T48n2012B_黃檗斷際禪師宛陵錄

大正藏第 48 冊 No. 2012B 黃檗斷際禪師宛陵錄

No. 2012B

黃檗斷際禪師宛陵錄

裴相公問師曰。山中四五百人。幾人得和尚法。師云。得者莫測其數。何故。道在心悟。豈在言說。言說只是化童蒙耳。

問如何是佛。師云。即心是佛。無心是道。但無生心動念有無長短彼我能所等心。心本是佛。佛本是心。心如虛空。所以云。佛真法身猶若虛空。不用別求。有求皆苦。設使恒沙劫行六度萬行得佛菩提。亦非究竟。何以故。為屬因緣造作故。因緣若盡還歸無常。所以云。報化非真佛。亦非說法者。但識自心。無我無人本來是佛。

問聖人無心即是佛。凡夫無心莫沈空寂否。師云。法無凡聖亦無沉寂。法本不有。莫作無見。法本不無。莫作有見。有之與無盡是情見。猶如幻翳。所以云。見聞如幻翳。知覺乃眾生。祖師門中只論息機忘見。所以忘機則佛道隆。分別則魔軍熾。

問心既本來是佛。還修六度萬行否。師云。悟在於心。非關六度萬行。六度萬行儘是化門接物度生邊事。設使菩提真如實際解脫法身。直至十地四果聖位。儘是度門。非關佛心。心即是佛。所以一切諸度門中佛心第一。但無生死煩惱等心。即不用菩提等法。所以道。佛說一切

【現代漢語翻譯】現代漢語譯本大正藏第 48 冊 No. 2012B 黃檗斷際禪師宛陵錄

No. 2012B

黃檗斷際禪師宛陵錄

裴相公問黃檗禪師說：『山中有四五百人，有多少人得到了和尚您的佛法？』黃檗禪師說：『得到佛法的人難以計數。』為什麼呢？道在於內心的領悟，哪裡在於言語的表達？言語的表達只是用來教化那些懵懂無知的人罷了。

有人問：『什麼是佛？』黃檗禪師說：『當下這個心就是佛，沒有妄念的心就是道。』只要沒有生出任何念頭，沒有對有無、長短、彼此、能所等概念的執著，這顆心本來就是佛，佛的本質就是這顆心。心就像虛空一樣，所以說：『佛的真如法身就像虛空一樣。』不用向外尋求，有所求就會感到痛苦。即使經過像恒河沙數一樣多的劫數去修行六度萬行，最終證得佛的菩提，也不是究竟的解脫。為什麼呢？因為這些都屬於因緣和合而成的造作。因緣如果消散，最終還是會歸於無常。』所以說：『應化之身不是真佛，也不是說法之人。』只要認識自己的心，無我無人，本來就是佛。

有人問：『聖人沒有妄心就是佛，那麼凡夫沒有妄心，豈不是會沉溺於空寂之中嗎？』黃檗禪師說：『佛法中沒有凡夫和聖人之分，也沒有沉溺和空寂之說。佛法的本質本來就不是實有，不要執著于空無的見解；佛法的本質本來就不是虛無，不要執著于實有的見解。』執著于有和無，都是情識上的偏見，就像眼睛生了幻翳一樣。所以說：『見聞覺知就像幻翳一樣虛幻不實，知覺是眾生的特徵。』祖師的門下只講究止息妄念，忘卻知見。所以忘卻機心，佛道就會興盛；如果分別執著，魔軍就會熾盛。

有人問：『心既然本來就是佛，還需要修六度萬行嗎？』黃檗禪師說：『開悟在於內心，與六度萬行無關。六度萬行都是教化的方便之門，是接引眾生、度化眾生的輔助手段。』即使是菩提、真如、實際、解脫法身，乃至十地、四果這些聖位，都只是度化眾生的方便之門，與佛心無關。心就是佛，所以在一切度門之中，佛心最為重要。只要沒有生死煩惱等妄心，就不需要菩提等法。所以說：『佛說一切』

【English Translation】 English version Taisho Tripitaka Volume 48, No. 2012B, Wanling Record of Zen Master Huangbo Duanji

No. 2012B

Wanling Record of Zen Master Huangbo Duanji

Prefect Pei asked the Master, 'Among the four or five hundred people in the mountain, how many have attained the Dharma of the Venerable?' The Master said, 'Those who have attained it are beyond measure. Why? The Dao lies in the awakening of the mind; how could it be in verbal expression? Verbal expression is merely for transforming the ignorant.'

Someone asked, 'What is Buddha?' The Master said, 'This very mind is Buddha; no-mind is the Dao. Just be without arising thoughts, without notions of existence or non-existence, length or shortness, self or other, subject or object, etc. The mind is fundamentally Buddha; Buddha is fundamentally mind. The mind is like empty space. Therefore, it is said, 'The true Dharma body of the Buddha is like empty space.' There is no need to seek elsewhere; all seeking is suffering. Even if one practices the Six Paramitas and myriad practices for as many kalpas as there are sands in the Ganges River and attains Buddha's Bodhi, it is still not ultimate. Why? Because it belongs to conditioned and fabricated things. If the conditions are exhausted, it will still return to impermanence.' Therefore, it is said, 'The manifested and transformed bodies are not the true Buddha, nor are they the ones who preach the Dharma.' Just recognize your own mind, without self or others, and you are originally Buddha.

Someone asked, 'If a sage's no-mind is Buddha, wouldn't an ordinary person's no-mind sink into emptiness and stillness?' The Master said, 'The Dharma has no ordinary or sage, nor sinking or stillness. The Dharma is fundamentally not existent; do not create a view of non-existence. The Dharma is fundamentally not non-existent; do not create a view of existence. Existence and non-existence are all emotional views, like illusory cataracts. Therefore, it is said, 'Seeing and hearing are like illusory cataracts; knowing and perceiving are characteristics of sentient beings.' In the school of the Patriarchs, we only discuss ceasing machinations and forgetting views. Therefore, forgetting machinations leads to the flourishing of the Buddha-Dao; discriminating leads to the intensification of the demon army.'

Someone asked, 'Since the mind is originally Buddha, is it still necessary to cultivate the Six Paramitas and myriad practices?' The Master said, 'Enlightenment lies in the mind and is not related to the Six Paramitas and myriad practices. The Six Paramitas and myriad practices are all expedient gates for transformation, means for receiving beings and liberating beings. Even Bodhi, Suchness, Reality, the Dharma Body of Liberation, up to the Ten Grounds and the Four Fruits of the Holy Ones, are all expedient gates and are not related to the Buddha-mind. The mind is Buddha; therefore, among all the gates of liberation, the Buddha-mind is the most important. Just be without thoughts of birth, death, afflictions, etc., and there is no need for Bodhi and other such Dharmas. Therefore, it is said, 'The Buddha speaks of all.'

法。度我一切心。我無一切心。何用一切法。從佛至祖。並不論別事。唯論一心。亦云一乘。所以十方諦求更無餘乘。此眾無枝葉。唯有諸貞實。所以此意難信。達摩來此土。至梁魏二國。只有可大師一人。密信自心。言下便會。即心是佛。身心俱無。是名大道。大道本來平等。所以深信含生同一真性。心性不異。即性即心。心不異性。名之為祖。所以云。認得心性時。可說不思議。

問佛度眾生否。師云。實無眾生如來度者。我尚不可得。非我何可得。佛與眾生皆不可得。云現有三十二相及度眾生。何得言無。師云。凡所有相皆是虛妄。若見諸相非相。即見如來。佛與眾生儘是汝作妄見。只為不識本心。謾作見解。才作佛見便被佛障。作眾生見被眾生障。作凡作聖作凈作穢等見。盡成其障。障汝心故總成輪轉。猶如獼猴放一捉一無有歇期。一等是學。直須無學。無凡無聖。無凈無垢。無大無小。無漏無為。如是一心中。方便勤莊嚴。聽汝學得三乘十二分教。一切見解總須舍卻。所以除去所有。唯置一床寢疾而臥。只是不起諸見。無一法可得。不被法障。透脫三界凡聖境域。始得名為出世佛。所以云。稽首如空無所依出過外道。心既不異。法亦不異。心既無為法亦無為。萬法盡由心變。所以我心空故諸法空。千

【現代漢語翻譯】現代漢語譯本：法，度我一切心。我本無一切心，又何需一切法？自佛至歷代祖師，都不談論其他事，只談論一心，也稱為一乘（Ekayana，唯一乘）。所以十方尋覓，再無其他乘法。此眾（指禪宗）沒有枝蔓末節，只有真實。因此，這個道理難以令人相信。Bodhidharma（菩提達摩）來到此土，到了梁、魏二國，只有慧可大師一人，秘密地相信自己的心，在言語之下便領會，即心是佛。身心都空無，這叫做大道。大道本來平等，所以深信一切眾生都具有同一真性。心性沒有差異，即性即心，心不異性，這便稱為祖。所以說：『認識心性的時候，可以說不可思議。』問：佛度眾生嗎？師（指禪宗祖師）說：實際上沒有眾生被如來所度。我尚且不可得，非我之物又怎麼可能得到？佛與眾生都不可得。有人說：現在有三十二相（thirty-two marks of the Buddha）以及度化眾生之事，怎麼能說沒有呢？師說：凡是所有相，都是虛妄的。如果見到諸相非相，就見到了如來。佛與眾生，都是你作出的虛妄見解。只因爲不認識本心，白白地作出種種見解。才作出佛的見解，就被佛所障礙；作出眾生的見解，就被眾生所障礙；作出凡夫、聖人、清凈、污穢等見解，都成為障礙。因為這些見解障礙你的心，所以總是在輪迴中流轉，猶如獼猴放開一個又去抓一個，沒有停止的時候。同樣是學習，就必須達到無學（no-learning），沒有凡夫沒有聖人，沒有清凈沒有污垢，沒有大沒有小，沒有有漏沒有作為。像這樣在一心中，方便地勤奮莊嚴。聽任你學得三乘（Three Vehicles）十二分教（twelve categories of Buddhist scriptures），一切見解都必須捨棄。所以要除去所有，只留下一張床用來生病時躺臥。只是不起各種見解，沒有一法可以得到，不被法所障礙，透脫三界（Three Realms）凡聖的境域，才能稱為出世佛。所以說：『稽首如虛空般無所依，超出外道。』心既然沒有差異，法也沒有差異。心既然無為，法也無為。萬法都由心所變現，所以我的心空，諸法也空。千

【English Translation】 English version: 'Dharma' delivers me from all thoughts. I originally have no thoughts, so what use is all 'Dharma'? From the Buddha to the Patriarchs, they discuss nothing else but the One Mind, also called the One Vehicle (Ekayana). Therefore, searching in all directions, there is no other vehicle. This assembly (referring to the Zen school) has no branches or leaves, only truth. Therefore, this meaning is difficult to believe. Bodhidharma came to this land, to the Liang and Wei kingdoms, and only Great Master Huike secretly believed in his own mind, understanding immediately upon hearing the words, that the Mind itself is the Buddha. Body and mind are both empty, this is called the Great Way. The Great Way is originally equal, so deeply believe that all beings share the same true nature. Mind and nature are not different, that is, nature is mind, mind is not different from nature, this is called a Patriarch. Therefore, it is said: 'When one recognizes the nature of the mind, it can be said to be inconceivable.' Question: Does the Buddha deliver sentient beings? The Master (referring to a Zen Master) said: 'In reality, there are no sentient beings delivered by the Tathagata. Even I am unattainable, so how can what is not-I be attained? Buddha and sentient beings are both unattainable.' Someone said: 'Now there are the thirty-two marks (thirty-two marks of the Buddha) and the deliverance of sentient beings, how can you say there are none?' The Master said: 'All forms are illusory. If you see all forms as non-forms, then you see the Tathagata. Buddha and sentient beings are all false views created by you. It is only because you do not recognize your original mind that you create various views in vain. As soon as you create a view of the Buddha, you are obstructed by the Buddha; create a view of sentient beings, and you are obstructed by sentient beings; create views of ordinary people, saints, purity, impurity, etc., all become obstructions. Because these views obstruct your mind, you are always revolving in samsara, like a monkey letting go of one and grabbing another, without stopping. The same is true of learning, you must reach no-learning, no ordinary people, no saints, no purity, no defilement, no big, no small, no outflows, no actions. Like this, in the One Mind, diligently adorn with skillful means. Let you learn the Three Vehicles (Three Vehicles) and the twelve categories of Buddhist scriptures (twelve categories of Buddhist scriptures), all views must be discarded. Therefore, remove everything, leaving only a bed to lie on when sick. Just do not arise various views, there is no Dharma to be attained, not obstructed by Dharma, breaking through the realms of the Three Realms (Three Realms), ordinary and holy, then you can be called a Buddha who has transcended the world. Therefore, it is said: 'Bow to the emptiness, without reliance, surpassing external paths.' Since the mind is not different, the Dharma is also not different. Since the mind is non-active, the Dharma is also non-active. All dharmas are transformed by the mind, so my mind is empty, and all dharmas are empty.' Thousand

品萬類悉皆同。盡十方空界同一心體。心本不異法亦不異。只為汝見解不同。所以差別。譬如諸天共寶器食隨其福德飯色有異。十方諸佛實無少法可得。名為阿耨菩提。只是一心實無異相。亦無光彩。亦無勝負。無勝故無佛相。無負故無眾生相。云心既無相。豈得全無三十二相八十種好化度眾生耶。師云。三十二相屬相。凡所有相皆是虛妄。八十種好屬色。若以色見我。是人行邪道。不能見如來。

問佛性與眾生性。為同爲別。師云。性無同異。若約三乘教。即說有佛性有眾生性。遂有三乘因果。即有同異。若約佛乘及祖師相傳。即不說如是事。唯有一心。非同非異。非因非果。所以云唯此一乘道。無二亦無三。除佛方便說。

問。無邊身菩薩。為什麼不見如來頂相。師云。實無可見。何以故。無邊身菩薩便是如來。不應更見。只教爾不作佛見不落佛邊。不作眾生見不落眾生邊。不作有見不落有邊。不作無見不落無邊。不作凡見不落凡邊。不作聖見不落聖邊。但無諸見即是無邊身。若有見處即名外道。外道者樂於諸見。菩薩于諸見而不動。如來者即諸法如義。所以云。瀰瀰亦如也。眾聖賢亦如也。如即無生。如即無滅。如即無見。如即無聞。如來頂即是圓見。亦無圓見故不落圓邊。所以佛身無為不墮諸數

【現代漢語翻譯】現代漢語譯本：萬事萬物在本質上都是相同的。整個十方虛空界都包含著同一心體。心性原本沒有差異，法性也沒有差異，只是因為你們的見解不同，所以才產生了差別。比如諸天共同用寶器飲食，食物的顏色會隨著各自的福德而有所不同。十方諸佛實際上沒有絲毫法可以獲得，這就被稱為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。實際上只有一心，沒有不同的相狀，也沒有光彩，也沒有勝負。因為沒有勝，所以沒有佛的相狀；因為沒有負，所以沒有眾生的相狀。有人問：『心既然沒有相狀，怎麼能完全沒有三十二相、八十種好來化度眾生呢？』師父說：『三十二相屬於相，凡是所有相都是虛妄的。八十種好屬於色，如果用色相來看我，這個人就是在行邪道，不能見到如來。』

有人問：『佛性與眾生性，是相同還是不同？』師父說：『性沒有相同或不同。如果按照三乘教義來說，就說有佛性，有眾生性，於是就有三乘的因果，也就有了相同和不同。如果按照佛乘以及祖師相傳的教義來說，就不說這些事，只有一心，非同非異，非因非果。所以說，唯有這一乘道，沒有二，也沒有三，除非佛陀爲了方便而說。』

有人問：『無邊身菩薩（Anantakaya Bodhisattva）為什麼不見如來頂相？』師父說：『實際上沒有什麼可見的。為什麼呢？無邊身菩薩就是如來，不應該再見。只是教你不作佛的見解，不落入佛的邊見；不作眾生的見解，不落入眾生的邊見；不作有的見解，不落入有的邊見；不作無的見解，不落入無的邊見；不作凡夫的見解，不落入凡夫的邊見；不作聖人的見解，不落入聖人的邊見。只要沒有各種見解，就是無邊身。如果有了見解，就叫做外道。外道喜歡各種見解，菩薩對於各種見解卻不動搖。如來就是諸法如義，所以說，瀰瀰也是如，眾聖賢也是如。如就是無生，如就是無滅，如就是無見，如就是無聞。如來頂就是圓滿的見解，但也沒有圓滿的見解，所以不落入圓滿的邊見。所以佛身是無為的，不落入各種數量之中。』

【English Translation】 English version: All things are the same in essence. The entire ten directions of empty space contain the same mind-essence. Mind-nature is originally without difference, and Dharma-nature is also without difference. It is only because your views are different that distinctions arise. For example, when the devas (gods) eat together from a precious vessel, the color of the food varies according to their respective merits. The Buddhas of the ten directions actually have no Dharma to attain; this is called Anuttara-samyak-sambodhi (supreme perfect enlightenment). In reality, there is only one mind, without different appearances, without radiance, and without victory or defeat. Because there is no victory, there is no Buddha-image; because there is no defeat, there is no sentient being-image. Someone asked: 'Since the mind has no form, how can it be completely without the thirty-two marks and eighty minor characteristics to transform sentient beings?' The Master said: 'The thirty-two marks belong to form; all forms are illusory. The eighty minor characteristics belong to color. If you see me through color, that person is practicing a heretical path and cannot see the Tathagata (如來，the thus-come one).'

Someone asked: 'Are Buddha-nature and sentient being-nature the same or different?' The Master said: 'Nature has no sameness or difference. If according to the teachings of the Three Vehicles, it is said that there is Buddha-nature and there is sentient being-nature, then there are the causes and effects of the Three Vehicles, and thus there are sameness and difference. If according to the Buddha Vehicle and the teachings transmitted by the Patriarchs, such things are not spoken of. There is only one mind, neither the same nor different, neither cause nor effect. Therefore, it is said that there is only this One Vehicle path, without two or three, except for the Buddha's expedient teachings.'

Someone asked: 'Why does the Anantakaya Bodhisattva (無邊身菩薩，Bodhisattva of limitless body) not see the Tathagata's crown?' The Master said: 'In reality, there is nothing to be seen. Why? The Anantakaya Bodhisattva is the Tathagata; there is no need to see further. It only teaches you not to create a Buddha-view, not to fall into the side of Buddha; not to create a sentient being-view, not to fall into the side of sentient beings; not to create an existence-view, not to fall into the side of existence; not to create a non-existence-view, not to fall into the side of non-existence; not to create a mundane-view, not to fall into the side of the mundane; not to create a saint-view, not to fall into the side of the saint. As long as there are no views, that is Anantakaya. If there is a view, it is called a heretic. Heretics delight in views, but Bodhisattvas are unmoved by views. The Tathagata is the suchness of all dharmas, so it is said that 'Mimi' is also suchness, and all sages are also suchness. Suchness is without birth, suchness is without extinction, suchness is without seeing, suchness is without hearing. The Tathagata's crown is perfect seeing, but there is also no perfect seeing, so it does not fall into the side of perfection. Therefore, the Buddha's body is unconditioned and does not fall into any numbers.'

。權以虛空為喻。圓同太虛無欠無餘。等閑無事莫強辯他境。辯著便成識。所以云。圓成沈識海。流轉若飄蓬。只道我知也學得也契悟也解脫也有道理也。強處即如意。弱處即不如意。似者個見解有什麼用處。我向汝道。等閑無事莫謾用心。不用求真。唯須息見。所以內見外見俱錯。佛道魔道俱惡。所以文殊暫起二見。貶向二鐵圍山。文殊即實智。普賢即權智。權實相對治究竟亦無權實。唯是一心。心且不佛不眾生無有異見。才有佛見便作眾生見。有見無見常見斷見。便成二鐵圍山。被見障故。祖師直指一切眾生本心。本體本來是佛。不假修成。不屬漸次。不是明暗。不是明故無明。不是暗故無暗。所以無無明亦無無明盡。入我此宗門。切須在意如此。見得名之為法。見法故名之為佛。佛法俱無。名之為僧。喚作無為僧。亦名一體三寶。夫求法者。不著佛求。不著法求。不著眾求。應無所求。不著佛求故無佛。不著法求故無法。不著眾求故無僧。

問。和尚見今說法。何得言無僧亦無法。師云。汝若見有法可說。即是以音聲求我。若見有我即是處所。法亦無法。法即是心。所以祖師云。付此心法時。法法何曾法。無法無本心。始解心心法。實無一法可得名坐道場。道場者只是不起諸見。悟法本空。喚作空如來藏

【現代漢語翻譯】現代漢語譯本：暫且用虛空來比喻（本心）。圓滿如同太虛，沒有欠缺也沒有剩餘。平常無事的時候不要強行爭辯其他的境界。爭辯就會變成分別意識。所以說：『圓滿的覺性沉溺於意識的海洋，像蓬草一樣隨波逐流。』只說『我知道了，我學到了，我契悟了，我解脫了，我有道理了。』強的時候就如意，弱的時候就不如意。像這樣的見解有什麼用呢？我告訴你，平常無事的時候不要隨便用心，不用刻意求真，只需要停止各種見解。所以內見和外見都是錯誤的，佛道和魔道都是不好的。所以文殊菩薩稍微生起二元對立的見解，就被貶到二鐵圍山。文殊菩薩代表實智，普賢菩薩代表權智。權智和實智相對而立，但究竟來說，既沒有權智也沒有實智，只有一心。這顆心既不是佛也不是眾生，沒有不同的見解。一旦有了佛的見解，就產生了眾生的見解。有了有見、無見、常見、斷見，就變成了二鐵圍山，被見解所障礙。所以祖師直接指出一切眾生的本心，本體本來就是佛，不需要通過修行才能成就，不屬於漸修的次第，不是光明也不是黑暗，不是因為光明所以沒有無明，也不是因為黑暗所以沒有無明。所以沒有無明，也沒有無明斷盡。進入我這個宗門，一定要注意這一點。見到（本心）就叫做『法』，見到法就叫做『佛』，佛和法都沒有，就叫做『僧』，稱為無為僧，也叫一體三寶。求法的人，不要執著于佛去求，不要執著於法去求，不要執著于僧去求，應該無所求。不執著于佛去求，所以沒有佛；不執著於法去求，所以沒有法；不執著于僧去求，所以沒有僧。

問：和尚您現在說法，為什麼說沒有僧也沒有法？師父說：如果你認為有法可說，那就是用聲音來求我；如果認為有『我』存在，那就是執著于處所。法本來就不是法，法就是心。所以祖師說：『交付這心法的時候，法法何曾是法？沒有法也沒有本心，才開始理解心即是法。』實際上沒有一法可以得到，才叫做坐道場。道場就是不起各種見解，領悟到法的本性是空，這叫做空如來藏（Tathagatagarbha）。

【English Translation】 English version: Let's use emptiness as an analogy (for the original mind). Perfection is like the great void, without lack or excess. In ordinary times, do not forcibly argue about other realms. Arguing will turn into discriminating consciousness. Therefore, it is said: 'Perfected awareness sinks into the sea of consciousness, drifting like tumbleweed.' Only saying 'I know, I have learned, I have realized, I am liberated, I have reason.' When strong, it is as desired; when weak, it is not as desired. What use is such a view? I tell you, in ordinary times, do not casually use your mind, no need to seek truth, only stop views. Therefore, both inner and outer views are wrong, both the Buddha path and the demon path are bad. Therefore, Manjushri Bodhisattva (Manjushri, Bodhisattva of Wisdom) temporarily arose dualistic views and was demoted to the two Iron Ring Mountains. Manjushri represents real wisdom, Samantabhadra (Samantabhadra, Bodhisattva of Universal Virtue) represents expedient wisdom. Expedient and real wisdom are opposed to each other, but ultimately, there is neither expedient nor real wisdom, only one mind. This mind is neither Buddha nor sentient beings, without different views. Once there is a Buddha view, then a sentient being view arises. Having views of existence, non-existence, permanence, and annihilation, then it becomes the two Iron Ring Mountains, obstructed by views. Therefore, the Patriarch directly points to the original mind of all sentient beings, the essence is originally Buddha, not achieved through cultivation, not belonging to gradual stages, not light nor darkness, not because of light therefore there is no ignorance, nor because of darkness therefore there is no ignorance. Therefore, there is no ignorance, nor is there the exhaustion of ignorance. Entering my school, you must pay attention to this. Seeing (the original mind) is called 'Dharma', seeing the Dharma is called 'Buddha', both Buddha and Dharma are absent, it is called 'Sangha', called the non-active Sangha, also called the One Body Three Jewels (Triratna). Those who seek the Dharma, do not seek by clinging to the Buddha, do not seek by clinging to the Dharma, do not seek by clinging to the Sangha, one should seek without seeking anything. Not clinging to the Buddha to seek, therefore there is no Buddha; not clinging to the Dharma to seek, therefore there is no Dharma; not clinging to the Sangha to seek, therefore there is no Sangha.

Question: Venerable monk, you are now teaching the Dharma, why do you say there is no Sangha and no Dharma? The Master said: If you think there is a Dharma to be spoken, then you are seeking me with sound; if you think there is a 'me' existing, then you are clinging to a place. Dharma is originally not Dharma, Dharma is the mind. Therefore, the Patriarch said: 'When entrusting this mind-Dharma, how has any Dharma ever been Dharma? Without Dharma and without original mind, one begins to understand that mind is Dharma.' In reality, there is not a single Dharma to be obtained, that is called sitting in the Bodhimanda (Bodhimanda, place of enlightenment). The Bodhimanda is simply not arising various views, realizing that the nature of Dharma is emptiness, this is called the Empty Tathagatagarbha.

。本來無一物。何處有塵埃。若得此中意。逍遙何所論。

問。本來無一物。無物便是否。師云。無亦不是。菩提無是處。亦無無知解。

問。何者是佛。師云。汝心是佛。佛即是心。心佛不異。故云即心是佛。若離於心別更無佛。云若自心是佛。祖師西來如何傳授。師云。祖師西來唯傳心佛。直指汝等心本來是佛。心心不異故名為祖。若直下見此意。即頓超三乘一切諸位。本來是佛不假修成。云若如此。十方諸佛出世說於何法。師云。十方諸佛出世。只共說一心法。所以佛密付與摩訶大迦葉。此一心法體。盡虛空遍法界。名為諸佛理論。這個法豈是汝于言句上解得他。亦不是於一機一境上見得他。此意唯是默契得。這一門名為無為法門。若欲會得但知無心。忽悟即得。若用心擬學取。即轉遠去。若無岐路心一切取捨心。心如木石。始有學道分。云如今現有種種妄念。何以言無。師云。妄本無體。即是汝心所起。汝若識心是佛。心本無妄。那得起心更認于妄。汝若不生心動念。自然無妄。所以云。心生則種種法生。心滅則種種法滅。云今正妄念起時。佛在何處。師云。汝今覺妄起時。覺正是佛。可中若無妄念佛亦無。何故如此。為汝起心作佛見。便謂有佛可成。作眾生見。便謂有眾生可度。起心動念總是

【現代漢語翻譯】現代漢語譯本：本來什麼都沒有，哪裡會有塵埃呢？如果領悟了這其中的真意，那麼逍遙自在又有什麼可說的呢？

問：『本來無一物』，『無物』就是什麼都沒有嗎？師父說：『無』也不是。菩提（bodhi，覺悟）是沒有處所的，也沒有『無』的知解。

問：什麼是佛？師父說：你的心就是佛，佛也就是心。心和佛沒有分別，所以說『即心是佛』。如果離開心，就沒有另外的佛。你說如果自心是佛，那麼祖師（patriarch，禪宗祖師）從西邊來傳授什麼呢？師父說：祖師從西邊來，只是傳授『心佛』，直接指出你們的心本來就是佛。心心相印，沒有差異，所以稱為『祖』。如果當下就領悟了這個意思，就能立刻超越三乘（three vehicles，聲聞乘、緣覺乘、菩薩乘）和一切階位。本來就是佛，不需要通過修行才能成就。（你）說如果這樣，十方諸佛（Buddhas of the ten directions，指遍佈所有方向的佛）出世說法，說的是什麼法呢？師父說：十方諸佛出世，只是共同宣說『一心法』。所以佛（Buddha，覺者）秘密地傳授給摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）。這個『一心法』的本體，遍佈整個虛空和法界。名為諸佛的理論。這個法難道是你能從言語文字上理解的嗎？也不是你能從一個機緣或一個境界上見到的。這個意思只能通過默默領會才能得到。這一法門名為『無為法門』。如果想要領會，只要知道『無心』。忽然領悟就能得到。如果用心去學習，反而會越來越遠。如果沒有歧路心和一切取捨心，心如木頭石頭一樣，才有可能學道。你說現在有種種妄念，為什麼說『無』呢？師父說：妄念本來沒有實體，是你的心所產生的。如果你認識到心就是佛，心本來沒有虛妄，怎麼會生起心去執著虛妄呢？如果你不生心動念，自然就沒有虛妄。所以說：『心生則種種法生，心滅則種種法滅。』你說現在正當妄念生起的時候，佛在哪裡呢？師父說：你現在覺察到妄念生起的時候，覺察本身就是佛。如果心中沒有妄念，佛也不存在。為什麼這樣說呢？因為你生起心去作佛的見解，就認為有佛可以成就；作眾生的見解，就認為有眾生可以度化。生起心動念，都是（妄想）。

【English Translation】 English version: Originally there is nothing. Where can dust exist? If you understand this meaning, what is there to discuss about being carefree?

Question: 'Originally there is nothing.' Does 'nothing' mean there is absolutely nothing? The Master said: 'Nothing' is also not the case. Bodhi (覺悟, enlightenment) has no place to be found. There is also no understanding of 'no'.

Question: What is Buddha? The Master said: Your mind is Buddha. Buddha is mind. Mind and Buddha are not different. Therefore, it is said, 'The mind itself is Buddha.' If you separate from the mind, there is no other Buddha. You say, if one's own mind is Buddha, what did the Patriarchs (祖師, Zen ancestors) transmit when they came from the West? The Master said: The Patriarchs came from the West only to transmit the 'mind-Buddha,' directly pointing out that your minds are originally Buddha. Mind and mind are in accord, without difference, therefore they are called 'Patriarchs.' If you directly see this meaning, you will instantly transcend the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and all positions. Originally you are Buddha, not needing to be cultivated to become so. You say, if that is so, what Dharma do the Buddhas of the ten directions (十方諸佛, Buddhas throughout space) preach when they appear in the world? The Master said: The Buddhas of the ten directions appear in the world only to jointly speak of the 'One Mind Dharma.' Therefore, the Buddha (佛, awakened one) secretly entrusted it to Mahākāśyapa (摩訶迦葉, one of the Buddha's ten great disciples). The substance of this 'One Mind Dharma' fills all of space and the Dharma Realm. It is called the theory of all Buddhas. How can you understand this Dharma through words and sentences? Nor can you see it through a single opportunity or a single state. This meaning can only be attained through silent understanding. This path is called the 'Non-Action Dharma Gate.' If you want to understand it, just know 'no-mind.' Sudden enlightenment will be attained. If you try to learn it with effort, you will go further away. If there is no bifurcating mind and no mind of taking and rejecting, and the mind is like wood and stone, then there is a chance to learn the Way. You say, now there are various deluded thoughts, why do you say 'nothing'? The Master said: Deluded thoughts originally have no substance. They are produced by your mind. If you recognize that the mind is Buddha, and the mind originally has no delusion, how can you give rise to the mind and cling to delusion? If you do not give rise to thoughts, naturally there will be no delusion. Therefore, it is said, 'When the mind arises, all kinds of phenomena arise. When the mind ceases, all kinds of phenomena cease.' You say, now, when deluded thoughts are arising, where is the Buddha? The Master said: When you now realize that deluded thoughts are arising, that very awareness is Buddha. If there are no deluded thoughts in the midst, then the Buddha also does not exist. Why is this so? Because you give rise to the mind to create a Buddha-view, then you think there is a Buddha to be attained. You create a sentient being-view, then you think there are sentient beings to be liberated. Giving rise to thoughts is all (delusion).

汝見處。若無一切見。佛有何處所。如文殊才起佛見便貶向二鐵圍山。云今正悟時。佛在何處。師云。問從何來。覺從何起。語默動靜一切聲色。儘是佛事。何處覓佛。不可更頭上安頭嘴上加嘴。但莫生異見。山是山水是水。僧是僧俗是俗。山河大地日月星辰。總不出汝心。三千世界都來是汝個自己。何處有許多般。心外無法滿目青山。虛空世界皎皎地。無絲髮許與汝作見解。所以一切聲色是佛之慧目。法不孤起仗境方生。為物之故有其多智。終日說何曾說。終日聞何曾聞。所以釋迦四十九年說。未嘗說著一字。云若如此。何處是菩提。師云。菩提無是處。佛亦不得菩提。眾生亦不失菩提。不可以身得。不可以心求。一切眾生即菩提相。云如何發菩提心。師云。菩提無所得。爾今但發無所得心。決定不得一法。即菩提心。菩提無住處。是故無有得者。故云。我于然燈佛所無有少法可得。佛即與我授記。明知一切眾生本是菩提。不應更得菩提。爾今聞發菩提心。將謂一個心學取佛去。唯擬作佛。任爾三隻劫修。亦只得個報化佛。與爾本源真性佛有何交涉。故云。外求有相佛。與汝不相似。

問。本既是佛。那得更無四生六道種種形貌不同。師云。諸佛體圓更無增減。流入六道處處皆圓。萬類之中個個是佛。譬如一

【現代漢語翻譯】現代漢語譯本你所見的處所，如果沒有任何見解，那麼佛又在哪裡呢？就像文殊菩薩才生起佛的見解，就被貶到二鐵圍山。如果說現在真正覺悟的時候，佛又在哪裡呢？趙州禪師說：『你的問題從哪裡來？覺悟又從哪裡生起？』言語、沉默、動作、靜止，一切聲音和形色，都是佛的事業，哪裡還需要去尋找佛呢？不可以再頭上安頭，嘴上加嘴。只要不產生怪異的見解，山就是山，水就是水，僧人就是僧人，俗人就是俗人。山河大地、日月星辰，都離不開你的心。整個三千世界都是你自己的體現，哪裡有那麼多差別呢？心外沒有法，滿眼都是青山，虛空世界如此明亮，沒有一絲一毫可以讓你產生見解。所以說，一切聲音和形色都是佛的智慧之眼。法不會憑空產生，必須依靠外境才能顯現。爲了適應各種事物，才有了種種智慧。整天都在說，卻好像從未說過；整天都在聽，卻好像從未聽過。所以釋迦牟尼佛四十九年說法，未曾說過一個字。有人問：『如果這樣，哪裡才是菩提（bodhi，覺悟）呢？』趙州禪師說：『菩提沒有固定的處所，佛也無法得到菩提，眾生也不會失去菩提。不能用身體去獲得，也不能用心去尋求。一切眾生就是菩提的相。』有人問：『如何發起菩提心（bodhicitta，覺悟之心）呢？』趙州禪師說：『菩提是無所得的，你現在只要發起無所得的心，確定得不到任何一個法，那就是菩提心。菩提沒有固定的住所，所以沒有人能夠得到它。』所以說：『我在然燈佛（Dīpankara，過去佛）那裡，沒有得到絲毫的法。』佛就給我授記（vyākaraṇa，預言成佛）。這明明知道一切眾生本來就是菩提，不應該再去另外求得菩提。你現在聽到要發菩提心，就以為要用一個心去學習成佛。一心只想成佛，就算你修行三個阿僧祇劫（asaṃkhya-kalpa，極長的時間單位），也只能得到一個報身佛（saṃbhogakāya，受用身佛）或化身佛（nirmāṇakāya，應化身佛），這與你本源的真性佛有什麼關係呢？所以說：『向外尋求有相的佛，與你並不相似。』有人問：『本來就是佛，那為什麼還會有四生六道（catasro yonayaḥ ṣaṭ gatayaḥ，四種出生方式和六種輪迴的道途），種種不同的形貌呢？』趙州禪師說：『諸佛的本體是圓滿的，沒有增減。流入六道之中，處處都是圓滿的。萬類之中，個個都是佛。譬如一』

【English Translation】 English version Where do you see? If there is no seeing at all, where is the Buddha to be found? Just as Mañjuśrī (文殊, Bodhisattva of wisdom) had just conceived a Buddha-view, he was banished to the two Iron Ring Mountains. If you say that now is the time of true enlightenment, where is the Buddha? The Master said, 'Where does the question come from? Where does awakening arise? Speech, silence, movement, stillness, all sounds and forms are the Buddha's work. Where else are you looking for the Buddha? Don't add a head on top of your head, or a mouth on top of your mouth. Just don't give rise to strange views. Mountains are mountains, water is water, monks are monks, laypeople are laypeople. Mountains, rivers, the great earth, the sun, moon, and stars, all do not go beyond your mind. The entire tri-sahasra-maha-sahasra-lokadhatu (三千世界, a great chiliocosm) is all your own self. Where are there so many differences? Outside the mind there is no dharma, the green mountains fill the eyes, the empty world is brilliantly clear, not a hair's breadth is given to you to make a view.' Therefore, all sounds and forms are the wisdom-eye of the Buddha. Dharma does not arise alone; it depends on the environment to arise. For the sake of things, there is much wisdom. All day long speaking, what has ever been said? All day long hearing, what has ever been heard? Therefore, for forty-nine years Śākyamuni (釋迦, the historical Buddha) spoke, but never uttered a single word. Someone asked, 'If that is so, where is bodhi (菩提, enlightenment)?' The Master said, 'Bodhi has no place. The Buddha also does not attain bodhi, and sentient beings do not lose bodhi. It cannot be attained by the body, nor can it be sought by the mind. All sentient beings are the form of bodhi.' Someone asked, 'How does one arouse the bodhicitta (菩提心, the mind of enlightenment)?' The Master said, 'Bodhi is unobtainable. Now, just arouse the mind of unobtainability, and be certain that you cannot obtain a single dharma; that is the bodhicitta. Bodhi has no dwelling place; therefore, there is no one who obtains it.' Therefore, it is said, 'At Dīpankara Buddha's (然燈佛, a past Buddha) place, I did not have the slightest dharma to obtain.' The Buddha then gave me a vyākaraṇa (授記, prediction of Buddhahood). Clearly knowing that all sentient beings are originally bodhi, one should not seek to attain bodhi again. Now, hearing about arousing the bodhicitta, you think you will use a mind to study and become a Buddha. Only intending to become a Buddha, even if you cultivate for three asaṃkhya-kalpas (阿僧祇劫, countless eons), you will only attain a saṃbhogakāya (報身佛, enjoyment body) or a nirmāṇakāya (化身佛, emanation body) Buddha. What connection does that have with your original true nature Buddha? Therefore, it is said, 'Seeking a Buddha with form externally is not like you.' Someone asked, 'If one is originally a Buddha, then how can there be the four kinds of birth and the six realms (四生六道, the cycle of rebirth), with various different forms and appearances?' The Master said, 'The substance of all Buddhas is complete and without increase or decrease. Flowing into the six realms, everywhere is complete. Among the myriad kinds, each and every one is a Buddha. For example, one...'

團水銀分散諸處。顆顆皆圓。若不分時只是一塊。此一即一切。一切即一。種種形貌喻如屋舍。舍驢屋入人屋。舍人身至天身。乃至聲聞緣覺菩薩佛屋。皆是汝取捨處。所以有別本源之性。何得有別。

問。諸佛如何行大慈悲。為眾生說法。師云。佛慈悲者無緣。故名大慈悲。慈者不見有佛可成。悲者不見有眾生可度。其所說法無說無示。其聽法者無聞無得。譬如幻士為幻人說法。這個法若為道我從善知識言下領得。會也悟也這個慈悲。若為汝起心動念學得他見解。不是自悟本心。究竟無益。

問。何者是精進。師云。身心不起。是名第一牢強精進。才起心向外求者。名為歌利王愛遊獵去。心不外游。即是忍辱仙人身心俱無。即是佛道。

問。若無心行此道得否。師云。無心便是行此道。更說什麼得與不得。且如瞥起一念便是境。若無一念便是境忘心自滅。無復可追尋。

問。如何是出三界。師云。善惡都莫思量。當處便出三界。如來出世為破三有。若無一切心。三界亦非有。如一微塵破為百分。九十九分是無。一分是有。摩訶衍不能勝出。百分俱無。摩訶衍始能勝出。

上堂云。即心是佛。上至諸佛。下至蠢動含靈。皆有佛性。同一心體。所以達摩從西天來。唯傳一心法。直指一切

【現代漢語翻譯】現代漢語譯本團水銀分散到各處，每一顆都是圓的。如果不分散，就只是一塊。這一就是一切，一切就是一。種種形貌好比房屋，捨棄驢屋進入人屋，捨棄人身到達天身，乃至聲聞（Śrāvakayāna，聽聞佛陀教誨而證悟者）緣覺（Pratyekabuddha，無師自悟者）菩薩（Bodhisattva，立志普度眾生的覺悟者）佛屋。這些都是你取捨的地方，所以才有差別。本源的自性，怎麼會有差別呢？

問：諸佛如何行大慈悲，為眾生說法？師云：佛的慈悲是無緣大慈悲，所以才稱為大慈悲。慈，是不見有佛可以成就；悲，是不見有眾生可以度化。他們所說的法，是無說無示；聽法的人，是無聞無得。譬如幻術師為幻化出來的人說法。如果認為這個法是我從善知識（Kalyāṇa-mitra，指引正道的朋友或老師）那裡聽了之後領悟的，會了悟了這種慈悲，如果因為你生起心念，學習了他的見解，這不是自己領悟本心，最終是沒有益處的。

問：什麼是精進？師云：身心不起，這叫做第一牢強精進。才一起心向外求，就叫做歌利王（Kali，古印度暴君）喜愛遊獵。心不向外遊走，就是忍辱仙人（Kṣānti，修忍辱行的仙人）。身心都空無，就是佛道。

問：如果無心修行此道，可以成功嗎？師云：無心就是修行此道，還說什麼成功不成功。比如稍微生起一個念頭，那就是境界。如果沒有一個念頭，那就是境界消失，心自然滅亡，無法再追尋。

問：如何才能超出三界（Trailokya，欲界、色界、無色界）？師云：善惡都不要思量，當下就超出了三界。如來（Tathāgata，佛的稱號之一）出世是爲了破除三有（Bhava-traya，欲有、色有、無色有）。如果沒有一切心，三界也不是真實存在的。比如將一粒微塵分成一百份，九十九份是無，一份是有，摩訶衍（Mahāyāna，大乘佛教）也不能勝出。一百份都空無，摩訶衍才能勝出。

上堂開示說：即心是佛。上至諸佛，下至蠢動的含靈，都有佛性，同一心體。所以達摩（Bodhidharma，禪宗初祖）從西天（印度）來，只傳一心法，直指一切。

【English Translation】 English version When mercury is scattered, each droplet is round. If not separated, it is just one mass. This one is all, and all is one. Various forms are like houses. Abandoning the donkey's house, one enters the human's house; abandoning the human body, one reaches the heavenly body, even the houses of Śrāvakayāna (hearers of the Buddha's teachings who attain enlightenment), Pratyekabuddha (those who attain enlightenment on their own, without a teacher), Bodhisattva (enlightened beings who vow to liberate all beings), and Buddhas. These are all places where you take and discard. That's why there are differences. How can the nature of the original source be different?

Question: How do all Buddhas practice great compassion and teach the Dharma to sentient beings? The Master said: The Buddha's compassion is unconditional, hence it is called great compassion. 'Compassion' means not seeing a Buddha to be attained; 'pity' means not seeing sentient beings to be liberated. What they teach is without speaking or showing; those who listen to the Dharma hear without hearing and attain without attaining. It is like a magician teaching Dharma to illusory people. If you think that you understood this Dharma from the words of a Kalyāṇa-mitra (a virtuous friend or teacher), and comprehended this compassion, if you learn his views by arousing thoughts and intentions, it is not realizing your own original mind, and ultimately it is of no benefit.

Question: What is diligence (Vīrya)? The Master said: When the body and mind do not arise, this is called the first firm and strong diligence. As soon as you arouse a thought to seek externally, it is called King Kali (an ancient Indian tyrant) loving to go hunting. If the mind does not wander outward, it is the Kṣānti (patience) immortal. When both body and mind are absent, that is the Buddha's path.

Question: If one cultivates this path without mind, can one succeed? The Master said: To be without mind is to cultivate this path. What more is there to say about success or failure? For example, if a thought arises even slightly, that is a realm. If there is not a single thought, then the realm disappears, and the mind naturally ceases, impossible to trace.

Question: How does one transcend the three realms (Trailokya: the realm of desire, the realm of form, and the formless realm)? The Master said: Do not contemplate good or evil, and you will immediately transcend the three realms. The Tathāgata (one of the titles of a Buddha) appeared in the world to destroy the three existences (Bhava-traya: existence in the desire realm, the form realm, and the formless realm). If there is no mind at all, the three realms are also not real. For example, if a mote of dust is divided into one hundred parts, ninety-nine parts are non-existence, and one part is existence, Mahāyāna (the Great Vehicle) cannot surpass it. Only when all one hundred parts are non-existent can Mahāyāna begin to surpass it.

Ascending the Dharma seat, he said: 'The mind itself is the Buddha.' From the Buddhas above to the wriggling creatures below, all have Buddha-nature, the same mind-essence. Therefore, Bodhidharma (the first patriarch of Zen) came from the Western Heaven (India) and only transmitted the Dharma of the One Mind, directly pointing to everything.

眾生本來是佛。不假修行。但如今識取自心見自本性。更莫別求。云何識自心。即如今言語者正是汝心。若不言語又不作用心體。如虛空相似。無有相貌亦無方所。亦不一向是無有而不可見。故祖師云。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智若不應緣之時。不可言其有無。正應之時。亦無軌跡。既知如此。如今但向無中棲泊。即是行諸佛路。經云。應無所住而生其心。一切眾生輪迴生死者。意緣走作心。於六道不停。致使受種種苦。凈名云。難化之人心如猿猴。故以若干種法制御其心。然後調伏。所以心生種種法生。心滅種種法滅。故知一切諸法皆由心造。乃至人天地獄六道修羅。盡由心造。如今但學無心頓息諸緣。莫生妄想分別。無人無我。無貪瞋無憎愛無勝負。但除卻如許多種妄想。性自本來清凈。即是修行菩提法佛等。若不會此意。縱爾廣學勤苦修行。木食草衣。不識自心皆名邪行。盡作天魔外道水陸諸神。如此修行。當復何益。志公云。本體是自心作。那得文字中求。如今但識自心。息卻思惟。妄想塵勞自然不生。凈名云。唯置一床寢疾而臥。心不起也。如今臥疾。攀緣都息。妄想歇滅。即是菩提。如今若心裡紛紛不定。任爾學到三乘四果十地諸位。合殺只向凡聖中坐。諸行盡歸無常。勢力皆有

【現代漢語翻譯】現代漢語譯本：眾生本來就是佛，無需假借修行。但現在要認識自己的心，見到自己的本性，不要再向別處尋求。如何認識自己的心呢？就是現在說話的這個正是你的心。如果不說話，心也不起作用，就像虛空一樣，沒有相貌，也沒有方位。也不是完全沒有而不可見。所以祖師說：『真性心地藏，無頭也無尾，應緣而化物，方便呼為智。』如果不應緣的時候，不能說它是有還是沒有。正在應緣的時候，也沒有軌跡。既然知道這樣，現在只要向『無』中安住，就是行走諸佛之路。《金剛經》說：『應無所住而生其心。』一切眾生輪迴生死，是因為心隨外緣而動，在六道中不停留，導致承受種種痛苦。《維摩詰經》說：『難化之人，其心如猿猴。』所以用各種方法來控制他的心，然後調伏。所以心生，種種法就生；心滅，種種法就滅。因此知道一切諸法都是由心所造，乃至人、天、地獄、六道、修羅（Asura，意為非天），都由心所造。現在只要學習無心，立刻停止各種攀緣，不要生起妄想分別，無人無我，無貪瞋，無憎愛，無勝負，只要去除這麼多種妄想，自性本來就清凈，這就是修行菩提（Bodhi，意為覺悟）、佛法等。如果不明白這個道理，縱然你廣泛學習，勤苦修行，吃粗糙的食物，穿粗布衣服，不認識自己的心，都叫做邪行，最終會成為天魔外道、水陸諸神。這樣修行，又有什麼益處呢？志公（Zhi Gong，人名）說：『本體是自心所作，哪裡能在文字中尋求？』現在只要認識自己的心，停止思惟，妄想塵勞自然不會產生。《維摩詰經》說：『唯置一床，寢疾而臥，心不起也。』現在臥病在床，攀緣全部停止，妄想止息，就是菩提。現在如果心裡紛紛不定，任憑你學到三乘四果十地（Ten Bhumis，菩薩修行的十個階段）的各種果位，合該只是坐在凡聖之中。各種修行最終都歸於無常，勢力都有盡頭。

【English Translation】 English version: Sentient beings are inherently Buddhas, requiring no cultivation. But now, recognize your own mind, see your own nature, and seek no further elsewhere. How to recognize your own mind? It is precisely this speaking now that is your mind. If there is no speaking, and the mind is not functioning, it is like empty space, without form or location. It is not entirely non-existent and invisible. Therefore, the Patriarch said: 'The true nature is the mind-ground treasury, without head or tail, responding to conditions to transform beings, conveniently called wisdom.' When not responding to conditions, one cannot say it exists or does not exist. When responding, there are no traces. Having understood this, now simply dwell in 'non-being,' which is walking the path of all Buddhas. The Sutra says: 'One should produce the mind that abides nowhere.' All sentient beings who transmigrate in birth and death do so because the mind follows external conditions and does not stop in the six realms, leading to the suffering of various kinds. The Vimalakirti Sutra says: 'The mind of a difficult-to-transform person is like a monkey.' Therefore, various methods are used to control the mind and then subdue it. Thus, when the mind arises, all kinds of dharmas (Dharma, meaning teachings or phenomena) arise; when the mind ceases, all kinds of dharmas cease. Therefore, know that all dharmas are created by the mind, even humans, heavens, hells, the six realms, and Asuras (Asura, meaning non-gods), are all created by the mind. Now, simply learn to be without mind, immediately cease all attachments, do not generate delusional discriminations, without self or others, without greed or anger, without hatred or love, without victory or defeat. Simply remove these many kinds of delusions, and the nature will be inherently pure, which is cultivating Bodhi (Bodhi, meaning enlightenment), the Buddha-dharma, etc. If you do not understand this meaning, even if you study widely, cultivate diligently, eat coarse food, and wear rough clothing, without recognizing your own mind, all is called wrong practice, ultimately becoming heavenly demons, external paths, and gods of water and land. What benefit is there in cultivating in this way? Zhi Gong (Zhi Gong, a person's name) said: 'The essence is made by one's own mind, where can it be sought in words?' Now, simply recognize your own mind, stop thinking, and delusional defilements will naturally not arise. The Vimalakirti Sutra says: 'Only place a bed, lie down sick, and the mind does not arise.' Now, lying sick in bed, all attachments cease, and delusional thoughts are extinguished, which is Bodhi. Now, if the mind is confused and unsettled, even if you learn to the various stages of the Three Vehicles, the Four Fruits, and the Ten Bhumis (Ten Bhumis, the ten stages of a Bodhisattva's practice), you are only sitting among the ordinary and the holy. All practices ultimately return to impermanence, and all powers have an end.

盡期。猶如箭射于空。力盡還墮。卻歸生死輪迴。如斯修行不解佛意。虛受辛苦。豈非大錯。志公云。未逢出世明師。枉服大乘法藥。如今但一切時中行住坐臥但學無心。亦無分別亦無依倚。亦無住著。終日任運騰騰。如癡人相似。世人盡不識爾。爾亦不用教人識不識。心如頑石頭都無縫罅。一切法透汝心不入。兀然無著。如此始有少分相應。透得三界境過名為佛出世。不漏心相名為無漏智。不作人天業。不作地獄業。不起一切心。諸緣盡不生。即此身心是自由人。不是一向不生。只是隨意而生。經云。菩薩有意生身是也。忽若未會無心。著相而作者。皆屬魔業。乃至作凈土佛事。並皆成業。乃名佛障。障汝心故。被因果管束。去住無自由分。所以菩提等法。本不是有。如來所說。皆是化人猶如黃葉為金權止小兒啼。故實無有法名阿耨菩提。如今既會此意。何用區區。但隨緣消舊業。更莫造新殃。心裡明明。所以舊時見解總須舍卻。凈名云。除去所有。法華云。二十年中常令除糞。只是除去心中作見解處。又云。蠲除戲論之糞。所以如來藏本自空寂並不停留一法。故經云。諸佛國土亦復皆空。若言佛道是修學而得。如此見解全無交涉。或作一機一境揚眉動目。只對相當便道契會也。得證悟禪理也。忽逢一人。不解便道

【現代漢語翻譯】現代漢語譯本：直至生命終結。就像箭射向天空，力量耗盡便會墜落，最終迴歸生死的輪迴。像這樣修行卻不理解佛的真意，白白承受辛苦，豈不是大錯特錯？志公說：『未曾遇到出世的明師，枉自服用大乘的法藥。』如今只需在一切時中，行住坐臥，都學習無心，沒有分別，沒有依賴，沒有執著。整日順其自然，悠然自得，像個癡呆的人一樣。世人都不認識你，你也不用教人認識或不認識。心像頑石一樣沒有縫隙，一切法都無法進入你的內心。兀然無所執著，這樣才算有少許相應。能夠透脫三界之境，就可稱為佛出世。不泄漏心相，就稱為無漏智。不做人天之業，不做地獄之業，不生起一切心，所有因緣都無法產生，那麼這個身心就是自由的人。不是永遠不生，只是可以隨意而生。《經》中說：『菩薩有意生身』就是這個意思。如果還不明白無心，執著于外相而有所作為，都屬於魔業。乃至做凈土的佛事，也都會變成業，稱為佛障，障礙你的心，被因果所管束，去留沒有自由。所以菩提等法，本來就不是實有。如來所說，都是爲了教化世人，就像用黃葉當金子來哄小孩停止哭鬧一樣。實際上並沒有一種法叫做阿耨菩提（Anuttara Bodhi，無上正等正覺）。如今既然明白了此意，何必斤斤計較？只需隨緣消解舊業，不要再造新的罪業。心裡要清清楚楚。所以過去的見解都要捨棄。《凈名經》（Vimalakirti Sutra）說：『除去所有。』《法華經》（Lotus Sutra）說：『二十年中常令除糞。』只是除去心中產生見解的地方。又說：『蠲除戲論之糞。』所以如來藏（Tathagatagarbha，如來法身）本來就是空寂的，並不停留任何一法。所以《經》中說：『諸佛國土亦復皆空。』如果說佛道是修學而得來的，這樣的見解完全沒有關係。或者做出一個動作，面對一個境界，揚眉動目，只要對得上，就說契合了，得到了證悟禪理。如果遇到一個人，不理解便說...

【English Translation】 English version: Until the end of life. It's like an arrow shot into the sky, its force exhausted, it falls back down, returning to the cycle of birth and death. To practice like this without understanding the Buddha's intention is to suffer in vain, isn't that a great mistake? Zhi Gong said, 'Without encountering an enlightened master who has transcended the world, it's futile to take the Dharma medicine of the Mahayana.' Now, at all times, whether walking, standing, sitting, or lying down, just learn to be without mind, without discrimination, without reliance, without attachment. All day long, let it be natural and carefree, like a foolish person. The world does not recognize you, and you don't need to teach people to recognize or not recognize you. The mind is like a stubborn stone without any cracks, so that all dharmas cannot enter your mind. Being still and without attachment, only then is there a slight correspondence. To be able to penetrate the realm of the Three Realms is called the Buddha's emergence into the world. Not leaking the mind's appearance is called un-leaked wisdom. Do not create the karma of humans and devas, do not create the karma of hell, do not arise any thoughts, and all conditions will not arise. Then this body and mind are free people. It's not that they never arise, but that they can arise at will. The Sutra says, 'Bodhisattvas intentionally take birth,' that's what it means. If you still don't understand no-mind and cling to appearances while acting, it all belongs to the work of demons. Even performing Pure Land Buddhist activities will all become karma, called Buddha-obstacles, obstructing your mind, being bound by cause and effect, and having no freedom to go or stay. Therefore, Bodhi (Enlightenment) and other dharmas are not inherently real. What the Tathagata (Thus Come One) said was all for the sake of transforming people, just like using yellow leaves as gold to stop a child from crying. In reality, there is no dharma called Anuttara Bodhi (Unsurpassed Perfect Enlightenment). Now that you understand this meaning, why be so meticulous? Just dissolve old karma according to conditions, and don't create new disasters. Be clear in your heart. Therefore, all past views must be discarded. The Vimalakirti Sutra says, 'Remove all.' The Lotus Sutra says, 'For twenty years, constantly order them to remove excrement.' It's just removing the places in the mind where views arise. It also says, 'Remove the excrement of frivolous discussions.' Therefore, the Tathagatagarbha (Womb of the Thus Come One) is originally empty and still, not dwelling on any dharma. Therefore, the Sutra says, 'The Buddha lands are also all empty.' If you say that the Buddha's path is attained through study and practice, such a view is completely irrelevant. Or make a gesture, face a situation, raise your eyebrows and move your eyes, and as long as it matches, you say you are in accord and have attained enlightenment of Zen principles. If you encounter someone who doesn't understand, they will say...

。都無所知對他。若得道理。心中便歡喜。若被他折伏不如他。便即心懷惆悵。如此心意學禪。有何交涉。任汝會得少許道理。即得個心所法。禪道總沒交涉。所以達摩面壁。都不令人有見處。故云妄機是佛道。分別是魔境。此性縱汝迷時亦不失。悟時亦不得。天真自性本無迷悟。盡十方虛空界元來是我一心體。縱汝動用造作。豈離虛空。虛空本來無大無小。無漏無為。無迷無悟。了了見無一物。亦無人亦無佛。絕纖毫的量是無依倚無䊀綴。一道清流是自性。無生法忍何有擬議。真佛無口不解說法。真聽無耳其誰聞乎。珍重。

師一日上堂。開示大眾云。

預前若打不徹。獵月三十夜到來。管取爾熱亂。有般外道才見人說做工夫。他便冷笑。猶有遮個在。我且問爾。忽然臨命終時。爾將何抵敵生死。爾且思量看。卻有個道理。那得天生彌勒自然釋迦。有一般閑神野鬼。才見人有些少病。便與他人說。爾只放下著。及至他有病。又卻理會不下。手忙腳亂。爭柰爾肉如利刀碎割做。主宰不得。萬般事須是閑時辦得下。忙時得用。多少省力。休待臨渴掘井。做手腳不辦。遮場狼藉。如何迴避前路黑暗。信采胡鉆亂撞。苦哉苦哉。平日只學口頭三昧。說禪說道。喝佛罵祖。到遮里都用不著。平日只管瞞人。爭知道

【現代漢語翻譯】現代漢語譯本：他對一切都一無所知。如果他能理解一些道理，心中便會歡喜。如果他被別人駁倒或不如別人，便會感到惆悵。以這樣的心態來學禪，有什麼關係呢？即使你領會到少許道理，那也只是得到了一種『心所法』（citta-samprayukta-dharma，與心相應的法），與禪道毫無關係。所以，達摩（Bodhidharma）面壁，不讓人有所見處。因此說，『妄念的生起就是佛道，分別心是魔境』。這個自性，即使你迷惑時也不會失去，覺悟時也不會得到。天真自性本來就沒有迷惑和覺悟。整個十方虛空界（dasa-disa-akasa-dhatu，十個方向的虛空界）原本就是我一心（eka-citta，唯一的心）的體現。即使你有所行動和造作，又怎能離開虛空呢？虛空本來就沒有大小，沒有漏失，沒有作為，沒有迷惑和覺悟。清清楚楚地看到沒有一物，也沒有人，也沒有佛，斷絕絲毫的衡量，是無所依賴，沒有粘滯。一道清澈的流水就是自性，無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）又有什麼可以比擬的呢？真佛沒有口，所以不能說法。真聽沒有耳，誰又能聽聞呢？珍重。

師父有一天上堂說法，開示大眾說：

如果預先沒有徹底打通，到了臘月三十晚上就會手忙腳亂。有些外道（tirthika，佛教以外的修行者）一看到別人說在做功夫，就冷笑，認為還有這個『做』在。我且問你，如果忽然臨命終時，你用什麼來抵擋生死？你且思量看看，卻有個道理。哪裡會有天生的彌勒（Maitreya，未來佛），自然而然的釋迦（Sakyamuni，釋迦牟尼佛）？有些閑神野鬼，一看到別人有些小病，就對別人說，『你只要放下就行了』。等到他們自己有病的時候，又處理不了，手忙腳亂。即使你的肉像被利刀碎割，也無法主宰。任何事情都必須在空閑的時候辦好，忙的時候才能用得上，這樣才能省力。不要等到口渴了才去掘井，臨時抱佛腳是辦不好的。這場狼藉，如何迴避前路黑暗？相信采胡亂鉆，真是苦啊苦啊。平日只學口頭三昧（samadhi，禪定），說禪說道，喝佛罵祖，到這裡都用不著。平日只管瞞人，哪裡知道？

【English Translation】 English version: He knows nothing about anything. If he understands some principle, his heart rejoices. If he is refuted or is inferior to others, he feels melancholy. What does learning Chan with such a mindset have to do with anything? Even if you comprehend a little principle, you only obtain a 'citta-samprayukta-dharma' (mental concomitant dharma), which has nothing to do with the Chan path. Therefore, Bodhidharma (達摩) faced the wall, not allowing anyone to have any perception. Hence it is said, 'Delusional thoughts are the Buddha-way, discrimination is the realm of demons.' This nature, even when you are deluded, you do not lose it; when you are enlightened, you do not gain it. The true nature is originally without delusion or enlightenment. The entire ten directions of the space realm (dasa-disa-akasa-dhatu) is originally the manifestation of my one mind (eka-citta). Even if you act and create, how can you leave emptiness? Emptiness is originally without large or small, without leakage or action, without delusion or enlightenment. Clearly seeing that there is not a single thing, neither person nor Buddha, cutting off the slightest measurement, is without reliance or attachment. A clear stream is the self-nature; what can be compared to the non-origination forbearance (anutpattika-dharma-ksanti)? The true Buddha has no mouth and cannot speak Dharma. True listening has no ears; who can hear? Treasure this.

One day, the Master ascended the hall and instructed the assembly, saying:

If you do not thoroughly penetrate beforehand, when the thirtieth night of the twelfth month arrives, you will surely be in a state of chaos. Some heretics (tirthika) laugh coldly when they see people talking about doing practice, thinking that there is still this 'doing' involved. I ask you, if you suddenly face death, what will you use to resist birth and death? Think about it; there is a principle. Where would there be a Maitreya (彌勒) born naturally, or a Sakyamuni (釋迦) naturally? Some idle spirits and wild ghosts, when they see someone with a minor illness, tell them, 'Just let it go.' But when they themselves are ill, they cannot manage it and become flustered. Even if your flesh is cut into pieces by sharp knives, you cannot control it. Everything must be prepared in leisure time so that it can be used in busy times, which saves a lot of effort. Do not wait until you are thirsty to dig a well; doing things at the last minute will not work. How can you avoid the darkness ahead in this chaotic situation? Believing in random drilling and bumping around is truly suffering, suffering. Usually, you only learn verbal samadhi (三昧), talking about Chan and the Way, scolding Buddhas and cursing patriarchs, but none of that is useful here. Usually, you only deceive people; how do you know?

今日自瞞了也。阿鼻地獄中決定放爾不得。而今末法將沈。全仗有力量。兄弟家。負荷續佛慧命莫令斷絕。今時才有一個半個行腳。只去觀山觀景。不知光陰能有幾何。一息不回便是來生。未知甚麼頭面。嗚呼。勸爾兄弟家。趁色力康健時。討取個分曉處。不被人瞞底一段大事。遮些關棙子。甚是容易。自是爾不肯去下。死志做工夫。只管道難了又難好。教爾知那得樹上自生底木杓。爾也須自去做個轉變始得。若是個丈夫漢。看個公案。僧問趙州。狗子還有佛性也無。州云無。但去二六時中看個無字。晝參夜參行住坐臥。著衣吃飯處。阿屎放尿處。心心相顧。猛著精彩。守個無字。日久月深打成一片。忽然心花頓發。悟佛祖之機。便不被天下老和尚舌頭瞞。便會開大口。達摩西來無風起浪。世尊拈花一場敗缺。到這裡說甚麼閻羅老子千聖尚不柰爾何。不通道。直有遮般奇特。為甚如此。事怕有心人。

頌曰。塵勞迥脫事非常。緊把繩頭做一場。不是一翻寒徹骨。爭得梅花撲鼻香。

【現代漢語翻譯】現代漢語譯本：今天你欺騙了自己，阿鼻地獄（Avici Hell，佛教中最底層的地獄）中絕對不會放過你。現在末法時代（Dharma-ending Age，佛教衰落的時期）即將到來，完全要依靠有力量的兄弟們，承擔起延續佛陀慧命的重任，不要讓它斷絕。現在才只有一個半個雲遊僧，只是去觀賞山水風景，不知道光陰還有多少。一口氣不來，就是來生，不知道會是什麼面目。唉！勸你們兄弟們，趁著身體健康的時候，去尋求一個明白透徹的地方，一件不被人欺騙的大事。這些關鍵之處，其實很容易，只是你不肯下死決心去做功夫。只說難了又難，要告訴你哪裡有樹上自己長出來的木勺？你也必須自己去做個轉變才行。如果是個大丈夫，看個公案（Koan，禪宗的謎題），僧人問趙州（Zhaozhou，禪宗大師）：『狗子還有佛性（Buddha-nature，成佛的可能性）嗎？』趙州說：『無（Mu，沒有）。』就去一天二十四小時看這個『無』字，白天參，晚上參，行走坐臥，穿衣吃飯，拉屎撒尿，時時刻刻照顧這個『無』字，猛著精神，守住這個『無』字。日子久了，月份深了，打成一片，忽然心花頓發，領悟佛祖的玄機，便不被天下老和尚的舌頭欺騙，便會大開金口。達摩（Bodhidharma，禪宗初祖）西來無風起浪，世尊（釋迦牟尼佛，Sakyamuni Buddha）拈花一笑，都是一場失敗。到了這裡，說什麼閻羅老子，千聖（所有聖人）也奈何不了你。不相信嗎？確實有這樣奇特的事情。為什麼這樣？事怕有心人。

頌曰：擺脫塵世煩惱的事情非常不尋常，緊緊抓住繩子，努力奮鬥一場。不是經過一番寒冷徹骨，怎能得到梅花撲鼻的香味？

【English Translation】 English version: Today you deceive yourself. You will definitely not be released from Avici Hell (the deepest hell in Buddhism). Now that the Dharma-ending Age (the age of the decline of Buddhism) is approaching, it is entirely up to the powerful brothers to bear the responsibility of continuing the Buddha's wisdom-life and not let it be cut off. Now there is only one and a half wandering monks, just going to view the mountains and scenery, not knowing how much time there is left. If one breath does not return, it is the next life, not knowing what face it will be. Alas! I advise you brothers, while you are healthy, to seek a place of thorough understanding, a great matter that is not deceived by others. These key points are actually very easy, but you are not willing to make a determined effort. You only say it is difficult and difficult, but I tell you, where can you find a wooden ladle that grows on a tree by itself? You must also make a transformation yourself. If you are a true man, look at a Koan (a Zen riddle), a monk asked Zhaozhou (a Zen master): 'Does a dog have Buddha-nature (the potential to become a Buddha)?' Zhaozhou said: 'Mu (No).' Then go and look at this 'Mu' word twenty-four hours a day, meditate on it during the day, meditate on it at night, walking, standing, sitting, lying down, dressing, eating, defecating, urinating, taking care of this 'Mu' word at all times, focusing your energy, guarding this 'Mu' word. As the days go by and the months deepen, it becomes one with you, and suddenly the flower of your mind blossoms, and you understand the Buddha's mystery, then you will not be deceived by the tongues of the old monks in the world, and you will be able to open your mouth wide. Bodhidharma (the first patriarch of Zen) came from the West, stirring up waves without wind, and Shakyamuni Buddha's (the historical Buddha) flower-offering smile was a failure. When you get here, what can Yama (the lord of death) say? Even the thousand sages (all the saints) can't do anything to you. Don't you believe it? There are indeed such strange things. Why is this? Affairs are afraid of those who have a mind for them.

A verse says: The matter of escaping from worldly troubles is very extraordinary. Hold the rope tightly and make a great effort. If you don't go through a bone-chilling cold, how can you get the fragrance of plum blossoms?