Chinese
答。修菩萨乘者。即是大乘。证菩萨乘。更不起观。至无修处湛然常寂。不增不减。名最上乘。即是佛乘也。 问。涅槃云。定多慧少。不离无明。定少慧多。增长邪见。定慧等故。即名解脱。其义如何。 答。对一切善恶悉能分别是慧。于所分别之处不起爱憎。不随所染是定。即是定慧等用也。 又问。无言无说。即名为定。正言说之时。得名定否。 答。今言定者。不论说与不说常定。何以故。为用定性。言说分别时。即言说分别亦定。若以空心观色时。即观色时亦空。若不观色。不说不分别时亦空。乃至见闻觉知亦复如是。何以故。为自性空。即于一切处悉空。空即无著。无著即是等用。为菩萨常用如是等空之法得至究竟。故云定慧等者。即名解脱也。今更为汝譬喻显示。令汝惺惺。得解断疑。譬如明鉴照像之时。其明动否。不也。不照时亦动否。不也。何以故。为明鉴用无情明照。所以照时不动。不照亦不动。何以故。为无情之中无有动者。亦无不动者。又如日光照世之时。其光动否。不也。若不照时动否。不也。何以故。为光无情。故用无情光照。所以不动。不照亦不动。照者是慧。不动者是定。菩萨用是定慧等法得三菩提 现代汉语译本： 问：什么是佛乘（Buddha-yana，成佛的途径）？ 答：这就是佛乘。 又问：如何修行才能证得此乘？ 答：修菩萨乘（Bodhisattva-yana，菩萨的途径）就是大乘（Mahayana，广大的途径）。证得菩萨乘，就不再起任何观想，达到无修无证的境界，湛然常寂，不增不减，这叫做最上乘，也就是佛乘。 问：《涅槃经》（Nirvana Sutra）中说：‘修定多而智慧少，不能脱离无明（ignorance）；修慧多而定力少，会增长邪见；定慧均等，就叫做解脱。’这话是什么意思？ 答：对于一切善恶现象都能清楚分辨，这就是慧。对于所分辨的现象不起爱憎之心，不被其所染污，这就是定。这就是定慧等用（sameness in application of Samatha-Vipassana，止观的平等运用）。 又问：不言不语，就叫做定。正在言说的时候，还能叫做定吗？ 答：现在所说的定，不论说与不说，都是常定的。为什么呢？因为定性（nature of Samatha，止的体性）的作用就是这样。在言说分辨的时候，言说分辨也是定。如果用空寂的心观照色相的时候，观照色相的时候也是空寂的。如果不观照色相，不说不分别的时候也是空寂的。乃至见闻觉知也是这样。为什么呢？因为自性（own-nature，本性）是空（emptiness）。在一切处都是空，空就是无著（non-attachment），无著就是等用。菩萨常用这种等空之法，才能达到究竟的境界。所以说定慧等，就叫做解脱。现在再为你打个比喻，让你清醒明白，得以理解，断除疑惑。譬如明亮的镜子照物的时候，镜子的光明动了吗？没有。不照物的时候，镜子的光明动了吗？也没有。为什么呢？因为明镜是用无情的光明来照物，所以照的时候不动，不照的时候也不动。为什么呢？因为无情之中没有动，也没有不动。又如日光照耀世界的时候，日光动了吗？没有。如果不照耀的时候，日光动了吗？也没有。为什么呢？因为光是无情的，所以用无情的光来照耀，所以不动。不照耀的时候也不动。照耀是慧，不动是定。菩萨用这种定慧等法，才能证得三菩提（three kinds of enlightenment）。
English
English version: Q: What is the Buddha-yana (Buddha Vehicle, the path to Buddhahood)? A: This is the Buddha-yana. Q: How does one cultivate to attain this vehicle? A: Cultivating the Bodhisattva-yana (Bodhisattva Vehicle) is the Mahayana (Great Vehicle). Attaining the Bodhisattva-yana, one no longer engages in any contemplation, reaching a state of no cultivation and no attainment, serene and eternally still, neither increasing nor decreasing. This is called the Supreme Vehicle, which is the Buddha-yana. Q: The Nirvana Sutra says: 'If Samatha (concentration) is much and Vipassana (wisdom) is little, one cannot be free from ignorance; if Vipassana is much and Samatha is little, one will increase wrong views; when Samatha and Vipassana are equal, it is called liberation.' What does this mean? A: To clearly distinguish between all good and evil phenomena is Vipassana. To not arise love or hate towards what is distinguished, and not be defiled by it, is Samatha. This is the sameness in application of Samatha-Vipassana. Q: Without speaking, it is called Samatha. When speaking, can it still be called Samatha? A: What is now called Samatha is always Samatha, whether speaking or not speaking. Why? Because the nature of Samatha is such. When speaking and distinguishing, speaking and distinguishing are also Samatha. If one uses an empty mind to observe form, then observing form is also emptiness. If one does not observe form, does not speak, and does not distinguish, it is also emptiness. Even seeing, hearing, feeling, and knowing are the same. Why? Because the own-nature is emptiness. In all places, it is emptiness. Emptiness is non-attachment, and non-attachment is sameness in application. Bodhisattvas constantly use this method of equal emptiness to reach the ultimate state. Therefore, it is said that the sameness of Samatha and Vipassana is called liberation. Now, I will give you another analogy to make you clear and understand, so that you can resolve your doubts. For example, when a bright mirror reflects an image, does the brightness of the mirror move? No. When it does not reflect, does it move? No. Why? Because the bright mirror uses impartial brightness to reflect, so it does not move when reflecting, and it does not move when not reflecting. Why? Because in impartiality, there is neither movement nor non-movement. Also, when the sunlight shines on the world, does the light move? No. If it does not shine, does it move? No. Why? Because the light is impartial, so it uses impartial light to shine, so it does not move. When it does not shine, it also does not move. Shining is Vipassana, and not moving is Samatha. Bodhisattvas use this method of equal Samatha and Vipassana to attain the three kinds of enlightenment (three Bodhis). --------------------------------------------------------------------------------
Chinese
。故云定慧等用即是解脱也。今言无情者。无凡情。非无圣情也。 问。云何是凡情。云何是圣情。 答。若起二性即是凡情。二性空故。即是圣情。 问。经云。言语道断。心行处灭。其义如何。 答。以言显义。得义言绝。义即是空。空即是道。道即是绝言。故云言语道断。心行处灭。谓得义实际。更不起观。不起观故。即是无生。以无生故。即一切色性空。色性空故。即万缘俱绝。万缘俱绝者。即是心行处灭。 问。如如者云何。 答。如如是不动义。心真如故。名如如也。是知过去诸佛行此行亦得成道。现在佛行此行亦得成道。未来佛行此行亦得成道。三世所修证道无异。故名如如也。维摩经云。诸佛亦如也。至于弥勒亦如也。乃至一切众生悉皆如也。何以故。为佛性不断有性故也。 问。即色即空。即凡即圣。是顿悟否。 答。是。 问。云何是即色即空。云何是即凡即圣。 答。心有染即色。心无染即空。心有染即凡。心无染即圣。又云。真空妙有故即色。色不可得故即空。今言空者。是色性自空。非色灭空。今言色者。是空性自色。非色能色也。 问。经云尽无尽法门。如何。 答。为二性空故。见闻无生是尽。尽者。诸 现代汉语译本：所以说，定和慧的等同运用就是解脱。现在说‘无情’，是说没有凡夫的情感，不是说没有圣人的情感。 问：什么是凡夫的情感？什么是圣人的情感？ 答：如果生起二元对立的观念，那就是凡夫的情感。二元对立的本性是空性的，那就是圣人的情感。 问：《经》中说：‘言语道断，心行处灭’，是什么意思？ 答：通过言语来显明义理，领悟义理后言语就停止了。义理就是空性，空性就是道，道就是超越言语的。所以说‘言语道断’。‘心行处灭’，是指证得义理的实际，不再生起观想。因为不生起观想，就是无生。因为无生，一切色法的本性就是空性的。色法的本性是空性的，那么所有的因缘都断绝了。所有的因缘都断绝，就是‘心行处灭’。 问：‘如如’是什么意思？ 答：‘如如’是不动的意思。心的真如本性，就叫做‘如如’。要知道过去诸佛修行这个法门也得以成道，现在佛修行这个法门也得以成道，未来佛修行这个法门也得以成道。三世所修证的道没有差异，所以叫做‘如如’。《维摩经》说：‘诸佛也是如如，弥勒也是如如，乃至一切众生都是如如。’为什么呢？因为佛性不断绝的缘故。 问：‘即色即空，即凡即圣’，是顿悟吗？ 答：是的。 问：什么是‘即色即空’？什么是‘即凡即圣’？ 答：心有染污就是色，心没有染污就是空。心有染污就是凡夫，心没有染污就是圣人。又说，真空是妙有，所以是‘即’。‘*’不可得，所以是空。现在说空，是色法的本性本来就是空性的，不是色法灭了才变成空性。现在说色，是空性的本性本来就是色，不是色法能够变成色。 问：《经》中说的‘尽无尽法门’，是什么意思？ 答：因为二元对立的本性是空性的，见闻没有生灭就是‘尽’。‘尽’，是诸
English
English version: Therefore, it is said that the equal application of *samadhi* (定, meditative concentration) and *prajna* (慧, wisdom) is liberation. When we say 'without emotion' now, it means without the emotions of ordinary beings, not without the emotions of sages. Question: What are the emotions of ordinary beings? What are the emotions of sages? Answer: If dualistic notions arise, that is the emotion of ordinary beings. Because the nature of duality is emptiness, that is the emotion of sages. Question: The *sutra* says, 'The path of language is cut off, the activity of the mind ceases.' What does that mean? Answer: Use language to reveal meaning, and when the meaning is attained, language ceases. Meaning is emptiness, emptiness is the *dao* (道, the Way), and the *dao* is beyond language. Therefore, it is said, 'The path of language is cut off.' 'The activity of the mind ceases' means that when the actual reality of the meaning is attained, no further contemplation arises. Because no contemplation arises, it is non-arising. Because of non-arising, the nature of all *rupa* (色, form) is emptiness. Because the nature of *rupa* is emptiness, all conditions are cut off. When all conditions are cut off, that is 'the activity of the mind ceases.' Question: What is *tathata* (如如, suchness)? Answer: *Tathata* means 'immovable.' Because the true nature of the mind is *tathata*, it is called *tathata*. Know that past Buddhas attained enlightenment by practicing this practice, present Buddhas attain enlightenment by practicing this practice, and future Buddhas will attain enlightenment by practicing this practice. The *dao* cultivated and realized by the three times is no different, so it is called *tathata*. The *Vimalakirti Sutra* says, 'The Buddhas are also *tathata*, Maitreya (弥勒) is also *tathata*, and even all sentient beings are all *tathata*.' Why? Because the Buddha-nature is continuous. Question: 'Form is emptiness, ordinary is saintly' – is this sudden enlightenment? Answer: Yes. Question: What is 'form is emptiness'? What is 'ordinary is saintly'? Answer: When the mind is defiled, it is form; when the mind is undefiled, it is emptiness. When the mind is defiled, it is ordinary; when the mind is undefiled, it is saintly. It is also said that true emptiness is wondrous existence, so it is 'is'. Because '*' cannot be obtained, it is emptiness. When we say emptiness now, it is that the nature of form is empty in itself, not that form ceases and then becomes empty. When we say form now, it is that the nature of emptiness is form in itself, not that form can become form. Question: What is the meaning of 'exhausting the inexhaustible *dharma* (法, law) door' in the *sutra*? Answer: Because the nature of duality is emptiness, seeing and hearing without arising or ceasing is 'exhausting'. 'Exhausting' is all --------------------------------------------------------------------------------
Chinese
漏尽。无尽者。于无生体中具恒沙妙用。随事应现。悉皆具足。于本体中亦无损减。是名无尽。即是尽无尽法门也。 问。尽与无尽。为一为别。 答。体是一。说即有别。 问。体既是一。云何说别。 答。一者是说之体。说是体之用。为随事应用。故云体同说别。喻如天上一日。下置种种盆器盛水。一一器中皆有于日。诸器中日悉皆圆满。与天上日亦无差别。故云体同。为随器立名。即有差别。所以有别。故云体同。说即有别。所现诸日悉皆圆满于上。本日亦无损灭。故云无尽也。 问。经云不生不灭。何法不生。何法不灭。 答。不善不生。善法不灭。 问。何者善。何者不善。 答。不善者。是染漏心。善法者。是无染漏心。但无染无漏。即是不善不生。得无染无漏时。即清净圆明。湛然常寂。毕竟不迁。是名善法不灭也。此即是不生不灭。 问。菩萨戒云。众生受佛戒。即入诸佛位。位同大觉已。真是诸佛子。其义云何。 答。佛戒者。清净心是也。若有人发心修行清净行。得无所受心者。名受佛戒也。过去诸佛皆修清净无受行。得成佛道。今有时人发心修无受清净行者。即与佛功德等。用无有异也。故云入诸佛位也。如是悟者。与佛悟同 现代汉语译本 漏尽（烦恼止息）。无尽者（功德无量）。在不生不灭的本体中，具备如恒河沙数般不可思议的妙用，随着各种事物应时显现，一切都圆满具足。在本体之中也没有丝毫的损减，这叫做无尽，也就是尽无尽法门。 问：尽与无尽，是一还是别？ 答：本体是一，从言语上来说就有区别。 问：本体既然是一，为什么说有区别？ 答：‘一’是指本体，‘说’是本体的功用。因为要随着事物而应用，所以说本体相同，言语表达不同。比如天上的太阳，下面放置各种盆器盛水，每一个器皿中都有太阳的倒影。这些器皿中的太阳都圆满无缺，与天上的太阳也没有差别，所以说本体相同。因为随着器皿的不同而立名，就有了差别，所以说有区别，因此说本体相同，言语表达不同。所显现的各个太阳都圆满无缺，天上的太阳本体也没有损减，所以说是无尽。 问：经书上说不生不灭，什么法不生，什么法不灭？ 答：不善之法不生，善良之法不灭。 问：什么是善，什么是不善？ 答：不善，是指有染污和烦恼的心。善良之法，是指没有染污和烦恼的心。只要没有染污没有烦恼，就是不善不生。得到没有染污没有烦恼的状态时，就清净圆明，澄澈寂静，毕竟不动摇，这叫做善法不灭。这就是不生不灭的真义。 问：《菩萨戒》中说：‘众生受佛戒，即入诸佛位，位同大觉已，真是诸佛子。’这句话是什么意思？ 答：佛戒，就是清净心。如果有人发心修行清净的行为，得到无所执着的心，就叫做受佛戒。过去诸佛都是修行清净无执着的行为，才成就佛道。现在如果有人发心修行无执着的清净行为，就与佛的功德相等，作用没有差异。所以说进入诸佛的果位。这样领悟的人，与佛的领悟相同。