English
English version: 'Entanglement.' Furthermore, Ci En (Master Kuiji of Ci En Temple) said: 'The Dharmakāya (the Dharma body, one of the three bodies of the Buddha, referring to the true nature of suchness realized by the Buddha) is originally present and shared by all Buddhas. Ordinary beings, due to delusional thoughts covering the inherent Dharmakāya, are unable to awaken. Afflictions entangle and wrap the Tathāgatagarbha (the Buddha-nature inherent in all beings), hence the name 'entanglement'.' Pei Xiu (a prominent Buddhist layman and prime minister of the Tang Dynasty) said: 'Those who are constantly engaged in perfect enlightenment (perfect enlightenment) yet have never truly attained it are ordinary beings.' Therefore, know that although the true mind is amidst worldly defilements (worldly defilements), it is not tainted by them, just as white jade thrown into mud does not change its color. Quelling Delusion with the True Mind Someone asked: 'If the true mind is within delusion, then it is an ordinary being. How can one eliminate delusion and attain sainthood?' The answer is: 'The ancients said: 'Nowhere is the deluded mind, that is Bodhi (enlightenment); birth and death, Nirvana (extinction), are originally equal.' The Sutra says: 'When the illusory body of those beings is extinguished, the illusory mind is also extinguished. When the illusory mind is extinguished, the illusory dust (illusory dust) is also extinguished. When the illusory dust is extinguished, the illusory extinction is also extinguished. When the illusory extinction is extinguished, the non-illusory (non-illusory) will not be extinguished.' It is like polishing a mirror; when the dirt is removed, the light appears. Yongjia Zen Master (Zen Master Yongjia Xuanjue of the Tang Dynasty) also said: 'The mind is the root, the Dharma is the dust; these two are like marks on a mirror. When the marks and dirt are removed, the light begins to appear. When both mind and Dharma are forgotten, the true nature manifests.' This is the principle of eliminating delusion and attaining the true mind. Someone asked: 'Zhuangzi said: 'The mind, when hot, is like burning flames; when cold, it is like frozen ice; when fast, it can reach beyond the four seas in the blink of an eye; when still, it is deep and silent; when moving, it is like hanging in the sky. This is probably the human mind.' Zhuangzi first said that the mind of ordinary beings is so difficult to govern and subdue. I wonder what method the Zen school (Zen school) uses to govern the deluded mind?' The answer is: 'Use the method of no-mind to govern the deluded mind.' Someone asked: 'If a person has no mind, they would be like plants and trees. Please explain the saying of no-mind conveniently.' The answer is: 'The no-mind we are talking about now is not the absence of the mind's essence, but rather that there is nothing in the mind, so it is called no-mind. It's like saying an empty bottle; there is nothing in the bottle, so it is called an empty bottle, not that the bottle's body does not exist, but it is called an empty bottle.' Therefore, the Patriarch said: 'You only need to have nothing in your mind, and be without mind in affairs, and naturally it will be empty and spiritual, silent and wonderful.' This is the essence of the mind. According to this principle, it is to use the absence of a deluded mind to reveal the wonderful function of the true mind without delusion. The methods of cultivating no-mind spoken of by various teachers throughout history are different, but now, summarizing the general meaning, I will briefly explain ten types. The first is called awareness. That is, when practicing, usually cut off thoughts and guard against the arising of thoughts. As soon as a thought arises, use awareness to break it. After the deluded thought is broken, subsequent thoughts will not arise. --------------------------------------------------------------------------------
Chinese
此之觉智亦不须用。妄觉俱忘名曰无心。故祖师云。不怕念起只恐觉迟。又偈云。不用求真唯须息见。此是息妄功夫也。二曰休歇。谓做功夫时。不思善不思恶。心起便休遇缘便歇。古人云。一条白练去。冷湫湫地去。古庙里香炉去。直得绝廉纤离分别。如痴似兀方有少分相应。此休歇妄心功夫也。三泯心存境。谓做功夫时。于一切妄念俱息。不顾外境但自息心。妄心已息何害有境。即古人夺人不夺境法门也。故有语云。是处有芳草满城无故人。又庞公云。但自无心于万物。何妨万物常围绕。此是泯心存境息妄功夫也。四泯境存心。谓做功夫时。将一切内外诸境悉观为空寂。只存一心孤标独立。所以古人云。不与万法为侣。不与诸尘作对。心若着境心即是妄。今既无境何妄之有。乃真心独照不碍于道。即古人夺境不夺人也。故有语云。上园花已谢车马尚骈阗。又云。三千剑客今何在。独计庄周定太平。此是泯境存心息妄功夫也。五泯心泯境。谓做功夫时。先空寂外境。次灭内心。既内外心境俱寂。毕竟妄从何有。故灌溪云。十方无壁落四面亦无门。净裸裸赤洒洒。即祖师人境两俱夺法门也。故有语云。云散水流去寂然天地空。又云。人牛俱不见正是月明时。此泯心泯境息妄功夫也。六存境存心。谓做功夫时。心住心位 现代汉语译本 此种觉悟的智慧也不需要使用。虚妄的觉悟和念头都忘记了，就叫做‘无心’。所以祖师说：‘不怕念头生起，只怕觉悟太迟。’又有偈语说：‘不用向外寻求真理，只需要停止主观的见解。’这是止息虚妄的功夫。第二种方法叫做‘休歇’。指的是在做功夫的时候，不去思善也不去思恶，念头一生起就停止，遇到外缘就放下。古人说：‘像一条洁白的丝带飘然而去，冷冷清清地离去，像古庙里的香炉一样。’要做到完全断绝细微的念头和分别，像痴呆一样，像木头一样，才能有少许相应。这是休歇妄心的功夫。第三种方法叫做‘泯心存境’。指的是在做功夫的时候，对于一切虚妄的念头都停止，不去顾及外在的境界，只是止息自己的心。虚妄的心已经止息了，又有什么妨碍外境的存在呢？这就是古人所说的‘夺人不夺境’的法门。所以有人说：‘到处都有芬芳的草，满城却没有故人。’又庞蕴居士说：‘只要自己心中没有执着，万物围绕着自己又有什么妨碍呢？’这是泯灭内心，保留外境，止息虚妄的功夫。第四种方法叫做‘泯境存心’。指的是在做功夫的时候，将一切内外诸境都观想为空寂，只保留一颗心孤零零地独立。所以古人说：‘不与万法为伴侣，不与诸尘作对。’心如果执着于外境，心就是虚妄的。现在既然没有外境，哪里还有虚妄呢？乃是真心独自照耀，不妨碍于道。这就是古人所说的‘夺境不夺人’。所以有人说：‘上园的花已经凋谢，车马仍然拥挤喧闹。’又说：‘当年的三千剑客如今在哪里？只有庄周才能安定天下。’这是泯灭外境，保留内心，止息虚妄的功夫。第五种方法叫做‘泯心泯境’。指的是在做功夫的时候，先空寂外在的境界，然后灭除内心的念头。既然内外心境都寂灭了，那么虚妄究竟从哪里产生呢？所以灌溪禅师说：‘十方没有墙壁阻隔，四面也没有门。’清净裸露，赤条条的。这就是祖师‘人境两俱夺’的法门。所以有人说：‘云散了，水流走了，寂静啊，天地空空荡荡。’又说：‘人和牛都不见了，正是月光明亮的时候。’这是泯灭内心和外境，止息虚妄的功夫。第六种方法叫做‘存境存心’。指的是在做功夫的时候，心安住在心的位置
English
English version This awakened wisdom also need not be used. When deluded awareness and thoughts are both forgotten, it is called 'no-mind' (wuxin). Therefore, the Patriarch said: 'Not afraid of thoughts arising, only afraid of awakening being too late.' Also, a verse says: 'No need to seek truth, only need to cease views.' This is the effort of ceasing delusion. The second is called 'cessation' (xiuxie). It refers to, when doing practice, not thinking of good, not thinking of evil; when a thought arises, then cease it; when encountering conditions, then let go. The ancients said: 'Like a white silk ribbon going away, going away coldly and quietly, like an incense burner in an old temple.' One must directly cut off subtle thoughts and discriminations, like being foolish, like being wooden, then there is a slight correspondence. This is the effort of ceasing deluded mind. The third is called 'obliterating mind, preserving environment' (minxin cun jing). It refers to, when doing practice, all deluded thoughts cease, not regarding the external environment, but only ceasing one's own mind. When the deluded mind has ceased, what harm is there in having an environment? This is the 'seizing the person, not seizing the environment' (duo ren bu duo jing) Dharma gate of the ancients. Therefore, there is a saying: 'Everywhere there is fragrant grass, but in the whole city there are no old friends.' Also, Pang Gong (Layman Pang) said: 'If one's own mind is without attachment to all things, what harm is there in all things constantly surrounding one?' This is the effort of obliterating mind, preserving environment, and ceasing delusion. The fourth is called 'obliterating environment, preserving mind' (minjing cun xin). It refers to, when doing practice, regarding all internal and external environments as empty and still, only preserving one's mind as solitary and independent. Therefore, the ancients said: 'Not associating with the myriad dharmas, not opposing the various dusts.' If the mind is attached to the environment, the mind is deluded. Now that there is no environment, where does delusion come from? It is the true mind shining alone, not hindering the Tao. This is the 'seizing the environment, not seizing the person' (duo jing bu duo ren) of the ancients. Therefore, there is a saying: 'The flowers in the upper garden have already withered, but the carriages and horses are still crowded and noisy.' Also, it is said: 'Where are the three thousand swordsmen of the past? Only Zhuang Zhou (Chuang Tzu) can bring peace to the world.' This is the effort of obliterating environment, preserving mind, and ceasing delusion. The fifth is called 'obliterating mind, obliterating environment' (minxin minjing). It refers to, when doing practice, first emptying the external environment, then extinguishing the internal mind. Since both internal and external mind and environment are extinguished, where does delusion ultimately come from? Therefore, Guanxi (Zen Master Guanxi) said: 'The ten directions have no walls, the four sides also have no doors.' Pure, naked, and bare. This is the Patriarch's Dharma gate of 'seizing both person and environment' (ren jing liang ju duo). Therefore, there is a saying: 'The clouds have scattered, the water flows away, silently, heaven and earth are empty.' Also, it is said: 'Neither the person nor the ox is seen, it is precisely when the moon is bright.' This is the effort of obliterating mind and environment, and ceasing delusion. The sixth is called 'preserving environment, preserving mind' (cunjing cunxin). It refers to, when doing practice, the mind dwells in the position of the mind. --------------------------------------------------------------------------------
Chinese
境住境位。有时心境相对。则心不取境。境不临心各不相到。自然妄念不生。于道无碍故。经云。是法住法位世间相常住。即祖师人境俱不夺法门也。故有语云。一片月生海几家人上楼。又云。山花千万朵游子不知归。此是存境存心灭妄功夫也。七内外全体。谓做功夫时。于山河大地日月星辰内身外器。一切诸法同真心体。湛然虚明。无一毫异。大千沙界打成一片。更于何处得妄心来。所以肇法师云。天地与我同根。万物与我同体。此是内外全体灭妄功夫也。八内外全用。谓做功夫时。将一切内外身心器界诸法。及一切动用施为。悉观作真心妙用。一切心念才生便是妙用现前。既一切皆是妙用。妄心向甚么处安着。故永嘉云。无明实性即佛性。幻化空身即法身。志公十二时歌云。平旦寅。狂机内隐道人身。坐卧不知元是道。只么忙忙受苦辛。此是内外全用息妄功夫也。九即体即用。谓做功夫时。虽冥合真体一味空寂。而于中内隐灵明乃体即用也。灵明中内隐空寂用即体也。故永嘉云。惺惺寂寂是惺惺妄想非。寂寂惺惺是无记寂寂非。既寂寂中不容无记。惺惺中不用乱想。所有妄心如何得生。此是即体即用灭妄功夫也。十透出体用。谓做功夫时。不分内外。亦不辨东西南北。将四方八面。只作一个大解脱门圆陀陀地。体 现代汉语译本 境住境位：心安住于其境界，境安住于其位置。有时心与境相对，则心不执取外境，外境也不干扰内心，彼此互不相干。这样，自然就不会产生虚妄的念头，对于修道也就没有障碍。所以经书上说：‘是法住法位，世间相常住’，这就是祖师所传的人境俱不夺的法门。所以有话说：‘一片月生海，几家人上楼。’又说：‘山花千万朵，游子不知归。’这便是保存外境、保存内心，从而灭除妄念的功夫。 七、内外全体：指的是在做功夫的时候，将山河大地、日月星辰、内在的身体、外在的器物，一切诸法都看作与真心本体相同，都是湛然虚明，没有丝毫差异。将整个大千世界都看作一片，那么从哪里还能生出妄心呢？所以肇法师说：‘天地与我同根，万物与我同体。’这就是内外全体，从而灭除妄念的功夫。 八、内外全用：指的是在做功夫的时候，将一切内外身心、器世界诸法，以及一切的动用施为，都看作是真心的妙用。一切心念才一生起，便是妙用现前。既然一切都是妙用，妄心又安放在哪里呢？所以永嘉禅师说：‘无明实性即佛性，幻化空身即法身。’志公十二时歌中说：‘平旦寅，狂机内隐道人身。坐卧不知元是道，只么忙忙受苦辛。’这就是内外全用，从而止息妄念的功夫。 九、即体即用：指的是在做功夫的时候，虽然与真体冥合，达到一味空寂的境界，但其中内含灵明，这就是体即用。在灵明之中内含空寂，这就是用即体。所以永嘉禅师说：‘惺惺寂寂是，惺惺妄想非。寂寂惺惺是，无记寂寂非。’既然在寂寂之中不容许无记，在惺惺之中不用乱想，那么所有的妄心又如何能够产生呢？这就是即体即用，从而灭除妄念的功夫。 十、透出体用：指的是在做功夫的时候，不分内外，也不辨东西南北，将四面八方，都看作是一个大的解脱门，圆陀陀地，体