English
English version Dwelling in the Realm, Residing in Position: The mind dwells in its realm, and the realm dwells in its position. Sometimes, when the mind and realm are in opposition, the mind does not grasp the realm, and the realm does not intrude upon the mind; they do not reach each other. Naturally, deluded thoughts do not arise, and there is no hindrance to the path. Therefore, the sutra says, 'This Dharma dwells in the Dharma position, and the worldly phenomena constantly abide.' This is the Dharma gate of the patriarchs where neither the person nor the realm is taken away. Hence, there is a saying: 'A single moon rises over the sea; how many families go upstairs?' And another saying: 'Thousands of mountain flowers bloom, but the wanderer does not know to return.' This is the effort of preserving the realm and preserving the mind, thereby extinguishing deluded thoughts. Seven, Inner and Outer as a Whole: This refers to, when practicing, regarding all phenomena—mountains, rivers, the great earth, the sun, moon, and stars, the inner body, and outer objects—as identical to the true mind's essence, all being clear and bright, without the slightest difference. The entire chiliocosm (Dàqiān Shājiè) [a vast cosmic system] is seen as a single piece. From where, then, can deluded thoughts arise? Therefore, Dharma Master Zhao (Zhào Fǎshī) [a famous Buddhist scholar] said, 'Heaven and earth share the same root with me, and all things share the same body with me.' This is the effort of inner and outer as a whole, thereby extinguishing deluded thoughts. Eight, Inner and Outer Fully Utilized: This refers to, when practicing, regarding all inner and outer body and mind, the realm of objects, and all actions and behaviors as the wonderful function of the true mind. The moment a thought arises, it is the manifestation of wonderful function. Since everything is wonderful function, where can deluded thoughts be placed? Therefore, Yongjia (Yǒngjiā) [Yongjia Xuanjue, a Chan Buddhist monk] said, 'The real nature of ignorance is the Buddha-nature, and the illusory empty body is the Dharma-body.' The Song of the Twelve Hours by Zhigong (Zhìgōng) [a Chan Buddhist monk] says, 'At dawn, the hour of Yin, the mad machine is hidden within the body of a Daoist. Sitting and lying, unaware that this is the Way, just busily suffering.' This is the effort of fully utilizing inner and outer, thereby ceasing deluded thoughts. Nine, Identity of Essence and Function: This refers to, when practicing, although merging with the true essence and reaching a state of pure emptiness, there is an inner luminosity within it; this is essence as function. Within the luminosity, there is an inner emptiness; this is function as essence. Therefore, Yongjia (Yǒngjiā) [Yongjia Xuanjue, a Chan Buddhist monk] said, 'Vigilant stillness is, vigilant deluded thoughts are not. Still vigilance is, unmindful stillness is not.' Since unmindfulness is not allowed in stillness, and random thoughts are not used in vigilance, how can any deluded thoughts arise? This is the effort of the identity of essence and function, thereby extinguishing deluded thoughts. Ten, Transcending Essence and Function: This refers to, when practicing, not distinguishing between inner and outer, nor discerning east, west, south, or north, regarding all directions as a single great gate of liberation, round and complete, the essence --------------------------------------------------------------------------------
Chinese
用不分无分毫渗漏。通身打成一片。其妄何处得起。古人云。通身无缝罅上下忒团栾。是乃透出体用灭妄功夫也。已上十种做功夫法不须全用。但得一门功夫成就。其妄自灭真心即现。随根宿习曾与何法有缘即便习之。此之功夫乃无功之功。非有心功力也。此个休歇妄心法门最紧要故。偏多说无文繁也。 真心四仪 或曰。前说息妄未审但只坐习。亦通行住等耶。曰经论多说坐习。所以易成故。亦通行住等。久渐成纯熟故。起信论云。若修止者。住于静处端坐正意。不依气息。不依形色。不依于空。不依地水火风。乃至不依见闻觉知。一切诸想随念皆除。亦遣除想。以一切法本来无想。念念不生念念不灭。亦不得随心外念境界后以心除心。心若驰散即当收来住于正念。是正念者。当知唯心无外境界。即复此心亦无自相。念念不可得。若从坐起去来进止有所施作。于一切时常念方便随顺观察。久习纯熟其心得住。以心住故渐渐猛利。随顺得入真如三昧。深伏烦恼信心增长。速成不退。唯除疑惑不信诽谤重罪业障我慢懈怠。如是等人所不能入。据此则通四仪也。圆觉经云。先依如来奢摩他行。坚持禁戒。安处徒众。宴坐静室。此初习也。永嘉云。行亦禅坐亦禅。语默动静体安然。据此亦通四仪耳。总论功力坐 现代汉语译本： 要做到不留一丝一毫的缝隙和渗漏，将全身心打成一片。这样，虚妄从何处生起呢？古人说：‘通身上下没有一丝缝隙，极其圆融。’这才是透彻体悟本体和作用，灭除虚妄的功夫。以上这十种做功夫的方法不必全部采用，只要有一门功夫成就，虚妄自然消灭，真心就会显现。根据个人的根器、宿世的习气，曾经与哪种法门有缘，就修习哪种法门。这种功夫是无功之功，不是有意的功力。这个止息妄心的法门最为重要，所以才多说了些，文字显得繁琐。 真心四仪 有人问：前面所说的止息妄念，不知道只是坐禅修习，还是在行走、站立等日常活动中也适用？回答说：经论中大多说的是坐禅修习，因为这样容易成就。但行走、站立等也适用，时间长了，功夫就渐渐纯熟了。起信论中说：‘如果修习止禅，就应该住在安静的地方，端身正坐，集中意念。不要依赖气息，不要依赖形色，不要依赖于空，不要依赖地、水、火、风，乃至不要依赖见、闻、觉、知。一切念头都随之消除，也要遣除消除念头的想法，因为一切法本来就没有念头，念念不生，念念不灭。也不要用外在的念头来除掉心中的念头，如果心散乱了，就应当收回来，安住在正念上。这个正念，应当知道唯有心，没有外在的境界。即使是这个心，也没有自己的相状，念念都不可得。如果从座位上起来，去、来、进、止，有所作为，在一切时候都要常常念诵方便法门，随顺观察。长久练习纯熟，心就能安住。因为心安住了，功夫就渐渐猛利，随顺就能进入真如三昧，深深地降伏烦恼，信心增长，迅速成就，永不退转。只有那些疑惑、不信、诽谤、罪业深重、我慢、懈怠的人，不能进入这种境界。’根据这段经文，止观适用于行、住、坐、卧四种仪态。圆觉经中说：‘首先依靠如来的奢摩他行，坚持禁戒，安顿徒众，在安静的房间里静坐。’这是最初的修习方法。永嘉禅师说：‘行走也是禅，坐着也是禅，言语、沉默、动、静，身体都安然自在。’根据这段话，也适用于行、住、坐、卧四种仪态。总的来说，功夫在坐禅时...
English
English version: To achieve a state without any gaps or leakage, one must integrate the entire being into a unified whole. Where, then, can delusion arise? The ancients said, 'The entire body is without seams, utterly complete and round.' This is the skill of thoroughly understanding the essence and function, and eradicating delusion. The above ten methods of practice need not be employed in their entirety; achieving mastery in just one is sufficient. Delusion will naturally cease, and the true mind will manifest. According to one's inherent capacity, past habits, and affinity with a particular Dharma, one should practice that Dharma. This practice is effortless effort, not intentional exertion. This method of ceasing deluded thoughts is of utmost importance, hence the extensive explanation and seemingly verbose text. The Four Modes of the True Mind Someone asks: Regarding the aforementioned cessation of delusion, is it only applicable to seated meditation, or does it also apply to walking, standing, and other activities? The answer is: The sutras and treatises mostly discuss seated meditation because it is easier to achieve results. However, it also applies to walking, standing, and so on. With prolonged practice, it gradually becomes pure and refined. The Awakening of Faith in the Mahayana states: 'If one cultivates cessation, one should dwell in a quiet place, sit upright with correct intention, not relying on the breath, not relying on form and color, not relying on emptiness, not relying on earth, water, fire, or wind, and not even relying on seeing, hearing, awareness, or knowledge. All thoughts should be eliminated as they arise, and even the thought of eliminating thoughts should be discarded, because all dharmas are originally without thought, arising and ceasing in every moment. One should also not use external thoughts to eliminate internal thoughts. If the mind wanders, one should gather it back and abide in right mindfulness. This right mindfulness should be understood as the mind alone, without external realms. Even this mind has no self-nature, and is unattainable in every moment. If one rises from the seat, going, coming, advancing, or stopping, in all activities one should constantly contemplate and observe with skillful means. With prolonged and skillful practice, the mind will abide. Because the mind abides, the practice will gradually become vigorous, and one will be able to enter the Samadhi of Suchness, deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression. Only those with doubt, disbelief, slander, heavy karmic obstacles, arrogance, or laziness are unable to enter this state.' According to this passage, cessation and contemplation apply to all four modes of conduct: walking, standing, sitting, and lying down. The Surangama Sutra states: 'First, rely on the Tathagata's Samatha practice, uphold the precepts, settle the Sangha, and sit quietly in a secluded room.' This is the initial practice. Yongjia Xuanjue said: 'Walking is also Zen, sitting is also Zen, speaking, silence, movement, and stillness, the body is at ease.' According to this, it also applies to all four modes of conduct. In general, the effort in seated meditation... --------------------------------------------------------------------------------
Chinese
尚不能息心。况行住等岂能入道耶。若是用得纯熟底人。千圣兴来惊不起。万般魔妖不回顾。岂况行住坐中不能做功夫也。如人欲仇恨于人。乃至行住坐卧饮食动用。一切时中不能忘了。欲爱乐于人亦复如是。且憎爱有心中事。尚于有心中容得。今做功夫是无心事。又何疑四仪中不常现前耶。只恐不信不为。若为若信则威仪中道必不失也。 真心所在 或曰。息妄心而真心现矣。然则真心体用今在何处。曰真心妙体遍一切处。永嘉云。不离当处常湛然。觅即知君不可见。经云。虚空性故。常不动故。如来藏中无起灭故。大法眼云。处处菩提路头头功德林。此即是体所在也。真心妙用随感随现。如谷应声。法灯云。今古应无坠。分明在目前。片云生晚谷。孤鹤下遥天。所以魏府元华严云。佛法在日用处。在行住坐卧处。吃茶吃饭处。语言相问处。所作所为举心动念。又却不是也。故知体则遍一切处。悉能起用。但因缘有无不定故。妙用不定耳。非无妙用也。修心之人欲入无为海度诸生死。莫迷真心体用所在也。 真心出死 或曰。尝闻见性之人出离生死。然往昔诸祖是见性人。皆有生有死。今现见世间修道之人有生死事。如何云出生死耶。曰生死本无妄计为有。如人病眼见空中华。或无病人说 无空花。病者不信。目病若无空花自灭。方信花无。只花未灭其花亦空。但病者妄执为花。非体实有也。如人妄认生死为有。或无生死人告云。本无生死。彼人一朝妄息生死自除。方知生死本来是无。只生死未息时亦非实有。以妄认生死有故。经云。善男子。一切众生从无始来种种颠倒。犹如迷人四方易处。妄认四大为自身相。六尘缘影为自心相。譬彼病目见空中花。乃至如众空花灭于虚空。不可说言有定灭处。何以故。无生处故。一切众生于无生中妄见生灭。是故说名轮转生死据此经文。信知达悟圆觉真心本无生死。今知无生死。而不能脱生死者。功夫不到故也。故教中说。庵婆女问文殊云。明知生是不生之法。为甚么被生死之所流。文殊云。其力未充故。后有进山主。问修山主云。明知生是不生之法。为甚么却被生死之所流。修云。笋毕竟成竹去。如今作篾使得么。所以知无生死不如体无生死。体无生死不如契无生死。契无生死不如用无生死。今人尚不知无生死。况体无生死契无生死用无生死耶。故认生死者不信无生死法。不亦宜乎。 真心正助 或曰。如前息妄真心现前。且如妄未息时。但只歇妄做无心功夫。更有别法可对治诸妄耶。曰正助不同也。以无心息妄为正。以习众善为助。譬如明镜为尘 现代汉语译本：没有虚空的花朵（空花）。有病的人不相信。如果眼睛的疾病好了，虚空的花朵自然消失，他们才会相信花朵本不存在。只是因为花朵还没有消失，所以认为花朵是存在的，但这花朵也是虚幻的。只是生病的人错误地执着地认为它是真实存在的，并非本体真实存在。就像人们错误地认为生死是真实存在的。如果有人告诉他们，本来就没有生死，他们一旦停止妄想，生死自然消除，才会明白生死本来就是不存在的。只是在生死没有停止的时候，它也不是真实存在的，因为错误地认为生死是存在的。所以经书上说：‘善男子，一切众生从无始以来，种种颠倒，就像迷路的人在四个方向上弄错了位置，错误地认为四大（地、水、火、风）是自身的形象，六尘（色、声、香、味、触、法）的缘影是自己的心相。譬如眼睛有病的人看见空中的花朵，乃至如同虚空中的花朵消失在虚空中，不能说它有一个固定的消失之处。为什么呢？因为它没有产生的地方。一切众生在没有生灭的本性中错误地看见生灭，所以叫做轮转生死。’根据这段经文，可以相信，通达领悟圆觉真心本来就没有生死。现在知道没有生死，却不能脱离生死，是因为功夫不到家的缘故。所以教义中说，庵婆女问文殊菩萨说：‘明明知道生是不生之法，为什么还会被生死所流转？’文殊菩萨说：‘因为你的力量还不够。’后来有进山主，问修山主说：‘明明知道生是不生之法，为什么却被生死所流转？’修山主说：‘竹笋毕竟会长成竹子，现在把它做成竹篾可以吗？’所以知道没有生死，不如体悟没有生死；体悟没有生死，不如契入没有生死；契入没有生死，不如运用没有生死。现在的人尚且不知道没有生死，更何况体悟没有生死、契入没有生死、运用没有生死呢？所以，执着于生死的人不相信没有生死的法，不也是很正常的吗？ 真心正助 或者有人问：如果像前面所说，停止妄想，真心就会显现。那么在妄想还没有停止的时候，只是停止妄想，做无心的功夫，还有其他的方法可以对治各种妄想吗？回答说：正行和助行是不同的。以无心来停止妄想是正行，以修习各种善事是助行。譬如明亮的镜子被灰尘所覆盖。