English Translation:

7. Question: What is “without outflows (无漏)”?

Original Text:

7. 问：什么叫无漏？

English Translation:

Answer: Practice proceeds from having outflows to being without outflows. “Without outflows” means that all your deluded thoughts, attachments, and any sense of merit and virtue have been completely emptied. At that time, there is no good, no evil, no joy, no affliction that can leak out. That is being without outflows. If there is even a little joy or affliction, you still have outflows. Right now, you have deluded mind, deluded thoughts, and deluded notions. Quickly put them down, do not follow them, eradicate them all until there is nothing more to leak out. That is called “without outflows.” Therefore, you must let go of everything and not be attached to anything. When you realize the state of being without outflows, the ten directions become brilliantly clear, the Dharma is fully accessible, and you attain fearlessness and wondrous virtue.

Original Text:

答：修行是从有漏修到无漏。无漏是把你的一切妄想执著与一切功德相都漏光了，到了无善，无恶，无喜，无烦恼可漏了，这时就是无漏。有一点喜乐与烦恼在，还是有漏。你现在有妄心、妄想、妄念，赶快放下，不跟它走，把它都消光，没有东西再漏了叫无漏。所以应一切放手，一切不要执著。证到无漏时，十方圆明，道通具足，成就无畏妙德。

English Translation:

8. Question: What is “patience with the non-arising of dharmas” (无生法忍)?

Original Text:

8. 问：什么是无生法忍？

English Translation:

Answer: True wisdom abiding in the fundamental essence of ultimate reality without moving—this is called patience with the non-arising of dharmas. Our Buddha nature is fundamentally unborn and undying. Without birth, how can there be death? “Patience” means abiding unmoved, which is the power of concentration. Even in the most difficult circumstances, one does not perceive suffering. Even in a cow’s womb or a horse’s belly, there is no sense of hardship. This is the great patience of one’s own nature, the power of the Dharma body that is without birth and death. All phenomena are illusory; if you do not accept them, then there is no suffering. If you accept them, there is suffering. The one who endures suffering knows that ultimately there is no suffering to endure. That is no mind to be moved. It takes great power to realize the patience with the non-arising of dharmas. Roaming freely through the six realms, it is still non-arising; it is not about sitting idly in some pure land. Now we say that when one thought is cut off and a clear, luminous, and all-pervasive great function arises—that is our Buddha nature. If you fully acknowledge it without any doubt or wavering, that is the non-arising Dharma. Going further, even that non-arising Dharma cannot be grasped. Only then can it be called patience with the non-arising of dharmas. When one attains this patience, one’s nature is realized, and there is no more birth and death.

Original Text:

答：真智安住于实相理体而不动，叫无生法忍。我们的佛性根本是不生不灭的。没有生哪有死？忍是安住不动，就是定力。最苦的，他也不觉苦了，在牛胎马腹也不苦，这就是自性大忍的力量，就是法身不生不灭。事相都是假的，不接纳它就没有苦，你接受它就有苦。忍苦者无苦可忍也就是无心可动。无生法忍要有力量才能证到。在六道尽管走，也是无生，不是坐在界外净土是无生。我们现在说，一念断处，能起了了分明的大功量是我们的佛性。你认可它，一点不疑惑，不动摇，叫无生法。更进一步，这无生法也不可得。才叫无生法忍。无生法忍是行人证到本性，更无生灭的自然状态，此时也就成道了。

English Translation:

9. Question: What is meant by “subtle continuous flow” (微细流注)?

Original Text:

9. 问：什么叫微细流注？

English Translation:

Answer: It refers to extremely subtle deluded thoughts, like the “manas” in the Yogācāra (Faxiang) school’s five universal mental factors, flowing on like water without stopping. Ordinarily, people cannot see it because it flows so swiftly. One must enter the Diamond-like concentration (金刚喻定) to perceive its subtle flow.

Original Text:

答：指微细的妄念，就是法相宗五遍行心所的‘意’，如水一样不停地流。平时人都不能见，因为它流得快。须入金刚喻定才能见它流动。

English Translation:

10. Question: What are “seeing,” “concentration,” and “practice” (见、定，行)?

Original Text:

10. 问：什么是见、定，行？

English Translation:

Answer: “Seeing” means seeing one’s nature, where emptiness and compassion are not two; “concentration” means not clinging to appearances, which is the great concentration—empty clarity with no dependence. “Practice” refers to carrying out the activities of liberating living beings without clinging to the appearance of liberating them. One’s fundamental nature shines fully, and one perfects the six pāramitās in their entirety.

Original Text:

答：见是见性，空悲不二；不著相就是大定，空明无依；行是指度生的行为而不著度生相，自性圆照，六度齐施。

English Translation:

11. Question: Is the skill of leaving no trace in all sorts of circumstances the correct path of practice?

Original Text:

11. 问：对各种境界不留痕迹的功夫是不是修行正路？

English Translation:

Answer: Indeed, this skill of leaving no trace in all situations is the correct path of cultivation. However, even while abiding in non-abiding, one must manifest great compassion and wondrous functions, revealing immeasurable merits and virtues.

Original Text:

答：此不留痕迹的功夫正是修持正路。但于无住中仍要圆现大悲妙用，开显无量功德。

English Translation:

12. Question: What kind of books should practitioners read?

Original Text:

12. 问：我们修法的人该看什么书？

English Translation:

Answer: Before undertaking actual practice, you can read all kinds of exoteric Buddhist books. But you should focus on clearly understanding correct views, arousing the Bodhi mind of compassion and vows, and establishing right conduct in body and mind. After the master has taught you the method, you should mainly read the scriptures and treatises related to that specific method, along with other relevant reference materials.

Original Text:

答：在修法前，显教的书都可以看。但重点应看明白正知见，开发菩提悲愿，建立正确身心行为的书。在师父传你法后，应该看有关修这个法的经论和其他参考书。

English Translation:

13. Question: What does “Contemplating Avalokiteśvara (观自在)” mean?

Original Text:

13. 问：什么叫观自在？

English Translation:

Answer: It means to contemplate oneself abiding unmoved in one’s own original position. This “self” is not the physical body; it is the numinous awareness (靈知) that is utterly clear. Yet one does not abide even in this numinous awareness.

Original Text:

答：观照自己在本位上不动摇。这个自己不是肉身的自己，了了灵知才是自己。但又不住了了灵知。

English Translation:

14. Question: What does “arousing doubt” (起疑情) mean?

Original Text:

14. 问：什么叫起疑情？

English Translation:

Answer: It means making you die without a place to be buried.

Original Text:

答：叫你死无葬身之地。

English Translation:

15. Question: What is it that one becomes enlightened to?

Original Text:

15. 问：悟个什么？

English Translation:

Answer: The Buddhas of the three times do not recognize it! Still grasping? In the Chan tradition, one must avoid speaking in terms of theory. The intent lies beyond words. Nowadays, people’s faculties are too dull, and it is difficult to attain enlightenment through Chan meditation alone. Only a combined practice of Pure Land and Esoteric methods seems more suitable. This is indeed a helpless situation. However, if one encounters a suitable aspirant, one can teach one or two people accordingly.

Original Text:

答：三世诸佛也不识！还会么？宗下答语切忌说理，须意在言外。现在人根机太钝，修禅定不易开悟，唯有净密双修似较合宜，此诚无可奈何之事也。但遇有缘之志者，亦可摄受一、二以教之。

English Translation:

16. Question: What is the Mind-in-Mind Dharma (心中心法)?

Original Text:

16. 问：什么是心中心法？

English Translation:

Answer: Its full name is “mind in the center of mind again,” meaning the false mind, the true mind, and neither false nor true mind, all of which cannot be obtained. This precisely realizes the wondrous mind. The Mind-in-Mind Dharma is the quintessence of the Great Perfection teachings. It is the center of the center, using the false mind to open up the true mind, and thereby fully revealing the wondrous mind.

Original Text:

答：全名是‘心中心又心’，即假心，真心，真假心都不可得的心，即证悟妙心。心中心法是大圆满法中的精髓，是中心的中心，是借假心打开真心，彻显妙心的无上。

English Translation:

17. Question: Does practicing the Mind-in-Mind Dharma involve the accumulation of the provisions for Buddhahood? If so, what are they?

Original Text:

17. 问：修心中心法讲不讲成佛资粮？若讲，指的是什么？

English Translation:

Answer: The provisions for becoming a Buddha are: (1) entering deep meditation to remove obstacles and open wisdom; (2) engaging in extensive good deeds to accumulate merits. A Buddha is revered as the Two-Footed Honored One, meaning that both wisdom and merit are fully perfected.

Original Text:

答：成佛的资粮：（一）打坐入定，除障开智慧；（二）广做善事，积累福德。因佛是二足尊，即智慧福德二俱圆满。

English Translation:

18. Question: What is the “yin-spirit” (阴神)?

Original Text:

18. 问：什么是阴神？

English Translation:

Answer: Others cannot see you, but you yourself are aware of it.

Original Text:

答：人家看不见你，但你自己知道。

19. Question: What is the secret teaching (密法)?

Original Text:

19. 问：什么是密法？

English Translation:

Answer: The secret teaching involves opening the secret treasure store. It is cultivated through the empowerment of the three secrets. The three secrets’ empowerment refers to the body, speech, and mind of the deity bestowing blessings. The body remains unmoving, the hands form mudrās, and the legs are crossed in meditation posture—this is the body secret. Continuously reciting the mantra is the speech secret. Not thinking or conceptualizing, but quietly listening to one’s own mantra sound—this is the mind secret. Through the signless secret method, one opens the secret treasure store and realizes one’s fundamental nature; this is the true secret teaching.

Original Text:

答：打开秘密宝藏叫密法，是以三密加持来修法的。三密加持即以本尊的身、口、意来加持。身体不动，手结印，腿跏趺而坐，是身密；口持咒不停，是口密；意不想，不思，静静听自己的持咒声音，是意密。能以无相密法打开秘密宝藏，见得本性，是真正的密宗。

English Translation:

20. Question: Why is empowerment (灌顶) required in the Vajrayāna (密宗)?

Original Text:

20. 问：密宗为什么一定要灌顶？

English Translation:

Answer: Empowerment is a ceremony. It can help you eliminate karmic obstacles, open the Brahma aperture (梵穴), and plant the seed of Bodhi. After receiving empowerment and then practicing, you can receive blessings. For this reason, after empowerment, some people experience diarrhea or vomiting—this is the power of the empowerment. In the Vajrayāna tradition, one must receive empowerment before starting the practice.

Original Text:

答：灌顶是个仪式。灌顶可以给你消业障，给你开梵穴，给你菩提的种子。灌顶后修法，可以得到加持。所以灌顶后往往会拉肚子或呕吐，这是灌顶的力量。密宗要灌顶后才能修法。

English Translation:

21. Question: What is “direct perception” (现量)?

Original Text:

21. 问：什么是现量？

English Translation:

Answer: Direct perception means perceiving things as they are, without conceptual discrimination. It is like a camera taking a picture, producing an image without making distinctions. The first five consciousnesses, acting as the accomplished function-cognition (成所作智), operate in direct perception. The trouble arises when the sixth consciousness gets involved, labeling: “This is Zhang San, that is Li Si. Zhang San treats me well, Li Si treats me poorly,” which is conceptual inference (比量). In practice, one should not discriminate. Let consciousness not follow the first five senses, nor be swayed by inner reflections of objects. Leave behind all dualities, so that the fundamental nature is fully manifest and clearly present—this is the realm of true direct perception.

Original Text:

答：现量者，如实而现，没有分别。像照相机照相，照出影子而不分别。前五识为成所作智，它是现量。坏就坏在第六识加进去了，这是张三，那是李四，张三对我好，李四对我坏，这是比量。我们做功夫要不分别，意识不跟前五识跑，也不随内影尘转，离一切对待，当体圆现，正量分明，即是真现量境。

English Translation:

22. Question: From where does ‘condition’ (缘) arise?

Original Text:

22. 问：缘从何来？

English Translation:

Answer: Conditions arise from the karmic effects created in past lives. Karmic tendencies bring about conditions. Movement of the mind is itself a condition. Conditions are also the wondrous capacity of the fundamental nature. Through great compassion, conditions arise, and the Buddha-lands are adorned. All are manifestations from the causal ground of Bodhi.

Original Text:

答：缘是过去世所造的业感得的。业感缘起，心动就是缘。缘也是本性的妙能，大悲缘起，佛土庄严，都从菩提因缘而现。

English Translation:

23. Question: What is the relationship between Buddha nature and the nature of awareness (觉性)?

Original Text:

23. 问：佛性与觉性有什么关系？

English Translation:

Answer: Buddha nature is precisely the nature of awareness. What is Buddha nature? It is the fundamental root of becoming a Buddha. There is also “dharma-nature,” which is the fundamental essence of all things. Combined, these three—Buddha nature, the nature of awareness, and dharma-nature—together constitute our single numinous true nature, also called the One True Dharma Realm. It is the most real and most precious great treasure, the root of all things.

Original Text:

答：佛性就是觉性。什么叫佛性呢？它是成佛的根本。还有法性，法性是一切事物的根本，三者合起来就是我们一灵真性，也叫一真法界。它是最真实，最珍贵的大宝贝，是一切事物的根本。

English Translation:

24. Question: The Diamond Sutra says: “All saints are distinguished by the law of non-action (无为法).” How can saints differ? What differences are there?

Original Text:

24. 问：《金刚经》云：‘一切圣人皆以无为法而有差别。’圣人怎么有差别？什么差别？

English Translation:

Answer: Saints have stages—the Four Saints and Six Ordinary Beings. Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas are all saints, are they not different? Furthermore, due to conditions arising from vows, compassion, wisdom, and skillful means, differences manifest, thus enabling the great function of benefiting beings.

Original Text:

答：圣人有位次，四圣六凡。罗汉，辟支佛、菩萨、佛都是圣人，不是有差别吗？除此还有愿、悲、智、方便等缘起差别，方成之为利生的大用。

English Translation:

25. Question: What is the key point of “reality-as-it-is” chanting of the Buddha’s name (实相念佛)?

Original Text:

25. 问︰实相念佛的要点是什么？

English Translation:

Answer: Do not cling to appearances; chant the self-nature Buddha. Inwardly reflect on the arising of thoughts; do not follow them. This is called chanting the Buddha of ultimate reality.

Original Text:

答：不著相，念自性。内照念头起处，不跟它跑即名念实相佛。

English Translation:

26. Question: If one goes to Tuṣita Heaven, is there the possibility of backsliding? Is it faster to become a Buddha in Tuṣita Heaven than in the Western Pure Land?

Original Text:

26. 问︰到率兜天还会退转吗？在兜率天比在西方净土成佛快些，是吗？

English Translation:

Answer: There is no backsliding. It is also “Abhisaṃbodhi” (阿毗跋致, non-retrogression). As for whether becoming a Buddha is quicker, it all depends on your own practice. Śākyamuni Buddha and Ānanda cultivated together; Śākyamuni Buddha has long since attained Buddhahood, while Ānanda has not yet awakened. Regardless of the place, it depends on the vigor of your practice.

Original Text:

答：没有退转，同样是阿毗跋致。至于成佛快慢全看自己的修行。释迦佛与阿难一起修行，释迦佛早已成果地佛了，而阿难还没开悟呢。不管什么地方，都要看你用功的精进程度而定。

English Translation:

27. Question: Regarding liberating sentient beings, before one has realized one’s original nature, is it acceptable to reduce external involvements, practice with peace of mind, and first liberate oneself as the main priority?

Original Text:

27. 问：关于度众生，在自己尚未证悟本来以前是否可减少外缘，安心修法，以自度众主呢？

English Translation:

Answer: Yes!

Original Text:

答：对！

English Translation:

28. Question: Under what circumstances is it not a neutral emptiness (无记空)?

Original Text:

28. 问：何种情况不是无记空？

English Translation:

Answer: When not even a single thought arises, and everything is unknown, that is neutral emptiness (无记空). If there is any other circumstance, then it is not neutral emptiness.

Original Text:

答：一念不生时，一切都不知道了，就是无记空。

English Translation:

29. Question: Bodhisattva means “awakened sentient being.” How should this be understood?

Original Text:

29. 问：菩萨是觉有情，怎样理解？

English Translation:

Answer: “Awakened” means to awaken from and break through your emotional attachments. All beings are sentient. This “emotion” is the most harmful. Emotion is love; love gives rise to water, and water flows downward, preventing liberation from birth and death. Therefore, we must awaken and break through love and emotional attachments. After awakening oneself, one also awakens others, helping them break through emotional attachments. Master Hanshan said: “One recitation of ‘Amitābha’ must sever one’s emotional attachment to be born in the West.” Those heavily attached by emotions cannot be reborn in the Western Pure Land. Also, awakened means Bodhi—true enlightenment, and sentient beings are those who have emotions. Having realized enlightenment, Bodhisattvas use compassion to awaken all sentient beings; hence they are awakened sentient beings.

Original Text:

答：觉是觉破，把你的情见觉破了。一切众生，都是有情。这情最坏，情就是爱，爱就生水，水向下流，生死不能了。所以我们要觉破这爱欲情见，自觉还要觉他，帮助他人也觉破情见。憨山大师说：‘一句阿弥陀佛，要将自己的情见斩断，才能生西。’情重生不到西方。又，觉即菩提正觉，有情即众生。菩萨自觉已证，以慈悲心去觉悟一切众生，所以称为觉有情。

English Translation:

30. Question: What does “the limit of dharma-nature” (法性尽地) mean? In Mind Esoteric (心密), how is immediate attainment in this very body explained?

Original Text:

30. 问：‘法性尽地’是什么意思？心密里如何讲即身成就？

English Translation:

Answer: “The limit of dharma-nature” means that in the end, not only is there no dharma to be attained, even so-called dharma-nature cannot be obtained. Not only is there no reliance on supernatural powers, even the Buddha cannot be obtained. Only then is it attainment in this very body.

Original Text:

答：‘法性尽地’即修到最后，非但无法可得，连所谓法性亦不可得；非但神通不可得，连佛亦不可得，方是即身成就。

31. Question: Does the doctrine of the Middle Way have a real mark (true appearance)?

Original Text:

31. 问：中道义有真实之相吗？

English Translation:

Answer: No. Neither truth nor falsity is obtainable. The Middle Way does not reject the illusory nor cling to the true. Both emptiness and the illusory are not dwelled upon. There is no acceptance and no rejection.

Original Text:

答：非也。真假皆不可得。中道义乃既不废假，亦不执真也。空假皆不住也，无取无舍也。

English Translation:

32. Question: Someone asked Master Taixu: “If a snake is cut into two segments, in which segment does the Buddha-nature reside?”

Original Text:

32. 问：有人问太虚：蛇斩二断，佛性在那一段？

English Translation:

Answer: Buddha-nature is nowhere not present.

Original Text:

答：佛性无所不在。

English Translation:

33. Question: Is it good or not if we read too many scriptures?

Original Text:

33. 问：我们看的经书太多了，好不好呢？

English Translation:

Answer: If you read too much, you open a general store, leading to too much intellectual understanding. Therefore, our master instructs that during the hundred meditation sessions, you should not read books, lest they disturb the focused mind of your sitting practice. When understanding is too abundant, attaining concentration becomes difficult.

Original Text:

答：太多就开杂货店了，这样就知解太多。所以我们师父说在百座中不要看书，免得干扰你打坐的专一心。知见多了，不易得定。

English Translation:

34. Question: What if we cannot attain Buddhahood in this lifetime?

Original Text:

34. 问：今世不能成佛怎么办？

English Translation:

Answer: You can be reborn in a Pure Land or return again as a human. One must make great vows, for the power of vows is inconceivable. One must sincerely vow to become a Buddha to save sentient beings. The World-Honored One (the Buddha) made vows to liberate sentient beings in this world of the five defilements and even to the most suffering places.

Original Text:

答：可往生净土，也可再来投胎做人。要发大愿，愿力不可思议，要真心切愿，成佛度众生。世尊发愿在五浊恶世度众生，到最苦的地方度众生。

English Translation:

35. Question: Is cause and effect also an illusory appearance arising from conditions?

Original Text:

35. 问：因果也是缘起的假相吗？

English Translation:

Answer: Certainly! Only the Buddha is beyond cause and effect; great bodhisattvas have not yet transcended the circle of cause and effect.

Original Text:

答：当然了！唯佛一人超出因果，大菩萨还跳不出因果的圈子。

English Translation:

36. Question: Does “Buddhist activities in dreams” refer to those who have not realized their true nature performing activities like worshiping the Buddha, reciting sutras, and accumulating merits?

Original Text:

36. 问：梦中佛事是否指没有见性的人拜佛念经做功德一类的事？

English Translation:

Answer: Teaching Dharma and liberating sentient beings are also dreamlike Buddhist activities.

Original Text:

答：说法度生，也是梦中佛事也。

English Translation:

37. Question: As students, how should we apply ourselves while studying? What should we do during exams?

Original Text:

37. 问：我们学生读书应如何起用？考试的时候又该怎么办？

English Translation:

Answer: When the teacher is lecturing, listen clearly and remember it in your mind. Understand it thoroughly—this is applying yourself. If, while reading or listening, your mind wanders elsewhere and you fail to hear what the teacher says, you will not perform well in exams. One must understand, not just memorize mechanically. “Attain the meaning and forget the words— then the way is close.” You should not be stuck at the literal level.

Original Text:

答：老师讲课的时候，你听得清爽，记在脑子里，明白了，就是启用。如果读书时，你想别的事情，老师讲的你没听到，考试考不出来，那就不起用了嘛！不是死记，要懂。‘得意忘言道义亲’，不能死在句下。

English Translation:

38. Question: Is there a key technique for practicing?

Original Text:

38. 问：做功夫有什么决窍？

English Translation:

Answer: Do not be attached to miracles or the mysterious. Recognize that this numinous and clearly aware mind, in which not a single thought arises, is our fundamental nature at the present moment. With a normal mind, handle all matters so that not even a thread can be grasped.

Original Text:

答：不要著神奇，玄妙，认识这一念不生，了了分明的灵知就是当人的本性。以平常心，处理一切事务而一丝不可得。

English Translation:

39. Question: The principles are so simple, but in practice we always go astray. Why is that?

Original Text:

39. 问：道理说来说去是这么简单，可做起来总是走失？

English Translation:

Answer: Buddhist Dharma is inherently simple, not mysterious or complicated. However, habitual tendencies accumulated over many lifetimes cannot be removed in one day. Since these tendencies have built up not just in one lifetime, removing them requires long, diligent refinement. One must always be watchful, constantly reducing them further. Eventually, conditions ripen naturally, and you will attain perfect fruition.

Original Text:

答：佛法本来就这么简单，没什么玄妙复杂。但多生积习，非一日可除，因这积习也非一生所积，故除起来也须长时期的精修磨炼。学人只须时时觉察，损之又损，自有水到渠成，圆证果地之日。

English Translation:

40. Question: How can one achieve rapid accomplishment?

Original Text:

40. 问：怎么能迅速成就？

English Translation:

Answer: All sentient beings are originally Buddhas. What is there to accomplish? Have no desires and no attachments. Simply cease delusion without seeking truth, and naturally you return home and sit firmly.

Original Text:

答：一切众生本来是佛，还想成就个什么？一切无求无著，但息妄，莫求真，自然归家稳坐。

41. Question: I’ve heard that when the central channel and the left and right channels are opened, it is the attainment of the Sambhogakāya. Is there such a statement?

Original Text:

41. 问：听说中脉及左右二脉通后就是报身成就，可有此说法？

English Translation:

Answer: This seems like a statement of heterodox or deviant paths. Our physical body is a karmic retribution body, not a Buddha’s Sambhogakāya. To work on this material body is a great mistake. Even if you keep practicing in that way until Maitreya Buddha comes into the world, you still will not achieve Buddhahood.

Original Text:

答：这好像是外道、邪门的说法。我们的色身是业报身，不是佛报身。你在这色身上做工夫，是大大的错误，你如此修法，直到弥勒佛下世，亦成就不了佛。

English Translation:

42. Question: Milarepa had already reached the state of “practice is a great delusion, not practicing is also a great delusion.” Yet he became weary of responding to donors and wished to return to the snowy mountains to cultivate. Why? Is this habitual tendency not yet exhausted?

Original Text:

42. 问：密勒日巴尊者已至‘修行是个大妄念，不修亦是大妄念。’的境界。但却厌烦酬答施主，希望往雪山修行。为什么？是习气未尽么？

English Translation:

Answer: In fact, the words have already been fully stated, yet people still request him to speak the Dharma. Saying even a single “unsayable word” is too much. Going into solitude in the snowy mountains where there are no people and no words—what is that like? Do you understand?

Original Text:

答：其实话已说尽，还要请他说法，说一句无说之说：到雪山无人处，无话说时，看是什么？会么？

English Translation:

43. Question: Recently, I find it difficult to generate reverence for all forms of Buddhism that have appearances. The visible world is already illusory, so how can the invisible world inspire absolute faith?

Original Text:

43. 问：近来对一切有相佛法难以众生恭敬心，看得见的世界尚属虚幻，看不见的世界又如何令人产生绝对信心呢？

English Translation:

Answer: Although appearances are illusory, they are not without function. Thus it is said that emptiness and existence are not two: form is emptiness, emptiness is form. One should not dwell on either extreme. The vastness of space and the multiplicity of worlds cannot yet be fully measured even by modern science. Only the Buddha’s eyes are pure and see all clearly. You should focus single-mindedly on practice according to the Buddha’s teachings. When the roots and dusts fall away [i.e., when one transcends the senses and objects], you will naturally see what is now invisible.

Original Text:

答：相虽属虚幻，但不是没有作用。所以说非空非有，有即是空，空即是有，二边具不能住。天空之大，世界之多，现代科学尚不能测其端倪。只有佛眼明净，一清二楚。你只一心按佛法修持，到根尘脱落时，所谓看不见的世界自然得见。

English Translation:

44. Question: How can we revitalize Buddhism?

Original Text:

44. 问：如何才能振兴佛教？

English Translation:

Answer: Too many people grasp appearances, too few are unattached. Too many have superstitious faith, too few have wise faith. Too many worship the Buddha seeking blessings, too few genuinely cultivate. Many monastics engage in rituals and ceremonies, but few truly practice diligently. This is why Buddhism lacks vitality. If everyone diligently practices, Buddhism will have hope.

Original Text:

答：著相的人多，无住的人少；迷信的人多，智信的人少；求佛的人多，用功的人少。出家人做佛事赶经忏的多，真正用功修行的也很少。很可惜，所以佛教才不景气。只要大家都好好地用功修行，那佛教就有希望了。

English Translation:

45. Question: Before the master goes abroad, I would like to come with a few fellow practitioners to pay respects and listen to your teachings. Is that permissible?

Original Text:

45. 问：我想在师父出国前，与几位同修来拜见您，聆听教诲，可否？

English Translation:

Answer: All phenomena are ungraspable. Freedom and ease is the great divine function. The quintessence of the Buddhadharma is fully contained therein. Beyond this, whatever is said is the talk of demons. Did not Master Yunmen say: “Right now, this seeing and hearing is not seeing and hearing; no other sights and sounds can be presented to you.” What more can be said? Why bother traveling back and forth and wasting energy? Better to stay at home and cultivate peacefully.

Original Text:

答：一切无住，潇洒自在是大神用。佛法精华全具于此。此外有说，皆是魔说。不见云门大师说：‘即此见闻非见闻，无余声色可呈君。’还有什么可说的呢？何必再徒劳往返，浪费精神？还是在家安养吧。

English Translation:

46. Question: If one’s mind does not move, will one’s brain become dull?

Original Text:

46. 问：不动心，脑子是否会迟钝？

English Translation:

Answer: No. On the contrary, the brain’s reactions become quicker. Not moving the mind does not mean not using the mind. It means not clinging to illusory appearances and not being swayed by them. Understanding that all phenomena are illusory and not moving the mind, one responds immediately to whatever arises, becoming even more agile. Too many deluded thoughts actually make one sluggish. While doing things, one should skillfully employ correct mindfulness. Otherwise, how could one do anything? But while acting, do not dwell on appearances; respond to conditions without confusion, free of stray thoughts, perfectly clear and bright.

Original Text:

答：不会的，脑子反应反而快。不动心，不是说不起心用而是不执著假相，为它所转而已，我们知道一切事相都是假的，不动心，什么事情来了，一来马上就反应，更灵敏了。妄想多了反而会迟钝。我们做事情要善运正念，否则怎么做事？但做事时心不住相，随缘应付，没有杂念，清清楚楚，明明白白。

English Translation:

47. Question: Sometimes I use the knowledge I’ve read in sutras to judge my own situation. Is this correct?

Original Text:

47. 问：我有时会用经书上看到的知识来评判自己的情况，这对吗？

English Translation:

Answer: It is useful. You can compare your words and deeds to the teachings of the sutras to examine your own conduct for any mistakes. The purpose of morning and evening recitations in monasteries is to teach us how to conduct ourselves and understand how to practice. Evening recitation is for self-examination—checking whether our behavior that day was correct. Morning recitation is a reminder that the day’s conduct should accord with the teachings.

Original Text:

答：是有用的。可以将自己的言行与经书上的道理对照，检查自己有什么不对。寺院里早晚课的作用，就是教我们怎么做人，明白怎么修行。诵晚课是对照经文检查自己，这一天的行为做得对不对；早课是提醒自己，这一天的行为须按经文所说去做。

English Translation:

48. Question: The Mahāsaṃnipāta Sūtra (大集经) says: “In the age of the final Dharma, hardly anyone attains the Way.” What does “attaining the Way” refer to?

Original Text:

48. 问：《大集经》里说：‘末法时代罕一得道’，这个得道是指什么？

English Translation:

Answer: It means resolving the fractioned births and deaths (分段生死), cutting off delusions of thinking, realizing the unborn, and transcending cyclic existence, eternally abiding. In the final age of the Dharma, beings are heavily obstructed and of shallow wisdom, with deep-rooted bad habits, making it very difficult to achieve.

Original Text:

答：解决分段生死，断思惑，证无生，超轮回而常住。末法时代众生障重慧浅，恶习深厚很难做到。

English Translation:

49. Question: How should we understand “taking no-thought as the principle” (无念为宗)?

Original Text:

49. 问：怎样理解无念为宗？

English Translation:

Answer: “No” means no deluded thoughts or discrimination; “thought” means thought of true suchness, the nature of awareness. To think of the true suchness is to contemplate one’s fundamental nature. With not a single deluded thought arising, luminous and distinct, one is mindful of one’s fundamental position and protects it, seeing one’s nature at all times. This is genuine practice. Our cultivation is flexible and skillful, not rigid.

Original Text:

答：无是无一切妄念分别，念是念真如觉性。念真如即念本性，一念不生，了了分明，念念在本位上，保护它，时时刻刻见性，这是真用功。我们用功是灵活的，巧妙得很，不是死板的。

English Translation:

50. Question: If we aim for emptiness everywhere, won’t we fall into a void?

Original Text:

50. 问：处处要空，会不会落空？

English Translation:

Answer: The emptiness taught in Buddhism means that all phenomena are ungraspable, not that phenomena do not exist. It means “true emptiness, wondrous presence.” Emptiness empties the false grasping of illusory appearances, not the cessation of wondrous functioning. There is presence arising from the mind, yet not truly existent, so there is nothing to cling to. Some speak of emptiness constantly while their minds still cling to existence—this is not genuine emptiness. Even if you could truly empty all things, if you do not manifest great compassion and wondrous function, you fall into a state of barren emptiness.

Original Text:

答：佛法所说的空是说一切事物皆不可得，不是说无有事物也，所说真空妙有！空是空却执妄相的幻念。不是说不起妙用也，有由心得显，有而不有，所以无可执著。有人口口声声说空，但却心心著有，不行。即使真能‘空诸所有’，不能显现大悲妙用，正是‘实诸所无’落在空无一边。

English Translation:

51. Question: Someone recited the Amita Heart Mantra for one thousand sessions and then went on to recite “Amitābha Buddha.” Is this allowed?

Original Text:

51. 问：有人念弥陀心咒一千座后又去念阿弥陀佛，这样可以吗？

English Translation:

Answer: The Amita Heart Mantra is Amitābha Buddha. The heart mantra is the Buddha’s heart-power, of great potency. Reciting the mantra seven times is equivalent to chanting the Buddha’s name one thousand times. Naturally, one should also recite “Amitābha Buddha.” Besides deeply entering into the Dharmakāya mind of Amitābha, one must also manifest the ocean of Amitābha’s compassionate vows to liberate beings skillfully, thereby accomplishing both self-benefit and benefiting others in perfect completeness. Thus, the heart mantra is the wondrous function of the Buddha’s Dharmakāya, and the Buddha’s name expresses the Buddha’s compassionate vows externally. Inner and outer are one, essence and function not two, thereby perfectly fulfilling the merit and virtue of the Pure Land.

Original Text:

答：弥陀心咒就是阿弥陀佛。心咒是佛菩萨的心力，力量大，七遍咒相当于一千遍佛号。当然也应该多念阿弥陀佛的名号。因为除了深入阿弥陀佛的法界心体外，更要显现弥陀的慈悲愿海，救度方便，使自利利他的功德能圆满成就。所以心咒乃佛的心体妙能，佛名是佛悲愿外显，内外一致，体用不二，方能圆成净土的事理功德。

English Translation:

52. Question: After attaining Buddhahood, can one still become deluded?

Original Text:

52. 问：证到佛位还会迷失吗？

English Translation:

Answer: No. The sutras compare it to gold extracted from its ore. Once separated from mud and sand, it will not return to being mixed. Sentient beings are like gold still in the ore, not lacking gold, but intermixed with gravel and thus confused. When practice eliminates ignorance, like refining out the sand, one attains pure gold. There will be no further delusion.

Original Text:

答：不会的。佛经中形容它如出矿之金，不与泥沙矿石混在一块了。众生犹如在矿之金，不是没有金，但与砂石混在一起，所以迷于事物。修行断尽了无明就是去净了沙、石的纯金。就不会再迷失了。

English Translation:

53. Question: Why do we need to make vows?

Original Text:

53. 问：我们为什么要发愿呢？

English Translation:

Answer: Vows are the mother of all accomplishments. Vows can bring things to fulfillment. Therefore, in practice, one must make great vows: to become a Buddha and liberate sentient beings, to never fear hardships and difficulties, to forge ahead vigorously and never lose the initial resolve. Without vows, when facing obstacles, one might give up cultivation. In our Mind-in-Mind Dharma, the first seal is the Bodhi-mind seal, which requires making the great vow to attain Buddhahood. To attain Buddhahood, one must rely on sentient beings. A Buddha is the honored one perfect in both wisdom and merit. Without great vows and without benefiting beings, where would merit come from?

Original Text:

答：愿为一切事物成功之母。愿能成事。所以修行须发大愿，要成佛度众生，即不怕艰难困苦，勇猛精进，遇任何挫折也不会退失初心。人如果没有愿，碰到困难就不肯修行了。我们心中心法第一印就是菩提心印，要发成佛的大愿。成佛必须靠众生，佛是福德、智慧两足尊。没有大愿，不做度众生的事，福德从何而来？

English Translation:

54. Question: I truly feel the existence of sentient beings around me. Does the Buddha feel it too?

Original Text:

54. 问：我确实感到周围的众生，有我的存在。佛感觉到吗？

English Translation:

Answer: The Buddha’s awareness is perfect and all-pervasive, realizing and benefiting all. If the Buddha still had such feelings, he would not be a Buddha. To measure the Buddha’s mind with your ordinary mind is a grave mistake!

Original Text:

答：佛是圆觉遍照，圆证普利。如果他有此感觉，就不是佛了。以你的凡夫心去度量佛的心，大错了！

English Translation:

55. Question: What is the difference between Tuṣita Pure Land and the Western Pure Land?

Original Text:

55. 问：兜率净土与西方净土有何区别？

English Translation:

Answer: They are the same. Tuṣita Pure Land is the Pure Land of our Sahā world. Śākyamuni Buddha descended from Tuṣita, and in the future Maitreya Buddha will also descend from Tuṣita. Indeed, all future Buddhas descend from Tuṣita. Our current eon is called the Worthy Eon (贤劫), with one thousand Buddhas appearing. Śākyamuni is the fourth, and there will be 996 more Buddhas. All these Buddhas descend from Tuṣita Inner Court. Many great patriarchs of the Chan School also ascend to Tuṣita Inner Court. The Western, Eastern, and all directions’ Pure Lands do not lie outside our own fundamental nature. There is no difference between the Western Pure Land and Tuṣita Pure Land.

Original Text:

答：是一样的。兜率净土是我们娑婆世界的净土。释迦佛是从兜率天下降的，将来弥勒佛也要从兜率天下降，而且将来的佛都要从兜率天下降。我们这个劫是贤劫，有千尊佛出世。释迦佛是第四尊佛，还有九百九十六尊佛出世。一切佛都从兜率内院下降。所以许多禅宗大祖师都是上升兜率内院去。西方，东方都不出我们本性之外、西方的净土和兜率净土无二无别。

English Translation:

56. Question: Does the Land of Ultimate Bliss (极乐世界) exist?

Original Text:

56. 问：有没有极乐世界？

English Translation:

Answer: Yes, but not truly existent. It is wondrous presence arising from true emptiness. The Heart Sutra says, “Form is emptiness, emptiness is form,” they are not two. One must not cling. Amitābha Buddha will retire from his position in due time, with Avalokiteśvara succeeding him, making the Pure Land even more splendid, because Avalokiteśvara’s merit is great, and though currently appearing as a Bodhisattva, he has already attained Buddhahood. Later, Avalokiteśvara will also retire, succeeded by Mahāsthāmaprāpta Bodhisattva. As the Diamond Sutra says, “All appearances are illusory.”

Original Text:

答：有。但非实有，乃真空妙有。心经云：色即是空，空即是色，色空不二，不可执著。阿弥陀佛也要退位的，由观世音菩萨继位。它比现在的极乐世界还要好。因为观世音菩萨的功德大，他早已成佛，为度众生而现菩萨身。但他也要退位的，由大势至菩萨继位。所以金刚经云：凡所有相皆是虚妄。

57. Question: Is the “Essentials of the Pure Land in Ten Aspects” (净土十要) very important for those who practice the Pure Land method?

Original Text:

57. 问：《净土十要》对修净土者很重要吗？

English Translation:

Answer: The “Essentials of the Pure Land in Ten Aspects” is indeed an important classic for Pure Land practitioners. Unfortunately, people nowadays often disregard it and seek shortcuts, saying that even with distracted mind, chanting the Buddha’s name can lead to rebirth in the West. Because of this, when the end (death) comes suddenly, they find themselves flustered and unable to be reborn in the Pure Land.

Original Text:

答：《净土十要》实为修净土的重要典籍。惜今人多不重视，只贪便利，说什么散心念佛亦能生西。因之等到腊月三十到来，不免手忙脚乱，不能生西。

English Translation:

58. Question: I have no deluded thoughts in my mind. What is the difference between that and the Western Pure Land?

Original Text:

58. 问：我心中没有妄念，与西方净土有什么两样？

English Translation:

Answer: In terms of the mind’s essence, there is no difference. “When the mind is pure, the Buddha-land is pure.” But some people boast emptily of having no deluded thoughts, while still clinging to appearances whenever something arises. That means their minds are not truly pure. Having no deluded thoughts in theory is not enough; if, when situations arise, one becomes attached, that is not a Pure Land. Pure Land includes four levels: (1) the ordinary and the sage dwelling in the same realm, where one is reborn by sincere practice though still holding appearances as real; (2) the expedient realm of those who have eliminated views and thoughts and realized non-birth; (3) the realm of those who have fully cultivated the six perfections and abide in the true reward-land; and (4) the eternal quiescent realm of tranquil light, attained when one’s wisdom and compassion are perfected. If one only claims to be free of delusion but does not manifest the qualities of a pure mind, then one is still far from the true Pure Land.

Original Text:

答：心体没有两样。因为随其心净则佛土净。但有人说大话，心不肯空。事情来了他还著相，著相了就不是净土。理明，事跟不上，没用。著相生西方，只能是生凡圣同居土。西方有四土的不同，一者，一心用功念佛了但不知一切皆幻现，执为实有，而生事相的净土，亦得极乐庄严的受用。二者心空无住，证无生正定，了见思惑，则入方便有余净土。三者，以广大菩提悲愿，普行六度万行，四相顿空，实报妙现，则生实报庄严土。四者，果德圆极，三身圆证，四智圆明，寂光圆常，则生常寂光净土。如果只是不生妄念，心不具净土之德，则离真净土远矣！

English Translation:

59. Question: What is precept (戒)?

Original Text:

59. 问：如何是戒？

English Translation:

Answer: Precept means restraining the mind so that it does not move erratically, thus facilitating entry into concentration. Hence the most crucial aspect is the mental precept. When the mind is not moved by phenomena and remains without defilement or attachment, that is the root of all precepts. From the unmoving wondrous mind arises great compassion, benefiting all beings everywhere, thereby perfecting all the virtues of the precepts.

Original Text:

答：戒者，戒你心不妄动而易于入定也，故最要紧的是心戒。心不为境界所动，于一切境，无染、无著是一切戒的根本。再由不动的妙心起饶益众生的大悲方便，处处摄受利济，方能具足一切戒的功德。

English Translation:

60. Question: Are good deeds mainly a skillful means to counteract our past selfish habits so as to attain the realm of no-self?

Original Text:

60. 问：善行是否主要是对治自己以往自私自利的习惯，达到‘无我之境’的一种方便呢？

English Translation:

Answer: Good deeds are indeed important, but not the most crucial aspect. The key is to open wisdom. A “Buddha” is one who awakens without clinging to appearances. If one only does good deeds without opening wisdom, at most one becomes a person who enjoys blessings. After the blessings are used up, one may still fall into hell and cannot escape birth and death. However, if after understanding one’s nature, one performs all beneficial deeds with a Bodhi mind, then these good deeds become favorable conditions that advance one’s path to enlightenment.

Original Text:

答：善行的确很重要，但不是最主要的，主要还在开智慧。‘佛’者，乃觉悟不著相之人也。如不开智慧只作善事，充其量不过做个享福之人罢了。福享完了，还要下地狱，仍不能了生死。但如果明悟心性后，以菩提心去做一切利生之善行，则一切善行又能成为道上的增上缘。

61. Question: Many people in the world do not believe in the Buddha and even ridicule those who study Buddhism. Therefore, making vows to liberate all sentient beings seems very difficult or impractical. Should we just liberate those with a connection to us?

Original Text:

61. 问：世上很多人不信佛，还讥笑学佛人。故要发愿救度一切众生是否很难或不切实际？是不是只救有缘众生？

English Translation:

Answer: When making vows, one must be broad and not discriminate based on whether beings are connected or not, or whether they are close or distant. As to whether they can be saved, that depends on conditions. Even the Buddha cannot save those without the necessary conditions!

Original Text:

答：发愿要广，不可分别有缘无缘以及亲疏远近。至于能否得度，这就须看因缘如何了，佛亦不能度无缘众生啊！

English Translation:

62. Question: To liberate sentient beings, one must first be enlightened and possess spiritual powers, otherwise it would be hard to convince others. But if one focuses solely on one’s own practice without liberating others, one might be called a solitary liberator. How should we view this?

Original Text:

62. 问：要度众生，首先自己要开悟，要有神通。否则谈不上度人，人家也不信你。但如果只顾自己修法，又不度人，会被斥为自了汉。如何看待这种观点？

English Translation:

Answer: Your viewpoint is mistaken. Currently, you are cultivating precisely to liberate others, not just to seek comfort for yourself. This is the great compassion and Bodhisattva spirit of the Mahayana. Conversely, if you were practicing only to escape suffering yourself, not caring about others, then it would be a small-vehicle perspective. Also, liberating others does not rely on miraculous powers but on having the eye of the path clearly open so as not to mislead others. If using miraculous powers were enough to liberate others, then heterodox practitioners and demon-kings, who also have powers, would be able to liberate people, would they not? It is a big mistake to crave miraculous powers in practice. One must know that attaining Buddhahood depends on developing prajñā wisdom!

Original Text:

答：你的观点错了。现在自己修法正是为了度人而修的，不是为了自己寻快乐而修行，这就是菩萨心肠的大乘法。反之，只为了自己出苦海，不顾他人即为小乘法。另外，度人不在神通，而在道眼明正，不致指人入歧途。假如以神通来度人，那么外道与魔王都有神通，他们都能度人吗？你们修法都著神通，这是大错！须知成佛不在神通而在开发般若！

English Translation:

63. Question: Master, the realized body understood at the level of principle and the directly verified body—are they the same?

Original Text:

63. 问：请问师父理上悟的和亲证的体应该是一个吧？

English Translation:

Answer: Yes! The essence is not different, but their actual functioning differs. Understanding at the level of principle is just conceptual understanding. When confronted with actual situations, one still becomes confused. Direct verification means not being confused when facing circumstances and remaining unmoved before all conditions.

Original Text:

答：对！体虽无异，但事用不同。理悟的只是知解，遇事则非，证悟的，则能遇事不惑，对境不动。

English Translation:

64. Question: What is the difference between correct concentration (正定) and ordinary sleep?

Original Text:

64. 问：正定和普通睡眠的区别？

English Translation:

Answer: When your concentration is deep, even when sleeping, you remain luminously aware, not murky or drowsy.

Original Text:

答：等你定功深入，睡著亦是了了分明的，而不是昏昏沉沈的。

English Translation:

65. Question: What is the wondrous function of the true nature (真性妙用)?

Original Text:

65. 问：怎样才是真性妙用？

English Translation:

Answer: Acting without clinging to appearances, without giving rise to a second thought. Doing is the same as not doing—this is the wondrous function of the true nature. Wearing clothes, eating, welcoming guests, and seeing them off, all are the complete and great function of the self-nature.

Original Text:

答：做事而不著相，不起二念，做等于没有做，这就是真性的妙用。乃至穿衣吃饭、迎宾、送客等等，都是自性的全体大用。

English Translation:

66. Question: I now know that all things are transformations of Buddha-nature, yet I still feel pain, especially when sick, and I cannot master situations when facing material obstacles.

Original Text:

66. 问：我现在知道了，一切东西全是佛性的变化。但还会感到痛苦，尤其生病时感肉体上的痛苦。碰到物质上有障碍时，亦作不了主了。

English Translation:

Answer: You are still clinging to appearances and your mind has not truly emptied. Moreover, your concentration is very weak. You should meditate more and cultivate concentration. Merely understanding is a deluded recognition and useless. You must transform body and mind into emptiness. Only then will it be effective. Truly guard the mind so that it does not turn with conditions. Even when walking, one can transcend without having an “I” walking, no road, no cars, and yet still arrive at the destination. In true cultivation, even in dreams you can transcend. Mere conceptual understanding is not enough—you must realize and prove it. Work diligently at your practice!

Original Text:

答：你还是著相心未曾空啊！而且定力很差，你应该多打坐，培养定力。理解是妄识，不管用。必须将你身心世界化空，那才行。真正保护心不随境界转，走路也会脱掉，没有个‘我’在走路，没有马路，没有汽车，照样会到目的地。真做功夫时，睡梦中也会脱掉。解悟不行，一定要证悟。要透得过，一定要好好做功夫。

English Translation:

67. Question: Truly dedicated practitioners know less and have fewer insights. It’s enough to rely on a good teacher and one or two scriptures without extensively studying many treatises. By simply practicing meditation or chanting sincerely, one can achieve the great task. Is this correct?

Original Text:

67. 问：真正修行的人，知道得越少，见解越少越好。只须依止善知识与一两部经典，而不必广研经论，老实参禅念佛，必能大事成就。这种说法对吗？

English Translation:

Answer: It’s not that one should not study scriptures at all. Without understanding the principles, how can one practice? The reason for such a saying is to prevent people from getting stuck in words and missing actual practice. If after thoroughly understanding the teachings, you let go of all textual attachments and apply yourself solidly to practice, that is best.

Original Text:

答：修法不是不研习经论。不懂道理，怎么修呢？这种说法是怕人著在文字里，钻牛角尖，不去实修，而耽误了修行。如能在精通教理后，一切放下，不再执文字相，而脚踏实地的去修，那是最好了。

English Translation:

68. Question: Master, please explain “mind-created body” (意生身).

Original Text:

68. 问：请师父谈谈‘意生身’？

English Translation:

Answer: Everyone can manifest a mind-created body. It arises from the seventh consciousness. Currently, our six senses are impure and keep stirring up thoughts, attaching to appearances, thereby sealing off the mind-created body. When you become sufficiently pure, it will emerge spontaneously. Adept Qigong practitioners, if their minds are pure, can also bring it forth, though only one, and not at will. It can appear in samādhi, but not while moving.

Original Text:

答：意生身个个都能出，它是从第七识生出来的。上面的眼、耳、鼻、舌、身、意封住它时，它就出不来了。现在我们六根不清净，乱动脑筋，见相著相，就把它封住了。等你清净到一定程度，它就自己出来了。做气功做得好的，心清净了，也能出来。不过只能出一个，还不能够要出就出。入三昧时能出，不入三昧时就不能出。

English Translation:

69. Question: I have not yet realized my true nature. Can I still manifest functioning (起用)?

Original Text:

69. 问：现在还没有见性，能不能起用？

English Translation:

Answer: At all times, all actions are functions of our Buddha-nature. Otherwise, how would you speak or listen? That is already manifesting function! While acting, do not cling to appearances, and that is wondrous functioning. Sitting still and not moving is not the way. You must be flexible and engaged, diligently doing things without attachment. That is manifesting functioning.

Original Text:

答：一切时用都是我们佛性的作用，否则怎么会讲话，听话呢？这就是启用啊！我们在作用中不住相就是妙用。坐在那里不动，不起作用。要灵活，要认真做事而不著相，这就是起用。

English Translation:

70. Question: What is the difference between the intermediate state body (中阴身) and the mind-created body (意生身)?

Original Text:

70. 问：中阴身与意生身的区别？

English Translation:

Answer: They differ. The intermediate state body appears after the previous body has died and before the next one is formed, when one has not yet taken rebirth. The mind-created body is not possessed by everyone. It requires a certain level of cultivation. The mind-created body is a freely manifested body for the sake of liberating beings, arising from conditions of spiritual attainment. It has three types: the mind-created body of “three-flavor joyful correct absorption,” the “mind-created body that realizes Dharma-nature itself,” and the “fully equipped, no-effort-necessary mind-created body.”

Original Text:

答：两者不同。中阴身是前身已死，后身未形成，还没有投胎时的阴身。而意生身不是每个人都有的，要修行有一定功夫的人才有。是为济度众生如意受生的菩萨身，意生身有三种：三昧乐正受意生身、觉法自性性意生身、种类俱足无行作意生身。

English Translation:

71. Question: What is the difference between soul (灵魂) and Buddha-nature?

Original Text:

71. 问：灵魂与佛性有什么区别？

English Translation:

Answer: The soul is Buddha-nature mixed with ignorance. If you have not recognized your true nature and cling to appearances, that is the soul. Having discrimination and defilement is the soul. There is also a distinction between “hun” (魂) and “po” (魄). People say there are three hun and seven po. Hun is yang energy, po is yin energy. The human body has both yin and yang. Ordinary people have three parts of bright side and seven parts of darkness. One must remove the dark, clinging habits. The Pure Yang Patriarch (Lü Chunyang) is called Pure Yang because he has eliminated all yin energy. Clinging to appearances cannot escape the three realms. Clinging to the yang-spirit still involves birth and death. Not clinging at all is best.

Original Text:

答：灵魂是佛性与无明的和合。如你没有识得本性，著相的，就是灵魂。有分别心，有粘染的就是灵魂。魂与魄也有区别。有人说三魂七魄，就是三分灵魂七分魄。魂是阳气，魄是阴气。人身上都有阴阳，阴极、阳极。凡夫身上光明的一面只有三分，黑暗的一面有七分，所以要将黑暗的一面，执著的习气化掉。纯阳祖师叫纯阳，即阴气都消光了。著相出不了三界，著了阳神还是有生死，须一点都不著才好。

72. Question: An Equal Enlightenment (等觉) Bodhisattva still has one subtle ignorance (生相无明) unbroken. How can we ordinary beings break ignorance within two or three years of practicing the Mind-in-Mind Dharma and then remain within the six realms to liberate sentient beings?

Original Text:

72. 问：等觉菩萨尚有一品生相无明未破，我们凡夫怎么能在二、三年中修了心中心法而破无明，并能住六道里而度生呢？

English Translation:

Answer: Not everyone who practices the Mind-in-Mind Dharma can break all ignorance and remain in the six realms to liberate beings. It depends on each person’s depth of realization. Depending on their aspiration, some may choose to be reborn in Pure Lands or remain in the world to liberate beings.

Original Text:

答：不是修心中心法的人都能破尽无明住六道里度生，而是看各人所证深浅，随自己愿望往生净土或随众生住世。

English Translation:

73. Question: To what extent must one cultivate before transmitting the Dharma?

Original Text:

73. 问：修到什么程度才能传法？

English Translation:

Answer: One must truly awaken and realize the Path before one can transmit the Dharma. “If you wish to know the road below the mountain, ask someone who has come from there.” If you are not someone who has crossed over, how can you guide others? During practice, doubts arise at times; like encountering a crossroads where one needs guidance. If you have not walked that path yourself, how can you direct others? That would be the blind leading the blind, all heading to the hell realms.

Original Text:

答：修法人真正开悟证道，才有资格传法，‘欲知山下路，须问过来人’你不是过来人，不知道路径怎么可以乱传人。修法过程中有疑问需要人指点，如行人在十字路口向那里转弯，要人指点，你自己没过这条路，怎么能瞎指点人，岂不是以盲引盲，一齐走向地狱去了。

English Translation:

74. Question: “Only fear that the mind does not die, not that it does not live. Once the mind dies thoroughly, can it still live again?”

Original Text:

74. 问：只怕心不死，不怕不活。先将心死透了，还会活得起来吗？

English Translation:

Answer: When the mind dies thoroughly, it is the death of clinging, not the death of wondrous functioning. In the process of practice, be mindful of proper measure. When your mind truly dies to attachments and does not stick to anything, at that very moment, the divine function fully appears.

Original Text:

答：心死透，是死去你的执著，不是死去你的妙用。用功过程中应注意适度锻炼。你心在事物上真正死透，不粘著了，当下神用就一起现前了。

English Translation:

75. Question: “All phenomena are empty, only Buddha-nature is not empty.” Doesn’t this statement imply that Buddha-nature and all things are two separate entities?

Original Text:

75. 问：万法皆空，唯有佛性不空。这样的话，佛性与万物岂不看作二物了？

English Translation:

Answer: Saying “all phenomena are empty, only Buddha-nature is not empty” is for beginners. “All phenomena are Buddha-nature” is for those after awakening. These two cannot be conflated.

Original Text:

答：万物皆空，佛性不空是对初学佛人讲的；万法即佛性是对悟后人说的。二者不可混为一谈。

English Translation:

76. Question: “Until the hells are empty, I vow not to become a Buddha.” Has Kṣitigarbha Bodhisattva become a Buddha yet?

Original Text:

76. 问：‘地狱不空，誓不成佛’，地藏王菩萨成佛了吗？

English Translation:

Answer: To vow not to become a Buddha means not to take the position of a Buddha. If Kṣitigarbha Bodhisattva did not have the capacity of a Buddha, how could he go to hells to liberate beings or help ten-direction Bodhisattvas become Buddhas? He has the qualifications but does not assume the position. Actually, from Kṣitigarbha Bodhisattva’s perspective, hells are originally empty (the Heart Sutra says all dharmas are empty), and since there is no Buddha to become, that is truly becoming a Buddha!

Original Text:

答：誓不成佛，是誓不取佛位。如果地藏王菩萨没有佛的资格，他怎能到地狱去度众生？怎能度化十方的菩萨成佛呢？他有佛的资格而不取佛位。其实在地藏王菩萨看来，地狱本来是空的，《心经》讲诸法空相嘛！而且无佛可成才真正成佛！

English Translation:

77. Question: “This Dharma abides in the Dharma-position; the aspects of the world abide forever.” How should we understand this?

Original Text:

77. 问：‘是法住法位，世间相常住’。怎么理解？

English Translation:

Answer: Worldly phenomena are like oceans turning into mulberry fields, constantly changing and not eternal. Our body also does not last forever. Su Dongpo said in “The Red Cliff Rhapsody”: “Guest, do you know about water and the moon? Flowing water passes by, yet it never actually goes anywhere...” Observe water and the moon—though the water flows, it does not diminish; though the moon waxes and wanes, it neither increases nor decreases. This shows that phenomena are thus. Isn’t that permanent abiding? “This Dharma abides in the Dharma-position” means all phenomena never depart from the true nature. True nature is constant, and so phenomena are also constantly present as illusions of change. It is their essence that is ever-abiding.

Original Text:

答：世间法都是桑田沧海，瞬息万变，不常久。我们的身体也不常久。苏东波在《前赤壁赋》里有两句说得很清楚：‘客亦知夫水与月乎？逝者如斯，而未尝往也……’你们看水和月亮，水在哗哗地流，水尽管在流却没有减少啊。同样，月亮虽有圆缺时，但也没增减啊！这就告诉我们，事相就是如此，这不就是常住吗？‘是法住法位’，就是说一切事相离不开真性，真性常住，世相也常住，世间只是因缘变迁而已，都是假相。

English Translation:

78. Question: “Seeing mountains as mountains, seeing water as water,” then further “seeing mountains not as mountains, seeing water not as water.” Eventually, “seeing mountains still as mountains, seeing water still as water.” How to understand this process?

Original Text:

78. 问：见山是山，见水是水，进一步，见山不是山，见水不是水。到后来，见山还是山，见水还是水。怎么理解？

English Translation:

Answer: “Seeing mountains not as mountains” and “seeing water not as water” occur when you are truly practicing diligently, leaving no object of perception, not clinging to anything. Turning back again, mountains are just mountains, water is just water, “the Dharma is fundamentally and originally so.” There is nothing mysterious. One naturally abides in freedom, responding to conditions without hindrance. If you must insist that mountains are not mountains and water is not water, that leads to nihilism. Mountains and waters are manifestations of Buddha-nature. All forms are transformations of our own nature’s wondrous function. Thus, one no longer clings to appearances.

Original Text:

答：见山不是山，见水不是水，是正做功夫真切的时候，无所见，一切不著。反过身来，噢，山不过是山，水不过是水，法尔如是，没什么玄妙。于是随缘自在任运无碍了。如果一定要山不是山，水不是水，那就是断灭了。山水都是本性的显现，一切色相都是我们佛性变现的，都是妙用，那么自然就不著相了。

English Translation:

79. Question: Is giving rise to a thought also a wondrous function (妙用)?

Original Text:

79. 问：动念是妙用吗？

English Translation:

Answer: Yes, giving rise to thought is also wondrous functioning. Specifically, if a thought arises without clinging, it is a wondrous function; if a thought arises and you cling to it, it becomes a delusion. “At exactly the moment of using the mind, exactly no-mind is used; with no-mind exactly in use, always in use yet exactly nothing.” This is wondrous function. When using the mind, have no mind. When having no mind, it is constantly in use. If a thought arises without clinging, that is the ocean-imprint radiance (海印放光).

Original Text:

答：是，动念都是妙用。具体说，动念不住相就是妙用；动念住相是妄想。‘恰恰用心时，恰恰无心用；无心恰恰用，常用恰恰无。’这就是妙用。用心时没有心，要‘常用恰恰无’，动念不住相，那是海印放光。

English Translation:

80. Question: When Venerable Xuyun was in Gaomin Monastery, his eyes could see through a wall, noticing someone urinating outside. Can this be called enlightenment?

Original Text:

80. 问：虚云老和尚在高闵寺眼睛能透过墙壁，见到屋外有人小解，这能说是开悟了吗？

English Translation:

Answer: This is not enlightenment—it is a manifestation in the form aggregate. Do not cling to it. If you cling, you can fall into demonic states. Venerable Xuyun said in his autobiography: “Doubts suddenly eliminated, delight and rejoicing beyond measure.” These eight words indicate the cup hitting the ground and the root of doubt cut off. That is genuine insight.

Original Text:

答：这不是开悟，是色蕴境界。不能执著，一执著就要入魔了。虚云老和尚在自传中写道：顿断疑根，庆快平生。这八个字才是写的茶杯落地，疑根顿断。

81. Question: When one realizes the mind and sees the nature, will images appear?

Original Text:

81. 问：明心见性的时候，会展现图像吗？

English Translation:

Answer: There are no images, and nothing appears. Yet it is not a state of annihilation. It is luminous and distinctly clear. This numinous awareness is our original face. After understanding this, be careful—this is not the end. It is precisely the time to apply effort, constantly safeguarding it. You can use the Buddha’s name or a mantra to guard it. For instance, Great Master Dahui Gaoshen used the Great Sujātā Dhāraṇī (大随求陀罗尼) to protect himself. Chan masters all recited mantras secretly. The Great Master Hanshan clearly stated that throughout generations, Chan masters have secretly maintained mantra practice. No lineage can separate from esoteric methods.

Original Text:

答：它没有图像，也没东西，但不是断灭相，它了了分明。这个灵知了了就是我们的本来面目。明白这个以后，要注意，不是到家了，而是正好用功夫，时时保护它。可以用佛号，也可以用咒来保护它。禅宗大慧杲祖师就是用我们心中心法大随求陀罗尼保护自己。禅师都会念咒的。憨山大师说得很明白，历代禅师都秘密持咒，任何一宗都离不开密法。

English Translation:

82. Question: All speech and action, including my writing of this letter, are all the wondrous functioning of the fundamental nature. Its own essence is “unborn and undying, neither increasing nor decreasing, neither defiled nor pure.” Yet it is not like earth, wood, grass, or stone, but a nature of awareness (觉性) that everyone inherently possesses. Realizing this is seeing the nature, correct?

Original Text:

82. 问：一切言谈举止，包括我现在提笔写信，都是本性的妙用。其本身‘不生不灭、不增不减、不垢不净’。但非同土木草石，而是一种灵知觉性，人人本身具足，悟此则为见性。对吗？

English Translation:

Answer: Incorrect. This is merely intellectual understanding, not genuine seeing the nature. Such an intellectual understanding cannot handle actual situations and is useless. Truly seeing the nature and attaining the Way requires transforming body and mind into emptiness. After initial awakening, one must continue applying effort to overcome situations. If one cannot penetrate through circumstances, it is not considered seeing the nature. Even if one can, if one abides in emptiness and does not manifest great compassionate functioning, it is still not genuine seeing the nature.

Original Text:

答：不对，这只是理解，不是见性。这种理解，遇事不得力，无用。见性悟道首先要将身心世界化空，悟理后还须在事上透得过，如遇事透不过，亦不为见性。如果事上透得过，但住于空灵而不开显大悲妙用，仍不算真见性。

English Translation:

83. Question: I believe that when sitting (on the cushion) I should follow the master’s instructions: focus the mind, listen with the ear, and sit more often. Off the cushion, I observe the mind. Whether walking, standing, sitting, lying down, reciting Buddha’s name, or chanting mantras, all are manifestations of the self-nature. I do my best to let the true mind remain manifest. Is this correct?

Original Text:

83. 问：弟子认为上座按师父要求的心念耳闻，尽量多加坐；下座观心。知行住坐卧，念佛持咒等都是自性所为，尽可能让真心常现，对吗？

English Translation:

Answer: Yes and no. Yes, you must diligently apply yourself in practice and not be careless. No, because you said “do one’s best to let the true mind remain manifest.” Since the true mind never hides, it is always shining at the face. If you know that all actions and manifestations are the wondrous functioning of the self-nature, isn’t it always present? Why talk about “doing one’s best to let it remain manifest?”

Original Text:

答：对，又不对。对者，须努力用功修持，不可轻忽。不对者，在‘尽可能让真心常现’一句，因为真心无隐藏，时时在你面门放光。你既知一切举措作用，皆是真心的妙用，它岂不是时时现前，还用什么‘尽可能让真心常现’呢？！

English Translation:

84. Question: After seeing the nature, is the most diligent practice not to forget the original state at all times?

Original Text:

84. 问：见性之后，最精进的用功就是时时刻刻不忘失本来吗？

English Translation:

Answer: Incorrect! The fundamental nature cannot be lost. It is only that you cling to appearances and are deluded by conditions, like the sun being temporarily obscured by clouds. Diligent effort is simply to safeguard it thoroughly. When applying effort, it is like leading troops to attack the enemy, pressing forward without hesitation; when not applying effort, put everything down as if there is nothing at all. This is true diligence.

Original Text:

答：不对！本性不会失去的，只是你著相，被境迷了，就像太阳被乌云遮盖而不现一样。精进用功只是绵密保护。用功时如率兵攻敌，义无反顾；不用时则一切放下，视若无事，这叫真精进。

English Translation:

85. Question: To never forget the original means to apply effort in awareness. While doing things, know that it is the wondrous functioning of the fundamental nature. When nothing is going on, the numinous awareness (靈知) and nature of awareness does not diminish. Thus, over time, one naturally attains the great path, correct?

Original Text:

85. 问：不忘失本来，就是要在觉知上用功。做事时知是本性的妙用，无事时灵知觉性并不曾减少，自然就随时间因缘而成大道吗？

English Translation:

Answer: Incorrect! The ancients said: “Just eliminate ordinary sentiments, nothing else.” If you always cling to the awareness, that is still attachment. Do not cling to any phenomena. Responding to conditions without attachment is correct. Even the numinous awareness and nature of awareness cannot be clung to. Applying effort in awareness is a grave mistake.

Original Text:

答：不对！古人云：‘但尽凡情，别无圣解’，你时时执在灵知性上，就是有所住著。须不著一切相，随缘起用才是。灵知觉性亦不可著。在觉知上用功更是大错。

English Translation:

86. Question: To resonate with the self-nature at all times is to resonate with the guru. Practicing according to the Dharma, the guru and the Buddha are always by one’s side. Is this correct understanding?

Original Text:

86. 问：时时与自性相应，就是和上师相应。如法修行，上师、佛就在身边。这认识正确吗？

English Translation:

Answer: Correct!

Original Text:

答：对！

English Translation:

87. Question: We must return to no attainment, since all things are unobtainable. Yet the empty, empty, yet aware scene—does it not still remain? If we were to completely sweep it away, would that not be a case of nihilistic extinction?

Original Text:

87. 问：要归无所得，一切皆了不可得。但是，空空然而有觉知的光景不是还在吗？若将此扫光，岂不断灭了？

English Translation:

Answer: It is not about eliminating this numinous awareness, but not abiding in it. By not abiding, there is no subject who is aware and no object that is being awared, thus returning to no attainment. If you still insist on some aware scene, that is already not it. What is there to talk about empty emptiness?

Original Text:

答：不是将此灵觉扫光，而是不住此灵觉。以不住故，即无能觉与所觉，故归无所得也。有个觉知的光景，早不是了，还说什么空空然？

English Translation:

88. Question: Even though this signless nature-body (无相的性体) is without form, can it be experienced when one is free of thoughts?

Original Text:

88. 问：这个无相的性体，尽管无相，但可以于无念时体会到它。是吗？

English Translation:

Answer: Incorrect! Not only can it be experienced in the absence of thoughts, it must also be realized in activities and phenomena. Because functioning and phenomena are all manifestations of the self-nature—form is nature, nature is form, they are inseparable. If you only experience it in no-thought, wouldn’t that be like stagnant dead water?

Original Text:

答：不对！不仅于无念时体会，更须于作用事相上体会。因作用与事相皆是自性的显现，相即性，性即相，不可分离。若仅于无念时体会，岂不落死水一潭么？

English Translation:

89. Question: In ancient Chan masters’ enlightenment verses, there is a line: “He now is precisely me, yet I am not him now.” Also, “When spring arrives, blossoms bloom fragrantly everywhere; the mountains, rivers, and earth are the Tathāgata.” Isn’t this the annotation of non-duality of emptiness and existence?

Original Text:

89. 问：古代禅师开悟偈中曾写到：‘渠今正是我，我今不是渠。’又：‘春到花香处处秀，山河大地是如来。’这不是空有不二的注脚吗？

English Translation:

Answer: One cannot generalize. The phrase “I now am not him” must be clearly understood as distinguishing host and guest. One cannot foolishly assume it means non-duality. At the stage of realizing the essence, not a single thing stands. Yet when manifesting function, all phenomena appear without dwelling. Combining realization of essence with wondrous function is “the mountains, rivers, and earth are the Tathāgata.” Realization of essence does not mean remaining rigidly in the realm of true suchness without movement. It must be lively and responsive, meeting conditions without attachment.

Original Text:

答：不可一概而论。上偈的‘我今不是渠’，须认清宾主，不可禙侗颟顸认为是不二。当证体时，一物不立；但启用时，物物显现而不住。证体启用合起来即是‘山河大地是如来’了。证体不是住在真如位上不动，死在那里，而是活泼妙用，应物随缘而无所住的。

English Translation:

(II) On Chan and Esoteric

90. Question: Since the Buddha-nature does not depend on practice, why bother practicing? Would it not be better to constantly reflect in daily life, especially when afflictions arise and one cannot overcome them?

Original Text:

90. 问： 既然佛性不在修，却又何必要修法呢？不如在生活中时时返照，尤其是烦恼现前透不过去时。

English Translation:

Answer: Because you have ignorance and cling to appearances, you cannot attain freedom. Hence practice is necessary. Practicing is not to cultivate Buddha-nature itself, but to eliminate ignorance and habitual tendencies. If you can constantly remain in samādhi under all circumstances, not turning with conditions, that is true practice. When fully matured, even samādhi is not obtained, and then there is no need to practice.

Original Text:

答：因为你有无明在，遇事执相，不得自在，故须修行。修，不是修佛性，而是消除无明习气。你能时时处处常摄在定，不随境转，这即是修。修到圆熟，定也不可得，那才不用修了。

91. Question: The Heart Sūtra says: “No ignorance and also no ending of ignorance.” “No ignorance” means ignorance is broken, “no ending of ignorance” means even that notion is not established. This should be the highest Buddha stage. How do we correlate this with the Twelve Links of Dependent Origination?

Original Text:

91. 问：《心经》里说：‘无无明，亦无无明尽。’‘无无明’，已破无明，‘亦无无明尽’连无无明亦不立，这两句应该已到最高佛位，怎么归纳在十二因缘内？

English Translation:

Answer: Saying “no ending of ignorance” eradicates the traces of awakening and removes dharma-attachment, returning to no attainment and entering the Great Vehicle Buddhahood.

Original Text:

答：说无无明尽者，正是扫其悟迹，去其法执，归无所得而入大乘佛位也。

92. Question: I think the deluded mind has no location, while the true mind has a location.

Original Text:

92. 问：我认为妄心无处所，真心有处所。

English Translation:

Answer: Incorrect. The deluded mind grasps conditions, so it has a place. The true mind, with nothing at all, pervades everywhere and thus has no location.

Original Text:

答：不对，妄心执境，故有处所。真心无物，无所不在，故无处所。

93. Question: Is wisdom opened all at once, or gradually bit by bit? What is subsequent wisdom (后得智)? What is the relationship between seeing one’s nature and opening great wisdom?

Original Text:

93. 问：智慧是一下子打开的，还是一点一点开启的呢？什么是后得智？明心见性与开大智慧有什么关系？

English Translation:

Answer: Minor awakenings are countless, major awakenings eighteen or nineteen. One may progress from small to great, but there is no fixed rule. Subsequent wisdom contrasts with fundamental wisdom; it is the wisdom of application after fundamental realization, used in liberating beings and refining away habitual tendencies. Seeing the nature first removes basic ignorance and leads to fundamental wisdom, from which one’s subsequent wisdom expands.

Original Text:

答：小悟无其数，大悟十八、九。由小而大，而彻。但这也无一定的规范，不须渐进。后得智是对根本智说的，是启用的智慧。即于得根本智后，起用度生，磨光自己的习气，启发神通。随众生不同的根性，说不同的法，是度脱众生之妙智也。

94. Question: After seeing the mind and nature, do the seeds in the eighth consciousness churn more violently?

Original Text:

94. 问：明心见性后，是否八识田中的种子翻腾得更为剧烈呢？

English Translation:

Answer: The churning of seeds occurs throughout the entire path of cultivation. After complete enlightenment, there is no more churning. Do not be satisfied with partial attainment; diligently work to remove habitual tendencies until full enlightenment is reached.

Original Text:

答：种子翻腾包含在修行的整个过程中。到彻悟后，即无种子翻腾了。所以我叫你不要得少为足，须慢慢在境上打扫习气，将这些污染种子去光，以臻彻悟之境。

95. Question: After the mind dies, it comes back to life again. What then?

Original Text:

95. 问：心死后又活起来，怎么办？

English Translation:

Answer: This is inevitable. As the patriarch said: “How many times life and death come and go, unchanged from ancient times to now!” If one death is not thorough, one must die the great death. One great death is not enough; there may be many awakenings—small awakenings countless, great awakenings many. One must continue until all is thoroughly resolved.

Original Text:

答：难免的。师祖在《解脱歌》里讲：‘几回生，几回死，亘古亘今只如此。’一回死不透，要大死才行，否则又心动了。我们修法时有：‘大悟十七八，小悟无其数’的历程。

96. Question: When one first realizes their true nature, do they immediately set foot? If one continues on this path, will there be a major transformation later? Is that correct?

Answer: Initial awakening is merely a matter concerning the Dharmakāya; the path to complete enlightenment is still long and requires diligent practice. Beyond this, there are the correct position of the Dharmakāya and the upward movement of the Dharmakāya. What is the correct position of the Dharmakāya? After refining to a certain extent, impurities are dissolved, allowing for effortless liberation and the manifestation of supernatural powers. If mental impurities remain, supernatural powers cannot manifest. Simply keeping the mind still is not sufficient; it must remain naturally still, without clinging to forms or pursuing anything.

Original Text:

96. 问：初见性人是否脚跟就点地了？照这条路走下去，后来还要来个大翻身。对吗？

答：初悟只是法身边事，成道的路还长，要精勤走下去。下面还有法身正位和法身向上。什么是法身正位，磨炼到一定程度习染消融了，能度化自在，发现神通。心中污染未去，神通就不能显现。心不动，压住不动还不行，须自自然然地不动，一点儿不著相，一点不追求才行。

97. Question: Does maintaining non-pursuing of arising thoughts mean one has reached the correct position of the Dharmakāya?

97. 问：念起不随，是不是到了法身正位？

Answer: Maintaining non-pursuing of arising thoughts is a minor achievement, allowing one some freedom in rebirth. However, this does not yet equate to attaining the correct position of the Dharmakāya. To reach the correct position, one must certainly eliminate thought-delusions (i.e. kleshas/mental afflictions). Even after attaining the correct position, further progress is necessary—to move beyond that position, as merely being attached to it is insufficient. Practicing meditators say: “When the bright moon is overhead, it especially resembles a man on the lower steps. It is only when the moon sets that true and complete illumination is achieved.” This means that initial achievements are just the beginning, and continued effort is required to attain full and perfect enlightenment.

Original Text:

答：念起不随是有点小成绩了，能受生自在了。但不演算法身正位，一定要断思惑，才能到法身正位。到了法身正位还要向上，要离开这个位子，著在这个位子还不行。修禅人：‘朗月当头时，尤是阶下汉。’要月落时相见，才是全体圆明。

98. Question: After seeing one's true nature, why still meditate?

Answer: It depends. If you still cling to habitual tendencies and lack sufficient concentration to maintain your realization, you need to meditate to strengthen your concentration and overcome significant obstacles. (Some people say that when I meditate, I experience more deluded thoughts than usual. It's not that meditation creates more delusions, but rather that meditation allows you to see them. Without meditation, it's like a pot of muddy water where the sediment is invisible; after meditating, the water settles, and you can see the sediment.)

Original Text:

答：那没有一定，假如执著的习气还在，定力不够，保不住才要打坐增加定力以透重关。（有人说我一打坐觉得妄念比平时多。不是打坐妄念多了，而是打坐了，你才看见妄念。不打坐时像一盆混水，有泥沙看不见，打坐之后水静下来了，看见泥沙了）。

99. Question: Master Shenhui said that the word "knowing" is the gateway to all wonders, while another patriarch said it is the gateway to all disasters. How should we understand this?

Answer: That’s correct, but who is "knowing"? If you have understood your true nature, isn't that the gateway to all wonders? Just as the great Peng the Golden-winged Bird flies ten thousand miles relying on a single push from its feet, our practice relies entirely on this "knowing." However, later practitioners who cling to this "knowing" become stuck in fixed patterns, which is incorrect. Therefore, the patriarch said it is the gateway to all disasters. What you say and what you hear are not fixed; the Dharma has no fixed form.

Original Text:

答：不错，这能知的是谁？你知道了本性，不是众妙之门吗？大鹏金翅鸟一飞万里，全靠脚下点地的一点劲。我们修行全靠这个‘知’。后来人执著在这个‘知’上便成窠臼，又不对了。所以祖师说是众祸之门。什么时候说什么话，法无定法。

100. Question: After seeing one's true nature, can one practice Tögal in the Great Perfection (Dzogchen)?

Answer: The Great Perfection consists of two steps: (1) "Trekchö," which means "cutting through," and (2) "Tögal," which is a sudden leap that transforms the body into rainbow light. To practice Tögal, one must retreat to the mountains and engage in seclusion. Young practitioners often aim too high and too far. After realizing their true nature, can they further cultivate diligently enough to advance?

Original Text:

答：大圆满中分二步，(1)‘彻却’就是‘立断’。(2)‘脱噶’是顿超，身体化虹光。要住山闭关修。你们年青人往往好高鹜远，你们能于见性后，进一步刻苦用功修吗？

101. Question: The fundamental nature is unborn and undying; it is an unmoving essence. How should we understand this?

Answer: It has no coming or going, so it is called the unmoving essence. There is no birth or death, no location, yet it can manifest freely according to conditions. If one person needs to manifest a male body to liberate them, then manifest a male body to do so; if another needs to manifest a female body to liberate them, then manifest a female body accordingly. True attainment means that even being born in a cow’s womb or a horse’s belly is possible without altering the fundamental nature.

Original Text:

答：它没有来去，所以叫不动体。没有生死，没有方位，但能随缘显现。这个人要显男身才能得度，那就显个男身去度他；那个人要以女身得度，那就显个女身去度他，随缘变现。真成道，牛胎马腹也能去，但本性无有变异。

102. Question: After some time of practice, I have a deeper understanding of seeing one's true nature. I once thought that after enlightenment, the major issues were resolved, and eliminating habitual tendencies was just a secondary process. Now I truly understand that seeing one's true nature only cuts off superficial delusions and, at best, achieves intellectual understanding. Habitual tendencies remain, and when circumstances arise, the mind still moves and cannot overcome them. To truly end birth and death, continued effort is needed, never slackening. Only after eliminating thought-delusion, dust-like ignorance, and fundamental ignorance can the major issues be completed. If I think I have ended birth and death now, I am deceiving myself and cannot hide from Yama (the lord of death).

Answer: What you mentioned is very accurate. There is a difference between awakening and realizing. Those who truly open and directly realize their true nature have only cut off superficial delusions but have not yet severed thought-delusion, so birth and death remain. After awakening, one must diligently work to eliminate thought-delusion to resolve segmented birth and death. Furthermore, one must progress upward, breaking through dust-like and fundamental delusions to transform and transcend birth and death. It cannot be achieved with a single awakening. Recently, people's minds are often restless, thinking that a little insight equals seeing one's true nature, and they stop diligently practicing, which is utterly absurd!

Original Text:

答：来函所说甚当，见性有悟与证之别。真正打开亲见本性者，只断见惑，未断思惑，故生死未了。须悟后用功，断尽思惑，才能了分段生死；更须上上升进，破尘沙与无明惑，方了变易生死，非一悟即能了生死也。近来人心多躁，以为开一点知见即为见性，不再用心修了，真是荒唐之极！

103. Question: How should we understand "the end is equal to the beginning"?

Answer: It means that ultimately, attaining the path is like not having learned Buddhism in the first place. Initially, when practicing Buddhism, one was caught in the cycle of the six realms; in the end, one remains in the six realms, but not driven by karmic bonds, rather by great vows. While outwardly it seems the same, the essence is different. Initially, practitioners suffered within the six realms, but later, understanding these realms as illusions, they no longer suffer. Not experiencing any suffering is true suffering, which is samādhi. In reality, there is no birth and death; coming and going are illusions. Furthermore, the path one sees at the beginning of practice is entirely consistent with the fruition one attains at the end. Thus, the Avataṃsaka Sutra states, "When you first set out on the path, you immediately attain perfect enlightenment." This shows how crucial fundamental wisdom is for eventual attainment.

Original Text:

答：即最后成道了与当初没有学佛一样。当初学佛时六道轮回，最后也是六道轮回，但不是被业障所牵，而是大愿所致。在六道中度众生，不著境界了。从现象上看是一样的，但实质不同。初学佛在六道里受苦，后来认识这些境界是虚幻的，就不受苦了。不受一切受，是正受，这就是三昧。其实本无生死，来去都是假相。又，初发心时所见之道与末后所证之果，完全一致，所以《华严经》中说：‘初发心时，便成正觉’。可见初见道的根本智对于末后成就是何等重要。

104. Question: In the final age, the Mind Esoteric (Xin Mi) reemerges like the sun in the sky, supremely marvelous.

Answer: The Mind-in-Mind Esoteric Dharma is the essence part of esoteric teachings, which can only be practiced by those with great capacities.

Original Text:

答：心中心密法是密法中的心髓部份，是大根器人才能修的。

105. Question: Since reading your articles, I have correctly understood the Buddha’s teachings. Buddhism is not just about understanding; one must practice diligently.

Answer: Very good. Since you have a correct understanding, you should diligently practice, striving to directly realize your original face. Mere understanding without practice is like talking about food without eating.

Original Text:

答：很好，你有了正解，就应不懈地努力修行，以期亲证本来面目。只是理解不务正修，那是谈食不饱的。

106. Question: The Equal Enlightenment Bodhisattva still has one subtle ignorance unbroken. How can ordinary people break ignorance within two or three years of practicing the Mind-in-Mind Dharma and then remain in the six realms to liberate sentient beings?

Answer: Not everyone who practices the Mind-in-Mind Dharma can achieve this. It depends on each person's depth of realization. Depending on their vows, some may choose rebirth in Pure Lands or stay in the world to help beings.

Original Text:

答：不是修心中心法的人都能住六道里度生，而是看各人修证的深浅，随自己愿望是往生净土以了手，或随众生住世度生。

107. Question: Our Mind-in-Mind Dharma relies on the blessings of Buddhas and Bodhisattvas. Doesn't this imply a Buddha outside the mind?

Answer: Buddhas do exist, such as Śākyamuni, Amitābha, Maitreya, and countless others. However, all Buddhas share one Dharmakāya. For Buddhists, principle and phenomena are non-dual, and self and others are not two.

Original Text:

答：佛是有的。如释迦佛，阿弥陀佛、弥勒佛，燃灯佛……，都是有的。但千佛万佛共一体，法身是一个。学佛的人必须做到理事不二、自他不二。

108. Question: Someone says that starting with the sixth consciousness is easier and more suitable for many; starting with the eighth consciousness is for those with superior roots. Is this correct?

Answer: That is completely wrong! Starting with the sixth consciousness makes it difficult to uproot delusions, making success hard; starting with the eighth consciousness makes it easier to topple the nest of delusions, achieving twice the result with half the effort. Some Pure Land practitioners do not recognize the merits of other traditions and claim that merely chanting the Buddha's name with a distracted mind can lead to rebirth in the West, unaware of how much harm this causes. Our practice does not require studying multiple methods; instead, choose one method that suits you and practice it wholeheartedly. The Mind-in-Mind Dharma integrates Chan, Pure Land, and Esoteric teachings into one. Scriptures state that the fourth seal allows rebirth in the Western Pure Land at the time of death or rebirth in any Pure Land according to conditions. Thus, practicing Mind-in-Mind Dharma is also practicing Pure Land, and it can lead to superior rebirths.

Original Text:

答：这话大错特错！从六识下手不易掀翻妄识巢穴，成功很难；从八识下手易于掀翻妄识巢穴，有事半功倍之效。净土宗有些人，不识其他宗的优点，而且叫人散心念佛也能生西，这不知害了多少人。我们修法并不一定修几种法，随人喜欢，要选一个适合自己的法专心致志地去修。心中心法是集禅、净、密于一体的。经文中说：第四印可以于命终时往生西方极乐世界，也可随缘往生十方净土。由此可见，修心中心法即是修净土，而且可以上品上生。

109. Question: To what extent must one practice before establishing a Mind Esoteric center to teach the Dharma?

Answer: Practice diligently until you can move freely, remain undisturbed by circumstances, and handle both favorable and unfavorable conditions with ease. Only then should you establish a Mind Esoteric center and widely teach the Holy Dharma.

Original Text:

答：好好用功，能纵横自在，遇境不惑，顺逆无拘时，自开心密道场，即能大弘圣教矣。

110. Question: As beginners, must we first empty the body and mind, break "existence," and then break "emptiness"?

Answer: Simply practice the Mind-in-Mind Dharma diligently. When the time is ripe, it will suddenly burst open, and the body and mind will be entirely emptied; even emptiness itself cannot be obtained. Do not seek this sudden bursting, as seeking obstructs it. If you have such deluded thoughts, they will block the process.

Original Text:

答：修心中心法，你只管修，到一定时候，一下子就爆开了，身心世界全化空，空也不可得。但你不能求爆开，有这个妄心，就遮住它了。

111. Question: Please explain the meaning of "All appearances are illusory."

Answer: "All appearances are illusory" means that reflections are fake. Our Buddha-nature is without any reflections; it is signless. We need to recognize, conversely, that reflections are the marvelous functions produced by your own Buddha-nature. If you cannot turn this around and perceive reflections, you will be unfortunate. For example, houses, chairs, tables, and other such things are all our reflections. If you cling to them, won't that bring misfortune?

However, reflections can serve marvelous functions! Houses can shelter us from wind and cold, clothes can cover and keep us warm, and tables can be used for work and eating—aren't these marvelous functions? But you must not cling to them; following reflections will lead to ruin. Reflections are the marvelous functions arising within the mind; they are the manifestations and changes that appear in our minds. This does not mean there are no reflections because the mind is alive, not dead; it can perform marvelous functions.

We possess the three bodies through the transformation of Dharma; it is not only the Dharmakaya (Dharma body). The Dharmakaya is the body, and it must generate various phenomena and marvelous functions! If it cannot generate phenomena or function, it is worthless. Meditation is not about being dead and immobile; if you were dead and immobile, what would be the use?! Therefore, marvelous functions must arise.

However, you need to recognize the body. Without understanding what the body is, how can you utilize it? Clinging to forms is significant; it creates karma and leads to rebirth and death. If you understand the true nature that can generate various marvelous functions and no longer cling to forms, it does not create karma for rebirth and death. Being deluded by the body and clinging to forms creates karma for rebirth and death; this is an unrefutable theorem.

Moreover, forms are created by nature; forms are illusions, but they do not depart from their own nature. Therefore, seeing forms is seeing nature; nature and forms are not dual. All illusion is reality; the key is not to cling to the environment and forms. If one can contemplate without attachment and use without clinging, that is the path to liberation.

Original Text:

答：‘凡所有相，皆是虚妄’，是说影子都是假的，我们这个佛性是连影子也没有，无相的。要反过来认识到影子是你自己的佛性所起的妙用。如果反不过来，去认影子就倒楣了。譬如这房子、椅子、桌子等等东西，都是我们的影子。你要执著它不就倒楣了吗？但是影子可以起妙用啊！房子可以避风寒，衣裳可以遮体保暖，桌子可以工作、吃饭，这不是起妙用吗？但你不能执著它，跟著影子跑就坏了。影子就是心中起的妙用，影子都是我们心中所显现变化的。不是说没有影子，因为这个心是活的，它不是死的，它是能起妙用的。我们具足法报化三身，不是只有法身，法身是体啊，它要起诸现象起诸妙用啊！如果不能起诸现象，不能起用就不值钱了。打坐不是死在那里不动啊，死在那里不动，那有什么用？！所以要起诸妙用。但是，要认识体，不认识什么是体，你怎么起用？著相是不得了的，造业生死。你明白这个能起各种妙用的本体，不著相了，它就不造生死业。迷体著相，就造生死业，这是不能推翻的定理。又相由性造，相是幻像，但不离自性，故见相即是见性，性相不二，全妄即真，关键在不要粘境著相。若能念而无住，用而不著，即是解脱法门。

112. Question: Why say "flesh eyes cannot see the path," and also say "flesh eyes can see the path"?

Answer: Initially, when one first encounters the path, flesh eyes cannot see it because the Dharmakāya is signless. How can flesh eyes perceive the path? It is the mind's Dharmadakṣaṇa (Dharma-eye), using an eye-less eye, a wisdom eye, to comprehend. Conversely, when flesh eyes can see the path, it means perceiving forms; all forms are manifestations of our mind's wondrous functions. When flesh eyes see the path, it signifies that essence, appearance, and functions are all present. The three bodies (Trikaya) include both the Dharmakāya and transformation bodies; it's not just the Dharmakāya without the transformation bodies. Initially, one cannot say flesh eyes see the path; only the mind's Dharmadakṣaṇa can perceive the path, not the flesh eyes. Conversely, when flesh eyes can see the path, it signifies perfection, where essence, appearance, and functions are all present. There is nothing to grasp or abandon; everything is a reflection, unattainable, nothing to abandon. Buddhism teaches perfection in this way: initially, the Dharmakāya is signless, and perceiving all forms is incorrect; conversely, one must manifest various forms and perform wondrous functions.

Original Text:

答：我们初见道时，肉眼不能见道，因为法身无相，肉眼怎么能见道呢？它是心地法眼，就是用无眼之眼，用智慧眼来体会。反过来，肉眼能见道，就是见相了，一切相都是我们心中显现变化的。肉眼见道就彻底了，就能够从体起用了。体相用…法报化三身都有了，不是只有法身，而没有报化身。一开始不能说肉眼见道，只好说心地法眼才能见道，肉眼不能见道。反过来，肉眼见道，就圆满了，体相用都有了。无可取无可废，无可取…都是影子，得不到；无可废…都是自己心中变化的，无可废离。佛教讲的圆满，一开始只好这样讲，法身体无相，见到一切相都不对；反过来，要现种种相，起种种妙用。

113. Question: The Diamond Sutra says: "No person-mark, no self-mark." Who is speaking and who is hearing?

Answer: It only speaks of no marks, not of no speaking or no hearing. If everything were gone, that would be nihilistic emptiness. The ever-abiding true mind is like space, capable of containing all things. The Dharmakāya is like space, but one must not dwell in the aspect of emptiness. Once one has a conceptual viewpoint, there is a place to fall into. Therefore, ultimately, by embracing neither speaking nor hearing, one breaks the attachment to speech and return to signlessness and unhindered functioning.

Original Text:

答：只是无相，不是无说，不是无闻，一切没有就落断灭空了。常住真心无相，犹如虚空一样。因空故，一切东西都能容得下。法身犹如虚空，但不能住在空相上，一住就有落处。说法也是，一有知见分别就有落处。所以，最后就以无说无闻来破言说的执著，归于无相灵活妙用。

114. Question: Master Hanshan said: "Birth and death day and night, water flows and flowers fall. Today I trust that the nostrils point downward." Please explain.

Answer: This means that today he realizes the fundamental matter. Previously, he was deluded by the changing illusions of birth and death, day and night, flowing water, and withering flowers. Today, he has personally verified his original face without any effort. It is naturally so, requiring no special search. Thus, one should simply let everything go; the more effort you use, the further away you are. The easier you let go, the better.

Original Text:

答：是说今日乃明本分事也。昔日为生死昼夜，水流花谢等梦幻事所迷。今日幸何如之，亲证本来面目，不费丝毫力，即是目前的自然景物也。本分事，本来如此，无有丝毫奇特，不用费心探索寻觅。故只须一切放下，愈用力愈不是，越轻松越好也。

115. Question: Holding fast to a huatou, investigating morning and evening, firmly planting the heels on the ground and proceeding step by step, even to the point of “iron trees blooming and cold ashes sparking beans”—only then to believe there are extraordinary matters in the Chan tradition. Even so, one must have versatile methods to determine what is beyond the boundaries, requiring a master’s eye. What are these versatile methods?

Answer:

1. Thoroughly penetrate both the Chan tradition and the teachings.
2. Recognize the skillful methods employed by various masters.
3. Discern the capacities of those who come to practice.
4. Teach each aspirant with appropriate huatou suited to their condition.

Original Text:

答：一通宗通教；二识诸方设施门庭之妙要；三，识各方来参者之根器；四，随宜教以相应参究之话头。

116. Question: If you don't follow the flow of the dialogue, aren't you answering off-topic?

Answer: Chan's witty responses are primarily aimed at avoiding attachment, much like a gourd floating on water that turns when pressed, hence called "turning the words." It's not about answering off-topic. Not following the flow means addressing the question directly without clinging to appearances. For example, if someone asks, "How many stories does your Jinshan Temple pagoda in Zhenjiang have?" and someone responds, "Seven stories, but the master doesn't permit," you should respond by stepping away from the pagoda while still addressing the question. How should you answer? You could give a reversing response by asking back, "How many stories does it have?" Your cultivation will naturally enable you to answer correctly.

Original Text:

答：禅宗机锋，主要是不能落著，如水上葫芦，按著便转，故谓之‘转语’，不是答非所问。不跟语脉转是要针对问题答，但又不著相。举个例子：如问你们镇江金山寺宝塔有几层？（有人答：七层，上师不许。）你要离开宝塔来答，又要针对这个问题。怎么答呢？你可以打个○反相，反问对方‘这有几层？’你功夫到了自然会答。

117. Question: Master, you once wrote an article titled "Key Issues for Rebirth in the West." In Guangdong Buddhism Magazine, someone published an article presenting a different view. Please share your thoughts.

Answer: I have seen that article. They suggest that my requirements are too high, scaring others away from practicing the Pure Land tradition, thereby harming them. In fact, I have never denied the possibility of rebirth while carrying karma. Many have misunderstood, thinking that rebirth while carrying karma means they don't need to put in effort and can casually be reborn in the West. Is that feasible? Master Lianchi once said, "Many chant the Buddha's name, few are reborn in the West," because their chanting lacks sincerity. My article does not deny rebirth while carrying karma; it encourages everyone to diligently practice with a single-minded focus. The Amitabha Sutra says, "If you can maintain a single-minded focus for one day, two days, or even seven days, you can be reborn in that land." I have seen many people lacking the necessary effort, unable to chant the Buddha's name at the time of death, falling into unconsciousness. Others say, "I'm in such pain, why chant the Buddha's name?!" How can they achieve rebirth while carrying karma then? Therefore, it depends on the core of the issue—achieving diligent practice. Maintaining a single-minded focus is not difficult; being able to continuously and diligently chant "Amitabha Buddha" in your mind, remaining unaffected by both favorable and unfavorable conditions, is not a high requirement. Rebirth while carrying karma is correct. Emphasizing it, a person who has practiced to the level of an Equal Enlightenment Bodhisattva still has karma because the Equal Enlightenment Bodhisattva still has a subtle ignorance that causes karma. Ignorance is the cause of creating karma; without ignorance, karma cannot be created. Master Ouyi also said: "You must have 'faith, vows, and practice,' meaning people must diligently cultivate based on true faith and sincere vows." Only having "faith and vows" without "practice" cannot achieve success, just like a tripod requires all three legs. "Practice" encompasses faith and vows. Without "practice," it means empty faith and empty vows, not true faith and sincere vows. Without practicing diligently, how can one achieve rebirth while carrying karma?! This is what truly harms people! Once your understanding is correct, the extent of your practice will vary, differing greatly from those who do not maintain a single-minded practice.

Original Text:

答：这篇文章我已看到，意思是：你提的要求这样高，吓得别人不敢修净土宗了，你这不是害了别人吗？其实我并没有否认带业往生，不少人错会了，以为带业往生就不必用功，莽莽荡荡的就可往生西方了。这去得了吗？莲池大师说过‘念佛者多，生西者少。’念佛不痛切故。我这篇文章不是否认带业往生，而是要大家好好用功，做到一心不乱。《弥陀经》说：‘若一日、二日乃至七日，一心不乱，才得生彼国。’我看到很多人，没有功夫，临终时佛号提不起来，昏迷了。还有人说：‘痛死了，还念什么佛？！’试问这样怎么能带业往生呢？所以要看问题的中心，做到功夫成片。一心不乱并不困难，能够时时刻刻绵绵密密地在心中念‘阿弥陀佛’，遇到再好的境界也不乐，遇到再坏再烦恼的境界也不烦恼，仍一心念佛，心不动摇。这要求并不高，带业是对的，加重语气说，一个人修到等觉菩萨，他还有业在。因为等觉菩萨还有一分生相无明在，无明就是造业的因，有无明才会造业。藕益大师也说：要有‘信愿行’，就是要人在真信切愿上做工夫啊。只有‘信愿’而不‘行’不能成就，就像鼎有三足，缺一不可。‘行’能概括信愿。‘不行’，就是空信，空愿，不是真信切愿。不做功夫，怎么能带业往生？！这才是真的害人！知见已正，至于功夫做到那一步，就有品位高低的差异，与不做一心功夫的人自有极大之不同。

118. Question: Please talk about the relationship between mind and environment. What are internal states and external states?

Answer: The environment is an illusory state created by our thoughts. Whenever one thought arises, there will be one shadow/reflection. Mind is environment, and environment is mind. Without mind, you cannot see, hear, or perceive anything, so there is no environment. If you can eliminate the mind's environment, that would be ideal. "The mind and environment dissolve instantly," meaning both mind and environment disappear at once. During meditation, if you can let go of both the thoughts you are contemplating, then both mind and environment are gone. Internal states are our body-mind world and thoughts; external states are mountains, rivers, and earth. "Clearly understanding form and emptiness" means recognizing that these are manifestations of our own fundamental nature. Practicing Buddhism is about learning this truth.

Original Text:

答：境，就是我们思想起的幻境。一个念头起，就有一个影子。心就是境，境就是心。没有心，视而不见，听而不闻，就没境了。果能把心境消光了，就好了。‘心境顿消溶’就是一下子心和境都消光了。打坐时，能念所念一起脱落，心与境都没有了。内境是我们的身心世界、思想，外境就是山河大地。‘方明色与空’并明白这就是我们自己本性的显现，学佛就是学这一点。

119. Question: Sometimes I naturally empty my mind, remaining thoughtless and very clear-headed. Sometimes, even while walking, I can let go into emptiness, but then it disappears. It’s not stable.

Answer: Naturally emptying the mind is good. If it disappears, let it disappear. Do not cling to states, otherwise, you fall into stagnant stillness. True emptiness must be alive and flexible.

Original Text:

答：自然放空很好，没有就让他没有，自然不住，否则是死定。

120. Question: After entering samādhi, is it possible not to wake up?

Answer: At your current level, no. If you haven’t achieved true freedom, you cannot remain in samādhi permanently. Currently, your periods of samādhi are short. To achieve longer periods, you need to undergo several cycles of entering and exiting the cessation-of-perception-and-feeling samādhi; it’s not something you can accomplish all at once. Initially, these cycles may last only a day or two, gradually extending to a week, several days, half a month, a month, and so on. After that, you might be able to enter samādhi for longer periods, but not for years or centuries—that’s impossible. Some people admire those who can enter samādhi for years, hundreds of years, or even thousands of years. But you must understand that this form of samādhi is not good; it is stagnant samādhi. It’s like stagnant water that doesn’t hide a dragon and doesn’t perform wondrous functions—useless. True great samādhi is lively and active, capable of great functions in various conditions without clinging to them. Non-abiding is true great samādhi, true samādhi. You must remain in samādhi at all times; true samādhi has no entrance or exit. Having both entrance and exit means it is not true samādhi. There is a Chan koan about a woman meditating in front of Shakyamuni Buddha. Manjushri Bodhisattva approached and saw, "Oh no, this woman is out of control, how can she be meditating in front of the Buddha?" He tried to pull her out of samādhi by snapping his fingers, but she didn’t come out. He then raised her to the Thirty-Three Heavens, but she still didn’t come out. He even took her to the Eighteen Levels of Hell, and she still didn’t come out. Shakyamuni Buddha said, "There is a bodhisattva named Wangming who can make her come out of samādhi." As he spoke, bodhisattva Wangming arrived in front of her. This bodhisattva also snapped his fingers in front of the woman, and she came out of samādhi. Why couldn't Manjushri Bodhisattva make her come out? But bodhisattva Wangming could? Some say it's due to karma. No, it's irrelevant! The issue is that Manjushri Bodhisattva developed an attachment to views: "How can this woman meditate in front of the Buddha?" This attachment cannot be overcome. Manjushri Bodhisattva represents great wisdom, and great wisdom cannot develop attachments to views; this is a manifestation of the Dharma. What does "Wangming" mean? "Wang" means unattainable. It means all intelligent wisdom is unattainable. Without these attachments, snapping fingers can make her come out of samādhi immediately. Therefore, you must eliminate your cleverness. Laozi said, "Strike off your wisdom," meaning to empty your worldly intelligence and debate; with an empty heart, you can realize the great path.

Original Text:

答：没有的话，你现在还做不到醒不过来，现在你定的时间不会长。要入定时间长，须经过几次入灭受想定才行，不是一下子就能做到的。刚开始灭受想定也不是很长，顶多定一二天。慢慢可以加长，一个星期，十几天，半个月，一个月，那以后可能一下子定得时间长了，但也不是一下子长多少年，这不可能。有些人对能入定几年，几百年甚至上千年的人很羡慕。但是要知道这个灭受想定不好，那是死定。叫死水不藏龙，不起妙用，没用。大定是活泼泼的，在境界上能大用，对境不粘著。无住才是大定，才是真定。要时时刻刻在定中，大定是无出入的。有出定和入定都不是真定。禅宗有个公案，一个女子在释迦佛前入定。文殊菩萨走来一看，哎哟，这个女子不像话，怎么坐在佛前入定了；要拉她出定。他对这个女子弹指，不出定。又把她举到三十三天，不出定。再把她打到十八层地狱，还是不出定。释迦佛说：下方有个罔明菩萨能叫她出定。正说著，下方的罔明菩萨来了。这位菩萨在女子面前也是一弹指，她就出定了。文殊菩萨是七佛之师，为什么不能叫她出定啊？而罔明菩萨却可以呢？有人说是缘的问题。不相干！问题在不能起知见。文殊菩萨起执见了：‘这女子怎么能在佛前入定？’这个执见不能起。文殊菩萨是代表大智慧的，大智慧不能起执见，这是表法的。罔明是什么意思呢？罔者，不可得。就是一切聪明智慧不可得。所以没有这些执见，一弹指就出定了。因此，你必须消除你的聪明。老子说：‘掊击尔智’就是说：空掉你的世智聪辩，要心空空的，就能证大道。