1. 应该话你真系「 新丁

1. Should say you're truly a "newcomer."

2. 初出茅庐者」 「本来无一物，何处惹尘埃」，这句话是出自惠能大师见性的一首偈。他曾向江州侍卫官张日用言：「欲学无上菩提不可轻于初学，下下人有上上智，上上人有没意智，若轻人即有无量无边罪。」 ◎欲学至高无上佛法，不可轻视初发道心的人，那些平时看起来不起眼的人，往往有最上乘的大智慧。 ◎然而自认高人一等的人，有时会被愩高、我慢、我执蒙蔽了智慧，所以说不可随便轻视于人，否则会带来无边罪业。 要知道，本性中的菩提道心，本是清净无染没有瑕疵的！「那来的一物可执，那来的尘埃可扫呢」可执、可扫那是我们「心动了」，心随境转，慢慢的用人心在看、在想，怎会清净呢 为什么人生是苦的、无常的、空虚的因为大多数人的精神生活一直处于「矛盾的锁链之中」。如何解除这锁链唯有自己的心，透过心性法门，才能打开这锁链的心结。 要知道人的思想、情绪、感情以及生活的过程，无不从心里反应出来，所以禅宗云：「万法惟心」，也就是说必须透过自性才能使心宁静、平衡，发出光明智慧。神秀曰：“身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃。” 慧能曰：“菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。” 身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃 。 每个人o既身体就系一棵觉悟o既智慧树， 每个人o既心灵就似一座明亮o既台镜。 要成日唔停咁将佢掸拂擦试， 唔好比佢比尘垢污染障蔽左光明o既本性。 菩提本无树，明镜亦非台，本来无一物，何处惹尘埃 菩提本来就无树， 明亮o既镜亦唔系台。 本来就系虚无一物， 边道会染上D咩尘埃我不能载着灰尘走我的人生，这样的我只能永远灰灰暗暗的过!我要清扫我心中的灰尘让自己的心再度{明净}，这样才能拥有一个有色彩的人生!于是~~~~努力的用心的清扫{心中的灰尘}!

2. "Novice" - "There is nothing there in the beginning, where could dust arise?" This sentence is from a poem by the great master Huìnéng on seeing one's nature. He once said to Zhang Rìyòng, the guardian official of Jiangzhou: "One should not take the initial stage of studying the highest Dharma lightly, for those who appear humble may possess the highest wisdom, while those who seem high and mighty may lack wisdom. If one looks down upon others, it leads to an infinite amount of sin." - To study the highest, most profound Dharma, one should not disdain those who are just beginning their spiritual journey. Those who seem unremarkable on the surface often possess the highest wisdom. - However, those who consider themselves superior may sometimes be obscured by arrogance, self-righteousness, and attachment, which cloud their wisdom. Therefore, one should not lightly dismiss others, for otherwise, it may lead to endless sins. It should be known that the bodhicitta in one's nature is inherently pure, unadulterated, and spotless. "What is there to grasp, what is there to sweep away?" The ability to grasp and sweep away is due to our "moving hearts," as the mind follows the external environment. Gradually, when people view and think with the mind, how can it remain pure? - Why is life bitter, transient, and empty? It is because the spiritual life of most people is always in a state of "bondage to contradictions." The only way to break this chain is through one's own heart, by opening the knots through the Dharma of heart nature. To understand that one's thoughts, emotions, feelings, and the process of life all originate from within, the Zen says, "All phenomena depend on the mind." This means that only through one's true nature can the mind be calmed, balanced, and shine with wisdom. - Shènxíu said, "The body is a bodhi tree, the mind is a clear mirror. Clean it often, so dust does not settle." - Huìnéng said, "Bodhi is not a tree, the mirror is not a stand. In the beginning, there is nothing, where could dust arise?" - The body is a bodhi tree, the mind is a clear mirror. Clean it often, so dust does not settle. - Each person's body is a tree of enlightenment and wisdom, and each person's soul is like a bright mirror. One must constantly wipe it clean, so that it is not polluted and obscured by dust, which would block the light of one's true nature. - The bodhi tree does not exist, the bright mirror is not a stand. In the beginning, there is nothing, where could dust arise? - The bodhi tree does not exist, the bright mirror is not a stand. In the beginning, there is nothing, where could dust arise? - I cannot carry dust in my life, such a life is always dark and gloomy! I want to sweep away the dust in my heart to let my heart become clear again, so that I can have a colorful life! So ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 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3. 应该系 : 菩提本无树

3. Should be tied: The Bodhi tree originally had no tree.

4. 何处惹尘埃 六祖惠能大师偈诵内文： 〔 菩提本无树 〕 『 菩提 』乃为﹝觉﹞义，无色、相可寻，其性：自清净、不生灭、 自具足、无动摇、生万法。 〔 明镜亦非台 〕 『 明镜 』乃为﹝大圆镜智﹞义，为第八阿赖耶识之修成显现，圆融世间一切， 自不著相于境。 〔 本来无一物 〕 『 菩提 』以至『 明镜 』本为安纳之说，无色、相可言，心有一系，仍作凡夫， 不能了了。 〔 何处惹尘埃 〕 『 何处 』处为处所，相之谓也！上述俩义，本无色、相，犹言虚空，纵有尘埃， 又岂有能染著之物？之处？之相？ 神秀作偈，由『 无 』先言『 有 』， 再由 『 有 』再言 『 喻 』。 身如菩提树 心如明镜台 时时勤拂拭 勿使惹尘埃 以偈而言，过于繁锁、牵缠，未能触题引纲，契理契机，此为弊也！ 以禅宗机锋凌厉之角度言，此为犯中之犯！ 一身乃四大假合，言其有身，此为一犯。 二菩提作树，以无曰有，此为二犯。 三心本空寂，以心为如，如则有物，此为三犯。 四明镜为智，本无色相，以喻作台，此为四犯。 五时时，佛家只有当下，那有甚么时时，《 金刚经 之 一体同观分

4. Where does dust arise? The verse from the Song of the Sixth Patriarch Huìnéng: 〔Bodhi is not a tree〕 "Bodhi" refers to the meaning of "enlightenment," which has no color or form to seek. Its nature is: inherently pure, not arising or ceasing, self-sufficient, unshakable, and giving rise to all phenomena. 〔The bright mirror is not a stand〕 "Bright mirror" refers to the meaning of "great mirror wisdom," which is the manifestation of the eighth storehouse consciousness after cultivation. It perfectly integrates all things in the world and does not attach to any form in the realm. 〔There is nothing originally〕 From "Bodhi" to "bright mirror," this is a statement of安置 (安置), without color or form to speak of. If the mind is attached, one remains an ordinary person and cannot understand clearly. 〔Where does dust arise?〕 "Where" refers to a place, the meaning of "form"! The above two meanings are originally without color or form, just like emptiness. Even if there is dust, where could there be anything to be stained or what form could it take? Shénxiù composed a verse, starting with "non-existence" and then speaking of "existence," and then from "existence" to "metaphor." Body like a Bodhi tree, Mind like a bright mirror stand, Always diligently wipe, Do not let dust arise. In terms of the verse, it is too complex and entangled, and does not touch the main theme or fit the situation, which is a flaw! From the perspective of the sharpness of the Zen school, this is a mistake among mistakes! One's body is a false combination of the four great elements. To say that there is a body is a mistake. Second, making "Bodhi" into a tree, saying "non-existence" as "existence," this is a second mistake. Third, the mind is inherently empty and quiet. To say that the mind is like something, "like" implies something, this is a third mistake. Fourth, the bright mirror is wisdom, originally without color or form, using metaphor as a stand, this is a fourth mistake. Fifth, "always," in Buddhism, there is only the present moment. Where is there such a thing as "always," in the "One Body and One Mind" section of the "Diamond Sutra"?

5. 》 佛告须菩提：『 过去心不可得，现在心不可得，未来心不可得。』 此为五犯，亦足证佛陀早于二仟几年前，已有三唯空间之论说，比西方早 二仟几年。 六惹尘埃，本来无能染著尘埃之物，又岂有惹出尘埃之相？此为六犯。 禅宗初期以《 愣伽经 》为参禅之据本，至五祖弘忍大师，已用《 金刚经 》为 参禅据本，所以六祖惠能大师在俗家时，方能于街上，听闻人家诵《 金刚经 》， 而有所启悟，立心修佛。 《 金刚经 之 持经功德分

5. The Buddha told Subhuti: "The past mind is not to be obtained, the present mind is not to be obtained, and the future mind is not to be obtained." This is the Five Offenses, and it is also sufficient to prove that the Buddha had the concept of a three-unique space two thousand years earlier, which is two thousand years earlier than the West. The six defiling dusts, originally there is nothing that can be defiled by dust, how can there be the appearance of causing dust? This is the Six Offenses. In the early days of Chan Buddhism, the "Lengjia Sutra" was used as the basis for meditation. By the time of the Fifth Ancestor, Master Hongren, the "Diamond Sutra" had already been used as the basis for meditation. That is why the Sixth Ancestor, Master Huineng, was able to hear others reciting the "Diamond Sutra" on the streets during his lay life and gain some enlightenment, and then resolve to cultivate the Buddha. The "Diamond Sutra" - the section on the Merit of Keeping the Sutra

6. 》：『 如来为发大乘者说，为发最上乘者说。』 神秀乃上座首徒，随忍大师修学多年且为近事，理应其学甚丰，落而得此境， 实为可惜。若非为武后国师，恐为『 渐教 』亦难成矣！

6. "It is said for those who aspire to the Mahayana, and for those who aspire to the highest Mahayana." Shenxiu was the senior disciple and the first seat, having studied under Master Jun for many years and being close to him, it is reasonable to assume that his learning was abundant. Yet, he fell into this state, which is indeed a pity. If it were not for being the national teacher of Wu Zetian, I fear that he might have found it difficult to achieve even the 'Gradual Teaching'!

7. 菩提本无树、明镜亦非台、本来无一物、何处惹尘埃？ 智慧是人所固有的，不必执著领悟一事，凡事从本性出发， 只要领悟自心的真性，当下便能彻悟其道。 我不明你朋友的意思，可能是说你懂得顿悟而赞扬你。

7. The Bodhi tree is not a tree, the bright mirror is not a dais, originally there is nothing, where does dust ever arise? Wisdom is inherent in human nature; there is no need to be fixated on understanding a single thing. In all matters, start from one's true nature. As long as one comprehends the true nature of one's own heart, one can immediately penetrate the essence of the path. I am unclear about the meaning of your friend's words; it may be that they are praising you for your sudden enlightenment.

8. 老子讲：“道法自然。”这里“道法自然”就体现着自性的自然流露。老子曰：“功成事遂，百姓皆谓我自然。”由此可见，从个人的智慧到天下的万事万物，证悟的禅者，处处流露着自然的本性，展现着禅者不可思议的境界及其智慧。六祖《坛经》曰：“下下人有上上智”，“诸佛妙理，非关文字。”是指证悟开显了自性本体的灵光智慧，虽文盲也大智流露，六祖惠能就是自然流露自性灵光智慧的典型。他一字不识，却说：“弟子自心常生智慧。”这都是悟道、证道的“道法自然”。

8. Laozi said, "The Tao follows its own nature." This expression "The Tao follows its own nature" embodies the natural manifestation of one's true nature. Laozi also said, "When a task is accomplished and things are done well, the people all say that it is natural." From this, we can see that from the individual's wisdom to the myriad things in the world, enlightened Zen practitioners reveal their natural nature everywhere, demonstrating the unimaginable realm and wisdom of Zen. The Sixth Ancestor's "Platform Sutra" says, "The most humble people have the most exalted wisdom," and "The profound teachings of the Buddha have nothing to do with words." This refers to the enlightenment and manifestation of the wisdom of the true nature, which even the illiterate can naturally reveal, with the Sixth Ancestor Huìnéng being a typical example of this natural manifestation of the true nature's wisdom. Although he could not read a single character, he said, "The Dharma Master's heart always generates wisdom." All these are expressions of the "Tao follows its own nature" in the enlightenment and realization of the Tao.

9. 老子说“大象无形”，这个“大象”就是佛家说的“实相”。“执大象”是什么意思？与道契合就是“执大象”，这是形象的比喻。“唯道是从”就是具足道的属性和状态，也是与道相合。“大象”既然是本体、本根，能“执大象”者必定是证到一相的禅者。“大象”周遍法界，谁把“大象”能“执”住？就算你能“执大象”，你往哪儿“执”？“大象”无量无边，一相无垠。能“执大象”者，必与“大象”不二！也就是你即“大象”、“大象”即你，是为“执大象”。

9. Laozi said, "The great elephant has no form," and this "great elephant" is what Buddhism refers to as the "real nature." What does it mean to "grasp the great elephant"? To be in harmony with the Tao is to "grasp the great elephant," which is a metaphorical expression. "Only the Tao is followed" means to possess the attributes and states of the Tao, and it is also to be in harmony with the Tao. Since "the great elephant" is the essence and root, those who can "grasp the great elephant" must be Zen practitioners who have realized a single nature. "The great elephant" pervades the entire realm, and who can actually "grasp" it? Even if you can "grasp the great elephant," where would you "grasp" it? "The great elephant" is boundless and infinite, and a single nature has no boundaries. Those who can "grasp the great elephant" must be one with the "great elephant"! This means that you are the "great elephant," and the "great elephant" is you, which is what is meant by "grasping the great elephant."

10. “执大象”者，“宇宙是吾心，吾心是宇宙”，法身遍满。佛言：“文殊师利，汝得无碍智乎？”文殊师利言：“我即无碍，云何以无碍而得无碍？”我本身就是无碍，哪有无碍得无碍的道理。“执大象”就是这个道理。“执大象”者就是“大象”，不是“大象”执不了“大象”，这个道理要悟入！

10. "The one who 'holds the great image' knows that 'the universe is my heart, and my heart is the universe,' with the physical body permeating everywhere." The Buddha asked, "Manjushri, have you obtained the wisdom of no obstruction?" Manjushri replied, "I am already without obstruction, how can there be obstruction in being without obstruction?" My own nature is without obstruction; there is no concept of obstruction gaining obstruction. 'Holding the great image' is this very principle. 'Holding the great image' refers to the 'great image' itself; it is not that the 'great image' cannot hold itself. This is the truth that needs to be realized!

11. “往而不害，安平太。”只有一相了，才能“往而不害”。吾人在极性世界里，极性世界均是二相。二相的事物必然要相互运动，这种运动都以消耗能量为代价，都以给环境造成不可逆的过程为特征。例如，汽车、火车、飞船之“往”，都要消耗大量的能量，都能给环境带来不可逆转的污染。这就是说，二相的事物“往而有害”，不能“安平太”。亦反证了只有一相了，本来就周圆，何须往来？“往而不害，安平太”，正是老子对“不动周圆”和“清净本然”禅境的大彻悟。

11. "To move without causing harm, to live in peace and tranquility." Only with a single aspect can one "move without causing harm." In the world of polarity, all polarities are of two aspects. Things of two aspects necessarily move in relation to each other, and this movement is at the cost of energy consumption, characterized by irreversible processes in the environment. For example, the "moving" of cars, trains, and spacecraft all consume a large amount of energy and can bring about irreversible pollution to the environment. This means that things of two aspects "move with harm" and cannot "live in peace and tranquility." This also serves as a counter-proof that with a single aspect, which is inherently round and complete, there is no need for movement? "To move without causing harm, to live in peace and tranquility" is Laozi's profound enlightenment on the meditative states of "inaction and completeness" and "clean and natural purity."

12. 什么叫“安平太”？无念、无住、无相。“安”者安然，没有念才安然。“平”者，一相，一相则无住。“太”者，无相无碍，亨通四达，畅顺坦然才太平。故无念、无住、无相就是“安平太”。这是指证悟圣人的无受之受，常乐我净的究竟涅槃。

12. What is "Anping Tai"? It means "no thought, no attachment, and no form." "An" refers to being at ease, and there is peace without thought. "Ping" means unity, and unity means no attachment. "Tai" signifies the absence of obstruction, being open and unimpeded, and being smooth and untroubled is what makes it peaceful and prosperous. Therefore, "no thought, no attachment, and no form" is what is meant by "Anping Tai." This refers to the ultimate realization of the Buddha's non-attaining state, which is the ultimate Nirvana of constant joy, self-purity, and freedom from all desires.

13. “道常无为而无不为，侯王若能守之，万物将自化。”道，你能契合于道，你真的明心见性了，你见到我们本来的面目，本心本性了，再把它保任，达到自在，就“执大象”了。

13. "The Tao is constantly unacting and yet accomplishes all. If the rulers can adhere to it, all things will transform spontaneously." When you harmonize with the Tao, you truly illuminate your mind and see your nature. You see our original face, the true heart and nature. By preserving and nurturing it, you reach a state of spontaneity, and then you 'hold to the great image.'

14. “化而欲作”，功夫不到家，二相的妄念又起来了。这个时候，老子说：“吾将镇之以无名之朴。”“无名之朴”就是涅槃妙心，“朴”就是如来，不出不入的本来也！“无名”就是道。直指究竟一相的涅槃妙心，那就自然没有二相的妄心欲念了。契入不出入的“朴”，便是禅心。

14. "Wishing to transform and create," the practice is not yet proficient, and the delusory thoughts of the two aspects arise again. At this moment, Laozi says, "I will settle it with the nameless simplicity." "Nameless simplicity" refers to the wonderful mind of nirvana, and "simplicity" is the Buddha, the true nature that does not come and go! "Nameless" is the Tao. Directly pointing to the ultimate oneness of the wonderful mind of nirvana naturally eliminates the delusory desires and thoughts of the two aspects. Entering the state of the nameless simplicity is the Zen mind.

15. “大丈夫处其厚，不居其薄。”大丈夫要干什么？要“处其厚”，哪里“厚”？（答：厚的地方厚嘛！）

15. "A great man dwells in the substantial, not in the thin." What does a great man want to do? To "dwell in the substantial," where is the "substantial" located? (Answer: The substantial part is thick, of course!)

16. 那么，“不居其薄”呢？凡是有限的东西、具体的东西都比那个无限的无量（“厚”）的薄，是不是？再不要在尘世间的这些假相中把你迷惑了，见闻觉知的幻化相和“有欲”所观到的“徼”，都是“道之华”，故大丈夫则不处也！

16. Then, what about "not dwelling in the thinness"? Isn't it true that everything finite, everything concrete, is thinner than that infinite, boundless (the "thick")? Don't let yourself be deceived by these false appearances in the world, the illusionary forms of seeing, hearing, sensing, and perceiving, and the "limits" observed by the "desireful" are all the "glory of the Tao." Therefore, the great man does not dwell in them!

17. “故去彼取此”，把一切生灭幻化相都化掉了（“去彼”），进入不生灭的本体（“取此”），契合不生灭的本体就是禅，就是“执大象”。

17. "Therefore, discard that and take this," eliminating all phenomena of birth and decay (i.e., "discard that"), and entering into the non-arising and non-ceasing essence (i.e., "take this"). Harmonizing with the non-arising and non-ceasing essence is Zen, which is also known as "holding the great symbol."

18. 你始终要明明白白，万事万法都不离这个自性呀！你要抓住这一点。你若离开自性，就被相所转。所以，不离自性的见地就是见道。不被相所迷惑，就是见性。性相不离不即，相依性显，性以相存，性相一如，就不离“道”。六根门头见相见性，这是处在凡夫位的修行者翻身立地的根本之法。根性与尘境不离不即，犹如镜体与镜像，不离不即。镜不异像，像不异镜；镜即是像，像即是镜。透悉六根之性因循业全现成妄相，所以，要见性，只能透相见性，“佛法在世间，不离世间觉”。世间者相也，要见佛性只在相中觅。犹如棉花全变成了衣帽鞋袜的相了，要找棉花，只能在衣帽鞋袜中找。能见衣帽知是棉花，就是见相见性。吾人在极性的世界，从虚空到日月星辰、山河大地、宇宙万物，何处无相？都是相啊！连虚空也是色边际相。眼有色相，耳有声相，鼻有香相，舌有味相，身有触感相，意有觉知相，六根都对六尘相。能于相中不迷惑，见相即性，就能体悟“道也者不可须臾离也，可离非道也”！人处在极性的二相中，不能消灭二相处理出来的幻妄相，若要明白了全妄皆真，则何处不是道？

18. Always be clear that all things and methods are not separated from this inherent nature! You must grasp this point. If you depart from the inherent nature, you will be led by appearances. Therefore, seeing without being separated from the inherent nature is the way of seeing the path. Not being confused by appearances is seeing the nature. The nature and appearance are not separated or close together, they depend on each other for manifestation, and the nature exists through the appearance, the nature and appearance are one, and thus not separated from "the way". Seeing the nature through the six sense doors is the fundamental method for practitioners in the position of ordinary beings to turn over and stand firm. The roots and the dusty environment are not separated or close together, like the mirror body and its image, not separated or close together. The mirror is not different from the image, the image is not different from the mirror; the mirror is the image, and the image is the mirror. Knowing through the six roots that the nature follows the karma fully realized into false appearances, so, to see the nature, one can only see the nature through appearances, "Buddhism is in the world, not separated from the world's enlightenment." The world is appearances, to see the Buddha nature, one must seek within appearances. As if all cotton has turned into the appearance of clothes, hats, shoes, and socks, to find cotton, one must look within clothes, hats, shoes, and socks. To see clothes and know them as cotton is to see the nature through appearances. In the extreme world of polarity, from the void to the sun, the moon, the stars, the mountains, the rivers, the land, and all things in the universe, where is there no appearance? They are all appearances! Even the void is an appearance of the boundary of color. The eye has an appearance of color, the ear has an appearance of sound, the nose has an appearance of scent, the tongue has an appearance of taste, the body has an appearance of touch, the mind has an appearance of awareness, the six roots are all facing the six dusty appearances. Not being confused by appearances, seeing the appearance as the nature, one can comprehend "the way cannot be separated for a moment, that which can be separated is not the way"! People in the polarized duality cannot eliminate the false appearances created by the two extremes. If one understands that all false appearances are true, then where is not the way?

19. 鱼敢不敢脱渊？不敢脱渊。国之利器不敢示人，这跟禅有什么关系呢？这个“利器”就是指一相无相的宝贝，大道不可二相示人，就是能示也示不了，何况不能示！

19. Is the fish brave enough to leave its deep渊? It is not brave enough to leave it. The state's valuable tool should not be shown to others; what does this have to do with Zen? This "valuable tool" refers to a treasure that is both one and without form. The Great Way cannot be shown to others in two forms; if it could be shown, it couldn't be, and certainly it can't be shown at all!

20. 禅法里边最怕的是把“利器”示人。你看，“国之利器”若可示人，也是画饼充饥。庄子讲，道若能奉与，那就谄奉给国王；道若能言传，那就偏心传给他的父母兄弟。道不能奉与，也不能言传，道只能以心传心，心领神会，不能用文字言说传递给他人。另外，“国之利器不可以示人”者，“从门入者，不是家珍”。道不可离，推也推不掉，赶也赶不走，无量劫来从未断灭，不增不减，不生不灭，不需“出户”、“窥牖”，更不需“其出弥远”，要识取当下，不离六根，即可证道、悟道，见性明心。

20. The greatest fear in Chan Buddhism is to show off the "powerful weapon." Look, if the "country's powerful weapon" can be shown to others, it is just like filling one's belly with pictures of food. Zhuangzi said, if the Tao can be offered, it is flattery given to the king; if the Tao can be passed on through words, it is biased transmission to his parents and brothers. The Tao cannot be offered or passed on through words; the Tao can only be transmitted from heart to heart, understood intuitively, and cannot be passed on to others through written words. Additionally, "The country's powerful weapon should not be shown to others" means "one who enters through the door is not a treasure of the family." The Tao cannot be separated, it cannot be pushed away, nor can it be driven away; it has never been extinguished for countless eons, neither increasing nor decreasing, neither arising nor ceasing. It does not require "stepping out of the door" or "peeking through the window," nor does it require "the further it goes out." One should recognize the present, not depart from the six roots, and thus can realize the Tao, understand the Tao, and see one's nature and clarify one's mind.

21. “不思善，不思恶，正恁么时，那个就是你的本来面目！”

21. "Neither think of good, nor think of evil, just at that moment, that is your original face!"

22. 你要慢慢从这里体会无能所的一相境地，怎么泯灭能所？只要意根上不分别相的差异即是。用自心现量法，坏掉心识，自然就入无能所的平等性智。

22. You need to gradually experience the one-dimensional realm of emptiness and non-ability from here. How to extinguish the concept of ability and emptiness? It is as simple as not distinguishing the differences in the form of the mind. By using the method of self-mind manifestation, destroy the consciousness, and naturally you will enter the equal wisdom of emptiness and non-ability.

23. 童子引至偈前礼拜。惠能曰：惠能不识字，请上人为读。

23. The child led the master to the verse and worshipped. Huìnéng said: "Huìnéng cannot read, please let the abbot read it for me."

24. 个人理解:小朋友带领惠能到偈子前礼拜。惠能说:惠能我不识字，请上人为我读这个偈子。

24. Personal Understanding: The child led Huìnéng to the front of the poem. Huìnéng said: "Huìnéng cannot read, please have the elder read this poem for me."

25. 时有江州别驾，姓张，名日用，便高声读。惠能闻已，遂言：亦有一偈，望别驾为书。

25. There was a person from Jiangzhou, named Zhang Ruyi, who read aloud. When Huìnéng heard this, he said: "I also have a verse, and I hope the officer can write it down."

26. 个人理解:这时有一位江州的别驾，姓张，名日用，就高声朗读偈子。惠能听了之后，就说:我也有一个偈子，希望别驾能为我书写。（别驾是官名）

26. Personal Understanding: At this time, there was a person from Jiangzhou named Zhang Riyi, who loudly recited the verse. Upon hearing it, Huining said: "I also have a verse, and I hope the officer can write it down for me." (The title "biejia" refers to an official position.)

27. 个人理解:别驾说:你也作偈子，这真是稀奇的事情！

27. Personal understanding: The driver said: It's really strange that you are also composing a verse!

28. 惠能向别驾言：欲学无上菩提，不得轻于初学。下下人有上上智，上上人有没意智。若轻人，即有无量无边罪。

28. Huineng said to the aide: "To learn the Supreme Enlightenment, one must not look down upon beginners. People of the lowest level can have the highest wisdom, while people of the highest level can lack understanding. If one looks down upon others, it is committing an immeasurable and boundless sin."

29. 个人理解:惠能向别驾说:如果想学习无上菩提，不得轻视初学的人。下等天赋的人里也有上等的智慧，上等天赋的人里也有没智慧的。如果轻视人的话，就有无量无边的罪过。

29. Personal Understanding: Huìnéng said to Bièjià: "If one wishes to learn the highest enlightenment, one must not look down upon beginners. Among those with lesser natural talent, there are those with superior wisdom, and among those with greater natural talent, there are those without wisdom. If one looks down upon others, there is an immeasurable and boundless sin."

30. 别驾言：汝但诵偈，吾为汝书。汝若得法，先须度吾，勿忘此言。

30. The driver said: "You just recite the verse, and I will write it down for you. If you gain the Dharma, you must first pass it on to me, and do not forget this word."

31. 个人理解:别驾说:你先诵偈子，我为你写下来。如果你得法了，一定要先度我，别忘了这话。

31. Personal Understanding: The Venerable Bie said: "First recite the verses, and I will write them down for you. If you truly understand the teachings, remember to save me first, don't forget this."

32. 惠能偈曰：菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。

32. Huìnéng's Verses: The bodhi tree does not exist inherently, nor is the bright mirror a stand. Originally there is nothing, where can dust alight?

33. 个人理解:惠能说偈子:菩提智慧没有实际的样子，佛性也如此，本来自性就就清净，又哪里会惹尘埃呢。

33. Personal Understanding: Huineng says in a verse: The wisdom of Enlightenment has no actual form, and so does the Buddha-nature. It is inherently pure and clean, so how could it ever attract dust?

34. 书此偈已，徒众总惊，无不嗟讶，各相谓言：奇哉!不得以貌取人。何得多时使他肉身菩萨。

34. After writing this verse, all the disciples were greatly astonished, and no one failed to express admiration, each one saying to the others: "Amazing! One cannot judge a person by their appearance. How long will it take for him to attain the status of a Bodhisattva in his physical form?"

35. 个人理解:书写完这个偈子后，五祖的徒弟们都吓了一跳，没有不惊讶的，大家都相互说:真是神奇！不能以貌取人。什么时候他竟成为了肉身菩萨。

35. Personal Understanding: After writing this verse, the disciples of the Fifth Ancestor were all taken aback, without exception showing surprise. They all said to each other: It's truly amazing! One cannot judge a person by their appearance. When did he even become a physical bodhisattva?

36. 祖见众人惊怪，恐人损害，遂将鞋擦了偈。曰：亦未见性。众以为然。

36. Seeing that everyone was surprised and fearing that people might cause harm, he wiped off the poem on his shoes. He said: "I have not seen the nature (of things) either." The crowd agreed with him.

37. 个人理解:五祖看见大家如此惊讶，担心有人会加害惠能，就拿鞋把偈子给擦了。说道:也没有见性。于是大家也认为是这样的。

37. Personal Understanding: Seeing everyone was so surprised, the Fifth Ancestor worried that someone might harm Huìnéng, so he took his shoe and wiped the verse away. He said, "I have not seen the nature." And everyone also thought it was like that.