Chinese
佛心若以念佛生心动念成妄想者则息心无念亦成妄想首楞严经云纵灭一切见闻觉知内守幽间犹为法尘分别影事若以念佛著有为患则执空之人其患尤甚永嘉云豁达空拨因果漭漭荡荡招殃祸弃有着空病亦然还如避溺而投火若以外求他佛为未达则内执己心不达尤甚长沙云学道之人不识真只为从来认识神无量劫来生死本痴人唤作本来人若以别求净土为偏见则执目前为净土者其失尤甚楞严经说落魔道者都指现前即为佛国无别净居及金色相口中好言眼耳鼻舌皆为净土男女二根即是菩提弟子与师俱陷王难迷惑无知堕无间狱若以执有修证为权说者执无修证堕落外道其祸尤甚楞严云其人初不觉知魔着亦言自得无上涅槃谓三僧祇一念能越心中尚轻十方如来何况下位声闻缘觉不礼塔庙摧毁经像谓言此是金铜土木肉身真常不自恭敬却崇土木实为颠倒其深信者从其毁碎埋弃地中疑误众生入无间狱佛言谆谆可不信乎。 涅槃经云佛去世后五百岁中魔道渐兴坏乱佛法然火就燥水就湿邪魔辨正一生之中以淳净心坚固谛信至诚礼诵悔过发愿吾知此人若身若心则与弥陀气类交接智论云如风吹树势向西倾及其倒时必从西偃。 寿禅师无我论(此非为净土而发然修净业者不可不知) 问非惟外道修善不得解脱依内教修亦有不得道者何耶。 现代汉语译本：如果认为佛心是通过念佛生起心念，从而产生妄想，那么息灭心念、达到无念状态也会变成妄想。《首楞严经》说：‘即使灭绝一切见闻觉知，内心守护幽静之处，仍然是法尘分别的影子。’如果因为念佛而执著于有为法，认为这是弊病，那么执著于空性的人，他的弊病更加严重。永嘉禅师说：‘豁达地执著于空性，否定因果，茫茫荡荡，招来灾祸。’舍弃执著于有的病，而执著于空，也是一样，好比为了躲避溺水而跳入火中。如果认为向外寻求他方佛是未开悟，那么内心执著于自己的心，不通达佛理，这种错误更加严重。长沙禅师说：‘学道的人不认识真如，只因为一直以来都认识妄识。无量劫以来生死的根本，愚痴的人却把它叫做本来面目。’如果认为另外寻求净土是偏见，那么执著于眼前就是净土，这种错误更加严重。《楞严经》说，堕入魔道的人都指着眼前的一切就是佛国，没有别的清净居所和金色相好，口中喜欢说眼耳鼻舌都是净土，男女二根就是菩提。弟子和师父一起陷入王难，迷惑无知，堕入无间地狱。如果认为执著于有修有证是权宜之说，那么执著于无修无证，就会堕落到外道，这种祸害更加严重。《楞严经》说：‘这种人最初不觉知自己被魔所迷惑，还说自己得到了无上涅槃，认为三大阿僧祇劫一念就能超越。心中轻视十方如来，更何况下位的声闻缘觉，不礼敬塔庙，摧毁经像，说这是金铜土木，肉身才是真常，不恭敬自己的肉身，却崇拜土木，实在是颠倒。’那些深信不疑的人，听从他们的毁坏，埋葬，丢弃佛像，迷惑众生，堕入无间地狱。佛的教诲如此恳切，难道可以不相信吗？ 《涅槃经》说：‘佛陀去世后五百年中，魔道逐渐兴盛，破坏佛法。’如同干燥的柴容易着火，潮湿的地方容易积水一样，邪魔会辨别正法。在一生之中，以淳朴清净的心，坚固地相信，至诚地礼拜诵经，忏悔罪过，发下誓愿，我知道这个人，无论是身还是心，都与阿弥陀佛的气息相交接。《智度论》说：‘如同风吹树，树势向西倾斜，等到它倒下的时候，必定是从西边倒下。’ 寿禅师《无我论》（这虽然不是为了净土而发的，但是修净业的人不可不知） 问：不只是外道修善不能得到解脱，依据内教修行，也有不能得道的人，这是为什么呢？
English
English version: If the Buddha-mind is thought to arise from reciting the Buddha's name, with each thought becoming a delusion, then ceasing the mind and achieving no-thought would also become a delusion. The Surangama Sutra says: 'Even if one extinguishes all seeing, hearing, awareness, and knowing, and inwardly guards a secluded space, it is still a shadow of discrimination of the Dharma-dust.' If one is troubled by attachment to conditioned phenomena through reciting the Buddha's name, then those who cling to emptiness are even more troubled. Yongjia says: 'To be broadly attached to emptiness, denying cause and effect, vast and unrestrained, invites disaster.' Abandoning the illness of clinging to existence and clinging to emptiness is the same, like avoiding drowning by jumping into a fire. If seeking other Buddhas externally is considered unenlightened, then clinging to one's own mind internally, without understanding the Dharma, is an even greater error. Zen Master Changsha says: 'Those who study the Way do not recognize the true, only because they have always recognized the spirit. The root of birth and death for countless kalpas, foolish people call it the original face.' If seeking a Pure Land elsewhere is considered a biased view, then clinging to the present moment as the Pure Land is an even greater mistake. The Surangama Sutra says that those who fall into the demonic path all point to the present moment as the Buddha-land, without any other pure abode or golden appearance, and they like to say that the eyes, ears, nose, and tongue are all Pure Lands, and the two roots of male and female are Bodhi. Disciples and teachers alike fall into royal difficulties, confused and ignorant, falling into the Avici Hell. If clinging to having cultivation and realization is considered an expedient teaching, then clinging to having no cultivation and realization leads to falling into external paths, and this disaster is even greater. The Surangama Sutra says: 'Such a person initially does not realize that they are possessed by demons, and even says that they have attained unsurpassed Nirvana, thinking that three asamkhya kalpas can be surpassed in a single thought. In their hearts, they belittle the Buddhas of the ten directions, let alone the lower-level Sravakas and Pratyekabuddhas. They do not venerate stupas and temples, and they destroy sutras and images, saying that these are gold, copper, earth, and wood, and that the physical body is truly constant. They do not respect their own physical body, but instead worship earth and wood, which is truly inverted.' Those who deeply believe in them follow their destruction, burying and discarding Buddha images, misleading sentient beings, and causing them to fall into the Avici Hell. The Buddha's teachings are so earnest, how can we not believe them? The Nirvana Sutra says: 'In the five hundred years after the Buddha's passing, the demonic path will gradually flourish and destroy the Buddha-dharma.' Just as dry firewood easily catches fire and damp places easily accumulate water, demons will discern the true Dharma. In one's lifetime, with a pure and sincere heart, firmly believing, sincerely bowing and reciting sutras, repenting of transgressions, and making vows, I know that this person, whether in body or mind, is connected to the aura of Amitabha Buddha. The Mahaprajnaparamita Sastra says: 'Like a tree blown by the wind, its momentum leans westward, and when it falls, it will surely fall from the west.' Zen Master Shou's 'Treatise on No-Self' (Although this was not written for the Pure Land, those who cultivate Pure Land practice should not be unaware of it) Question: It is not only that those on external paths who cultivate good deeds cannot attain liberation, but also that those who cultivate according to the inner teachings also cannot attain the Way. Why is this so? --------------------------------------------------------------------------------
Chinese
答皆为有我故不得断结凡作之时皆云我能作随境所得住着因果若了二无我理证解一心不动尘劳当处解脱。 问正作之时云何了无我。 答所作之时从缘而起以有施为而无主宰所出音声犹如风铎随机转动惟似木人但依业力所为而无我性可得四大聚散生灭随缘乃至六趣受身亦复如是实无有人而能来往华严经云如机关木人能出种种声彼无我非我业性亦如是论云因缘故生天堂因缘故堕地狱若言是我非因缘者作恶何不生天乃堕地狱耶我岂爱彼地狱受苦耶我既作恶而不受乐者故知善恶感报惟是因缘非是我也而众生于无我无作之中妄认我作强为其主不知是识所为决定无有作者外道皆称执作悉有神我若无神我谁为所作智论破云心是识想故自能使身不待神也如火性能烧物不假于人唯识论云诸所执实有我体为有思虑为无思虑有思虑应是无常非一切时有思虑故无思虑如虚空不能作业亦不受果故所执我理俱不成由此故知定无实我但有诸识无始时来前灭后生因果相续由妄熏习似我相现愚者于中妄执为我又无我者即是无性性即是体体是主质义凡有一法皆从众缘所成实无本体以无体故空是以众生于性空中执为实有内则为我所羁外则为尘所局所以修行不出心境及至得果不离所因升降虽殊常系诸有互为高下终始轮回众患所生我为其本。 现代汉语译本： 答：都是因为有‘我’（ātman，自我）的观念，所以无法断除烦恼的束缚。凡是做事的时候，都认为‘我’能做，随着外境所得而产生执着，受因果的束缚。如果明白了‘二无我’（anatta，无我；以及诸法无自性）的道理，证悟理解到一心不动，那么尘世的烦恼当下就能解脱。 问：正在做事的时候，如何才能了悟‘无我’的道理？ 答：做事的时候，都是从因缘和合而生起的，有施为造作，却没有主宰者。所发出的声音，就像风铃一样，随着机缘转动。就像木头人一样，只是依照业力而行动，没有‘我’的自性可以获得。四大（地、水、火、风）聚合离散，生灭变化，都随顺因缘。乃至六道轮回中接受身形，也是如此，实际上没有人能够来来往往。《华严经》说：‘如机关木人，能出种种声，彼无我非我，业性亦如是。’《大智度论》说：‘因为因缘的缘故，生到天堂；因为因缘的缘故，堕入地狱。’如果说是‘我’，而不是因缘，那么作恶为什么不生天，反而堕入地狱呢？难道‘我’喜欢地狱受苦吗？‘我’既然作恶，却不能享受快乐，所以知道善恶的果报，只是因缘所生，不是‘我’所主宰的。’而众生在无我无作之中，虚妄地认为有‘我’在造作，强行为主，不知道是识的作用，决定没有作者。外道都执着有‘我’在造作，认为一切都有神我（ātman）。如果无神我，谁来造作呢？《大智度论》破斥说：‘心是识想，所以能够使唤身体，不需要等待神我。’就像火的性能能够烧东西，不需要依靠人。《唯识论》说：‘所执着的真实存在的‘我’，它的体性是有思虑，还是没有思虑？如果有思虑，就应该是无常的，因为不是一切时侯都有思虑。如果没有思虑，就像虚空一样，不能作业，也不能接受果报。’所以所执着的‘我’，在道理上都不能成立。由此可知，决定没有真实的‘我’，只有诸识从无始以来，前灭后生，因果相续，由于虚妄的熏习，好像有‘我’的相状显现，愚昧的人在其中虚妄地执着为‘我’。又，无我就是无自性，自性就是体，体就是主质的意义。凡是有一种法，都是从各种因缘和合而成，实在没有本体。因为没有本体的缘故，所以是空。因此，众生在自性本空中，执着为实有，内在被‘我’所束缚，外在被尘境所局限，所以修行不能超出心和境的范围，乃至得到果报，也不能脱离所种的因。升降虽然不同，但常常被诸有（bhava，存在）所系缚，互相成为高下，终始轮回，各种苦难的产生，都是以‘我’为根本。
English
English version: Answer: It is all because of the concept of 'I' (ātman, self) that one cannot break the bonds of afflictions. Whenever doing something, one thinks 'I' can do it, and becomes attached to what is gained from the external environment, bound by cause and effect. If one understands the principle of 'twofold non-self' (anatta, no-self; and the absence of inherent existence in all phenomena), and realizes that the mind is unmoved, then the defilements of the world will be liberated on the spot. Question: How can one realize the principle of 'no-self' while doing things? Answer: When doing things, they arise from conditions, there is action but no master. The sounds produced are like wind chimes, turning with the opportunity. Like wooden puppets, they only act according to the power of karma, and no self-nature can be obtained. The four elements (earth, water, fire, wind) gather and disperse, arise and cease, all according to conditions. Even receiving bodies in the six realms of reincarnation is the same, in reality, no one can come and go. The *Avatamsaka Sutra* says: 'Like a mechanical wooden puppet, it can produce various sounds, it has no self, not of my doing, the nature of karma is also like this.' The *Mahaprajnaparamita Sastra* says: 'Because of conditions, one is born in heaven; because of conditions, one falls into hell.' If it is said to be 'I' and not conditions, then why does doing evil not lead to birth in heaven, but instead to falling into hell? Does 'I' like to suffer in hell? Since 'I' do evil but cannot enjoy happiness, it is known that the retribution of good and evil is only due to conditions, not controlled by 'I'.' But sentient beings, in the midst of no-self and no-action, falsely recognize that 'I' am acting, forcibly acting as the master, not knowing that it is the function of consciousness, and there is definitely no actor. Externalists all claim to have a 'doer', believing that everything has a divine self (ātman). If there is no divine self, who is doing the acting? The *Mahaprajnaparamita Sastra* refutes: 'The mind is consciousness and thought, so it can command the body, without waiting for a divine self.' Just as the nature of fire can burn things, without relying on a person. The *Vijnaptimatrata-siddhi Sastra* says: 'The 'I' that is clung to as real, is its nature with or without thought? If it has thought, it should be impermanent, because it does not have thought at all times. If it has no thought, like space, it cannot act, nor can it receive retribution.' Therefore, the 'I' that is clung to cannot be established in principle. From this, it can be known that there is definitely no real 'I', only the various consciousnesses, from beginningless time, arising and ceasing one after another, the continuity of cause and effect, due to false habitual tendencies, it seems that the appearance of 'I' manifests, and ignorant people falsely cling to it as 'I'. Furthermore, no-self is no inherent existence, inherent existence is the essence, the essence is the meaning of the principal substance. Whenever there is a dharma, it is formed from various conditions, and there is really no substance. Because there is no substance, it is empty. Therefore, sentient beings, in the emptiness of inherent nature, cling to it as real, internally bound by 'I', externally limited by the environment, so cultivation cannot go beyond the scope of mind and environment, and even attaining the result cannot be separated from the cause planted. Although the rise and fall are different, they are often bound by the various existences (bhava, existence), becoming high and low to each other, the beginning and end of reincarnation, the arising of various sufferings, all have 'I' as their root. --------------------------------------------------------------------------------