T48n2019B_誡初心學人文
大正藏第 48 冊 No. 2019B 誡初心學人文
No. 2019B
誡初心學人文
夫初心之人。須遠離惡友親近賢善。受五戒十戒等。善知持犯開遮。但依金口聖言。莫順庸流妄說。既已出家參陪清眾。常念柔和善順不得我慢貢高。大者為兄小者為弟。儻有諍者兩說和合。但以慈心相向。不得惡語傷人。若也欺凌同伴論說是非。如此出家全無利益。財色之禍甚於毒蛇省己知非常須遠離。無緣事則不得入他房院。當屏處不得強知他事。非六日不得洗浣內衣。臨盥漱不得高聲涕唾。行益次不得搪揬越序。經行次不得開襟掉臂。言談次不得高聲戲笑。非要事不得出于門外。有病人須慈心守護。見賓客須欣然迎接。逢尊長鬚肅恭迴避。辦道具須儉約知足。齋食時飲啜不得作聲執放。要須安詳不得舉顏顧視。不得欣厭精粗。須默無言說。須防護雜念。須知受食但療形枯為成道業。須念般若心經觀三輪清凈不違道用。赴焚修須早暮勤行自貴懈怠。知眾行次不得雜亂。讚唄咒愿須誦文觀義。不得但隨音聲。不得韻曲不調。瞻敬尊顏不得攀緣異境。須知自身罪障猶如山海。須知理懺事懺可以消除。深觀能禮所禮皆從真性緣起。深信感應不虛影響相從。居眾寮須相讓不爭。須遞相扶護。慎詳論勝
【現代漢語翻譯】 現代漢語譯本 《誡初心學人文》
告誡初學之人： 必須遠離惡友，親近賢善之人，受持五戒、十戒等戒律，清楚瞭解持戒、犯戒以及開戒、遮戒的情況。一切以佛陀（金口）的教誨（聖言）為準繩，不要順從平庸之人的虛妄言論。既然已經出家，參與到清凈的僧團中，要常常想著柔和善良順從，不能有我慢和貢高之心。年長的如同兄長，年幼的如同弟弟。如果有人發生爭執，要從中調和，使雙方和好。要以慈悲心對待彼此，不能用惡語傷害他人。如果欺負同伴，議論是非，這樣的出家就沒有任何益處。財色帶來的災禍比毒蛇還要可怕，要經常反省自己，知道世事無常，必須遠離。沒有必要的事情，不能進入他人的房間或院落。在隱蔽的地方，不要強行打聽別人的事情。不是六齋日，不能洗滌貼身內衣。洗漱時，不能高聲涕唾。行走時，不能碰撞他人或超越次序。經行時，不能敞開衣襟，搖擺手臂。言談時，不能高聲嬉笑。沒有重要的事情，不能隨意出門。有病人時，要以慈悲心守護。見到客人時，要欣然迎接。遇到尊長時，要恭敬迴避。辦理法器用具時，要節儉知足。齋戒吃飯時，飲水吃東西不能發出聲音，拿放碗筷要安詳，不能左顧右盼。不要對食物的精細粗糙有所喜好或厭惡。要保持沉默，不說話。要防護雜念。要知道接受食物只是爲了維持身體的生存，爲了成就道業。要念誦《般若心經》，觀想三輪體空（施者、受者、施物），清凈不違背修道的用途。參加焚香和修行活動，要早晚勤奮，自我尊重，避免懈怠。瞭解大眾行儀的次序，不能雜亂無章。讚頌佛菩薩、持誦咒語和發願時，要誦讀經文，理解含義，不能只是跟隨聲音。不能音韻不協調。瞻仰佛菩薩的尊容時，不能攀緣其他境界。要知道自身的罪障猶如山海般深重。要知道通過理懺（從理上懺悔）和事懺（從行為上懺悔）可以消除罪障。深刻觀想能禮拜的人和所禮拜的佛，都是從真性緣起。深信感應真實不虛，如同影子跟隨形體。居住在僧眾的寮房裡，要相互謙讓，不爭執。要互相扶持保護。謹慎詳細地討論佛法。
【English Translation】 English version Admonitions for Beginners in Learning
For those who are new to learning, it is essential to: Stay away from bad friends and associate with the virtuous and good. Receive and uphold the Five Precepts, Ten Precepts, etc. Clearly understand the upholding, breaking, opening, and closing of precepts. Rely solely on the Buddha's (Golden Mouth) teachings (Sacred Words), and do not follow the false statements of ordinary people. Since you have already left home and joined the pure Sangha, constantly remember to be gentle, harmonious, and obedient, without arrogance or pride. Treat elders as elder brothers and younger ones as younger brothers. If there are disputes, mediate and reconcile both sides. Treat each other with compassion and do not harm others with harsh words. If you bully companions or gossip about right and wrong, such renunciation is of no benefit at all. The disasters of wealth and lust are more terrible than poisonous snakes. Constantly reflect on yourself, know the impermanence of things, and stay away from them. Without a valid reason, do not enter other people's rooms or courtyards. In private places, do not forcibly inquire about other people's affairs. Except for the six fasting days, do not wash personal underwear. When washing and rinsing, do not make loud noises or spit. When walking in order, do not bump into others or jump the queue. When walking in meditation, do not open your collar or swing your arms. When talking, do not laugh loudly or joke around. Without important matters, do not go outside the gate casually. When there are sick people, take care of them with compassion. When you see guests, greet them with joy. When you meet elders, respectfully avoid them. When preparing Dharma tools, be frugal and content. When eating meals, do not make noise while drinking or eating, and place your bowls and chopsticks gently. Be calm and do not look around. Do not like or dislike the fineness or coarseness of the food. Remain silent and do not speak. Protect yourself from distracting thoughts. Know that receiving food is only to sustain the body, in order to accomplish the path to enlightenment. Recite the Heart Sutra, contemplate the emptiness of the three wheels (giver, receiver, and gift), be pure and not violate the use of the path. When attending incense burning and practice activities, be diligent morning and evening, respect yourself, and avoid laziness. Understand the order of the Sangha's activities and do not be chaotic. When praising the Buddha, reciting mantras, and making vows, read the text and understand the meaning, do not just follow the sound. Do not have discordant rhythms. When looking at the Buddha's face, do not cling to other realms. Know that your own sins are as deep as mountains and seas. Know that through repentance in principle (philosophical repentance) and repentance in action (behavioral repentance), you can eliminate sins. Deeply contemplate that the one who prostrates and the Buddha who is prostrated to both arise from the true nature. Deeply believe that the response is real and not false, like a shadow following a form. When living in the Sangha's quarters, be humble and do not argue. Support and protect each other. Discuss the Dharma carefully and in detail.
負。慎聚頭閑話。慎誤著他鞋。慎坐臥越次。對客言談不得揚於家丑。但贊院門佛事。不得詣庫房見聞雜事自生疑惑。非要事不得游州獵縣。與俗交通令他憎嫉失自道情。儻有要事出行。告住持人及管眾者。令知去處。若入俗家切須堅持正念。慎勿見色聞聲流蕩邪心。又況披襟戲笑亂說雜事。非時酒食妄作無礙之行深乖佛戒。又處賢善人嫌疑之間。豈為有智慧人也。住社堂慎沙彌同行。慎人事往還。慎見他好惡。慎貪求文字。慎睡眠過度。慎散亂攀緣。若遇示師升座說法。切不得於法作懸崖想生退屈心。或作串聞想生容易心。當須虛懷聞之。必有機發之時。不得隨學語者但取口辦。所謂蛇飲水成毒。牛飲水成乳。智學成菩提。愚學成生死是也。又不得於主法人生輕薄想。因之於道有障。不能進修切須慎之。論云。如人夜行罪人執炬當路。若以人惡故不受光明。墮坑落塹去矣。聞法之次如履薄冰。必須側耳目而聽玄音。肅情塵而賞幽致。下堂后默坐觀之。如有所疑博問先覺。夕惕朝詢不濫絲髮。如是乃可能生正信。以道為懷者歟。無始習熟愛慾恚癡纏綿意地。暫伏還起如隔日瘧。一切時中直須用加行方便智慧之力痛自遮護。豈可閑謾遊談無根虛喪天日。欲冀心宗而求出路哉。但堅志節責躬匪懈。知非遷善改悔調柔。勤修
【現代漢語翻譯】 現代漢語譯本 要謹慎聚集在一起閑聊，謹慎穿錯別人的鞋子，謹慎坐臥超出自己的位置。在客人面前說話，不要宣揚家醜，只能讚美寺院的佛事。不要到庫房去，不要因為見聞雜事而自己產生疑惑。沒有重要的事情，不要到各個州縣遊玩，與世俗之人交往會讓他們憎恨嫉妒，失去自己修道的志向。如果確實有重要的事情要外出，要告訴住持和管理大眾的人，讓他們知道去處。如果進入俗家，一定要堅持正念，千萬不要因為見到美色、聽到聲音而放縱邪念。更何況敞開衣襟嬉笑，胡說八道，非時飲酒吃肉，妄作無所顧忌的行為，都深深違背了佛的戒律。而且會處在賢善之人懷疑的境地，這難道是有智慧的人應該做的嗎？ 住在僧堂里，要謹慎與沙彌同行，謹慎人事的往來，謹慎看待別人的好惡，謹慎貪求文字，謹慎睡眠過度，謹慎散亂攀緣。如果遇到法師升座說法，千萬不要對佛法產生懸崖般高不可攀的想法，從而產生退縮之心，或者產生聽慣了的想法，從而產生輕視之心。應當虛心聽聞，必定會有機緣啓發的時候。不要只學說話的人，只求口頭上的便利。所謂蛇喝水變成毒藥，牛喝水變成乳汁，有智慧的人學習佛法成就菩提，愚笨的人學習佛法增長生死輪迴。 又不要對說法的主法人生起輕視的想法，因此對修道產生障礙，不能進步修持，一定要謹慎。論中說：『如同有人在夜晚行走，罪人拿著火炬在路上，如果因為那人是罪人而不接受光明，就會掉進坑裡。』聽聞佛法的時候，要像走在薄冰上一樣，必須側耳注目地聽玄妙的聲音，肅清情慾塵埃，欣賞幽深的意境。下座后默默地觀察所聽聞的佛法，如果有什麼疑問，廣泛地請教先覺之人。早晚都保持警惕，不放過一絲一毫的疑問，這樣才可能產生真正的信心，以道為懷。無始劫以來養成的愛慾、嗔恚、愚癡，纏繞在意識深處，暫時被壓伏還會再次生起，就像隔日瘧一樣。在一切時候都要用修行的方法和智慧的力量，嚴格地自我保護。怎麼可以閑散漫遊，無根據地虛度光陰呢？這樣又怎麼能期望明心見性，找到解脫的道路呢？只要堅定志向，嚴格要求自己，知道錯誤就改正，懺悔調伏，勤奮修行。
【English Translation】 English version Be cautious about gathering for idle talk. Be cautious about mistakenly wearing someone else's shoes. Be cautious about sitting or lying down beyond your designated space. When speaking to guests, do not publicize family scandals, but only praise the monastery's Buddhist activities (foshi 佛事). Do not go to the storeroom, and do not let doubts arise from seeing or hearing miscellaneous matters. Unless it is important, do not travel to various prefectures and counties, as associating with worldly people will cause them to hate and envy you, and you will lose your aspiration for spiritual practice. If there is indeed an important matter requiring you to go out, inform the abbot (zhuchi 住持) and those in charge of the community, so they know where you are going. If you enter a layperson's home, you must maintain right mindfulness (zhengnian 正念), and be careful not to let your mind wander due to sights and sounds. Moreover, do not open your robe and laugh, speak carelessly about miscellaneous matters, or indulge in untimely drinking and eating, acting recklessly without restraint, as these deeply violate the Buddhist precepts. Furthermore, you will be in a position of suspicion among virtuous people. How can this be the behavior of a wise person? When residing in the monks' hall, be cautious about traveling with novices (shami 沙彌), be cautious about personal interactions, be cautious about judging others' likes and dislikes, be cautious about greedily seeking after written words, be cautious about excessive sleep, and be cautious about scattered thoughts and clinging. If you encounter a Dharma master (shishi 示師) ascending the seat to expound the Dharma, do not think of the Dharma as an insurmountable cliff, thereby giving rise to a feeling of retreat, or think of it as something you have heard before, thereby giving rise to a feeling of ease. You should listen with an open mind, and there will surely be a time when you are inspired. Do not merely imitate the speaker, seeking only verbal dexterity. As it is said, 'A snake drinking water turns it into poison, a cow drinking water turns it into milk. The wise learn and attain Bodhi (puti 菩提), the foolish learn and increase birth and death.' Furthermore, do not have contemptuous thoughts towards the Dharma master presiding over the Dharma assembly, as this will create obstacles to your spiritual practice and prevent you from progressing. Be sure to be cautious. The treatise says: 'It is like a person walking at night, with a criminal holding a torch on the road. If you refuse to accept the light because the person is a criminal, you will fall into a pit.' When listening to the Dharma, be like walking on thin ice. You must listen attentively with your ears and eyes, purify your emotions and appreciate the profound meaning. After the session, contemplate silently on what you have heard. If you have any doubts, ask those who are more experienced. Be vigilant morning and evening, and do not overlook even the slightest doubt. Only then can you generate true faith and cherish the path. The love, desire, anger, and delusion that have been cultivated since beginningless time are intertwined in the depths of consciousness. Even if they are temporarily suppressed, they will arise again, like tertian malaria. At all times, you must use the power of practice and wisdom to strictly protect yourself. How can you idly wander and waste your time on baseless talk? How can you expect to realize your mind and find the path to liberation? Just strengthen your resolve, be strict with yourself, correct your mistakes, repent and tame your mind, and diligently cultivate.
而觀力轉深。煉磨而行門益凈。長起難遭之想道業恒新。常懷慶幸之心終不退轉。如是久久自然定慧圓明見自心性。用如幻悲智還度眾生。作人天大福田。切須勉之。泰和乙丑冬月。海東曹溪山老衲知訥志。
皖山正凝禪師示蒙山法語
師見蒙山來禮。先自問云。爾還信得及么。山云。若信不及不到這裡。師云。十分信得更要持戒。持戒易得靈驗。若無戒行如空中架樓閣。還持戒么山云。見持五戒。師云。此後只看個無字。不要思量卜度。不得作有無解會。且莫看經教語錄之類。只單單提個無字。於十二時中四威儀內。須要惺惺如貓捕鼠如雞抱卵無令斷續。未得透徹時。當如老鼠咬棺材相似不可改移。時復鞭起疑雲。一切含靈皆有佛性。趙州因甚道無意作么生。既有疑時默默提個無字回光自看。只這個無字要識得自己。要識得趙州。要捉敗佛祖得人憎處。但信我如此說話。驀直做將去。決定有發明時節。斷不誤爾。云云。
東山崇藏主送子行腳法語
大凡行腳須以此道為懷。不可受現成供養了等閑過日。須是將生死二字釘在額上。十二時中裂轉麵皮。討個分曉始得。若只隨群逐隊打空過時。他時閻羅老子打算飯錢。莫道我與爾不說。若做工夫須要日日打算時時點檢。自轉鼓起來至二更看。那
【現代漢語翻譯】 觀照的力量會變得更加深刻。通過磨練，修行會變得更加純凈。長久地生起難得遭遇佛法的想法，道業就會不斷更新。常懷慶幸之心，最終不會退轉。這樣長久下去，自然會達到定慧圓明，見到自己的心性。運用如幻的悲智來度化眾生，成為人天的大福田。務必努力啊！泰和乙丑年冬月，海東曹溪山老衲知訥（朝鮮高僧普照禪師）記。
皖山正凝禪師開示蒙山的法語
禪師見蒙山前來禮拜，先問他：『你還完全相信嗎？』蒙山回答：『如果不是完全相信，我就不會到這裡來。』禪師說：『十分相信更要持戒，持戒容易得到靈驗。如果沒有戒行，就像在空中建造樓閣。你持戒嗎？』蒙山回答：『我受持五戒。』禪師說：『此後只參看這個『無』字（Mu，禪宗公案），不要思量揣測，不要作有無的解釋。也不要看經教語錄之類的書籍，只單單提起這個『無』字。在一天十二個時辰中，在行住坐臥四威儀中，都要像貓捕鼠一樣，像雞孵蛋一樣，不要讓它間斷。在沒有透徹領悟的時候，應當像老鼠咬棺材一樣，不可改變。』時常提起疑情：『一切有情眾生都有佛性，趙州禪師為什麼說『無』？』（指趙州無字公案）該怎麼理解？』既然有了疑問，就默默地提起這個『無』字，迴光返照，反觀自心。只這個『無』字，要認識自己，要認識趙州，要抓住佛祖令人厭惡的地方。只要相信我這樣說，直接去做，必定會有發明領悟的時候，絕對不會耽誤你。』如此等等。
東山崇藏主送子行腳法語
大凡行腳參學，必須以此道為懷。不可接受現成的供養，然後等閑度日。必須將生死二字銘刻在額頭上，十二時辰中竭盡全力，討個分曉才行。如果只是隨波逐流，打發時間，將來閻羅老子計算飯錢的時候，不要說我沒有告訴你。如果要做功夫，必須每日打算，時時檢查。從自鳴鐘敲響開始，到二更天的時候，看看那
【English Translation】 And the power of contemplation deepens. Through refinement, the practice becomes purer. Constantly arising the thought of encountering the Dharma being rare, the path of enlightenment is ever new. Always cherishing a heart of rejoicing, one will ultimately not regress. Continuing in this way for a long time, one will naturally attain perfect clarity of Samatha and Vipassanā, and see one's own mind-nature. Using illusory compassion and wisdom to liberate sentient beings, becoming a great field of merit for humans and devas. Must strive diligently! Winter month of Taihe Yichou year, old monk Zhinu (Bojo Jinul) of Hae Dong Jogye Mountain records.
Dhyana Master Zhengning of Wan Mountain's Dharma Talk to Meng Mountain
The Master saw Meng Mountain coming to pay respects and first asked him: 'Do you still completely believe?' Mountain said: 'If I didn't completely believe, I wouldn't have come here.' The Master said: 'Believing completely requires even more upholding of precepts. Upholding precepts easily brings about spiritual efficacy. Without precepts and conduct, it's like building a pavilion in the air. Do you uphold precepts?' Mountain said: 'I uphold the five precepts.' The Master said: 'From now on, just contemplate the word 'Mu' (無, Zen koan), do not speculate or conjecture, do not interpret it as existence or non-existence. Do not read scriptures or recorded sayings, just single-mindedly bring up the word 'Mu'. Throughout the twelve periods of the day, in the four dignities of walking, standing, sitting, and lying, you must be as alert as a cat catching a mouse, as a hen hatching eggs, without allowing it to be interrupted. When you have not yet thoroughly penetrated it, you should be like a mouse gnawing at a coffin, unchangeable.' Constantly raise the doubt: 'All sentient beings have Buddha-nature, why did Zhaozhou (Joshu) say 'Mu' (無)?' (referring to the Zhaozhou Mu koan) How should it be understood?' Since there is doubt, silently bring up the word 'Mu', turn the light inward and look at your own mind. Only this word 'Mu', you must recognize yourself, you must recognize Zhaozhou, you must grasp the Buddha's abhorrent place. Just believe what I say, and do it directly, and you will definitely have a moment of discovery and realization, and it will definitely not delay you.' And so on.
Dharma Talk of Dongshan Chong, the Head of the Storehouse, Sending a Disciple on Pilgrimage
Generally, when going on pilgrimage, you must cherish this path in your heart. You must not accept ready-made offerings and then idly pass the days. You must engrave the two words 'birth and death' on your forehead, and exert all your strength throughout the twelve periods of the day to seek a clear understanding. If you just follow the crowd and waste time, when Yama (King of Hell) calculates the cost of your meals in the future, don't say I didn't tell you. If you want to do Kung Fu (spiritual practice), you must plan every day and check every moment. From the time the clock strikes until the second watch of the night, look at that
里是不得力處。那裡是打失處。那裡是不打失處。若如此做將去。定有到家時節。有一般辦道之人經不看佛不禮。才上薄團便打瞌睡。及至醒來又且胡思亂想。才下禪床便與人打雜交。若如此辦道至彌勒下生。也未有入手底時節。須是猛著精彩提起一個無字。晝三夜三與他廝睚。不可坐在無事甲里。又不可執在蒲團上死坐。須要活弄。恐雜念紛飛起時千萬。不可與他廝鬥轉斗轉急。多有人在這裡不識進退解免不下。成風成顛壞了一生。須向紛飛起處輕輕放下打一個。轉身下地行一遭。又上床開兩眼捏雙拳。豎起脊梁依前提起。便覺清涼。如一鍋湯攙下一杓冷水相似。但如此做工夫。日久月深自有到家時節。工夫未得入手。莫生煩惱。恐煩惱魔入心。若覺省力不可生歡喜。恐歡喜魔入心。種種病痛言之不盡。恐眾中有老成兄弟辦道者。千萬時時請益。若無將祖師做工夫底言語看一遍。如親見相似。而今此道難得其人。千萬向前望汝早早打破漆桶歸來為我揩背。至囑至囑。
蒙山和尚示眾語
若有來此同甘寂寥者。舍此世緣除去執著顛倒。真實為生死大事。肯順庵中規矩。截斷人事隨緣受用。除三更外不許睡眠。不許出街。不許赴請。未有發明不許看讀。非公界請不許閱經。如法下三年工夫。若不見性通宗。
【現代漢語翻譯】 現代漢語譯本： 這裡是不得力的地方，哪裡是錯失的地方，哪裡是沒有錯失的地方。如果這樣去做，一定有到達彼岸的時候。有一種修行人，經書不看，佛也不拜，才坐上蒲團就開始打瞌睡，等到醒來又胡思亂想。才下禪床，就與人閑聊雜談。如果這樣修行，即使等到彌勒（Maitreya，未來佛）下生，也還沒有入門的時候。必須提起精神，提起一個『無』字（Mu，禪宗公案），日夜不停地與它較量。不可安坐在無事的狀態里，也不可執著于蒲團上死坐，必須靈活運用。恐怕雜念紛飛時，千萬不可與它爭鬥，越鬥越急。很多人在這裡不識進退，無法解脫，最終成瘋成癲，毀了一生。必須在雜念紛飛時，輕輕放下，打一個轉身，下地走一遭。又上床，睜開雙眼，捏緊雙拳，豎起脊梁，依照先前的方法提起『無』字，便覺得清涼，如同一鍋湯攙下一勺冷水。只要這樣用功，日久月深，自然有到達彼岸的時候。功夫未得入門，莫生煩惱，恐怕煩惱魔入心。如果覺得省力，不可生歡喜，恐怕歡喜魔入心。種種病痛，說也說不盡。希望大眾中有老成持重的修行人，千萬時時請教。如果沒有將祖師做功夫的言語看一遍，如同親見一般。如今此道難得其人，千萬向前，望你早早打破漆桶（比喻開悟）歸來為我擦背。至囑至囑。
蒙山和尚示眾語
若有來此一同甘於寂寞的人，捨棄世俗的緣分，除去執著顛倒，真正爲了生死大事，肯順從庵中的規矩，截斷人情世故，隨緣受用，除了三更（深夜）外不許睡眠，不許出街，不許赴宴請，未有發明（指開悟）不許看書，非公共事務不許閱經，如法下三年功夫，若不見性通宗（指明心見性，通達宗門）。
【English Translation】 English version: Here is where effort is lacking. There is where one misses the mark. There is where one does not miss the mark. If you proceed in this way, you will surely reach home. There are some practitioners who do not read the sutras or bow to the Buddha. As soon as they sit on the meditation cushion, they fall asleep. When they wake up, they engage in wild thoughts. As soon as they get off the meditation platform, they engage in idle chatter with others. If you practice in this way, even if Maitreya (Maitreya, the future Buddha) descends, you will still not have found the entrance. You must rouse your spirits and take up the word 'Mu' (Mu, a Zen koan), contending with it day and night. You must not sit idly in a state of nothingness, nor should you stubbornly sit on the cushion. You must be flexible. If distracting thoughts arise, do not fight with them, for the more you fight, the more intense they become. Many people here do not know how to advance or retreat, and cannot free themselves, becoming mad and ruining their lives. When distracting thoughts arise, you must gently let go, turn around, and take a walk. Then, return to the bed, open your eyes, clench your fists, straighten your spine, and take up the 'Mu' as before. You will then feel refreshed, like adding a spoonful of cold water to a pot of soup. If you work hard in this way, day after day, month after month, you will naturally reach home. If you have not yet entered the path, do not become frustrated, lest the demon of frustration enter your mind. If you feel effortless, do not become joyful, lest the demon of joy enter your mind. There are countless kinds of illnesses that cannot be fully described. I hope that among you there are experienced and mature practitioners who will constantly seek guidance. If you do not read the words of the patriarchs on how to practice, it is as if you have seen them in person. Now, this path is difficult to find someone who understands it. Strive forward, hoping that you will break through the lacquer bucket (a metaphor for enlightenment) and return to scrub my back. This is my earnest wish.
Words of Instruction to the Assembly by Monk Mengshan
If there are those who come here to share in the solitude, relinquish worldly attachments, eliminate clinging and delusion, and truly dedicate themselves to the great matter of life and death, willing to abide by the rules of the hermitage, severing worldly affairs and accepting circumstances as they arise, not allowed to sleep except during the third watch (late at night), not allowed to go out into the streets, not allowed to attend invitations, not allowed to read until there is understanding (referring to enlightenment), not allowed to read scriptures except for public matters, and diligently practice for three years according to the Dharma, if you do not see your nature and penetrate the teachings (referring to seeing one's nature and understanding the teachings of the school).
山僧替爾入地獄。
后跋
夫心者。是世間出世間萬法之總相也。萬法即是心之別相。然其別有五。一肉團心。狀如蕉蕾。生色身中。系無情攝。二緣慮心。狀若野燒。忽生忽滅。系妄想攝。三集起心。狀如草子。埋伏識田。系習氣攝。四賴耶心。狀如良田。納種無厭。系無明攝。五真如心。狀同虛空。廓徹法界。系寂照攝。已上五心。前四皆妄念念生滅后一是真。三際一如。若不揀辯分明。猶恐認妄為真。其失非小。故引佛經祖語。問辯徴釋。開示迷妄根源。指陳修證本末。次第一十六章。始於正信。終乎所往。深明真心之捷徑。故名直說。予獲是書。僅十餘載。朝夕觀覽。以為棲神之秘要。一日出示眾。信善士感節庵。居士陳普忠。慨然樂施繡梓流傳。庶修心之士觀之者。感悟真心之妙。迥出直說之表也。是為跋。
正統十二年歲在丁卯。臘月八日大天界蒙堂比丘。
【現代漢語翻譯】 現代漢語譯本 山僧替你入地獄。
后跋
心，是世間和出世間一切萬法的總相。萬法即是心的別相。然而心的別相有五種：一是肉團心，形狀像蕉蕾（未開放的香蕉花），生長在色身中，屬於無情所攝。二是緣慮心，狀態像野火，忽生忽滅，屬於妄想所攝。三是集起心，狀態像草籽，埋伏在識田中，屬於習氣所攝。四是賴耶心（阿賴耶識），狀態像良田，接受種子沒有厭足的時候，屬於無明所攝。五是真如心，狀態如同虛空，廓然通徹法界，屬於寂照所攝。以上五種心，前四種都是虛妄的，唸唸生滅，后一種是真實的，過去、現在、未來三際都是一樣的。如果不能分辨清楚，恐怕會認妄為真，那損失就太大了。所以引用佛經和祖師的言語，通過問答辯論來解釋，開示迷惑的根源，指明修證的本末。總共十六章，開始於正信，結束于所往，深刻闡明了真心（本心）的捷徑，所以名為《直說》。我得到這本書，已經十多年了，早晚觀看，把它作為安身立命的秘要。有一天拿出來給大眾看，信善士感節庵，居士陳普忠，慨然樂意捐資印刷流傳。希望修心的人看到這本書，能夠感悟真心的妙處，遠遠超出《直說》所表達的。這就是跋。
正統十二年，歲在丁卯，臘月八日，大天界蒙堂比丘。
【English Translation】 English version This mountain monk will enter hell for you.
Postscript
The mind is the general characteristic of all phenomena, both worldly and other-worldly. All phenomena are the specific characteristics of the mind. However, there are five specific characteristics of the mind: First, the physical heart, shaped like a banana bud, grows in the physical body and is governed by insentience. Second, the mind of conditioned thought, like a wildfire, arises and vanishes suddenly, governed by delusion. Third, the accumulating mind, like a seed buried in the field of consciousness, is governed by habitual tendencies. Fourth, the Ālaya (Ālaya-vijñāna) mind, like fertile land, is never satisfied with receiving seeds, governed by ignorance. Fifth, the True Thusness (Tathātā) mind, like empty space, is vast and pervades the Dharma realm, governed by serene illumination. Of the above five minds, the first four are all illusory, arising and ceasing with each thought, while the last one is real, the three periods of time (past, present, and future) being the same. If one cannot clearly distinguish them, one might mistake the false for the true, and the loss would be great. Therefore, I have quoted the words of the Buddha and the Patriarchs, using questions and answers to explain and clarify, revealing the source of delusion and pointing out the beginning and end of cultivation and realization. There are sixteen chapters in total, beginning with Right Faith and ending with Where to Go, profoundly elucidating the shortcut to the True Mind (original mind), hence the name 'Direct Explanation'. I have had this book for more than ten years, studying it morning and night, regarding it as the secret to settling the mind and life. One day, I showed it to the public, and the faithful layman Gan Jie'an and the lay devotee Chen Puzhong generously offered to donate funds for printing and circulation, hoping that those who cultivate the mind would see this book, be inspired by the wonders of the True Mind, and far exceed what is expressed in 'Direct Explanation'. This is the postscript.
The twelfth year of the Zhengtong era, the year being Dingmao, the eighth day of the twelfth month, written by the Bhikshu of Mengtang at the Great Heavenly Boundary.