Jingde Record of the Transmission of the Lamp, Volume Twenty-Seven
實無一物妙智獨存。本際虛沖非心所窮。正覺無覺真空不空。三世諸佛皆乘此宗。此宗豪末沙界含容。一切莫顧安心無處。無處安心虛明自露。寂靜不生放曠縱橫。所作無滯去住皆平。慧日寂寂定光明明。照無相苑朗涅槃城。諸緣忘畢詮神定質。不起法座安眠虛室。樂道恬然優遊真實。無為無得依無自出。四等六度同一乘路。心若不生法無差互。知生無生現前常住。智者方知非言詮悟。
(The inscription continues:) Truly there is not a single thing; wondrous wisdom alone remains. The original boundary is empty and void—it is not what the mind can exhaust. Perfect awakening is no-awakening; true emptiness is not empty. The Buddhas of the three times all ride upon this teaching. This teaching is a hair's tip, yet it contains worlds of sand. Pay no heed to anything at all; pacify the mind with no place. With no place to pacify the mind, empty brightness reveals itself. Still and without arising, expansive and unconstrained. Whatever is done has no obstruction; going and staying are both equal. The sun of wisdom is still and silent; the light of concentration is luminously bright. It illumines the garden of no-marks and brightens the city of nirvana. All conditions are forgotten and finished; one explicates the spirit and settles the substance. Without rising from the dharma seat, one sleeps peacefully in an empty room. Delighting in the Way, calm and content, wandering freely in the real. Without doing, without attaining, relying on nothing one emerges by oneself. The four equanimities and six perfections are the same one-vehicle path. If the mind does not arise, dharmas have no divergence. Knowing birth as non-birth, presently one dwells constantly. Only the wise know it; it is not awakened to by verbal explication.
僧亡名息心銘
Inscription on Resting the Mind by the Monk Wangming
法界有如意寶。人焉久緘其身。銘其膺曰。古之攝心人也。戒之哉戒之哉。無多慮無多知。多知多事不如息意。多慮多失不如守一。慮多志散知多心亂。心亂生惱志散妨道。勿謂何傷其苦悠長。勿言何畏其禍鼎沸。滴水不停四海將盈。纖塵不拂五嶽將成。防末在本雖小不輕。關爾七竅閉爾六情。莫視於色莫聽於聲。聞聲者聾見色者盲。一文一藝空中小蚋。一伎一能日下孤燈。英賢才藝是為愚蔽。捨棄淳樸耽溺淫麗。識馬易奔心猿難制。神既勞役形必損斃。邪行終迷修途永泥。莫貴才能日益惛瞢。誇拙羨巧其德不弘。名厚行薄其高速崩。內懷憍伐外致怨憎。或談於口或書於手。邀人令譽亦孔之醜。凡謂之吉聖謂之咎。賞翫暫時悲哀長久。畏影畏跡逾遠逾極。端坐樹陰跡滅影沈。厭生患老隨思隨造。心想若滅生死長絕。不死不生無相無名。一道虛寂萬物齊平。何貴何賤何辱何榮。何勝何劣何重何輕。澄天愧淨皎日慚明。安夫岱嶺同彼金城。敬貽賢哲斯道利貞。
In the dharma-realm there is a wish-fulfilling jewel. Why has a person kept his body sealed for long? Inscribing it on his breast, he says: The ancients were people who gathered in the mind. Guard against it, guard against it. Do not have many thoughts, do not have much knowledge. Much knowledge brings many affairs; it is better to rest the intentions. Many thoughts bring many losses; it is better to guard the one. When thoughts are many, the will scatters; when knowledge is much, the mind becomes chaotic. When the mind is chaotic, affliction arises; when the will scatters, it obstructs the Way. Do not say, "What harm is there?" Its suffering is long. Do not say, "What is there to fear?" Its calamity seethes like a boiling cauldron. If dripping water does not stop, the four seas will be filled. If fine dust is not brushed away, the Five Peaks will be formed. Guard the root at the beginning; though small, do not take it lightly. Close your seven apertures, shut your six senses. Do not look at forms, do not listen to sounds. One who hears sounds is deaf; one who sees forms is blind. One text, one art, is a tiny gnat in the sky. One skill, one ability, is a lone lamp under the sun. The talents and arts of the heroic and worthy are precisely foolish obscuration. They abandon simplicity and wallow in excess and ornament. The conscious horse is easy to gallop; the monkey-mind is hard to control. Once the spirit is enslaved, the body will surely be damaged and destroyed. Deviant conduct ends in delusion; the long road is forever mired. Do not value talent and ability; day by day one becomes more benighted. Boasting of clumsiness and envying cleverness, one's virtue is not vast. When fame is thick and conduct thin, what is high quickly collapses. Within harboring arrogance and boasting, outwardly one invites resentment and hatred. Whether talking with the mouth or writing with the hand, seeking praise from others is also a great disgrace. What ordinary people call auspicious, the sage calls a fault. Enjoyment is temporary; sorrow is long. Fearing shadows and fearing traces, the farther one goes the more extreme it becomes. Sitting upright under a tree's shade, traces vanish and shadows sink. Disgusted with life and troubled by old age, following thoughts one creates accordingly. If mental conceptions are extinguished, birth and death are forever cut off. Not dying, not being born, without marks, without name. One Way, empty and still; the ten thousand things are equal and level. What is noble, what is base? What is disgrace, what is honor? What is superior, what is inferior? What is heavy, what is light? The clear sky is ashamed of its purity; the bright sun is ashamed of its brightness. Be at peace like Mount Dai, the same as that golden city. Respectfully presented to the worthy and wise: this Way benefits and is upright.
菩提達磨略辨大乘入道四行(弟子曇琳序)
Bodhidharma's Brief Discrimination of the Four Practices for Entering the Mahayana Way (preface by disciple Tanlin)
法師者。西域南天竺國。是大婆羅門國王第三之子也。神慧疎朗聞皆曉悟。志存摩訶衍道。故捨素從緇紹隆聖種。冥心虛寂通鑒世事。內外俱明德超世表。悲誨邊隅正教陵替。遂能遠涉山海遊化漢魏。忘心之士莫不歸信。存見之流乃生譏謗。於時唯有道育慧可。此二沙門年雖後生俊志高遠。幸逢法師事之數載。虔恭諮啟善蒙師意。法師感其精誠。誨以真道。令如是安心如是發行如是順物如是方便。此是大乘安心之法令無錯謬。如是安心者壁觀。如是發行者四行。如是順物者防護譏嫌。如是方便者遣其不著。此略序所由雲爾。
The Dharma Master was from the country of South India in the Western Regions, the third son of the king of a great Brahmin country. His spiritual intelligence was open and clear; whatever he heard he immediately understood. His aspiration rested on the Mahayana Way, and so he abandoned the lay life for the black robes, continuing and exalting the noble lineage. His hidden mind was empty and still, and he comprehensively illumined worldly affairs. Inside and outside were both clear; his virtue surpassed the world. Compassionately grieving that in the border regions the orthodox teaching was declining, he was able to travel far across mountains and seas and wander to convert the Han and Wei. Gentlemen who had forgotten the mind all took refuge and believed, while those who clung to views instead produced ridicule and slander. At that time there were only Daoyu and Huike. These two monks, though young in years, had outstanding aspirations and lofty aims. Fortunately encountering the Dharma Master, they served him for several years. Reverently and respectfully they inquired and opened the matter, and were well able to receive the Master's intention. The Dharma Master, moved by their sincerity, instructed them in the true Way, causing them to pacify the mind in this way, to set forth practice in this way, to accord with things in this way, and to employ skillful means in this way. This is the method of pacifying the mind of the Mahayana, causing there to be no error. Pacifying the mind in this way is wall contemplation. Setting forth practice in this way is the four practices. According with things in this way is guarding against ridicule and suspicion. Employing skillful means in this way is dispelling attachment. This brief preface gives the reason for this as such.
夫入道多途。要而言之不出二種。一是理入。二是行入。理入者。謂藉教悟宗。深信含生同一真性。但為客塵妄想所覆不能顯了。若也捨妄歸真凝住壁觀。無自無他凡聖等一堅住不移。更不隨於文教。此即與理冥符無有分別。寂然無為名之理入。行入者。謂四行。其餘諸行悉入此中。何等四耶。一報冤行。二隨緣行。三無所求行。四稱法之行。云何報冤行。謂修道行人若受苦時當自念言。我從往昔無數劫中棄本從末流浪諸有。多起冤憎違害無限。今雖無犯是我宿殃惡業果熟。非天非人所能見與。甘心忍受都無冤訴。經云。逢苦不憂。何以故。識達故。此心生時與理相應。體冤進道故說言報冤行。二隨緣行者。眾生無我並緣業所轉。苦樂齊受皆從緣生。若得勝報榮譽等事。是我過去宿因所感今方得之。緣盡還無何喜之有得失從緣心無增減。喜風不動冥順於道。是故說言隨緣行也。三無所求行者。世人長迷處處貪著。名之為求。智者悟真理將俗反。安心無為形隨運轉。萬有斯空無所願樂。功德黑暗常相隨逐。三界久居猶如火宅。有身皆苦誰得而安。了達此處故捨諸有息想無求。經云。有求皆苦無求乃樂。判知無求真為道行。故言無所求行也。四稱法行。性淨之理目之為法。此理眾相斯空無染無著無此無彼。經云。法無眾生。離眾生垢故。法無有我。離我垢故。智者若能信解此理。應當稱法而行。法體無慳。於身命財行檀捨施心無悋惜。達解三空不倚不著。但為去垢稱化眾生而不取相。此為自行。復能利他。亦能莊嚴菩提之道。檀施既爾。餘五亦然。為除妄想修行六度而無所行。是為稱法行。
There are many paths to enter the Way, but to state them succinctly, they do not go beyond two kinds. The first is entry through principle; the second is entry through practice. Entry through principle means relying on the teachings to awaken to the source. One deeply believes that sentient beings share one and the same true nature, but it is covered by adventitious dust and false thoughts, and so cannot appear clearly. If one renounces the false and returns to the true, settles firmly in wall contemplation, with no self and no other, equalizing ordinary beings and sages, abiding firmly without wavering, and no longer following texts and teachings, then one silently accords with principle, with no discrimination, quiescent and unconditioned. This is called entry through principle. Entry through practice consists of the four practices. All other practices are included within these. What are the four practices? The first is the practice of requiring wrongs; the second is the practice of following conditions; the third is the practice of seeking nothing; the fourth is the practice of according with the Dharma. What is the practice of requiring wrongs? When a practitioner of the Way undergoes suffering, he should think to himself: From past times through countless kalpas I have abandoned the root and followed the branches, wandered through all forms of existence, and engendered much resentment and hatred, harming others without limit. Although now I commit no offense, this is the ripening of my past calamities and evil karma, and it is not something that either gods or humans can bestow. I willingly endure it, without any complaint. The Scripture says: When meeting suffering, do not grieve. Why? Because one understands and penetrates. When this mind arises, it accords with principle, and one uses the wrongs one meets to advance on the Way. Therefore it is called the practice of requiring wrongs. Second, the practice of following conditions: Sentient beings are without self and are all turned by conditions and karma. Suffering and pleasure are both received, and both arise from conditions. If one obtains superior rewards, honors, and the like, this is what my past causes from former lives moved and produced, and only now do I obtain it. When the conditions end, it will again be nothing. What joy is there in it? Gain and loss follow conditions; the mind has neither increase nor decrease. The wind of joy does not move it, and one silently accords with the Way. Therefore it is called the practice of following conditions. Third, the practice of seeking nothing: Worldly people are perpetually deluded and greedy everywhere; this is called seeking. The wise awaken to true principle and turn back from the mundane. They settle the mind in non-doing, and the body follows the turning of conditions. The ten thousand existents are all empty; there is nothing desired or delighted in. Merit and darkness always pursue one another. Long dwelling in the three realms is like being in a burning house. Having a body is all suffering; who can attain peace? Having clearly understood this point, one therefore renounces all forms of existence and stops thoughts, seeking nothing. The Scripture says: To seek is all suffering; to seek nothing is joy. One judges and knows that seeking nothing is truly the practice of the Way. Therefore it is called the practice of seeking nothing. Fourth, the practice of according with the Dharma: The principle of a purified nature is regarded as the Dharma. This principle is empty of all characteristics, undefiled and unattached, neither this nor that. The Scripture says: The Dharma has no sentient beings, because it is free from the defilement of sentient beings. The Dharma has no self, because it is free from the defilement of self. If the wise can believe and understand this principle, they should practice according to the Dharma. The essence of the Dharma is without stinginess. With regard to body, life, and wealth, one practices dana and giving, with no stinginess in the mind. One understands the three emptinesses, and does not lean on or attach to anything. Only to remove defilement, one accords with the transformation of sentient beings without grasping at characteristics. This is one's own practice, and it can also benefit others, and it can also adorn the path of bodhi. Since giving is like this, the other five are likewise. In order to eliminate false thoughts, one cultivates the six perfections while practicing nothing. This is called the practice of according with the Dharma.
荷澤大師顯宗記
Record of the Manifestation of the Source by Chan Master Heze
無念為宗無作為本。真空為體妙有為用。夫真如無念非想念而能知實相。無生豈色心而能見。無念念者即念真如。無生生者即生實相。無住而住常住涅槃。無行而行即超彼岸。如如不動動用無窮。念念無求求本無念。菩提無得淨五眼而了三身。般若無知運六通而弘四智。是知即定無定。即慧無慧。即行無行。性等虛空體同法界。六度自茲圓滿。道品於是無虧。是知我法體空有無雙泯。心本無作道常無念。無念無思無求無得。不彼不此不去不來。體悟三明心通八解。功成十力富有七珍。入不二門獲一乘理。妙中之妙即妙法身。天中之天乃金剛慧。湛然常寂應用無方。用而常空空而常用。用而不有即是真空。空而不無便成妙有。妙有即摩訶般若。真空即清淨涅槃。般若是涅槃之因。涅槃是般若之果。般若無見能見涅槃。涅槃無生能生般若。涅槃般若名異體同。隨義立名故云法無定相。涅槃能生般若即名真佛法身。般若能建涅槃。故號如來知見。知即知心空寂。見即見性無生。知見分明不一不異。故能動寂常妙理事皆如如。即處處能通達。即理事無礙。六根不染即定慧之功。六識不生即如如之力。心如境謝境滅心空。心境雙亡體用不異。真如性淨慧鑒無窮。如水分千月能見聞覺知。見聞覺知而常空寂。空即無相。寂即無生。不被善惡所拘。不被靜亂所攝。不厭生死不樂涅槃。無不能無有不能有。行住坐臥心不動搖。一切時中獲無所得。三世諸佛教旨如斯。即菩薩慈悲遞相傳受。自世尊滅後。西天二十八祖共傳無住之心。同說如來知見。至於達磨。屆此為初遞代相承於今不絕。所傳秘教要藉得人。如王髻珠終不妄與。福德智慧二種莊嚴。行解相應方能建立。衣為法信。法是衣宗。唯指衣法相傳更無別法。內傳心印印契本心。外傳袈裟將表宗旨。非衣不傳於法。非法不受於衣。衣是法信之衣。法是無生之法。
No-thought is the teaching, non-action is the root, true emptiness is the essential nature, and wonderful existence is its function. The true suchness is without thought, and the true marks cannot be known by thought. The unborn, how could form and mind see it? The one who is without thought and thinks, thinks the true suchness. The one who is unborn and born, is born in the true marks. Abiding without abiding, one always abides in nirvana. Acting without acting, one transcends the other shore. Thusness is unmoving, yet its functioning is inexhaustible. Moment by moment without seeking, the seeking itself has no thought. Enlightenment without attainment, one purifies the five eyes and understands the three bodies. Prajna without knowing, one employs the six penetrations and spreads the four wisdoms. Thus, one knows that even concentration is without concentration, even wisdom is without wisdom, even action is without action. The nature is equal to space, the essence is the same as the dharma realm. The six perfections are thus complete, and the factors of enlightenment are thereby without deficiency. Thus, one knows that the essence of self and dharmas is empty, and being and non-being are both extinguished. The mind is originally without doing, the Way is always without thought. Without thought, without thinking, without seeking, without attaining. Neither this nor that, neither going nor coming. Realize the three insights, the mind penetrates the eight liberations. Achievement of the ten powers, abundance of the seven treasures. Enter the gate of non-duality, attain the principle of the One Vehicle. The wondrous within the wondrous, namely the wondrous dharma body. The heaven within heaven, namely the vajra wisdom. Serene and eternally quiescent, its application has no fixed direction. Functioning yet always empty, empty yet always functioning. Functioning without existing, this is true emptiness. Empty without non-existing, this becomes wonderful existence. Wonderful existence is Mahaprajna. True emptiness is pure nirvana. Prajna is the cause of nirvana, nirvana is the fruit of prajna. Prajna is without seeing, yet can see nirvana. Nirvana is without birth, yet can give birth to prajna. Nirvana and prajna, names differ but essence is the same. Names are established according to meaning, so the dharma has no fixed marks. Nirvana can give birth to prajna, hence it is called the true dharma body of the Buddha. Prajna can establish nirvana, hence it is called the Tathagata's knowledge and vision. Knowing is knowing the mind is empty and quiescent, seeing is seeing the nature is unborn. Knowledge and vision are clear, not one, not different. Therefore, one can move in stillness with eternal wonder, principle and phenomena are both thus. Thus, one can penetrate everywhere, that is, principle and phenomena are unobstructed. The six sense faculties are undefiled, that is the power of concentration and wisdom. The six consciousnesses do not arise, that is the power of thusness. Mind and objects fade, objects cease and mind is empty. Mind and objects both perish, essence and function are not different. The nature of true suchness is pure, the mirror of wisdom is inexhaustible. Like water reflecting a thousand moons, one can see, hear, feel, and know. Seeing, hearing, feeling, and knowing are always empty and quiescent. Empty is no marks, quiescent is unborn. Not bound by good and evil, not governed by stillness and chaos. Not weary of birth and death, not attached to nirvana. Non-being cannot be non-being, being cannot be being. Walking, standing, sitting, lying, the mind does not waver. At all times, one attains non-attainment. The teaching of the buddhas of the three periods is thus. That is the compassion of bodhisattvas, transmitted from one to another. Since the World-Honored One entered nirvana, the twenty-eight patriarchs of the West have together transmitted the mind of non-abiding, and together taught the Tathagata's knowledge and vision. Reaching Bodhidharma, this was the beginning here, and it has been transmitted from generation to generation, never interrupted to this day. The secret teaching transmitted must rely on obtaining the right person. Like the pearl on the king's topknot, it is never given rashly. The two adornments of merit and wisdom, with practice and understanding corresponding, can then be established. The robe is the pledge of the dharma, the dharma is the doctrine of the robe. Only pointing to the transmission of robe and dharma, there is no other dharma. Internally transmitting the mind seal, the seal accords with the original mind. Externally transmitting the kasaya, it will indicate the doctrine. Without the robe, the dharma is not transmitted; without the dharma, the robe is not received. The robe is the robe of the pledge of the dharma, the dharma is the dharma of the unborn.
無生即無虛妄乃是空寂之心。知空寂而了法身。了法身而真解脫。
(The record continues:) The unborn is without delusion, it is the mind of empty quiescence. Knowing empty quiescence, one understands the dharma body; understanding the dharma body, one is truly liberated.
南嶽石頭和尚參同契
The Harmony of Difference and Sameness by Shitou, the monk of Nanyue
竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。迴互不迴互。迴而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌鹹醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相覩。明暗各相對。比如前後步。萬物自有功。當言用及處。事存函蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參玄人。光陰莫虛度。
The Great Immortal's mind in the land of Zhu; East and West secretly transmit it to each other. People's faculties are sharp or dull; the Way has no Northern or Southern patriarch. The numinous source is bright and luminous; branch streams flow secretly. Grasping at affairs is fundamentally delusion; conforming to principle is also not awakening. Every gate, every object: mutually interfused or not mutually interfused. Interfusing, they further involve one another; otherwise, they abide in their positions. Form is originally of different qualities and appearances; sound is originally different as pleasure and pain. Secretly matching the words of high, middle; clearly, clearly the phrases of pure and turbid. The four great elements by nature each return; like a child finding its mother. Fire is hot, wind moves; water is wet, earth is solid. Eye and form, ear and sound; nose and scent, tongue and salty-sour. Yet relying on each and every dharma, they are distributed according to roots and leaves. Root and branch must return to the source; noble and base use their words. Within brightness there is darkness; do not meet it by darkness. Within darkness there is brightness; do not see it by brightness. Brightness and darkness each stand opposite; like front and back steps. The myriad things each have their function; one should speak of use and place. Affairs exist as box and lid closing; principle should be propped up like an arrow's point. Receiving words, one must understand the source; do not set up one's own rules. If with eyes touched one does not understand the Way, how can one know the road when moving the feet? Advancing a step is not near or far; delusion is separated by mountains and rivers, solid. Respectfully told to those who investigate the profound: do not let time pass in vain.
五臺山鎮國大師澄觀答皇太子問心要
National Preceptor of Mount Wutai, Great Master Chengguan, answers the Crown Prince's question on the essentials of mind
至道本乎其心。心法本乎無住。無住心體靈知。不昧性相寂然。包含德用該攝內外。能深能廣非有非空。不生不滅無終無始。求之而不得。棄之而不離。迷現量則惑苦紛然。寤真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知則慧日沈沒於有地。若無照無悟則昏雲掩蔽於空門。若一念不生則前後際斷。照體獨立物我皆如。直造心源無智無得。不取不捨無對無修。然迷悟更依真妄相待。若求真去妄。猶棄影勞形。若體妄即真。似處陰影滅。若無心忘照。則萬慮都捐。若任運寂知則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂真知無知。以知寂不二之一心。契空有雙融之中道。無住無著莫攝莫收。是非兩亡能所雙絕。斯絕亦寂則般若現前。般若非心外新生。智性乃本來具足。然本寂不能自現。實由般若之功。般若之與智性翻覆相成。本智之與始修實無兩體。雙亡正入則妙覺圓明。始末該融則因果交徹。心心作佛。無一心而非佛心。處處成道。無一塵而非佛國。故真妄物我舉一全收。心佛眾生渾然齊致。是知迷則人隨於法。法法萬差而人不同。悟則法隨於人。人人一智而融萬境。言窮慮絕何果何因。體本寂寥孰同孰異。唯忘懷虛朗消息沖融。其猶透水月華。虛而可見。無心鑑象照而常空矣。
The ultimate Way is fundamentally based on one's mind. The mind-dharma is fundamentally based on non-abiding. The essence of the non-abiding mind is numinous knowing; it is not obscured, and its nature and characteristics are quiescent. It contains virtue and function, encompassing inner and outer. It can be deep and can be broad; it is neither existent nor empty. It is unborn and undying, without end and without beginning. Seek it and you do not get it; abandon it and you do not leave it. Deluded about direct perception, then confusion and suffering are chaotic; awakened to true nature, then emptiness and clarity are vast and penetrating. Although mind itself is Buddha, only the one who has realized it knows. Yet if there is realization and knowing, then the sun of wisdom sinks into the ground of existence. If there is no illumination and no awakening, then dark clouds cover the gate of emptiness. If one thought does not arise, then the boundaries of before and after are cut off. The illuminating essence stands alone; things and I are both such. Directly reach the source of mind: no wisdom, no attainment. Neither grasping nor rejecting, without opposition and without cultivation. Yet delusion and awakening rely on each other; true and false wait upon each other. If one seeks the true and removes the false, it is like abandoning a shadow and wearying the body. If one realizes the false is immediately true, it is like being in shadow and darkness disappearing. If one is without mind and forgets illumination, then ten thousand concerns are all discarded. If one lets function be quiescent knowing, then all practices arise from this. Expansive and unconstrained, let it go or abide; quietly discerning, aware of its source and flow. Speaking or silent, one does not lose the mysterious and subtle; moving or still, one never leaves the dharma realm. If speech stops, then knowing and quiescence both vanish. If discussing contemplation, then both illuminate quiescence and knowing. If speaking of realization, it cannot be shown to others. If speaking of principle, it is not understood without realization. Therefore, awakening to quiescence is without quiescence; true knowing is without knowing. With the one mind in which knowing and quiescence are non-dual, one matches the middle way in which emptiness and existence are both fused. Without abiding and without attachment, neither gathering nor collecting. Right and wrong both vanish; subject and object both cease. When this ceasing is also quiescent, then prajna appears before one. Prajna is not newly born outside the mind; the nature of wisdom is originally complete. Yet original quiescence cannot manifest itself; it truly depends on the function of prajna. Prajna and the nature of wisdom mutually complete each other back and forth. Original wisdom and initial cultivation truly have no two essences. When both vanish and one correctly enters, then wondrous awakening is perfect and bright. Beginning and end are fully fused, then cause and effect interpenetrate. Mind after mind becomes Buddha; there is no single mind that is not Buddha-mind. Every place accomplishes the Way; there is no single dust that is not a Buddha-land. Therefore true and false, things and I, raised as one, are all gathered. Mind, Buddha, and sentient beings are wholly and uniformly brought together. Thus know: when deluded, people follow dharmas; dharmas are myriad differences and people are not the same. When awakened, dharmas follow people; each person has one wisdom and fuses the myriad objects. Words are exhausted and thought ceases; what effect, what cause? The essence is originally quiescent and empty; who is the same, who is different? Only by forgetting worries and being empty and bright, with news and breath blending. It is like the flower of the moon penetrating water: empty yet visible. With no mind mirroring images, it illuminates yet is always empty.
杭州五雲和尚坐禪箴
Hangzhou Wuyun He Shang Zuochan Zhen
坐不拘身禪非涉境。拘必乃疲涉則非靜。不涉不拘真光逈孤。六門齊應萬行同敷。嗟爾初機未達玄微。處沈隨掉能所支離。不有權巧胡為對治。驅策抑按均調惛亂。息慮忘緣乍同死漢。隨宜合開靡專壁觀(達磨大師正付法眼外。委示初機修心之要。啟四門四行。匪專一也)馳想頗多安那缽那(或掉舉猛利及惛住等。宜易觀修於數息。或出或入不得交互)沿流劍閣無滯木鵝。如火得水如病得醫。病瘳醫罷火滅水傾。一念清淨體寂常靈。是靈是寂非靈非寂。是非迭生犯過無極。前滅後興還如步走。患乎不知知則無咎。日由背夜鏡奚照後。此則不然圓明通透。照而不緣寂而誰守。萬象瀛漚太虛閃電。摧壞魔宮沖倒佛殿。跛者得履瞽者發見。法界塵寰齊輪頓現。曠蕩郊𮠔或坐或眠。既明方便乃號金仙。吾雖強說爰符聖言。聖言何也要假重宣。不動不禪是無生禪。又云。若學諸三昧。是動非坐禪。心隨境界流。云何名為定。故知歷代祖。唯傳此一心。祖光既遠大。吾子幸堪任。聊述無言旨。乃曰坐禪箴。
Sitting does not involve constraining the body; Chan is not concerned with engaging objects. Constraining inevitably brings fatigue; engaging is then not stillness. Neither engaging nor constraining—the true light stands alone, far removed. The six gates all respond in unison; the ten thousand practices unfold together. Alas, you beginners have not yet penetrated the profound and subtle. Dwelling in sinking or following the restless, subject and object split apart. Without expedient means, how can one counter and cure? Driving and pressing, suppressing and holding down, one may balance and regulate the dull and confused. Stilling thoughts and forgetting conditions, one may for a time resemble a dead man. Responding appropriately, one may open or close as fits—not exclusively wall-gazing. (Outside of the Venerable Bodhidharma’s orthodox transmission of the Dharma-eye, he set forth in detail the essentials of cultivating the mind for beginners, opening the four gates and four practices; it is not devoted to only one thing.) Discursive thought is quite abundant. [Use] anapana. (If there is intense agitation or torpor and so on, one should change the contemplation and cultivate counting the breaths, whether exhaling or inhaling, and must not alternate them.) Following the current at Sword Pavilion, there is no obstruction from the wooden goose. Like fire encountering water, like a sick person encountering a physician. When the illness is cured, the physician is dismissed; when the fire is extinguished, the water is poured out. One thought of purity: the essence is still, forever numinous. This is numinous, this is still; it is not numinous, not still. This and that arise in succession; the transgression is without limit. The former ceases, the latter arises—still like walking along. The trouble lies in not knowing; if one knows, then there is no fault. The sun follows from turning away from night; how can a mirror illuminate what is behind? This is not so: perfect brightness penetrates thoroughly. It illumines but does not engage conditions; it is still—who then guards it? The myriad images are bubble-froth on the sea; the great void is a flash of lightning. It smashes the demon palace, it topples the Buddha hall. The lame obtain shoes; the blind open their eyes. The dharma-realm and the dusty world appear all at once, equally wheeled. Vast and open are the countryside and market—whether sitting or lying down. (The base text’s character “市” follows 网; it should be “市”.) Once expedient means are clear, one is then called a Golden Immortal. Although I speak forcibly, it accords with the sage’s words. What are the sage’s words? It is essential to rely on repeated proclamation: Non-movement and non-Chan—this is birthless Chan. It also says: If one studies the various samadhis, that is movement, not sitting Chan. If the mind flows along with objects, how can it be called concentration? Therefore know that the patriarchs of successive generations have only transmitted this one mind. Since the patriarchs’ light is vast and far-reaching, you, my child, are fortunate to be able to bear it. I have briefly set forth the purport of wordlessness, and call it the Admonitions on Sitting Chan.
永嘉真覺大師證道歌
The Song of Realizing the Way by Great Master Zhenjue of Yongjia
君不見。絕學無為閑道人。不除妄想不求真。無明實性即佛性。幻化空身即法身。法身覺了無一物。本源自性天真佛。五陰浮雲空去來。三毒水泡虛出沒。證實相無人法。剎那滅卻阿鼻業。若將妄語誑眾生。自招拔舌塵沙劫。頓覺瞭如來禪。六度萬行體中圓。夢裡明明有六趣。覺後空空無大千。無罪福無損益。寂滅性中莫問覓。比來塵境未曾磨。今日分明須剖析。誰無念誰無生。若實無生無不生。喚取機關木人問。求佛施功早晚成。放四大莫把捉。寂滅性中隨飲啄。諸行無常一切空。即是如來大圓覺。決定說表真乘。有人不肯任情徵。直截根源佛所印。摘葉尋枝我不能。摩尼珠人不識。如來藏裡親收得六般神用空不空。一顆圓光色非色。淨五眼得五力。唯證乃知誰可測。鏡裡看形見不難。水中捉月爭拈得。常獨行常獨步。達者同遊涅槃路。調古神清風自高。貌悴骨剛人不顧。窮釋子口稱貧。實是身貧道不貧。貧則身常披縷褐。道即心藏無價珍。無價珍用無盡。利物應時終不吝。三身四智體中圓。八解六通心地印。上士一決一切了。中下多聞多不信。但自懷中解垢衣。誰能向外誇精進。從他謗任他非。把火燒天徒自疲。我聞恰似飲甘露。銷融頓入不思議。觀惡言是功德。此則成吾善知識。不因訕謗起怨親。何表無生慈忍力。宗亦通說亦通。定慧圓明不滯空。非但我今獨達了。河沙諸佛體皆同。師子吼無畏說。百獸聞之皆腦裂。香象奔波失卻威。天龍寂聽生欣悅。遊江海涉山川。尋師訪道為參禪。自從認得曹谿路。了知生死不相干。行亦禪坐亦禪。語默動靜體安然。縱遇鋒刀常坦坦。假饒毒藥也閑閑。我師得見然燈佛。多劫曾為忍辱仙。幾迴生幾迴死。生死悠悠無定止。自從頓悟了無生。於諸榮辱何憂喜。入深山住蘭若。岑崟幽邃長松下。優遊靜坐野僧家。閴寂安居實瀟灑。覺即了不施功。一切有為法不同。
Do you not see? The leisurely Daoist of no-learning and non-doing. He does not eliminate delusive thoughts nor seek the truth. Ignorance's true nature is itself Buddha-nature. The illusory empty body is itself the Dharma-body. The Dharma-body, once awakened to, is not a single thing. The original source, self-nature, is the innate Buddha. The five aggregates are floating clouds, empty in coming and going. The three poisons are water bubbles, falsely appearing and disappearing. One who realizes the true mark has no self and no dharmas. In a single instant, the karma of Avici is extinguished. If one uses false words to deceive living beings, one brings upon oneself the pulling-out-of-the-tongue karma for dust-mote kalpas. Suddenly awakened and clear is the Tathagata's Chan. The six paramitas and ten thousand practices are perfected within the essence. In a dream, there clearly are the six destinies. After awakening, the great thousand world is empty and void. There is no guilt, no merit, no loss, no gain. In the nature of tranquil extinction, do not ask or seek. Formerly, the dust-realms have never been ground away. Today, it must be clearly analyzed. Who is without thought? Who is without birth? If truly without birth, there is nothing that is not born. Call the mechanical wooden man to ask. Seeking Buddha and applying effort, when will it be accomplished? Let go of the four elements, do not grasp. In the nature of tranquil extinction, follow drinking and eating. All formations are impermanent, all is empty. This is the Tathagata's great perfect enlightenment. Decisively speak and reveal the true vehicle. Some people refuse to let emotion investigate. Directly cutting off the root source is what the Buddha sealed. Plucking leaves and seeking branches, I cannot do. The mani pearl, people do not recognize. Within the Tathagata-garbha, one personally receives it. The six kinds of divine functioning are empty yet not empty. One round light is form yet not form. Purify the five eyes and attain the five powers. Only through realization does one know; who can fathom it? Seeing a form in a mirror is not difficult. Grasping the moon in water, how can one seize it? Always walking alone, always treading alone. Those who have arrived wander together on the path of nirvana. Tune ancient and spirit pure, wind naturally high. Countenance haggard, bones firm, people do not look. The poor monk of the Shakya clan says he is poor. In truth, the body is poor but the Way is not poor. Poor means the body always wears coarse rags. The Way means the mind stores a priceless treasure. The priceless treasure is used without exhaustion. Benefiting beings in accord with circumstances, ultimately without stinginess. The three bodies and four wisdoms are perfected within the essence. The eight liberations and six spiritual penetrations are the mind-ground's seal. The superior person, with one decision, understands everything. Those of middle and lower capacity hear much yet mostly do not believe. Just untie the soiled clothes within your own breast. Who can boast of diligence outwardly? Let others slander, let others criticize. Brandishing fire against the sky only tires oneself. Hearing it is just like drinking sweet dew. Melting away, suddenly entering the inconceivable. Contemplating evil words as merit. This then becomes my good spiritual friend. Do not, because of mockery and slander, give rise to resentment or intimacy. How else express the power of non-born compassion and patience? The doctrine is also understood, and the exposition is also understood. Concentration and wisdom, perfect and clear, do not stagnate in emptiness. Not only I alone today have comprehended. The essences of Buddhas numerous as Ganges sands are all the same. The lion's roar, fearless exposition. When the hundred beasts hear it, their brains split. The fragrant elephant rushes about and loses its majesty. Heavenly dragons listen in silence and give rise to delight. Roaming rivers and seas, crossing mountains and streams. Seeking teachers and inquiring after the Way in order to investigate Chan. Since recognizing the road of Caoxi. One knows clearly that birth and death are irrelevant. Walking is also Chan, sitting is also Chan. Speaking and silence, movement and stillness, the essence is peaceful and at ease. Even when meeting a sharp blade, always calm and level. Even if given poison, also leisurely and at ease. My teacher saw the Buddha Dipankara. For many kalpas he was the Ascetic Immortal. How many times born, how many times dead. Birth and death stretch on endlessly without fixed stopping. Since sudden enlightenment to non-birth. Toward all honor and disgrace, what worry or joy? Entering deep mountains, dwelling in a secluded monastery. Beneath towering peaks, deep and secluded, beside tall pines. Leisurely and at ease, sitting quietly in the wild monk's home. Quiet and still, dwelling in peace, truly free and unconstrained. Awakening is itself complete; no effort need be applied. All conditioned dharmas are not the same.
住相佈施生天福。猶如仰箭射虛空。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。但得本莫愁末。如淨瑠璃含寶月。既能解此如意珠。自利利他終不竭。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣降龍缽解虎錫。兩股金鐶鳴歷歷。不是標形虛事持。如來寶仗親蹤跡。不求真不斷妄。了知二法空無相。無相無空無不空。即是如來真實相。心鏡明鑒無礙。廓然瑩徹周沙界。萬象森羅影現中。一顆圓明非內外。豁達空撥因果。漭漭蕩蕩招殃禍。棄有著空病亦然。還如避溺而投火。捨妄心取真理。取捨之心成巧偽。學人不了用修行。真成認賊將為子。損法財滅功德。莫不由斯心意識。是以禪門了卻心。頓入無生智見力。大丈夫秉慧劍。般若鋒兮金剛焰。非但能摧外道心。早曾落卻天魔膽。振法雷擊法鼓。佈慈雲兮灑甘露。龍象蹴蹋潤無邊。三乘五性皆惺悟。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性還共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那滅卻阿鼻業。一切數句非數句。與吾靈覺何交涉。不可毀不可讚。體若虛空勿涯岸。不離當處常湛然。覓則知君不可見。取不得捨不得。不可得中只麼得。默時說說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。或是或非人不識。逆行順行天莫測。吾早曾經多劫修。不是等閑相誑惑。建法幢立宗旨。明明佛勅曹谿是。第一迦葉首傳燈。二十八代西天記。法東流入此土。菩提達磨為初祖。六代傳衣天下聞。後人得道何窮數。真不立妄本空。有無俱遣不空空。二十空門元不著。一性如來體共同。心是根法是塵。兩種猶如鏡上痕。痕垢盡除光始現。心法雙亡性即真。嗟末法惡時世。眾生福薄難調制。
(The song continues:) Giving with attachment to form produces heavenly blessings, like shooting an arrow upward into empty space. When the force is exhausted, the arrow falls back, bringing an unsatisfactory next life. How much better is the gate of non-doing and true reality: one leap straight into the Tathagata's ground. Just obtain the root and do not worry about the branches, like pure lapis lazuli containing a precious moon. Once able to understand this wish-fulfilling pearl, benefiting oneself and others is never exhausted. The river moon shines, the pine wind blows; in the long night and clear evening, what is there to do? Buddha-nature, the pearl of precepts, the seal of the mind-ground; mist, dew, clouds, and haze are the clothing on the body. The dragon-subduing bowl, the tiger-taming staff; two golden rings ring out clearly. It is not a display of forms or empty maintenance of things; the Tathagata's precious staff leaves its own traces. Not seeking truth, not cutting off delusion; clearly knowing both dharmas are empty and signless. Signless, not empty, not not-empty: this is the Tathagata's true reality. The mind mirror is clear and reflects without obstruction; vast and translucent, it pervades the sandalwood realms. The myriad phenomena, dense and numerous, appear as reflections within it. One round brightness is neither inside nor outside. Loosely grasping emptiness and rejecting cause and effect, vast and boundless, invites disaster. Abandoning existence and clinging to emptiness is likewise a sickness, like avoiding drowning and leaping into fire. Rejecting deluded mind and grasping true principle, the mind of grasping and rejecting becomes cunning and false. Learners do not understand and use this to cultivate; truly they take a thief as their son. Harming the wealth of Dharma and destroying merit and virtue all come from this mind, intellect, and consciousness. Therefore the Chan gate finishes with the mind and suddenly enters the power of non-arising wisdom and vision. The great man wields the sword of wisdom; the blade of prajna and the flame of vajra. Not only can it crush the minds of outsiders; it has long since caused the heavenly demons to lose their courage. Shaking the Dharma thunder, striking the Dharma drum; spreading the cloud of compassion and pouring sweet dew. Dragon-elephants trample and moisten without bound; the three vehicles and five natures all awaken. The snowy mountains are rich and pure with no mixture; purely producing ghee, I always receive it. One nature perfectly penetrates all natures; one dharma universally contains all dharmas. One moon universally appears in all waters; all water-moons are encompassed by the one moon. The Dharmakaya of all Buddhas enters my nature; my nature in turn unites with the Tathagata. One ground fully possesses all grounds; neither form, nor mind, nor action. In a snap of the fingers, eighty thousand gates are perfected; in a kshana, Avici karma is extinguished. All numerical phrases are not numerical phrases; what have they to do with my spiritual awareness? It cannot be destroyed, cannot be praised; its essence is like empty space, without boundary or shore. Not apart from this place, always serene; seek it and you know you cannot see it. It cannot be grasped, cannot be abandoned; only thus is it obtained within the unobtainable. Silent when speaking, speaking when silent; the great gate of giving opens without blockage. If someone asks me what school I understand, I report the power of Mahaprajna. Right or wrong, people do not know; going against or with, heaven cannot fathom it. I have long cultivated through many kalpas; it is not a casual deception. Establishing the Dharma banner and setting up the essential teaching: clearly the Buddha's decree is Caoxi. The first, Kasyapa, first transmitted the lamp; twenty-eight generations in the West are recorded. The Dharma flowed east into this land; Bodhidharma was the first patriarch. Six generations transmitted the robe, heard throughout the world; how countless are those who later attained the Way. The true is not established, delusion is originally empty; both existence and nonexistence are dismissed, not empty and not empty. The twenty gates of emptiness originally do not cling; the one nature and the Tathagata's essence are together. Mind is the root, dharmas are dust; the two are like marks on a mirror. When the dust and stains are fully removed, the light first appears; when mind and dharmas both perish, the nature is then true. Alas, the latter age of Dharma, evil times and world; living beings have thin blessings and are hard to tame and regulate.
去聖遠兮邪見深。魔強法弱多怨害。聞說如來頓教門。恨不滅除令瓦碎。作在心殃在身。不須怨訴更尤人。欲得不招無間業。莫謗如來正法輪。旃檀林無雜樹。欝密深沈師子住。境靜林間獨自遊。走獸飛禽皆遠去。獅子兒眾隨後。三歲即能大哮吼。若是野幹逐法王。百年妖怪虛開口。圓頓教勿人情。有疑不決直須爭。不是山僧逞人我。修行恐落斷常坑。非不非是不是。差之毫釐失千里。是即龍女頓成佛。非即善星生陷墜。吾早年來積學問。亦曾討疏尋經論。分別名相不知休。入海算沙徒自困。卻被如來苦訶責。數他珍寶有何益。從來蹭蹬覺虛行。多年枉作風塵客。種性邪錯知解。不達如來圓頓制。二乘精進沒道心。外道聰明無智慧。亦愚痴亦小騃。空拳指上生實解。執指為月枉施功。根境法中虛揑怪。不見一法即如來。方得名為觀自在。了即業障本來空。未了還須償宿債。飢逢王饍不能餐。病遇醫王爭得差。在欲行禪知見力。火中生蓮終不壞。勇施犯重悟無生。早時成佛於今在。師子吼無畏說。深嗟懵懂頑皮靼(多達切)只知犯重障菩提。不見如來開秘訣。有二比丘犯婬殺。波離螢光增罪結。維摩大士頓除疑。還同赫日銷霜雪。不思議解脫力。此即成吾善知識。四事供養敢辭勞。萬兩黃金亦銷得。粉骨碎身未足醻。一句瞭然超百億。法中王最高勝。河沙如來同共證。我今解此如意珠。信受之者皆相應。了了見無一物。亦無人亦無佛。大千世界海中漚。一切聖賢如電拂。假使鐵輪頂上旋。定慧圓明終不失。日可冷月可熱。眾魔不能壞真說。象駕崢嶸謾進途。誰見螗蜋能拒轍。大象不遊於兔徑。大悟不拘於小節。莫將管見謗蒼蒼。未了吾今為君決。
(The song continues:) Gone far from the sages, wrong views run deep. Mara is strong, the Dharma is weak, much resentment and harm. Hearing of the Tathagata's sudden teaching gate, they hate it and wish to destroy it, to shatter it to fragments. Actions arise in the mind, calamity falls on the body. You need not complain or blame others further. If you wish not to incur Avici karma, do not slander the Tathagata's wheel of the true Dharma. In the sandalwood grove there are no mixed trees. Dense and deep, the lion dwells there. In a quiet realm, roaming alone amid the forest. Beasts that run and birds that fly all go far away. Lion cubs follow in the pack. At three years old they can already roar loudly. If a jackal chases after the Dharma King, a hundred-year-old goblin opens its mouth in vain. The perfect sudden teaching does not accord with human sentiment. When there is doubt and no resolve, you must contend directly. It is not that this mountain monk displays self and other. In cultivation, one fears falling into the pit of annihilationism and eternalism. Neither is nor is not, is not is not. A hair's breadth of difference loses a thousand li. Yes—the dragon girl instantly became a Buddha. No—Sunaksatra fell and sank. In my early years I accumulated learning. I too searched commentaries and sought sutras and treatises. Distinguishing names and characteristics without knowing rest, like entering the sea to count sand, only ensnaring myself. Then I was severely rebuked by the Tathagata. What benefit is there in counting another's treasures? Always stumbling, I realized I had practiced in vain. For many years I was fruitlessly a guest in the dust. My lineage was wrong and my understanding mistaken. I did not penetrate the Tathagata's perfect sudden teaching. The two vehicles are diligent but lack the mind of the Way. Outsiders are clever but have no wisdom. Also foolish, also stupid. On the finger of an empty fist they generate a literal interpretation. Grasping the finger as the moon, they toil in vain. In the dharmas of faculties and objects they falsely fabricate wonders. Not seeing a single dharma—this is the Tathagata. Only then can one be called Avalokiteshvara. Having understood, karmic obstruction is originally empty. Not yet understood, one must still repay past debts. Hungry, meeting a king's meal, one cannot eat. Ill, meeting the King of Physicians, how can one be cured? In the midst of desire practicing Chan, by the power of knowing and seeing, a lotus born in fire will never be destroyed. Yongshi violated major precepts and awakened to non-arising. Long ago he became a Buddha and is still present. The lion's roar, fearless speech. Deeply sighing at the muddled and thick-skinned (duo da qie). They only know that violating major precepts obstructs bodhi. They do not see the Tathagata's opened secret. There were two bhiksus who violated chastity and killing. Upali, like firefly light, increased their bondage of offense. Vimalakirti, the great being, instantly removed their doubt. It was like the blazing sun melting frost and snow. The inconceivable power of liberation—this then becomes my good and wise friend. For the four requisites of offerings, how dare I decline the labor. Ten thousand taels of gold can also be consumed. Pulverizing bones and crushing the body is not enough to repay. One phrase understood clearly surpasses a hundred million. The Dharma King within dharmas is highest and supreme. Buddhas as numerous as Ganges sands all together testify. I now understand this wish-fulfilling pearl. Those who believe and accept it all accord. Clearly seeing, there is not a single thing. Also no person, also no Buddha. The great thousand world is a bubble in the sea. All sages and worthies are like lightning brushed away. Even if an iron wheel spins atop my head, concentration and wisdom, perfect and bright, will never be lost. The sun may grow cold, the moon may grow hot, but the hosts of maras cannot destroy the true teaching. The elephant carriage, towering, vainly advances on the road. Who has seen a mantis able to stop a chariot rut? The great elephant does not roam on rabbit paths. Great awakening is not bound by petty rules. Do not use limited views to slander the vast blue. What you have not understood, I now resolve for you.
騰騰和尚了元歌
The Song of Perfect Understanding by Old Man Tengteng
修道道無可修。問法法無可問。迷人不了色空。悟者本無逆順。八萬四千法門。至理不離方寸。識取自家城郭。莫謾尋他鄉郡。不用廣學多聞。不要辯才聰俊。不知月之大小。不管歲之餘閏。煩惱即是菩提。淨華生於泥糞。人來問我若為。不能共伊談論。寅朝用粥充飢。齋時更餐一頓。今日任運騰騰。明日騰騰任運。心中了了總知。且作佯痴縛鈍。
Cultivating the Way—the Way has nothing to cultivate. Asking about Dharma—the Dharma has nothing to ask. The deluded do not understand form and emptiness. The awakened are originally without opposition or accord. The eighty-four thousand Dharma gates—the ultimate principle does not depart from a square inch. Recognize your own city walls. Do not mistakenly seek other towns and counties. No need for broad learning and much hearing. No need for eloquence, intelligence, or brilliance. Not knowing the size of the moon. Not caring about the extra and intercalary months of the year. Affliction is itself bodhi. The pure flower is born from mud and dung. When people come to ask me how it is, I cannot discuss it with them. At dawn I use gruel to fill hunger. At mealtime I eat one more meal. Today I let things be, tengteng. Tomorrow, tengteng, let things be. In the mind, clear and knowing all, yet for now acting foolish and bound and dull.
南嶽懶瓚和尚歌
The Song of Venerable Lanzan of Nanyue
兀然無事無改換。無事何須論一段。直心無散亂他事不須斷。過去已過去未來猶莫算。兀然無事坐何曾有人喚。向外覓功夫總是痴頑漢。糧不畜一粒逢飯但知𭚜(陟立切)。世間多事人相趁渾不及。我不樂生天亦不愛福田。饑來吃飯困來即眠。愚人笑我智乃知焉。不是痴鈍本體如然。要去即去要住即住。身披一破衲腳著孃生袴。多言復多語由來反相誤。若欲度眾生無過且自度。莫謾求真佛真佛不可見。妙性及靈臺何曾受燻鍊。心是無事心面是孃生面。劫石可移動箇中無改變。無事本無事何須讀文字。削除人我本冥合箇中意。種種勞筋骨不如林下睡。兀兀舉頭見日高。乞飯從頭𢫫將功。用功展轉冥濛。取即不得不取自通。吾有一言絕慮亡緣。巧說不得只用心傳。更有一語無過真與。細如豪末大無方所。本自圓成不勞機杼。世事悠悠不如山丘。青松蔽日碧㵎長流。山雲當幕夜月為鉤。臥藤蘿下塊石枕頭。不朝天子豈羨王侯。生死無慮更復何憂。水月無形我常只寧。萬法皆爾本自無生。兀然無事坐春來草自青。
Idly, with nothing to do, nothing changes. If there is nothing to do, why must one discuss a passage? With a straight mind there is no scatteredness; other matters need not be cut off. The past has already passed; the future still should not be calculated. Idly, with nothing to do, sitting—who ever called anyone? Seeking effort outside is always a foolish, stubborn fellow. Not storing a single grain of provisions, when encountering rice one just knows to □ (this character is unrecognized; its fanqie is zhi-li-qie; the meaning is something like eating when meeting rice; I will not forcibly guess the correct character). People of the world with many affairs, chasing after one another, are altogether not comparable. I do not delight in rebirth in heaven, nor do I love the field of blessing. When hungry, come eat rice; when tired, then sleep. Foolish people laugh at me; the wise then know it. It is not stupid dullness; the original substance is thus. If one wants to go, then go; if one wants to stay, then stay. The body wears one worn robe; the feet wear trousers born from mother. Much speech and many words have always instead mutually misled. If one wishes to save sentient beings, nothing surpasses first saving oneself. Do not falsely seek the true Buddha; the true Buddha cannot be seen. The wondrous nature and the spirit terrace—how could they ever receive perfuming and refining? The mind is the mind of nothing to do; the face is the face born from mother. The kalpa stone may move; within this there is no change. Nothing to do is originally nothing to do; why must one read texts? Cut away the root of self and others; silently merge with the meaning within. All kinds of laboring of muscles and bones are not as good as sleeping beneath the trees. Idly, idly, lifting the head, one sees the sun is high. Begging for food from the beginning □ brings merit (this character has the hand radical and is unrecognized; I will not forcibly guess). Applying effort turns round and round into dark obscurity. Take it and one cannot get it; not taking it, it connects of itself. I have one saying, cutting off thought and extinguishing conditions. Clever speech cannot reach it; only use the mind to transmit it. Further there is one phrase: nothing surpasses true and such. Fine as a hair tip, great without place or location. Originally complete of itself, without laboring at the loom. Worldly affairs are long and distant; not as good as hills and mounds. Green pines block the sun; a jade-green ravine flows long. (In the base text the character for 'ravine' has the water radical, 㵎, and should be 'ravine.') Mountain clouds are the curtain; the night moon is the hook. Lying beneath wisteria and vines, a clod of stone as pillow. Not paying court to the Son of Heaven, how could one envy kings and marquises? Birth and death without anxiety—what further worry is there? Water and moon have no form; I am always only tranquil. The ten thousand dharmas are all like this, originally without birth. Idly, with nothing to do, sitting—when spring comes, the grass turns green of itself.
石頭和尚草菴歌
Master Shitou’s Song of the Thatched Hut
吾結草菴無寶貝。飯了從容圖睡快。成時初見茆草新。破後還將茆草蓋。住庵人鎮常在。不屬中間與內外。世人住處我不住。世人愛處我不愛。庵雖小含法界。方丈老人相體解。上乘菩薩信無疑。中下聞之必生怪。問此庵壞不壞。壞與不壞主元在。不居南北與東西。基上堅牢以為最。青松下明窓內。玉殿朱樓未為對。衲帔幪頭萬事休。此時山僧都不會。住此庵休作解。誰誇鋪席圖人買。迴光返照便歸來。廓達靈根非向背。遇祖師親訓誨結草為庵莫生退。百年拋卻任縱橫。擺手便行且無罪。千種言萬般解。只要教君長不昧。欲識庵中不死人。豈離而今遮皮袋。
I bind a thatched hut with no treasures. After eating, leisurely, I seek the pleasure of sleep. When it was completed, I first saw the fresh thatch and grass. After it breaks, I will still cover it with thatch and grass. The person dwelling in the hut is always present. It does not belong to the middle, nor to inner and outer. Where people of the world dwell, I do not dwell. Where people of the world love, I do not love. Though the hut is small, it contains the dharma realm. The old man of the ten-foot square cell understands its substance. Bodhisattvas of the supreme vehicle believe without doubt. Those of middle and lower capacities, hearing it, will surely give rise to strangeness. Ask whether this hut is ruined or not ruined. Ruined or not ruined, the master is originally present. It does not dwell in north or south, east or west. On the foundation, firm and solid is considered foremost. Beneath green pines, within a bright window. Jade halls and vermilion towers are not its match. With a monk’s robe wrapped over the head, the ten thousand affairs rest. At this time, this mountain monk does not understand at all. Dwelling in this hut, cease making interpretations. Who boasts of spreading a mat to attract people to buy? Turning the light and returning the illumination, one then comes back. Vast and penetrating, the spiritual root is not toward or away. Meeting the ancestral teacher’s personal instruction and teaching, binding grass as a hut, do not give rise to retreat. Casting off a hundred years, let one be free and unhindered. Shaking out the hands, one then goes; moreover, without fault. A thousand kinds of words, ten thousand sorts of interpretations. Only want to teach you to remain forever undimmed. If you wish to know the deathless person in the hut, how could it be apart from this present skin bag?
道吾和尚樂道歌
Master Daowu’s Song of Delighting in the Way
樂道山僧縱性多。天迴地轉任從他。閑臥孤峰無伴侶。獨唱無生一曲歌。無生歌出世樂。堪笑時人和不著。暢情樂道過殘生。張三李四渾忘卻。大丈夫須氣概。莫順人情無妨礙。汝言順即是菩提。我謂從來自相背。有時憨有時痴。非我途中爭得知。特達一生常任運。野客無鄉可得歸今日山僧只遮是。元本山僧更若為。探祖機空王子。體似浮雲沒隈倚。自古長披一衲衣。曾經幾度遭寒暑。不是真不是偽。打鼓樂神施拜跪。明明一道漢江雲。青山綠水不相似。稟性成無揩改。結角羅紋不相礙。或運慈悲喜捨心。或即逢人以棒闓。慈悲恩愛落牽纏。棒打教伊破恩愛。報乎月下旅中人。若有恩情吾為改。
The mountain monk who delights in the Way lets his nature run free in many ways. Heaven may turn and earth may revolve, but I let them go as they will. I lie at ease on a lonely peak with no companions, singing alone a song of the unborn. The song of the unborn surpasses worldly joy; it is laughable how people of the time cannot join in. Freely following my feelings and delighting in the Way, I pass the remaining years; Zhang San and Li Si are wholly forgotten. A great man must have spirit; do not follow human sentiment—there is no hindrance. You say that following is bodhi; I say that from the beginning it has always been contrary. Sometimes simple, sometimes foolish—how can those not on my path know? Outstanding, throughout life always trusting to fate; a wild traveler has no hometown to which he can return. Today the mountain monk is only this; originally, what else should the mountain monk be? Probing the ancestral mechanism, the prince of emptiness—his body is like floating clouds, with nothing to lean on. Since ancient times he has always worn a single robe; how many times has he endured cold and heat? It is not true, not false; beating drums and delighting the spirits, he offers bows and kneels. Clearly, a single Han River cloud—blue mountains and green waters are not alike. His inborn nature is complete and cannot be wiped away or changed; the patterned shell spirals do not obstruct one another. Sometimes he exercises the mind of compassion, joy, and equanimity; sometimes he meets people and opens them with a stick. Compassion and affectionate love fall into entanglement; the stick beats them so they break affectionate love. Tell it to the traveler under the moon: if there is affection, I will change it for him.
一缽歌
The Single Bowl Song
遏喇喇鬧聒聒。總是悠悠造佅㒓。如饑吃鹽加得渴。枉卻一生頭枿枿。究竟不能知始末。拋卻死屍何處脫。勸君努力求解脫。閑事到頭須結撮。火落身上當須撥。莫待臨時叫菩薩。丈夫語話須豁豁。莫學痴人受摩捋。趁時結裹學擺撥。也學柔和也麁糲。也剃頭也披褐。也學凡夫生活。直語向君君未達。更作長歌歌一缽。一缽歌多中一一中多。莫笑野人歌一缽。曾將一缽度娑婆。青天寥寥月初上。此時影空含萬象。幾處浮生自是非。一源清淨無來往。更莫將心造水泡。百毛流血是誰教。不如靜坐真如地。頂上從他鵲作巢。萬代金輪聖王子。只遮真如靈覺是。菩提樹下度眾生。度盡眾生不生死。不生不死真丈夫。無形無相大毘盧。塵勞滅盡真如在。一顆圓明無價珠。眼不見耳不聞。不見不聞真見聞。從來一句無言說。今日千言強為分。強為分須諦聽。人人盡有真如性。恰似黃金在鑛中。鍊去鍊來金體淨。真是妄妄是真。若除真妄更無人。真心莫謾生煩惱。衣食隨時養色身。好也著弱也著。一切無心無染著。亦無惡亦無好。二際坦然平等道。麁也餐細也餐。莫學凡夫相上觀。也無麁也無細。上方香積無根蔕。坐亦行行亦坐。生死樹下菩提果。亦無坐亦無行。無生何用覓無生。生亦得死亦得。處處當來見彌勒。亦無生亦無死。三世如來總如此。離則著著則離。幻化門中無實義。無可離無可著。何處更求無病藥。語時默默時語。語默縱橫無處所。亦無語亦無默。莫喚東西作南北。嗔即喜喜即嗔。我自降魔轉法輪。亦無嗔亦無喜。水不離波波即水。慳時捨捨時慳。不離內外及中間。亦無慳亦無捨。寂寂寥寥無可把。苦時樂樂時苦。只遮修行斷門戶。亦無苦亦無樂。本來自在無繩索。垢即淨淨即垢。兩邊畢竟無前後。亦無垢亦無淨。大千同一真如性。藥是病病是藥。到頭兩事須拈卻。亦無藥亦無病。正是真如靈覺性。
Ya la la, noisy and clamorous. Always carelessly making mischief □ (the next character has the person radical; unknown, and I will not guess rashly). Like eating salt when hungry, which only adds thirst. In vain a whole life, the head ever restless. In the end one cannot know beginning or end. When you cast off the dead body, where will you escape? I urge you, sir, to strive to seek liberation. Idle matters in the end must be tied up. When fire falls on your body, you must brush it off. Do not wait until the moment comes to call on Bodhisattvas. A great man's words must be open and clear. Do not learn from fools and let yourself be stroked and pulled about. Seize the time, wrap yourself up, and learn to arrange and shift. Also learn to be gentle, also learn to be coarse and rough. Also shave the head, also wear the robe. Also learn the life of an ordinary man. I speak directly to you, yet you do not understand. So I further make a long song singing of one bowl. The One Bowl Song: within much there is one, within one there is much. Do not laugh at the wild man singing of one bowl. Once with one bowl I ferried across the Saha world. The blue sky is vast, the moon first rises. At this time its shadow is empty and contains the ten thousand images. How many places in floating life are self-right and self-wrong. The single source is pure and clean, with no coming or going. Do not further use the mind to make water bubbles. The hundred hairs flowing with blood—who taught that? It is better to sit quietly on the ground of true suchness. Let magpies make a nest on top of your head. The sage prince of the golden wheel through ten thousand generations: only this true-suchness numinous awareness is it. Under the bodhi tree he saves living beings. Having saved all living beings, there is no birth and death. Not born, not dying—this is a true great man. Without form, without mark—the great Vairocana. When dust and toil are extinguished, true suchness is present. One round bright priceless pearl. The eye does not see, the ear does not hear. Not seeing, not hearing—this is true seeing and hearing. From the beginning, one phrase has no verbal explanation. Today a thousand words are forced into distinctions. Forced into distinctions, you must listen carefully. Everyone possesses the true-suchness nature. It is just like gold in ore. Smelt it over and over, and the body of gold becomes pure. The true is the false, the false is the true. If you remove true and false, there is no person at all. Toward the true mind, do not rashly give rise to affliction. Clothing and food follow the time to nourish the physical body. Good, wear it; weak, wear it. In all things, no mind, no defilement or attachment. Also no evil, also no good. The two extremes are calm and equal—the equal way. Coarse, eat it; fine, eat it. Do not learn from ordinary people who look at marks. Also no coarse, also no fine. Above, the fragrant accumulated incense has no root or stem. Sitting is also walking, walking is also sitting. Under the tree of birth and death is the bodhi fruit. Also no sitting, also no walking. If there is no birth, why seek no-birth? Birth is also attained, death is also attained. Everywhere in the future one will see Maitreya. Also no birth, also no death. The Tathagatas of the three ages are all like this. Detach, then attach; attach, then detach. In the gate of illusion and transformation there is no real meaning. Nothing to detach from, nothing to attach to. Where else seek the medicine for no illness? When speaking, silently; when silent, speaking. Speaking and silence, vertical and horizontal, have no place. Also no speaking, also no silence. Do not call east and west north and south. Anger is joy, joy is anger. I myself subdue demons and turn the Dharma wheel. Also no anger, also no joy. Water does not leave the wave; the wave is water. When stingy, give; when giving, be stingy. Do not depart from inside, outside, or in between. Also no stinginess, also no giving. Silent and vast, nothing to grasp. When suffering, be happy; when happy, suffer. Just this cultivation cuts off the household. Also no suffering, also no happiness. Originally self-mastering, with no rope. Defilement is purity, purity is defilement. The two sides in the end have no before or after. Also no defilement, also no purity. The great thousand worlds are together one true-suchness nature. Medicine is illness, illness is medicine. In the end the two matters must be picked away. Also no medicine, also no illness. Exactly this is the true-suchness numinous awareness nature.
魔作佛佛作魔。鏡裡尋形水上波。亦無魔亦無佛。三世本來無一物。凡即聖聖即凡。色裡膠青水裡鹹。亦無凡亦無聖。萬行總持無一行。真中假假中真。自是凡夫起妄塵。亦無真亦無假。若不喚時何應喏。本來無姓亦無名。只麼騰騰信腳行。有時𫑮市並屠肆。一朵紅蓮火上生。也曾策杖遊京洛。身似浮雲無定著。幻化由來似寄居。他家觸處更清虛。若覓戒三毒瘡痍幾時瘥。若覓禪我自縱橫汩碖眠。大可憐不是顛。世間出世天中天。時人不會此中意。打著南邊動北邊。若覓法雞足山中問迦葉。大士持衣在此中。本來不用求專甲。若覓經法性真源無可聽。若覓律窮子不須教走出。若覓修八萬浮圖何處求。只知黃葉止啼哭。不覺黑雲遮日頭。莫怪狂言無次第。篩羅漸入麁中細。只遮麁中細也無。即是圓明真實諦。真實諦本非真。但是名聞即是塵。若向塵中解真實。便是堂堂出世人。出世人莫造作獨行獨步空索索。無生無死無涅槃。本來生死不相干。無是非無動靜。莫謾將身入空井。無善惡無去來。亦無明鏡掛高臺。山僧見解只如此。不信從他造劫灰。
(The song continues:) A demon becomes a Buddha, a Buddha becomes a demon. Seeking a form in a mirror, waves on water. There is likewise no demon and no Buddha. Throughout the three periods there originally is not a single thing. An ordinary person is a sage, a sage is an ordinary person. In form it is like glue and blue; in water it is salt. There is likewise no ordinary person and no sage. Among the ten thousand practices, the complete retention is not a single practice. Within the true, the false; within the false, the true. It is simply that ordinary people give rise to deluded dust. There is likewise no true and no false. If you do not call, how should one answer? Originally without surname and also without name. Just so, soaring and trusting the feet to walk. Sometimes in the marketplaces and butcher stalls. (The character with the left mound radical is unrecognized; joined in text with "market," it is suspected to read "marketplace," retained as doubtful.) A single red lotus grows on fire. I have also leaned on a staff and wandered the capital of Luo. The body is like floating clouds with no fixed place. Illusory transformation has always been like lodging temporarily. Wherever one encounters it, it is even more pure and empty. If you seek precepts, the sores of the three poisons—when will they heal? If you seek Chan, I myself lie freely, lolling about. Greatly pitiable, it is not madness. In the world and beyond the world, the heaven among heavens. People of the time do not understand the meaning herein. Strike the south side and the north side moves. If you seek the Dharma, ask Kashyapa in Mount Cock-Foot. The great being holds the robe therein. Originally there is no need to seek a certain person. If you seek the sutras, the true source of dharma-nature has nothing to hear. If you seek the Vinaya, the poor son need not be taught to go out. If you seek cultivation, where will you seek the eighty thousand stupas? You only know the yellow leaf to stop a child's crying. Unaware that black clouds cover the sun. Do not blame mad words for lacking order. Sifting through the sieve, gradually entering from coarse to fine. Yet this coarse within fine is also nonexistent. This is the perfect clarity of the true essence. The true essence is originally not true. But fame and reputation are precisely dust. If within dust one understands the true, that person is a dignified world-transcending one. The world-transcending one does not fabricate. Walking alone, stepping alone, utterly empty and bare. No birth, no death, no nirvana. Originally birth and death do not concern one another. No right and wrong, no motion and stillness. Do not recklessly throw your body into an empty well. No good and evil, no coming and going. Likewise no bright mirror hanging on a high terrace. The mountain monk's understanding is only thus. I do not believe in following others to make kalpa-dust.
樂普和尚浮漚歌
The Venerable Yuepu's Song of the Floating Bubble
雲天雨落庭中水。水上漂漂見漚起。前者已滅後者生。前後相續無窮已。本因雨滴水成漚。還緣風激漚歸水。不知漚水性無殊。隨他轉變將為異。外明瑩內含虛。內外玲瓏若寶珠。正在澄波看似有。及乎動著又如無。有無動靜事難明。無相之中有相形。只知漚向水中出。豈知水亦從漚生。權將漚水類餘身。五蘊虛攢假立人。解達蘊空漚不實。方能明見本來真。
Clouds in the sky, rain falls, water in the courtyard. Floating on the water, one sees bubbles rise. The former have already vanished, the latter are born. Front and back succeed one another without end. Originally, because of raindrops, water becomes bubbles. And again, because wind stirs them, bubbles return to water. One does not know that bubbles and water are not different in nature, but follows their transformations and takes them as different. Outside bright and translucent, within containing emptiness. Inside and outside are exquisite, like a precious pearl. Just when the clear waves are still, it seems to exist; as soon as it moves, again it seems not to. Existence and nonexistence, motion and stillness—the matter is hard to clarify. Within the signless, forms of signs take shape. One only knows that bubbles emerge from water; how could one know that water also arises from bubbles? Provisionally, I compare bubbles and water to my own body. The five aggregates are falsely assembled, falsely establishing a person. If one understands that the aggregates are empty and bubbles are not real, only then can one clearly see the original truth.
蘇溪和尚(即五洩小師也)牧護歌
Venerable Su Xi (that is, the junior master of Wu Xie), Song of Herding and Protection
聽說衲僧牧護。任運逍遙無住。一條百衲瓶盂。便是生涯調度。為求至理參尋。不憚寒暑辛苦。還曾四海周遊。山水風雲滿肚。內除戒律精嚴。不學威儀行步。三乘笑我無能。我笑三乘謾做。智人權立階梯。大道本無迷悟。達者不假修治。不在能言能語。披麻目視雲霄。遮莫王侯不顧。道人本體如然。不是知佛去處。生也猶如著衫。死也還同脫袴。生也無喜無憂。八風豈能驚怖。外相猶似痴人。肚裡非常峭措。活計雖無一錢。敢與君王鬪富。愚人擺手憎嫌。智者點頭相許。那知傀儡牽抽歌舞盡由行主。一言為報諸人。打破畫瓶歸去。
Hearing that the patch-robed monk herds and protects, freely and spontaneously, unattached. One hundred-patch robe, bottle, and bowl—this is his livelihood and provision. Seeking the ultimate principle, he inquires and searches; he does not fear the hardship of cold and heat. He has also traveled throughout the four seas; mountains, waters, wind, and clouds fill his belly. Within, he has removed strict observance of precepts; he does not learn dignified deportment and walking. The Three Vehicles laugh at me as incapable; I laugh at the Three Vehicles for vainly doing. People of wisdom provisionally establish stages; the great way originally has no delusion or awakening. One who has penetrated does not rely on cultivation or correction; it is not in being able to speak and talk. Wearing hemp, his eyes look toward the clouds; even if kings and lords ignore him, he does not care. The person of the way is originally like this; it is not about knowing where the Buddha is. Life is like putting on clothes; death is also like taking off trousers. In life there is neither joy nor worry; how could the eight winds frighten him? His outer appearance is like that of a fool; in his belly he is exceedingly sharp. Though his livelihood has not a single coin, he dares to contend in wealth with a king. Fools wave their hands in disgust; the wise nod their heads in approval. Who knows that the puppet is pulled and drawn, and singing and dancing are entirely up to the operator? With one phrase I report to everyone: break the painted bottle and return.
法燈禪師泰欽古鏡歌三首
Chan Master Fa Deng Tai Qin, Three Songs of the Ancient Mirror
盡道古鏡不曾見。借爾時人看一遍。目前不覩一纖豪。湛湛冷光凝一片。凝一片勿背面。嫫母臨粧不稱情。潘生迴首頻嘉歎。何欣欣何慼慼。好醜由來那是的。只遮是轉沈醉。演若晨窺怖走時。子細思量還有以。我問顛狂不暫迴。淚流向予聲哀哀。哽咽未能申吐得。爾頭與影悠悠哉。悠悠哉爾許多時。那裡來迷雲開。行行攜手上高臺。
Everyone says the ancient mirror has never been seen. I borrow it for people of the time to look once. Before their eyes they do not see even a hair's breadth; deeply clear, cold light congeals into one piece. Congealed into one piece, do not turn away. Mo Mu applying makeup does not suit her mood; Master Pan turns his head and repeatedly sighs in admiration. Why so delighted? Why so sorrowful? Beauty and ugliness—from the outset, what is the standard? Just this makes one ever more intoxicated. When Yajna looked in the morning and fled in terror, thinking it over carefully, there was still something to it. I ask the madman who does not turn back for even a moment; tears flow toward me, his voice grieving. Choked and unable to express it, your head and its shadow are so distant. So distant—for so long. From where has the cloud of delusion opened? Walking on and on, hand in hand, we ascend the high terrace.