Wu Zhen Pian (悟真篇) · Volume 5

饒君了悟真如性，未免拋身卻人身。何以更兼修大藥，頓超無漏作真人。

Even if you have awakened to the nature of true suchness, you still cannot avoid casting off this body and entering another human body. Why not also cultivate the great medicine at the same time, and leap at once beyond outflows to become a true person?

投胎奪舍及移居，舊住名為因果徒。若會降龍並伏虎，真金起屋幾時枯。

Entering a womb, seizing a house, and moving one's dwelling, the former abode is called disciples of cause and effect. If one can subdue the dragon and conquer the tiger, a house built of true gold will run dry when?

鑑形閉息思神法，初學艱難後坦途。倏忽縱能遊萬國，奈何屋破卻移居。

The methods of gazing at one's form, stopping the breath, and contemplating spirits are hard for beginners but later a smooth road. In an instant one may wander through ten thousand countries, but unfortunately when the house is ruined one must move out.

釋氏教人修極樂，只緣極樂是金方。大都色相惟茲實，餘二非真謾度量。

The Buddhists teach people to cultivate Utmost Bliss, only because Utmost Bliss is the direction of metal. Of all forms and marks, only here is real; the other two are not true, so do not measure them in vain.

俗語常言合至道，宜向其中細尋討。能於日用顛倒求，大地塵沙盡成寶。

Common sayings and everyday words accord with the supreme Way, and one should search through them carefully. If one can seek by inverting them in daily use, all the dust and sand of the great earth turn into treasure.

讀《周易參同契》

On reading the Zhouyi cantong qi.

大丹妙用法乾坤，乾坤運兮五行分；五行順兮常道有生有滅，五行逆兮丹體常靈常存。一自虛無質兆，兩儀因一開根，四象不離二體，八卦互為子孫。萬象生乎變動，吉凶悔吝茲分。百姓日用不知，聖人能究本源。顧易道妙盡乾坤之理，遂托象於斯文。否泰交，則陰陽或升或降；屯蒙作，則動靜在朝在昏。坎離為男女水火，震兌乃龍虎魄魂。守中則黃裳元吉，遇亢則無位無尊。既未慎萬物之終始，復姤昭二氣之歸奔。月虧盈，應精神之衰旺；日出沒，合榮衛之寒溫。本立言以明象，既得象以忘言。猶設象以指意，悟真意則象捐。達者惟簡惟易，迷者愈惑愈繁。故之修真之士，讀《參同契》者不在乎泥象執文。

The wondrous use of the great elixir takes qian and kun as its model; qian and kun operate, and the five phases divide. When the five phases flow with the grain, the common way has birth and extinction; when the five phases go against the grain, the elixir body is ever numinous and ever lasting. From emptiness and nothingness a substance and sign appear; the two modes open their root from the One; the four images do not leave the two bodies, and the eight trigrams are one another's descendants. The myriad images are born from movement and change, and from them fortune, misfortune, regret, and humiliation are divided. The common people use it daily without knowing it, while the sage can trace it to its source. Seeing that the wonder of the Way of the Changes lies entirely in the principle of qian and kun, he therefore lodged the images in this text. When pi and tai intermingle, yin and yang either rise or fall; when zhun and meng arise, movement and stillness occur in morning or dusk. Kan and li are the water and fire of male and female, and zhen and dui are the dragon and tiger, po and hun. Keeping to the center, the yellow lower garment brings supreme good fortune; meeting excess, one has no position and no honor. Jiji and weiji are careful about the end and beginning of all things, and fu and gou show the returning rush of the two qi. The waxing and waning of the moon corresponds to the flourishing and decline of essence and spirit; the rising and setting of the sun accords with the cold and warmth of nutritive and defensive qi. The words were originally set up to make the images clear, and having gained the image one forgets the words. Likewise, the images were set up to point to the meaning, and once the true meaning is awakened to, the images are cast away. The accomplished seek only brevity and ease, while the deluded grow more confused and more complicated. Therefore those who cultivate perfection, in reading the Cantong qi, do not care to cling to images or hold fast to the text (in the source text a phrase here is miswritten and should read "therefore know").

贈白龍洞劉道人歌

Song presented to the Daoist Liu of White Dragon Cave.

玉走金飛兩曜忙，始聞花發又秋霜。徒誇籛壽千來歲，也似雲中一電光。一電光，何太速，百年都來三萬日，其間寒暑互煎熬，不覺童顏暗中失。縱有兒孫滿眼前，卻成恩愛轉牽纏。及乎精竭身枯朽，誰解教君暫駐延。暫駐延，既無計，不免將身歸逝水。但看古往聖賢人，幾個解留身在世？身在世，也有方，只為時人沒度量。競向山中尋草木，伏鉛製汞點丹陽。點丹陽，事迥別，須向坎中求赤血。捉來離位制陰精，配合調和有時節。時節正，用媒人，金公奼女結親姻，金公偏好騎白虎，奼女常駕赤龍身，虎來靜坐秋山裡，龍向潭中奮身起。兩獸相逢戰一場，波浪奔騰如鼎沸。黃婆丁老助威靈，撼動乾坤走神鬼。須臾戰罷雲雨收，種個玄珠在泥底，從此根芽漸長成，隨時灌溉抱真精。十月脫胎吞入口，不覺凡身已有靈。此個事，世間稀，不是等閒人得知。夙世若無仙骨分，容易如何得遇之。得遇之，宜便煉，都緣光景急如箭。要取魚時須結罾，莫只臨川空嘆羨。聞君知藥已多年，何不收心鍊汞鉛。莫教燭被風吹滅，六道輪迴莫怨天。近來世上人多詐，盡著布衣稱道者。問他金木是何般，噤口不言如害啞。卻雲伏氣與休糧，別有門庭道路長。君不見，破迷歌裡說，太一含真法最良，莫怪言辭多狂劣，只教時人難鑑別，惟君心與我心同，方敢傾懷向君說。

Jade runs and gold flies, the two luminaries hurry on; one has just heard of flowers opening when autumn frost arrives. To boast that Peng Zu lived to a thousand years is also like a flash of lightning in the clouds. A flash of lightning, how very swift: a hundred years altogether are only thirty thousand days, and in between cold and heat burn at each other, so that one does not notice the youthful face quietly lost. Even with sons and grandsons filling one's eyes, love and affection only become a snare. By the time the essence is exhausted and the body withered and rotten, who knows how to teach you to hold it back for a while? Having no plan to hold it back for a while, one cannot avoid returning the body to the flowing water. Look at the sages and worthies of ancient times: how many knew how to keep the body in the world? The body staying in the world also has a method, only the people of the day have no measure. They compete to search for herbs and trees in the mountains, subduing lead and restraining mercury to transform the cinnabar yang. To transform the cinnabar yang, the matter is utterly different; one must seek the red blood within kan. Seize it, subdue the yin essence at the li position, and harmonize and match them, which has its time. When the time is right, use a matchmaker; Lord Gold and the maiden form a marriage, Lord Gold prefers to ride the white tiger, and the maiden always drives the red dragon's body. The tiger comes to sit quietly in the autumn hills, and the dragon rises from the pool with all its might. When the two beasts meet in a battle, the waves surge like a boiling cauldron. Old Lady Yellow and Old Ding lend their power, shaking heaven and earth and startling the spirits and ghosts into flight. In a moment the battle ends and the clouds and rain recede, and a dark pearl is planted at the bottom of the mud. From then on the roots and sprouts gradually grow, and one irrigates them in season, holding the true essence. Swallow it into the mouth when the womb is shed in the tenth month, and without noticing, the ordinary body already has spirit. This matter is rare in the world, and not something an idle person can learn of. If you have no portion of immortal bones from past lives, how could you easily meet it? When you meet it, you should refine it at once, all because the light and shadow rush past like an arrow. When you want to catch fish, you must tie a net; do not merely stand at the river sighing in vain. I hear you have known the medicine for many years; why not gather your mind and refine mercury and lead? Do not let the candle be blown out by the wind, and do not blame heaven for the six paths of rebirth. Nowadays there are many frauds in the world, who all wear cloth garments and call themselves Daoists. Ask them what thing metal and wood are, and they clamp their mouths shut as if struck dumb. Instead they speak of swallowing qi and giving up grain, another gate with a long road. Do you not see what is said in the Pomi ge: the method of the Great Unity holding the true is the best. Do not blame the words for being very wild and crude; they only make it hard for people of the day to tell. Only because your heart and mine are the same do I dare pour out my whole heart to you.

吾家本住石橋北，山鎮水關森古木，橋下澗水徹崑崙，山下飲泉香馥郁。吾居山內實堪誇，遍地均栽不榭花。山北穴中藏猛虎，出窟哮吼生風霞。山南潭底藏蛟龍，騰雲降雨山濛濛。二獸相逢鬥一場，元珠隱伏是禎祥。景堪羨，吾暗喜，自斟自酌熏熏醉。醉彈一曲無絃琴，琴裡聲聲教仔細。可煞醉後沒人知，昏昏默默恰如痴。仰觀造化工夫妙，日還西出月東歸。天是地，地是天，反覆陰陽合自然。識得五行顛倒處，指日升霞歸洞天。黃金屋，白玉掾，玉女金童日侍前。南辰北斗分明布，森羅萬象現無邊。無晝夜，要綿綿，聚散抽添火候全。若問金丹端的處，尋師指破水中鉛。木生火，金生水，水火須分前後隊。要辨浮沉識主賓，鉛銀砂汞方交會。有剛柔，莫逸意，知足常足歸本位。萬神齊賀太平年，恁時國富民歡喜。此個事，好推理，同道之人知此義。後來一輩學修真，只說存養並行氣。在眼前，甚容易，得服之人妙難比。先且去病更延年，用火烹煎變陽體。學道人，去思己，休問旁門小法制。只知目下哄得人，不覺自身暗憔悴。勸後學，須猛鷙，莫徒拋家住他地。妙道不離自家身，豈在千山並萬水。莫因循，自貪鄙，火急尋師覓元旨。在生若不學修行，未知來生甚胎裡。既有心，要終始，人生大事惟生死，皇天若負道心人，令我三途為下鬼。

My home was originally north of the stone bridge, where mountains guard the water pass and ancient trees stand dense. Under the bridge the stream runs straight through to Kunlun, and the spring I drink at the foot of the mountain is rich with fragrance. Living in the mountains is truly something to boast of, for flowers that never fade are planted all over the ground (in the source text the character for "fade" is a variant form). In a cave to the north of the mountain a fierce tiger hides, and when it comes out of its lair and roars, wind and rosy clouds arise. At the bottom of the pool south of the mountain a flood-dragon hides, and when it rises into the clouds and sends down rain, the mountain colors are misty. When the two beasts meet and fight a battle, the hidden dark pearl is an auspicious sign. The scenery is enviable and I secretly rejoice; I pour and drink by myself, tipsily drunk. In my drunkenness I play a stringless zither, and each note in the zither bids one look closely. It is a pity that after drinking nobody knows, and I sit dim and silent as if foolish. Looking up, I see how wondrous the work of creation is: the sun still rises from the west and the moon returns from the east. Heaven is earth and earth is heaven; yin and yang, turned back, accord with nature. When you recognize where the five phases are inverted, you will ascend in rosy clouds on a chosen day and return to the cave-heaven. A house of yellow gold, rafters of white jade (in the source text the character for "rafter" is a variant form), jade maidens and golden youths attending before me every day. The Southern Dipper and Northern Dipper are plainly laid out, and all the myriad images appear without limit. There is no day or night, one only needs it to be continuous; gathering and dispersing, adding and withdrawing, the fire phases are complete. If you ask where the golden elixir truly lies, seek a teacher to point out the lead in the water. Wood gives birth to fire, and metal gives birth to water; water and fire must be divided into front and rear columns. To tell floating from sinking and to recognize host and guest, lead, silver, cinnabar, and mercury must then be joined. There is hardness and softness, do not let your mind run loose; know contentment and be ever content, and return to your original place. The ten thousand spirits all celebrate a year of great peace, and then the state will be rich and the people glad. This matter is easy to reason out, and companions in the Way know its meaning. Later generations of students of perfection say only nourishing and moving qi. Right before your eyes it is very easy, but for the one who takes it the wonder is hard to match. First cure illness and extend life, then cook with fire and boil it into a yang body. Students of the Way, remove your own thoughts and worries; do not ask about the minor methods of side doors. They only know how to fool people in front of them, without noticing their own bodies quietly wasting. I urge later students to be fierce and resolute, and not to throw away their homes and dwell in other places. The wondrous Way does not leave one's own body; how could it lie in a thousand mountains and ten thousand rivers? Do not procrastinate and be greedy and mean; seek a teacher in great haste for the original purport. If in this life one does not study cultivation, one does not know in what womb one will be in the next. Since you have the aspiration, you must have a beginning and an end; the great matter of a human life is only life and death. If august Heaven fails the person with the heart for the Way, let me be made a ghost in the three evil paths.

悟真性宗

Awakening to the Lineage of True Nature.

絕句四首

Four quatrains.

如來妙體遍河沙，萬象森羅無礙遮。會的圓通真法眼，始知三界是吾家。

The wondrous body of the Tathagata pervades the sands of the Ganges, and the myriad images in their array have no obstruction. When one grasps the perfectly penetrating true Dharma eye, one finally knows that the three realms are my home.

視之不可見其形，及至呼之又卻應。莫道此聲如谷響，若還無谷有何聲？

Looking at it, you cannot see its form, yet when you call it, it answers. Do not say that the sound is like an echo in a valley; if there were no valley, what sound would there be?

一物含聞見覺知，蓋諸塵境顯其機。靈常一物尚非有，四者憑何作所依。

One thing holds hearing, seeing, awareness, and knowing, covering the dust realms and showing its function. Even this one thing, the constantly numinous, is not truly existent; on what could the four then rely?

不移一步到西天，端坐諸方在眼前。項後有光猶是幻，雲生足下未為仙。

Without moving a step one reaches the Western Heaven, and sitting upright all directions are before one's eyes. A halo behind the neck is still an illusion, and clouds rising under the feet do not yet make an immortal.

佛性非同異，千燈共一光。增之寧解益，減著且無傷。

Buddha nature is neither the same nor different, as a thousand lamps share one light. Adding to it, how could it know any benefit; subtracting from it, it suffers no loss.

取捨俱無過，焚漂總不妨。見聞知覺法，無一可猜量。

Taking or discarding, neither is at fault, and burning or drifting away poses no obstruction. In the dharma of seeing, hearing, feeling, and knowing, not one thing can be guessed at or measured.

求生本自無生，畏滅何曾暫滅。眼見不如耳見，口說爭似鼻說。

Seeking birth, one is originally without birth; fearing extinction, when has one ever been extinguished even briefly? Seeing with the eye is not as good as seeing with the ear, and speaking with the mouth cannot compare with speaking with the nose.

三界惟心頌

Verse on the Three Realms Being Only Mind.

三界惟心妙理，萬物非此非彼。無一物非我心，無一物是我己。

That the three realms are only mind is the wondrous principle; the myriad things are neither this nor that. There is not one thing that is not my mind, and not one thing that is my self.

見物便見心頌

Verse on Seeing Things Is Seeing the Mind.

見物便見心，無物心不現。十方通塞中，真心無不遍。

Seeing things is seeing the mind, and without things the mind does not appear. Within the obstruction and openness of the ten directions, the true mind is everywhere pervasive,

若生知識解，卻成顛倒見。睹境能無心，始見菩提面。

If knowledge and views arise, it becomes an inverted view. When facing a scene one can be without mind, one then sees the face of bodhi.

齊物頌

Verse on Equalizing Things.

我不異人，人心自異。人有親疏，我無彼此。

I and others are not different; it is people's minds that produce difference. People have near and far, but I have no this and that.

水陸飛行，等觀一體。貴踐尊卑，手足同己。

Creatures of water, land, and air I regard equally as one body. High and low, honored and humble (in the source text the character for "humble" is a variant form), are like hands and feet, the same as myself.

我尚非我，何嘗有你。彼此俱無，眾泡歸水。

I am not even myself; how could there be you? When both this and that are absent, the many bubbles return to the water.

即心是佛頌

Verse on the Mind Itself Is Buddha.

佛即心兮心即佛，心佛從來皆妄物。若知無佛復無心，始是真如法身佛。法身佛，沒模樣，一顆圓光含萬象。無體之體即真體，無相之相即實相。非色非空非不空，不動不靜不來往。無異無同無有無，難取難捨難聽望。內外圓明到處通，一佛國在一沙中。一粒沙含大千界，一個身心萬個同。知之須會無心法，不染不滯為淨業。善惡千般無所為，即是南無及迦葉。

Buddha is mind, and mind is Buddha; mind and Buddha have always both been false things. If you know there is no Buddha and no mind, that is the Buddha of the Dharma body of true suchness. The Dharma body Buddha has no shape; a single round light holds the myriad images. The body of no body is the true body, and the form of no form is the real form. Not form, not emptiness, not non-emptiness; neither moving nor still, neither coming nor going. Neither different nor same, neither existent nor nonexistent, hard to take, hard to discard, hard to hear or look for. Inside and outside perfectly bright and everywhere penetrating, a Buddha land lies in a single grain of sand. A grain of sand contains the great thousand world, and one body and mind is the same as ten thousand. To know it, one must grasp the Dharma of no-mind; not stained and not stuck is pure karma. In a thousand kinds of good and evil nothing is done, and this is Namo and Kashyapa.

堪笑我心，如頑如鄙。兀兀騰騰，任物安委。不解修行，亦不造罪。不曾利人，亦不私己。不持戒律，不徇忌諱。不知禮樂，不行仁義。人間所能，百無一會。飢來吃飯，渴來飲水。困則打睡，覺則行履。熱則單衣，寒則蓋被。無思無慮，何憂何喜。不悔不謀，無念無意。凡生榮辱，逆旅而已。林木棲鳥，亦可為比。來且不禁，去亦不止。不避不求，無贊無毀。不厭醜惡，不羨善美。不趨靜室，不遠鬧市。不說人非，不誇己是。不厚尊崇，不薄賤稚。親愛冤讎，大小內外。哀樂得喪，欽侮險易。心無兩視，坦然一揆。不為福先，不為禍始。感而後應，迫則復起。不畏鋒刃，焉怕虎兒。隨物稱呼，豈拘名字。眼不就色，聲不入耳。凡有所相，皆屬妄偽。男女形聲，悉非定體。體相無心，不染不滯。自在逍遙，物莫能累。妙覺光圓，映徹表裡。包裹六極，無有遐邇。光兮非光，如月在水。取捨既難，復何比擬。了此妙用，迥然超彼。或問所宗，此而已矣。

How laughable, my mind: like a dullard, like a bumpkin. Ever muddled and drifting, I leave things to settle themselves in peace. I do not know how to cultivate practice, nor do I commit sins. I have never benefited others, nor do I favor myself in private. I keep no precepts and give way to no taboos. I know nothing of ritual and music, and practice neither benevolence nor righteousness. Of what people in the world can do, I cannot do one in a hundred. When hungry I eat, when thirsty I drink. When sleepy I doze, when awake I walk. When hot I wear a single layer, when cold I pull up the quilt. No thought, no worry; what is there to grieve or rejoice at? No regret, no scheming, no idea, no intent. All the glory and disgrace of a life are no more than an inn on the road. Birds roosting in the forest trees may be compared to it. I do not forbid what comes, nor stop what goes. I neither avoid nor seek, neither praise nor blame. I do not loathe the ugly and bad, nor envy the good and beautiful. I do not rush to a quiet room, nor stay far from the busy market. I do not speak of others' faults, nor boast of my own rightness. I do not treat the honored with special warmth, nor the lowly and young with coldness. Dear ones and enemies, great and small, inner and outer, sorrow and joy, gain and loss, respect and insult, danger and ease: my mind has no two views of them, and is level with a single measure. I am not the first to claim good fortune, nor the first to begin misfortune. I respond only after being moved, and rise again when pressed. I do not fear blades, nor tigers and rhinoceroses (the base text has a wrong character where "rhinoceros" is meant). I am called whatever things call me, and why cling to names? The eye does not settle on forms, nor does sound enter the ear. Whatever has marks all belongs to the false. The shapes and voices of man and woman are none of them a fixed body. The body and its marks have no mind, and are not stained or stuck. Free and unbound, roaming at ease, things cannot burden it. Wondrous awareness is bright and round, shining through outside and inside. It wraps the six ends of the universe, with no far or near. Light, but not light, like the moon in water. Taking and leaving are both hard, so what can it be compared to? Understand this wondrous function and you stand far beyond others. If someone asks what school it follows, it is just this.

蘊諦根塵空色，都無一法堪言。顛倒之見已盡，寂靜之體攸然。

The skandhas, the truths, the faculties, the dusts, emptiness and form: not one dharma among them is worth speaking of. When upside-down views are exhausted, the body of stillness is at ease.

終日行，不曾行。終日坐，何曾坐。修善不成功德，作惡原無罪過。時人若未明心，莫執此言亂作。死後須見閻王，難免鑊湯碓磨。

All day walking, yet never walked. All day sitting, yet when did one ever sit? Cultivating good brings no merit, and doing evil was never a sin to begin with. If people of the day have not yet clarified their minds, they should not cling to these words and act wildly. After death one must meet King Yama, and cannot escape the boiling cauldron and the pestle and mill.

見了真空空不空，圓明何處不圓通。根塵心法都無物，妙用方知與物同。

Having seen true emptiness, the emptiness is not empty, and where is round brightness not round and unobstructed? The faculties, dusts, mind and dharmas have no thing in them, and only then do you know the wondrous function is the same as things.

萬物縱橫在目前，隨他動靜任他權。圓明定慧終無染，似水出蓮蓮自乾。

The myriad things cross and recross before the eyes; let them move or rest as they will and hold their sway. Round brightness, concentration and wisdom are in the end unstained, like water coming off a lotus, the lotus drying of itself.

一輪明月當虛空，萬國清光無障礙。收之不聚撥不開，前之不進後不退。

One wheel of bright moon hangs in the void, and its clear light over ten thousand lands meets no obstruction. Gather it and it does not gather, push it and it does not open, go forward and it does not advance, go back and it does not retreat,

彼非遠兮此非進，表非外兮裡非內。同中有異異中同，問你傀儡會不會。

that is not far and this is not near, the outside is not outside and the inside is not inside. In sameness there is difference, and in difference sameness; I ask you, puppet, do you understand?

貧子衣中珠，本自圓明好。不會自尋求，卻數他人寶。數他寶，終無益，只是教君空費力。爭如認得自家珍，價值黃金千萬億。此寶珠，光最大，遍照三千大千界。從來不解少分毫，剛被浮雲為障礙。自從認得此摩尼，泡體空花誰更愛。佛珠還與我珠同，我性即歸佛性海。珠非珠，海非海，坦然心量包法界。任你囂塵滿眼前，定慧圓明常自在。不是空，不是色，內外皎然無壅塞。六通神明妙無窮，自利利他寧解極。見即了，萬事畢，絕學無為度終日。泊兮如未兆嬰兒，動止隨緣無固必。不斷妄，不修真，真妄之心總屬塵。從來萬法皆無相，無相之中有法身。法身即是天真佛，亦非人兮亦非物。浩然充塞天地間，只是希夷並恍惚。垢不染，光自明，無法不從心裡生。心若不生法自滅，即知罪福本無形。無佛修，無法說，丈夫智見自然別。出言便作獅子鳴，不似野子論生滅。

The pearl in the poor man's robe was always round and bright of itself. Not knowing how to seek it in himself, he goes counting other people's treasures. Counting their treasures is of no use in the end, and only makes you waste your strength. How much better to know your own jewel, worth tens of millions of ten thousand times gold. This precious pearl has the greatest light, shining everywhere on the three thousand great thousand worlds. It has never lacked a hair's breadth, only drifting clouds made an obstruction. Ever since I recognized this mani pearl, who would again love the bubble-body or the flower in the air? The Buddha's pearl is the same as my pearl, and my nature returns to the sea of Buddha-nature. The pearl is not a pearl, and the sea is not a sea; the open mind's measure contains the Dharma realm. Let the noisy dust fill your eyes: with concentration and wisdom round and bright, you are always at ease. It is not emptiness, not form, and inside and outside are clear and without blockage. The six supernormal powers and spirit-light are wondrous without end, and benefiting oneself and others has no limit. See it and you are done, all affairs finished, passing your days in the learning that is beyond learning and in non-action. Calm, like an infant before it gives any sign, moving and resting with conditions, with no fixed insistence. Do not cut off delusion, do not cultivate truth; the minds of truth and delusion all belong to the dust. From of old the myriad dharmas have had no marks, and within the markless is the Dharma body. The Dharma body is the Buddha of natural truth; it is neither a person nor a thing. Vast and filling the space between heaven and earth, it is only the invisible, the inaudible, and the dim. Dirt does not stain it, its light is bright of itself, and there is no dharma that does not arise from the mind. If the mind does not arise, the dharmas vanish of themselves, and then you know sin and merit have no form at root. There is no Buddha to cultivate, no dharma to preach, and a great man's insight is naturally different. When he speaks it is the roar of a lion, not like the jackal debating birth and death (the base text has a wrong character where "jackal" is meant).

禪定指迷歌

Song on Meditation Pointing Out the Way for the Lost.

如來禪性如水，體靜風波自止。興居湛然常清，不獨坐時方是。今人靜坐取證，不道全在見性。性與見裡若明，見向性中自定。定成慧用無窮，是名諸佛神通。幾欲究其體用，但見十方虛空。空中了無一物，亦無希夷恍惚。希恍既不可尋，尋之卻成乖失。只此乖失兩字，不可執為憑據。本心尚且虛空，豈有得失能豫。但將萬法遣除，遣令淨盡無餘。豁然圓明自現，便與諸佛無殊。色身為我桎梏，且憑和光混俗。舉動一切無心，爭甚是非榮辱。生身只是寄居，逆旅主號毗盧。毗盧不來不去，乃知生滅無餘。或問毗盧何似，只為有相不是。眼前業業塵塵，塵業非同非異。見此塵塵業業，個個釋迦迦葉。異則萬籟皆鳴，同則一風都攝。若要認得摩尼，莫道得法方知。有病用他藥療，病差藥更何施。心迷即假法照，心悟法更不要。又如昏鏡得磨，痕垢自然滅了。本為諸法皆妄，故令離盡諸相。諸相離了何如，是名至真無上。若要莊嚴佛土，平等行慈救苦。菩提本願雖深，切莫相中有取。此為福慧雙圓，當來授記居先。斷常纖塵有染，卻與諸佛無緣。翻念凡夫迷執，盡被塵愛染習。只為貪著情多，常生胎卵化溼。學道須教猛烈，無情心剛似鐵。直饒兒女妻妾，又與他人何別。常守一顆圓光，不見可欲思量。萬法一時無著，說甚地獄天堂。然後我命在我，空中無升無墮。出沒諸佛土中，不離菩提本坐。觀音三十二應，我亦當從中證。化現不可思議，盡出逍遙之性。我是無心禪客，凡事不會揀擇。昔時一個黑牛，今日渾身是白。有時自歌自笑，旁人道我神少。爭知被褐之形，內懷無價之寶。更若見我談空，恰似渾淪吞棗。此法惟佛能知，凡愚豈解相表。兼有修禪上人，只學鬥口合唇。誇我問答敏急，卻原不識主人。蓋是尋枝摘葉，不解窮究本根。得根枝葉自茂，無根枝葉難存。更逞己握靈珠，轉於人我難除。

The meditation nature of the Tathagata is like water: when the body is still, wind and waves stop of themselves. In daily life be clear and calm and always pure, not only while sitting. People today sit in stillness to gain proof, not knowing that it all lies in seeing one's nature. If seeing and nature are clear to you, seeing will settle of itself within nature. When concentration is complete, the use of wisdom is boundless, and this is what is called the spiritual power of all the Buddhas. Time and again I wished to trace its substance and function, and saw only the void of the ten directions. In the void there is not a single thing, and no invisible, inaudible, or dim either. Since the dim cannot be sought, seeking it brings error. Just these two words, error and loss, must not be clung to as grounds of proof. The original mind is itself empty, so how can there be gain or loss to be involved in (the base text has a variant character for "involved in")? Only send away the myriad dharmas, send them off until they are pure with nothing left. Suddenly round brightness appears of itself, and you are no different from the Buddhas. The form-body is my shackle, so for now rely on softening the light and mixing with the common. Let every movement be without mind, and why contend over right and wrong, glory and disgrace? This born body is only a lodging, and the master of the inn is called Vairocana. Vairocana neither comes nor goes, and only then do you know that birth and death have no remainder. Someone asks what Vairocana is like, but just because it has a mark, it is not. Before your eyes are karmas and dusts, and dust and karma are neither the same nor different. See these dusts and karmas, and each one is a Shakyamuni, a Kashyapa. If different, the ten thousand pipes all sound; if the same, one gust of wind gathers them all. If you want to recognize the mani pearl, do not say you must first gain the Dharma to know. When you are ill, use another's medicine to cure it; once the illness is cured, what use is the medicine? When the mind is lost, borrow the Dharma to light it; once the mind is awake, the Dharma is no longer needed. It is also like a darkened mirror being polished, with the marks and dirt vanishing of themselves. Because all dharmas are at root false, people are taught to leave all marks behind. After leaving all marks, what then? This is called the utmost truth, unsurpassed. If you wish to adorn Buddha-lands, practice compassion equally and relieve suffering. Though the bodhi vow is deep, never grasp at anything within marks. This is merit and wisdom both complete, and in future you will be the first to receive the prediction. Cutting off or holding to permanence, with the slightest dust of stain, you will have no bond with the Buddhas. Think again of ordinary people's deluded clinging, all stained by love of dust and habit. Only because their greed and attachment are many, they are ever born by womb, egg, transformation and moisture. In learning the Way you must be fierce, with a heart without feeling hard as iron. Even children, wives and concubines are no different from other people. Always keep one round light, and do not look for what is desirable to dwell on. When the myriad dharmas are all without attachment at once, why speak of hell or heaven? Then my life is in my own hands, and in the void there is no rising or falling. I go in and out among the Buddha lands, never leaving the original seat of bodhi. Avalokiteshvara's thirty-two responsive forms, I too should realize among them. Their transformations are inconceivable, all issuing from a nature free and unbound. I am a mindless Chan traveler, and in all things I do not pick and choose. In former times it was a black ox; today the whole body is white. Sometimes I sing and laugh to myself, and others say I am short of spirit. How could they know the body in coarse cloth holds a priceless treasure within? And if you see me talk of emptiness, it is just like swallowing a date whole. This Dharma only a Buddha can know, and how could ordinary fools understand its inside and outside? There are also Chan monks who study only to spar with their lips and tongues. They boast that my questions and answers are swift, never realizing they do not know the master. All this is looking for branches and picking leaves, not understanding that one must trace to the root. Gain the root and the branches and leaves flourish of themselves; without the root, branches and leaves can hardly survive. And yet they show off, claiming to hold the numinous pearl, so that self and others become still harder to remove.

與我靈源妙覺，遠隔千里之殊。此輩可傷可笑，空說積年學道。心高不肯問人，枉使一生虛老。乃是愚迷鈍根，邪見業重為因。若向此生不悟，後世爭免沉淪。

From my numinous source and wondrous awakening they are separated by a thousand li. Such people are pitiful and laughable, vainly claiming years of studying the Way. Their minds are too high to ask others, and a whole life is wasted in growing old for nothing. These are the stupid and the dull-rooted, with false views and heavy karma as the cause. If they do not awaken in this life, how will they escape sinking in later lives?

讀雪竇禪師祖英集歌

Song on Reading Chan Master Xuedou's Zuying Collection.

漕溪一水分千派，照古澄今無滯礙。近來學者不窮源，妄指蹄窪為大海。雪竇老師達真趣，大震雷音椎法鼓。獅王哮吼出窟來，百獸千邪皆恐懼。或歌詩，或語句，叮嚀指引迷人路。言辭磊落意尚深，擊玉敲金響千古。爭奈迷人逐境留，卻作言相尋名數。真如寶相本無言，無下無高無有邊。非色非空非二體，十方塵剎一輪圓。正定何曾分語默，取不得兮捨不得。但於諸相不留心，即是如來真執則。為除妄想將真對，妄若不生真亦晦。能知真妄兩俱非，方得真心無礙。無礙兮能自在，一悟頓消歷劫罪。不施功力證菩提，從此永離生死海。吾師近而言語暢，留在世間為榜樣。昨宵被我喚將來，把鼻孔穿放杖上。問他第一義何如，卻道有言皆是謗。

The one stream of Caoxi divides into a thousand branches (the base text has a wrong character for "Cao"), illuminating the past and clarifying the present without obstruction. Of late students do not trace the source, and falsely call a hoofprint puddle the great sea. The old master Xuedou penetrated the true meaning, and shook the sound of thunder, striking the Dharma drum. The lion king roared and came out of his den, and the hundred beasts and thousand evils were all afraid. Some he made into songs and poems, and some into sayings, earnestly pointing out the road for the lost. His words are lofty and his meaning deep, striking jade and knocking gold, echoing through the ages. Yet the lost still linger on their objects, and go off to seek names and numbers in verbal forms. The true suchness and precious mark were never words at all, with no low or high and no edge. Not form and not emptiness, not two bodies, the dust-lands of the ten directions are one round wheel. True concentration never divided speech from silence; it cannot be grasped and cannot be let go. Only leave no heed on any marks, and that is the true Dharma standard of the Tathagata (the base text may have a different character for "standard" here). To remove delusion one sets truth against it, but if delusion does not arise, truth too is dim. If you can know that truth and delusion are both not so, only then do you gain the true mind without hindrance. Without hindrance, one can be free, and with one awakening all the sins of past kalpas melt at once. Without applying effort you realize bodhi, and from here you leave the sea of birth and death for good. My teacher's speech of late has been fluent, and he stays in the world as a model. Last night I called him over, and he passed his nostril through and hung it on the staff. I asked him what the first principle is, and he said that anything said is slander.