X63n1223_頓悟入道要門論
卍新續藏第 63 冊 No. 1223 頓悟入道要門論
No. 1223-A 頓悟入道要門論原序
夫善知識者。如巨海舟航。能度迷類。長夜明炬。善破群昏。大珠和尚首參馬祖。使入慧海之法界。令開寶藏於自家。所以靈辯滔滔。譬大川之流水。峻機疊疊。如圓器之傾珠。於是曲設多方。垂慈利物。發揚至道。烏可以筆舌讚歎哉。
妙葉維那。四明翠山大中理公之神足。夙具靈根。素培智種。禪余之暇閱此老語錄。有所證入。平生礙膺之物脫然而去。從上佛祖舌頭一無所疑矣。此亦古塔主睹雲門語而嗣之。正所謂也。故捐資鏤板以廣其傳。期以後之來者同一了悟。存此心者。豈淺淺耶。此之功勛不墜。行愿彌堅。蓋可見矣。所幾法流不泯。派永接于曹溪。燈焰長存。光愈明於少室也。 旹歲在癸丑春孟十日阿育王山 沙門釋崇裕書于無異堂
No. 1223
頓悟入道要門論捲上(合下參問語錄)
唐沙門 慧海 撰
稽首和南十方諸佛．諸大菩薩眾。弟子今作此論。恐不會聖心。愿賜懺悔。若會聖理。盡將回施一切有情。愿于來世盡得成佛。
問。欲修何法。即得解脫。
答。唯有頓悟一門。即得解脫。
云何為頓悟。
答。頓者。頓除妄念。悟者。悟無所得。
問。從何而修。
答。從根本修。
云何從根本修。
答。心為根本。
云何知心為根本。
答。楞伽經云。心生即種種法生。心滅即種種法滅。維摩經云。欲得凈土。當凈其心。隨其心凈。即佛土凈。遺教經云。但制心一處。無事不辦。經云。聖人求心不求佛。愚人求佛不求心。智人調心不調身。愚人調身不調心。佛名經云。罪從心生。還從心滅。故知善惡一切皆由自心。所以心為根本也。若求解脫者。先須識根本。若不達此理。虛費功勞。于外相求。無有是處。禪門經云。于外相求。雖經劫數。終不能成。于內覺觀。如一念頃。即證菩提。
問。夫修根本。以何法修。
答。惟坐禪。禪定即得。禪門經云。求佛聖智。要即禪定。若無禪定。念想喧動。壞其善根。
問。云何為禪。云何為定。
答。妄念不生為禪。坐見本性為定。本性者。是汝無生心。定者。對境無心。八風不能動。八風者。利．衰．毀．譽．稱．譏．苦．樂。是名八風。若得如是定者。雖是凡夫。即入佛位。何以故。菩薩戒經云。眾生受佛戒。即入諸佛位。得如是者。即名解脫。亦名達彼岸。超六度。越三界大力菩薩。無量力尊。是大
丈夫。
問。心住何處即住。
答。住無住處即住。
問。云何是無住處。
答。不住一切處。即是住無住處。
云何是不住一切處。
答。不住一切處者。不住善惡．有無．內外中間。不住空。亦不住不空。不住定。亦不住不定。即是不住一切處。只個不住一切處。即是住處也。得如是者。即名無住心也。無住心者是佛心。
問。其心似何物。
答。其心不青不黃．不赤不白．不長不短．不去不來．非垢非凈．不生不滅。湛然常寂。此是本心形相也。亦是本身。本身者。即佛身也。
問。身心以何為見。是眼見．耳見．鼻見及身心等見。
答。見無如許種見。
云。既無如許種見。復何見。
答。是自性見。何以故。為自性本來清凈。湛然空寂。即于空寂體中能生此見。
問。只如清凈體尚不可得。此見從何而有。
答。喻如明鑑中雖無像。能見一切像。何以故。為明鑑無心故。學人若心無所染。妄心不生。我所心滅。自然清凈。以清凈故。能生此見。法句經云。於畢竟空中熾然建立。是善知識也。
問。涅槃經．金剛身品。不可見。了了見。無有知者。無不知者。云何。
答。不可見者。為自性體無形。不
可得故。是名不可見也。然見不可得者。體寂湛然。無有去來。不離世流。世流不能流。坦然自在。即是了了見也。無有知者。為自性無形。本無分別。是名無有知者。無不知者。于無分別體中具有恒沙之用。若能分別一切。即無事不知。是名無不知者。般若偈云。般若無知。無事不知。般若無見。無事不見。
問。經云。不見有無。即真解脫。何者是不見有無。
答。證得凈心時即名有。于中不生得凈心想。即名不見有也。得想無生無住。不得作無生無住想。即是不見無也。故云不見有無也。楞嚴經云。知見立知。即無明本。知見無見。斯即涅槃。亦名解脫。
問。云何是無所見。
答。若見男子．女人及一切色像。于中不起愛憎與不見等。即是無所見也。
問。對一切色像時。即名為見。不對色像時。亦名見否。
答。見。
問。對物時。從有見。不對物時。云何有見。
答。今言見者。不論對物與不對物。何以故。為見性常故。有物之時即見。無物之時亦見也。故知物自有去來。見性無來去也。諸彼亦耳。
問。正見物時。見中有物否。
答。見中不立物。
問。正見無物時。見中有無物否。
答。見中不立無物。
問。有
可得故。是名不可見也。然見不可得者。體寂湛然。無有去來。不離世流。世流不能流。坦然自在。即是了了見也。無有知者。為自性無形。本無分別。是名無有知者。無不知者。于無分別體中具有恒沙之用。若能分別一切。即無事不知。是名無不知者。般若偈云。般若無知。無事不知。般若無見。無事不見。
問。經云。不見有無。即真解脫。何者是不見有無。
答。證得凈心時即名有。于中不生得凈心想。即名不見有也。得想無生無住。不得作無生無住想。即是不見無也。故云不見有無也。楞嚴經云。知見立知。即無明本。知見無見。斯即涅槃。亦名解脫。
問。云何是無所見。
答。若見男子．女人及一切色像。于中不起愛憎與不見等。即是無所見也。
問。對一切色像時。即名為見。不對色像時。亦名見否。
答。見。
問。對物時。從有見。不對物時。云何有見。
答。今言見者。不論對物與不對物。何以故。為見性常故。有物之時即見。無物之時亦見也。故知物自有去來。見性無來去也。諸彼亦耳。
問。正見物時。見中有物否。
答。見中不立物。
問。正見無物時。見中有無物否。
答。見中不立無物。
問。有
聲時。即有聞。無聲時。還得聞否。
答。亦聞。
問。有聲時。從有聞。無聲時。云何得聞。
答。今言聞者。不論有聲無聲。何以故。為聞性常故。有聲時即聞。無聲時亦聞。
問。如是聞者是誰。
答。是自性聞。亦名知者聞。
問。此頓悟門以何為宗。以何為旨。以何為體。以何為用。
答。無念為宗。妄心不起為旨。以清凈為體。以智為用。
問。既言無念為宗。未審無念者無何念。
答。無念者。無邪念。非無正念。
云何為邪念。云何名正念。
答。念有念無即名邪念。不念有無即名正念。念善念惡名為邪念。不念善惡名為正念。乃至苦樂．生滅．取捨．怨親．憎愛。併名邪念。不念苦樂等。即名正念。
問。云何是正念。
答。正念者。唯念菩提。
問。菩提可得否。
答。菩提不可得。
問。既不可得。云何唯念菩提。
答。只如菩提假立名字。實不可得。亦無前後得者。為不可得故。即無有念。只個無念。是名真念。菩提無所念。無所念者。即一切處無心。是無所念。只如上說如許種無念者。皆是隨事方便。假立名字。皆同一體。無二無別。但知一切處無心。即是無念也。得無念時
。自然解脫。
問。云何行佛行。
答。不行一切行。即名佛行。亦名正行。亦名聖行。如前所說。不行有無．憎愛等是也。大律卷五菩薩品云。一切聖人不行於眾生行。眾生不行如是聖行。
問。云何是正見。
答。見無所見。即名正見。
問。云何名見無所見。
答。見一切色時不起染著。不染著者。不起愛憎心。即名見無所見也。若得見無所見時。即名佛眼。更無別眼。若見一切色時。起愛憎者。即名有所見。有所見者。即是眾生眼。更無別眼作眾生眼。乃至諸根亦復如是。
問。既言以智為用者。云何為智。
答。知二性空。即是解脫。知二性不空。不得解脫。是名為智。亦名了邪正。亦名識體用。二性空即是體。知二性空。即是解脫。更不生疑。即名為用。言二性空者。不生有無．善惡．愛憎。名二性空。
問。此門從何而入。
答。從檀波羅蜜入。
問。佛說六波羅蜜是菩薩行。何故獨說檀波羅蜜。云何具足而得入也。
答。迷人不解五度皆因檀度生。但修檀度。即六度悉皆具足。
問。何因緣故。名為檀度。
答。檀者。名為佈施。
問。佈施何物。
答。佈施卻二性。
問。云何是二性
。
答。佈施卻善惡性。佈施卻有無性．愛憎性．空不空性．定不定性．凈不凈性。一切悉皆施卻。即得二性空。若得二性空時。亦不得作二性空想。亦不得作念有施想。即是真行。檀波羅蜜。名萬緣俱絕。萬緣俱絕者。即一切法性空是也。法性空者。即一切處無心是。若得一切處無心時。即無有一相可得。何以故。為自性空故。無一相可得。無一相可得者。即是實相。實相者。即是如來妙色身相也。金剛經云。離一切諸相。則名諸佛。
問。佛說六波羅蜜。今云何說一即能具足。愿說一具六法之因。
答。思益經雲網明尊謂梵天言。若菩薩舍一切煩惱。名檀波羅蜜。即是佈施。于諸法無所延。名尸波羅蜜。即是持戒。于諸法無所傷。名羼提波羅蜜。即是忍辱。于諸法離相。名毗離耶波羅蜜。即是精進。于諸法無所住。名禪波羅蜜。即是禪定。于諸法無戲論。名般若波羅蜜。即是智慧。是名六法。今更名六法不異。一．舍。二．無起。三．無念。四．離相。五．無住。六．無戲論。如是六法。隨事方便。假立名字。至於妙理。無二無別。但知一舍即一切舍。無起即一切無起。迷途不契。悉謂有差。愚者滯其法數之中。即長輪生死。告汝學人。但修檀之法。即萬法周圓。況於五法。豈不具耶。
【現代漢語翻譯】 現代漢語譯本：
答：佈施卻除善惡之性，佈施卻除有無之性、愛憎之性、空與不空之性、定與不定之性、凈與不凈之性。將一切都施捨掉，就能證得二性皆空。如果證得二性皆空，也不要執著於二性空的念頭，也不要執著于有佈施的念頭，這就是真正的修行，是檀波羅蜜（Dānapāramitā，佈施到彼岸），名為萬緣俱絕。萬緣俱絕，就是一切法性空。法性空，就是一切處無心。如果能做到一切處無心，就沒有一相可以得到。為什麼呢？因為自性本空，所以沒有一相可以得到。沒有一相可以得到，就是實相。實相，就是如來妙色身相。《金剛經》說：『離一切諸相，則名諸佛。』
問：佛說六波羅蜜（六度，Six Pāramitās），現在為什麼說修一法就能具足六法？希望您能說說修一法具足六法的因由。
答：《思益經》中網明尊（name of a Bodhisattva）對梵天（Brahmā，天神）說：如果菩薩捨棄一切煩惱，就叫做檀波羅蜜（Dānapāramitā，佈施到彼岸），也就是佈施；對於諸法沒有執著，就叫做尸波羅蜜（Śīlapāramitā，持戒到彼岸），也就是持戒；對於諸法沒有損害，就叫做羼提波羅蜜（Kṣāntipāramitā，忍辱到彼岸），也就是忍辱；對於諸法遠離相，就叫做毗離耶波羅蜜（Vīryapāramitā，精進到彼岸），也就是精進；對於諸法沒有住著，就叫做禪波羅蜜（Dhyānapāramitā，禪定到彼岸），也就是禪定；對於諸法沒有戲論，就叫做般若波羅蜜（Prajñāpāramitā，智慧到彼岸），也就是智慧。這就是六法。現在改名六法也沒有不同：一、舍；二、無起；三、無念；四、離相；五、無住；六、無戲論。這六法，隨著事情的方便，假立名字。至於精妙的道理，沒有二樣沒有分別。只要知道一舍就是一切舍，無起就是一切無起。迷惑的人不契合真理，都認為有差別。愚笨的人執著於法數之中，就會增長輪迴生死。告訴你們學人，只要修佈施之法，萬法就周全圓滿，何況其他五法，怎麼會不具足呢？
【English Translation】 English version:
Answer: Giving up the nature of good and evil, giving up the nature of existence and non-existence, the nature of love and hate, the nature of emptiness and non-emptiness, the nature of stability and instability, the nature of purity and impurity. Giving up everything, one can attain the emptiness of both natures. If one attains the emptiness of both natures, one should not cling to the thought of the emptiness of both natures, nor should one cling to the thought of having given. This is true practice, the Dānapāramitā (Perfection of Giving), called the complete cessation of all conditions. The complete cessation of all conditions is the emptiness of the nature of all dharmas. The emptiness of the nature of dharmas is the absence of mind in all places. If one can achieve the absence of mind in all places, then there is not a single characteristic that can be obtained. Why? Because the self-nature is empty, so no characteristic can be obtained. Not obtaining a single characteristic is the true reality. The true reality is the wonderful form body of the Tathagata (如來). The Diamond Sutra says: 'To be free from all characteristics is to be called all Buddhas.'
Question: The Buddha speaks of the Six Pāramitās (六度, Six Perfections), why do you now say that practicing one dharma can fulfill all six? I hope you can explain the reason why practicing one dharma fulfills the six dharmas.
Answer: In the Vimalakīrti Nirdeśa Sūtra, Net Light Deva (網明尊) said to Brahmā (梵天): If a Bodhisattva relinquishes all afflictions, it is called Dānapāramitā (檀波羅蜜, Perfection of Giving), which is giving; having no clinging to any dharmas, it is called Śīlapāramitā (尸波羅蜜, Perfection of Morality), which is keeping precepts; having no harm to any dharmas, it is called Kṣāntipāramitā (羼提波羅蜜, Perfection of Patience), which is patience; being apart from characteristics in all dharmas, it is called Vīryapāramitā (毗離耶波羅蜜, Perfection of Diligence), which is diligence; having no dwelling in any dharmas, it is called Dhyānapāramitā (禪波羅蜜, Perfection of Meditation), which is meditation; having no idle talk about any dharmas, it is called Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom), which is wisdom. These are the six dharmas. Now renaming the six dharmas is no different: first, giving up; second, no arising; third, no thought; fourth, being apart from characteristics; fifth, no dwelling; sixth, no idle talk. These six dharmas, according to the convenience of the matter, are given provisional names. As for the subtle principle, there is no difference. Just know that giving up one is giving up all, no arising is no arising of all. Those who are deluded do not accord with the truth and think there are differences. Those who are foolish cling to the number of dharmas and will increase the cycle of birth and death. I tell you, students, just practice the dharma of giving, and all dharmas will be complete and perfect, let alone the other five dharmas, how can they not be complete?
問。三學等用。何者是三學。云何是等用。
答。三學者。戒．定．慧是也。
問。其義云何是戒．定．慧。
答。清凈無染是戒。知心不動。對境寂然是定。知心不動時。不生不動想。知心清凈時。不生清凈想。乃至善惡皆能分別。于中無染。得自在者。是名為慧也。若知戒定慧體俱不可得時。即無分別者。即同一體。是名三學等用。
問。若心住凈時。不是著凈否。
答。得住凈時。不作住凈想。是不著凈。
問。心住空時。不是著空否。
答。若作空想。即名著空。
問。若心得住無住處時。不是著無所處否。
答。但作空想。即無有著處。汝若欲了了識無所住心時。正坐之時。但知心莫思量一切物。一切善惡都莫思量。過去事已過去而莫思量。過去心自絕。即名無過去事。未來事未至。莫愿莫求。未來心自絕。即名無未來事。現在事已現在。於一切事但知無著。無著者。不起憎愛心。即是無著。現在心自絕。即名無現在事。三世不攝。亦名無三世也。心若起去時。即莫隨去。去心自絕。若住時。亦莫隨住。住心自絕。即無住心。即是住無住處也。若了了自知住在住時。只物住亦無住處。亦無無住處也。若自了了知心不住一切處。即名了了見本心也
{ "translations": [ "現代漢語譯本", "問：『三學』（Tri-śikṣā）的功用相同，什麼是『三學』？什麼是『等用』？", "", "答：『三學』就是戒（Śīla）、定（Samādhi）、慧（Prajñā）。", "", "問：它們的含義如何是戒、定、慧？", "", "答：清凈沒有污染就是戒。覺知心不動搖，面對外境寂靜無擾就是定。覺知心不動搖時，不生起不動搖的想法；覺知心清凈時，不生起清凈的想法；乃至對於善惡都能分辨，但心中沒有沾染，獲得自在，這就叫做慧。如果明白戒、定、慧的本體都是不可得的時候，就沒有分別，即是同一本體，這叫做『三學等用』。", "", "問：如果心安住在清凈的狀態，這不是執著于清凈嗎？", "", "答：如果能夠安住在清凈的狀態，卻不產生安住在清凈狀態的想法，這就是沒有執著于清凈。", "", "問：如果心安住在空的狀態，這不是執著于空嗎？", "", "答：如果產生空的想法，那就是執著于空。", "", "問：如果心能夠安住在無所住之處，這不是執著于無所住之處嗎？", "", "答：只要產生空的想法，就有了執著之處。你如果想要明明白白地認識無所住的心，在端坐的時候，只要知道心不要思量任何事物，一切善惡都不要思量。過去的事情已經過去，就不要再去思量，過去的心自然斷絕，這就叫做沒有過去的事情。未來的事情還沒有到來，不要期望，不要追求，未來的心自然斷絕，這就叫做沒有未來的事情。現在的事情已經到來，對於一切事情只要知道沒有執著。沒有執著，就是不生起憎恨和喜愛的念頭，這就是沒有執著。現在的心自然斷絕，這就叫做沒有現在的事情。不被過去、現在、未來三世所包含，也叫做沒有三世。心如果生起離開的念頭，就不要跟隨它離開，離開的念頭自然斷絕。如果心安住，也不要跟隨它安住，安住的念頭自然斷絕，就沒有安住的心，這就是安住在無所住之處。如果明明白白地知道安住在安住的狀態，即使是安住，也沒有安住之處，也沒有不安住之處。如果自己明明白白地知道心不住在任何地方，這就叫做明明白白地見到本心。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。亦名了了見性也。只個不住一切處心者。即是佛心。亦名解脫心。亦名菩提心。亦名無生心。亦名色性空。經云證無生法忍是也。汝若未得如是之時。努力。努力。勤加用功。功成自會。所以會者。一切處無心。即是會言無心者。無假不真也。假者。愛憎心是也。真者。無愛憎心是也。但無憎愛心。即是二性空。二性空者。自然解脫也。
問。為只坐用。行時亦得為用否。
答。今言用功者。不獨言坐。乃至行住坐臥。所造運為。一切時中。常用無間。即名常住也。
問。方廣經云。五種法身。一．實相法身。二．功德法身。三．法性法身。四．應化法身。五．虛空法身。于自己身。何者是。
答。知心不壞是實相法身。知心含萬像是功德法身。知心無心是法性法身。隨根應說是應化法身。知心無形不可得是虛空法身。若了此義者。即知無證也。無得無證者。即是證佛法法身。若有證有得以為證者。即邪見增上慢人也。名為外道。何以故。維摩經云。舍利弗問天女曰。汝何所得。何所證辯。乃得如是。天女答曰。我無得無證。乃得如是。若有得有證。即于佛法中為增上慢人也。
問。經云等覺妙覺。云何是等覺。云何是妙覺。
答。即色即空。名為等覺。二性空故。名為妙覺
【現代漢語翻譯】 現代漢語譯本： 也叫做明瞭地見到自性。這個不執著于任何地方的心，就是佛心，也叫做解脫心，也叫做菩提心（bodhi-citta，覺悟之心），也叫做無生心，也叫做色性空。經書上說，證得無生法忍（anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）就是這個意思。如果你還沒有達到這種境界，努力啊，努力啊，勤奮地用功，功夫到了自然會明白。所以說明白，就是任何地方都沒有心。所謂無心，就是沒有虛假，不是真實的對立面。虛假，就是愛憎之心；真實，就是沒有愛憎之心。只要沒有憎愛之心，就是二性空。二性空，自然就解脫了。 問：只是坐禪時用功，行走時也可以用功嗎？ 答：現在說的用功，不只是指坐禪，乃至行走、站立、坐臥，所作所為，一切時候，常常用功沒有間斷，就叫做常住（nitya，永恒不變）。 問：《方廣經》上說，有五種法身（dharma-kaya，佛的化身）：一、實相法身（satya-lakshana-dharma-kaya，真如實相之身）；二、功德法身（guna-dharma-kaya，功德聚積之身）；三、法性法身（dharma-svabhava-kaya，法性體現之身）；四、應化法身（nirmana-kaya，為度化眾生而示現之身）；五、虛空法身（akasa-dharma-kaya，如虛空般無所不在之身）。在自己身上，哪個是？ 答：知道心不壞就是實相法身，知道心包含萬象就是功德法身，知道心無心就是法性法身，隨著眾生的根器應機說法就是應化法身，知道心無形不可得就是虛空法身。如果明白了這些道理，就知道沒有證得。沒有得到也沒有證得，就是證得了佛法法身。如果有所證有所得，認為自己證得了什麼，那就是邪見，是增上慢（adhimana，未證言證）的人，叫做外道。為什麼呢？《維摩經》上說，舍利弗（Sariputra，釋迦摩尼佛的十大弟子之一，以智慧著稱）問天女說：『你得到了什麼，證得了什麼辯才，才能達到這樣？』天女回答說：『我無所得無所證，才能達到這樣。』如果有所得有所證，在佛法中就是增上慢的人。 問：經書上說等覺（samantabhadra，菩薩果位，接近妙覺）妙覺（samyak-sambuddha，佛的果位），什麼是等覺，什麼是妙覺？ 答：即色即空，叫做等覺。二性空，所以叫做妙覺。
【English Translation】 English version: It is also called clearly seeing one's own nature. This mind that does not dwell on anything is the Buddha-mind, also called the liberation-mind, also called the Bodhi-mind (bodhi-citta, mind of enlightenment), also called the no-birth mind, and also called the emptiness of the nature of form. The scriptures say that realizing the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the realization of the truth that things are neither born nor die) is what this means. If you have not yet attained such a state, strive, strive, diligently apply effort, and when the effort is complete, you will naturally understand. So, to understand means that there is no mind in anything. To say 'no-mind' means there is no falseness, not the opposite of truth. Falseness is the mind of love and hate; truth is the mind without love and hate. As long as there is no mind of hate and love, it is the emptiness of the two natures. The emptiness of the two natures is naturally liberation. Question: Is it only useful when sitting in meditation, or can it also be used when walking? Answer: What is meant by 'applying effort' now is not only referring to sitting. Even in walking, standing, sitting, and lying down, in all actions and activities, constantly applying effort without interruption is called permanence (nitya, eternal and unchanging). Question: The Fang Guang Jing says that there are five Dharma-kayas (dharma-kaya, Buddha's body): 1. the True Aspect Dharma-kaya (satya-lakshana-dharma-kaya, body of true suchness); 2. the Merit Dharma-kaya (guna-dharma-kaya, body of accumulated merit); 3. the Dharma-nature Dharma-kaya (dharma-svabhava-kaya, body of dharma-nature); 4. the Transformation Dharma-kaya (nirmana-kaya, body manifested to liberate sentient beings); 5. the Empty Space Dharma-kaya (akasa-dharma-kaya, body as ubiquitous as empty space). Which one is in oneself? Answer: Knowing that the mind is indestructible is the True Aspect Dharma-kaya. Knowing that the mind contains all phenomena is the Merit Dharma-kaya. Knowing that the mind is no-mind is the Dharma-nature Dharma-kaya. Adapting the teaching to the capacity of beings is the Transformation Dharma-kaya. Knowing that the mind is formless and unattainable is the Empty Space Dharma-kaya. If you understand these meanings, you will know that there is no attainment. Without attainment or realization is the realization of the Buddha-dharma Dharma-kaya. If there is something attained or realized, thinking that one has realized something, that is wrong view, a person of Adhimana (adhimana, claiming realization without having attained it), called an outsider. Why? The Vimalakirti Sutra says that Sariputra (Sariputra, one of the ten great disciples of Sakyamuni Buddha, known for his wisdom) asked the goddess, 'What have you attained, what eloquence have you realized, to be able to reach this?' The goddess replied, 'I have neither attained nor realized anything, and thus I have reached this.' If there is something attained or realized, in the Buddha-dharma, that is a person of Adhimana. Question: The scriptures speak of Equivalent Enlightenment (samantabhadra, a Bodhisattva stage close to perfect enlightenment) and Wonderful Enlightenment (samyak-sambuddha, the state of Buddhahood). What is Equivalent Enlightenment, and what is Wonderful Enlightenment? Answer: That form is emptiness is called Equivalent Enlightenment. Because the two natures are empty, it is called Wonderful Enlightenment.
。又云。無覺無無覺。名為妙覺也。
問。等覺與妙覺。為別為不別。
答。為隨事方便。假立二名。本體是一。無二無別。乃至一切法皆然也。
問。金剛云。無法可說。是名說法。其義云何。
答。般若體畢竟清凈。無有一物可得。是名無法可說。即于般若空寂體中具恒沙之用。即無事不知。是名說法。故云。無法可說。是名說法。
問。若有善男子．善女人受持讀誦此經。若為人輕賤。是人先世罪業應墮惡道。以今世人輕賤故。先世罪業即為消滅。當得阿耨多羅三藐三菩提。其義云何。
答。只如有人未遇大善知識。唯造惡業。清凈本心被三毒無明所覆。不能顯了。故云為人輕賤也。以今世人輕賤者。即是今日發心求佛道。為無明滅盡。三毒不生。即本心明朗。更無亂念。諸惡永滅故。以今世人輕賤也。無明滅盡。亂念不生。自然解脫。故云當得菩提。即發心時。名為今世。非隔生也。
又云。如來五眼者何。
答。見色清凈。名為肉眼。見體清凈。名為天眼。于諸色境。乃至善惡悉能微細分別。無所染著。于中自在。名為慧眼。見無所見。名為法眼。無見無無見。名為佛眼。
又云。大乘最上乘。其義云何。
答。大乘者。是菩薩乘。最上乘
【現代漢語翻譯】 現代漢語譯本： 又說，沒有覺也沒有沒有覺，這叫做妙覺（Miao Jue，指最高的覺悟）。 問：等覺（Deng Jue，指接近佛的菩薩的果位）與妙覺（Miao Jue，指佛的果位）是相同還是不同？ 答：爲了隨順事情的方便，假立這兩個名稱。本體是一個，沒有兩個，也沒有差別。乃至一切法都是這樣。 問：《金剛經》說，『無法可說，是名說法』，這其中的含義是什麼？ 答：般若（Bore，指智慧）的本體畢竟是清凈的，沒有一物可以得到，這叫做『無法可說』。就在般若空寂的本體中，具備如恒河沙一樣多的作用，也就是沒有事情不知道，這叫做『說法』。所以說，『無法可說，是名說法』。 問：如果善男子、善女人受持讀誦這部經，如果被人輕賤，這個人前世的罪業應該墮入惡道。因為今世被人輕賤的緣故，前世的罪業就消滅了，應當得到阿耨多羅三藐三菩提（Anoutuoluo Sanmiao Sanputi，指無上正等正覺）。這其中的含義是什麼？ 答：就好比有人沒有遇到大善知識，只造惡業，清凈的本心被貪嗔癡三毒和無明所覆蓋，不能顯現出來，所以說被人輕賤。因為今世被人輕賤，就是今日發心求佛道，無明滅盡，三毒不生，就是本心明朗，更沒有亂念，各種惡業永遠消滅，所以說今世被人輕賤。無明滅盡，亂念不生，自然解脫，所以說應當得到菩提（Puti，指覺悟）。就是發心的時候，叫做今世，不是隔了一世。 又說，如來的五眼是什麼？ 答：見色清凈，叫做肉眼。見體清凈，叫做天眼。對於各種色境，乃至善惡，都能夠微細地分辨，沒有染著，于其中自在，叫做慧眼。見無所見，叫做法眼。沒有見也沒有沒有見，叫做佛眼。 又說，大乘（Dacheng，指大乘佛教）最上乘，這其中的含義是什麼？ 答：大乘，是菩薩乘。最上乘
【English Translation】 English version: It is also said: 'No awareness and no non-awareness' is called Wonderful Awareness (Miao Jue, referring to the highest enlightenment). Question: Are Equal Awareness (Deng Jue, referring to the state of a Bodhisattva close to Buddhahood) and Wonderful Awareness (Miao Jue, referring to the state of Buddhahood) the same or different? Answer: For the sake of convenience in dealing with matters, these two names are provisionally established. The essence is one, there are not two, and there is no difference. This is the case with all dharmas. Question: The Diamond Sutra says, 'There is no Dharma that can be spoken, this is called speaking Dharma.' What is the meaning of this? Answer: The essence of Prajna (Bore, referring to wisdom) is ultimately pure, and there is nothing that can be obtained. This is called 'There is no Dharma that can be spoken.' Within the empty and still essence of Prajna, there are functions as numerous as the sands of the Ganges River, which means there is nothing that is not known. This is called 'speaking Dharma.' Therefore, it is said, 'There is no Dharma that can be spoken, this is called speaking Dharma.' Question: If a good man or good woman receives, upholds, reads, and recites this Sutra, and if they are despised by others, the sins of this person's past lives should cause them to fall into evil realms. Because they are despised by others in this life, the sins of their past lives are extinguished, and they should attain Anoutuoluo Sanmiao Sanputi (Anoutuoluo Sanmiao Sanputi, referring to unsurpassed, complete, perfect enlightenment). What is the meaning of this? Answer: It is like someone who has not encountered a great and virtuous teacher and only creates evil karma. Their pure original mind is covered by the three poisons of greed, hatred, and delusion, and ignorance, so it cannot be revealed. Therefore, it is said that they are despised by others. Because they are despised by others in this life, it means that they have resolved to seek the path of Buddhahood today. Ignorance is extinguished, and the three poisons do not arise, which means that the original mind is clear and there are no more confused thoughts. All evil is forever extinguished, so it is said that they are despised by others in this life. When ignorance is extinguished and confused thoughts do not arise, they are naturally liberated. Therefore, it is said that they should attain Bodhi (Puti, referring to enlightenment). The time of resolving to seek enlightenment is called this life, not a separate life. It is also said: What are the five eyes of the Tathagata? Answer: Seeing form purely is called the flesh eye. Seeing the essence purely is called the heavenly eye. Regarding all forms and realms, even good and evil, being able to subtly distinguish them without attachment, and being free within them, is called the wisdom eye. Seeing no seeing is called the Dharma eye. No seeing and no non-seeing is called the Buddha eye. It is also said: What is the meaning of the Great Vehicle (Dacheng, referring to Mahayana Buddhism), the Supreme Vehicle? Answer: The Great Vehicle is the Bodhisattva Vehicle. The Supreme Vehicle
者。是佛乘。
又問。云何修而得此乘。
答。修菩薩乘者。即是大乘。證菩薩乘。更不起觀。至無修處湛然常寂。不增不減。名最上乘。即是佛乘也。
問。涅槃云。定多慧少。不離無明。定少慧多。增長邪見。定慧等故。即名解脫。其義如何。
答。對一切善惡悉能分別是慧。于所分別之處不起愛憎。不隨所染是定。即是定慧等用也。
又問。無言無說。即名為定。正言說之時。得名定否。
答。今言定者。不論說與不說常定。何以故。為用定性。言說分別時。即言說分別亦定。若以空心觀色時。即觀色時亦空。若不觀色。不說不分別時亦空。乃至見聞覺知亦復如是。何以故。為自性空。即於一切處悉空。空即無著。無著即是等用。為菩薩常用如是等空之法得至究竟。故云定慧等者。即名解脫也。今更為汝譬喻顯示。令汝惺惺。得解斷疑。譬如明鑑照像之時。其明動否。不也。不照時亦動否。不也。何以故。為明鑑用無情明照。所以照時不動。不照亦不動。何以故。為無情之中無有動者。亦無不動者。又如日光照世之時。其光動否。不也。若不照時動否。不也。何以故。為光無情。故用無情光照。所以不動。不照亦不動。照者是慧。不動者是定。菩薩用是定慧等法得三菩提
【現代漢語翻譯】 現代漢語譯本： 問：什麼是佛乘（Buddha-yana，成佛的途徑）？
答：這就是佛乘。
又問：如何修行才能證得此乘？
答：修菩薩乘（Bodhisattva-yana，菩薩的途徑）就是大乘（Mahayana，廣大的途徑）。證得菩薩乘，就不再起任何觀想，達到無修無證的境界，湛然常寂，不增不減，這叫做最上乘，也就是佛乘。
問：《涅槃經》（Nirvana Sutra）中說：『修定多而智慧少，不能脫離無明（ignorance）；修慧多而定力少，會增長邪見；定慧均等，就叫做解脫。』這話是什麼意思？
答：對於一切善惡現象都能清楚分辨，這就是慧。對於所分辨的現象不起愛憎之心，不被其所染污，這就是定。這就是定慧等用（sameness in application of Samatha-Vipassana，止觀的平等運用）。
又問：不言不語，就叫做定。正在言說的時候，還能叫做定嗎？
答：現在所說的定，不論說與不說，都是常定的。為什麼呢？因為定性（nature of Samatha，止的體性）的作用就是這樣。在言說分辨的時候，言說分辨也是定。如果用空寂的心觀照色相的時候，觀照色相的時候也是空寂的。如果不觀照色相，不說不分別的時候也是空寂的。乃至見聞覺知也是這樣。為什麼呢？因為自性（own-nature，本性）是空（emptiness）。在一切處都是空，空就是無著（non-attachment），無著就是等用。菩薩常用這種等空之法，才能達到究竟的境界。所以說定慧等，就叫做解脫。現在再為你打個比喻，讓你清醒明白，得以理解，斷除疑惑。譬如明亮的鏡子照物的時候，鏡子的光明動了嗎？沒有。不照物的時候，鏡子的光明動了嗎？也沒有。為什麼呢？因為明鏡是用無情的光明來照物，所以照的時候不動，不照的時候也不動。為什麼呢？因為無情之中沒有動，也沒有不動。又如日光照耀世界的時候，日光動了嗎？沒有。如果不照耀的時候，日光動了嗎？也沒有。為什麼呢？因為光是無情的，所以用無情的光來照耀，所以不動。不照耀的時候也不動。照耀是慧，不動是定。菩薩用這種定慧等法，才能證得三菩提（three kinds of enlightenment）。
【English Translation】 English version: Q: What is the Buddha-yana (Buddha Vehicle, the path to Buddhahood)?
A: This is the Buddha-yana.
Q: How does one cultivate to attain this vehicle?
A: Cultivating the Bodhisattva-yana (Bodhisattva Vehicle) is the Mahayana (Great Vehicle). Attaining the Bodhisattva-yana, one no longer engages in any contemplation, reaching a state of no cultivation and no attainment, serene and eternally still, neither increasing nor decreasing. This is called the Supreme Vehicle, which is the Buddha-yana.
Q: The Nirvana Sutra says: 'If Samatha (concentration) is much and Vipassana (wisdom) is little, one cannot be free from ignorance; if Vipassana is much and Samatha is little, one will increase wrong views; when Samatha and Vipassana are equal, it is called liberation.' What does this mean?
A: To clearly distinguish between all good and evil phenomena is Vipassana. To not arise love or hate towards what is distinguished, and not be defiled by it, is Samatha. This is the sameness in application of Samatha-Vipassana.
Q: Without speaking, it is called Samatha. When speaking, can it still be called Samatha?
A: What is now called Samatha is always Samatha, whether speaking or not speaking. Why? Because the nature of Samatha is such. When speaking and distinguishing, speaking and distinguishing are also Samatha. If one uses an empty mind to observe form, then observing form is also emptiness. If one does not observe form, does not speak, and does not distinguish, it is also emptiness. Even seeing, hearing, feeling, and knowing are the same. Why? Because the own-nature is emptiness. In all places, it is emptiness. Emptiness is non-attachment, and non-attachment is sameness in application. Bodhisattvas constantly use this method of equal emptiness to reach the ultimate state. Therefore, it is said that the sameness of Samatha and Vipassana is called liberation. Now, I will give you another analogy to make you clear and understand, so that you can resolve your doubts. For example, when a bright mirror reflects an image, does the brightness of the mirror move? No. When it does not reflect, does it move? No. Why? Because the bright mirror uses impartial brightness to reflect, so it does not move when reflecting, and it does not move when not reflecting. Why? Because in impartiality, there is neither movement nor non-movement. Also, when the sunlight shines on the world, does the light move? No. If it does not shine, does it move? No. Why? Because the light is impartial, so it uses impartial light to shine, so it does not move. When it does not shine, it also does not move. Shining is Vipassana, and not moving is Samatha. Bodhisattvas use this method of equal Samatha and Vipassana to attain the three kinds of enlightenment (three Bodhis).
。故云定慧等用即是解脫也。今言無情者。無凡情。非無聖情也。
問。云何是凡情。云何是聖情。
答。若起二性即是凡情。二性空故。即是聖情。
問。經云。言語道斷。心行處滅。其義如何。
答。以言顯義。得義言絕。義即是空。空即是道。道即是絕言。故云言語道斷。心行處滅。謂得義實際。更不起觀。不起觀故。即是無生。以無生故。即一切色性空。色性空故。即萬緣俱絕。萬緣俱絕者。即是心行處滅。
問。如如者云何。
答。如如是不動義。心真如故。名如如也。是知過去諸佛行此行亦得成道。現在佛行此行亦得成道。未來佛行此行亦得成道。三世所修證道無異。故名如如也。維摩經云。諸佛亦如也。至於彌勒亦如也。乃至一切眾生悉皆如也。何以故。為佛性不斷有性故也。
問。即色即空。即凡即聖。是頓悟否。
答。是。
問。云何是即色即空。云何是即凡即聖。
答。心有染即色。心無染即空。心有染即凡。心無染即聖。又云。真空妙有故即色。色不可得故即空。今言空者。是色性自空。非色滅空。今言色者。是空性自色。非色能色也。
問。經云盡無盡法門。如何。
答。為二性空故。見聞無生是盡。盡者。諸
【現代漢語翻譯】 現代漢語譯本：所以說，定和慧的等同運用就是解脫。現在說『無情』，是說沒有凡夫的情感，不是說沒有聖人的情感。
問：什麼是凡夫的情感？什麼是聖人的情感？
答：如果生起二元對立的觀念，那就是凡夫的情感。二元對立的本性是空性的，那就是聖人的情感。
問：《經》中說：『言語道斷，心行處滅』，是什麼意思？
答：通過言語來顯明義理，領悟義理後言語就停止了。義理就是空性，空性就是道，道就是超越言語的。所以說『言語道斷』。『心行處滅』，是指證得義理的實際，不再生起觀想。因為不生起觀想，就是無生。因為無生，一切色法的本性就是空性的。色法的本性是空性的，那麼所有的因緣都斷絕了。所有的因緣都斷絕，就是『心行處滅』。
問：『如如』是什麼意思？
答：『如如』是不動的意思。心的真如本性，就叫做『如如』。要知道過去諸佛修行這個法門也得以成道，現在佛修行這個法門也得以成道，未來佛修行這個法門也得以成道。三世所修證的道沒有差異，所以叫做『如如』。《維摩經》說：『諸佛也是如如，彌勒也是如如，乃至一切眾生都是如如。』為什麼呢？因為佛性不斷絕的緣故。
問：『即色即空，即凡即聖』，是頓悟嗎？
答：是的。
問：什麼是『即色即空』？什麼是『即凡即聖』？
答：心有染污就是色，心沒有染污就是空。心有染污就是凡夫，心沒有染污就是聖人。又說，真空是妙有，所以是『即』。『*』不可得，所以是空。現在說空，是色法的本性本來就是空性的，不是色法滅了才變成空性。現在說色，是空性的本性本來就是色，不是色法能夠變成色。
問：《經》中說的『盡無盡法門』，是什麼意思？
答：因為二元對立的本性是空性的，見聞沒有生滅就是『盡』。『盡』，是諸
【English Translation】 English version: Therefore, it is said that the equal application of samadhi (定, meditative concentration) and prajna (慧, wisdom) is liberation. When we say 'without emotion' now, it means without the emotions of ordinary beings, not without the emotions of sages.
Question: What are the emotions of ordinary beings? What are the emotions of sages?
Answer: If dualistic notions arise, that is the emotion of ordinary beings. Because the nature of duality is emptiness, that is the emotion of sages.
Question: The sutra says, 'The path of language is cut off, the activity of the mind ceases.' What does that mean?
Answer: Use language to reveal meaning, and when the meaning is attained, language ceases. Meaning is emptiness, emptiness is the dao (道, the Way), and the dao is beyond language. Therefore, it is said, 'The path of language is cut off.' 'The activity of the mind ceases' means that when the actual reality of the meaning is attained, no further contemplation arises. Because no contemplation arises, it is non-arising. Because of non-arising, the nature of all rupa (色, form) is emptiness. Because the nature of rupa is emptiness, all conditions are cut off. When all conditions are cut off, that is 'the activity of the mind ceases.'
Question: What is tathata (如如, suchness)?
Answer: Tathata means 'immovable.' Because the true nature of the mind is tathata, it is called tathata. Know that past Buddhas attained enlightenment by practicing this practice, present Buddhas attain enlightenment by practicing this practice, and future Buddhas will attain enlightenment by practicing this practice. The dao cultivated and realized by the three times is no different, so it is called tathata. The Vimalakirti Sutra says, 'The Buddhas are also tathata, Maitreya (彌勒) is also tathata, and even all sentient beings are all tathata.' Why? Because the Buddha-nature is continuous.
Question: 'Form is emptiness, ordinary is saintly' – is this sudden enlightenment?
Answer: Yes.
Question: What is 'form is emptiness'? What is 'ordinary is saintly'?
Answer: When the mind is defiled, it is form; when the mind is undefiled, it is emptiness. When the mind is defiled, it is ordinary; when the mind is undefiled, it is saintly. It is also said that true emptiness is wondrous existence, so it is 'is'. Because '*' cannot be obtained, it is emptiness. When we say emptiness now, it is that the nature of form is empty in itself, not that form ceases and then becomes empty. When we say form now, it is that the nature of emptiness is form in itself, not that form can become form.
Question: What is the meaning of 'exhausting the inexhaustible dharma (法, law) door' in the sutra?
Answer: Because the nature of duality is emptiness, seeing and hearing without arising or ceasing is 'exhausting'. 'Exhausting' is all
漏盡。無盡者。于無生體中具恒沙妙用。隨事應現。悉皆具足。于本體中亦無損減。是名無盡。即是盡無盡法門也。
問。盡與無盡。為一為別。
答。體是一。說即有別。
問。體既是一。云何說別。
答。一者是說之體。說是體之用。為隨事應用。故云體同說別。喻如天上一日。下置種種盆器盛水。一一器中皆有于日。諸器中日悉皆圓滿。與天上日亦無差別。故云體同。為隨器立名。即有差別。所以有別。故云體同。說即有別。所現諸日悉皆圓滿於上。本日亦無損滅。故云無盡也。
問。經云不生不滅。何法不生。何法不滅。
答。不善不生。善法不滅。
問。何者善。何者不善。
答。不善者。是染漏心。善法者。是無染漏心。但無染無漏。即是不善不生。得無染無漏時。即清凈圓明。湛然常寂。畢竟不遷。是名善法不滅也。此即是不生不滅。
問。菩薩戒云。眾生受佛戒。即入諸佛位。位同大覺已。真是諸佛子。其義云何。
答。佛戒者。清凈心是也。若有人發心修行清凈行。得無所受心者。名受佛戒也。過去諸佛皆修清凈無受行。得成佛道。今有時人發心修無受清凈行者。即與佛功德等。用無有異也。故云入諸佛位也。如是悟者。與佛悟同
【現代漢語翻譯】 現代漢語譯本 漏盡（煩惱止息）。無盡者（功德無量）。在不生不滅的本體中，具備如恒河沙數般不可思議的妙用，隨著各種事物應時顯現，一切都圓滿具足。在本體之中也沒有絲毫的損減，這叫做無盡，也就是盡無盡法門。
問：盡與無盡，是一還是別？
答：本體是一，從言語上來說就有區別。
問：本體既然是一，為什麼說有區別？
答：『一』是指本體，『說』是本體的功用。因為要隨著事物而應用，所以說本體相同，言語表達不同。比如天上的太陽，下面放置各種盆器盛水，每一個器皿中都有太陽的倒影。這些器皿中的太陽都圓滿無缺，與天上的太陽也沒有差別，所以說本體相同。因為隨著器皿的不同而立名，就有了差別，所以說有區別，因此說本體相同，言語表達不同。所顯現的各個太陽都圓滿無缺，天上的太陽本體也沒有損減，所以說是無盡。
問：經書上說不生不滅，什麼法不生，什麼法不滅？
答：不善之法不生，善良之法不滅。
問：什麼是善，什麼是不善？
答：不善，是指有染污和煩惱的心。善良之法，是指沒有染污和煩惱的心。只要沒有染污沒有煩惱，就是不善不生。得到沒有染污沒有煩惱的狀態時，就清凈圓明，澄澈寂靜，畢竟不動搖，這叫做善法不滅。這就是不生不滅的真義。
問：《菩薩戒》中說：『眾生受佛戒，即入諸佛位，位同大覺已，真是諸佛子。』這句話是什麼意思？
答：佛戒，就是清凈心。如果有人發心修行清凈的行為，得到無所執著的心，就叫做受佛戒。過去諸佛都是修行清凈無執著的行為，才成就佛道。現在如果有人發心修行無執著的清凈行為，就與佛的功德相等，作用沒有差異。所以說進入諸佛的果位。這樣領悟的人，與佛的領悟相同。
【English Translation】 English version 'Leakage Exhaustion' (Lou Jin, cessation of afflictions). 'Inexhaustible' (Wu Jin, immeasurable merits). Within the unborn essence, it possesses countless wonderful functions like the sands of the Ganges River, manifesting according to circumstances, complete and sufficient in every way. There is no diminution within the essence. This is called 'Inexhaustible,' which is the 'Exhaustion and Inexhaustion Dharma Door'.
Question: Are 'Exhaustion' and 'Inexhaustible' one or different?
Answer: The essence is one, but there is a difference in expression.
Question: If the essence is one, why is there a difference in expression?
Answer: 'One' refers to the essence. 'Expression' is the function of the essence. Because it is applied according to circumstances, it is said that the essence is the same, but the expression is different. It is like the sun in the sky. If various basins and containers are placed below to hold water, each container will have a reflection of the sun. The sun in each container is complete and perfect, and there is no difference from the sun in the sky. Therefore, it is said that the essence is the same. Because names are established according to the different containers, there are differences. Therefore, there are differences. Thus, it is said that the essence is the same, but the expression is different. All the suns that appear are complete and perfect, and the original sun in the sky is not diminished. Therefore, it is called 'Inexhaustible'.
Question: The scriptures say 'neither arising nor ceasing.' What dharma does not arise? What dharma does not cease?
Answer: Unwholesome dharmas do not arise. Wholesome dharmas do not cease.
Question: What is wholesome? What is unwholesome?
Answer: Unwholesome refers to a mind with defilements and outflows (afflictions). Wholesome dharmas refer to a mind without defilements and outflows. As long as there are no defilements and no outflows, unwholesome dharmas do not arise. When one attains the state of no defilements and no outflows, one is pure, clear, and bright, serene and constantly still, ultimately unmoving. This is called wholesome dharmas not ceasing. This is the true meaning of 'neither arising nor ceasing'.
Question: The Bodhisattva Precepts say: 'When sentient beings receive the Buddha's precepts, they enter the position of all Buddhas. Their position is the same as the Greatly Enlightened One, and they are truly the children of all Buddhas.' What is the meaning of this?
Answer: The Buddha's precepts are the pure mind. If someone resolves to cultivate pure conduct and attains a mind without attachment, it is called receiving the Buddha's precepts. All Buddhas of the past cultivated pure conduct without attachment and attained Buddhahood. Now, if someone resolves to cultivate pure conduct without attachment, they are equal to the Buddha's merits and virtues, and their function is no different. Therefore, it is said that they enter the position of all Buddhas. Those who awaken in this way have the same awakening as the Buddha.
。故云位同大覺已。真是諸佛子。從清凈心生智。智清凈名為諸佛子。亦名此佛子。
問。只是佛之與法。為是佛在先。為是法在先。若法在先。法是何佛所說。若佛在先。承何教而成道。
答。佛亦在法先。亦在法后。
問。因何佛法先後。
答。若據寂滅法。是法先佛后。若據文字法。是佛先法后。何以故。一切諸佛皆因寂滅法而得成佛。即是法先佛后。經云。諸佛所師。所為法也。得成道已。然始廣說十二部經。引化眾生。眾生承佛法教。修行得成佛。即是法先佛后也。
問。云何是說通宗不通。
答。言行相違。即是說通宗不通。
問。云何是宗通說亦通。
答。言行無差。即是說通宗亦通。
問。經云到不到．不到到之法。云何。
答。說到行不到。名為到不到。行到說不到。名為不到到。行說俱到。名為到到。
問。佛法不盡有為。不住無為。何者是不盡有為。何者是不住無為。
答。不盡有為者。從初發心至菩提樹下成等正覺后。至雙林入般涅槃。于中一切法悉皆不捨。即是不盡有為也。不住無為者。雖修無念。不以無念為證。雖修空。不以空為證。雖修菩提涅槃。無相無作。不以無相無作為證。即是不住無為也。
【現代漢語翻譯】 現代漢語譯本： 所以說，（菩薩的）地位等同於大覺悟者， 真是所有佛的弟子。從清凈的心中產生智慧，智慧清凈的就叫做諸佛之子，也可以稱作這位佛子。 問：只是佛與法，是佛在前，還是法在前？如果法在前，法是哪位佛所說？如果佛在前，憑藉什麼教導而成就道果？ 答：佛也在法之前，也在法之後。 問：因為什麼佛法有先後之分？ 答：如果根據寂滅法（Nirvana，涅槃），就是法先於佛；如果根據文字法，就是佛先於法。為什麼呢？一切諸佛都是因為寂滅法而得以成佛，這就是法先佛后。《經》中說，諸佛所尊崇、所傚法的，就是法。證得道果之後，才開始廣泛宣說十二部經，引導化度眾生。眾生秉承佛的法教，修行得以成佛，這就是法先佛后。 問：什麼是說通而宗不通？ 答：言語和行為相違背，就是說通而宗不通。 問：什麼是宗通說也通？ 答：言語和行為沒有差別，就是說通宗也通。 問：《經》中說『到不到，不到到』的法，是什麼意思？ 答：說到而行不到，叫做『到不到』；行到而說不到，叫做『不到到』；行和說都到，叫做『到到』。 問：佛法不盡于有為（conditioned phenomena），不住于無為（unconditioned phenomena），什麼是不盡有為？什麼是不住無為？ 答：不盡有為，是指從最初發心，直到菩提樹下成就正等正覺之後，乃至在雙林樹下進入般涅槃（Parinirvana，完全的涅槃），這期間一切的法都不捨棄，這就是不盡有為。不住無為，是指雖然修習無念，但不以無念為證悟；雖然修習空性，但不以空性為證悟；雖然修習菩提涅槃，無相無作，但不以無相無作為證悟，這就是不住無為。
【English Translation】 English version: Therefore, it is said that (a Bodhisattva's) position is equal to that of the Greatly Enlightened One, and is truly a disciple of all Buddhas. Wisdom arises from a pure mind, and one whose wisdom is pure is called a child of all Buddhas, and can also be called this Buddha-child. Question: Regarding the Buddha and the Dharma, which comes first, the Buddha or the Dharma? If the Dharma comes first, by which Buddha was the Dharma spoken? If the Buddha comes first, by what teaching did he attain enlightenment? Answer: The Buddha is both before and after the Dharma. Question: Why is it that the Buddha and the Dharma have an order of precedence? Answer: If based on the Dharma of Nirvana (Nirvana, 寂滅法), then the Dharma is before the Buddha; if based on the Dharma of words (written teachings), then the Buddha is before the Dharma. Why? All Buddhas attain Buddhahood because of the Dharma of Nirvana, which means the Dharma is before the Buddha. The Sutra says, 'What the Buddhas revere and follow is the Dharma.' After attaining enlightenment, they then widely expound the twelve divisions of scriptures, guiding and transforming sentient beings. Sentient beings, following the Buddha's Dharma and teachings, cultivate and attain Buddhahood, which means the Dharma is before the Buddha. Question: What is 'speaking is thorough, but the principle is not'? Answer: When words and actions contradict each other, it is 'speaking is thorough, but the principle is not'. Question: What is 'the principle is thorough, and speaking is also thorough'? Answer: When words and actions are without difference, it is 'speaking is thorough, and the principle is also thorough'. Question: The Sutra says, 'Arriving not arriving, not arriving arriving,' what does this mean? Answer: Speaking of arriving but not acting on it is called 'arriving not arriving'; acting on arriving but not speaking of it is called 'not arriving arriving'; both acting and speaking of arriving is called 'arriving arriving'. Question: The Buddha-dharma does not exhaust conditioned phenomena (有為), nor does it abide in unconditioned phenomena (無為). What is 'not exhausting conditioned phenomena'? What is 'not abiding in unconditioned phenomena'? Answer: 'Not exhausting conditioned phenomena' means that from the initial aspiration until attaining perfect enlightenment under the Bodhi tree, and even until entering Parinirvana (Parinirvana, 般涅槃) under the twin Sala trees, all dharmas are not abandoned during this time. This is 'not exhausting conditioned phenomena'. 'Not abiding in unconditioned phenomena' means that although one cultivates no-thought, one does not take no-thought as proof of enlightenment; although one cultivates emptiness, one does not take emptiness as proof of enlightenment; although one cultivates Bodhi and Nirvana, without characteristics and without action, one does not take the absence of characteristics and action as proof of enlightenment. This is 'not abiding in unconditioned phenomena'.
問。為有地獄。為無地獄。
答。亦有亦無。
問。云何亦有亦無。
答。為隨心所造一切惡業。即有地獄。若心無染。自性空故。即無地獄。
問。受罪眾生有佛性否。
答。亦同佛性。
問。既有佛性。正入地獄時。佛性同入否。
答。不同入。
問。正入之時。佛性覆在何處。
答。亦同入。
問。既同入。正入時。眾生受罪。佛性亦同受罪否。
答。佛性雖隨眾生同入。是眾生自受罪苦。佛性元來不受。
問。既同入。因何不受。
答。眾生者是有相。有相者即有成壞。佛性者是無相。無相者即是空性也。是故真空之性無有壞者。喻如有人于空積薪。薪自受壞。空不受壞也。空喻佛性。薪喻眾生。故云同入而不同受也。
問。轉八識成四智。束四智成三身。幾個識共成一智。幾個識獨成一智。
答。眼．耳．鼻．舌．身。此五識共成成所作智。第六是意。獨成妙觀察智。第七心識。獨成平等性智。第八含藏識。獨成大圓鏡智。
問。此四智為別為同。
答。體同名別。
問。體既同。云何名別。既隨事立名。正一體之時。何者是大圓鏡智。
答。湛然空寂。圓明不動。即大圓鏡智
【現代漢語翻譯】 現代漢語譯本 問：到底有沒有地獄？ 答：既有，也沒有。 問：為什麼說既有也沒有？ 答：因為隨著內心所造作的一切惡業，就有了地獄；如果內心沒有污染，自性本空，就沒有地獄。 問：受罪的眾生有沒有佛性（Buddha-nature)？ 答：也同樣具有佛性（Buddha-nature)。 問：既然有佛性（Buddha-nature)，當墮入地獄的時候，佛性（Buddha-nature)也一同進入嗎？ 答：不同同進入。 問：當墮入地獄的時候，佛性（Buddha-nature)又在哪裡呢？ 答：也一同進入。 問：既然一同進入，當墮入地獄的時候，眾生受罪，佛性（Buddha-nature)也一同受罪嗎？ 答：佛性（Buddha-nature)雖然隨著眾生一同進入地獄，但是受罪受苦的是眾生自己，佛性（Buddha-nature)本來不受罪。 問：既然一同進入，為什麼不受罪呢？ 答：眾生是有相的，有相的就有成住壞空；佛性（Buddha-nature)是無相的，無相的就是空性。所以真空的自性是不會壞滅的。比如有人在空中堆積柴火，柴火自己會燒燬，但是天空不會被燒燬。天空比喻佛性（Buddha-nature)，柴火比喻眾生。所以說一同進入但是不同受罪。 問：轉八識成四智，束四智成三身，幾個識共同成就一個智慧？幾個識獨自成就一個智慧？ 答：眼、耳、鼻、舌、身這五個識共同成就成所作智（Kṛtyānuṣṭhāna-jñāna)。第六識是意識，獨自成就妙觀察智（Pratyavekṣaṇa-jñāna)。第七識是末那識，獨自成就平等性智（Samatā-jñāna)。第八識是阿賴耶識，獨自成就大圓鏡智（Ādarśa-jñāna)。 問：這四種智慧是各不相同還是相同？ 答：本體相同，名稱不同。 問：本體既然相同，為什麼名稱不同？既然是隨著事物而立名，那麼在本體是一體的時候，哪個是大圓鏡智（Ādarśa-jñāna)？ 答：湛然空寂，圓滿光明而不動搖，就是大圓鏡智（Ādarśa-jñāna)。
【English Translation】 English version Question: Is there a hell, or is there no hell? Answer: There is and there isn't. Question: How can there be and not be? Answer: Because according to all the evil karma created by the mind, there is hell. If the mind is without defilement, and the self-nature is empty, then there is no hell. Question: Do sentient beings suffering in hell have Buddha-nature (Buddha-nature)? Answer: They also have Buddha-nature (Buddha-nature). Question: Since they have Buddha-nature (Buddha-nature), when they enter hell, does the Buddha-nature (Buddha-nature) enter with them? Answer: It does not enter in the same way. Question: When they enter, where is the Buddha-nature (Buddha-nature)? Answer: It also enters. Question: Since it enters, when they enter, and sentient beings suffer, does the Buddha-nature (Buddha-nature) also suffer? Answer: Although the Buddha-nature (Buddha-nature) enters with sentient beings, it is the sentient beings themselves who suffer. The Buddha-nature (Buddha-nature) does not suffer originally. Question: Since it enters, why does it not suffer? Answer: Sentient beings have form, and what has form has formation, existence, decay, and emptiness. Buddha-nature (Buddha-nature) is without form, and what is without form is emptiness. Therefore, the nature of true emptiness does not decay. It is like someone stacking firewood in the sky. The firewood burns itself, but the sky is not burned. The sky is like Buddha-nature (Buddha-nature), and the firewood is like sentient beings. Therefore, it is said that they enter together but do not suffer together. Question: Transforming the eight consciousnesses into the four wisdoms, and condensing the four wisdoms into the three bodies, how many consciousnesses together form one wisdom? How many consciousnesses individually form one wisdom? Answer: The five consciousnesses of eye, ear, nose, tongue, and body together form the Wisdom of Accomplishing Activities (Kṛtyānuṣṭhāna-jñāna). The sixth consciousness, which is the mind, individually forms the Wonderful Discriminating Wisdom (Pratyavekṣaṇa-jñāna). The seventh consciousness, the manas consciousness, individually forms the Wisdom of Equality (Samatā-jñāna). The eighth consciousness, the alaya consciousness, individually forms the Great Mirror Wisdom (Ādarśa-jñāna). Question: Are these four wisdoms different or the same? Answer: The essence is the same, but the names are different. Question: Since the essence is the same, why are the names different? Since names are given according to things, when the essence is one, which is the Great Mirror Wisdom (Ādarśa-jñāna)? Answer: Serene and still, perfectly bright and unmoving, is the Great Mirror Wisdom (Ādarśa-jñāna).
。能對諸塵不起愛憎。即是二性空。二性空即平等性智。能入諸根境界。善能分別。不起亂想而得自在。即是妙觀察智。能令諸根隨事應用。悉入正受。無二相者。即是成所作智。
問。束四智成三身者。幾個智共成一身。幾個智獨成一身。
答。大圓鏡智獨成法身。平等性智獨成報身。妙觀察智與成所作智共成化身。此三身亦假立名字分別。只令未解者看。若了此理。亦無三身應用。何以故。為體性無相。從無住本而立。亦無無住本。
問。云何是見佛真身。
答。不見有無即是見佛真身。
問。云何不見有無即是見佛真身。
答。有因無立。無因有顯。本不立有。無亦不存。既不存無。有從何得。有之與無。相因始有。既相因而有。悉是生滅也。但離此二見。即是見佛真身。
問。只如有無尚不可交。建立真身復從何而立。
答。為有問故。若無問時。真身之名亦不可立。何以故。譬如明鏡。若對物像時。即現像。若不對像時。終不見像。
問。云何是常不離佛。
答。心無起滅。對境寂然。一切時中畢竟空寂。即是常不離佛。
問。何者是無為法。
答。有為是。
問。今問無為法。因何答有為是。
答。有因無立。
【現代漢語翻譯】 現代漢語譯本： 能對一切外在事物不起愛戀和憎恨，這就是『二性空』（兩種對立性質的空性）。『二性空』即是『平等性智』（平等看待一切事物的智慧）。能進入各種感官的境界，善於分辨，不起混亂的念頭而獲得自在，這就是『妙觀察智』（精妙觀察一切事物的智慧）。能使各種感官隨著事物而應用，全部進入正確的領受，沒有對立的現象，這就是『成所作智』（成就所應作之事的智慧）。 問：將四智歸納為三身，是幾個智共同成就一身？幾個智獨自成就一身？ 答：『大圓鏡智』（如明鏡般反映一切的智慧）獨自成就『法身』（佛的真理之身）。『平等性智』獨自成就『報身』（佛的報償之身）。『妙觀察智』和『成所作智』共同成就『化身』（佛的化現之身）。這三身也只是假立名字來分別，只是爲了讓不理解的人觀看。如果明白了此理，也無三身的應用。為什麼呢？因為體性沒有固定的相狀，是從無所住的根本而建立的，也沒有無所住的根本。 問：什麼是見到佛的真身？ 答：不見有和無，就是見到佛的真身。 問：為什麼不見有和無，就是見到佛的真身？ 答：因為有，所以才設立無；因為無，所以才顯現有。本來就不設立有，無也不存在。既然不存在無，有又從哪裡得到呢？有和無，是相互依存才產生的。既然是相互依存而有，就都是生滅變化的。只要離開這兩種見解，就是見到佛的真身。 問：既然有和無尚且不能並存，那麼建立真身又從何而立呢？ 答：因為有人提問，所以才建立。如果沒有人提問，真身的名字也不可立。為什麼呢？譬如明鏡，如果對著物體，就顯現物體的影像；如果不對著物體，就始終見不到影像。 問：怎樣是常不離開佛？ 答：心中沒有生起和滅亡，面對外境寂靜無染，一切時中畢竟空寂，這就是常不離開佛。 問：什麼是無為法？ 答：有為就是。 問：現在問的是無為法，為什麼回答有為就是？ 答：因為有，所以才設立無。
【English Translation】 English version: To be able to remain unaffected by love or hatred towards all external phenomena is 'Dvaya-śūnyatā' (emptiness of two natures). 'Dvaya-śūnyatā' is 'Samatā-jñāna' (wisdom of equality). To be able to enter the realm of all senses, skillfully discern, and attain freedom without arising confused thoughts, is 'Pratyavekṣaṇā-jñāna' (wisdom of discernment). To enable all senses to be applied according to circumstances, fully entering into correct reception, without duality, is 'Kṛtyānuṣṭhāna-jñāna' (wisdom of accomplishing what needs to be done). Question: When condensing the Four Wisdoms into the Three Bodies, how many wisdoms jointly form one body? How many wisdoms independently form one body? Answer: 'Ādarśa-jñāna' (great mirror-like wisdom) independently forms the 'Dharmakāya' (body of truth). 'Samatā-jñāna' independently forms the 'Saṃbhogakāya' (body of enjoyment). 'Pratyavekṣaṇā-jñāna' and 'Kṛtyānuṣṭhāna-jñāna' jointly form the 'Nirmāṇakāya' (body of emanation). These Three Bodies are also provisionally established names for distinction, only for those who do not understand. If one understands this principle, there is also no application of the Three Bodies. Why? Because the nature of the essence is without fixed characteristics, established from the basis of non-abiding, and there is also no basis of non-abiding. Question: What is seeing the true body of the Buddha? Answer: Not seeing existence or non-existence is seeing the true body of the Buddha. Question: Why is not seeing existence or non-existence seeing the true body of the Buddha? Answer: Because of existence, non-existence is established; because of non-existence, existence is manifested. Originally, existence is not established, and non-existence does not exist either. Since non-existence does not exist, where does existence come from? Existence and non-existence arise from mutual dependence. Since they exist through mutual dependence, they are all subject to arising and ceasing. Only by abandoning these two views is one seeing the true body of the Buddha. Question: Since existence and non-existence cannot coexist, how is the establishment of the true body established? Answer: Because there is a question, it is established. If there is no question, the name of the true body cannot be established either. Why? For example, a clear mirror, if facing an object, it reflects the image; if not facing an object, one never sees the image. Question: How is one constantly not separated from the Buddha? Answer: The mind has no arising or ceasing, remaining still and unattached when facing external circumstances, ultimately empty and silent in all times, this is constantly not separated from the Buddha. Question: What is unconditioned dharma (Asaṃskṛta)? Answer: Conditioned (Saṃskṛta) is. Question: Now I am asking about unconditioned dharma, why do you answer that conditioned is? Answer: Because of existence, non-existence is established.
無因有顯。本不立有。無從何生。若論真無為者。即不取有為。亦不取無為。是真無為法也。何以故。經云。若取法相。即著我人。若取非法相。即著我人。是故不應取法。不應取非法。即是取真法也。若了此理。即真解脫。即會不二法門。
問。何者是中道義。
答。邊義是。
問。今問中道。因何答邊義是。
答。邊因中立。中因邊生。本若無邊。中從何有。今言中者。因邊始有。故知中之與邊。相因而立。悉是無常。色受想行識亦復如是。
問。何名五陰等。
答。對色染色。隨色受生。名為色陰。為領納入八風。好集邪信。即隨領受中生。名為受陰。迷心取想。隨想受生。名為想陰。結集諸行。隨行受生。名為行陰。于平等體妄起分別。繫著虛識受生。名為識陰。故云五陰。
問。經云二十五有。何者是。
答。受後有身是也。後有身者。即六道受生也。為眾生現世心迷。好結諸業。后即隨業受生。故云後有也。世若有人志修究竟解脫。證無生法忍者。即永離三界。不受後有。不受後有者。即證法身。法身者。即是佛身。
問。二十五有名云何分別。
答。本體是一。為隨用立名。顯二十五有。二十五有。十惡．十善．五陰是。
問。
云何是十惡．十善。
答。十惡。煞．盜．淫．妄言．綺語．兩舌．惡口。乃至貪．瞋．邪見。此名十惡。十善者。但不行十惡即是也。
問。上說無念。由未盡決。
答。無念者。一切處無心是無一切境界。無餘思求是對諸境色永無起動。是即無念。無念者。是名真念也。若以念爲念者。即是邪念。非為正念。何以故。經云。若教人六念。名為非念。有六念名為邪念。無六念者即真念。經云。善男子。我等住于無念法中。得如是金色三十二相。放大光明。照無餘世界。不可思議功德。佛說之猶不盡。何況余乘能知也。得無念者。六根無染故。自然得入諸佛知見。得如是者。即名佛藏。亦名法藏。即能一切佛一切法。何以故。為無念故。經云。一切諸佛等。皆從此經出。
問。既稱無念。入佛知見。復從何立。
答。從無念立。何以故。經云。從無住本。立一切法。又云。喻如明鑑。鑒中雖無像。而能現萬像。何以故。爲鑑明故。能現萬像。學人為心無染。故妄念不生。我人心滅。畢竟清凈。以清凈故。能生無量知見。頓悟者不離此生即得解脫。何以知之。譬如師子兒初生之時。即真師子。修頓悟者亦復如是。即修之時。即入佛位。如竹春生筍。不離於春。即與母齊。等無有異。何以
【現代漢語翻譯】 現代漢語譯本： 什麼是十惡、十善？ 回答：十惡是：殺生（Śāstra，奪取生命）、偷盜（Adattādāna，不予而取）、邪淫（Kāmamithyācāra，不正當的性行為）、妄語（Mṛṣāvāda，虛假的言語）、綺語（Paiśunya，花言巧語）、兩舌（Mithyātvadṛṣṭi，挑撥離間）、惡口（Pāruṣya，粗惡的言語），乃至貪婪（Abhidhyā，過度的慾望）、嗔恨（Vyāpāda，憤怒和憎恨）、邪見（Mithyādṛṣṭi，錯誤的見解）。這些稱為十惡。十善就是：不去做十惡，就是十善。 提問：上面說的無念，還沒有完全明白。 回答：無念，就是在一切處所都沒有妄心，不執著於一切境界。沒有其他的思慮和追求，對於一切境色永遠不起心動念。這就是無念。無念，就叫做真念。如果以念頭作爲念頭，那就是邪念，不是正念。為什麼呢？經書上說：如果教人修習六念，就叫做非念。有六念，就叫做邪念。沒有六念，就是真念。經書上說：善男子，我們安住于無念的法中，得到像這樣金色的三十二相，放出大光明，照耀無餘世界，具有不可思議的功德。佛陀說都說不盡，何況其他的乘能夠知道呢？得到無念的人，六根沒有染著，自然能夠進入諸佛的知見。得到像這樣，就叫做佛藏，也叫做法藏，就能包含一切佛、一切法。為什麼呢？因為無念的緣故。經書上說：一切諸佛等，都從此經而出。 提問：既然稱為無念，進入佛的知見，又從何處建立呢？ 回答：從無念建立。為什麼呢？經書上說：從無住的根本，建立一切法。又說：譬如明亮的鏡子，鏡中雖然沒有影像，卻能夠顯現萬象。為什麼呢？因為鏡子明亮，所以能夠顯現萬象。學道的人因為心沒有染著，所以妄念不生。我執和人執消滅，畢竟清凈。因為清凈的緣故，能夠生出無量的知見。頓悟的人不離此生就能得到解脫。憑什麼知道呢？譬如獅子剛生下來的幼崽，就是真正的獅子。修習頓悟的人也是這樣，在修習的時候，就進入佛的果位。如同竹子春天生筍，不離開春天，就和母竹一樣高，沒有差別。為什麼呢？
【English Translation】 English version: What are the Ten Evils and the Ten Virtues? Answer: The Ten Evils are: killing (Śāstra, taking life), stealing (Adattādāna, taking what is not given), sexual misconduct (Kāmamithyācāra, improper sexual behavior), false speech (Mṛṣāvāda, untrue speech), embellished speech (Paiśunya, flowery language), divisive speech (Mithyātvadṛṣṭi, sowing discord), harsh speech (Pāruṣya, rough language), and also greed (Abhidhyā, excessive desire), hatred (Vyāpāda, anger and resentment), and wrong views (Mithyādṛṣṭi, incorrect beliefs). These are called the Ten Evils. The Ten Virtues are simply not engaging in the Ten Evils. Question: The above explanation of no-thought (Wu Nian) is not yet fully clear. Answer: No-thought means having no deluded mind in all places, not being attached to any realm. Having no other thoughts or pursuits means never arising thoughts towards any object or form. This is no-thought. No-thought is called true thought. If one takes thought as thought, that is a wrong thought, not a right thought. Why? The scriptures say: If one teaches people to practice the Six Recollections, it is called non-recollection. Having the Six Recollections is called wrong recollection. Not having the Six Recollections is true recollection. The scriptures say: Good man, we abide in the Dharma of no-thought, and attain such golden thirty-two marks, emitting great light, illuminating the endless worlds, possessing inconceivable merits. The Buddha speaks of it and still cannot exhaust it, how much less can other vehicles know it? One who attains no-thought, the six senses are without defilement, naturally able to enter the knowledge and vision of all Buddhas. Attaining such, is called the Buddha-store, also called the Dharma-store, and can encompass all Buddhas and all Dharmas. Why? Because of no-thought. The scriptures say: All Buddhas, etc., all come from this sutra. Question: Since it is called no-thought, entering the knowledge and vision of the Buddha, from where is it established? Answer: It is established from no-thought. Why? The scriptures say: From the root of no-abiding, all dharmas are established. It also says: It is like a bright mirror, although there are no images in the mirror, it can manifest all images. Why? Because the mirror is bright, it can manifest all images. The practitioner's mind is without defilement, so deluded thoughts do not arise. The ego and the attachment to self are extinguished, ultimately pure. Because of purity, it can generate immeasurable knowledge and vision. One who has sudden enlightenment can attain liberation without leaving this life. How do we know this? For example, when a lion cub is first born, it is a true lion. The practitioner of sudden enlightenment is also like this, at the time of practice, they enter the Buddha's position. Like bamboo shoots sprouting in spring, not leaving spring, they are as tall as the mother bamboo, without any difference. Why?
故。為心空故。修頓悟者亦復如是。為頓除妄念。永絕我人。畢竟空寂。即與佛齊。等無有異。故云即凡即聖也。修頓悟者不離此身即超三界。經云。不壞世間而超世間。不捨煩惱而入涅槃。不修頓悟者。猶如野干隨逐師子。經百千劫。終不得成師子。
又問。真如之性為實空。為實不空。若言不空。即是有相。若言空者。即是斷滅。一切眾生當依何修而得解脫。
答。真如之性。亦空亦不空。何以故。真如妙體。無形無相。不可得也。是名亦空。然于空無相體中。具足恒沙之用。即無事不應。是名亦不空。經云。解一即千從。迷一即萬惑。若人守一萬事畢。是悟道之妙也。經云。森羅及萬像。一法之所印。云何一法中而生種種見。如此功業。由行為本。若不降心。依文取證。無有是處。自誑誑他。彼此俱墜。努力。努力。細細審之。只是事來不受。一切處無心。得如是者。即入涅槃。證無生法忍。亦名不二法門。亦名無諍。亦名一行三昧。何以故。畢竟清凈無我人故。不起愛憎。是二性空。是無所見。即是真如無得之辯。
此論不傳無信。唯傳同見同行。當觀前人有誠信心。堪任不退者。如是之人。乃可為說。示之令悟。吾作此論。為有緣人。非求名利。只如諸佛所說千經萬論。只為眾生迷故。
【現代漢語翻譯】 現代漢語譯本： 所以，因為體悟心性本空，修習頓悟的人也是這樣。爲了頓然去除妄念，永遠斷絕我與人的分別，達到畢竟空寂的境界，就與佛相等，沒有差別。所以說，『即凡即聖』。修習頓悟的人不離此身就能超越三界。《經》中說：『不壞世間而超世間，不捨煩惱而入涅槃。』不修習頓悟的人，就像野干（一種野獸）跟隨獅子，經歷百千劫，終究不能成為獅子。
又有人問：真如（Tathata，事物的真實如是之性）的體性是實空，還是實不空？如果說不空，那就是有相；如果說是空，那就是斷滅。一切眾生應當依靠什麼修行才能得到解脫？
回答：真如的體性，亦空亦不空。為什麼呢？真如的妙體，無形無相，不可得，這叫做『亦空』。然而在這空無相的本體中，具足恒河沙數般的妙用，沒有事情不能應現，這叫做『亦不空』。《經》中說：『解一即千從，迷一即萬惑。』如果人能守住這個『一』，萬事就都完畢了，這就是悟道的奧妙。《經》中說：『森羅及萬像，一法之所印。』為什麼在一個法中會產生種種見解呢？這樣的功業，以行為根本。如果不降伏內心，只是按照文字來尋求證明，是沒有這種道理的。自己欺騙自己，又欺騙他人，彼此都會墮落。努力啊！努力啊！仔細審察它。只是事情來的時候不接受，一切處都沒有心，能夠做到這樣，就進入涅槃，證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟），也叫做不二法門（Advaya，超越二元對立的法門），也叫做無諍，也叫做一行三昧（Eka-vyuha-samadhi，專注于單一境界的三昧）。為什麼呢？因為畢竟清凈，沒有我與人的分別，不起愛憎，這二性是空的，是無所見，這就是真如無所得的辯才。
這部論不傳給沒有信心的人，只傳給見解相同、行為一致的人。應當觀察對方是否有誠信心，是否堪能不退轉，這樣的人，才可以為他說，指示他使其覺悟。我作這部論，是爲了有緣人，不是爲了求名求利。就像諸佛所說的千經萬論，只是爲了眾生迷惑的緣故。
【English Translation】 English version: Therefore, because of realizing the emptiness of mind, those who cultivate sudden enlightenment are also like this. In order to suddenly eliminate delusive thoughts, forever sever the distinction between self and others, and attain the ultimate state of emptiness and tranquility, one becomes equal to the Buddha, without any difference. Therefore, it is said, 'Immediately ordinary, immediately holy.' Those who cultivate sudden enlightenment transcend the three realms without leaving this body. The Sutra says, 'Without destroying the world, yet transcending the world; without abandoning afflictions, yet entering Nirvana.' Those who do not cultivate sudden enlightenment are like jackals following lions, and after hundreds of thousands of kalpas (aeons), they will never become lions.
Moreover, someone asks: Is the nature of Tathata (the suchness of things) truly empty, or truly not empty? If it is said to be not empty, then it has form; if it is said to be empty, then it is annihilation. What should all sentient beings rely on to cultivate and attain liberation?
Answer: The nature of Tathata is both empty and not empty. Why? Because the wondrous essence of Tathata is formless and without characteristics, and cannot be obtained. This is called 'also empty.' However, within this empty and formless essence, it fully possesses uses as numerous as the sands of the Ganges River, and there is nothing that it cannot respond to. This is called 'also not empty.' The Sutra says, 'Understand one, and a thousand follow; be deluded by one, and ten thousand confusions arise.' If a person can guard this 'one,' all matters will be completed. This is the wonder of enlightenment. The Sutra says, 'All phenomena and myriad images are sealed by one Dharma.' Why do various views arise from one Dharma? Such merit is rooted in practice. If one does not subdue the mind and only seeks proof according to the words, there is no such principle. Deceiving oneself and deceiving others, both will fall. Strive! Strive! Examine it carefully. It is simply not accepting things when they come, and having no mind in all places. If one can attain this, one enters Nirvana and attains Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of all dharmas), also called the non-dual Dharma gate (Advaya, the gate that transcends duality), also called non-contention, also called the One-Practice Samadhi (Eka-vyuha-samadhi, samadhi focused on a single state). Why? Because it is ultimately pure, without the distinction of self and others, and without arising love and hatred. These two natures are empty, and there is nothing to be seen. This is the eloquence of Tathata without attainment.
This treatise is not transmitted to those without faith, but only to those with the same views and the same practice. One should observe whether the other person has sincere faith and is capable of non-retrogression. Only to such a person can it be spoken, instructing them to awaken. I wrote this treatise for those with affinity, not for seeking fame or profit. Just like the thousands of sutras and treatises spoken by all the Buddhas, it is only for the sake of sentient beings who are deluded.
心行不同。隨邪應說。即有差別。如論究竟解脫理者。只是事來不受。一切處無心。永寂如空。畢竟清凈。自然解脫。汝莫求虛名。口說真如。心似猿猴。即言行相違。名為自誑。當墮惡道。莫求一世虛名快樂。不覺長劫受殃。努力。努力。眾生自度。佛不能度。若佛能度眾生時。過去諸佛如微塵數。一切眾生總應度盡。何故我等至今流浪生死。不得成佛。當知眾生自度。佛不能度。努力。努力。自修莫倚他佛力。經云。夫求法者。不著佛求。
問。于來世中多有雜學之徒。云何共住。
答。但和其光。不同其業。同處不同位。經云隨流而性常也。只如學道者自為大事因緣解脫之事。俱勿輕未學。敬學如佛。不高己德。不疾彼能。自察於行。不舉他過。於一切處悉無妨礙。自然快樂也。重說偈云。
忍辱第一道 先須除我人 事來無所受 即真菩提身
金剛經云。菩薩無我法者。如來說名真是菩薩。又云。不取即不捨。永斷于生死。一切處無心。即名諸佛子。涅槃經云。如來證涅槃。永斷于生死。偈曰。
我今意況大好 他人罵時無惱 無言不說是非 涅槃生死同道 識達自家本宗 猶來無有青皂 一切妄想分別 將知世人不了 寄言凡夫末代 除卻心中藁草
【現代漢語翻譯】 現代漢語譯本： 『心行不同，隨順邪見而說，就會產生差別。』如果討論究竟解脫的道理，那就是事情來了不接受，任何時候都保持無心，永遠寂靜如同虛空，畢竟清凈，自然解脫。你不要追求虛名，口頭上說的是真如，心裡卻像猿猴一樣躁動，這就是言行不一致，叫做自欺欺人，將來會墮入惡道。不要追求一時的虛名快樂，不覺察地在漫長的劫數中遭受災殃。努力啊！努力啊！眾生要靠自己來度化，佛是不能度化的。如果佛能度化眾生，那麼過去的諸佛像微塵一樣多，一切眾生早就應該全部被度盡了，為什麼我們到現在還在生死中流浪，不能成佛呢？應當知道眾生要靠自己度化，佛是不能度化的。努力啊！努力啊！自己修行，不要依賴其他佛的力量。《經》中說：『求法的人，不應該執著于佛去求。』
問：『在來世中，有很多雜學的人，應該如何與他們相處？』
答：『只要和他們的光芒相融合，不同流合污。同在一個地方，但保持不同的位置。』《經》中說：『隨順世俗的流變而本性不變。』就像學道的人爲了自身的大事因緣——解脫之事而努力，千萬不要輕視未學習的人，尊敬學習的人如同尊敬佛一樣。不抬高自己的德行，不嫉妒別人的才能，經常反省自己的行為，不揭發別人的過錯，在任何地方都沒有妨礙，自然就快樂了。』
重說偈語：
『忍辱是第一要道，首先要去除我相和人相，事情來了不接受，那就是真正的菩提之身。』
《金剛經》說：『菩薩沒有我相和法相，如來說這才是真正的菩薩。』又說：『不執取也不捨棄，永遠斷絕生死。』任何時候都保持無心，就叫做諸佛之子。《涅槃經》說：『如來證得涅槃，永遠斷絕生死。』
偈語說：
『我現在的心情非常好，別人謾罵時也不會惱怒，不說任何是非，涅槃和生死是同一條道路。認識到自己本來的宗源，就像從來沒有用過青皂一樣清凈。一切的妄想分別，要知道世人並不瞭解。寄語末法時代的凡夫，除去心中的雜草。』
【English Translation】 English version: 『If the mind and actions are different, and one speaks in accordance with wrong views, then differences will arise.』 If discussing the principle of ultimate liberation, it is simply not accepting things that come, maintaining no-mind in all places, being eternally still like emptiness, ultimately pure, and naturally liberated. Do not seek empty fame, speaking of 『Tathata』 (真如, suchness) with your mouth while your mind is like a restless monkey. This is called contradiction between words and actions, which is self-deception, and one will fall into evil paths. Do not seek temporary worldly fame and pleasure, unknowingly suffering calamities for long kalpas (劫, eons). Strive! Strive! Sentient beings must liberate themselves; Buddhas cannot liberate them. If Buddhas could liberate sentient beings, then the Buddhas of the past would be as numerous as dust particles, and all sentient beings should have been liberated completely. Why are we still wandering in samsara (生死, cycle of birth and death) and unable to become Buddhas? Know that sentient beings must liberate themselves; Buddhas cannot liberate them. Strive! Strive! Cultivate yourself and do not rely on the power of other Buddhas. The Sutra says: 『Those who seek the Dharma (法, teachings) should not seek it by clinging to the Buddha.』
Question: 『In future lives, there will be many people with mixed learning. How should we live with them?』
Answer: 『Simply harmonize with their light, but do not share their karma (業, actions). Be in the same place but in a different position.』 The Sutra says: 『Follow the flow, but the nature remains constant.』 Just as those who study the Way strive for the great cause and condition of liberation, do not belittle those who have not yet learned, and respect those who are learning as if they were Buddhas. Do not elevate your own virtues, do not be jealous of others' abilities, constantly examine your own actions, and do not point out the faults of others. In all places, there are no obstacles, and naturally there is happiness.』
Repeating the verse:
『Patience is the foremost path; first, one must eliminate the notions of 『I』 and 『others』. When things come, do not accept them; that is the true Bodhi-body (菩提身, enlightened body).』
The Diamond Sutra (金剛經) says: 『The Tathagata (如來, Thus Come One) calls those Bodhisattvas (菩薩, enlightened beings) who are without the concept of self and Dharma, truly Bodhisattvas.』 It also says: 『Not grasping and not abandoning, one eternally cuts off birth and death.』 Maintaining no-mind in all places is called a child of the Buddhas. The Nirvana Sutra (涅槃經) says: 『The Tathagata attains Nirvana (涅槃, liberation), eternally cutting off birth and death.』
The verse says:
『My state of mind is very good now; I am not annoyed when others scold me. I do not speak of right and wrong; Nirvana and birth-death are the same path. Recognizing one's own original source is like never having used green soap. All delusions and discriminations—know that worldly people do not understand. A message to ordinary people of the degenerate age: remove the weeds from your hearts.』
我今意況大寬 不語無事心安 從容自在解脫 東西去易不難 終日無言寂寞 唸唸向理思看 自然逍遙見道 生死定不相干 我今意況大奇 不向世上侵欺 榮華總是虛誑 弊衣粗食充飢 道逢世人懶語 世人咸說我癡 外現瞪瞪暗鈍 心中明若琉璃 默契羅睺密行 非汝凡夫所知
吾恐汝等不會了真解脫理。再示汝等。
問。維摩經云。欲得凈土。當凈其心。云何是凈心。
答。以畢竟凈為凈。
問。云何是畢竟凈為凈。
答。無凈無無凈即是畢竟凈。
問。云何是無凈無無凈。
答。一切處無心是凈。得凈之時不得作凈想。即名無凈也。得無凈時亦不得作無凈想。即是無無凈也。
問。修道者以何為證。
答。畢竟證為證。
問。云何是畢竟證。
答。無證無無證是名畢竟證。
問。云何是無證。云何是無無證。
答。于外不染色聲等。于內不起妄念心。得如是者。即名為證。得證之時不得作證想。即名無證也。得此無證之時亦不得作無證想。是名無證。即名無無證也。
問。云何解脫心。
答。無解脫心。亦無無解脫心。即名真解脫也。經云。法尚應舍。何況非法也。
【現代漢語翻譯】 現代漢語譯本 我現在的心境非常寬廣，不說話，沒有俗事纏身，內心安寧。 從容自在，獲得解脫，無論去哪裡都容易，不困難。 整天沉默不語，享受寂寞，念念不忘探究真理。 自然而然地逍遙自在，見到真道，生死輪迴必定與我無關。 我現在的心境非常奇妙，不被世俗所侵擾。 榮華富貴總是虛假的，破舊的衣服和粗糙的食物就能填飽肚子。 在路上遇到世人，懶得和他們說話，世人都說我癡傻。 外表看起來呆滯遲鈍，內心卻像琉璃一樣明亮。 默默地契合羅睺（Rāhu，星名，也指障礙）的秘密修行，這不是你們這些凡夫俗子所能理解的。
我擔心你們不能真正理解解脫的道理，再為你們開示。
問：維摩經（Vimalakirti Sutra）說：『想要得到清凈的佛土，應當清凈自己的心。』什麼是清凈的心？
答：以畢竟清凈為清凈。
問：什麼是畢竟清凈為清凈？
答：無凈無無凈就是畢竟清凈。
問：什麼是無凈無無凈？
答：在任何情況下都沒有執著的心就是清凈。得到清凈的時候，不要產生『我得到了清凈』的想法，這就叫做無凈。得到無凈的時候，也不要產生『我得到了無凈』的想法，這就叫做無無凈。
問：修行的人以什麼作為證悟的標誌？
答：以畢竟證悟為證悟的標誌。
問：什麼是畢竟證悟？
答：無證悟無無證悟，就叫做畢竟證悟。
問：什麼是無證悟？什麼是無無證悟？
答：對外不被色、聲等外境所迷惑，對內不生起虛妄的念頭。能夠做到這樣，就叫做證悟。得到證悟的時候，不要產生『我得到了證悟』的想法，這就叫做無證悟。得到這無證悟的時候，也不要產生『我得到了無證悟』的想法，這就叫做無無證悟。
問：如何解脫心？
答：沒有解脫心，也沒有沒有解脫心，這就叫做真解脫。經書上說：『法尚且應該捨棄，何況不是法的東西呢？』
【English Translation】 English version My mind is now very broad, silent, without worldly affairs, and the heart is at peace. Being calm and free, attaining liberation, it is easy and not difficult to go anywhere. Silent all day long, enjoying solitude, constantly contemplating the truth. Naturally free and at ease, seeing the true path, the cycle of birth and death will certainly be unrelated to me. My mind is now very wonderful, not disturbed by the world. Wealth and glory are always false, tattered clothes and coarse food can fill the stomach. When I meet people on the road, I am too lazy to talk to them, and people say I am foolish. Outwardly, I appear dull and slow, but inwardly, I am as bright as crystal. Silently in accord with the secret practice of Rāhu (a celestial body, also referring to obstacles), which is not something you ordinary people can understand.
I am afraid that you will not truly understand the principle of liberation, so I will explain it to you again.
Question: The Vimalakirti Sutra says: 'If you want to obtain a pure land, you should purify your mind.' What is a pure mind?
Answer: Taking ultimate purity as purity.
Question: What is ultimate purity as purity?
Answer: No purity and no non-purity is ultimate purity.
Question: What is no purity and no non-purity?
Answer: Having no attachment in any situation is purity. When you attain purity, do not have the thought 'I have attained purity,' this is called no purity. When you attain no purity, do not have the thought 'I have attained no purity,' this is called no non-purity.
Question: What do practitioners take as a sign of enlightenment?
Answer: Taking ultimate enlightenment as the sign of enlightenment.
Question: What is ultimate enlightenment?
Answer: No enlightenment and no non-enlightenment is called ultimate enlightenment.
Question: What is no enlightenment? What is no non-enlightenment?
Answer: Not being confused by external objects such as form and sound, and not giving rise to false thoughts internally. Being able to do this is called enlightenment. When you attain enlightenment, do not have the thought 'I have attained enlightenment,' this is called no enlightenment. When you attain this no enlightenment, do not have the thought 'I have attained no enlightenment,' this is called no non-enlightenment.
Question: How to liberate the mind?
Answer: There is no liberated mind, and there is no non-liberated mind, this is called true liberation. The sutra says: 'Even the Dharma should be abandoned, let alone what is not Dharma?'
法者是有。非法是無也。但不取有無。即真解脫。
問。云何得道。
答。以畢竟得為得。
問。云何是畢竟得。
答。無得無無得。是名畢竟得。
問。云何是畢竟空。
答。無空無無空。即名畢竟空。
問。云何是真如定。
答。無定無無定。即名真如定。經云。無有定法名阿耨多羅三藐三菩提。亦無定法如來可說。經云雖修空。不以空為證。不得作空想。即是也。雖修定。不以定為證。不得作定想。即是也。雖得凈。不以凈為證。不得作凈想。即是也。若得定。得凈。得一切處無心之時。即作得如是想者。皆是妄想。即被繫縛。不名解脫。若得如是之時。了了自知得自在。即不得將此為證。亦不得作如是想時得解脫。經云。若起精進心。是妄非精進也。若能心不妄。精進無有涯。
問。云何是中道。
答。無中間。亦無二邊。即中道也。
云何是二邊。
答。為有彼心。有此心。即是二邊。
云何名彼心。此心。
答。外縛色聲。名為彼心。內起妄念。名為此心。若於外不染色。即名無彼心。內不生妄念。即名無此心。此非二邊也。心既無二邊。中亦何有哉。得如是者。即名中道。真如來道。如來道者。即一切覺人解
【現代漢語翻譯】 現代漢語譯本 法（Dharma）是指存在。非法是指不存在。但是不執著于存在和不存在，就是真正的解脫。
問：如何才能得道？
答：以畢竟得為得。
問：什麼是畢竟得？
答：無所得也無無所得，這叫做畢竟得。
問：什麼是畢竟空？
答：無空也無無空，就叫做畢竟空。
問：什麼是真如定？
答：無定也無無定，就叫做真如定。《經》中說：『沒有固定的法叫做阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也沒有固定的法如來（Tathagata，佛陀的稱號）可以宣說。』《經》中說，雖然修習空性，但不以空性為證悟，不能產生空性的想法，就是這個意思。雖然修習禪定，但不以禪定為證悟，不能產生禪定的想法，就是這個意思。雖然得到清凈，但不以清凈為證悟，不能產生清凈的想法，就是這個意思。如果得到禪定，得到清凈，得到一切處無心的時候，就產生『我得到了如此境界』的想法，這都是妄想，就會被束縛，不叫做解脫。如果得到如此境界的時候，清清楚楚地知道自己得到了自在，但不能將此作為證悟，也不能產生『我得到解脫』的想法。《經》中說：『如果生起精進心，那是虛妄的，不是真正的精進。如果能夠心不妄動，精進就沒有止境。』
問：什麼是中道？
答：沒有中間，也沒有兩邊，就是中道。
問：什麼是二邊？
答：有彼心，有此心，就是二邊。
問：什麼叫做彼心、此心？
答：被外在的色聲所束縛，叫做彼心；內在生起妄念，叫做此心。如果對外不執著於色，就叫做無彼心；對內不生起妄念，就叫做無此心。這並非二邊。心既然沒有二邊，中間又在哪裡呢？得到如此境界的人，就叫做中道，真如來道。如來道，就是一切覺悟的人所理解的。
【English Translation】 English version Dharma (Law, Truth) is existence. Non-dharma is non-existence. But not grasping onto existence or non-existence is true liberation.
Question: How does one attain the Tao (the Way)?
Answer: By taking 'ultimate attainment' as attainment.
Question: What is 'ultimate attainment'?
Answer: Neither attainment nor non-attainment is called 'ultimate attainment'.
Question: What is 'ultimate emptiness'?
Answer: Neither emptiness nor non-emptiness is called 'ultimate emptiness'.
Question: What is 'True Thusness Samadhi' (absolute state of meditative consciousness)?
Answer: Neither samadhi nor non-samadhi is called 'True Thusness Samadhi'. The Sutra says: 'There is no fixed Dharma called Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), nor is there any fixed Dharma that the Tathagata (the 'Thus-gone', an epithet of the Buddha) can speak of.' The Sutra says, 'Although cultivating emptiness, do not take emptiness as proof. Do not create thoughts of emptiness.' This is the meaning. Although cultivating samadhi, do not take samadhi as proof. Do not create thoughts of samadhi. This is the meaning. Although attaining purity, do not take purity as proof. Do not create thoughts of purity. This is the meaning. If, upon attaining samadhi, attaining purity, attaining a state of no-mind in all places, one then thinks, 'I have attained such a state,' these are all deluded thoughts. One will be bound and not called liberated. If, upon attaining such a state, one clearly knows oneself to have attained freedom, one must not take this as proof, nor must one think, 'I have attained liberation.' The Sutra says, 'If one arises with a zealous mind, it is false and not true zeal. If one's mind is free from delusion, zeal has no limit.'
Question: What is the Middle Way?
Answer: Without a middle and without two extremes, that is the Middle Way.
Question: What are the two extremes?
Answer: Having a 'that mind' and having a 'this mind' are the two extremes.
Question: What is called 'that mind' and 'this mind'?
Answer: Being outwardly bound by form and sound is called 'that mind'. Inwardly arising with deluded thoughts is called 'this mind'. If one is not outwardly attached to form, it is called having no 'that mind'. If one does not inwardly generate deluded thoughts, it is called having no 'this mind'. This is not the two extremes. Since the mind has no two extremes, where is the middle? One who attains such a state is called the Middle Way, the True Thusness Way, the Tathagata Way. The Tathagata Way is what all enlightened beings understand.
脫也。經云。虛空無中邊。諸佛身亦然。然一切色空者。即一切處無心也。一切處無心者。即一切色性空。二義無別。亦名色空。亦名色無法也。汝若離一切處無心。得菩提解脫。涅槃寂滅。禪定見性者。非也。一切處無心者。即修菩提．解脫．涅槃．寂滅．禪定。乃至六度。皆見性處。何以故。金剛經云無有少法可得。是名阿耨多羅三藐三菩提也。
問。若有修一切諸行。具足成就。得受記否。
答。不得。
問。若以一切法無修得成就。得受記否。
答。不得。
問。若恁么時。當以何法而得受記。
答。不以有行。亦不以無行。即得受記。何以故。維摩經云。諸行性相。悉皆無常。涅槃經云。佛告迦葉。諸行是常。無有是處。汝但一切處無心。即無諸行。亦無無行。即名受記。所言一切處無心者。無憎愛心。是言憎愛者見好事不起愛心。即名無愛心也。見惡事亦不起憎心。即名無憎心也。無愛者。即名無染心。即是色性空也。色性空者。即是萬緣俱絕。萬緣俱絕者。自然解脫。汝細看之。若未惺惺了時。即須早問。勿使空度。汝等若依此教修。不解脫者。吾即終身為汝受大地獄。吾若誑汝者。吾當所生處為師子虎狼所食。汝若不依教。自不勤修。即不知也。一失人身。萬
【現代漢語翻譯】 現代漢語譯本：
脫也（tuō yě，指脫離）。經書上說：『虛空沒有邊際，諸佛的身也是這樣。』然而一切色即是空，就是說在一切處都沒有心。在一切處都沒有心，就是說一切色的本性是空。這兩種意義沒有區別，也叫做色空，也叫做色無法。你如果離開一切處無心，而想得到菩提（pútí，覺悟）、解脫（jiětuō，從束縛中解脫）、涅槃（nièpán，寂滅）、寂滅（jìmiè，煩惱止息）、禪定（chándìng，禪修入定）見性（jiànxìng，見到自性），那是不可能的。一切處無心，就是說修菩提、解脫、涅槃、寂滅、禪定，乃至六度（liùdù，佈施、持戒、忍辱、精進、禪定、智慧），都是見性的地方。為什麼呢？《金剛經》（Jīngāng jīng，Vajracchedikā Prajñāpāramitā Sūtra）上說：『沒有一點法可以得到，這叫做阿耨多羅三藐三菩提（ānòu duō luō sānmiǎo sān pútí，無上正等正覺）。』
問：如果有人修一切諸行，具足成就，能得到授記嗎？
答：不能。
問：如果用一切法無修而得到成就，能得到授記嗎？
答：不能。
問：如果這樣，應當用什麼法才能得到授記？
答：不用有行，也不用無行，就能得到授記。為什麼呢？《維摩經》（Wéimó jīng，Vimalakīrti Nirdeśa Sūtra）上說：『諸行的本性和現象，都全部是無常的。』《涅槃經》（Nièpán jīng，Nirvana Sutra）上說：『佛告訴迦葉（Jiāyè，Kāśyapa）：諸行是常，沒有這樣的道理。』你只要在一切處無心，就沒有諸行，也沒有無行，這就叫做受記。所說的一切處無心，就是沒有憎愛之心。所謂憎愛，就是見到好事不生愛心，就叫做無愛心。見到壞事也不生憎心，就叫做無憎心。沒有愛心，就叫做沒有染心，也就是色性空。色性空，就是萬緣俱絕。萬緣俱絕，自然就解脫了。你仔細看看。如果還沒有完全明白，就要早點問，不要白白浪費時間。你們如果依照這個教導修行，不能解脫，我就終身為你們承受大地獄。我如果欺騙你們，就讓我所生之處被獅子、老虎、豺狼所吃。你們如果不依照教導，自己不勤奮修行，那就不知道了。一旦失去人身，萬劫難復。
【English Translation】 English version:
'Detachment.' The sutra says: 'Emptiness has no middle or edge, so are the bodies of all Buddhas.' However, all form is emptiness, which means there is no mind in all places. No mind in all places means that the nature of all form is emptiness. These two meanings are not different, and are also called form is emptiness, and also called form is no-law. If you depart from no-mind in all places and seek to attain Bodhi (pútí, enlightenment), liberation (jiětuō, deliverance), Nirvana (nièpán, cessation), extinction (jìmiè, extinction of afflictions), Samadhi (chándìng, meditative absorption) and seeing the nature (jiànxìng, seeing one's true nature), that is not possible. No-mind in all places means that cultivating Bodhi, liberation, Nirvana, extinction, Samadhi, and even the Six Perfections (liùdù, generosity, morality, patience, vigor, meditation, wisdom), are all places of seeing the nature. Why? The Diamond Sutra (Jīngāng jīng, Vajracchedikā Prajñāpāramitā Sūtra) says: 'There is not a single dharma that can be attained, this is called Anuttara-samyak-sambodhi (ānòu duō luō sānmiǎo sān pútí, unsurpassed perfect enlightenment).'
Question: If someone cultivates all practices and fully accomplishes them, will they receive a prediction of Buddhahood?
Answer: No.
Question: If one attains accomplishment through non-cultivation of all dharmas, will they receive a prediction of Buddhahood?
Answer: No.
Question: If that is the case, by what dharma can one receive a prediction of Buddhahood?
Answer: Not by having practice, nor by not having practice, then one can receive a prediction of Buddhahood. Why? The Vimalakirti Sutra (Wéimó jīng, Vimalakīrti Nirdeśa Sūtra) says: 'The nature and characteristics of all practices are all impermanent.' The Nirvana Sutra (Nièpán jīng, Nirvana Sutra) says: 'The Buddha told Kashyapa (Jiāyè, Kāśyapa): There is no such thing as practices being permanent.' You only need to have no-mind in all places, then there are no practices, and no non-practices, and this is called receiving a prediction of Buddhahood. What is meant by no-mind in all places is having no love or hate. What is meant by love and hate is seeing good things and not giving rise to love, which is called no-love. Seeing bad things and not giving rise to hate, which is called no-hate. No love is called no-attachment, which is the emptiness of the nature of form. The emptiness of the nature of form is the cessation of all conditions. The cessation of all conditions is natural liberation. Look at it carefully. If you are not yet fully aware, then ask early, do not waste time in vain. If you cultivate according to this teaching and do not attain liberation, then I will endure the great hell for you for the rest of my life. If I deceive you, then may I be eaten by lions, tigers, and wolves in the place where I am born. If you do not follow the teachings and do not cultivate diligently, then you will not know. Once you lose your human body, it will be difficult to recover for myriad kalpas.
劫不復。努力。努力。須合知爾。
頓悟入道要門論捲上
吳江居士吳瑞徴施貲刻此 頓悟入道要門論上卷資先考霽宇府君冥福了緣居士對 長洲徐普書 溧水端學堯刻。
萬曆丁酉夏六月 徑山興聖萬壽禪寺識
【現代漢語翻譯】 現代漢語譯本： 劫難不會重來。努力啊，努力啊！必須讓你明白這些道理。
《頓悟入道要門論》捲上
吳江居士吳瑞徴出資刻印此書，為先父霽宇府君（對先父的尊稱）祈求冥福。了緣居士校對。長洲徐普書寫。溧水端學堯雕刻。
萬曆丁酉年夏六月，逕山興聖萬壽禪寺識。
【English Translation】 English version: Kalpas (aeons) do not recur. Strive! Strive! It is essential to make you understand this.
'Sudden Enlightenment Entry to the Path Essential Gateway Treatise', Volume 1
Wu Ruizheng, a layman of Wujiang, donated funds to carve this [text] for the benefit of his late father, Lord Jiyu (a respectful term for one's deceased father), seeking blessings in the afterlife. Layman Liaoyuan proofread [the text]. Xu Pu of Changzhou wrote [the calligraphy]. Duan Xueyao of Lishui engraved [the blocks].
Recorded in the sixth month of the summer of the Dingyou year of the Wanli era by [the monks of] Xingsheng Wanshou Zen Monastery on Mount Jing.