X63n1224_諸方門人蔘問語錄

卍新續藏第 63 冊 No. 1224 諸方門人蔘問語錄

No. 1224

諸方門人蔘問語錄卷下(合上頓悟要論)

師初至江西參馬祖。祖問從何處來。曰越州大云寺來。祖曰來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧。拋家散走作什麼。我這裡一物也無。求什麼佛法。師遂禮拜問曰。阿那個是慧海自家寶藏。祖曰即今問我者是汝寶藏。一切具足。更無欠少。使用自在。何假向外求覓。師于言下大悟。識自本心不由知覺。踴躍禮謝。師事六載。后以受業師年老。遽歸奉養。乃晦跡藏用。外示癡訥。自撰頓悟入道要門論一卷。法門師侄玄晏竊出江外呈馬祖。祖覽訖謂眾曰。越州有大珠圓明光透。自在無遮障處也。眾中有知師姓朱者。迭相推識。結契來越上尋訪依附。時號大珠和尚也(師諱慧海。建州人。依越大云寺道智和受業)。

師謂學徒曰。我不會禪。並無一法可示於人。故不勞汝久立。且自歇去。時學侶漸多。日夜叩激。事不得已隨問隨答。其辯無礙。　時有法師數人來謁曰。擬伸一問。師還對否。師曰。深潭月影任意撮么。問如何是佛。師曰清譚對面非佛而誰。眾皆忙然。(法眼云。是即沒交涉)良久。其僧又問。師說何法度人。師曰貧道未曾有一法度人。曰

【現代漢語翻譯】現代漢語譯本師父最初到江西參拜馬祖（Mazu，禪宗大師）。馬祖問：『你從哪裡來？』師父回答：『從越州（今浙江紹興）大云寺來。』馬祖說：『你來這裡打算做什麼？』師父回答：『來求佛法。』馬祖說：『你自家寶藏不去顧惜，拋家舍業到處亂跑做什麼？我這裡什麼都沒有，求什麼佛法？』師父於是禮拜問道：『哪個是慧海（師父的法名）的自家寶藏？』馬祖說：『現在問我的這個就是你的寶藏。一切都已具備，沒有絲毫欠缺，使用起來完全自在，何必向外尋求？』師父在言下大悟，認識到自己的本心不是通過知覺而得來的，歡喜踴躍地禮謝。師父侍奉馬祖六年。後來因為受業師（最初剃度的老師）年老，就趕回去奉養，於是隱姓埋名，韜光養晦，外表顯得癡呆遲鈍。自己撰寫了《頓悟入道要門論》一卷。法門的師侄玄晏偷偷地拿到江外呈給馬祖。馬祖看完后對大家說：『越州有大珠（指慧海）圓明光透，在任何地方都自在無遮障啊。』眾人中有知道師父姓朱的，互相推舉認識，結伴到越州尋訪依附。當時人們稱他為大珠和尚（師父名諱慧海，建州人，依止越州大云寺的道智和尚受業）。師父對學徒們說：『我不會禪，沒有什麼法可以開示給你們。所以不用勞煩你們久站，各自休息去吧。』當時學徒漸漸增多，日夜不停地請教，師父不得已就隨問隨答，辯才無礙。當時有幾位法師來拜訪說：『想請問一個問題，師父您會回答嗎？』師父說：『深潭中的月影，可以隨意撈取嗎？』（法師）問：『什麼是佛？』師父說：『清凈的潭水對面，不是佛又是誰？』眾人都茫然不解。（法眼禪師評論說：『這樣回答完全沒有交涉。』）過了很久，那位僧人又問：『師父您說什麼法來度人？』師父說：『貧道我未曾用任何法來度人。』

【English Translation】 English version The Master initially went to Jiangxi to visit Mazu (a Chan master). Mazu asked, 'Where do you come from?' The Master replied, 'I come from Dayun Temple in Yuezhou (present-day Shaoxing, Zhejiang).' Mazu said, 'What do you intend to do here?' The Master replied, 'I have come to seek the Buddha-dharma.' Mazu said, 'You neglect your own treasure and abandon your home to run around. What Buddha-dharma are you seeking here, where there is nothing?' The Master then bowed and asked, 'What is Huihai's (the Master's Dharma name) own treasure?' Mazu said, 'The one who is asking me now is your treasure. Everything is complete, lacking nothing. It is used freely. Why seek it externally?' The Master had a great awakening upon hearing this, realizing that his own mind is not obtained through perception, and joyfully bowed in gratitude. The Master served Mazu for six years. Later, because his initiating teacher (the teacher who first ordained him) was old, he hurried back to care for him, thus concealing his tracks and hiding his abilities, outwardly appearing foolish and dull. He himself wrote a volume of 'Treatise on the Essential Gate of Sudden Enlightenment to the Path'. Xuan Yan, a Dharma nephew of the Dharma gate, secretly took it outside Jiangxi and presented it to Mazu. After reading it, Mazu said to everyone, 'In Yuezhou, there is a great pearl (referring to Huihai) with round and bright light shining through, freely unobstructed everywhere.' Among the people, some knew that the Master's surname was Zhu, and they recommended each other to recognize him, forming a group to visit and rely on him in Yuezhou. At that time, people called him Great Pearl Monk (the Master's name was Huihai, a native of Jianzhou, who received ordination from Monk Daozhi of Dayun Temple in Yuezhou). The Master said to his disciples, 'I do not know Chan, and I have no Dharma to show to you. Therefore, there is no need for you to stand for long. Go and rest.' At that time, the number of disciples gradually increased, and they constantly asked questions day and night. The Master had no choice but to answer as questions arose, with unobstructed eloquence. At that time, several Dharma masters came to visit and said, 'We would like to ask a question. Will the Master answer?' The Master said, 'Can the moon's reflection in a deep pool be picked up at will?' (The Dharma master) asked, 'What is Buddha?' The Master said, 'Across the clear pool, who is it if not Buddha?' Everyone was bewildered. (Chan Master Fayan commented, 'Such an answer is completely irrelevant.') After a long time, that monk asked again, 'What Dharma does the Master speak to liberate people?' The Master said, 'This poor monk has never used any Dharma to liberate people.'

禪師家渾如此。師卻問曰。大德說何法度人。曰講金剛般若經。師曰講幾座來。曰二十餘座。師曰此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說耶。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。僧無對。師少頃又問。經云若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那個是如來。曰某甲到此卻迷去。師曰。從來未悟。說什麼卻迷。僧曰請禪師為說。師曰。大德講經二十餘座。卻不識如來。其僧再禮拜。愿垂開示。師曰。如來者。是諸法如義。何得忘卻。曰是。是諸法如義。師曰大德是亦未是。曰。經文分明。那得未是。師曰大德如否。曰如。師曰木石如否。曰如。師曰大德如同木石如否。曰無二。師曰大德與木石何別。僧無對。乃嘆云。此上人者難為酬對。良久卻問。如何得大涅槃。師曰不造生死業。對曰如何是生死業。師曰求大涅槃是生死業。舍垢取凈是生死業。有得有證是生死業。不脫對治門是生死業。曰云何即得解脫。師曰。本自無縛不用求解。直用直行是無等等。僧曰如禪師和尚者實謂希有。禮謝而去。

有行者問。即心即佛。那個是佛。師云。汝疑那個不是佛。指出看。無對。師曰。達即遍境是。不悟永乖疏。

【現代漢語翻譯】現代漢語譯本：禪師的作風本來就是這樣。禪師反問那位僧人：『大德（指僧人，含有尊敬意味）用什麼佛法來度化世人呢？』僧人回答：『我講解《金剛般若經》。』禪師問：『已經講了多少座了？』僧人說：『二十多座了。』禪師說：『這部經是誰說的？』僧人提高嗓門說：『禪師您在取笑我嗎？難道不知道是佛說的嗎？』禪師說：『如果說如來有所說法，那就是誹謗佛，這個人不理解我所說的真義。如果說這部經不是佛說的，那就是誹謗經。請大德說說看。』僧人無言以對。禪師過了一會兒又問：『經中說，如果用外貌來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。大德說說看，哪個是如來？』僧人說：『我到這裡反而迷惑了。』禪師說：『從來沒有領悟，說什麼迷惑？』僧人說：『請禪師為我解說。』禪師說：『大德講經二十多座，卻不認識如來。』僧人再次禮拜，希望禪師開示。禪師說：『如來，就是諸法如義（一切事物的真實本性）。為什麼忘記了呢？』僧人說：『是，是諸法如義。』禪師說：『大德說的是，但也不完全是。』僧人說：『經文說得清清楚楚，怎麼說不完全是呢？』禪師問：『大德如嗎？』僧人說：『如。』禪師問：『木頭石頭如嗎？』僧人說：『如。』禪師問：『大德和木頭石頭一樣如嗎？』僧人說：『沒有差別。』禪師說：『大德和木頭石頭有什麼區別？』僧人無言以對，感嘆道：『這位上人（指禪師）真難應對。』過了很久，又問：『如何才能得到大涅槃（佛教的最高境界，指脫離生死輪迴）？』禪師說：『不造作生死的業。』僧人問：『什麼是生死的業？』禪師說：『求大涅槃就是生死的業，捨棄污垢而取清凈就是生死的業，有所得有所證就是生死的業，不脫離對治之法就是生死的業。』僧人問：『怎樣才能解脫？』禪師說：『本來就沒有束縛，不用求解脫。直接用心，直接行動，就是無等等（無與倫比）。』僧人說：『像禪師和尚您這樣的人，真是太稀有了。』然後禮拜感謝，離開了。

有位行者問：『即心即佛（心就是佛），哪個是佛？』禪師說：『你懷疑哪個不是佛，指出來看看。』行者無言以對。禪師說：『領悟了，就遍地都是；不領悟，就永遠疏遠。』

【English Translation】 English version: That's how Zen masters usually are. The Zen master then asked the monk: 'What Dharma (Buddhist teachings) do you, virtuous one (a respectful term for monks), use to liberate people?' The monk replied: 'I lecture on the Diamond Sutra (Vajracchedika Prajnaparamita Sutra).' The Zen master asked: 'How many lectures have you given?' The monk said: 'More than twenty.' The Zen master said: 'Who spoke this Sutra?' The monk raised his voice and said: 'Are you making fun of me, Zen master? Don't you know it was spoken by the Buddha (enlightened one)?' The Zen master said: 'If you say that the Tathagata (another name for the Buddha) has spoken any Dharma, that is slandering the Buddha, because that person does not understand the meaning of what I say. If you say that this Sutra was not spoken by the Buddha, that is slandering the Sutra. Please, virtuous one, tell me what you think.' The monk was speechless. After a while, the Zen master asked again: 'The Sutra says, 'If one sees me through form, or seeks me through sound, that person is walking a false path and cannot see the Tathagata.' Virtuous one, tell me, which one is the Tathagata?' The monk said: 'Coming here, I am confused.' The Zen master said: 'You have never been enlightened, so what are you talking about being confused?' The monk said: 'Please, Zen master, explain it to me.' The Zen master said: 'You have lectured on the Sutra more than twenty times, yet you do not recognize the Tathagata.' The monk bowed again, hoping for the Zen master's guidance. The Zen master said: 'The Tathagata is the suchness (true nature) of all dharmas (phenomena). Why have you forgotten that?' The monk said: 'Yes, it is the suchness of all dharmas.' The Zen master said: 'Virtuous one, you are right, but not entirely right.' The monk said: 'The Sutra is very clear, how can it not be entirely right?' The Zen master asked: 'Are you suchness?' The monk said: 'Suchness.' The Zen master asked: 'Are wood and stone suchness?' The monk said: 'Suchness.' The Zen master asked: 'Are you the same as wood and stone in suchness?' The monk said: 'There is no difference.' The Zen master said: 'What is the difference between you and wood and stone?' The monk was speechless and sighed: 'This superior person (referring to the Zen master) is difficult to answer.' After a long time, he asked again: 'How can one attain great Nirvana (the ultimate state of liberation in Buddhism)?' The Zen master said: 'By not creating the karma (actions that lead to consequences) of birth and death.' The monk asked: 'What is the karma of birth and death?' The Zen master said: 'Seeking great Nirvana is the karma of birth and death, abandoning defilement and grasping purity is the karma of birth and death, having attainment and having proof is the karma of birth and death, not escaping the gate of antidotes is the karma of birth and death.' The monk asked: 'How can one be liberated?' The Zen master said: 'Originally there was no bondage, so there is no need to seek liberation. Directly using the mind and directly acting is unequaled (beyond comparison).' The monk said: 'Someone like you, Zen master, is truly rare.' Then he bowed in gratitude and left.

A practitioner asked: 'Mind is Buddha (the mind is the Buddha), which one is the Buddha?' The Zen master said: 'Which one do you doubt is not the Buddha? Point it out.' The practitioner was speechless. The Zen master said: 'If you realize it, it is everywhere; if you do not realize it, you will always be distant.'

有律師法明謂師曰。禪師家多落空。師曰卻是座主家多落空。法明大驚曰何得落空。師曰。經論是紙墨文字。紙墨文字者俱空。設於聲上建立名句等法。無非是空。座主執滯教體。豈不落空。法明曰禪師落空否。師曰不落空。曰何卻不落空。師曰。文字等皆從智慧而生。大用現前。那得落空。法明曰故知一法不達不名悉達。師曰。律師不唯落空。兼乃錯用名言。法明作色問曰何處是錯。師曰。律師未辨華竺之音。如何講說。曰請禪師指出法明錯處。師曰。豈不知悉達是梵語耶。律師雖省過。而心猶憤然。(具梵語薩婆曷剌他悉陀。中國翻云一切義成。舊云悉達多猶是訛略具語)又問曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊。師子咬人。經律論是自性用。讀誦者是性法。法明又曰。阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。曰出何教文。師曰出陀羅尼集。法明禮謝讚歎而退。

有三藏法師問。真如有變易否。師曰有變易。三藏曰禪師錯也。師卻問三藏有真如否。曰有。師曰。若無變易。決定是凡僧也。豈不聞。善知識者能回三毒為三聚凈戒。回六識為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。三藏曰若爾者真

【現代漢語翻譯】現代漢語譯本有位律師法明對禪師說：『禪師們大多落入空無。』禪師說：『倒是講經的座主們大多落入空無。』法明大驚，說：『怎麼會落入空無呢？』禪師說：『經論是紙墨文字，紙墨文字都是空。即使在聲音上建立名句等法，也無非是空。座主執著于教義的形式，豈不是落入空無？』法明說：『禪師落入空無嗎？』禪師說：『不落入空無。』法明問：『為什麼不落入空無？』禪師說：『文字等都從智慧而生，大用現前，怎麼會落入空無？』法明說：『所以說，一法不通達，就不能稱為悉達（Siddhartha，一切義成）。』禪師說：『律師不僅落入空無，還錯誤地使用名言。』法明變了臉色，問道：『哪裡錯了？』禪師說：『律師不辨別華（中國）竺（印度）的語音，如何講說？』法明說：『請禪師指出法明的錯處。』禪師說：『豈不知悉達（Siddhartha）是梵語嗎？』律師雖然承認錯誤，但心中仍然憤憤不平。（梵語薩婆曷剌他悉陀（Sarvarthasiddha），中國翻譯為一切義成，舊譯悉達多（Siddhartha）還是訛略的說法）又問：『經律論是佛語，讀誦並依教奉行，為什麼不見性？』禪師說：『如同瘋狗追逐土塊，獅子咬人。經律論是自性的作用，讀誦者是自性的法。』法明又問：『阿彌陀佛（Amitabha）有父母及姓氏嗎？』禪師說：『阿彌陀佛姓憍尸迦（Kausika），父親名叫月上，母親名叫殊勝妙顏。』法明問：『出自什麼教文？』禪師說：『出自《陀羅尼集》。』法明禮拜感謝讚歎後退下。有位三藏法師問：『真如（Tathata，如實）有變易嗎？』禪師說：『有變易。』三藏說：『禪師錯了。』禪師反問三藏：『有真如嗎？』三藏說：『有。』禪師說：『如果沒有變易，那一定是凡夫僧。難道沒聽說過，善知識能迴轉三毒為三聚凈戒，迴轉六識為六神通，迴轉煩惱作菩提，迴轉無明為大智。真如如果沒有變易，三藏真是自然外道了。』三藏說：『如果這樣，真』

【English Translation】 English version A lawyer, Faming, said to the Zen master: 'Zen masters mostly fall into emptiness.' The master said: 'It is the lecturers who mostly fall into emptiness.' Faming was greatly surprised and said: 'How can they fall into emptiness?' The master said: 'The sutras and treatises are paper and ink writings, and paper and ink writings are all empty. Even establishing names, phrases, and other dharmas on sound is nothing but emptiness. The lecturers cling to the form of the teachings, how can they not fall into emptiness?' Faming said: 'Does the Zen master fall into emptiness?' The master said: 'I do not fall into emptiness.' Faming asked: 'Why do you not fall into emptiness?' The master said: 'Words and the like all arise from wisdom. When great function manifests, how can there be emptiness?' Faming said: 'Therefore, it is known that one who does not understand one dharma cannot be called Siddhartha (Sarvarthasiddha, meaning 'accomplishment of all aims').' The master said: 'The lawyer not only falls into emptiness but also misuses terms.' Faming changed his expression and asked: 'Where is the mistake?' The master said: 'The lawyer does not distinguish the sounds of China and India, how can he lecture?' Faming said: 'Please, Zen master, point out Faming's mistake.' The master said: 'Do you not know that Siddhartha (Sarvarthasiddha) is a Sanskrit word?' Although the lawyer admitted his mistake, he was still indignant in his heart. (The Sanskrit word Sarvarthasiddha is translated into Chinese as 'accomplishment of all aims'. The old translation 'Siddhartha' is still an abbreviated and erroneous term.) He further asked: 'The sutras, vinaya, and treatises are the words of the Buddha. Why do we not see our nature by reading, reciting, and practicing according to the teachings?' The master said: 'It is like a mad dog chasing a clod of earth, while a lion bites a person. The sutras, vinaya, and treatises are the function of self-nature, and the reader is the dharma of self-nature.' Faming further asked: 'Does Amitabha Buddha (Amitabha) have parents and a surname?' The master said: 'Amitabha's surname is Kausika, his father's name is Moon-above, and his mother's name is Excellent Wonderful Face.' Faming asked: 'From which teaching does this come?' The master said: 'It comes from the Dharani Collection.' Faming bowed, thanked, praised, and withdrew. A Tripitaka master asked: 'Does Suchness (Tathata, reality as it is) change?' The master said: 'It changes.' The Tripitaka master said: 'The Zen master is wrong.' The master asked the Tripitaka master in return: 'Is there Suchness?' He said: 'There is.' The master said: 'If there is no change, then you are definitely an ordinary monk. Have you not heard that a good advisor can transform the three poisons into the three pure precepts, transform the six consciousnesses into the six superknowledges, transform afflictions into Bodhi, and transform ignorance into great wisdom? If Suchness does not change, then the Tripitaka master is truly a naturalistic heretic.' The Tripitaka master said: 'If that is so, then Such'

如即有變易。師曰。若執真如有變易。亦是外道。曰。禪師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變便作變解。聞說不變便作不變解。三藏曰故知南宗實不可測。

有道流問。世間有法過自然否。師曰有。曰何法過得。師曰能知自然者。曰元氣是道否。師曰。元氣自元氣。道自道。曰若如是者則應有二。師曰知無兩人。又問。云何為邪。云何為正。師曰。心逐物為邪。物從心為正。有源律師來問。和尚修道還用功否。師曰用功。曰如何用功。師曰。饑來吃飯。困來即眠。曰。一切人總如是。同師用功否。師曰不同。曰何故不同。師曰。他吃飯時不肯吃飯。百種須索。睡時不肯睡。千般計校。所以不同也。律師杜口。

有韞光大德問。禪師自知生處否。師曰。未曾死。何用論生。知生即是無生法。無離生法說有無生。祖師云。當生即不生。曰不見性人亦得如此否。師曰。自不見性。不是無性。何以故。見即是性。無性不能見。識即是性。故名識性。了即是性。喚作了性。能生萬法。喚作法性。亦名法身。馬鳴祖師云。所言法者。謂眾生心。若心生。故一切法生。若心無生。法無從生。亦無名字。迷人不知法

【現代漢語翻譯】現代漢語譯本如果認為真如會有變易，那就會有變易。馬祖說道：『如果執著于真如會有變易，這也是外道。』那人說：『禪師剛才說真如會有變易，現在又說不會變易，到底哪個才是正確的？』馬祖說：『如果真正了悟自性的人，就像摩尼珠（mani jewel）顯現各種顏色一樣，說變也可以，說不變也可以。如果是不見自性的人，聽到說真如變，就理解為變；聽到說不變，就理解為不變。』三藏（Tripitaka）說：『所以說南宗（Southern School of Chan Buddhism）確實深不可測。』

有個道士問道：『世間有法超過自然嗎？』馬祖說：『有。』道士說：『什麼法能超過自然？』馬祖說：『能認識自然的法。』道士說：『元氣（primordial qi）是道嗎？』馬祖說：『元氣是元氣，道是道。』道士說：『如果這樣，那就應該有兩個。』馬祖說：『知道沒有兩個。』又問：『什麼是邪？什麼是正？』馬祖說：『心隨逐外物就是邪，外物順從心就是正。』有源律師來問道：『和尚修道還用功嗎？』馬祖說：『用功。』律師說：『如何用功？』馬祖說：『餓了就吃飯，困了就睡覺。』律師說：『所有人都這樣，和尚的用功和他們一樣嗎？』馬祖說：『不一樣。』律師說：『為什麼不一樣？』馬祖說：『他們吃飯的時候不肯好好吃飯，百般挑剔；睡覺的時候不肯好好睡覺，千般算計。所以不一樣。』律師無言以對。

有韞光大德問道：『禪師自己知道出生的地方嗎？』馬祖說：『未曾死，何必討論出生。知道生就是無生法（no-birth dharma），沒有離開生的法來說有無生。』祖師說：『當生即不生。』韞光大德說：『不見自性的人也能這樣說嗎？』馬祖說：『自己不見自性，不是沒有自性。為什麼呢？見就是自性，沒有自性就不能見。識就是自性，所以叫做識性（consciousness-nature）。了就是自性，叫做了性（understanding-nature）。能生萬法，叫做法性（dharma-nature），也叫做法身（dharma-body）。』馬鳴祖師（Asvaghosa）說：『所說的法，指的是眾生心。如果心生，所以一切法生；如果心無生，法無從生，也沒有名字。』迷惑的人不知道法。

【English Translation】 English version If there is change in True Thusness, there will be change. The Master said, 'If you cling to the idea that True Thusness is subject to change, that is also an externalist path.' The person said, 'The Chan Master just said that True Thusness is subject to change, but now says it is not subject to change. Which is the correct understanding?' The Master said, 'If one truly sees their nature, like a mani jewel (mani jewel) manifesting colors, it can be said to change, and it can be said not to change. If one does not see their nature, upon hearing that True Thusness changes, they understand it as change; upon hearing that it does not change, they understand it as not changing.' The Tripitaka (Tripitaka) said, 'Therefore, it is known that the Southern School (Southern School of Chan Buddhism) is truly unfathomable.'

A Taoist asked, 'Is there a dharma in the world that surpasses nature?' The Master said, 'Yes.' The Taoist said, 'What dharma surpasses it?' The Master said, 'The one that can know nature.' The Taoist said, 'Is primordial qi (primordial qi) the Dao?' The Master said, 'Primordial qi is primordial qi, the Dao is the Dao.' The Taoist said, 'If that is so, then there should be two.' The Master said, 'Knowing there are not two.' He also asked, 'What is evil? What is right?' The Master said, 'The mind following objects is evil; objects following the mind is right.' A Vinaya Master, Yuan, came and asked, 'Does the Master still exert effort in cultivating the Dao?' The Master said, 'I exert effort.' The Vinaya Master said, 'How do you exert effort?' The Master said, 'When hungry, I eat; when tired, I sleep.' The Vinaya Master said, 'Everyone does that. Is the Master's effort the same as theirs?' The Master said, 'It is not the same.' The Vinaya Master said, 'Why is it not the same?' The Master said, 'When they eat, they are unwilling to eat properly, making all sorts of demands. When they sleep, they are unwilling to sleep properly, making all sorts of calculations. Therefore, it is not the same.' The Vinaya Master was speechless.

The virtuous Yun Guang asked, 'Does the Chan Master know his place of birth?' The Master said, 'I have never died, why discuss birth? Knowing birth is the dharma of no-birth (no-birth dharma); there is no dharma apart from birth to speak of no-birth.' The Patriarch said, 'When born, it is not born.' Yun Guang said, 'Can those who do not see their nature also say this?' The Master said, 'Not seeing one's own nature does not mean there is no nature. Why? Seeing is nature; without nature, one cannot see. Consciousness is nature, therefore it is called consciousness-nature (consciousness-nature). Understanding is nature, called understanding-nature (understanding-nature). It can generate all dharmas, called dharma-nature (dharma-nature), also called dharma-body (dharma-body).' The Patriarch Asvaghosa (Asvaghosa) said, 'What is meant by dharma refers to the minds of sentient beings. If the mind arises, then all dharmas arise; if the mind does not arise, dharmas have no origin and no name.' Deluded people do not know the dharma.

身無象。應物現形。遂喚青青翠竹總是法身。鬱鬱黃華無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人吃筍。應總吃法身也。如此之言。寧堪齒錄。對面迷佛。長劫希求。全體法中。迷而外覓。是以解道者行住坐臥無非是道。悟法者縱橫自在無非是法。

大德又問。太虛能生靈智否。真心緣于善惡否。貪慾人是道否。執是執非人向後心通否。觸境生心人有定否。住于寂寞人有慧否。懷于傲物人有我否。執空執有人有智否。尋文取證人．苦行求佛人．離心求佛人．執心是佛人此皆稱道否。請禪師一一開示。師曰。太虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沈。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。大德曰。若如是。應畢竟無所有。師曰。畢竟是大德。不是畢竟無所有。大德踴躍禮謝而去。

師上堂曰。諸人幸自好個無事人。苦死造作要檐枷落獄作么。每日至夜奔波。道我參禪學道解會佛法。如此轉無交涉也。只是逐聲色走。有何歇時。貧道聞江西和尚道。汝自家寶藏一切具足。使用自在。不假外求。我從此一時休去。自己財寶隨身受用。可謂快活。無一

【現代漢語翻譯】現代漢語譯本：身無定相，應物而顯現各種形態。於是說，青翠的竹子都是法身（Dharmakaya，佛的法性之身），茂盛的黃色花朵無一不是般若（Prajna，智慧）。如果黃花是般若，那麼般若就等同於無情之物；如果翠竹是法身，那麼法身就等同於草木。如果有人吃竹筍，豈不是等於吃法身？這樣的話，實在不值得記錄。人們面對著佛卻迷惑不解，長久地向外尋求。在全體的法性之中，迷惑而向外尋找。因此，明白道理的人，行走坐臥無一不是道；領悟佛法的人，縱橫自在無一不是法。

一位大德（指有德行的人）又問：『太虛（指空虛的宇宙）能產生靈智嗎？真心會受善惡的影響嗎？貪慾之人能悟道嗎？執著於是非的人，將來能心意相通嗎？接觸外境才產生念頭的人，有定力嗎？安於寂寞的人有智慧嗎？心懷傲慢的人有『我』嗎？執著于空或有的人有智慧嗎？尋章摘句來求證佛法的人、苦行來求佛的人、離心來求佛的人、執著於心就是佛的人，這些都能稱得上是修行正道嗎？』請禪師一一開示。

禪師說：『太虛不能產生靈智，真心不受善惡的影響。貪慾深重的人根器淺薄，執著于爭論是非的人尚未開悟。接觸外境才產生念頭的人缺少定力，安於寂寞而忘記機巧的人智慧沉寂。傲慢自大的人『我』執更強，執著于空或有的人都是愚癡。尋章摘句來求證佛法的人會更加迷惑，苦行來求佛的人都會迷失方向，離心來求佛的人是外道，執著於心就是佛的人是著魔。』

大德說：『如果像您所說的那樣，豈不是最終什麼都沒有？』

禪師說：『最終是大德您，而不是最終什麼都沒有。』

大德聽后非常高興，行禮感謝后離開了。

禪師上堂開示說：『各位本來都是無事之人，何苦自尋煩惱，給自己戴上枷鎖，下地獄呢？每天從早到晚奔波勞碌，說自己參禪學道，懂得佛法，這樣反而越來越不相干。只是追逐聲色犬馬，何時才能停止？貧道聽說江西的禪師說，『你自己的寶藏一切具足，使用起來自由自在，不需要向外尋求。』我從此一時放下，用自己本有的財寶，隨心所欲地享用，真是快樂無比，沒有一點… 無。

【English Translation】 English version: Body has no fixed form; it manifests in response to things. Thus, it is said that the verdant green bamboos are all Dharmakaya (the body of the Dharma, the essence of Buddha), and the luxuriant yellow flowers are none other than Prajna (wisdom). If the yellow flowers are Prajna, then Prajna is the same as insentient things. If the green bamboos are Dharmakaya, then Dharmakaya is the same as grass and trees. If a person eats bamboo shoots, wouldn't it be the same as eating Dharmakaya? Such words are not worth recording. People are deluded in the face of the Buddha, seeking externally for eons. Within the entirety of Dharma, they are deluded and seek outside. Therefore, those who understand the Way, their walking, standing, sitting, and lying down are all the Way. Those who awaken to the Dharma, their freedom and ease are all the Dharma.

A virtuous one (Dade, referring to a person of virtue) further asked: 'Can the Great Void (Tai Xu, referring to the empty universe) generate spiritual intelligence? Is the true mind influenced by good and evil? Can a greedy person attain the Way? Can those who are attached to right and wrong have mutual understanding in the future? Do those whose minds arise from contact with external circumstances have stability? Do those who dwell in solitude have wisdom? Do those who harbor arrogance have a 'self'? Do those who are attached to emptiness or existence have wisdom? Those who seek proof by searching for texts, those who seek Buddhahood through ascetic practices, those who seek Buddhahood by separating from the mind, those who are attached to the mind being the Buddha—can all of these be called practicing the true path?' Please, Zen Master, explain each one.

The Zen Master said: 'The Great Void cannot generate spiritual intelligence; the true mind is not influenced by good and evil. Those with deep greed have shallow roots; those who are attached to arguing about right and wrong have not yet attained understanding. Those whose minds arise from contact with external circumstances lack stability; those who dwell in solitude and forget cunning have stagnant wisdom. Those who are arrogant and haughty have a strengthened 'self'; those who are attached to emptiness or existence are all foolish. Those who seek proof by searching for texts become more confused; those who seek Buddhahood through ascetic practices are all lost; those who seek Buddhahood by separating from the mind are heretics; those who are attached to the mind being the Buddha are possessed by demons.'

The virtuous one said: 'If it is as you say, wouldn't it ultimately be nothing at all?'

The Zen Master said: 'Ultimately, it is the virtuous one, not ultimately nothing at all.'

The virtuous one was overjoyed, bowed in gratitude, and departed.

The Zen Master ascended the platform and said: 'All of you are fortunate to be people without affairs. Why suffer and create trouble, putting on yokes and falling into hell? Running around from morning till night, saying that you are practicing Zen, learning the Way, and understanding the Buddha Dharma, is increasingly irrelevant. You are merely chasing after sights and sounds. When will you ever stop? This poor monk heard the Zen Master of Jiangxi say, 'Your own treasure is complete in every way, and you can use it freely without seeking externally.' From that moment on, I let go and used my own inherent treasures, enjoying them as I pleased. It can be described as extremely happy, without a single… None.'

法可取。無一法可舍。不見一法生滅相。不見一法去來相。遍十方界無一微塵許不是自家財寶。但自子細觀察。自心一體三寶常自現前。無可疑慮。莫尋思。莫求覓。心性本來清凈。故華嚴經云。一切法不生。一切法不滅。若能如是解。諸佛常現前。又凈名經云。觀身實相。觀佛亦然。若不隨聲色動念。不逐相貌生解。自然無事去。莫久立。珍重。

此日大眾普集。久而不散。師曰。諸人何故在此不去。貧道已對而相呈。還肯休么。有何事可疑。莫錯用心。枉費氣力。若有疑情。一任諸人恣意早問。　時有僧法淵問曰。云何是佛。云何是法。云何是僧。云何是一體三寶。愿師垂示。師曰。心是佛。不用將佛求佛。心是法。不用將法求法。佛法無二。和合為僧。即是一體三寶。經云。心佛與眾生。是三無差別。身口意清凈。名為佛出世。三業不清凈。名為佛滅度。喻如瞋時無喜。喜時無瞋。唯是一心。實無二體。本智法爾。無漏現前。如蛇化為龍不改其鱗。眾生迴心作佛不改其面。性本清凈。不待修成。有證有修即同增上慢者。真空無滯。應用無窮。無始無終。利根頓悟用無等等。即是阿耨菩提。心無形相。即是微妙色身。無相即是實相。法身性相體空。即是虛空無邊身。萬行莊嚴即是功德法身。此法身者乃是萬

【現代漢語翻譯】現代漢語譯本：沒有哪一種法是必須獲取的，也沒有哪一種法是應該捨棄的。不要執著于任何法的生滅表象，也不要執著于任何法的來去表象。整個十方世界，沒有哪怕一粒微塵不是你自己的財寶。只要仔細觀察，自心所具的一體三寶（佛、法、僧）就會自然顯現，無需懷疑。不要思慮，不要尋求，心性本來就是清凈的。所以《華嚴經》說：『一切法不生，一切法不滅。若能這樣理解，諸佛就會常在你面前顯現。』《維摩詰經》也說：『觀察自身真實的相狀，觀察佛也是這樣。』如果不隨聲音和顏色動念，不根據外貌產生理解，自然就沒事了。不要久留，珍重。

這一天，大眾聚集了很久都不散去。禪師說：『各位為什麼在這裡不離開？貧道已經對你們坦誠相告，難道還不肯罷休嗎？還有什麼事情可以懷疑的？不要用錯心思，白費力氣。如果有什麼疑問，就請各位隨意提問吧。』當時，有位僧人法淵問道：『什麼是佛？什麼是法？什麼是僧？什麼是一體三寶？希望禪師能夠開示。』禪師說：『心就是佛，不用把佛向外求佛。心就是法，不用把法向外求法。佛和法沒有分別，和合在一起就是僧，也就是一體三寶。《經》中說：『心、佛與眾生，這三者沒有差別。』身口意清凈，就叫做佛出世。三業不清凈，就叫做佛滅度。比如生氣的時候沒有喜悅，喜悅的時候沒有生氣，只有一個心，實際上沒有兩個本體。本來的智慧自然而然，沒有煩惱顯現。就像蛇變化成龍，不會改變它的鱗片。眾生回頭成佛，不會改變他的面容。自性本來清凈，不需要通過修行來成就。如果認為有證悟有修行，就和增上慢的人一樣了。真空沒有阻礙，應用無窮無盡，沒有開始也沒有終結。根器銳利的人頓悟，其作用是無與倫比的，這就是阿耨多羅三藐三菩提（無上正等正覺）。心沒有形狀，就是微妙的色身。無相就是實相。法身的自性和相狀都是空性的，就是虛空無邊身。萬行莊嚴就是功德法身。這個法身就是萬』

【English Translation】 English version: There is no dharma to be grasped, nor is there any dharma to be discarded. Do not perceive the appearance of arising and ceasing in any dharma, nor perceive the appearance of going and coming in any dharma. Throughout the ten directions, there is not a single speck of dust that is not your own treasure. Simply observe carefully, and the One Body Three Jewels (Buddha, Dharma, Sangha) of your own mind will naturally manifest before you, without any doubt. Do not ponder, do not seek. The nature of the mind is originally pure. Therefore, the Avatamsaka Sutra says: 'All dharmas do not arise, all dharmas do not cease. If one can understand in this way, all Buddhas will constantly appear before you.' Also, the Vimalakirti Sutra says: 'Observe the true nature of the body, observe the Buddha in the same way.' If you do not let your thoughts be moved by sounds and colors, and do not generate understanding based on appearances, naturally there will be nothing to do. Do not linger, cherish this.

On this day, the assembly gathered for a long time without dispersing. The Master said: 'Why are you all here and not leaving? This poor monk has already spoken frankly to you, are you still not willing to stop? What is there to doubt? Do not misuse your minds and waste your energy. If there are any doubts, feel free to ask early.' At that time, a monk named Fayuan asked: 'What is Buddha? What is Dharma? What is Sangha? What is the One Body Three Jewels? May the Master please enlighten us.' The Master said: 'Mind is Buddha, there is no need to seek Buddha outside of Buddha. Mind is Dharma, there is no need to seek Dharma outside of Dharma. Buddha and Dharma are not two, and their union is Sangha, which is the One Body Three Jewels. The Sutra says: 'Mind, Buddha, and sentient beings, these three are without difference.' When body, speech, and mind are pure, it is called the Buddha appearing in the world. When the three karmas are impure, it is called the Buddha passing into Nirvana. For example, when there is anger, there is no joy; when there is joy, there is no anger. There is only one mind, and in reality, there are not two entities. Original wisdom is natural, and non-outflow appears before you. Just as a snake transforms into a dragon without changing its scales, sentient beings turn their minds to become Buddhas without changing their faces. The nature is originally pure, and does not wait for cultivation to be accomplished. If one believes in attainment through cultivation, they are the same as those with increased arrogance. True emptiness is without obstruction, and its application is infinite, without beginning and without end. Those with sharp faculties have sudden enlightenment, and its function is unparalleled, which is Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The mind has no form, which is the subtle form body. No-form is true form. The nature and characteristics of the Dharmakaya are empty, which is the boundless body of emptiness. The adornment of myriad practices is the merit Dharmakaya. This Dharmakaya is the myriad'

化之本。隨處立名。智用無盡。名無盡藏。能生萬法。名本法藏。具一切智。是智慧藏。萬法歸如。名如來藏。經云。如來者。即諸法如義。又云。世間一切生滅法。無有一法不歸如也。

有客問云。弟子未知律師．法師．禪師何者最勝。愿和尚慈悲指示。師曰。夫律師者。啟毗尼之法藏。傳壽命之遺風。洞持犯而達開遮。秉威儀而行軌範。牒三番羯磨。作四果初因。若非宿德白眉焉敢造次。夫法師者。踞師子之座。瀉懸河之辯。對稠人廣眾啟鑿玄關。開般若妙門。等三輪空施。若非龍象蹴蹋安敢當斯。夫禪師者。撮其樞要。直了心源。出沒卷舒。縱橫應物。咸均事理。頓見如來。拔生死深根。獲現前三昧。若不安禪靜慮。到這裡總須忙然。隨機授法。三學雖殊。得意忘言。一乘何異。故經云。十方佛土中。唯有一乘法。無二亦無三。除佛方便說。但以假名字。引導于眾生。客曰。和尚深達佛旨。得無礙辯。又問。儒道釋三教為同爲異。師曰。大量者用之即同。小機者執之即異。總從一性上起用。機見差別成三。迷悟由人。不在教之異同。

講唯識道光座主問曰。禪師用何心修道。師曰。老僧無心可用。無道可修。曰。既無心可用。無道可修。云何每日聚眾勸人學禪修道。師曰。老僧尚無卓錐之地。什麼

【現代漢語翻譯】現代漢語譯本：是變化的根本。隨處建立名稱，智慧的應用沒有窮盡，所以名為『無盡藏』（智慧寶藏）。能產生萬法，所以名為『本法藏』（根本之法寶藏）。具足一切智慧，是『智慧藏』（智慧的寶藏）。萬法歸於如如不動的真如自性，所以名為『如來藏』（如來的法身寶藏）。經中說：『如來』，就是諸法如如不動的真義。又說：世間一切生滅之法，沒有哪一法不歸於真如自性的。有客人問道：『弟子不知律師（精通戒律的僧人）、法師（精通佛法的僧人）、禪師（精通禪定的僧人）哪一個最殊勝，希望和尚慈悲開示。』師父說：『律師，開啟毗尼（戒律）的法藏，傳承壽命的遺風，透徹瞭解持戒與犯戒，以及開許與遮止的情況，秉持威儀而行事有規範，按照三次羯磨（僧團會議）的程式，作為證得四果阿羅漢的最初因緣。如果不是宿世有德的高僧，哪裡敢輕易嘗試？法師，坐在獅子座上，口若懸河，面對眾多聽眾開啟玄妙的關竅，開啟般若（智慧）的妙門，如同三輪體空的佈施。如果不是龍象（比喻傑出的人才）般的人物，哪裡敢擔當此任？禪師，抓住修行的樞要，直接明瞭心源，出入卷舒，縱橫應物，事理圓融，當下見到如來，拔除生死輪迴的深根，獲得現前三昧（禪定）。如果不通過安禪靜慮，到這裡總會茫然不知所措。』隨機施教，三學（戒、定、慧）雖然不同，但領會其意而忘卻言語，一乘（唯一的成佛之道）又有什麼差別呢？所以經中說：『十方佛土中，唯有一乘法，無二亦無三，除了佛陀爲了方便而說的種種法門，只是用假名來引導眾生。』客人說：『和尚您深刻通達佛的旨意，獲得無礙的辯才。』又問：『儒、道、釋三教是相同還是不同？』師父說：『從大的方面來說，運用它們就相同；從小的方面來說，執著於它們就不同。總的來說，都是從一性上起作用，因為根機見解的差別而形成三種不同的教派。迷或悟在於人，不在於教義的異同。講《唯識論》的道光座主問道：『禪師用什麼心來修道？』師父說：『老僧無心可用，無道可修。』道光座主說：『既然無心可用，無道可修，為什麼每天聚集眾人勸人學禪修道？』師父說：『老僧尚且沒有立錐之地，還談什麼呢？』

【English Translation】 English version: This is the root of transformation. Names are established everywhere, and the application of wisdom is inexhaustible, hence it is called 'Inexhaustible Treasury' (treasure of wisdom). It can generate all dharmas, hence it is called 'Fundamental Dharma Treasury' (treasure of fundamental dharma). Possessing all wisdom, it is the 'Wisdom Treasury' (treasure of wisdom). All dharmas return to Suchness, hence it is called 'Tathagatagarbha' (the womb of the Tathagata). The sutra says: 'Tathagata' is the true meaning of the Suchness of all dharmas. It also says: Among all the phenomena of arising and ceasing in the world, there is not a single dharma that does not return to Suchness. A guest asked: 'This disciple does not know which is the most superior, the Vinaya Master (one who is proficient in precepts), the Dharma Master (one who is proficient in Buddhist teachings), or the Zen Master (one who is proficient in meditation). I hope the Abbot will kindly instruct me.' The Master said: 'The Vinaya Master opens the Dharma Treasury of the Vinaya (precepts), transmits the legacy of longevity, thoroughly understands the upholding and violating of precepts, as well as the situations of allowing and prohibiting, upholds dignified conduct and acts according to norms, follows the procedure of three karmas (Sangha meetings), and serves as the initial cause for attaining the four fruits of Arhatship. If one is not a virtuous elder of long standing, how dare one rashly attempt this? The Dharma Master sits on the lion's throne, pours out eloquence like a cascading waterfall, opens up the profound gateways to a large audience, opens the wonderful gate of Prajna (wisdom), and gives alms like the three wheels being empty. If one is not a dragon-elephant (a metaphor for outstanding talent), how dare one undertake this task? The Zen Master grasps the key to practice, directly understands the source of the mind, enters and exits, contracts and expands, responds to things freely, harmonizes affairs and principles, immediately sees the Tathagata, uproots the deep roots of birth and death, and obtains the present Samadhi (meditation). If one does not engage in peaceful meditation and contemplation, one will be at a loss here.' Teaching according to the individual's capacity, although the three learnings (precepts, meditation, wisdom) are different, understanding their meaning and forgetting the words, what difference is there in the One Vehicle (the only path to Buddhahood)? Therefore, the sutra says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, neither two nor three, except for the various teachings spoken by the Buddha for the sake of convenience, only using provisional names to guide sentient beings.' The guest said: 'Abbot, you deeply understand the Buddha's intention and have obtained unobstructed eloquence.' He also asked: 'Are Confucianism, Taoism, and Buddhism the same or different?' The Master said: 'From a broad perspective, using them is the same; from a narrow perspective, clinging to them is different. In general, they all arise from the One Nature, and because of the differences in faculties and views, they form three different schools. Enlightenment or delusion depends on the person, not on the differences in doctrines.' The Venerable Daoguang, who lectured on the Vijnaptimatrata (Consciousness-only) doctrine, asked: 'What mind does the Zen Master use to cultivate the Way?' The Master said: 'This old monk has no mind to use and no Way to cultivate.' Venerable Daoguang said: 'Since there is no mind to use and no Way to cultivate, why do you gather people every day to encourage them to learn Zen and cultivate the Way?' The Master said: 'This old monk does not even have a place to stand, what more can be said?'

處聚眾來。老僧無舌。何曾勸人來。曰禪師對面妄語。師曰。老僧尚無舌勸人。焉解妄語。曰某甲卻不會禪師語論也。師曰老僧自亦不會。

講華嚴志座主問。何故不許青青翠竹儘是法身。鬱鬱黃華無非般若。師曰。法身無象。應翠竹以成形。般若無知。對黃華而顯相。非彼黃華翠竹而有般若法身也。故經云。佛真法身。猶若虛空。應物現形。如水中月。黃華若是般若。般若即同無情。翠竹若是法身。翠竹還能應用。座主會么。曰不了此意。師曰。若見性人。道是亦得。道不是亦得。隨用而說。不滯是非。若不見性人。說翠竹著翠竹。說黃華著黃華。說法身滯法身。說般若不識般若。所以皆成諍論。志禮謝而去。

人問。將心修行。幾時得解脫。師曰。將心修行。喻如滑泥洗垢。般若玄妙。本自無生。大用現前。不論時節。曰凡夫亦得如此否。師曰。見性者即非凡夫。頓悟上乘超凡越聖。迷人論凡論聖。悟人超越生死涅槃。迷人說事說理。悟人大用無方。迷人求得求證。悟人無得無求。迷人期遠劫證。悟人頓見。

維摩座主問。經云。彼外道六師等是汝之師。因其出家。彼師所墮汝亦隨墮。其施汝者不名福田。供養汝者墮三惡道。謗于佛毀於法。不入眾數。終不得滅度。汝若如是。乃可取食。今請

【現代漢語翻譯】現代漢語譯本：聚集眾人前來。老僧沒有舌頭，何曾勸人來？』那人說：『禪師當面說妄語。』禪師說：『老僧尚且沒有舌頭勸人，怎麼會說妄語？』那人說：『我卻不明白禪師的言論。』禪師說：『老僧自己也不明白。』講《華嚴經》的志座主問：『為什麼不許說青青的翠竹完全是法身（Dharmakaya，佛的法性之身），茂盛的黃花無一不是般若（Prajna，智慧）？』禪師說：『法身沒有形象，順應翠竹而形成形象；般若沒有知覺，對著黃花而顯現相狀。不是那黃花翠竹本身就具有般若法身。所以經上說：『佛的真法身，猶如虛空，應物而顯現形象，如水中的月亮。』黃花如果是般若，般若就等同於無情之物；翠竹如果是法身，翠竹還能起作用嗎？座主明白了嗎？』座主說：『不明白這個意思。』禪師說：『如果見到自性的人，說『是』也可以，說『不是』也可以，隨著作用而說，不執著於是非。如果沒見到自性的人，說翠竹就執著于翠竹，說黃花就執著于黃花，說法身就執著於法身，說般若卻不認識般若。所以都成了爭論。』志禮拜感謝后離去。有人問：『用心修行，什麼時候才能得到解脫？』禪師說：『用心修行，比喻用滑膩的泥土洗去污垢。般若玄妙，本來就沒有生滅。大用現前，不論時間。』那人說：『凡夫也能這樣嗎？』禪師說：『見到自性的人就不是凡夫。頓悟上乘，超越凡夫，超過聖人。迷惑的人才議論凡夫聖人，覺悟的人超越生死涅槃。迷惑的人說事說理，覺悟的人大用無方。迷惑的人求得求證，覺悟的人無得無求。迷惑的人期望經歷遙遠的劫數來證得，覺悟的人當下就能見到。』維摩座主問：『經上說：『那些外道六師等是你的老師，因為他們你才出家。那些老師所墮入的，你也隨著墮入。施捨給你的人不叫福田（blessing field），供養你的人墮入三惡道。誹謗佛，毀壞法，不入僧眾之列，終究不能得到滅度。』如果你真是這樣，才可以接受供養。現在請問。

【English Translation】 English version: Gathering crowds to come. This old monk has no tongue. When have I ever encouraged people to come?』 The man said, 『Zen master is telling lies to my face.』 The master said, 『This old monk doesn't even have a tongue to encourage people, how could I tell lies?』 The man said, 『I don't understand the Zen master's words.』 The master said, 『This old monk also doesn't understand.』 The chief lecturer Zhi, who lectured on the Avatamsaka Sutra, asked, 『Why is it not permissible to say that the green bamboos are entirely the Dharmakaya (Buddha's Dharma body), and that the luxuriant yellow flowers are none other than Prajna (wisdom)?』 The master said, 『The Dharmakaya has no form, it responds to the green bamboo to take shape; Prajna has no awareness, it manifests its appearance in relation to the yellow flowers. It is not that the yellow flowers and green bamboo themselves possess Prajna and the Dharmakaya. Therefore, the sutra says, 『The true Dharmakaya of the Buddha is like empty space, manifesting forms in response to things, like the moon in water.』 If the yellow flowers were Prajna, then Prajna would be the same as insentient things; if the green bamboo were the Dharmakaya, could the green bamboo still function? Do you understand, chief lecturer?』 The chief lecturer said, 『I do not understand this meaning.』 The master said, 『If a person sees their nature, saying 『is』 is permissible, saying 『is not』 is also permissible, speaking according to the situation, not clinging to right and wrong. If a person does not see their nature, saying 『green bamboo』 they cling to green bamboo, saying 『yellow flowers』 they cling to yellow flowers, saying 『Dharmakaya』 they cling to Dharmakaya, saying 『Prajna』 they do not recognize Prajna. Therefore, all become disputes.』 Zhi bowed in gratitude and departed. Someone asked, 『Practicing with the mind, when will one attain liberation?』 The master said, 『Practicing with the mind is like washing away dirt with slippery mud. Prajna is profound and subtle, originally without arising or ceasing. When great function manifests, it does not depend on time.』 The man said, 『Can ordinary people also be like this?』 The master said, 『One who sees their nature is not an ordinary person. Sudden enlightenment to the supreme vehicle transcends the ordinary and surpasses the sage. Deluded people discuss the ordinary and the sage, enlightened people transcend birth, death, and Nirvana. Deluded people speak of events and principles, enlightened people's great function is without limit. Deluded people seek attainment and proof, enlightened people have nothing to attain and nothing to seek. Deluded people expect to attain proof after distant kalpas, enlightened people see it immediately.』 The chief lecturer Vimalakirti asked, 『The sutra says, 『Those six heretical teachers are your teachers, because of them you left home. Whatever those teachers fall into, you also fall into. Those who give to you are not called a field of merit (blessing field), those who make offerings to you fall into the three evil realms. They slander the Buddha, destroy the Dharma, do not enter the assembly, and ultimately cannot attain liberation.』 If you are like this, then you may accept offerings. Now, I ask.』

禪師明為解脫。師曰。迷徇六根者。號之為六師。心外求佛。名為外道。有物可施。不名福田。生心受供。墮三惡道。汝若能謗于佛者。是不著佛求。毀於法者。是不著法求。不入眾數者。是不著僧求。終不得滅度者。智用現前。若有如是解者。便得法喜禪悅之食。

有行者問。有人問佛答佛。問法答法。喚作一字法門。不知是否。師曰如鸚鵡學人語話。自語不得。為無智慧。故譬如將水洗水。將火燒火。都無義趣。

人問。言之與語為同爲異。師曰。一也。謂言成句名語矣。且如靈辯滔滔譬大川之流水。峻機疊疊如圓器之傾珠。所以廓萬象號懸河。剖乎義海。此是語也。言者。一字表心也。內著玄微。外現妙相。萬機撓而不亂。清濁混而常分。齊王猶慚大夫之辭。文殊尚嘆凈名之說。今之常人。云何能解。

源律師問。禪師常譚即心是佛。無有是處。且一地菩薩分身百佛世界。一地增於十倍。禪師試現神通看。師曰。阇梨自己是凡是聖。曰是凡。師曰。既是凡僧能問如是境界。經云。仁者心有高下。不依佛慧。此之是也。又問。禪師每云若悟道現前。身便解脫。無有是處。師曰。有人一生作善。忽然偷物入手。即身是賊否。曰故知是也。師曰。如今了了見。性云何不得解脫。曰如今必不可。須經

【現代漢語翻譯】現代漢語譯本：禪師說，開悟是爲了解脫。禪師說：『迷惑于追逐六根（眼、耳、鼻、舌、身、意）的人，被稱為六師（六種外道）。在自心之外尋求佛，這叫做外道。如果施捨時心存執著，就不能稱為福田。如果接受供養時生起貪心，就會墮入三惡道（地獄、餓鬼、畜生）。你如果能夠誹謗佛，就是不執著于佛而求。譭謗佛法，就是不執著於法而求。不加入大眾僧團，就是不執著于僧而求。』最終不能得到滅度的人，是智慧不能顯現於眼前。如果有人這樣理解，就能得到法喜禪悅的食物。有修行人問：『有人問佛，佛就回答；問法，佛就回答。這被稱為一字法門，不知道是否正確？』禪師說：『如同鸚鵡學人說話，卻不能自己表達，因為沒有智慧。』所以說，這就像用水洗水，用火燒火，都沒有意義。有人問：『言和語是相同還是不同？』禪師說：『是一樣的。所謂「言」組成句子就叫做「語」了。』比如，靈巧的辯才滔滔不絕，像大河流水一樣；敏銳的機鋒層出不窮，像圓形器皿傾倒珠子一樣。所以能概括萬象，號稱懸河，剖析義理的海洋。這就是語。言，一個字就能表達心意。內在蘊含玄妙的道理，外在顯現微妙的形象。萬機擾動而不會混亂，清澈和污濁混合而能保持常態。齊王尚且慚愧於大夫的辭令，文殊菩薩也讚歎維摩詰的說法。現在的一般人，怎麼能夠理解呢？源律師問：『禪師常常談論「即心是佛」，這是沒有道理的。且不說一地菩薩能分身到百佛世界，每一地比前一地增加十倍。禪師可以試著顯現神通給我看看。』禪師說：『阇梨（梵語，意為親教師）你自己是凡夫還是聖人？』源律師說：『是凡夫。』禪師說：『既然是凡夫僧，能夠問出這樣的境界，經書上說：『仁者的心有高下之分，不依從佛的智慧。』說的就是這種情況。』又問：『禪師經常說如果悟道現前，身體就能解脫，這是沒有道理的。』禪師說：『有人一生行善，忽然偷了東西，這個人立刻就是賊了嗎？』源律師說：『當然知道不是。』禪師說：『如今清清楚楚地見到自性，為什麼不能得到解脫？』源律師說：『現在一定不能，必須經過……』

【English Translation】 English version: The Zen master said that enlightenment is for liberation. The Zen master said: 'Those who are deluded and pursue the six senses (eye, ear, nose, tongue, body, and mind) are called the six teachers (six kinds of heretics). Seeking the Buddha outside of one's own mind is called an external path. If one is attached when giving alms, it cannot be called a field of merit. If one develops greed when receiving offerings, one will fall into the three evil realms (hell, hungry ghosts, and animals). If you can slander the Buddha, it means you are not seeking the Buddha with attachment. Slandering the Dharma means you are not seeking the Dharma with attachment. Not joining the Sangha means you are not seeking the Sangha with attachment.' Those who ultimately cannot attain liberation are those whose wisdom cannot manifest before their eyes. If someone understands in this way, they can obtain the food of Dharma joy and Zen bliss. A practitioner asked: 'Someone asks the Buddha, and the Buddha answers; asks the Dharma, and the Buddha answers. This is called the one-word Dharma gate, I don't know if it is correct?' The Zen master said: 'It is like a parrot learning human speech, but it cannot express itself, because it has no wisdom.' Therefore, it is like washing water with water, or burning fire with fire, which is meaningless. Someone asked: 'Are 'speech' and 'language' the same or different?' The Zen master said: 'They are the same. What is called 'speech' becomes 'language' when it forms a sentence.' For example, skillful eloquence is滔滔不絕 (tāo tāo bù jué, a continuous flow), like the flowing water of a great river; sharp wit emerges one after another, like pearls pouring from a round vessel. Therefore, it can encompass all phenomena, called a hanging river, analyzing the ocean of meaning. This is language. Speech, a single word can express the mind. Inwardly it contains profound principles, outwardly it manifests subtle images. Ten thousand machines disturb but do not cause confusion, clarity and turbidity mix but remain distinct. The King of Qi was still ashamed of the words of the 大夫 (dà fū, high-ranking official), and Manjushri Bodhisattva also praised Vimalakirti's teachings. How can ordinary people understand this? Lawyer Yuan asked: 'The Zen master often talks about 'the mind itself is the Buddha', which is unreasonable. Not to mention that a first-ground Bodhisattva can manifest bodies in hundreds of Buddha worlds, and each ground increases tenfold compared to the previous ground. Zen master, can you try to show me your supernatural powers?' The Zen master said: 'Are you yourself, 阇梨 (shélí, acharya, meaning 'teacher'), an ordinary person or a sage?' Yuan Lawyer said: 'I am an ordinary person.' The Zen master said: 'Since you are an ordinary monk, you can ask about such a state. The scriptures say: 'The mind of the benevolent one has high and low distinctions, and does not rely on the wisdom of the Buddha.' This is what it means.' He also asked: 'The Zen master often says that if enlightenment manifests before you, the body can be liberated, which is unreasonable.' The Zen master said: 'If someone does good deeds all their life, and suddenly steals something, is that person immediately a thief?' Yuan Lawyer said: 'Of course, I know it is not.' The Zen master said: 'Now that you clearly see your nature, why can't you be liberated?' Yuan Lawyer said: 'It is certainly impossible now, it must go through...'

三大阿僧祇劫始得。師曰。阿僧祇劫還有數否。源抗聲曰。將賊比解脫。道理得通否。師曰。阇梨自不解道。不可障一切人解。自眼不開。瞋一切人見物。源作色而去云。雖老渾無道。師曰即行去者是汝道。

講止觀慧座主問。禪師辨得魔否。師曰。起心是天魔。不起心是陰魔。或起不起是煩惱魔。我正法中無如是事。曰一心三觀義又如何。師曰。過去心已過去。未來心未至。現在心無住。于其中間更用何心起觀。曰禪師不解止觀。師曰座主解否。曰解。師曰。如智者大師說止破止。說觀破觀。住止沒生死。住觀心神亂。為當將心止心。為復起心觀觀。若有心觀是常見法。若無心觀是斷見法。亦有亦無成二見法。請座主子細說看。曰。若如是問。俱說不得也。師曰何曾止觀。

人問般若大否。師曰大。曰幾許大。師曰無邊際。曰般若小否。師曰小。曰幾許小。師曰看不見。曰何處是。師曰何處不是。

維摩座主問。經云。諸菩薩各入不二法門。維摩默然是究竟否。師曰。未是究竟。聖意若盡。第三卷更說何事。座主良久曰。請禪師為說未究竟之意。師曰。如經第一卷是引眾呼十大弟子住心。第二諸菩薩各說入不二法門。以言顯于無言。文殊以無言顯于無言。維摩不以言不以無言。故默然收前言語也

【現代漢語翻譯】現代漢語譯本三大阿僧祇劫（Asankhyeya kalpas，極長的時間單位）始得。師問：『阿僧祇劫還有數嗎？』源大聲反駁道：『將賊比作解脫，道理說得通嗎？』師說：『你（阇梨，Acarya，意為導師）自己不理解道，不要阻礙所有人理解。自己眼睛沒睜開，就嗔怪所有人看見東西。』源惱怒地離開，說：『雖老了卻完全沒有道。』師說：『正要離開的那個就是你的道。』

講《止觀》（Śamatha-Vipassanā，止息和觀照）的慧座主問：『禪師能辨別魔嗎？』師說：『起心是天魔（deva-māra，天界的魔），不起心是陰魔（skandha-māra，五蘊之魔），或起或不起是煩惱魔（kleśa-māra，煩惱之魔）。我正法中沒有這樣的事。』座主問：『一心三觀（Tri-saṃdarśana-citta，於一心中同時具足空、假、中三觀）的意義又是什麼？』師說：『過去的心已經過去，未來的心還沒到來，現在的心沒有停留。在這些中間還要用什麼心來起觀？』座主說：『禪師不理解止觀。』師說：『座主理解嗎？』座主說：『理解。』師說：『如智者大師說止破止，說觀破觀。執著于止就陷入生死，執著于觀就心神紊亂。是用心來止心，還是起心來觀觀？如果有心觀，那是常見法（śāśvata-dṛṣṭi，認為事物恒常存在的錯誤見解）；如果無心觀，那是斷見法（uccheda-dṛṣṭi，認為事物斷滅的錯誤見解）；亦有亦無就成了二見法（dvaya-dṛṣṭi，同時執著于有和無的錯誤見解）。請座主仔細說說看。』座主說：『如果這樣問，那就都說不出來了。』師說：『那又何曾懂得止觀呢？』

有人問：『般若（Prajñā，智慧）大嗎？』師說：『大。』問：『有多大？』師說：『無邊際。』問：『般若小嗎？』師說：『小。』問：『有多小？』師說：『看不見。』問：『般若在哪裡？』師說：『哪裡不是？』

維摩座主問：『經上說，諸菩薩各入不二法門（advaya-dharma-mukha，超越二元對立的真理之門），維摩（Vimalakīrti，著名的在家菩薩）默然是究竟嗎？』師說：『還不是究竟。聖人的意思如果已經完全表達，第三卷還說什麼呢？』座主沉默良久，說：『請禪師說說未究竟的意思。』師說：『如經的第一卷是引導大眾呼喚十大弟子來安住其心。第二卷諸菩薩各說入不二法門，用言語來顯示無言。文殊（Mañjuśrī，文殊菩薩）用無言來顯示無言。維摩不以言也不以無言，所以默然是爲了收攝前面的言語。』

【English Translation】 English version It takes three great Asankhyeya kalpas (immeasurably long eons) to achieve. The master asked, 'Are Asankhyeya kalpas countable?' Yuan retorted loudly, 'Is it reasonable to compare a thief to liberation?' The master said, 'You (Acarya, teacher) yourself do not understand the Way, do not obstruct everyone else from understanding. Your own eyes are not open, yet you resent everyone else seeing things.' Yuan turned pale and left, saying, 'Although old, he is completely without the Way.' The master said, 'The very act of leaving is your Way.'

The lecturer on Śamatha-Vipassanā (calm abiding and insight meditation), Seat Master Hui, asked, 'Can the Zen master discern demons?' The master said, 'Arising thoughts are deva-māra (demons of the heavens), non-arising thoughts are skandha-māra (demons of the aggregates), or arising and non-arising are kleśa-māra (demons of afflictions). There is no such thing in my true Dharma.' The Seat Master asked, 'What is the meaning of Tri-saṃdarśana-citta (one mind with three contemplations)?' The master said, 'The past mind has already passed, the future mind has not yet arrived, and the present mind does not abide. In between, what mind do you use to contemplate?' The Seat Master said, 'The Zen master does not understand Śamatha-Vipassanā.' The master said, 'Does the Seat Master understand?' The Seat Master said, 'I understand.' The master said, 'As Master Zhiyi said, 'Using cessation to break cessation, using contemplation to break contemplation. Abiding in cessation drowns you in birth and death, abiding in contemplation confuses your mind.' Is it using the mind to stop the mind, or arising the mind to contemplate contemplation? If there is mindful contemplation, it is śāśvata-dṛṣṭi (the view of permanence); if there is no mindful contemplation, it is uccheda-dṛṣṭi (the view of annihilation); having both or neither becomes dvaya-dṛṣṭi (the view of both or neither). Please, Seat Master, explain it carefully.' The Seat Master said, 'If asked in this way, then nothing can be said.' The master said, 'Then how have you ever understood Śamatha-Vipassanā?'

Someone asked, 'Is Prajñā (wisdom) great?' The master said, 'Great.' The person asked, 'How great?' The master said, 'Without boundaries.' The person asked, 'Is Prajñā small?' The master said, 'Small.' The person asked, 'How small?' The master said, 'Invisible.' The person asked, 'Where is it?' The master said, 'Where is it not?'

Vimalakīrti (a famous lay Buddhist), Seat Master, asked, 'The sutra says, 'All Bodhisattvas each enter the advaya-dharma-mukha (non-dual dharma gate).' Is Vimalakīrti's silence the ultimate?' The master said, 'It is not the ultimate. If the saint's meaning were fully expressed, what would the third volume say?' The Seat Master was silent for a long time, then said, 'Please, Zen master, explain the meaning of 'not ultimate'.' The master said, 'As the first volume of the sutra guides the assembly to call upon the ten great disciples to settle their minds. The second volume has all the Bodhisattvas each speaking of entering the non-dual dharma gate, using words to reveal the wordless. Mañjuśrī (Manjushri Bodhisattva) uses the wordless to reveal the wordless. Vimalakīrti uses neither words nor the wordless, so his silence is to gather up the preceding words.'

。第三卷從默然起說。又顯神通作用。座主會么。曰奇怪如是。師曰亦未如是。曰何故未是。師曰。且破人執情作如此說。若據經意。只說色心空寂。令見本性。教舍偽行入真行。莫向言語紙墨上討意度。但會凈名兩字便得。凈者本體也。名者跡用也。從本體起跡用。從跡用歸本體。體用不二。本跡非殊。所以古人道。本跡雖殊。不思議一也。一亦非一。若識凈名兩字假號。更說什麼究竟與不究竟。無前無後。非本非末。非凈非名。只示眾生本性不思議解脫。若不見性人。終身不見此理。

僧問。萬法盡空。識性亦爾。譬如水泡。一散更無再合。身死更不再生。即是空無。何處更有識性。師曰。泡因水有。泡散可即無水。身因性起。身死豈言性滅。曰。既言有性。將出來看。師曰。汝信有明朝否。曰信。師曰我將明朝來看。曰。明朝實是有。如今不可得。師曰。明朝不可得。不是無明朝。汝自不見性。不可是無性。今見著衣吃飯行住坐臥。對面不識。可謂愚迷。汝欲見明朝。與今日不異。將性覓性。萬劫終不見。亦如有人不見日。不是無日。

講青龍疏座主問。經云。無法可說是名說法。禪師如何體會。師曰。為般若體畢竟清凈。無有一物可得。是名無法。即于般若空寂體中。具河沙之用。即無事不知。

【現代漢語翻譯】現代漢語譯本：第三卷從默然開始說起，又顯示神通的作用。座主明白了嗎？（座主：指講經的僧人，此處指提問者）座主說：『奇怪是這樣。』師父說：『也還不是這樣。』座主說：『為什麼還不是這樣？』師父說：『只是爲了破除人們的執著之情才這樣說。如果按照經文的意義，只是說色（物質現象）和心（精神現象）都是空寂的，讓人見到本性，教導人們捨棄虛偽的行為，進入真實的修行，不要在言語紙墨上尋求意義。只要理解『凈名』（Vimalakirti）這兩個字就明白了。『凈』是本體，『名』是跡用（現象和作用）。從本體產生跡用，從跡用迴歸本體。本體和跡用不是兩個，根本和現象沒有區別。所以古人說，『根本和現象雖然不同，但不可思議地是一體的。』這個『一』也不是一個。如果認識到『凈名』這兩個字的假名，還說什麼究竟不究竟呢？沒有前沒有後，不是根本也不是末端，不是『凈』也不是『名』，只是向眾生展示本性不可思議的解脫。如果是不見本性的人，終身也不會明白這個道理。』有僧人問：『萬法皆空，識性（consciousness）也是這樣，譬如水泡，一旦破滅就不會再聚合，身體死亡也不會再次產生，這就是空無，哪裡還有識性呢？』師父說：『水泡因為水而產生，水泡破滅可以說沒有水了嗎？身體因為本性而產生，身體死亡難道能說本性也滅亡了嗎？』僧人說：『既然說有本性，請拿出來看看。』師父說：『你相信有明天嗎？』僧人說：『相信。』師父說：『我把明天拿給你看。』僧人說：『明天確實是有的，但現在得不到。』師父說：『明天現在得不到，但不是沒有明天。你自己不見本性，不能說沒有本性。現在看見你穿衣吃飯、行走坐臥，面對面卻不認識，真是愚昧迷惑。你想要看見明天，和今天沒有什麼不同。用本性去尋找本性，萬劫也終究見不到。也像有人看不見太陽，但不是沒有太陽。』講解《青龍疏》（Qinglong Commentary）的座主問：『經文說，沒有法可以說，這叫做說法，禪師如何體會？』師父說：『因為般若（Prajna，智慧）的本體畢竟是清凈的，沒有一物可以得到，這叫做無法。就在般若空寂的本體中，具備像恒河沙一樣多的作用，也就是沒有事情不知道。』

【English Translation】 English version: Volume Three begins with silence and also reveals the function of supernatural powers. Do you understand, Venerable Abbot? (Venerable Abbot: refers to the monk who lectures on the scriptures, here referring to the questioner) The Venerable Abbot said, 'It is strange like this.' The Master said, 'It is still not like this.' The Venerable Abbot said, 'Why is it still not like this?' The Master said, 'It is only to break people's attachments that I speak like this. According to the meaning of the scriptures, it only says that form (material phenomena) and mind (mental phenomena) are empty and still, allowing one to see one's original nature, teaching people to abandon false actions and enter true practice, not to seek meaning in words and paper. Just understand the two words 'Vimalakirti' (凈名) and you will understand. 'Purity' (凈) is the substance, 'Name' (名) is the trace of function (phenomena and function). From the substance arises the trace of function, from the trace of function returns to the substance. Substance and function are not two, the root and phenomena are not different. Therefore, the ancients said, 'Although the root and phenomena are different, they are inconceivably one.' This 'one' is also not one. If you recognize the false name of the two words 'Vimalakirti', what more is there to say about ultimate or not ultimate? There is no beginning and no end, neither root nor end, neither 'purity' nor 'name', it only shows sentient beings the inconceivable liberation of their original nature. If one does not see one's nature, one will never understand this principle in one's lifetime.' A monk asked, 'All dharmas are empty, and consciousness (識性) is also like this, like a water bubble, once it bursts it will not reassemble, and when the body dies it will not be reborn, this is emptiness, where is there consciousness?' The Master said, 'The water bubble arises because of water, can it be said that there is no water when the water bubble bursts? The body arises because of nature, can it be said that nature is destroyed when the body dies?' The monk said, 'Since you say there is nature, please show it to me.' The Master said, 'Do you believe there is tomorrow?' The monk said, 'I believe.' The Master said, 'I will show you tomorrow.' The monk said, 'Tomorrow certainly exists, but it cannot be obtained now.' The Master said, 'Tomorrow cannot be obtained now, but it does not mean there is no tomorrow. You yourself do not see your nature, you cannot say there is no nature. Now you see yourself wearing clothes, eating, walking, standing, and sitting, but you do not recognize it face to face, it can be said to be foolish and deluded. If you want to see tomorrow, it is no different from today. Using nature to seek nature, you will never see it in countless kalpas. It is also like someone who does not see the sun, but it does not mean there is no sun.' The Venerable Abbot who lectured on the Qinglong Commentary (青龍疏) asked, 'The scripture says, there is no dharma that can be spoken, this is called speaking dharma, how does the Zen master understand it?' The Master said, 'Because the substance of Prajna (般若, wisdom) is ultimately pure, there is nothing that can be obtained, this is called no dharma. Within the empty and still substance of Prajna, there are functions like the sands of the Ganges River, which means there is nothing that is not known.'

是名說法。故云無法可說是名說法。

講華嚴座主問。禪師信無情是佛否。師曰。不信。若無情是佛者。活人應不如死人。死驢死狗亦應勝於活人。經云。佛身者即法身也。從戒定慧生。從三明六通生。從一切善法生。若說無情是佛者。大德如今便死。應作佛去。

有法師問。持般若經最多功德。師還信否。師曰不信。曰。若爾靈驗傳十餘卷。皆不堪信也。師曰。生人持孝自有感應。非是白骨能有感應。經是文字紙墨。文字紙墨性空。何處有靈驗。靈驗者在持經人用心。所以神通感物。試將一卷經安著案上。無人受持。自能有靈驗否。

僧問。未審一切名相及法相。語之與默。如何通會即得無前後。師曰。一念起時本來無相無名。何得說有前後。不了名相本凈。妄計有前有後。夫名相關鎖。非智鑰不能開。中道者病在中道。二邊者病在二邊。不知現用是無等等法身。迷悟得失常人之法。自起生滅埋沒正智。或斷煩惱或求菩提。背卻般若。

人問。律師何故不信禪。師曰。理幽難顯。名相易持。不見性者所以不信。若見性者號之為佛。識佛之人方能信入。佛不遠人而人遠佛。佛是心作。迷人向文字中求。悟人向心而覺。迷人修因待果。悟人了心無相。迷人執物守我為己。悟人般若應用見前。愚

【現代漢語翻譯】現代漢語譯本：這就是所謂的說法。所以說沒有法可以宣說，這才是真正的說法。

講華嚴的座主問：禪師相信無情之物是佛嗎？禪師說：我不相信。如果無情之物是佛，那麼活人應該不如死人。死驢死狗也應該勝過活人。《經》中說：佛身就是法身，從戒、定、慧產生，從三明、六通產生，從一切善法產生。如果說無情之物是佛，那麼大德你現在就去死，應該成佛去了。

有法師問：持誦《般若經》功德最大，禪師相信嗎？禪師說：我不相信。法師說：如果這樣，那些記載靈驗事蹟的十多卷書，都不可信了嗎？禪師說：活人持經，因為孝心自然會有感應，不是白骨能有感應。《經》是文字紙墨，文字紙墨的自性是空，哪裡會有靈驗？靈驗在於持經人是否用心。所以神通才能感應事物。你試著將一卷經書放在桌子上，沒有人受持，它自己能有靈驗嗎？

僧人問：請問一切名相以及法相，說話和沉默，如何通達領會才能沒有先後之分？禪師說：一念生起時，本來就沒有相，沒有名，怎麼能說有先後？不瞭解名相的本來清凈，妄自認為有前有後。名相是枷鎖，沒有智慧的鑰匙就無法打開。執著于中道的人，病就在於中道；執著於二邊的人，病就在於二邊。不知道當下現用的就是無等等法身，迷惑和覺悟、得到和失去，都是常人的法則。自己生起生滅，埋沒了真正的智慧。或者斷除煩惱，或者追求菩提，都是背離了般若。

有人問：律師為什麼不相信禪？禪師說：禪的道理幽深難以顯現，名相容易執持。不見自性的人所以不相信。如果見到自性，就稱為佛。認識佛的人才能相信並進入。佛不遠離人，而是人遠離佛。佛是心所造。迷惑的人向文字中求，覺悟的人向內心而覺。迷惑的人修因等待結果，覺悟的人瞭解心無相。迷惑的人執著于外物，守護小我作為自己，覺悟的人般若的應用就在眼前。愚癡啊！

【English Translation】 English version: This is called 'Dharma talk'. Therefore, it is said that there is no Dharma to be spoken, which is the true 'Dharma talk'.

The lecturer of the Avatamsaka Sutra asked: 'Does the Chan master believe that inanimate objects are Buddha?' The Chan master said: 'I do not believe. If inanimate objects are Buddha, then living people should be inferior to dead people. Dead donkeys and dead dogs should also be superior to living people. The Sutra says: The Buddha's body is the Dharmakaya (Dharma body), which arises from precepts, concentration, and wisdom; it arises from the three insights and six supernatural powers; it arises from all good dharmas. If you say that inanimate objects are Buddha, then you, great virtuous one, should die now and go to become a Buddha.'

A Dharma master asked: 'Holding and reciting the Prajna Sutra has the greatest merit. Does the Chan master believe this?' The Chan master said: 'I do not believe this.' The Dharma master said: 'If that is the case, then the more than ten volumes recording miraculous events are all untrustworthy?' The Chan master said: 'When a living person upholds the Sutra, there will naturally be a response due to filial piety; it is not that white bones can have a response. The Sutra is just words on paper and ink; the nature of words on paper and ink is emptiness. Where would there be miraculous power? The miraculous power lies in the mind of the person who upholds the Sutra. Therefore, supernatural powers can influence things. Try placing a volume of the Sutra on a table; if no one upholds it, can it have miraculous power on its own?'

A monk asked: 'I venture to ask, regarding all names and forms, as well as Dharma characteristics, how can one understand and comprehend speaking and silence so that there is no before and after?' The Chan master said: 'When a single thought arises, originally there is no form and no name. How can you say there is a before and after? Not understanding that names and forms are originally pure, you falsely assume there is a before and after. Names and forms are shackles; without the key of wisdom, they cannot be opened. For those attached to the Middle Way, the illness lies in the Middle Way; for those attached to the two extremes, the illness lies in the two extremes. Not knowing that the present function is the unequalled Dharmakaya, delusion and enlightenment, gain and loss, are the laws of ordinary people. You create arising and ceasing yourself, burying true wisdom. Either cutting off afflictions or seeking Bodhi, you are turning your back on Prajna.'

Someone asked: 'Why do Vinaya masters not believe in Chan?' The Chan master said: 'The principle is profound and difficult to reveal; names and forms are easy to grasp. Those who do not see their nature, therefore, do not believe. If one sees their nature, they are called a Buddha. Those who recognize the Buddha can believe and enter. The Buddha is not far from people, but people are far from the Buddha. The Buddha is made by the mind. Deluded people seek in words, enlightened people awaken in their hearts. Deluded people cultivate causes and wait for results; enlightened people understand that the mind is without form. Deluded people cling to external objects, guarding the small self as their own; enlightened people see the application of Prajna right before them. How foolish!'

人執空執有生滯。智人見性了相靈通。干慧辯者口疲。大智體了心泰。菩薩觸物斯照。聲聞怕境昧心。悟者日用無生。迷人見前隔佛。

人問。如何得神通去。師曰。神性靈通。遍周沙界。山河石壁去來無礙。剎那萬里往返無蹤。火不能燒水不能溺。愚人自無心智。欲得四大飛空。經云。取相凡夫隨宜為說。心無形相即是微妙色身。無相即是實相。實相體空喚作虛空無邊身。萬行莊嚴故云功德法身。即此法身是萬行之。本隨用立名。實而言之。只是清凈法身也。

人問。一心修道。過去業障得消滅否。師曰。不見性人未得消滅。若見性人如日照霜雪。又見性人猶如積草等須彌山。只用一星之火。業障如草。智慧似火。曰云何得知業障盡。師曰。見前心通前後生事。猶如對見。前佛后佛萬法同時。經云。一念知一切法是道場。成就一切智故。

有行者問。云何得住正法。師曰。求住正法者是邪。何以故。法無邪正故。曰。云何得作佛去。師曰。不用舍眾生心。但莫污染自性。經云。心佛及眾生。是三無差別。曰。若如是解者。得解脫否。師曰。本自無縛。不用求解。法過語言文字。不用數句中求。法非過現未來。不可以因果中契。法過一切。不可比對。法身無象應物現形。非離世間而求解脫。

【現代漢語翻譯】現代漢語譯本凡夫執著于空或有，因而產生滯礙。有智慧的人明瞭自性，對萬事萬物都能靈活通達。只會空談理論的辯論者，只會徒費口舌。真正有大智慧的人，體悟真理，內心安泰。菩薩接觸事物就能明白其本質。而聲聞乘的修行者，害怕外境而迷惑本心。覺悟的人，每天的所作所為都符合無生的道理。迷惑的人，只見眼前的事物，與佛的境界相隔甚遠。

有人問：『如何才能獲得神通？』師父說：『神性是靈妙通達的，遍佈整個宇宙。可以自由穿梭于山河石壁之間，瞬間就能往返萬里而無軌跡。火不能燒，水不能淹。愚笨的人因為沒有智慧，才想要憑藉四大假合之身飛行於空中。《經》中說，爲了適應凡夫的認知水平，才方便地為他們解說。心沒有形狀和相貌，這就是微妙的色身。無相就是實相。實相的本體是空，所以叫做虛空無邊身。用萬行來莊嚴自身，所以叫做功德法身。這個法身是萬行的根本，根據不同的作用而有不同的名稱。但實際上，它只是清凈法身。』

有人問：『一心修道，過去所造的業障能夠消除嗎？』師父說：『沒有見到自性的人，業障無法消除。如果見到自性的人，就像太陽照耀霜雪一樣，業障會迅速消融。又像堆積如須彌山（Sumeru Mountain）的草，只需要一點火星就能將其焚燒殆盡。業障就像草，智慧就像火。』問：『如何得知業障已經消除？』師父說：『能夠清楚地看到自己過去和未來的事情，就像親眼所見一樣。能夠同時看到過去的佛和未來的佛，以及一切萬法。《經》中說，一念之間明白一切法，就是道場，成就一切智慧。』

有修行者問：『如何才能安住于正法？』師父說：『想要安住于正法，這種想法本身就是邪念。為什麼呢？因為法沒有邪正之分。』問：『如何才能成佛？』師父說：『不需要捨棄對眾生的慈悲心，但不要讓自性受到污染。《經》中說，心、佛和眾生，這三者沒有差別。』問：『如果這樣理解，能夠得到解脫嗎？』師父說：『本來就沒有束縛，不需要去求解脫。法超越了語言文字，不能在字句中尋求。法超越了過去、現在和未來，不能用因果關係來理解。法超越了一切，無法進行比較。法身沒有固定的形象，能根據不同的事物顯現不同的形態。不要脫離世間去求解脫。』

【English Translation】 English version Ordinary people cling to emptiness or existence, which creates obstacles. Wise people understand their nature and are flexible and insightful in all things. Those who only argue theoretically exhaust themselves with words. Those with true great wisdom understand the truth and have peace of mind. Bodhisattvas understand the essence of things upon contact. Sravakas (hearers) fear external circumstances and obscure their minds. The enlightened live each day in accordance with the principle of non-birth. The deluded only see what is in front of them, far removed from the realm of the Buddha.

Someone asked: 'How can one attain supernatural powers?' The master said: 'The divine nature is wonderfully penetrating, pervading the entire universe. It can freely pass through mountains and stone walls, and travel tens of thousands of miles in an instant without a trace. Fire cannot burn it, and water cannot drown it. Foolish people, lacking wisdom, desire to fly through the air with their bodies composed of the four elements. The Sutra says that explanations are given according to the understanding of ordinary people. The mind has no shape or form, and this is the subtle form body. Non-form is true form. The essence of true form is emptiness, so it is called the boundless body of emptiness. Adorning oneself with myriad practices is called the Dharma body of merit. This Dharma body is the root of all practices, named according to its different functions. But in reality, it is simply the pure Dharma body.'

Someone asked: 'If one cultivates the Way wholeheartedly, can past karmic obstacles be eliminated?' The master said: 'Those who have not seen their nature cannot eliminate karmic obstacles. But for those who have seen their nature, it is like the sun shining on frost and snow, which quickly melts away. It is also like a pile of grass as high as Mount Sumeru (Sumeru Mountain), which can be burned to ashes with a single spark. Karmic obstacles are like grass, and wisdom is like fire.' Asked: 'How can one know that karmic obstacles have been eliminated?' The master said: 'One can clearly see past and future events as if witnessing them firsthand. One can see past Buddhas and future Buddhas, and all dharmas simultaneously. The Sutra says that understanding all dharmas in a single thought is the place of enlightenment, accomplishing all wisdom.'

A practitioner asked: 'How can one abide in the true Dharma?' The master said: 'The very desire to abide in the true Dharma is a false thought. Why? Because the Dharma has no right or wrong.' Asked: 'How can one become a Buddha?' The master said: 'There is no need to abandon compassion for sentient beings, but do not let your nature be defiled. The Sutra says that the mind, the Buddha, and sentient beings are not different.' Asked: 'If one understands in this way, can one attain liberation?' The master said: 'Originally there is no bondage, so there is no need to seek liberation. The Dharma transcends language and words, and cannot be sought in phrases and sentences. The Dharma transcends the past, present, and future, and cannot be understood through cause and effect. The Dharma transcends everything and cannot be compared. The Dharma body has no fixed form and manifests in different forms according to different things. Do not seek liberation apart from the world.'

僧問何者是般若。師曰汝疑不是者試說看。又問云何得見性。師曰。見即是性。無性不能見。又問如何是修行。師曰。但莫污染自性即是修行。莫自欺誑即是修行。大用現前即是無等等法身。又問性中有惡否。師曰此中善亦不立。曰。善惡俱不立。將心何處用。師曰將心用心是大顛倒。曰作么生即是。師曰。無作么生。亦無可是。

人問。有人乘船。船底刺殺螺蜆。為是人受罪。為復船當罪。師曰。人船兩無心。罪正在汝。譬如狂風折樹損命。無作者。無受者。世界之中無非眾生受苦處。

僧問。未審托情勢．指境勢．語默勢乃至揚眉動目等勢。如何得通會於一念間。師曰。無有性外事。用妙者動寂俱妙。心真者語默總真。會道者行住坐臥是道。為迷自性萬惑茲生。又問如何是法有宗旨。師曰。隨其所立即有眾義。文殊于無住本立一切法。曰莫同大虛否。師曰汝怕同太虛否。曰怕。師曰解怕者不同太虛。又問言方不及處如何得解。師曰。汝今正說時。疑何處不及。

有宿德十餘人同問。經云。破滅佛法。未審佛法可破滅否。師曰。凡夫外道謂佛法可破滅。二乘人謂不可破滅。我正法中無此二見。若論正法。非但凡夫外道。未至佛地者二乘亦是惡人。又問。真法．幻法．空法．非空法各有種性否。

【現代漢語翻譯】現代漢語譯本僧人問：『什麼是般若（prajna，智慧）？』禪師說：『你如果懷疑不是般若，不妨試著說說看。』又問：『如何才能得見自性（見性，領悟本性）？』禪師說：『能見的就是自性。沒有自性就不能見。』又問：『什麼是修行？』禪師說：『只要不污染自性就是修行。不要自欺欺人就是修行。大用現前就是無等等法身（anuttara-samyak-sambodhi-kaya，無上正等正覺之身）。』又問：『自性中有惡嗎？』禪師說：『這裡連善都不成立。』問：『善惡都不成立，那將心用在何處？』禪師說：『將心來用心是大顛倒。』問：『怎樣才是？』禪師說：『沒有怎樣，也沒有什麼可以。』

有人問：『有人乘船，船底刺死了螺螄河蚌，是人受罪，還是船受罪？』禪師說：『人船都沒有心，罪正在於你（的分別心）。譬如狂風折斷樹木，損害生命，沒有作者，也沒有受者。世界之中無處不是眾生受苦的地方。』

僧人問：『請問依託情勢、指向境勢、語默勢乃至揚眉動目等勢，如何才能在一念間通達領會？』禪師說：『沒有自性之外的事。運用妙者，動與寂都妙。心真者，語與默都真。會道者，行住坐臥都是道。因為迷惑自性，所以產生萬般迷惑。』又問：『什麼是法（dharma，佛法）的宗旨？』禪師說：『隨著你所立足之處，就有各種意義。文殊菩薩（Manjusri）在無住的根本上建立一切法。』問：『莫非是等同於太虛（虛空）？』禪師說：『你害怕等同於太虛嗎？』問：『害怕。』禪師說：『懂得害怕的人就不同於太虛。』又問：『言語無法表達的地方如何才能理解？』禪師說：『你現在正在說話的時候，懷疑什麼地方無法表達？』

有十多位年長的僧人一同問道：『經書上說，破滅佛法，請問佛法可以被破滅嗎？』禪師說：『凡夫外道認為佛法可以被破滅，二乘人（聲聞乘和緣覺乘）認為不可破滅。我的正法中沒有這兩種見解。如果談論正法，不僅僅是凡夫外道，未達到佛地的人，二乘人也是惡人。』又問：『真法、幻法、空法、非空法各有種性嗎？』

【English Translation】 English version A monk asked: 'What is prajna (wisdom)?' The Master said: 'If you doubt what is not prajna, try to explain it.' He further asked: 'How can one attain seeing one's nature (seeing the nature, realizing one's inherent nature)?' The Master said: 'Seeing is precisely the nature. Without nature, there can be no seeing.' He further asked: 'What is practice?' The Master said: 'Simply not defiling one's own nature is practice. Not deceiving oneself is practice. When great function manifests, that is the unsurpassed Dharma body (anuttara-samyak-sambodhi-kaya, the body of supreme perfect enlightenment).' He further asked: 'Is there evil in the nature?' The Master said: 'Here, even good is not established.' He asked: 'If neither good nor evil is established, where should one use the mind?' The Master said: 'Using the mind to use the mind is a great inversion.' He asked: 'What is it then?' The Master said: 'There is no what is it, nor is there anything that can be.'

Someone asked: 'If someone is on a boat and the bottom of the boat pierces and kills snails and clams, is it the person who bears the sin, or does the boat bear the sin?' The Master said: 'Neither the person nor the boat has a mind; the sin lies precisely in you (your discriminating mind). It is like a violent wind breaking trees and harming lives; there is no doer and no receiver. In this world, there is no place that is not a place where sentient beings suffer.'

A monk asked: 'May I ask how to thoroughly understand and comprehend in a single thought the reliance on circumstances, the pointing to environmental circumstances, the circumstances of speech and silence, and even the circumstances of raising eyebrows and moving the eyes?' The Master said: 'There is nothing outside of one's nature. For those who use it skillfully, both movement and stillness are wonderful. For those whose minds are true, both speech and silence are entirely true. For those who understand the Way, walking, standing, sitting, and lying down are all the Way. Because of delusion about one's own nature, myriad confusions arise.' He further asked: 'What is the essential principle of the Dharma (dharma, Buddhist teachings)?' The Master said: 'Depending on where you stand, there are various meanings. Manjusri (Manjusri) establishes all dharmas on the basis of non-abiding.' He asked: 'Is it not the same as the Great Void (emptiness)?' The Master said: 'Are you afraid of being the same as the Great Void?' He asked: 'I am afraid.' The Master said: 'One who understands fear is not the same as the Great Void.' He further asked: 'How can one understand where words cannot reach?' The Master said: 'Right now, as you are speaking, what place do you doubt is unreachable?'

More than ten senior monks asked together: 'The scriptures say, destroy the Buddha Dharma; may I ask, can the Buddha Dharma be destroyed?' The Master said: 'Ordinary people and those of external paths believe that the Buddha Dharma can be destroyed; those of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) believe that it cannot be destroyed. In my true Dharma, there are not these two views. If we discuss the true Dharma, not only ordinary people and those of external paths, but even those who have not reached the Buddha's stage, those of the Two Vehicles are also evil people.' He further asked: 'Do true dharmas, illusory dharmas, empty dharmas, and non-empty dharmas each have their own nature?'

師曰。夫法雖無種性。應物俱現。心幻也一切俱幻。若有一法不是幻者。幻即有定。心空也一切皆空。若有一法不空。空義不立。迷時人逐法。悟時法由人。如森羅萬象至空而極。百川眾流至海而極。一切賢聖至佛而極。十二分經．五部毗尼．五圍陀論至心而極。心者是總持之妙本。萬法之洪源。亦名大智慧藏。無住涅槃。百千萬名盡心之異號耳。又問如何是幻。師曰幻無定相。如旋火輪。如乾闥婆城。如機關木人。如陽𦦨。如空華。俱無實法。又問何名大幻師。師曰。心名大幻師。身為大幻城。名相為大幻衣食。河沙世界無有幻外事。凡夫不識幻。處處迷幻業。聲聞怕幻境。昧心而入寂。菩薩識幻法達幻體。不拘一切名相。佛是大幻師。轉大幻法輪。成大幻涅槃。轉幻生滅得不生不滅。轉河沙穢土成清凈法界。

僧問。何故不許誦經。喚作客語。師曰。如鸚鵡只學人言。不得人意。經傳佛意。不得佛意而但誦。是學語人。所以不許。曰不可離文字言語別有意耶。師曰。汝如是說。亦是學語。曰同是語言何偏不許。師曰。汝今諦聽。經有明文。我所說者義語非文。眾生說者文語非義。得意者越于浮言。悟理者超于文字。法過語言文字。何向數句中求。是以發菩提者得意而忘言。悟理而遺教。亦猶得魚忘筌得兔忘

【現代漢語翻譯】現代漢語譯本：師父說：『法本身並沒有固定的屬性，而是隨著外物而顯現。心是虛幻的，所以一切都是虛幻的。如果有一種法不是虛幻的，那麼虛幻就有了確定的定義。心是空性的，所以一切都是空性的。如果有一種法不是空性的，那麼空性的意義就不能成立。迷惑的時候，人追逐法；覺悟的時候，法由人而生。就像森羅萬象最終歸於空性，百川眾流最終歸於大海，一切賢聖最終歸於佛。十二分經（佛教經典分類），五部毗尼（佛教戒律），五圍陀論（古印度婆羅門教經典）最終歸於心。心是總持一切的微妙根本，是萬法的巨大源泉，也叫做大智慧藏、無住涅槃。千百萬個名稱，都只是心的不同稱謂罷了。』又問：『什麼是幻？』師父說：『幻沒有固定的形態，就像旋轉的火輪，像乾闥婆城（海市蜃樓），像機關木人，像陽焰（遠看像水面的熱氣），像空中的花朵，都沒有真實的體性。』又問：『誰是大幻師？』師父說：『心是大幻師，身體是大幻城，名相是大幻衣食。河沙世界裡沒有不是幻化的事物。凡夫不認識幻，處處迷惑于幻化的業力。聲聞（小乘佛教修行者）害怕幻化的境界，昧於自心而進入寂滅。菩薩認識幻化的法，通達幻化的體性，不執著於一切名相。佛是大幻師，轉動大幻法輪，成就大幻涅槃。將幻化的生滅轉為不生不滅，將恒河沙數般的污穢國土轉為清凈的法界。』

僧人問：『為什麼不許誦經，說誦經是『客語』？』師父說：『就像鸚鵡只會學人說話，卻不理解人的意思。經書傳達的是佛的意旨，不理解佛的意旨而只是誦讀，就像是學人說話。所以不許。』僧人說：『難道離開文字言語，還有別的意思嗎？』師父說：『你這樣說，也是在學人說話。』僧人說：『同樣是語言，為什麼偏偏不許誦經？』師父說：『你現在仔細聽著。經書里有明確的說明，我所說的是義語而非文語，眾生所說的是文語而非義語。領會意旨的人超越浮華的言辭，悟解真理的人超越文字的束縛。法超越了語言文字，為什麼要從幾句話中去尋求呢？因此，發菩提心的人領會意旨而忘記言語，悟解真理而遺忘教條，就像得到了魚就忘記了魚筌（捕魚的工具），得到了兔子就忘記了兔網一樣。』

【English Translation】 English version: The Master said, 'The Dharma itself has no inherent nature, but manifests according to circumstances. The mind is illusory, therefore everything is illusory. If there were one Dharma that was not illusory, then illusion would have a fixed definition. The mind is empty, therefore everything is empty. If there were one Dharma that was not empty, then the meaning of emptiness could not be established. When deluded, people chase after the Dharma; when enlightened, the Dharma arises from people. Just as the myriad phenomena ultimately return to emptiness, the hundreds of rivers and streams ultimately return to the sea, and all sages ultimately return to the Buddha. The Twelve Divisions of the Scriptures (Dharma teachings), the Five Sections of the Vinaya (Buddhist precepts), and the Five Vedas (ancient Indian Brahmanical scriptures) ultimately return to the mind. The mind is the wondrous root of all-embracing retention, the vast source of all Dharmas, also known as the Great Treasury of Wisdom, and Non-abiding Nirvana. Hundreds of thousands of names are merely different appellations for the mind.' Someone asked, 'What is illusion?' The Master said, 'Illusion has no fixed form, like a whirling fire wheel, like a Gandharva city (mirage), like a mechanical wooden puppet, like a heat haze (appearing as water in the distance), like flowers in the sky, all without real substance.' Someone asked, 'Who is the Great Illusionist?' The Master said, 'The mind is the Great Illusionist, the body is the Great Illusion City, and names and forms are the Great Illusion Clothing and Food. There is nothing in the Ganges-sand-like world that is not illusory. Ordinary people do not recognize illusion and are everywhere deluded by illusory karma. Sravakas (followers of Hinayana Buddhism) fear the illusory realm, obscuring their minds and entering into quiescence. Bodhisattvas recognize the illusory Dharma, understand the nature of illusion, and are not attached to any names or forms. The Buddha is the Great Illusionist, turning the Great Illusion Dharma Wheel, and accomplishing the Great Illusion Nirvana. Transforming illusory birth and death into non-birth and non-death, transforming Ganges-sand-like impure lands into pure Dharma realms.'

A monk asked, 'Why is it not permitted to recite scriptures, calling it 'guest language'?' The Master said, 'Like a parrot that only learns human speech but does not understand human meaning. The scriptures transmit the Buddha's intention; to merely recite without understanding the Buddha's intention is like a person learning to speak. Therefore, it is not permitted.' The monk said, 'Is there another meaning apart from words and language?' The Master said, 'Your saying so is also learning to speak.' The monk said, 'Since it is all language, why is reciting scriptures specifically not permitted?' The Master said, 'Listen carefully now. The scriptures clearly state that what I speak is meaning-language, not word-language; what sentient beings speak is word-language, not meaning-language. Those who grasp the meaning transcend superficial words, and those who awaken to the principle surpass the limitations of writing. The Dharma transcends language and writing, so why seek it in a few phrases? Therefore, those who arouse Bodhicitta (the aspiration for enlightenment) grasp the meaning and forget the words, and those who awaken to the principle abandon the teachings, just as one forgets the fish trap after catching the fish and forgets the rabbit snare after catching the rabbit.'

蹄也。

有法師問。唸佛是有相大乘。禪師意如何。師曰。無相猶非大乘。何況有相。經云。取相凡夫隨宜為說。又問。愿生凈土。未審實有凈土否。師曰。經云。欲得凈土當凈其心。隨其心凈即佛土凈。若心清凈。所在之處皆為凈土。譬如生國王家。決定紹王業。發心向佛道。是生凈佛國。其心若不凈。在所生處皆是穢土。凈穢在心。不在國土。　又問。每聞說道。未審何人能見。師曰有慧眼者能見。曰。甚樂大乘。如何學得。師曰。悟即得。不悟不得。曰如何得悟去。師曰但諦觀。曰似何物。師曰無物似。曰應是畢竟空。師曰空無畢竟。曰應是在。師曰有而無相。曰不悟如何。師曰。大德自不悟。亦無人相障。　又問。佛法在於三際否。師曰。見在無相不在其外。應用無窮不在於內。中間無住處。三際不可得。曰此言大混。師曰。汝正說混之一字時。在內外否。曰。弟子究檢。內外無軌跡。師曰。若無軌跡。明知上來說不混。曰如何得作佛。師曰是心是佛是心作佛。曰眾生入地獄。佛性入否。師曰。如今正作惡時。更有善否。曰無。師曰。眾生入地獄。佛性亦如是。曰一切眾生皆有佛性如何。師曰。作佛用是佛性。作賊用是賊性。作眾生用是眾生性。性無形相。隨用立名。經云。一切賢聖皆以無為法而有差

【現代漢語翻譯】現代漢語譯本：蹄也。

有法師問：『唸佛是有相大乘（以形象為基礎的大乘佛教修行），禪師您怎麼看？』師父說：『無相（不依賴形象）尚且還不是大乘，更何況是有相（依賴形象）的呢？』經書上說：『對於執著于外相的凡夫，可以根據他們的根器方便說法。』又問：『我希望往生凈土（Buddha-ksetra，諸佛居住的清凈世界），請問真的有凈土嗎？』師父說：『經書上說：想要得到凈土，應當凈化自己的內心。隨著你的內心清凈，那麼佛土也就清凈了。如果內心清凈，那麼所處的地方都是凈土。』譬如生在國王家，必定繼承王位；發心嚮往佛道，就是往生清凈佛國。如果內心不清凈，那麼所生之處都是污穢的國土。清凈與污穢在於內心，不在於國土。

又問：『我經常聽人說法，請問什麼樣的人能夠見到（真理）？』師父說：『有慧眼（智慧之眼）的人能夠見到。』（法師）說：『我非常喜歡大乘佛法，要怎樣才能學到？』師父說：『領悟就能得到，不領悟就得不到。』（法師）說：『要怎樣才能領悟呢？』師父說：『只要仔細觀察。』（法師）說：『像什麼東西呢？』師父說：『沒有什麼東西可以比擬。』（法師）說：『那應該是畢竟空（一切皆空）。』師父說：『空也不是畢竟空。』（法師）說：『那應該是在（存在）。』師父說：『存在但沒有具體的形象。』（法師）說：『如果不領悟怎麼辦？』師父說：『您自己不領悟，也沒有人會阻礙您領悟。』

又問：『佛法存在於過去、現在、未來這三際（時間的三個階段）中嗎？』師父說：『現在所見是無相的，不在外；應用無窮，不在內；中間沒有停留之處，過去、現在、未來這三際都不可得。』（法師）說：『這話太混亂了。』師父說：『你正在說「混亂」這兩個字的時候，是在內還是在外呢？』（法師）說：『弟子仔細檢查，內外都沒有軌跡。』師父說：『如果沒有軌跡，那就明白我上面說的並不混亂。』（法師）說：『要怎樣才能成佛？』師父說：『是心是佛，是心作佛（心即是佛，由心造佛）。』（法師）說：『眾生墮入地獄，佛性也跟著進去嗎？』師父說：『現在正在作惡的時候，還有善嗎？』（法師）說：『沒有。』師父說：『眾生墮入地獄，佛性也是這樣。』（法師）說：『一切眾生都有佛性，這是為什麼呢？』師父說：『成佛的時候用的是佛性，做賊的時候用的是賊性，做眾生的時候用的是眾生性。性沒有具體的形象，隨著作用而立名。』經書上說：『一切賢聖都是以無為法（不造作、順應自然的法則）而有所差別的。』

【English Translation】 English version: The hoof.

A Dharma master asked: 'Reciting the Buddha's name is Mahayana (Great Vehicle Buddhism) with form. What is the Zen master's opinion?' The master said: 'Formlessness is not yet Mahayana, let alone having form?' The sutra says: 'For ordinary people who cling to appearances, teachings are given according to their capacity.' He further asked: 'I wish to be reborn in the Pure Land (Buddha-ksetra, the pure realm where Buddhas reside). Is there really a Pure Land?' The master said: 'The sutra says: If you wish to attain the Pure Land, purify your mind. As your mind is pure, so the Buddha Land is pure. If the mind is pure, wherever you are is a Pure Land.' It is like being born into a royal family, destined to inherit the throne; aspiring to the path of Buddhahood is being born into a pure Buddha Land. If the mind is not pure, wherever you are born is a defiled land. Purity and defilement are in the mind, not in the land.

He further asked: 'I often hear people preach the Dharma. Who is able to see (the truth)?' The master said: 'Those with the eye of wisdom (prajna) can see.' (The Dharma master) said: 'I greatly admire the Mahayana Dharma. How can I learn it?' The master said: 'Enlightenment is attained through realization; without realization, it cannot be attained.' (The Dharma master) said: 'How can one attain enlightenment?' The master said: 'Just observe carefully.' (The Dharma master) said: 'What is it like?' The master said: 'Nothing can be compared to it.' (The Dharma master) said: 'Then it must be ultimate emptiness (sunyata).' The master said: 'Emptiness is not ultimate.' (The Dharma master) said: 'Then it must be existence.' The master said: 'It exists but without a specific form.' (The Dharma master) said: 'What if I do not attain enlightenment?' The master said: 'If you yourself do not attain enlightenment, no one will hinder you from attaining it.'

He further asked: 'Does the Buddha Dharma exist in the three times (past, present, and future)?' The master said: 'What is seen now is formless, not outside; its application is infinite, not inside; there is no dwelling place in between; the three times are unattainable.' (The Dharma master) said: 'These words are too confusing.' The master said: 'When you are saying the word 'confusing,' is it inside or outside?' (The Dharma master) said: 'Upon careful examination, there is no trace inside or outside.' The master said: 'If there is no trace, then it is clear that what I said above is not confusing.' (The Dharma master) said: 'How can one become a Buddha?' The master said: 'The mind is the Buddha, the mind makes the Buddha (mind is Buddha, by mind Buddha is made).' (The Dharma master) said: 'When sentient beings enter hell, does the Buddha-nature enter as well?' The master said: 'When one is doing evil, is there any good?' (The Dharma master) said: 'No.' The master said: 'When sentient beings enter hell, the Buddha-nature is the same.' (The Dharma master) said: 'How is it that all sentient beings have Buddha-nature?' The master said: 'When becoming a Buddha, one uses the Buddha-nature; when becoming a thief, one uses the thief-nature; when becoming a sentient being, one uses the sentient being-nature.' Nature has no specific form; names are established according to its function.' The sutra says: 'All sages and saints are differentiated by the unconditioned Dharma (the law of non-action, conforming to nature).'

別。

僧問何者是佛。師曰離心之外即無有佛。曰何者是法身。師曰。心是法身。謂能生萬法。故號法界之身。起信論云。所言法者。謂眾生心。即依此心顯示摩訶衍義。　又問何名有大經卷內在一微塵。師曰智慧是經卷。經云。有大經卷量等三千大千界。內在一微塵中。一塵者是一念心塵也。故云一念塵中演出河沙偈。時人自不識。　又問。何名大義城。何名大義王。師曰。身為大義城。心為大義王。經云。多聞者善於義。不義于言說。言說生滅。義不生滅。義無形相。在言說之外。身為大經卷。心為大義王。若不了了識心者。不名善義。只是學語人也。　又問。般若經云。度九類眾生皆入無餘涅槃。又云實無眾生得滅度者。此兩段經文如何通會前後。人說皆云。實度眾生而不取眾生相。常疑未決。請師為說。師曰。九類眾生一身具足。隨造隨成。是故無明為卵生。煩惱包裹為胎生。愛水浸潤為濕生。倏起煩惱為化生。悟即是佛。迷號眾生。菩薩只以唸唸心為眾生。若了唸唸心體俱空。名為度眾生也。智者于自本際上度于未形。未形既空。即知實無眾生得滅度者。

僧問言語是心否。師曰。言語是緣。不是心。曰離緣何者是心。師曰離言語無心。曰。離言語既無心。若為是心。師曰。心無形相。非離言

【現代漢語翻譯】現代漢語譯本：

有僧人問：『什麼是佛？』禪師回答：『離開心之外就沒有佛。』僧人問：『什麼是法身？』禪師回答：『心就是法身，它能生出萬法，所以被稱為法界之身。《起信論》中說：所說的法，指的是眾生的心。就是依靠這個心來顯示摩訶衍（大乘）的意義。』

又問：『為什麼說有大經卷包含在一粒微塵之中？』禪師回答：『智慧就是經卷。經中說：有大經卷，它的體積等同於三千大千世界，卻包含在一粒微塵之中。一塵指的就是一念心塵。所以說在一念塵中能演出如恒河沙數般的偈頌，只是世人不認識罷了。』

又問：『什麼是大義城？什麼又是大義王？』禪師回答：『身體就是大義城，心就是大義王。經中說：多聞的人善於理解義理，而不是善於言辭。言辭有生滅，而義理沒有生滅。義理沒有具體的形象，存在於言辭之外。身體就是大經卷，心就是大義王。如果不能明瞭地認識心，就不能稱為善於理解義理，只是一個學舌的人罷了。』

又問：『《般若經》中說，度化九類眾生都進入無餘涅槃，又說實際上沒有眾生得到度化。這兩段經文如何理解，使前後貫通？人們都說，實際上度化了眾生，卻不執著于眾生相。我常常疑惑不解，請禪師為我解說。』禪師回答：『九類眾生，一身之中全部具備，隨著所造的業而形成。所以說，無明就是卵生，煩惱包裹就是胎生，被愛慾之水浸潤就是濕生，突然生起的煩惱就是化生。覺悟就是佛，迷惑就是眾生。菩薩只是把唸唸生滅的心念當作眾生。如果明白了唸唸心體本來就是空，就叫做度化眾生。有智慧的人，在事物還沒有形成之前就去度化它，在未形成的狀態下就已經空了，就知道實際上沒有眾生得到度化。』

僧人問：『言語是心嗎？』禪師回答：『言語是因緣和合的產物，不是心。』僧人問：『離開因緣，什麼是心呢？』禪師回答：『離開言語就沒有心。』僧人問：『離開言語既然沒有心，那又如何是心呢？』禪師回答：『心沒有形狀和相貌，不能離開言語來談論。』

【English Translation】 English version:

A monk asked: 'What is Buddha?' The Master said: 'Apart from the mind, there is no Buddha.' The monk asked: 'What is the Dharmakaya (法身, Dharma body)?' The Master said: 'The mind is the Dharmakaya. It can generate all things, therefore it is called the Dharma Realm Body. The Awakening of Faith in the Mahayana (起信論) says: What is meant by Dharma refers to the minds of sentient beings. It is based on this mind that the meaning of Mahayana (摩訶衍, Great Vehicle) is revealed.'

Again, he asked: 'Why is it said that a great scripture is contained within a tiny dust mote?' The Master said: 'Wisdom is the scripture. The scripture says: There is a great scripture, its size equal to three thousand great chiliocosms (三千大千界, a vast cosmic system), contained within a tiny dust mote. A dust mote refers to a single thought-moment of the mind. Therefore, it is said that within a single thought-moment, countless verses can be recited, but people do not recognize it themselves.'

Again, he asked: 'What is the Great City of Meaning? What is the Great King of Meaning?' The Master said: 'The body is the Great City of Meaning, and the mind is the Great King of Meaning. The scripture says: The learned are good at understanding meaning, not good at speaking. Speech arises and ceases, but meaning does not arise or cease. Meaning has no form or appearance, it exists beyond speech. The body is the great scripture, and the mind is the Great King of Meaning. If one does not clearly recognize the mind, one cannot be called good at understanding meaning, but is merely a parrot.'

Again, he asked: 'The Prajna Sutra (般若經, Perfection of Wisdom Sutra) says that it liberates nine types of beings, leading them all into Nirvana without remainder (無餘涅槃, Nirvana without residue), yet it also says that in reality, there are no beings who attain liberation. How can these two passages be reconciled? People say that in reality, beings are liberated, but one does not grasp at the characteristic of beings. I am often doubtful and unresolved. Please explain this, Master.' The Master said: 'The nine types of beings are all fully present within one's own body, formed according to the karma one creates. Therefore, ignorance is oviparous (卵生, born from eggs), being enveloped by afflictions is viviparous (胎生, born from the womb), being moistened by the water of desire is born from moisture (濕生, born from moisture), and suddenly arising afflictions are born by transformation (化生, born by transformation). Enlightenment is Buddha, delusion is sentient beings. Bodhisattvas only regard the constantly arising and ceasing thoughts as sentient beings. If one understands that the essence of these thoughts is inherently empty, that is called liberating sentient beings. The wise liberate what has not yet taken form from their own fundamental ground. Since what has not yet taken form is empty, one knows that in reality, there are no beings who attain liberation.'

A monk asked: 'Are words the mind?' The Master said: 'Words are conditions, not the mind.' The monk asked: 'Apart from conditions, what is the mind?' The Master said: 'Apart from words, there is no mind.' The monk asked: 'If there is no mind apart from words, then how is it the mind?' The Master said: 'The mind has no shape or form; it cannot be discussed apart from words.'

語。非不離言語。心常湛然應用自在。祖師云。若了心非心。始解心心法。

僧問。如何是定慧等學。師曰。定是體。慧是用。從定起慧。從慧歸定。如水與波一體。更無前後。名定慧等學。夫出家兒莫尋言逐語。行住坐臥並是汝性用。什麼處與道不相應。且自一時休歇去。若不隨外境之風。性水常自湛湛。無事珍重。

諸方門人蔘問語錄卷下

No. 1224-A 初祖菩提達磨大師安心法門附(出聯燈會要)

迷時人逐法。解時法逐人。解時識攝色。迷時色攝識。但有心分別計校。自心現量者。悉皆是夢。若識心寂滅。無一切念處。是名正覺。問。云何自心現量。答。見一切法有。有不自有。自心計作有。見一切法無。無不自無。自心計作無。乃至一切法亦如是。並是自心計作有。自心計作無。又若人造一切罪。自見己之法王即得解脫。若從事上得解者氣力壯。從事中見法者即處處不失念。從文字解者氣力弱。即事即法者深。從汝種種運為跳踉顛蹶。悉不出法界。若以法界入法界即是癡人。凡有施為。皆不出法界心。何以故。心體是法界故。問。世間人種種學問。云何不得道。答。由見己故。所以不得道。己者我也。至人逢苦不憂。遇樂不喜。由不見己故。所以不知苦樂。由亡己故。

【現代漢語翻譯】現代漢語譯本：語。並非是不離開言語。心常常清澈，應用起來自由自在。祖師說：『如果瞭解心不是心，才開始懂得心心相印的法。』僧人問：『什麼是定慧等學？』師父說：『定是本體，慧是作用。從定中生起慧，從慧中迴歸于定。就像水與波浪一體，沒有先後之分。這叫做定慧等學。』出家人不要尋著言語追逐，行走坐臥都是你的本性作用。什麼地方與道不相應呢？暫且自己一時放下吧。如果不隨外境的風而動，自性之水自然常常清澈。沒事，珍重。諸方門人蔘問語錄卷下 No. 1224-A 初祖菩提達摩（Bodhidharma，禪宗初祖）大師安心法門附（出自《聯燈會要》）迷惑時，人追逐法；覺悟時，法追逐人。覺悟時，意識統攝色相；迷惑時，色相統攝意識。只要有心分別計較，自心所顯現的現象，全部都是夢。如果認識到心是寂滅的，沒有一切念頭，這就叫做正覺。問：『什麼是自心現量？』答：『見到一切法存在，存在並非自己存在，是自心認為它存在。見到一切法不存在，不存在並非自己不存在，是自心認為它不存在。乃至一切法也是這樣，都是自心認為它存在，自心認為它不存在。』還有，如果有人造作一切罪業，自己見到自己的法王（Dharma Raja，指本性）就能得到解脫。如果從事情上得到理解，氣力就強壯。從事情中見到法，就能處處不失去正念。從文字上理解，氣力就弱。即事即法的人，理解就深刻。從你種種的運作、跳躍、跌倒，都跳不出法界（Dharmadhatu，宇宙萬法的本體）。如果用法界進入法界，那就是癡人。凡是有所作為，都跳不出法界心。為什麼呢？因為心體就是法界。' 問：『世間人種種學問，為什麼不能得道？』答：『因為執著于自己，所以不能得道。自己就是我。』至人遇到苦不憂愁，遇到樂不歡喜，因為不執著于自己，所以不知道苦樂。因為忘卻了自己。

【English Translation】 English version: Speech. It is not apart from speech. The mind is always clear and its application is free and unhindered. The Patriarch said, 'If you understand that the mind is not the mind, you will begin to understand the Dharma of mind-to-mind transmission.' A monk asked, 'What is the learning of Samadhi (定，Dhyana) and Prajna (慧，Wisdom) equally?' The Master said, 'Samadhi is the substance, and Prajna is the function. Wisdom arises from Samadhi, and returns to Samadhi from Wisdom. Like water and waves being one entity, there is no before or after. This is called the learning of Samadhi and Prajna equally.' Monks, do not seek words and chase after phrases. Walking, standing, sitting, and lying down are all the functions of your nature. Where is it not in accordance with the Tao (道，the Way)? Just take a break for a while. If you do not follow the wind of external circumstances, the water of your nature will always be clear. Nothing to do, take care. Records of Questions and Answers from Disciples of Various Quarters, Volume Two No. 1224-A The Dharma Gate for Pacifying the Mind of the First Patriarch Bodhidharma (菩提達摩，the first Patriarch of Zen), Attached (Extracted from the 'Essentials of the Collection of Lamps') When deluded, people chase after the Dharma (法，the Law); when enlightened, the Dharma chases after people. When enlightened, consciousness governs form (色，rupa); when deluded, form governs consciousness. As long as there is mental discrimination and calculation, all phenomena manifested by one's own mind are dreams. If one recognizes the mind as quiescent and without any thoughts, this is called Right Enlightenment (正覺，Samyak-sambuddha). Question: 'What is the direct manifestation of one's own mind?' Answer: 'Seeing that all dharmas exist, their existence is not self-existent; it is the mind that calculates them as existent. Seeing that all dharmas do not exist, their non-existence is not self-non-existent; it is the mind that calculates them as non-existent. And so it is with all dharmas; they are all calculated by the mind as existent, and calculated by the mind as non-existent.' Furthermore, if a person commits all kinds of sins, seeing one's own Dharma Raja (法王，Dharma Raja, the King of Dharma, referring to one's inherent nature), one can attain liberation. If one attains understanding from events, one's energy is strong. Seeing the Dharma in events means one does not lose mindfulness in all situations. Understanding from words is weak. One who sees the Dharma in events is profound. From all your actions, jumping, leaping, and stumbling, you do not go beyond the Dharmadhatu (法界，Dharmadhatu, the realm of all dharmas). If you enter the Dharmadhatu with the Dharmadhatu, you are a fool. All actions do not go beyond the mind of the Dharmadhatu. Why? Because the substance of the mind is the Dharmadhatu.' Question: 'Why can't people in the world attain the Tao with all kinds of learning?' Answer: 'Because they cling to themselves, they cannot attain the Tao. Self is 'I'.' A perfect person is not worried when encountering suffering, and not happy when encountering pleasure, because they do not cling to themselves, so they do not know suffering and pleasure. Because they have forgotten themselves.

得至虛無。己尚自亡。更有何物而不亡也。問。諸法既空。阿誰修道。答。有阿誰。須修道。若無阿誰。即不須修道。阿誰者亦我也。若無我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心無心。是為通達佛道。即物不起見。是名達道。逢物直達知其本源。此人慧眼開。智者任物不任己。即無取捨違順。愚人任己不任物。即有取捨違順。不見一物名為見道。不行一物名為行道。即一切處無處即作處。無作處無作法即見佛。若見相時即一切處見。鬼取相故墮地獄。觀法故得解脫。若見憶想分別即受鑊湯爐炭等事。現見生死相。若見法界性即涅槃性。無憶想分別。即是法界性。心非色。故非有。用而不廢。故非無。又用而常空。故非有。空而常用。故非無。

No. 1224-B

昔披閱祖燈。至大珠和尚傳云。有頓悟入道要門論一卷。思仰之久。未如所愿。後於洪武己酉歲從壞篋中得一故冊。信手展卷。隨覽數分。如熱得涼。踴躍歡喜不能自勝。方視其首。即斯論也。復詳披。究見其義理質直詣實。如飲醍醐如得至寶。后較他錄。得無差謬。所愿既獲。不敢私秘。愿與一切眾生同沾法味。復綴諸宗所問語錄一卷於後。略分上下。共成一冊。並達磨大師安心法門附於卷末。總

【現代漢語翻譯】現代漢語譯本：達到虛無的境界，連自身尚且消亡，還有什麼事物不會消亡呢？

問：既然一切諸法都是空性的，那麼是誰在修行呢？

答：如果『有阿誰』，就需要修行；如果沒有『阿誰』，就不需要修行。『阿誰』指的就是『我』。如果沒有『我』，遇到事物就不會產生是非。認為是正確的，是我自己認為是正確的，而不是事物本身是正確的；認為是不正確的，是我自己認為是不正確的，而不是事物本身是不正確的。使心達到無心的狀態，這就是通達佛道。面對外物不起分別之見，這叫做通達真理。遇到事物直接認識到它的本源，這個人就開啟了智慧之眼。有智慧的人役使外物而不役使自己，這樣就沒有取捨和違順。愚笨的人役使自己而不役使外物，這樣就會有取捨和違順。不見任何一物，這叫做見道；不行任何一物，這叫做行道。在一切處都如同無處，無處即是作為之處；在無作為之處沒有作為之法，這就是見到佛。如果見到表相，那就是在一切處都見到鬼，因為執著于表相所以會墮入地獄。觀察諸法的實相，因此能夠得到解脫。如果見到憶想分別，就會遭受鑊湯、爐炭等苦事，顯現出生死之相。如果見到法界之性，那就是涅槃之性，沒有憶想分別，那就是法界之性。心不是色法，所以不能說是有；它的作用沒有停止，所以不能說是沒有。而且它的作用常常是空性的，所以不能說是有；它的空性常常在起作用，所以不能說是沒有。

第1224-B號

過去我披閱祖燈，讀到大珠和尚的傳記，其中提到有《頓悟入道要門論》一卷。我思慕已久，卻未能如願。後來在洪武己酉年，從破舊的箱子里找到一本舊書，隨意翻開，看了幾頁，就像酷熱中得到了清涼，歡喜踴躍，不能自已。這才看到書名，正是這部論。再次詳細閱讀，發現其中的義理質樸、直白、實在，如同飲用醍醐，如同得到至寶。後來與其他版本校對，沒有發現任何差錯。既然願望已經實現，不敢獨自秘藏，希望與一切眾生共同分享佛法的滋味。又將各宗所問的語錄一卷附在後面，略分為上下兩部分，合為一冊。並將達磨大師的《安心法門》附在卷末，總共收錄了這些內容。

【English Translation】 English version: Attaining emptiness, even the self ceases to exist. What else would not cease to exist?

Question: Since all dharmas are empty, who is it that cultivates the path?

Answer: If there is a 'who', then cultivation is needed. If there is no 'who', then cultivation is not needed. 'Who' refers to 'I'. If there is no 'I', then encountering things will not give rise to right and wrong. Considering something right is because I myself consider it right, not because the thing itself is right. Considering something wrong is because I myself consider it wrong, not because the thing itself is wrong. To make the mind reach a state of no-mind is to penetrate the Buddha-way. Facing external objects without arising discriminating views is called attaining the Way. Encountering things and directly recognizing their origin, this person opens the eye of wisdom. The wise control things and do not control themselves, thus there is no acceptance or rejection, no compliance or opposition. Fools control themselves and do not control things, thus there is acceptance and rejection, compliance and opposition. Not seeing a single thing is called seeing the Way. Not acting on a single thing is called practicing the Way. Being everywhere as if nowhere, nowhere is the place of action; in the place of no action, there is no dharma of action, and thus one sees the Buddha. If one sees appearances, then one sees ghosts everywhere, because clinging to appearances leads to falling into hell. Observing the nature of dharmas leads to liberation. If one sees memories, thoughts, and discriminations, one will suffer boiling cauldrons, charcoal furnaces, and other such things, manifesting the appearance of birth and death. If one sees the nature of the Dharmadhatu (realm of reality), that is the nature of Nirvana (liberation), without memories, thoughts, or discriminations, that is the nature of the Dharmadhatu. The mind is not form, so it cannot be said to exist; its function does not cease, so it cannot be said to not exist. Moreover, its function is constantly empty, so it cannot be said to exist; its emptiness is constantly functioning, so it cannot be said to not exist.

No. 1224-B

In the past, I perused the 'Record of the Patriarchal Lamp' and came across the biography of Great Master Dazhu, which mentioned a volume called 'Essential Gateway to Sudden Enlightenment'. I had longed for it for a long time but had not been able to find it. Later, in the year of Hongwu Jiyou, I found an old book in a broken box. I casually opened it and read a few pages, and it was like finding coolness in the heat, and I was overjoyed and could not contain myself. Only then did I see the title, which was this very treatise. I read it again in detail and found that its meaning was simple, direct, and real, like drinking ambrosia, like obtaining a precious treasure. Later, I compared it with other versions and found no errors. Now that my wish has been fulfilled, I dare not keep it secret, and I hope to share the taste of the Dharma with all sentient beings. I have also attached a volume of recorded dialogues from various schools at the end, divided into two parts, upper and lower, and combined them into one volume. And I have attached Master Bodhidharma's 'Method of Pacifying the Mind' at the end of the volume, altogether including these contents.

名曰頓悟要門。謹捐布帛。命工繡梓。垂於不朽。流佈十方。使天下學佛之士各各了知正修行路。不墮邪見。頓悟自心。咸開佛慧。實葉之所志願矣。洪武七年歲在甲寅春三月丙戌日比丘妙葉焚香稽首拜題。

No. 1224-C 後序

曩閱傳燈錄至大珠海禪師。自初見馬祖及接人機語。以至泛應諸宗所問。使之結舌喪氣心悅誠服處。未嘗不為之慶快而不已。蓋師之言一本于經律論之要旨。而即事即理全體全用。以發明向上一機。殺活予奪縱橫逆順無不合轍而還源也。所撰頓悟入道要門論。昔既盛行。年來殊不多見。近四明比丘妙葉來言嘗得此論。洎他語共一編于弊篋斷簡中。寧敢私淑樂與叢林共之。輒罄己長俾工。復鋟諸梓。愿一言識其後。且出新板之文自一至六凡六葉以示。然嘗鼎一臠又何待睹其全書。噫。大珠此編語言文字耶非耶。謂其語言文字則道非語言文字。謂其非語言文字而三藏之文了了在目。與此老胸襟流出者融會貫攝羅列。而前陳其問或自謂我不會禪並無一法可示於人。看他此等語。直是作賊人心虛。盡情抖擻不下。所以今日不免被人再加塗抹。后之覽者。若於馬祖所謂大珠圓明光透自在無遮障處當下著得精彩。則隨色摩尼人人無不具足。其或未然。滯殼迷封有甚麼數。具頂門眼者

【現代漢語翻譯】現代漢語譯本：名為《頓悟要門》。我恭敬地捐獻布帛，命工匠雕刻印製，使其流傳不朽，遍佈十方。使天下學佛之人都能明瞭正確的修行道路，不墮入邪見，頓悟自心，都能開啟佛的智慧。這實在是妙葉所希望的。洪武七年甲寅年春三月丙戌日，比丘妙葉焚香稽首拜題。

No. 1224-C 後序

過去閱讀《傳燈錄》至大珠海禪師（Da Zhu Hai Chanshi），從他初次拜見馬祖（Ma Zu），以及接引他人時的機鋒話語，乃至廣泛應對各宗派的提問，使對方結舌喪氣，心悅誠服之處，我沒有不為此感到慶幸和痛快的。因為禪師的言論都以經、律、論的要旨為根本，即事即理，全體全用，以發明向上的一機。殺活予奪，縱橫逆順，無不合轍而還源。他所撰寫的《頓悟入道要門論》，過去曾經盛行，但近年來卻很少見到。最近四明比丘妙葉（Miao Ye）來說，他曾經得到此論，與其他的文字一起儲存在破舊的箱子里。我怎敢獨自珍藏，願意與叢林大眾共同分享。於是我竭盡所能，讓工匠重新雕刻印製。希望用一段話來記錄這件事的始末。並且將新刻的文字從一到六，共六頁展示出來。然而嘗鼎一臠，又何必等待看到全書呢？唉！大珠（Da Zhu）的這部著作，是語言文字呢？還是非語言文字呢？如果說是語言文字，那麼道就不是語言文字。如果說不是語言文字，而三藏（San Zang）的文字卻歷歷在目，與這位老禪師胸襟流露出來的東西融會貫攝，羅列而出。而且他先前陳述的提問，或者自稱『我不會禪，並沒有一法可以示人』。看看他這些話，簡直是做賊人心虛，盡情抖擻也掩蓋不住。所以今天不免被人再次加以塗抹。後來的讀者，如果對於馬祖（Ma Zu）所說的大珠（Da Zhu）『圓明光透，自在無遮障』之處當下能夠領會得精彩，那麼隨色摩尼（Sui Se Mo Ni）人人無不具足。如果不是這樣，滯留在外殼，迷惑于封閉之中，又有什麼用呢？具備頂門眼的人啊！

【English Translation】 English version: Named 'Essentials of Sudden Enlightenment'. I respectfully donate cloth and silk, ordering artisans to carve and print it, so that it may be passed down imperishably, spreading throughout the ten directions. May all Buddhist practitioners in the world understand the correct path of practice, not fall into wrong views, suddenly awaken their own minds, and all open the wisdom of the Buddha. This is truly what Miao Ye wishes for. In the seventh year of Hongwu, in the year of Jia Yin, on the Bingxu day of the third month of spring, the Bhiksu Miao Ye burns incense, bows his head, and respectfully inscribes this.

No. 1224-C Postscript

In the past, when reading the 'Transmission of the Lamp' up to the Great Pearl Hai Chanshi (Da Zhu Hai Chanshi), from his first meeting with Ma Zu (Ma Zu), and his skillful words in guiding others, to his broad responses to questions from various schools, causing them to be speechless and disheartened, yet sincerely convinced, I could not help but feel delighted and gratified. For the Chan Master's words are based on the essential principles of the Sutras, Vinaya, and Shastras, being both immediate in event and principle, complete in substance and function, to elucidate the upward mechanism. Killing and giving life, seizing and bestowing, horizontal and vertical, contrary and compliant, all are in accordance with the path and return to the source. The 'Treatise on the Essentials for Entering the Path Through Sudden Enlightenment' that he composed was once popular, but in recent years it has been rarely seen. Recently, the Bhiksu Miao Ye (Miao Ye) of Siming said that he had obtained this treatise, along with other writings, stored in a dilapidated box. How dare I keep it to myself, and I am willing to share it with the Sangha. Therefore, I have done my best to have artisans re-carve and print it. I hope to record the beginning and end of this matter with a few words. And I will show the newly carved text from one to six, a total of six pages. However, tasting a morsel of the tripod, why wait to see the entire book? Alas! This work of Great Pearl (Da Zhu), is it language and words, or is it non-language and non-words? If it is said to be language and words, then the Tao is not language and words. If it is said to be non-language and non-words, yet the words of the Tripitaka (San Zang) are clearly visible, merging and encompassing, arranging and presenting what flows from the mind of this old Chan Master. Moreover, he previously stated his questions, or claimed 'I do not understand Chan, and there is no Dharma that I can show to others'. Look at these words of his, it is simply the guilty conscience of a thief, unable to conceal it no matter how much he tries to shake it off. Therefore, today he cannot avoid being painted over again. Later readers, if they can immediately grasp the brilliance of what Ma Zu (Ma Zu) called the Great Pearl (Da Zhu) 'perfectly clear and bright, freely unobstructed', then the Mani Jewel that changes color with its environment (Sui Se Mo Ni) is fully possessed by everyone. If not, lingering in the shell, confused by the enclosure, what is the use? Those who possess the eye on the crown of their heads!

試為辨取。

洪武六年歲有癸丑秋九月望日前龍河比丘萬金書

吳江居士吳瑞徴施貲刻此諸方門人蔘問語錄下卷資先姚淩氏孺人冥福　海鹽居士仇云鵬對　長洲徐普書　[湮-土+大]水端學舜刻

萬曆丁酉仲夏徑山興聖萬壽禪寺識

【現代漢語翻譯】現代漢語譯本：嘗試辨別並選取（有價值的內容）。

洪武六年，歲次癸丑，秋九月十五日（望日）前，龍河比丘萬金書寫。

吳江居士吳瑞徴捐資刻印此書，為已故的姚淩氏孺人祈求冥福。海鹽居士仇云鵬校對，長洲徐普書寫，[湮-土+大]水端學舜雕刻。

萬曆丁酉年仲夏，逕山興聖萬壽禪寺識。嘗試辨別並選取（有價值的內容）。洪武六年（1373年），時在癸丑年秋九月十五日（望日）前，龍河的比丘（bhiksu）萬金書寫。吳江的在家信徒（upasaka）吳瑞徴捐資刻印此書，爲了先人姚淩氏孺人祈求冥福。海鹽的在家信徒仇云鵬校對，長洲的徐普書寫，[湮-土+大]水的端學舜雕刻。萬曆丁酉年仲夏，逕山興聖萬壽禪寺識。

【English Translation】 English version: Attempt to discern and select (valuable content).

Written by the bhiksu (monk) Wan Jin of Longhe before the 15th day (full moon) of the ninth month of autumn in the year Gui Chou, the sixth year of Hongwu (1373).

Upasaka (lay devotee) Wu Ruizheng of Wujiang sponsored the carving of this book to pray for the happiness in the afterlife for the deceased Madam Yao Ling of the Yao family. Upasaka Qiu Yunpeng of Haiyan proofread it, Xu Pu of Changzhou wrote it, and Duan Xue Shun of [湮-土+大]shui engraved it.

Recorded at Xingsheng Wanshou Zen Monastery on Mount Jing in the mid-summer of the Ding You year of the Wanli era. Attempt to discern and select (valuable content). Written by the bhiksu (monk) Wan Jin of Longhe before the 15th day (full moon) of the ninth month of autumn in the year Gui Chou, the sixth year of Hongwu (1373). Upasaka (lay devotee) Wu Ruizheng of Wujiang sponsored the carving of this book to pray for the happiness in the afterlife for the deceased Madam Yao Ling of the Yao family. Upasaka Qiu Yunpeng of Haiyan proofread it, Xu Pu of Changzhou wrote it, and Duan Xue Shun of [湮-土+大]shui engraved it. Recorded at Xingsheng Wanshou Zen Monastery on Mount Jing in the mid-summer of the Ding You year of the Wanli era.