大乘無生方便門 1.1.3

1.1.3

水潤名乾慧。 定是聞不聞。 是沒是聞聞凡夫亦有聞。 聞菩薩亦有聞。 聞凡夫聞聞即動動同塵菩薩聞聞不動不同塵。 和光不同塵娑婆世界釋迦如來以音聲為佛事。 耳根為慧門。 光明世界燈明如來以光明為佛事。 眼根為慧門。 香積世界香積如來以眾香為佛事。 鼻根為慧門。 甘露世界甘露如來以甘露味為佛事。 舌根為慧門。 眾花世界花光如來以眾花為佛事　身根為慧門。 妙慧世界法明如來以知一切法不動為佛事。 意根為慧門。 此方便非但能發慧亦能正定　問。 是沒是邪定正定。 二乘人滅六識證空寂涅槃。 是邪定　菩薩知六根本來不動有聲無聲。 聲落謝常聞。 是正定　問。 誰能開得智慧門。 善知識能開。 因聞善知識語。 悟得六根本來不動有聲無聲聲落謝。 常聞常順不動修行。 是名外善知識能開智慧門　問。 是沒是內善知識　答。 智慧是知是智識是慧轉意成智是開智門。 即得智是名內善知識。 能開智慧門。 是沒是邪定正定。 二乘人有定無慧名邪。 菩薩有定有慧名正　問。 是沒是大小涅槃。 西國梵語。 此地往翻名圓寂。 是沒是圓寂智慧俱寂（是大涅槃）菩提是西國梵語。 此地往翻名為知。 知見見是智慧寂用。 菩提是涅槃寂用。 知見是用。 智慧是體。 菩提是用。 涅槃是體（體用分明）經云。 菩提不可以心身得寂滅。 是菩提滅諸相故　問。 是沒是身心不得　答。 心不動離念不起。 菩提不可以心得。 色不動離念不起菩提不可身得。 身心俱不動即寂滅。 是菩提滅諸相故。 又身心俱離念。 即是圓滿菩提　問。 不會是菩提。 諸入不會故。 是身心不可得。 答。 六根不動諸入不會。 即是圓滿菩提。 又根塵不染。 則一切處不會　又問。 障是菩提。 障諸願故　答。 六根不動諸願不生。 即是圓滿菩提　問。 入得澡灌否　答。 正用心時不見有入不見有出。 見入亦是動。 有亦是動。 見不入亦是動。 無入無不入是不動　問。 是沒是無聞為根本。 見聞覺知為後得　問。 緣沒喚無聞為根本　由先證離身心相為根本。 知見自在不染六塵見聞覺知為後得。 以先證為根本。 若不以證為先所有。 知見則隨染　問。 今日見聞覺知熾然。 於六塵中得自在。 緣阿沒由先證離身心。 身相為根本。 知見自在即不染六塵。 明知知見自在於證後得為諸後得智。 根本後得處處分明處處解脫處處修行。 眼見色心不起是根本智。 見自在是後得智。 耳聞聲心不起是根本智。 聞自在是後得智。 鼻覺香心不起是根本智。 覺自在是後得智。 舌覺味心不起是根本智。 覺自在是後得智。 自覺身心不起是根本智。 覺自在是後得智。 意知法心不起是根本智。 知自在是後得智。 根根不起塵淨。 根根不起塵耶　問。 維摩經云。 無方便慧縛二乘人。 在定不聞出定即聞。 在定無慧不能說法亦不能度眾生。 出定心散說法無定水潤名乾慧定。 是名無方便慧縛。 是沒是有方便慧解。 菩薩知六根本來不動。 有聲無聲聲落謝。 常聞常順不動修行。 以得此方便正定即得圓寂。 是大涅槃是名有方便慧解。 無慧方便縛。 有慧方便解　問。 是沒是方便。 不動是方便。 何物不動心不動　答。 得心住不動亦是動。 遺教經云。 一切世間動不動法皆成敗壞不安之相。 歡喜即動。 於畏動報不動。 滅六識證空寂涅槃。 有聲無聲。 聲落謝不聞。 貪著禪味。 墮二乘涅槃。 是名無慧方便縛。 是沒是有慧方便解。 菩薩不貪涅槃。 了見聞覺知心動。 是名有慧方便解。 何謂無方便慧縛。 菩薩不以愛見心莊嚴佛土成就眾生。 於空無相無作法中而自調伏。 是名無方便慧縛。 何謂有方便慧解。 菩薩不以愛見心莊嚴佛土。 於空無相無作法中而自調伏。 是名有方便慧解。 無慧方便縛。

[not being] moistened by water is called dry wisdom. Does samādhi hear or not hear? What is hearing and not hearing? Ordinary people also hear, and bodhisattvas also hear. When ordinary people hear, hearing is immediately movement; movement is being identical to the [sense] dust. When bodhisattvas hear, hearing is unmoving; it is not identical to the dust. Harmonizing with the light without being identical to the dust: in the Sahā world, Śākyamuni Tathāgata takes sounds as Buddha-work, with the ear faculty as the gate of wisdom. In the World of Radiance, Dīpaprabha Tathāgata takes light as Buddha-work, with the eye faculty as the gate of wisdom. In the World of Heaped Fragrance, Gandhaprabhūta Tathāgata takes manifold fragrances as Buddha-work, with the nose faculty as the gate of wisdom. In the World of Nectar, Amṛta Tathāgata takes the taste of nectar as Buddha-work, with the tongue faculty as the gate of wisdom. In the World of Manifold Flowers, Kusumbhaprabha Tathāgata takes manifold flowers as Buddha-work, with the body faculty as the gate of wisdom. In the World of Wonderful Wisdom, Dharmaprabhāsa Tathāgata takes knowing all dharmas to be unmoving as Buddha-work, with the mental faculty as the gate of wisdom. This expedient means not only can arouse wisdom, but also can [produce] correct samādhi. / Question: What are wrong samādhi and correct samādhi? / Answer: When followers of the two vehicles extinguish the six consciousnesses and realize empty, quiescent nirvāṇa, that is wrong samādhi. When a bodhisattva knows that the six faculties are originally unmoving—whether there is sound or no sound, when sound has ceased—there is constant hearing; that is correct samādhi. / Question: Who is able to open the gate of wisdom? / Answer: A kalyāṇamitra is able to open it. Because of hearing the words of a kalyāṇamitra, one awakens to the fact that the six faculties are originally unmoving—whether there is sound or no sound, and when sound has ceased—and constantly hearing, constantly in accord with the unmoving, one practices. This is called the external kalyāṇamitra being able to open the gate of wisdom. / Question: What is the internal kalyāṇamitra? / Answer: Wisdom: 'knowing' is jñāna, 'cognizing' is prajñā. Transforming the intellect to accomplish jñāna is opening the gate of jñāna. Attaining jñāna at that moment is called the internal kalyāṇamitra, which can open the gate of wisdom. What are wrong samādhi and correct samādhi? Followers of the two vehicles having samādhi without prajñā is called wrong; bodhisattvas having both samādhi and prajñā is called correct. / Question: What are lesser and greater nirvāṇa? / Answer: In the Sanskrit language of the Western realm, in this land it was formerly translated as parinirvāṇa. What is parinirvāṇa? Both prajñā and jñāna being quiescent (this is mahānirvāṇa). 'Bodhi' is Sanskrit from the Western realm; translated in this land it is called knowing. Vision and knowledge: vision is the quiescent function of wisdom. Bodhi is the quiescent function of nirvāṇa. Vision and knowledge are function; wisdom is essence. Bodhi is function; nirvāṇa is essence (essence and function are distinct). A sūtra says: 'Bodhi cannot be attained with mind or body; quiescence and cessation are bodhi, because it extinguishes all characteristics.' / Question: What does it mean that body and mind cannot attain it? / Answer: The mind unmoving, transcending thoughts without their arising, bodhi cannot be attained with the mind. Form unmoving, transcending thoughts without their arising, bodhi cannot be attained with the body. When body and mind are both unmoving, that is quiescence and cessation; this is bodhi extinguishing all characteristics. Furthermore, body and mind both transcending thoughts is itself complete bodhi. / Question: 'Not meeting is bodhi, because the āyatanas do not meet.' Is this that body and mind cannot be attained? / Answer: The six faculties unmoving, the āyatanas do not meet; this is itself complete bodhi. Furthermore, when faculties and dust do not defile, then nowhere do they meet. / Question: Also, it is asked: 'Obstruction is bodhi, because it obstructs all vows.' / Answer: The six faculties unmoving, all vows do not arise; this is itself complete bodhi. / Question: Can one enter a water pitcher or not? / Answer: When correctly applying the mind, one does not see entering and does not see exiting. Seeing entering is also movement; existence is also movement; seeing non-entering is also movement; neither entering nor non-entering is unmoving. / Question: What is non-hearing as fundamental, and seeing, hearing, perceiving, and knowing as subsequently attained? Question: Why is non-hearing called fundamental? / Answer: Because first realizing transcendence of the characteristics of body and mind is the fundamental; visionary knowledge being sovereign and undefiled by the six dusts, seeing, hearing, perceiving, and knowing are subsequently attained. Taking prior realization as the fundamental: if one does not take realization as prior, whatever visionary knowledge one has will follow defilement. / Question: Today, seeing, hearing, perceiving, and knowing blaze forth, attaining sovereignty amid the six dusts; why does it stem from first realizing transcendence of body and mind, taking the characteristics of the body as fundamental? When visionary knowledge is sovereign, it is not defiled by the six dusts; clearly know that visionary knowledge being sovereign after realization constitutes the various subsequently attained wisdoms. Fundamental and subsequently attained are distinct in every situation, liberated in every situation, and cultivated in every situation. The eye seeing form while the mind does not arise is fundamental wisdom; seeing with sovereignty is subsequently attained wisdom. The ear hearing sound while the mind does not arise is fundamental wisdom; hearing with sovereignty is subsequently attained wisdom. The nose perceiving fragrance while the mind does not arise is fundamental wisdom; perceiving with sovereignty is subsequently attained wisdom. The tongue perceiving taste while the mind does not arise is fundamental wisdom; perceiving with sovereignty is subsequently attained wisdom. Self-perceiving body while the mind does not arise is fundamental wisdom; perceiving with sovereignty is subsequently attained wisdom. The intellect knowing dharmas while the mind does not arise is fundamental wisdom; knowing with sovereignty is subsequently attained wisdom. Faculty by faculty does not arise, so the dusts are pure. Does faculty by faculty not arise, or the dusts? / Question: The Vimalakīrti Sūtra says: 'Bondage of wisdom without expedient means': followers of the two vehicles in samādhi do not hear, but upon emerging from samādhi they hear. In samādhi there is no wisdom, so they cannot preach the Dharma and cannot save sentient beings. Emerging from samādhi, their minds are scattered; preaching the Dharma without the moisture of the water of samādhi is called dry wisdom samādhi. This is called the bondage of wisdom without expedient means. What is the liberation of wisdom with expedient means? Bodhisattvas know that the six faculties are originally unmoving; whether there is sound or no sound, when sound has ceased, constantly hearing and constantly in accord with the unmoving they cultivate practice. Having attained this expedient means of correct samādhi, they immediately attain parinirvāṇa; this is mahānirvāṇa, and is called the liberation of wisdom with expedient means. Bondage of expedient means without wisdom; liberation of expedient means with wisdom. / Question: What is expedient means? / Answer: The unmoving is expedient means. What is unmoving? The mind is unmoving. / Answer: Attaining mental abiding as unmoving is also movement. The Bequeathed Teachings Sūtra says: 'All moving and unmoving dharmas in the world are characteristics of decay, destruction, and instability.' Joy is movement; regarding fear as movement, the result is unmoving. Extinguishing the six consciousnesses and realizing empty, quiescent nirvāṇa: whether there is sound or no sound, when sound has ceased they do not hear; greedily clinging to the flavor of dhyāna, they fall into the nirvāṇa of the two vehicles. This is called the bondage of expedient means without wisdom. What is the liberation of expedient means with wisdom? A bodhisattva does not crave nirvāṇa; fully understanding seeing, hearing, perceiving, and knowing as mental movement is called the liberation of expedient means with wisdom. What is the bondage of wisdom without expedient means? A bodhisattva not adorning the Buddha-lands and perfecting sentient beings with a mind of attachment and views, but taming oneself within empty, signless, and wishless dharmas, is called the bondage of wisdom without expedient means. What is the liberation of wisdom with expedient means? A bodhisattva not adorning the Buddha-lands with a mind of attachment and views, [yet] taming oneself within empty, signless, and wishless dharmas, is called the liberation of wisdom with expedient means. Bondage of expedient means without wisdom.