定慧第四
Chapter 4: Samadhi and Wisdom
師示眾云：「善知識！我此法門，以定慧為本。大眾！勿迷，言定慧別。定慧一體，不是二。定是慧體，慧是定用。即慧之時定在慧，即定之時慧在定。若識此義，即是定慧等學。諸學道人，莫言先定發慧、先慧發定各別。作此見者，法有二相。口說善語，心中不善。空有定慧，定慧不等。若心口俱善、內外一如，定慧即等。自悟修行，不在於諍。若諍先後，即同迷人，不斷勝負，却增我法，不離四相。善知識！定慧猶如何等？猶如燈光。有燈即光，無燈即闇。燈是光之體，光是燈之用；名雖有二，體本同一。此定慧法，亦復如是。」
The Master instructed the assembly, "Good friends, in my Dharma teaching, concentration and wisdom are the foundation. Everyone, do not be confused into thinking that concentration and wisdom are separate. They are one entity, not two. Concentration is the essence of wisdom, and wisdom is the function of concentration. When wisdom is present, concentration resides within it; when concentration is present, wisdom resides within it. If you understand this principle, you will practice concentration and wisdom as one.
Those who seek the Dharma should not claim that concentration comes first and produces wisdom, or that wisdom comes first and produces concentration, as if they were separate. Holding such views means you see the Dharma as having two distinct forms. You might speak good words but harbor an unwholesome mind—then your concentration and wisdom are empty and unbalanced. If your mind and words are both good, and your inner and outer being are aligned, then concentration and wisdom are in harmony.
Self-realization and practice do not lie in debate. If you argue over which comes first, you are no different from a confused person. You will never stop competing over who is right or wrong, only increase your attachment to self and to Dharma, and never escape the four marks of self, others, beings, and life span.
Good friends, what are concentration and wisdom like? They are like a lamp and its light. With a lamp there is light; without a lamp there is darkness. The lamp is the substance of the light, and the light is the function of the lamp. Though they have two names, their essence is one and the same. The principle of concentration and wisdom is just the same."
師示眾云：「善知識！一行三昧者，於一切處行住坐臥，常行一直心是也。《淨名》云：『直心是道場，直心是淨土。』莫心行諂曲，口但說直；口說一行三昧，不行直心。但行直心，於一切法勿有執著。迷人著法相、執一行三昧，直言：『常坐不動，妄不起心，即是一行三昧。』作此解者，即同無情，却是障道因緣。善知識！道須通流，何以却滯？心不住法，道即通流；心若住法；名為自縛。若言常坐不動是，只如舍利弗宴坐林中，却被維摩詰訶。善知識！又有人教坐，看心觀靜，不動不起，從此置功。迷人不會，便執成顛。如此者眾，如是相教，故知大錯。」
The Master addressed the assembly, saying: "Good friends, what is meant by 'the practice of single-minded concentration' is simply to always maintain a straightforward mind in all places—whether walking, standing, sitting, or lying down. The *Vimalakīrti Sutra* says: 'A straightforward mind is the place of practice; a straightforward mind is the Pure Land.' Do not harbor a devious or twisted mind in your heart while merely speaking of straightforwardness with your mouth. If you talk about single-minded concentration but do not practice a straightforward mind, that is not the way.
Simply practice a straightforward mind, and do not become attached to any things or ideas. Confused people become attached to appearances—they cling to the idea of 'single-minded concentration' and declare: 'Just sitting still all the time, not letting any false thoughts arise—that is single-minded concentration.' Those who interpret it this way are no different from inanimate objects, and this actually becomes an obstacle to the path.
Good friends, the Way must flow freely—why would you try to block it? If the mind does not dwell on anything, the Way flows freely. If the mind dwells on something, that is called binding yourself. If you claim that always sitting still without moving is correct, then consider how Shariputra once sat silently in the forest, yet was rebuked by Vimalakīrti.
Good friends, there are also those who teach others to sit, to watch the mind and observe stillness, never moving or rising. They set up their practice on this basis. Confused people fail to understand and become attached to this, falling into error. Many such people exist, and they teach each other this way—so you can see how greatly mistaken this is."
師示眾云：「善知識！本來正教，無有頓漸，人性自有利鈍。迷人漸修，悟人頓契。自識本心，自見本性，即無差別，所以立頓漸之假名。善知識！我此法門，從上以來，先立無念為宗，無相為體，無住為本。無相者，於相而離相。無念者，於念而無念。無住者，人之本性。於世間善惡好醜，乃至冤之與親，言語觸刺欺爭之時，並將為空，不思酬害，念念之中不思前境。若前念今念後念，念念相續不斷，名為繫縛。於諸法上念念不住，即無縛也。此是以無住為本。善知識！外離一切相，名為無相。能離於相，即法體清淨。此是以無相為體。善知識！於諸境上，心不染，曰無念。於自念上，常離諸境，不於境上生心。若只百物不思，念盡除却，一念絕即死，別處受生，是為大錯。學道者思之。若不識法意，自錯猶可，更誤他人；自迷不見，又謗佛經，所以立無念為宗。善知識！云何立無念為宗？只緣口說見性，迷人於境上有念，念上便起邪見，一切塵勞妄想從此而生。自性本無一法可得，若有所得，妄說禍福，即是塵勞邪見，故此法門立無念為宗。善知識！無者無何事？念者念何物？無者無二相，無諸塵勞之心。念者念真如本性。真如即是念之體，念即是真如之用。真如自性起念，非眼耳鼻舌能念。真如有性，所以起念；真如若無，眼耳色聲當時即壞。善知識！真如自性起念，六根雖有見聞覺知，不染萬境，而真性常自在。故經云：『能善分別諸法相，於第一義而不動。』」
The Master addressed the assembly, saying, "Good and wise friends! The authentic teaching has never been divided into sudden and gradual paths; it is human nature that varies in sharpness and dullness. Deluded people practice gradually, while enlightened ones awaken instantly. When you recognize your own mind and see your own true nature, there is no distinction between them. Thus, the concepts of 'sudden' and 'gradual' are merely provisional names.
Good and wise friends! From the very beginning, this Dharma door of mine has established 'no-thought' as its core principle, 'no-form' as its essence, and 'no-abiding' as its foundation.
What is 'no-form'? It means to be amidst forms yet free from attachment to forms.
What is 'no-thought'? It means to be amidst thoughts yet free from attachment to thoughts.
What is 'no-abiding'? This is the fundamental nature of human beings. In the world, when encountering good and evil, beauty and ugliness, even enemies and friends, harsh words, conflicts, and deceptions, we should regard them all as empty. Do not dwell on thoughts of retaliation. At every moment of thought, do not cling to past experiences. If past, present, and future thoughts are linked in an unbroken chain, this is called bondage. If you do not abide in thoughts regarding any phenomena, there is no bondage. This is what is meant by 'no-abiding' as the foundation.
Good and wise friends! To be free from attachment to all external forms is called 'no-form.' Being able to detach from forms means the essence of Dharma is pure. This is what is meant by 'no-form' as the essence.
Good and wise friends! When the mind is not defiled by any state or object, this is called 'no-thought.' In our own thoughts, we must always be free from attachment to states, not generating thoughts based on those states. If we simply try to stop all thinking and eliminate every single thought, when all thoughts cease, that is death. You would then be reborn elsewhere. This is a grave mistake. Those who study the path should think carefully about this. If you do not understand the meaning of the Dharma, your own mistake is one thing, but leading others astray is worse. Being blind to your own nature and also slandering the Buddha's teachings—that is why we establish 'no-thought' as the core principle.
Good and wise friends! Why do we establish 'no-thought' as the core principle? Because deluded people, while talking about seeing their true nature, still cling to thoughts when encountering states. From these thoughts, wrong views arise, and all defilements and delusions follow. The self-nature has not a single dharma to obtain. If you claim to have attained something and falsely proclaim good or bad fortune, that is defilement and wrong view. Therefore, this Dharma door establishes 'no-thought' as its core principle.
Good and wise friends! What does 'no' mean? And what does 'thought' refer to? 'No' means no dualistic characteristics, no deluded thinking. 'Thought' means thinking of your True Suchness nature. True Suchness is the essence of thought; thought is the function of True Suchness. The self-nature of True Suchness gives rise to thought—not through the eyes, ears, nose, or tongue. True Suchness has its own nature, so it gives rise to thought. If there were no True Suchness, the eyes and ears, colors and sounds would immediately cease to function.
Good and wise friends! When the self-nature of True Suchness gives rise to thought, even though the six sense faculties have perception, sight, hearing, and knowing, they remain undefiled by the myriad states. The true nature is always free and at ease. Thus, the sutra says: 'Skillfully discriminate all the characteristics of phenomena, yet remain unmoved in the ultimate truth.'"