T85n2834_大乘無生方便門
大正藏第 85 冊 No. 2834 大乘無生方便門
No. 2834
大乘無生方便門
第一總彰佛體。第二開智慧門。第三顯示不思議法。第四明諸法正性。第五自然無礙解脫道 各各䠒跪合掌當教令發四弘誓願 眾生無邊誓願度。煩惱無邊誓願斷。法門無盡誓願學。無上佛道誓願證 次請十方諸佛為和尚等 次請三世諸佛菩薩等 次教受三歸 次問五能 一者汝從今日乃至菩提能捨一切惡知識不(能)二者親近善知識不(能)三能坐持禁戒乃至命終不犯戒不(能)四能讀誦大乘經問甚深義不(能)五能見苦眾生隨力能救護不(能) 次各稱已名懺悔罪言過去未來及現在身口意業十惡罪。我今至心盡懺悔。愿罪除滅永不起五逆罪障重罪(準前)譬如明珠沒濁水中以珠力故水即澄。清佛性威德亦復如是。煩惱濁水皆得清凈。汝等懺悔竟三業清凈。如凈琉璃內外明徹。堪受凈戒菩薩戒。是持心戒。以佛性為戒。性心瞥起即違佛性。是破菩薩戒。護持心不起即順佛性。是持菩薩戒(三說)次各令結跏趺坐 同佛子心湛然不動是沒 言凈 佛子諸佛如來有入道大方便。一念凈心頓超佛地 和擊木一時念佛 和言。一切相總不得取□以金剛經云。凡所有相皆是虛妄。看心若凈名凈心地。莫卷
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2834 大乘無生方便門 No. 2834 大乘無生方便門 第一，總括彰顯佛的本體。 第二，開啟智慧之門。 第三，顯示不可思議之法。 第四，闡明諸法的真實本性。 第五，自然無礙的解脫之道。 各自跪拜合掌，應當教導他們發起四弘誓願： 眾生無邊誓願度。煩惱無邊誓願斷。法門無盡誓願學。無上佛道誓願證。 然後，請十方諸佛作為和尚等。 然後，請三世諸佛菩薩等。 然後，教導受三歸依。 然後，詢問五種能力： 一者，你從今日乃至菩提，能夠捨棄一切惡知識嗎？（能） 二者，能夠親近善知識嗎？（能） 三者，能夠坐持禁戒，乃至命終都不犯戒嗎？（能） 四者，能夠讀誦大乘經典，問及甚深義理嗎？（能） 五者，能夠見到受苦眾生，隨自己的能力救護他們嗎？（能） 然後，各自稱念自己的名字，懺悔罪業，說：『過去、未來及現在，身口意所造的十惡罪，我今至誠盡心懺悔，愿罪業消除，永不再起，五逆罪障等重罪（依照前面所說）。』 譬如明珠沉沒在渾濁的水中，因為明珠的力量，水立刻變得清澈。佛性的威德也是如此，煩惱的濁水都能得到清凈。你們懺悔完畢，身口意三業清凈，如同清凈的琉璃，內外明徹，堪以接受清凈的戒律，菩薩戒。這是持心戒，以佛性為戒。心念稍微生起，就違背了佛性，這是破菩薩戒。守護心念不起，就順應了佛性，這是持菩薩戒（重複三次）。 然後，各自令他們結跏趺坐。 同佛子之心，湛然不動，這是沒。 言凈。 佛子，諸佛如來有入道的大方便，一念凈心，頓超佛地。 和尚敲擊木魚，一時念佛。 和尚說：『一切相都不能執取，因為《金剛經》說：凡所有相，皆是虛妄。』看心若凈，名凈心地，莫卷。
【English Translation】 English version
T 85 No. 2834 Mahayana Gate of Skillful Means of Non-Origination No. 2834 Mahayana Gate of Skillful Means of Non-Origination First, generally manifest the Buddha's essence. Second, open the gate of wisdom. Third, reveal the inconceivable Dharma. Fourth, clarify the true nature of all Dharmas. Fifth, the natural and unobstructed path to liberation. Each should kneel with palms together and be taught to make the four great vows: 'Sentient beings are boundless, I vow to save them all. Afflictions are endless, I vow to end them all. Dharma gates are limitless, I vow to learn them all. The supreme Buddha path is unsurpassed, I vow to attain it.' Then, invite the Buddhas of the ten directions to be the Upadhyaya (preceptor) etc. Then, invite the Buddhas and Bodhisattvas of the three times etc. Then, teach the taking of the Three Refuges. Then, ask about the five abilities: First, from today until Bodhi, can you renounce all evil companions? (Can) Second, can you be close to good companions? (Can) Third, can you uphold the precepts, even until the end of your life, without breaking them? (Can) Fourth, can you read and recite the Mahayana sutras and inquire into their profound meanings? (Can) Fifth, can you see suffering beings and help and protect them according to your ability? (Can) Then, each should state their name and confess their sins, saying: 'In the past, future, and present, the ten evil deeds committed by body, speech, and mind, I now sincerely repent of them all. May my sins be eradicated and never arise again, including the heavy sins of the five rebellious acts (as before).' It is like a bright pearl submerged in muddy water; because of the pearl's power, the water immediately becomes clear. The majestic virtue of the Buddha-nature is also like this; the muddy water of afflictions can all be purified. After you have finished repenting, your three karmas of body, speech, and mind are purified, like clear crystal, bright inside and out, fit to receive the pure precepts, the Bodhisattva precepts. This is the precept of holding the mind, taking Buddha-nature as the precept. The slightest arising of the mind violates Buddha-nature; this is breaking the Bodhisattva precepts. Guarding the mind from arising accords with Buddha-nature; this is upholding the Bodhisattva precepts (repeat three times). Then, have each of them sit in the lotus position. The mind is the same as the Buddha's, still and unmoving, this is immersion. It is said to be pure. Disciples of the Buddha, the Buddhas and Tathagatas have a great skillful means for entering the path; with one thought of pure mind, one instantly transcends to the Buddha-ground. The preceptor strikes the wooden fish, reciting the Buddha's name together. The preceptor says: 'Do not grasp at any appearances, because the Diamond Sutra says: All appearances are false and illusory.' See if the mind is pure; it is called the pure mind-ground. Do not roll up.
縮身心舒展身心。放曠遠看平等盡虛空看 和問言。見何物 子云。一物不見 和。看凈細細看。即用凈心眼無邊無涯除遠看 和言。問無障礙看 和問見何物 答。一物不見和向前遠看。向後遠看。四維上下一時平等看。盡虛空看。長用凈心眼看。莫間斷亦不限多少看。使得者然身心呼叫無障礙 和言。三六是何 子云 是佛身心得離念。不見心心如心得解脫。不見身色如身解脫。如是長時無斷用(入言)虛空無一物。清凈無有相。常令不間斷。從此永離障。眼根清凈。眼根離障。耳根清凈。耳離根障。如是乃至六根清凈。六根離障。一切無礙是即解脫。不見六根相。清凈無有相。常不間斷。即是佛。是沒是佛。佛心清凈離有離無。身心不起常守真心是沒是真如。心不起心真如。色不起色真如。心真如故心解脫。色真如故色解脫。心色俱離即無一物。是大菩提樹 佛是西國梵語。此地往翻名為覺。所言覺□為心體離念。離念相者。等虛空界無所不遍。法界一相即是如來平等法身。於此法身說名本覺。覺心初起心無初相。遠離微細念。了見心性。性常住名究竟覺。佛是西國梵語。此地往翻名為覺。所言覺義者心體離念離念是佛義覺義。略釋佛義。具含三義亦名印心方便 問。是沒是三義。自覺覺他覺滿離心。自覺不緣
【現代漢語翻譯】 現代漢語譯本 收縮身心，舒展身心。放開胸懷，向遠處看，平等地看待整個虛空。和（某人）問道：『你看見了什麼？』 子云（某人）答道：『什麼也沒看見。』 和（某人）說：『用清凈的眼仔細地看，用清凈的心眼無邊無涯地看，排除遠近的分別。』 和（某人）說：『問你無障礙地看，』 和（某人）問：『你看見了什麼？』 答道：『什麼也沒看見。』 和（某人）說：『向前遠處看，向後遠處看，四面八方、上下同時平等地看，看遍整個虛空。長久地用清凈的心眼看，不要間斷，也不要限制多少地看。』 能夠做到這樣，身心的運用就沒有障礙。 和（某人）說：『三六是什麼？』 子云（某人）答道：『是佛的身心，要離念。』 看不見心，心如心得解脫；看不見身色，身如身得解脫。像這樣長時間不斷地運用（進入言語），虛空中沒有一物，清凈沒有形象。常常保持不間斷，從此永遠脫離障礙。眼根清凈，眼根脫離障礙；耳根清凈，耳根脫離障礙。像這樣乃至六根清凈，六根脫離障礙。一切沒有阻礙就是解脫。看不見六根的相，清凈沒有形象，常常不間斷，就是佛。是沒是佛，佛心清凈，遠離有和無。身心不起，常常守護真心，是沒是真如。心不起，心就是真如；色不起，色就是真如。心真如的緣故，心解脫；色真如的緣故，色解脫。心和色都脫離，就沒有一物，這是大菩提樹。佛是西國梵語，在這裡翻譯名為覺（bodhi）。所說的覺（bodhi）的含義是心體離念，離唸的相，等同虛空界，無所不遍。法界一相就是如來平等法身。對於這個法身，說名為本覺（original enlightenment）。覺心初起，心沒有初始的相，遠離微細的念頭，了見心性，性常住，名為究竟覺（ultimate enlightenment）。佛是西國梵語，在這裡翻譯名為覺（bodhi）。所說的覺（bodhi）的含義是心體離念，離念是佛的含義，覺的含義。簡略地解釋佛的含義，包含三種含義，也叫印心方便。』 問：『是沒是三義，自覺、覺他、覺滿離心，自覺不緣。』
【English Translation】 English version Contract the body and mind, and then relax the body and mind. Open your mind and look far away, viewing the entire void with equality. He (someone) asked: 'What do you see?' Ziyun (someone) replied: 'I see nothing.' He (someone) said: 'Look closely with a pure eye, use the pure mind's eye to look boundlessly and endlessly, eliminating the distinction between near and far.' He (someone) said: 'Asking you to look without obstruction,' He (someone) asked: 'What do you see?' The answer was: 'I see nothing.' He (someone) said: 'Look far ahead, look far behind, look equally in all directions, up and down simultaneously, look throughout the entire void. Constantly look with a pure mind's eye, do not interrupt, and do not limit how much you see.' If you can do this, the use of body and mind will be without obstruction. He (someone) said: 'What are three and six?' Ziyun (someone) replied: 'They are the body and mind of the Buddha, one must be free from thought.' If you cannot see the mind, the mind is liberated like the attainment of the mind; if you cannot see the form of the body, the body is liberated like the attainment of the body. Use it continuously for a long time (entering into speech), there is nothing in the void, purity has no form. Always maintain it without interruption, and from this, you will be forever free from obstacles. The eye root is pure, the eye root is free from obstacles; the ear root is pure, the ear root is free from obstacles. Like this, even the six roots are pure, the six roots are free from obstacles. Everything without obstruction is liberation. If you cannot see the appearance of the six roots, purity has no form, constantly without interruption, that is the Buddha. Is it not the Buddha, the Buddha's mind is pure, free from existence and non-existence. The body and mind do not arise, constantly guarding the true mind, is it not Suchness. If the mind does not arise, the mind is Suchness; if the form does not arise, the form is Suchness. Because the mind is Suchness, the mind is liberated; because the form is Suchness, the form is liberated. When both mind and form are separated, there is nothing, this is the Great Bodhi Tree. Buddha is a Western country's Sanskrit word, translated here as Awakening (bodhi). The meaning of Awakening (bodhi) is that the mind-essence is free from thought, the appearance of being free from thought is equal to the realm of void, all-pervading. The single aspect of the Dharma Realm is the Tathagata's equal Dharma body. Regarding this Dharma body, it is called Original Enlightenment. When the Awakening mind first arises, the mind has no initial appearance, it is far from subtle thoughts, and clearly sees the mind-nature, the nature is constant, and it is called Ultimate Enlightenment. Buddha is a Western country's Sanskrit word, translated here as Awakening (bodhi). The meaning of Awakening (bodhi) is that the mind-essence is free from thought, being free from thought is the meaning of Buddha, the meaning of Awakening. Briefly explaining the meaning of Buddha, it contains three meanings, also called the expedient of mind-seal. ' Asked: 'Is it not the three meanings, self-awakening, awakening others, complete awakening, free from mind, self-awakening is not conditioned.'
五根。離色覺他。不緣五塵。心色俱離覺行圓滿。即是如來平等法身。離念相者。等虛空界無所不遍 問。是沒是等虛空界無所不遍。是沒是遍不遍 答。虛空無心。離念無心。無心則等虛空無所不遍。有念即不遍。離念即遍。法界一相則是如來平等法身 問。是沒是法界。意知是法。界是十八界。眼見意知念起多想生隔障不通。是染法界是眾生界。是沒是凈法界。眼見意知離念即無隔障。是凈法界是佛界。是沒是佛界。法界一相意知處。是法是法界。眼見色。耳聞聲。鼻覺香。舌知味。身覺觸。意知法。意通知上五種法。若心起同緣。即是染法界是眾生界。若不起心同緣。即是凈法界是佛界。法界一相。於十八界中有二。一染一凈。先染后凈。眼見色。意識同緣知。眼等五根依塵。五處起染即一切處染一切處染即是染法界是眾生界 問。是沒是諍法界。凈法界者。于離念中眼見色不分別。即于眼處得解脫。餘四亦同。五處解脫一切處解脫。一切處解脫即一切處凈。即是凈法界是佛界。離念相者。等虛空界無所不遍。屬自法界一相屬他 問。是沒是如來義 答。離心心如。離色色如。心色俱如。即是覺滿。覺滿即是如來。又意根不起心如。五根不起色如。心色如如不隨境起。即是如來平等法身。於此法身說名本覺。覺
【現代漢語翻譯】 現代漢語譯本 五根（眼、耳、鼻、舌、身五種感覺器官）。離開色（視覺）而覺知其他，不攀緣五塵（色、聲、香、味、觸五種外在事物）。心和色都分離，覺悟和修行圓滿，這就是如來平等法身。離開念頭和表象的人，他的覺悟等同於虛空界，無所不遍。 問：什麼是等同於虛空界，無所不遍？是沒（沒有）還是遍（普遍），還是不遍（不普遍）？ 答：虛空沒有心，離開念頭也沒有心。沒有心就等同於虛空，無所不遍。有念頭就不普遍，離開念頭就普遍。法界（一切事物存在的境界）的統一相狀就是如來平等法身。 問：什麼是法界？意識知道的是法，界是十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）。眼睛看到，意識知道，念頭生起，產生很多想法，就會有隔閡阻礙，不能通達。這是染污的法界，是眾生界。什麼是清凈的法界？眼睛看到，意識知道，離開念頭就沒有隔閡阻礙。這是清凈的法界，是佛界。 問：什麼是佛界？法界統一的相狀，意識知道的地方，是法，是法界。眼睛看到色，耳朵聽到聲，鼻子聞到香，舌頭嚐到味，身體感覺到觸，意識知道法。意識同時知道以上五種法。如果心生起，共同攀緣，就是染污的法界，是眾生界。如果不生起心，共同攀緣，就是清凈的法界，是佛界。法界的統一相狀，在十八界中有兩種，一種是染污，一種是清凈。先染污后清凈。眼睛看到色，意識共同攀緣知道。眼等五根依賴塵境，五個地方生起染污，就是一切地方都染污。一切地方都染污，就是染污的法界，是眾生界。 問：什麼是諍（爭）法界？清凈法界是，在離開念頭中，眼睛看到色而不分別，就在眼處得到解脫。其餘四根也是一樣。五個地方解脫，一切地方都解脫。一切地方都解脫，就是一切地方都清凈，就是清凈的法界，是佛界。離開念頭的相狀，等同於虛空界，無所不遍。屬於自法界統一的相狀，屬於他。 問：什麼是如來的意義？ 答：離開心，心就如如不動。離開，就如如不動。心和色都如如不動，就是覺悟圓滿。覺悟圓滿就是如來。又，意根不生起，心就如如不動。五根不生起，色就如如不動。心和色都如如不動，不隨外境生起，就是如來平等法身。對於這個法身，稱為本覺（本來的覺悟）。覺悟
【English Translation】 English version The five roots (the five sense organs: eye, ear, nose, tongue, and body). Separating from form (visual perception) and being aware of others, not clinging to the five dusts (form, sound, smell, taste, and touch). When both mind and form are separated, and enlightenment and practice are perfected, that is the Tathagata's (如來) (Thus Come One) equal Dharmakaya (法身) (Dharma body). One who is free from thoughts and appearances, his enlightenment is equal to the realm of empty space, all-pervading. Question: What is equal to the realm of empty space, all-pervading? Is it 'no' or 'pervading', or 'not pervading'? Answer: Empty space has no mind, and being free from thoughts is also without mind. Without mind, it is equal to empty space, all-pervading. With thoughts, it is not pervading; without thoughts, it is pervading. The unified aspect of the Dharmadhatu (法界) (Dharma realm) is the Tathagata's (如來) equal Dharmakaya (法身). Question: What is the Dharmadhatu (法界)? What consciousness knows is Dharma (法), and the 'realm' refers to the eighteen realms (the six sense organs: eye, ear, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and Dharma; and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). When the eyes see, and consciousness knows, and thoughts arise, producing many ideas, there will be separation and obstruction, unable to penetrate. This is the defiled Dharmadhatu (法界), the realm of sentient beings. What is the pure Dharmadhatu (法界)? When the eyes see, and consciousness knows, being free from thoughts, there is no separation or obstruction. This is the pure Dharmadhatu (法界), the realm of Buddhas. Question: What is the Buddha realm? The unified aspect of the Dharmadhatu (法界), the place where consciousness knows, is Dharma (法), is the Dharmadhatu (法界). The eyes see form, the ears hear sound, the nose smells fragrance, the tongue tastes flavor, the body feels touch, and the mind knows Dharma (法). The mind simultaneously knows the above five Dharmas (法). If the mind arises, clinging together, that is the defiled Dharmadhatu (法界), the realm of sentient beings. If the mind does not arise, clinging together, that is the pure Dharmadhatu (法界), the realm of Buddhas. The unified aspect of the Dharmadhatu (法界) has two aspects in the eighteen realms: one is defiled, and the other is pure. First defiled, then pure. The eyes see form, and consciousness clings together to know. The five roots, such as the eyes, rely on sense objects, and defilement arises in the five places, which means that all places are defiled. All places being defiled is the defiled Dharmadhatu (法界), the realm of sentient beings. Question: What is the 'quarrelsome' Dharmadhatu (法界)? The pure Dharmadhatu (法界) is when, in the absence of thoughts, the eyes see form without discrimination, then liberation is attained in the eye-place. The same applies to the other four roots. When the five places are liberated, all places are liberated. When all places are liberated, all places are pure, which is the pure Dharmadhatu (法界), the realm of Buddhas. The aspect of being free from thoughts is equal to the realm of empty space, all-pervading. It belongs to the unified aspect of one's own Dharmadhatu (法界), belonging to others. Question: What is the meaning of Tathagata (如來)? Answer: Separating from the mind, the mind is as it is (如如不動). Separating from **, ** is as it is (如如不動). When both mind and form are as they are (如如不動), that is perfect enlightenment. Perfect enlightenment is the Tathagata (如來). Furthermore, when the mind-root does not arise, the mind is as it is (如如不動). When the five roots do not arise, form is as it is (如如不動). When both mind and form are as they are (如如不動), not arising with external circumstances, that is the Tathagata's (如來) equal Dharmakaya (法身). This Dharmakaya (法身) is called original enlightenment (本覺). Enlightenment
心初起心無初相。遠離微細唸了見心性。性常住名究竟。是法身 問。是沒是報身佛。知六根本不動覺性頓圓光明遍照。是報身佛。是沒是法身佛。為因中修戒定慧。破得身中無明重疊厚障。成就智慧大光明。是法身佛。是沒是化身佛。猶心離念境塵清凈。知見無礙。圓應十方。是化身佛。體用分明。離念名體。見聞覺知是用。寂而常用。用而常寂。即用即寂。離相名寂。寂照照寂。寂照者。因性起相。照寂者。攝相歸性。舒則彌淪法界。卷則總在於毛端。吐納分明神用自在(徴)身心既空 誰吐誰納。身心空無吐納。即與無為合。啟無為達實相。身心空善迴向。迴向菩提證真常樂。常對境界心無所著。身心兩法染凈。依有念無量恒沙煩惱。依離念無量恒沙功德。依恒沙功德是凈。依是沒是法身體。是沒是依身心。離念是法身。由離念故轉無量恒沙生滅。成無量恒沙功德。恒沙功德依離念住是依。是沒是聚義。無間修行任持功德不散是聚。聚諸功德充滿法身。猶離念故萬境皆真(已上第一了) 第二 和尚打木問言。聞聲不 聞不動此不動。是從定發慧方便。是開慧門。聞是慧。此方便非但能發慧。亦能正定。是開智門。即得智。是名開智慧門。若不得此方便。正即落邪定。貪著禪味墮二乘。涅槃已得此方便正定。即
【現代漢語翻譯】 現代漢語譯本：心念最初生起時，並沒有初始的形相。遠離細微的念頭，就能了悟心性。心性恒常住於此，就叫做究竟。這就是法身。（問：）什麼是報身佛？了知六根的根本不動，覺性頓時圓滿，光明普照，這就是報身佛。（問：）什麼是法身佛？因為在因地修行戒定慧，破除了身中無明的重重厚障，成就了智慧大光明，這就是法身佛。（問：）什麼是化身佛？猶如心遠離念頭，境界塵埃清凈，知見沒有阻礙，圓滿應化於十方，這就是化身佛。體和用分明，遠離念頭叫做體，見聞覺知是它的用。寂靜而又常用，用時而又常寂。即用即寂，離相叫做寂。寂照照寂。寂照，是因性而生起現象；照寂，是攝取現象迴歸本性。舒展開來就瀰漫於法界，收捲起來就總攝於毫毛之端。吐納分明，神用自在。（征問：）身心既然空了，誰在吐誰在納？身心空無，沒有吐納，就與無為相合。開啟無為，通達實相。身心空寂，善於迴向，迴向菩提，證得真常樂。常常面對境界，心中沒有執著。身心兩種法，有染有凈。依靠有念，就有無量恒河沙的煩惱；依靠離念，就有無量恒河沙的功德。依靠恒河沙的功德就是凈。什麼是法身體？什麼是身心的依靠？離念就是法身。由於離唸的緣故，轉化無量恒河沙的生滅，成就無量恒河沙的功德。恒河沙的功德依靠離念而住，這就是依靠。什麼是聚集的意義？無間斷地修行，任持功德不散失，這就是聚集。聚集各種功德，充滿法身。猶如因為離唸的緣故，萬境都變得真實。（以上是第一部分） 第二部分：和尚敲擊木頭，問道：『聽見聲音了嗎？』聽見而不動，這個不動，是從定中發出智慧的方便，是開啟智慧之門。聽見是慧。這個方便不僅能啓發智慧，也能端正禪定，是開啟智慧之門。立即獲得智慧，這就叫做開啟智慧之門。如果得不到這個方便，端正就會落入邪定，貪戀禪定的滋味，墮入二乘。涅槃已經得到了這個方便，端正禪定，就...
【English Translation】 English version: When a thought first arises, it has no initial form. By distancing oneself from subtle thoughts, one can realize the nature of mind. This nature, abiding constantly, is called ultimate. This is the Dharmakaya (法身, Dharma body). (Question:) What is the Sambhogakaya Buddha (報身佛, Reward body)? Knowing that the root of the six senses is unmoving, the awakened nature is instantly complete, and the light shines everywhere, this is the Sambhogakaya Buddha. (Question:) What is the Dharmakaya Buddha? Because of cultivating precepts, concentration, and wisdom in the causal stage, breaking through the heavy layers of ignorance in the body, and achieving great light of wisdom, this is the Dharmakaya Buddha. (Question:) What is the Nirmanakaya Buddha (化身佛, Transformation body)? It is like the mind being free from thoughts, the realm of dust being pure, knowledge and vision being unobstructed, and perfectly responding to the ten directions, this is the Nirmanakaya Buddha. The essence and function are distinct; being free from thoughts is called essence, seeing, hearing, feeling, and knowing are its functions. It is still yet always functioning, functioning yet always still. Being both functioning and still, being free from form is called stillness. Stillness illuminates and illumination stills. Stillness illuminating is the arising of phenomena from the nature; illumination stilling is the gathering of phenomena back to the nature. When extended, it pervades the Dharma realm; when contracted, it is contained within the tip of a hair. Exhalation and inhalation are distinct, and the divine function is unhindered. (Question:) Since the body and mind are empty, who is exhaling and who is inhaling? The body and mind are empty and without exhalation or inhalation, thus uniting with non-action (無為, Wuwei). Opening non-action, one attains the true form. The body and mind are empty, and one skillfully dedicates merit, dedicating merit to Bodhi (菩提, Enlightenment), attaining true, constant joy. Constantly facing realms, the mind is without attachment. The two dharmas of body and mind, both defiled and pure. Relying on thought, there are countless Ganges sands of afflictions; relying on non-thought, there are countless Ganges sands of merits. Relying on Ganges sands of merits is purity. What is the Dharmakaya body? What is the reliance of body and mind? Being free from thought is the Dharmakaya. Because of being free from thought, transforming countless Ganges sands of arising and ceasing, achieving countless Ganges sands of merits. Ganges sands of merits rely on non-thought to abide, this is reliance. What is the meaning of gathering? Uninterruptedly cultivating, maintaining merit without scattering, this is gathering. Gathering all kinds of merits, filling the Dharmakaya. It is like because of being free from thought, all realms become true. (The above is the first part) Second part: The abbot strikes the wood and asks: 'Do you hear the sound?' Hearing without moving, this immovability is the expedient of wisdom arising from concentration, it is opening the door of wisdom. Hearing is wisdom. This expedient is not only able to inspire wisdom, but also to correct concentration, it is opening the door of intelligence. Immediately obtaining wisdom, this is called opening the door of wisdom. If one does not obtain this expedient, correctness will fall into wrong concentration, greedily clinging to the taste of meditation, falling into the Two Vehicles. Nirvana (涅槃, Nirvana) has already obtained this expedient, correcting concentration, then...
得圓寂是大涅槃。智用是知慧用。是名是名開佛知見。知見即是菩提 問是沒是不動 答心不動心不動是定是智是理。耳根不動是色是事是慧。此不動是從定發慧方便。開慧門 問。是沒是慧門。耳根是慧門。作沒生開慧門。聞聲耳根不動。是開慧門。是沒是慧聞是慧。五根總是慧門。非但能發慧亦能正定。是開智門 問。是沒是智門。意根為智門。作沒生開智門。意根不動是開智門。作沒生轉意成智即得智。是名開智慧門。與汝開智慧門竟。有力度眾生。身體及手足寂然安不動。八風吹不動 問。是沒是八風。八風者利衰譭譽稱譏苦樂 答。四個是違。四個是順 問。於此違順作沒生 答。心不動。不動是佛。須彌山迥超生死海。逍遙出三界。如其所得法定慧力莊嚴。以此度眾生。自證無上道 問。有幾種人開得智慧門 答。有三種人。是誰凡夫二乘菩薩。凡夫有聲即聞無聲。聲落謝不聞。二乘有聲無聲。聲落謝不聞。不聞。菩薩有聲無聲。聲落謝常聞 問。三人一種開得智慧一門。緣何沒。二乘人貪著禪味墮二乘涅槃。二乘人開得慧一門。是慧于耳根邊證得聞慧。昔所不聞而今得聞。聞已心生歡喜。歡喜即動。畏動執不動。滅六識證空寂。涅槃有聲無聲。聲落謝不聞。不聞貪著禪味。墮二乘涅槃。菩薩開得慧門。
【現代漢語翻譯】 現代漢語譯本： 得圓寂是大涅槃（maha-nirvana，大解脫）。智用是智慧的運用。這叫做開佛知見。知見就是菩提（bodhi，覺悟）。 問：什麼是『沒』，什麼是不動？ 答：心不動，心不動就是定（samadhi，禪定），是智，是理。耳根不動是色（rupa，形色），是事，是慧。這種不動是從定中生髮智慧的方便，開啟智慧之門。 問：什麼是慧門？耳根是慧門嗎？如何『作沒生』開啟慧門？ 答：聞聲時耳根不動，就是開啟慧門。什麼是慧聞？是慧。五根都是慧門，不僅能生髮智慧，也能正定，是開啟智門。 問：什麼是智門？ 答：意根是智門。如何『作沒生』開啟智門？意根不動就是開啟智門。如何『作沒生』轉意成智，從而獲得智慧？這叫做開啟智慧門。我已經為你們開啟智慧門了。有力度（有力量）的眾生，身體及手足寂然安不動，八風吹不動。 問：什麼是八風？ 答：八風是利、衰、毀、譽、稱、譏、苦、樂。 答：其中四個是違逆的，四個是順從的。 問：對於這些違逆和順從，如何『作沒生』？ 答：心不動。不動就是佛。須彌山（Sumeru，宇宙中心）迥超生死海，逍遙出三界（trailokya，欲界、色界、無色界）。如其所得法，以定慧力莊嚴，以此度眾生，自證無上道（anuttara-samyak-sambodhi，無上正等正覺）。 問：有幾種人可以開啟智慧門？ 答：有三種人：凡夫、二乘（聲聞和緣覺）、菩薩。 凡夫有聲即聞，無聲，聲落謝不聞。二乘有聲無聲，聲落謝不聞，不聞。菩薩有聲無聲，聲落謝常聞。 問：三人以同一種方式開啟智慧之門，緣何『沒』？ 答：二乘人貪著禪味，墮入二乘涅槃。二乘人開啟了慧一門，這種慧在耳根邊證得聞慧。過去所不聞的，現在得以聽聞，聽聞後心生歡喜，歡喜即動，畏懼動而執著于不動，滅六識（眼識、耳識、鼻識、舌識、身識、意識）證空寂。涅槃有聲無聲，聲落謝不聞，不聞，貪著禪味，墮入二乘涅槃。菩薩開啟了慧門。
【English Translation】 English version: Attaining nirvana is the Great Nirvana (maha-nirvana). The function of wisdom is the application of knowledge. This is called opening the Buddha's knowledge and vision. Knowledge and vision are Bodhi (bodhi, enlightenment). Question: What is 'cessation,' and what is 'non-movement'? Answer: The mind not moving, the mind not moving is Samadhi (samadhi, concentration), is wisdom, is principle. The ear-root not moving is Rupa (rupa, form), is matter, is wisdom. This non-movement is a skillful means of developing wisdom from concentration, opening the gate of wisdom. Question: What is the gate of wisdom? Is the ear-root the gate of wisdom? How does one 'through cessation and arising' open the gate of wisdom? Answer: When hearing sounds, the ear-root does not move, this is opening the gate of wisdom. What is wise hearing? It is wisdom. The five roots are all gates of wisdom, not only can they generate wisdom, but they can also establish correct concentration, opening the gate of intelligence. Question: What is the gate of intelligence? Answer: The mind-root is the gate of intelligence. How does one 'through cessation and arising' open the gate of intelligence? The mind-root not moving is opening the gate of intelligence. How does one 'through cessation and arising' transform the mind into wisdom, thereby attaining intelligence? This is called opening the gate of wisdom. I have already opened the gate of wisdom for you. Those sentient beings with strength, their bodies and limbs are still and unmoving, unmoved by the eight winds. Question: What are the eight winds? Answer: The eight winds are gain, loss, destruction, praise, commendation, ridicule, suffering, and joy. Answer: Four of these are adverse, and four are favorable. Question: Regarding these adverse and favorable conditions, how does one 'through cessation and arising'? Answer: The mind does not move. Non-movement is Buddha. Mount Sumeru (Sumeru, the center of the universe) transcends the sea of birth and death, freely departing the Three Realms (trailokya, the desire realm, the form realm, and the formless realm). According to the Dharma attained, adorned with the power of concentration and wisdom, use this to liberate sentient beings, and personally realize Unsurpassed Enlightenment (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Question: How many types of people can open the gate of wisdom? Answer: There are three types of people: ordinary beings, those of the Two Vehicles (Sravakas and Pratyekabuddhas), and Bodhisattvas. Ordinary beings hear when there is sound, and do not hear when there is no sound or when the sound ceases. Those of the Two Vehicles hear when there is sound and when there is no sound, and do not hear when the sound ceases, they do not hear. Bodhisattvas hear when there is sound and when there is no sound, they always hear. Question: Since the three types of people open the gate of wisdom in the same way, why is there 'cessation'? Answer: Those of the Two Vehicles are attached to the taste of Chan (dhyana, meditation), and fall into the Nirvana of the Two Vehicles. Those of the Two Vehicles open one gate of wisdom, this wisdom is realized as hearing-wisdom at the ear-root. What was not heard in the past is now heard, and after hearing, joy arises in the mind, joy is movement, fearing movement, they cling to non-movement, extinguishing the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) and realizing emptiness and stillness. In Nirvana, there is sound and there is no sound, when the sound ceases, they do not hear, they do not hear, they are attached to the taste of Chan, and fall into the Nirvana of the Two Vehicles. Bodhisattvas open the gate of wisdom.
聞是慧于耳根邊證得聞慧。知六根本來不動有聲無聲。聲落謝。常聞常順不動修行。以得此方便正定即得圓寂是大涅槃。涅槃經云。不聞聞不聞不聞聞聞 問。是沒是不聞聞。昔所不聞而今得聞。是不聞聞 是沒是不聞。不聞聞已心生歡喜。歡喜即動。畏動執不動。滅六識證空寂。涅槃有聲無聲。聲落謝不聞不聞是不聞不聞。是沒是聞。已心生歡喜。歡喜即動。畏動執不動。滅六識證空寂涅槃有聲無聲。聲落謝不聞不聞是不聞不聞。是沒是聞不聞。二乘人出定。即聞在定不聞。二乘人在定無慧。不能說法亦不能度眾生。出定心散。說法無定。水潤名干慧。定是聞不聞。是沒是聞聞凡夫亦有聞。聞菩薩亦有聞。聞凡夫聞聞即動動同塵菩薩聞聞不動不同塵。和光不同塵娑婆世界釋迦如來以音聲為佛事。耳根為慧門。光明世界燈明如來以光明為佛事。眼根為慧門。香積世界香積如來以眾香為佛事。鼻根為慧門。甘露世界甘露如來以甘露味為佛事。舌根為慧門。眾花世界花光如來以眾花為佛事 身根為慧門。妙慧世界法明如來以知一切法不動為佛事。意根為慧門。此方便非但能發慧亦能正定 問。是沒是邪定正定。二乘人滅六識證空寂涅槃。是邪定 菩薩知六根本來不動有聲無聲。聲落謝常聞。是正定 問。誰能開得智慧門。
【現代漢語翻譯】 現代漢語譯本：聽說慧在耳根邊證得聞慧。知道六根（眼、耳、鼻、舌、身、意）本來不動，有聲無聲。聲音落下消逝。常聞常順不動修行。以得此方便正定即得圓寂是大涅槃（不生不滅的境界）。《涅槃經》云：『不聞聞不聞，不聞聞聞。』 問：是沒是不聞聞？昔所不聞而今得聞，是不聞聞？是沒是不聞？不聞聞已心生歡喜。歡喜即動。畏動執不動。滅六識（眼識、耳識、鼻識、舌識、身識、意識）證空寂。涅槃有聲無聲。聲落謝不聞不聞是不聞不聞。是沒是聞？已心生歡喜。歡喜即動。畏動執不動。滅六識證空寂涅槃有聲無聲。聲落謝不聞不聞是不聞不聞。是沒是聞不聞？二乘人（聲聞乘和緣覺乘）出定，即聞在定不聞。二乘人在定無慧，不能說法亦不能度眾生。出定心散，說法無定。水潤名干慧。定是聞不聞。是沒是聞聞？凡夫亦有聞，菩薩亦有聞。凡夫聞聞即動動同塵，菩薩聞聞不動不同塵。和光不同塵。娑婆世界（我們所居住的這個世界）釋迦如來（佛教的創始人）以音聲為佛事，耳根為慧門。光明世界燈明如來以光明為佛事，眼根為慧門。香積世界香積如來以眾香為佛事，鼻根為慧門。甘露世界甘露如來以甘露味為佛事，舌根為慧門。眾花世界花光如來以眾花為佛事，身根為慧門。妙慧世界法明如來以知一切法不動為佛事，意根為慧門。此方便非但能發慧亦能正定。 問：是沒是邪定正定？二乘人滅六識證空寂涅槃，是邪定？菩薩知六根本來不動有聲無聲。聲落謝常聞。是正定？問：誰能開得智慧門？
【English Translation】 English version: It is said that wisdom is attained at the root of the ear through hearing. Knowing that the six roots (eye, ear, nose, tongue, body, and mind) are originally unmoving, whether there is sound or no sound. The sound falls away and ceases. Constantly hearing, constantly complying, and practicing without moving. By obtaining this expedient, correct concentration is attained, which leads to perfect stillness, which is great Nirvana (the state of non-birth and non-death). The Nirvana Sutra says: 'Not hearing hearing not hearing, not hearing hearing hearing.' Question: Is it 'is not' or 'not hearing hearing'? What was not heard in the past but is now heard, is it 'not hearing hearing'? Is it 'is not' or 'not hearing'? After not hearing and then hearing, joy arises in the mind. Joy is movement. Fearing movement, clinging to non-movement. Extinguishing the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) and realizing emptiness and stillness. Nirvana has sound and no sound. The sound falls away and ceases, not hearing not hearing is 'not hearing not hearing'. Is it 'is not' or 'is hearing'? Joy has already arisen in the mind. Joy is movement. Fearing movement, clinging to non-movement. Extinguishing the six consciousnesses and realizing emptiness and stillness. Nirvana has sound and no sound. The sound falls away and ceases, not hearing not hearing is 'not hearing not hearing'. Is it 'is not' or 'is hearing not hearing'? Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) upon emerging from Samadhi, hear, but do not hear while in Samadhi. Those of the Two Vehicles have no wisdom while in Samadhi, and cannot expound the Dharma nor liberate sentient beings. Upon emerging from Samadhi, the mind scatters, and expounding the Dharma lacks concentration. Water moistening is called dry wisdom. Concentration is hearing not hearing. Is it 'is not' or 'is hearing hearing'? Ordinary people also have hearing, Bodhisattvas also have hearing. Ordinary people's hearing hearing is movement, movement is the same as dust; Bodhisattvas' hearing hearing is non-movement, not the same as dust. Harmonizing the light is not the same as dust. In the Saha World (the world we live in), Shakyamuni Buddha (the founder of Buddhism) uses sound as Buddha-work, and the ear root as the gate of wisdom. In the Luminous World, Dipamkara Buddha uses light as Buddha-work, and the eye root as the gate of wisdom. In the Fragrant Accumulation World, Gandhasamucchaya Buddha uses various fragrances as Buddha-work, and the nose root as the gate of wisdom. In the Ambrosia World, Amrita Buddha uses the taste of ambrosia as Buddha-work, and the tongue root as the gate of wisdom. In the World of Many Flowers, Pushpavat Buddha uses various flowers as Buddha-work, and the body root as the gate of wisdom. In the World of Wonderful Wisdom, Dharmamati Buddha uses knowing that all dharmas are unmoving as Buddha-work, and the mind root as the gate of wisdom. This expedient can not only generate wisdom but also lead to correct concentration. Question: Is it 'is not' or 'wrong concentration' or 'right concentration'? Those of the Two Vehicles who extinguish the six consciousnesses and realize emptiness and stillness in Nirvana, is that wrong concentration? Bodhisattvas know that the six roots are originally unmoving, whether there is sound or no sound. The sound falls away and ceases, constantly hearing. Is that right concentration? Question: Who can open the gate of wisdom?
善知識能開。因聞善知識語。悟得六根本來不動有聲無聲聲落謝。常聞常順不動修行。是名外善知識能開智慧門 問。是沒是內善知識 答。智慧是知是智識是慧轉意成智是開智門。即得智是名內善知識。能開智慧門。是沒是邪定正定。二乘人有定無慧名邪。菩薩有定有慧名正 問。是沒是大小涅槃。西國梵語。此地往翻名圓寂。是沒是圓寂智慧俱寂(是大涅槃)菩提是西國梵語。此地往翻名為知。知見見是智慧寂用。菩提是涅槃寂用。知見是用。智慧是體。菩提是用。涅槃是體(體用分明)經云。菩提不可以心身得寂滅。是菩提滅諸相故 問。是沒是身心不得 答。心不動離念不起。菩提不可以心得。色不動離念不起菩提不可身得。身心俱不動即寂滅。是菩提滅諸相故。又身心俱離念。即是圓滿菩提 問。不會是菩提。諸入不會故。是身心不可得。答。六根不動諸入不會。即是圓滿菩提。又根塵不染。則一切處不會 又問。障是菩提。障諸愿故 答。六根不動諸愿不生。即是圓滿菩提 問。入得澡灌否 答。正用心時不見有入不見有出。見入亦是動。有亦是動。見不入亦是動。無入無不入是不動 問。是沒是無聞為根本。見聞覺知為后得 問。緣沒喚無聞為根本 由先證離身心相為根本。知見自在不染六塵見聞覺知
【現代漢語翻譯】 現代漢語譯本 善知識能夠開啟智慧。因為聽聞善知識的教誨，領悟到六根的根本本來是不動搖的，有聲和無聲，聲音的生滅謝落。常常聽聞，常常順從這不動搖的真理而修行，這叫做外在的善知識能夠開啟智慧之門。 問：什麼是內在的善知識？ 答：智慧是知，智識是慧，轉化意念成為智慧，就是開啟智慧之門。立即獲得智慧，這叫做內在的善知識，能夠開啟智慧之門。什麼是邪定和正定？二乘人有定力而沒有智慧，叫做邪定。菩薩有定力也有智慧，叫做正定。 問：什麼是大涅槃和小涅槃？西國梵語，在這裡翻譯成圓寂。什麼是圓寂？智慧和寂靜同時存在（就是大涅槃）。菩提是西國梵語，在這裡翻譯成知。知見，見就是智慧的寂靜作用。菩提是涅槃的寂靜作用。知見是作用，智慧是本體。菩提是作用，涅槃是本體（本體和作用分明）。經書上說，菩提不能用心和身來獲得，寂滅就是菩提，因為滅除了一切表象。 問：什麼是身心都無法獲得？ 答：心不動搖，遠離念頭，不起妄念，菩提不能用心來獲得。色相不動搖，遠離念頭，不起妄念，菩提不能用身體來獲得。身心都不動搖，就是寂滅。這就是菩提，因為滅除了一切表象。而且身心都遠離念頭，就是圓滿的菩提。 問：不領會什麼是菩提。因為諸入不領會。所以身心無法獲得。 答：六根不動搖，諸入不領會，就是圓滿的菩提。而且根塵不染，那麼一切處都不會執著。 又問：什麼是障礙菩提？因為障礙了諸多的願望。 答：六根不動搖，諸多的願望不產生，就是圓滿的菩提。 問：入定能得到洗滌嗎？ 答：正用心的時候，不見有入，不見有出。見到入也是動搖，有也是動搖。見到不入也是動搖。無入無不入就是不動搖。 問：什麼是無聞為根本，見聞覺知為后得？ 問：因為什麼稱無聞為根本？ 因為先證悟到遠離身心之相為根本。知見自在，不被六塵所污染，見聞覺知。
【English Translation】 English version A virtuous friend (善知識, Shan Zhi Shi) can open up wisdom. Because of hearing the words of a virtuous friend, one realizes that the root of the six senses (六根, Liu Gen) is originally unmoving, with sound and without sound, the arising and ceasing of sound. Constantly hearing and constantly following this unmoving truth in practice is called an external virtuous friend who can open the door of wisdom. Question: What is an internal virtuous friend? Answer: Wisdom (智慧, Zhi Hui) is knowing (知, Zhi), knowledge (智識, Zhi Shi) is intelligence (慧, Hui), transforming intention into wisdom is opening the door of wisdom. Immediately obtaining wisdom is called an internal virtuous friend who can open the door of wisdom. What are wrong concentration (邪定, Xie Ding) and right concentration (正定, Zheng Ding)? Those of the Two Vehicles (二乘, Er Cheng) who have concentration but no wisdom are said to have wrong concentration. Bodhisattvas who have both concentration and wisdom are said to have right concentration. Question: What are Great Nirvana (大涅槃, Da Nie Pan) and Small Nirvana? In the Sanskrit language of the Western Lands (西國梵語, Xi Guo Fan Yu), it is translated here as Perfect Tranquility (圓寂, Yuan Ji). What is Perfect Tranquility? Wisdom and stillness existing together (is Great Nirvana). Bodhi (菩提) is Sanskrit from the Western Lands, translated here as Knowing (知, Zhi). Knowing and seeing, seeing is the still function of wisdom. Bodhi is the still function of Nirvana. Knowing and seeing are function, wisdom is the substance. Bodhi is function, Nirvana is substance (substance and function are distinct). The scriptures say that Bodhi cannot be obtained by mind and body, stillness is Bodhi, because all appearances are extinguished. Question: What is unobtainable by both body and mind? Answer: The mind does not move, is free from thoughts, and does not give rise to delusive thoughts; Bodhi cannot be obtained by the mind. Form does not move, is free from thoughts, and does not give rise to delusive thoughts; Bodhi cannot be obtained by the body. When both body and mind do not move, that is stillness. This is Bodhi, because all appearances are extinguished. Moreover, when both body and mind are free from thoughts, that is perfect Bodhi. Question: Not understanding what Bodhi is. Because the entrances (諸入, Zhu Ru) are not understood. Therefore, body and mind cannot be obtained. Answer: When the six senses (六根, Liu Gen) do not move and the entrances are not understood, that is perfect Bodhi. Moreover, when the senses and objects are not defiled, then there will be no attachment anywhere. Question: What obstructs Bodhi? Because it obstructs many vows. Answer: When the six senses do not move and many vows do not arise, that is perfect Bodhi. Question: Can one be cleansed upon entering samadhi? Answer: When applying the mind correctly, one does not see entering, and one does not see exiting. Seeing entering is also moving, having is also moving. Seeing not entering is also moving. Neither entering nor not entering is not moving. Question: What is taking 'no hearing' as the root, and seeing, hearing, feeling, and knowing as acquired later? Question: Why is 'no hearing' called the root? Because first realizing the separation from the characteristics of body and mind is the root. Knowing and seeing are free, not defiled by the six dusts (六塵, Liu Chen), seeing, hearing, feeling, and knowing.
為后得。以先證為根本。若不以證為先所有。知見則隨染 問。今日見聞覺知熾然。於六塵中得自在。緣阿沒由先證離身心。身相為根本。知見自在即不染六塵。明知知見自在於證后得為諸后得智。根本后得處處分明處處解脫處處修行。眼見色心不起是根本智。見自在是后得智。耳聞聲心不起是根本智。聞自在是后得智。鼻覺香心不起是根本智。覺自在是后得智。舌覺味心不起是根本智。覺自在是后得智。自覺身心不起是根本智。覺自在是后得智。意知法心不起是根本智。知自在是后得智。根根不起塵凈。根根不起塵耶 問。維摩經云。無方便慧縛二乘人。在定不聞出定即聞。在定無慧不能說法亦不能度眾生。出定心散說法無定水潤名干慧定。是名無方便慧縛。是沒是有方便慧解。菩薩知六根本來不動。有聲無聲聲落謝。常聞常順不動修行。以得此方便正定即得圓寂。是大涅槃是名有方便慧解。無慧方便縛。有慧方便解 問。是沒是方便。不動是方便。何物不動心不動 答。得心住不動亦是動。遺教經云。一切世間動不動法皆成敗壞不安之相。歡喜即動。于畏動報不動。滅六識證空寂涅槃。有聲無聲。聲落謝不聞。貪著禪味。墮二乘涅槃。是名無慧方便縛。是沒是有慧方便解。菩薩不貪涅槃。了見聞覺知心動。是名有
【現代漢語翻譯】 現代漢語譯本：爲了獲得后得智，必須以先證智（Pratyaksha Jnana，直接證悟的智慧）為根本。如果不是以先前的證悟為基礎，那麼知見就會隨著染污而流轉。 問：今日的見聞覺知如此強烈，能在六塵（色、聲、香、味、觸、法）中獲得自在。因為阿（a，無）沒（matra，量）由先前的證悟而脫離身心，以身相為根本，知見自在就不會被六塵所染污。這清楚地表明，知見自在是在證悟之後獲得的，是各種后得智。根本智和后得智處處分明，處處解脫，處處修行。眼見色塵而心不起念，這是根本智；見得自在，這是后得智。耳聞聲塵而心不起念，這是根本智；聞得自在，這是后得智。鼻嗅香塵而心不起念，這是根本智；嗅得自在，這是后得智。舌嘗味塵而心不起念，這是根本智；嘗得自在，這是后得智。自覺身塵而心不起念，這是根本智；覺得自在，這是后得智。意知法塵而心不起念，這是根本智；知得自在，這是后得智。根根不起塵，根根清凈。 問：《維摩詰經》說：『沒有方便的智慧會束縛二乘人（聲聞和緣覺）。』他們在禪定中聽不到聲音，出定后才能聽到。在禪定中沒有智慧，就不能說法，也不能度化眾生。出定後心散亂，說法沒有定力，就像沒有水滋潤的乾枯土地，這叫做干慧定（Shushka-vipassana）。這就是沒有方便的智慧的束縛。那麼，什麼是有方便的智慧的解脫呢？菩薩知道六根（眼、耳、鼻、舌、身、意）本來不動，有聲無聲，聲音落下消失，他們常常聽聞，常常順應，在不動中修行。因為獲得了這種方便正定（Upaya-samadhi），就能獲得圓寂（Parinirvana）。這是大涅槃（Maha-nirvana），這叫做有方便的智慧的解脫。沒有智慧的方便是束縛，有智慧的方便是解脫。 問：什麼是方便？不動是方便嗎？什麼東西不動？是心不動嗎？ 答：得到心住不動也是一種動。《遺教經》說：『一切世間的動法和不動法，都是成敗壞滅、不安穩的現象。』歡喜就是動，因為畏懼動的果報而追求不動。滅除六識（眼識、耳識、鼻識、舌識、身識、意識），證悟空寂涅槃（Shunyata-nirvana），有聲無聲，聲音落下消失而不聞，貪著禪定的滋味，就會墮入二乘涅槃。這叫做沒有智慧的方便的束縛。那麼，什麼是有智慧的方便的解脫呢？菩薩不貪著涅槃，了知見聞覺知的心是動的，這叫做有智慧的方便。
【English Translation】 English version: To attain subsequent wisdom (Post-attainment wisdom), one must take prior realization (Pratyaksha Jnana, direct realization wisdom) as the foundation. If it is not based on prior realization, then knowledge and views will follow defilement. Question: Today's seeing, hearing, sensing, and knowing are so intense, able to gain freedom within the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma). Because A (a, no) Matra (matra, measure) is separated from body and mind by prior realization, taking the form of the body as the foundation, the freedom of knowledge and views will not be defiled by the six sense objects. This clearly shows that the freedom of knowledge and views is obtained after realization, and is various subsequent wisdoms. Fundamental wisdom and subsequent wisdom are clear everywhere, liberated everywhere, and practiced everywhere. When the eye sees form and the mind does not arise, this is fundamental wisdom; seeing freely is subsequent wisdom. When the ear hears sound and the mind does not arise, this is fundamental wisdom; hearing freely is subsequent wisdom. When the nose smells scent and the mind does not arise, this is fundamental wisdom; smelling freely is subsequent wisdom. When the tongue tastes flavor and the mind does not arise, this is fundamental wisdom; tasting freely is subsequent wisdom. When one is aware of the body and mind and the mind does not arise, this is fundamental wisdom; being aware freely is subsequent wisdom. When the mind knows dharma and the mind does not arise, this is fundamental wisdom; knowing freely is subsequent wisdom. Root after root does not arise dust, root after root is pure. Question: The Vimalakirti Sutra says: 'Wisdom without skillful means binds the two vehicles (Shravakas and Pratyekabuddhas).' They cannot hear sounds in samadhi, but can hear them when they come out of samadhi. Without wisdom in samadhi, they cannot teach the Dharma or liberate sentient beings. When the mind is scattered after coming out of samadhi, teaching the Dharma has no samadhi, like dry land without water, this is called dry insight samadhi (Shushka-vipassana). This is called being bound by wisdom without skillful means. So, what is liberation with wisdom and skillful means? Bodhisattvas know that the six roots (eye, ear, nose, tongue, body, mind) are originally unmoving, with sound or without sound, the sound falls and disappears, they always hear, always comply, and practice in immobility. Because they have obtained this skillful means samadhi (Upaya-samadhi), they can obtain Parinirvana. This is Maha-nirvana, this is called liberation with wisdom and skillful means. Skillful means without wisdom is bondage, skillful means with wisdom is liberation. Question: What is skillful means? Is immobility skillful means? What does not move? Does the mind not move? Answer: Obtaining the mind's dwelling in immobility is also a kind of movement. The Sutra of the Bequeathed Teachings says: 'All worldly moving and unmoving dharmas are phenomena of success and failure, decay and instability.' Joy is movement, seeking immobility because of fear of the retribution of movement. Extinguishing the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), realizing empty and silent Nirvana (Shunyata-nirvana), with sound or without sound, the sound falls and disappears without hearing, clinging to the taste of samadhi, one will fall into the Nirvana of the two vehicles. This is called being bound by skillful means without wisdom. So, what is liberation with wisdom and skillful means? Bodhisattvas do not cling to Nirvana, and know that the mind of seeing, hearing, sensing, and knowing is moving, this is called having wisdom and skillful means.
慧方便解。何謂無方便慧縛。菩薩不以愛見心莊嚴佛土成就眾生。于空無相無作法中而自調伏。是名無方便慧縛。何謂有方便慧解。菩薩不以愛見心莊嚴佛土。于空無相無作法中而自調伏。是名有方便慧解。無慧方便縛。愛愛涅槃見見諸佛土。證得六根為佛土。不動為莊嚴。證得六根不動。了貪瞋癡性空。見取空為證厭生死住涅槃。是名無慧方便縛。有慧方便解。菩薩已愛見心愛愛涅槃見。清凈六根為佛土。不動為莊嚴。證得六根不動了貪瞋癡性空。見空不取空為證。不厭生死不住涅槃。是名有慧方便解。無方便慧縛。謂菩薩住諸貪慾瞋恚邪見等諸煩惱。而植種得本。證得六根不動。了貪嗔癡性空。見空取空為證。厭生死住涅槃。是菩薩貪慾嗔恚邪見等諸煩惱而殖眾德本。有聲無聲聲落謝不聞。不聞是名無方便慧縛。有方便慧解。謂菩薩離諸貪慾瞋恚邪見等諸煩惱而殖眾得本。證得六根不動。了貪瞋癡性空。見空不取空為證。不厭生死不住涅槃。是菩薩即離諸貪慾瞋恚邪見等諸煩惱。而殖眾德本。迴向阿耨多羅三藐三菩提。有聲無聲聲落謝常聞。是名有方便惠解。又復觀身。身不離病。是病是身。非新非故。因在過去四大非新。現在五蔭非故。身心不起。斷無漏因。當得涅槃具足果。非因果法。是諸佛之本原處世界是
【現代漢語翻譯】 現代漢語譯本： 慧方便解：什麼是無方便慧縛？菩薩不以愛見之心莊嚴佛土（Buddha-kṣetra，佛所居住的清凈世界），成就眾生，于空、無相、無作之法中自我調伏，這稱為無方便慧縛。 什麼是有方便慧解？菩薩不以愛見之心莊嚴佛土，于空、無相、無作之法中自我調伏，這稱為有方便慧解。 無慧方便縛：愛戀涅槃，執著于所見的諸佛土，認為證得六根（眼、耳、鼻、舌、身、意）清凈即是佛土，不動搖即是莊嚴，證得六根不動，卻執著于貪、嗔、癡的自性本空，以證悟空性為證悟，厭惡生死而安住于涅槃，這稱為無慧方便縛。 有慧方便解：菩薩以愛見之心愛戀涅槃，見清凈的六根即是佛土，不動搖即是莊嚴，證得六根不動，了知貪、嗔、癡的自性本空，見空卻不執取空性為證悟，不厭惡生死也不安住于涅槃，這稱為有慧方便解。 無方便慧縛：菩薩安住于貪慾、嗔恚、邪見等各種煩惱之中，卻以此為根本而種植功德，證得六根不動，了知貪、嗔、癡的自性本空，見空卻執取空性為證悟，厭惡生死而安住于涅槃。這位菩薩雖有貪慾、嗔恚、邪見等各種煩惱，卻以此為根本而種植眾多功德，有聲、無聲、聲音消逝都不聞不問，這種不聞不問就稱為無方便慧縛。 有方便慧解：菩薩遠離各種貪慾、嗔恚、邪見等煩惱，以此為根本而種植眾多功德，證得六根不動，了知貪、嗔、癡的自性本空，見空卻不執取空性為證悟，不厭惡生死也不安住于涅槃。這位菩薩即使遠離各種貪慾、嗔恚、邪見等煩惱，仍以此為根本而種植眾多功德，並將功德迴向于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），有聲、無聲、聲音消逝都能常聞，這稱為有方便慧解。 又進一步觀察身體，身體不離疾病，這疾病就是身體，非新也非舊。因存在於過去的四大（地、水、火、風）並非新的，現在五蘊（色、受、想、行、識）並非舊的。身心不起作用，斷絕無漏之因，當證得涅槃具足之果，這並非因果之法，而是諸佛的本源之處，世界之本源。
【English Translation】 English version: Wisdom with Expedient Means and Liberation: What is bondage by wisdom without expedient means? It is when a Bodhisattva does not adorn the Buddha-kṣetra (Buddha-field, the pure land where a Buddha resides) with a mind of love and attachment to views, and accomplishes sentient beings, but subdues himself in the Dharma of emptiness, signlessness, and non-action. This is called bondage by wisdom without expedient means. What is liberation by wisdom with expedient means? It is when a Bodhisattva does not adorn the Buddha-kṣetra with a mind of love and attachment to views, but subdues himself in the Dharma of emptiness, signlessness, and non-action. This is called liberation by wisdom with expedient means. Bondage by wisdom without expedient means: It is loving Nirvana and being attached to the Buddha-kṣetras one sees, considering the attainment of purity of the six senses (eye, ear, nose, tongue, body, and mind) as the Buddha-kṣetra, and immovability as adornment. Attaining immovability of the six senses, yet clinging to the inherent emptiness of greed, hatred, and delusion, taking the realization of emptiness as proof, and being disgusted with birth and death while dwelling in Nirvana. This is called bondage by wisdom without expedient means. Liberation by wisdom with expedient means: It is when a Bodhisattva, with a mind of love and attachment, loves Nirvana, sees the purity of the six senses as the Buddha-kṣetra, and immovability as adornment. Attaining immovability of the six senses, understanding the inherent emptiness of greed, hatred, and delusion, seeing emptiness but not clinging to emptiness as proof, not being disgusted with birth and death, and not dwelling in Nirvana. This is called liberation by wisdom with expedient means. Bondage by wisdom without expedient means: It is when a Bodhisattva dwells in various afflictions such as greed, hatred, and wrong views, and plants the roots of merit from them, attains immovability of the six senses, understands the inherent emptiness of greed, hatred, and delusion, sees emptiness but clings to emptiness as proof, and is disgusted with birth and death while dwelling in Nirvana. This Bodhisattva, even with various afflictions such as greed, hatred, and wrong views, plants many roots of merit from them, and does not hear sounds, whether there are sounds, no sounds, or sounds fading away. This not hearing is called bondage by wisdom without expedient means. Liberation by wisdom with expedient means: It is when a Bodhisattva departs from various afflictions such as greed, hatred, and wrong views, and plants many roots of merit from them, attains immovability of the six senses, understands the inherent emptiness of greed, hatred, and delusion, sees emptiness but does not cling to emptiness as proof, not being disgusted with birth and death, and not dwelling in Nirvana. This Bodhisattva, even departing from various afflictions such as greed, hatred, and wrong views, still plants many roots of merit from them, and dedicates the merit to anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), always hears sounds whether there are sounds, no sounds, or sounds fading away. This is called liberation by wisdom with expedient means. Furthermore, contemplate the body. The body is inseparable from illness. This illness is the body, neither new nor old. The cause exists in the past four elements (earth, water, fire, and wind), which are not new; the present five skandhas (form, feeling, perception, mental formations, and consciousness) are not old. When body and mind do not arise, cutting off the cause of non-outflow, one will attain the complete fruit of Nirvana. This is not the Dharma of cause and effect, but the original source of all Buddhas, the original source of the world.
沒處心是處。五陰為世界。心處於世界。如虛空虛空是心。心如是智。如蓮華。蓮華是色。色如是惠。智慧清凈超彼五根。是超于彼稽是敬禮是順。常順智惠修行是無上尊 妙法蓮華經 是沒是妙法心。是妙法蓮華是色心。如是智色如是惠是智慧經 大方廣佛華嚴經 大方廣是心。華嚴是色。心如是智。色如是惠。是智慧經 金剛經 金是心。剛是色。心如是智。色如是惠。是智惠經 妙法蓮華 是沒是妙法。定惠是妙法。蓮華是喻。猶有定惠。於世間不染世間。明知定惠即是妙法。蓮華雜處於水。不被水之所染。見聞覺知自在用不被六塵所染。如蓮華開敷香結人天之所愛敬。所以舉之為喻。未得定惠者令得定惠。開方便門示真實相。六根不動等開方便門。定惠是真實相。由有定惠藏諸功德法相圓滿藏無漏法等是法華經藏凡夫二乘所不能到。天魔外道不能壞。深故幽遠。無人能到。凡夫二乘所不能到名深。天魔外道不能壞名故。謂諸菩薩說大乘經名無量義。教菩薩法佛所護念 問。是沒是大乘經。智慧是大乘經。亦名法華經。是沒是無量義。順一實相性義。教菩薩法。教菩薩定惠法。佛所護念護本來離唸佛。說此經已結跏趺。表身心不動。身不動色如是惠。心不動心如是智。三是正昧。是心正心。修行順一實相性義。
【現代漢語翻譯】 現代漢語譯本： 不執著于任何事物才是真正的歸宿。五蘊構成了世界。心存在於世界之中。如同虛空，虛空即是心。心就是智慧。如同蓮花，蓮花即是（此處原文缺失，指代某種事物或狀態）。就是智慧。智慧清凈，超越五根。超越了那些，稽首是敬禮，是順從。常常順從智慧修行，才是無上尊。《妙法蓮華經》是沒（此處原文缺失，可能指代某種狀態）是妙法心。妙法蓮華是色心。如此智慧之色，如此智慧。《大方廣佛華嚴經》大方廣是心。華嚴是色。心就是智慧。色就是智慧。是智慧經。《金剛經》金是心。剛是色。心就是智慧。色就是智慧。是智慧經。《妙法蓮華》是沒（此處原文缺失，可能指代某種狀態）是妙法。定慧是妙法。蓮華是比喻。擁有定慧，在世間而不被世間所染。明白定慧就是妙法。蓮花生長在水中，卻不被水所污染。見聞覺知自在運用，不被六塵所染。如同蓮花開放，香氣吸引人天喜愛敬重。所以用蓮花來做比喻。對於未獲得定慧的人，令其獲得定慧。開啟方便之門，顯示真實之相。六根不動等同於開啟方便之門。定慧是真實之相。因為擁有定慧，所以能藏諸功德法相圓滿，藏無漏法等等，這就是法華經藏，凡夫二乘所不能到達。天魔外道不能破壞。深邃幽遠。無人能夠到達。凡夫二乘所不能到達，叫做深。天魔外道不能破壞，叫做固。為諸菩薩說大乘經，名為無量義。教菩薩法，佛所護念。 問：什麼是大乘經？智慧是大乘經。也叫法華經。什麼是無量義？順應一實相性義。教菩薩法。教菩薩定慧法。佛所護念，護本來離唸佛。說完此經后結跏趺坐，表示身心不動。身不動，色就是智慧。心不動，心就是智慧。三是正昧（此處原文可能有誤，應為三昧）。是心正心。修行順應一實相性義。
【English Translation】 English version: 'No dwelling' is the dwelling. The five skandhas (form, feeling, perception, mental formations, and consciousness) constitute the world. The mind dwells in the world. Like space, space is the mind. The mind is wisdom. Like the lotus flower, the lotus flower is * (missing in the original text, referring to something or a state). * is wisdom. Wisdom is pure, surpassing the five roots (the five sense organs). Surpassing those, obeisance is reverence, is obedience. Constantly obeying wisdom in practice is the Supreme Honored One. The 'Lotus Sutra' is 'no' (missing in the original text, possibly referring to a state) is the wonderful Dharma mind. The wonderful Dharma lotus flower is form and mind. Such is the wisdom of form, such is wisdom. The 'Great Vaipulya Buddha Avatamsaka Sutra' (Flower Garland Sutra): Great Vaipulya is the mind. Avatamsaka is form. The mind is wisdom. Form is wisdom. It is the wisdom sutra. The 'Diamond Sutra': Diamond is the mind. Adamantine is form. The mind is wisdom. Form is wisdom. It is the wisdom sutra. 'Wonderful Dharma Lotus Flower': 'No' (missing in the original text, possibly referring to a state) is the wonderful Dharma. Samadhi (concentration) and prajna (wisdom) are the wonderful Dharma. The lotus flower is a metaphor. Possessing samadhi and prajna, one is in the world but not defiled by the world. Clearly knowing that samadhi and prajna are the wonderful Dharma. The lotus flower grows in water but is not polluted by water. Seeing, hearing, perceiving, and knowing are freely used, not defiled by the six dusts (the six sense objects). Like the lotus flower blooming, its fragrance attracts the love and respect of humans and devas. Therefore, it is used as a metaphor. For those who have not attained samadhi and prajna, enable them to attain samadhi and prajna. Open the expedient gate and reveal the true aspect. The six roots not moving is equivalent to opening the expedient gate. Samadhi and prajna are the true aspect. Because one possesses samadhi and prajna, one can store all meritorious virtues, the Dharma characteristics are complete, store the un-leaking Dharma, etc. This is the Dharma Lotus Sutra treasury, which ordinary beings and those of the Two Vehicles (Sravakas and Pratyekabuddhas) cannot reach. Heavenly demons and external paths cannot destroy it. It is profound and remote. No one can reach it. Ordinary beings and those of the Two Vehicles cannot reach it, called profound. Heavenly demons and external paths cannot destroy it, called solid. Speaking the Great Vehicle Sutra for all Bodhisattvas is called Immeasurable Meaning. Teaching the Bodhisattva Dharma, protected and念 by the Buddha. Question: What is the Great Vehicle Sutra? Wisdom is the Great Vehicle Sutra. It is also called the Lotus Sutra. What is Immeasurable Meaning? Conforming to the meaning of the One Reality. Teaching the Bodhisattva Dharma. Teaching the Bodhisattva samadhi and prajna Dharma. Protected and念 by the Buddha, protecting the originally離念 Buddha. After speaking this sutra, one sits in the lotus position, indicating that the body and mind are unmoving. The body is unmoving, form is wisdom. The mind is unmoving, the mind is wisdom. Three is right昧 (possibly a mistake in the original text, should be samadhi). It is the mind, the right mind. Practicing in accordance with the meaning of the One Reality.
是名入于無量義處三昧。表身心不動。爾時世尊從三昧安詳而起。告舍利弗。諸佛智慧甚深無量 問。是沒是智甚深。如來智海無底名甚深。惠能超六塵外故稱無量。其智慧門難解難入。一切聲聞辟支佛所不能知。二乘人心有生滅難解。聲聞人心有思執動遙難入。菩薩無執無動遙易解易入 問。五位聲聞不能測佛智。盡思共度量亦復不能知 問。緣阿沒不知 答。有思求心不能知。作沒生即得知。無思求心即得知 問。將思求何用 答。將思意中轉思成智。又告舍利弗。無漏不思議甚深微妙法。我今已具得。唯我知是相。十方佛亦然。止止不須說。我法妙難思。諸增上慢者聞必不敬信。是增上慢 無所得法。是上法增加有所得心。慢他上法是增上慢 問。是沒是慢 答。乖理越慢。乖是沒。理乖無所得證理。上法無得。二乘人增得。上法無證。二乘人增證。增得增證即是乖理。上法無得無證無得無證。即離增上慢。檀波羅蜜是梵語。此地往翻名佈施。自身佈施見他不佈施。是則慢他上法。不見有佈施。不見有不佈施。二相平等。慢則不生。從此檀上得離增上慢。是名上品波羅蜜。尸波羅蜜是梵語。此地往翻名戒。自身持戒見他破戒。是則慢他上法。不見有持戒。不見有破戒二相平等。慢則不生從此戒上得離增上慢。是
【現代漢語翻譯】 現代漢語譯本：這叫做進入無量義處三昧（Samadhi，一種冥想狀態）。它象徵著身心不動。這時，世尊（釋迦牟尼佛）從三昧中安詳地起身，告訴舍利弗（Sariputra，佛陀的十大弟子之一）：「諸佛的智慧極其深奧，無法衡量。」 問：是什麼如此深奧？答：如來的智慧如海一般深不可測，所以稱為『甚深』。智慧能夠超越六塵（色、聲、香、味、觸、法）之外，所以稱為『無量』。這種智慧之門難以理解，難以進入，一切聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自悟道的修行者）都無法知曉。二乘人（聲聞和辟支佛）的心有生滅變化，所以難以理解。聲聞人的心有思慮和執著，動搖不定，所以難以進入。菩薩（Bodhisattva，發願普度眾生的修行者）沒有執著，沒有動搖，所以容易理解，容易進入。 問：五種果位的聲聞都無法測度佛的智慧，即使竭盡思慮共同推測，也無法知曉。 問：憑藉什麼而不知曉？答：有思慮尋求的心無法知曉。停止思慮，當下生起智慧就能知曉。沒有思慮尋求的心就能知曉。 問：那麼，運用思慮有什麼用處？答：將思慮在意念中轉化，使思慮轉變成智慧。」世尊又告訴舍利弗：「無漏（沒有煩惱）的、不可思議的、極其深奧微妙的法，我現在已經完全獲得。只有我知道它的真相，十方諸佛也是如此。停止吧，停止吧，不必再說了。我的法微妙難思，那些增上慢（Adhimana，未證得卻自以為證得）的人聽了必定不會恭敬相信。這就是增上慢——對無所得之法的執著。這是殊勝的法，卻增加了有所得的心。輕慢他人殊勝的法，這就是增上慢。 問：什麼是慢？答：違背真理，超越限度就是慢。違背是什麼呢？違背了無所得的證悟之理。殊勝的法是無所得的。二乘人增加了得。殊勝的法是無證悟的。二乘人增加了證悟。增加得，增加證悟，這就是違背真理。殊勝的法是無得無證的，沒有得也沒有證，這樣就遠離了增上慢。檀波羅蜜（Dānapāramitā）是梵語，在這裡翻譯成佈施（charity）。自身佈施，看到他人不佈施，這就是輕慢他人殊勝的法。不見有佈施，不見有不佈施，兩種對立的相平等，慢就不會產生。從這種佈施上就能遠離增上慢，這叫做上品波羅蜜。尸波羅蜜（Śīlapāramitā）是梵語，在這裡翻譯成戒（precepts）。自身持戒，看到他人破戒，這就是輕慢他人殊勝的法。不見有持戒，不見有破戒，兩種對立的相平等，慢就不會產生。從這種戒上就能遠離增上慢。
【English Translation】 English version: This is called entering the Samadhi (Samadhi, a state of meditation) of Immeasurable Meaning. It represents the stillness of body and mind. At that time, the World Honored One (Sakyamuni Buddha) arose peacefully from Samadhi and said to Sariputra (Sariputra, one of the Buddha's ten great disciples), 'The wisdom of all Buddhas is extremely profound and immeasurable.' Question: What is so profound? Answer: The Tathagata's (another name for the Buddha) wisdom is as deep as the sea and unfathomable, therefore it is called 'profound.' Wisdom can transcend the six dusts (form, sound, smell, taste, touch, and dharma), therefore it is called 'immeasurable.' This gate of wisdom is difficult to understand and difficult to enter. All Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own) cannot know it. The minds of the Two Vehicles (Sravakas and Pratyekabuddhas) have arising and ceasing, so it is difficult to understand. The minds of Sravakas have thoughts and attachments, wavering and unsteady, so it is difficult to enter. Bodhisattvas (Bodhisattva, practitioners who vow to liberate all beings) have no attachments and no wavering, so it is easy to understand and easy to enter. Question: Sravakas of the five ranks cannot fathom the Buddha's wisdom, and even if they exhaust their thoughts to speculate together, they cannot know it. Question: By what means do they not know? Answer: A mind with thoughts and seeking cannot know. Ceasing thoughts and immediately generating wisdom can know. A mind without thoughts and seeking can know. Question: Then, what is the use of employing thoughts? Answer: Transform thoughts in the mind, so that thoughts are transformed into wisdom.' The World Honored One further told Sariputra, 'The unconditioned (without defilements), inconceivable, extremely profound and subtle Dharma (teachings), I have now fully attained. Only I know its true nature, and so do all the Buddhas of the ten directions. Stop, stop, there is no need to say more. My Dharma is subtle and difficult to contemplate. Those with Adhimana (Adhimana, those who have not attained but think they have) will surely not respectfully believe it upon hearing it. This is Adhimana—attachment to the Dharma of no attainment. This is a supreme Dharma, but it increases the mind of having attainment. Disparaging others' supreme Dharma is Adhimana. Question: What is arrogance? Answer: Deviating from truth and exceeding limits is arrogance. What is deviating? Deviating from the principle of enlightenment of no attainment. The supreme Dharma is no attainment. The Two Vehicles increase attainment. The supreme Dharma is no realization. The Two Vehicles increase realization. Increasing attainment and increasing realization is deviating from truth. The supreme Dharma is no attainment and no realization, neither having attainment nor having realization, thus one is far from Adhimana. Dānapāramitā is Sanskrit, and here it is translated as charity. Giving oneself and seeing others not giving is disparaging others' supreme Dharma. Not seeing giving, not seeing not giving, the two opposing aspects are equal, and arrogance will not arise. From this giving, one can be far from Adhimana, and this is called the supreme Paramita. Śīlapāramitā is Sanskrit, and here it is translated as precepts. Upholding precepts oneself and seeing others breaking precepts is disparaging others' supreme Dharma. Not seeing upholding precepts, not seeing breaking precepts, the two opposing aspects are equal, and arrogance will not arise. From this precept, one can be far from Adhimana.
名上品波羅蜜。羼提波羅蜜是梵語。此地往翻名忍辱。自身忍辱見他瞋恚則生慢他上法。不見有忍辱。不見有瞋恚。二相平等。慢則不生。從此忍上得離增上慢。是名忍辱波羅蜜。毗梨耶波羅蜜是梵語。此地往翻名精進。自身精進見他懈怠。是則慢他上法。不見有精進。不見有懈怠。二相平等。慢則不生。從此進上得離增上慢。是名上品波羅蜜。禪波羅蜜是梵語。此地往翻名禪定自身禪定見他散亂。是則慢他上法。不見有禪定。不見有散亂。二相平等。慢則不生。從此禪定上得離增上慢。是名上品波羅蜜。波若波羅蜜是梵語。此地往翻名智慧。見自身有智慧見他愚癡無智慧。是則慢他上法。不見有智慧。不見有愚癡。二相平等慢則不生。從此惠上得離增上慢。是名上品波若波羅蜜。見自身端政。見他醜漏。是則慢他上法。不見有端政。不見有丑漏。二相平等。慢則不生。從此色上得離增上慢是佛色。見自身有勢力。見他無勢力。是則慢他上法。不見有勢力。不見無勢力。二相平等。慢則不生。從此力上得離增上慢。是佛力。諸佛世尊為一大事因緣出現於世。是沒是因。是沒是緣 答。知為因見為緣則此因緣為一大事緣。阿沒知為因緣。阿沒見為緣因。心知緣眼見。因心知知是沒。緣眼見見是沒。知知則知知則知心不起
【現代漢語翻譯】 現代漢語譯本： 名上品波羅蜜（Pāramitā，到彼岸）。羼提波羅蜜（Kṣānti Pāramitā）是梵語。在此地翻譯為忍辱。如果自身忍辱，見到他人瞋恚，就生起輕慢他人上等佛法的念頭。不見有忍辱，不見有瞋恚，將這兩種現象視為平等，輕慢之心就不會產生。從忍辱之上得以遠離增上慢，這稱為忍辱波羅蜜。 毗梨耶波羅蜜（Vīrya Pāramitā）是梵語。在此地翻譯為精進。如果自身精進，見到他人懈怠，就輕慢他人上等佛法。不見有精進，不見有懈怠，將這兩種現象視為平等，輕慢之心就不會產生。從精進之上得以遠離增上慢，這稱為上品波羅蜜。 禪波羅蜜（Dhyāna Pāramitā）是梵語。在此地翻譯為禪定。如果自身禪定，見到他人散亂，就輕慢他人上等佛法。不見有禪定，不見有散亂，將這兩種現象視為平等，輕慢之心就不會產生。從禪定之上得以遠離增上慢，這稱為上品波羅蜜。 波若波羅蜜（Prajñā Pāramitā）是梵語。在此地翻譯為智慧。如果見到自身有智慧，見到他人愚癡無智慧，就輕慢他人上等佛法。不見有智慧，不見有愚癡，將這兩種現象視為平等，輕慢之心就不會產生。從智慧之上得以遠離增上慢，這稱為上品波若波羅蜜。 見到自身端正，見到他人醜陋，就輕慢他人上等佛法。不見有端正，不見有醜陋，將這兩種現象視為平等，輕慢之心就不會產生。從色身之上得以遠離增上慢，這是佛的色身。 見到自身有勢力，見到他人無勢力，就輕慢他人上等佛法。不見有勢力，不見有無勢力，將這兩種現象視為平等，輕慢之心就不會產生。從勢力之上得以遠離增上慢，這是佛的勢力。 諸佛世尊爲了一大事因緣出現於世。什麼是因？什麼是緣？答：知為因，見為緣，則此因緣為一大事緣。阿沒知為因緣，阿沒見為緣因。心知緣，眼見。因心知，知是沒。緣眼見，見是沒。知知則知，知知則知心不起。
【English Translation】 English version: 'Name is Superior Pāramitā (Pāramitā, Perfection). Kṣānti Pāramitā is Sanskrit. Here, it is translated as forbearance. If one is forbearing and sees others' anger, one generates arrogance towards their superior Dharma. Not seeing forbearance, not seeing anger, treating these two aspects as equal, arrogance will not arise. From this forbearance, one can be free from increased arrogance. This is called Kṣānti Pāramitā. Vīrya Pāramitā is Sanskrit. Here, it is translated as diligence. If one is diligent and sees others' laziness, one becomes arrogant towards their superior Dharma. Not seeing diligence, not seeing laziness, treating these two aspects as equal, arrogance will not arise. From this diligence, one can be free from increased arrogance. This is called Superior Pāramitā. Dhyāna Pāramitā is Sanskrit. Here, it is translated as meditation. If one is in meditation and sees others' distraction, one becomes arrogant towards their superior Dharma. Not seeing meditation, not seeing distraction, treating these two aspects as equal, arrogance will not arise. From this meditation, one can be free from increased arrogance. This is called Superior Pāramitā. Prajñā Pāramitā is Sanskrit. Here, it is translated as wisdom. If one sees oneself as having wisdom and sees others as foolish and without wisdom, one becomes arrogant towards their superior Dharma. Not seeing wisdom, not seeing foolishness, treating these two aspects as equal, arrogance will not arise. From this wisdom, one can be free from increased arrogance. This is called Superior Prajñā Pāramitā. Seeing oneself as handsome and seeing others as ugly, one becomes arrogant towards their superior Dharma. Not seeing handsomeness, not seeing ugliness, treating these two aspects as equal, arrogance will not arise. From this form, one can be free from increased arrogance. This is the Buddha's form. Seeing oneself as having power and seeing others as without power, one becomes arrogant towards their superior Dharma. Not seeing power, not seeing lack of power, treating these two aspects as equal, arrogance will not arise. From this power, one can be free from increased arrogance. This is the Buddha's power. The Buddhas and World Honored Ones appear in the world for one great cause and condition. What is the cause? What is the condition? Answer: Knowing is the cause, seeing is the condition, then this cause and condition is one great cause and condition. A-mei knows as cause and condition, A-mei sees as the cause of condition. The mind knows the condition, the eye sees. Because the mind knows, knowing is gone. Because the eye sees, seeing is gone. Knowing knowing then knows, knowing knowing then the knowing mind does not arise.
見則見色本空 問。是沒是出現於世。五陰為世。了空即出現於世。如來王宮生雙樹滅。即是出現於世。是出現諸佛世尊來為眾生開佛知見 問。聞聲否 答。聞聞作沒。生聞聲不動。不動是開。開是門示合下為悟。無間修行是入開示。屬佛悟入屬修行人。阿沒處開。阿沒處示。無明五陰中開。無明五陰中示。耳根是色。受想行識是心耳根。是五陰聞聲不動。開得五陰空。開得佛知見。學人耳根聆聆屬聽。有聲音指領悟分明。證入修行取無為道。不動是開佛知見 學人耳根聆聆囑聽是等佛知見。有聞音指領悟分明。是悟佛知見。證入修行取無為道。是入佛知見。佛說般若波羅蜜即非般若波羅蜜。是名般若波羅蜜。般若波羅蜜是三世諸佛國說。以不動故即非世人執地。般若波羅蜜是名無地般若波羅蜜。不執相是智。無相是惠。佛說微塵眾即非微塵眾是名微塵眾。是三世諸佛國以不動故。即非世人執微塵眾。是名無相微塵眾。不執相是智。無相是惠。佛說。燈即非燈。是名燈。以不動故。即非世人執相燈。是名無相燈。不執相是智。無相是惠(第二了)。
維摩詰言。唯舍利弗聞諸佛菩薩有解脫名不可思議 問。是沒是不思不議 答。心不思口不議心。不思心如心離繫縛。心得解脫。口不議色。如色離繫縛。色得解
【現代漢語翻譯】 現代漢語譯本： 見到色，知其本性為空。問：這是不是意味著出現在世間？答：五陰（色、受、想、行、識，構成個體存在的五種要素）即是世間。了悟空性，即是出現在世間。如來在王宮出生，在雙樹下涅槃，即是出現在世間。這是諸佛世尊出現，為眾生開啟佛的知見。 問：是否聽聞聲音？答：聽聞的『聞』字，其作用在於『沒』（止息）。生起聽聞，而心不動搖。不動搖就是『開』（開啟）。『開』是門，『示』（指示）與『合』（領會）結合就是『悟』（覺悟）。無間斷地修行就是『入』（進入）。『開示』屬於佛，『悟入』屬於修行人。在『阿沒』（無）之處開啟，在『阿沒』之處指示。在無明五陰中開啟，在無明五陰中指示。耳根是色，受、想、行、識是心。耳根是五陰，聽聞聲音而不動搖，就能開啟五陰的空性，開啟佛的知見。學人耳根專注聆聽，屬於『聽』（聽聞）。有聲音指引，領悟分明，證入修行，取無為之道。不動搖就是開啟佛的知見。學人耳根專注聆聽，是等同於佛的知見。有聽聞的聲音指引，領悟分明，是覺悟佛的知見。證入修行，取無為之道，是進入佛的知見。佛說般若波羅蜜（智慧到彼岸），即非般若波羅蜜，是名為般若波羅蜜。般若波羅蜜是三世諸佛所說。以不動搖的緣故，就不是世人所執著的『地』（實有）。般若波羅蜜是名為無『地』的般若波羅蜜。不執著于相，就是智（智慧）。無相，就是惠（慈悲）。佛說微塵眾（極小的微粒集合），即非微塵眾，是名為微塵眾。是三世諸佛以不動搖的緣故，就不是世人所執著的微塵眾。是名為無相微塵眾。不執著于相，就是智。無相，就是惠。佛說燈，即非燈，是名為燈。以不動搖的緣故，就不是世人所執著的相燈。是名為無相燈。不執著于相，就是智。無相，就是惠（第二了）。 維摩詰（Vimalakirti，一位在家菩薩）說：只有舍利弗（Sariputra，佛陀的十大弟子之一）聽聞諸佛菩薩有解脫之名，不可思議。問：這是不是意味著不可思、不可議？答：心不思，口不議。心不思，心如如不動，離開繫縛，心得解脫。口不議色，如色離開繫縛，色得解脫。
【English Translation】 English version: Seeing form, one sees that its essence is emptiness. Question: Does this mean appearing in the world or not? Answer: The five skandhas (form, feeling, perception, mental formations, and consciousness; the five aggregates that constitute individual existence) are the world. Realizing emptiness is appearing in the world. The Tathagata (another name for the Buddha) being born in the royal palace and passing away under the twin Sala trees is appearing in the world. This is the appearance of all Buddhas and World Honored Ones, to open the Buddha's knowledge and vision for sentient beings. Question: Does one hear sounds? Answer: The 'hearing' in 'hearing' functions to 'cease'. When hearing arises, the mind does not move. Not moving is 'opening'. 'Opening' is the door; 'showing' combined with 'understanding' is 'awakening'. Uninterrupted practice is 'entering'. 'Opening and showing' belong to the Buddha; 'awakening and entering' belong to the practitioner. Opening occurs in the place of 'A-not' (non-being); showing occurs in the place of 'A-not'. Opening occurs within ignorance and the five skandhas; showing occurs within ignorance and the five skandhas. The ear-root is form; feeling, perception, mental formations, and consciousness are mind. The ear-root is one of the five skandhas; hearing sounds without moving allows one to open the emptiness of the five skandhas, opening the Buddha's knowledge and vision. When a student focuses on listening with the ear-root, it belongs to 'hearing'. Having sound as a guide, understanding clearly, realizing practice, and taking the unconditioned path. Not moving is opening the Buddha's knowledge and vision. When a student focuses on listening with the ear-root, it is equivalent to the Buddha's knowledge and vision. Having heard sound as a guide, understanding clearly, is awakening to the Buddha's knowledge and vision. Realizing practice and taking the unconditioned path is entering the Buddha's knowledge and vision. The Buddha said that Prajna Paramita (perfection of wisdom) is not Prajna Paramita; it is named Prajna Paramita. Prajna Paramita is what the Buddhas of the three times speak. Because of not moving, it is not the 'ground' (substantiality) that worldly people cling to. Prajna Paramita is named groundless Prajna Paramita. Not clinging to form is wisdom. No form is compassion. The Buddha said that a multitude of dust motes is not a multitude of dust motes; it is named a multitude of dust motes. It is because the Buddhas of the three times do not move that it is not the multitude of dust motes that worldly people cling to. It is named formless multitude of dust motes. Not clinging to form is wisdom. No form is compassion. The Buddha said that a lamp is not a lamp; it is named a lamp. Because of not moving, it is not the lamp of form that worldly people cling to. It is named formless lamp. Not clinging to form is wisdom. No form is compassion (the second is complete). Vimalakirti (Vimalakirti, a lay Bodhisattva) said: Only Sariputra (Sariputra, one of the Buddha's ten great disciples) has heard of the liberation of all Buddhas and Bodhisattvas, which is inconceivable. Question: Does this mean it cannot be thought or discussed? Answer: The mind does not think, and the mouth does not discuss. When the mind does not think, the mind is still and unmoving, free from bondage, and the mind is liberated. The mouth does not discuss form; as form is free from bondage, form is liberated.
脫。心色俱離繫縛。是名不可思議解脫。若菩薩住是解脫者。已須彌之高廣納于芥子中。無所增減。須彌山王本相如故 問。是沒是須彌納芥子中無所增減 答。須彌是色。芥子亦是色。心不思心。如須彌芥子俱是色如。同一如相無所增減。須彌山王本相如故。唯應度者乃見。須彌入芥子中無所增減須彌山王本相如故(作沒生)答。須彌不減芥子不相如。所無增減。是名須彌山王本相如故。如四天王刀利諸天不覺不知已之所入。於此眾生亦無所嬈 問。四天王依是沒住 答。依須彌山住 緣阿沒不覺不知 答。緣有思議不覺不知。作沒生則得知。無思則得知。是沒是唯應度者。已不思議度過思議作沒生。乃見須彌入芥子。心不思則不見須彌芥子大小相。亦不見有入不見有不入。作如是見。乃名真見。無思則無相。無相則無入無不入。此為驚怖聲聞除其心量。聲聞未悟。則見有須彌芥子大小相。聲聞已悟了。見須彌芥子本性空。則何入何不入。是名乃見須彌入芥子中。是名不思議解脫法門 問。是沒是住不可思議解脫法門。起心思議是縛不得解脫。不起心思議則離繫縛即得解脫。心不思心如是智。口不議色如是惠。是名不思議智慧解脫法門。又以四大海水入于毛孔。不嬈魚鱉黿陀水性之屬。而彼大海本相如故。諸龍鬼神
【現代漢語翻譯】 現代漢語譯本： 脫離。心和色都脫離了束縛，這叫做不可思議解脫。如果菩薩安住于這種解脫中，就能將須彌山（佛教宇宙觀中的中心山）的高廣納入芥子（非常小的種子）之中，沒有任何增減。須彌山王（須彌山的別稱）的本來面貌依然如故。
問：是須彌山進入芥子中，還是芥子納入須彌山中，都沒有增減？
答：須彌山是色，芥子也是色。心不思慮心，就像須彌山和芥子都是色如，同一如相，沒有什麼增減。須彌山王的本來面貌依然如故，只有應該被度化的人才能看見。須彌山進入芥子中，沒有任何增減，須彌山王的本來面貌依然如故（無論是進入還是出來）。
答：須彌山沒有變小，芥子也沒有變大，所以沒有什麼增減。這叫做須彌山王的本來面貌依然如故。就像四大天王（佛教護法神）和忉利天（欲界第二天）的諸天，不覺不知自己進入了哪裡。對於這些眾生也沒有任何侵擾。
問：四大天王依靠什麼而住？
答：依靠須彌山而住。因為什麼而不覺不知？
答：因為有思議而不覺不知。如果進行進入和出來的思慮，就能得知。如果沒有思慮，就能得知。這種進入和出來，只有應該被度化的人，已經用不可思議的智慧度過了思議的階段，才能看見須彌山進入芥子中。心不思慮，就看不見須彌山和芥子的大小之相，也看不見有進入，看不見有不進入。像這樣去看，才叫做真見。沒有思慮就沒有相，沒有相就沒有進入和不進入。這是爲了驚醒和震懾聲聞（小乘佛教修行者），去除他們的心量。聲聞沒有覺悟，就看見有須彌山和芥子的大小之相。聲聞已經覺悟了，看見須彌山和芥子的本性是空，那麼哪裡有進入哪裡有不進入呢？這叫做看見須彌山進入芥子中。這叫做不可思議解脫法門。
問：如果安住于不可思議解脫法門，生起心思議，就是束縛，不能得到解脫。如果不生起心思議，就脫離了束縛，立即得到解脫。心不思慮心，像這樣的智慧；口不議論色，像這樣的惠（智慧），這叫做不可思議智慧解脫法門。又比如，將四大海水納入一個毛孔中，不侵擾魚、鱉、黿、陀等水性生物，而那大海的本來面貌依然如故，諸龍、鬼神…… English version: Detachment. Both mind and form are detached from bondage. This is called inconceivable liberation. If a Bodhisattva dwells in this liberation, he can contain the height and breadth of Mount Sumeru (the central mountain in Buddhist cosmology) within a mustard seed (a very small seed) without any increase or decrease. The original appearance of Mount Sumeru King (another name for Mount Sumeru) remains the same.
Question: Is it that whether Sumeru enters the mustard seed, or the mustard seed contains Sumeru, there is no increase or decrease?
Answer: Sumeru is form, and the mustard seed is also form. The mind does not contemplate the mind. Just as Sumeru and the mustard seed are both form-suchness, the same suchness, there is no increase or decrease. The original appearance of Mount Sumeru King remains the same, only those who are to be liberated can see it. Sumeru enters the mustard seed without any increase or decrease, and the original appearance of Mount Sumeru King remains the same (whether entering or exiting).
Answer: Sumeru does not become smaller, and the mustard seed does not become larger, so there is no increase or decrease. This is called the original appearance of Mount Sumeru King remaining the same. Just like the Four Heavenly Kings (Buddhist guardian deities) and the gods of Trayastrimsa Heaven (the second heaven of the desire realm), they are unaware and do not know where they have entered. There is no disturbance to these beings.
Question: What do the Four Heavenly Kings rely on to dwell?
Answer: They rely on Mount Sumeru to dwell. Why are they unaware and do not know?
Answer: Because of having thoughts, they are unaware and do not know. If one contemplates entering and exiting, one can know. If there is no contemplation, one can know. This entering and exiting, only those who are to be liberated, who have already transcended the stage of thought with inconceivable wisdom, can see Sumeru entering the mustard seed. If the mind does not contemplate, one cannot see the size of Sumeru and the mustard seed, nor can one see entering or not entering. To see in this way is called true seeing. Without contemplation, there is no form. Without form, there is no entering or not entering. This is to awaken and startle the Sravakas (followers of Hinayana Buddhism), removing their limited minds. If the Sravakas are not enlightened, they see the size of Sumeru and the mustard seed. If the Sravakas are enlightened, they see that the nature of Sumeru and the mustard seed is emptiness, then where is there entering or not entering? This is called seeing Sumeru entering the mustard seed. This is called the inconceivable liberation Dharma gate.
Question: If one dwells in the inconceivable liberation Dharma gate and gives rise to thoughts, it is bondage and one cannot attain liberation. If one does not give rise to thoughts, one is freed from bondage and immediately attains liberation. The mind not contemplating the mind is like this wisdom; the mouth not discussing form is like this prajna (wisdom). This is called the inconceivable wisdom liberation Dharma gate. Furthermore, like pouring the waters of the four great oceans into a single pore, without disturbing the aquatic creatures such as fish, turtles, soft-shelled turtles, and alligators, while the original appearance of the great ocean remains the same, the dragons and spirits...
【English Translation】 Detachment. Both mind and form are detached from bondage. This is called inconceivable liberation. If a Bodhisattva dwells in this liberation, he can contain the height and breadth of Mount Sumeru (the central mountain in Buddhist cosmology) within a mustard seed (a very small seed) without any increase or decrease. The original appearance of Mount Sumeru King (another name for Mount Sumeru) remains the same. Question: Is it that whether Sumeru enters the mustard seed, or the mustard seed contains Sumeru, there is no increase or decrease? Answer: Sumeru is form, and the mustard seed is also form. The mind does not contemplate the mind. Just as Sumeru and the mustard seed are both form-suchness, the same suchness, there is no increase or decrease. The original appearance of Mount Sumeru King remains the same, only those who are to be liberated can see it. Sumeru enters the mustard seed without any increase or decrease, and the original appearance of Mount Sumeru King remains the same (whether entering or exiting). Answer: Sumeru does not become smaller, and the mustard seed does not become larger, so there is no increase or decrease. This is called the original appearance of Mount Sumeru King remaining the same. Just like the Four Heavenly Kings (Buddhist guardian deities) and the gods of Trayastrimsa Heaven (the second heaven of the desire realm), they are unaware and do not know where they have entered. There is no disturbance to these beings. Question: What do the Four Heavenly Kings rely on to dwell? Answer: They rely on Mount Sumeru to dwell. Why are they unaware and do not know? Answer: Because of having thoughts, they are unaware and do not know. If one contemplates entering and exiting, one can know. If there is no contemplation, one can know. This entering and exiting, only those who are to be liberated, who have already transcended the stage of thought with inconceivable wisdom, can see Sumeru entering the mustard seed. If the mind does not contemplate, one cannot see the size of Sumeru and the mustard seed, nor can one see entering or not entering. To see in this way is called true seeing. Without contemplation, there is no form. Without form, there is no entering or not entering. This is to awaken and startle the Sravakas (followers of Hinayana Buddhism), removing their limited minds. If the Sravakas are not enlightened, they see the size of Sumeru and the mustard seed. If the Sravakas are enlightened, they see that the nature of Sumeru and the mustard seed is emptiness, then where is there entering or not entering? This is called seeing Sumeru entering the mustard seed. This is called the inconceivable liberation Dharma gate. Question: If one dwells in the inconceivable liberation Dharma gate and gives rise to thoughts, it is bondage and one cannot attain liberation. If one does not give rise to thoughts, one is freed from bondage and immediately attains liberation. The mind not contemplating the mind is like this wisdom; the mouth not discussing form is like this prajna (wisdom). This is called the inconceivable wisdom liberation Dharma gate. Furthermore, like pouring the waters of the four great oceans into a single pore, without disturbing the aquatic creatures such as fish, turtles, soft-shelled turtles, and alligators, while the original appearance of the great ocean remains the same, the dragons and spirits...
阿修羅等不覺不知已之所入。於此眾生亦無所嬈。作沒生四大海水入一毛孔不嬈 答。大海是色。毛孔亦是色。心不思心。如海水毛孔俱是色如。同一如相即不嬈魚鱉黿陀水性之屬。而彼大海本相如故。是沒是本相如故 答。海水不減毛孔不增。如所無增減。是名本相如故。諸龍鬼神等作沒生住 答。依海住。緣阿沒不覺不知。答。緣有思議則不覺不知。作沒生即得知無思即得知。於此眾生亦無所嬈。同一如相眾生如海水毛孔。亦自如於此眾生亦無所嬈。又舍利弗住不可思議解脫。菩薩斷取三千大千世界貪是大千。瞋是中千。癡是小千。此來為有思議。即有貪瞋癡結集生死輪迴六道。如陶家輪著右掌中。擲過恒河沙世界。是沒是右 答。右為用也。用不思議斷貪瞋癡轉入如。擲過恒河沙世界之外。恒河沙是煩惱。超過煩惱即是擲過恒河沙世界之外。其中眾生不覺不如已之所往。緣阿沒不覺不知。緣有思議不覺不知。又復還本處。是沒是本處 答。不思議是本處。都不使人有往來相。是沒是往來相 答。起心思議即有往來相。不起心思議即無往來相。而此世界本相如故。是沒是本相如故。答。六根本來如是名本相如故。又舍利弗。或有眾生樂久住世而不度者。菩薩即演七日以為一劫令彼眾生為之一劫。或有眾生不樂久住
【現代漢語翻譯】 現代漢語譯本 阿修羅（Asura，一種神道生物）等不覺不知自己已經進入的狀態。對於這些眾生也沒有任何侵擾。比如，將沒入和生起四大海水於一個毛孔之中，卻不造成侵擾——回答：大海是色（Rupa，物質），毛孔也是色。心不思心，就像海水和毛孔都是色如，同一如相，即不會侵擾魚鱉黿陀等水性生物。而且那大海的本相依舊如故。是沒入還是本相如故？——回答：海水不減，毛孔不增。如所無增減，這叫做本相如故。諸龍鬼神等作沒生住——回答：依海住。緣何沒入而不覺不知？——回答：緣于有思議則不覺不知。作沒生即得知，無思即得知。對於這些眾生也沒有任何侵擾。同一如相，眾生如海水毛孔，亦自如，因此對於這些眾生也沒有任何侵擾。又，舍利弗（Sariputra，佛陀的十大弟子之一）住在不可思議解脫中。菩薩斷取三千大千世界，貪是大千，瞋是中千，癡是小千。此來為有思議，即有貪瞋癡結集生死輪迴六道。如陶家輪著右掌中，擲過恒河沙世界。是沒入還是右？——回答：右為用也。用不思議斷貪瞋癡，轉入如。擲過恒河沙世界之外，恒河沙是煩惱，超過煩惱即是擲過恒河沙世界之外。其中眾生不覺不知自己所往。緣何沒入而不覺不知？——緣于有思議不覺不知。又復還本處。是沒入還是本處？——回答：不思議是本處。都不使人有往來相。是沒入還是往來相？——回答：起心思議即有往來相，不起心思議即無往來相。而此世界本相如故。是沒入還是本相如故？——回答：六根本來如是，名本相如故。又，舍利弗，或有眾生樂於長久住世而不願度化者，菩薩即演七日以為一劫，令彼眾生以為之一劫。或有眾生不樂久住。
【English Translation】 English version The Asuras (Asura, a type of deity) and others are unaware of their entry. There is no disturbance to these beings. For example, submerging and generating the four great seas into a single pore without causing disturbance - Answer: The great sea is Rupa (Rupa, material form), and the pore is also Rupa. The mind does not think of the mind, just as the sea and the pore are both Rupa, the same suchness, which does not disturb fish, turtles, and other aquatic creatures. Moreover, the original state of the great sea remains the same. Is it submergence or the original state remaining the same? - Answer: The sea does not decrease, and the pore does not increase. As there is no increase or decrease, this is called the original state remaining the same. Dragons, ghosts, and spirits dwell in submergence, generation, and abiding - Answer: They dwell relying on the sea. Why do they submerge without awareness? - Answer: Because of having thoughts, they are unaware. Submergence and generation are known, and no thought is known. There is no disturbance to these beings. The same suchness, beings like the sea and pores, are also such, so there is no disturbance to these beings. Furthermore, Sariputra (Sariputra, one of the Buddha's ten great disciples) dwells in inconceivable liberation. The Bodhisattva cuts off and takes the three thousand great thousand worlds, greed is the great thousand, anger is the middle thousand, and delusion is the small thousand. This comes from having thoughts, which leads to the accumulation of greed, anger, and delusion, resulting in the cycle of birth and death in the six realms. Like a potter's wheel held in the right palm, thrown beyond the Ganges sand worlds. Is it submergence or the right? - Answer: The right is for use. Using the inconceivable to cut off greed, anger, and delusion, transforming into suchness. Throwing it beyond the Ganges sand worlds, the Ganges sand is affliction, surpassing affliction is throwing it beyond the Ganges sand worlds. The beings within are unaware of where they are going. Why do they submerge without awareness? - Because of having thoughts, they are unaware. And then returning to the original place. Is it submergence or the original place? - Answer: The inconceivable is the original place. It does not cause people to have coming and going. Is it submergence or coming and going? - Answer: Arising thoughts leads to coming and going, not arising thoughts leads to no coming and going. And the original state of this world remains the same. Is it submergence or the original state remaining the same? - Answer: The six roots are originally like this, called the original state remaining the same. Moreover, Sariputra, if there are beings who enjoy dwelling in the world for a long time and do not wish to be liberated, the Bodhisattva transforms seven days into a kalpa (kalpa, an aeon), making those beings think it is a kalpa. Or there are beings who do not enjoy dwelling for a long time.
而可度者。菩薩即從一劫以為七日令彼眾生為之七日。凡夫樂久住世欲得長。即演七日以為一劫。二乘人不樂久住欲得短促。一劫以為七日。起心思即有演長短。不起心即無演長短。又二乘凡夫為有思即有演長短。菩薩無思即無演長短□□□□□□思益經。梵天菩薩問望明言。云何是諸法正性。望明言□□□□□□□法正性。是沒是自性。四大五蘊各有自性。自性從阿沒處□□□□□□□□□是真性 心理湛然清凈是真性色緣眼識是□□□□□□□□□□問。是沒是離自性。離欲際通將來 答。耳□□□□□□□□□□□□□□根塵不起是離欲際達摩和上解□□□□□□□□□□□□□□□諸法正性。如水大流盡波浪。
【現代漢語翻譯】 現代漢語譯本 如果有人可以被度化，菩薩就會將一劫變為七日，讓那些眾生覺得只有七日。凡夫俗子喜歡長久地住在世上，希望得到長壽，菩薩就將七日演變為一劫。二乘人（聲聞和緣覺）不喜歡長久住世，希望時間短促，菩薩就將一劫變為七日。生起思慮心，就會有時間長短的演變；不起思慮心，就沒有時間長短的演變。另外，二乘人和凡夫因為有思慮，所以有時間長短的演變；菩薩沒有思慮，就沒有時間長短的演變。《思益經》。梵天菩薩問望明菩薩：『什麼是諸法的正性？』望明菩薩說：諸法的正性，是無（沒）是自性。四大（地、水、火、風）、五蘊（色、受、想、行、識）各有自性。自性從無（阿沒）處……是真性。心理湛然清凈是真性，色緣眼識是……問：是無（沒）是離自性？離欲的邊際通向未來。答：耳……根塵不起是離欲的邊際。達摩和上解釋……諸法的正性，就像水勢浩大的河流，波浪最終會平息。
【English Translation】 English version If there are those who can be delivered, the Bodhisattva will transform one kalpa (aeon) into seven days, making those beings feel it is only seven days. Ordinary people enjoy living in the world for a long time and desire longevity, so the Bodhisattva will transform seven days into one kalpa. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) do not enjoy living long and desire a short time, so the Bodhisattva will transform one kalpa into seven days. When thoughts arise, there will be the evolution of long and short durations; when thoughts do not arise, there will be no evolution of long and short durations. Furthermore, the Two Vehicles and ordinary people have the evolution of long and short durations because they have thoughts; Bodhisattvas have no thoughts, so there is no evolution of long and short durations. Si Yi Jing (Contemplation of Meaning Sutra). Brahma Deva Bodhisattva asked Wang Ming Bodhisattva: 'What is the true nature of all dharmas?' Wang Ming Bodhisattva said: The true nature of all dharmas is non-existence (extinction) and self-nature. The Four Great Elements (earth, water, fire, wind) and the Five Skandhas (form, sensation, perception, volition, consciousness) each have their own self-nature. Self-nature comes from the place of non-existence (extinction)... is the true nature. The mind being perfectly clear and pure is the true nature; form conditions eye-consciousness is... Question: Is it non-existence (extinction) or separation from self-nature? The boundary of detachment leads to the future. Answer: Ear... The non-arising of the root and dust is the boundary of detachment. Dharma Master explained... The true nature of all dharmas is like a great flowing river, where the waves eventually subside.