國家政事，打獵所做的惡業就像沸騰的開水；燒香點燈繞塔，就像用冷水投入沸騰的開水中。」』" ], "english_translations": [ "English version: When about to escape from Samsara (cycle of rebirth), at the moment of death, even if experiencing slight suffering, the beginningless evil karma will be exhausted all at once. For example, the Dharma Master Tang Sanzang (Xuanzang, a famous monk of the Tang Dynasty), who was a monk in China (ancient name for China) for nine lifetimes, his blessings and wisdom were always considered the best; he greatly propagated the holy teachings, widely expounded the Buddha-vehicle (teachings of Buddhism), benefiting and saving countless beings, his extraordinary merits were immeasurable. When he was about to pass away, he was ill in his room. The monk Mingzang Chan Master, who was taking care of him, saw two people, each ten feet tall, holding a white lotus flower together, coming to the Dharma Master and saying: 'Master, from beginningless time, all the evil karma of harming and disturbing sentient beings, because of this minor illness, can be completely eliminated, you should feel happy and rejoice.' The Dharma Master looked at them, put his palms together, and then lay down on his right side. A disciple asked: 'Venerable Master, are you certain that you will be reborn in the Inner Court of Maitreya (pure land where Maitreya Bodhisattva resides)?' He replied: 'I will be reborn.' After saying that, his breath gradually weakened, and he passed away peacefully. If one understands the above three meanings, then one is a person who understands the law of cause and effect; if one is confused and does not understand these principles, one will doubt and slander throughout one's life.", "", "Question: 'Cultivating goodness should be pure, why would one still create evil? Since one can create evil, why bother cultivating goodness? If good and evil are practiced simultaneously, I fear it will be a waste of effort.'", "", "Answer: 'If a monastic Bodhisattva (one who seeks enlightenment), without any obstacles or hindrances, should purely cultivate goodness until attaining Bodhi (enlightenment); if a lay Bodhisattva is constrained by worldly affairs and cannot be completely pure, they can simultaneously do some good deeds to counteract evil karma. Evil karma is difficult to eliminate immediately, and evil habits cannot be completely eradicated; gradually accumulate merits to move towards Bodhi. If one continues to accumulate evil karma without cultivating goodness, evil karma will never end; one must perform good deeds to eliminate the causes of evil. The Sutra of Parables says: 'In the past, there was a king who went hunting and returned, passing by a temple and circumambulating the stupa (a Buddhist monument), paying respects to the Shramanas (monks who practice asceticism). The ministers all laughed at him, so the king realized this and asked the ministers: \"If there is gold in a pot, and the water in the pot is boiling, can you take the gold with your hand?\" They replied: \"You cannot.\" The king said: \"If you pour cold water into the pot, can you take it?\" The ministers replied to the king: \"You can.\" The king said: \"I handle state affairs, and the evil deeds I do from hunting are like boiling water; burning incense, lighting lamps, and circumambulating the stupa are like pouring cold water into the boiling water.\""'" ] }

。」』夫作王有善惡之行，何故但有惡無善乎？」

問：「在家菩薩，亦許純修善不？」

答：「若志苦心堅，一向歸命，如鹿在網，若火燒頭，惟求出離之門，不顧人間之事。自古及今，亦多此等。《譬喻經》云：『昔有國王，大好道德；常行繞塔，百匝未竟，邊國王來征伐，欲奪其國。傍臣大恐怖，即白王言：「置斯旋塔，以攘重寇。」王言：「聽使兵來，我終不止。」心意如故，繞塔未竟，兵散罷去。』夫人有一心定意，無所不消也。是以河嶽不靈，惟人所感；但能志到，無往不從。至於冰池躍鱗、寒林抽筍，故非神力，志所為也。」

問：「若廣修萬善，皆奉慈門；但稟真詮，有妨世諦。則處國廢其治國，在家闕于成家，雖稱利人，未得全美。」

答：「佛法眾善，普潤無邊；力濟存亡，道含真俗。於國有善則國霸，於家有善則家肥，所利弘多，為益不少。所以《書》云：『積善之家必有餘慶；積惡之家必有餘殃。』又云：『行善降之百祥；為惡降之百殃。』宋典文帝，以元嘉中問何侍中曰：『范泰、謝靈運云：「六經本是濟俗，若性靈真要，則以佛經為指南。」如其率土之濱，皆純此化，則吾坐致太平也。』侍中對曰：『夫百家之鄉，十人持五戒，則十人淳謹；千室之邑，百人修

【現代漢語翻譯】問：『如果君王有善行和惡行，為什麼只有惡行而沒有善行呢？』

問：『在家的菩薩，也可以只修善行嗎？』

答：『如果意志堅定，一心皈依，就像鹿在網中，像火燒到頭一樣，只求脫離困境，不顧人間的事情。自古至今，也有很多這樣的人。《譬喻經》中說：『過去有一位國王，非常崇尚道德；經常繞塔，一百圈還沒完成，鄰國的國王就來征伐，想要奪取他的國家。旁邊的臣子非常害怕，就對國王說：「停止繞塔，用來抵禦強敵。」國王說：「聽任士兵來吧，我終究不會停止。」心意如故，繞塔還沒完成，敵兵就散去了。』人只要一心一意，沒有什麼不能消除的。因此，山河神靈並不顯靈，只是受人的感應；只要意志堅定，沒有不成功的。至於冰池中的魚跳躍，寒冷樹林中竹筍生長，都不是神的力量，而是意志所為。』

問：『如果廣泛地修習各種善行，都奉獻給慈悲之門；但是如果只遵循真正的教義，就會妨礙世俗的道理。那麼，在國家就會荒廢治理國家的事情，在家庭就會缺少成家立業的事情，雖然號稱利益他人，卻不能做到完美。』

答：『佛法的各種善行，普遍地滋潤著無邊無際的世界；能夠救濟存亡，道理包含真諦和俗諦。在國家有善行，國家就能稱霸；在家庭有善行，家庭就能富裕，所利益的非常多，所帶來的好處也不少。所以《尚書》中說：『積累善行的人家必定有剩餘的福慶；積累惡行的人家必定有剩餘的災禍。』又說：『行善就會降下各種吉祥；作惡就會降下各種災殃。』宋朝的文帝在元嘉年間問何侍中說：『范泰、謝靈運說：「六經本來是用來治理世俗的，如果追求性靈的真諦，就要以佛經為指南。」如果全國上下都純粹地接受這種教化，那麼我就可以安坐而得到太平了。』何侍中回答說：『如果一百戶人家的鄉村，有十個人持守五戒，那麼這十個人就會淳樸謹慎；一千戶人家的城鎮，有一百個人修

【English Translation】 Asked: 'If a king has both good and bad deeds, why are there only bad deeds and no good deeds?'

Asked: 'Can a lay Bodhisattva only practice good deeds?'

Answered: 'If one's will is firm and one wholeheartedly takes refuge, like a deer in a net, or like one's head being on fire, only seeking a way out of suffering, not caring about worldly affairs. From ancient times until now, there have been many such people. The P喩經 (Piyu Jing, Sutra of Parables) says: 'In the past, there was a king who greatly valued morality; he often circumambulated a stupa, but before he could complete a hundred rounds, a neighboring king came to invade, wanting to seize his kingdom. The ministers were greatly afraid and said to the king: "Stop circumambulating the stupa and use it to resist the strong enemy." The king said: "Let the soldiers come, I will not stop." His intention remained the same, and before he could finish circumambulating the stupa, the enemy soldiers dispersed. 'If a person has a single-minded intention, there is nothing that cannot be overcome. Therefore, the spirits of mountains and rivers are not efficacious, but are only influenced by people; as long as one's will is firm, there is nothing that cannot be achieved. As for fish leaping in frozen ponds and bamboo shoots emerging in cold forests, these are not due to divine power, but are due to the power of will.'

Asked: 'If one broadly cultivates all kinds of good deeds and dedicates them to the gate of compassion; but if one only follows the true teachings, it will hinder worldly principles. Then, in the country, one will neglect the affairs of governing the country, and in the family, one will lack the means to establish a family. Although one claims to benefit others, one cannot achieve perfection.'

Answered: 'The various good deeds of the Buddha's teachings universally nourish the boundless world; they can save the living and the dead, and the principles contain both truth and convention. If a country has good deeds, the country will become a hegemon; if a family has good deeds, the family will become wealthy. The benefits are vast, and the advantages are many. Therefore, the 書 (Shu, Book of Documents) says: 'A family that accumulates good deeds will surely have surplus blessings; a family that accumulates evil deeds will surely have surplus calamities.' It also says: 'Performing good deeds will bring down all kinds of auspiciousness; doing evil will bring down all kinds of disasters.' Emperor Wen of the Song Dynasty, during the Yuanjia era, asked He Shizhong: 'Fan Tai and Xie Lingyun said: "The Six Classics are originally for governing the world, but if one seeks the true essence of the spirit, one should use the Buddhist scriptures as a guide." If the whole country purely accepts this teaching, then I can sit and achieve peace.' He Shizhong replied: 'If a village of a hundred households has ten people who uphold the five precepts, then those ten people will be pure and cautious; if a town of a thousand households has a hundred people who practice'

十善，則百人和厚。傳此風訓，已遍宇內；編戶千萬，則仁人百萬。夫能行一善，則去一惡；去一惡，則息一刑。一刑息於家，萬刑息於國。陛下所謂坐致太平也。』是以包羅法界，遍滿虛空；一善所行，無往不利。則是立身輔化，匡國保家之要軌矣。若以此立身，無身不立；以此匡國，無國不匡。近福人天，遠階佛果。」

問：「所修萬善，以何為根本乎？」

答：「一切理事，以心為本。約理者，經云：『觀一切法，即心自性；成就慧身，不由他悟。』此以真如觀、真實心為本。約事者，經云：『心如工畫師，能畫諸世間；五蘊悉從生，無法而不造。』此以心識觀，緣慮心為本。真實心為體，緣慮心為用；用即心生滅門，體即心真如門。約體用分二，惟是一心。即體之用，用不離體；即用之體，體不離用。開合雖殊，真性不動。心能作佛，心作眾生；心作天堂，心作地獄。心異則千差競起，心平則法界坦然；心凡則三毒縈纏，心聖則六道自在；心空則一道清凈，心有則萬境縱橫。如谷應聲，語高而響大；似鏡鑑像，形曲而影邪。以萬行由心，一切在我。內虛，外終不實；內細，外終不粗。善因終值善緣，惡行難逃惡境。踏雲霞而飲甘露，非他所授；臥煙焰而啖膿血，皆自所為。非天之所生，非地之所

【現代漢語翻譯】現代漢語譯本：『如果推行十善業，那麼百姓之間就會更加和睦友善。如果將這種風尚教化傳播開來，就已經遍佈天下；如果戶籍人口有千萬，那麼仁義之人就會有百萬之多。如果能夠行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰。一項刑罰在家庭中消失，萬項刑罰就能在國家中消失。這就是陛下所說的不用作為就能達到太平盛世啊。』因此，（善行）包容整個法界（Dharmadhatu，宇宙萬物），遍滿整個虛空；一件善事做成，沒有什麼是不能順利的。這就是立身處世、輔佐教化、匡扶國家、保衛家庭的重要準則啊。如果用這個來立身，沒有不能立身的；用這個來匡扶國家，沒有不能匡扶的。近處能獲得人天福報，遠處能證得佛果。」

問：『所修行的萬種善行，以什麼為根本呢？』

答：『一切事理，都以心為根本。從理上來說，經書上說：『觀察一切法，就是心的自性；成就智慧之身，不需要從其他地方領悟。』這是以真如觀（Tathata-vision）、真實心為根本。從事上來說，經書上說：『心就像一個工巧的畫師，能夠畫出各種世間景象；五蘊（Skandhas，構成人身的五種要素）都由此產生，沒有什麼是不能造作的。』這是以心識觀（consciousness-only vision）、緣慮心為根本。真實心是本體，緣慮心是作用；作用就是心的生滅之門，本體就是心的真如之門。從體和用兩個方面來分，其實只是一個心。即本體的作用，作用不離開本體；即作用的本體，本體不離開作用。開合雖然不同，真性卻是不動搖的。心能成佛，心能成為眾生；心能創造天堂，心能創造地獄。心不同，那麼各種差別就競相產生；心平靜，那麼法界就坦然開闊；心是凡夫，那麼貪嗔癡三毒就纏繞不休；心是聖人，那麼六道輪迴就能自在解脫；心空無一物，那麼唯一的道路就清凈無染；心有所執著，那麼萬種境界就縱橫交錯。就像山谷迴應聲音，說話聲音高，那麼迴響就大；像鏡子照見影像，形體彎曲，那麼影子就歪斜。因為萬種行為都由心而生，一切都在於自己。內心空虛，外在最終不會充實；內心細微，外在最終不會粗糙。善的因最終會遇到善的緣，惡的行為難以逃脫惡的境地。踏著雲霞而飲用甘露，不是別人所給予的；躺在煙焰之中而吞食膿血，都是自己所造成的。不是天所生，不是地所養。

【English Translation】 English version: 'If the ten wholesome deeds are promoted, the people will be more harmonious and friendly. If this custom of teaching and training is spread, it will have already pervaded the universe; if there are tens of millions of registered households, there will be millions of benevolent people. If one can perform one good deed, one can remove one evil deed; if one evil deed is removed, one penalty will be reduced. If one penalty disappears in the family, ten thousand penalties will disappear in the country. This is what Your Majesty calls achieving peace and prosperity without action.' Therefore, (good deeds) encompass the entire Dharmadhatu (the universe and all phenomena), filling the entire void; with one good deed accomplished, there is nothing that cannot be successful. This is the essential principle for establishing oneself, assisting in transformation, supporting the country, and protecting the family. If one uses this to establish oneself, there is no self that cannot be established; if one uses this to support the country, there is no country that cannot be supported. In the near term, one can obtain the blessings of humans and gods; in the long term, one can attain Buddhahood.

Question: 'Of the myriad good deeds cultivated, what is the root?'

Answer: 'All matters of principle and practice have the mind as their root. In terms of principle, the sutra says: 'Observing all dharmas is the self-nature of the mind; achieving the wisdom body does not require enlightenment from elsewhere.' This takes the Tathata-vision (viewing reality as it is) and the true mind as the root. In terms of practice, the sutra says: 'The mind is like a skillful painter, able to paint all the worlds; the five Skandhas (aggregates of existence) all arise from it, and there is nothing that it cannot create.' This takes the consciousness-only vision (viewing all phenomena as manifestations of consciousness) and the mind that contemplates and deliberates as the root. The true mind is the substance, and the mind that contemplates and deliberates is the function; the function is the gate of the mind's arising and ceasing, and the substance is the gate of the mind's Suchness. Although divided into substance and function, it is only one mind. The function is the function of the substance, and the function does not depart from the substance; the substance is the substance of the function, and the substance does not depart from the function. Although the opening and closing are different, the true nature is unwavering. The mind can make a Buddha, the mind can make sentient beings; the mind can create heaven, the mind can create hell. If the mind is different, then all kinds of differences arise in competition; if the mind is peaceful, then the Dharmadhatu is open and vast; if the mind is that of an ordinary person, then the three poisons of greed, anger, and ignorance entangle endlessly; if the mind is that of a sage, then the six realms of reincarnation can be freely liberated; if the mind is empty, then the one path is pure and undefiled; if the mind is attached, then the myriad realms are horizontal and vertical. Like a valley responding to sound, if the voice is high, then the echo is great; like a mirror reflecting an image, if the shape is curved, then the shadow is crooked. Because all actions arise from the mind, everything is within oneself. If the inside is empty, the outside will never be full; if the inside is subtle, the outside will never be coarse. Good causes will eventually meet good conditions, and evil deeds will be difficult to escape evil circumstances. Treading on clouds and drinking nectar is not given by others; lying in smoke and flames and devouring pus and blood are all self-inflicted. It is not born of heaven, nor is it nurtured by earth.'

出，只在最初一念，致此升沉。欲外安和，但內寧靜；心虛境寂，念起法生；水濁波昏，潭清月朗。修行之要，靡出於斯。可謂眾妙之門，群靈之府，升降之本，禍福之源。但正自心，何疑別境？經云：『為善福隨，履惡禍追；響之應聲，善惡如音；非天龍鬼神所授，非先禰後裔所為。』造之者惟心，成之者身口矣。佛說偈曰：『心為法本，心尊心使；中心念惡，即言即行；罪苦自追，車礫于轍。心為法本，心尊心使；中心念善，即言即行；福樂自追，如影隨形。』《華嚴經》云：『智首菩薩問文殊師利云：「何得無過失身口意業？乃至為上，為無上；為等，為無等等？」文殊師利答言：「佛子，若諸菩薩善用其心，則獲一切勝妙功德。」』《密嚴經》云：『如地無分別，庶物依以生；藏識亦如是，眾境之依處。如人以己手，還自摩挃身；亦如象以鼻，取水自沾沐；復似諸嬰兒，以口含其指。如是自心內，現境還自緣；是心之境界，普遍於三有。久修觀行者，而能善通達；內外諸世間，一切惟心現。』以此之言，豈止萬善之本，乃至有情、無情，凡聖境界，虛空萬像，悉為其本。亦云：『無住為本。』本立道生，斯之謂矣。」

問：「萬行之源，以心為本。助道門內，何法為先？」

答：「以其真實正直

【現代漢語翻譯】現代漢語譯本：出現，只在于最初的一念，導致上升或沉淪。想要外部的安寧祥和，不如先求內心的寧靜；心若空虛，境界便寂靜，念頭一生起，法則隨之產生；水若渾濁，波濤便昏暗，潭水清澈，月亮便明亮。修行的要領，沒有超出這個範圍的。這可以稱作是通往一切奧妙的門徑，各種靈性的府邸，上升和沉降的根本，災禍和幸福的根源。只要端正自己的心，何必懷疑其他的境界？經書上說：『行善，福氣就跟隨；作惡，災禍就追趕；就像聲音迴應聲響一樣，善惡就像聲音一樣；不是天龍鬼神所給予的，也不是祖先或後代所造成的。』創造它的是心，完成它的是身和口。佛說偈語：『心是萬法的根本，心是尊貴的，心是主使；心中想著惡念，立刻說出來，立刻做出來；罪惡和痛苦就自己追趕上來，就像車輪碾過車轍一樣。心是萬法的根本，心是尊貴的，心是主使；心中想著善念，立刻說出來，立刻做出來；幸福和快樂就自己追趕上來，就像影子跟隨形體一樣。《華嚴經》上說：『智首菩薩問文殊師利菩薩說：「怎樣才能使身口意三業沒有過失？乃至成為最上的，成為無上的；成為相等的，成為無與倫比的？」文殊師利菩薩回答說：「佛子，如果各位菩薩能夠善於運用自己的心，就能獲得一切殊勝美妙的功德。」』《密嚴經》上說：『如同大地沒有分別，各種事物依靠它而生長；藏識也是這樣，是各種境界所依靠的地方。如同人自己用手，來回摩擦自己的身體；也像大象用鼻子，取水來自己淋浴；又像那些嬰兒，用嘴含著自己的手指。像這樣從自己的內心，顯現出境界又反過來緣著自己；這心的境界，普遍存在於三有（指欲有、色有、無色有）之中。長久修行觀行的人，才能夠很好地通達；無論是內在還是外在的世間，一切都只是心的顯現。』根據這些話，豈止是萬善的根本，乃至有情（指有情感的眾生）、無情（指沒有情感的事物），凡夫和聖人的境界，虛空和萬象，都是以心為根本。也說：『以無所執著為根本。』根本確立了，道自然產生，說的就是這個道理。」

問：『萬種行為的源頭，以心為根本。在助道的法門中，什麼法最為優先？』

答：『以真實正直為先。』 English version: Appearance arises from a single initial thought, leading to ascent or descent. If you seek external peace and harmony, first seek inner tranquility; when the mind is empty, the realm is still, and when a thought arises, the Dharma arises with it; if the water is muddy, the waves are dark, and if the pool is clear, the moon is bright. The essence of practice does not go beyond this. It can be called the gateway to all mysteries, the abode of all spirits, the root of ascent and descent, and the source of misfortune and fortune. Just correct your own mind, why doubt other realms? The Sutra says: 'Doing good, blessings follow; doing evil, misfortune pursues; like an echo responding to a sound, good and evil are like sounds; not given by gods, dragons, or spirits, nor caused by ancestors or descendants.' The mind creates it, and the body and mouth complete it. The Buddha said in a verse: 'The mind is the root of all Dharmas, the mind is honored, the mind is the master; if the mind thinks evil, it speaks and acts immediately; suffering pursues itself, like a wheel grinding on a rut. The mind is the root of all Dharmas, the mind is honored, the mind is the master; if the mind thinks good, it speaks and acts immediately; happiness pursues itself, like a shadow following form.' The Avatamsaka Sutra says: 'The Bodhisattva Wisdom Leader asked the Bodhisattva Manjushri (Bodhisattva of Wisdom): "How can one obtain faultless actions of body, speech, and mind? And what is supreme, unsurpassed, equal, or unequaled?" Manjushri (Bodhisattva of Wisdom) replied: "Buddha's children, if all Bodhisattvas skillfully use their minds, they will obtain all supreme and wonderful merits."' The Ghanavyuha Sutra says: 'Like the earth without discrimination, all things rely on it to grow; the Alaya-vijnana (storehouse consciousness) is also like this, it is the place where all realms rely. Like a person using their own hand to rub their own body; also like an elephant using its trunk to take water to bathe itself; also like infants putting their fingers in their mouths. In this way, from within one's own mind, realms appear and then condition themselves; this realm of the mind pervades the three realms of existence (desire realm, form realm, formless realm). Those who have long practiced contemplation can understand well; whether internal or external worlds, everything is only a manifestation of the mind.' According to these words, it is not only the root of all good, but even sentient beings (beings with consciousness), insentient things (things without consciousness), the realms of ordinary people and sages, emptiness and all phenomena, all have the mind as their root. It is also said: 'Taking non-attachment as the root.' When the root is established, the path arises, this is what it means.'

Question: 'The source of all actions takes the mind as its root. Within the gate of aiding the path, what Dharma is the most important?'

Answer: 'Truthfulness and uprightness are the most important.'

【English Translation】 English version: Appearance arises from a single initial thought, leading to ascent or descent. If you seek external peace and harmony, first seek inner tranquility; when the mind is empty, the realm is still, and when a thought arises, the Dharma arises with it; if the water is muddy, the waves are dark, and if the pool is clear, the moon is bright. The essence of practice does not go beyond this. It can be called the gateway to all mysteries, the abode of all spirits, the root of ascent and descent, and the source of misfortune and fortune. Just correct your own mind, why doubt other realms? The Sutra says: 'Doing good, blessings follow; doing evil, misfortune pursues; like an echo responding to a sound, good and evil are like sounds; not given by gods, dragons, or spirits, nor caused by ancestors or descendants.' The mind creates it, and the body and mouth complete it. The Buddha said in a verse: 'The mind is the root of all Dharmas, the mind is honored, the mind is the master; if the mind thinks evil, it speaks and acts immediately; suffering pursues itself, like a wheel grinding on a rut. The mind is the root of all Dharmas, the mind is honored, the mind is the master; if the mind thinks good, it speaks and acts immediately; happiness pursues itself, like a shadow following form.' The Avatamsaka Sutra says: 'The Bodhisattva Wisdom Leader asked the Bodhisattva Manjushri (Bodhisattva of Wisdom): "How can one obtain faultless actions of body, speech, and mind? And what is supreme, unsurpassed, equal, or unequaled?" Manjushri (Bodhisattva of Wisdom) replied: "Buddha's children, if all Bodhisattvas skillfully use their minds, they will obtain all supreme and wonderful merits."' The Ghanavyuha Sutra says: 'Like the earth without discrimination, all things rely on it to grow; the Alaya-vijnana (storehouse consciousness) is also like this, it is the place where all realms rely. Like a person using their own hand to rub their own body; also like an elephant using its trunk to take water to bathe itself; also like infants putting their fingers in their mouths. In this way, from within one's own mind, realms appear and then condition themselves; this realm of the mind pervades the three realms of existence (desire realm, form realm, formless realm). Those who have long practiced contemplation can understand well; whether internal or external worlds, everything is only a manifestation of the mind.' According to these words, it is not only the root of all good, but even sentient beings (beings with consciousness), insentient things (things without consciousness), the realms of ordinary people and sages, emptiness and all phenomena, all have the mind as their root. It is also said: 'Taking non-attachment as the root.' When the root is established, the path arises, this is what it means.' Question: 'The source of all actions takes the mind as its root. Within the gate of aiding the path, what Dharma is the most important?' Answer: 'Truthfulness and uprightness are the most important.'

為先，慈悲攝化為道。以正直故，果無迂曲，行順真如；以慈悲故，不墮小乘，功齊大覺。以此二門，自他兼利。」

問：「前明先知正宗，遍行助道。今萬行門中，以消疑滯，未審以何為宗旨？」

答：「佛法本無定旨，但隨入處，明見心性，權名為宗。」

問：「以何方便，而得悟入？」

答：「有方便門，應須自入。」

問：「豈無指示？」

答：「見性無方，云何所指？實非見、聞、覺知境界。」

問：「既無所指，明見之時，見何物？」

答：「見無物。」

問：「無物如何見？」

答：「無物即無見。無見是真見；有見即隨塵。」

問：「若然如是，教中佛云何亦說見？」

答：「佛隨世法，即是不見見，非同凡夫執為實見。究竟而論，見性非屬有無，湛然常寂。」

問：「畢竟如何？」

答：「須親省察。」

問：「前云：心外無法。云何稱有見即隨塵？」

答：「一切色境，皆是第八識親相分現量所得，實無外法。眼見色時，未生分別；剎那轉入，明瞭意識，分別形像，作外量解，遂執成塵境。」

問：「此境何識所現？」

答：「塵以識所現，內識變起，似塵而現。如鏡中見自

【現代漢語翻譯】現代漢語譯本：『以智慧為先導，用慈悲來攝受教化作為途徑。因為正直的緣故，結果沒有邪曲，行為順應真如（Tathata，事物的本然狀態）；因為慈悲的緣故，不墮入小乘（Hinayana，追求個人解脫的教派），功德等同於大覺（Mahabodhi，偉大的覺悟）。憑藉這兩種途徑，自己和他人都能得到利益。』

問：『之前說明了先知正宗（the orthodox school of prior knowledge），普遍地輔助修行。現在在萬行門（the gate of myriad practices）中，爲了消除疑惑和滯礙，不知道以什麼作為宗旨？』

答：『佛法本來就沒有固定的宗旨，只是隨著進入的地方，明瞭地見到心性，權且稱為宗。』

問：『用什麼方便，才能得以悟入？』

答：『有方便之門，應當自己進入。』

問：『難道沒有指示嗎？』

答：『見性沒有固定的方向，如何指示？實際上不是見、聞、覺、知所能達到的境界。』

問：『既然沒有指示，明見之時，見到什麼？』

答：『見到無物。』

問：『無物如何見？』

答：『無物就是無見。無見是真見；有見就跟隨塵境了。』

問：『如果這樣，經典中佛（Buddha）為什麼也說見？』

答：『佛隨著世俗的說法，就是不見之見，不同於凡夫執著為真實的見。究竟來說，見性不屬於有無，清澈而常寂。』

問：『究竟如何？』

答：『需要親自省察。』

問：『之前說：心外無法。為什麼又說有見就跟隨塵境？』

答：『一切色境，都是第八識（the eighth consciousness，阿賴耶識Alaya-vijñana）的親相分（the directly perceived aspect）現量（present moment perception）所得，實際上沒有外法。眼睛看到色時，沒有產生分別；剎那間轉入明瞭意識（the clear consciousness），分別形像，作為外在的量度來理解，於是執著成為塵境。』

問：『此境是什麼識所顯現？』

答：『塵境由識所顯現，內在的識變動生起，像塵境一樣顯現。如同在鏡子中看到自己的...

【English Translation】 English version: 'Wisdom should be the priority, and compassion should be used to embrace and transform beings as the path. Because of uprightness, the result is without crookedness, and actions accord with Tathata (the suchness, the true nature of things); because of compassion, one does not fall into Hinayana (the Small Vehicle, schools seeking individual liberation), and the merit is equal to Mahabodhi (Great Enlightenment). With these two paths, both oneself and others can benefit.'

Question: 'Previously, it was explained that the orthodox school of prior knowledge universally assists practice. Now, within the gate of myriad practices, in order to eliminate doubts and hindrances, I don't know what should be taken as the guiding principle?'

Answer: 'The Buddha-dharma originally has no fixed guiding principle, but depending on where one enters, clearly seeing the nature of mind is provisionally called the principle.'

Question: 'What expedient means can be used to attain enlightenment?'

Answer: 'There are expedient means, and one should enter them oneself.'

Question: 'Are there no instructions?'

Answer: 'Seeing the nature has no fixed direction, how can it be pointed out? In reality, it is not a realm that can be reached by seeing, hearing, feeling, or knowing.'

Question: 'Since there is nothing to point to, what is seen when one clearly sees?'

Answer: 'One sees nothing.'

Question: 'How can one see nothing?'

Answer: 'Seeing nothing is no seeing. No seeing is true seeing; having seeing is following after the dust.'

Question: 'If that is so, why does the Buddha (Buddha) in the scriptures also speak of seeing?'

Answer: 'The Buddha follows worldly conventions, which is seeing without seeing, unlike ordinary people who cling to it as real seeing. Ultimately speaking, seeing the nature does not belong to existence or non-existence; it is clear and constantly tranquil.'

Question: 'What is it ultimately like?'

Answer: 'One must personally examine it.'

Question: 'Previously, it was said: There is no dharma outside the mind. Why is it said that having seeing is following after the dust?'

Answer: 'All forms and objects are obtained by the eighth consciousness (Alaya-vijñana, the storehouse consciousness) through the directly perceived aspect (the directly perceived aspect) of present moment perception; in reality, there is no external dharma. When the eye sees form, no discrimination arises; in an instant, it turns into clear consciousness (the clear consciousness), discriminating shapes and forms, and understanding them as external measures, thus clinging to them as dusty objects.'

Question: 'Which consciousness manifests this realm?'

Answer: 'The dusty realm is manifested by consciousness; the inner consciousness changes and arises, appearing like a dusty realm. It is like seeing oneself in a mirror...

面像，非他影現。《唯識論》云：『內識轉似外境，我法分別，熏習力故，諸識生時，變自我法。此我法相，雖在內識，而由分別，似外境現。諸有情類，無始時來，緣此執為實我、實法。如幻夢者，幻夢力故，心似種種外境相現，內識所變，似我似法，雖有而非實。』經云：『由自心執著，心似外境轉；彼所見非有，是故說惟心。』此由約事而論，說為識變；若深達真如，一切諸法，本來不動，即心自性亦非待變。」

問：「此塵與識，從何而立？」

答：「謂由名言熏習種子，而得建立；實無其體，而似有義，相貌顯現，如幻物等。因名立法，因法建名；名中無法，法中無名。無體互成，有相俱寂。」

問：「此識既不立，何識為宗？」

答：「諸識亦無畢竟所歸。約極權論，惟一真性。此亂識，為遣境故立；境消識謝，能所俱亡，惟一真識，即是實性。《三無性論》云：『先以亂識，遣于外境；次阿摩羅識，遣于亂識，究竟惟一凈識。』」

問：「理事無閡，萬事圓修，何教所宗？何諦所攝？」

答：「法性融通，隨緣自在。隨舉一法，萬行圓收；即華嚴所宗，圓教所攝。若六度萬行，成佛度生，雖凈緣起，皆世諦所收。若發明本宗，深窮果海，則理智俱亡，言心路絕。

{ "translations": [ "現代漢語譯本：面部的形象，並非是外在事物的真實顯現。《唯識論》中說：『內在的意識轉化得像外在的境界，由於對『我』和『法』的分別，以及熏習的力量，各種意識產生時，就變現出『我』和『法』。這『我』和『法』的形象，雖然存在於內在的意識中，但由於分別，看起來像是外在的境界顯現。各種有情眾生，從無始以來，就執著這些為真實的我和真實的法。就像幻夢中的人，由於幻夢的力量，心中顯現出各種各樣的外在境界，內在意識所變現的，像是『我』像是『法』，雖然有，但並非真實。』經書中說：『由於自己的心執著，心就好像隨著外在境界而轉；那些所見到的並非真實存在，所以說是唯心。』這是從事情的層面來論述，說是意識的變現；如果深刻地通達真如，一切諸法，本來就是不動的，即使是心的自性，也不是等待變現而來的。」,\n\n 「問：『這塵境和意識，是從哪裡建立起來的？』」,\n\n 「答：『說是由於名言（概念和語言）熏習的種子，才得以建立；實際上並沒有實體，但看起來好像有意義，各種相貌顯現出來，就像幻化的事物一樣。因為有了名稱才建立法，因為有了法才建立名稱；名稱中沒有法，法中沒有名稱。沒有實體而互相成就，有了形象就一起寂滅。』」,\n\n 「問：『既然這意識不成立，那麼以什麼意識為宗呢？』」,\n\n 「答：『各種意識也沒有最終的歸宿。從最究竟的層面來說，只有唯一的真性。這混亂的意識，是爲了遣除外在境界而設立的；境界消失，意識也消散，能認知的主體和被認知的客體都消失了，只有唯一的真識，那就是真實的自性。《三無性論》中說：『先用混亂的意識，遣除對外在境界的執著；然後用阿摩羅識（Amala-vijñāna），遣除對混亂意識的執著，最終只有唯一的清凈識。』」,\n\n 「問：『事和理沒有障礙，萬事都圓滿修習，這是哪個教派所宗奉的？被哪個諦所包含？』」,\n\n 「答：『法性（Dharmata）融通無礙，隨著因緣而自在。隨便舉出一個法，就包含了所有的修行；這就是華嚴宗（Avataṃsaka School）所宗奉的，圓教（Perfect Teaching）所包含的。如果六度（Six Perfections）萬行（Ten thousand conducts），成就佛果，度化眾生，雖然是清凈的緣起，都屬於世俗諦（Saṃvṛti-satya）所包含的。如果發明根本的宗旨，深入探究果地的境界，那麼理智都消失了，言語和心念的道路都斷絕了。" ], "english_translations": [ "English version: The appearance of the face is not a real manifestation of external things. The Vijñānavāda (Yogācāra) says: 'The inner consciousness transforms to resemble external realms. Due to the discrimination of 'self' and 'dharma' (elements of existence), and the power of habituation, when the various consciousnesses arise, they manifest 'self' and 'dharma'. Although these images of 'self' and 'dharma' exist within the inner consciousness, they appear like external realms due to discrimination. All sentient beings, from beginningless time, have clung to these as real self and real dharmas. Like those in a dream, due to the power of the dream, the mind appears to have all kinds of external realms. What is transformed by the inner consciousness, resembling 'self' and resembling 'dharma', although present, is not real.' The scripture says: 'Because of the mind's own clinging, the mind seems to turn with external realms; what is seen there is not real, therefore it is said to be only mind.' This is discussed from the perspective of events, saying it is a transformation of consciousness; if one deeply understands Tathātā (suchness), all dharmas are originally unmoving, and even the self-nature of the mind does not await transformation.」,\n\n "Question: 'From where are these dust (objects of perception) and consciousness established?'",\n\n "Answer: 'They are said to be established by the seeds of habituation of nāma-rūpa (name and form); in reality, they have no substance, but seem to have meaning, and various appearances manifest, like illusory things. Because of names, dharmas are established; because of dharmas, names are established; there is no dharma in names, and no name in dharmas. Without substance, they accomplish each other; with appearance, they are all silent together.'",\n\n "Question: 'Since this consciousness is not established, what consciousness is taken as the doctrine?'",\n\n "Answer: 'The various consciousnesses also have no ultimate destination. From the perspective of ultimate authority, there is only one true nature. This confused consciousness is established to dispel external realms; when the realm disappears, consciousness also vanishes, and both the subject and object disappear. Only one true consciousness remains, which is the real nature. The Trisvabhāva-nirdeśa (Treatise on the Three Natures) says: 'First, use the confused consciousness to dispel attachment to external realms; then use the Amala-vijñāna (immaculate consciousness) to dispel attachment to the confused consciousness, and ultimately there is only one pure consciousness.'",\n\n "Question: 'Since principle and phenomena are without obstruction, and all things are perfectly cultivated, which teaching does this belong to? Which truth does it encompass?'",\n\n "Answer: 'The Dharmata (nature of reality) is all-pervasive and unobstructed, and is free according to conditions. By taking up any one dharma, all practices are perfectly included; this is what the Avataṃsaka School (Flower Garland School) adheres to, and is encompassed by the Perfect Teaching. If the Six Pāramitās (Six Perfections) and Ten Thousand Practices accomplish Buddhahood and liberate sentient beings, although they are pure conditioned arising, they are all encompassed by the Saṃvṛti-satya (conventional truth). If one discovers the fundamental doctrine and deeply explores the realm of the fruition, then both reason and wisdom disappear, and the paths of words and thoughts are cut off.'" ] }

」

問：「此集所陳，有何名目？」

答：「若問假名，數乃恒沙。今略而言之，總名萬善同歸；別開十義：一名理事無閡。二名權實雙行。三名二諦並陳。四名性相融即。五名體用自在。六名空有相成。七名正助兼修。八名同異一際。九名修性不二。十名因果無差。」

問：「名因義立，義假名詮。既立假名，其義何述？」

答：「第一、理事無閡者，理則無為，事則有為。終日為，而未嘗有為；終日不為，而未嘗無為。為與無為，非一非異，同法性源，等虛空界。若云是一，《仁王經》說：『諸菩薩有為功德、無為功德，皆悉成就。』若但是一，不應說有二種功德。若云是異，《般若經》云：『不得離有為說無為，不得離無為說有為。』是以理事相即，非斷非常，起滅同時，無閡雙現。

「第二、權實雙行者，實則真際，權則化門。從真際而起化，實外無權；因事蹟而得本，權外無實。常冥一旨，無閡雙行；遮照同時，理量齊現。

「第三、二諦並陳者，諸佛常依二諦說法，何以故？俗是真詮，了俗無性，即是真諦。故云：『若不得俗諦，不得第一義。』所以真不待立而常現；俗不待遣而自空。二諦雙存，如同波水。水窮波末，波水同時；波徹水源，動濕一際。

「

【現代漢語翻譯】問：『這部著作所闡述的內容，有什麼名稱？』答：『如果問假名（暫時性的名稱），數量多如恒河沙數。現在簡略地說，總名為萬善同歸（所有善行最終歸於同一目標）；分別展開為十個要義：一名理事無礙（理體和事相之間沒有障礙）。二名權實雙行（權巧方便和真實智慧同時運用）。三名二諦並陳（世俗諦和勝義諦同時闡述）。四名性相融即（本體和現象相互融合）。五名體用自在（本體和作用自由自在）。六名空有相成（空性和有相相互成就）。七名正助兼修（主要修行和輔助修行同時進行）。八名同異一際（相同和不同歸於同一境界）。九名修性不二（修行和本性不是兩個）。十名因果無差（原因和結果沒有差別）。』問：『名稱因意義而立，意義通過名稱來表達。既然設立了名稱，那麼它的意義如何闡述呢？』答：『第一、理事無礙，理（本體）是無為的，事（現象）是有為的。終日有為，卻未曾真正有為；終日無為，卻未曾真正無為。有為和無為，非一非異，同出於法性之源，等同於虛空之界。如果說是同一，《仁王經》（Renwang Sutra）說：『諸菩薩有為功德、無為功德，都完全成就。』如果僅僅是同一，不應該說有兩種功德。如果說是不同，《般若經》（Prajna Sutra）說：『不得離開有為來說無為，不得離開無為來說有為。』因此，理和事相互即是，非斷滅也非恒常，生起和滅去同時，沒有障礙地同時顯現。第二、權實雙行，實（真實）是真際（真實的邊界），權（權宜）是化門（教化的法門）。從真際而生起教化，真實之外沒有權宜；因為事蹟而得到根本，權宜之外沒有真實。常常暗合一個宗旨，沒有障礙地同時執行；遮止和照了同時，理和量同時顯現。第三、二諦並陳，諸佛常常依據二諦說法，為什麼呢？世俗諦就是真諦的詮釋，瞭解世俗的無自性，就是真諦。所以說：『如果不能理解世俗諦，就不能理解第一義諦。』因此，真諦不需要建立而自然顯現；世俗諦不需要去除而自然空性。二諦同時存在，如同波浪和水。水窮盡于波浪的末端，波浪和水同時存在；波浪徹悟到水的源頭，動和濕成為一體。』

【English Translation】 Question: 'What are the names of the contents presented in this collection?' Answer: 'If you ask about provisional names (temporary names), they are as numerous as the sands of the Ganges. Now, to put it briefly, the general name is 'All Virtues Return to the Same Goal' (Wan Shan Tong Gui); it is separately unfolded into ten meanings: First, 'Principle and Phenomena are Unobstructed' (Li Shi Wu Ai). Second, 'Expedient Means and Reality Proceed Together' (Quan Shi Shuang Xing). Third, 'Two Truths are Presented Simultaneously' (Er Di Bing Chen). Fourth, 'Essence and Appearance are Integrated' (Xing Xiang Rong Ji). Fifth, 'Substance and Function are Unrestricted' (Ti Yong Zi Zai). Sixth, 'Emptiness and Existence are Mutually Accomplishing' (Kong You Xiang Cheng). Seventh, 'Principal and Auxiliary Practices are Cultivated Together' (Zheng Zhu Jian Xiu). Eighth, 'Sameness and Difference are One Boundary' (Tong Yi Yi Ji). Ninth, 'Cultivation and Nature are Non-Dual' (Xiu Xing Bu Er). Tenth, 'Cause and Effect are Without Difference' (Yin Guo Wu Cha).' Question: 'Names are established because of meanings, and meanings are expressed through names. Now that names have been established, how are their meanings explained?' Answer: 'First, 'Principle and Phenomena are Unobstructed': Principle (Li, the underlying essence) is non-action (wu wei), while phenomena (Shi, observable events) are action (you wei). All day long there is action, yet there has never been true action; all day long there is non-action, yet there has never been true non-action. Action and non-action are neither one nor different, both originate from the source of Dharma-nature (Dharma-nature), equal to the realm of empty space. If you say they are the same, the 'Renwang Sutra' (Benevolent Kings Sutra) says: 'All Bodhisattvas completely accomplish meritorious virtues of action and meritorious virtues of non-action.' If they were merely the same, it should not be said that there are two kinds of meritorious virtues. If you say they are different, the 'Prajna Sutra' (Wisdom Sutra) says: 'One should not speak of non-action apart from action, and one should not speak of action apart from non-action.' Therefore, principle and phenomena are mutually identical, neither annihilation nor permanence, arising and ceasing occur simultaneously, appearing unobstructed together. Second, 'Expedient Means and Reality Proceed Together': Reality (Shi, truth) is the true boundary (Zhen Ji, the ultimate reality), while expedient means (Quan, skillful means) are the gate of transformation (Hua Men, the gate of teaching). From the true boundary arises transformation; outside of reality, there are no expedient means. Because of events and traces, one obtains the root; outside of expedient means, there is no reality. They constantly coincide with one purpose, operating unobstructed together; cessation and illumination occur simultaneously, principle and measure appear together. Third, 'Two Truths are Presented Simultaneously': All Buddhas constantly teach according to the two truths, why? The conventional truth (Samvriti-satya) is the explanation of the ultimate truth (Paramartha-satya); understanding the selflessness of the conventional, is the ultimate truth. Therefore, it is said: 'If one does not understand the conventional truth, one cannot understand the ultimate truth.' Therefore, the ultimate truth does not need to be established and naturally appears; the conventional truth does not need to be removed and is naturally empty. The two truths exist simultaneously, like waves and water. Water is exhausted at the end of the waves, waves and water exist simultaneously; waves thoroughly realize the source of water, movement and wetness become one boundary.'

第四、性相融即者，《無量義經》云：『無量義者，從一法生。』所言法者，即是真心。從一真心，具不變、隨緣二義。不變是性，隨緣是相；性是相之體，相是性之用。以不了根源，則妄生諍論。如今毀相者，是不識心之用；毀性者，是不識心之體。若能融通，取捨俱息。

「第五、體用自在者，體即法性之理，用乃智應之事。舉體全用，用即非一；舉用全體，體即非異。即體之用不閡用，即用之體不失體；所以一味雙分，自在無閡。

「第六、空有相成者，且夫一切萬法，本無定相；互成互壞，相攝相資。空因有立，緣生故性空；有假空成，無性故緣起。因義顯別，隨見成差。迷之則萬狀不同，悟之則三乘不異。何者？且如有之一法，小乘見是實色；初教觀為幻有；終教則色空無閡，以空不守自性，隨緣成諸有故；頓教見一切色法，無非真性；圓教見是無盡法界。若如是融通，即成真空妙有；有能顯萬德，空能成一切。

「第七、正助兼修者，正即是主，助即是伴。因伴成主，無助即正終不圓；從主得伴，無正則助無由立。是以主伴相成，正助兼備，亦是止觀雙運，隱顯互興，內外更資，乘戒兼急。

「第八、同異一際者，同則據理不變，異則約事隨緣。所以不變故，乃能隨緣；隨緣故

【現代漢語翻譯】現代漢語譯本第四、性相融即：《無量義經》說：『無量義，從一法生。』所說的『法』，就是真心。從一個真心，具備不變、隨緣兩種含義。不變是性，隨緣是相；性是相的本體，相是性的作用。因為不瞭解根源，就妄自產生爭論。現在毀壞相的人，是不認識心的作用；毀壞性的人，是不認識心的本體。如果能夠融會貫通，取捨的念頭就會停止。

第五、體用自在：體就是法性的道理，用就是智慧應對事物。舉全體就是用，用就不是單一的；舉用就是全體，體就不是差異的。即體的作用不妨礙用，即用的本體不失去體；所以一體兩面，自在無礙。

第六、空有相成：一切萬法，本來沒有固定的相；互相成就，互相破壞，互相攝取，互相資助。空因為有而成立，因為緣起所以性空；有憑藉空而成就，因為沒有自性所以緣起。因為意義顯示差別，隨著見解形成差異。迷惑時，萬種狀態都不同；覺悟時，小乘、中乘、大乘沒有差異。為什麼呢？比如『有』這一法，小乘見是真實色法；初教觀為虛幻的存在；終教則認為色和空沒有妨礙，因為空不固守自己的本性，隨著因緣成為各種『有』；頓教見一切色法，沒有不是真性的；圓教見是無盡的法界。如果這樣融會貫通，就成為真空妙有；『有』能夠顯現萬種功德，『空』能夠成就一切。

第七、正助兼修：『正』就是主要的，『助』就是輔助的。因為輔助成就主要，沒有輔助，主要最終不能圓滿；從主要得到輔助，沒有主要，輔助就沒有辦法成立。因此主要和輔助互相成就，主要和輔助兼備，也是止觀雙運，隱和顯互相興起，內外互相資助，禪定和戒律同樣重要。

第八、同異一際：『同』是根據理不變，『異』是按照事隨緣。所以不變，才能隨緣；隨緣，才能不變。

【English Translation】 English version Fourth, the interpenetration of essence and phenomena: The Wuliangyi Jing (Amitartha Sutra) says, 'Limitless meanings arise from one Dharma.' The 'Dharma' referred to is the true mind. From one true mind arise two meanings: immutability and conditioned arising. Immutability is essence (xing), and conditioned arising is phenomena (xiang); essence is the substance of phenomena, and phenomena are the function of essence. Because of not understanding the root source, false disputes arise. Those who now destroy phenomena do not recognize the function of the mind; those who destroy essence do not recognize the substance of the mind. If one can harmonize them, grasping and rejecting will cease.

Fifth, the freedom of substance and function: Substance is the principle of Dharma-nature, and function is the wisdom that responds to events. Taking up the whole substance is function, and function is not singular; taking up the whole function is substance, and substance is not different. The function of substance does not obstruct function, and the substance of function does not lose substance; therefore, it is one flavor with two aspects, free and unobstructed.

Sixth, the mutual completion of emptiness and existence: All phenomena originally have no fixed characteristics; they mutually complete and mutually destroy, mutually embrace and mutually support. Emptiness is established because of existence; because of conditioned arising, nature is empty. Existence is accomplished through emptiness; because of no self-nature, conditioned arising occurs. Because the meaning reveals differences, differences arise according to views. In delusion, the myriad states are all different; in enlightenment, the Three Vehicles are not different. Why? For example, with the one Dharma of 'existence,' the Hinayana sees it as real form; the initial teachings view it as illusory existence; the final teachings see that form and emptiness are unobstructed, because emptiness does not cling to its own nature, but becomes all existences according to conditions; the sudden teaching sees that all forms are none other than true nature; the perfect teaching sees it as the endless Dharma-realm. If one harmonizes in this way, it becomes true emptiness and wondrous existence; existence can manifest myriad virtues, and emptiness can accomplish everything.

Seventh, the dual cultivation of principal and auxiliary: 'Principal' is the main thing, and 'auxiliary' is the companion. Because the auxiliary completes the principal, without the auxiliary, the principal will ultimately not be complete; from the principal, one obtains the auxiliary, and without the principal, the auxiliary has no way to be established. Therefore, the principal and auxiliary mutually complete each other, the principal and auxiliary are both prepared, which is also the dual cultivation of zhi (cessation) and guan (contemplation), the hidden and manifest mutually arise, the internal and external mutually support, and samadhi and precepts are equally urgent.

Eighth, sameness and difference are one boundary: 'Sameness' is based on the unchanging principle, and 'difference' is according to conditioned arising in events. Therefore, because it is unchanging, it is able to accord with conditions; because it accords with conditions, it is able to be unchanging.

，所以不變。只為不異，而成異事；不同而立同門。若異則壞於異，以失體故；若同則不成同，以無用故。所以同，無同而異；異，無異而同。各執即落斷常，雙融即成佛法。故經云：『奇哉！世尊，于無異法中，而說諸法異。』

「第九、修性不二者，本有曰性，非從觀成；今顯曰修，因智而現。由修顯本有之性；因性發今日之修。全性成修，全修成性；修性無二，因緣似分。

「第十、因果無差者，因從果起，果滿則乃成因；果逐因生，因圓則能立果。事分前後，理即同時；相助相酬，業用無失。」

問：「此集所申，當何等機？得何等利？」

答：「自他兼利，頓漸俱收。自利者，助道之圓門，修行之玄鏡；利他者，滯真之皎日，二見之良醫。頓行者，不違性起之門，能成法界之行；漸進者，免廢方便之教，終歸咎竟之乘。若信之者，則稟佛言；若毀之者，則謗佛意。信毀交報，因果歷然。略述教海之一塵，普施法界之含識；愿弘正道，用報佛恩。頌曰：

「菩提無發而發，　　佛道無求故求，　妙用無行而行，　　真智無作而作，　興悲悟其同體，　　行慈深入無緣。　無所舍而行檀；　　無所持而具戒；　修進了無所起；　　習忍達無所傷；　般若悟境無生；　　禪

【現代漢語翻譯】現代漢語譯本：所以不變。只因爲不與其它事物相異，反而成就了獨特的事件；不同之處卻共同遵循一個法門。如果過於強調差異，就會因為失去整體性而走向崩潰；如果完全相同，就失去了存在的意義，因為沒有了作用。因此，相同之中包含著不同，不同之中也包含著相同。執著于任何一方都會落入斷滅或常有的極端，融合兩者才能成就佛法。所以經書上說：『奇妙啊！世尊（Bhagavan，對佛的尊稱），在沒有差異的法中，卻宣說了諸法的差異。』『第九、修性不二：本有的東西稱為『性』（Svabhava，自性），不是通過觀修而成就的；現在顯現的稱為『修』（Bhavana，修行），是依靠智慧而顯現的。通過修行來顯現本有的自性；依靠自性來引發今日的修行。全部的自性成就修行，全部的修行成就自性；修行與自性不是兩個東西，只是因緣上看起來有所區分。』『第十、因果無差：因從果中產生，當果達到圓滿時，就成爲了因；果隨著因產生，當因達到圓滿時，就能建立果。事情在時間上有先後順序，但從道理上講是同時發生的；相互幫助，相互酬報，業力作用不會有任何缺失。』問：『這部著作所闡述的內容，適合什麼樣的根機？能獲得什麼樣的利益？』答：『既能利益自己，也能利益他人，頓悟和漸悟的人都能從中受益。對於自利而言，它是輔助修道的圓滿法門，是修行的玄妙鏡子；對於利他而言，它是照亮迷惑的太陽，是醫治二元對立觀點的良藥。對於頓悟的人來說，它不違背自性生起的法門，能夠成就法界的修行；對於漸悟的人來說，它避免了廢棄方便之教，最終迴歸到究竟的佛乘。如果相信它的人，就是聽從佛的教誨；如果詆譭它的人，就是誹謗佛的意旨。相信和詆譭都會得到相應的報應，因果關係歷歷分明。我只是略微闡述了佛法大海中的一粒微塵，普遍施予法界的一切眾生；愿弘揚正道，用來報答佛的恩情。』頌曰：『菩提（Bodhi，覺悟）無發而發，佛道無求故求，妙用無行而行，真智無作而作，興悲悟其同體，行慈深入無緣。無所舍而行檀（Dāna，佈施）；無所持而具戒（Śīla，戒律）；修進了無所起；習忍達無所傷；般若（Prajñā，智慧）悟境無生；禪

【English Translation】 English version: Therefore, it remains unchanged. It is precisely because it is not different from other things that it accomplishes unique events; differences, however, commonly follow one Dharma gate. If differences are overemphasized, it will collapse due to the loss of integrity; if it is completely the same, it loses its meaning because it has no use. Therefore, sameness contains difference, and difference contains sameness. Attachment to either side will fall into the extremes of annihilation or permanence; merging the two will accomplish the Buddha-dharma. Therefore, the sutra says: 'Wonderful! The World-Honored One (Bhagavan, an honorific title for the Buddha), in the Dharma of no difference, speaks of the differences of all Dharmas.' 'Ninth, the non-duality of cultivation and nature: What is inherent is called 'nature' (Svabhava, self-nature), not achieved through contemplation; what is now manifested is called 'cultivation' (Bhavana, practice), which appears through wisdom. Through cultivation, the inherent nature is revealed; relying on nature, today's cultivation is initiated. The entire nature accomplishes cultivation, and the entire cultivation accomplishes nature; cultivation and nature are not two things, but appear to be distinct in terms of conditions.' 'Tenth, the non-difference of cause and effect: Cause arises from effect, and when the effect reaches perfection, it becomes the cause; effect arises following the cause, and when the cause reaches perfection, it can establish the effect. Matters have a sequence in time, but in principle, they occur simultaneously; they help each other, reward each other, and the workings of karma will not be lost.' Question: 'What kind of capacity is this collection suitable for? What kind of benefits can be obtained?' Answer: 'It benefits both oneself and others, and it benefits both those who awaken suddenly and those who awaken gradually. For self-benefit, it is a perfect Dharma gate that assists in the path of cultivation, and it is a mysterious mirror for practice; for benefiting others, it is a bright sun that illuminates confusion, and it is a good medicine for curing dualistic viewpoints. For those who awaken suddenly, it does not violate the Dharma gate of self-nature arising, and it can accomplish the practice of the Dharma realm; for those who awaken gradually, it avoids abandoning the expedient teachings, and ultimately returns to the ultimate Buddha-vehicle. If those who believe in it are listening to the Buddha's teachings; if those who slander it are slandering the Buddha's intentions. Belief and slander will receive corresponding retribution, and the causal relationship is clearly distinct. I have only briefly explained a speck of dust in the ocean of the Buddha-dharma, and universally bestow it upon all sentient beings in the Dharma realm; I wish to promote the right path, in order to repay the Buddha's kindness.' The verse says: 'Bodhi (Enlightenment) arises without arising, the Buddha-path is sought without seeking, wonderful function acts without acting, true wisdom creates without creating, arousing compassion realizes its commonality, practicing loving-kindness deeply enters the unconditioned. Giving (Dāna, charity) is practiced without giving anything away; precepts (Śīla, moral discipline) are kept without holding onto anything; progress is cultivated without arising; patience is practiced to realize that nothing is harmed; wisdom (Prajñā, wisdom) realizes that the realm is unborn; Chan

定知心無住；　鑒無身而具相，　　證無說而談詮。　建立水月道場，　　莊嚴性空世界；　羅列幻化供具，　　供養影響如來。　懺悔罪性本空，　　勸請法身常住；　迴向了無所得，　　隨喜福等真如。　讚歎彼我虛玄，　　發願能所平等；　禮拜影現法會，　　行道足躡虛空。　焚香妙達無生，　　誦經深通實相；　散華顯諸無著，　　彈指以表去塵。　施為谷響度門，　　修習空華萬行；　深入緣生性海，　　常游如幻法門。　誓斷無染塵勞，　　愿生惟心凈土；　履踐實際理地，　　出入無得觀門。　降伏映象魔軍，　　大作夢中佛事；　廣度如化含識，　　同證寂滅菩提。」

萬善同歸集卷下

精嚴講寺

副都綱　祖福　住持　宗昱　宗韶　東序　祖祐祖壽祖印文玉　道綱

真如本山　惠璘　宗盛　道洪　廣福　本房　道俊　文亮　本常　圓悟

[目*豪]股庵　道馥　助刊莊嚴先師沾益庵　諸剎　子敬　文珵　大洪善士姚福良

同發道意，舍財助刊功德，並愿世出世間，勤修萬善，莊嚴凈土，克證菩提者。

萬善同歸此一心，瓶盤釵釧總黃金；自他兼利醍醐海，頓漸俱收珠玉林。板化信檀多感果，印行京國廣知音；言言直

【現代漢語翻譯】現代漢語譯本確切地知道心是無所住的；在沒有形體的本性中照見萬象，在無法言說的境界中闡述真理。建立如水中月般的道場，莊嚴那本性空寂的世界；羅列如幻如化的供養器具，供養那如光影般顯現的如來（Tathagata）。懺悔罪業的本性原本是空，勸請法身（Dharmakaya）永遠住世；將功德迴向于了無所得的境界，隨喜他人的福德等同於真如（Tathata）。讚歎彼此都是虛幻不實的，發願能與所達到平等無二；禮拜如光影般顯現的法會，行走時雙腳踩著虛空。焚香時微妙地領悟不生不滅的道理，誦經時深刻地通達實相（Reality）；散花時彰顯一切都無所執著，彈指以表示去除塵埃。佈施作為如同山谷迴響般的度化之門，修習如同空中花朵般的萬種修行；深入緣起性空的法性之海，常在如夢如幻的法門中游歷。誓願斷除沒有染污的塵世煩惱，愿往生唯心所現的清凈佛土；踐行實際的真理之地，出入于無所得的觀照法門。降伏如映象般的魔軍，大做夢中的佛事；廣泛地度化如幻如化的眾生，共同證得寂滅的菩提（Bodhi，覺悟）。

《萬善同歸集》卷下

精嚴講寺

副都綱祖福住持宗昱宗韶東序祖祐祖壽祖印文玉道綱

真如本山惠璘宗盛道洪廣福本房道俊文亮本常圓悟

[目*豪]股庵道馥助刊莊嚴先師沾益庵諸剎子敬文珵大洪善士姚福良

共同發起修道的意願，捐獻財物幫助刊印經書的功德，並且希望在世間和出世間，勤奮地修習各種善行，莊嚴清凈的佛土，最終證得菩提。

萬種善行最終歸於這一顆心，瓶、盤、釵、釧總歸是黃金所造；自利利他如同醍醐（Ghee）般的大海，頓悟漸悟都如同珠玉般的樹林。刊印佛經的功德如同信徒奉獻的檀木一樣，會結出豐碩的果實，在京城廣為流傳，人人都知曉其中的妙音；字字句句都直接指向真理。

【English Translation】 English version Certainly know that the mind is without abiding; Reflect on all phenomena in the absence of a body, expound the truth in the absence of speech. Establish a Dharma-field like the moon in water, adorn the world of emptiness of nature; Arrange illusory offerings, make offerings to the Tathagata (如來, Thus Come One) who appears like a reflection. Repent that the nature of sin is originally empty, exhort the Dharmakaya (法身, Dharma Body) to abide forever; Dedicate merit to the realm of no attainment, rejoice in the blessings of others equal to Suchness (Tathata, 真如). Praise that both self and other are illusory and profound, vow that the able and the attained are equal; Pay homage to the Dharma assembly appearing like shadows, walk the path treading on empty space. Burn incense to subtly understand non-birth, recite scriptures to deeply comprehend true reality (Reality); Scatter flowers to reveal non-attachment, snap fingers to signify the removal of dust. Giving is like the echo in a valley, cultivate the myriad practices like flowers in the sky; Deeply enter the ocean of dependent origination and emptiness of nature, constantly roam in the Dharma-gate of illusion. Vow to cut off undefiled worldly afflictions, aspire to be born in the Pure Land of the Mind only; Practice on the ground of actual truth, enter and exit the gate of contemplation of no attainment. Subdue the demonic army of reflections, perform great Buddha-deeds in a dream; Extensively liberate sentient beings who are like illusions, together realize the quiescence of Bodhi (菩提, Enlightenment).

Collected Works on Returning to the One Mind through Myriad Good Deeds, Volume 2

Jingyan Lecture Temple

Deputy Abbot Zufu, Abbot Zongyu, Zongshao, Dongxu, Zuyou, Zushou, Zuyin, Wenyu, Daogang

Tathata Main Mountain Huilin, Zongsheng, Daohong, Guangfu, Benfang, Daojun, Wenliang, Benchang, Yuanwu

Mugu Hermitage Daofu, Assistant Engraver of the Adornment of the Late Teacher Zhanyian Hermitage, Various Temples, Zijing, Wencheng, Great Hong Good Man Yao Fuliang

Together generate the aspiration for the Way, donate wealth to assist in engraving the merits of scriptures, and hope that in both worldly and other-worldly realms, diligently cultivate myriad good deeds, adorn the Pure Land, and ultimately attain Bodhi.

Myriad good deeds ultimately return to this one mind, bottles, plates, hairpins, and bracelets are all made of gold; benefiting both self and others is like an ocean of ghee (醍醐), sudden and gradual enlightenment are both like forests of pearls and jade. The merit of engraving scriptures is like the sandalwood offered by believers, which will bear abundant fruit, widely spread in the capital, and everyone will know its wonderful sound; every word and sentence directly points to the truth.

指西方路，宗鏡高懸照古今。

宣德己酉春釋　子德儀識

《萬善同歸集》一書有益於進修，誠非小補。志於道者，舍此而他求，如繪無形之太虛，補無跡之疾風，徒弊精神，未見其有成也。諦思其義，法而行之，不惟不負于禪師著書，指迷之功；抑亦不負于區區重行鏤板之用心也，愿勿以徒遮眼而已。

成化戊戌秋嘉禾真如講寺比丘如[承/巳]識

流虹興聖禪寺比丘德海書

四明王鴻刊　徐均祥助筆

附永明壽禪師垂誡(按舊本不載此誡，今從佛祖綱目考訂，以其針劄宗門人，最為痛切，故附錄於後)

學道之門，別無奇特，只要洗滌根塵下無量劫來業識種子。汝等但能消除情念，斷絕妄緣，對世間一切愛慾境界，心如木石相似；直饒未明道眼，自然成就凈身。若逢真正導師，切須勤心親近；假使參而未徹，學而未成，歷在耳根，永為道種，世世不落惡趣，生生不失人身；才出頭來，一聞千悟。須通道，真善知識是人中最大因緣，能化眾生得見佛性。深嗟末世誑說一禪，只學虛頭，全無實解。步步行有，口口談空。自不責業力所牽，更教人撥無因果。便說飲酒食肉，不礙菩提；行盜行淫，無妨般若，生遭王法，死墮阿鼻。受得地獄業消，又入畜生餓鬼，百

【現代漢語翻譯】現代漢語譯本：指向西方極樂世界的道路，宗鏡高高懸掛，照亮古往今來。

宣德己酉年春天，弟子德儀敬識。

《萬善同歸集》一書對於進修佛法大有裨益，確實不是小小的幫助。立志于求道的人，捨棄此書而向別處尋求，就像在空虛的太空中繪畫無形的物體，修補無跡的風，只是徒勞地耗費精神，卻看不到任何成就。仔細思考其中的意義，傚法並實踐它，不僅不辜負禪師著書指點迷津的功勞；也同樣不辜負我重行雕版印刷的苦心，希望不要只是用它來遮擋視線而已。

成化戊戌年秋天，嘉禾真如講寺比丘如[承/巳]敬識。

流虹興聖禪寺比丘德海書寫。

四明王鴻刊刻，徐均祥協助潤筆。

附永明延壽禪師的垂誡（按照舊版本沒有記載此誡，現在從《佛祖綱目》考訂，因為它針對宗門中人，最為痛切，所以附錄在後面）

學道之門，沒有什麼奇特之處，只要洗滌根塵下無量劫以來的業識種子。你們只要能夠消除情念，斷絕虛妄的因緣，對於世間一切愛慾境界，心如木頭石頭一般；即使還沒有開悟道眼，自然也能成就清凈之身。如果遇到真正的導師，一定要勤奮用心親近；即使參禪沒有徹悟，學習沒有成功，經歷在耳根，永遠成為道種，世世代代不墮入惡趣，生生世世不失去人身；一旦出頭，一聞千悟。必須相信，真正的善知識是人中最大的因緣，能夠教化眾生得見佛性。深切地嘆息末世虛假地說禪，只學習虛假的表面，完全沒有實際的理解。步步行有，口口談空。自己不責備業力所牽引，反而教人否定因果。便說飲酒食肉，不妨礙菩提；行盜行淫，不妨礙般若，活著遭受王法制裁，死後墮入阿鼻地獄。受盡地獄的業報消除后，又進入畜生餓鬼道，百 English version: Pointing to the Western Path, the Zongjing (Mirror of the Doctrine) hangs high, illuminating the past and present.

In the spring of the year JiYou during the Xuande era, disciple Deyi respectfully acknowledges.

The book 'Wan Shan Tong Gui Ji' (Collection of Myriad Good Deeds Leading to the Same Return) is greatly beneficial for spiritual cultivation, indeed no small aid. Those who aspire to the Dao (the Path), abandoning this book to seek elsewhere, are like painting formless objects in the empty void, or mending the traceless wind, merely exhausting their spirit without seeing any accomplishment. Carefully contemplate its meaning, emulate and practice it, not only will you not fail the Chan Master's merit of writing the book to guide the lost; but also not fail my painstaking effort of re-engraving the printing blocks, I hope it will not be used merely to cover the eyes.

In the autumn of the year WuXu during the Chenghua era, Bhiksu Ru[Cheng/Si] of Jiahe Zhenru Monastery respectfully acknowledges.

Written by Bhiksu Dehai of Liuhong Xingsheng Chan Monastery.

Engraved by Wang Hong of Siming, with assistance in writing by Xu Junxiang.

Attached is the Admonishment of Zen Master Yongming Yanshou (According to the old version, this admonishment was not recorded, now it is examined and verified from the 'Outline of Buddhas and Patriarchs', because it is most poignant for those in the Zen school, so it is attached at the end)

The gate of learning the Dao has nothing peculiar, it only requires washing away the seeds of karmic consciousness from countless kalpas (aeons) in the root dust. If you can eliminate emotional thoughts, sever false conditions, and your mind is like wood and stone towards all worldly desires and realms; even if you have not yet enlightened the eye of the Dao, you will naturally achieve a pure body. If you encounter a true teacher, you must diligently and earnestly draw near; even if you do not thoroughly understand through Chan practice, or do not succeed in learning, the experience remains in your ear, forever becoming a seed of the Dao, in every life you will not fall into evil realms, in every birth you will not lose human form; once you emerge, you will understand a thousand things upon hearing one. You must believe that a true good advisor is the greatest cause and condition among people, able to transform sentient beings to see the Buddha-nature. I deeply lament that in the degenerate age, people falsely speak of Chan, only learning empty appearances, without any real understanding. Step by step they act as if they possess something, mouth by mouth they talk about emptiness. They do not blame themselves for being牽引，反而教人否定因果。便說飲酒食肉，不妨礙菩提；行盜行淫，不妨礙般若，活著遭受王法制裁，死後墮入阿鼻地獄。受盡地獄的業報消除后，又進入畜生餓鬼道，百

【English Translation】 Pointing to the Western Path, the Zongjing (Mirror of the Doctrine) hangs high, illuminating the past and present. In the spring of the year JiYou during the Xuande era, disciple Deyi respectfully acknowledges. The book 'Wan Shan Tong Gui Ji' (Collection of Myriad Good Deeds Leading to the Same Return) is greatly beneficial for spiritual cultivation, indeed no small aid. Those who aspire to the Dao (the Path), abandoning this book to seek elsewhere, are like painting formless objects in the empty void, or mending the traceless wind, merely exhausting their spirit without seeing any accomplishment. Carefully contemplate its meaning, emulate and practice it, not only will you not fail the Chan Master's merit of writing the book to guide the lost; but also not fail my painstaking effort of re-engraving the printing blocks, I hope it will not be used merely to cover the eyes. In the autumn of the year WuXu during the Chenghua era, Bhiksu Ru[Cheng/Si] of Jiahe Zhenru Monastery respectfully acknowledges. Written by Bhiksu Dehai of Liuhong Xingsheng Chan Monastery. Engraved by Wang Hong of Siming, with assistance in writing by Xu Junxiang. Attached is the Admonishment of Zen Master Yongming Yanshou (According to the old version, this admonishment was not recorded, now it is examined and verified from the 'Outline of Buddhas and Patriarchs', because it is most poignant for those in the Zen school, so it is attached at the end) The gate of learning the Dao has nothing peculiar, it only requires washing away the seeds of karmic consciousness from countless kalpas (aeons) in the root dust. If you can eliminate emotional thoughts, sever false conditions, and your mind is like wood and stone towards all worldly desires and realms; even if you have not yet enlightened the eye of the Dao, you will naturally achieve a pure body. If you encounter a true teacher, you must diligently and earnestly draw near; even if you do not thoroughly understand through Chan practice, or do not succeed in learning, the experience remains in your ear, forever becoming a seed of the Dao, in every life you will not fall into evil realms, in every birth you will not lose human form; once you emerge, you will understand a thousand things upon hearing one. You must believe that a true good advisor is the greatest cause and condition among people, able to transform sentient beings to see the Buddha-nature. I deeply lament that in the degenerate age, people falsely speak of Chan, only learning empty appearances, without any real understanding. Step by step they act as if they possess something, mouth by mouth they talk about emptiness. They do not blame themselves for being driven by karmic force, but instead teach people to deny cause and effect. They say that drinking alcohol and eating meat do not hinder Bodhi (enlightenment); committing theft and adultery do not obstruct Prajna (wisdom), alive they suffer the punishment of the king's law, dead they fall into Avici (the hell of incessant suffering). After enduring the karmic retribution of hell, they enter the realms of animals and hungry ghosts, a hundred

千萬劫無有出期。除非一念回光，立即翻邪為正。若不自懺、自悔、自修，諸佛出來也無救爾處。若割心肝如木石相似，便可食肉；若飲酒如屎尿相似，便可飲酒；若見端正男女如死屍相似，便可行淫；若見己財如糞土相似，便可偷盜。饒爾煉得至此田地，亦未可順汝意在，直待證無量聖身，始可行世間逆順事。古聖施設，豈有他心？只為末法僧尼，少持禁戒，恐賺向善俗子，多退道心，所以廣行遮護。千經所說，萬論所陳，若不去淫，斷一切清凈種；若不去酒，斷一切智慧種；若不去盜，斷一切福德種；若不去肉，斷一切慈悲種。三世諸佛，同口敷宣；天下禪宗，一音演暢。如何後學，略不聽從，自毀正因，反行魔說？只為宿薰業種，生遇邪師，善力易消，惡根難拔。豈不見，古聖道：「見一魔事，如萬箭攢心；聞一魔聲，如千錐劄耳。」速須遠離，不可見聞。各自究心，慎莫容易，久立珍重。

【現代漢語翻譯】現代漢語譯本歷經無數劫也無法脫離輪迴之苦，除非在一念之間幡然醒悟，立即改邪歸正。如果不自我懺悔、自我悔過、自我修行，即使諸佛出現也無法救你脫離困境。如果能像對待木頭石頭一樣對待自己的心肝，就可以吃肉；如果能像對待屎尿一樣對待飲酒，就可以飲酒；如果能像看待死屍一樣看待美麗的男女，就可以行淫；如果能像看待糞土一樣看待自己的錢財，就可以偷盜。即使你修煉到這種地步，也不能隨心所欲，必須等到證得無量聖身，才能在世間行逆行順之事。古聖先賢的施設，難道還有其他用意嗎？只是因為末法時代的僧尼，很少持守戒律，恐怕欺騙了向善的俗人，使他們退失道心，所以才廣泛地進行遮護。千經所說，萬論所陳，如果不去除淫慾，就會斷絕一切清凈的種子；如果不去除飲酒，就會斷絕一切智慧的種子；如果不去除偷盜，就會斷絕一切福德的種子；如果不去除肉食，就會斷絕一切慈悲的種子。三世諸佛，異口同聲地宣說；天下禪宗，用同一種聲音演說。為什麼後來的學人，一點也不聽從，自己毀壞正因，反而去行魔的邪說？只因爲宿世薰染的業力種子，今生又遇到了邪師，善的力量容易消退，惡的根難以拔除。難道沒看見，古聖先賢說：『見到一件魔事，就像萬箭穿心；聽到一聲魔語，就像千錐刺耳。』必須迅速遠離，不可見聞。各自反省內心，謹慎不要輕易放縱，長久站立，珍重！

【English Translation】 English version For countless kalpas (aeons, 無量劫) there will be no end to suffering, unless in a single thought you turn the light inward, immediately transforming evil into righteousness. If you do not self-repent, self-regret, and self-cultivate, even if all the Buddhas appear, they cannot save you from your plight. If you can regard your own heart and liver as if they were wood and stone, then you may eat meat; if you can regard drinking wine as if it were excrement and urine, then you may drink wine; if you can regard beautiful men and women as if they were corpses, then you may engage in sexual misconduct; if you can regard your own wealth as if it were dung and dirt, then you may steal. Even if you cultivate to such a state, you still cannot follow your own desires; you must wait until you have attained immeasurable holy bodies before you can engage in worldly actions, whether conforming or opposing. Did the ancient sages establish these precepts with any other intention? It is only because monks and nuns in the Dharma-ending Age (末法時代) rarely uphold the precepts, fearing that they will deceive virtuous laypeople and cause them to lose their aspiration for the Way, that they broadly implement these protections. What is said in thousands of sutras and presented in myriad treatises is that if you do not abandon lust, you will cut off all seeds of purity; if you do not abandon alcohol, you will cut off all seeds of wisdom; if you do not abandon stealing, you will cut off all seeds of merit; if you do not abandon meat, you will cut off all seeds of compassion. The Buddhas of the three times (三世諸佛) proclaim this with one voice; the Chan (禪宗) schools throughout the world expound it with a single sound. How can later learners not listen and follow, destroying their own right causes and instead engaging in the teachings of demons? It is only because of the seeds of karma (業) planted in past lives, and encountering evil teachers in this life, that the power of goodness easily diminishes, and the roots of evil are difficult to eradicate. Have you not seen that the ancient sages said: 'Seeing a single demonic event is like being pierced by ten thousand arrows; hearing a single demonic sound is like having a thousand awls jabbed into your ears.' You must quickly distance yourself, and not see or hear such things. Each of you should examine your own mind, and be careful not to be easily swayed. Stand long and cherish this.