Chinese
法者是有。非法是无也。但不取有无。即真解脱。 问。云何得道。 答。以毕竟得为得。 问。云何是毕竟得。 答。无得无无得。是名毕竟得。 问。云何是毕竟空。 答。无空无无空。即名毕竟空。 问。云何是真如定。 答。无定无无定。即名真如定。经云。无有定法名阿耨多罗三藐三菩提。亦无定法如来可说。经云虽修空。不以空为证。不得作空想。即是也。虽修定。不以定为证。不得作定想。即是也。虽得净。不以净为证。不得作净想。即是也。若得定。得净。得一切处无心之时。即作得如是想者。皆是妄想。即被系缚。不名解脱。若得如是之时。了了自知得自在。即不得将此为证。亦不得作如是想时得解脱。经云。若起精进心。是妄非精进也。若能心不妄。精进无有涯。 问。云何是中道。 答。无中间。亦无二边。即中道也。 云何是二边。 答。为有彼心。有此心。即是二边。 云何名彼心。此心。 答。外缚色声。名为彼心。内起妄念。名为此心。若于外不染色。即名无彼心。内不生妄念。即名无此心。此非二边也。心既无二边。中亦何有哉。得如是者。即名中道。真如来道。如来道者。即一切觉人解 现代汉语译本 法（Dharma）是指存在。非法是指不存在。但是不执着于存在和不存在，就是真正的解脱。 问：如何才能得道？ 答：以毕竟得为得。 问：什么是毕竟得？ 答：无所得也无无所得，这叫做毕竟得。 问：什么是毕竟空？ 答：无空也无无空，就叫做毕竟空。 问：什么是真如定？ 答：无定也无无定，就叫做真如定。《经》中说：‘没有固定的法叫做阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），也没有固定的法如来（Tathagata，佛陀的称号）可以宣说。’《经》中说，虽然修习空性，但不以空性为证悟，不能产生空性的想法，就是这个意思。虽然修习禅定，但不以禅定为证悟，不能产生禅定的想法，就是这个意思。虽然得到清净，但不以清净为证悟，不能产生清净的想法，就是这个意思。如果得到禅定，得到清净，得到一切处无心的时候，就产生‘我得到了如此境界’的想法，这都是妄想，就会被束缚，不叫做解脱。如果得到如此境界的时候，清清楚楚地知道自己得到了自在，但不能将此作为证悟，也不能产生‘我得到解脱’的想法。《经》中说：‘如果生起精进心，那是虚妄的，不是真正的精进。如果能够心不妄动，精进就没有止境。’ 问：什么是中道？ 答：没有中间，也没有两边，就是中道。 问：什么是二边？ 答：有彼心，有此心，就是二边。 问：什么叫做彼心、此心？ 答：被外在的色声所束缚，叫做彼心；内在生起妄念，叫做此心。如果对外不执着于色，就叫做无彼心；对内不生起妄念，就叫做无此心。这并非二边。心既然没有二边，中间又在哪里呢？得到如此境界的人，就叫做中道，真如来道。如来道，就是一切觉悟的人所理解的。
English
English version Dharma (Law, Truth) is existence. Non-dharma is non-existence. But not grasping onto existence or non-existence is true liberation. Question: How does one attain the Tao (the Way)? Answer: By taking 'ultimate attainment' as attainment. Question: What is 'ultimate attainment'? Answer: Neither attainment nor non-attainment is called 'ultimate attainment'. Question: What is 'ultimate emptiness'? Answer: Neither emptiness nor non-emptiness is called 'ultimate emptiness'. Question: What is 'True Thusness Samadhi' (absolute state of meditative consciousness)? Answer: Neither samadhi nor non-samadhi is called 'True Thusness Samadhi'. The Sutra says: 'There is no fixed Dharma called Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), nor is there any fixed Dharma that the Tathagata (the 'Thus-gone', an epithet of the Buddha) can speak of.' The Sutra says, 'Although cultivating emptiness, do not take emptiness as proof. Do not create thoughts of emptiness.' This is the meaning. Although cultivating samadhi, do not take samadhi as proof. Do not create thoughts of samadhi. This is the meaning. Although attaining purity, do not take purity as proof. Do not create thoughts of purity. This is the meaning. If, upon attaining samadhi, attaining purity, attaining a state of no-mind in all places, one then thinks, 'I have attained such a state,' these are all deluded thoughts. One will be bound and not called liberated. If, upon attaining such a state, one clearly knows oneself to have attained freedom, one must not take this as proof, nor must one think, 'I have attained liberation.' The Sutra says, 'If one arises with a zealous mind, it is false and not true zeal. If one's mind is free from delusion, zeal has no limit.' Question: What is the Middle Way? Answer: Without a middle and without two extremes, that is the Middle Way. Question: What are the two extremes? Answer: Having a 'that mind' and having a 'this mind' are the two extremes. Question: What is called 'that mind' and 'this mind'? Answer: Being outwardly bound by form and sound is called 'that mind'. Inwardly arising with deluded thoughts is called 'this mind'. If one is not outwardly attached to form, it is called having no 'that mind'. If one does not inwardly generate deluded thoughts, it is called having no 'this mind'. This is not the two extremes. Since the mind has no two extremes, where is the middle? One who attains such a state is called the Middle Way, the True Thusness Way, the Tathagata Way. The Tathagata Way is what all enlightened beings understand. --------------------------------------------------------------------------------
Chinese
脱也。经云。虚空无中边。诸佛身亦然。然一切色空者。即一切处无心也。一切处无心者。即一切色性空。二义无别。亦名色空。亦名色无法也。汝若离一切处无心。得菩提解脱。涅槃寂灭。禅定见性者。非也。一切处无心者。即修菩提．解脱．涅槃．寂灭．禅定。乃至六度。皆见性处。何以故。金刚经云无有少法可得。是名阿耨多罗三藐三菩提也。 问。若有修一切诸行。具足成就。得受记否。 答。不得。 问。若以一切法无修得成就。得受记否。 答。不得。 问。若恁么时。当以何法而得受记。 答。不以有行。亦不以无行。即得受记。何以故。维摩经云。诸行性相。悉皆无常。涅槃经云。佛告迦叶。诸行是常。无有是处。汝但一切处无心。即无诸行。亦无无行。即名受记。所言一切处无心者。无憎爱心。是言憎爱者见好事不起爱心。即名无爱心也。见恶事亦不起憎心。即名无憎心也。无爱者。即名无染心。即是色性空也。色性空者。即是万缘俱绝。万缘俱绝者。自然解脱。汝细看之。若未惺惺了时。即须早问。勿使空度。汝等若依此教修。不解脱者。吾即终身为汝受大地狱。吾若诳汝者。吾当所生处为师子虎狼所食。汝若不依教。自不勤修。即不知也。一失人身。万 现代汉语译本： 脱也（tuō yě，指脱离）。经书上说：‘虚空没有边际，诸佛的身也是这样。’然而一切色即是空，就是说在一切处都没有心。在一切处都没有心，就是说一切色的本性是空。这两种意义没有区别，也叫做色空，也叫做色无法。你如果离开一切处无心，而想得到菩提（pútí，觉悟）、解脱（jiětuō，从束缚中解脱）、涅槃（nièpán，寂灭）、寂灭（jìmiè，烦恼止息）、禅定（chándìng，禅修入定）见性（jiànxìng，见到自性），那是不可能的。一切处无心，就是说修菩提、解脱、涅槃、寂灭、禅定，乃至六度（liùdù，布施、持戒、忍辱、精进、禅定、智慧），都是见性的地方。为什么呢？《金刚经》（Jīngāng jīng，Vajracchedikā Prajñāpāramitā Sūtra）上说：‘没有一点法可以得到，这叫做阿耨多罗三藐三菩提（ānòu duō luō sānmiǎo sān pútí，无上正等正觉）。’ 问：如果有人修一切诸行，具足成就，能得到授记吗？ 答：不能。 问：如果用一切法无修而得到成就，能得到授记吗？ 答：不能。 问：如果这样，应当用什么法才能得到授记？ 答：不用有行，也不用无行，就能得到授记。为什么呢？《维摩经》（Wéimó jīng，Vimalakīrti Nirdeśa Sūtra）上说：‘诸行的本性和现象，都全部是无常的。’《涅槃经》（Nièpán jīng，Nirvana Sutra）上说：‘佛告诉迦叶（Jiāyè，Kāśyapa）：诸行是常，没有这样的道理。’你只要在一切处无心，就没有诸行，也没有无行，这就叫做受记。所说的一切处无心，就是没有憎爱之心。所谓憎爱，就是见到好事不生爱心，就叫做无爱心。见到坏事也不生憎心，就叫做无憎心。没有爱心，就叫做没有染心，也就是色性空。色性空，就是万缘俱绝。万缘俱绝，自然就解脱了。你仔细看看。如果还没有完全明白，就要早点问，不要白白浪费时间。你们如果依照这个教导修行，不能解脱，我就终身为你们承受大地狱。我如果欺骗你们，就让我所生之处被狮子、老虎、豺狼所吃。你们如果不依照教导，自己不勤奋修行，那就不知道了。一旦失去人身，万劫难复。
English
English version: 'Detachment.' The sutra says: 'Emptiness has no middle or edge, so are the bodies of all Buddhas.' However, all form is emptiness, which means there is no mind in all places. No mind in all places means that the nature of all form is emptiness. These two meanings are not different, and are also called form is emptiness, and also called form is no-law. If you depart from no-mind in all places and seek to attain Bodhi (pútí, enlightenment), liberation (jiětuō, deliverance), Nirvana (nièpán, cessation), extinction (jìmiè, extinction of afflictions), Samadhi (chándìng, meditative absorption) and seeing the nature (jiànxìng, seeing one's true nature), that is not possible. No-mind in all places means that cultivating Bodhi, liberation, Nirvana, extinction, Samadhi, and even the Six Perfections (liùdù, generosity, morality, patience, vigor, meditation, wisdom), are all places of seeing the nature. Why? The Diamond Sutra (Jīngāng jīng, Vajracchedikā Prajñāpāramitā Sūtra) says: 'There is not a single dharma that can be attained, this is called Anuttara-samyak-sambodhi (ānòu duō luō sānmiǎo sān pútí, unsurpassed perfect enlightenment).' Question: If someone cultivates all practices and fully accomplishes them, will they receive a prediction of Buddhahood? Answer: No. Question: If one attains accomplishment through non-cultivation of all dharmas, will they receive a prediction of Buddhahood? Answer: No. Question: If that is the case, by what dharma can one receive a prediction of Buddhahood? Answer: Not by having practice, nor by not having practice, then one can receive a prediction of Buddhahood. Why? The Vimalakirti Sutra (Wéimó jīng, Vimalakīrti Nirdeśa Sūtra) says: 'The nature and characteristics of all practices are all impermanent.' The Nirvana Sutra (Nièpán jīng, Nirvana Sutra) says: 'The Buddha told Kashyapa (Jiāyè, Kāśyapa): There is no such thing as practices being permanent.' You only need to have no-mind in all places, then there are no practices, and no non-practices, and this is called receiving a prediction of Buddhahood. What is meant by no-mind in all places is having no love or hate. What is meant by love and hate is seeing good things and not giving rise to love, which is called no-love. Seeing bad things and not giving rise to hate, which is called no-hate. No love is called no-attachment, which is the emptiness of the nature of form. The emptiness of the nature of form is the cessation of all conditions. The cessation of all conditions is natural liberation. Look at it carefully. If you are not yet fully aware, then ask early, do not waste time in vain. If you cultivate according to this teaching and do not attain liberation, then I will endure the great hell for you for the rest of my life. If I deceive you, then may I be eaten by lions, tigers, and wolves in the place where I am born. If you do not follow the teachings and do not cultivate diligently, then you will not know. Once you lose your human body, it will be difficult to recover for myriad kalpas.
Chinese
劫不复。努力。努力。须合知尔。 顿悟入道要门论卷上 吴江居士吴瑞徴施赀刻此 顿悟入道要门论上卷资先考霁宇府君冥福了缘居士对 长洲徐普书 溧水端学尧刻。 万历丁酉夏六月 径山兴圣万寿禅寺识 现代汉语译本： 劫难不会重来。努力啊，努力啊！必须让你明白这些道理。 《顿悟入道要门论》卷上 吴江居士吴瑞徴出资刻印此书，为先父霁宇府君（对先父的尊称）祈求冥福。了缘居士校对。长洲徐普书写。溧水端学尧雕刻。 万历丁酉年夏六月，径山兴圣万寿禅寺识。
English
English version: Kalpas (aeons) do not recur. Strive! Strive! It is essential to make you understand this. 'Sudden Enlightenment Entry to the Path Essential Gateway Treatise', Volume 1 Wu Ruizheng, a layman of Wujiang, donated funds to carve this [text] for the benefit of his late father, Lord Jiyu (a respectful term for one's deceased father), seeking blessings in the afterlife. Layman Liaoyuan proofread [the text]. Xu Pu of Changzhou wrote [the calligraphy]. Duan Xueyao of Lishui engraved [the blocks]. Recorded in the sixth month of the summer of the Dingyou year of the Wanli era by [the monks of] Xingsheng Wanshou Zen Monastery on Mount Jing. --------------------------------------------------------------------------------