Chinese
", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", -------------------------------------------------------------------------------- 。亦名了了见性也。只个不住一切处心者。即是佛心。亦名解脱心。亦名菩提心。亦名无生心。亦名色性空。经云证无生法忍是也。汝若未得如是之时。努力。努力。勤加用功。功成自会。所以会者。一切处无心。即是会言无心者。无假不真也。假者。爱憎心是也。真者。无爱憎心是也。但无憎爱心。即是二性空。二性空者。自然解脱也。 问。为只坐用。行时亦得为用否。 答。今言用功者。不独言坐。乃至行住坐卧。所造运为。一切时中。常用无间。即名常住也。 问。方广经云。五种法身。一．实相法身。二．功德法身。三．法性法身。四．应化法身。五．虚空法身。于自己身。何者是。 答。知心不坏是实相法身。知心含万像是功德法身。知心无心是法性法身。随根应说是应化法身。知心无形不可得是虚空法身。若了此义者。即知无证也。无得无证者。即是证佛法法身。若有证有得以为证者。即邪见增上慢人也。名为外道。何以故。维摩经云。舍利弗问天女曰。汝何所得。何所证辩。乃得如是。天女答曰。我无得无证。乃得如是。若有得有证。即于佛法中为增上慢人也。 问。经云等觉妙觉。云何是等觉。云何是妙觉。 答。即色即空。名为等觉。二性空故。名为妙觉 现代汉语译本： 也叫做明了地见到自性。这个不执着于任何地方的心，就是佛心，也叫做解脱心，也叫做菩提心（bodhi-citta，觉悟之心），也叫做无生心，也叫做色性空。经书上说，证得无生法忍（anutpattika-dharma-kshanti，对事物不生不灭的真理的领悟）就是这个意思。如果你还没有达到这种境界，努力啊，努力啊，勤奋地用功，功夫到了自然会明白。所以说明白，就是任何地方都没有心。所谓无心，就是没有虚假，不是真实的对立面。虚假，就是爱憎之心；真实，就是没有爱憎之心。只要没有憎爱之心，就是二性空。二性空，自然就解脱了。 问：只是坐禅时用功，行走时也可以用功吗？ 答：现在说的用功，不只是指坐禅，乃至行走、站立、坐卧，所作所为，一切时候，常常用功没有间断，就叫做常住（nitya，永恒不变）。 问：《方广经》上说，有五种法身（dharma-kaya，佛的化身）：一、实相法身（satya-lakshana-dharma-kaya，真如实相之身）；二、功德法身（guna-dharma-kaya，功德聚积之身）；三、法性法身（dharma-svabhava-kaya，法性体现之身）；四、应化法身（nirmana-kaya，为度化众生而示现之身）；五、虚空法身（akasa-dharma-kaya，如虚空般无所不在之身）。在自己身上，哪个是？ 答：知道心不坏就是实相法身，知道心包含万象就是功德法身，知道心无心就是法性法身，随着众生的根器应机说法就是应化法身，知道心无形不可得就是虚空法身。如果明白了这些道理，就知道没有证得。没有得到也没有证得，就是证得了佛法法身。如果有所证有所得，认为自己证得了什么，那就是邪见，是增上慢（adhimana，未证言证）的人，叫做外道。为什么呢？《维摩经》上说，舍利弗（Sariputra，释迦摩尼佛的十大弟子之一，以智慧著称）问天女说：‘你得到了什么，证得了什么辩才，才能达到这样？’天女回答说：‘我无所得无所证，才能达到这样。’如果有所得有所证，在佛法中就是增上慢的人。 问：经书上说等觉（samantabhadra，菩萨果位，接近妙觉）妙觉（samyak-sambuddha，佛的果位），什么是等觉，什么是妙觉？ 答：即色即空，叫做等觉。二性空，所以叫做妙觉。
English
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。无觉无无觉。名为妙觉也。 问。等觉与妙觉。为别为不别。
Chinese
答。为随事方便。假立二名。本体是一。无二无别。乃至一切法皆然也。 问。金刚云。无法可说。是名说法。其义云何。 答。般若体毕竟清净。无有一物可得。是名无法可说。即于般若空寂体中具恒沙之用。即无事不知。是名说法。故云。无法可说。是名说法。 问。若有善男子．善女人受持读诵此经。若为人轻贱。是人先世罪业应堕恶道。以今世人轻贱故。先世罪业即为消灭。当得阿耨多罗三藐三菩提。其义云何。 答。只如有人未遇大善知识。唯造恶业。清净本心被三毒无明所覆。不能显了。故云为人轻贱也。以今世人轻贱者。即是今日发心求佛道。为无明灭尽。三毒不生。即本心明朗。更无乱念。诸恶永灭故。以今世人轻贱也。无明灭尽。乱念不生。自然解脱。故云当得菩提。即发心时。名为今世。非隔生也。 又云。如来五眼者何。 答。见色清净。名为肉眼。见体清净。名为天眼。于诸色境。乃至善恶悉能微细分别。无所染着。于中自在。名为慧眼。见无所见。名为法眼。无见无无见。名为佛眼。 又云。大乘最上乘。其义云何。 答。大乘者。是菩萨乘。最上乘 现代汉语译本： 又说，没有觉也没有没有觉，这叫做妙觉（Miao Jue，指最高的觉悟）。 问：等觉（Deng Jue，指接近佛的菩萨的果位）与妙觉（Miao Jue，指佛的果位）是相同还是不同？ 答：为了随顺事情的方便，假立这两个名称。本体是一个，没有两个，也没有差别。乃至一切法都是这样。 问：《金刚经》说，‘无法可说，是名说法’，这其中的含义是什么？ 答：般若（Bore，指智慧）的本体毕竟是清净的，没有一物可以得到，这叫做‘无法可说’。就在般若空寂的本体中，具备如恒河沙一样多的作用，也就是没有事情不知道，这叫做‘说法’。所以说，‘无法可说，是名说法’。 问：如果善男子、善女人受持读诵这部经，如果被人轻贱，这个人前世的罪业应该堕入恶道。因为今世被人轻贱的缘故，前世的罪业就消灭了，应当得到阿耨多罗三藐三菩提（Anoutuoluo Sanmiao Sanputi，指无上正等正觉）。这其中的含义是什么？ 答：就好比有人没有遇到大善知识，只造恶业，清净的本心被贪嗔痴三毒和无明所覆盖，不能显现出来，所以说被人轻贱。因为今世被人轻贱，就是今日发心求佛道，无明灭尽，三毒不生，就是本心明朗，更没有乱念，各种恶业永远消灭，所以说今世被人轻贱。无明灭尽，乱念不生，自然解脱，所以说应当得到菩提（Puti，指觉悟）。就是发心的时候，叫做今世，不是隔了一世。 又说，如来的五眼是什么？ 答：见色清净，叫做肉眼。见体清净，叫做天眼。对于各种色境，乃至善恶，都能够微细地分辨，没有染着，于其中自在，叫做慧眼。见无所见，叫做法眼。没有见也没有没有见，叫做佛眼。 又说，大乘（Dacheng，指大乘佛教）最上乘，这其中的含义是什么？ 答：大乘，是菩萨乘。最上乘
English
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。 又问。云何修而得此乘。