T48n2021_禪宗決疑集
大正藏第 48 冊 No. 2021 禪宗決疑集
No. 2021
禪宗決疑集
西蜀野衲智徹述
源湛流清門
原夫法不孤起。有自來由。欲盡群疑須開微惑。昔年行履今日披陳。學者見聞從其簡易。余出家時晚。進道心堅不顧危亡專心直向。縱使逢魔逢難此念不忘。假饒遇辱遇榮一心不變。故名擔板漢。是為執固人。不下鐵心腸。焉領如是事。早年雖處五欲之中。如遊園觀相似。塵勞袞袞世事紛紛。觸境無為心常憺怕。得來不喜應用無方。失去何憂現前無所。余初居學地。歷事多艱微細推窮。無深趣向。壯年[(廠@朔)/心]強作事不讓庸人。勇猛功夫究竟難為。道伴實情相告剖析來因。道在人弘無論僧俗。
離塵精進門
緣智徹二十六歲。受戒持齋專心念佛。至三十一歲。離火宅為僧參禪請益。師云峰和尚令參萬法歸一一歸何處。遂與光兄結伴。迤𨓦至於夔府何堂主庵。所居幽隱就便作住。自於聖像之前然香設誓。立行三年死限誓云。我若懶墮欲求坐臥取安身粘床橙。陷入無間地獄永無出期。自此晝夜徐行週而復始。除二時粥飯方坐。其餘茶湯之類亦不駐足。道友施主相訪。亦不陪侍。言語省減單隻舉個萬法歸一一歸何處。只向這一字上切切用疑。
【現代漢語翻譯】 現代漢語譯本 《禪宗決疑集》
西蜀野衲智徹 述
源湛流清門
大凡佛法不會憑空產生，都有其來源。想要消除眾人的疑惑，必須先解開細微的迷惑。過去一年的修行經歷，今天在此陳述。希望學者們見聞之後，能夠覺得簡明易懂。我出家比較晚，但是修道的決心卻很堅定，不顧危險和死亡，專心一意地向前。即使遇到邪魔或者災難，這個信念也不會忘記。縱然遇到侮辱或者榮耀，這顆心也不會改變。所以被稱為『擔板漢』，也就是執著固守的人。沒有鋼鐵般的意志，怎麼能領悟這樣的道理呢？早年雖然身處五欲之中，卻如同在花園中游覽一般。塵世的煩惱紛紛擾擾，世事也紛紛雜雜，但是接觸任何境況都能做到無為而為，內心常常保持平靜淡泊。得到什麼不歡喜，應用起來得心應手，失去什麼也不憂愁，眼前的一切都視為空無。我最初在學習的地方，經歷了很多艱難困苦，也曾細緻地推敲研究，但是沒有深入的趣味。壯年時期勉強努力做事，不輸給普通人。雖然勇猛精進，但最終還是難以有所成就。道友真誠地告訴我實情，剖析事情的來龍去脈。道在於人的弘揚，無論僧人還是俗人。
離塵精進門
因為智徹二十六歲時，受戒持齋，專心念佛。到三十一歲時，離開世俗的家，出家為僧，參禪請教。云峰和尚讓他參『萬法歸一一歸何處』。於是與光兄結伴，慢慢地到了夔府何堂主的庵。那裡居住環境幽靜，就安頓下來。自己在佛像前點燃香，發誓立下三年死限的誓言，誓言說：『我如果懶惰，想要坐臥貪圖安逸，身體粘在床上，就會陷入無間地獄，永遠沒有脫身之日。』從此晝夜不停地緩慢行走，週而復始。除了早晚兩次吃飯的時候才坐下，其餘的茶水之類的也不停留。道友和施主來拜訪，也不陪伴招待。減少說話，只是舉起『萬法歸一一歸何處』這句話。只是向著這『一』字上，切切實實地用心去懷疑。
【English Translation】 English version Zen Sect Resolving Doubts Collection
Composed by Zhi Che, a rustic monk from Western Shu
Source Deep Flow Clear Gate
Generally, Dharma does not arise in isolation; it has its origins. To dispel all doubts, one must first unravel subtle confusions. Past practices are presented today for scholars to easily understand. I became a monk late in life, but my determination to advance in the Way is firm. Disregarding danger and death, I focus wholeheartedly forward. Even if encountering demons or difficulties, this thought will not be forgotten. Even if encountering insult or honor, this heart will not change. Therefore, I am called a 'stubborn carrier,' a person who is persistent and unwavering. Without an iron will, how can one comprehend such matters? Although I was in the midst of the five desires in my early years, it was like strolling in a garden. The dust of worldly affairs churned, and worldly matters were chaotic, but I remained non-active in all circumstances, and my heart was always calm and peaceful. I did not rejoice in what I gained, and I applied things freely. I did not worry about what I lost, and I saw nothing in the present moment. When I first resided in the place of learning, I experienced many hardships and meticulously investigated, but I lacked deep interest. In my prime, I forced myself to work hard, not yielding to ordinary people. Although I was courageous and diligent, it was ultimately difficult to achieve anything. A fellow practitioner sincerely told me the truth, analyzing the causes and effects. The Way is promoted by people, whether monks or laypeople.
Leaving the Dust and Advancing Diligently Gate
Because Zhi Che, at the age of twenty-six, took vows, observed precepts, and focused on reciting the Buddha's name. At the age of thirty-one, he left his worldly home, became a monk, and sought instruction in Chan. The teacher, Monk Yunfeng, instructed him to contemplate 'The myriad dharmas return to one; where does the one return?' Thereupon, he partnered with Brother Guang and gradually arrived at the hermitage of Hall Master He in Kuifu. The residence was secluded, so they settled there. In front of the sacred image, he lit incense and made a vow with a three-year death limit, saying, 'If I am lazy, seeking to sit and lie down to find comfort, my body sticking to the bed, I will fall into the Avici Hell, never to escape.' From then on, day and night, he walked slowly, repeatedly. Except for the two times of meals, he would sit. He would not even stop for tea or soup. When fellow practitioners and benefactors visited, he would not accompany them. He reduced his speech, only raising the question 'The myriad dharmas return to one; where does the one return?' He focused on this 'one' with earnest doubt.
有時得力如青天白日無一點雲翳相似。但覺一字疑情於心中活潑潑地。如珠走盤縱橫無礙。到此不知有身在地上行。亦不知有世間之事動靜寒溫。折旋俯仰大小便利。都無計較分別之心。只隨此疑信步而行。吃粥吃飯信手拈匙放筋。又不知飯食中辛酸鹹淡之味。到此方知是凈念相繼。制之一處的工夫也。余舉此一事。或有未做工夫之人疑而不信者。謾說二小喻。譬如世有勇士。發一奮怒入百萬軍中奪其帥者。彼欲得勝收功不顧危亡。一忿直前更無退志。其意與學道人亦然也。又如吾輩欲求無上妙道用報四重深恩。借父母之遺體。或然一香一指一臂。發一念精進之心痛苦皆亡。何故蓋無第二念。才知痛苦即落第二念也。說此二喻只要學人深信此事不得狐疑。工夫做到方有相應。以此主張做工夫得力底樣子也。
卻步復升門
此舉有時不得力。這一字上疑情旋疑旋失。不落昏沉便歸散亂。若用力疑轉不得力。退之又退。此退之一字多者不知。故舉小喻以明斯事。且如世有貧窮之人。聞萬里之外有珍寶所。往而求之。或行一千二千。乃至五千而生退還不復前進。退之不已。驀然自嘆曰。我若退還枉費前工。永受飢寒貧窮困苦。翻思此寶去者人人有分。何故我自棄之。於此奮起堅志又復前進。不憚疲勞不避寒暑。
【現代漢語翻譯】 現代漢語譯本：有時用功得力就像晴空萬里，沒有一絲雲彩。只覺得一個『疑』字在心中活潑潑地，像珠子在盤中滾動，縱橫無礙。到了這種程度，不知道自己身在地上行走，也不知道世間的事情，動靜寒溫，轉身、俯仰、大小便溺，都沒有計較分別之心。只是隨著這個『疑』字信步而行，吃粥吃飯時隨意拿起勺子放下筷子，又不知道飯食中辛酸鹹淡的味道。到了這種程度，才知道這是凈念相繼，專注於一處的功夫啊。我舉這件事，或許有沒做過功夫的人懷疑而不相信。就說兩個小比喻。譬如世上有勇士，發怒衝入百萬軍中奪取敵方主帥，他想要得勝立功，不顧危亡，一怒之下勇往直前，更沒有退縮的念頭。他的心意與學道的人也是一樣的。又如我們想要尋求無上妙道，用以報答四重深恩（四重深恩：指父母恩、眾生恩、國土恩、三寶恩），借用父母遺留的身體，或者燃燒一炷香、一根手指、一隻手臂，發一個精進的念頭，痛苦都會消失。為什麼呢？因為沒有第二個念頭。一旦知道痛苦，就落入了第二個念頭。說這兩個比喻，只是要學人深信此事，不得狐疑。功夫做到，方有相應。這是用這種主張做功夫得力的樣子。
卻步復升門
這裡說的是有時不得力的情況。這個『疑』字，有時懷疑，有時又失去，不落入昏沉就歸於散亂。如果用力去懷疑，反而更加不得力，退之又退。這個『退』字，很多人不知道，所以舉個小比喻來說明這件事。比如世上有貧窮的人，聽說萬里之外有珍寶的地方，前往去尋找。或者走了 一千、兩千，乃至五千里路，卻產生了退意，不再前進，一直退縮。突然自嘆道：『我如果退回去，就白費了之前的功夫，永遠要忍受飢寒貧窮困苦。』反過來想，這寶藏人人都有機會得到，為什麼我要自己放棄呢？於是奮起，堅定志向，又重新前進，不怕疲勞，不避寒暑。
【English Translation】 English version: Sometimes, when effort is effective, it's like a clear sky without a single cloud. One feels the 'doubt' (疑, yi - doubt, questioning) word vividly alive in the heart, like a pearl rolling on a plate, moving freely in all directions. At this point, one is unaware of walking on the ground, nor of worldly affairs, movements, stillness, cold or warmth, turning, bowing, major or minor bodily functions, having no calculating or discriminating thoughts. One simply follows this 'doubt' word, walking leisurely, picking up the spoon and putting down the chopsticks casually while eating porridge or rice, and not even knowing the taste of sour, spicy, salty, or bland in the food. Reaching this state, one realizes that this is the effort of continuous pure thought, focusing on one point. I mention this, and perhaps some who have not practiced will doubt and not believe. Let me give two small analogies. For example, there is a brave warrior who, in a fit of anger, charges into a million-strong army and seizes the enemy commander. He desires victory and merit, disregarding danger and death, charging straight ahead without any thought of retreat. His intention is the same as that of a person studying the Dao (道, dào - the Way, the path). Or, for example, we wish to seek the unsurpassed wonderful Dao (道, dào - the Way, the path) to repay the fourfold profound kindness (四重深恩, sì chóng shēn ēn - four kinds of kindness: parents, all living beings, country, and the Three Jewels), borrowing the body inherited from our parents, or burning a stick of incense, a finger, or an arm, and generating a thought of diligent progress, all suffering will disappear. Why? Because there is no second thought. As soon as one knows suffering, one has fallen into the second thought. These two analogies are simply to make the learner deeply believe in this matter, without any doubt. Only when the effort is made will there be a response. This is the appearance of effective effort using this approach.
Stepping Back and Rising Again Gate
This refers to situations where effort is sometimes ineffective. This 'doubt' (疑, yi - doubt, questioning) word, sometimes doubted, sometimes lost, not falling into dullness but returning to distraction. If one tries to doubt forcefully, it becomes even more ineffective, retreating further and further. Many people do not understand this 'retreat' (退, tuì - retreat) word, so I will give a small analogy to explain this matter. For example, there is a poor person who hears of a place with treasures ten thousand miles away and goes to seek them. Or, having traveled one thousand, two thousand, or even five thousand miles, they develop the intention to retreat, no longer advancing, constantly retreating. Suddenly, they sigh to themselves, 'If I retreat, I will have wasted all my previous effort and will forever suffer from hunger, cold, poverty, and hardship.' Thinking conversely, everyone has a chance to obtain these treasures, why should I abandon myself? Thus, they rouse themselves, strengthen their resolve, and advance again, not fearing fatigue, not avoiding cold or heat.
直至寶所得大富饒安樂眷屬。世事皆然。設此進退之喻。皆是主張做工夫不得力處。使其復還得力。誠恐後來學者中道而廢。故以此事重加勉勵。
退墮策勵門
此舉退與不得力事分兩說。學人不得一例而舉。此下重明這個退字。使學者知之。退者退菩提心。退長遠心。退精進心。佛不欲禮。道不欲修。善知識不欲見。道友不欲親。話頭不欲舉。只好散誕自在。若有這般退念起時。或是用心過度或是宿業障深善根微弱。數數向諸佛菩薩像前。五體投地然指然香。發露前愆求哀懺悔。勇猛舉起話頭。此念如湯消冰倏爾無餘。純一凈念學者須知。余遇此退念起時。即便然香發露懺悔。求佛哀祐即舉話頭。此念應時隨滅。此是已驗之事。故錄此以警後學者也。
懈怠勉勤門
此舉不得力者。或是話頭上無疑。或是話頭舉不起。或沈或浮。或隨聲色。或逐攀緣。或喜眠睡。皆是懶惰懈怠恣縱身心。于生死事上用心不切。隨處樂著。故不得力。此二種病。余工夫未純熟時數數而起。只向話頭上決起疑情。亦不用分別排遣是非。疑情一起此念頓消。已上所說皆無他事。只要抉擇學人做工夫處。乾乾淨淨酒酒落落。無一點異念上心。將從前生而知之者。學而知之者。記得佛說者。祖說者。諸子百家所說者。
【現代漢語翻譯】 現代漢語譯本：直到獲得珍寶，得到大富大饒、安樂的眷屬。世間事都是這樣。假設這種進退的比喻，都是爲了說明在修行上不得力的地方，使他們重新獲得力量。實在擔心後來的學習者半途而廢，所以用這件事再次加以勉勵。
退墮策勵門
這裡將退步和不得力的事情分開來說。學習的人不能一概而論。下面再次說明這個『退』字，使學習的人明白。退，就是退失菩提心，退失長遠心，退失精進心。不想禮佛，不想修道，不想見善知識（kalyāṇa-mitra，指引修行的人），不想親近道友，不想提起話頭（koan，禪宗用語，指禪修時參究的語句）。只想散漫自在。如果有這種退念生起時，或是因為用心過度，或是因為宿業深重，善根微弱。要多次在諸佛菩薩像前，五體投地，燃指燃香，發露以前的罪過，求哀懺悔，勇猛地提起話頭。這種念頭就像用熱水融化冰塊一樣，立刻消失得無影無蹤。保持純一的清凈念頭，學習的人必須知道。我遇到這種退念生起時，就立刻燃香發露懺悔，祈求佛的哀憐保佑，立即提起話頭。這種念頭應時就消滅了。這是已經驗證過的事情，所以記錄下來，用來警惕後來的學習者。
懈怠勉勤門
這裡說明不得力的人，或是話頭上沒有疑情，或是話頭提不起來，或是沉沒，或是漂浮，或是跟隨聲色，或是追逐攀緣，或是喜歡睡眠，都是因為懶惰懈怠，放縱身心，在生死大事上不用心，隨處貪戀執著，所以不得力。這兩種毛病，我在功夫沒有純熟的時候，常常發生。只要在話頭上決然生起疑情，也不用分別排除是非。疑情一生起，這種念頭立刻消失。以上所說的都沒有其他事情，只要決斷選擇學習的人在修行的地方，乾乾淨淨，灑灑脫脫，沒有一點其他的念頭上心。將從前生來就知道的，學習后才知道的，記得佛說的，祖師說的，諸子百家所說的。
【English Translation】 English version: Until one obtains treasures, great wealth, abundant joy, and a happy family. Such is the way of the world. These analogies of advancement and retreat are all intended to address the points where effort in practice is lacking, enabling practitioners to regain strength. It is truly feared that later learners may abandon their practice midway, so this matter is emphasized again for encouragement.
Section on Encouraging Effort After Regression
Here, the matters of regression and lack of progress are discussed separately. Learners should not treat them as the same. Below, the word 'regression' is further clarified to make learners understand it. Regression means regressing from the Bodhi mind (bodhicitta, the mind striving for enlightenment), regressing from the long-term aspiration, and regressing from diligent effort. One does not want to pay respects to the Buddha, does not want to cultivate the path, does not want to see a good teacher (kalyāṇa-mitra, spiritual friend), does not want to be close to fellow practitioners, and does not want to bring up the koan (koan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning). One only wants to be carefree and unrestrained. If such regressive thoughts arise, it is either because of excessive effort, or because of deep karmic obstacles and weak roots of goodness. One should repeatedly prostrate before the images of Buddhas and Bodhisattvas, burn fingers or incense, confess past transgressions, and beg for repentance. Vigorously raise the koan. This thought will vanish like ice melting in hot water, leaving nothing behind. Learners must know to maintain a pure and singular thought. When I encounter such regressive thoughts, I immediately burn incense, confess, pray for the Buddha's compassionate blessing, and immediately raise the koan. This thought vanishes instantly. This is a verified experience, so I record it here to warn later learners.
Section on Encouraging Diligence Against Laziness
Here, it addresses those who lack progress. Either there is no doubt at the koan, or the koan cannot be raised, or it sinks, or it floats, or it follows sounds and sights, or it chases after external conditions, or it enjoys sleeping. All of these are due to laziness, negligence, and indulgence of the body and mind. One is not earnest in the matter of birth and death, and one is attached to pleasure everywhere, so one cannot make progress. These two kinds of problems often arose when my practice was not yet pure. Just resolutely raise doubt at the koan, without needing to discriminate or reject right and wrong. As soon as doubt arises, this thought immediately vanishes. All that has been said above is nothing other than to decisively choose the place where the learner practices, cleanly and freely, without a single other thought in mind. Take what one knew from previous lives, what one learned, what one remembers the Buddha said, what the patriarchs said, and what the various schools of thought said.
於此一筆勾下。直得水泄不通。聖凡情盡。到此參個話頭。或參無字話。或舉萬法歸一一歸何處。一肩領荷奮力趨前更莫回顧。直至歸家穩坐。方是安樂底時節也。
執礙決疑門
此上兩則語皆出趙州和尚。叢林多舉。每見同道者。于無字上各出異見。或者執空執有執斷執常。執空者為。趙州道無。萬法本無。本性無故何疑之有。執有者謂。趙州道無。指有言無無中即有。又何疑哉。執斷者謂。趙州道無。萬有皆空無一可取何必疑耶。執常者謂。趙州道無。真性常存寂然不動。何用著疑。噫所見偏枯故有此失。若如此主張。不須用疑得無上菩提者。除是天生彌勒自然釋迦始得。譬如世間工巧藝術之人。各有所務未有不疑而成事者也。此疑之一字便是思想用謀之心。體同而名異耳。如楞嚴會上二十五圓通。各有所疑方有所證。此事不必細注。眾所共知。
失正究竟門
此舉參無字者。學人見前尊宿說。把這無字貼在眼睛上。眼睛便是無字。無字便是眼睛。只恁么看去學人領下無字。向長連床上端身正坐。捏定拳頭咬定牙關。瞠起兩眼看這無字。細則細如微塵。大則大如天地。或顯或隱認此為諦。當得力底工夫也○又聞學人謂師開發。僧問趙州。狗子還有佛性也無。州云無。師即令他提這無字。
【現代漢語翻譯】 現代漢語譯本：
就此一筆勾銷。務必做到水泄不通。聖與凡的情感都已斷絕。到這裡參究一個話頭。或者參究『無』字話，或者提問『萬法歸一一歸何處』。一肩承擔，奮力向前，不要回頭。直到歸家穩穩坐下，才是安樂的時候。
執礙決疑門
以上兩則語錄都出自趙州和尚（Zhaozhou, a famous Chan Buddhist master）。禪林中經常引用。常見同修道友，對於『無』字，各自提出不同的見解。或者執著于空，或者執著于有，或者執著于斷滅，或者執著于常恒。執著于空的人認為，趙州（Zhaozhou）說『無』，萬法本來就是空的，本性是空無的，有什麼可懷疑的呢？執著于有的人認為，趙州（Zhaozhou）說『無』，是指有而言無，無中即是有，又有什麼可懷疑的呢？執著于斷滅的人認為，趙州（Zhaozhou）說『無』，萬有皆空，沒有一樣可以執取，何必懷疑呢？執著于常恒的人認為，趙州（Zhaozhou）說『無』，真性常存，寂然不動，何必執著於懷疑呢？唉，所見過於片面，所以才有這些錯誤。如果這樣主張，不需要懷疑就能得到無上菩提，除非是天生的彌勒（Maitreya, the future Buddha），自然而然的釋迦（Shakya, the historical Buddha）才能做到。譬如世間的工匠藝人，各有專長，沒有不經過懷疑就能成功的。這個『疑』字，便是思想用謀之心，本體相同而名稱不同罷了。如《楞嚴經》（Surangama Sutra）會上二十五圓通，各自有所懷疑，才有所證悟。這件事不必細說，衆所周知。
失正究竟門
這裡舉例參究『無』字的人。學人聽見以前的尊宿說，把這個『無』字貼在眼睛上，眼睛就是『無』字，『無』字就是眼睛。就這樣看下去，學人領會了『無』字，在長連床上端身正坐，捏緊拳頭，咬緊牙關，瞪大眼睛看這個『無』字，細則細如微塵，大則大如天地，或顯或隱，認為這是真諦，是得力的功夫。
又聽說學人說師父開示，僧人問趙州（Zhaozhou），狗子還有佛性嗎？趙州（Zhaozhou）回答『無』。師父就讓他提這個『無』字。
【English Translation】 English version:
Erase it all with one stroke. Ensure no leakage. Sever all ties between the sacred and the mundane. Here, contemplate a topic of inquiry. Either contemplate the 『Mu』 (無, literally 'no' or 'nothing') koan, or question 『Where do the myriad dharmas return to one, and where does the one return to?』 Shoulder the burden, strive forward, and do not look back. Only when you return home and sit securely is it a time of peace and joy.
Gate of Resolving Doubts and Obstructions
The above two sayings are both from Zhaozhou (Zhaozhou, a famous Chan Buddhist master) . They are often cited in Chan monasteries. I often see fellow practitioners offering different interpretations of the 『Mu』 (無) character. Some cling to emptiness, some cling to existence, some cling to annihilation, and some cling to permanence. Those who cling to emptiness think that Zhaozhou (Zhaozhou) said 『Mu』 (無) because the myriad dharmas are originally empty, and the fundamental nature is empty, so what is there to doubt? Those who cling to existence think that Zhaozhou (Zhaozhou) said 『Mu』 (無) to refer to non-existence in relation to existence, and that non-existence is actually existence, so what is there to doubt? Those who cling to annihilation think that Zhaozhou (Zhaozhou) said 『Mu』 (無) because all existence is empty, and there is nothing to grasp, so why doubt? Those who cling to permanence think that Zhaozhou (Zhaozhou) said 『Mu』 (無) because the true nature is always present, still and unmoving, so why bother with doubt? Alas, such views are one-sided, hence these errors. If one insists on such views, and believes that one can attain unsurpassed Bodhi without doubt, then one must be a naturally born Maitreya (Maitreya, the future Buddha), or a naturally enlightened Shakya (Shakya, the historical Buddha). It is like the skilled artisans in the world, each with their own expertise, none of whom can succeed without doubt. This word 『doubt』 is the mind of thought and deliberation, the essence is the same but the name is different. Like the twenty-five perfect comprehensions in the Surangama Sutra (Surangama Sutra), each had their doubts before they attained realization. This matter need not be explained in detail, as it is commonly known.
Gate of Losing the Correct and Reaching the Ultimate
This is an example of someone contemplating the 『Mu』 (無) character. The student heard a former venerable monk say, 『Paste this 『Mu』 (無) character on your eyes, your eyes are the 『Mu』 (無) character, and the 『Mu』 (無) character is your eyes.』 Looking at it in this way, the student understood the 『Mu』 (無) character, and sat upright on the long meditation bed, clenching his fists, gritting his teeth, and staring at this 『Mu』 (無) character, as small as dust or as large as heaven and earth, sometimes visible and sometimes hidden, believing this to be the truth, and a powerful practice.
It was also heard that a student said that the master gave instructions, a monk asked Zhaozhou (Zhaozhou), 『Does a dog have Buddha-nature?』 Zhaozhou (Zhaozhou) replied 『Mu』 (無). The master then told him to contemplate this 『Mu』 (無) character.
學人信得及。便即從此行也無坐也無。著衣吃飯也無。一切時中皆無。或緩或急。又自云。緩則一切時中不念自念。念得這無字活轆轆地。又云。若急念時念教一口氣盡方住。週而復始。亦如是念。以此為純熟工夫也。余嘗聞學人作如是說。誠恐有誤後人故。設二小喻。識者詳之。詳這緩念者。恰如永凌上擲豆子相似。任其所往無可羈絆。詳這急念者。渾似更鼓樓上發擂一般。一通聲絕又一通何所益耶。如前看無字者。與念無字者。這兩種工夫。四眾用心者甚多。如此說來好似一場戲話。深可惜哉○或有參萬法歸一一歸何處者。詢其來源諦當起疑處。便即支離亂說。或謂何處上起疑者。或謂一歸上起疑者。或兩句都念者。或單念下句者。學人各自主張一路而不改者。弗可曉也。
徹底窮淵門
自愧在於學地。未得升堂入室。理趣門頭戶底竊而窺之。譬如王家掌事珠珍異寶。本非他有。一能辯別真偽貴賤輕重等分。王眷需索隨意給之用無差互。佛祖無上妙寶。非余所得。工夫次第邪正淺深略而知之。愿與同道之流決此疑情。必不相賺。僧問趙州。狗子還有佛性也無。州云無。其僧復問。蠢動含靈皆有佛性。因甚狗子無佛性。州又云無。此僧當下若會。得這老漢開口處唾面痛罵一場。趙州只得杜口無言免使此
【現代漢語翻譯】 現代漢語譯本： 學人如果真的相信這種方法，就會立刻開始修行，無論是行走還是坐臥，穿衣還是吃飯，所有時間都在修行，沒有間斷。他們或者說，緩慢地念誦時，就能達到『一切時中不念自念』的狀態，把這個『無』字念得活靈活現。又或者說，快速唸誦時，一口氣唸到盡頭才停止，然後週而復始，也這樣唸誦，以此作為純熟的功夫。我曾經聽學人這樣說，實在擔心會誤導後人，所以設定兩個小比喻，希望有見識的人仔細辨別。仔細分析這緩慢唸誦的人，就像在永凌上扔豆子一樣，任憑豆子隨意滾動，無法控制。仔細分析這快速唸誦的人，簡直就像更鼓樓上敲鼓一樣，一聲鼓響結束又一聲，有什麼益處呢？像前面說的看『無』字的人，和念『無』字的人，這兩種功夫，四眾弟子用心修習的很多。這樣說來，好像一場鬧劇，實在可惜啊！
或者有人蔘究『萬法歸一，一歸何處』這個問題，詢問他們來源、真正起疑的地方，他們就支離破碎、胡說八道。或者說在『何處』上起疑，或者說在『一歸』上起疑，或者兩句都念，或者只念下句。學人各自堅持自己的路子而不改變，實在讓人無法理解。
徹底窮究淵源之門
我自愧還處在學習的階段，沒有能夠登堂入室，只能在理趣之門外偷偷窺視。比如王家掌管珍貴的珠寶，這些珠寶本來不是我所有的，我只是能夠辨別真假、貴賤、輕重等，國王需要時，我就隨意取用，沒有差錯。佛祖的無上妙寶，不是我所能得到的，我只是略微知道功夫的次第、邪正、深淺。我願意和同道之人解決這些疑惑，一定不會欺騙大家。有僧人問趙州：『狗子還有佛性嗎？』趙州說：『無。』那僧人又問：『蠢動含靈都有佛性，為什麼狗子沒有佛性？』趙州又說：『無。』如果這個僧人當時就領會了，就應該對著這個老傢伙開口的地方唾罵一場，趙州也只能閉口不言，免得這樣。
【English Translation】 English version: If a student truly believes in this method, they will immediately begin practicing, whether walking or sitting, dressing or eating, all the time, without interruption. They might say that when reciting slowly, they can achieve a state of 'non-recitation within all time,' reciting the word 'Mu (無)' so vividly. Or they might say that when reciting quickly, they recite until their breath runs out, then start again, repeating in this way as a perfected practice. I have heard students say this, and I am truly worried that it will mislead future generations, so I offer two small analogies, hoping that those with discernment will carefully distinguish. Carefully analyzing those who recite slowly is like throwing beans onto Yong Ling (永凌, likely a slippery surface), letting the beans roll freely without control. Carefully analyzing those who recite quickly is like the drums on the watchtower, one drumbeat ending and another beginning, what benefit is there? Like those who contemplate the word 'Mu' and those who recite the word 'Mu,' many among the four assemblies (四眾, monks, nuns, laymen, laywomen) diligently practice these two methods. Speaking like this, it seems like a farce, truly regrettable!
Or some investigate the question 'The myriad dharmas return to one, where does the one return?' When asked about the source, the place where they truly doubt, they speak disjointedly and nonsensically. Some say they doubt at 'where,' some say they doubt at 'the one returns,' some recite both phrases, some only recite the second phrase. Students each insist on their own path without changing, which is truly incomprehensible.
Thoroughly Exhausting the Gate of the Abyss
I am ashamed that I am still in the learning stage, unable to enter the hall, only able to secretly peek at the door of the gate of principle and interest. It is like managing precious jewels in the royal household, these jewels are not originally mine, I am only able to distinguish the true from the false, the valuable from the cheap, the heavy from the light, etc. When the king needs them, I freely provide them without error. The unsurpassed wonderful treasure of the Buddhas and Patriarchs is not something I can obtain, I only slightly know the order of practice, the correct from the incorrect, the shallow from the deep. I am willing to resolve these doubts with fellow practitioners, and I will certainly not deceive anyone. A monk asked Zhaozhou (趙州, a famous Zen master), 'Does a dog have Buddha-nature?' Zhaozhou said, 'Mu (無).' The monk then asked, 'All sentient beings have Buddha-nature, why does a dog not have Buddha-nature?' Zhaozhou again said, 'Mu (無).' If this monk had understood at that moment, he should have spat and cursed at the old man's mouth, and Zhaozhou would have had to remain silent to avoid this.
語流佈於世。這僧當時不能領受此語。通身墮在疑情。便將三百六十骨節八萬四千毛竅。一禁禁定氣息不通。一手挽住。趙州云。佛言蠢動含靈皆有佛性。和尚因甚道狗子無佛性。實意云何道無。其僧到此疑情重也。行也疑因甚道無。坐也疑因甚道無。著衣吃飯也疑因甚道無。動靜寒溫也疑因甚道無。苦樂逆順也疑因甚道無。晝夜十二時無頃刻暫息。單隻不忿趙州道狗子無佛性。直要向這無字上捉敗趙州。得人憎處方始休歇○此下正說學人用疑處。須要仔細著意。若用疑時先鬚髮憤怒心。疑趙州因甚道無。此憤怒心(註明若不出聲心中忿忿地。若出聲閉口鼻音如伏虎聲相似。如人受辱有疑不決。皆有此不忿意聲)或出聲不出聲。學人自取方便。此一個疑字單隻疑趙州因甚道無。不是看趙州無。不是念趙州無。今時學人多是看這無字。念這無字。真可憐也。學人到此惺惺著。須看其僧當時有疑。再問處云。蠢動含靈皆有佛性。狗子因甚無佛性。此一問疑徹骨髓。這僧求死不欲活。逼得老趙州。和心膽吐出個無字。欲收收不得。其僧求死死不得。從始至今疑而不決。所以前人疑的。即是今人疑的。今人疑的即是疑著趙州說的。驀然疑團子上爆地一聲。徹見那邊訊息去也。此說且止。言多去道遠矣。
指本還真門
【現代漢語翻譯】 現代漢語譯本： 佛法之語流傳於世。這位僧人當時不能領會這句話的含義，全身心都陷入了疑惑之中。於是他將全身三百六十個骨節和八萬四千個毛孔，都緊緊地封閉起來，氣息不通暢，一心抓住這個問題不放。趙州（Zhaozhou，唐代禪宗大師）說：『佛說一切蠢動的生物都具有佛性。』和尚你為什麼說狗沒有佛性？真實的意思是什麼才說沒有？這位僧人到這裡，疑惑更加深重。走也疑惑為什麼說沒有，坐也疑惑為什麼說沒有，穿衣吃飯也疑惑為什麼說沒有，行動靜止、寒冷溫暖也疑惑為什麼說沒有，痛苦快樂、逆境順境也疑惑為什麼說沒有。日夜十二個時辰沒有片刻的停息，只是不服氣趙州說狗沒有佛性，一定要在這『無』字上抓住趙州的把柄，得到讓人憎恨的地方才肯罷休。 下面正式講述學人在用疑處，必須要仔細留意。如果用疑時，首先要發出憤怒心，疑惑趙州為什麼說沒有。這種憤怒心（如果不出聲，心中忿忿不平；如果出聲，閉住口鼻，發出像老虎低吼的聲音，就像人受到侮辱，有疑惑不能解決時，都會有這種不忿的聲音）或者出聲或者不出聲，學人自己選擇方便的方式。這一個『疑』字，只是疑惑趙州為什麼說沒有，不是看趙州的『無』字，不是念趙州的『無』字。現在的學人大多是看這個『無』字，念這個『無』字，真是可憐啊。學人到這裡要清醒，須看這位僧人當時有疑惑，再次提問說：『蠢動的生物都具有佛性，狗為什麼沒有佛性？』這一問，疑惑到了骨髓深處。這位僧人求死不願活，逼得老趙州和盤托出這個『無』字，想要收回也收不回。這位僧人求死也死不了，從開始到現在疑惑而不決。所以前人疑惑的，也就是今人疑惑的；今人疑惑的，也就是疑惑著趙州所說的。忽然間，在疑團上『爆』地一聲，徹底明白了那邊的訊息。 這個話題暫且停止，說多了就離道遠了。
指本還真門
【English Translation】 English version: The flow of Dharma spreads throughout the world. The monk at that time could not comprehend the meaning of this statement, and his whole being fell into doubt. Thereupon, he sealed off his three hundred and sixty bones and eighty-four thousand pores, blocking the flow of breath, and clung to this question with all his might. Zhaozhou (a Chan master of the Tang Dynasty) said, 'The Buddha said that all sentient beings possess Buddha-nature.' Why do you, monk, say that a dog has no Buddha-nature? What is the true meaning of saying 'no'? At this point, the monk's doubt deepened. Walking, he doubted why it was said to be 'no'; sitting, he doubted why it was said to be 'no'; dressing and eating, he doubted why it was said to be 'no'; moving and still, cold and warm, he doubted why it was said to be 'no'; suffering and joy, adversity and fortune, he doubted why it was said to be 'no'. Day and night, twelve hours a day, without a moment's rest, he simply resented Zhaozhou's saying that a dog has no Buddha-nature, determined to seize Zhaozhou on this 'no' and not rest until he found something to hate. The following is a formal explanation of where students use doubt, which must be carefully noted. If you use doubt, you must first generate anger, doubting why Zhaozhou said 'no'. This anger (if there is no sound, the heart is resentful; if there is a sound, close the mouth and nose, and make a sound like a tiger's roar, just like when a person is insulted and has doubts that cannot be resolved, there will be this resentful sound), either with or without sound, the student chooses the convenient way. This one 'doubt' only doubts why Zhaozhou said 'no', not looking at Zhaozhou's 'no', not reciting Zhaozhou's 'no'. Most students today look at this 'no' and recite this 'no', which is truly pitiful. Students should be awake here and see that the monk had doubts at the time and asked again, 'Sentient beings all have Buddha-nature, why does a dog have no Buddha-nature?' This question doubted to the depths of the bone marrow. The monk wanted to die rather than live, forcing old Zhaozhou to reveal the word 'no', which he could not take back. The monk could not die even if he wanted to, and has been doubting and undecided from the beginning to the present. Therefore, what the predecessors doubted is what the present people doubt; what the present people doubt is doubting what Zhaozhou said. Suddenly, there was a 'bang' on the ball of doubt, and he completely understood the news over there. Let's stop this topic for now, too much talk is far from the Way.
Pointing Directly to the Original True Nature Gate
此舉僧問趙州。萬法歸一一歸何處。州云。我在青州做領布衫重七斤。此僧卻不似那僧疑也。空使趙州舌頭拖地。道個七斤衫乾沒一星事。其意云何。蓋謂秤尾不鮮故無買者。今昔叢林中。多舉萬法歸一一歸何處。○此一法余杜田說破。然後會歸一處。使學人易解易曉。故法華經云。惟此一事實餘二則非真。此一法乃眾生之本源諸佛之妙道。亦是萬法之母眾聖之尊。迷之者則輪迴不息。悟之者則了死超生。再舉萬法歸一一歸何處。用疑時只疑這一法(於此註明學人易入)一即是心(此心是靈知之心。非肉團心分別心)心即是一(一者眾聖之王。故號為心王也)余何故如此分析切。恐學人初入道時。請益師不曾開說得疑情上明白。學人又不會次第請問。又不遇良朋善友究竟。雖聞有善知識。又不能親近抉擇身心。執己之見埋沒平生。是可憐也。故餘隻要學人向這一字上起疑。初舉萬法歸一一歸何處。或舉三五次隨意放收。然後萬法歸一。少舉只在一字上起疑。疑者疑此一歸何處。歸何處三字。是考究這一向何處安身立命。此三字無疑疑在一上。恐一上疑情不起。再舉畢竟一歸何處。舉話頭時或出聲不出聲皆可。但不得太急。又不得太緩。如擊鐘磬一般。勻調擊之聲則和順。只貴話頭上疑情。得力不得力處取用切。不
【現代漢語翻譯】 現代漢語譯本： 有位僧人問趙州禪師：『萬法歸一，一歸何處？』（萬法指宇宙間的一切事物和現象；歸一指回歸到統一的本源；何處指哪裡）。趙州禪師回答說：『我在青州做了一件領布衫，重七斤。』 這位僧人不像之前的僧人那樣心存疑惑，白白讓趙州禪師說了這麼多。說什麼『七斤衫』，其實一點關係都沒有。這其中的意思是什麼呢？大概是說秤尾不新鮮，所以沒人買。如今的叢林中，很多人都在問『萬法歸一，一歸何處？』 這『一法』，我余杜田把它說破，然後讓大家明白歸於何處，使學人容易理解明白。所以《法華經》說：『唯此一事實，餘二則非真。』（一實事指唯一的真實；餘二指其他的兩種說法，即聲聞和緣覺）。這『一法』乃是眾生的本源，諸佛的妙道，也是萬法的母親，眾聖的尊者。迷惑的人就會輪迴不息，覺悟的人就能了脫生死，超越輪迴。 再次提出『萬法歸一，一歸何處？』，用懷疑的時候只懷疑這『一法』（在這裡註明學人容易進入），『一』就是心（這個心是靈知之心，不是肉團心、分別心），心就是『一』（『一』是眾聖之王，所以號為心王）。 我為什麼要這樣分析呢？是恐怕學人剛入門的時候，請教的師父沒有把疑情說清楚，學人又不會按順序請問，又遇不到良朋善友來徹底解決。雖然聽說有善知識，又不能親近抉擇身心，執著自己的見解，埋沒一生，真是可憐啊！ 所以我只要學人向這『一』字上起疑。最初提出『萬法歸一，一歸何處？』，或者提出三五次，隨意放開收回。然後萬法歸一，少提幾次，只在這『一』字上起疑。懷疑的人懷疑這『一』歸向何處。『歸何處』這三個字，是考究這『一』向何處安身立命。這三個字如果無法引起懷疑，就懷疑在『一』上。恐怕在『一』上疑情無法生起，再問『畢竟一歸何處？』 提起話頭的時候，或者出聲，或者不出聲都可以，但不能太急，也不能太緩，像敲擊鐘磬一樣，勻調地敲擊，聲音才會和諧順暢。只在于話頭上的疑情，在得力與不得力的地方取用，切記！
【English Translation】 English version: A monk asked Zhaozhou (a famous Chan master): 'All dharmas return to one, where does the one return to?' (All dharmas refer to all things and phenomena in the universe; return to one means returning to the unified source; where does it return to means where). Zhaozhou replied: 'I made a linen shirt in Qingzhou, weighing seven catties.' (Qingzhou is a place name; seven catties is a unit of weight). This monk was not as doubtful as the previous monks, letting Zhaozhou speak in vain. Saying 'seven-catty shirt' has nothing to do with it. What is the meaning of this? It probably means that the steelyard is not fresh, so no one buys it. Nowadays, in the monasteries, many people are asking 'All dharmas return to one, where does the one return to?' I, Yu Dutian, have explained this 'one dharma', and then let everyone understand where it returns to, so that students can easily understand. Therefore, the Lotus Sutra says: 'Only this one reality is true, the other two are not.' (One reality refers to the only truth; the other two refer to the other two vehicles, namely Śrāvakayāna (the Vehicle of the Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas)). This 'one dharma' is the source of all beings, the wonderful path of all Buddhas, and also the mother of all dharmas, the venerable of all sages. Those who are deluded will be in endless reincarnation, and those who are enlightened can be free from birth and death, and transcend reincarnation. Again, ask 'All dharmas return to one, where does the one return to?', when in doubt, only doubt this 'one dharma' (note here that students can easily enter), 'one' is the mind (this mind is the knowing mind, not the physical heart, the discriminating mind), the mind is 'one' ('one' is the king of all sages, so it is called the mind-king). Why do I analyze it this way? It is because I am afraid that when students first enter the path, the teacher they ask has not explained the doubt clearly, and the students do not know how to ask in order, and they do not meet good friends to solve it completely. Although they have heard of good teachers, they cannot get close to them to decide their minds, clinging to their own views, burying their lives, which is pitiful! So I only want students to doubt this 'one' word. At first, ask 'All dharmas return to one, where does the one return to?', or ask three or five times, let go and take back at will. Then all dharmas return to one, ask a few less times, only doubt this 'one' word. Those who doubt doubt where this 'one' returns to. The three words 'where does it return to' are to examine where this 'one' settles down. If these three words cannot arouse doubt, then doubt the 'one'. Fearing that doubt cannot arise on 'one', ask again 'Where does the one ultimately return to?' When raising the topic, you can speak out or not, but you must not be too fast or too slow, like striking a bell or chime, striking evenly, and the sound will be harmonious and smooth. It only lies in the doubt on the topic, taking and using where it is powerful and powerless, remember!
可信人說不要開口舉話頭。若信此語閉口禁聲后必有患也。
順息免患門
此與學人請益處不明白。后得傷心損體之患。余親見兄弟家默默無言者。後來多得吐紅之疾。詢問其由。他謂善知識不說開口舉話頭。余痛與他說。此患正是氣傷於心。心為血之主。心不能主氣血妄行。須要謂理氣息。血脈舒暢四大安和道則隆矣。謾說小喻。如世有人失去貴重之寶。朝討暮尋。或默默思惟。或開口詢問。或自傷自嘆。或逢人指視。或顧盻而得。如是推窮事理。開口閉口語默動靜何疑疑哉○再與學人究此病之根源。或飽食重檐。或登山趣步。大略舉。此四處。起病之初此四處。喘息上壅。若不開口出聲舉話頭時。此氣鬱結胸中。傷心損體自作障礙。妄言坐禪之病。豈不屈哉。
上根利器門
此舉三種善知識。入門各異見道不同。或從經教中有悟者。或宿有般若力故不參禪而悟者。或有參禪勇猛工夫未久而悟者。此三種善知識。必不能開發初機之人微細做工夫處。若提向上宗乘。接上上根器則可。中下之機難以棲泊。故古德云。學道之人不具法眼。須具參方眼。又仲尼云。視其所以觀其所由察其所安。是以吾輩行腳。須具參方正眼耳。
禪林靜慮門
此舉叢林綱紀坐禪寂靜一節。古來佛法興
【現代漢語翻譯】 現代漢語譯本： 可信的人說不要開口提起話題。如果相信這種說法，閉口不言，之後必定會有禍患。
順息免患門
這是因為與學人請教問題時沒有弄明白。之後會得到傷心損體的禍患。我親眼看見兄弟家有人默默無言。後來多得了吐血的疾病。詢問他原因。他說善知識（Kalyāṇa-mitra，指引人向善的良師益友）說不要開口提起話題。我嚴厲地對他說，這種病正是氣傷於心。心是血的主宰。心不能主導，氣血就會妄行。必須要調理氣息，血脈舒暢，四大（四大元素，即地、水、火、風）安和，道業才能興隆。我來打個比方。就像世上有人丟失了貴重的寶物。早晚尋找，或者默默思索，或者開口詢問，或者獨自傷心嘆息，或者逢人打聽，或者回頭看而得到。像這樣推究事理，開口閉口，說話沉默，行動靜止，有什麼可懷疑的呢？再次與學人探究這種病的根源。或者飽食后又蓋著厚被子，或者登山快步走。大概舉這四種情況。起病之初，這四種情況，喘息向上壅塞。如果不開口出聲提起話題，這氣就會鬱結在胸中，傷心損體，自己給自己製造障礙。妄談坐禪的弊病，難道不冤枉嗎？
上根利器門
這裡舉出三種善知識（Kalyāṇa-mitra，指引人向善的良師益友）。入門的方法各不相同，見道的理解也不一樣。或者從經教中有所領悟的，或者宿世具有般若（Prajñā，智慧）之力所以不參禪而領悟的，或者有參禪勇猛但功夫不深而領悟的。這三種善知識（Kalyāṇa-mitra，指引人向善的良師益友），必定不能啓發初學者微細用功之處。如果提倡向上宗乘，接引上上根器的人還可以。中下根器的人難以安身。所以古德說，學道的人不具備法眼，必須具備參方眼。又仲尼說，『視其所以，觀其所由，察其所安。』因此我們行腳，必須具備參方正眼啊。
禪林靜慮門
這裡舉出叢林（指禪宗寺院）的綱紀和坐禪寂靜一事。古來佛法興盛。
【English Translation】 English version: A trustworthy person says not to open your mouth to start a conversation. If you believe this saying and keep your mouth shut, there will surely be trouble later.
The Gate of Avoiding Calamity by Following the Breath
This is because you didn't understand when asking for advice from learned people. Later, you will suffer from heartbreak and physical damage. I personally saw someone in my brother's family who was silent. Later, he often suffered from spitting blood. When asked about the reason, he said that a Kalyāṇa-mitra (善知識, virtuous friend) said not to open your mouth to start a conversation. I sternly told him that this disease is precisely because the qi (氣, vital energy) is hurting the heart. The heart is the master of the blood. If the heart cannot lead, the qi (氣, vital energy) and blood will run wild. It is necessary to regulate the breath, so that the blood vessels are smooth, the four elements (四大, earth, water, fire, and wind) are peaceful, and the path will flourish. Let me give a small analogy. It's like someone in the world who loses a precious treasure. Searching morning and night, either thinking silently, or asking aloud, or grieving and sighing alone, or asking everyone he meets, or looking back and getting it. Like this, investigating the principles of things, opening and closing the mouth, speaking and being silent, acting and being still, what is there to doubt? Again, let's explore the root of this disease with the learners. Either eating too much and covering yourself with heavy quilts, or climbing mountains and walking quickly. Roughly speaking, these are the four situations. At the beginning of the illness, these four situations, the breath is blocked upwards. If you don't open your mouth to speak and start a conversation, this qi (氣, vital energy) will be trapped in your chest, hurting your heart and body, creating obstacles for yourself. Talking nonsense about the ills of zazen (坐禪, seated meditation), isn't it unjust?
The Gate of Superior Roots and Sharp Instruments
Here are three kinds of Kalyāṇa-mitra (善知識, virtuous friend). The methods of entering the path are different, and the understanding of seeing the path is also different. Some are enlightened from the scriptures, some have the power of Prajñā (般若, wisdom) from past lives, so they are enlightened without practicing Zen, and some are enlightened with vigorous Zen practice but not for long. These three kinds of Kalyāṇa-mitra (善知識, virtuous friend) will certainly not be able to enlighten beginners on how to work hard in detail. If you advocate the upward vehicle and receive people with superior roots, it is still possible. People with medium and lower roots have difficulty settling down. Therefore, the ancients said, 'A person who studies the Dao (道, the Path) must have the eye to visit different teachers if they do not have the Dharma eye.' Also, Zhongni (仲尼, Confucius) said, 'Observe what they do, watch what they are motivated by, and examine where they find peace.' Therefore, we who travel must have the right eye to visit different teachers.
The Gate of Tranquil Contemplation in the Zen Forest
This refers to the discipline of the Sangha (叢林, monastic community) and the tranquility of zazen (坐禪, seated meditation). The Buddha Dharma has flourished since ancient times.
隆叢林茂盛。天龍協祐施主歸崇。受用現成常住豐厚。處處安禪著眾。人人慕道精修。或三五百之多僧。或一二千之眾士。東西兩序執事營為。內外一如鋪心若地。個個如因識果。人人見道明心。三德六味總無虧。四事七珍皆具足。所以僧堂中學般若菩薩。十指不點水。百事不幹懷。粥飯之餘專心在道。上根利器者。不離單位坐究一乘。晝夜惺惺端持正觀。後來各人有大發明成大法器收因結果。向叢林中為大宗匠。開大爐鞴煆煉學人。做工夫處。先舉上床一種。威儀事在精誠。須要跏趺端坐。眼端鼻鼻端臍。牙關緊咬拳頭緊捏。待喘息已定。舉個話頭。僧問趙州。狗子還有佛性也無。州云無。不用動口動舌。默默參究以悟為期。此是叢林中坐禪儀式樣子。眾所共知。
幽居正派門
此明來脈正宗。黃梅散席之後。百丈未建叢林已前。或三人五人。山間林下刀耕火種。無剪爪之工。孜孜在道念念不忘。于中人人成大法器。後來各天一方說法利生。參學者眾。百丈大智禪師始建叢林。此舉前輩祖師居山修行勤勞中做工夫的樣子。眾所共知。
祇園聖眾門
此謂是法平等發源之初。吾佛世尊在祇園。與千二百比丘。故行乞食慾化施主。破慳貪故免墮三途。缽中得食分作三分。一分施餓鬼鳥獸及魚鱉
【現代漢語翻譯】 現代漢語譯本： 隆盛的叢林，天龍護佑，施主歸心崇敬。享用現成的常住供給，豐厚充足。處處可以安靜地禪修，容納眾多僧侶。人人都仰慕佛道，精進修行。有的叢林有三五百僧人，有的有一兩千僧眾。東西兩序的執事各司其職，內外一心，像大地一樣平坦。每個人都如實地認識因果，人人都見到真道，明白本心。三德六味（指供養的美味）總是不缺，四事七珍（指生活所需）全都具備。所以在僧堂中學習般若菩薩的修行，十指不沾水，百事不縈懷。用齋飯之後，專心致志于佛道。上等根器的人，不離開自己的位置，深入研究一乘佛法。日夜保持清醒，端正地持守正觀。後來每個人都有大的覺悟，成為弘揚佛法的大法器，收穫修行的果實，在叢林中成為偉大的宗匠，開創大的爐鞴（比喻教化場所），鍛鍊學人。在做功夫方面，先從上床休息這一件事說起，威儀的關鍵在於精誠。必須跏趺端坐，眼睛對準鼻尖，鼻尖對準肚臍。牙關緊咬，拳頭緊握。等到呼吸平穩，提起一個話頭（公案）。有僧人問趙州禪師：『狗子還有佛性嗎？』趙州禪師回答：『無。』不用動口動舌，默默地參究，以開悟為目標。這就是叢林中坐禪的儀式和樣子，大家都知道。 幽居正派門 這裡說明傳承的來龍去脈是正宗的。黃梅（指五祖弘忍大師）散席之後，百丈（指懷海禪師）還未建立叢林之前，或者三五個人，在山間林下，一邊耕種，一邊修行。沒有修剪指甲的閑暇，孜孜不倦地追求佛道，念念不忘修行。其中每個人都成為弘揚佛法的大法器。後來各自在不同的地方說法利生，前來參學的人很多。百丈大智禪師開始建立叢林。這裡舉出前輩祖師在山中修行，在勤勞中做功夫的樣子，大家都知道。 祇園聖眾門 這裡說的是佛法平等，最初發源的情形。我們的佛陀世尊在祇園精舍，與一千二百五十位比丘在一起。所以（佛陀）行乞食物，想要教化施主，破除慳吝貪心，避免墮入三惡道。從缽中得到的食物分成三份，一份施給餓鬼、鳥獸以及魚鱉。
【English Translation】 English version: The flourishing monastery, with the protection of the dragons and the reverence of the patrons. Enjoying the readily available provisions of the monastery, abundant and plentiful. Everywhere one can peacefully meditate, accommodating numerous monks. Everyone admires the Buddha's path, diligently cultivating themselves. Some monasteries have three to five hundred monks, others have one to two thousand. The administrators of the east and west wings each perform their duties, with inner and outer unity, as flat as the earth. Everyone truly recognizes cause and effect, everyone sees the true path and understands their original mind. The three virtues and six flavors (referring to delicious offerings) are never lacking, the four necessities and seven treasures (referring to the necessities of life) are all complete. Therefore, in the monks' hall, they study the practice of the Prajna Bodhisattva, not letting their ten fingers touch water, not letting a hundred things trouble their minds. After the meal, they devote themselves to the Buddha's path. Those with superior faculties, without leaving their seats, deeply study the One Vehicle of Buddhism. Day and night, they remain awake, uprightly upholding right contemplation. Later, each person has great enlightenment, becomes a great vessel for propagating the Dharma, and reaps the fruits of their practice, becoming a great master in the monastery, opening a great furnace (metaphor for a teaching place), forging and refining students. In terms of doing Kung Fu (spiritual practice), start with the matter of going to bed, the key to deportment lies in sincerity. One must sit in full lotus posture, eyes aligned with the tip of the nose, the tip of the nose aligned with the navel. Clench the teeth tightly, clench the fists tightly. When the breath has settled, raise a topic (koan). A monk asked Zhaozhou (Joshu): 'Does a dog have Buddha-nature?' Zhaozhou replied: 'No.' Without moving the mouth or tongue, silently contemplate, with enlightenment as the goal. This is the ritual and appearance of Zen meditation in the monastery, as everyone knows. Youju Zhengpai Men (Secluded Abode of the Orthodox School) This explains that the origin of the lineage is orthodox. After Huangmei (referring to the Fifth Patriarch Hongren) dispersed the assembly, before Baizhang (referring to Zen Master Huaihai) established the monastery, perhaps three or five people, in the mountains and forests, while farming, cultivated themselves. Without the leisure to trim their nails, diligently pursuing the Buddha's path, never forgetting practice. Each of them became a great vessel for propagating the Dharma. Later, each taught and benefited beings in different places, and many came to study. Zen Master Baizhang Dazhi began to establish the monastery. This cites the example of the former patriarchs practicing in the mountains, doing Kung Fu amidst hard work, as everyone knows. Qiyuan Shengzhong Men (Jetavana Grove of the Holy Assembly) This speaks of the equality of the Dharma, the initial state of its origin. Our Buddha, the World Honored One, was in Jetavana Vihara, with one thousand two hundred and fifty bhikshus. Therefore, (the Buddha) begged for food, wanting to teach the patrons, to break their stinginess and greed, and to avoid falling into the three evil realms. The food obtained from the bowl was divided into three portions, one portion given to hungry ghosts, birds, beasts, and fish.
等。一分施貧窮乞丐。一分支身行道求無上佛果菩提。持缽出園。各披三衣而存正觀。前觀六肘。目不顧視。舉足下足安祥繫念直視而行。故世尊隨處經冬過夏。大眾皆入此慈心三昧。眾所共知。此三種法門無出一心。佛祖隨時隨機方便行道。學人不可執在一隅釘樁搖櫓。余於此三種法門上一一批判。使四眾後學不泥斯惑矣。
覺悟玄宗門
若論此事。不在端坐無言處。不在刀耕火種處。不在持衣托缽處。且道畢竟在甚麼處(良久云)是甚麼屲又是個甚麼。學人於此理會不下。各將本參話頭依前所舉所疑。不必重述。只要話頭上會活弄。不可滯在一處。至於行住坐臥著衣吃飯搬柴運水大小便利語默動靜折𢭀俯仰迎賓待客苦樂逆順道在其中。須要自有方便始得。會做工夫底人。譬如慣蹴毬子者一般。著頭頭起。著肩肩起。著肘肘起。著手手起。著膝膝起。著足足起。蹩轉一腳踢過毬門輥上三十三天十八梵天四空天週而復始。無一處可收。無一處可著。何故蓋皆因他活轆轆地。所以三界收他不得。無心拘他不得。有如是妙用如是自在如是安樂。又何況三界拘收他不得。盡十方虛空微塵國土亦拘收他不得任。性往來得無掛礙。學人且道。那個是毬子。那個是蹴毬底人。會么會么。且住且住。若逢阿逸多親蒙得授
【現代漢語翻譯】 現代漢語譯本：等等。一種是佈施給貧窮的乞丐，一種是獻身修行以求證無上的佛果菩提（bódí，覺悟）。手持缽盂走出園林，各自披著三衣（sānyī，佛教僧侶所穿的三種袈裟）而保持正念觀察。眼前觀照六肘（liùzhǒu，古代長度單位）的距離，眼睛不四處張望。抬腳落腳都安詳地繫念，筆直地向前行走。所以世尊（shìzūn，對佛的尊稱）無論冬夏都在隨處教化。大眾都進入這種慈心三昧（císān mèi，慈悲的禪定狀態）。大家都知道，這三種法門（fǎmén，修行的方法）沒有超出同一顆心。佛祖（fózǔ，對佛的尊稱）隨時隨地根據不同情況方便地修行。學人（xúerén，學習佛法的人）不可執著於一個角落，像釘樁搖櫓一樣不知變通。我將對這三種法門一一進行批判，使四眾（sìzhòng，比丘、比丘尼、優婆塞、優婆夷）後來的學習者不再迷惑於此。
覺悟玄宗門
如果談論這件事，不在端坐不語的地方，不在刀耕火種的地方，不在持衣托缽的地方。那麼，究竟在什麼地方呢？（停頓片刻說）是什麼山洼又是什麼？學人如果對此不能理解，各自將自己參究的話頭（huàtóu，禪宗用語，指參禪時所提的話題）按照之前所舉的例子，不必重複敘述，只要在話頭上靈活運用，不可停滯在一個地方。至於行住坐臥、穿衣吃飯、搬柴運水、大小便、說話沉默、行動靜止、彎腰抬頭、迎接客人、對待來客、苦樂順逆，道（dào，真理）就在其中。必須要有自己的方便法門才行。會做功夫的人，就像習慣踢球的人一樣，碰到頭就用頭踢起，碰到肩膀就用肩膀踢起，碰到肘部就用肘部踢起，碰到手就用手踢起，碰到膝蓋就用膝蓋踢起，碰到腳就用腳踢起，轉動一腳踢過球門，滾上三十三天（sānshísāntiān，佛教宇宙觀中的天界）、十八梵天（shíbā fàntiān，色界天）、四空天（sìkōngtiān，無色界天），週而復始，沒有一處可以停留，沒有一處可以著落。為什麼呢？因為他活潑靈動，所以三界（sānjiè，欲界、色界、無色界）無法束縛他，無心也無法拘禁他。有如此妙用，如此自在，如此安樂。又何況三界無法拘禁他，即使盡十方虛空微塵國土也無法拘禁他，任憑本性往來，沒有掛礙。學人，你們說，哪個是球，哪個是踢球的人？明白嗎？明白嗎？且慢且慢。如果遇到阿逸多（Āyìduō，彌勒菩薩的音譯），親自蒙受他的授記。
【English Translation】 English version: Et cetera. One is giving alms to poor beggars. One is dedicating oneself to practice, seeking the unsurpassed Buddhahood Bodhi (bódí, enlightenment). Carrying the alms bowl, leaving the garden, each wearing the three robes (sānyī, the three kinds of kasaya worn by Buddhist monks) while maintaining right mindfulness and observation. Observing the distance of six cubits (liùzhǒu, an ancient unit of length) ahead, the eyes do not look around. Lifting and placing the feet with peaceful mindfulness, walking straight ahead. Therefore, the World Honored One (shìzūn, a respectful title for the Buddha) teaches everywhere, regardless of winter or summer. The assembly all enters this loving-kindness Samadhi (císān mèi, a state of compassionate meditation). Everyone knows that these three Dharma doors (fǎmén, methods of practice) do not go beyond the same mind. The Buddha Ancestor (fózǔ, a respectful title for the Buddha) practices expediently according to different situations at any time and any place. Practitioners (xúerén, people who study Buddhism) should not cling to one corner, like nailing a stake and rocking an oar without knowing how to adapt. I will criticize these three Dharma doors one by one, so that later learners among the four assemblies (sìzhòng, Bhikshus, Bhikshunis, Upasakas, Upasikas) will no longer be confused by this.
The Gate of Awakening to the Profound Doctrine
If we talk about this matter, it is not in the place of sitting silently, not in the place of slash-and-burn cultivation, not in the place of holding robes and begging for alms. Then, where exactly is it? (Pauses for a moment and says) What kind of ravine is it, and what is it? If practitioners cannot understand this, each of you should take your own topic of investigation (huàtóu, a topic for Zen meditation), according to the examples mentioned earlier, without repeating the narration. Just be flexible in using the topic, and do not stagnate in one place. As for walking, standing, sitting, lying down, wearing clothes, eating, carrying firewood, transporting water, urinating and defecating, speaking and being silent, acting and being still, bending over and looking up, welcoming guests, treating guests, suffering and joy, adversity and順境, the Dao (dào, the truth) is in it. You must have your own expedient means to succeed. A person who knows how to do Kung Fu is like someone who is used to kicking a ball. When it touches the head, he kicks it up with the head; when it touches the shoulder, he kicks it up with the shoulder; when it touches the elbow, he kicks it up with the elbow; when it touches the hand, he kicks it up with the hand; when it touches the knee, he kicks it up with the knee; when it touches the foot, he kicks it up with the foot. Turning one foot, he kicks it over the goal, rolling up to the Thirty-Three Heavens (sānshísāntiān, the heavenly realms in Buddhist cosmology), the Eighteen Brahma Heavens (shíbā fàntiān, the Form Realm heavens), and the Four Empty Heavens (sìkōngtiān, the Formless Realm heavens), going around and around, without a place to stop, without a place to land. Why? Because he is lively and agile, so the Three Realms (sānjiè, the Desire Realm, the Form Realm, and the Formless Realm) cannot bind him, and the absence of mind cannot confine him. He has such wonderful use, such freedom, such peace. Moreover, the Three Realms cannot confine him, even if all the lands of dust motes in the ten directions of empty space cannot confine him. Letting his nature come and go without hindrance. Practitioners, tell me, which is the ball, and which is the person kicking the ball? Do you understand? Do you understand? Wait, wait. If you meet Ajita (Āyìduō, the transliteration of Maitreya Bodhisattva), you will personally receive his prediction.
記。設此一喻學人悟得及否。夫信與不信皆出汝心不信而信如鏡照鏡。心鏡俱亡何勞念靜。棄有著空執法成病。百法十玄千經萬論。誘引學人皆歸十信。誠信實信成佛有分。行解相應潭澄月映。信性自心信心自性。性本自心本心自性。心性如如自信自敬。
歸源實際門
已上所說非餘本意。推窮聖典類聚群文。舉古驗今見聞深實。所以多見四眾學者。用心差互識見偏枯。邪正不分是非罔辯。噫生逢季運去聖時遙。不了目前萬緣差別。所以但凡做工夫底人。雖參話頭多眾不同。而於起疑處無二用心。一切話頭必要起疑。古德云。無疑不悟。前不云乎。未有不疑而成事者也。須具正知正見。莫墮野狐窟里埋沒一生。何止一生。百千萬生菩提種子不復生芽。余咸居學地不忍見聞。兩岐之間決疑辯惑。前所將佛祖經教語錄中機緣譬喻警眾之言。並余做工夫得力處一一錄呈後學四眾。至於一言之下心地開通。一句之中性天朗耀。到此方不負平生參學之志願也。其或心地不開性天不朗。各各緊把繩頭依樣畫貓兒驀直去也。忽若再逢親友指示前因。一念相當萬金消得。正恁么時三塗苦趣同證菩提。四重深恩一時酬畢。智徹忝居同學幸垂回顧提攜。誓在他生處處同爲法侶。
來源孝敬理事圓融 體用雙修陰翊王化
【現代漢語翻譯】 現代漢語譯本： 記錄。假設用這個比喻，學人能夠領悟嗎？相信與不相信都出自你的內心，不信而信，就像鏡子照鏡子。心和鏡子都消失了，何必費力去追求念頭的平靜？執著于有或者空，都會形成修行的障礙。所有的法門、十玄門、千經萬論，都是爲了引導學人最終歸於十信。真誠的信、真實的信，成就佛果是有希望的。修行和理解相互應和，就像清澈的潭水映照月亮。相信自性本心，信心就是自性。自性本來就是本心，本心就是自性。心性和如如不動，要自信自敬。 歸源實際門 以上所說的並非我的本意。我推究聖典，彙集各種文獻，用古人的經驗來驗證今天的事情，所見所聞都是深刻而真實的。因此我經常看到許多佛門四眾弟子，用心有所偏差，認識有所偏頗，邪正不分，是非不明。唉，生逢末法時代，距離聖人的時代已經遙遠，不能明瞭眼前萬法的差別。所以凡是做功夫的人，雖然參的話頭很多，各不相同，但是在起疑的地方，用心都是一樣的。一切話頭都必須要起疑。古德說：『沒有懷疑就沒有領悟。』前面不是說過嗎？沒有不懷疑而能成就事情的。必須要有正確的知見，不要墮入野狐禪的洞穴里，埋沒一生。何止一生，百千萬生的菩提種子都不能再發芽。我常住在學習的地方，不忍心看到聽到這些情況，所以在兩種歧途之間，決斷疑惑，辨明迷惑。前面所引用的佛祖經教語錄中的機緣、譬喻、警示眾人的話，以及我做功夫得力的地方，一一記錄下來，呈現給後來的學人四眾。如果能在一句話之下心地開通，在一句之中性天朗耀，到了這個時候，才不辜負平生參學的志願。如果心地不能開通，性天不能朗耀，大家都要緊緊抓住繩頭，照著樣子畫貓，一直走下去。如果再遇到親友指示前因，一念相應，萬金都值得。正在這個時候，三塗的苦難都能一同證得菩提，四重深恩一時都能報答完畢。智徹有幸和大家一起學習，希望大家能夠回顧提攜，發誓在來生處處都成為同修的法侶。 來源：孝敬、理事圓融，體用雙修，暗中輔助王道教化。
【English Translation】 English version: Record. Suppose this metaphor, can the learner understand it? Belief and disbelief both come from your heart. Disbelief leading to belief is like a mirror reflecting a mirror. When both the mind and the mirror disappear, why bother striving for stillness of thought? Clinging to existence or emptiness creates obstacles to practice. All Dharmas, the Ten Profound Gates, thousands of scriptures and myriad treatises, are to guide learners to ultimately return to the Ten Faiths. Sincere faith, true faith, there is hope of achieving Buddhahood. Practice and understanding correspond, like a clear pool reflecting the moon. Believe in the self-nature mind, faith is self-nature. Self-nature is originally the mind, the mind is self-nature. Mind and nature are such as they are, have self-confidence and self-respect. Returning to the Source of Actual Reality Gate What has been said above is not my original intention. I have investigated the sacred texts, gathered various documents, and used the experiences of the ancients to verify today's events. What I have seen and heard is profound and true. Therefore, I often see many disciples of the fourfold Sangha, whose minds are biased, whose understanding is skewed, who cannot distinguish between right and wrong, and who cannot discern between truth and falsehood. Alas, born in the degenerate age, far from the time of the sages, unable to understand the differences between the myriad phenomena before their eyes. Therefore, all those who put in effort, although the topics of meditation they engage in are many and varied, their minds are the same when it comes to arousing doubt. All topics of meditation must arouse doubt. The ancient worthies said: 'Without doubt, there is no enlightenment.' Haven't I said that before? There is no one who can accomplish anything without doubt. One must have correct knowledge and correct views, and not fall into the cave of wild fox Zen, burying one's entire life. Not just one life, but the Bodhi seeds of hundreds of thousands of lives will no longer sprout. I often reside in the place of learning, and I cannot bear to see and hear these situations. Therefore, between the two forks in the road, I resolve doubts and clarify confusion. The opportunities, metaphors, and warnings to the assembly in the Buddhist scriptures and recorded sayings of the Buddhas and Patriarchs that I have quoted before, as well as the places where I have gained strength in my practice, I have recorded them one by one and presented them to the later learners of the fourfold Sangha. If one can open one's mind with a single word, and illuminate one's nature with a single sentence, then at this time, one will not have failed in one's lifelong aspiration to study and practice. If one's mind cannot be opened, and one's nature cannot be illuminated, everyone must hold on tightly to the rope and continue to draw cats according to the pattern. If one encounters a friend who points out the previous causes, one moment of correspondence is worth ten thousand gold. At this very moment, the sufferings of the three evil paths can be jointly realized as Bodhi, and the fourfold profound kindness can be repaid all at once. Zhiche is fortunate to study with everyone, and hopes that everyone can look back and support each other, vowing to be Dharma companions together everywhere in future lives. Source: Filial piety and respect, the harmony of principle and phenomena, the dual cultivation of essence and function, secretly assisting the kingly way of transformation.
雙林遺誡眾等遵依 懺悔法門菩提行愿 憶昔出塵承兄警誡 復懲懈惰止境息迷 來源孝敬理事圓融
已上所舉話頭工夫動靜節次。與初機入道四眾安頓手腳處一一具陳。向下正與學人論根本始末來源去就。何為根本。以五戒是為根本。何為始末。以久長不變心是為始末。何為來源。要知空劫以前事是為來源。何為去就。要知此一件大事落處是為去就。學人既要明此一件大事來源去就。必須堅持五戒精修十善。意不外馳心無散亂。動靜閑忙純一正念。方與工夫上稍有相應分。前云四眾者。比丘比丘尼優婆塞優婆夷。又云清信男清信女也。先舉在家二種。首以孝順父母敬重內外六親眷屬。坊巷鄰里當知尊卑貴賤。謙讓仁慈上下和睦。此孝子順父母之情也。這孝順二事世人以為常語。不知其理甚優甚廣。略言孝者。四事供給。何為四事。飲食衣服臥具醫藥。敬愛侍養是為孝也。順者順父母之顏色。順父母在理之所欲。凡有所為不違父母之意。若有如是孝順之心。上下和睦父母得以不動心。此是世間孝敬善道。天倫之理何異常乎。更能持齋奉戒唸佛參禪。欲求大乘了脫生死。此又是出世間之大孝大善也。四恩普報三有均資。何慮一生父母而不報乎(此下注明五戒之相。與五常相配而互用也。五戒者。一不殺
【現代漢語翻譯】 現代漢語譯本： 雙林遺誡，眾弟子應當遵從，懺悔法門，菩提行愿。 回憶當初離開塵世，承蒙兄長的警示告誡，又懲戒我的懈怠懶惰，止息于清凈之境，不再迷惑。 （修行的）來源在於孝敬，事理圓融無礙。
以上所舉，是關於話頭、功夫、動靜、次第。以及初學者入道，四眾弟子安頓身心之處，一一詳細陳述。接下來，正是要與學人討論根本、始末、來源、去就。什麼是根本？以五戒作為根本。什麼是始末？以長久不變的道心作為始末。什麼是來源？要知道空劫以前的事情作為來源。什麼是去就？要知道這一件大事的落腳處作為去就。學人既然要明白這一件大事的來源去就，必須堅持五戒，精進修持十善，意念不向外馳騁，內心沒有散亂。無論動靜閑忙，都要保持純一的正念，這樣才能在功夫上稍有相應。前面所說的四眾，是指比丘（Bhikkhu，男性出家僧人）、比丘尼（Bhikkhuni，女性出家僧人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）。又稱為清信男、清信女。先說在家二眾，首先要孝順父母，敬重內外六親眷屬，街坊鄰里之間應當知道尊卑貴賤，謙讓仁慈，上下和睦。這是孝子順父母之情。這孝順二事，世人以為是平常話，不知道其中的道理非常深奧廣博。簡略地說，孝就是四事供養。什麼是四事？飲食、衣服、臥具、醫藥，敬愛侍奉，這就是孝。順，就是順父母的臉色，順父母在理之內的願望，凡有所為，不違背父母的心意。如果能有如此孝順之心，上下和睦，父母得以不動心。這是世間的孝敬善道，天倫之理，何嘗不是如此呢？如果更能持齋奉戒，唸佛參禪，想要尋求大乘，了脫生死，這又是出世間的大孝大善了。四恩普遍報答，三有眾生均沾利益，何愁不能報答一生父母的恩情呢？（下面註明五戒之相，與五常相配而互相使用。五戒是：一不殺
【English Translation】 English version: The Twin Trees' Last Admonishments, may all disciples follow, the repentance Dharma gate, the Bodhi vows and practices. Recalling when I left the mundane world, receiving my elder brother's warnings and admonishments, and further punishing my laziness and indolence, ceasing in the realm of tranquility, no longer deluded. The source (of practice) lies in filial piety and respect, with principles and affairs perfectly harmonized.
The above mentioned are the topics, efforts, movements, stillness, and order. And for beginners entering the path, the fourfold assembly settling their minds, each and every one is explained in detail. Next, we will discuss with the learners the root, the beginning and end, the source, and the destination. What is the root? The five precepts are the root. What is the beginning and end? A long-lasting, unchanging mind is the beginning and end. What is the source? To know the events before the empty aeon is the source. What is the destination? To know where this great matter lands is the destination. Since learners want to understand the source and destination of this great matter, they must uphold the five precepts and diligently cultivate the ten virtues, with thoughts not wandering outward and the mind without distractions. Whether in movement, stillness, leisure, or busyness, maintain a pure and singular right thought, so that there may be some correspondence in effort. The fourfold assembly mentioned earlier refers to Bhikkhus (male monastic), Bhikkhunis (female monastic), Upasakas (lay male practitioners), and Upasikas (lay female practitioners). They are also called pure believing men and pure believing women. First, let's talk about the two kinds of lay practitioners. First, be filial to parents, respect internal and external relatives, and among neighbors, know the hierarchy of rank and status, be humble and benevolent, and maintain harmony between superiors and inferiors. This is the filial son's obedience to his parents. The world regards these two matters of filial piety and obedience as common words, but they do not know that the principles within are very profound and broad. Briefly speaking, filial piety is the offering of four things. What are the four things? Food, clothing, bedding, and medicine, with loving care and service, this is filial piety. Obedience is to comply with the countenance of parents, to comply with the reasonable desires of parents, and in all actions, not to violate the intentions of parents. If one can have such a filial heart, superiors and inferiors will be harmonious, and parents will be able to keep their minds at peace. This is the worldly path of filial piety and respect, and the principles of family ethics are no different. If one can further observe vegetarianism and precepts, recite the Buddha's name and practice Chan meditation, seeking the Mahayana and liberation from birth and death, this is also the great filial piety and great virtue beyond the world. Universally repaying the four kinds of kindness, and equally benefiting all beings in the three realms, why worry about not repaying the kindness of one's parents in this lifetime? (Below notes the characteristics of the five precepts, which are matched with the five constant virtues and used interchangeably. The five precepts are: first, do not kill
生。故曰仁。二不偷盜。故曰義。三不邪淫。故曰禮。四不飲酒。故曰智。五不妄語。故曰信。此五戒四眾既慾念佛參禪。必須堅持守護○此再重明邪淫之戒。教中所謂在家二眾不能全持。單止邪淫一戒。隨順修行故。楞嚴經云。諸世間人不求常住。未能捨諸妻妾恩愛。于邪淫中心不流逸。澄瑩生明。命終之後生四天王天。若能全持不犯。精進唸佛。臨終之時必往極樂蓮華化生決無疑矣。此淫慾之戒非出家二眾敢有違犯。出家者脫塵離俗。圓頂方袍入聖超凡。名為僧寶。寶者如清凈摩尼之寶。令人眼見眼根清凈。耳聞耳根清凈。舌談舌根清凈。身觸身根清凈。又云福田僧。若復有人讚嘆佈施得無量福。譬如良田一粒種子投之於地獲利萬倍。故曰眾生良福田也。所以出家人舉心動念即名破戒焉。有邪淫之事也)五戒者止殺為首。五常者以仁為首。故不殺可謂仁。仁者慈也忍也博愛也。好生惡殺。故曰。見其生不忍見其死。聞其聲不忍食其肉。是故君子遠庖廚。此是仁之戒也○義者宜也平也大用也。合宜之事當行則行之。合用之物當取則取之。非義而不行。不義而不取。故君子見得思義。夫子之時路不拾遺。子曰。不義而富且貴於我如浮雲。此是義之戒也○禮者中也履也大體也。家語云。昔魯人有獨處室者。鄰人嫠婦亦獨
【現代漢語翻譯】 現代漢語譯本：生，所以叫做仁（ren，仁愛）。二，不偷盜，所以叫做義（yi，正義）。三，不邪淫，所以叫做禮（li，禮儀）。四，不飲酒，所以叫做智（zhi，智慧）。五，不妄語，所以叫做信（xin，信用）。這五戒，四眾弟子既然想要念佛參禪，必須堅持守護。這裡再次強調邪淫的戒律。教義中說，在家的男女信徒不能完全持守五戒，但可以單獨持守不邪淫這一戒，隨順修行。正如《楞嚴經》所說：『世間之人，若不求常住之果，未能捨棄對妻妾的恩愛，但能在邪淫之事上心不放縱，保持清澈明凈，命終之後可生於四天王天。』如果能夠完全持守五戒而不犯，精進唸佛，臨終之時必定往生極樂世界，蓮花化生，毫無疑問。這淫慾之戒，出家的男女僧眾更不敢違犯。出家之人脫離塵世，捨棄世俗，剃髮染衣，入聖超凡，被稱為僧寶。僧寶如同清凈的摩尼寶珠，令人眼見眼根清凈，耳聞耳根清凈，舌談舌根清凈，身觸身根清凈。又說僧是福田僧，如果有人讚嘆佈施，可得無量福報，譬如在良田里播下一粒種子，可以獲得萬倍的收益，所以說僧是眾生良善的福田。因此，出家人舉心動念都應謹慎，否則即是破戒。有邪淫之事，更是大戒。五戒之中，不殺生為首。五常之中，以仁為首。所以不殺生可以稱為仁。仁就是慈悲，忍耐，博愛。喜好生命，厭惡殺戮。所以說：『見到動物的生存，不忍心見到它們的死亡；聽到它們的聲音，不忍心吃它們的肉。』因此，君子遠離廚房。這是仁的戒律。義就是適宜，公正，大用。合宜的事情應當做就去做，合用的東西應當取就去取。不合乎道義的事情不做，不合乎道義的東西不取。所以君子見到利益，會考慮是否合乎道義。孔子時代，人們路上不會撿拾遺失的物品。《論語》中說：『不義而富且貴，於我如浮雲。』這是義的戒律。禮就是中正，踐行，大體。家語中說，從前魯國有一個人獨自居住在房間里，鄰居有個寡婦也獨自居住
【English Translation】 English version: To refrain from killing is called Ren (benevolence, love). Two, to refrain from stealing is called Yi (righteousness, justice). Three, to refrain from sexual misconduct is called Li (rites, propriety). Four, to refrain from drinking alcohol is called Zhi (wisdom). Five, to refrain from lying is called Xin (trustworthiness, fidelity). These five precepts, if the fourfold assembly of disciples wishes to recite the Buddha's name and practice Chan meditation, they must firmly uphold and guard them. Here, the precept against sexual misconduct is emphasized again. The teachings say that lay male and female followers cannot fully observe all five precepts, but they can observe the single precept of refraining from sexual misconduct, thus following the path of cultivation. As the Shurangama Sutra says: 'If people in the world do not seek the fruit of permanence and cannot relinquish their affection for wives and concubines, but can keep their minds from being unrestrained in matters of sexual misconduct, maintaining clarity and brightness, they will be reborn in the Heaven of the Four Heavenly Kings after death.' If one can fully uphold the five precepts without violating them and diligently recite the Buddha's name, one will surely be reborn in the Pure Land of Ultimate Bliss at the time of death, transformed from a lotus flower, without any doubt. This precept against sexual desire is something that ordained monks and nuns dare not violate. Those who have left home have abandoned the dust of the world, renounced secular life, shaved their heads, and donned robes, entering the realm of the sacred and transcending the ordinary, and are called the Sangha Jewel. The Sangha Jewel is like a pure Mani jewel, causing the eyes to be purified upon seeing it, the ears to be purified upon hearing it, the tongue to be purified upon speaking of it, and the body to be purified upon touching it. It is also said that the Sangha is a field of merit. If someone praises and gives offerings, they will receive immeasurable blessings, just as planting a single seed in fertile land can yield ten thousandfold returns. Therefore, it is said that the Sangha is a good field of merit for sentient beings. Thus, monks and nuns should be cautious in every thought and action, otherwise they are breaking the precepts. Engaging in sexual misconduct is a major violation. Among the five precepts, not killing is the foremost. Among the five constant virtues, benevolence is the foremost. Therefore, not killing can be called benevolence. Benevolence is compassion, patience, and universal love. It cherishes life and detests killing. Therefore, it is said: 'Seeing their life, one cannot bear to see their death; hearing their cries, one cannot bear to eat their flesh.' Therefore, a gentleman stays away from the kitchen. This is the precept of benevolence. Righteousness is appropriateness, fairness, and great utility. Appropriate things should be done when they should be done, and useful things should be taken when they should be taken. One does not act unrighteously, nor does one take what is unrighteous. Therefore, a gentleman considers righteousness when he sees gain. In the time of Confucius, people did not pick up lost items on the road. Confucius said: 'Wealth and honor obtained unrighteously are like floating clouds to me.' This is the precept of righteousness. Propriety is moderation, practice, and the greater good. The Family Sayings state that in the past, there was a man in Lu who lived alone in a room, and his neighbor was a widow who also lived alone
處一室。夜暴風雨嫠婦室壞趨而托焉。魯人閉戶而不納。嫠婦自誦與之言。子何不仁而不納我乎。魯人曰。吾聞男女不六十不同居。今子幼吾亦幼。是以不納也。婦曰。子何不如柳下惠然。魯人曰。柳下惠則可。吾固不可。吾將以吾之不可學柳下惠之可。孔子聞之曰。善哉欲學柳下惠者。未有似於此者。所謂焉有邪淫之事歟。此是禮之戒也○智者慧也明也高超也。知與日者。若人有知如天之有日。知下安日故曰為智。智日昇空無幽不燭。是以飲酒昏亂真性。則智慧之心不明矣。浮雲翳空則智慧之日不照矣。故經云。飲酒者犯三十六種失功德事。故書中酒誥制戒亦嚴。羲和酖湎于酒辱身敗德。故禹惡旨酒好聞善言。梁武帝四十六年不茹五辛葷酒。自云。不飲酒無昏迷障。孔子曰。不為酒困。皆謂酒能昏智亂性。眾聖皆止。此是智之戒也○信者誠也實也真重也。昔有二賢士。即范張也。千里之途半年之約。范云。九月十五日至謁。張具雞黍而待之。時至人來。誠信君子故無妄也。此是信之戒也○五常之戒治世之善。順天理而行守死善終之道。稍有其過則喪身敗德。無善道稱之揚名於後世矣。何況吾教中四眾唸佛參禪。欲求無上妙道。又是出世間大善大因緣。永脫輪迴到涅槃岸得大安樂。而不遵守此五戒。欲脫輪迴到涅槃岸
【現代漢語翻譯】 現代漢語譯本： 獨處一室。夜裡突發暴風雨，一位寡婦的房子壞了，她便前去投靠別人。魯國人關著門不讓她進來。寡婦在門外自言自語地說：『您為什麼這樣不仁慈，不肯收留我呢？』魯國人說：『我聽說男女不到六十歲不能同住。現在您還年輕，我也還年輕，因此不能收留您。』寡婦說：『您為什麼不能像柳下惠那樣呢？』魯國人說：『柳下惠可以這樣做，我本來就不可以。我不能用我的不可以去學習柳下惠可以做的事情。』孔子聽說了這件事，說：『好啊！想要學習柳下惠的人，沒有比這個人更像的了。』這正是所謂的哪裡會有邪淫的事情發生呢？這是禮的告誡啊。
智慧，就是聰慧、明白、高超。智慧與太陽的關係，就像人有智慧就像天上有太陽一樣。智慧在下則能安定，所以說這是智慧。智慧的太陽升上天空，沒有黑暗不能照亮。因此，飲酒會使人昏亂，使真性迷失，那麼智慧之心就不明亮了。浮雲遮蔽天空，那麼智慧的太陽就不能照耀了。所以經書上說，飲酒會犯三十六種失去功德的事情。所以書中的《酒誥》制定戒律也非常嚴格。羲和沉溺於酒，使自己身敗名裂。所以禹厭惡美酒，喜歡聽取好的建議。梁武帝四十六年不吃五辛葷酒，自己說：『不飲酒就沒有昏迷的障礙。』孔子說：『不被酒所困擾。』都說酒能使人昏聵，擾亂心性。眾聖人都禁止飲酒。這是智慧的告誡啊。
誠信，就是誠實、實在、真誠、莊重。從前有兩位賢士，就是範式（字巨卿）和張劭（字元伯）。相隔千里，約定半年後相見。範式說：『九月十五日到您府上拜訪。』張劭準備了雞和黍來等待他。時間到了，範式果然來了。這就是誠信的君子，所以不會有虛妄的事情發生。這是誠信的告誡啊。
五常的戒律是治理世事的良善之法，順應天理而行，遵守至死不渝的善道。稍微有一點過失，就會喪身敗德，沒有善道可以稱頌，從而揚名於後世了。更何況我們教中的四眾弟子唸佛參禪，想要尋求無上妙道，這又是出世間的大善大因緣，永遠脫離輪迴，到達涅槃的彼岸，獲得大安樂。如果不遵守這五戒，又怎麼能脫離輪迴，到達涅槃的彼岸呢？ English version: Living alone in a room. One night, a violent storm struck, and a widow's house was destroyed. She went to seek shelter. The man of Lu closed his door and refused to let her in. The widow spoke to herself, saying, 'Why are you so unkind as not to take me in?' The man of Lu said, 'I have heard that men and women should not live together unless they are both over sixty years old. Now you are young, and I am also young, so I cannot take you in.' The widow said, 'Why can't you be like Liu Xiahui (a paragon of virtue)?' The man of Lu said, 'Liu Xiahui can do that, but I certainly cannot. I will not use my inability to learn from Liu Xiahui's ability.' Confucius heard of this and said, 'Good! There is no one more like someone who wants to learn from Liu Xiahui than this person.' This is precisely the so-called, where would there be any licentious affairs? This is the admonition of propriety.
Wisdom is intelligence, clarity, and transcendence. The relationship between wisdom and the sun is like a person having wisdom is like the sky having the sun. Wisdom below can bring stability, so it is called wisdom. The sun of wisdom rises into the sky, and there is no darkness that it cannot illuminate. Therefore, drinking alcohol will cause confusion and loss of true nature, then the heart of wisdom will be obscured. Floating clouds obscure the sky, then the sun of wisdom cannot shine. Therefore, the scriptures say that drinking alcohol violates thirty-six kinds of deeds that lose merit. Therefore, the 'Wine Announcement' in the book also sets strict precepts. Xi He (the charioteer of the sun in Chinese mythology) indulged in wine, ruining his reputation and virtue. Therefore, Yu (the Great) hated fine wine and loved to hear good advice. Emperor Wu of Liang did not eat the five pungent spices or meat and alcohol for forty-six years, saying, 'Not drinking alcohol eliminates the obstacles of confusion.' Confucius said, 'Not to be troubled by wine.' All say that wine can cloud the mind and disturb the nature. All the sages forbade it. This is the precept of wisdom.
Faith is sincerity, truthfulness, genuineness, and gravity. In the past, there were two virtuous men, namely Fan Shi (also known as Fan Juqing) and Zhang Shao (also known as Zhang Yuanbo). They were separated by a thousand miles and agreed to meet in half a year. Fan Shi said, 'I will visit you on the fifteenth day of the ninth month.' Zhang Shao prepared chicken and millet to wait for him. When the time came, Fan Shi indeed arrived. This is a trustworthy gentleman, so there will be no false things happening. This is the precept of faith.
The precepts of the Five Constants are the good ways to govern the world, to act in accordance with the principles of nature, and to adhere to the path of goodness until death. A slight transgression will lead to the loss of life and virtue, and there will be no good deeds to praise, thus failing to make a name for oneself in later generations. How much more so should the fourfold assembly in our teachings, who recite the Buddha's name and practice Chan meditation, seeking the unsurpassed wonderful path, which is a great and virtuous cause and condition beyond the world, to forever escape reincarnation and reach the shore of Nirvana, attaining great peace and happiness, not observe these five precepts? How can they escape reincarnation and reach the shore of Nirvana?
【English Translation】 Living alone in a room. One night, a violent storm struck, and a widow's house was destroyed. She went to seek shelter. The man of Lu closed his door and refused to let her in. The widow spoke to herself, saying, 'Why are you so unkind as not to take me in?' The man of Lu said, 'I have heard that men and women should not live together unless they are both over sixty years old. Now you are young, and I am also young, so I cannot take you in.' The widow said, 'Why can't you be like Liu Xiahui (a paragon of virtue)?' The man of Lu said, 'Liu Xiahui can do that, but I certainly cannot. I will not use my inability to learn from Liu Xiahui's ability.' Confucius heard of this and said, 'Good! There is no one more like someone who wants to learn from Liu Xiahui than this person.' This is precisely the so-called, where would there be any licentious affairs? This is the admonition of propriety. Wisdom is intelligence, clarity, and transcendence. The relationship between wisdom and the sun is like a person having wisdom is like the sky having the sun. Wisdom below can bring stability, so it is called wisdom. The sun of wisdom rises into the sky, and there is no darkness that it cannot illuminate. Therefore, drinking alcohol will cause confusion and loss of true nature, then the heart of wisdom will be obscured. Floating clouds obscure the sky, then the sun of wisdom cannot shine. Therefore, the scriptures say that drinking alcohol violates thirty-six kinds of deeds that lose merit. Therefore, the 'Wine Announcement' in the book also sets strict precepts. Xi He (the charioteer of the sun in Chinese mythology) indulged in wine, ruining his reputation and virtue. Therefore, Yu (the Great) hated fine wine and loved to hear good advice. Emperor Wu of Liang did not eat the five pungent spices or meat and alcohol for forty-six years, saying, 'Not drinking alcohol eliminates the obstacles of confusion.' Confucius said, 'Not to be troubled by wine.' All say that wine can cloud the mind and disturb the nature. All the sages forbade it. This is the precept of wisdom. Faith is sincerity, truthfulness, genuineness, and gravity. In the past, there were two virtuous men, namely Fan Shi (also known as Fan Juqing) and Zhang Shao (also known as Zhang Yuanbo). They were separated by a thousand miles and agreed to meet in half a year. Fan Shi said, 'I will visit you on the fifteenth day of the ninth month.' Zhang Shao prepared chicken and millet to wait for him. When the time came, Fan Shi indeed arrived. This is a trustworthy gentleman, so there will be no false things happening. This is the precept of faith. The precepts of the Five Constants are the good ways to govern the world, to act in accordance with the principles of nature, and to adhere to the path of goodness until death. A slight transgression will lead to the loss of life and virtue, and there will be no good deeds to praise, thus failing to make a name for oneself in later generations. How much more so should the fourfold assembly in our teachings, who recite the Buddha's name and practice Chan meditation, seeking the unsurpassed wonderful path, which is a great and virtuous cause and condition beyond the world, to forever escape reincarnation and reach the shore of Nirvana, attaining great peace and happiness, not observe these five precepts? How can they escape reincarnation and reach the shore of Nirvana?
者。是不可得也。
體用雙修陰翊王化
此明十善功德。十善者。與十惡本同。各隨染凈緣得此異名。如拳展掌。一體互用在人放收。放者是十惡。收者則十善。此十惡名者。身三口四意三也。身三惡者。殺盜淫是。口四惡者。妄言綺語兩舌惡口是。意三惡者。貪瞋癡是。止此十惡不行。即名十善道也。五戒是體十善是用。譬如人皆有體必用肢節。體無肢節身自何為。肢節無體手足何寄。手足依體而發用萬端安立世界。是事歷然無足疑也。學人必以五戒為體十善為用。體用雙行方成佛事。若盡世間人專持五戒精修十善。各務本業經營生理。謹身節用孝養父母。是事尤感諸天八部下降閻浮衛護凡世。風調雨順五穀豐殷。天下和平庶民樂業。以茲善利祝願今上聖明帝主。以四海為家萬民為子皇綱大振眾國來朝。德譽名揚十方歸順。不施刑政坐致太平。福壽無疆山河一統。金枝挺秀玉葉聯芳。永播堯風長輝舜日。
雙林遺戒眾等遵依
經云。五戒不持人天路絕。五戒者。乃諸戒之首萬善之初。又教中雲。如造宮室先固其基。徒架虛空終不成就。昔日世尊于雙林間欲般涅槃。告諸天人大眾。吾滅度后汝等當依波羅提木叉。是汝等大師。波羅提木叉者即是此戒。世尊當時且不只為涅槃會上天人大眾宣說
【現代漢語翻譯】 現代漢語譯本： 『者。是不可得也。』這句話是無法獲得的。
體用雙修陰翊王化
這說明了十善功德。十善和十惡本質相同，只是隨著染污或清凈的因緣而得到不同的名稱。就像拳頭和手掌，本是一體，相互作用，在於人的放開和收攏。放開就是十惡，收攏就是十善。這十惡指的是身三惡、口四惡和意三惡。身三惡是殺生、偷盜、邪淫。口四惡是妄語、綺語、兩舌、惡口。意三惡是貪婪、嗔恨、愚癡。停止這十惡的實行，就叫做十善道。五戒是根本，十善是運用。譬如人都有身體，必須用肢體。沒有肢體，身體如何活動？沒有身體，手腳又依附在哪裡？手腳依靠身體而發揮各種作用，安立世界，這是顯而易見的事實，無需懷疑。學佛的人必須以五戒為根本，以十善為運用。體用雙行，才能成就佛事。如果世間所有的人都能專心持守五戒，精進修習十善，各自努力做好本職工作，經營生活，謹慎約束自己，節儉用度，孝順父母，這件事尤其能感動諸天八部下降到閻浮提，衛護凡間世界，使風調雨順，五穀豐收，天下和平，百姓安居樂業。以此善利，祝願當今聖明的帝王，以天下為家，以萬民為子，使皇綱大振，各國來朝，德行和名譽遠揚，四方歸順，不用刑罰就能實現太平盛世，福壽無疆，山河統一，優秀的子孫後代不斷涌現，永遠傳播堯帝的風範，長久照耀舜帝的德澤。
雙林遺戒眾等遵依
經中說：『不持五戒，人天之路斷絕。』五戒是諸戒之首，萬善之初。經典中又說：『如同建造宮室，先要打牢地基，如果只是在虛空中搭建，最終不會成功。』從前世尊在雙林樹間將要進入涅槃時，告訴諸天人和大眾，我滅度后，你們應當依波羅提木叉（戒律），這是你們的老師。波羅提木叉就是這些戒律。世尊當時不僅僅是為涅槃會上的天人和大眾宣說。
【English Translation】 English version: 『者。是不可得也。』 This statement is unattainable.
Cultivating Both Essence and Function, Secretly Assisting the King's Transformation
This explains the merits of the Ten Virtuous Deeds. The Ten Virtuous Deeds and the Ten Non-Virtuous Deeds are essentially the same, only acquiring different names depending on the conditions of defilement or purity. Like a fist and a palm, they are one entity, interacting with each other, depending on whether one opens or closes. Opening is the Ten Non-Virtuous Deeds, closing is the Ten Virtuous Deeds. These Ten Non-Virtuous Deeds refer to the three non-virtuous deeds of the body, the four of speech, and the three of mind. The three non-virtuous deeds of the body are killing, stealing, and sexual misconduct. The four non-virtuous deeds of speech are false speech, embellished speech, divisive speech, and harsh speech. The three non-virtuous deeds of the mind are greed, hatred, and delusion. Ceasing the practice of these Ten Non-Virtuous Deeds is called the Path of the Ten Virtuous Deeds. The Five Precepts are the essence, and the Ten Virtuous Deeds are the function. Just as people have bodies and must use their limbs. Without limbs, how can the body move? Without a body, where do the hands and feet rely? The hands and feet rely on the body to perform various functions, establishing the world. This is an obvious fact, and there is no need to doubt it. Those who study Buddhism must take the Five Precepts as the essence and the Ten Virtuous Deeds as the function. Only by practicing both essence and function can one accomplish the work of the Buddha. If all people in the world can wholeheartedly uphold the Five Precepts, diligently cultivate the Ten Virtuous Deeds, each strive to do their job well, manage their lives, be cautious and restrain themselves, be frugal in their expenses, and be filial to their parents, this event will especially move the devas (gods) and the eight classes of beings to descend to Jambudvipa (the world), protecting the mortal world, so that the wind and rain are timely, the five grains are abundant, the world is peaceful, and the people live and work in peace. With this benefit, we wish the current wise emperor, taking the world as his home and the people as his children, so that the imperial rule will be greatly strengthened, and all countries will come to pay tribute, his virtue and reputation will spread far and wide, and all directions will submit, achieving peace and prosperity without the use of punishment, boundless blessings and longevity, and the unification of the country. May excellent descendants continue to emerge, forever spreading the virtues of Emperor Yao and shining the benevolence of Emperor Shun.
The Final Instructions at the Twin Sala Trees, May All Follow and Obey
The sutra says: 『If one does not uphold the Five Precepts, the path to humans and devas is cut off.』 The Five Precepts are the head of all precepts and the beginning of all virtues. The teachings also say: 『Like building a palace, one must first solidify the foundation. If one only builds in the void, it will ultimately not succeed.』 In the past, when the World Honored One was about to enter Nirvana between the twin Sala trees, he told the devas and the great assembly, after my Nirvana, you should rely on the Pratimoksha (戒律, precepts), which is your teacher. The Pratimoksha is these precepts. At that time, the World Honored One was not only speaking to the devas and the great assembly at the Nirvana assembly.
受持此戒。我輩今時無其分耶。此戒佛佛授受祖祖相傳至於今日。學人既慾念佛參禪究明大事。必當遵守此戒。切不可聽有一等邪師之輩邪見之人。妄言飲酒食肉不礙菩提。行盜行淫。無妨般若。此地獄徒羅剎種類惡魔眷屬。非佛弟子。竊食法門妄談般若。壞人善信絕佛慧命。是人當墮無間永無出期。四眾學者既入真正法門。須具真正見解。故經云。人身難得正法難逢。今茲幸得人身值遇正法。若睹如是邪見之人。各須具眼。余何故力舉斯事。切恐初入道者未全正信。遇此等人。或以邪法說正正法說邪。抄前著后抄后著前。言無準定。使學者聞此誑言不覺不知搖盪身心。如油入面分別不出。誤賺一生。非止一生。百劫千生永為魔子。誠可憐哉。此等之輩予嘗見之。彼即緘口結舌無言可措。只得拱手倒走三千。何故蓋謂到此無他入門處。無他棲泊處。無他立身處。無他開口處。云何如此。邪不干正。豈不聞古德云。汝之伎倆有盡。我之不採無窮。誠哉是言也。前云五戒者。防邪止惡故名為戒。
懺悔法門菩提行愿
(學人於二六時中。須向諸佛菩薩像前五體投地。然指然香發露懺悔。此下請三寶證明懺悔。至某甲處稱雙字名。有眾添個等字。聊表儀式。胡跪合掌請云)。
歸依十方盡虛空界微塵剎土
【現代漢語翻譯】 現代漢語譯本：受持此戒，我們現在沒有資格嗎？此戒是諸佛相授，祖祖相傳，直至今日。學佛之人既然想要念佛參禪，究明人生大事，就必須遵守此戒。切不可聽信那些邪師之輩、邪見之人，妄言飲酒食肉不妨礙菩提（覺悟），行盜行淫不妨礙般若（智慧）。這些是地獄的徒眾、羅剎（惡鬼）的種類、惡魔的眷屬，不是佛的弟子，他們竊取佛法，妄談般若，斷人善根，斷絕佛的慧命。這些人應當墮入無間地獄，永無出期。四眾弟子既然進入真正的佛法之門，就必須具備真正的見解。所以經書上說：『人身難得，正法難逢。』如今我們有幸得到人身，值遇正法，如果見到如此邪見之人，各自都要擦亮眼睛。我為何要極力強調此事？實在是擔心初入佛道之人，信心還不堅定，遇到這些人，他們或者用邪法說成正法，或者用正法說成邪法，顛三倒四，言語沒有準則，使學佛之人聽到這些謊言，不知不覺搖盪身心，如同油入面，分辨不出來，白白耽誤一生，不止一生，百劫千生永遠成為魔的子孫，實在可憐啊！我曾經見過這些邪見之輩，他們就會閉口不言，啞口無言，只能拱手倒退三千步。為什麼呢？因為到了這裡，他們沒有入門之處，沒有棲身之處，沒有立身之處，沒有開口之處。為什麼會這樣呢？因為邪不勝正。難道沒聽過古德說：『你的伎倆有盡頭，我的不採納是無窮的。』這話真是對啊！前面說的五戒，就是爲了防止邪惡，停止作惡，所以稱為戒。 懺悔法門，菩提行愿 （學佛之人於一天二十四小時中，須要面向諸佛菩薩像前五體投地，點燃香，發露懺悔。下面請三寶證明懺悔，到某甲處稱呼雙字名，有眾人的話加個『等』字，聊表儀式。胡跪合掌請說：） 歸依十方盡虛空界微塵剎土
【English Translation】 English version: To uphold these precepts, are we now unqualified? These precepts have been passed down from Buddha to Buddha, from ancestor to ancestor, until today. Since students of Buddhism desire to recite the Buddha's name, practice Chan meditation, and thoroughly understand the great matter of life, they must abide by these precepts. They must never listen to those evil teachers and those with heretical views who falsely claim that drinking alcohol and eating meat do not hinder Bodhi (enlightenment), and that stealing and engaging in sexual misconduct do not obstruct Prajna (wisdom). These are the followers of hell, the species of Rakshasa (evil spirits), and the retinue of demons. They are not disciples of the Buddha. They steal the Dharma, speak falsely about Prajna, destroy people's good roots, and cut off the Buddha's wisdom-life. These people should fall into the Avici Hell, never to be released. Since the fourfold assembly has entered the true gate of the Dharma, they must possess true understanding. Therefore, the scriptures say: 'It is difficult to obtain a human body, and it is difficult to encounter the true Dharma.' Now we are fortunate to have obtained a human body and encountered the true Dharma. If we see such people with heretical views, we must all open our eyes wide. Why do I emphasize this matter so strongly? It is truly because I fear that those who are new to the path of Buddhism, whose faith is not yet firm, will encounter these people. They may speak of evil Dharma as if it were true Dharma, or speak of true Dharma as if it were evil Dharma, reversing the order and speaking without any standard, causing students of Buddhism to hear these lies and unknowingly shake their minds and bodies, like oil mixed into flour, unable to distinguish them, wasting their entire lives, and not just one life, but for hundreds and thousands of kalpas, forever becoming the children of demons. How pitiful! I have seen these kinds of heretics before. They would shut their mouths and be speechless, unable to say anything, and could only bow and retreat three thousand steps. Why? Because when they arrive here, they have no entrance, no place to dwell, no place to stand, and no place to speak. Why is this so? Because evil cannot overcome righteousness. Have you not heard the ancient virtuous ones say: 'Your tricks are limited, but my refusal to accept them is infinite.' These words are truly correct! The five precepts mentioned earlier are to prevent evil and stop wrongdoing, therefore they are called precepts. Repentance Dharma Gate, Bodhi Vows and Practices (Students of Buddhism, during the twenty-four hours of the day, must prostrate themselves before the images of all Buddhas and Bodhisattvas, light incense, and openly confess and repent. Below, invite the Three Jewels to witness the repentance, and at the place of 'so-and-so', call out the double-character name. If there is a congregation, add the word 'etc.' to express the formality. Kneel on one knee, put your palms together, and say:) I take refuge in the ten directions, the exhaustless realms of space, and the lands of dust-motes.
中一切諸佛。歸依十方盡虛空界微塵剎土中一切尊法。歸依十方盡虛空界微塵剎土中一切賢聖僧。惟愿三寶不捨慈悲。乞賜降臨證明懺悔。某甲自從無始以來至於今日。多生業障累世愆尤。三毒無明十惡重障。所作惡罪無量無邊不可說不可說不可說轉。某甲今日洗心滌慮。恭對十方諸佛諸大菩薩大慈悲父靈感觀世音菩薩眾聖像前。五體投地。發露懺悔。一念歸依河沙罪滅(此上二句重念三遍)惟愿諸佛諸大菩薩。天眼遙觀天耳遙聞他心速鑒。加被某等修行有序進道無魔。般若智以早明。菩提心而不退。六根清凈萬慮咸消。一念無為十方坐斷。高超三界。早登解脫之場。迥出四生。速到菩提之岸。某等倘若此生緣淺道業未成。壽命不長無常時至。愿乘般若之力。正念現前心不顛倒。隨愿往生諸佛國土。得禮諸佛菩薩親蒙教授。依愿修行仍復娑婆世界。生逢中國大富十善長者之家。得為男子不失夙命。惟愿父母無顧戀心舍某出家。童真入道幼歲超群。早遇明師參禪學道。冥通教典解義釋經。單究上乘精研至理。或於一言之下洞明累世之因。一句之中徹見多生之果。明明瞭了去住自由。佛國天堂隨意寄託。四恩普報三有俱資。法界有情同圓種智。請佛證明。十方三世一切諸佛諸尊菩薩摩訶薩。摩訶般若波羅蜜。
輒申
【現代漢語翻譯】 現代漢語譯本： 歸依十方盡虛空界微塵剎土（指極多極小的國土）中一切諸佛。歸依十方盡虛空界微塵剎土中一切尊法。歸依十方盡虛空界微塵剎土中一切賢聖僧。惟愿三寶（指佛、法、僧）不捨慈悲。懇請降臨證明我的懺悔。我某甲自從無始以來直到今日，多生多世的業障和罪過，貪嗔癡三毒和無明，以及十惡等深重障礙，所造作的惡罪無量無邊，無法用言語來形容。我某甲今日洗滌心靈，恭敬地面對十方諸佛、諸大菩薩、大慈悲父靈感觀世音菩薩等眾聖像前，五體投地，發露懺悔。一念歸依，如恒河沙數般的罪業都能消滅（此上兩句重複唸誦三遍）。惟愿諸佛、諸大菩薩，以天眼遙觀，以天耳遙聞，以他心通迅速明鑑，加持我等修行有條不紊，進道沒有魔障。般若智慧能夠早日明瞭，菩提心永不退轉。六根清凈，所有雜念都消散，一念無為，十方世界都能自由自在。超越三界，早日登上解脫的場所，脫離四生輪迴，迅速到達菩提的彼岸。我等倘若此生因緣淺薄，道業未能成就，壽命不長，無常到來之時，愿憑藉般若的力量，正念現前，心不顛倒，隨愿往生到諸佛國土，得禮拜諸佛菩薩，親自蒙受教導，依照所愿修行，仍然回到娑婆世界，出生在中國大富大善的長者之家，得為男子，不失去前世的記憶。惟愿父母沒有顧戀之心，舍我出家，以童真之身入道，幼年就超越眾人，早日遇到明師參禪學道，通曉教典，理解經義，專心研究上乘佛法，精研至深的道理，或者在一句話之下就能洞明累世的因果，一句之中就能徹見多生的報應。明明白白，去留自由，佛國天堂，隨意寄託。普遍報答四恩，利益三有眾生，使法界一切有情眾生都能共同圓滿佛的智慧。請佛證明。十方三世一切諸佛、諸尊菩薩摩訶薩（偉大的菩薩），摩訶般若波羅蜜（偉大的智慧到達彼岸）。 輒申
【English Translation】 English version: I take refuge in all the Buddhas in the countless lands throughout the boundless realms of space. I take refuge in all the venerable Dharma in the countless lands throughout the boundless realms of space. I take refuge in all the wise and holy Sangha in the countless lands throughout the boundless realms of space. May the Three Jewels (Buddha, Dharma, Sangha) not abandon their compassion. I beseech you to descend and bear witness to my repentance. I, [name], from beginningless time until this day, have accumulated karmic obstacles from many lifetimes, transgressions from past existences, the three poisons (greed, hatred, delusion) and ignorance, and the heavy obstructions of the ten evils. The evil deeds I have committed are immeasurable, boundless, and beyond description. Today, I, [name], cleanse my heart and mind, and respectfully before all the Buddhas of the ten directions, all the great Bodhisattvas, the Great Compassionate Father, the responsive Guanshiyin Bodhisattva, and all the holy images, prostrate myself with the five limbs touching the ground, and openly confess and repent. With one thought of refuge, sins as numerous as the sands of the Ganges River are extinguished (repeat the above two sentences three times). May all the Buddhas and great Bodhisattvas, with their heavenly eyes see from afar, with their heavenly ears hear from afar, and with their minds swiftly discern, add their blessings so that my practice is orderly, my progress on the path is without obstacles, prajna wisdom is quickly illuminated, and the Bodhi mind does not regress. May the six senses be purified, all worries be dispelled, with one thought of non-action, I can sit firmly in all directions. Surpassing the three realms, may I quickly ascend to the place of liberation, transcending the four forms of birth, and quickly reach the shore of Bodhi. If my karmic connections in this life are shallow, my practice incomplete, my lifespan short, and impermanence arrives, may I rely on the power of prajna, with right mindfulness present, my mind not confused, and be reborn at will in the Buddha lands, to pay homage to all the Buddhas and Bodhisattvas, personally receive their teachings, and practice according to my vows. Then, may I return to the Saha world, be born into a wealthy and virtuous family in China, be born as a male, and not lose my past life's memory. May my parents have no attachment and allow me to leave home, enter the path as a pure youth, surpass others at a young age, quickly encounter a wise teacher to practice Chan and study the Way, understand the teachings, interpret the scriptures, single-mindedly study the supreme vehicle, and deeply research the ultimate truth. Or, with one word, may I understand the causes of past lives, and with one sentence, may I see through the consequences of many lifetimes. Clearly and distinctly, may I be free to go and stay, entrusting myself to the Buddha lands and heavens at will. May I universally repay the four kindnesses, benefit all beings in the three realms, and enable all sentient beings in the Dharma realm to jointly perfect the wisdom of the Buddha. I ask the Buddhas to bear witness. All the Buddhas, all the venerable Bodhisattvas Mahasattvas (great Bodhisattvas), of the ten directions and three times, Maha Prajna Paramita (great perfection of wisdom). I respectfully submit
鄙俚以示初機。仰冀高明重徴後學。愧此詞繁理蹇。愿祈剔冗疏通。義背言乖。誠望刪除訂正。見聞隨喜。皆登般若慈舟。稱讚叱擇。共證菩提彼岸。
憶昔出塵承兄警誡
智徹自元統乙亥在俗受戒。至庚辰五月出俗。十二月初八日剃度為僧。請益師禮云峰和尚。出俗日承次之兄黎十居士慇勤叮囑。出家功德非小因緣。入聖超凡續佛慧命。此大丈夫事當自勉為。今舍父母離兄弟。棄妻子拋家業。是可忍也。汝不聞古德云。一子出家九族生天。此語必實。此語既實。見目前多少出家人者。他行止所為之事。慾望九族生天。必不可得也。汝既出家須當立志。莫似常僧蹉跎趁意東奔西走貪名逐利。莫爭人我辯論是非。母恃己能道他長短。遭打則當忍受。唾面則莫拭揩。休恣縱睡眠。莫貪求飲食。世事多種不能列舉。離家出門最初一步。舉足下足牢記話頭。行住坐臥。若離話頭則辜負國王土地所載飲食衣服臥具醫藥。若離卻話頭則辜負施主四事供給。守此話頭生與同生死與同死。發大志愿。直要了此一件大事因緣。方不負汝出家參學之志。所以經云。四恩普報三有齊資。何慮今生父母及九族而不報乎。既在途中苦多樂少。或有所得或無所得。當以話頭自重自保。倘有個入門安樂處。是必轉身回教眷屬。智徹唯唯受
【現代漢語翻譯】 現代漢語譯本： 我用淺顯的語言來啟示初學者，希望高明的人能再次啓發後來的學子。慚愧的是，這篇文字既繁瑣又義理淺薄，希望能夠刪減冗餘，疏通文理。如果義理與言辭相悖，懇請刪除訂正。凡是見到或聽到的，都隨喜讚歎，一同登上般若智慧的慈悲之船；凡是稱讚或批評的，都共同證得菩提覺悟的彼岸。
回憶當初出家時，承蒙兄長的警誡：
智徹在元統乙亥年（公元1335年）在家時受戒，到庚辰年（公元1340年）五月出家，十二月初八剃度為僧，拜云峰和尚為師，請教佛法。出家那天，我的二哥黎十居士慇勤叮囑我說：『出家的功德非同小可，是入聖超凡，延續佛陀慧命的大事。這是大丈夫所為，應當自我勉勵。如今你捨棄父母，離開兄弟，拋棄妻子，捨棄家業，這都是可以忍受的。你難道沒聽古人說，『一子出家，九族生天』嗎？這句話必定是真實的。既然這句話是真實的，看看現在有多少出家人，他們的行為舉止，想要讓九族生天，必定是不可能的。你既然出家，就應當立下志向，不要像普通的僧人那樣蹉跎歲月，隨心所欲地東奔西走，貪圖名利。不要爭論人我是非，不要仗著自己有能力就說別人的缺點。如果被人打了，就應當忍受；如果被人吐了口水，就不要擦拭。不要放縱睡眠，不要貪求飲食。世事繁多，不能一一列舉。離開家門的第一步，舉足下足都要牢記話頭（huà tóu, meditation topic）。行住坐臥，如果離開了話頭，就辜負了國王土地所提供的飲食衣服臥具醫藥，如果離開了話頭，就辜負了施主提供的四事供養。守護這個話頭，生也與它同在，死也與它同在。發大誓願，一定要了結這件大事因緣，才不辜負你出家參學的志向。所以經上說，『四恩普報，三有齊資』，何愁今生不能報答父母和九族呢？既然走上了這條路，苦多樂少，或者有所得，或者一無所得，都應當以話頭來尊重自己，保護自己。倘若有個入門安樂的地方，必定要轉身度化眷屬。』智徹唯唯諾諾地接受了教誨。
【English Translation】 English version: I use simple language to enlighten beginners, hoping that the wise can further inspire later learners. I am ashamed that this text is both verbose and shallow in its meaning. I hope that redundancies can be removed and the text can be smoothed out. If the meaning contradicts the words, I sincerely hope that it can be deleted and corrected. All that is seen or heard, I rejoice and praise, together boarding the compassionate boat of Prajna wisdom; all that is praised or criticized, we will jointly attain the other shore of Bodhi enlightenment.
Recalling when I first left home, I received my elder brother's admonition:
Zhiche received precepts at home in the year Yihai of the Yuantong era (1335 AD), and left home in May of the year Gengchen (1340 AD). On the eighth day of the twelfth month, he was tonsured as a monk and asked Yunfeng (name of a monk) to be his teacher, seeking guidance on the Dharma. On the day I left home, my second elder brother, Layman Li Shi, earnestly exhorted me: 'The merit of leaving home is no small matter; it is to enter sainthood and transcend the ordinary, continuing the Buddha's wisdom-life. This is what a great man does, and you should encourage yourself. Now you abandon your parents, leave your brothers, forsake your wife, and abandon your family business; these are all bearable. Have you not heard the ancients say, 'One son leaves home, and nine generations ascend to heaven'? This saying must be true. Since this saying is true, look at how many monks there are now, and their actions and deeds; wanting to have nine generations ascend to heaven is certainly impossible. Since you have left home, you must establish your aspirations; do not be like ordinary monks who waste their lives, running around as they please, greedy for fame and profit. Do not argue about self and others, do not debate right and wrong, do not rely on your own abilities to talk about others' shortcomings. If you are beaten, you should endure it; if you are spat upon, do not wipe it away. Do not indulge in sleep, do not be greedy for food and drink. There are many worldly affairs that cannot be enumerated one by one. From the first step of leaving home, remember the huà tóu (meditation topic) with every step you take. Whether walking, standing, sitting, or lying down, if you leave the huà tóu, you will fail the king and the land that provide food, clothing, bedding, and medicine; if you leave the huà tóu, you will fail the donors who provide the four requisites. Guard this huà tóu, live with it in life, and die with it in death. Make a great vow to resolve this great matter of cause and condition, so as not to fail your aspiration to leave home and study. Therefore, the sutras say, 'Repay the four kindnesses universally, and provide for the three realms equally.' Why worry that you cannot repay your parents and nine generations in this life?' Since you have embarked on this path, there will be more suffering than joy, and you may gain something or gain nothing. You should respect yourself and protect yourself with the huà tóu. If there is a place of entry and peace, you must turn around and liberate your family.' Zhiche respectfully accepted the teachings.
教出門數步。居士復招手云。一歸何處。余回首合十遙禮拜謝默識而行。銘刻心骨迨今不敢忘也。叮囑世事警策工夫。節節次第井井有條。語言瑣細具載則繁。略記大概書于卷末。
復懲懈惰止境息迷
向上說這一落索。乃是如來解制之日。山房夜話之間。由堂中遁機首座有傷學者之嘆。云近來時序遷移人心更變。佛法凋零叢林荒廢。善知識隱而不出。現前四眾學般若者。欲求個正知正見人開示唸佛參禪捷徑路頭。是不可得也。就與余曰。何不將和尚往日所做工夫得力底境界節次。及離俗之日令兄叮囑警策之語一一錄出以示初機。見聞者必是重加精進。是為幸也。余曰。古來尊宿善知識警眾法語甚多。猶尚信不能及。余出家時晚行解荒蕪。徒入空門于教無補。雖在法門中留心日久。至理窮困處未有趣向。自愧言輕德薄。此事焉敢承為首座。復云。此時學人有好多聞者。有根性遲鈍者。看前輩尊宿警策法語。皆言往古善知識般若之力深根固蒂。才入法門不用施工一聞千悟。此事非吾輩淺機所為。我等今生且下些般若種子待于來世。文敏見如是說者多矣。可憐自生退屈。若將和尚日前工夫微密處。從頭舉似一遍。使見聞者決定啓發信心。必依如是用工。如是精進。如是究竟。倘若後來四眾之中各人有大發明瞭
【現代漢語翻譯】 現代漢語譯本： 教我出門走了幾步。居士又招手說：『一歸何處？』我回頭合掌，遙遙地禮拜感謝，默默地記在心裡，一直到現在都不敢忘記。他叮囑世事，警策修行，每個環節都有條不紊。語言瑣碎，全部記載下來就太繁瑣了，略記大概，寫在卷末。
再次懲戒懈怠，止息迷惑
向上追溯這些瑣碎的事情，乃是如來解制之日，在山房夜談的時候。堂中的遁機首座感嘆學者之傷，說：『近來時序遷移，人心也隨之改變。佛法凋零，叢林荒廢，有德行的善知識隱居不出現。現在的四眾弟子，想要學習般若的人，想要尋求一個具有正知正見的人來開示唸佛參禪的捷徑，是不可能得到的。』於是對我說：『為什麼不把和尚您往日所做的功夫，以及得力的境界次第，還有離俗之日您哥哥叮囑警策的話，一一記錄下來，給初學者看呢？見聞者必定會更加精進，這是很幸運的事情。』我說：『古來尊宿善知識警策大眾的法語很多，尚且不能完全相信。我出家時日已晚，修行和理解都很荒蕪，只是進入空門，對佛法沒有什麼幫助。雖然在佛門中留心很久，但至理窮困之處，還沒有什麼興趣。我自愧言語輕微，德行淺薄，這件事怎麼敢承擔呢？』首座又說：『現在的學人有很多博聞強記的人，也有根性遲鈍的人。看前輩尊宿警策的法語，都說往古善知識的般若之力深根固蒂，才進入佛門不用費力，一聽就能領悟。這件事不是我們這些淺薄之輩所能做到的。我們今生且種下一些般若的種子，等待來世吧。』文敏見過這樣說的人很多了，可憐他們自己產生退縮。如果將和尚您日前功夫的細微之處，從頭到尾詳細地說一遍，使見聞者決定啓發信心，必定像您一樣用功，像您一樣精進，像您一樣究竟。倘若後來四眾弟子之中，各人有了大的發明了。
【English Translation】 English version: He taught me to walk a few steps out the door. The layman then beckoned again and said, 'Where does the one return?' I turned back, put my palms together, and bowed remotely in gratitude, silently remembering and walking on. I dare not forget it even now. He exhorted me on worldly matters and urged me on in my practice, with each step in order and well-organized. The language was detailed, and it would be cumbersome to record it all, so I have briefly noted the general idea at the end of this scroll.
Again, to Punish Sloth and Stop Delusion
Tracing back these trivial matters, it was the day when the Tathagata (如來, Thus Come One) lifted the restrictions, during a night talk in the mountain cottage. The head monk Dunji (遁機, Hidden Opportunity) in the hall lamented the harm to scholars, saying, 'Recently, the seasons have changed, and people's hearts have also changed. The Buddha-dharma (佛法, Buddha's teachings) is declining, the monasteries are desolate, and virtuous Kalyanamitras (善知識, spiritual friends) are hidden and do not appear. The present fourfold assembly (四眾, monks, nuns, laymen, and laywomen) who wish to study Prajna (般若, wisdom) and seek someone with right knowledge and right view to reveal the shortcut to reciting the Buddha's name and practicing Chan (禪, meditation) cannot find one.' So he said to me, 'Why not record the stages of the effort you, as a monk, made in the past, the states you attained, and the words of exhortation and encouragement your brother gave you on the day you left secular life, one by one, to show to beginners? Those who see and hear it will surely increase their diligence, which would be fortunate.' I said, 'There are many Dharma talks from venerable elders and Kalyanamitras of the past that encourage the assembly, yet people still cannot fully believe them. I became a monk late in life, and my practice and understanding are barren. I have merely entered the empty gate and have not contributed to the teachings. Although I have been mindful in the Dharma gate for a long time, I have not found any interest in the ultimate principles. I am ashamed of my light words and shallow virtue. How dare I undertake this matter as the head monk?' The head monk replied, 'There are many learned people among the students of today, and there are also those with dull faculties. When they see the Dharma talks of encouragement from venerable elders of the past, they all say that the Prajna power of the virtuous Kalyanamitras of the past was deeply rooted, so they did not need to exert effort upon entering the Dharma gate and could understand everything upon hearing it once. This is not something that we with shallow faculties can do. Let us plant some Prajna seeds in this life and wait for the next life.' Wenmin (文敏, a name) has seen many people say this, and it is pitiful that they retreat on their own. If you, as a monk, were to explain the subtle aspects of your efforts from the beginning to the end, it would surely inspire faith in those who see and hear it, and they would definitely work as diligently as you, advance as diligently as you, and ultimately achieve as you. If, among the fourfold assembly in the future, each person has a great discovery...'
生脫死。恩莫大焉。然雖首座為學者心切之謂余信未敢領荷。至第二日粥罷上方丈古道和尚處問訊。和尚與餘十有七年道舊。因話間提遁機首座所說之事。和尚亦云。佛法正在顛危之際。此事當爲使初入道者學者準繩。余應之曰。自救不了焉能為人。教有明文。自不精進欲勸人精進。無有是處。和尚又云。教中亦說。自未得度先度人者菩薩發心。又先儒云。危而不持顛而不扶。坐觀勝敗安可忍也。余辭不獲已。轉身回至山房。疏通六戶掀露頂門。散誕逍遙無拘無絆。掣斷心猿羈鎖。敲開意馬闌關。任從來去無妨。自是一般快活。於此不耐安閑。遂將昔日行履陳爛葛藤一提提起。且與學人熱亂一場。正眼傍觀卻是平地起風波。把學人手腳。打教七橫八豎。無安措處。到此不免與他整新安頓。諦當處更教諦當去也。且道即今諦當事。作么生分付學人。惺惺著諦當事直下來也。各各努力承當記取。記取萬法歸一一歸何處。自此從朝至暮從暮至朝。上床下地出門入戶。動靜閑忙。須要話頭綿密疑而無間。出聲不出聲隨意方便。若至禮佛處放下話頭。志誠發願懺悔。愿終至波羅蜜處。隨舉話頭相接。或於諷經處卷終至波羅蜜處。如前一般。事務細繁自宜檢點。又與學人謂。參禪中境界事非一種筆舌難盡。略而言之。若論境緣起處
【現代漢語翻譯】 現代漢語譯本 生脫死（從生死輪迴中解脫出來），恩情沒有比這更大的了。然而，即使遁機首座（Dunjī Shǒuzuò，人名，首座是寺院中職位名）是為學者求法心切，我仍然不敢接受他的好意。到了第二天早粥過後，我到方丈古道和尚（Gǔdào Héshang，人名，和尚是對出家人的尊稱）處請安問候。和尚與我相識已經十七年了，我們敘舊時談到了遁機首座所說的事情。和尚也說，『佛法正處於衰微之際，這件事應當作為初入佛道者的行爲準則。』我回答說：『自己都無法得救，怎麼能去救別人呢？』佛經里有明確的說法，自己不精進修行卻想勸別人精進，這是不可能的。和尚又說：『佛經中也說，自己還沒有得度卻先去度人，這是菩薩的發心。』而且先賢也說過，『國家危難而不扶持，傾覆而不匡正，坐視成敗，怎麼能忍心呢？』我推辭不掉，只好轉身回到自己的房間。我疏通六根（眼、耳、鼻、舌、身、意），敞開頂門（比喻領悟），自由自在，無拘無束。斬斷心猿（比喻散亂的心）的韁繩，打開意馬（比喻放縱的意念）的柵欄，任其來去，自得其樂。但我又不能安於清閑，於是將過去修行的陳舊經驗重新提起，與學人們熱烈地討論一番。旁觀者看來，這就像是平地掀起風波，把學人們弄得手足無措，不知如何是好。到了這個時候，我不得不為他們重新整理安頓。對於那些真正領悟的地方，更要讓他們深入領悟。那麼，現在最重要的事情，該如何交給學人們呢？打起精神，最重要的事情直接就來了！大家努力承擔，牢牢記住。記住萬法歸一，一又歸向何處？從此以後，從早到晚，從晚到早，上床下地，出門入戶，無論動靜閑忙，都要保持話頭（參禪的題目）綿密不斷，疑情不斷。出聲念或不出聲念，都可以隨意方便。如果到了禮佛的地方，就放下話頭，真心誠意地發願懺悔，直到唸誦到波羅蜜（Bōluómì，到達彼岸）時，再隨手提起話頭繼續參究。或者在諷誦經文時，誦到經卷末尾的波羅蜜時，也像前面一樣。事務細小繁瑣，自己要仔細檢查。我還要告訴學人們，參禪中的境界千差萬別，難以用筆墨形容。簡單來說，如果談到境緣（jìngyuán，境界和因緣）生起的地方
【English Translation】 English version To be liberated from birth and death is the greatest kindness. However, even though Chief Seat Dunjī (Dunjī Shǒuzuò, a person's name, Chief Seat is a position in the monastery) is eager for scholars to seek the Dharma, I still dare not accept his kindness. The next day, after the morning congee, I went to Abbot Gǔdào's (Gǔdào Héshang, a person's name, Héshang is an honorific for monks) residence to pay my respects. The Abbot and I have known each other for seventeen years. During our conversation, we discussed the matter mentioned by Chief Seat Dunjī. The Abbot also said, 'The Buddha Dharma is currently in a precarious state, and this matter should serve as a guideline for those newly entering the path.' I replied, 'If one cannot save oneself, how can one save others?' The scriptures clearly state that if one does not diligently cultivate oneself but wants to encourage others to be diligent, it is impossible. The Abbot further said, 'The scriptures also say that those who have not yet attained liberation but first seek to liberate others have the Bodhisattva's aspiration.' Moreover, the ancient sages said, 'To not support when the country is in danger, to not rectify when it is collapsing, to sit idly by and watch success or failure, how can one bear it?' Unable to refuse, I turned around and returned to my room. I cleared the six senses (eyes, ears, nose, tongue, body, and mind), opened the crown of my head (a metaphor for enlightenment), and became free and unrestrained. I severed the reins of the mind-monkey (a metaphor for the scattered mind), and opened the gates of the will-horse (a metaphor for the unrestrained will), allowing them to come and go as they please, finding joy in it. However, I could not bear to be idle, so I brought up the old, worn-out experiences of my past practice and engaged in a heated discussion with the students. To onlookers, it was like stirring up waves on a calm surface, leaving the students at a loss, not knowing what to do. At this point, I had to reorganize and settle them down. For those who truly understood, I had to guide them to a deeper understanding. So, how should the most important matter now be entrusted to the students? Buck up, the most important thing is coming directly! Everyone, strive to take responsibility and remember it well. Remember that all dharmas return to one, and where does one return to? From then on, from morning to night, from night to morning, getting out of bed, entering the house, whether moving or still, busy or idle, one must maintain a continuous and unbroken topic of meditation (huàtóu), with constant doubt. Whether reciting aloud or silently, one can choose whatever is convenient. If one arrives at a place for worshiping the Buddha, put down the topic of meditation and sincerely make vows of repentance, until reciting to the point of pāramitā (Bōluómì, reaching the other shore), then pick up the topic of meditation again and continue to contemplate. Or, when reciting scriptures, when reaching the pāramitā at the end of the scroll, do the same as before. Small and trivial matters should be carefully examined. I must also tell the students that the states of mind in Chan meditation are diverse and difficult to describe in words. In short, if we talk about where the states and conditions (jìngyuán) arise
。皆出心之所生。心若不生境從何有。故經云。一切業障海皆從妄想生。又云。凡所有相皆是虛妄。又云。一切境界終不可取多見學人聞說境界是有。心中歡悅。若說境界虛妄不實。便生煩惱。此下重明境界二字皆從昏沉散亂而起。昏沉者因懶惰心有。散亂者因恣縱心生。懶惰心是昏沉之本。恣縱心是散亂之根。所以昏沉則境異。散亂則體殊。皆隨妄想之心頃刻百變。心若不起爭如之何。學人若有此二種心生。即從坐起抖擻精神。使身心舒暢。隨舉話頭大起疑情。此念應時消散。或有不信此說。反引楞嚴經中五十種魔以為實有。豈不聞世尊為阿難言。此五十種魔。皆是色受想行識五妄想成客塵所覆。主人若迷客得其便。向下文長且止。到這裡坐斷凡聖路頭。與學人掃蹤滅跡去也。且道那個是主。萬法歸一一歸何處。是那個是客。汝暫舉心塵勞先起。是至此心無二用究竟非一。或有參無字者。或有參本來面目者。或有參究唸佛者。公案雖異疑究是同。故經云。歸元性無二方便有多門。於此學人各將本參話頭。自重自保勇猛挨拶將去。至拶不入處。驀地和身透過。直向那邊孤峰頂上。盤結草菴呵佛罵祖。若到這般田地裡。把佛境界作魔境界說亦得。把魔境界作佛境界說亦得。所以道。逆行順化。鬼神莫能測其機。其或未然
切忌切忌。欲得不招無間業。莫謗如來正法輪。學人千萬仔細。若工夫上稍有入處。會得個昭昭靈靈常現在前。觸之不散蕩之不失。又且不可認著。爾若認著這個識神弄影者以為諦當事。反被他引入情識見中。我慢心高不復前進。便即開大口說大話妄談般若。便道佛也只恁么。祖也只恁么。又引經中是法平等一印印定。又云。大悟不拘小節。此處無戒可持無戒可破。以此為大乘境界。不覺不知墮入魔家眷屬。自誤誤人豈不傷心者哉。經云。如是之人縱有多智禪定必落魔道。上品魔王中品魔民下品魔女。學人切忌不可以少為足。慎之慎之。後學四眾若有發明者。請看高峰老和尚禪要中有雪巖和尚三處問老和尚作得主么。至第三問處更宜仔細推窮。此處若過不得。按下雲頭將老和尚疑處。眾亦如是疑(此處不須重注。凈土玄文中亦載)工夫到此須要保守。所以云。隨緣消舊業。更莫造新殃。倘若陽和再復。萬類俱生恩有咸資。功不浪施矣。已上所說工夫地位中事。竊取經教語錄中緊要處證據學人。此事本非我有。余單隻參得個水母禪。便敢與同道者把手共行。究取出身活路。稍有不相應處。必不放過。故子貢問友子曰。忠告而善道之。余與真正道友分上不惜口業。逼令向前更無容緩。若信心輕者。實是難為共處。又要評論
前輩老和尚有不到處伐樹尋根。何故父無諍子家道見衰。故余為俗為僧多抱不平之氣。每見人說處做處不合道理處。直要與他分析。到底討個明白方愜下懷。至於自己分上。工夫落魄未全道力。不覺光陰倏忽老患相催。方自著忙去日又近矣。噫但願同學者。人人慕道個個窮玄。發明本地風光。誓作他生之友。
禪宗決疑集終
【現代漢語翻譯】 現代漢語譯本：老和尚前輩不會到處砍伐樹木尋找樹根。為什麼父子沒有爭端，家道卻日漸衰落？所以我無論是做俗人還是僧人，都常常懷有不平之氣。每當看到別人所說所做不合道理的地方，總想與他們辯個明白，徹底弄清楚才覺得心滿意足。至於我自己，修行功夫還不到家，道力也不夠。不知不覺時光飛逝，衰老和疾病相繼催逼。這才開始著急，感覺離死亡的日子越來越近了。唉！只希望同學們，人人都仰慕佛道，個個都深入研究玄理，發明自己本來的面目，發誓成為來世的朋友。
《禪宗決疑集》終
【English Translation】 English version: The senior old monks do not go around cutting down trees to find their roots. Why is it that even when there is no conflict between father and son, the family's fortunes still decline? Therefore, whether as a layman or a monk, I often harbor a sense of injustice. Whenever I see people saying or doing things that are unreasonable, I want to argue with them and get to the bottom of it before I feel satisfied. As for myself, my practice is still lacking, and my spiritual power is insufficient. Unknowingly, time flies, and old age and illness are pressing me. Only now do I begin to worry, feeling that the day of death is getting closer and closer. Alas! I only hope that my fellow students will all admire the path, and each will thoroughly investigate the profound principles, discover their original nature, and vow to be friends in future lives.
The End of 'Collection of Decisive Inquiries on Zen Buddhism'