A Brief Discussion of Realizing the Mind and Seeing One’s True Nature - Bilingual Books

Master Yuanyin, Serialized in Chan, Issues 1–4 (1991) | 1991-06-07 | Download | AI assisted translation

明心见性以前，任你修什么法门，如何用功，都跳不出“盲修瞎炼”的范畴！以未悟真心，于修法即不能无疑。虽亦努力用功，但有疑虑留碍胸中，不安之相即无法避免。而此不安之相即是生死根本，故虽对治功深，不为真修。	Before realizing the mind and seeing one’s true nature, whatever dharma gate you cultivate or however diligently you exert yourself, you cannot escape the category of “blind cultivation and aimless practice.” Without awakening to the true mind, one cannot be free of doubt about the practice. Though one may strive diligently, doubts remain obstructing the breast, and the appearance of unease cannot be avoided. This appearance of unease is itself the root of birth and death; therefore, however deep one’s counteractive practice may be, it is not true cultivation.
普照禅师《修心诀》云：“修在悟前，虽则努力用功，不忘念念薰修，但亦着着生疑，未能无碍，如有一物碍在胸中，不安之相，常现在前。日久月深，对治功熟，则身心客尘，恰似轻安。虽复轻安，疑根未断，如石压草，犹于生死界不得自在。”故云：“修在悟前，非真修也。”	Chan Master Puzhao says in Secrets of Cultivating the Mind: “Practice before awakening, though one strives diligently and never forgets to cultivate and permeate oneself thought after thought, still gives rise to doubt at every turn and cannot be free of obstruction. It is as though something were lodged in the breast; the appearance of unease is always before one. As the days and months deepen and the counteractive practice matures, the adventitious defilements of body and mind come to resemble ease and lightness. Yet despite this ease and lightness, the root of doubt has not been cut off. Like grass pressed beneath a stone, one still cannot be at ease within the realm of birth and death.” Therefore it is said: “Practice before awakening is not yet genuine practice.”
但任何人都免不了有此一段盲修瞎炼的过程。待打开桶底明识本来后，就路还家，随缘了习，任运双修定慧，天真无作，动静常禅，方是无修之真修。	Yet no one can avoid passing through this period of blind cultivation and aimless practice. Once the bottom of the bucket has been knocked out and one clearly recognizes one’s original nature, one returns home by the way itself. According with conditions, one brings habitual tendencies to completion; naturally cultivating samādhi and wisdom together, one is spontaneous and uncontrived, with activity and stillness alike Chan. Only then is this true cultivation without cultivation.
《修心诀》云：“即或劣机，见性后烦恼浓厚，习染深重，对境而念念生情，遇缘而心心作有，甚或被境缘昏乱淆惑，昧却本来者，虽亦藉种种对治方便，除其劣习，去其污染，不无有功之修，但以念念无疑，不落留碍，日久月深，力极功纯，自然契合天真妙性，任运寂知，与前胜机，更无差别。	Secrets of Cultivating the Mind says: “Even those of inferior capacity, after seeing their nature, may have dense afflictions and deeply rooted habitual defilements. In encountering circumstances, feelings arise with every thought; when conditions are met, they take each thought as something real. They may even be confused and deluded by circumstances and conditions, thereby obscuring their original nature. Although they employ various skillful countermeasures to remove inferior habits and eliminate defilements, and this cultivation is not without efficacy, thought after thought they remain free from doubt and do not fall into lingering obstruction. As the days and months deepen, and their strength reaches its utmost and their practice becomes pure, they naturally accord with the wondrous nature of spontaneity, resting in naturally occurring quiescent knowing. In this, they are no different from those of superior capacity.”
”故学佛者，必先以明心见性为期，待明心后除断习气，方为真修。亦余之所以大声疾呼，不须参究刻板死煞话头，只由师家直接指示心性，令学人当下悟去，再着手真修，以免唐丧光阴也。	Therefore Buddhist practitioners must first take realizing the mind and seeing one’s true nature as their aim. Only after realizing the mind and then eliminating habitual tendencies does one engage in true cultivation. This is also why I urgently proclaim that there is no need to investigate rigid, lifeless huatou. Instead, a teacher should directly point out mind and intrinsic nature, enabling students to awaken immediately; only then should they begin true cultivation, so as not to squander their time in vain.
或曰：明心见性，即是圣人，非但不须再事修习，还要现种种神通变化，大异常人，所谓大机大用，神变莫测，今何故反谓悟后方是真修？	Someone may ask: “To realize the mind and see one’s true nature is to become a sage. Not only would one no longer need further cultivation, but one should also manifest all manner of spiritual powers and transformations, greatly differing from ordinary people—the so-called great capacity and great functioning, with transformations unfathomable. Why, then, do you instead say that only after awakening does one truly cultivate?”
答曰：今时学道人有二种过错：一者以为悟后即是圣人，应现种种神变。如不能变现，即为非悟，只是口头禅，空说真理而已。因之心生退屈，反堕无分之失者，比比皆是。	I reply: “Practitioners of the Way today have two errors. First, they think that after awakening one is already a sage and should manifest all kinds of spiritual transformations. If one cannot manifest them, they conclude that one has not awakened, but merely engages in mere verbal Chan, speaking emptily about truth. Consequently, their minds become discouraged and they fall into the error of believing themselves to have no share in it. Such people are everywhere.”
二者，则谓宗下原本无修无得无证，一悟便休，何须再事修治？以致虽已理悟，而习气依旧，日久月深，依前流浪生死，未免六道轮回。关于这一点，前面本已谈过，似不须再讲，但以关系修道人成败至钜，且又系眼下学道者错会病根所在，故不嫌辞费，再详论之。	Second, they say that the Chan school originally teaches no cultivation, no attainment, and no realization; once awakened, one is finished, so why cultivate and refine oneself further? Thus, although they may have awakened at the level of principle, their habitual tendencies remain unchanged. As the days and months pass, they continue as before to wander in birth and death and inevitably undergo rebirth in the six realms. This point has already been discussed, and it may seem unnecessary to say more. Yet because it bears immensely on a practitioner’s success or failure, and because it is precisely the root of the present-day practitioner’s misunderstanding, I do not begrudge the extra words but shall explain it further.
《修心诀》云：“入道多门，以要言之，不出顿悟渐修二门。”又云：“此顿渐二门是千圣轨则，以上诸圣，莫不先悟后修，因修乃证。所谓神通变化依悟而修，渐薰所现。非谓悟时即发现也。”	Secrets of Cultivating the Mind says: “There are many gates of entry into the Way, but in essentials they do not go beyond the two gates of sudden awakening and gradual cultivation.” It also says: “These two gates of sudden and gradual are the standards followed by a thousand sages. All the sages of the past first awakened and then cultivated; through cultivation they realized. Spiritual powers and transformations arise through cultivation based on awakening, manifesting gradually through repeated permeation. This does not mean that they appear at the moment of awakening.”
圭峰禅师云：“识冰池而全水，藉阳气以消融。悟凡夫而即佛，资法力以薰修。冰消则水流润，方显溉涤之功；妄尽则心虚通，始发通光之用。事上神通变化，非一日之功可成，乃渐薰而发现也。”	Chan Master Guifeng said: “Recognizing that an ice pond is wholly water, one relies on the sun’s warmth to melt it. Realizing that an ordinary being is precisely a Buddha, one relies on the power of the Dharma to cultivate and permeate oneself. When ice melts, the water flows and moistens, and only then does its power to irrigate and cleanse become evident. When delusion is exhausted, the mind becomes empty and unobstructed, and only then does the function of spiritual illumination emerge. Spiritual powers and transformations in practical affairs cannot be accomplished in a single day; they manifest through gradual permeation.”
仰山示众云：“我今分明向汝说，且莫凑泊，但向自己性海如实而修，不要三明六通。何以故？此是圣末边事。如今只要识心达性，但得其本，莫愁其末；他日后时，自在具足。若未得本，总将情学他，终不可得，得亦不真，将来成魔有份。”	Yangshan instructed the assembly: “I now tell you plainly: do not seek shortcuts. Simply cultivate in accordance with reality within the ocean of your own nature. Do not seek the three insights and six supernormal powers. Why not? These are peripheral matters for sages. At present, you need only recognize the mind and penetrate intrinsic nature. Once you attain the root, do not worry about the branches; later, in due time, they will be naturally complete. If you have not attained the root, but merely imitate others with discriminating feelings, you will ultimately gain nothing. Even if you gain something, it will not be genuine, and you will be liable to become a demon.”
以上所引，可知顿悟是：凡夫迷时，妄执四大为身，妄想为心。不知自性是真法身，自己灵知是真佛，常于心外觅佛，东奔西走，忽被善知识指个入处，一念回光，见自本性，识自本心。而此心性，原无烦恼，原无生灭，本自圆成，本自具足，与诸佛无殊无别，而且由凡夫至佛位，更无阶级次第，故云顿悟。	From the passages cited above, we may understand sudden awakening as follows: when ordinary beings are deluded, they falsely take the four great elements to be the body and deluded thoughts to be the mind. They do not know that their intrinsic nature is the true dharmakāya, or that their own numinous knowing is the true Buddha. Ever seeking the Buddha outside the mind, they run east and west. Then they suddenly receive from a good spiritual friend an entranceway; in a single thought, they turn the light inward, see their own original nature, and recognize their own original mind. This mind and intrinsic nature are originally without afflictions, originally without arising or ceasing, inherently complete and inherently sufficient, no different from all Buddhas. Moreover, from ordinary being to Buddhahood there are no stages or gradations. Therefore it is called sudden awakening.
虽云顿悟，但属理边，事上习染，多生历劫，生来死去，执着坚固，卒难顿除。故须依悟而修，渐除习气，直至妄尽，神通方显，绝非于顿悟理时即现神通。故修道者，须明过程，识别先后，切不可因未通而自疑，更兼疑他人。以为均不能悟道，而另走蹊径，误入歧途，纵经尘劫，亦不能成道。	Although it is called sudden awakening, this pertains to the level of principle. Habitual defilements in practical affairs have accumulated over many lives and kalpas, through birth and death; attachment is firmly entrenched and cannot suddenly be eliminated. Therefore one must cultivate in accordance with awakening and gradually remove habitual tendencies. Only when delusion is exhausted do spiritual powers manifest. They certainly do not appear at the moment of suddenly awakening to principle. Thus practitioners of the Way must understand the process and distinguish what comes first from what comes later. They must never doubt themselves because supernormal powers have not yet developed, much less doubt others. If they conclude that no one can realize the Way and seek another path instead, they will enter a mistaken road; even after kalpas as numerous as motes of dust, they will be unable to realize the Way.
况且发通与否，不足说明是否悟道。一者，通有多端，有藉密法修得者，有依神鬼附身告知者，有靠夙世薰修报得者，等等不一，不可谓是等人均已悟道。	Moreover, whether or not spiritual powers manifest is insufficient evidence of whether one has realized the Way. First, there are many kinds of such powers: some are acquired through Esoteric Buddhism; some are conveyed through possession by spirits or ghosts; some are karmic rewards from cultivation and permeation in past lives; and so forth. One cannot say that all such people have realized the Way.
因此等神通，或有所依，不是真通，或仅相似通，一旦色身败坏，失其所依，即消灭无有。二者，古德谓有先悟后通和先通后悟之别，不可谓一经发通，即系悟道。	Such spiritual powers may depend upon something and thus not be genuine powers, or they may merely resemble true powers. Once the physical body decays and what they depend on is lost, they disappear. Second, the ancient worthies spoke of the distinction between awakening first and then developing powers, and developing powers first and then awakening. One cannot say that the development of powers itself constitutes realization of the Way.
如明破山禅师在天童修道时，未发悟前，即能出神偷乡人之鸭，作游戏三昧。后事发，被密云悟禅师诃曰：“子游戏神通虽不无，但佛法未梦见在！”破山跪请开示，再经力参，方始开悟。	For example, before Chan Master Pochan awakened while practicing the Way at Tiantong, he was able to send forth his spirit and steal ducks from local villagers, engaging in samādhi as play. Later, when this came to light, Chan Master Miyun Wu rebuked him: “Though you are not without playful spiritual powers, you have not even dreamed of the Buddhadharma!” Pochan knelt and requested instruction. After further vigorous investigation, he finally awakened.
降及近代，众生根器更劣，习障更重，欲先通后悟，千万人中不得一人。故我人须于悟后，依悟而修，渐除习气，渐发神通。以上先圣历代祖师，无不如是。故顿悟渐修二门是佛徒的轨范，各宗行人俱应奉行遵守！	In modern times, sentient beings’ capacities have become still more inferior and their habitual obstacles still heavier. Of those who wish to develop powers first and awaken later, not one person in ten million succeeds. Therefore, after awakening, we must cultivate in accordance with awakening, gradually remove habitual tendencies, and gradually develop spiritual powers. All the former sages and patriarchs through the ages were thus. Therefore, the two gates of sudden awakening and gradual cultivation are the standards for Buddhist disciples, which practitioners of every school should uphold and observe.
或曰：理即事，事即理，理事不二。理如顿悟，事即相应，如事上不能透过，尚有留碍，如何能说已悟真理！	Someone may say: “Principle is precisely phenomena, and phenomena are precisely principle; principle and phenomena are nondual. If principle is suddenly awakened, phenomena should correspond. If one cannot penetrate matters in actual practice and lingering obstructions remain, how can one claim to have awakened to true principle?”
答曰：理事非一非异。事以理成，理以事显；理不离事，事不离理，约此不相离理，故非异。但真理无形，而妙用随缘，应诸万类，妄立虚相，不无形状，约此有相无相，故非一。	I reply: “Principle and phenomena are neither one nor different. Phenomena are established through principle, and principle is revealed through phenomena; principle does not depart from phenomena, nor do phenomena depart from principle. In terms of this inseparability, they are not different. Yet true principle is formless, while wondrous functioning accords with conditions and responds to the myriad kinds of beings. Delusion falsely establishes empty appearances, which nevertheless have forms. In terms of form and formlessness, therefore, they are not one.”
今悟道，虽已明悟自己空寂之灵知即是真佛，但以多生习染深厚，一下不能顿除，遇事尚还生心，见境卒难无念，但于生心动念时，非如盲目者，不知尘境本空，粘着攀缘，流浪忘返。而能于前念动时，后念即觉，顿时扫空。	Now, although one who has realized the Way clearly understands that one’s own empty and quiescent numinous knowing is the true Buddha, habitual defilements accumulated through many lives are deep and cannot be suddenly eliminated. When matters arise, the mind may still stir; when circumstances are encountered, it is difficult to be instantly without thoughts. Yet when thoughts and mental movements arise, such a person is not like one who is blind: unaware that the objects of the senses are fundamentally empty, clinging and grasping, wandering and forgetting the way back. Rather, when a preceding thought moves, the following thought immediately recognizes it and at once sweeps it away.
不过较全不动心者有生灭的痕迹，力量稍差而已。但能绵密保任，时时觉照，日久功深，自能打成一片。历代祖师之牧牛行，即此悟后用功之楷模也。	Such a person merely bears traces of arising and ceasing compared with one whose mind does not stir at all, and their strength is somewhat weaker. But if they continuously safeguard realization and remain aware and illuminating at every moment, then as time passes and their practice deepens, they will naturally become continuous and undivided. The ox-herding practice of the patriarchs throughout the ages is the model for such post-awakening cultivation.
古德云：顿悟虽同佛，多生习气深；风停浪犹涌，理现念犹侵！故悟后常须照察。妄念若起，都不随之，损之又损，以至无为，方始究竟。天下善知识其能于事上发神通变化者，均非一日之功，乃渐薰而发现。	An ancient worthy said: “Though sudden awakening is equal to Buddhahood, habitual tendencies from many lives are deep. Though the wind has ceased, the waves still surge; though principle is manifest, thoughts still intrude!” Therefore, after awakening one must constantly observe and examine. Whenever deluded thoughts arise, do not follow them at all. Diminish them again and again until reaching non-contrivance; only then is it ultimate. Among the good spiritual friends of the world, those able to manifest spiritual powers and transformations in practical affairs have not acquired them in a single day; they manifest through gradual permeation.
况神通为圣末边事，于达人份上，并不看重。虽或发现，并不欲用。如未得本——明心见性，但求其末——发神通，非惟不能成道，抑且着魔有份，故不可不慎！	Moreover, spiritual powers are peripheral matters for sages, and those of profound realization do not value them greatly. Even if such powers manifest, they do not wish to use them. If one has not attained the root—realizing the mind and seeing one’s true nature—but seeks only the branches—the development of spiritual powers—then not only will one fail to realize the Way, but one will also be liable to become a demon. Thus one must be careful.
今之佛徒，恒以神通衡量他人。妄以为一念悟时，即随现无量妙用，神通变化。若无神通变化，虽道眼通明，亦为非悟，此等人真所谓不知本末、不明先后痴迷之徒。既自生退屈，亦不信他，断佛种性，莫此为甚，良可悲也。	Buddhist disciples today often measure others by spiritual powers. They mistakenly suppose that at the instant of awakening, immeasurable wondrous functions, spiritual powers, and transformations should immediately appear. If no spiritual powers or transformations appear, then even someone with a clear and penetrating dharma eye is judged not to have awakened. Such people are truly deluded persons who know neither root nor branch and understand neither what comes first nor what comes later. They become discouraged themselves and also disbelieve others, thereby cutting off the seed-nature of Buddhahood. Nothing could be more grievous or sorrowful.
关于第二种时病，以为一悟便休，无修无得无证者，较上述以为一悟便发通者，虽似有悟，但以见地未彻，误入歧途，与前未悟者所失无异，且或为害更甚。盖前者只自生退屈，不自信兼不信他，一旦时节因缘到来，尚可打破痴迷，步入正轨。而后者自以为有悟，邪见根深，免置后修，依前流浪，深入轮回，无以自拔！	As for the second contemporary error—the belief that once awakened, one is finished, with no cultivation, no attainment, and no realization—compared with the view that spiritual powers arise as soon as one awakens, it may seem to involve some awakening. Yet because its understanding is not thorough, it enters a mistaken path. Its error is no different from that of those who have not awakened, and may even be more harmful. The former merely become discouraged, distrust themselves, and distrust others; once the proper time and conditions arrive, they may still break through their delusion and enter the correct path. But the latter suppose themselves awakened. Their wrong views are deeply rooted; they dispense with later cultivation, continue wandering as before, and sink ever deeper into saṃsāra, unable to free themselves.
上面说过，无修、无得、无证乃理边事，亦为到家人最后了手语，绝非于一念悟时，即臻无修、无得、无证之境。尤其今代末法时人，根陋障重，更不能悟后未经进修，即臻无功用地。其言不须修治，一悟便休者，非狂即痴，实不可信也。	As stated above, no cultivation, no attainment, and no realization pertain to the level of principle, and are also the final words of one who has arrived home. They are certainly not a state reached at the instant of awakening. Especially in this latter age of Dharma decline, people have inferior capacities and heavy obstacles; still less can they reach the stage of effortless functioning without further cultivation after awakening. Those who say that no further cultivation is needed and that one is finished as soon as one awakens are either mad or foolish; they truly cannot be trusted.
盖一切众生本具如来智慧德性，只以迷妄不知，认假作真，造业受报，流转六道，沦为众生。	All sentient beings inherently possess the Tathāgata’s wisdom and virtues. Yet because they are deluded and unaware, they take the false for the true, create karma and undergo retribution, revolve through the six realms, and become sentient beings.
虽在众生而本性不失，只一凛悟，便与诸佛无殊，不假修成，故云无修；凡所有相皆是虚妄，本来空寂，无有一法，故云无得；证至极地佛亦不立，故云无证。但当妄习未除，攀缘执着，流转生死时，又非不众生。	Though among sentient beings, intrinsic nature is never lost. With a single awakening, one is no different from all Buddhas and does not depend on cultivation for completion; therefore it is said that there is no cultivation. All appearances are false and illusory; fundamentally there is empty quiescence and not a single dharma; therefore it is said that there is no attainment. At the ultimate stage, even Buddhahood is not established; therefore it is said that there is no realization. Yet while deluded habits have not been removed, and one grasps at conditions and clings to them, revolving in birth and death, one is still not other than a sentient being.
故须念念薰修，心心觉照，于大悟后，于恶断断而无断，于善修修而无修，登堂入室归家稳坐，所谓绝学无为闲道人，方是无修无得无证的时节。未到此地步，即高谈无修无得无证，宁非欺贤诳圣，自贻伊戚！	Therefore, one must cultivate and permeate oneself thought after thought, remaining aware and illuminating mind after mind. After great awakening, one cuts off evil while not cutting it off, cultivates good while not cultivating it, enters the hall and the inner chamber, returns home and sits securely. Only then is one, as it is said, “A carefree person of the Way, beyond learning and contrivance,” and this is the proper time for no cultivation, no attainment, and no realization. Before reaching this stage, to speak grandly of no cultivation, no attainment, and no realization—is this not deceiving the worthy and deluding the sages, thereby bringing sorrow upon oneself?
或曰：顿悟顿修顿证，自古有之，难道此等人不是一悟便休吗？又难道此等人也要悟后渐修吗？假如自古有之，今时当然也不无了。	Someone may ask: “There have been, since ancient times, those who awaken suddenly, practice suddenly, and realize suddenly. Do such people not simply cease after one awakening? Must they too cultivate gradually after awakening? If there were such people in ancient times, surely there must still be some today.”
答曰：顿悟顿修顿证者，非上上根人，不能得入。核实言之，此等人根机之所以高上深厚，皆过去依悟而修，渐薰积累而来，至于今生机缘成熟，故能闻即发悟，一时顿毕。	Answer: Only persons of the very highest capacities can enter through sudden awakening, sudden practice, and sudden realization. Examined carefully, the lofty and profound capacities of such people arise because, in past lives, they practiced on the basis of awakening and gradually imbued and accumulated [this realization]. When the causes and conditions mature in this life, they can awaken as soon as they hear, completing everything at once.
表面看来，似乎是顿悟顿修顿证，实际上亦是先悟后修之机也。古德云：今日之顿，亦昔日之渐也。至于今世，学人根性陋劣，如非大菩萨再来，实难顿悟顿修顿证。纵有一二大根人一闻千悟，一悟顿毕，亦不能无修无得无证。盖无明习染，非一生可毕，更何况说个无修无得无证，早落在有修有得有证里边了也。	On the surface, this may appear to be sudden awakening, sudden practice, and sudden realization; in fact, it too is a capacity of practice after prior awakening. An ancient worthy said, “Today’s suddenness was also yesterday’s gradualness.” As for students today, their capacities are meager and inferior. Unless they are great bodhisattvas returned to this world, it is truly difficult for them to awaken suddenly, practice suddenly, and realize suddenly. Even if one or two persons of great capacity attain a thousand awakenings upon hearing once, and complete everything in a single awakening, they still cannot be without practice, attainment, and realization. For the habitual influences of ignorance cannot be exhausted in one lifetime. Moreover, the moment one speaks of “no practice, no attainment, and no realization,” one has already fallen into practice, attainment, and realization.
《修心诀》云：“凡夫无始劫来，流转六道，坚执我相，妄想颠倒，无明种习，久已成性，虽到今生顿悟自性，本来空寂，与佛无异。而此旧习，卒难除断，故逢顺逆境，嗔喜是非，炽然起灭，客尘烦恼，与前无异，若不以般若着力薰修，焉能对治净明，得到大休大息之地？”	Secrets of Cultivating the Mind says: “Since beginningless kalpas, ordinary beings have revolved through the six realms, tenaciously clinging to the appearance of self. Their deluded thoughts are inverted, and the seeds and habits of ignorance have long become their nature. Although in this life they may suddenly awaken to their own nature—originally empty and quiescent, no different from the Buddha—these old habits are difficult to cut off all at once. Thus, when they encounter favorable or adverse circumstances, anger and delight, judgments of right and wrong, blaze up and cease as before. Adventitious defilements and afflictions are no different from what they were previously. If one does not diligently cultivate through the imbibing influence of prajñā, how can one counteract them, purify and clarify them, and reach the place of great rest and complete cessation?”
大慧杲禅师云：“往往利根之辈，不费多力，打发此事，便生容易之心，更不修治，日久月深，依前流浪，未免轮回。岂可以一期所悟，便免置后修？”	Chan Master Dahui Gao said: “People of sharp faculties often settle this matter without expending much effort, and then give rise to a complacent mind, no longer cultivating or refining themselves. As the days and months pass, they drift about as before and cannot avoid rebirth in saṃsāra. How can one, on the basis of a temporary awakening, dispense with subsequent practice?”
是以悟后，常须照察，不可玩忽，妄念忽起，或一凛觉，或提佛念，以至无为，方始究竟。故顿悟渐修之义，如车二轮缺一不可也。	Therefore, after awakening one must constantly observe and examine oneself, never treating this lightly or negligently. When a deluded thought suddenly arises, one may become sharply alert or bring forth Buddha-remembrance, until one reaches non-contrivance; only then is it ultimate. Thus, the principle of sudden awakening followed by gradual cultivation is like the two wheels of a cart: neither can be absent.
顿悟渐修既是佛徒之修行轨则，成道津梁，应如何修而后可？与悟前之修，又有何差别，试申论如下：	Since sudden awakening followed by gradual cultivation is the rule of practice and the bridge to realizing the Way for Buddhist disciples, how should one practice? And how does this differ from practice before awakening? Let us explain as follows:
一、悟后之修，不可一概而论，须视学人妄习深浅，烦恼重轻而定，习障浅者，不用对治，惟随缘照察，念起即觉，觉即转空。念念如是修习，自然渐得百千三昧。	1. Practice after awakening cannot be discussed in a single, uniform way; it must be determined according to the depth or shallowness of the student’s deluded habits and the weight or lightness of afflictions. Those whose habitual obstructions are slight need not apply countermeasures. They need only observe and examine in accordance with circumstances: when a thought arises, immediately become aware of it; upon awareness, turn it into emptiness. By practicing in this way thought after thought, they will naturally and gradually attain hundreds and thousands of samādhis.
如《修心诀》云：“但照惑无本，念念不住；空花三界，如风卷烟；幻化六尘，如汤销冰。客尘烦恼，自然俱成醍醐。”学者如能如是念念修习，不忘照顾，定慧等持，则爱恶自然淡薄，智慧自然增发。若微细流注永断，圆觉大智朗然独存，即现千百亿化身，于十方国土中应机赴感而无留碍矣。	As Secrets of Cultivating the Mind says: “Simply observe that delusion has no basis, and do not abide in thought after thought. The three realms are flowers in empty space, like smoke swept away by the wind; the illusory six sense objects are like ice melted by boiling water. Adventitious defilements and afflictions will naturally all become clarified butter.” If students can practice in this way thought after thought, without forgetting this care and with samādhi and wisdom held equally, attachment and aversion will naturally grow faint, and wisdom will naturally increase and unfold. If the subtle continuous stream is cut off forever, and the great wisdom of perfect enlightenment alone remains bright and clear, they will manifest countless transformation bodies, responding to potentials and answering calls throughout the lands of the ten directions without hindrance or obstruction.
《修心诀》云：“虽修万行，唯以无念为宗。天下善知识，悟后牧牛行，虽有后修，已先顿悟，妄念本空，心性本净，虽除断恶习而无恶习可除，虽勤修福慧而无福慧可修；修而无修，除而无除，斯乃真修真除矣。”	Secrets of Cultivating the Mind says: “Though one cultivates the myriad practices, take only no-thought as the principle. The conduct of herding the ox after awakening, taught by good spiritual friends throughout the world, involves subsequent practice only after sudden awakening has already occurred. Deluded thoughts are originally empty, and mind-nature is originally pure. Though one eliminates evil habits, there are no evil habits to eliminate; though one diligently cultivates merit and wisdom, there is no merit or wisdom to cultivate. To practice yet be without practice, to eliminate yet be without elimination—this is true practice and true elimination.”
又云：“见色闻声时但伊么（即见色闻声，但如明镜照物，风过树时，不作他想），着衣吃饭时但伊么，屙屎放尿时但伊么，对人接物时但伊么，乃至行、住、坐、卧，或语或默，或喜或怒，一切时中，一一如是；似虚舟驾浪，随高随下，而念念不住；如流水转山，遇曲遇直，而心心无知。	It further says: “When seeing forms and hearing sounds, simply be thus (that is, when seeing forms and hearing sounds, simply be like a bright mirror reflecting things, or wind passing through trees, without entertaining other thoughts). When putting on clothes and eating, simply be thus; when defecating and urinating, simply be thus; when dealing with people and things, simply be thus. Even in walking, standing, sitting, and lying down; whether speaking or silent, joyful or angry—at all times, in every single instance, be thus. Like an empty boat riding the waves, rising and falling with them, yet not abiding in thought after thought; like running water winding around mountains, meeting bends and straights, yet with each moment of mind without knowing.
今日腾腾任运，明日任运腾腾，随顺众缘，无障无碍。质直无伪，视听寻常，则绝一尘而作对，何劳遣荡之功；无一念而生情，不假忘缘之力矣。”	Today, at ease and allowing things to take their course; tomorrow, allowing things to take their course and at ease. Follow all conditions, without obstruction or hindrance. Be straightforward and without artifice; let seeing and hearing be ordinary. Then no speck of dust remains to become an object of opposition, so what need is there for the labor of dispelling and clearing? No single thought gives rise to emotional attachment, so there is no need to rely on the power of forgetting conditions.”
似此任运寂知，原本无为之修，实等于无修。既无须另起炉灶，执法修持，亦不用冥存观想，取静为行，与悟前不明所以，坚执法相，牢持仪轨，贪取功德，追赶任务，披枷带锁之修，宁不大相径庭！	This effortless, quiescent knowing is originally cultivation in non-contrivance and is in truth equivalent to no cultivation. There is no need to start afresh and cling to a method of practice; nor is there any need to preserve visualizations in the dark or take stillness as one’s practice. How vastly different this is from the practice before awakening, when one does not understand the reason, stubbornly clings to dharma appearances, rigidly adheres to ritual forms, greedily seeks merit and virtue, pursues assigned tasks, and practices as though wearing cangues and shackles!
二、至于习染深厚，无明力大，于善恶顺逆境界未免被动静互换，心不恬淡者，则不无妄缘遣荡、对治之功。	2. As for those whose habitual defilements are deep and whose power of ignorance is great—whose minds cannot help being stirred and shifted by favorable and adverse states, good and evil circumstances, and who lack tranquil composure—there must be effort in dispelling deluded conditions and applying countermeasures.
对治法中，若掉举盛者，则以相应之定功摄散；若昏沉盛者，则以慧门观空（至于用何种功夫为宜，请阅下章“十种修行法门”），务令定慧等持，动静相亡，入于无为，方始究竟。	Among the counteractive methods, if restlessness is strong, use the corresponding power of samādhi to gather in the scattered mind; if dullness is strong, use the gate of wisdom to contemplate emptiness (for the appropriate practice, see the following chapter, “Ten Dharma Gates of Practice”). One must ensure that samādhi and wisdom are held equally, that movement and stillness both vanish, and that one enters non-contrivance; only then is it ultimate.
《修心诀》云：“先以定门摄掉举，使心不随缘，契乎本寂；次以慧门警昏沉，择法观空，契乎本知。以定治乎乱想，以慧治乎无记。昏乱相亡，对治功终，则对境而念念归宗，遇缘而心心契道，任运双修，方为无事。”	Secrets of Cultivating the Mind says: “First use the gate of samādhi to gather in restlessness, so that the mind does not follow conditions and accords with original quiescence. Next use the gate of wisdom to awaken one from dullness: discriminate dharmas and contemplate emptiness, thereby according with original knowing. Use samādhi to treat confused thoughts and wisdom to treat indeterminate states. When dullness and confusion both vanish, and the work of counteraction is complete, then in the face of objects, thought after thought returns to the principle; when encountering conditions, moment after moment the mind accords with the Way. Only when the two are cultivated effortlessly is one truly without affairs.”
或曰：如此对治修习，与悟前劣机之渐修，一般无二，还讲什么顿悟呢？	Someone may ask: “Such counteractive cultivation is no different from the gradual practice of inferior capacities before awakening. Why then speak of sudden awakening?”
答曰：以此等人机劣习重，障深垢厚，虽亦悟自性清净空寂，具足万德，与佛无异，其奈对境生情，遇缘成滞，被它昏乱转换，昧却寂然常知，不藉对治之功，均调昏乱，非但不能入于无为，而反堕“悟后迷”中，是不可不慎也。	Answer: Such people have inferior capacities and heavy habitual tendencies, with deep obstructions and thick defilements. Although they too awaken to the fact that their own nature is pure and empty-quiescent, complete with all virtues and no different from the Buddha, when confronted with circumstances they give rise to emotional attachment; when they encounter conditions, they become obstructed. Dullness and confusion shift them about, obscuring their clear, quiescent, ever-present knowing. Without the effort of counteraction to harmonize dullness and confusion, not only can they not enter non-contrivance, but they instead fall into “delusion after awakening.” This is something of which one must be especially careful.
兹举一二悟后迷的公案，以资悟后又不务实修者警惕：	Here are one or two koans of delusion after awakening, to warn those who, after awakening, do not diligently undertake actual cultivation:
一、负师	1. Betraying One’s Teacher
暹道者久参雪窦，得法后，窦拟举往金鹅为方丈，而暹不从，后出世开堂，因德山远和尚声势、名望均高于雪窦，即改而承嗣远和尚。令使者通书各山，山前婆子欣然问曰：“暹首座出世为谁烧香？”专使曰：“德山远和尚。”婆子诟骂曰：“雪窦抖擞尿肠，为你说禅，始有今日，你得恁么辜恩负德！”	The practitioner Xian had long studied under Xuedou. After receiving the Dharma, Xuedou intended to appoint him abbot of Jin’e, but Xian refused. Later, when he emerged to establish a teaching hall, he saw that the reputation and influence of Venerable Yuan of Deshan surpassed those of Xuedou, and so changed his lineage affiliation to inherit from Venerable Yuan. When he sent messengers bearing letters to the various mountains, an old woman at the foot of a mountain happily asked, “For whom does Head Seat Xian burn incense now that he has emerged to teach?” The special messenger replied, “Venerable Yuan of Deshan.” The old woman cursed him: “Xuedou poured out his guts teaching Chan to you, and only then do you have what you have today. How can you so repay kindness with ingratitude and betray virtue?”
和州开盛觉老，初参长芦夫铁脚，久无所得。后造东山五祖演席下得法。出世住开盛，见长芦法席大盛，乃改嗣夫，不源所得。拈香时，忽觉胸前如捣，遂于痛处发痈成窍。以乳香作饼塞之，久而不愈，竟卒！	Elder Shengjue of Kaisheng in Hezhou first studied under Tiejiao Fu of Changlu for a long time, without attaining anything. Later he went to the seat of Wuzu Yan at Dongshan and received the Dharma. When he emerged to teach and resided at Kaisheng, he saw that the Dharma seat at Changlu was flourishing, and so changed his lineage affiliation to Fu, without acknowledging the source of his realization. While offering incense, he suddenly felt as though his chest were being pounded. An abscess then formed at the painful spot and opened into a hole. He made a plug of frankincense cakes to fill it, but it did not heal over time, and he eventually died.
二、卖友	2. Betraying a Friend
庆藏主，蜀人，丛林知名。一日与秀大师同行入都城参法云圆通禅师。到法云，秀得参堂挂单，而庆藏主未获允准。庆在智海，偶卧病，秀欲诣问病况，而山门无假，乃潜往智海见庆。庆反以书白圆通，道秀越规矩出入。	Cangzhu Qing, a native of Shu, was well known in Chan monasteries. One day he and Master Xiu traveled together to the capital to visit Chan Master Yuantong of Fayun. Upon arriving at Fayun, Xiu was permitted to enter the hall and register as a resident, but Cangzhu Qing was not granted permission. Qing was at Zhihai when he happened to fall ill. Xiu wished to visit him, but no leave was granted at the mountain gate, so he secretly went to Zhihai to see Qing. Qing instead wrote to inform Yuantong that Xiu had gone in and out in violation of the rules.
圆通知之，夜参大骂云：“彼以道义故，拼出院来问汝疾，反以书告讦，岂端人正士所为？”庆闻之，遂掩息。丛林尽谓庆遭圆通一诟而卒。	When Yuantong learned of this, he fiercely rebuked him during the evening assembly: “For the sake of Dharma friendship, he risked leaving the monastery to inquire after your illness, yet you instead wrote a letter accusing him. How could this be the conduct of an upright and honorable person?” On hearing this, Qing stopped breathing. Everyone in the Chan monasteries said that Qing died after a single rebuke from Yuantong.
三、叛师	3. Betraying One’s Teacher
大阳平侍者，洞宗明安禅师之高足。一日琅琊广照禅师来访，明安与之云：“兴洞上一宗者，非远即觉也。”照云：“有平侍者在。”安云：“平旧习深厚。”并以手指胸云：“此处更不佳。	Attendant Ping of Dayang was an outstanding disciple of Chan Master Ming’an of the Dongshan school. One day Chan Master Guangzhao of Langya came to visit. Ming’an said to him, “The one who will revive the Dongshan lineage will be either Yuan or Jue.” Guangzhao said, “There is Attendant Ping.” Ming’an replied, “Ping’s old habits are deep,” and pointed to his chest, saying, “This place is not good either.”
”又捏拇叉中示之云：“平向后当死于此。”暨明安圆寂，平居大阳，拟谋取师生前李和文都尉所施黄白物，不惜毁师灵塔。虽经山中耆宿切陈，亦不听之。发塔，镢师颜面貌如生，薪尽俨然。	He then pinched the space between his thumb and forefinger and showed it, saying, “Ping will later die here.” After Ming’an entered parinirvāṇa, Ping lived at Dayang and planned to seize the gold and silver objects that Li Hewen, a military commissioner, had offered to his teacher during his lifetime. He did not hesitate to destroy his teacher’s stūpa. Although the senior elders of the mountain earnestly remonstrated with him, he would not listen. When the stūpa was opened, his teacher’s appearance was as lifelike as ever, and though the firewood had been exhausted, his body remained solemn and unchanged.
众皆惊异，平更镢破师脑，益油薪，俄成灰烬。众以其事闻于官，坐平谋塔中物，不孝还俗。诸方以其人品格不端，皆弃之不顾。平流浪无所依。后于三叉路口遭大虫食之。竟不免明安丫叉之记，悲哉！	Everyone was astonished, but Ping further broke open his teacher’s skull, added oil and firewood, and before long reduced him to ashes. The community reported the matter to the authorities, and Ping was convicted of plotting to take the objects in the stūpa, of filial impiety, and was returned to lay status. Since his character was improper, all the monasteries abandoned him and would have nothing to do with him. Ping wandered without support. Later, at a three-way crossroads, he was eaten by a tiger. In the end, he could not escape Ming’an’s prediction concerning the space between the thumb and forefinger. How tragic!
此类公案亦不胜枚举，皆悟后不借对治精修，积习深厚，昧却天良，见利动心，忘恩负义，有以致之也。虽然，人固可以逞其凶顽奸诈之智，其奈护法神不予宽容何？其不得善终也，宜矣！	Such koans are too numerous to enumerate. All concern those who, after awakening, did not rely on countermeasures and diligent cultivation. Their accumulated habits were deep; they obscured their innate moral sense, became moved by profit, and forgot kindness and betrayed righteousness—hence these outcomes. Yet although people may indulge their violent, stubborn, treacherous, and cunning intelligence, how can they expect the Dharma-protecting deities to be lenient with them? That they do not meet a good end is only fitting.
须知虽藉对治功夫，暂调习气，以先顿悟心性本净，烦恼本空，即不执法修行，落于有修有得有证之劣见，故能念念归宗，心心契道，不失顿悟之旨。反之，修在悟前，以未见性故，虽念念薰修，但着着生疑。	One should understand that although one temporarily regulates habitual tendencies through counteractive practice, one has first suddenly awakened that mind-nature is originally pure and that afflictions are originally empty. Therefore, one does not cling to methods in practice and fall into the inferior view of practice, attainment, and realization. Thus, thought after thought returns to the principle, and moment after moment the mind accords with the Way, without losing the intent of sudden awakening. Conversely, when practice comes before awakening, because one has not seen one’s true nature, even though one cultivates through repeated imbibing influence thought after thought, doubt arises at every step.
不能自在无碍，同时粘着法相，搏取功德，生死不了。故同样用对治法门，于悟人份上，如假道暂宿。一时方便，不落法执，日久月深，自然契合道妙，成就无上菩提。与前胜机习浅，修而无修，无修而修者，更无差别，是又不可不知也。	One cannot be free and unhindered; at the same time, one clings to dharma appearances, grasps at merit and virtue, and cannot transcend birth and death. Thus, although the same counteractive dharma gates are used, for one who has awakened they are like lodging temporarily on a journey—a provisional expedient. One does not fall into attachment to dharmas; as days and months deepen, one naturally accords with the wonder of the Way and accomplishes unsurpassed bodhi. This is no different from those of superior capacity with shallow habits, who practice without practice and do not practice yet practice. This too must be understood.
又如修净土念佛者，未开悟前，不知念念归宗，只向外驰求，着相修行。甚者，着功德相，以多为胜，赶念经咒，反致生病。	Consider also those who cultivate Pure Land Buddha-recitation. Before awakening, they do not know that thought after thought returns to the principle; they merely race outward in search, practicing while clinging to appearances. Some even cling to the appearance of merit and virtue, regarding greater quantity as superior, rushing to recite sūtras and mantras and thereby bringing on illness instead.
及开悟后，方知心即是佛，佛即是心，念佛即是念心，念心便是念佛；念念念佛，念念唤醒本心，所谓心佛道交，打成一片。	After awakening, they then know that mind itself is Buddha and Buddha itself is mind; Buddha-remembrance is mindfulness of mind, and mindfulness of mind is Buddha-remembrance. Thought after thought, they remember the Buddha; thought after thought, they awaken their original mind. This is what is meant by communion between mind and Buddha, becoming continuous and undivided.
故古德谓，一句佛号，明心见性后，方能全提，以未悟前，既不知念佛之落处，又复着着生疑，故不得真实受用。开悟后，识得心之本原，念亦得，不念亦得，无所谓念与不念；既不着相以求念，亦不避舍而不念。整日净裸裸、赤洒洒，逍遥自在，随缘无碍，到这时方才真正称得起净念相继，无一念不是佛念。	Therefore, the ancient worthies said that only after realizing the mind and seeing one’s true nature can one fully take up a single Buddha-name. Before awakening, one neither knows where Buddha-recitation comes to rest nor ceases to give rise to doubts at every turn, and thus cannot receive its true benefit. After awakening, one recognizes the mind’s original source: to recite is all right, and not to recite is all right; there is no longer any question of reciting or not reciting. One neither clings to forms in seeking to recite nor deliberately avoids them by not reciting. All day long, one is utterly bare and unencumbered, carefree and at ease, adapting to conditions without hindrance. Only then can this truly be called uninterrupted pure mindfulness: not a single thought is other than a Buddha-thought.
关于“净念相继”一语，其中大有学问，它和禅宗悟后的保任功夫完全无异，它是念佛人修行进程的指标。兹不嫌辞费，略述于下：	There is much to learn from the expression “uninterrupted pure mindfulness.” It is no different from the practice of safeguarding realization after awakening in the Chan school, and it is an indicator of the progress of those who practice Buddha-recitation. Though this may seem verbose, I shall briefly explain it below:
盖“净念”二字非如一般人所想像的以清净心念佛，即为净念，而是念佛功纯，能念之心与所念之佛，一时脱落，能所双亡，空有皆泯之正念，始为净念。	The two words “pure mindfulness” do not mean, as people generally imagine, that reciting the Buddha’s name with a pure mind is itself pure mindfulness. Rather, only when one’s Buddha-recitation has become thoroughly refined, so that the mind that recites and the Buddha who is recited both fall away at once, subject and object are both gone, and emptiness and presence alike are dissolved—only then is this right mindfulness called pure mindfulness.
至于“相继”，则又分静中相继、动中相继与动静一如等功夫深浅的差别。兹分析如下：	As for “uninterrupted,” there are further distinctions in depth of practice: continuity in stillness, continuity in activity, and being equally at ease in stillness and activity. These are analyzed below:
一、静中相继。念佛人念至能所双亡，本性显发时，为初显净念。嗣后，因无始旷劫着相习气深厚，不能每坐皆显，须隔数周、数月甚或一年再现，此全视行人的根基与修行的疏密而定。	1. Continuity in stillness. When practitioners of Buddha-recitation reach the point at which subject and object both fall away and their intrinsic nature manifests, this is the initial manifestation of pure mindfulness. Thereafter, because their beginningless, age-long habitual tendency to cling to forms is deeply entrenched, it cannot manifest in every sitting. It may reappear only after several weeks, several months, or even a year. This depends entirely on the practitioner’s capacity and on whether their cultivation is frequent or infrequent.
此时，行者须加劲精勤用功，使相隔时间渐渐缩短。由一年而数月，而一月，而数日，最后座座皆现；此为静中相继，相当于禅宗的“保”字功夫的第一阶段，是为理一心。	At this time, practitioners must exert themselves diligently, so that the interval gradually shortens: from a year to several months, then to one month, then to several days, until it manifests in every sitting. This is continuity in stillness. It corresponds to the first stage of the Chan practice of “safeguarding,” and is called one-mindedness in principle.
二、动中相继。静中能时时相继，遇境缘动乱时，又复打失，不能称为真相继。须在日常动用中磨练，上而至于纵横无碍，顺逆无拘，如在静中一样，仍旧孤明历历，无有走着，方为动中相继。但有时偶而忘却，遇境而动，马上即觉而归空。此相当禅宗的“保”字功夫的第二阶段功夫，是为事一心。	2. Continuity in activity. If one can sustain continuity at all times in stillness but loses it again when disturbed by circumstances and conditions, this cannot be called true continuity. One must temper oneself amid everyday activity until, moving freely in every direction without obstruction and remaining unbound by favorable or adverse circumstances, one is just as in stillness: solitary luminosity remains clear and distinct, without any straying. Only then is there continuity in activity. Yet if one occasionally forgets oneself and is stirred by circumstances, one immediately becomes aware of it and returns to emptiness. This corresponds to the second stage of the Chan practice of “safeguarding,” and is called one-mindedness in phenomena.
三、动静一如。不管动中静中，俱无走着，且无守住之心，纯任自然。此相当禅宗的“任”字功夫的第一阶段，是为理事一心。	3. Being equally at ease in stillness and activity. Whether in activity or stillness, there is no straying, nor is there any thought of holding on. One simply lets things function naturally. This corresponds to the first stage of the Chan practice of “letting be,” and is called one-mindedness of principle and phenomena.
四、相继亦不可得，不守之心亦无，昔日所有玄妙奇特，一扫而空，镇日如痴如呆，淡而无味，然无味中有至味在焉。此相当禅宗的“任”字功夫的第二阶段，是为事事一心。斯真净念相继者也。	4. Even continuity is unobtainable, and even the thought of deliberately not guarding the mind is gone. All the former mysterious and extraordinary experiences are swept away. One passes the whole day seeming foolish and dull, plain and without flavor; yet within this flavorlessness is the supreme flavor. This corresponds to the second stage of the Chan practice of “letting be,” and is called one-mindedness among phenomena. This is genuine uninterrupted pure mindfulness.
兹为便于后学择法修行起见，将元知讷禅师所说十种修行法门摘录于下，供大家参考：	For the convenience of later students in selecting a method for practice, I excerpt below the ten methods of cultivation taught by Chan Master Yuan Zhi'ne, for everyone’s reference:
问曰：未审宗门，以何法治心？曰：以无心法治妄心。问曰：人若无心，便同草木。无心之说，请施方便。曰：今云无心，非无心体，名为无心。但心中无物，名曰无心。如言空瓶，瓶中无物，名曰空瓶，非无瓶体，名空瓶也。	Question: In the Chan school, what method is used to treat the mind? Answer: The method of no-mind is used to treat the deluded mind. Question: If a person has no mind, then they are no different from grass and trees. Please explain the teaching of no-mind by means of an expedient. Answer: By “no-mind” here, we do not mean that there is no substance of mind; it is called no-mind only because there is nothing in the mind. It is like calling a bottle empty: because there is nothing in the bottle, it is called an empty bottle, not because the bottle itself does not exist.
故祖师云：汝但于心无事、于事无心，自然虚而灵、寂而妙，是此心的旨也。据此，则以无妄心，非无真心妙用也。从来诸师说做无心功夫，类各不同，今总大义，略明十种。	Therefore, the patriarchs said: “Simply have no affair in the mind, and no clinging mind in affairs. Then you will naturally be empty yet numinous, still yet wondrous.” This is the essential point of this mind. Accordingly, no-mind means the absence of a deluded mind; it does not mean the absence of the wondrous functioning of the true mind. The methods taught by masters throughout the ages for cultivating no-mind have differed in kind. I shall now summarize their general purport and briefly clarify ten methods.
一曰觉察。谓做功夫时，平常绝念，提防念起，一念才生，即便与觉破，前念觉破，后念不生，此之觉智，亦不须用。妄觉俱忘，名曰无心。故祖师云：不怕念起，只恐觉迟。又偈云：不用求真，唯须息见。此觉察息妄功夫也。	First is awareness. When practicing, ordinarily cut off thoughts and guard against their arising. The moment a thought arises, immediately illuminate and break through it. Once the preceding thought is illuminated and broken through, the following thought does not arise. Even this awareness and wisdom need not be applied. When both delusion and awareness are forgotten, this is called no-mind. Therefore, the patriarchs said: “Do not fear thoughts arising; fear only that awareness comes too late.” Another verse says: “Do not seek the true; only cease views.” This is the practice of awareness that ceases delusion.
二曰休息。谓做功夫时，不思善，不思恶，心起便休，遇缘便歇。故云一条白练去，冷湫湫地去，古庙里香炉去！直得绝廉纤、离分别，如痴如呆，方有少分相应。此休息妄心功夫也。	Second is rest. When practicing, think neither of good nor of evil. When a thought arises, let it rest; when circumstances arise, let them cease. Thus it is said: “Go on like a single strip of white silk; go on cool and solitary; go on like an incense burner in an ancient temple.” Only when one has utterly cut off all fine discriminations and distinctions, becoming as if foolish and dull, is there a small measure of correspondence. This is the practice of resting the deluded mind.
三曰泯心存境。谓做功夫时，于一切妄念俱息，不顾外境，但自息心。妄心已息，何害外境？即古人夺人不夺境法门也。庞公云：但自无心于万物，何妨万物常围绕！此泯心存境息妄功夫也。	Third is to dissolve the mind while preserving circumstances. When practicing, let all deluded thoughts cease. Do not attend to external circumstances; simply still the mind itself. Once the deluded mind has ceased, what harm can external circumstances do? This is the ancient method of taking away the person without taking away the circumstances. Layman Pang said: “Simply be without mind toward the myriad things; what harm if the myriad things constantly surround you?” This is the practice of dissolving the mind while preserving circumstances in order to cease delusion.
四曰泯境存心。谓做工夫时，将一切内外诸境，悉观为空寂，只存一心，孤标独立。所以古人云：不与万物为侣，不与诸尘作对，心若着境，心即是妄，今既无境，何妄之有？即古人夺境不夺人法门也。故云：上苑花已谢，车马尚骈阗。此是泯境存心息妄功夫也。	Fourth is to dissolve circumstances while preserving the mind. When practicing, contemplate all inner and outer circumstances as empty and quiescent, preserving only the one mind, standing alone and distinct. Thus the ancients said: “Do not keep company with the myriad things; do not stand in opposition to the various sense objects.” If the mind clings to circumstances, the mind is deluded; now that there are no circumstances, what delusion can there be? This is the ancient method of taking away circumstances without taking away the person. Thus it is said: “The flowers in the royal garden have already faded, yet carriages and horses are still crowded together.” This is the practice of dissolving circumstances while preserving the mind in order to cease delusion.
五曰泯心泯境。谓做功夫时，先空寂外境，次灭内心，既内外心境俱寂，毕竟妄从何有？故灌溪云：十方无壁落，四面亦无门。即祖师人境两俱夺法门也。故有语云：云散水流去，人寂天地空！此泯心泯境息妄功夫也。	Fifth is to dissolve both mind and circumstances. When practicing, first empty and quiet the external circumstances, then extinguish the inner mind. Once both inner and outer mind and circumstances are quiet, where could delusion ultimately arise? Therefore, Guanxi said: “In the ten directions there are no walls; on all four sides there are no doors.” This is the patriarchs’ method of taking away both person and circumstances. Thus there is a saying: “Clouds scatter and waters flow away; people are still, and heaven and earth are empty.” This is the practice of dissolving both mind and circumstances in order to cease delusion.
六曰存境存心。谓做功夫时，心住心位，境住境位。有时心境相对，则心不趣境，境不临心，各不相到，自然妄念不生，于道无碍。故经云：是法住法位，世间相常住。即祖师人境俱不夺法门也。故有语云：一片月生海，几家人上楼！此是存境存心灭妄功夫也。	Sixth is to preserve both circumstances and mind. When practicing, the mind abides in its own place and circumstances abide in their own place. When mind and circumstances stand in relation to one another, the mind does not pursue circumstances, and circumstances do not impinge upon the mind. Neither reaches the other, so deluded thoughts naturally do not arise and there is no hindrance to the Way. Therefore, the sūtra says: “Each dharma abides in its own dharma-position; the characteristics of the world ever abide.” This is the patriarchs’ method of taking away neither person nor circumstances. Thus there is a saying: “A single moon rises over the sea; in how many homes do people ascend their towers?” This is the practice of preserving both circumstances and mind in order to eliminate delusion.
七曰内外全体。谓做功夫时，于山河大地，日月星辰，内身外器，一切诸法，同真心体，湛然虚明，无一毫异，大千沙界，打成一片，更于何处得妄心来！所以肇法师云：天地与我同根，万法与我同体。此是内外全体灭妄功夫也。	Seventh is the totality of inner and outer. When practicing, regard mountains, rivers, the great earth, the sun, moon, and stars, the inner body and external objects, and all dharmas as being of one substance with the true mind—clear, empty, and luminous, without the slightest difference. The great thousandfold world and worlds as numerous as sands form an unbroken whole. From where, then, could a deluded mind arise? Thus Dharma Master Sengzhao said: “Heaven and earth have the same root as I; the myriad dharmas are one body with me.” This is the practice of the totality of inner and outer in order to eliminate delusion.
八曰内外全用。谓做功夫时，将一切内外身心器界诸法及一切动用施为，悉观作真心妙用，一切心念才生，便是妙用现前。既一切皆是妙用，妄心向甚处安着？故永嘉云：无明实性即佛性，幻化空身即法身。此是内外全用息妄功夫也。	Eighth is the total functioning of inner and outer. When practicing, regard all inner and outer body, mind, objects, and realms, as well as every movement, activity, and undertaking, as the wondrous functioning of the true mind. The moment any thought arises, this is the wondrous functioning appearing before one. Since everything is wondrous functioning, where can the deluded mind find a place to settle? Therefore, Yongjia said: “The actual nature of ignorance is none other than Buddha-nature; this illusory, empty body is itself the Dharma body.” This is the practice of the total functioning of inner and outer in order to cease delusion.
九曰即体即用。谓做功夫时，虽冥合真体，一味空寂，而于中内隐灵明，乃体即用也；灵明中，内隐空寂，用即体也。故永嘉云：惺惺寂寂是，惺惺妄想非，寂寂惺惺是，寂寂无记非。既寂寂中不容无记，惺惺中不用乱想，所有妄心如何得生？此是即体即用灭妄功夫也。	Ninth is essence itself as function, and function itself as essence. When practicing, although one merges indistinguishably with the true essence, wholly empty and still, within it there is concealed numinous luminosity: this is essence itself as function. Within numinous luminosity, empty stillness is concealed: this is function itself as essence. Therefore, Yongjia said: “Awake and still—this is so; awake with deluded thoughts—this is not so. Still and awake—this is so; still in blank unconsciousness—this is not so.” Since blank unconsciousness has no place within stillness, and scattered thinking is unnecessary within wakefulness, how could any deluded mind arise? This is the practice of essence itself as function and function itself as essence in order to eliminate delusion.
十曰透出体用。谓做功夫时，不分内外，亦不辨东西南北，将四面八方只作一个大解脱门。圆陀陀地体用不分，无分毫渗漏，通身打成一片。其妄何处得起？古人云：通身无缝罅，上下成团圆，是乃透出体用灭妄功夫也。	Tenth is to penetrate beyond essence and function. When practicing, do not distinguish inner from outer, nor discern east, west, south, or north. Regard the four sides and eight directions as a single great gate of liberation. Perfectly round and complete, essence and function are undivided; there is not the slightest gap or leakage, and the whole body forms an unbroken whole. Where, then, could delusion arise? The ancients said: “The whole body is without seam or fissure; above and below form one perfect roundness.” This is the practice of penetrating beyond essence and function in order to eliminate delusion.
以上十种功夫，不须全做，但得一门成就，其妄自息，真心即现。随宿根曾与何法有缘，即便习之。此之功夫乃无功之功，非有心功力也。即使未悟真心者修之，亦易当下得见。此休息妄心法门，对学道人最关紧要，故不厌求详，录示后学，切勿以画蛇添足视之！	Of these ten practices, one need not undertake them all. If one achieves success in a single gate, delusion will cease of itself and the true mind will appear. Whichever method accords with one’s past roots and affinities, one should practice it. This practice is effortless effort, not effort exerted by a deliberate mind. Even those who have not realized the true mind can readily see it directly by practicing in this way. This dharma gate of resting the deluded mind is of the utmost importance for students of the Way. Therefore, without begrudging the detail, I have recorded it for later students. Do not regard it as superfluous, like drawing legs on a snake.
以上十种功夫，俱在行、住、坐、卧处着力，须于穿衣吃饭时，屙屎放尿时，对话工作时，一切时、一切处，绵密觉察观照，不消打坐参究。其或习障深厚，力有未逮，仍须打坐用功者，即仍听之，但须于下坐后，将定中功夫，推在境上，在动中着力锻炼，庶几可以早日打成一片，而臻无功之大功，圆成菩提大道。	These ten practices are to be applied in walking, standing, sitting, and lying down. While dressing and eating, defecating and urinating, conversing and working—at all times and in all places—maintain continuous and seamless awareness and contemplation. There is no need to sit in meditation and investigate. If, however, one’s habitual obstacles are deep and one’s strength has not yet reached this point, one may still practice in seated meditation. But after leaving the cushion, one must extend the practice of meditative stability into circumstances and exert oneself in training amid activity. In this way, one may perhaps soon become continuous and undivided, attain the great accomplishment of effortlessness, and perfectly fulfill the great Way of bodhi.
至于密宗，悟后更须密修，以期即“身”成就。其修法之广，方便之多，远非显宗可比。但密法贵师承灌顶传授，不可公开露布，故从略。	As for Esoteric Buddhism, after awakening one must further cultivate it secretly, in the hope of attaining accomplishment in this very body. Its practices are extensive and its expedient means numerous, far beyond those of Exoteric Buddhism. Yet Esoteric Dharma places great value on transmission from a master and the conferral of empowerment, and it cannot be openly disclosed. Therefore, this account is brief.

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