Chinese
问行者观心为唯观心亦观身耶。亦观土耶。问行者观心在惑业苦。内耶外耶同耶异耶。问行者观心心内佛性为本净耶。为始净耶。问行者观心心佛众生因果身土法相融摄一切同耶。 如是设问不可穷尽。为断子疑且至尔许。 客曰。何以不多不少。唯四十六。余曰。攻惑。攻疑。攻行。攻理。通教通义。通自通他。一问亦足。为对钝根故四十六。及对六即分证离为四十一位。兼前及后故四十六。应知一问亦皆能攻余四十五。余一一位仍须皆具四十六。问乃至无量亦复如是。 客曰。仁所立义灼然异仆于昔所闻。仆初闻之。乃谓一草一木一砾一尘。各一佛性各一因果具足缘了。若其然者仆实不忍。何者草木有生有灭。尘砾随劫有无。岂唯不能修因得果。亦乃佛性有灭有生。世皆谓此以为无情。故曰无情不应有性。仆乃误以世所传习难仁至理失之甚矣过莫大矣。余曰。子何因犹存无情之名。 客曰。乃仆重述初迷之见。今亦粗知仁所立理。只是一一有情心遍性遍。心具性具犹如虚空。彼彼无碍彼彼各遍。身土因果无所增减。故法华云世间相常住。世间之言凡圣因果依正摄尽。余曰观子所见。似知大旨。何不试答向之一问。 客曰。仁向自云若思一问众滞自消。仆若答者即以一答遍答众问。 现代汉语译本： 问：修行人观心，是只观心，还是也观身呢？也观国土吗？ 问：修行人观心，是在迷惑、业障、痛苦的内部，还是外部？是相同，还是不同？ 问：修行人观心，心中佛性是本来清净的，还是开始清净的？ 问：修行人观心，心、佛、众生、因果、身、土、法相，融摄一切，是相同吗？ 像这样提出的问题，是无法穷尽的。为了断除您的疑惑，暂且到此为止。 客人说：为什么不多不少，只有四十六个问题？ 我回答说：为了攻破迷惑，攻破疑惑，攻破修行上的问题，攻破理上的问题；为了通达教义，通达义理；为了通达自身，通达他人。一个问题也足够了，为了应对迟钝的根器，所以有四十六个问题。以及为了对应六即（liù jí）[六个阶段的修行境界]分证离为四十一个位次。兼顾前面和后面，所以是四十六个问题。应该知道一个问题也都能攻破其余四十五个问题，其余每一个问题仍然需要具备全部四十六个问题的内涵。提问乃至无量个问题，也是如此。 客人说：您所建立的义理，确实不同于我过去所听闻的。我最初听到这种说法，就认为一草一木、一砾一尘，各自具有佛性，各自具有因果，具足缘和了。如果真是这样，我实在不能接受。为什么呢？因为草木有生有灭，尘砾随着劫数有无。岂止是不能修因得果，而且佛性也有灭有生。世人都认为这些是无情之物，所以说无情之物不应该有佛性。我竟然错误地用世俗所传习的观点来质疑您精深的道理，过失太大了！ 我回答说：您为什么还存留着‘无情’这个概念呢？ 客人说：我只是重述最初迷惑时的看法。现在也大致了解您所建立的道理，只是每一个有情众生的心遍及一切，性遍及一切，心具足一切，性具足一切，犹如虚空。彼此之间没有障碍，彼此之间各自周遍。身、土、因果没有增减。所以《法华经》（Fǎ Huá Jīng）[the Lotus Sutra]说‘世间相常住’。‘世间’这个词，凡夫、圣人、因果、依报、正报都包含在内了。 我回答说：看您所见解，似乎明白了大概的意思。为什么不试着回答刚才的一个问题呢？ 客人说：您刚才自己说，如果思考一个问题，所有的疑惑自然消除。如果我回答一个问题，就用这一个答案来普遍回答所有的问题。
English
English version: Question: When a practitioner contemplates the mind, does he only contemplate the mind, or does he also contemplate the body? Does he also contemplate the land? Question: When a practitioner contemplates the mind, is it within the delusions, karma, and suffering, or outside? Is it the same, or different? Question: When a practitioner contemplates the mind, is the Buddha-nature within the mind originally pure, or newly pure? Question: When a practitioner contemplates the mind, are the mind, Buddha, sentient beings, cause and effect, body, land, and Dharma characteristics, which encompass everything, the same? Such questions are inexhaustible. To dispel your doubts, let's stop here for now. The guest said: Why are there neither more nor less, but only forty-six questions? I replied: To attack delusions, to attack doubts, to attack problems in practice, to attack problems in principle; to understand the teachings, to understand the meaning; to understand oneself, to understand others. One question is enough, but for the sake of those with dull faculties, there are forty-six questions. And to correspond to the forty-one stages of the Six Identities (liù jí) [six stages of practice and realization]. Considering both the beginning and the end, hence forty-six questions. It should be known that one question can also attack the remaining forty-five questions, and each of the remaining questions still needs to encompass all forty-six questions. Asking even countless questions is the same. The guest said: The principles you establish are indeed different from what I have heard in the past. When I first heard this, I thought that each blade of grass, each tree, each pebble, each speck of dust, each has its own Buddha-nature, each has its own cause and effect, complete with conditions and understanding. If that were the case, I really couldn't accept it. Why? Because grass and trees have birth and death, and dust and pebbles exist or cease to exist with the kalpas. Not only can they not cultivate causes to attain results, but also Buddha-nature would have birth and death. The world all considers these to be inanimate objects, so it is said that inanimate objects should not have Buddha-nature. I mistakenly used the views transmitted by the world to question your profound principles, and the fault is too great! I replied: Why do you still retain the concept of 'inanimate' objects? The guest said: I am merely restating my initial confused view. Now I roughly understand the principles you have established, that is, the mind of each sentient being pervades everything, and the nature pervades everything, the mind possesses everything, and the nature possesses everything, like empty space. There is no obstruction between them, and each pervades each other. The body, land, cause and effect are neither increased nor decreased. Therefore, the Lotus Sutra (Fǎ Huá Jīng) [the Lotus Sutra] says, 'The characteristics of the world constantly abide.' The word 'world' encompasses all ordinary beings, sages, cause and effect, dependent rewards, and proper rewards. I replied: From what you see, it seems you understand the general meaning. Why not try to answer one of the previous questions? The guest said: You yourself said earlier that if one thinks about one question, all doubts will naturally disappear. If I answer one question, I will use this one answer to universally answer all the questions. -------------------------------------------------------------------------------- 何一问之有耶。余曰。请述其旨。
Chinese
客曰。仆还揽向诸问意。若消众滞即名为答。何假曲申一一问耶。何者众问岂不由仆不受无情有性之说。仆今受之此即是答。余曰。大略虽尔未晓子情。 客曰。仁所立义关诸大教难可具陈。仆略论之冀垂听览。岂非晓最后问三无差别。即知我心彼彼众生一一刹那。无不与彼遮那果德身心依正。自他互融互入齐等。我及众生皆有此性故名佛性。其性遍造遍变遍摄。世人不了大教之体。唯云无情不云有性。是故须云无情有性。了性遍已则识佛果具自他之因性。我心具诸佛之果德。果上以佛眼佛智观之。则唯佛无生。因中若实慧实眼冥符。亦全生是佛无别果佛。故．生外无佛。众生以我执取之。即无佛唯生。初心能信教仰理亦无生唯佛。亡之则无生无佛。照之则因果昭然。应知众生但理诸佛得事。众生但事诸佛证理。是则众生唯有迷中之事理。诸佛具有悟中之事理。迷悟虽殊事理体一。故一佛成道法界无非此佛之依正。一佛既尔诸佛咸然。众生自于佛依正中。而生殊见苦药升沉。一一皆计为己身土。净秽宛然成坏斯在。仁所问意岂不略尔。余曰。善哉善哉。快领斯旨。实可总知诸问纲格。此即已答百千万问。何独四十六耶。 客曰。几不遇仁此生空丧。必依此见获胜 现代汉语译本：还剩下什么疑问呢？我（余）说：请您阐述其中的要旨。 客人（客）说：我还是总括先前所有的提问之意，如果消除了大家的疑惑，就可以算作是回答了，何必非要详细地逐一回答每个问题呢？那些问题难道不是因为我不接受‘无情无性’的说法而产生的吗？我现在接受这种说法，这就是回答。我（余）说：大体上是这样，但我还不明白您的真实想法。 客人（客）说：您（仁）所建立的义理关系到各大教派，难以全部陈述。我简略地论述一下，希望您能听取并理解。难道不是理解了最后提问的‘三无差别’，就能知道我的心、彼彼众生、每一个刹那，无不与彼遮那（Vairocana，毗卢遮那佛，意为光明遍照）果德的身心依正（身指佛身，心指佛心，依指依报，正指正报）自他互相融合、互相进入，完全平等吗？我和众生都具有这种佛性，所以称为佛性。这种佛性普遍创造、普遍变化、普遍摄受。世人不了解大教的本体，只说无情，不说有性。所以必须说无情有性。了解了佛性普遍存在之后，就能认识到佛果具备自他之因性。我的心具备诸佛的果德。在果位上用佛眼佛智观察，就只有佛，没有众生。在因地中，如果真实的智慧和真实的眼光暗中契合，那么完全的众生就是佛，没有别的佛果。所以，众生之外没有佛。众生因为执着于‘我’，就没有佛，只有众生。初学者如果能相信教义，仰慕真理，也就没有众生，只有佛。丧失了这种信念，就没有众生，也没有佛。照见这种真理，那么因果关系就昭然若揭。应该知道，众生只是在理上是诸佛，才能在事上得到诸佛的帮助；众生只是在事上侍奉诸佛，才能在理上证悟真理。这样说来，众生只有迷途中的事理，诸佛具有觉悟中的事理。迷悟虽然不同，但事理的本体是一样的。所以，一佛成道，法界的一切无不是此佛的依正。一佛既然如此，诸佛都是这样。众生在佛的依正之中，产生不同的见解，感受苦药的升沉。一一都认为是自己的身土，净秽分明，成败都在其中。您（仁）所提问的意思，难道不就是这样吗？我（余）说：说得好啊！说得好啊！我很快就领会了其中的要旨。确实可以总括地了解所有问题的纲领。这实际上已经回答了百千万个问题，何止四十六个问题呢？ 客人（客）说：如果不是遇到您（仁），我这一生就白白浪费了。必定依靠这种见解才能获得殊胜的成就。
English
English version: What further questions remain? I (Yu) said: Please elaborate on its essence. The guest (Ke) said: I will still summarize the meaning of all the previous questions. If the doubts of everyone are dispelled, it can be considered an answer. Why must each question be answered in detail one by one? Aren't those questions arising because I didn't accept the saying of 'insentient without nature'? Now I accept this saying, and that is the answer. I (Yu) said: That's generally true, but I still don't understand your true intention. The guest (Ke) said: The righteousness you (Ren) have established relates to all the major teachings and is difficult to fully explain. I will briefly discuss it, hoping you will listen and understand. Isn't it that understanding the 'three non-differences' of the last question allows one to know that my mind, all sentient beings, and every moment are all mutually integrated and equally the same with the body, mind, and environment (身心依正, shen xin yi zheng - body refers to the Buddha's body, mind refers to the Buddha's mind, environment refers to the support environment, and proper refers to the proper reward) of the Vairocana (遮那, Vairocana, meaning 'light shining everywhere') Buddha's fruition? I and all sentient beings have this Buddha-nature, so it is called Buddha-nature. This nature universally creates, universally transforms, and universally embraces. People in the world do not understand the essence of the great teachings, only speaking of insentient and not speaking of having nature. Therefore, it must be said that insentient has nature. After understanding the universality of nature, one can recognize that the Buddha-fruit possesses the causal nature of self and others. My mind possesses the fruition virtues of all Buddhas. Observing from the perspective of the fruition with the Buddha's eye and Buddha's wisdom, there is only Buddha, no sentient beings. In the causal ground, if true wisdom and true vision secretly correspond, then the complete sentient being is Buddha, and there is no other Buddha-fruit. Therefore, there is no Buddha outside of sentient beings. Sentient beings, because of attachment to 'self', have no Buddha, only sentient beings. If a beginner can believe in the teachings and admire the truth, then there are no sentient beings, only Buddha. Losing this belief, there are no sentient beings and no Buddha. Illuminating this truth, the relationship between cause and effect becomes clear. It should be known that sentient beings are only Buddhas in principle, so they can receive the help of Buddhas in practice; sentient beings only serve Buddhas in practice, so they can realize the truth in principle. In this way, sentient beings only have the principles and practices in delusion, while Buddhas have the principles and practices in enlightenment. Although delusion and enlightenment are different, the essence of principles and practices is the same. Therefore, when one Buddha attains enlightenment, everything in the Dharma realm is nothing but the environment and proper reward of this Buddha. Since one Buddha is like this, all Buddhas are the same. Sentient beings, within the Buddha's environment and proper reward, generate different views and experience the ups and downs of bitter medicine. They all consider it to be their own body and land, with purity and impurity clearly defined, and success and failure residing within it. Isn't that the meaning of your (Ren) question? I (Yu) said: Well said! Well said! I quickly grasped the essence of it. It can indeed comprehensively understand the outline of all questions. This has actually answered hundreds of thousands of questions, not just forty-six? The guest (Ke) said: If I hadn't met you (Ren), my life would have been wasted in vain. One must rely on this view to obtain supreme achievement. --------------------------------------------------------------------------------