疑問第三
Question Three
一日，韋刺史為師設大會齋。齋訖，刺史請師陞座，同官僚士庶肅容再拜，問曰：「弟子聞和尚說法，實不可思議。今有少疑，願大慈悲，特為解說。」
One day, Prefect Wei held a grand vegetarian feast in honor of the Master. After the meal, the Prefect invited the Master to ascend the teaching seat. Together with the officials, scholars, and commoners, he respectfully bowed and asked, "Your disciple has heard the Master's teachings, which are truly inconceivable. Now I have a small doubt and hope that, out of great compassion, you will explain it for me."
師曰：「有疑即問，吾當為說。」
The master said, "If you have doubts, ask now, and I will explain."
韋公曰：「和尚所說，可不是達磨大師宗旨乎？」
The Venerable Wei asked, "Venerable Master, what you have just explained—does it not align with the teaching of Bodhidharma?"
師曰：「是。」
The Master replied, "Yes."
公曰：「弟子聞：達磨初化梁武帝，帝問云：『朕一生造寺度僧、布施設齋，有何功德？』達磨言：『實無功德。』弟子未達此理，願和尚為說。」
The duke said: "I have heard this: When Bodhidharma first taught Emperor Wu of Liang, the emperor asked: 'I have built temples, ordained monks, given alms, and sponsored feasts all my life — what merit and virtue do I gain?' Bodhidharma replied: 'In truth, there is no merit or virtue.' I do not understand this principle. I beg you, Master, to explain it."
師曰：「實無功德，勿疑先聖之言。武帝心邪，不知正法。造寺度僧、布施設齋，名為求福，不可將福便為功德。功德在法身中，不在修福。」師又曰：「見性是功，平等是德。念念無滯，常見本性，真實妙用，名為功德。內心謙下是功，外行於禮是德。自性建立萬法是功，心體離念是德。不離自性是功，應用無染是德。若覓功德法身，但依此作，是真功德。若修功德之人，心即不輕，常行普敬。心常輕人，吾我不斷，即自無功；自性虛妄不實，即自無德。為吾我自大，常輕一切故。善知識！念念無間是功，心行平直是德。自修性是功，自修身是德。善知識！功德須自性內見，不是布施供養之所求也。是以福德與功德別。武帝不識真理，非我祖師有過。」
The Master said, “In truth, there is no merit. Do not doubt the words of the ancient sages. Emperor Wu’s mind was misguided—he did not understand the true Dharma. Building temples, ordaining monks, giving alms, and sponsoring feasts are merely acts of seeking blessings. You cannot mistake blessings for merit. Merit lies within the Dharmakaya, not in cultivating blessings.”
The Master continued, “Seeing your own nature is merit; equanimity is virtue. When thoughts flow without obstruction, always perceiving your original nature, and realizing its true and wondrous function—this is called merit and virtue. Humility within is merit; courteous conduct without is virtue. Establishing all phenomena from your own nature is merit; being free from attachment in all circumstances is virtue. Separating from your true nature is not merit; using your mind without impurity is virtue. If you seek the Dharmakaya, which is merit and virtue embodied, simply practice in this way—that is true merit and virtue. Those who cultivate merit and virtue do not belittle others but always practice universal respect. If your mind constantly looks down on others, if self-importance persists, you have no merit. If your own nature is insubstantial and untrue, you have no virtue. This is because of pride and arrogance, and always slighting everyone. Good and wise friends, maintaining an uninterrupted flow of mindfulness is merit; acting with an even and upright mind is virtue. Cultivating your own nature is merit; cultivating your own conduct is virtue. Good and wise friends, merit and virtue must be realized within your own nature—they cannot be obtained through almsgiving or offerings. Therefore, blessings and virtue are distinct. Emperor Wu did not recognize this truth—it is not that our Patriarch was wrong.”
刺史又問曰：「弟子常見僧俗念阿彌陀佛，願生西方。請和尚說，得生彼否？願為破疑。」
The prefect asked further: "I often see both monastics and laypeople reciting the name of Amitabha Buddha, wishing to be reborn in the Western Pure Land. Could you, Master, explain whether they will actually be reborn there? Please help dispel my doubts."
師言：「使君善聽，惠能與說。世尊在舍衛城中，說西方引化。經文分明，去此不遠。若論相說，里數有十萬八千，即身中十惡八邪，便是說遠。說遠為其下根，說近為其上智。人有兩種，法無兩般。迷悟有殊，見有遲疾。迷人念佛求生於彼，悟人自淨其心。所以佛言：『隨其心淨即佛土淨。』使君東方人，但心淨即無罪。雖西方人，心不淨亦有愆。東方人造罪，念佛求生西方。西方人造罪，念佛求生何國？凡愚不了自性，不識身中淨土，願東願西。悟人在處一般，所以佛言：『隨所住處恒安樂。』使君心地但無不善，西方去此不遙。若懷不善之心，念佛往生難到。今勸善知識，先除十惡即行十萬，後除八邪乃過八千。念念見性，常行平直，到如彈指，便覩彌陀。使君但行十善，何須更願往生？不斷十惡之心，何佛即來迎請？若悟無生頓法，見西方只在剎那。不悟念佛求生，路遙如何得達。惠能與諸人，移西方於剎那間，目前便見。各願見否？」
The Master said, "Noble patron, listen carefully and I will explain. The World-Honored One, while in the city of Shravasti, spoke about the Western Pure Land as a means of guidance. The scripture clearly states it is not far from here. If we speak in terms of physical distance, it is said to be one hundred and eight thousand li away — which actually refers to the ten evil deeds and eight wrong views within your own body. That is what is meant by 'far.'
Speaking of it as distant is for those of shallow understanding; speaking of it as near is for those of higher wisdom. People may be of two kinds, but the Dharma is not two. The difference lies in confusion versus awakening, and in how quickly one sees the truth. Confused people chant the Buddha's name and seek rebirth in that land, while awakened people simply purify their own minds. That is why the Buddha said, 'As the mind is purified, so the Buddha land is purified.'
Noble patron, if you are from the east but your mind is pure, you are without fault. Even if you are from the west, if your mind is impure, you are still at fault. When people in the east commit wrongs, they chant the Buddha's name and seek rebirth in the west. But when people in the west commit wrongs, which land will they chant and seek rebirth in?
Ordinary, ignorant people do not understand their own true nature, do not recognize the Pure Land within their own bodies, and so they yearn for east or west. But awakened people find that everywhere is the same. That is why the Buddha said, 'Wherever you dwell, there is constant peace and joy.'
Noble patron, as long as your mind-ground harbors no evil, the Western Land is not far from here. If you harbor an unwholesome mind, no matter how much you chant, it will be difficult to reach.
Now I urge you, good and wise friends, first remove the ten evil deeds, and you will have traveled one hundred thousand li. Then remove the eight wrong views, and you will have traveled the remaining eight thousand li. With every thought, see your true nature. Always act with fairness and directness. In the time it takes to snap your fingers, you will see Amitabha.
Noble patron, if you simply practice the ten good deeds, why do you need to wish for rebirth in that land? If you do not cut off the ten evil deeds in your mind, which Buddha will come to welcome you?
If you awaken to the sudden teaching of non-arising, you will see the Western Land in an instant. If you remain confused and only chant seeking rebirth, the road is long — how can you ever arrive?
I, Huineng, can bring the Western Land here in an instant, right before your eyes. Do you wish to see it?"
眾皆頂禮云：「若此處見，何須更願往生？願和尚慈悲，便現西方，普令得見。」
Everyone bowed and said, "If we can see it right here, why wait to be reborn there? We beg the Master, in your compassion, to reveal the Western Paradise here and now, so that all of us may see it."
師言：「大眾！世人自色身是城，眼耳鼻舌是門，外有五門，內有意門。心是地，性是王。王居心地上，性在王在，性去王無。性在身心存，性去身壞。佛向性中作，莫向身外求。自性迷即是眾生，自性覺即是佛。慈悲即是觀音，喜捨名為勢至，能淨即釋迦，平直即彌陀；人我是須彌，貪欲是海水，煩惱是波浪，毒害是惡龍，虛妄是鬼神，塵勞是魚鱉。貪瞋是地獄，愚癡是畜生。善知識！常行十善，天堂便至。除人我，須彌倒；去貪欲，海水竭；煩惱無，波浪滅；毒害除，魚龍絕。自心地上覺性，如來放大光明；外照六門清淨，能破六欲諸天；自性內照，三毒即除；地獄等罪一時銷滅，內外明徹不異西方。不作此修，如何到彼？」
The Master said: "Good people! The physical body of ordinary beings is like a city. The eyes, ears, nose, and tongue are the outer gates, and there is also an inner gate, which is the mind. The mind is like the ground, and our true nature is like the king. The king dwells on the ground of the mind. When the true nature is present, the king is there; when the true nature departs, the king is gone. When the true nature is present, body and mind exist together; when the true nature departs, the body falls apart. The Buddha is realized within our true nature, not sought outside the body.
When our own nature is deluded, we are ordinary beings; when our own nature is awakened, we are Buddhas. Compassion and kindness are Guanyin*; joyful giving is called Shizhi**; the ability to purify oneself is Shakyamuni; fairness and straightforwardness are Amitabha. Self-importance is Mount Sumeru; greed and desire are the ocean waters; afflictions are the waves; hatred and harm are the evil dragons; false views are ghosts and spirits; the wearisome dust of the world are fish and turtles. Greed and anger are hell; ignorance and stupidity are the animal realm.
Good people! Constantly practice the ten good deeds, and the heavenly realm will be reached. Remove self-importance, and Mount Sumeru collapses; let go of greed and desire, and the ocean waters dry up; with afflictions gone, the waves cease; when hatred and harm are eliminated, the fish and dragons vanish. Awaken your true nature on the ground of your own mind, and the Tathagata*** radiates great light. This light shines outward upon the six sense gates, purifying them, capable of breaking through the six heavens of desire. When your own nature reflects inward, the three poisons are eliminated. Hell and all kinds of offenses are instantly extinguished. When the inner and outer are completely clear and bright, it is no different from the Western Pure Land. If you do not cultivate in this way, how can you reach it?"
*(Guanyin) — Guanyin, the Bodhisattva of Compassion. **(Shizhi) — Shizhi, Mahasthamaprapta, the Bodhisattva of Wisdom and Power. ***(Tathagata) — One of the titles of a Buddha, meaning 'Thus Come One'.
大眾聞說，了然見性，悉皆禮拜，俱歎善哉。唱言：「普願法界眾生，聞者一時悟解。」
The assembly, upon hearing this, saw their true nature clearly. They all paid their respects and exclaimed in praise, "Wonderful! May all beings in the universe who hear this awaken and understand instantly."
師言：「善知識！若欲修行，在家亦得，不由在寺。在家能行，如東方人心善；在寺不修，如西方人心惡。但心清淨，即是自性西方。」
The Master said, "Good friends, if you wish to practice the Way, you can do it at home—it doesn't require being in a monastery. If you practice at home, it's like a person from the East whose heart is good; if you don't practice even in a monastery, it's like a person from the West whose heart is evil. As long as your mind is pure, that itself is the Western Paradise of your own true nature."
韋公又問：「在家如何修行？願為教授。」
師言：「吾與大眾說無相頌。但依此修，常與吾同處無別；若不依此修，剃髮出家於道何益？頌曰：
The Master said, "I will recite a Verse of Formlessness for all of you. If you practice according to it, you will always be with me, no different from being by my side. But if you do not practice according to it, what benefit is there in shaving your head and leaving home to become a monk? The verse goes:
*"To practice with the mind, yet not to cling to form,* *This is the gate to enlightenment's true norm.* *If your mind dwells on form, how can you break free?* *Only by realizing formlessness can you truly see."*
「心平何勞持戒，行直何用修禪！
恩則孝養父母，義則上下相憐，
讓則尊卑和睦，忍則眾惡無諠，
若能鑽木出火，淤泥定生紅蓮。
苦口的是良藥，逆耳必是忠言，
改過必生智慧，護短心內非賢。
日用常行饒益，成道非由施錢，
菩提只向心覓，何勞向外求玄。
聽說依此修行，西方只在目前。」
師復曰：「善知識！總須依偈修行，見取自性，直成佛道。時不相待，眾人且散，吾歸曹溪。眾若有疑，却來相問。」
時，刺史官僚、在會善男信女，各得開悟，信受奉行。