師示衆云 善知識 我此法門 以定慧為本 大衆勿迷 言定慧別 定慧一體 不是二 定是慧體 慧是定用 即慧之時定在慧 即定之時慧在定 善知識 此義即是定慧等 學道之人作意 莫言先定發慧 先慧發定各別 作此見者 法有二相 口說善 心不善 慧定不等 心口俱善 內外一如 定慧即等 自悟修行 不在於諍
Shī shì zhòng yún shàn zhī shí wǒ cǐ fǎ mén yǐ dìng huì wéi běn dà zhòng wù mí yán dìng huì bié dìng huì yī tǐ bú shì èr dìng shì huì tǐ huì shì dìng yòng jí huì zhī shí dìng zài huì jí dìng zhī shí huì zài dìng shàn zhī shí cǐ yì jí shì dìng huì děng xué dào zhī rén zuò yì mò yán xiān dìng fā huì xiān huì fā dìng gè bié zuò cǐ jiàn zhě fǎ yǒu èr xiàng kǒu shuō shàn xīn bù shàn huì dìng bù děng xīn kǒu jù shàn nèi wài yī rú dìng huì jí děng zì wù xiū xíng bù zài yú zhēng
Key Message
Stillness and wisdom are one, like a lamp and its light. When mind and speech are unified and inside and outside are one, true meditation and wisdom are present.
▸The Chapter on Meditation and Wisdom elucidates the relationship between meditative stillness (定, dìng) and wisdom (慧, huì).
The Chapter on Meditation and Wisdom elucidates the relationship between meditative stillness (定, dìng) and wisdom (慧, huì). Huineng insists that these two are not separate — they are a single body (一體, yī tǐ). Stillness is the substance of wisdom; wisdom is the function of stillness. They are as inseparable as a lamp and the light it produces. To claim that one must first attain stillness before wisdom arises, or that wisdom must precede stillness, is to introduce a duality into the Dharma — speaking goodness with the mouth while the mind contradicts it. Genuine practice occurs when mind and speech are one, when inside and outside are one (內外一如, nèi wài yī rú). Self-awakened cultivation (自悟修行) does not belong to debate — it is lived, not argued.