Jingde Record of the Transmission of the Lamp, Volume Twenty-Seven

爾教我道即得。曰離三身外何法是真佛。師曰。遮漢共八九十老人相罵。向爾道了也。更問什麼離不離。擬把楔釘他虛空。曰伏承華嚴經是法身佛說如何。師曰。爾適來道什麼語。其僧重問。師顧視歎曰。若是法身說。爾向什麼處聽。曰某甲不會。師曰。大難大難。好去珍重。

(The monk continued:) "You teach me to speak and it is so." He said, "Apart from the three bodies, what dharma is the true Buddha?" The Master said, "This fellow argues with men of eighty or ninety years. I have already told you. What more do you ask about apart or not apart? You are trying to drive a wedge into his empty space." He said, "I have heard that the Avatamsaka Sutra is spoken by the dharma body Buddha. How is that?" The Master said, "What did you just say?" That monk asked again. The Master looked at him and sighed, saying, "If it is spoken by the dharma body, where do you listen?" He said, "I do not understand." The Master said, "Very difficult, very difficult. Go well and take care."

趙州從諗和尚上堂雲。金佛不度鑪。木佛不度火。泥佛不度水。真佛內裡坐。菩提涅槃真如佛性盡是貼體衣服。亦名煩惱。不問即無煩惱。且實際理什麼處著得。一心不生萬法無咎。汝但究理坐看三二十年。若不會道截取老僧頭去。夢幻空華何勞把捉。心若不異萬法一如。既不從外得。更拘執作什麼。如羊相似亂拾物安向口裡。老僧見藥山和尚道。有人問著者便教合卻口。老僧亦教合卻口。取我是淨。一似獵狗專欲吃物。佛法在什麼處。遮裡一千人盡是覓作佛漢子。於中覓一箇道人無。若與空王為弟子。莫教心病最難醫。未有世間時早有此性。世界壞時此性不壞從一見老僧後更不是別人。只是一箇主人公。遮箇更用向外覓物作什麼。正恁麼時莫轉頭換腦。若轉頭換腦即失卻去也。時有僧問。承師有言。世界壞時此性不壞。如何是此性。師曰。四大五陰。僧曰。此猶是壞底。如何是此性。師曰。四大五陰(法眼雲。是一箇兩箇是壞不壞。且作麼生會。試斷看)。

The Monk Zhaozhou Congshen, taking the high seat, said: "A golden Buddha does not pass through the furnace. A wooden Buddha does not pass through fire. A clay Buddha does not pass through water. The true Buddha sits within. Bodhi, nirvana, true suchness, Buddha-nature—all are clothing clinging to the body; they are also called afflictions. If you do not question, there are no afflictions. And where can the actual truth be placed? If one mind does not arise, the ten thousand dharmas are without fault. You need only investigate the principle and sit in contemplation for twenty or thirty years. If you do not understand the Way, then cut off this old monk's head. Dreams, illusions, empty flowers—what need is there to grasp at them? If the mind is without differentiation, the ten thousand dharmas are one suchness. Since it is not obtained from outside, what is the use of being further attached and rigid? Like sheep—randomly picking things up and putting them in their mouths. This old monk saw that Reverend Yaoshan said: 'When someone asks about this, just tell him to shut his mouth.' This old monk also tells him to shut his mouth. Taking 'I' as purity—like a hunting dog that only wants to eat things. Where is the Buddhadharma? Here a thousand people are all fellows seeking to become Buddhas. Among them, not one seeker of the Way can be found. If you would be a disciple of the King of Emptiness, do not let the sickness of the mind—which is the hardest to cure—arise. Before the world existed, this nature already existed. When the world is destroyed, this nature is not destroyed. From the moment you first see this old monk, you are no longer anyone else. You are simply one master of the house. What need does this one have to seek things outside? At just such a time, do not turn your head or change your mind. If you turn your head or change your mind, then you have lost it." At that time a monk asked: "According to the Master's words: when the world is destroyed, this nature is not destroyed. What is this nature?" The Master said: "The four great elements and the five aggregates." The monk said: "These are still that which is destroyed. What is this nature?" The Master said: "The four great elements and the five aggregates." (Fayan said: "Is it one or two? Is it destroyed or not destroyed? How will you understand it? Try and judge.")

鎮州臨濟義玄和尚示眾曰。今時學人且要明取自己真正見解。若得自己見解。即不被生死染去住自由。不要求他殊勝殊勝自備。如今道流且要不滯於惑。要用便用。如今不得病在何處。病在不自信處。自信不及即便忙忙徇一切境。脫大德若能歇得念念馳求心。便與祖師不別。汝欲識祖師麼。即汝目前聽法底是。學人信不及便向外馳求。得者只是文字學。與他祖師大遠在。莫錯大德。此時不遇萬劫千生輪迴三界。徇好惡境向驢牛肚裡去也。如今諸人與古聖何別。汝且欠少什麼。六道神光未曾間歇。若能如此見。是一生無事人。一念淨光是汝屋裡法身佛。一念無分別光是汝報身佛。一念無差別光是汝化身佛。此三身即是今日目前聽法底人。為不向外求有此三種功用。據教三種名為極則。約山僧道三種是名言。故云身依義而立。土據體而論。法性身法性土明知是光影。大德。且要識取弄光影人。是諸佛本源。是一切道流歸舍處。大德。四大身不解說法聽法。虛空不解說法聽法。是汝目前歷歷孤明。勿形段者解說法聽法。所以山僧向汝道。五蘊身田內有無位真人。堂堂顯露無絲髮許間隔。何不識取。心法無形通貫十方。在眼曰見。在耳曰聞。在手執捉。在足運奔。心若不在隨處解脫。山僧見處坐斷報化佛頂。十地滿心猶如客作兒。等妙二覺如擔枷帶鎖。羅漢闢支猶如糞土。菩提涅槃繫驢馬橛。何以如斯。蓋為不達三祇劫空有此障隔。若是真道流盡不如此。如今略為諸人大約話破。自看遠近。時光可惜各自努力。珍重。

The Reverend Yixuan of Linji in Zhenzhou addressed the assembly, saying: "Students of the present time must simply understand their own true insight. If you gain your own insight, you will not be defiled by birth and death, and you will be free to go or stay. Do not seek excellence from others; excellence is complete in itself. Nowadays, followers of the Way must simply not be stuck in delusion. When you need to use it, use it. If you cannot do so now, where is the fault? The fault lies in not trusting yourself. If your self-trust is insufficient, you will hurriedly chase after all objects. If you great virtue can rest the mind that races in pursuit from thought to thought, you will be no different from the ancestral masters. Do you want to know the ancestral masters? They are precisely the one listening to the Dharma before your eyes right now. Students who do not have sufficient trust seek outwardly. What they gain is merely literary study. They are far removed from the ancestral masters. Make no mistake, great virtue. If you do not meet this now, for ten thousand kalpas and a thousand lives you will revolve in the three realms. Chasing after pleasing and displeasing objects, you will go into the bellies of donkeys and cows. Now, how are all of you different from the ancient sages? What are you lacking? The spiritual light of the six paths has never paused. If you can see it thus, you are a person with nothing to do for a lifetime. The pure light of one thought is the Dharmakaya Buddha in your own house. The undiscriminating light of one thought is your Sambhogakaya Buddha. The non-differentiating light of one thought is your Nirmanakaya Buddha. These three bodies are precisely the person listening to the Dharma before your eyes today. Because you do not seek outwardly, you have these three functions. According to the teachings, these three are called the ultimate. In this mountain monk's way of speaking, the three are names. Therefore it is said: the body is established based on meaning, the land is discussed based on substance. The Dharmakaya and Dharmaland are clearly known to be light and shadow. Great virtue, you must simply recognize the one who plays with light and shadow. This is the origin of all Buddhas. This is the place to which all followers of the Way return. Great virtue, the body of the four elements cannot expound the Dharma or listen to the Dharma. Empty space cannot expound the Dharma or listen to the Dharma. It is the one before your eyes, vividly and independently bright, without form or shape, that can expound the Dharma and listen to the Dharma. Therefore this mountain monk tells you: within the field of the body of the five aggregates there is a true person of no rank. Majestically exposed, without the slightest gap. Why do you not recognize it? The Dharma of mind is without form, penetrating throughout the ten directions. In the eye it is called seeing. In the ear it is called hearing. In the hand it grasps. In the foot it runs. If the mind is not present, wherever you are you are liberated. In this mountain monk's view, I sit and cut off the top of the Sambhogakaya and Nirmanakaya Buddhas. The tenth ground with fulfilled mind is like a hired worker. Equal and sublime enlightenment are like carrying a cangue and wearing chains. Arhats and pratyekabuddhas are like dung. Bodhi and nirvana are like posts to tether donkeys and horses. Why is it thus? Because you do not understand the emptiness of the three asamkhyeya kalpas, you have these obstructions. If you are a true follower of the Way, you are entirely not like this. Now I have roughly broken it open for everyone. Look for yourselves whether you are near or far. Time is to be cherished; each of you make effort. Take care."

玄沙宗一師備大師上堂曰。太虛日輪是一切人成立太虛見。在諸人作麼生。滿目覷不見。滿耳聽不聞。此兩處不省得便是𥋙睡漢。若明徹得坐卻凡聖。坐卻三界夢幻身心。無一物如針鋒許為緣為對。直饒諸佛出來作無限神通變現。設如許多教網未曾措著一分豪。唯助初學誠信之門。還會麼。水鳥樹林卻解提綱。他甚端的自是少人聽。非是小事。天魔外道是孤恩負義。天人六趣是自欺自誑。如今沙門不薦此事。翻成弄影漢。生死海裡浮沈幾時休息去。自家幸有此廣大門風不能紹繼得。更向五蘊身田裡作主宰。還夢見麼。如許多田地教誰作主宰。大地載不起。虛空包不盡。豈是小事。若要徹即今遮裡便明徹去。不教仁者取一法如微塵大。不教仁者捨一法如豪髮許。還會麼。時有僧問。從上宗旨如何。師默然。僧再問。師乃叱之。僧問。從何方便門令學人得入。師曰。入是方便。僧問。初心人來師如何指示。師曰。什麼處得初心來。僧問。學人創入叢林乞師提接。師以杖指之。僧曰。學人不會。師曰。我恁麼為汝卻成抑屈於人。如今若的自肯當人分上。不論初學入叢林。可謂共諸人久踐。與過去諸佛無所乏少。如大海水一切魚龍初生至老吞吐受用悉皆平等。所以道。初發心者與古佛齊肩。奈何汝無始積劫動諸妄情結成煩惱。如重病人心狂熱悶。顛倒亂見都無實事。如今所覩一切境界皆亦如是。對汝諸根盡成顛倒。古人以無窮妙藥醫療對治。直至十地未得惺惺。將知大不容易。古人思惟如喪考妣。如今兄弟見似等閑。何處別有人為汝了得。可惜時光虛度。何妨密密地自究子細觀。尋至無著力處。自息諸緣去。縱未發萠種子猶在。若總取我傍家打鼓。弄粥飯氣力。將此造次排遣生死。賺汝一生有何所益。應須如實知取好。無事珍重。

Master Xuansha Zongyi Shibei ascended the hall and said: "The sun-wheel in the vast emptiness is what enables all people to establish their seeing of the vast emptiness. What do you make of it? Filling the eyes, you do not see; filling the ears, you do not hear. If you do not understand these two places, then you are a dozing man. (In the base text this character is written with the 'eye' radical; it should be 'doze'.) If you can be clear and penetrating, you sit upon the ordinary and the sage, you sit upon the three realms, dreamlike body and mind. Not a single thing the size of a needle tip remains as a condition or as an object. Even if all the buddhas came forth and displayed limitless spiritual transformations, and set up so many teaching nets, they would not have touched a single hair. They only aid the gate of initial learners' faith and sincerity. Do you understand? Water birds and trees do understand how to raise the guiding principle. They are very precise indeed, but few people listen. This is not a small matter. Heavenly demons and outer paths are ungrateful and disloyal. The heavens and humans of the six destinies deceive themselves and cheat themselves. Nowadays monks do not recommend this matter, and instead become men playing with shadows. Drifting and sinking in the sea of birth and death, when will they rest? You yourselves are fortunate to have this broad and great family style, yet you cannot succeed to it. Moreover, you make a master within the field of the five aggregates body. Do you still dream of it? So many fields—who are you having be master? The great earth cannot carry it; empty space cannot contain it. How can this be a small matter? If you want to penetrate it, then right now, right here, be clear and penetrating. I do not let the benevolent one grasp a single dharma even as small as a dust mote. I do not let the benevolent one abandon a single dharma even as much as a hair. Do you understand?" At that time a monk asked: "What is the purport of the ancestral tradition?" The Master was silent. The monk asked again. The Master then shouted at him. The monk asked: "Through what expedient gate may learners enter?" The Master said: "Entering is the expedient." The monk asked: "When a beginner comes, how does the Master instruct him?" The Master said: "From what place do you get a beginner?" The monk asked: "This learner has just entered the monastery; I beg the Master to raise and receive him." The Master pointed at him with his staff. The monk said: "This learner does not understand." The Master said: "If I do it this way for you, then it becomes suppressing and wronging people. If you now truly accept it yourself, in this person's own portion, there is no discussion of being a beginner entering the monastery. It can be called long practiced together with all people. Compared with the buddhas of the past, there is nothing lacking. Like the water of the great sea: all fish and dragons, from first birth to old age, swallowing and spitting, receiving and using, are all equal. Therefore it is said: the one who first brings forth the mind stands shoulder to shoulder with the ancient buddhas. How is it that you, from beginningless accumulated kalpas, stir all sorts of false emotions and congeal them into afflictions? Like a gravely ill person whose mind is feverish and congested, who sees inverted and chaotic visions, all without any real thing. All the states you now see are also like this. Toward all your sense faculties, they all become inverted. The ancients used inexhaustible wondrous medicine to heal and counteract this. Even up to the ten stages, one may still not attain clarity. Know then that it is greatly not easy. The ancients' thinking was like mourning for father and mother. Nowadays brothers see it as commonplace. Where is there anyone else who can finish it for you? It is a pity that time passes in vain. What hinders you from secretly investigating it yourselves, carefully observing and searching? When you reach the place where no effort can be applied, you will naturally cease all conditions. Even if it has not yet sprouted, the seed is still there. If you all just take from me a neighboring-house drum beating, working with the strength of porridge and rice, and use this carelessly to arrange birth and death, it will cheat you for a lifetime—what benefit is there? You must know and grasp it as it truly is. Nothing else; take care."

漳州羅漢桂琛和尚上堂。大眾立久。師曰。諸上座。不用低頭思量。思量不及。便道不用揀擇。委得下口處麼。汝向什麼處下口。試道看。還有一法近得汝。還有一法遠得汝麼。同得汝異得汝麼。既然如是為什麼卻特地艱難去。蓋為不丈夫男子。㒝㒝偰偰無些子威光。慼慼地遮護箇意根。恐怕人問著。我常道。汝若有達悟處。但去卻人我披露將來。與汝驗過。直下作麼。不肯莫把牛跡裡水以為大海。佛法遍周沙界。莫錯向肉團心上妄立知見以為疆界。此見聞覺知識想情緣。然非不是。若向遮裡點頭道我真實即不得。只如古人道此事唯我能知。是何境界。還識得麼。莫是汝見我我見汝便是麼。莫錯會。若是遮箇我我隨生滅。身有即有身無即無。所以古佛為汝今日人說。異法有故異法出生。異法無故異法滅盡。莫將為等閑。生死事大此一團子消殺不到。在處乖張不少聲色。若不破受想行識。亦然役得汝骨出在。莫道五陰本來空也。不由汝口便解空去。所以道。須得親徹須真實也。不是今日老師始解恁麼道。他古聖告報。汝喚作金剛秘密不思議光明藏。覆蔭乾坤生凡育聖。亙古亙今誰人無分。既若如此更藉何人。所以諸佛慈悲見汝不奈何。開方便門示真實相。我今方便也汝還會麼。若不會莫向意根下揑怪。僧問從上宗門乞師方便。師曰。方便即不無。汝喚什麼作宗門。曰恁麼即學人虛施此問。師曰。汝有什麼罪過。問佛法還受雕琢也無。師曰。作麼不受。曰如何雕琢。師曰。佛法。問諸行無常是生滅法。如何是不生不滅法。師曰。用不生不滅作麼。問才擬是過不擬時如何。師曰。擬有什麼過。曰恁麼即便自無瘡也。師曰。合取口。問諸境中以何為主。師曰。那箇是諸境。曰莫是疑處是麼。師曰。把將疑處來。問正恁麼時是什麼。師曰。不恁麼時是什麼。曰學人道不得。師曰。口裡是什麼塞卻。師又曰。

The monk Guichen of Luohan in Zhangzhou took the high seat. The assembly stood for a long time. The master said: "All you venerable ones, you need not bow your heads and ponder. Since pondering does not reach it, then you say there is no need to choose. Do you know where to take a bite? Where do you take a bite? Try to say. Is there still one dharma that comes near you? Is there still one dharma that goes far from you? Does it share with you, or differ from you? Since it is thus, why then do you find it especially difficult? It is because you are not a man of great stature. (In the base text, two characters with the person radical are unrecognized here; noted as doubtful.) Without a bit of majestic light, you anxiously guard the root of intention, fearing that someone will question you. I always say: if you have a place of penetrating awakening, just remove person and self, expose it fully, and I will verify it for you. Why not do so directly? You refuse. Do not take the water in a cow's footprint as the great ocean. The Buddhadharma pervades the sands of the cosmos. Do not mistakenly set up views on the lump of flesh at your heart and take it as a boundary. This seeing, hearing, perceiving, and knowing, consciousness, thought, and emotional conditions—it is not that they are not so. But if you nod here and say, 'I am real,' then you cannot. Just as the ancients said, 'This matter only I can know.' What realm is this? Do you recognize it? Is it perhaps your seeing me and my seeing you? Do not misunderstand. If it is this 'I,' this 'I' follows birth and death. When the body exists, it exists; when the body does not exist, it does not exist. Therefore the ancient Buddhas, for the sake of people today, said: 'Because other dharmas exist, other dharmas are born. Because other dharmas do not exist, other dharmas cease.' Do not take this lightly. The matter of birth and death is great; this lump cannot be dispelled. Wherever it goes, it is perverse, and there is no lack of sound and form. If you do not break through feeling, perception, formations, and consciousness, it will likewise work you until your bones stick out. Do not say that the five aggregates are originally empty. It is not that by your mouth alone you understand emptiness. Therefore it is said: you must personally penetrate; you must be real. It is not that today the teacher first understands to speak thus. The ancient sages reported it. What you call the Vajra Secret, the Inconceivable Light Storehouse, covers and shelters heaven and earth, gives birth to ordinary beings and nurtures sages. From ancient times to ancient times, from now to now, who is without a share? Since it is thus, why rely on anyone else? Therefore the Buddhas, out of compassion, seeing that you could not be helped, opened the gate of skillful means and revealed the true mark. I now also use skillful means; do you understand? If you do not understand, do not fabricate wonders under the root of intention." A monk asked: "In the school of the patriarchs from the past, I beg the master for skillful means." The master said: "Skillful means are not lacking. What do you call the school of the patriarchs?" The monk said: "If so, then this student vainly asks this question." The master said: "What fault do you have?" He asked: "Does the Buddhadharma also undergo carving and polishing?" The master said: "Why would it not?" The monk said: "How is it carved and polished?" The master said: "Buddhadharma." He asked: "All formations are impermanent; this is the dharma of birth and death. What is the dharma of neither birth nor death?" The master said: "What use is neither birth nor death?" He asked: "As soon as one intends, that is a fault. What about when one does not intend?" The master said: "What fault is there in intending?" The monk said: "If so, then it is naturally without a sore." The master said: "Shut your mouth." He asked: "Among all objects, what is the master?" The master said: "Which one is all objects?" The monk said: "Is it not that the place of doubt is it?" The master said: "Bring the place of doubt here." He asked: "What is it at just such a time?" The master said: "What is it when not such?" The monk said: "This student cannot speak." The master said: "What is stuffed in your mouth?" The master also said:

諸人朝晡恁麼上來下去。也只是被些子聲色惑亂身心不安。若是聲色名字不是佛法。又疑伊什麼。若是佛法不是聲色名字。汝又作麼生擬把身心湊泊伊。若是聲色名字。總是聲色名字。若是佛法總是佛法。會麼。異聲無聲。異色無色。離字無名。離名無字。試把舌頭點看。有多少聲色名字。自何而色以何為名。三界如是崢嶸尚覓出頭不得。因什麼卻特地難為去。只為諸人自生顛倒。以常為斷悟假迷真。妄外馳求強揑異見。終日共人商量便有佛法。不與人商量便是世間閑人。話到遮裡才舉著佛法。便道擬心即差。動念即乖。尋常諸處元無口似紡車。總便不差去。佛法事不是隔日瘧。皆由汝狂識凡情作差與不差解。忽然見我拈箇槌子槌背。便作意度顧覽。不然見我把箇箒子掃東掃西。便各照管。是汝尋常打柴。何不顧覽招呼便悟去。上座佛法莫向意根下皮袋裡作則度。汝成自賺。我不敢網絆初心籠罩後學。各自究去無事。珍重。

(The Master continued:) "You people come up and go down morning and evening in this way. You are merely confused and disordered by a few bits of sound and form, so body and mind are not at peace. If sound, form, names, and words are not the Buddha Dharma, then what do you doubt about them? If the Buddha Dharma is not sound, form, names, and words, then how do you intend to gather body and mind and attach them to it? If they are sound, form, names, and words, then they are all sound, form, names, and words. If they are the Buddha Dharma, then it is all the Buddha Dharma. Do you understand? Apart from sound there is no sound; apart from form there is no form. Apart from characters there is no name; apart from names there are no characters. Try using your tongue to point and look: how many sounds, forms, names, and words are there? From what do they become form, and by what are they named? The three realms are thus towering and steep, and you still cannot find a way out. Why then do you go out of your way to make things difficult? It is only because you people yourselves give rise to inversion. You take the permanent as annihilated, awaken to the false and are deluded about the true. You falsely seek outside and forcibly fabricate strange views. All day long, when discussing with others, then there is Buddha Dharma. When not discussing with others, then you are an idle person in the world. When the conversation reaches this point, as soon as the Buddha Dharma is brought up, you say that as soon as one intends the mind it is already wrong, and as soon as one stirs a thought it is already off. Ordinarily, in all places there was originally nothing, and your mouth is like a spinning wheel. In every case you then do not go wrong. The matter of the Buddha Dharma is not a tertian malaria. It is all because your mad consciousness and ordinary feelings make interpretations of wrong and not wrong. Suddenly seeing me pick up a mallet and strike the back, you then make mental calculations and look around. Otherwise, seeing me take a broom and sweep east and sweep west, each of you then pays attention. It is your ordinary gathering firewood—why do you not, when called, pay attention and awaken? Upadhyaya, do not make calculations about the Buddha Dharma down in the faculty of mind and inside the skin bag. You only cheat yourselves. I do not dare to ensnare beginners or cover over later learners. Each of you go and investigate. Nothing to do; take care."

大法眼文益禪師上堂曰。諸上座時寒何用上來。且道上來好不上來好。或有上座道。不上來卻好什麼處不是。更用上來作什麼。更有上座道。是伊也不得一向。又須到和尚處始得。諸上座且道遮兩箇人於佛法中還有進趣也未。上座。實是不得並無少許進趣。古人喚作無孔鐵鎚。生盲生聾無異。若更有上座出來道。彼二人總不得。為什麼如此。為伊執著所以不得。諸上座總似恁麼行腳。總似恁麼商量。且圖什麼。為復只要弄唇嘴。為復別有所圖。恐伊執著且執著什麼。為復執著理執著事執著色執著空。若是理理且作麼生執。若是事事且作麼生執。著色著空亦然。山僧所以尋常向諸上座道。十方諸佛十方善知識時常垂手。諸上座時常接手。十方諸佛垂手時有。也什麼處是諸上座時常接手處。還有會處會取好。若未會得莫道。總是都來圓取。諸上座傍家行腳。也須審諦著些精彩。莫只藉少智慧過卻時光。山僧在眾見此多矣。更有一般上座。自己東西猶未知。向遮邊那邊東聽西聽。說得少許以為胸襟。仍為他人註腳。將為自己眼目。上座總似遮箇行腳。自賺亦乃賺他。奉勸諸上座。且明取道眼好。些子粥飯智慧不足可恃。若是世間造作種種非違之事。入地獄猶有劫數且有出期。若是錯與他人開眼目。陷在地獄冥冥長夜無有出期。莫將為等閑。奉勸且依古聖慈悲門好。他古聖所見諸境唯見自心。祖師道。不是風動幡動仁者心動。但且恁麼會好。別無親於親處也。師良久又云。諸上座貶也得剝也得。時僧問。學人不為別事請師直道。師曰。汝是不為別事。問如何是不生不滅底心。師曰。那箇是生滅底心。僧曰。爭奈學人不見。師曰。汝若不見不生不滅底也不是。問如何是佛法大意。師曰。便會取。問古人才見人恁麼來便叫失也古人意如何。師曰。汝不信但問別人。問維摩與文殊對談何事。師曰。汝不妨聰明。

Chan Master Dafa Yan Wenyi ascended the hall and said: "All you venerable ones, the season is cold — why bother to come up here? And tell me, is it better to come up or not to come up? Perhaps some venerable one will say: Not coming up is better. What place is not right? What need is there to come up at all? Perhaps another venerable one will say: That fellow too cannot be one-sided; one must still go to the master before it is settled. All you venerable ones, tell me — do these two people have any progress in the Buddhadharma or not? Venerable ones, in truth they have not attained it; they have not the slightest progress. The ancients called this a 'holeless iron hammer.' It is no different from being born blind or born deaf. If yet another venerable one comes forward and says: Those two are both completely without attainment — why is this so? Because of their attachment, therefore they do not attain. All you venerable ones, if you all go on pilgrimage like this, if you all deliberate like this, what are you after? Is it merely to wag your lips and tongue, or is there something else you seek? I fear you are attached — and to what are you attached? Are you attached to principle, attached to phenomena, attached to form, attached to emptiness? If it is principle, how can principle be grasped? If it is phenomena, how can phenomena be grasped? The same holds for attachment to form and attachment to emptiness. That is why this mountain monk constantly tells all you venerable ones: The Buddhas of the ten directions and the good spiritual friends of the ten directions constantly extend their hands. All you venerable ones constantly take hold of their hands. There is indeed the time when the Buddhas of the ten directions extend their hands. What is the place where you venerable ones constantly take hold of their hands? If you can understand, understand it well. If you have not yet understood, do not say that everything is simply to be taken up wholly and completely. When you venerable ones go on pilgrimage to other houses, you must also examine carefully and bring some keenness. Do not just get by on a little wisdom and let your time pass. This mountain monk has seen many like this among the assembly. Furthermore, there is a type of venerable one who does not yet know his own things, yet goes here and there, east and west, listening, and whatever little he can say he takes as his own understanding, and then makes annotations for others, taking that as his own eye. Venerable ones, if you all go on pilgrimage like this, you cheat yourselves and also cheat others. I earnestly urge all you venerable ones: first clarify the eye of the Way, that is good. A bit of congee-and-rice wisdom is not worth relying on. If it is a matter of worldly deeds of various kinds of transgression, entering hell still has its fixed term, and there is still a time of escape. But if you wrongly open the eye for others, you will be sunk in hell in pitch-black long night, with no time of escape. Do not take this lightly. I earnestly urge you: for now, rely on the gate of the ancients' compassion, that is good. What the ancients saw in all objects was only their own mind. The Patriarch said: It is not the wind that moves, not the banner that moves — the benevolent one's mind moves. Just understand it in this way, that is good. There is no other intimacy more intimate than this." The master was silent for a long while and then said again: "All you venerable ones, demotion is acceptable; stripping is acceptable." Then a monk asked: "This student has no other matter; please, Master, speak directly." The master said: "You have no other matter." He asked: "What is the mind that is unborn and undying?" The master said: "That which is the mind that is born and dying." The monk said: "What can be done that this student does not see it?" The master said: "If you do not see, then the unborn and undying is not it either." He asked: "What is the great meaning of the Buddhadharma?" The master said: "Just understand it at once." He asked: "When the ancients saw someone coming like this, they immediately cried 'Lost!' — what was the ancients' meaning?" The master said: "If you do not believe, just ask someone else." He asked: "What did Vimalakirti and Manjushri discuss together?" The master said: "You are certainly clever."

問法同法性入諸法故古意如何。師曰。汝是行腳僧。問如何是解修行底人。師曰。汝是什麼人。曰恁麼即不落因果也。師曰。莫作野幹鳴。問識本還源時如何。師曰。謾語。問明暗不分時如何。師曰。道什麼。問如何是對境數起底心。師曰。恰道著。問如何是學人本分事。師曰。謝指示。問決擇之次如履輕氷如何決擇。師曰。待汝疑即道。曰學人即今疑。師曰。嚇阿誰。問從上宗乘如何履踐。師曰。雷聲甚大雨點全無。問如何是末後句。師曰苦。問如何是玄言妙旨。師曰。用玄言妙旨作什麼。問如何是直道。師曰。恐難副此問。問承教有言。佛真法身猶若虛空。應物現形如水中月。如何得恁麼。師曰。如何得恁麼。問教雲。佛以一音演說法。眾生隨類各得解。學人如何解。師曰。汝甚解。師又曰。此問已是不會古人語。也因什麼卻向伊道。汝甚解。何處是伊解處。莫是於伊分中便點與伊麼。莫是為伊不會問卻反射伊麼。且素非此理。慎莫錯會。除此兩會別又如何商量。諸上座若會得此語。也即會得諸聖總持門。且作麼生會。若也會得一音演說不會隨類各解。恁麼道莫是有過無過說麼。英錯會好。既不恁麼會。作麼生說。一音演說隨類得解。有箇去處始得。每日空上來下去。又不當得人事。且究道眼始得。他古人道。一切聲是佛聲。一切色是佛色。何不且恁麼會取。僧問。遠遠尋聲請師一接。師曰。汝尋底是什麼聲。是僧聲是俗聲是凡聲是聖聲。還有會處麼。若也實不會。上座吵吵是聲吵吵是色。聲色不奈何。莫將為等閑。上座若會得即是真實。若不會即是幻化。若也會得即是幻化。若也不會即是真實。他古人亦向上座道。唯我能知。除此外別無作計校處。上座成不成從何而出。是不是從何而出。理無事而不顯。事無理而不消。事理不二不事不理不理不事。恁麼註解與上座。若更不會不如且依古語好。

Question: "The Dharma is the same as the Dharma-nature, because it enters all dharmas—what is the ancient meaning?" The Master said, "You are a wandering monk." Question: "What sort of person is one who understands cultivation?" The Master said, "What sort of person are you?" He said, "If so, then one does not fall into cause and effect." The Master said, "Do not make the cry of a wild fox." Question: "What is it like when one recognizes the root and returns to the source?" The Master said, "Deceptive words." Question: "What is it like when brightness and darkness are not distinguished?" The Master said, "What are you saying?" Question: "What is the mind that repeatedly arises toward objects?" The Master said, "You have just hit it." Question: "What is the student's own fundamental matter?" The Master said, "Thank you for the instruction." Question: "At the moment of deciding and choosing, it is like treading on thin ice—how should one decide and choose?" The Master said, "Wait until you doubt, then I will tell you." He said, "The student doubts right now." The Master said, "Who are you frightening?" Question: "How does one practice the ancestral vehicle from above?" The Master said, "The thunderclap is very loud, but there is not a single raindrop." Question: "What is the final phrase?" The Master said, "Bitterness." Question: "What are mysterious words and wondrous purport?" The Master said, "What use are mysterious words and wondrous purport?" Question: "What is the direct Way?" The Master said, "I fear it is hard to match this question." Question: "The teachings say: The Buddha's true Dharma-body is like empty space; responding to things it manifests forms like the moon in water. How can one be like that?" The Master said, "How can one be like that?" Question: "The teachings say: The Buddha with one sound expounds the Dharma; living beings each understand according to their kind. How should the student understand?" The Master said, "How do you understand?" The Master also said, "This question already shows you do not understand the ancients' words. Why instead tell him, 'How do you understand?' Where is his place of understanding? Is it that in his portion you should point it out to him? Is it that because he does not understand the question you instead turn it back on him? This principle has never been so. Be careful not to misunderstand. Apart from these two interpretations, how else can you discuss it? If the venerable ones understand this saying, then they also understand the general holding gate of all the sages. But how do you understand it? If one also understands 'one sound expounds the Dharma,' but does not understand 'each understands according to kind,' spoken in this way, is it not a saying with fault or without fault? Do not misunderstand. (In the base text, '英' should be '莫'.) Since you do not understand it in that way, how do you explain 'one sound expounds the Dharma' and 'according to kind they attain understanding'? Only when there is a place to go can you get it. Every day you come and go in emptiness, and it does not count as human affairs. You must investigate the eye of the Way to get it. The ancients said: All sounds are Buddha sounds. All forms are Buddha forms. Why not understand it just like that?" A monk asked, "From far away I follow the sound; please, Master, give one reception." The Master said, "What sound are you following? Is it a monk's sound, a layperson's sound, an ordinary person's sound, or a sage's sound? Do you understand the place? If you truly do not understand, then all around you is sound, all around you is form. Sound and form cannot do anything to you. Do not take it as ordinary. If you understand it, it is real. If you do not understand it, it is illusion. If you also understand it, it is illusion. If you also do not understand it, it is real. The ancients also said to you: Only I can know. Apart from this, there is no other place to calculate. Where do your becoming and not becoming come from? Where do your being and not being come from? Principle is not manifest without matter; matter is not dissolved without principle. Matter and principle are not two: without matter, no principle; without principle, no matter. I annotate it for you in this way. If you still do not understand, it would be better to rely on the ancients' words.

他古人見上座百般不得。所以垂慈向汝道。將聞持佛佛。何不自聞聞。無事珍重。

(The Master continued:) "The ancients saw that you were unable in a hundred ways, and so in compassion said to you: Why not hear the hearing, rather than uphold the Buddha with hearing? Nothing to do; take care."

讚頌偈詩

Praise Verses and Hymns

誌公和尚大乘讚十首

Ten Mahayana Praises by Monk Zhigong

誌公和尚十二時頌十二首

Twelve Praises of the Twelve Hours by Monk Zhigong

誌公和尚十四科頌

Fourteen Section Praises by Monk Zhigong

歸宗至真禪師頌一首

One Hymn by Chan Master Guizong Zhizhen

香嚴襲燈大師頌十九首

Nineteen Hymns by Great Master Xiangyan Xideng

筠州洞山和尚頌一首

One Hymn by Monk Dongshan of Junzhou

潭州龍牙和尚頌一十八首

Eighteen Hymns by Monk Longya of Tanzhou

玄沙宗一大師頌三首

Three Hymns by Great Master Xuansha Zongyi

招慶真覺大師頌二首

Two Hymns by Great Master Zhaoqing Zhenjue

漳州羅漢和尚明道頌一首

One Hymn on Illuminating the Way by Monk Luohan of Zhangzhou

南嶽般舟道場勁和尚覺地頌一首

One hymn on the awakening of the earth by Elder Jin of the Nanyue Bozhou Bodhimanda

郢州臨溪和尚入道淺深頌五首

Five hymns on the depth and shallowness of entering the Way by Elder Linxi of Yingzhou

大法眼禪師頌十四首

Fourteen hymns by the Great Dharma-Eye Chan Master

唐白居易八漸偈八首

Eight gradual enlightenment gathas by Bai Juyi of Tang

同安察禪師玄談十首

Ten mystical talks by Chan Master Tongan Cha

雲頂山僧德敷詩一十首

Ten poems by the monk Defu of Yunding Mountain

僧潤詩三首

Three poems by the monk Run

梁寶誌和尚大乘讚十首

Ten Mahayana praises by the monk Baozhi of Liang

大道常在目前。雖在目前難覩。若欲悟道真體。莫除聲色言語。言語即是大道。不假斷除煩惱。煩惱本來空寂。妄情遞相纏繞。一切如影如響。不知何惡何好。有心取相為實。定知見性不了。若欲作業求佛。業是生死大兆。生死業常隨身。黑闇獄中未曉。悟理本來無異。覺後誰晚誰早。法界量同太虛。眾生智心自小。但能不起吾我。涅槃法食常飽。

The great Way constantly lies before one's eyes. Though it lies before the eyes, it is hard to see. If you wish to awaken to the true essence of the Way, do not eliminate sound, form, speech, and words. Speech and words are themselves the great Way; there is no need to cut off afflictions. Afflictions are originally empty and still; deluded feelings entangle one another in succession. All is like shadow and echo; who knows what is hateful and what is good? If one has a mind that grasps characteristics as real, one may surely know that seeing the nature is not complete. If one wishes to create karma and seek Buddhahood, karma is the great omen of birth and death. The karma of birth and death constantly follows the body; in the dark prison there is no dawn. Awakening to principle is originally without difference; after enlightenment, who is late and who is early? The measure of the dharma realm is the same as empty space; the wisdom-mind of sentient beings is small of itself. If one can merely not give rise to I and mine, the dharma-food of nirvana constantly satisfies.

妄身臨鏡照影。影與妄身不殊。但欲去影留身。不知身本同虛。身本與影不異。不得一有一無。若欲存一捨一。永與真理相疎。更若愛聖憎凡。生死海裡沈浮。煩惱因心有故。無心煩惱何居。不勞分別取相。自然得道須臾。夢時夢中造作。覺時覺境都無。翻思覺時與夢。顛倒二見不殊。改迷取覺求利。何異販賣商徒。動靜兩亡常寂。自然契合真如。若言眾生異佛。迢迢與佛常疎。佛與眾生不二。自然究竟無餘。

The deluded body faces the mirror and reflects an image; the image and the deluded body are no different. If one merely wishes to remove the image and keep the body, one does not know that the body is originally the same as emptiness. The body is originally not different from the image; one cannot have one exist and the other not. If one wishes to keep one and abandon one, one will forever be distant from the truth. If one further loves the sage and hates the ordinary, one drifts and sinks in the sea of birth and death. Afflictions exist because of the mind; when there is no mind, where can afflictions abide? Without toil of discrimination or grasping characteristics, one naturally attains the Way in an instant. When dreaming, one creates within the dream; when awake, the awake state is entirely nonexistent. Reflecting on the awake state and the dream, the two inverted views are no different. Changing delusion to grasp enlightenment and seek advantage, how is that different from a merchant selling goods? When movement and stillness both perish, one is constantly quiescent and naturally accords with true suchness. If one says sentient beings differ from the Buddha, one will be far away and forever distant from the Buddha. Buddha and sentient beings are nondual; one naturally reaches the ultimate with nothing remaining.

法性本來常寂。蕩蕩無有邊畔。安心取捨之間。被他二境迴換。歛容入定坐禪。攝境安心覺觀。機關木人修道。何時得達被岸。諸法本空無著。境似浮雲會散。忽悟本性元空。恰似熱病得汗。無智人前莫說。打爾色身星散。

The nature of dharmas is originally constantly quiescent, vast and without boundaries. Settling the mind amid choice and rejection, one is turned about by those two objects. Composing the face and entering concentration seated in Chan, gathering objects and settling the mind in awareness and contemplation: this is a mechanical wooden person cultivating the Way. When will one reach the other shore? (In the base text, “other” is written as “be”; it should be “other.”) All dharmas are originally empty and without attachment; objects are like floating clouds that will scatter. Suddenly awakening to the original emptiness of the nature is just like a fevered illness producing sweat. Do not speak of it before people without wisdom; they will beat your physical body into scattered stars.

報爾眾生直道。非有即是非無。非有非無不二。何須對有論虛。有無妄心立號。一破一箇不居。兩名由爾情作。無情即本真如。若欲存情覓佛。將網山上羅魚。徒費功夫無益。幾許枉用工夫。不解即心即佛。真似騎驢覓驢。一切不憎不愛。遮箇煩惱須除。除之則須除身。除身無佛無因。無佛無因可得。自然無法無人。

I tell you, sentient beings, the straight Way: it is not existence, and it is not nonexistence. Not existence and not nonexistence are nondual; why must one discuss emptiness against existence? Existence and nonexistence are false labels set up by the deluded mind; once broken, not one abides. The two names are made by your feelings; without feeling, this is originally true suchness. If one wishes to preserve feeling and seek the Buddha, it is like spreading nets on a mountain to catch fish. One wastes effort with no benefit; how much labor is vainly used. Not understanding that mind itself is Buddha is truly like riding a donkey while searching for a donkey. Neither hating nor loving anything: this affliction must be removed. To remove it, one must remove the body. If the body is removed, there is no Buddha and no cause. If no Buddha and no cause can be obtained, naturally there is no dharma and no person.

大道不由行得。說行權為凡愚。得理返觀於行。始知枉用工夫。未悟圓通大理。要須言行相扶。不得執他知解。迴光返本全無。有誰解會此說。教君向己推求。自見昔時罪過。除卻五欲瘡疣。解脫逍遙自在。隨方賤賣風流。誰是發心買者。亦得似我無憂。

The great Way is not attained by practice; speaking of practice is an expedient for ordinary fools. Having attained principle, one turns back to look at practice and only then knows that effort was vainly used. Before awakening to the great principle of perfect penetration, one must rely on speech and action supporting each other. One must not cling to others’ knowledge and understanding; turning the light back to the origin, there is entirely nothing. Who understands this teaching? I tell you to seek it within yourself. Seeing for yourself the faults of former times, remove the sores of the five desires. Liberated, carefree, and at ease, one cheaply sells one’s elegance wherever one goes. Whoever is one who arouses the mind to buy will also attain freedom from care like me.

內見外見總惡。佛道魔道俱錯。被此二大波旬。便即厭苦求樂。生死悟本體空。佛魔何處安著。只由妄情分別。前身後身孤薄。輪迴六道不停。結業不能除卻。所以流浪生死。皆由橫生經略。身本虛無不實。返本是誰斟酌。有無我自能為。不勞妄心卜度。眾生身同太虛。煩惱何處安著。但無一切希求。煩惱自然消落。

Inner views and outer views are all bad; the way of the Buddha and the way of demons are both wrong. Being turned by these two great Papiyas, one then hates suffering and seeks pleasure. In birth and death, awakening to the original emptiness of the essence, where can Buddha and demons settle? It is only because of deluded feelings and discrimination that former body and later body are isolated and thin. Revolving through the six destinies without stopping, the binding karma cannot be removed. Therefore one wanders in birth and death; all is caused by recklessly generating schemes. The body is originally empty, unreal, and not substantial; when returning to the origin, who is it that deliberates? Existence and nonexistence—I myself can act; no need for the deluded mind to calculate. The bodies of sentient beings are the same as empty space; where can afflictions settle? If there is simply no seeking whatsoever, afflictions naturally fade away.

可笑眾生蠢蠢。各執一般異見。但欲傍𨫼求餅。不解返本觀麫。麫是正邪之本。由人造作百變。所須任意縱橫。不假偏耽愛戀。無著即是解脫。有求又遭羅羂。慈心一切平等。真即菩提自現。若懷彼我二心。對面不見佛面。

How laughable are the deluded beings, so foolish and confused, each clinging to their own one-sided and differing views. They only wish to seek cakes by the side of a griddle, (In the base text this character is written with the metal radical and should be 'griddle'; this is doubtful.) not understanding to return to the source and look at the flour. Flour is the basis of right and wrong, and from it people fashion a hundred transformations. What is needed is to be free and unhindered in any direction, without relying on biased indulgence and attachment. Non-attachment is liberation; having desires again brings entanglement in snares. With a compassionate mind all is equal; the true is just bodhi appearing of itself. If one harbors the two minds of self and other, then face to face one does not see the Buddha's face.

世間幾許痴人。將道復欲求道。廣尋諸義紛紜。自救己身不了。專尋他文亂說。自稱至理妙好。徒勞一生虛過。永劫沈淪生老。濁愛纏心不捨。清淨智心自惱。真如法界叢林。返生荊棘荒草。但執黃葉為金。不悟棄金求寶。所以失念狂走。強力裝持相好。口內誦經誦論。心裡尋常枯槁。一朝覺本心空。具足真如不少。

In the world, how many deluded people take the Way and yet wish to seek the Way again. They broadly search the many meanings in confusion, but cannot save themselves. They devote themselves to searching others' writings and talking wildly, calling themselves the most wonderful and sublime truth. In vain they pass a whole life emptily, and for kalpas on end sink into birth and old age. Turbid craving entwines the mind and will not let go; the pure wisdom-mind troubles itself. The true suchness dharma-realm, a dense grove, instead produces thorns and wild grass. They only cling to yellow leaves as gold, not awakening to discard gold and seek the treasure. Therefore they lose mindfulness and run madly, forcibly putting on dignified appearances. With their mouths they recite sutras and recite treatises, while in their hearts they are ordinarily withered and dry. One day, awakening to the emptiness of the original mind, they are complete in true suchness, lacking nothing.