T48n2020_高麗國普照禪師修心訣
大正藏第 48 冊 No. 2020 高麗國普照禪師修心訣
No. 2020
高麗國普照禪師修心訣
三界熱惱，猶如火宅。其忍淹留，甘受長苦。欲免輪迴，莫若求佛。若欲求佛，佛即是心。心何遠覓，不離身中。色身是假，有生有滅。真心如空，不斷不變。故云：百骸潰散，歸火歸風。一物長靈，蓋天蓋地。
嗟夫！今之人，迷來久矣，不識自心是真佛，不識自性是真法。欲求法而遠推諸聖，欲求佛而不觀己心。若言心外有佛，性外有法，堅執此情，欲求佛道者，縱經塵劫，燒身煉臂，敲骨出髓，刺血寫經，長坐不臥，一食卯齋，乃至轉讀一大藏教，修種種苦行，如蒸沙作飯，只益自勞。爾但識自心，恒沙法門，無量妙義，不求而得。故世尊云：「普觀一切眾生，具有如來智慧德相。」又云：「一切眾生，種種幻化，皆生如來圓覺妙心。」是知離此心外，無佛可成。過去諸如來，只是明心底人；現在諸賢聖，亦是修心底人；未來修學人，當依如是法。愿諸修道之人，切莫外求，心性無染，本自圓成。但離妄緣，即如如佛。
問：「若言佛性現在此身，既在身中，不離凡夫，因何我今不見佛性？更為消釋，悉令開悟。」
答：「在汝身中，汝自不見。汝於十二
時中，知饑知渴，知寒知熱，或瞋或喜，竟是何物？且色身是地、水、火、風四緣所集，其質頑而無情，豈能見聞覺知？能見聞覺知者，必是汝佛性。故臨際云：『四大不解說法聽法，虛空不解說法聽法，只汝目前歷歷孤明勿形段者，始解說法聽法。』所謂勿形段者，是諸佛之法印，亦是汝本來心也。則佛性現在汝身，何假外求？汝若不信，略舉古聖入道因緣，令汝除疑，汝須諦信。
「昔異見王問婆羅提尊者曰：『何者是佛？』尊者曰：『見性是佛。』王曰：『師見性否？』尊者曰：『我見佛性。』王曰：『性在何處？』尊者曰：『性在作用。』王曰：『是何作用？今不見。』尊者曰：『今見作用，王自不見。』王曰：『於我有否？』尊者曰：『王若作用，無有不是；王若不用，體亦難見。』王曰：『若當用時幾處出現？』尊者曰：『若出現時，當有其八。』王曰：『其八出現，當爲我說。』尊者曰：『在胎曰身，處世曰人，在眼曰見，在耳曰聞。在鼻辨香，在舌談論，在手執捉，在足運奔。遍現俱該沙界，收攝在一微塵。識者知是佛性，不識者喚作精魂。』王聞，心即開悟。
「又僧問歸宗和尚：『如何是佛？』宗云：『我今向汝道，恐汝不信。』僧云：『和尚誠言，焉敢不信。』師云：『即汝是。
【現代漢語翻譯】 現代漢語譯本 『時中』（Shizhong，指任何時候），感到飢餓、口渴，感到寒冷、炎熱，或者生氣、或者高興，這究竟是什麼東西在起作用？要知道這色身是由地、水、火、風四大元素聚合而成，它的本質是頑固而沒有情感的，怎麼可能具有見聞覺知的能力呢？能夠見聞覺知的，必定是你的佛性（Fo Xing，Buddha-nature）。所以臨濟（Linji，禪宗大師）說：『四大不能說法聽法，虛空不能說法聽法，只有你目前清清楚楚、光明朗照而沒有形狀的東西，才能夠說法聽法。』所謂沒有形狀的東西，是諸佛的法印（Fa Yin，Dharma seal），也是你本來的心啊。那麼佛性現在就在你身上，何必向外尋求呢？你若是不相信，我略舉一些古代聖賢開悟的因緣，讓你消除疑惑，你一定要相信。
『過去，異見王（Yijian Wang，King of Heretics）問婆羅提尊者（Poluoti Zunzhe，Venerable Bharadvaja）說：『什麼是佛？』尊者說：『見性是佛。』國王說：『師父您見到自性了嗎？』尊者說：『我見到佛性。』國王說：『自性在哪裡？』尊者說：『自性在作用中。』國王說：『是什麼作用？我現在沒見到。』尊者說：『現在就在起作用，國王您自己沒見到。』國王說：『自性在我身上有嗎？』尊者說：『國王您如果起作用，沒有不是自性的；國王您如果不作用，自性的本體也很難見到。』國王說：『如果起作用時，在哪些地方顯現呢？』尊者說：『如果顯現時，應當有八種。』國王說：『這八種顯現，請您為我解說。』尊者說：『在胎中叫做身，處世間叫做人，在眼中叫做見，在耳中叫做聞，在鼻中辨別香氣，在舌中談論，在手中執持抓取，在足下奔跑。普遍顯現在整個沙界（Sha Jie，Buddha-land），收攝起來就在一粒微塵中。認識到這一點的人知道這是佛性，不認識的人就把它叫做精魂。』國王聽了，心中立刻開悟。
『又有僧人問歸宗和尚（Guizong Heshang，Zen Master Guizong）說：『什麼是佛？』歸宗說：『我現在告訴你，恐怕你不相信。』僧人說：『和尚您誠實的話，我怎麼敢不相信呢？』歸宗說：『就是你。』
【English Translation】 English version 『Shizhong』 (referring to any time), feeling hunger and thirst, feeling cold and heat, or being angry or happy, what exactly is it that is at work? Know that this physical body is assembled from the four elements of earth, water, fire, and wind. Its essence is stubborn and without emotion, how can it have the ability to see, hear, and perceive? That which can see, hear, and perceive must be your Buddha-nature (Fo Xing). Therefore, Linji (Zen Master Linji) said: 『The four great elements cannot expound the Dharma or listen to the Dharma, empty space cannot expound the Dharma or listen to the Dharma, only that which is clearly and brightly illuminated before your eyes without form can expound the Dharma and listen to the Dharma.』 That which is without form is the Dharma seal (Fa Yin) of all Buddhas, and it is also your original mind. Then the Buddha-nature is now in your body, why seek it externally? If you do not believe, I will briefly mention some of the causes and conditions of enlightenment of ancient sages to dispel your doubts, you must believe.
『In the past, King Yijian (King of Heretics) asked Venerable Bharadvaja (Poluoti Zunzhe): 『What is Buddha?』 The Venerable said: 『Seeing the nature is Buddha.』 The King said: 『Master, have you seen your own nature?』 The Venerable said: 『I have seen the Buddha-nature.』 The King said: 『Where is the nature?』 The Venerable said: 『The nature is in function.』 The King said: 『What function is it? I do not see it now.』 The Venerable said: 『It is functioning now, but you yourself do not see it.』 The King said: 『Is the nature in me?』 The Venerable said: 『If you function, there is nothing that is not the nature; if you do not function, the essence of the nature is also difficult to see.』 The King said: 『If it functions, where does it appear?』 The Venerable said: 『If it appears, there should be eight kinds.』 The King said: 『Please explain these eight appearances to me.』 The Venerable said: 『In the womb it is called the body, in the world it is called a person, in the eye it is called seeing, in the ear it is called hearing, in the nose it distinguishes fragrance, in the tongue it speaks, in the hand it holds and grasps, in the foot it runs. It appears universally throughout the Buddha-land (Sha Jie), and when gathered together it is in a single mote of dust. Those who recognize this know it is the Buddha-nature, those who do not recognize it call it the spirit.』 Upon hearing this, the King immediately became enlightened.
『Also, a monk asked Zen Master Guizong (Guizong Heshang): 『What is Buddha?』 Guizong said: 『If I tell you now, I am afraid you will not believe it.』 The monk said: 『Venerable, your sincere words, how dare I not believe?』 Guizong said: 『It is you.』
』僧云：『如何保任？』師云：『一翳在眼，空華亂墜。』其僧言下有省。
「上來所舉，古聖入道因緣，明白簡易，不妨省力。因此公案，若有信解處，即與古聖把手共行。」
問：「汝言見性，若真見性，即是聖人，應現神通變化，與人有殊。何故今時修心之輩，無有一人發現神通變化耶？」
答：「汝不得輕發狂言，不分邪正，是為迷倒之人。今時學道之人，口談真理，心生退屈，返墮無分之失者，皆汝所疑。學道而不知先後，說理而不分本末者，是名邪見，不名修學。非唯自誤，兼亦誤他，其可不慎歟！
「夫入道多門，以要言之，不出頓悟、漸修兩門耳。雖曰頓悟頓修，是最上根機得入也。若推過去，已是多生，依悟而修，漸熏而來。至於今生，聞即發悟，一時頓畢。以實而論，是亦先悟后修之機也。則而此頓、漸兩門，是千聖軌轍也。則從上諸聖，莫不先悟后修，因修乃證。
「所言神通變化，依悟而修，漸熏所現，非謂悟時即發現也。如經云：『理即頓悟，乘悟並消；事非頓除，因次第盡。』故圭峰深明先悟后修之義，曰：『識冰池而全水，借陽氣以镕消；悟凡夫而即佛，資法力以熏修。冰消則水流潤，方呈溉滌之功；妄盡則心虛通，應現通光之用。』是如事上神通變
【現代漢語翻譯】 僧人問：『如何保任（如何保持和守護開悟后的狀態）？』 禪師說：『一隻眼睛有了翳障，就會看到虛幻的空中花朵紛紛墜落。』 那僧人聽后當即有所領悟。
上面所舉的例子，是古代聖賢開悟的因緣，明白簡易，不妨省力。因此公案，如果有人能真正信解，就能與古代聖賢攜手同行。
問：『你說見性（見到自性），如果真的見性，就是聖人，應該顯現神通變化，與常人不同。為什麼現在修行的人，沒有一個人顯現神通變化呢？』
答：『你不要輕易說狂妄的話，不分邪正，這是迷惑顛倒的人才會說的。現在學道的人，口頭上談論真理，心裡卻生出退縮，反而失去機會，都是因為像你這樣疑惑。學道而不知道先後順序，說理而不分清本末，這叫做邪見，不叫修行。不僅自己耽誤自己，還耽誤別人，這怎麼能不謹慎呢！』
『進入佛道有很多門徑，總而言之，不出頓悟（瞬間領悟）、漸修（逐漸修行）這兩扇門。雖然說頓悟頓修，是最上等的根器才能進入的。但推究過去，已經是多生多世，依靠領悟而修行，逐漸薰陶而來。到了今生，一聽聞佛法就開悟，一時之間全部完成。從實際來說，這也是先悟后修的根基。所以這頓悟、漸修兩扇門，是千聖所遵循的軌跡。所以從古至今的聖人，沒有不是先悟后修，因為修行才證得果位的。』
『所說的神通變化，是依靠領悟而修行，逐漸薰陶所顯現的，不是說領悟的時候就立刻顯現的。如經上說：『理上的領悟是頓悟，隨著領悟煩惱也一併消除；事上的煩惱不是頓除，而是因為次第修習而逐漸消除。』所以圭峰（人名）深刻地闡明了先悟后修的意義，說：『認識到冰池其實就是水，藉助陽光來融化它；領悟到凡夫其實就是佛，憑藉佛法的力量來熏修。冰融化了，水才能流動滋潤，才能發揮灌溉洗滌的作用；妄念消盡了，心才能虛空通達，才能顯現神通光明的作用。』這就是在事相上顯現神通變化。
【English Translation】 A monk asked: 'How does one maintain [the enlightened state] (How to maintain and guard the state after enlightenment)?' The master said: 'With one speck of翳 (yi, eye disease) in the eye, 空華 (konghua, empty flowers) fall in disarray.' Upon hearing this, the monk immediately had an awakening.
The above example illustrates the conditions under which ancient sages attained enlightenment. It is clear, simple, and effortless. Regarding this case, if one has genuine faith and understanding, they can walk hand-in-hand with the ancient sages.
Question: 'You say 'seeing one's nature (seeing one's self-nature).' If one truly sees one's nature, they are a sage and should manifest supernatural powers and transformations, being different from ordinary people. Why is it that among those who cultivate their minds today, not a single one manifests supernatural powers and transformations?'
Answer: 'You must not lightly utter wild words, failing to distinguish between what is right and wrong. This is what a deluded person would say. Those who study the Way today, talking about truth but retreating in their hearts, thus losing the opportunity, are all due to doubts like yours. Studying the Way without knowing the proper sequence, speaking of principles without distinguishing the fundamental from the superficial, this is called wrong view, not cultivation. Not only do you mislead yourself, but you also mislead others. How can you not be cautious!'
'There are many paths to enter the Way, but in essence, they do not go beyond the two gates of sudden enlightenment (頓悟, dunwu) and gradual cultivation (漸修, jianxiu). Although it is said that sudden enlightenment and sudden cultivation are for those with the highest faculties, if we trace back, it has already been many lifetimes, relying on enlightenment to cultivate, gradually accumulating. In this lifetime, upon hearing the Dharma, one awakens, completing everything in an instant. In reality, this is also the foundation of first enlightenment and then cultivation. Therefore, these two gates of sudden and gradual are the paths followed by thousands of sages. Thus, all the sages from above have invariably first enlightened and then cultivated, and through cultivation, they attained realization.'
'The so-called supernatural powers and transformations are manifested through gradual cultivation based on enlightenment. It is not that they appear immediately upon enlightenment. As the sutra says: 'Enlightenment in principle is sudden, and with enlightenment, afflictions are eliminated together; afflictions in practice are not eliminated suddenly, but gradually through sequential cultivation.' Therefore, 圭峰 (Guifeng, a name) deeply elucidated the meaning of first enlightenment and then cultivation, saying: 'Recognize that the ice pond is entirely water, and borrow the sun's energy to melt it; realize that a mortal is actually a Buddha, and rely on the power of the Dharma to cultivate. When the ice melts, the water flows and nourishes, then the function of irrigation and cleansing appears; when delusions are exhausted, the mind becomes empty and clear, then the function of supernatural light manifests.' This is how supernatural powers and transformations manifest in phenomena.'
化，非一日之能成，乃漸熏而發現也。況事上神通，于達人分上，猶為妖怪之事，亦是聖末邊事，雖或現之，不可要用。今時迷癡輩，妄謂一念悟時，即隨現無量妙用，神通變化。若作是解，所謂不知先後，亦不分本末也。既不知先後本末，欲求佛道，如將方木逗圓孔也，豈非大錯。既不知方便，故作懸崖之想，自生退屈，斷佛種性者，不為不多矣。既自未明，亦未信他。既有解悟處，見無神通者，乃生輕慢，欺賢誑聖，良可悲哉！」
問：「汝言頓悟、漸修兩門，千聖軌轍也。悟既頓悟，何假漸修？修若漸修，何言頓悟？頓、漸二義，更為宣說，令絕余疑。」
答：「頓悟者，凡夫迷時，四大為身，妄想為心，不知自性是真法身，不知自己靈知是真佛也。心外覓佛，波波浪走。忽被善知識指爾入路，一念回光，見自本性。而此性地，元無煩惱，無漏智性，本自具足，即與諸佛，分毫不殊，故云頓悟也。漸修者，頓悟本性，與佛無殊；無始習氣，難卒頓除。故依悟而修，漸熏功成，長養聖胎，久久成聖，故云漸修也。比如孩子初生之日，諸根具足，與他無異，然其力未充，頗經歲月，方始成人。」
問：「作何方便，一念回機，便悟自性？」
答：「只汝自心，更作什麼方便？若作方便，更
【現代漢語翻譯】 現代漢語譯本：神通變化，不是一天就能成就的，而是逐漸薰陶才能發現的。況且事相上的神通，在得道的人看來，仍然是妖怪的事情，也是聖人末節的事情，即使偶爾顯現，也不可刻意追求使用。現在那些迷惑愚癡的人，妄想認為一念開悟時，就隨之顯現無量妙用、神通變化。如果這樣理解，就是所謂不知先後，也不分本末了。既然不知先後本末，想要尋求佛道，就像用方形的木頭去塞圓形的孔，豈不是大錯特錯。既然不知道方便法門，就產生懸崖般的想法，自己生出退縮，斷絕佛種性的人，不在少數啊。自己既然沒有明白，也不相信他人。既然有了解悟之處，見到沒有神通的人，就產生輕慢，欺騙賢人，欺誑聖人，真是可悲啊！」
問：『你說的頓悟、漸修兩門，是歷代聖賢遵循的軌跡。悟既然是頓悟，為何還要漸修？修如果是漸修，為何又說是頓悟？頓、漸二義，請你再詳細解說，使我徹底消除疑惑。』
答：『頓悟，是指凡夫迷惑時，以四大（地、水、火、風）為身體，以妄想為心，不知道自性是真正的法身（Dharmakāya），不知道自己靈明的知覺是真佛。向心外尋求佛，就像逐波追浪一樣。忽然被善知識（Kalyāṇa-mitra）指點入路，一念迴光返照，見到自己的本性。而這本性之地，原本沒有煩惱，無漏的智慧本性，本來就具足，就與諸佛，沒有絲毫差別，所以說是頓悟。漸修，是指頓悟本性，與佛沒有差別；但無始以來的習氣，難以一下子完全去除。所以依靠悟而修行，逐漸薰陶，功德成就，長養聖胎，久而久之成就聖果，所以說是漸修。比如孩子初生之日，諸根具足，與他人沒有不同，然而他的力量還不足，需要經過歲月，才能長大成人。』
問：『用什麼方便法門，才能一念迴轉心機，便能悟到自性？』
答：『只是你自己的心，還要做什麼方便？如果再作方便，就
【English Translation】 English version: Transformation and supernatural powers cannot be achieved in a single day; they are discovered through gradual cultivation. Moreover, supernatural powers related to worldly affairs, even for enlightened beings, are still considered matters of demons and the trivial aspects of sainthood. Even if they occasionally manifest, they should not be deliberately sought or used. Nowadays, those who are deluded and ignorant falsely believe that upon a single moment of enlightenment, limitless wonderful functions and supernatural transformations will immediately appear. If understood in this way, it is said to be not knowing the order of things, nor distinguishing between the fundamental and the superficial. Since one does not know the order and the fundamental, seeking the path of Buddhahood is like trying to fit a square peg into a round hole, which is a great mistake. Because one does not know the skillful means (Upāya), one develops thoughts of a precipice, generating discouragement and severing the seed of Buddhahood. There are not a few who do this. Since one has not understood oneself, one does not trust others. Having some understanding, yet seeing those without supernatural powers, one becomes arrogant, deceiving the wise and deluding the saints, which is truly lamentable!』
Question: 『You say that the two paths of sudden enlightenment (頓悟, Dùnwù) and gradual cultivation (漸修, Jiànxiū) are the tracks followed by all the sages. If enlightenment is sudden, why is gradual cultivation necessary? If cultivation is gradual, why is it called sudden enlightenment? Please explain the meanings of sudden and gradual in more detail, so that I can completely eliminate my doubts.』
Answer: 『Sudden enlightenment refers to when ordinary beings are deluded, taking the four elements (四大, Sìdà) as the body and deluded thoughts as the mind, not knowing that their own nature is the true Dharmakāya (法身), and not knowing that their own spiritual awareness is the true Buddha. Seeking the Buddha outside of the mind is like chasing waves. Suddenly, being guided onto the path by a virtuous friend (善知識, Kalyāṇa-mitra), in a single moment of turning the light inward, one sees one's own original nature. And this nature-ground is originally without afflictions, the wisdom-nature without outflows is inherently complete, and is no different from all the Buddhas, hence it is called sudden enlightenment. Gradual cultivation refers to having suddenly realized one's nature, which is no different from the Buddha; however, the habitual tendencies from beginningless time are difficult to completely eliminate all at once. Therefore, one cultivates based on enlightenment, gradually cultivating, accumulating merit, nurturing the sacred embryo, and over time, achieving sainthood, hence it is called gradual cultivation. It is like a child on the day of its birth, with all faculties complete, no different from others, yet its strength is insufficient, and it takes years to grow into adulthood.』
Question: 『What skillful means (方便, Upāya) can be used to turn the mind around in a single moment and realize one's own nature?』
Answer: 『It is just your own mind; what other skillful means are needed? If you create other skillful means, then you are
求解會，比如有人，不見自眼，以謂無眼，更欲求見。既是自眼，如何更見？若知不失，即為見眼，更無求見之心，豈有不見之想？自己靈知，亦復如是。既是自心，何更求會？若欲求會，便會不得。但知不會，是即見性。」
問：「上上之人，聞即易會。中下之人，不無疑惑。更說方便，令迷者趣入。」
答：「道不屬知不知。汝除卻將迷待悟之心，聽我言說。諸法如夢，亦如幻化，故妄念本寂，塵境本空。諸法皆空之處靈知不昧，即此空寂靈知之心，是汝本來面目，亦是三世諸佛、歷代祖師、天下善知識，密密相傳底法印也。若悟此心，真所謂不踐階梯徑登佛地。步步超三界，歸家頓絕疑，便與人天為師，悲智相資，具足二利，堪受人天供養，日消萬兩黃金。汝若如是，真大丈夫，一生能事已畢矣！」
問：「據吾分上，何者是空寂靈知之心耶？」
答：「汝今問我者，是汝空寂靈知之心。何不返照，猶為外覓？我今據汝分上，直指本心，令汝便悟，汝須凈心聽我言說。從朝至暮，十二時中，或見或聞，或笑或語，或瞋或喜，或是或非，種種施為運轉，且道畢竟是誰，能伊么運轉施為耶？若言色身運轉，何故有人一念命終，都未壞爛，即眼不自見、耳不能聞、鼻不辨香、舌不談論、身不
【現代漢語翻譯】 現代漢語譯本：求解脫，就像有人，明明有眼睛卻看不到，還說自己沒有眼睛，想要去尋找眼睛。既然是自己的眼睛，又怎麼能再去尋找呢？如果知道眼睛並沒有丟失，那就是看見了眼睛，就不會再有尋找眼睛的心，哪裡還會有看不見的想法呢？自己的靈明覺知，也是這樣。既然是自己的心，為什麼還要去尋求領會呢？如果想要去尋求領會，反而領會不了。只要知道無法通過外求來領會，那就是見到了自性。
問：『資質上等的人，聽了就能輕易領會。中等和下等資質的人，難免會有疑惑。請您再說一些方便法門，讓迷惑的人能夠進入。』
答：『道不屬於知道或不知道。你除去將迷惑等待開悟的心，聽我說。諸法如夢，也像幻化，所以虛妄的念頭本來就是寂靜的，塵世的境界本來就是空虛的。在諸法皆空的地方，靈明的覺知不會被遮蔽，這空寂而靈知的心，就是你本來的面目，也是三世諸佛、歷代祖師、天下善知識，秘密相傳的法印。如果領悟了這個心，那真是所謂的不踩階梯直接登上佛地。步步超越三界，回到家鄉徹底斷絕疑惑，就可以做人天的老師，慈悲和智慧相互資助，具備了自利利他的兩種利益，堪受人天供養，每天消耗萬兩黃金。你如果能做到這樣，真是大丈夫，一生的大事就完成了！』
問：『就我而言，什麼是空寂靈知的心呢？』
答：『你現在問我的，就是你的空寂靈知之心。為什麼不反過來照看自己，還要向外尋求呢？我現在就根據你的情況，直接指明你的本心，讓你立刻領悟，你必須靜下心來聽我說。從早到晚，十二個時辰中，或見或聞，或笑或說，或生氣或高興，或是或非，種種行為運轉，且說到底是誰，能夠這樣運轉施為呢？如果說是色身在運轉，為什麼有人一旦斷氣，身體都還沒有腐爛，眼睛就不能自己看，耳朵就不能聽，鼻子就不能辨別香味，舌頭就不能說話，身體就不能...
【English Translation】 English version: Seeking understanding is like someone who has eyes but cannot see them, and claims to have no eyes, wanting to find them. Since they are your own eyes, how can you seek them further? If you know you haven't lost them, that is seeing your eyes; there will be no more seeking, and how could there be the thought of not seeing? Your own spiritual awareness is the same. Since it is your own mind, why seek to understand it further? If you seek to understand it, you will not be able to. But knowing that it cannot be understood through external seeking is seeing your nature.
Question: 'Those of superior capacity understand easily upon hearing. Those of middling and lower capacity inevitably have doubts. Please explain further expedient means to allow the deluded to enter.'
Answer: 'The Dao does not belong to knowing or not knowing. If you remove the mind that awaits enlightenment while being deluded, listen to my words. All dharmas are like dreams, also like illusions, therefore, false thoughts are originally still, and the realms of dust are originally empty. In the place where all dharmas are empty, spiritual awareness is not obscured; this empty and still, spiritually aware mind is your original face, and it is also the Dharma seal secretly transmitted by all Buddhas of the three times, successive patriarchs, and virtuous teachers throughout the world. If you awaken to this mind, it is truly said that you ascend to the Buddha-ground directly without stepping on any stairs. Step by step, you transcend the three realms, return home, and completely cut off doubts, then you can become a teacher of humans and devas, with compassion and wisdom mutually assisting, possessing both self-benefit and benefiting others, worthy of receiving offerings from humans and devas, consuming ten thousand taels of gold daily. If you are like this, you are truly a great hero, and the great task of your life is accomplished!'
Question: 'According to my understanding, what is the empty and still, spiritually aware mind?'
Answer: 'What you are asking me now is your empty and still, spiritually aware mind. Why not turn inward and reflect, still seeking externally? Now, based on your situation, I will directly point to your original mind, so that you may awaken immediately. You must purify your mind and listen to my words. From morning to night, throughout the twelve periods of the day, whether seeing or hearing, laughing or speaking, angry or happy, right or wrong, all kinds of actions and movements, tell me, who is it that is ultimately able to perform these actions and movements? If you say it is the physical body that is moving, why is it that when someone dies in a single thought, even before the body has decayed, the eyes cannot see, the ears cannot hear, the nose cannot distinguish scents, the tongue cannot speak, and the body cannot...'
動搖、手不執捉、足不運奔耶？是知，能見聞動作，必是汝本心，不是汝色身也。況此色身，四大性空，如鏡中像，亦如水月，豈能了了常知，明明不昧，感而遂通，恒沙妙用也。故云：『神通並妙用，運水及搬柴。』且入理多端，指汝一門，令汝還源。汝還聞鴉鳴鵲噪之聲么？」
曰：「聞。」
曰：「汝返聞汝聞性，還有許多聲么？」
曰：「到這裡，一切聲，一切分別，俱不可得。」
曰：「奇哉！奇哉！此是觀音入理之門。我更問爾。爾道：『到這裡一切聲，一切分別，總不可得。』既不可得，當伊么時，莫是虛空么？」
曰：「元來不空，明明不昧。」
曰：「作么生是不空之體？」
曰：「亦無相貌，言之不可及。」
曰：「此是諸佛諸祖壽命，更莫疑也！既無相貌，還有大小么？既無大小，還有邊際么？無邊際，故無內外。無內外，故無遠近。無遠近，故無彼此。無彼此，則無往來。無往來，則無生死。無生死，則無古今。無古今，則無迷悟。無迷悟，則無凡聖。無凡聖，則無染凈。無染凈，則無是非。無是非，則一切名言俱不可得。既總無如是一切根境、一切妄念，乃至種種相貌、種種名言，俱不可得，此豈非本來空寂，本來無物也？然諸法皆空
【現代漢語翻譯】 現代漢語譯本 『動搖、手不執捉、足不運奔耶？』（難道它會動搖、手不能抓握、腳不能奔跑嗎？）要知道，能見能聞能動作的，一定是你的本心，而不是你的色身啊。況且這個色身，四大皆空，就像鏡中的影像，又像水中的月亮，怎麼能明明白白、始終覺知，明明朗朗、永不昏昧，感應而通達一切，具有恒河沙數般的微妙作用呢？所以說：『神通和妙用，不離運水和搬柴。』（真正的神通和妙用，就在日常的平凡事物中。）且說入理的門徑有很多，我只給你指出一個門徑，讓你迴歸本源。你還能聽到烏鴉鳴叫、喜鵲喧鬧的聲音嗎？」
回答說：「能聽到。」
問：「你反過來聽你那能聽的本性，還有許多聲音嗎？」
回答說：「到了這裡，一切聲音，一切分別，都不可得。」
問：「奇妙啊！奇妙啊！這是觀音菩薩入道的門徑。我再問你。你說：『到了這裡一切聲音，一切分別，都不可得。』既然不可得，那麼在這個時候，莫非是虛空嗎？」
回答說：「本來就不是虛空，明明朗朗，永不昏昧。」
問：「怎樣是不空之體？」
回答說：「也沒有相貌，言語無法表達。」
問：「這就是諸佛諸祖的壽命，不要再懷疑了！既然沒有相貌，還有大小嗎？既然沒有大小，還有邊際嗎？沒有邊際，所以沒有內外。沒有內外，所以沒有遠近。沒有遠近，所以沒有彼此。沒有彼此，就沒有往來。沒有往來，就沒有生死。沒有生死，就沒有古今。沒有古今，就沒有迷悟。沒有迷悟，就沒有凡聖。沒有凡聖，就沒有染凈。沒有染凈，就沒有是非。沒有是非，那麼一切名言都不可得。既然總沒有如是的一切根境、一切妄念，乃至種種相貌、種種名言，都不可得，這豈不是本來空寂，本來一無所有嗎？然而諸法皆空（一切事物本質皆為空性）……」
【English Translation】 English version 『Does it waver, do hands not grasp, do feet not run?』 Know that what can see, hear, and act must be your original mind, not your physical body. Moreover, this physical body, the four great elements being empty, is like an image in a mirror, like the moon in water. How can it be clearly and constantly aware, bright and never obscured, responding and penetrating everything, possessing countless wonderful functions like the sands of the Ganges? Therefore, it is said: 『Supernatural powers and wonderful functions are inseparable from carrying water and chopping wood.』 Furthermore, there are many paths to entering the principle, I point out one path for you, to let you return to the source. Can you still hear the sounds of crows cawing and magpies chattering?」
He replied: 「I can hear.」
The master asked: 「If you turn back and listen to your hearing nature, are there still many sounds?」
He replied: 「When I get here, all sounds, all discriminations, are unattainable.」
The master asked: 「Wonderful! Wonderful! This is the gateway through which Avalokiteshvara (觀音) [Guanyin, Bodhisattva of Compassion] enters the principle. I ask you again. You say: 『When I get here, all sounds, all discriminations, are unattainable.』 Since they are unattainable, at that time, is it not emptiness?」
He replied: 「Originally it is not empty, it is bright and never obscured.」
The master asked: 「What is the nature of non-emptiness?」
He replied: 「It also has no appearance, words cannot reach it.」
The master asked: 「This is the life of all Buddhas and all Patriarchs, do not doubt it anymore! Since it has no appearance, does it have size? Since it has no size, does it have boundaries? Without boundaries, therefore there is no inside or outside. Without inside or outside, therefore there is no near or far. Without near or far, therefore there is no this or that. Without this or that, then there is no coming or going. Without coming or going, then there is no birth or death. Without birth or death, then there is no past or present. Without past or present, then there is no delusion or enlightenment. Without delusion or enlightenment, then there are no ordinary beings or sages. Without ordinary beings or sages, then there is no defilement or purity. Without defilement or purity, then there is no right or wrong. Without right or wrong, then all names and words are unattainable. Since there are no such roots and objects, no such deluded thoughts, and even various appearances and various names and words, all are unattainable, is this not originally empty and still, originally without anything? However, all dharmas are empty (諸法皆空) [all phenomena are empty in nature]…」
之處靈知不昧，不同無情，性自神解。此是汝空寂靈知、清凈心體。而此清凈空寂之心，是三世諸佛勝凈明心，亦是眾生本源覺性。悟此而守之者，坐一如而不動解脫；迷此而背之者，往六趣而長劫輪迴。故云：『迷一心而往六趣者，去也、動也；悟法界而復一心者，來也、靜也。』雖迷悟之有殊，乃本源則一也。所以云：『所言法者，謂眾生心。』而此空寂之心，在聖而不增，在凡而不減。故云：『在聖智而不耀，隱凡心而不昧。』既不增于聖，不少於凡，佛祖奚以異於人？而所以異於人者，能自護心念耳。汝若信得及，疑情頓息，出丈夫之志，發真正見解，親嘗其味，自到自肯之地，則是為修心人，解悟處也，更無階級次第，故云頓也。如雲于信因中契諸佛果德，分毫不殊，方成信也。」
問：「既悟此理，更無階級，何假后修，漸熏漸成耶？」
答：「悟后漸修之義，前已具說，而復疑情未釋，不妨重說。汝須凈心，諦聽諦聽。凡夫無始曠大劫來，至於今日，流轉五道，生來死去，堅執我相，妄想顛倒，無明種習，久與成性，雖到今生，頓悟自性本來空寂，與佛無殊，而此舊習，卒難除斷。故逢逆順境，瞋喜是非，熾然起滅，客塵煩惱，與前無異。若不以般若中功著力，焉能對治無明，得到大休大
【現代漢語翻譯】 現代漢語譯本：此處靈知不昧，不同於無情之物，其本性自然具有神妙的理解力。這就是你那空寂而靈明的知覺，清凈的心體。而這清凈空寂的心，是過去、現在、未來三世諸佛最殊勝清凈的光明之心，也是一切眾生本源的覺悟之性。領悟此心並守護它的人，安坐于絕對的真如境界而不動搖，獲得解脫；迷惑此心而背離它的人，將在六道中流轉，經歷漫長的輪迴。所以說：『迷失一心而前往六道的人，是離去，是動盪；領悟法界而回歸一心的人，是歸來，是靜止。』雖然迷惑和覺悟有所不同，但其本源卻是一致的。所以說：『所謂法，就是指眾生之心。』而這空寂的心，在聖人那裡不會增加，在凡人那裡也不會減少。所以說：『在聖人的智慧中不會更加閃耀，隱藏在凡人的心中也不會變得昏昧。』既然在聖人那裡不會增加，在凡人那裡也不會減少，那麼佛和祖師又有什麼不同於常人呢？他們之所以不同於常人，是因為能夠守護自己的心念罷了。你如果能夠深信不疑，所有的疑慮就會立刻消除，拿出大丈夫的氣概，發出真正的見解，親自品嚐其中的滋味，到達自己肯定自己的境地，這就是修行人開悟的地方，沒有階級和次第，所以說是頓悟。就像說在信心的因地中，就契合了諸佛的果德，沒有絲毫的差別，這才算是真正的信心。 問：『既然領悟了這個道理，就沒有階級次第，為什麼還要通過後天的修行，逐漸熏習，逐漸成就呢？』 答：『關於悟后漸修的意義，前面已經詳細說明過了，但如果你的疑慮還沒有消除，不妨再重複一遍。你必須清凈內心，仔細聽，仔細聽。凡夫從無始曠劫以來，直到今天，在五道中流轉，生生死死，堅固地執著于『我』的觀念，妄想顛倒，無明的種子和習氣，長久以來已經成為本性，即使今生頓悟自性本來空寂，與佛沒有差別，但這些舊的習氣，終究難以去除斷絕。所以遇到不順或順境，嗔恨、喜悅、是非等念頭，仍然熾盛地生起和滅去，客塵煩惱，與以前沒有什麼不同。如果不以般若的功夫著力修行，又怎麼能夠對治無明，得到大休大息呢？』
【English Translation】 English version: Here, the spiritual awareness is clear and undimmed, unlike insentient things; its nature possesses inherent and wondrous understanding. This is your empty, silent, and luminous awareness, the pure essence of your mind. And this pure, empty, and silent mind is the supremely pure and bright mind of the Buddhas of the three times (past, present, and future), and also the original awakened nature of all sentient beings. Those who awaken to this and guard it, sit in the oneness of suchness without moving, attaining liberation; those who are deluded by this and turn away from it, wander in the six realms, enduring long kalpas of reincarnation. Therefore, it is said: 'Those who are deluded by the one mind and go to the six realms are departing, are moving; those who awaken to the Dharma realm and return to the one mind are returning, are still.' Although delusion and awakening are different, their origin is one. Therefore, it is said: 'What is called Dharma refers to the mind of sentient beings.' And this empty, silent mind neither increases in the sage nor decreases in the ordinary person. Therefore, it is said: 'In the wisdom of the sage, it does not shine more brightly; hidden in the mind of the ordinary person, it does not become more obscured.' Since it does not increase in the sage nor decrease in the ordinary person, how are the Buddhas and Patriarchs different from ordinary people? The reason they are different from ordinary people is that they are able to guard their own thoughts. If you can believe this deeply and without doubt, all your doubts will immediately cease. Bring forth the ambition of a great person, develop true understanding, personally taste its flavor, and arrive at the place where you affirm yourself. This is the place where a cultivator of the mind attains enlightenment. There are no stages or gradations, so it is called sudden. It is said that in the cause of faith, one accords with the fruit of virtue of all Buddhas, without the slightest difference; only then is it true faith. Question: 'Since one has awakened to this principle, and there are no stages, why is there a need for later cultivation, gradual熏習(xunxi, gradual influence), and gradual accomplishment?' Answer: 'The meaning of gradual cultivation after enlightenment has already been explained in detail, but if your doubts have not been resolved, it doesn't hurt to repeat it. You must purify your mind and listen carefully, listen carefully. Ordinary people, from beginningless, vast kalpas until today, have been transmigrating in the five paths, being born and dying, firmly clinging to the concept of 'I,' with deluded thoughts and inversions. The seeds and habits of ignorance have long become ingrained. Even if in this life you suddenly awaken to the fact that your self-nature is originally empty and silent, and no different from the Buddha, these old habits are ultimately difficult to remove and cut off. Therefore, when encountering unfavorable or favorable circumstances, anger, joy, right and wrong, arise and cease intensely. The defilements of the guest dust are no different from before. If you do not exert effort with the功(gong, effort) of Prajna, how can you counteract ignorance and attain great rest and great cessation?'
歇之地？如雲：『頓悟雖同佛，多生習氣深；風停波尚涌，理現念猶侵。』又杲禪師云：『往往利根之輩，不費多力打發此事，便生容易之心，更不修治，日久月深，依前流浪，未免輪迴。』則豈可以一期所悟，便撥置后修耶！故悟后長鬚照察，妄念忽起，都不隨之；損之又損，以至無為，方始究竟。『天下善知識，悟后牧牛行』是也。雖有後修，已先頓悟妄念本空，心性本凈，于惡斷，斷而無斷；于善修，修而無修，此乃真修真斷矣。故云：『雖備修萬行，唯以無念為宗。』圭峰總判先悟后修之義云：『頓悟此性，元無煩惱；無漏智性，本自具足，與佛無殊。依此而修者，是名最上乘禪，亦名如來清凈禪也。』若能唸唸修習，自然漸得百千三昧。達磨門下轉展相傳者，是此禪也。則頓悟漸修之義，如車二輪，闕一不可。
「或者不知善惡性空，堅坐不動，捺伏身心，如石壓草，以為修心，是大惑矣。故云：『聲聞心心斷惑，能斷之心是賊。』但諦觀殺盜淫妄，從性而起，起即無起，當處便寂，何須更斷。所以云：『不怕念起，唯恐覺遲。』又云：『念起即覺，覺之即無。』故悟人分上，雖有客塵煩惱，俱成醍醐。但照惑無本，空華三界，如風捲煙；幻化六塵，如湯消冰。若能如是念念修習，不忘照顧定慧等持
【現代漢語翻譯】 現代漢語譯本：那麼，開悟之後就沒有進一步修行的必要了嗎？就像（古德）說的那樣：『頓悟雖然與佛相同，但多生以來的習氣深重；風雖然停止了，波浪仍然涌動，真理雖然顯現了，妄念仍然侵擾。』又如杲禪師所說：『往往那些聰慧的人，不費多少力氣就解決了這件事，便產生輕視之心，不再修行，時間久了，仍然會流浪生死，無法避免輪迴。』那麼，怎麼可以因為一時的開悟，就放棄之後的修行呢！所以開悟之後，要經常觀照覺察，妄念忽然生起，都不要跟隨它；減少它，再減少它，以至於達到無為的境界，這才算究竟。『天下的善知識，開悟后都在牧牛』說的就是這個道理。雖然有後來的修行，但已經先頓悟了妄念本來是空，心性本來是清凈的，對於惡的斷除，是斷除而無所斷除；對於善的修習，是修習而無所修習，這才是真正的修行和斷除。所以說：『雖然修習各種善行，但唯以無念作為根本宗旨。』圭峰禪師總的判釋了先悟后修的意義說：『頓悟了這個自性，原本就沒有煩惱；無漏的智慧之性，本來就具足，與佛沒有什麼差別。依照這個（自性）而修行的人，這叫做最上乘禪，也叫做如來清凈禪。』如果能夠唸唸修習，自然會逐漸獲得百千種三昧（Samadhi，禪定）。達磨（Bodhidharma）門下輾轉相傳的，就是這種禪。那麼，頓悟漸修的意義，就像車子的兩個輪子，缺少一個都不可以。
或者有人不知道善惡的自性本空，只是堅固地坐著不動，壓制身心，就像用石頭壓住草一樣，認為這就是修心，那就大錯特錯了。所以說：『聲聞（Śrāvaka，小乘修行者）的心念唸唸都在斷除迷惑，但能斷除迷惑的心念本身就是賊。』只要仔細觀察殺盜淫妄，都是從自性而生起，生起之時就是沒有生起，當下就是寂靜，哪裡還需要再去斷除呢。所以說：『不怕念頭生起，只怕覺悟太遲。』又說：『念頭一生起就覺察，一覺察就沒有了。』所以開悟的人，即使有客塵煩惱，都會變成醍醐（一種極好的飲料，比喻佛法）。只要觀照迷惑沒有根本，空華（虛幻的花朵）般的三界（Trailokya，欲界、色界、無色界），就像風捲殘煙一樣；幻化不實的六塵（色、聲、香、味、觸、法），就像用熱水融化冰塊一樣。如果能夠像這樣唸唸修習，不忘記照顧定慧（Samadhi and Prajna，禪定和智慧）等持（Samata，平等保持）。
【English Translation】 English version: Is there then no need for further cultivation after enlightenment? As it is said: 'Although sudden enlightenment is the same as the Buddha, the habits of many lifetimes are deep; though the wind has stopped, the waves still surge; though the truth has appeared, thoughts still intrude.' Also, Chan Master Gao said: 'Often those who are sharp-witted resolve this matter without much effort, and then become complacent and no longer cultivate. As time goes on, they still drift in samsara and cannot avoid reincarnation.' How can one abandon subsequent cultivation because of a moment of enlightenment! Therefore, after enlightenment, one must constantly observe and be aware. If a false thought suddenly arises, do not follow it; diminish it, and diminish it again, until one reaches the state of non-action, and only then is it complete. 'The good teachers of the world all herd the ox after enlightenment.' Although there is subsequent cultivation, one has already suddenly realized that false thoughts are inherently empty and the nature of the mind is inherently pure. In the elimination of evil, there is elimination without elimination; in the cultivation of good, there is cultivation without cultivation. This is true cultivation and true elimination. Therefore, it is said: 'Although one cultivates myriad practices, one takes non-thought as the fundamental principle.' Guifeng (Zongmi) generally judges the meaning of prior enlightenment and subsequent cultivation, saying: 'Suddenly realizing this nature, there is originally no affliction; the nature of un-outflow wisdom is originally complete, and there is no difference from the Buddha. Those who cultivate according to this are called the supreme vehicle Chan, and also called the Tathagata's pure Chan.' If one can cultivate and practice in every moment, one will naturally gradually attain hundreds of thousands of Samadhis (Samadhi, meditative absorption). What has been transmitted from Bodhidharma's (Bodhidharma) lineage is this Chan. Therefore, the meaning of sudden enlightenment and gradual cultivation is like the two wheels of a cart, and neither can be missing.
Or perhaps some do not know that the nature of good and evil is empty, and they sit firmly without moving, suppressing their body and mind like a stone pressing down on grass, thinking that this is cultivating the mind, which is a great delusion. Therefore, it is said: 'The Śrāvaka's (Śrāvaka, Hearer) mind is constantly cutting off delusions, but the mind that can cut off delusions is itself a thief.' Just carefully observe killing, stealing, lust, and lying, which arise from the nature; when they arise, they are not arising, and at that very place they are still. Where is the need to cut them off further? Therefore, it is said: 'Do not fear the arising of thoughts, only fear the slowness of awareness.' And it is also said: 'When a thought arises, be aware of it; when you are aware of it, it is gone.' Therefore, for an enlightened person, even if there are defilements of external dust, they all become amrita (a kind of excellent drink, a metaphor for the Buddha's teachings). Just observe that delusion has no root, and the three realms (Trailokya, Desire realm, Form realm, Formless realm) are like flowers in the sky, like wind sweeping away smoke; the illusory six dusts (form, sound, smell, taste, touch, dharma) are like hot water melting ice. If one can cultivate and practice in this way in every moment, not forgetting to take care of Samadhi and Prajna (Samadhi and Prajna, meditative concentration and wisdom) and Samata (Samata, equanimity).
，則愛惡自然淡薄，悲智自然增明，罪業自然斷除，功行自然增進。煩惱盡時，生死即絕。若微細流注永斷，圓覺大智，朗然獨存，即現千百億化身，於十方國中，赴感應機，似月現九霄，影分萬水，應用無窮，度有緣眾生，快樂無憂，名之為大覺世尊。」
問：「后修門中，定慧等持之義，實未明瞭，更為宣說，委示開迷，引入解脫之門。」
答：「若設法義，入理千門，莫非定慧。取其綱要，則但自性上體用二義，前所謂空寂靈知是也。定是體，慧是用也。即體之用故，慧不離定；即用之體故，定不離慧。定則慧故，寂而常知；慧則定故，知而常寂。如曹溪云：『心地無亂自性定，心地無癡自性慧。』若悟如是，任運寂知，遮照無二，則是為頓門個者雙修定慧也。
「若言先以寂寂，治于緣慮；后以惺惺，治于昏住。先後對治，均調昏亂，以入于靜者，是為漸門劣機所行也。雖云惺寂等持，未免取靜為行，則豈爲了事人，不離本寂本知任運雙修者也？故曹溪云：『自悟修行，不在於靜。』若靜先後，即是迷人。則達人分上，定慧等持之義，不落功用，元自無為，更無特地時節。見色聞聲時但伊么，著衣吃飯時但伊么，屙屎送尿時但伊么，對人接話時但伊么；乃至行住坐臥、或語或默、或喜或怒
【現代漢語翻譯】 現代漢語譯本：那麼愛憎之情自然會變得淡薄，慈悲和智慧自然會增長和明晰，罪業自然會斷除，功德和修行自然會增進。當煩惱完全消失時，生死輪迴也就終結了。如果微細的念頭和流注永遠斷絕，圓滿覺悟的廣大智慧，就會明亮地獨自存在，那時就能顯現千百億化身，在十方世界中，應眾生的感應而出現，就像月亮顯現在九重天，影子映照在萬條河流中一樣，應用無窮無盡，度化有緣的眾生，讓他們快樂無憂，這就被稱為大覺世尊（Dajue Shizun，偉大的覺悟者，受人尊敬的佛陀）。
問：『在後修的法門中，定（Ding，禪定）和慧（Hui，智慧）等持的意義，實在還不明白，請您再次宣說，詳細地開示，解除我的迷惑，引導我進入解脫之門。』
答：『如果設立法義，進入真理的千萬法門，沒有哪個不是定和慧的體現。選取其中的綱要，那就只是自性上的體（Ti，本體）和用（Yong，作用）這兩個意義，前面所說的空寂靈知就是。定是體，慧是用。因為是本體的作用，所以慧不離定；因為是作用的本體，所以定不離慧。定就是慧，所以在寂靜中常常覺知；慧就是定，所以在覺知中常常寂靜。如曹溪（Caoxi，六祖慧能居住和弘法的地方）所說：『心地沒有散亂，自性就是定；心地沒有愚癡，自性就是慧。』如果領悟到這樣，任運自然地寂靜覺知，遮蔽和照耀沒有分別，這就是頓悟法門中修行者同時修習定和慧。』
『如果說先用寂靜，來對治緣慮（Yuanlv，對外境的攀緣和思慮）；後用惺惺（Xingxing，保持覺醒和警覺），來對治昏沉和懈怠。先後對治，均勻調和昏沉和散亂，以進入平靜的狀態，這是漸悟法門中資質較差的人所修行的。雖然說惺惺和寂寂等持，但還是免不了以求取安靜作為修行，這哪裡是了不起的人，不離本來的寂靜和本來的覺知，任運自然地同時修習定和慧呢？所以曹溪說：『自悟的修行，不在於靜。』如果執著于先靜后動，那就是迷惑的人。那麼對於通達的人來說，定和慧等持的意義，不落在任何功用上，本來就是無為的，更沒有特別的時節。看見顏色聽到聲音時只是這樣，穿衣吃飯時只是這樣，拉屎撒尿時只是這樣，對人說話時只是這樣；乃至行走站立坐臥、或說話或沉默、或高興或憤怒
【English Translation】 English version: Then love and hate will naturally become faint, compassion and wisdom will naturally increase and become clear, sins and karmas will naturally be eliminated, and merits and practices will naturally increase. When afflictions are completely exhausted, the cycle of birth and death will end. If subtle thoughts and streams are forever cut off, the perfect and enlightened great wisdom will brightly exist alone, then one can manifest billions of transformation bodies, in the ten directions of the world, appearing in response to the feelings of sentient beings, just like the moon appearing in the nine heavens, and its shadow reflecting in ten thousand rivers, with endless applications, delivering sentient beings with karmic connections, making them happy and free from worry, this is called the Great Awakened World Honored One (Dajue Shizun, the Greatly Enlightened, the World-Honored Buddha).
Question: 'In the later practice methods, the meaning of equanimity of Ding (meditative concentration) and Hui (wisdom) is really not clear. Please explain it again, show it in detail, dispel my confusion, and guide me into the gate of liberation.'
Answer: 'If you establish Dharma teachings, entering the thousands of gates of truth, none of them are not manifestations of Ding and Hui. If you take the key points, then it is only the two meanings of the essence (Ti, substance) and function (Yong, application) on the self-nature, which is what was previously called empty, silent, and spiritually aware. Ding is the essence, and Hui is the function. Because it is the function of the essence, Hui does not leave Ding; because it is the essence of the function, Ding does not leave Hui. Ding is Hui, so in stillness there is constant awareness; Hui is Ding, so in awareness there is constant stillness. As Caoxi (Caoxi, the place where the Sixth Patriarch Huineng lived and propagated the Dharma) said: 'If the mind is without disturbance, the self-nature is Ding; if the mind is without delusion, the self-nature is Hui.' If you realize this, naturally and effortlessly be still and aware, obscuration and illumination are not different, then this is the practitioner in the sudden enlightenment school simultaneously cultivating Ding and Hui.'
'If you say that you first use stillness to treat external thoughts (Yuanlv, clinging and thinking about external objects); then use alertness (Xingxing, maintaining wakefulness and vigilance) to treat dullness and laziness. Treating them sequentially, evenly harmonizing dullness and distraction, in order to enter a state of tranquility, this is what people with inferior faculties practice in the gradual enlightenment school. Although it is said that alertness and stillness are held in equanimity, it is still inevitable to take seeking quiet as practice, how can this be the great person, not leaving the original stillness and original awareness, naturally and effortlessly simultaneously cultivating Ding and Hui? Therefore, Caoxi said: 'Self-enlightened practice is not in stillness.' If you cling to first stillness and then movement, then you are a confused person. Then for the enlightened person, the meaning of equanimity of Ding and Hui does not fall on any effort, it is originally non-action, and there is no special time. When seeing colors and hearing sounds, it is just like this, when dressing and eating, it is just like this, when defecating and urinating, it is just like this, when talking to people, it is just like this; even walking, standing, sitting, lying down, speaking or being silent, being happy or angry
、一切時中，一一如是。似虛舟駕浪，隨高隨下，如流水轉山，遇曲遇直，而心心無知。今日騰騰任運，明日任運騰騰。隨順眾緣，無障無礙；于善於惡，不斷不修。質直無偽，視聽尋常，則絕一塵而作對，何勞遣蕩之功；無一念而生情，不假忘緣之力。
「然障濃習重、觀劣心浮，無明之力大，般若之力小，于善惡境界，未免被動靜互換，心不恬淡者，不無忘緣遣蕩功夫矣。如雲：『六根攝境，心不隨緣謂之定；心境俱空，照鑒無惑謂之慧。』此雖隨相門定慧，漸門劣機所行也，對治門中不可無也。若掉舉熾盛，則先以定門，稱理攝散，心不隨緣，契乎本寂；若昏沉尤多，則次以慧門，擇法觀空，照鑒無惑，契乎本知。以定治乎亂想，以慧治乎無記，動靜相亡，對治功終，則對境而唸唸歸宗，遇緣而心心契道，任運雙修，方為無事人。若如是，則真可謂定慧等持，明見佛性者也。」
問：「據汝所判，悟后修門中，定慧等持之義有二種：一、自性定慧，二、隨相定慧。自性門則曰任運寂知，元自無為，絕一塵而作對，何勞遣蕩之功，無一念而生情，不假忘緣之力。判云此是頓門，個者不離自性，定慧等持也。隨相門則曰稱理攝散，擇法觀空，均調昏亂，以入無為。判云此是漸門，劣機所行也。為兩門定
【現代漢語翻譯】 現代漢語譯本： 任何時候，一切事物都是如此。就像空船在波浪上行駛，隨著波浪忽高忽低，又像流水繞山，遇到彎曲就轉彎，遇到筆直就直行，而心卻一無所知。今天自由自在地順其自然，明天也順其自然地自由自在。順應各種因緣，沒有阻礙；對於善與惡，既不刻意斷除，也不刻意修習。真誠坦率，沒有虛假，看待事物就像平常一樣，那麼就能斷絕任何細微的塵埃而產生對立，又何必費力去遣除盪滌呢？沒有一絲念頭而產生情感，不需要藉助忘記因緣的力量。
『然而障礙深重，習氣濃厚，觀照力弱，心容易浮動，無明的力量大，般若（prajna，智慧）的力量小，對於善惡境界，難免會被動靜所轉換，心不能平靜淡泊的人，不能沒有忘記因緣、遣除盪滌的功夫。』正如所說：『六根收攝外境，心不隨外緣而動，這叫做定（samadhi，禪定）；心與外境都空寂，照見一切而沒有迷惑，這叫做慧（prajna，智慧）。』這雖然是隨順現象的定慧，是漸悟法門中根器較差的人所修行的，但在對治法門中是不可或缺的。如果掉舉（心神不定）很嚴重，就先用定門，按照道理收攝散亂的心，使心不隨外緣而動，契合于本來的寂靜；如果昏沉（精神萎靡）很多，就接著用慧門，選擇佛法，觀照空性，照見一切而沒有迷惑，契合于本來的覺知。用定來對治妄想，用慧來對治無記（不明不白的狀態），動與靜相互消亡，對治的功夫完成，那麼就能面對外境而唸唸歸於本宗，遇到因緣而心心契合于道，順其自然地同時修習定慧，才能成為一個無事之人。如果能夠這樣，那麼就真正可以稱得上是定慧等持，明見佛性的人了。』
問：『按照您的判斷，悟后修行的方法中，定慧等持的意義有兩種：一是自性定慧，二是隨相定慧。自性門則說順其自然地寂靜覺知，本來就是無為的，斷絕任何細微的塵埃而產生對立，又何必費力去遣除盪滌呢？沒有一絲念頭而產生情感，不需要藉助忘記因緣的力量。』您判斷說這是頓悟法門，修行者不離自性，定慧等持。隨相門則說按照道理收攝散亂的心，選擇佛法，觀照空性，調和昏沉和散亂，以進入無為。您判斷說這是漸悟法門，是根器較差的人所修行的。這兩種定
【English Translation】 English version: At all times, everything is as it is. Like an empty boat riding the waves, rising and falling with them, or like a stream winding around a mountain, turning when it meets a bend and flowing straight when it meets a straight path, while the mind knows nothing. Today, freely and naturally let things be, and tomorrow, naturally and freely let things be. Accord with all conditions, without obstruction; towards good and evil, neither deliberately cutting off nor deliberately cultivating. Be sincere and honest, without pretense, viewing things as ordinary, then one can cut off any subtle dust and create opposition, so why bother to dispel and cleanse? Without a single thought arising to create emotion, there is no need to rely on the power of forgetting conditions.
'However, with deep obstacles, heavy habits, weak contemplation, and a mind prone to agitation, the power of ignorance (avidya) is great, and the power of wisdom (prajna) is small. Towards good and evil realms, one inevitably gets converted by activity and stillness, and those whose minds cannot be calm and tranquil cannot do without the effort of forgetting conditions and dispelling and cleansing.' As it is said: 'The six senses gather external objects, and the mind does not follow external conditions, this is called samadhi (concentration); the mind and external objects are both empty, illuminating everything without delusion, this is called prajna (wisdom).' Although this is the samadhi and prajna that follows phenomena, practiced by those of inferior capacity in the gradual path, it is indispensable in the path of counteracting afflictions. If agitation (restlessness) is severe, then first use the samadhi gate, according to reason, gather the scattered mind, so that the mind does not follow external conditions, and accord with the original stillness; if dullness (lethargy) is more prevalent, then next use the prajna gate, choose the Dharma, contemplate emptiness, illuminate everything without delusion, and accord with the original knowing. Use samadhi to treat delusion, use prajna to treat unknowing (a state of unawareness), activity and stillness mutually cease, the work of counteracting afflictions is completed, then one can face external objects and every thought returns to the source, meet conditions and every heart accords with the path, naturally cultivating both samadhi and prajna, and then one can become a person of no affairs. If one can be like this, then one can truly be called one who holds samadhi and prajna equally, and clearly sees the Buddha-nature.'
Question: 'According to your judgment, in the method of practice after enlightenment, there are two meanings of equal holding of samadhi and prajna: one is self-nature samadhi and prajna, and the other is phenomenal samadhi and prajna. The self-nature gate says to naturally be still and knowing, originally being non-doing, cutting off any subtle dust and creating opposition, so why bother to dispel and cleanse? Without a single thought arising to create emotion, there is no need to rely on the power of forgetting conditions.' You judge that this is the sudden enlightenment gate, the practitioner does not leave the self-nature, and samadhi and prajna are equally held. The phenomenal gate says to gather the scattered mind according to reason, choose the Dharma, contemplate emptiness, harmonize dullness and scattering, in order to enter non-doing. You judge that this is the gradual enlightenment gate, practiced by those of inferior capacity. These two kinds of samadhi
慧，不無疑焉。若言一人所行也，為復先依自性門定慧雙修，然後更用隨相門對治之功耶？為復先依隨相門均調昏亂，然後以入自性門耶？若先依自性定慧，則任運寂知，更無對治之功，何須更取隨相門定慧耶？如將皓玉雕文喪德。若先以隨相門定慧，對治功成，然後趣于自性門，則宛是漸門中劣機，悟前漸熏也。豈云頓門個者先悟后修，用無功之功也？若一時無前後，則二門定慧，頓漸有異，如何一時並行也？則頓門個者，依自性門，任運亡功；漸門劣機，趣隨相門，對治勞功。二門之機，頓漸不同，優劣皎然。云何先悟后修門中並釋二種耶？請為通會，令絕疑情。」
答：「所釋皎然，汝自生疑，隨言生解，轉生疑惑。得意忘言，不勞致詰。若就兩門各判所行，則修自性定慧者，此是頓門。用無功之功，並運雙寂，自修自性，自成佛道者也。修隨相門定慧者，此是未悟前，漸門劣機，用對治之功，心心斷惑，取靜為行者。而此二門所行，頓漸各異，不可參亂也。
「然悟后修門中，兼論隨相門中對治者，非全取漸機所行也。取其方便，假道托宿而已。何故？於此頓門，亦有機勝者，亦有機劣者，不可一例判其行李也。若煩惱淡薄，身心輕安，于善離善，于惡離惡，不動八風，寂然三受者，依自性定慧
【現代漢語翻譯】 現代漢語譯本：慧（指提問者），你並非沒有疑問。如果說是一個人修行，那麼是先依據自性門（指直接體悟自性的法門）定慧雙修，然後再用隨相門（指通過觀察現象來修行的方法）的對治之功呢？還是先依據隨相門調和昏沉散亂，然後進入自性門呢？如果先依據自性定慧，那麼任運寂知（自然而然地處於寂靜覺知的狀態），不再需要對治之功，又何必再取隨相門定慧呢？這就像是將潔白的玉石雕刻花紋，反而喪失了它的本真。如果先用隨相門定慧，對治功夫成就，然後才趨向自性門，那就完全是漸門（指漸悟的法門）中根器較差的人，是開悟前的漸修。怎麼能說是頓門（指頓悟的法門）的人先悟后修，用無功之功呢？如果一時沒有先後，那麼二門定慧，頓漸有別，如何能一時並行呢？這樣看來，頓門的人，依據自性門，任運而無為；漸門根器差的人，趨向隨相門，對治而勞累。二門的根器，頓漸不同，優劣明顯。為什麼在先悟后修的法門中，要同時解釋這兩種呢？請您為我融會貫通，讓我消除疑惑。
回答說：『你所解釋的已經很清楚了，是你自己產生了疑惑，隨著言語產生理解，反而更加疑惑。領會了意思就忘記言語，不必再費力提問。如果就兩門各自判斷所行，那麼修自性定慧的人，這是頓門。用無功之功，同時運用雙寂（定與慧），自修自性，自己成就佛道。修隨相門定慧的人，這是未悟之前，漸門根器差的人，用對治之功，唸唸斷除迷惑，以求得寂靜作為修行。而這二門所行，頓漸各異，不可混淆。
然而在悟后修的法門中，兼論隨相門中的對治，並非完全取漸門根器所行。而是取其方便，借用它作為途徑而已。為什麼呢？因為在這頓門中，也有根器殊勝的人，也有根器較差的人，不能一概而論他們的修行。如果煩惱淡薄，身心輕安，于善不執著于善，于惡不執著于惡，不動於八風（指利、衰、毀、譽、稱、譏、苦、樂八種境界），寂然於三受（指苦受、樂受、不苦不樂受），就可以依據自性定慧。
【English Translation】 English version: 'Venerable, I am not without doubts. If we speak of one person's practice, does one first rely on the Self-Nature Gate (direct realization of one's nature) to cultivate both Samadhi and Prajna (wisdom) simultaneously, and then further use the function of counteracting defilements through the Phenomenal Gate (observing phenomena for practice)? Or does one first rely on the Phenomenal Gate to harmonize confusion and agitation, and then enter the Self-Nature Gate? If one first relies on Self-Nature Samadhi and Prajna, then one is naturally in a state of tranquil awareness, with no need for counteracting defilements. Why then would one need to take up the Samadhi and Prajna of the Phenomenal Gate? It would be like carving patterns on flawless jade, diminishing its virtue. If one first uses the Samadhi and Prajna of the Phenomenal Gate, and after the work of counteracting defilements is accomplished, then one turns towards the Self-Nature Gate, this is entirely like a person of inferior capacity in the Gradual Gate (gradual enlightenment), gradually cultivating before enlightenment. How can it be said that a person of the Sudden Gate (sudden enlightenment) first attains enlightenment and then cultivates, using the effort of no effort? If there is no before or after in an instant, then the Samadhi and Prajna of the two gates, being different in suddenness and gradualness, how can they be practiced simultaneously? In this case, a person of the Sudden Gate relies on the Self-Nature Gate, naturally without effort; a person of inferior capacity in the Gradual Gate turns towards the Phenomenal Gate, counteracting defilements with laborious effort. The capacities of the two gates, being different in suddenness and gradualness, are clearly distinct. Why are both types explained together in the teaching of first enlightenment and then cultivation? Please clarify and reconcile this for me, so that my doubts may be dispelled.'
The answer: 'What has been explained is already clear, you yourself are generating doubts, creating understanding based on words, and thus creating more doubts. Grasp the meaning and forget the words, there is no need to laboriously question. If we judge the practice based on each of the two gates, then those who cultivate Self-Nature Samadhi and Prajna, this is the Sudden Gate. Using the effort of no effort, simultaneously employing both tranquility and awareness, cultivating one's own nature, and attaining Buddhahood oneself. Those who cultivate the Samadhi and Prajna of the Phenomenal Gate, this is before enlightenment, a person of inferior capacity in the Gradual Gate, using the effort of counteracting defilements, mindfully cutting off delusions, and taking stillness as practice. And the practice of these two gates, being different in suddenness and gradualness, cannot be mixed up.'
'However, in the teaching of cultivation after enlightenment, the discussion of counteracting defilements in the Phenomenal Gate is not entirely taking the practice of those in the Gradual Gate. It is taking its convenience, borrowing it as a means only. Why? Because in this Sudden Gate, there are also those of superior capacity, and also those of inferior capacity, one cannot uniformly judge their practice. If afflictions are weak, body and mind are light and at ease, not attached to good in goodness, not attached to evil in evil, unmoved by the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure), tranquil in the three feelings (pleasant, unpleasant, and neutral), then one can rely on Self-Nature Samadhi and Prajna.'
，任運雙修，天真無作，動靜常禪，成就自然之理，何假隨相門對治之義也；無病不求藥。
「雖先頓悟，煩惱濃厚，習氣堅重，對境而唸唸生情，遇緣而心心作對，被他昏亂死殺，昧卻寂知常然者，即借隨相門定慧，不忘對治，均調昏亂，以入無為，即其宜矣。雖借對治功夫，暫調習氣，以先頓悟心性本凈、煩惱本空故，即不落漸門劣機污染修也。何者？修在悟前，則雖用功不忘，唸唸熏修，著著生疑，未能無礙。如有一物礙在胸中，不安之相，常現在前。日久月深，對治功熟，則身心客塵，恰似輕安。雖復輕安，疑根未斷，如石壓草，猶于生死界不得自在。故云修在悟前，非真修也。
「悟人分上，雖有對治方便，唸唸無疑，不落污染，日久月深，自然契合。天真妙性，任運寂知，唸唸攀緣一切境，心心永斷諸煩惱，不離自性，定慧等持，成就無上菩提，與前幾勝更無差別。則隨相門定慧，雖是漸機所行，于悟人分上，可謂點鐵成金。若知如是，則豈以二門定慧有先後次第二見之疑乎？
「愿諸修道之人，研味此語，更莫狐疑，自生退屈。若具丈夫之志，求無上菩提者，舍此奚以哉！切莫執文，直須了義，一一歸就自己，契合本宗，則無師之智自然現前，天真之理了然不昧，成就慧身不由他悟
【現代漢語翻譯】 現代漢語譯本：隨順自然而雙重修行，保持天真不做作，在動靜中保持禪定，成就自然的道理，又何必藉助隨相門（通過觀察現象來修行的方法）來對治呢？沒有疾病就不需要吃藥。
即使先前已經頓悟，如果煩惱深重，習氣頑固，面對外境時念念生情，遇到因緣時心心對抗，被昏沉和散亂所困擾，忘記了寂靜和覺知的常態，那麼就應該藉助隨相門的定慧，不忘記對治，調和昏沉和散亂，從而進入無為的境界，這才是適宜的。雖然藉助對治的功夫，暫時調伏習氣，但因為先前已經頓悟了心性本凈、煩惱本空的道理，所以不會落入漸修法門（逐步修行的方法）的低劣根器的污染。為什麼呢？因為在開悟之前修行，即使努力用功不懈，唸唸熏修，也會處處產生懷疑，無法做到無礙。就像有一件東西堵在胸中，不安的狀態常常出現在眼前。時間久了，對治的功夫成熟了，身心的客塵（煩惱）就好像變得輕安了。即使變得輕安，疑根仍然沒有斷除，就像石頭壓住草一樣，仍然無法在生死輪迴中獲得自在。所以說在開悟之前修行，不是真正的修行。
對於已經開悟的人來說，即使有對治的方便，唸唸都不會產生懷疑，不會落入污染，時間久了，自然就會契合。天真妙性，隨順自然而寂靜覺知，唸唸攀緣一切境界，心心永遠斷除各種煩惱，不離自性，定慧等持，成就無上菩提，與之前的修行相比，勝過很多，沒有什麼差別。那麼隨相門的定慧，雖然是漸修根器的人所修行的，但對於開悟的人來說，可以說是點石成金。如果明白了這個道理，那麼怎麼還會對這兩種法門的定慧有先後次第的懷疑呢？
希望各位修道之人，仔細研讀這些話語，不要再猶豫不決，自己產生退縮。如果具有大丈夫的志向，追求無上菩提的人，不這樣做又該怎麼辦呢！千萬不要執著于文字，一定要明白其中的含義，一一回歸到自身，契合本宗，那麼無師的智慧自然就會顯現，天真的道理明明白白不會被矇蔽，成就慧身不需要依靠他人來開悟。
【English Translation】 English version: Practice dual cultivation naturally, maintain innocence and spontaneity, keep constant meditation in movement and stillness, and achieve the principle of nature. Why bother to use the 'Suixiangmen' (隨相門) (method of cultivating through observing phenomena) to counteract afflictions? One does not seek medicine when there is no illness.
Even if one has had a sudden enlightenment, if afflictions are deep-rooted, habits are stubborn, emotions arise with every encounter with external circumstances, and the mind constantly resists when encountering conditions, being confused and killed by delusion, forgetting the constant state of stillness and awareness, then one should borrow the 'Suixiangmen' (隨相門) (method of cultivating through observing phenomena)'s Samadhi and Prajna (定慧) (concentration and wisdom), not forgetting to counteract, harmonizing confusion and disorder, so as to enter the realm of non-action, which is appropriate. Although borrowing the effort of counteracting, temporarily subduing habits, because one has already realized the original purity of mind-nature and the original emptiness of afflictions, one will not fall into the pollution of the inferior capacity of the gradual path. Why? Because cultivation before enlightenment, even if one works hard and diligently, constantly cultivating, doubts arise everywhere, and one cannot achieve unobstructedness. It is as if there is something blocking the chest, and the appearance of unease constantly appears before one's eyes. Over time, the effort of counteracting becomes mature, and the defilements of body and mind are like lightness and ease. Even if there is lightness and ease, the root of doubt has not been cut off, like a stone pressing down on grass, one is still not free in the realm of birth and death. Therefore, it is said that cultivation before enlightenment is not true cultivation.
For those who are enlightened, even if there are expedient means of counteracting, there is no doubt in every thought, and one does not fall into pollution. Over time, one will naturally be in accord. The true and wonderful nature, naturally still and aware, clings to all realms in every thought, and the mind forever cuts off all afflictions, without leaving the self-nature, Samadhi and Prajna (定慧) (concentration and wisdom) are equally maintained, achieving unsurpassed Bodhi, which is far superior to the previous cultivation, with no difference. Then, the Samadhi and Prajna (定慧) (concentration and wisdom) of the 'Suixiangmen' (隨相門) (method of cultivating through observing phenomena), although practiced by those of gradual capacity, can be said to be turning iron into gold for those who are enlightened. If one knows this, then how can one doubt the order of priority of the Samadhi and Prajna (定慧) (concentration and wisdom) of the two methods?
I hope that all those who cultivate the Way will study these words carefully, and no longer hesitate, causing themselves to retreat. If one has the ambition of a great man, seeking unsurpassed Bodhi, what else can one do but this! Do not cling to the words, but understand the meaning, return to oneself, and be in accord with the original sect, then the wisdom of no teacher will naturally appear, the principle of true nature will be clear and not obscured, and the achievement of the wisdom body will not depend on others for enlightenment.
。而此妙旨，雖是諸人分上，若非夙植般若種智大乘根器者，不能一念而生正信；豈徒不信，亦乃謗讟，返招無間者，比比有之。雖不信受，一經于耳，暫時結緣，其功厥德，不可稱量。如《唯心訣》云：『聞而不信，尚結佛種之因；學而不成，猶益人天之福，不失成佛之正因。』況聞而信，學而成，守護不忘者，其功德豈能度量！
「追念過去輪迴之業，不知其幾千劫，隨黑闇，入無間，受種種苦，又不知其幾何。而欲求佛道，不逢善友，長劫沉淪，冥冥無覺，造諸惡業。時或一思，不覺長吁！其可放緩，再受前殃？又不知誰復使我今值人生，為萬物之靈，不昧修真之路。實謂盲龜遇木，纖芥投針，其為慶幸，曷勝道哉！我今若自生退屈，或生懈怠，而恒常望后，須臾失命，退墮惡趣，受諸苦痛之時，雖欲愿聞一句佛法，信解受持，欲免辛酸，豈可復得乎？及到臨危，悔無所益。愿諸修道之人，莫生放逸，莫著貪淫，如救頭然，不忘照顧。無常迅速，身如朝露，命若西光，今日雖存，明亦難保。切須在意，切須在意！
「且憑世間有為之善，亦可免三途苦輪，于天上人間，得殊勝果報，受諸快樂。況此最上乘甚深法門，暫時生信，所成功德，不可以比喻說其小分。如經云：『若人以三千大千世間七寶，
【現代漢語翻譯】 現代漢語譯本： 而這種微妙的旨意，雖然與各位都有關係，但如果不是過去就種下般若智慧的種子，具備大乘根器的人，是不能一念之間就產生正信的；哪裡僅僅是不相信，還會誹謗詆譭，反而招致墮入無間地獄的，比比皆是。即使不信受，只要一經于耳，暫時結個緣分，它的功德也是不可估量的。正如《唯心訣》所說：『聽聞而不相信，尚且結下成佛的種子；學習而沒有成就，仍然增益人天的福報，不會失去成佛的正因。』更何況聽聞而相信，學習而有成就，守護而不忘記的人，他的功德又怎麼能夠衡量呢！
追憶過去輪迴的業力，不知道經歷了多少千劫，隨著黑暗，墮入無間地獄，遭受種種苦難，又不知道有多少。想要尋求佛道，卻遇不到善知識，長久地沉淪，在黑暗中沒有覺醒，造作各種惡業。有時稍微一思考，不禁長嘆！難道可以放緩腳步，再次承受以前的災殃嗎？又不知道是誰讓我今生能夠獲得人身，成為萬物之靈，不至於迷失修真之路。這實在就像盲龜遇到浮木，細小的芥子投入針孔一樣，這種慶幸，怎麼能用言語表達呢！我現在如果自己產生退縮，或者產生懈怠，而總是期望以後，一旦須臾之間失去生命，退墮到惡趣，遭受各種苦痛的時候，即使想要聽聞一句佛法，信解受持，想要免除痛苦，又怎麼能夠得到呢？等到臨死的時候，後悔也無濟於事。希望各位修道的人，不要產生放逸，不要執著于貪慾，要像救頭燃一樣，不要忘記照顧自己的修行。無常迅速，身體如同朝露，生命如同西邊的陽光，今天雖然存在，明天也很難保證。一定要在意，一定要在意！
且憑藉世間有為的善行，也可以免除三途（指地獄、餓鬼、畜生三惡道）的苦輪，在天上人間，得到殊勝的果報，享受各種快樂。更何況這最上乘甚深的法門，暫時生起信心，所成就的功德，不可以比喻來說明它的微小部分。如經所說：『如果有人用三千大千世界（Sahasra-Mahā-Sāhasra-Loka-Dhātu）的七寶，
【English Translation】 English version: And this wonderful meaning, although it concerns everyone, if one has not planted the seeds of Prajna (wisdom) in the past and does not possess the roots of Mahayana (Great Vehicle), one cannot generate right faith in a single thought. It's not just a matter of disbelief; there will also be slander and defamation, leading to falling into Avici (uninterrupted hell), which is a common occurrence. Even if one does not believe and accept, merely hearing it once, temporarily forming a connection, its merits are immeasurable. As the 『Essentials of Mind-Only』 says: 『Hearing without believing still plants the seed of Buddhahood; learning without achieving still benefits humans and devas (gods), and does not lose the right cause of becoming a Buddha.』 How much more so for those who hear and believe, learn and achieve, and guard it without forgetting, how can their merits be measured!
Recalling the karma of past cycles of rebirth, I don't know how many thousands of kalpas (eons) I have gone through, following the darkness, falling into Avici hell, suffering all kinds of hardships, and I don't know how much more. Wanting to seek the Buddha's path, but not encountering good friends, sinking for long kalpas, without awakening in the darkness, creating all kinds of evil deeds. Sometimes, with a little thought, I can't help but sigh! Can I slow down and suffer the previous disasters again? And I don't know who has enabled me to obtain a human body in this life, to be the spirit of all things, not to be confused about the path of cultivation. This is truly like a blind turtle encountering a floating log, a tiny mustard seed thrown into a needle's eye. How can this good fortune be expressed in words! If I now generate discouragement or laziness, and always hope for later, once I lose my life in an instant, fall into the evil realms, and suffer all kinds of pain, even if I want to hear a sentence of the Buddha's Dharma (teachings), believe, understand, and uphold it, and want to avoid suffering, how can I get it again? By the time I am on the verge of death, regret will be of no use. I hope that all cultivators will not generate negligence, will not be attached to greed and lust, and will not forget to take care of their cultivation as if saving their heads from burning. Impermanence is swift, the body is like morning dew, life is like the setting sun, although it exists today, it is difficult to guarantee tomorrow. Must pay attention, must pay attention!
Moreover, relying on worldly meritorious deeds, one can also avoid the cycle of suffering in the three evil paths (referring to the hell, hungry ghost, and animal realms), and in the heavens and human realms, obtain superior rewards and enjoy all kinds of happiness. How much more so for this supreme and profound Dharma (teachings), temporarily generating faith, the merits achieved cannot be compared to even a small fraction. As the sutra says: 『If a person uses the seven treasures of the Sahasra-Mahā-Sāhasra-Loka-Dhātu (three thousand great thousand world system),
佈施供養爾所世界眾生，皆得充滿。又教化爾所世界一切眾生，令得四果，其功德無量無邊。不如一食頃，正思此法，所獲功德。』是知我此法門最尊最貴，于諸功德，比況不及。故經云：『一念凈心是道場，勝造恒沙七寶塔。寶塔畢竟碎為塵，一念凈心成正覺。』愿諸修道之人，研味此語，切須在意。此身不向今生度，更待何生度此身！今若不修，萬劫差違。今若強修難修之行，漸得不難，功行自進。」
嗟夫！今時人，饑逢王膳，不知下口；病遇醫王，不知服藥。不曰如之何、如之何者，吾未如之何也已矣！且世間有為之事，其狀可見，其功可驗，人得一事，嘆其希有。我此心宗，無形可觀，無狀可見，言語道斷，心行處滅。故天魔外道，譭謗無門；釋梵諸天，稱讚不及；況凡夫淺識之流，其能彷彿？悲夫！井蛙焉知滄海之闊，野干何能師子之吼？故知末法世中，聞此法門，生希有想，信解受持者，已於無量劫中，承事諸聖，植諸善根，深結般若正因，最上根性也。故《金剛經》云：「於此章句，能生信心者，當知已於無量佛所，種諸善根。」又云：「為發大乘者說，為發最上乘者說。」愿諸求道之人，莫生怯弱，鬚髮勇猛之心，宿劫善因，未可知也。若不信殊勝，甘為下劣，生艱阻之想，今不修之，則縱
【現代漢語翻譯】 現代漢語譯本：『如果有人佈施供養像你所在世界那樣多的眾生，使他們都得到滿足，又教化像你所在世界那樣的一切眾生，使他們證得四果（聲聞、緣覺、菩薩、佛），那功德無量無邊。但這還不如用很短的時間，一心一意地思念這個法門所獲得的功德。』由此可知，我的這個法門最尊貴，任何功德都無法與之相比。所以經上說：『一念清凈心就是道場，勝過建造無數恒河沙數的七寶塔。寶塔最終會碎裂成塵土，而一念清凈心卻能成就正覺。』希望各位修行的人，仔細研究體會這些話，一定要放在心上。如果今生不修此身，更待何時才能度脫此身！現在如果不修行，就會萬劫錯過。現在如果努力修行那些難以修行的法門，漸漸地就會覺得不難，功德修行自然會進步。 唉！現在的人，就像飢餓的人遇到了國王的御膳，卻不知道下口；生病的人遇到了醫術高明的醫生，卻不知道服藥。總是說『怎麼辦、怎麼辦』，我真是拿他們沒辦法了！況且世間有為的事情，它的形狀可以看見，它的功效可以驗證，人們得到一件這樣的事情，就讚歎它的稀有。而我的這個心宗，沒有形狀可以觀看，沒有狀態可以顯現，言語無法表達，心思行為都無法到達。所以天魔外道，沒有辦法譭謗；釋梵諸天（佛教中的天神），稱讚也來不及；更何況凡夫淺薄的見識，怎麼能夠領會呢？可悲啊！井底的青蛙怎麼知道大海的寬廣，野狗怎麼能發出獅子的吼聲？所以要知道，在末法時代中，聽到這個法門，產生稀有之想，相信理解並接受奉行的人，已經在無量劫中，侍奉過諸位聖人，種下各種善根，深深地結下了般若（智慧）的正因，是最上等的根性啊。所以《金剛經》說：『對於這些章句，能夠生起信心的人，應當知道已經在無量佛那裡，種下了各種善根。』又說：『是為發大乘心的人說，是為發最上乘心的人說。』希望各位求道的人，不要產生怯懦之心，一定要發起勇猛之心，過去的善因，是不可估量的。如果不相信殊勝的法門，甘願處於下劣的境地，產生艱難阻礙的想法，現在不修行，那麼就永遠沉淪了。
【English Translation】 English version: 'If someone were to give alms and offerings to as many sentient beings as there are in your world, filling them all, and also teach all the sentient beings in your world, enabling them to attain the four fruits (Śrāvaka, Pratyekabuddha, Bodhisattva, Buddha), their merit would be immeasurable and boundless. However, it is not as great as the merit gained from contemplating this Dharma for the duration of a single meal.' From this, it is known that my Dharma is the most venerable and precious, incomparable to any other merit. Therefore, the scripture says: 'A single thought of pure mind is the Bodhimaṇḍa (place of enlightenment), surpassing the construction of countless seven-jeweled stupas of the Ganges' sands. The stupas will eventually crumble into dust, but a single thought of pure mind can achieve perfect enlightenment.' May all those who cultivate the path carefully study and contemplate these words, and take them to heart. If this body is not liberated in this lifetime, when else will it be liberated! If you do not cultivate now, you will miss it for countless kalpas (aeons). If you strive to cultivate difficult practices now, they will gradually become easier, and your merit and practice will naturally advance. Alas! People of today are like those who, when hungry, encounter the king's delicacies but do not know how to eat them; like those who, when sick, encounter a skilled physician but do not know how to take the medicine. Constantly saying, 'What to do, what to do,' I am truly at a loss with them! Moreover, worldly activities have forms that can be seen and effects that can be verified. When people attain such a thing, they marvel at its rarity. But my Dharma of the mind has no form to observe, no state to perceive, words cannot express it, and the realm of thought and action is extinguished. Therefore, heavenly demons and external paths have no way to slander it; Śakra (釋) and Brahmā (梵) and other gods cannot praise it enough; how much less can ordinary people with shallow understanding comprehend it? Alas! How can a frog in a well know the vastness of the ocean, or a jackal produce the roar of a lion? Therefore, know that in the Dharma-ending age, those who hear this Dharma, generate a thought of rarity, and believe, understand, accept, and uphold it, have already served all the sages in countless kalpas, planted various roots of goodness, deeply established the right cause of Prajñā (般若, wisdom), and possess the highest nature. Therefore, the Diamond Sutra says: 'Those who can generate faith in these verses should know that they have already planted various roots of goodness in the presence of countless Buddhas.' It also says: 'It is spoken for those who have awakened the Mahāyāna (大乘, Great Vehicle) mind, and for those who have awakened the supreme Mahāyāna mind.' May all those who seek the path not generate timidity, but must arouse a courageous mind, for the good causes of past kalpas are immeasurable. If you do not believe in the supreme Dharma, willingly remain in an inferior state, and generate thoughts of difficulty and obstruction, if you do not cultivate now, then you will forever be lost.
有宿世善根，今斷之故，彌在其難，展轉遠矣。今既到寶所，不可空手而還。一失人身，萬劫難復，請須慎之！豈有智者，知其寶所，反不求之，長怨孤貧。若欲獲寶，放下皮囊！
高麗國普照禪師修心訣
【現代漢語翻譯】 現代漢語譯本： 如果過去世有善根，現在斷絕它，困難會更加巨大，距離解脫也會越來越遠。現在既然已經到達寶所（比喻開悟的境地），就不能空手而回。一旦失去人身，萬劫都難以恢復，請務必謹慎！哪裡有智者，知道寶所（比喻開悟的境地）所在，反而不去尋求，長久地抱怨孤獨貧窮呢？如果想要獲得寶藏（比喻開悟），就放下皮囊（比喻色身，即肉體）！
高麗國普照禪師《修心訣》
【English Translation】 English version: If one has roots of goodness from past lives, cutting them off now will only make it more difficult, and the distance to liberation will become ever greater. Now that you have arrived at the treasure land (Bao suo, metaphor for the state of enlightenment), you must not return empty-handed. Once you lose this human body, it will be difficult to recover for countless kalpas (jie, eons), so please be careful! How could a wise person, knowing where the treasure land (Bao suo, metaphor for the state of enlightenment) is, not seek it, and instead, perpetually complain of loneliness and poverty? If you want to obtain the treasure (Bao, metaphor for enlightenment), let go of the skin bag (Pi nang, metaphor for the physical body)!
《Cultivating the Mind》 by National Teacher Bojo of Goryeo