摘要：ThePlatform Sutraplaces importance on the guidance of a teacher and affirms the significance of a great and wise teacher, but it e
《坛经》重视师度，肯定大善知识引导的重要性，但更强调自度是关键。善知识再高明，学人如果不求自悟，不知自度，专等大善知识代为解脱，肯定是行不通的。
The Platform Sutra places importance on the guidance of a teacher and affirms the significance of a great and wise teacher, but it emphasizes more strongly that self-liberation is the key. No matter how insightful the teacher is, if the practitioner does not seek self-realization and self-liberation, and solely relies on the teacher for liberation, it is definitely not a feasible approach.
如果说“菩提自性，本自清净”的基础认知，能帮助我们建立对心理治疗的信心，那么，了知每个人都具备自我治疗、自我拯救的能力，则让人对禅宗的顿悟之法心生向往。
If the basic understanding that “the self-nature of Bodhi is originally clear and pure” helps establish confidence in psychotherapy, then recognizing that everyone possesses the ability for self-healing and self-liberation can inspire a longing for the sudden enlightenment methods of Chan Buddhism.
每个人固然都有菩提自性，但怎样才能体认它？必须靠般若智慧。
Although everyone possesses the self-nature of Bodhi, how can one realize it? It must be through Prajna wisdom.
佛法所说的般若智慧，分文字般若、观照般若和实相般若三种。大家熟悉的内观禅修，多数停留在观照般若的层面，离不开有造作的第六意识。禅宗修行则是直接立足于实相般若，去体会没有造作的心。立足无造作的心禅修，能更彻底、更直接、更快速地解决心理问题。
The Prajna wisdom in Buddhism is divided into three types: the Prajna of texts, the Prajna of contemplation, and the Prajna of ultimate reality. The introspective meditation familiar to many mostly stays at the level of contemplative Prajna, which cannot be separated from the active engagement of the sixth consciousness. However, the meditation practice in Chan Buddhism is based directly on the Prajna of ultimate reality, aiming to experience the uncontrived mind. Engaging in meditation from an uncontrived mind can more thoroughly, directly, and swiftly resolve psychological issues.
禅宗所讲的自我拯救能力，就来自无造作的心，它只能靠自己去体证，不能靠佛菩萨、大善知识赠予。凡夫的心陷入迷惑，仅靠自己无法体悟本心、抵达觉醒的时候，确实需要借大善知识“令得见性”——但只是给予引导、帮助，而不是替代。
The self-liberation ability in Chan Buddhism comes from this uncontrived mind, which can only be realized by oneself and cannot be granted by buddhas, bodhisattvas, or great and wise teachers. When an ordinary being’s mind is trapped in delusion and unable to comprehend the true nature or attain awakening on their own, they indeed need the guidance of a great and wise teacher to see their true nature—but only as a guide and helper, not a substitute.
在善知识指明道路后，必须亲自去践行。因为真正体悟本心，要靠自己；真正解决心理问题，也要靠自己，所谓“迷时师度，悟了自度”。自己不努力，一味指望善知识解救自己，就是《坛经》讲的“无有是处”。
After receiving direction from a wise teacher, one must personally practice it. This is because truly understanding one’s true nature depends on their own effort; and resolving psychological issues also depends on their own effort, just as the saying goes, “When one is deluded, a teacher guides. When one is enlightened, one guides oneself.” If one makes no effort, merely hoping for salvation from a wise teacher, this is stated as “you are mistaken” in the Platform Sutra.
这也适用于对心理治疗的基础认知：心理问题到底是患者自己解决的，还是被心理医生解决的？心理医生究竟起什么作用？我觉得，这些问题的答案，与佛教修行有相通之处。
This also applies to the basic understanding of psychotherapy: Are psychological issues ultimately resolved by the patients themselves or by the psychotherapists? What role exactly does a psychotherapist play? I believe the answers to these questions share common ground with Buddhist practice.
摘自《〈六祖坛经〉与心理治疗》
作者：济群法师
Excerpted from:
The Platform Sutra and Psychotherapy
By Master Jiqun
来源：云水三千
