Jingde Record of the Transmission of the Lamp, Volume Twenty-Seven
奇哉一靈叟。那頓許吺吺(音兜)。風起引箜篌。迷子爭頭湊。設使總不是。蝦蟇大張口。開口不開口。終是犯靈叟。欲識箇中意。南星真北斗。
How marvelous, the one spirit-old man! How could he suddenly permit such babble (pronounced dou)? When the wind rises, it draws the konghou; deluded children vie to crowd in. Even if all are not so, the toad opens its great mouth. Whether it opens its mouth or not, in the end it offends the spirit-old man. If you wish to know the meaning within this: the South Star is truly the North Dipper.
萬裡神光頂後相。沒頂之時何處望。事已成意亦休。此箇從來觸處周。智者聊聞猛提取。莫待須臾失卻頭。
The ten-thousand-li spirit light, the mark behind the crown: when there is no crown, where can one gaze? When the matter is already accomplished, the intention also rests. This one has always been complete wherever it touches. The wise, hearing it casually, should fiercely seize it. Do not wait a moment and lose your head.
招慶省僜真覺大師頌二首
Two verses by Great Master Zhenjue, Zhaoqing Xingdeng.
示執坐禪者
Instruction for those who cling to sitting in meditation.
大道分明絕點塵。何須長坐始相親。遇緣儻解無非是。處憒那能有故新。散誕肯齊支遁侶。逍遙曷與慧休隣。或遊泉石或闤闠。可謂煙霞物外人。
The great Way is clear and distinct, utterly cut off from a speck of dust. Why must one sit long before becoming intimate with it? If, meeting conditions, one understands that nothing is not so, then dwelling amid confusion, how could there be old or new? Carefree and unrestrained, one is willing to be the companion of Zhi Dun; roaming freely, why be neighbor to Hui Xiu? Whether wandering among springs and stones or in the market gates, one may truly be called a person beyond things, amid mist and rosy clouds.
示坐禪方便
Showing the Skillful Means of Sitting in Chan
四威儀內坐為先。澄濾身心漸坦然。瞥爾有緣隨濁界。當須莫續是天年。修持只話從功路。至理寧論在那邊。一切時中常管帶。因緣相湊豁通玄。
Among the four dignified postures, sitting is foremost. Clarifying and filtering body and mind, one gradually becomes calm and at ease. In a flash, if conditions arise and one follows the turbid realm, then one must not continue it, for that is the heavenly span of years. Cultivation and practice speak only of following the path of effort; as for the ultimate principle, how can it be discussed as being over there? At all times, always keep it in hand. When causes and conditions come together, one suddenly penetrates the profound.
漳州羅漢桂琛和尚明道頌一首
One Song on Clarifying the Way by Reverend Guichen of Luohan in Zhangzhou
至道淵曠勿以言宣。言宣非指孰雲有是。觸處皆渠豈喻真虛。真虛設辨如鏡中現。有無雖彰在處無傷。無傷無在何拘何閡。不假功成將何法爾。法爾不爾俱為唇齒。若以斯陳埋沒宗旨。宗非意陳無以見聞。見聞不脫如水中月。於此不明翻為剩法。一法有形翳汝眼睛。眼睛不明世界崢嶸。我宗奇特當陽顯赫。佛及眾生皆承恩力。不在低頭思量難得。拶破面門覆蓋乾坤。快須薦取脫卻根塵。其如不曉謾說而今。
The ultimate Way is deep and vast; it should not be proclaimed in words. When proclaimed in words, it is not the finger pointing [to the moon]; who can say it exists? Wherever one touches, all is it—how can this illustrate true emptiness? If true emptiness is set up and discriminated, it is like appearing in a mirror. Though existence and nonexistence are made manifest, wherever one is, there is no harm. No harm and no location—what is confined, what is blocked? Without relying on achievement through effort, what dharma is it? Dharma is thus, yet not thus; both are lips and teeth. If one presents it in this way, one buries the essential teaching. The teaching cannot be presented through thought; without that, there is no seeing or hearing. If seeing and hearing are not shed, it is like the moon in water. If one is not clear about this, it instead becomes surplus dharma. One dharma having form blinds your eyes. If the eyes are not clear, the world is jagged and towering. Our teaching is extraordinary; it is brilliantly manifest in the full light of day. Buddhas and sentient beings all receive its grace and power. It is not in bowing the head; pondering it, it is hard to attain. Pressing through the facial gate, it covers heaven and earth. Quickly you must take it up and shed the faculties and their objects. But if you do not understand, it is vain to speak of it now.
南嶽惟勁禪師覺地頌一首(七言)
Chan Master Weijin of Nanyue: one verse on the Ground of Enlightenment (seven-character lines)
略明覺地名同異。起復初終互換生。性海首建增名號。妙覺還依性覺明。體覺俱含於明妙。明覺妙覺並雙行。妙覺覺妙元明體。全成無漏一真精。明覺覺明明所了。或因了相失元明。明妙二覺宗體覺。體覺性覺二同明。湛覺圓圓無增減。此中無佛與眾生。不覺始終非了了。不聞迷悟豈惺惺。是稱心地如來藏。亦無覺照及無生。非生非滅真如海。湛然常住名無名。太虛未覺生霞點。豈聞微塵有漏聲。空漚匪離於覺誨。動寂元是一真明。覺明體爾含靈焰。覺明逐焰致虧盈。差之不返名無覺。會之復本始覺生。本覺由因始覺生。正覺還依合覺明。由他二種成差互。遂令渾作賴耶名。具含染淨雙岐路。覺明含處異途萌。性起無生不動智。不離覺體本圓成。性起轉覺翻生所。遂令有漏墮迷盲。無明因愛相滋潤。名色根本漸次生。七識轉處蒙圓鏡。五六生時蔽覺明。觸受有取相依起。生老病死繼續行。業識茫茫沒苦海。徇流浩浩逐飄零。大聖慈悲興救濟。一聲用處出三聲。智身由從法身起。行身還約智身生。智行二身融無二。還歸一體本來平。萬有齊含真海印。一心普現總圓明。湛光焰焰何依止。空性蕩蕩無所停。處處示生無生相。處處示滅無滅形。珠鏡頓印無來往。浮雲聚散勿常程。出沒任真同水月。應緣如響化群情。眾生性地元無染。只緣浮妄翳真精。不了五陰如空聚。豈知四大若乾城。我慢痴山高屹屹。無明慾海杳溟溟。每逐旃陀憍誑友。常隨猛獸作悲鳴。自性轉識翻為幻。自心幻境自心驚。了此幻性同陽焰。空華識浪復圓成。太虛忽覺浮雲散。始覺虛空本自清。今古湛然常皎瑩。不得古今凡聖名。
Briefly clarifying the ground of enlightenment: names are the same or different. Arising, returning, beginning, and end mutually exchange and produce one another. In the ocean of nature, at first names and titles are added. Wondrous enlightenment still depends on nature-enlightenment for clarity. Essential enlightenment and both are contained in clarity and wondrousness. Clarity-enlightenment and wondrous enlightenment proceed together as a pair. Wondrous enlightenment and enlightenment-wondrousness are originally the clear essence. Together they complete the one true essence without outflows. Clarity-enlightenment and enlightenment-clarity are what clarity has understood. Or because of understanding characteristics, one loses original clarity. The two enlightenments, clarity-wondrousness, take essential enlightenment as their source. Essential enlightenment and nature-enlightenment are both equally clear. Serene enlightenment, perfectly complete, has no increase or decrease. Within this there is no Buddha and no sentient being. Not awakening to beginning and end is not clear clarity. Not hearing delusion and awakening—how can there be alertness? This is called the tathagatagarbha of the mind-ground. There is also no enlightenment-observation and no non-arising. Neither arising nor ceasing is the true suchness ocean. Serene and permanently abiding, it is named the nameless. Before the great void is awakened, a rosy speck arises; how can one hear a sound of outflows in a dust mote? Empty bubbles do not depart from the instruction of enlightenment; movement and stillness are originally one true clarity. The essence of clarity-enlightenment contains a spiritual flame; clarity-enlightenment follows the flame and brings about deficiency and fullness. Diverging from it and not returning is called non-enlightenment. Meeting it and restoring the source is the arising of initial enlightenment. Original enlightenment arises through the cause of initial enlightenment. Right enlightenment still depends on united enlightenment for clarity. Because of those two kinds, difference and mutual interaction are formed. Thus it is all called alaya. It contains both defiled and pure, a forked road. Where clarity-enlightenment contains [them], divergent paths sprout. Nature arising, non-arising, unmoving wisdom does not depart from the essence of enlightenment, originally perfect and complete. When nature arising turns to enlightenment, it instead produces the objective; thus one with outflows falls into delusion and blindness. Ignorance is moistened by craving as its condition. Name-and-form, the root, gradually arises. Where the seventh consciousness turns, it is covered by the perfect mirror. When the fifth and sixth arise, they obscure clarity-enlightenment. Contact, feeling, existence, grasping, and attachment arise in mutual dependence. Birth, old age, sickness, and death continue to proceed. Karma-consciousness is vast and boundless, submerged in the sea of suffering; following the currents, vast and mighty, it drifts and wanders. The great sage, out of compassion, arose to rescue; at one sound's use, three sounds emerge. The wisdom body arises from the dharma body; the practice body is born depending on the wisdom body. Wisdom and practice, the two bodies, merge without duality; they return to one essence, originally equal. All existents are equally contained in the true sea-seal. One mind universally manifests, always perfect and clear. Serene light, blazing, what does it rely on? Empty nature, vast and broad, has nothing on which to stop. Everywhere it shows birth without the mark of birth; everywhere it shows cessation without the form of cessation. The pearl-mirror instantly seals, without coming or going; floating clouds gather and scatter, not a constant course. Emerging and disappearing according to truth, it is like water and moon; responding to conditions like an echo, it transforms the multitudes. The nature-ground of sentient beings is originally undefiled; only because of floating falsehood is the true essence obscured. If one does not understand the five aggregates as an empty aggregation, how can one know the four elements are like a mirage city? The mountain of my-pride and delusion stands high and towering; the ocean of ignorance and desire is deep and dark. One constantly follows deceitful and arrogant companions like candalas; one always follows fierce beasts and utters sorrowful cries. When one's own nature turns into consciousness, it becomes illusion; one's own mind's illusory objects frighten oneself. Understand that this illusory nature is like a mirage; empty flowers and waves of consciousness are again perfect and complete. When the great void suddenly awakens, floating clouds scatter; then one awakens to the fact that empty space is originally pure. Past and present are serene and always bright and clear; one does not attain the names of past and present, ordinary and sage.
郢州臨谿敬脫和尚入道淺深頌五首
Chan Master Jingtuo of Linxi in Yingzhou: five verses on entering the Way, shallow and deep
露柱聲聲喚。猢猻繩子絆。中下莫知由。上士方堪看。
The exposed pillar calls out sound after sound. The monkey is tied by a rope. Those of middle and lower capacity do not know the cause. Only superior persons can see it.
露柱不聲喚。猢猻繩子斷。上士笑呵呵。中流若為見。
The exposed pillar does not call out. The monkey's rope is cut. The superior person laughs ha ha. How can those in midstream see it?
猢猻與露柱。未免東西步。任唱太平歌。徒話超佛祖。
The monkey and the exposed pillar cannot avoid stepping east and west. Let them sing songs of great peace; in vain they speak of surpassing buddhas and patriarchs.
我見匠者誇。語默玄妙句。不善本根源。巧布祇園事。
I have seen craftsmen boast of mysterious and wondrous phrases in speech and silence. Not skilled in the root source, they cleverly arrange matters of the Jetavana Grove.
少室與摩竭。第代稱揚許。我今問汝徒。誰作將來主。
Shaoshi and Magadha—generation after generation are praised and acknowledged. I now ask you, disciples: who will be the master in the future?
大法眼禪師文益頌十四首
Chan Master Dafayan Wenyi: fourteen verses
三界唯心
The three realms are mind-only.
三界唯心萬法唯識。唯識唯心眼聲耳色。色不到耳聲何觸眼。眼色耳聲萬法成辦。萬法匪緣豈觀如幻。大地山河誰堅誰變。
The three realms are mind-only; the ten thousand dharmas are consciousness-only. Consciousness-only and mind-only: eyes and sounds, ears and colors. Color does not reach the ear; how can sound touch the eye? Eye-color and ear-sound: the ten thousand dharmas are accomplished. If the ten thousand dharmas are not conditions, how can one contemplate them as illusory? The great earth, mountains, and rivers: who is solid, who changes?
華嚴六相義
The Meaning of the Six Characteristics of the Huayan [Avatamsaka].
華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意絕名字。萬象明明無理事。
The meaning of the six characteristics of the Huayan: within the same there is still the different. If the different is different from the same, it is entirely not the intention of the buddhas. The intention of the buddhas is both general and particular; when has there ever been same or different? When entering samadhi in a man's body, in a woman's body one does not linger. Not lingering, names are cut off. The ten thousand images are clearly evident, with no principle or phenomena.
瞻須菩提
Gazing at Subhuti.
須菩提貌古奇。說空法法不離。信不及又懷疑。信得及復何之。倚笻杖視東西。
Subhuti, of ancient and wondrous appearance. He speaks the dharma of emptiness, and the dharma does not depart. If faith does not reach it, one again doubts. If faith reaches it, where else would one go? Leaning on a bamboo staff, he looks east and west.
街鼓鳴
The street drum sounds.
鼓鼕鼕運大功。滿朝人道路通。道路通何所至。達者莫言登寶地。
The drum booms dong dong, wielding great merit. The whole court of people: the road is open. The road is open—where does it arrive? The one who has arrived should not say he climbs to the jeweled ground.
示捨棄慕道
Instruction on relinquishing and abandoning the aspiration for the Way.
東堂不折桂。南華不學仙。卻來乾竺寺。披衣效坐禪。禪若效坐得。非想亦何偏(經劫守閑。不出生死)為報參禪者。須悟道中玄。如何道中玄。真規自宛然。
In the eastern hall, do not break off the cassia. At Nanhua, do not study to be an immortal. Instead come to Qanzhu Temple, put on robes, and imitate sitting in meditation. If Chan could be attained by imitating sitting, then neither-perception-nor-non-perception would also be one-sided. (Passing kalpas guarding idleness, one does not escape birth and death.) To repay those who investigate Chan: you must awaken to the mystery within the Way. What is the mystery within the Way? The true standard is naturally evident.
金剛經為人輕賤章(詮雲持經者證佛地也)
The Chapter of the Diamond Sutra on Being Despised by Others (The commentary says: one who upholds the sutra realizes the buddha-ground.)
寶劍不失虛舟不刻。不失不刻彼子為得。倚待不堪孤然仍則。鳥跡虛空有無彌忒(思之)。
The precious sword is not lost; the empty boat is not carved. Neither lost nor carved—that person is one who has attained. Leaning and waiting is unbearable; alone and solitary, still one follows the standard. Bird tracks in empty space: being and non-being increasingly err. (Think on this.)
僧問隨色摩尼珠
A monk asks about the wish-fulfilling mani jewel that follows colors.
摩尼不隨色。色裡勿摩尼。摩尼與眾色。不合不分離。
The mani does not follow colors. Within colors, do not [seek] the mani. The mani and all colors: neither united nor separated.
牛頭庵
Ox-head Hut
國城南祖師庵。庵舊址依雲嵐。獸馴淑人相參。忽有心終不堪。
South of the capital city, the ancestral master's hut. The hut's old site leans against cloudy peaks. Beasts are tame and gentle; people come to pay respects. Suddenly having a mind, in the end it is unbearable.
乾闥婆城
The City of Gandharvas
乾闥婆城法法皆爾。法爾不爾名相真軌。日煖月涼海深山起。乾闥婆城是非亡矣。
The city of gandharvas: every dharma is thus. Dharmas are thus and yet not thus; names and marks are the true standard. The sun is warm, the moon cool; the sea is deep, the mountain rises. The city of gandharvas: right and wrong are gone.