般若第二
Chapter 2: Prajna
次日，韋使君請益。師陞座，告大眾曰：「總淨心念摩訶般若波羅蜜多。」復云：「善知識！菩提般若之智，世人本自有之；只緣心迷，不能自悟，須假大善知識，示導見性。當知愚人智人，佛性本無差別，只緣迷悟不同，所以有愚有智。吾今為說摩訶般若波羅蜜法，使汝等各得智慧。志心諦聽！吾為汝說。善知識！世人終日口念般若，不識自性般若，猶如說食不飽。口但說空，萬劫不得見性，終無有益。善知識！摩訶般若波羅蜜是梵語，此言大智慧到彼岸。此須心行，不在口念。口念心不行，如幻、如化、如露、如電；口念心行，則心口相應，本性是佛，離性無別佛。何名摩訶？摩訶是大。心量廣大，猶如虛空，無有邊畔，亦無方圓大小，亦非青黃赤白，亦無上下長短，亦無瞋無喜，無是無非，無善無惡，無有頭尾。諸佛剎土，盡同虛空。世人妙性本空，無有一法可得。自性真空，亦復如是。善知識！莫聞吾說空，便即著空。第一莫著空，若空心靜坐，即著無記空。善知識！世界虛空，能含萬物色像，日月星宿，山河大地，泉源谿澗，草木叢林，惡人善人，惡法善法，天堂地獄，一切大海，須彌諸山，總在空中。世人性空，亦復如是。善知識！自性能含萬法是大，萬法在諸人性中。若見一切人、惡之與善，盡皆不取不捨亦不染著，心如虛空，名之為大，故曰摩訶。善知識！迷人口說，智者心行。又有迷人，空心靜坐，百無所思，自稱為大。此一輩人，不可與語，為邪見故。善知識！心量廣大，遍周法界，用即了了分明，應用便知一切。一切即一，一即一切。去來自由，心體無滯，即是般若。善知識！一切般若智，皆從自性而生，不從外入。莫錯用意，名為真性自用，一真一切真。心量大事，不行小道。口莫終日說空，心中不修此行，恰似凡人自稱國王，終不可得，非吾弟子。
The next day, Prefect Wei requested further instruction. The Master ascended the seat and addressed the assembly, saying, "All of you, purify your minds and contemplate Mahāprajñāpāramitā." He then said, "Good friends, the wisdom of Bodhi and Prajñā is originally possessed by all people of the world. It is only because their minds are deluded that they cannot awaken to it themselves. They must rely on a great good friend to show them and guide them to see their own nature. You should know that the Buddha-nature of foolish people and wise people is fundamentally no different. It is only because of the difference between delusion and awakening that there are foolish and wise. I will now explain the Dharma of Mahāprajñāpāramitā so that each of you may attain wisdom. Listen attentively and carefully! I will explain it for you.
Good friends, people in the world recite Prajñā with their mouths all day long, yet they do not recognize the Prajñā of their own nature. It is like talking about food but never being full. If one merely speaks of emptiness with the mouth, even for ten thousand kalpas one will never see one's own nature, and in the end it will be of no benefit.
Good friends, Mahāprajñāpāramitā is Sanskrit. In our language, it means 'great wisdom that reaches the other shore.' This must be practiced in the mind, not merely recited with the mouth. If one recites it with the mouth but does not practice it in the mind, it is like an illusion, a transformation, dew, or lightning. If one recites it with the mouth and practices it in the mind, then mind and mouth are in accord. One's original nature is Buddha; apart from this nature, there is no other Buddha.
What is meant by Mahā? Mahā means great. The capacity of the mind is vast and great, like empty space, without boundaries. It is not square or round, large or small; it is not blue, yellow, red, or white; it has no up or down, long or short. It is without anger or joy, without right or wrong, without good or evil, without head or tail. All Buddha-lands are entirely like empty space. The wondrous nature of people in the world is originally empty, and there is not a single dharma that can be attained. The true emptiness of self-nature is also like this.
Good friends, do not, upon hearing me speak of emptiness, immediately grasp at emptiness. First of all, do not grasp at emptiness. If, with an empty mind, you sit quietly, you will fall into the emptiness of indifference.
Good friends, the emptiness of the world can contain the forms of all things: the sun, moon, and stars; mountains, rivers, and the great earth; springs, streams, and brooks; grasses, trees, and thickets; bad people and good people, bad dharmas and good dharmas; heavens and hells; all the great seas; Mount Sumeru and all mountains—all are contained within empty space. The empty nature of people in the world is also like this.
Good friends, the self-nature can contain all dharmas—this is great. All dharmas are within the nature of all people. If you see all people, both bad and good, and do not grasp or reject them, nor become stained or attached, with a mind like empty space, this is called 'great.' Therefore, it is called Mahā.
Good friends, deluded people speak with their mouths; wise people practice with their minds. There are also deluded people who sit quietly with an empty mind, thinking of nothing, and call themselves great. This kind of person is not worth speaking to, because they hold wrong views.
Good friends, the capacity of the mind is vast and great, pervading the entire Dharma realm. When it functions, it is perfectly clear; when applied, it knows all things. All is one, and one is all. To come and go freely, with the substance of the mind unobstructed—this is Prajñā.
Good friends, all wisdom of Prajñā arises from one's own nature; it does not come from outside. Do not misunderstand this. This is called the true nature functioning by itself. One truth, all is true. The great matter of the mind's capacity is not practiced on lesser paths. Do not spend all day speaking of emptiness with your mouth while not cultivating this practice in your mind. That would be like an ordinary person calling himself a king, yet in the end it cannot be attained. Such a one is not my disciple."
「善知識！何名般若？般若者，唐言智慧也。一切處所，一切時中，念念不愚，常行智慧，即是般若行。一念愚即般若絕，一念智即般若生。世人愚迷，不見般若，口說般若，心中常愚。常自言：『我修般若。』念念說空，不識真空。般若無形相，智慧心即是。若作如是解，即名般若智。何名波羅蜜？此是西國語，唐言到彼岸，解義離生滅。著境生滅起，如水有波浪，即名為此岸；離境無生滅，如水常通流，即名為彼岸，故號波羅蜜。善知識！迷人口念，當念之時，有妄有非。念念若行，是名真性。悟此法者，是般若法；修此行者，是般若行。不修即凡；一念修行，自身等佛。善知識！凡夫即佛，煩惱即菩提。前念迷即凡夫，後念悟即佛。前念著境即煩惱，後念離境即菩提。
Good friends, what is Prajna? Prajna means wisdom. In every place, at every moment, if the mind is not deluded and always acts with wisdom, this is the practice of Prajna. One deluded thought cuts off Prajna; one wise thought gives rise to it. Ordinary people are confused and cannot see Prajna, speaking of it with their mouths while their minds remain foolish. They often say, "I cultivate Prajna," yet while reciting about emptiness, they do not understand true emptiness. Prajna has no form; the wise mind itself is it. If you understand this, you have Prajna wisdom.
What is Paramita? This is a Sanskrit word meaning "to reach the other shore," interpreted as departing from birth and death. When attached to circumstances, birth and death arise, like waves on water—this is called "this shore." When free from circumstances, birth and death cease, like water flowing freely—this is called "the other shore." Hence, it is called Paramita.
Good friends, deluded people recite with their mouths, and while reciting, there is error and falsehood. If every thought is carried out in practice, this is true nature. Understanding this Dharma is Prajna Dharma; practicing it is Prajna practice. Without practice, one remains ordinary. With even one moment of practice, one is equal to the Buddha.
Good friends, ordinary beings are Buddhas; affliction is Enlightenment. A deluded thought makes one ordinary; an awakened thought makes one a Buddha. A thought attached to circumstances is affliction; a thought detached from circumstances is Enlightenment.
「善知識！摩訶般若波羅蜜，最尊最上最第一，無住無往亦無來，三世諸佛從中出。當用大智慧，打破五蘊煩惱塵勞。如此修行，定成佛道，變三毒為戒定慧。善知識！我此法門，從一般若生八萬四千智慧。何以故？為世人有八萬四千塵勞。若無塵勞，智慧常現，不離自性。悟此法者，即是無念，無憶無著，不起誑妄。用自真如性，以智慧觀照，於一切法不取不捨，即是見性成佛道。善知識！若欲入甚深法界及般若三昧者，須修般若行，持誦《金剛般若經》，即得見性。當知此經功德無量無邊，經中分明讚歎，莫能具說。此法門是最上乘，為大智人說，為上根人說。小根小智人聞，心生不信。何以故？譬如大龍下雨於閻浮提，城邑聚落，悉皆漂流如漂棗葉。若雨大海，不增不減。若大乘人，若最上乘人，聞說《金剛經》，心開悟解。故知本性自有般若之智，自用智慧，常觀照故，不假文字。譬如雨水，不從天有，元是龍能興致，令一切眾生、一切草木、有情無情，悉皆蒙潤。百川眾流，却入大海，合為一體。眾生本性般若之智，亦復如是。善知識！小根之人，聞此頓教，猶如草木根性小者，若被大雨，悉皆自倒，不能增長。小根之人，亦復如是。元有般若之智，與大智人更無差別，因何聞法不自開悟？緣邪見障重、煩惱根深。猶如大雲覆蓋於日，不得風吹，日光不現。般若之智亦無大小，為一切眾生自心迷悟不同，迷心外見，修行覓佛；未悟自性，即是小根。若開悟頓教，不能外修，但於自心常起正見，煩惱塵勞常不能染，即是見性。善知識！內外不住，去來自由，能除執心，通達無礙。能修此行，與般若經本無差別。
"Good friends! The Great Perfection of Wisdom is the most honored, supreme, and foremost. It neither abides, nor goes, nor comes. All Buddhas of the three times arise from it. You should use great wisdom to break through the five aggregates and the afflictions of worldly dust and toil. Practicing in this way will certainly lead to the attainment of Buddhahood, transforming the three poisons into precepts, concentration, and wisdom.
Good friends! From this single Perfection of Wisdom, my teaching gives rise to eighty-four thousand wisdoms. Why is this? Because worldly people have eighty-four thousand kinds of dust and toil. If there were no dust and toil, wisdom would constantly manifest and never be separate from one's own nature. One who awakens to this teaching is without thought, without recollection, without attachment, and does not give rise to falsehood and delusion. Using one's own true suchness nature, one contemplates and illuminates with wisdom, neither grasping nor rejecting any dharma. This is to see one's nature and accomplish the Buddha Way.
Good friends! If you wish to enter the profound Dharma realm and the samadhi of Prajñā, you must cultivate the practice of Prajñā and recite the *Diamond Sutra*. Then you will see your nature. You should know that the merit and virtue of this sutra are immeasurable and boundless. The sutra itself clearly praises it; it cannot be fully described. This teaching is the supreme vehicle, spoken for those of great wisdom and superior capacity. Those of small capacity and little wisdom, upon hearing it, will give rise to disbelief in their hearts. Why is this? It is like a great dragon sending rain upon Jambudvīpa: cities, towns, and villages are all swept away like floating jujube leaves. But if the rain falls upon the great ocean, it neither increases nor decreases. When those of the Great Vehicle, or the Supreme Vehicle, hear the *Diamond Sutra* explained, their minds open in awakening and understanding. Therefore, know that your own nature originally possesses the wisdom of Prajñā. Use your own wisdom to constantly contemplate and illuminate; do not rely on written words. It is like rainwater: it does not come from the sky. Originally, it is the dragon's ability that causes it to arise, enabling all sentient beings, all plants and trees—whether sentient or insentient—to universally receive its moisture. All the hundred rivers and numerous streams return to the great ocean and merge into a single body. The wisdom of Prajñā inherent in the nature of all sentient beings is also like this.
Good friends! When people of small capacity hear this Sudden Teaching, it is like plants and trees with small roots: if struck by a great rain, they all topple over on their own and cannot grow. People of small capacity are also like this. They originally possess the wisdom of Prajñā, no different from that of people of great wisdom. Why is it that upon hearing the Dharma they do not awaken themselves? It is because the obstruction of wrong views is heavy, and the roots of their afflictions are deep. It is like thick clouds covering the sun: if the wind does not blow, the sunlight cannot appear. The wisdom of Prajñā itself has no great or small. It is because the delusion or awakening in the minds of all sentient beings differs. Those who are deluded look outwardly, seeking Buddhahood through cultivation. Not having awakened to their own nature, they are of small capacity. If one awakens to the Sudden Teaching, one does not cultivate outwardly. Simply, in one's own mind, constantly give rise to right view. Afflictions, dust, and toil will then be unable to defile it. This is to see one's nature.
Good friends! Not abiding inwardly or outwardly, coming and going freely, able to eliminate the clinging mind, and penetrating without obstruction—if you can cultivate this practice, it is no different from the *Prajñā Sutra* itself."
「善知識！一切修多羅及諸文字，大小二乘，十二部經，皆因人置。因智慧性，方能建立。若無世人，一切萬法本自不有，故知萬法本自人興。一切經書，因人說有。緣其人中有愚有智，愚為小人，智為大人。愚者問於智人，智者與愚人說法。愚人忽然悟解心開，即與智人無別。善知識！不悟即佛是眾生，一念悟時眾生是佛，故知萬法盡在自心。何不從自心中，頓見真如本性？《菩薩戒經》云：『我本元自性清淨，若識自心見性，皆成佛道。』《淨名經》云：『即時豁然，還得本心。』善知識！我於忍和尚處，一聞言下便悟，頓見真如本性。是以將此教法流行，令學道者頓悟菩提。各自觀心，自見本性。若自不悟，須覓大善知識、解最上乘法者，直示正路。是善知識有大因緣，所謂化導令得見性。一切善法，因善知識能發起故。三世諸佛、十二部經，在人性中本自具有。不能自悟，須求善知識指示方見；若自悟者，不假外求。若一向執謂須他善知識方得解脫者，無有是處。何以故？自心內有知識自悟。若起邪迷、妄念顛倒，外善知識雖有教授，救不可得。若起正真般若觀照，一剎那間，妄念俱滅。若識自性，一悟即至佛地。善知識！智慧觀照，內外明徹，識自本心。若識本心，即本解脫。若得解脫，即是般若三昧，即是無念。何名無念？若見一切法，心不染著，是為無念。用即遍一切處，亦不著一切處。但淨本心，使六識出六門，於六塵中無染無雜，來去自由，通用無滯，即是般若三昧、自在解脫，名無念行。若百物不思，當令念絕，即是法縛，即名邊見。善知識！悟無念法者，萬法盡通；悟無念法者，見諸佛境界；悟無念法者，至佛地位。
Good friends! All scriptures and writings, whether of the great or lesser vehicle, and all twelve divisions of the teachings, exist because of people. They arise from the nature of wisdom. If there were no people in the world, all dharmas would not exist in the first place. Thus we know that all dharmas originate from people themselves. Every scripture exists because it is spoken for people.
Among people, some are foolish and some are wise. The foolish are like small people, and the wise are like great people. When the foolish ask the wise for guidance, the wise teach them the Dharma. If the foolish suddenly awaken, understand, and open their minds, they become no different from the wise.
Good friends! Without awakening, even a Buddha remains a sentient being. With a single thought of awakening, a sentient being becomes a Buddha. Therefore, know that all dharmas are within your own mind. Why not see the true nature of reality directly from your own mind?
The Bodhisattva Precepts Sutra says: "My original self-nature is inherently pure. If you recognize your own mind and see your nature, you will all attain Buddhahood." The Vimalakirti Sutra says: "In that instant, suddenly awakened, you return to your original mind."
Good friends! When I heard the teaching from Master Hongren, I awakened in a single moment and saw directly the true nature of reality. This is why I teach this Dharma, so that practitioners may suddenly awaken to enlightenment. Each person should observe their own mind and see their own nature.
If you cannot awaken on your own, you must seek a great teacher—one who understands the highest vehicle—to directly show you the right path. Such a teacher has great karmic connection with you, guiding you to see your own nature. All wholesome dharmas arise because of such teachers.
The Buddhas of the three times and the twelve divisions of teachings are inherently present within human nature. If you cannot awaken by yourself, you need to seek a teacher to point the way. But if you can awaken yourself, there is no need to rely on external help.
If you stubbornly insist that you must rely on an external teacher to attain liberation, that is wrong. Why? Because within your own mind, there is knowledge that can awaken itself. If you give rise to delusion, false thoughts, and inverted views, even a good teacher's instructions cannot save you.
But if you activate true and proper wisdom-awareness, in a single instant all false thoughts vanish. If you recognize your own nature, one awakening brings you directly to the level of Buddhahood.
Good friends! With wisdom and awareness, both inside and outside become clear and transparent. Recognize your original mind. If you recognize your original mind, you are fundamentally liberated. If you attain liberation, that is the samadhi of wisdom, which is also "no-thought."
What is no-thought? Seeing all dharmas without your mind becoming attached to them—this is no-thought. Its functioning reaches everywhere, yet it clings to nowhere. Simply purify your original mind, let the six sense faculties operate through the six gates, and amid the six sense objects remain unstained and unmingled. Come and go freely, function without obstruction—this is the samadhi of wisdom, spontaneous liberation, called the practice of no-thought.
If you try to cut off all thinking and force the mind to become blank, that is being bound by concepts—this is called a one-sided view.
Good friends! One who awakens to the Dharma of no-thought penetrates all dharmas. One who awakens to the Dharma of no-thought sees the realm of all Buddhas. One who awakens to the Dharma of no-thought attains the status of Buddhahood.
「善知識！後代得吾法者，將此頓教法門，於同見同行，發願受持。如事佛故，終身而不退者，定入聖位。然須傳授從上以來默傳分付，不得匿其正法。若不同見同行，在別法中，不得傳付。損彼前人，究竟無益。恐愚人不解，謗此法門，百劫千生，斷佛種性。善知識！吾有一無相頌，各須誦取，在家出家，但依此修。若不自修，惟記吾言，亦無有益。聽吾頌曰：
Good friends! Those in future generations who attain my Dharma should take this Sudden Teaching Dharma Gate, and with those of the same view and same practice, make a vow to receive and uphold it. As if serving the Buddha, if they never retreat for their entire life, they will certainly enter the holy rank. However, it must be transmitted according to the silent transmission passed down from the ancient masters; the true Dharma must not be concealed. If people are not of the same view and same practice, but follow other teachings, do not transmit it to them. It will harm those who came before and ultimately bring no benefit. I fear that foolish people, not understanding, will slander this Dharma Gate, and for hundreds of kalpas and thousands of lifetimes, cut off the seed of Buddhahood. Good friends! I have a Formless Verse; each of you must recite and learn it. Whether layperson or monastic, just rely on this to practice. If you do not practice yourselves, merely remembering my words will also bring no benefit. Listen to my verse:
「說通及心通，如日處虛空，
唯傳見性法，出世破邪宗。
法即無頓漸，迷悟有遲疾，
只此見性門，愚人不可悉。
說即雖萬般，合理還歸一，
煩惱闇宅中，常須生慧日。
邪來煩惱至，正來煩惱除，
邪正俱不用，清淨至無餘。
菩提本自性，起心即是妄，
淨心在妄中，但正無三障。
世人若修道，一切盡不妨，
常自見己過，與道即相當。
色類自有道，各不相妨惱，
離道別覓道，終身不見道。
波波度一生，到頭還自懊，
欲得見真道，行正即是道。
自若無道心，闇行不見道，
若真修道人，不見世間過。
若見他人非，自非却是左，
他非我不非，我非自有過。
但自却非心，打除煩惱破，
憎愛不關心，長伸兩脚臥。
欲擬化他人，自須有方便，
勿令彼有疑，即是自性現。
佛法在世間，不離世間覺，
離世覓菩提，恰如求兔角。
正見名出世，邪見是世間，
邪正盡打却，菩提性宛然。
此頌是頓教，亦名大法船，
迷聞經累劫，悟則剎那間。」
When words and mind are in harmony, like the sun dwelling in open space, We transmit only the teaching of seeing one's true nature, transcending the world to shatter false paths.
The Dharma itself has no sudden or gradual, but delusion and awakening differ in speed. This gate of seeing true nature—the foolish cannot fully grasp it.
Though teachings appear in countless forms, when understood they return to one. In the dark house of afflictions, always let the sun of wisdom arise.
When delusion comes, worry follows; when rightness comes, worry departs. When both delusion and rightness are let go, purity remains, complete and undiminished.
Enlightenment is originally our own nature; the moment a thought arises, it is illusion. The pure mind dwells within illusion, but when it is upright, the three obstacles are gone.
If people cultivate the Path, nothing truly hinders them. Always seeing your own faults—this accords with the Path.
Every kind of being has its own way, and none intrudes on another's peace. To seek the Path apart from this very life—you will never find it, even to the end of your days.
Drifting aimlessly through life, at the end you only regret it. If you wish to see the true Path, right conduct itself is the Path.
If you lack the mind for the Path, you walk in darkness and never see it. A true cultivator of the Path does not dwell on the world's faults.
If you see others' wrongs, your own wrong becomes the greater error. Others' wrongs I do not echo; my own wrong is my only concern.
Simply cast aside the judging mind, and break through all afflictions. When likes and dislikes no longer stir the heart, stretch out your legs and rest at ease.
If you wish to guide others, you must have the skill and means. Do not leave them in doubt—this is true nature revealing itself.
The Buddha's Dharma lives in this world; awakening never leaves the world behind. To seek Enlightenment apart from the world is like searching for horns on a rabbit.
Right view is called transcending the world; wrong view is the world itself. When both wrong and right are cast away, the nature of Enlightenment shines forth clearly.
This verse is the Sudden Teaching, also known as the Great Dharma Ship. The deluded may hear it through countless eons; the awakened grasp it in an instant.
師復曰：「今於大梵寺說此頓教，普願法界眾生，言下見性成佛。」
The Master then said, "Now, in this Great Brahma Monastery, I speak this sudden teaching, with the universal wish that all beings in the Dharma realm may, upon hearing these words, see their true nature and attain Buddhahood."
時韋使君與官僚道俗，聞師所說，無不省悟。一時作禮，皆歎：「善哉！何期嶺南有佛出世！」
At that moment, Prefect Wei, along with his officials, fellow practitioners, and laypeople, heard the Master's words, and each one gained insight. Together, they bowed in reverence and exclaimed, "Excellent indeed! Who would have thought that in the land of Lingnan, a Buddha has appeared in the world!"