English
English version 'Leakage Exhaustion' (Lou Jin, cessation of afflictions). 'Inexhaustible' (Wu Jin, immeasurable merits). Within the unborn essence, it possesses countless wonderful functions like the sands of the Ganges River, manifesting according to circumstances, complete and sufficient in every way. There is no diminution within the essence. This is called 'Inexhaustible,' which is the 'Exhaustion and Inexhaustion Dharma Door'. Question: Are 'Exhaustion' and 'Inexhaustible' one or different? Answer: The essence is one, but there is a difference in expression. Question: If the essence is one, why is there a difference in expression? Answer: 'One' refers to the essence. 'Expression' is the function of the essence. Because it is applied according to circumstances, it is said that the essence is the same, but the expression is different. It is like the sun in the sky. If various basins and containers are placed below to hold water, each container will have a reflection of the sun. The sun in each container is complete and perfect, and there is no difference from the sun in the sky. Therefore, it is said that the essence is the same. Because names are established according to the different containers, there are differences. Therefore, there are differences. Thus, it is said that the essence is the same, but the expression is different. All the suns that appear are complete and perfect, and the original sun in the sky is not diminished. Therefore, it is called 'Inexhaustible'. Question: The scriptures say 'neither arising nor ceasing.' What dharma does not arise? What dharma does not cease? Answer: Unwholesome dharmas do not arise. Wholesome dharmas do not cease. Question: What is wholesome? What is unwholesome? Answer: Unwholesome refers to a mind with defilements and outflows (afflictions). Wholesome dharmas refer to a mind without defilements and outflows. As long as there are no defilements and no outflows, unwholesome dharmas do not arise. When one attains the state of no defilements and no outflows, one is pure, clear, and bright, serene and constantly still, ultimately unmoving. This is called wholesome dharmas not ceasing. This is the true meaning of 'neither arising nor ceasing'. Question: The Bodhisattva Precepts say: 'When sentient beings receive the Buddha's precepts, they enter the position of all Buddhas. Their position is the same as the Greatly Enlightened One, and they are truly the children of all Buddhas.' What is the meaning of this? Answer: The Buddha's precepts are the pure mind. If someone resolves to cultivate pure conduct and attains a mind without attachment, it is called receiving the Buddha's precepts. All Buddhas of the past cultivated pure conduct without attachment and attained Buddhahood. Now, if someone resolves to cultivate pure conduct without attachment, they are equal to the Buddha's merits and virtues, and their function is no different. Therefore, it is said that they enter the position of all Buddhas. Those who awaken in this way have the same awakening as the Buddha. --------------------------------------------------------------------------------
Chinese
。故云位同大觉已。真是诸佛子。从清净心生智。智清净名为诸佛子。亦名此佛子。 问。只是佛之与法。为是佛在先。为是法在先。若法在先。法是何佛所说。若佛在先。承何教而成道。 答。佛亦在法先。亦在法后。 问。因何佛法先后。 答。若据寂灭法。是法先佛后。若据文字法。是佛先法后。何以故。一切诸佛皆因寂灭法而得成佛。即是法先佛后。经云。诸佛所师。所为法也。得成道已。然始广说十二部经。引化众生。众生承佛法教。修行得成佛。即是法先佛后也。 问。云何是说通宗不通。 答。言行相违。即是说通宗不通。 问。云何是宗通说亦通。 答。言行无差。即是说通宗亦通。 问。经云到不到．不到到之法。云何。 答。说到行不到。名为到不到。行到说不到。名为不到到。行说俱到。名为到到。 问。佛法不尽有为。不住无为。何者是不尽有为。何者是不住无为。 答。不尽有为者。从初发心至菩提树下成等正觉后。至双林入般涅槃。于中一切法悉皆不舍。即是不尽有为也。不住无为者。虽修无念。不以无念为证。虽修空。不以空为证。虽修菩提涅槃。无相无作。不以无相无作为证。即是不住无为也。 现代汉语译本： 所以说，（菩萨的）地位等同于大觉悟者， 真是所有佛的弟子。从清净的心中产生智慧，智慧清净的就叫做诸佛之子，也可以称作这位佛子。 问：只是佛与法，是佛在前，还是法在前？如果法在前，法是哪位佛所说？如果佛在前，凭借什么教导而成就道果？ 答：佛也在法之前，也在法之后。 问：因为什么佛法有先后之分？ 答：如果根据寂灭法（Nirvana，涅槃），就是法先于佛；如果根据文字法，就是佛先于法。为什么呢？一切诸佛都是因为寂灭法而得以成佛，这就是法先佛后。《经》中说，诸佛所尊崇、所效法的，就是法。证得道果之后，才开始广泛宣说十二部经，引导化度众生。众生秉承佛的法教，修行得以成佛，这就是法先佛后。 问：什么是说通而宗不通？ 答：言语和行为相违背，就是说通而宗不通。 问：什么是宗通说也通？ 答：言语和行为没有差别，就是说通宗也通。 问：《经》中说‘到不到，不到到’的法，是什么意思？ 答：说到而行不到，叫做‘到不到’；行到而说不到，叫做‘不到到’；行和说都到，叫做‘到到’。 问：佛法不尽于有为（conditioned phenomena），不住于无为（unconditioned phenomena），什么是不尽有为？什么是不住无为？ 答：不尽有为，是指从最初发心，直到菩提树下成就正等正觉之后，乃至在双林树下进入般涅槃（Parinirvana，完全的涅槃），这期间一切的法都不舍弃，这就是不尽有为。不住无为，是指虽然修习无念，但不以无念为证悟；虽然修习空性，但不以空性为证悟；虽然修习菩提涅槃，无相无作，但不以无相无作为证悟，这就是不住无为。
English
English version: Therefore, it is said that (a Bodhisattva's) position is equal to that of the Greatly Enlightened One, and is truly a disciple of all Buddhas. Wisdom arises from a pure mind, and one whose wisdom is pure is called a child of all Buddhas, and can also be called this Buddha-child. Question: Regarding the Buddha and the Dharma, which comes first, the Buddha or the Dharma? If the Dharma comes first, by which Buddha was the Dharma spoken? If the Buddha comes first, by what teaching did he attain enlightenment? Answer: The Buddha is both before and after the Dharma. Question: Why is it that the Buddha and the Dharma have an order of precedence? Answer: If based on the Dharma of Nirvana (Nirvana, 寂灭法), then the Dharma is before the Buddha; if based on the Dharma of words (written teachings), then the Buddha is before the Dharma. Why? All Buddhas attain Buddhahood because of the Dharma of Nirvana, which means the Dharma is before the Buddha. The Sutra says, 'What the Buddhas revere and follow is the Dharma.' After attaining enlightenment, they then widely expound the twelve divisions of scriptures, guiding and transforming sentient beings. Sentient beings, following the Buddha's Dharma and teachings, cultivate and attain Buddhahood, which means the Dharma is before the Buddha. Question: What is 'speaking is thorough, but the principle is not'? Answer: When words and actions contradict each other, it is 'speaking is thorough, but the principle is not'. Question: What is 'the principle is thorough, and speaking is also thorough'? Answer: When words and actions are without difference, it is 'speaking is thorough, and the principle is also thorough'. Question: The Sutra says, 'Arriving not arriving, not arriving arriving,' what does this mean? Answer: Speaking of arriving but not acting on it is called 'arriving not arriving'; acting on arriving but not speaking of it is called 'not arriving arriving'; both acting and speaking of arriving is called 'arriving arriving'. Question: The Buddha-dharma does not exhaust conditioned phenomena (有为), nor does it abide in unconditioned phenomena (无为). What is 'not exhausting conditioned phenomena'? What is 'not abiding in unconditioned phenomena'? Answer: 'Not exhausting conditioned phenomena' means that from the initial aspiration until attaining perfect enlightenment under the Bodhi tree, and even until entering Parinirvana (Parinirvana, 般涅槃) under the twin Sala trees, all dharmas are not abandoned during this time. This is 'not exhausting conditioned phenomena'. 'Not abiding in unconditioned phenomena' means that although one cultivates no-thought, one does not take no-thought as proof of enlightenment; although one cultivates emptiness, one does not take emptiness as proof of enlightenment; although one cultivates Bodhi and Nirvana, without characteristics and without action, one does not take the absence of characteristics and action as proof of enlightenment. This is 'not abiding in unconditioned phenomena'. -------------------------------------------------------------------------------- 问。为有地狱。为无地狱。 答。亦有亦无。 问。云何亦有亦无。
Chinese
答。为随心所造一切恶业。即有地狱。若心无染。自性空故。即无地狱。 问。受罪众生有佛性否。 答。亦同佛性。 问。既有佛性。正入地狱时。佛性同入否。 答。不同入。 问。正入之时。佛性复在何处。 答。亦同入。 问。既同入。正入时。众生受罪。佛性亦同受罪否。 答。佛性虽随众生同入。是众生自受罪苦。佛性元来不受。 问。既同入。因何不受。 答。众生者是有相。有相者即有成坏。佛性者是无相。无相者即是空性也。是故真空之性无有坏者。喻如有人于空积薪。薪自受坏。空不受坏也。空喻佛性。薪喻众生。故云同入而不同受也。 问。转八识成四智。束四智成三身。几个识共成一智。几个识独成一智。 答。眼．耳．鼻．舌．身。此五识共成成所作智。第六是意。独成妙观察智。第七心识。独成平等性智。第八含藏识。独成大圆镜智。 问。此四智为别为同。 答。体同名别。 问。体既同。云何名别。既随事立名。正一体之时。何者是大圆镜智。 答。湛然空寂。圆明不动。即大圆镜智 现代汉语译本 问：到底有没有地狱？ 答：既有，也没有。 问：为什么说既有也没有？ 答：因为随着内心所造作的一切恶业，就有了地狱；如果内心没有污染，自性本空，就没有地狱。 问：受罪的众生有没有佛性（Buddha-nature)？ 答：也同样具有佛性（Buddha-nature)。 问：既然有佛性（Buddha-nature)，当堕入地狱的时候，佛性（Buddha-nature)也一同进入吗？ 答：不同同进入。 问：当堕入地狱的时候，佛性（Buddha-nature)又在哪里呢？ 答：也一同进入。 问：既然一同进入，当堕入地狱的时候，众生受罪，佛性（Buddha-nature)也一同受罪吗？ 答：佛性（Buddha-nature)虽然随着众生一同进入地狱，但是受罪受苦的是众生自己，佛性（Buddha-nature)本来不受罪。 问：既然一同进入，为什么不受罪呢？ 答：众生是有相的，有相的就有成住坏空；佛性（Buddha-nature)是无相的，无相的就是空性。所以真空的自性是不会坏灭的。比如有人在空中堆积柴火，柴火自己会烧毁，但是天空不会被烧毁。天空比喻佛性（Buddha-nature)，柴火比喻众生。所以说一同进入但是不同受罪。 问：转八识成四智，束四智成三身，几个识共同成就一个智慧？几个识独自成就一个智慧？ 答：眼、耳、鼻、舌、身这五个识共同成就成所作智（Kṛtyānuṣṭhāna-jñāna)。第六识是意识，独自成就妙观察智（Pratyavekṣaṇa-jñāna)。第七识是末那识，独自成就平等性智（Samatā-jñāna)。第八识是阿赖耶识，独自成就大圆镜智（Ādarśa-jñāna)。 问：这四种智慧是各不相同还是相同？ 答：本体相同，名称不同。 问：本体既然相同，为什么名称不同？既然是随着事物而立名，那么在本体是一体的时候，哪个是大圆镜智（Ādarśa-jñāna)？ 答：湛然空寂，圆满光明而不动摇，就是大圆镜智（Ādarśa-jñāna)。
English
English version Question: Is there a hell, or is there no hell? Answer: There is and there isn't. Question: How can there be and not be? Answer: Because according to all the evil karma created by the mind, there is hell. If the mind is without defilement, and the self-nature is empty, then there is no hell. Question: Do sentient beings suffering in hell have Buddha-nature (Buddha-nature)? Answer: They also have Buddha-nature (Buddha-nature). Question: Since they have Buddha-nature (Buddha-nature), when they enter hell, does the Buddha-nature (Buddha-nature) enter with them? Answer: It does not enter in the same way. Question: When they enter, where is the Buddha-nature (Buddha-nature)? Answer: It also enters. Question: Since it enters, when they enter, and sentient beings suffer, does the Buddha-nature (Buddha-nature) also suffer? Answer: Although the Buddha-nature (Buddha-nature) enters with sentient beings, it is the sentient beings themselves who suffer. The Buddha-nature (Buddha-nature) does not suffer originally. Question: Since it enters, why does it not suffer? Answer: Sentient beings have form, and what has form has formation, existence, decay, and emptiness. Buddha-nature (Buddha-nature) is without form, and what is without form is emptiness. Therefore, the nature of true emptiness does not decay. It is like someone stacking firewood in the sky. The firewood burns itself, but the sky is not burned. The sky is like Buddha-nature (Buddha-nature), and the firewood is like sentient beings. Therefore, it is said that they enter together but do not suffer together. Question: Transforming the eight consciousnesses into the four wisdoms, and condensing the four wisdoms into the three bodies, how many consciousnesses together form one wisdom? How many consciousnesses individually form one wisdom? Answer: The five consciousnesses of eye, ear, nose, tongue, and body together form the Wisdom of Accomplishing Activities (Kṛtyānuṣṭhāna-jñāna). The sixth consciousness, which is the mind, individually forms the Wonderful Discriminating Wisdom (Pratyavekṣaṇa-jñāna). The seventh consciousness, the manas consciousness, individually forms the Wisdom of Equality (Samatā-jñāna). The eighth consciousness, the alaya consciousness, individually forms the Great Mirror Wisdom (Ādarśa-jñāna). Question: Are these four wisdoms different or the same? Answer: The essence is the same, but the names are different. Question: Since the essence is the same, why are the names different? Since names are given according to things, when the essence is one, which is the Great Mirror Wisdom (Ādarśa-jñāna)? Answer: Serene and still, perfectly bright and unmoving, is the Great Mirror Wisdom (Ādarśa-jñāna). --------------------------------------------------------------------------------