Jingde Record of the Transmission of the Lamp, Volume Twenty-Seven
聲聞心心斷惑。能斷之心是賊。賊賊遞相除遣。何時了本語默。口內誦經千卷。體上問經不識。不解佛法圓通。徒勞尋行數墨。頭陀阿練苦行。希望後身功德。希望即是隔聖。大道何由可得。譬如夢裡度河。船師度過河北。忽覺床上安眠。失卻度船軌則。船師及彼度人。兩箇本不相識。眾生迷倒羈絆。往來三界疲極。覺悟生死如夢。一切求心自息。
Hearing the teachings, mind after mind cuts off delusion, but the mind that can cut is a thief. Thief upon thief, each expelling the other—when will the original wordless silence be understood? Chanting a thousand scrolls of scripture with the mouth, when asked about the scriptures on the body, one does not recognize them. Not understanding the perfect penetration of the Buddhadharma, one futilely seeks out lines and counts ink marks. The ascetic practicing austerities in the forest, hoping for merit in a future body. Hope itself is separation from the sage—how can the great Way be attained? It is like crossing a river in a dream: the boatman ferries you across to the northern bank. Suddenly awake, sleeping safely in bed, the rules of boat and crossing are lost. The boatman and the one ferried—the two originally do not know each other. Sentient beings are deluded, upside-down, bound and fettered, going and coming through the three realms utterly exhausted. Awakening to birth-and-death as a dream, all seeking minds naturally cease.
悟解即是菩提。了本無有階梯。堪歎凡夫傴僂。八十不能跋蹄。徒勞一生虛過。不覺日月遷移。向上看他師口。恰似失嬭孩兒。道俗崢嶸集聚。終日聽他死語。不觀己身無常。心行貪如狼虎。堪嗟二乘狹劣。要須摧伏六府。不食酒肉五辛。邪眼看他飲咀。更有邪行猖狂。修氣不食鹽醋。若悟上乘至真。不假分別男女。
Awakened understanding is itself bodhi; comprehending the root, there are no stages. How pitiful the common man, hunched over—at eighty unable to take a step. Futilely wasting a whole life in vain, unaware of the sun and moon shifting. Looking upward to hear the master's mouth—just like a baby that has lost its milk. Monks and laity throng together in lofty crowds, all day listening to his dead words. Not contemplating one's own impermanence, the mind's conduct is greedy as wolves and tigers. How lamentable the narrow and inferior Two Vehicles—they must be crushed, their six organs subdued. Not eating wine, meat, or the five pungent spices, they eye others drinking and chewing with crooked glances. There are even more who run wild in crooked practices, cultivating breath and not eating salt or vinegar. If one awakens to the supreme vehicle of utmost truth, one does not distinguish between male and female.
寶誌和尚十二時頌
The Twelve Hours in Praise by Monk Baozhi
平旦寅。狂機內有道人身。窮苦已經無量劫。不信常擎如意珍。若捉物入迷津。但有纖豪即是塵。不住舊時無相貌。外求知識也非真。
At dawn, the tiger hour. Within the mad mechanism there is the body of the Way. Having endured countless kalpas of bitter poverty, one still does not believe in constantly holding the wish-fulfilling jewel. If you grasp at things, you enter the ford of delusion. Any hair-thin trace at all is dust. Not abiding in the former state of no-mark—seeking a teacher outside is also not real.
日出卯。用處不須生善巧。縱使神光照有無。起意便遭魔事撓。若施功終不了。日夜被他人我抝。不用安排只麼從。何曾心地生煩惱。
At sunrise, the rabbit hour. In its functioning there is no need to produce cleverness. Even if divine light illumines being and non-being, as soon as a thought arises one is disturbed by demonic affairs. If you apply effort, you will never finish. Day and night you are twisted about by others and self. With no need to arrange, just follow thus—how has the mind-ground ever given rise to affliction?
食時辰。無明本是釋迦身。坐臥不知元是道。只麼忙忙受苦辛。認聲色覓疎親。只是他家染汙人。若擬將心求佛道。問取虛空始出塵。
At the meal hour, the dragon hour. Fundamental ignorance is itself Shakyamuni's body. Sitting and lying, one does not know this is originally the Way—just thus busily enduring suffering and toil. Recognizing sounds and forms, seeking intimacy and distance. It is merely the defiled person of the other house. If you intend to use the mind to seek the Buddha Way, ask empty space—then you will begin to transcend dust.
禺中巳。未了之人教不至。假饒通達祖師言。莫向心頭安了義。只守玄沒文字。認著依前還不是。暫時自肯不追尋。曠劫不遭魔境使。
At mid-morning, the snake hour. One who has not finished is taught but does not arrive. Even if you comprehend the ancestral master's words, do not place the definitive meaning in the mind. Just guard the dark—there is no writing. Recognizing it, you are still not it, as before. If for a moment you yourself consent and do not seek, for vast kalpas you will not be made use of by demonic realms.
日南午。四大身中無價寶。陽焰空華不肯拋。作意修行轉辛苦。不曾迷莫求悟。任爾朝陽幾迴暮。有相身中無相身。無明路上無生路。
At noon, the horse hour. Within the body of the four elements is the priceless treasure. The sun's mirage and empty flowers—one refuses to cast them off, and deliberate cultivation only brings more toil. Never having been deluded, do not seek awakening. Let the morning sun pass to dusk however many times. Within the body of marks is the body without marks; on the road of fundamental ignorance there is no road of no-birth.
日昳未。心地何曾安了義。他家文字沒親疎。莫起工夫求的意。任縱橫絕忌諱。長在人間不居世。運用不離聲色中。歷劫何曾暫拋棄。
At the sun's decline, the sheep hour. How has the mind-ground ever settled into definitive meaning? The other house's writing knows no intimacy or distance. Do not rouse effort to seek the intended meaning. Let it run free, cut off all taboos. Always in the human world yet not dwelling in the world. Functioning never departs from sounds and forms—through kalpas, how have they ever been temporarily cast aside?
晡時申。學道先須不厭貧。有相本來權積聚。無形何用要安真。作淨潔卻勞神。莫認愚痴作近隣。言下不求無處所。暫時喚作出家人。
At the afternoon meal, the monkey hour. In learning the Way, one must first not despise poverty. What has marks is originally provisional accumulation—what need is there to establish the formless as real? Making purity and cleanliness only toils the spirit. Do not recognize foolish delusion as a nearby neighbor. If under the words you do not seek a location, for the moment you may be called a person who has left home.
日入酉。虛幻聲音終不久。禪悅珍羞尚不餮。誰能更飲無明酒。沒可拋無物守。蕩蕩逍遙不曾有。縱爾多聞達古今。也是痴狂外邊走。
At sunset, the rooster hour. Illusory sounds and voices ultimately do not last. Even the delicacies of Chan joy one does not gorge on—who can drink more of the wine of fundamental ignorance? Nothing to cast off, nothing to guard. Vast and carefree, never having existed. Even if you are widely learned and comprehend past and present, you are still a madman walking outside.
黃昏戌。狂子興功投暗室。假使心通無量時。歷劫何曾異今日。擬商量卻啾唧。轉使心頭黑如漆。晝夜舒光照有無。痴人喚作波羅蜜。
At dusk, the dog hour. The madman rouses effort and throws himself into a dark room. Even if the mind penetrates limitlessly, through kalpas how has it ever differed from today? If you propose to deliberate, you only twitter and chirp, making the mind all the blacker, like lacquer. Day and night radiating light upon being and non-being—the deluded call it the paramita.
人定亥。勇猛精進成懈怠。不起纖豪修學心。無相光中常自在。超釋迦越祖代。心有微塵還窒閡。廓然無事頓清閑。他家自有通人愛。
At human settling, the boar hour. Courageous and vigorous effort becomes slackness. If one does not raise even a hair-thin mind of learning, in the markless light one is always at ease. Surpassing Shakyamuni, transcending the ancestral generations. If the mind has even a mote of dust, there is still blockage. Vastly without affair, suddenly clear and at leisure—the other house naturally has those who understand and love it.
夜半子。心住無生即生死。生死何曾屬有無。用時便用沒文字。祖師言外邊事。識取起時還不是。作意搜求實沒蹤。生死魔來任相試。
At midnight, the rat hour. If the mind abides in no-birth, that is birth-and-death. Birth-and-death—how have they ever belonged to being or non-being? When it is time to use it, just use it, with no writing. The ancestral master's words are outer affairs. Recognize the rising moment—still it is not it. If you deliberately search, truly there is no trace; when the demon of birth-and-death comes, let it test you as it will.
鷄鳴醜。一顆圓珠明已久。內外推尋覓總無。境上施為渾大有。不見頭又無手。世界壞時渠不朽。未了之人聽一言。只遮如今誰動口。
The cock crows, it is the hour of Chou. A single round pearl has been bright for a long time. Searching for it inside and outside, one finds it utterly nowhere; when enacted upon objects, it is abundantly present in all things. It has no head, and no hands. When the world is destroyed, it does not perish. Let those who have not yet understood listen to a word: right now, who is it that moves the mouth?
誌公和尚十四科頌
Hymns on the Fourteen Categories by Monk Zhigong
菩提煩惱不二
Bodhi and Affliction Are Not Two
眾生不解修道。便欲斷除煩惱。煩惱本來空寂。將道更欲覓道。一念之心即是。何須別處尋討。大道曉在目前。迷倒愚人不了。佛性天真自然。亦無因緣修造。不識三毒虛假。妄執浮沈生老。昔時迷日(一作未)為晚。今日始覺非早。
Living beings do not understand cultivating the Way, and so they wish to cut off afflictions. Afflictions are originally empty and quiescent; using the Way, they further wish to seek the Way. A single thought of mind is precisely it; why seek and discuss it elsewhere? The great Way is plainly before the eyes, yet deluded fools do not understand. Buddha-nature is naturally so of itself, and there is no cause or condition by which to cultivate or fabricate it. Not recognizing the three poisons as false, they falsely cling to floating and sinking, birth and old age. When formerly deluded, the day (one version says not yet) is considered late; only today do they begin to awaken, but it is not early.
持犯不二
Keeping and Violating Precepts Are Not Two
丈夫運用無礙。不為戒律所制。持犯本自無生。愚人被他禁繫。智者造作皆空。聲聞觸途為滯。大士肉眼圓通。二乘天眼有翳。空中妄執有無。不達色心無礙。菩薩與俗同居。清淨曾無染世。愚人貪著涅槃。智者生死實際。法性空無言說。緣起略無人子(一本作為茲偈)。百歲無智小兒。小兒有智百歲。
The great man functions unimpeded, not controlled by the precepts. Keeping and violating are originally unborn; fools are imprisoned by them. The wise know all fabricated actions are empty; the shravakas are obstructed on every path they encounter. The great being's flesh eye is perfectly penetrating; the two vehicles' divine eye has a cataract. In emptiness they falsely cling to existence and nonexistence, not comprehending that form and mind are unobstructed. Bodhisattvas dwell together with ordinary people, yet are pure and have never been defiled by the world. Fools crave nirvana; the wise abide in the reality of birth and death. The nature of dharmas is empty and without verbal explanation; dependent origination briefly has no person here (one edition has this as the verse). A hundred-year-old child without wisdom; a child with wisdom is a hundred years old.
佛與眾生不二
Buddha and Living Beings Are Not Two
眾生與佛無殊。大智不異於愚。何須向外求寶。身田自有明珠。正道邪道不二。了知凡聖同途。迷悟本無差別。涅槃生死一如。究竟攀緣空寂。惟求意想清虛。無有一法可得。翛然自入無餘。
Living beings and Buddha are no different; great wisdom is not different from foolishness. Why seek the treasure outside? The field of the body itself has a bright pearl. The right path and the wrong path are not two; understand that ordinary and sage share the same road. Delusion and awakening are originally without difference; nirvana and birth-and-death are one suchness. Ultimately, all clinging is empty and quiescent; only seek the clarity and emptiness of conceptual thought. Not a single dharma is obtainable; freely and spontaneously one enters the remainderless.
事理不二
Phenomena and Principle Are Not Two
心王自在翛然。法性本無十纏。一切無非佛事。何須攝念坐禪。妄想本來空寂。不用斷除攀緣。智者無心可得。自然無爭無喧。不識無為大道。何時得證幽玄。佛與眾生一種。眾生即是世尊。凡夫妄生分別。無中執有迷奔。了達貪瞋空寂。何處不是真門。
The mind-king is free and spontaneous; the nature of dharmas originally has no ten fetters. Everything is nothing but buddha-work; why gather the mind and sit in meditation? False thoughts are originally empty and quiescent; there is no need to cut off clinging. The wise find no mind obtainable; naturally there is no contention and no clamor. Not knowing the great Way of non-action, when will one realize the profound mystery? Buddha and living beings are one kind; living beings are precisely the World-Honored One. Ordinary people falsely generate discrimination, clinging to existence within nonexistence and running deludedly. Comprehending that greed and anger are empty and quiescent, what place is not the true gate?
靜亂不二
Stillness and Chaos Are Not Two
聲聞厭諠求靜。猶如棄麫求餅。餅即從來是麫。造作隨人百變。煩惱即是菩提。無心即是無境。生死不異涅槃。貪瞋如焰如影。智者無心求佛。愚人執邪執正。徒勞空過一生。不見如來妙頂。了達婬慾性空。鑊湯鑪炭自冷。
The shravakas loathe clamor and seek stillness, like discarding the face to seek a cake. The cake has always been the face; its fabrication varies in a hundred ways according to the person. Affliction is precisely bodhi; no-mind is precisely no-object. Birth and death are not different from nirvana; greed and anger are like flames and shadows. The wise do not seek Buddha with mind; fools cling to the deviant and cling to the right. Vainly toiling and emptily passing a whole life, they do not see the Buddha's wondrous crown. Comprehending that the nature of lust is empty, the cauldron of boiling water and furnace of coals naturally become cold.
善惡不二
Good and Evil Are Not Two
我自身心快樂。翛然無善無惡。法身自在無方觸目無非正覺。六塵本來空寂。凡夫妄生執著。涅槃生死平等。四海阿誰厚薄。無為大道自然。不用將心畫度。菩薩散誕靈通。所作常含妙覺。聲聞執法坐禪。如蠶吐絲自縛。法性本來圓明。病癒何須執藥。了知諸法平等。翛然清虛快樂。
My own body and mind are happy, free and spontaneous, without good and without evil. The dharma-body is free and without direction; whatever meets the eye is nothing but perfect enlightenment. The six dusts are originally empty and quiescent; ordinary people falsely generate attachment. Nirvana and birth-and-death are equal; throughout the four seas, who is thick or thin? The great Way of non-action is natural; there is no need to use the mind to draw and measure it. Bodhisattvas are unconstrained and spiritually penetrating; whatever they do always contains wondrous enlightenment. The shravakas cling to dharmas and sit in meditation, like silkworms spitting silk and binding themselves. The nature of dharmas is originally perfect and bright; once the illness is cured, why cling to medicine? Comprehending that all dharmas are equal, one is free, spontaneous, clear, empty, and happy.
色空不二
Form and Emptiness Are Not Two
法性本無青黃。眾生謾造文章。吾我說他止觀。自意擾擾顛狂。不識圓通妙理。何時得會真常。自疾不能治療。卻教他人藥方。外看將為是善。心內猶若豺狼。愚人畏其地獄。智者不異天堂。對境心常不起。舉足皆是道場。佛與眾生不二。眾生自作分張。若欲除卻三毒。迢迢不離災殃。智者知心是佛。愚人樂往西方。
The nature of dharmas originally has no blue or yellow; living beings recklessly fabricate essays. I and others speak of his calm abiding and insight, while their own thoughts are chaotic and insane. Not recognizing the wondrous principle of perfect penetration, when will they understand true permanence? Their own illness they cannot cure, yet they teach others a prescription. On the outside they appear to be good, but within their minds they are like jackals and wolves. Fools fear their hell; the wise see it as no different from heaven. Facing objects, the mind constantly does not arise; every step is a place of the Way. Buddha and living beings are not two; living beings themselves create division. If one wishes to eliminate the three poisons, one remains far, far from calamity. The wise know the mind is Buddha; fools delight in going to the West.
生死不二
Birth and Death Are Not Two
世間諸法如幻。生死猶若雷電。法身自在圓通。出入山河無間。顛倒妄想本空。般若無迷無亂。三毒本自解脫。何須攝念禪觀。只為愚人不了。從他戒律決斷。不識寂滅真如。何時得登彼岸。智者無惡可斷。運用隨心合散。法性本來空寂。不為生死所絆。若欲斷除煩惱。此是無明痴漢。煩惱即是菩提。何用別求禪觀。實際無佛無魔。心體無形無段。
All dharmas in the world are like illusions; birth and death are like lightning. The dharma-body is freely penetrating and perfect, entering and exiting mountains and rivers without obstruction. Inverted delusive thoughts are originally empty; prajna is without confusion and without disorder. The three poisons are originally self-liberated; why need to restrain thoughts in dhyana contemplation? Only because foolish people do not understand do they follow precepts and rules to make decisions. Not knowing the true suchness of quiescent extinction, when will they reach the other shore? The wise have no evil to cut off; their functioning follows the mind in gathering and scattering. The nature of dharma is originally empty and quiescent, not bound by birth and death. If one wishes to cut off and eliminate afflictions, this is an ignorant fool. Afflictions are precisely bodhi; why seek elsewhere in dhyana contemplation? In ultimate reality there is no Buddha and no Mara; the essence of mind has no form and no segments.
斷除不二
Non-duality of Cutting Off
丈夫運用堂堂。逍遙自在無妨。一切不能為害。堅固猶若金剛。不著二邊中道。翛然非斷非常。五欲貪瞋是佛。地獄不異天堂。愚人妄生分別。流浪生死猖狂。智者達色無礙。聲聞無不恛惶。法性本無瑕翳。眾生妄執青黃。如來引接迷愚。或說地獄天堂。彌勒身中自有。何須別處思量。棄卻真如佛像。此人即是顛狂。聲聞心中不了。唯只趁逐言章。言章本非真道。轉加鬪爭剛彊。心裡蚖蛇蝮蠍。螫著便即遭傷。不解文中取義。何時得會真常。死入無間地獄。神識枉受災殃。
The great man functions grandly, carefree and at ease without hindrance. Nothing can harm him; he is firm like vajra. Not attached to the two extremes, he is in the middle way, freely neither cut off nor permanent. The five desires, greed, and anger are Buddha; hell is no different from heaven. Foolish people falsely give rise to discrimination, wandering through birth and death wildly. The wise understand that form is without obstruction; shravakas all turn in panic. The nature of dharma is originally without blemish; sentient beings falsely cling to blue and yellow. The Tathagata guides and receives the deluded and foolish, sometimes speaking of hell and heaven. Maitreya is within one's own body; why think of him elsewhere? To discard the true-suchness Buddha image, such a person is insane. Shravakas do not understand in their minds; they only chase after words and phrases. Words and phrases are originally not the true path; they further increase struggle and stubbornness. In the mind are snakes, vipers, and scorpions; once stung, one immediately suffers injury. Not understanding how to grasp the meaning within the text, when will one meet the true eternal? At death one enters the uninterrupted hell; the consciousness vainly receives calamity.
真俗不二
Non-duality of the True and Conventional
法師說法極好。心中不離煩惱。口談文字化他。轉更增他生老。真妄本來不二。凡夫棄妄覓道。四眾雲集聽講。高座論義浩浩。南座北座相爭。四眾為言為好。雖然口談甘露。心裡尋常枯燥。自己元無一錢。日夜數他珍寶。恰似無智愚人。棄卻真金擔草。心中三毒不捨。未審何時得道。
The dharma master preaches excellently, but his mind does not depart from afflictions. His mouth talks of words to convert others, yet further increases their birth and aging. The true and the false are originally non-dual; ordinary people abandon the false and seek the path. The four assemblies gather like clouds to listen to the lecture; on the high seat, discussion of meaning flows vastly. The southern seat and northern seat contend with each other; the four assemblies take their words as good. Although his mouth talks of sweet dew, in his mind he is ordinarily dry and withered. He himself originally has not a single coin, yet day and night counts others' treasures. He is exactly like a witless fool who discards true gold and carries grass. With the three poisons in his mind not abandoned, who knows when he will attain the path.