X73n1452_紫柏尊者全集
卍新續藏第 73 冊 No. 1452 紫柏尊者全集
No. 1452-A 紫柏老人集序
匡山逸叟憨山釋 德清 著
太虛寥廓。長風鼓而萬竅怒號。殊音眾響。皆一氣之所宣又奚可。以大小精粗。謂靈根之有間哉。惟吾 佛以不思議智。流出一切音聲陀羅尼。故世諦語言。皆悉顯示第一義諦。若夫塵說。剎說。熾然說。即水流風動。皆演圓音。況宇泰定而照群情。觸境而發。無思而應若谷響者乎。是以從上諸祖。證無師自然智者。即揚眉瞬目。怒罵譏訶。莫不直示西來大意。又豈可以識情語言。而擬議其形容哉。故達磨西來不立文字。而曹溪則有壇經。及二派五宗。雖直指向上。然皆曲為今時。或上堂入室。示眾舉揚。機如雷電。凡垂一語。必輯為錄。大概聊爾門頭。若大慧中峰。至我 明楚石皆其類也。蓋借語傳心。因言見道。言其所絕言耳。今去楚石二百餘年。有達觀禪師出。當禪宗已墜之時。蹶起而力振之。得無師智。秉金剛心。其荷負法門之志。如孛陵之血戰。縱張空拳。猶揮駐日。雖未犁庭掃穴。而一念孤忠。與嚙雪吞氈者。未可以死生優劣議也。真末法一大雄猛丈夫哉。然師賦性不與世情和合。至老見客未效一額手。雖未踞華座。豎槌拂。然足跡所至半天下。無論
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 73 冊 No. 1452 紫柏尊者全集
No. 1452-A 紫柏老人集序
匡山逸叟憨山釋 德清 著
太虛空曠寥廓。長風吹動，萬千孔竅發出怒吼般的聲響。各種不同的聲音，都是同一股氣息所宣發，又怎麼可以用大小、精粗來區分靈根的差別呢？只有我佛以不可思議的智慧，流出一切音聲陀羅尼（Dharani，總持、真言）。所以世俗的語言，都能夠顯示第一義諦（Paramārtha-satya，最高真理）。至於塵說、剎說、熾然說，即使是水流風動，都在演說圓滿的音聲。更何況是宇宙安定，照亮眾生的情感，接觸外境而引發，不加思索而回應，就像山谷的迴響一樣呢？因此，從古至今的各位祖師，證悟了無師自然智的人，即使是揚眉、眨眼，怒罵、譏諷，無不直接指示西來大意（禪宗的宗旨）。又怎麼可以用世俗的情感和語言，來揣測他們的形態呢？所以達磨（Bodhidharma，菩提達摩）西來不立文字，而曹溪（六祖慧能）則有壇經。以及二派五宗，雖然直接指向上乘，然而都是爲了適應當時的世俗。或者上堂入室，向大眾開示，機鋒如雷電一般。凡是垂示一句話，必定輯錄完成的書。大概只是聊作門面，像大慧（Dahui Zonggao，大慧宗杲）、中峰（Zhongfeng Mingben，中峰明本），乃至我明朝的楚石（Chushi Fanqi，楚石梵琦）都是這一類。大概是借用語言來傳達心意，通過言語來領悟真道，說的正是那無法用言語表達的境界。如今距離楚石已經二百多年，有達觀禪師（Daguan，紫柏真可）出現。當禪宗已經衰落的時候，奮起而努力振興它。得到無師之智，秉持金剛之心，他承擔佛法門庭的志向，就像孛陵（蒙古將領）的浴血奮戰。即使是張開空拳，也像揮動太陽使其停止一樣。雖然沒有徹底剷除邪惡勢力，但是他一心孤忠，與嚙雪吞氈的蘇武相比，不可以生死來衡量他們的優劣。真可謂末法時代一位雄猛大丈夫啊！然而禪師的天性不與世俗人情相合，到老了見客人也沒有施過一次禮。雖然沒有登上華麗的法座，豎起木槌和拂塵，然而他的足跡遍佈大半個天下，無論
【English Translation】 English version
Volume 73, No. 1452 of the Supplement to the Buddhist Canon, Complete Works of Venerable Zibo
No. 1452-A Preface to the Collection of Old Man Zibo
Written by Shi Deqing of Hanshan, a Recluse of Kuangshan
The great void is vast and boundless. When the long wind blows, myriad apertures roar. Diverse sounds and numerous echoes all emanate from a single breath. How can we differentiate the spiritual roots based on size, refinement, or coarseness? Only our Buddha, with inconceivable wisdom, emanates all sound Dharani (Dharani, meaning mantra or incantation). Therefore, mundane language can reveal the ultimate truth (Paramārtha-satya, the highest truth). As for the dust-speaking, realm-speaking, and fiery-speaking, even the flowing water and moving wind are all expounding the perfect sound. How much more so when the universe is stable, illuminating the emotions of all beings, responding to circumstances, and echoing without thought, like a reverberation in a valley? Therefore, all the patriarchs from above, those who have realized the uninstructed, natural wisdom, even in raising an eyebrow, blinking an eye, scolding, or mocking, are directly pointing to the great meaning of the West (the essence of Zen Buddhism). How can we presume to fathom their form with worldly emotions and language? Therefore, Bodhidharma (Bodhidharma, the founder of Zen Buddhism) came from the West without establishing words, while Cao溪 (Caoxi, referring to Huineng, the Sixth Patriarch) has the Platform Sutra. And the two schools and five houses, although directly pointing upwards, are all adapted to the times. Sometimes they ascend the hall and enter the room, instructing the assembly, their interactions like thunder and lightning. Whenever they utter a word, it is compiled into a record. It is generally just a facade, like Dahui Zonggao (Dahui Zonggao), Zhongfeng Mingben (Zhongfeng Mingben), and even Chushi Fanqi (Chushi Fanqi) of my Ming Dynasty. They are all of this kind. It is probably using language to convey the mind, and using words to see the Tao, speaking of that realm that cannot be expressed in words. Now, more than two hundred years after Chushi, Zen Master Daguan (Daguan, Zibo Zhenke) appeared. When Zen Buddhism had already declined, he rose up and vigorously revived it. He obtained uninstructed wisdom and upheld the diamond mind. His ambition to shoulder the Dharma gate is like the bloody battle of Bo Ling (a Mongolian general). Even if he throws an empty fist, it is like waving the sun to stop. Although he has not completely eradicated the evil forces, his single-minded loyalty, compared to Su Wu who gnawed snow and swallowed felt, cannot be judged by the superiority or inferiority of life and death. He is truly a heroic man in the Dharma-ending age! However, the Zen master's nature does not conform to worldly sentiments. Even in his old age, he has never performed a single greeting to guests. Although he has not ascended the magnificent Dharma seat, raised the mallet and whisk, his footprints have spread across half the world, regardless of
宰官居士。望影歸心。見形折節者。不可億計。以自性宗通。故隨機之談。如千鈞弩發。應弦而倒。無非指示西來的意。稱性衝口。曾無刻意為文也。一唾便休。弟子輩筆而藏之者什一。師初往來於金沙曲阿之間。與于王賀氏諸君子大有夙緣。所聞最多。如庵居士于公執侍甚謹。得片言如寶隻字不遺。凡隨師杖屨者。必搜而得之。師每至匡廬。必主于江州孝廉邢君來慈長松館。多有所說。師化后。並屬弟子仲櫜。潤甫。結整合帙。予久沈瘴海。適為師了末後因緣。之雙徑。先過金沙之東禪。二公以予與師為法門深契。故出其稿。稽首請校而梓之。予三讀其言。喟然而嘆曰。嗟乎。末法降心。力㧞生死之根。如一人與萬人敵者。予獨見師其人也。睹其發強剛毅勇猛之氣。往往獨露于毫端。如巨靈揮斤。真所謂與煩惱魔。欲魔。死魔共戰。竟能超越死生。如脫敝屣。可謂戰勝有功者也。故其所吐。豈可以文字語言音聲色相求之者耶。佛說欲為生死根。師凡所舉必三致意。痛處劄錐。直欲剿絕命根。即此可當金鎞矣。又何庸夫門庭施設哉。昔覺范禪師。妙悟超絕。語工典則。其所著述。自自之曰文字禪。故予題之曰。紫柏老人集。蓋非墮于俗數也。觀者當具金剛正眼。視之於言外。則思過半矣。 時 天啟元年歲在辛酉春王
【現代漢語翻譯】 現代漢語譯本： 宰官居士（身居官位和在家的佛教信徒）。仰慕佛法的真諦，迴歸自心。見到高僧大德的風範就折服的人，數不勝數。因為老師通達自性之宗，所以隨機開示的言論，就像千鈞之弩發射，應聲而倒，無非是指示西來（禪宗祖師達摩從西方來到中國）的真意。順應自性而脫口而出，從來沒有刻意雕琢文辭。即使是一句隨意的言語，弟子們也會記錄並珍藏十分之一。老師最初往來於金沙（地名）和曲阿（地名）之間，與于王、賀氏等諸位君子有很深的宿緣，聽聞的教誨也最多。比如庵居士（在家佛教徒）對於公（人名）侍奉老師非常恭敬，得到老師的一句話就像得到珍寶一樣，一個字也不遺漏。凡是跟隨老師的人，必定蒐集老師的言論。老師每次到匡廬（山名），必定住在江州孝廉邢君來（人名）的長松館，在那裡說了許多佛法。老師圓寂后，這些言論都交給弟子仲櫜（人名）、潤甫（人名），結整合冊。我長期沉溺在瘴癘之地，恰好爲了了結老師最後的因緣，來到雙徑（地名）。先經過金沙的東禪（寺廟名），仲櫜和潤甫二位認為我與老師在佛法上有很深的契合，所以拿出老師的文稿，稽首（佛教的一種禮節）請求我校對並刊印。我三次閱讀老師的言論，感慨地嘆息說：『唉！末法時代，能夠降伏自心，用力拔除生死之根，就像一個人與萬人為敵一樣的人，我只見到紫柏老人（老師的稱號）這樣的人啊！』看到他發出的剛強、剛毅、勇猛的氣概，常常獨自顯露在筆端，就像巨靈神揮動斧頭一樣，真可謂是與煩惱魔、欲魔、死魔共同戰鬥，竟然能夠超越生死，就像脫掉破鞋一樣，可以稱得上是戰勝有功的人啊！所以他所說的話，怎麼可以用文字語言音聲色相來尋求呢？佛說慾望是生死的根本，老師凡是所舉的例子必定再三強調這個意思，在痛處扎錐子，直接想要剿滅生命的根源。這就可以當作金鎞（比喻精闢的教誨）了。又何必庸俗地設立門庭呢？從前覺范禪師（人名），妙悟超絕，語言工整典雅，他所著述的，自己稱之為文字禪。所以我題寫為《紫柏老人集》，大概不是墮入俗套。觀看的人應當具有金剛正眼，在言語之外去體會，那麼思考就超過一半了。 天啟元年（年號）歲在辛酉（干支紀年）春王（春季）。
【English Translation】 English version: Layman officials (officials and Buddhist laypeople). Yearning for the true essence of Buddhism, returning to one's own mind. Those who are subdued upon seeing the demeanor of eminent monks and virtuous individuals are countless. Because the teacher is well-versed in the doctrine of self-nature, his extemporaneous discourses are like a thousand pounds of crossbow firing, collapsing upon the sound of the string, nothing more than pointing to the meaning of the Westward Journey (Bodhidharma, the patriarch of Zen Buddhism, coming from the West to China). Spoken spontaneously in accordance with self-nature, never deliberately crafting the wording. Even a casual remark, disciples would record and treasure one-tenth of it. The teacher initially traveled between Jinsha (place name) and Qua (place name), having deep karmic connections with gentlemen such as Yu Wang and the He family, hearing the most teachings. For example, Layman An (Buddhist layman) served Master Yu Gong (person's name) with great respect, receiving a word from the teacher as if receiving a treasure, not omitting a single word. All those who followed the teacher would surely collect the teacher's words. Every time the teacher went to Kuanglu (mountain name), he would stay at the Changsong Pavilion of Xing Junlai (person's name), a Xiaolian (title in ancient China) of Jiangzhou, where he spoke much about the Dharma. After the teacher passed away, these words were entrusted to disciples Zhong Gao (person's name) and Runfu (person's name) to compile into a collection. I have long been immersed in a pestilent land, and it happened that in order to conclude the teacher's final karmic connection, I came to Shuangjing (place name). First passing through Dongchan (temple name) in Jinsha, Zhong Gao and Runfu believed that I had a deep affinity with the teacher in the Dharma, so they presented the teacher's manuscripts, bowing their heads to request me to proofread and print them. I read the teacher's words three times, sighing with emotion, saying: 'Alas! In the Dharma-ending Age, to subdue one's own mind and forcefully uproot the roots of birth and death, like one person fighting against ten thousand, I have only seen the Elder Zibo (the teacher's title) as such a person!' Seeing the strong, resolute, and courageous spirit he emitted, often uniquely revealed at the tip of his brush, like a giant spirit wielding an axe, it can truly be said that he fought together with the affliction demon, the desire demon, and the death demon, and was able to transcend birth and death, like discarding worn-out shoes, and can be called a victor with merit! Therefore, how can what he said be sought in words, language, sound, form, or appearance? The Buddha said that desire is the root of birth and death, and the teacher always emphasized this meaning in all the examples he gave, piercing the painful spot with an awl, directly wanting to annihilate the root of life. This can be regarded as a golden awl (metaphor for insightful teachings). Why bother with vulgar establishment of a lineage? In the past, Zen Master Juefan (person's name), with his profound enlightenment, elegant and refined language, called his own writings 'literary Zen.' Therefore, I titled it 'Collection of Elder Zibo,' probably not falling into vulgarity. Those who view it should have the Vajra Right Eye, and understand it beyond the words, then the thinking will be more than half done. The first year of Tianqi (era name), the year of Xinyou (sexagenary cycle), the spring season.
上元日書于匡山五乳峰下木石庵中
No. 1452-B 紫柏大師集序
莊生曰。卜梁倚。有聖人之才。無其道。吾有聖人之道。無其才。夫聖人矣。又何才與道之別。曰茍非其人。道不虛行。才者人也。予嘗披歷代祖圖于少室。其人無不魁杰有奇表。心竊異之。既而遇紫柏大師。見其旋尺之面。合圍之腰。坐若熊蹲。行如象步。士大夫得晉接者。不言而意已消。學徒瞻依者。未施棒喝而魂慮已懾。與向所見圖中諸宿。若或睹之。蓋真其人哉。
神廟戊子己丑間。大師駐錫吾地。與先正陸莊簡公。先師馮具區先生。深談不二。因筑精舍。舍于棱嚴廢址。時灌莽極目。而大師說法如雲如雨。東南凈信。聞風趨向。施物填委。無何杞梓丹青。峨峨暉煥。不啻還舊觀而已。大師偕高足開公。創列規條。期為百世之守。江以南。海以北。諸剎不啻累百。而稱清規楚楚。遵蹈不逾尺寸者。必首棱嚴也。大師涉濤江。禮育王。躋雪棧。瞻峨嵋。躡冰壑。朝五頂。足跡遍天下。而後之京輦。以弘法故。示滅圓扉。所被顯晦大小鈍敏。諸機益廣。而語言亦益散落。其所說法。觸著信口所錄以示人。拈著信手絕組。纴蹊線之跡。而波瀾橫溢。起沒自在。吞天沃日之勢。日澎湃于方幅之楮也。近代未見其儔。求之於
【現代漢語翻譯】 現代漢語譯本
上元日書于匡山五乳峰下木石庵中 No. 1452-B 紫柏大師集序 莊子說：『卜梁倚（人名）。有聖人的才能，卻沒有聖人的道。我擁有聖人的道，卻沒有聖人的才能。』 既然是聖人，又何必區分才能和道呢？ 回答說：『如果不是適當的人，道是不會白白施行的。才能就是指人。』 我曾經在少室山翻閱歷代祖師的畫像，那些祖師無不魁梧傑出，相貌奇異。我心中暗自感到奇怪。後來遇到了紫柏大師（明末高僧），見到他方形的臉龐，粗大的腰圍，坐著像熊蹲踞，行走像大象邁步。士大夫能夠有機會接近他，不用說話，心中的雜念就已消除。學徒瞻仰依靠他，還沒施加棒喝，魂魄思慮就已經懾服。與之前在畫像中見到的那些高僧，好像親眼見到了一樣。這真是得其人啊！ 神宗萬曆戊子年到己丑年之間，大師駐錫在我的家鄉。與先賢陸莊簡公（陸樹聲，明朝官員），先師馮具區先生（馮夢禎，明朝文學家）深入探討不二法門。因此修建精舍，選址在棱嚴寺的廢墟上。當時放眼望去，到處都是茂密的草木。而大師說法，如同雲涌雨降。東南地區的信徒，聞風而至。捐獻的物品堆積如山。沒過多久，精美的建築，煥發出耀眼的光彩，不僅僅是恢復了舊觀。大師與高足開公（紫柏大師的弟子）一起，制定了一系列規章制度，希望成為後世的準則。長江以南，黃海以北，各個寺廟數不勝數，但說到規矩嚴明，遵守規章一絲不茍的，必定首推棱嚴寺。大師渡過濤江，禮拜育王寺，登上雪棧，瞻仰峨眉山，踩著冰谷，朝拜五臺山，足跡遍佈天下。之後前往京城，爲了弘揚佛法，示現圓寂。所教化的人，無論賢愚，無論根器大小，都得到了利益。而大師的言語，也更加散落。他所說的法，被人們隨手記錄下來，用以示人。隨意拈出，都是精妙絕倫的語句，沒有絲毫斧鑿的痕跡，卻波瀾壯闊，起伏自在，具有吞天沃日的磅礴氣勢，躍然于紙上。近代以來，沒有見過能與他相比的人，如果要在... 求之於
【English Translation】 English version Written on the Shangyuan Day at the Wooden Stone Hermitage below the Five Breast Peaks of Mount Kuang No. 1452-B Preface to the Collected Works of Master Zibo Zhuangzi said: 'Bu Liangyi (a person's name) has the talent of a sage, but not his Dao. I have the Dao of a sage, but not his talent.' If one is already a sage, what distinction is there between talent and Dao? The answer is: 'If it is not the right person, the Dao will not be practiced in vain. Talent refers to the person.' I once perused the portraits of past patriarchs at Shaoshi Mountain, and all of them were outstanding and had extraordinary appearances. I secretly wondered about this. Later, I met Master Zibo (a prominent monk of the late Ming Dynasty) and saw his square face and large waist. He sat like a crouching bear and walked like an elephant. Scholars and officials who had the opportunity to approach him would have their distracting thoughts dispelled without a word. Disciples who looked up to him would be awed in their minds even before any reprimand or blows were given. Compared to the eminent monks I had seen in the portraits, it was as if I had seen them in person. He was truly the right person! Between the Wuzi and Jichou years of the Shenzong reign (Wanli era), the Master resided in my hometown. He engaged in deep discussions on the non-dual Dharma with the late Zheng Lu Zhuangjian Gong (Lu Shusheng, an official of the Ming Dynasty) and the late teacher Feng Juqu Xian Sheng (Feng Mengzhen, a Ming Dynasty writer). Consequently, a refined residence was built on the ruins of Lengyan Temple. At that time, the landscape was filled with dense vegetation. However, the Master's Dharma teachings were like clouds and rain. Believers from the southeast flocked to him upon hearing of his teachings. Offerings piled up like mountains. Before long, the exquisite buildings shone with dazzling brilliance, not merely restoring the old appearance. The Master, together with his senior disciple Kai Gong (Master Zibo's disciple), established a series of rules and regulations, hoping they would serve as a model for future generations. South of the Yangtze River and north of the Yellow Sea, there are countless temples, but when it comes to strict rules and regulations, Lengyan Temple is undoubtedly the first. The Master crossed the Tao River, paid homage to Yuywang Temple, climbed the Snow Plank Road, visited Mount Emei, stepped on icy valleys, and paid homage to Mount Wutai. His footprints covered the world. Later, he went to the capital to propagate the Dharma and manifested his passing into Nirvana. Those who were taught, whether wise or foolish, whether of great or small capacity, all benefited. And the Master's words became even more scattered. The Dharma he spoke was casually recorded by people and used to show others. Whatever he picked up was an exquisite and unparalleled phrase, without any trace of artificiality, yet magnificent, free and unrestrained, with the imposing momentum of swallowing the sky and nourishing the sun, leaping onto the paper. In recent times, I have not seen anyone comparable to him. If one were to seek him in... Seek him in
古。妙喜幻住。庶或近之。金沙于潤甫大夫。赤心自行。混俗而扶大教。宛古凈名龐蘊之流。其于大師參領最深。契誼最篤。遇所攄撝。輒錄藏之。迨乎歸寂。聞有手筆落人家者。不遠千里。必力致之。二十年餘。裒然成大帙矣。近則謹書精刻。以寵同學。既而又幡然曰。大師生平所棲托注念。無如棱嚴。所發弘願。無如方冊法藏為第一事。剞劂之役。近在雙徑。去棱嚴不五六舍。是錄宜歸棱嚴。俾模印以行。稍取其直。以資刻藏。于大師寂光土中必所欣也。且弘法維人。棱嚴主者。白法師為大師克家之子。興廢舉墜。靡不殫力。是錄宜併入荷法擔中。乃以 今上崇禎辛未嘉平月。舁板于堂。白法師受之。馳告于予。予曰。大夫之意良矣。嘗試與子爇一片檀。詣大師影堂相對。翻閱告語之意。必有浮於紙墨之上者。言誠可味。人誠可追也。是以吾貴其合。且也大師之言行。則於法得其綱骨。大師之愿滿。令佛菩薩之言盡行。則於法徹其源底。不可謂非佛日崦嵫時。弩力魯陽之戈也。師與吾輩其必勉之。無負大夫無負大夫。 就李竹懶居士李日華沐手撰書
No. 1452-C
大師應機說法。隨緣拈舉。不假安排。俱從第一念中流出。惟期與人共明此事。原無意于文字語言。凡所開示人者。即令
其人代書。書畢隨手攜去。大師未嘗再一寓目。故其中意旨。或多重複。即累字疊句。亦復不少。惜當時未有專掌書記者。微言妙義。散於四方多矣。茲集僅得之吳江周子介。九江邢來慈。同邑王仲弢。三人所錄。大同小異。不肖與二三友人。虛心參訂。疑者姑闕。方敢授梓。其他散佚。不能一一訪致。凡我同學。思報法乳之恩。普慈航之濟。有藏片言半偈。不憚遠頒。並收集中。以續傳燈。實法門之一快云。時天啟丁卯秋弟子三炬盥手謹識。
No. 1452-D 紫柏大師集䟦
自法席久塵。祖燈無𦦨。求其擔荷大法。振揚宗風。摧情魔于百戰。枯識海于千流者。有 明自楚石以後。惟有 紫柏大師一人而已。大師洞徹自心。皎皎孤映。語言文字。從心光中自然溢出。一經拈指。本妙見前。至其慈悲熱腸。淋漓痛切。無非欲學人積劫無明。當下冰銷。究此一大事因緣耳。噫。初祖不立文字直指人心。大師不離文字亦指人心。其揆一也。烺嘗見侍者握管旁立。大師衝口而出。侍者奮腕疾書。猶苦不給。一紙既盈。復易一紙。如泉噴地。瑯瑯不停。自非見地圓明。了無凝滯。曷至此乎。噫。有文字。有未始有。文字學者。繇文字悟。未始有文字。則妙膳上味。人人充滿。如但作文字會也。何異指饌說飽
【現代漢語翻譯】 現代漢語譯本： 那些人代替大師書寫，寫完后就隨手帶走了。大師從未再看一眼。因此，其中的意思，或許有很多重複的地方，即使是重複的字句，也不少。可惜當時沒有專門負責記錄的人，精妙的語言和深刻的道理，散落在四處就太多了。現在收集的這些，僅僅是從吳江的周子介、九江的邢來慈、同邑的王仲弢三人所記錄的，內容大同小異。我不才，與兩三位朋友，虛心參考訂正，有疑問的地方暫且保留，才敢付梓印刷。其他的散失的，不能一一尋訪得到。凡是我的同學，想要報答佛法的乳哺之恩，普度眾生脫離苦海，有藏有片言隻語，不辭遙遠地貢獻出來，一同收集起來，以延續佛法的傳承，實在是佛門的一件快事啊。時天啟丁卯秋弟子三炬洗手恭敬地記錄。
No. 1452-D 紫柏大師集跋
自從佛法衰微，祖師的燈火黯淡無光。要尋找能夠承擔大法，振興宗風，摧毀情慾之魔于百戰之中，枯竭意識之海于千流之中的人，自從明朝的楚石（指楚石梵琦禪師）以後，只有紫柏大師（指紫柏真可禪師）一人而已。大師徹底明瞭自心，光明皎潔，語言文字，從心光中自然流溢而出，一經拈出，根本的妙理就顯現在眼前。至於他的慈悲熱腸，淋漓痛切，無非是想讓學人累積多劫的無明，當下像冰雪一樣消融，最終明白這一大事因緣罷了。唉！初祖（指達摩祖師）不立文字，直指人心，大師不離文字，也直指人心，他們的宗旨是一樣的。烺（作者自稱）曾經看見侍者握著筆站在旁邊，大師脫口而出，侍者奮力快速書寫，還唯恐跟不上。一張紙寫滿了，又換一張紙，就像泉水噴涌而出，聲音清脆不停。如果不是見地圓滿明瞭，沒有絲毫凝滯，怎麼會到這種程度呢？唉！有文字，有未始有文字。學習文字的人，通過文字領悟；沒有文字，那麼美妙的食物和滋味，人人都能充分擁有。如果只是把文字當作文字來理解，那和指著菜餚說飽有什麼區別呢？
【English Translation】 English version: People wrote for him. After writing, they took it away casually. The Master never glanced at it again. Therefore, the meaning within may have many repetitions, and even repeated words and phrases are not few. It is a pity that there was no dedicated recorder at that time, so the subtle words and profound meanings were scattered in many directions. This collection only obtains records from Zhou Zijie of Wujiang, Xing Laici of Jiujiang, and Wang Zhongtao of the same town, which are largely the same with minor differences. This unworthy one, with two or three friends, humbly consulted and revised, and tentatively omitted what was doubtful, before daring to have it printed. Other scattered materials could not be visited and obtained one by one. All my fellow students, thinking of repaying the kindness of the Dharma's nurturing and universally helping people across the sea of suffering, if you have hidden fragments of words or half a verse, do not hesitate to contribute them from afar and collect them together to continue the transmission of the lamp. This is truly a joyous event for the Dharma gate. At the time of the Autumn of the Dingmao year of Tianqi, disciple Sanju respectfully records after washing his hands.
No. 1452-D Postscript to the Collection of Master Zibo
Since the Dharma seat has long been dusty and the ancestral lamp has no light, seeking someone to shoulder the great Dharma, revitalize the sect's style, destroy the demon of emotion in a hundred battles, and dry up the sea of consciousness in a thousand streams, since Chushi (referring to Chan Master Chushi Fanqi) of the Ming Dynasty, there has only been Master Zibo (referring to Chan Master Zibo Zhenke). The Master thoroughly understood his own mind, shining brightly and purely. His language and words naturally overflowed from the light of his mind. Once pointed out, the fundamental mystery appeared before him. As for his compassionate and fervent heart, dripping with pain and sincerity, it was nothing more than wanting students to have their accumulated ignorance of many kalpas melt away like ice and snow in the present moment, and ultimately understand this great matter of cause and condition. Alas! The First Ancestor (referring to Bodhidharma) did not establish words but directly pointed to people's minds. The Master did not depart from words but also pointed to people's minds. Their principles are the same. Lang (the author referring to himself) once saw a attendant holding a pen standing beside him. The Master blurted out, and the attendant vigorously wrote quickly, still fearing he could not keep up. Once a piece of paper was filled, another was exchanged, like a spring gushing from the ground, with a clear and continuous sound. If one's understanding was not complete and clear, without any stagnation, how could it reach this point? Alas! There are words, and there are those that have never had words. Those who study words, understand through words; without words, then the wonderful food and flavors are fully possessed by everyone. If one only understands words as words, what difference is there from pointing at dishes and saying one is full?
。豈療枵虛。雖然凡心未鐍。聖解難窺。即請于大師日用著眼。集中拈出毗舍浮佛一頌。謂包括大藏。透徹禪源。持此凡十五寒暑。而精虔不休。自云每觸逆順愛憎之境。必以此頌為前茅。覆軍殺將亦不知其幾矣。噫。了徹如師。而猶堅銳猛決若此。此所以孤風絕侶。佛意祖髓。在在逢源也。即晚寄圓中。灑然夷適。死生利害。如撼空虛。照用之妙。前齊古德矣。夫人人本有心光。不知照用。以致墜失。而大師慈憐迫切。代為指授。片語單詞。皆拭垢還光之助。於此逗得訊息。方是紫柏兒孫。至利根男子。略沾涓滴。立見風涌云蒸。騰驤變化。超然默契。迥絕意言。即一部語錄。無隻字可得矣。亦庵先生。數載討論。獨任流佈。使紫柏心光。如日華月彩。注射千古。先生之光。豈不交映互攝融成一片乎。
弟子賀烺薰沐拜書
紫柏老人集目錄卷之首像贊塔銘附圓中語錄卷一之十法語卷之十一釋心經釋金剛經釋棱嚴經卷之十二釋毗舍浮佛偈釋八大人覺經釋十二因緣八識規矩卷之十三緣起疏卷之十四序記文卷之十五題䟦卷之十六拈古卷之十七贊卷之十八頌古卷十九之二十偈卷之二十一雜說字說卷之二十二雜記解易銘傳卷二十三之二十四書卷二十五之二十八詩卷二十九(藏本三十卷即此本首卷圓中語也)歌
【現代漢語翻譯】 現代漢語譯本：如何才能療治內心的空虛呢？雖然凡夫俗子的心智尚未閉鎖，聖人的智慧難以窺探。我便向大師請教日常用功的關鍵。大師從中拈出過去毗舍浮佛（Vipasyin Buddha，過去七佛之一）的一首偈頌，說它包括了整個大藏經的精髓，透徹地闡明了禪宗的根源。我以此偈頌為指導，堅持了十五個春秋，精進虔誠，從不懈怠。我自己覺得，每當遇到逆境、順境、愛戀或憎恨的情境時，必定以這首偈頌作為先鋒，戰勝煩惱，降伏妄念，也不知道有多少次了。唉！像大師這樣徹悟的人，尚且如此堅定銳利，勇猛決斷，這正是他能夠孤身一人，超越同輩，真正領悟佛的意旨和禪宗精髓，處處都能找到源頭的原因啊。大師去世前寄語圓中，灑脫安詳，視生死利害如同撼動空虛。他在照用方面的精妙，已經超越了前代的古德。人們本來都具有心光，只是不知道如何運用，以致迷失。而大師慈悲憐憫，迫切地為我們指點迷津，哪怕隻言片語，都能幫助我們拂去塵垢，恢復光明。如果能從中領悟到訊息，才算是紫柏（大師名號）的子孫。對於那些根器銳利的男子來說，只要稍微沾染一點滴，立刻就能見到風起雲涌，騰飛變化，超然默契，完全超越了語言文字的表達。這樣看來，即使是一部語錄，也找不到一個字可以執著了。亦庵先生，多年來討論研究，獨自承擔流佈的責任，使得紫柏的心光，如同太陽的光輝和月亮的色彩，照耀千古。先生的光芒，難道不是與紫柏大師的光芒交相輝映，相互融合，成為一片嗎？ 弟子賀烺薰沐拜書 紫柏老人集目錄卷之首像贊塔銘附圓中語錄卷一之十法語卷之十一釋心經釋金剛經釋棱嚴經卷之十二釋毗舍浮佛偈釋八大人覺經釋十二因緣八識規矩卷之十三緣起疏卷之十四序記文卷之十五題䟦卷之十六拈古卷之十七贊卷之十八頌古卷十九之二十偈卷之二十一雜說字說卷之二十二雜記解易銘傳卷二十三之二十四書卷二十五之二十八詩卷之二十九(藏本三十卷即此本首卷圓中語也)歌
【English Translation】 English version: How can one cure the emptiness within? Although the minds of ordinary people are not yet locked, the wisdom of the sages is difficult to fathom. I then asked the master about the key to daily practice. The master picked out a verse from the past Vipasyin Buddha (Vipasyin Buddha, one of the past seven Buddhas), saying that it included the essence of the entire Tripitaka and thoroughly elucidated the source of Zen. I used this verse as a guide, persevering for fifteen years, diligently and devoutly, never slacking. I myself feel that whenever I encounter adverse or favorable circumstances, love or hate, I will surely use this verse as a vanguard, overcoming afflictions and subduing delusions, and I don't know how many times it has been. Alas! A person as thoroughly enlightened as the master is still so firm and sharp, courageous and decisive. This is why he can be alone, surpassing his peers, truly understanding the Buddha's intention and the essence of Zen, and finding the source everywhere. Before his death, the master sent a message to Yuanzhong, carefree and at ease, viewing life and death, gain and loss, as shaking emptiness. His subtlety in illumination and application has surpassed the ancient worthies of the past. People originally have the light of the mind, but they don't know how to use it, resulting in loss. And the master, with compassion and pity, urgently points out the way for us. Even a few words can help us wipe away the dust and restore the light. If one can understand the message from this, then one can be considered a descendant of Zibo (the master's name). For those men with sharp roots, as long as they are slightly touched by a drop, they can immediately see the wind rising and the clouds steaming, soaring and transforming, transcending and tacitly understanding, completely surpassing the expression of language and words. In this view, even a collection of sayings cannot find a single word to cling to. Master Yian, after years of discussion and research, independently took on the responsibility of spreading it, so that the light of Zibo's mind, like the sun's brilliance and the moon's colors, shines through the ages. Isn't the master's light intertwined with the light of Master Zibo, mutually integrated, and becoming one? Disciple He Lang respectfully writes after bathing and incense. Table of Contents of the Zibo Old Man's Collection: Volume of Eulogies and Inscriptions on the Image and Stupa, attached with Yuanzhong's Sayings, Volume 1-10: Dharma Talks, Volume 11: Explanation of the Heart Sutra, Explanation of the Diamond Sutra, Explanation of the Surangama Sutra, Volume 12: Explanation of the Verse of Vipasyin Buddha, Explanation of the Sutra of Eight Great Realizations, Explanation of the Twelve Links of Dependent Origination, Rules of the Eight Consciousnesses, Volume 13: Commentary on Dependent Origination, Volume 14: Prefaces and Records, Volume 15: Inscriptions and Postscripts, Volume 16: Picking Up Ancient Cases, Volume 17: Eulogies, Volume 18: Praising the Ancients, Volume 19-20: Verses, Volume 21: Miscellaneous Sayings and Explanations of Words, Volume 22: Miscellaneous Records, Explanation of the Book of Changes, Inscriptions and Biographies, Volume 23-24: Letters, Volume 25-28: Poems, Volume 29 (The Tibetan version has 30 volumes, which is the first volume of this version, Yuanzhong's words), Songs.
No. 1452-E
大師自題
這個阿師 心直口快 走遍天下 圓中自在
萬曆壬寅夏日。題于赫山會延慶寺之慈標。明年癸卯冬。果圓寂圓中。前知其明驗云。
弟子三炬盥手拜書
紫柏大師像贊
法界網裂。其維不張。適生大師。力振其綱。踞獅子窟。斫栴檀樹。奮迅未伸。爪牙已露。擊涂毒鼓。釃甘露漿。飲之者醉。耳之者狂。寂滅性空。轟霹靂舌。奔雷卷電。觸者褫魄。以大地心。豎金剛骨。眼裡有筋。胸中無物。臨濟不死。黃檗猶生。誰知大師。不受其名。大方闊步。不存軌則。翻身擲過須彌峰。一拳槌碎無生國。
憨山德清贊
山陰錢伯子。持 達觀大師小影。索予為贊。時予正病劇。抽思未能。信口作禪語貽之。
呵呵呵。這就是達觀。昔日須𩯭猶存。今日眉毛不換。相對依然。慈容悲願。人傳此老。示寂圓中。卻在這上頭。舒來捲去。一從方便。欲識師真。於此窺他顏面。雖然也祇得一半。若欲全彰。連這焚卻。方得相見。何以故。 大明國內。著不得這漢。
予晤師在癸巳歲。金陵賀氏園中。為駕部郎時。乃予請見。固有年矣。憶先於比部瞿洞觀。太常傅太恒二君。共介其徒以往。到而復卻。凡幾度策馬空歸。二君
【現代漢語翻譯】 現代漢語譯本： No. 1452-E
大師自題
這個阿師（老師） 心直口快 走遍天下 圓中自在
萬曆壬寅夏日。題于赫山會延慶寺之慈標。明年癸卯冬。果圓寂圓中。前知其明驗云。
弟子三炬盥手拜書
紫柏大師像贊
法界（Dharmadhatu）網裂，其維不張。適生大師，力振其綱。踞獅子窟（lion's cave），斫栴檀樹（sandalwood tree）。奮迅未伸，爪牙已露。擊涂毒鼓（poisoned drum），釃甘露漿（nectar）。飲之者醉，耳之者狂。寂滅性空（Nirvana is emptiness），轟霹靂舌。奔雷卷電，觸者褫魄。以大地心，豎金剛骨（vajra bones）。眼裡有筋，胸中無物。臨濟（Linji）不死，黃檗（Huangbo）猶生。誰知大師，不受其名。大方闊步，不存軌則。翻身擲過須彌峰（Mount Sumeru），一拳槌碎無生國。
憨山德清贊
山陰錢伯子。持 達觀大師小影。索予為贊。時予正病劇。抽思未能。信口作禪語貽之。
呵呵呵。這就是達觀（Daguan）。昔日須𩯭猶存。今日眉毛不換。相對依然。慈容悲願。人傳此老。示寂圓中。卻在這上頭。舒來捲去。一從方便。欲識師真。於此窺他顏面。雖然也祇得一半。若欲全彰。連這焚卻。方得相見。何以故。 大明國內。著不得這漢。
予晤師在癸巳歲。金陵賀氏園中。為駕部郎時。乃予請見。固有年矣。憶先於比部瞿洞觀。太常傅太恒二君。共介其徒以往。到而復卻。凡幾度策馬空歸。二君
【English Translation】 English version: No. 1452-E
Inscription by the Master Himself
This 'Ashi' (teacher) is straightforward and outspoken, traveling all over the world, free and at ease within the 'Circle'.
Written in the summer of Renyin year during the Wanli reign, at the Ci Biao of Yanjing Temple in Heshan. In the winter of the following year, Guimao, he indeed passed away within the 'Circle'. This foreknowledge is clearly verified.
Respectfully inscribed by disciple Sanju after washing hands.
Eulogy for the Portrait of Master Zibo
The net of the 'Dharmadhatu' (法界) is torn, its cords are not stretched. Just then, the Master was born, forcefully restoring its framework. He sits in the 'lion's cave' (獅子窟), chopping down the 'sandalwood tree' (栴檀樹). Before his swiftness is fully displayed, his claws and teeth are already revealed. He strikes the 'poisoned drum' (涂毒鼓), pouring out 'nectar' (甘露漿). Those who drink it become intoxicated, those who hear it go mad. 'Nirvana is emptiness' (寂滅性空), a thunderous tongue booms. Rolling thunder and lightning, those who are touched lose their souls. With the heart of the great earth, he erects 'vajra bones' (金剛骨). There are tendons in his eyes, nothing in his chest. Linji (臨濟) is not dead, Huangbo (黃檗) still lives. Who knows that the Master does not accept his name. He strides broadly, not adhering to rules. He flips over and throws Mount Sumeru (須彌峰), smashing the 'unborn country' (無生國) with one punch.
Eulogy by Hanshan Deqing
Qian Bozi from Shanyin, holding a small portrait of Master Daguan (達觀), requested me to write an eulogy. At that time, I was seriously ill and unable to concentrate. I casually composed some Zen words for him.
Hehehe. This is Daguan (達觀). His beard and whiskers of the past still remain. Today, his eyebrows have not changed. Facing each other, he is still the same. Kind face and compassionate vows. People say that this old man passed away within the 'Circle'. Yet, he is right here, unfolding and retracting. All from skillful means. If you want to know the true teacher, peek at his face here. Although you only get half of it. If you want to fully reveal it, burn even this, and then you can meet him. Why? Within the Great Ming Dynasty, this fellow cannot be contained.
I met the Master in the year of Guisi, in the He family garden in Jinling, when I was a director-level official. It was I who requested to see him. It has been many years. I remember that I first went with Qu Dongguan, a vice minister, and Fu Taiheng, a grand master, to introduce their disciples. We arrived and then turned back. Several times we rode our horses home empty-handed. The two gentlemen...
遂不復言求見。而予意未已。至是晤焉。師須𩯭不剪。頂著樵巾。體干豐偉。坐立如山。晦翁所謂其人皆魁岸雄杰者是已。相見慈容滿面。權然如故。室中有數輩儒衣冠者。握筆沉思。肅如試舉。予坐定。侍者設席予前。具筆伸紙。予問故。曰請與諸子。同作棱嚴經中某四句講義。或偈亦可。予唯然受之不為異。隨與大師論他義。一二轉未竟。師輒呼侍者曰。周老先生面前紙筆徹過。又論一二轉。師曰。硬掙也硬掙。頃之。侍者持客刺來報。乃鴻臚覺齋徐公。一徒起曰。老師今日體倦。徐公見。可俟他時。某請回之。便欲趨出。師曰不可。到即請見。徐公向日與予求見師。知不可得。每偵予所至。則尾之。故今刺得入。以予有人在門。刺得至師前。以予有人在室。其徒請命。以予在座。不然。恐師皆無由知矣。是日與徐公共午齋而散。明日天始辨色。街鮮人行。乃余衙有叩門者。詢之為師二徒。余出迓。言大師且來謁。少選手持拄杖。闊步長趨。數徒擁掖而至。盤桓至暮始別。時從行有周叔宗。賀知忍。餘名氏已忘。從行者曰。大師從未謁人。以是施君。異數也。余竊嘆是時胸中尚未盡穩。商量不得徹底。嗣後欲載證無緣。可恨人言師奇怪。余具睹如此。奇耶易耶。凡初見作難意。皆諸徒所為。予以目擊徐公一節可推
【現代漢語翻譯】 現代漢語譯本 於是我便不再提請求拜見的事。但我心中仍然放不下，最終還是見到了他。這位大師頭髮和鬢角都不剪，頭上戴著樵夫的帽子，體格魁梧雄壯，坐著像一座山一樣。慧翁（指朱熹）所說的『其人皆魁岸雄杰』大概就是指的這種人吧。見面時，他慈眉善目，神態安詳如故。房間里有幾個穿著儒服的人，拿著筆在沉思，氣氛嚴肅得像在參加科舉考試。我坐定后，侍者在我面前擺放了席位，準備了筆和紙。我問這是為什麼，他們說：『請您和各位一起，為《楞嚴經》中的某四句經文作一篇講義，或者寫一首偈頌也可以。』我聽了，覺得沒什麼特別的，就答應了。隨後，我和大師討論其他的義理，才說了幾句，大師就叫侍者說：『把周老先生面前的紙筆撤走。』又說了幾句，大師說：『硬撐著也要硬撐著。』過了一會兒，侍者拿著名片來稟報，說是鴻臚寺的覺齋徐公（徐鉉的號）。一個弟子起身說：『老師今天身體不適，徐公來訪，可以改日。我這就去回絕他。』說著就要走出去。大師說：『不可，到了就請他進來。』徐公之前曾多次托我求見大師，但都沒能如願，所以每次都暗中跟隨我，觀察我去了哪裡，然後跟過來。所以今天才能把名片送進來，因為知道我有人在門外。名片能送到大師面前，是因為知道我有人在室內。他的弟子們這樣做，是因為我在座。不然的話，恐怕大師根本不會知道這件事。』當天我和徐公一起吃了午飯後就各自離開了。第二天，天剛矇矇亮，街上幾乎沒有人，我的衙門有人敲門。我問是誰，說是大師的兩個弟子。我出去迎接，他們說大師要來拜訪。不一會兒，大師拄著枴杖，邁著大步走了過來，幾個弟子攙扶著他。一直到傍晚才告別。當時跟隨的有周叔宗、賀知忍（兩人名），還有幾個我忘了名字的人。跟隨的人說：『大師從未拜訪過別人，施君（指作者）真是受到了特殊的待遇啊。』我私下感嘆，當時我胸中還沒有完全領悟，商量得不夠徹底。後來想再請教驗證，卻再也沒有機會了。可恨的是人們都說大師很奇怪，但我親眼所見就是這樣。是奇怪嗎？還是容易理解呢？凡是初次見面時感到困難，都是那些弟子們造成的。我從親眼目睹徐公這件事就可以推斷出來。
【English Translation】 English version Thereupon, I ceased to request an audience. However, my intention remained unfulfilled. Eventually, I met him. The master's hair and sideburns were uncut, and he wore a woodcutter's hat. His physique was robust and imposing, and he sat like a mountain. This was precisely the kind of person that Hui Weng (referring to Zhu Xi) described as 'men of towering stature and heroic spirit.' Upon meeting, his face was full of kindness, and his demeanor was as serene as ever. In the room were several scholars dressed in Confucian robes, holding brushes and deep in thought, as solemn as if they were taking the imperial examination. After I sat down, an attendant set a seat before me, with brush and paper prepared. I asked why, and they said, 'We invite you to join us in composing a commentary on a certain four-line verse from the Shurangama Sutra (楞嚴經), or a gatha (偈) is also acceptable.' I accepted without finding it strange. Subsequently, I discussed other meanings with the master. Before we had exchanged more than a few words, the master would call to the attendant, saying, 'Take away the paper and brush from before Elder Zhou.' After another exchange or two, the master said, 'Forcing it is still forcing it.' After a while, the attendant brought a visiting card to report that it was Xu Gong (徐公), Juezhai (覺齋) of the Honglu Temple (鴻臚寺) [Court of State Ceremonial]. One disciple rose and said, 'Master is feeling unwell today. Xu Gong's visit can be postponed to another time. I will go and decline him.' He was about to leave when the master said, 'No, if he has arrived, please invite him in.' Xu Gong had previously sought an audience with the master through me, but without success. Therefore, he would secretly follow me, observing where I went and then following. Thus, he was able to send in his card today because he knew I had someone at the gate. The card was able to reach the master because he knew I had someone in the room. His disciples did this because I was present. Otherwise, I fear the master would not have known about it at all.' That day, I had lunch with Xu Gong and then we parted. The next day, as dawn was just breaking and the streets were almost deserted, someone knocked on the door of my office. I asked who it was, and they said they were two disciples of the master. I went out to greet them, and they said the master was coming to visit. Soon after, the master, leaning on a cane, strode forward, supported by several disciples. They lingered until dusk before departing. Among those who accompanied him were Zhou Shuzong (周叔宗), He Zhiren (賀知忍), and others whose names I have forgotten. Those who accompanied him said, 'The master has never visited anyone before. Shi Jun (施君) [referring to the author] has truly received special treatment.' I secretly lamented that at that time, my understanding was not yet fully stable, and I could not discuss things thoroughly. Later, I wanted to seek further verification, but there was no opportunity. It is regrettable that people say the master is strange, but what I have personally witnessed is as I have described. Is he strange? Or is he easy to understand? All the difficulties encountered at the first meeting were caused by those disciples. I can infer this from the incident I personally witnessed with Xu Gong.
。雖然。即師何病。世界不寬。時人眼孔不大。竟莫容此老。或以其入都門為病。而悲願深遠。殆不可測。余為錢子題讚詞。更為敘相見始末。且更噓唏及此云。
丙午臘八日剡城周汝登伏塊敬書
開脫空口。東語西話。以慈悲法。盲拳瞎罵。冷麵熱腸。蓮花一社。冷債熱還。竹篦廿下。鳥去遺音。香飛落灺。真個達師。僧繇難畫。
余久向紫柏師。辛丑入都。而師住西山。忻然欲以瓣香見之。會同學數友。皆短師。心疑而止。後讀其遺言。審其生平真證密行。深慈高節。一時叢林踞師席者。誠罕其比。然猶惜師不早去。終以及禍。非明明喆之道。及見吳咸熙氏所寄示遺像。味其自讚語。類讖者。豈師固夙知若二祖。師子尊者耶。常不輕菩薩見人禮拜。稱汝等皆當作佛。人乃相趁打擲呵詈之。袁景倩言。一國中有狂泉。人飲皆狂。獨國王汲井以免。而通國狂者。覆以王為狂也。相與捽縛燒灼。不勝苦。趍飲其泉。狂作。國人喜。謂王病已也。始舍之。紫柏視眾人為佛。不得不度。眾人視紫柏為狂。不得不死。於乎。何足恨哉。
丁未正月上浣日會稽陶望齡敬題
飛揚鬚眉頭顱禿。豎眼控拳坦胸腹。顛翻神妙智具足。天龍人鬼俱降伏。聲搖山嶽納空谷。拔劍虎丘埋天目。八面威風畫一軸
【現代漢語翻譯】 現代漢語譯本：雖然如此，這位大師得了什麼病呢？（雖然）世界並不狹窄，（但是）現在人們的眼界卻不大，竟然容不下這位老人家。或許有人認為他進京是他的問題，（但是他的）悲心和願力深遠廣大，實在難以測度。我為錢子題寫讚詞，更要敘述與大師相見的始末，並且為此事感嘆不已。\ 丙午年臘八日，剡城的周汝登恭敬地寫下這些話。 開脫空口（指說空話），東語西話（指說話沒有定準），以慈悲為法，（卻像）盲人打拳，瞎子亂罵。冷麵熱腸（外表嚴肅內心熱情），（創立）蓮花一社。冷債熱還（指以熱情償還冷漠），（即使被打）竹篦廿下（二十下竹板）。鳥去遺音（鳥飛走後留下鳴叫），香飛落灺（香燒完后落下灰燼）。真是達師（通達的禪師），僧繇（指擅長繪畫的張僧繇）也難以描繪。 我仰慕紫柏師（紫柏大師，明代高僧）很久了。辛丑年進京，而大師住在西山。我很高興想用一瓣心香去拜見他。恰逢幾位同學朋友，都詆譭大師，我心中疑惑就停止了拜訪的念頭。後來讀了他的遺言，審視他一生的真實證悟和秘密修行，深厚的慈悲和高尚的節操，當時叢林中佔據師席的人，確實很少能與他相比。然而我還是惋惜大師沒有早點離開，最終導致了災禍，（這）不是明哲保身之道。等到我見到吳咸熙先生所寄來的遺像，品味他自己寫的讚語，（發現）類似讖語。難道大師本來就知道自己像二祖（慧可），師子尊者（印度禪宗祖師）一樣嗎？常不輕菩薩（常不輕菩薩，總是禮拜他人並稱贊「我不敢輕視汝等，汝等皆當作佛」）見到人就禮拜，稱讚『你們都應當成佛』，人們就追趕著打他、呵斥他。袁景倩說，一個國家裡有一口狂泉，人喝了都會發狂，只有國王從井裡取水才可避免。但是全國發狂的人，反而認為國王是瘋子。大家一起捆綁他、燒灼他，痛苦不堪，於是跑去喝狂泉，（喝完后）也發狂了。國人很高興，認為國王的病好了，才放過他。紫柏（紫柏大師）視眾人為佛，不得不去度化他們，眾人視紫柏為狂人，（紫柏大師）不得不死。唉，這有什麼可遺憾的呢？ 丁未年正月上旬，會稽的陶望齡恭敬地題寫。 （他）飛揚的鬚眉，光禿的頭顱，豎起的眼睛，緊握的拳頭，坦露的胸腹，顛覆（傳統）的神妙智慧具足。天龍（天龍八部，佛教護法神）人鬼都降伏。（他的）聲音震動山嶽，響徹空谷，拔劍（指氣魄）虎丘（虎丘山，以劍池聞名）埋天目（天目山，以險峻聞名）。八面威風，畫成一軸。
【English Translation】 English version: Nevertheless, what was the master's ailment? The world, though not narrow, could not contain this old man due to the limited vision of the people of the time. Some might consider his entry into the capital as his problem, but his compassion and vows were profound and immeasurable. I inscribe a eulogy for Qianzi, further recounting the beginning and end of my meeting with the master, and sighing over this matter. Respectfully written by Zhou Rudeng of Shan County on the eighth day of the twelfth month of the Bingwu year. Uttering empty words, speaking east and west (referring to inconsistent speech), using compassion as the Dharma, (like) a blind man boxing, a blind man cursing wildly. Cold face, warm heart, (founding) the Lotus Society. Cold debts repaid with warmth, even if struck twenty times with a bamboo staff. The bird leaves behind its song, the incense flies away leaving ashes. Truly a master of attainment, even Sengyou (referring to the skilled painter Zhang Sengyou) would find him difficult to depict. I have long admired Master Zibo (Master Zibo, a prominent monk of the Ming Dynasty). In the Xin Chou year, I entered the capital, and the master resided in the Western Hills. I was delighted and wished to offer a petal of incense to see him. Coincidentally, several fellow students all slandered the master, and my heart was filled with doubt, so I stopped the thought of visiting. Later, I read his last words, examined his life's true realization and secret practice, his deep compassion and noble integrity. Among those who occupied the master's seat in the monastic community at that time, few could compare to him. Yet, I still regret that the master did not leave earlier, ultimately leading to disaster, (which) is not the way of self-preservation through wisdom. When I saw the posthumous portrait sent by Mr. Wu Xianxi, and savored his self-composed eulogy, (I found it) resembled a prophecy. Did the master inherently know himself to be like the Second Patriarch (Huike), and Venerable Master Shizi (Indian Zen Patriarch)? Bodhisattva Never Disparaging (Bodhisattva Never Disparaging, who always bowed to others and praised 'I dare not despise you, you will all become Buddhas') bowed to people and praised, 'You should all become Buddhas,' and people chased after him, beat him, and scolded him. Yuan Jingqian said, in a country there is a mad spring, and people who drink from it go mad, only the king draws water from the well to avoid it. But the mad people of the country instead think the king is mad. Everyone binds him, burns him, and suffers unbearably, so they run to drink the mad spring, (after drinking) they also go mad. The people of the country are very happy, thinking that the king's illness is cured, and then they let him go. Zibo (Master Zibo) sees all people as Buddhas, and must liberate them, the people see Zibo as a madman, (Master Zibo) must die. Alas, what is there to regret? Respectfully inscribed by Tao Wangling of Kuaiji on the first ten days of the first month of the Dingwei year. (He has) flying eyebrows and beard, a bald head, raised eyes, clenched fists, and a bare chest and abdomen, overturning (traditional) wondrous wisdom is complete. Dragons (Naga, Buddhist protectors), humans, and ghosts all submit. (His) voice shakes mountains and echoes through empty valleys, drawing a sword (referring to his spirit) Tiger Hill (Tiger Hill, famous for its Sword Pond) burying Tianmu (Tianmu Mountain, famous for its steepness). An axis painting of awe-inspiring presence from all directions.
。六六原來三十六。
寓生黃汝亨贊
高掛兩眸。頹然雙頰。河漢為口。風雷為舌。汲汲波波濟度人。大扣小扣俱不竭。忒慈悲。忒豪傑。賢愚終古無休歇。那辨侯王與宰官。少不省時加棒喝。恁般熱腸難打疊。這打疊。不可說。休問紙上人。試看徑山碣。
長水弟子李培敬題
存日門庭峻厲。沒時棒喝交加。一念常觀自在。天堂地獄無差。人說因緣果報。我說本分作家。祇有逆來順受。從他幻影空花。
長水姚士慎敬題
昔先莊簡。法門金湯。博求龍象。為法津樑。既遇吾師。曰真法王。皈依參請。篤老皇皇。忠得夤緣。巾瓶侍旁。昏衢智燈。苦海慈航。世間父執。出世導師。近之則畏。遠之又思。創見則詫。即之轉慈。揭示道要。能覺我迷。我于彈指。悟昔之非。舍海認漚。乃今始知。因師知佛。因佛知儒。靈明廓徹。乃有階梯。師曰咄咄。階梯非是。腳下承當。舉足便至。每惟深慈。感激涕泗。法乳難酬。有死無貳。豈期緣深。躬承師逝。嗟乎哲人。不可思議。戒慧之光。遇緣益熾。游于福堂。作大法施。歷諸苦惱。意地寂然。既展王法。曰了夙緣。合掌跏趺。只履翩翩。六日牢戶。露地風塵。屹峙如山。光溢於顴。西原夏瘞。淫澇成川。傾城漂舍。激盪靡堅。意此土封
【現代漢語翻譯】 六六原來三十六。
寓生黃汝亨贊
高掛兩眸（眼睛高高睜開）。頹然雙頰（面頰消瘦）。河漢為口（以銀河為口）。風雷為舌（以風雷為舌頭）。汲汲波波濟度人（勤勤懇懇地救度世人）。大扣小扣俱不竭（無論大事小事都竭盡全力）。忒慈悲（太慈悲了）。忒豪傑（太豪邁了）。賢愚終古無休歇（賢能和愚笨的人，從古至今都沒有停止過）。那辨侯王與宰官（哪裡去分辨侯王和宰官）。少不省時加棒喝（稍有不省悟就加以棒喝）。恁般熱腸難打疊（這樣的熱心腸難以掩蓋）。這打疊（這掩蓋）。不可說（是不能說的）。休問紙上人（不要問紙上的人）。試看徑山碣（看看徑山的石碑）。
長水弟子李培敬題
存日門庭峻厲（活著的時候門庭森嚴）。沒時棒喝交加（去世的時候棒喝交加）。一念常觀自在（一念之間常常觀照自在）。天堂地獄無差（天堂和地獄沒有差別）。人說因緣果報（人們說的是因緣果報）。我說本分作家（我說的是本分作家）。祇有逆來順受（只有逆來順受）。從他幻影空花（隨他幻影空花）。
長水姚士慎敬題
昔先莊簡（過去先人莊簡）。法門金湯（是佛法的堅固堡壘）。博求龍象（廣泛尋求人才）。為法津樑（作為佛法的橋樑）。既遇吾師（既然遇到了我的老師）。曰真法王（就是真正的法王）。皈依參請（皈依並請教）。篤老皇皇（忠厚老實）。忠得夤緣（忠得以因緣）。巾瓶侍旁（拿著毛巾和水瓶在旁邊侍奉）。昏衢智燈（在黑暗的道路上是智慧的明燈）。苦海慈航（在苦海中是慈悲的航船）。世間父執（是世間的長輩）。出世導師（是出世的導師）。近之則畏（靠近了就敬畏）。遠之又思（遠離了又思念）。創見則詫（初次見面則驚訝）。即之轉慈（接近了就變得慈祥）。揭示道要（揭示了道的要義）。能覺我迷（能夠覺醒我的迷惑）。我于彈指（我在彈指之間）。悟昔之非（領悟了過去的錯誤）。舍海認漚（捨棄大海而只認識水泡）。乃今始知（現在才知道）。因師知佛（因為老師而瞭解佛）。因佛知儒（因為佛而瞭解儒）。靈明廓徹（靈明廓徹）。乃有階梯（才有了階梯）。師曰咄咄（老師說咄咄）。階梯非是（階梯不是）。腳下承當（腳下承擔）。舉足便至（抬腳就到）。每惟深慈（每每思念老師的深切慈悲）。感激涕泗（感激得涕淚橫流）。法乳難酬（佛法的乳汁難以報答）。有死無貳（即使死了也不會改變）。豈期緣深（哪裡想到緣分深厚）。躬承師逝（親自承受老師的逝世）。嗟乎哲人（唉，哲人啊）。不可思議（不可思議）。戒慧之光（戒律和智慧的光芒）。遇緣益熾（遇到因緣更加熾盛）。游于福堂（遊走于福堂）。作大法施（做大法佈施）。歷諸苦惱（經歷各種苦惱）。意地寂然（意念之地寂靜）。既展王法（既然展現了王法）。曰了夙緣（說是了結了前世的因緣）。合掌跏趺（合掌跏趺）。只履翩翩（一隻鞋子翩翩落下）。六日牢戶（六日牢戶）。露地風塵（露地風塵）。屹峙如山（屹立如山）。光溢於顴（光芒從顴骨溢出）。西原夏瘞（西原夏天埋葬）。淫澇成川（水澇成河）。傾城漂舍（全城房屋被沖走）。激盪靡堅（激盪得沒有堅固的東西）。意此土封（想用泥土封住）。
【English Translation】 Six times six is originally thirty-six.
Eusheng Huang Ruheng's Eulogy
Eyes wide open and hanging high. Hollow and emaciated cheeks. The Milky Way as his mouth. Wind and thunder as his tongue. Eagerly and diligently saving people. Both major and minor teachings are inexhaustible. Extremely compassionate. Extremely heroic. The wise and the foolish never cease throughout the ages. Not distinguishing between lords and high officials. Giving a sharp rebuke to those who do not reflect in time. Such a warm heart is hard to conceal. This concealment. Cannot be spoken of. Do not ask the person on paper. Look at the stele of Jingshan.
Disciple of Changshui, Li Pei, respectfully inscribed
While alive, the gate was strict and solemn. After death, shouts and blows intermingled. With one thought, constantly observing self-existence. There is no difference between heaven and hell. People speak of cause and effect, karma. I speak of fulfilling one's inherent role. Only by accepting adversity. Letting go of illusions and empty flowers.
Changshui Yao Shishen respectfully inscribed
In the past, the late Zhuangjian (posthumous title). Was the impregnable fortress of the Dharma. Widely seeking dragon elephants (talented individuals). To be the bridge for the Dharma. Having met my teacher. He is called the True Dharma King. Taking refuge and seeking guidance. Sincerely and earnestly. Zhong was fortunate to be near. Serving by his side with towel and water bottle. A lamp of wisdom in the dark alleys. A compassionate boat in the sea of suffering. A father figure in the world. A guide beyond the world. Fear when near. Missed when far. Surprised at first sight. Becoming kinder upon approach. Revealing the essentials of the Way. Able to awaken me from delusion. In a snap of my fingers. I realized the errors of the past. Abandoning the ocean and recognizing only a bubble. Only now do I understand. Knowing the Buddha through the teacher. Knowing Confucianism through the Buddha. Spiritual clarity and thoroughness. Then there are steps. The teacher said 'Tut, tut'. The steps are not it. Bear it under your feet. Reach it with a step. Always thinking of his deep compassion. Grateful and tearful. The milk of Dharma is hard to repay. I would rather die than betray. Unexpectedly, the affinity was deep. Personally witnessing the teacher's passing. Alas, the wise man. Inconceivable. The light of precepts and wisdom. Grows brighter with conditions. Wandering in the hall of blessings. Making great Dharma offerings. Experiencing all kinds of suffering. The mind is serene. Having displayed the King's Dharma. Saying that the past karma is settled. Palms together, sitting in full lotus position. One shoe flutters down. Six days in a prison cell. Dust in the open air. Standing tall like a mountain. Light overflowing from the cheekbones. Buried in the western plains in summer. Excessive rain forming rivers. The whole city's houses were washed away. Agitation without anything firm. Intending to seal it with earth.
。雨嚙風穿。南遷啟龕。載覿師顏。相好莊嚴。儼若生前。聞古賢聖。去來如意。定慧力故。結成舍利。入火入水。色身不壞。不圖愚蒙。睹此奇異。允若師言。驗瞑目地。非肉身佛。豈能若是。
陸基忠敬贊
紫柏尊者達觀可大師像贊
有大醫王。治癡暗病。入泥入水。拍拍成令。喚醒夢宅。接續慧命。為法忘身。高提祖印。
香光居士董其昌贊
不妄視。眼不壞。不妄聽。耳不壞。不妄言。舌不壞。不妄動。身不壞。不弄精魂不捏怪。這回方驗真持戒。要與人天插個標。何妨地獄還些債。咄。債已還。有甚待。端端坐待老憨來。打破從前舊皮袋。一道神光火電飛。風流鐵漢今疏快。
聞聞居士陳繼儒贊
No. 1452-F 達觀大師塔銘
夫大地死生。顛瞑長夜。以情關固閉。識鎖難開。有能蹶起一擊而碎之。掉臂而獨往者。自非雄猛丈夫。具超世之量者。未易及也。歷觀傳燈諸老。咸其人哉。久不復作。頃于達觀禪師見之矣。師諱真可。字達觀。晚號紫柏。門人種尊者。重法故也。其先句曲人。父沈連季子。世居吳江太湖之攤缺。母夢異人。授以附葉大鮮桃。寤而香滿室。遂有娠。師生五歲。不語。時有異僧。過其門。摩頂而謂其父曰。此兒出家。當爲
天人師。言訖。忽不見。師遂能語。先時見巨人跡。下於庭。自是不復見。師髫年。性雄猛。慷慨激烈。貌偉不群。弱不好弄。生不喜見婦人。浴不許先。一日姊誤前就浴。師大怒。自後至親戚婦女。無敢近者。長志日益大。父母不能拘。嘗有詩曰。屠狗雄心未易消。年十七。方仗劍。遠遊塞上。行至蘇州閶門。天大雨。不前。偶值虎丘僧明覺。相顧盻。覺壯其貌。知少年不群。心異之。因以傘蔽之。遂同歸寺。具晚餐。歡甚相得。聞僧夜誦八十八佛名。師心大快悅。侵晨。入覺室曰。吾兩人有大寶。何以污在此中耶。即解腰纏十餘金授覺。令設齋。請剃髮。遂禮覺為師。是夜即兀坐達旦。每私語。三嘆曰。視之無肉。吃之有味。時覺欲化鐵萬斤。造大鐘。師曰。吾助之。遂往平湖巨室門外趺坐。主人見。進食。師不食。主問何所須。師曰。化鐵萬斤造大鐘。有即受食。主人立出鐵萬斤于門外。師笑。食畢。徑載回虎丘。歸即閉戶讀書。年半不越閫。嘗見僧有飲酒茹葷者。師曰。出家兒如此。可殺也。時僧甚憚之。年二十。從講師受具戒。嘗至常熟。遇養齋翁。識為奇器。留月餘。之嘉興東塔寺。見僧書華嚴經。乃跪看。良久嘆曰。吾輩能此足矣。遂之武塘景德寺。掩關三年。復回吳門。一日辭覺曰。吾當去行腳諸方
。歷參知識。究明大事也。遂杖䇿去。一日聞僧誦張拙見道偈。至斷除妄想重增病。趍向真如亦是邪。師曰。錯也。當云方無病。不是邪。僧云。你錯他不錯。師大疑之。每至處。書二語于壁間。疑至頭面俱腫。一日齋次忽悟。頭面立消。自是凌躒諸方。嘗曰。使我在臨濟德山座下。一掌便醒。安用如何如何。過匡山。窮相宗奧義。一日行二十里。足痛。師以石砥腳底。至日行二百里乃止。師游五臺。至峭壁空巖。有老宿孤坐。師作禮。因問一念未生時如何。宿豎一指。又問既生后如何。宿展兩手。師于言下領旨。尋跡之。失其處。師至京師。參遍融大老。融問從何來。曰江南來。又問來此作么。曰習講。又問習講作么。曰貫通經旨。代佛揚化。融曰。你須清凈說法。師曰。只今不染一塵。融命褫師直裰。施傍僧顧謂師曰。脫了一層還一層。師笑頷之。遂留掛搭。時知識嘯巖法主。暹理諸大老。師皆及門。去九年。復歸虎丘省覺。乃之淞江掩關百日。之吳縣。適聊城傅君光宅為縣令。其子利根。命禮師。子不懌。子一日搦二花問師云。是一是二。師曰。是一。子開手曰。此花是二。師何言一。師曰。我言其本。汝言其末。子遂作禮。之天池。遇管公東溟。聞其語。深器之。師因拈薔薇一蒂二花。問公。公曰。此花同本
【現代漢語翻譯】 現代漢語譯本：遍歷參訪各地知識，研究明白佛法中的大事。於是拄著枴杖離去。一天，聽到僧人誦讀張拙見道偈，其中有『斷除妄想重增病，趨向真如亦是邪』。法師說：『錯了，應當說方無病，不是邪。』僧人說：『你錯了，他沒錯。』法師對此深感疑惑，每到一處，都將這兩句話寫在墻壁上，疑惑到頭面都腫了起來。一天齋飯時忽然領悟，頭面立刻消腫。從此遊歷四方。曾說：『如果我在臨濟（Linji，禪宗大師）德山（Deshan，唐代禪宗大師）座下，一巴掌就打醒了，哪裡用得著如何如何。』經過匡山，窮盡相宗（Xiangzong，佛教宗派，又稱唯識宗）的奧義。一天行走二十里，腳痛，法師用石頭摩擦腳底，直到一天能走二百里才停止。法師遊歷五臺山（Wutai Mountain，佛教名山），到達峭壁空曠的巖石處，有一老僧獨自端坐。法師行禮，於是問：『一念未生時如何？』老僧豎起一指。又問：『既生后如何？』老僧展開雙手。法師在言語下領悟旨意，尋找老僧的軌跡，卻找不到他的去處。法師到達京師，參訪遍融（Bianrong，法號）大老。遍融問：『從哪裡來？』答：『從江南來。』又問：『來這裡做什麼？』答：『學習講經。』又問：『學習講經做什麼？』答：『貫通經書的宗旨，代替佛陀弘揚教化。』遍融說：『你必須清凈說法。』法師說：『如今不染一塵。』遍融命人脫下法師的直裰（zhiduo，僧衣），施捨給旁邊的僧人，回頭對法師說：『脫了一層還一層。』法師笑著點頭。於是留下掛單。當時知識分子嘯巖法主（Xiaoyan Fanzhu，法號），暹理（Xianli，法號）等各位大老，法師都去拜訪。離開九年後，又回到虎丘（Tiger Hill）省悟。於是到淞江（Songjiang）閉關百日，到吳縣（Wuxian）。恰逢聊城（Liaocheng）傅君光宅（Fu Jun Guangzhai，人名）擔任縣令，他的兒子利根（Ligen，人名）聰明，命令他拜法師為師。兒子不高興。兒子一天拿著兩朵花問法師說：『是一還是二？』法師說：『是一。』兒子張開手說：『這花是二，法師為何說一？』法師說：『我說的是它的本源，你說的是它的末端。』兒子於是行禮。法師到天池（Tianchi），遇到管公東溟（Guan Gong Dongming，人名），聽到他的話，深深器重他。法師於是拈起薔薇花一蒂二花，問管公。管公說：『此花同本。』
【English Translation】 English version: He traveled extensively, consulting knowledgeable individuals and thoroughly investigating the significant matters within the Dharma. Subsequently, he departed with a staff. One day, he overheard a monk reciting Zhang Zhuo's (Zhang Zhuo, a Chan Buddhist figure) enlightenment verse, which included the lines: 'Eliminating deluded thoughts only increases illness; turning towards Suchness is also wrong.' The Dharma master said, 'That's incorrect. It should say 'then there is no illness,' not 'is also wrong'.' The monk replied, 'You are mistaken; he is not.' The Dharma master felt deeply doubtful about this. Wherever he went, he wrote these two lines on the wall, and his doubt grew until his head and face became swollen. One day, during a meal, he suddenly realized the truth, and the swelling immediately subsided. From then on, he traveled to various places. He once said, 'If I had been under Linji (Linji, a Chan master) or Deshan (Deshan, a Chan master of the Tang Dynasty), a single slap would have awakened me; there would have been no need for such and such.' Passing by Kuang Mountain, he exhausted the profound meanings of the Yogacara school (Yogacara, a Buddhist school, also known as the Consciousness-only school). One day, he walked twenty li (Chinese mile), and his feet hurt. The Dharma master rubbed the soles of his feet with a stone until he could walk two hundred li a day. The Dharma master traveled to Mount Wutai (Wutai Mountain, a famous Buddhist mountain), reaching a steep cliff with an empty cave, where an old monk sat alone. The Dharma master paid his respects and asked, 'What is it like before a single thought arises?' The old monk raised one finger. He then asked, 'What is it like after it arises?' The old monk spread out both hands. The Dharma master understood the meaning in the words and sought the old monk's traces, but could not find where he had gone. The Dharma master arrived in the capital and visited the elder Bianrong (Bianrong, a Dharma name). Bianrong asked, 'Where do you come from?' He replied, 'From Jiangnan.' He then asked, 'What are you doing here?' He replied, 'Studying the sutras.' He then asked, 'What are you studying the sutras for?' He replied, 'To understand the meaning of the scriptures and propagate the teachings on behalf of the Buddha.' Bianrong said, 'You must preach the Dharma purely.' The Dharma master said, 'Now I am not stained by a single speck of dust.' Bianrong ordered someone to take off the Dharma master's zhiduo (zhiduo, a monk's robe) and give it to a nearby monk, turning to the Dharma master and saying, 'Taking off one layer, there is still another.' The Dharma master smiled and nodded. He then stayed there. At that time, intellectuals such as Dharma Master Xiaoyan (Xiaoyan Fanzhu, a Dharma name) and Xianli (Xianli, a Dharma name) and other great elders, the Dharma master visited them all. After leaving for nine years, he returned to Tiger Hill to reflect. He then went to Songjiang to meditate in seclusion for a hundred days, and then to Wuxian. It happened that Fu Jun Guangzhai (Fu Jun Guangzhai, a personal name) from Liaocheng was serving as the county magistrate, and his son Ligen (Ligen, a personal name) was intelligent, so he ordered him to worship the Dharma master as his teacher. The son was unhappy. One day, the son held two flowers and asked the Dharma master, 'Is it one or two?' The Dharma master said, 'It is one.' The son opened his hand and said, 'These flowers are two, why does the Dharma master say one?' The Dharma master said, 'I am speaking of its origin, you are speaking of its end.' The son then paid his respects. The Dharma master went to Tianchi and met Guan Gong Dongming (Guan Gong Dongming, a personal name), and was deeply impressed by his words. The Dharma master then picked up a rose with two flowers on one stem and asked Guan Gong. Guan Gong said, 'These flowers share the same origin.'
生也。師分為二。復問公。公無語。因罰齋一供。遂相與莫逆。時 上御極三年。大千潤公開堂少林。師結友巢林戒如輩。往參叩。及至。見上堂講公案。以口耳為心印。以帕子為真傳。師恥之。嘆曰。西來意固如是邪。遂不入眾。尋即南還。至嘉禾。見太宰陸五臺翁。心大相契。先是有密藏道開者。南昌人。棄青衿。出家披剃于南海。聞師風。往歸之。師知為法器。留為侍者。凡百悉委之。郡城有棱嚴寺。為長水疏經處。久廢。有力者侵為園亭。師有詩吊之曰。明月一輪簾外冷。夜深曾照坐禪人。志欲恢復。乃屬太宰為護法。開公力主其間。太宰公弟雲臺公。施建禪堂五楹。既成。請師命一聯。師曰。若不究心。坐禪徒增業苦。如能護念。罵佛猶益真修。謂當以血書之。遂引錐刺臂。流血盈碗書之。自是接納往來。豪者力拒。未完局。后二十餘年。適太守槐亭蔡公。竟修復。蓋師願力所持也。師見象季。法道陵遲。惟以弘法利生為家務。念 大藏卷帙重多。致遐方僻陬。有終不聞法名字者。欲刻方冊。易為流通。普使見聞。作金剛種子。即有謗者。罪當自代。遂倡緣。時與太宰光祖陸公。司成夢禎馮公。廷尉同亨曾公。冏卿汝稷瞿公等議。各歡然。愿贊佐。命弟子密藏開公董其事。以萬曆己丑。創刻於五臺。屬弟子
如奇綱維之。居四年。以冰雪苦寒。復移于徑山寂照庵。工既行。開公以病隱去。其事仍屬奇。協弟子幻予本公。本尋化。復請澹居鎧公終其役。始司成具區馮公。意復化城為貯板所。未克。初桐城用先吳公。為儀曹郎。參師入室。從容及刻藏事。師遽曰。君與此法有大因緣。師化后。吳公出參浙藩。進至方伯。竟復化城。且蠲俸散刻藏數百卷。固吳公信力。亦師預讖云。師先於嘉禾刻藏有成議。乃返吳門。省前得度師覺公。時覺已還俗。以醫名。師聞之。意行度脫。時夜覺飯。盂忽墮地裂。其精誠所感如此。乃詐病于小舟中。命請覺眕視。覺至。見師。大驚懼。師涕泣曰。爾何迷至此耶。今且柰何。覺曰。唯命是聽。師即命剃髮。竟載去。覺慚服。愿執弟子禮。親近之。師初過吳江。沈周二氏。聚族而歸之。時至曲阿。賀孫二氏。率族而禮至敬之。至金沙。于王二氏。合族歸禮。愈益重。師于于園書法華經。以報二親。顏書經處。曰墨光亭。今在焉。師以刻藏因緣議既成。聞妙峰師。建鐵塔于蘆芽。乃送經安置於塔中。且與計藏事未偕。復之都門。乃訪予于東海。時萬曆丙戌秋七月也。是時予以五臺因緣。有聞于內。因避名于東海那羅延窟。適遇 慈聖皇太后。為保 聖躬。延國祚。印施大藏十五部。 皇上頒降海
【現代漢語翻譯】 現代漢語譯本： 像奇綱維一樣。住了四年，因為冰雪嚴寒，又搬到徑山寂照庵。工程開始后，開公因病隱退，這件事仍然由奇負責。他與弟子幻予本公一起，本公不久去世。又請澹居鎧公完成這項工程。最初司成具區馮公，打算把化城作為存放經版的場所，但沒有成功。當初桐城人吳用先，擔任儀曹郎，拜見師父並深入學習。一次從容地談到刻藏的事情，師父突然說：『你與這部佛法有很大的因緣。』師父圓寂后，吳公出任浙江藩司，升到方伯。最終恢復了化城，並且捐出俸祿散刻了幾百卷經書。這確實是吳公的信心和力量，也是師父預先說中的。師父先前在嘉禾刻藏已經有了初步的計劃，於是返回吳門，探望之前為他剃度的師父覺公。當時覺公已經還俗，以醫術聞名。師父聽說后，打算去度化他。當時晚上覺公吃飯時，飯碗忽然掉在地上摔裂。他的精誠感動了上天，就是這樣。於是師父假裝生病，在小船中，命人請覺公來診視。覺公來了，見到師父，非常驚恐。師父流著眼淚說：『你為何迷惑到這種地步啊？現在又該怎麼辦呢？』覺公說：『一切聽憑您的吩咐。』師父立即命人給他剃髮，然後帶走了他。覺公慚愧地服從了，願意執弟子之禮，親近師父。師父最初經過吳江，沈、周兩家，全族都歸順了他。當時到達曲阿，賀、孫兩家，帶領全族以最恭敬的禮節拜見他。到達金沙，于、王兩家，全族都歸順禮拜。師父更加受到尊重。師父在於園書寫法華經，用來報答父母的恩情。題寫經書的地方，叫做墨光亭，現在還在那裡。師父因為刻藏的因緣已經成熟，聽說妙峰師父在蘆芽山建造鐵塔，於是送經書安置在塔中，並且與他商議藏經的事情沒有成功，又前往都城。於是到東海拜訪我，當時是萬曆丙戌年秋七月。那時我因為五臺山的因緣，在朝廷中有所耳聞，因此在東海那羅延窟避名。恰好遇到慈聖皇太后，爲了保佑皇上的聖體，延續國家的氣運，印施大藏經十五部。皇上頒降到海 English version: Like Qi Gangwei. He lived there for four years. Due to the severe cold of ice and snow, he moved again to Jizhao Nunnery on Mount Jing. After the project started, Kai Gong retired due to illness, and Qi continued to be responsible for it. He and his disciple Huan Yu Bengong worked together, but Bengong soon passed away. Then, Danju Kai Gong was invited to complete the project. Initially, Sicheng Juqu Feng Gong intended to use Huacheng as a place to store the printing plates, but he did not succeed. At first, Wu Yongxian from Tongcheng, who was serving as Yicao Lang, visited the master and studied deeply. Once, he casually mentioned the matter of carving the Tripitaka, and the master suddenly said, 'You have a great affinity with this Dharma.' After the master passed away, Wu Gong was appointed as the Zhejiang Provincial Administration Commissioner and rose to the position of Governor. Eventually, he restored Huacheng and donated his salary to carve hundreds of volumes of scriptures. This was indeed due to Wu Gong's faith and strength, and it was also what the master had foreseen. The master had previously made preliminary plans for carving the Tripitaka in Jiahe, so he returned to Wumen to visit his former ordination master, Jue Gong. At that time, Jue Gong had already returned to secular life and was famous as a doctor. When the master heard about this, he intended to liberate him. That night, when Jue Gong was eating, his bowl suddenly fell to the ground and broke. His sincerity moved the heavens, it was like this. So the master pretended to be ill and, in a small boat, ordered someone to invite Jue Gong to examine him. When Jue Gong arrived and saw the master, he was very frightened. The master said with tears, 'Why are you so deluded? What should be done now?' Jue Gong said, 'I will obey your orders.' The master immediately ordered someone to shave his head and then took him away. Jue Gong submitted in shame and was willing to observe the disciple's etiquette and be close to the master. When the master first passed through Wujiang, the Shen and Zhou families, the whole clan submitted to him. When he arrived at Qua, the He and Sun families led their whole clan to pay their respects with the utmost reverence. When he arrived at Jinsha, the Yu and Wang families, the whole clan submitted and paid their respects. The master was even more respected. The master wrote the Lotus Sutra at Yu Garden to repay the kindness of his parents. The place where he wrote the scriptures was called Moguang Pavilion, and it is still there today. Since the master's karma with carving the Tripitaka had matured, he heard that Master Miaofeng was building an iron pagoda on Mount Luya, so he sent the scriptures to be placed in the pagoda, and he discussed the matter of storing the scriptures with him, but it was not successful, so he went to the capital. Then he visited me in the East Sea, it was the seventh month of the autumn of the Bingxu year of the Wanli era. At that time, I had heard about the karma of Mount Wutai in the court, so I was avoiding fame in the Narayana Cave in the East Sea. I happened to meet the Empress Dowager Cisheng, who, in order to protect the Emperor's health and prolong the nation's destiny, sponsored the printing of fifteen copies of the Great Tripitaka. The Emperor issued a decree to the sea
【English Translation】 Like Qi Gangwei. He lived there for four years. Due to the severe cold of ice and snow, he moved again to Jizhao Nunnery on Mount Jing. After the project started, Kai Gong retired due to illness, and Qi continued to be responsible for it. He and his disciple Huan Yu Bengong worked together, but Bengong soon passed away. Then, Danju Kai Gong was invited to complete the project. Initially, Sicheng Juqu Feng Gong intended to use Huacheng as a place to store the printing plates, but he did not succeed. At first, Wu Yongxian from Tongcheng, who was serving as Yicao Lang, visited the master and studied deeply. Once, he casually mentioned the matter of carving the Tripitaka, and the master suddenly said, 'You have a great affinity with this Dharma.' After the master passed away, Wu Gong was appointed as the Zhejiang Provincial Administration Commissioner and rose to the position of Governor. Eventually, he restored Huacheng and donated his salary to carve hundreds of volumes of scriptures. This was indeed due to Wu Gong's faith and strength, and it was also what the master had foreseen. The master had previously made preliminary plans for carving the Tripitaka in Jiahe, so he returned to Wumen to visit his former ordination master, Jue Gong. At that time, Jue Gong had already returned to secular life and was famous as a doctor. When the master heard about this, he intended to liberate him. That night, when Jue Gong was eating, his bowl suddenly fell to the ground and broke. His sincerity moved the heavens, it was like this. So the master pretended to be ill and, in a small boat, ordered someone to invite Jue Gong to examine him. When Jue Gong arrived and saw the master, he was very frightened. The master said with tears, 'Why are you so deluded? What should be done now?' Jue Gong said, 'I will obey your orders.' The master immediately ordered someone to shave his head and then took him away. Jue Gong submitted in shame and was willing to observe the disciple's etiquette and be close to the master. When the master first passed through Wujiang, the Shen and Zhou families, the whole clan submitted to him. When he arrived at Qua, the He and Sun families led their whole clan to pay their respects with the utmost reverence. When he arrived at Jinsha, the Yu and Wang families, the whole clan submitted and paid their respects. The master was even more respected. The master wrote the Lotus Sutra at Yu Garden to repay the kindness of his parents. The place where he wrote the scriptures was called Moguang Pavilion, and it is still there today. Since the master's karma with carving the Tripitaka had matured, he heard that Master Miaofeng was building an iron pagoda on Mount Luya, so he sent the scriptures to be placed in the pagoda, and he discussed the matter of storing the scriptures with him, but it was not successful, so he went to the capital. Then he visited me in the East Sea, it was the seventh month of the autumn of the Bingxu year of the Wanli era. At that time, I had heard about the karma of Mount Wutai in the court, so I was avoiding fame in the Narayana Cave in the East Sea. I happened to meet the Empress Dowager Cisheng, who, in order to protect the Emperor's health and prolong the nation's destiny, sponsored the printing of fifteen copies of the Great Tripitaka. The Emperor issued a decree to the sea
內名山。 敕僧諷誦。首及東海。予以謝 恩入長安。師正攜開公走海上。至膠西。值秋水泛漲。眾度必不能渡。師解衣先涉。疾呼眾。水已及肩。師躍然而前。既渡。顧謂弟子曰。死生關頭。須直過為得耳。眾心服師。時予在長安。適師弟子于君玉立來訪。言師已東行。計其程。旦夕乃入山期也。予聞之。亟促裝歸。日夜兼程。亦犯橫流。趕至即墨。時師已出山。在腳院。詰朝將長髮。是夜一見。大歡笑。明發。請還山。留旬日。心相印契。師即以予為知言。許生平矣。師返都門。復潭柘古剎。乃決䇿西遊峨嵋。由三晉。歷關中。跨棧道。至蜀禮普賢大士。順流下瞿塘。過荊襄。登太和。至匡廬。尋歸宗故址。唯古松一株。為寺僧售米五斗。匠石將伐之。適丐者憐而乞米贖之。以存寺跡。師聞而興感。其樹根底。為樵者剝斫過半。勢將折。師砌石填土。咒愿復生。以卜寺重興兆。后樹日長。寺竟復。其願力固如此。時江州孝廉邢懋學。禮師延居長松館。執侍最勤。師為說法語。集名長松茹退。先是鄒給諫爾瞻。丁大參勺原。素雅重師。意留駐錫匡山。未果。遂行。過安慶。時有江陰居士趙我聞謁見。不可。適阮君自華。歸心於師。因為居士先求得度。未許。阮君請游皖公山馬祖庵。師喜其境超絕。即屬阮宜建梵剎。
居士懇乞出家。遂剃髮于山中。詺名曰法鎧。是為澹居。其庵今蒙 敕賜佛光寺。師復北遊。至石經山。晉琬公。慮三災壞劫。正法浸滅。乃石刻藏經安於巖穴。師見而感之。時琬公塔院。被力者侵。師志復之。啟石室。佛座下。得函貯佛舍利若干。出時。光燭巖壑。適 聖母。聞師至。命近侍陳儒致齋供。特賜紫伽黎。師讓之。謝曰。自慚貧骨難披紫。施與高人福更增。因請佛舍利入內。供三日。出帑金重藏於石窟。師重二事。思得予作記。適予聞師西遊回。即馳至京。候于上方兜率院。師拉予游。觀石經。遂記之。予回寓慈壽。師感遇亦出山見訪。同居于西郊園中。對談四十晝夜。目不交睫。信為生平至快事。時遍融老已入滅。因吊之。有嗣德不嗣法之語。師在潭柘。居常禮佛後方食。一日客至喜甚。誤先舉一食。乃對知事曰。今日有犯戒者。命爾痛責三十棒。輕則倍之。知事驚。不知為誰。頃師授杖知事。自伏地于佛前。受責如數而股如墨。乃云。眾生無始習氣。如油入面。牢不可破。茍折情不痛。未易調伏也。師與予計。修我 朝傳燈錄。予約師。往浚曹溪。以開法脈。師先至匡山以待。時癸巳秋七月也。越三年乙未。予初以供奉 聖母賜大藏經。建海印寺成。適以別緣觸 聖怒。詔逮清下獄。鞫無他辭。送
【現代漢語翻譯】 一位居士懇求出家，於是（法鎧）在山中剃度，命名為法鎧（Dharma Armor）。這就是澹居（Danju）的由來。他居住的庵現在被敕賜為佛光寺（Foguang Temple）。之後，法鎧法師向北遊歷，到達石經山（Shijing Mountain）。晉琬公（Jin Wan-gong）擔心三災（three calamities）壞劫（destructive eon），正法（True Dharma）逐漸消滅，於是將石刻藏經（stone-carved Tripitaka）安放在巖洞中。法鎧法師見到后深受感動。當時，晉琬公的塔院（pagoda courtyard）被強力者侵佔，法鎧法師立志要恢復它。他開啟石室，在佛座下，得到一個盒子，裡面裝著若干佛舍利（Buddha's relics）。取出時，光芒照亮了山谷。恰逢聖母（Holy Mother）聽說法鎧法師到來，命近侍陳儒（Chen Ru）準備齋飯供養，並特賜紫伽黎（purple kasaya）。法鎧法師推辭，謝絕說：『我自慚形穢，貧賤之骨難以披上紫色袈裟，施捨給高僧大德，福報會更加增多。』於是請求將佛舍利迎入宮內，供養三日，取出內帑金重新藏於石窟。法鎧法師重視這兩件事，想讓我為之作記。恰好我聽說法鎧法師從西遊歸來，就立即趕到京城，在上方兜率院（Shangfang Tushita Temple）等候。法鎧法師拉著我遊覽，觀看石經，於是我為之作記。我回到寓所慈壽寺（Cishou Temple），法鎧法師感念相遇，也出山來拜訪。我們一同住在西郊園中，相對談論了四十個晝夜，目不交睫，這真是生平最快樂的事情。當時遍融老（Bianrong the Elder）已經入滅，因此我前去弔唁，說了有嗣德不嗣法（inheriting virtue but not Dharma）的話。法鎧法師在潭柘寺（Tanzhe Temple）時，常常是禮佛后才吃飯。有一天，客人來訪，他非常高興，不小心先吃了一口飯。於是他對知事（steward）說：『今天有犯戒者，命令你痛打三十棒，如果情節輕微就加倍。』知事感到驚訝，不知道是誰。不久，法鎧法師將杖交給知事，自己伏地在佛前，如數接受責打，以至於臀部都變成了黑色。於是他說：『眾生無始以來的習氣，就像油滲入麵粉一樣，牢不可破。如果折損情慾不感到痛苦，就難以調伏。』法鎧法師與我商議，修訂我朝的傳燈錄（Transmission of the Lamp）。我與法鎧法師約定，前往浚曹溪（Jun Caoxi），以開啟法脈（Dharma lineage）。法鎧法師先到匡山（Kuang Mountain）等候。當時是癸巳年（Gui-si year）秋季七月。過了三年乙未年（Yi-wei year），我最初因為供奉聖母賜予的大藏經（Great Tripitaka），建造海印寺（Haein Temple）完成。恰好因為其他緣故觸犯了聖怒（Holy Wrath），被下詔逮捕入獄，審問沒有其他辯解，被送往... ...
【English Translation】 A layman earnestly requested to become a monk, so (Fa Kai) had his head shaved in the mountains, and was named Fa Kai (Dharma Armor). This is the origin of Danju. The hermitage where he resided is now bestowed by imperial decree as Foguang Temple (Temple of Buddha's Light). Afterwards, Dharma Master Fa Kai traveled north, arriving at Shijing Mountain (Stone Sutra Mountain). Jin Wan-gong, worried about the three calamities (san zai) and destructive eon (huai jie), and the gradual extinction of the True Dharma (zheng fa), then placed the stone-carved Tripitaka (shi ke zang jing) in the caves. Dharma Master Fa Kai was deeply moved upon seeing this. At that time, Jin Wan-gong's pagoda courtyard (ta yuan) was occupied by powerful individuals, and Dharma Master Fa Kai resolved to restore it. He opened the stone chamber, and under the Buddha's seat, obtained a box containing several Buddha's relics (fo sheli). When taken out, the light illuminated the valleys. Coincidentally, the Holy Mother (sheng mu) heard of Dharma Master Fa Kai's arrival, and ordered the close attendant Chen Ru to prepare vegetarian food as an offering, and specially bestowed a purple kasaya (zi jiali). Dharma Master Fa Kai declined, refusing, saying: 'I am ashamed of my humble appearance, my poor bones are difficult to wear purple kasaya, giving it to eminent monks and virtuous people, the blessings will be even greater.' Therefore, he requested to welcome the Buddha's relics into the palace, to be offered for three days, and took out the inner treasury gold to re-bury them in the stone cave. Dharma Master Fa Kai valued these two matters, wanting me to write a record for them. Just as I heard that Dharma Master Fa Kai had returned from his western travels, I immediately rushed to the capital, waiting at Shangfang Tushita Temple (shangfang doushuai yuan). Dharma Master Fa Kai pulled me to tour and view the stone sutras, so I wrote a record for them. I returned to my residence, Cishou Temple (cishou si), Dharma Master Fa Kai, grateful for the encounter, also came out of the mountain to visit. We lived together in the western suburban garden, talking face to face for forty days and nights, without closing our eyes, this was truly the happiest thing in my life. At that time, Bianrong the Elder (bianrong lao) had already passed away, so I went to offer condolences, saying words of inheriting virtue but not Dharma (si de bu si fa). When Dharma Master Fa Kai was at Tanzhe Temple (tanzhe si), he would always eat after paying homage to the Buddha. One day, a guest came to visit, he was very happy, and accidentally ate a bite of food first. So he said to the steward (zhishi): 'Today there is someone who has violated the precepts, order you to beat him thirty times, if the circumstances are minor, double it.' The steward was surprised, not knowing who it was. Soon, Dharma Master Fa Kai handed the staff to the steward, and prostrated himself before the Buddha, receiving the punishment as counted, so that his buttocks turned black. Then he said: 'The habits of sentient beings from beginningless time are like oil seeping into flour, unbreakable. If breaking desires does not feel painful, it is difficult to tame.' Dharma Master Fa Kai discussed with me, revising the Transmission of the Lamp (chuandeng lu) of our dynasty. I agreed with Dharma Master Fa Kai to go to Jun Caoxi (jun caoxi), in order to open the Dharma lineage (famai). Dharma Master Fa Kai first went to Kuang Mountain (kuang shan) to wait. At that time, it was the seventh month of the Gui-si year (gui-si nian) in autumn. After three years, in the Yi-wei year (yi-wei nian), I initially completed the construction of Haein Temple (haiyin si) because of offering the Great Tripitaka (da zang jing) bestowed by the Holy Mother. Coincidentally, because of other reasons, I offended the Holy Wrath (sheng nu), and was ordered to be arrested and imprisoned, interrogated without other defenses, and sent to... ...
法司擬罪。蒙 恩免死。遣戍雷陽。毀其寺。時師匡山聞報。為予許誦法華經百部。冀祐不死。即往探曹溪回。將赴都不救予。聞予將南放。遂待于江滸。是年十一月。方會師于下關旅泊庵。師執予手嘆曰。公以死荷負大法。古人為法。有程嬰。公孫杵臼之心。我何人哉。公不生還。吾不有生日。予慰之再三。瀕行。師囑曰。吾他日即先公死。後事屬公。遂長別。予度嶺之五年。庚子。 上以三殿工。下礦稅令。中使者駐湖口。南康守吳寶秀不奉令。劾 奏被逮。其夫人哀憤繯死。師時在匡山聞之曰。時事至此。倘閹人殺良二千石。及其妻。其如世道何。遂䇿杖越都門。吳入獄。師至多方調護。授吳公毗舍浮佛半偈。囑誦滿十萬。當出獄。吳持至八萬。蒙 上意解。得末減。吳歸。每念師輒涕下。師以予未歸初服。每嘆曰。法門無人矣。若坐視法幢之摧。則紹隆三寶者。當於何處用心耶。老憨不歸。則我出世一大負。礦稅不止。則我救世一大負。傳燈未續。則我慧命一大負。若釋此三負。當不復走王舍城矣。癸卯秋。予在曹溪。飛書屬門人之計偕者。招師入山中。報書直云。舍此一具貧骨。居無何。忽妖書發。震動中外。時忌者乘白簡劾師。師竟以是罹難。先是 聖上以輪王乘願力。敬重大法。書金剛經。偶汗下漬紙
【現代漢語翻譯】 法官根據（我的罪行）判刑，蒙受皇恩免於死罪，被流放到雷陽。我的寺廟也被毀掉了。當時在匡山的師父聽到這個訊息，爲了我許願誦讀《法華經》一百部，希望保佑我不死。之後他前往曹溪，回來后本打算去都城營救我，聽說我要被流放南方，便在江邊等候。那年十一月，我們才在下關的旅泊庵相會。師父握著我的手嘆息道：『您以死來承擔大法，古人為法，有程嬰、公孫杵臼之心。我算什麼呢？您不能生還，我就不過生日。』我再三安慰他。臨行前，師父囑咐道：『我將來會先您而死，後事就託付給您了。』於是我們長久分別。我流放嶺南的第五年，庚子年。 皇上爲了修建三大殿，下達了開礦徵稅的命令。朝廷派出的太監駐紮在湖口，南康太守吳寶秀不肯奉命，被彈劾逮捕。吳寶秀的夫人悲憤地上吊自盡。師父當時在匡山聽到這件事，說：『時局到了這種地步，如果太監殺了二千石的官員和他的妻子，那世道會變成什麼樣呢？』於是拄著枴杖前往都城。吳寶秀入獄后，師父多方奔走調護，傳授給吳寶秀毗舍浮佛（Vipasyin Buddha）的半偈，囑咐他誦滿十萬遍，就能出獄。吳寶秀唸到八萬遍，蒙受皇上恩典釋放，罪行有所減輕。吳寶秀回家后，每次想起師父就流淚。師父因為我沒有恢復僧人的身份，常常嘆息道：『佛門沒有人了啊！如果眼睜睜地看著法幢倒下，那麼紹隆三寶的人，應當在哪裡用心呢？老憨（指作者自己）不能回來，這是我出世的一大負擔。礦稅不止，這是我救世的一大負擔。傳燈沒有延續，這是我慧命的一大負擔。如果能卸下這三大負擔，我就不再去王舍城（Rajagrha）了。』癸卯年秋天，我在曹溪，飛書囑咐門下參加科舉考試的人，邀請師父到山中來。回信直接說：『捨棄這一具貧骨，住在哪裡都可以。』忽然妖書事發，震動朝野。當時忌恨師父的人趁機用白簡彈劾他，師父最終因此罹難。此前，皇上以轉輪聖王（Chakravarti）乘願力而來，敬重佛法，書寫《金剛經》（Vajra Sutra），偶然汗水浸濕了經文。
【English Translation】 The judicial officers determined the punishment. I received imperial grace and was spared the death penalty, and was exiled to Leiyang. My temple was also destroyed. At that time, the master in Kuangshan heard the news and vowed to recite the Lotus Sutra (Saddharma Pundarika Sutra) one hundred times for me, hoping to bless me from death. Afterwards, he went to Caoxi, and after returning, he originally intended to go to the capital to rescue me. Hearing that I was going to be exiled to the south, he waited on the riverbank. In November of that year, we finally met at the Lubo Nunnery in Xiaguan. The master held my hand and sighed, 'You bear the great Dharma with your death. The ancients, for the sake of the Dharma, had the hearts of Cheng Ying and Gongsun Chujiu. What am I? If you cannot return alive, I will not celebrate my birthday.' I comforted him again and again. Before leaving, the master instructed, 'I will die before you in the future, and the affairs after that will be entrusted to you.' Thus, we parted for a long time. In the fifth year of my exile in Lingnan, the year of Gengzi. The emperor, in order to build the three great halls, issued an order to mine and levy taxes. The eunuchs sent by the court were stationed in Hukou. Wu Baoxiu, the prefect of Nankang, refused to obey the order and was impeached and arrested. Wu Baoxiu's wife hanged herself in grief and indignation. The master, who was in Kuangshan at the time, heard about this and said, 'The situation has reached this point. If the eunuchs kill the officials of two thousand piculs and their wives, what will the world become?' So he went to the capital with a cane. After Wu Baoxiu was imprisoned, the master tried in every possible way to help him, and taught Wu Baoxiu half a verse of Vipasyin Buddha (Vipasyin Buddha), instructing him to recite it one hundred thousand times, and he would be released from prison. Wu Baoxiu recited it eighty thousand times, and received the emperor's grace to be released, and his crime was reduced. After Wu Baoxiu returned home, he wept every time he thought of the master. The master, because I had not restored my status as a monk, often sighed, 'There is no one in the Buddhist community! If we just watch the Dharma banner fall, then where should those who carry on the Three Jewels put their minds?' If Lao Han (referring to the author himself) cannot return, this is a great burden for me to be born into this world. If the mining tax does not stop, this is a great burden for me to save the world. If the transmission of the lamp is not continued, this is a great burden for my wisdom life. If I can unload these three great burdens, I will no longer go to Rajagrha (Rajagrha).' In the autumn of the year of Guimao, I was in Caoxi, and I sent a letter to my disciples who were participating in the imperial examination, inviting the master to come to the mountain. The reply directly said, 'It doesn't matter where I live, abandoning this poor bone.' Suddenly, the demon book incident occurred, shaking the court and the public. At that time, those who were jealous of the master took the opportunity to impeach him with a white slip, and the master eventually suffered misfortune because of this. Before that, the emperor, with the power of a Chakravarti (Chakravarti) coming with a vow, respected the Dharma and wrote the Vajra Sutra (Vajra Sutra), and accidentally sweat soaked the scriptures.
。疑更當易。亟遣近侍曹公質于師。師以偈進曰。御汗一滴。萬世津樑。無窮法藏。從此放光 上覽大悅。由是注意。適見章奏甚憐之。在法不能免。因逮及。 旨下。云著審而已。及金吾訊鞫。以三負事對。絕無他辭。送司寇。先是侍御曹公學程。以建言逮。久在獄。與師問道。有圓中語錄。時執政欲死師。師聞之曰。世法如此。久住何為。乃索浴罷。囑侍者小道人性田曰。吾去矣。幸謝江南諸護法。道人哭。師叱之曰。爾侍予二十年。仍作這般去就耶。乃說偈。語在錄中。言訖端坐安然而逝。曹公聞之急趨至。撫之曰。師去得好。師復開目微笑而別。時癸卯十二月十七日也。師生於癸卯六月十二日。世壽六十有一。法臘四十有奇。噫。師生平行履。疑信相半。即此末後快便一著。上下聞之無不歎服。於戲。師于死生視四大如脫敝屣。何法所致哉。師常以毗舍浮佛偈示人。予問曰。師亦持否。師曰。吾持二十餘年。已熟句半。若熟兩句。吾于死生無慮矣。豈其驗耶。師化后。待命六日。顏色不改。及出。徒身浮葬慈慧寺外。次春夏霖雨及秋。陸長公西源。欲致師肉身南還。啟之安然不動。適予弟子大義。即奉師龕至。經潞河。馬侍御經綸。以感師與李卓吾事。心最慟。因啟龕拂面。痛哭之。至京口。金沙曲阿諸弟子
。乃奉歸徑山。供寂照庵。以刻藏因緣。且推沈中丞重建大殿。乃師遺命。以師臨終有偈云。怪來雙徑為雙樹。貝葉如雲日自屯。以是故耳。時甲辰秋九月也。越十一年乙卯。弟子先葬師全身於雙徑山後。適朱司成文寧公。禮師塔。知有水。亟囑弟子法鎧啟之。果如言。復移龕至開山。乃與俗弟子繆希雍。謀得五峰內。大慧塔后開山第二代之左。曰文殊臺。卜于丙辰十一月十九日茶毗。廿三日歸靈骨塔於此。予始在行間。聞師訃。即欲親往吊。因循一紀。未遂本懷。頃從南嶽數千里來。無意與期會。而預定祭日。蓋精神感孚亦奇矣。師後事。予幸目擊。得以少盡心焉。於戲。師生平行履。豈易及哉。始自出家。即脅不至席。四十餘年。性剛猛精進。律身至嚴。近者不寒而慄。常露坐。不避風霜。幼奉母訓。不坐閾。則盡命。立不近閫。秉金剛心。獨以荷負大法為懷。每見古剎荒廢。必志恢復。始從棱嚴。終至歸宗。云居等。重興梵剎一十五所。除刻 大藏。凡古名尊宿語錄。若寂音尊者。所著諸經論文集。皆世所不聞者。盡搜出刻行於世。晚得蘇長公易解。大喜之。室中每示弟子。必令自參。以發其悟。直至疑根盡拔而後已。然義重君親忠孝之大節。入佛殿見 萬歲牌必致敬。閱歷書。必加額始覽。師于陽羨。偶讀長
沙志。見忠臣李賁。以城垂陷。不欲死於賊。授部將一劍。令斬其全家。部將慟哭奉命。既推刃。因復自殺。師至此淚直迸灑。弟子有傍侍者不哭。師呵曰。當推墮汝于崖下。其忠義感激類如此。師氣雄體豐。而面嚴冷。其心最慈。接人不以常情為法。求人如蒼鷹攫兔。一見即欲生擒。故凡入室不契者。心愈慈而恨愈深。一棒之下。只欲頓斷命根。故親近者希。悽然暖然。師實有焉。師性耽山水。生平云行鳥飛。一衲無餘。無住足地。居常悲禪宗凋敝。欲求 國初來諸尊宿機緣。續為傳燈。未遂本願。赍志而往。於戲。師豈常人哉。即其見地直捷穩密。當上追古人。其悲願利生。弘護三寶。是名應身大士。予嘗有書答故人。問師何如人。予曰。正法可無臨濟德山。末法不可無此老也。師每慨五家綱宗不振。常提此示人。予嘗嘆曰。綱宗之不振。其如慧命何。原其曹洞則專主少林。溈仰圓相久隱。雲門自韓大伯后。則難見其人。法眼大盛于永明。后則流入高麗。獨臨濟一派。流佈寰區。至宋大慧中興其道。及自 國初楚石無念諸老。後傳至弘正末。有濟關主。其門人先師雲谷和尚。而典則尚存。頃五十年來。獅弦絕響。近則蒲團未穩。正眼未明。則妄自尊稱臨濟幾十幾代。於戲。邪魔亂法。可不悲乎。予以師之見地。足
可遠追臨濟。上接大慧之風。以前無師派。未敢妄推。若據堯舜之道。傳至孔子孟軻。軻死不得其傳。至宋二程直續其脈。以此證之。則師之不忝為轉輪真子矣。姑錄大略以俟后之明眼宗匠。續傳燈者采焉。以師未出世。故無上堂。普說。示眾諸語。但就參請機緣開示。門人緝之。有集若干卷。梓行於世。入室緇白弟子甚多。而宰官居士尤眾。師生平行履。不能具載。別有傳。乃為之銘。銘曰 佛未出世。祖未西來。擊涂毒鼓。誰其人哉。鷲嶺拈花。少室面壁。只道快便。翻成狼籍。黃梅夜半。老盧竊逃。誰料嶺南。有此獦獠。南嶽青原。擦膿涕漢。多少癡人。被他誆賺。五家手快。如撫舜琴。南熏倏至。辨者知音。兒孫惡辣。觸者先亡。但放一線。其家永昌。門戶孤單。命存一絲。有救之者。定是嫡兒。如漢張良。為韓報仇。縱然國破。宗祧可求。是生吾師。如石迸筍。出則凌霄。孰知其本。為法力戰。通身汗血。大似李陵。空弮不怯。身雖陷虜。其心不亡。千秋之下。畢竟歸王。師金剛心。盡化為骨。逼塞虛空。豈在山麓。師不知我。誰當知師。一死一生。春在花枝。
時 萬曆四十四年嘉月朔旦
前海印住山沙門辱教德清稽首撰
祭文
維 萬曆四十四年。歲次丙辰。十一月庚子朔。
【現代漢語翻譯】 現代漢語譯本： 可以遠遠地追溯到臨濟宗，向上承接大慧宗杲（Dahui Zonggao）的禪風。因為以前沒有師承門派，所以不敢隨意推崇。如果按照堯舜之道，傳到孔子孟軻，孟軻死後道統失傳。到了宋朝的程顥、程頤才直接延續了這條脈絡。以此來驗證，那麼這位禪師不愧是轉輪聖王的真子啊！姑且記錄一個大概，等待後來的明眼宗匠來採納，續寫傳燈錄。因為禪師在生前沒有公開說法，所以沒有上堂、普說、示眾等開示語。只是就參禪請益的機緣進行開示，由門人輯錄成若干卷，刊行於世。入門的僧人和在家弟子非常多，其中做官的和在家修行的居士尤其多。禪師一生的行跡，不能全部記載，另有傳記，於是為他作銘文。銘文說： 佛陀還沒有出世，祖師還沒有從西方來。誰在敲擊塗有毒藥的鼓？是誰呢？靈山會上釋迦牟尼佛拈花示眾，少林寺里菩提達摩面壁九年，只說痛快方便，反而弄得一團糟。黃梅夜裡，六祖慧能偷偷逃走，誰料到嶺南，有這樣的鄉巴佬。南嶽懷讓、青原行思，都是擦鼻涕的庸才，多少癡人，被他們欺騙。五家宗派出手很快，好像彈奏舜帝的琴，南風輕輕吹來，辨別音律的人才知道是知音。兒孫們厲害狠毒，觸碰他們的人立刻死亡，只要放一線生機，他們的家業就能永遠昌盛。門戶孤單，生命只剩一絲，能夠救他的，一定是嫡親的兒子。如同漢朝的張良，為韓國報仇，即使國家滅亡，宗廟也能保全。我的老師就是這樣，如同石頭裡迸出的竹筍，出來就直衝雲霄，誰知道他的根本？爲了佛法而奮戰，全身都是汗水和血，很像李陵，即使沒有箭也毫不畏懼。身體雖然陷於敵方，他的心卻沒有死亡，千年之後，終究會歸順漢王。老師的心如同金剛石一般堅硬，全部化為骨骼，充滿整個虛空，難道只在山腳下嗎？老師不瞭解我，誰又能夠了解老師呢？一死一生，春天就在花枝上。 時 萬曆四十四年嘉月朔旦 前海印住山沙門辱教德清稽首撰 祭文 維 萬曆四十四年。歲次丙辰。十一月庚子朔。
【English Translation】 English version: We can trace back to Linji (Linji school of Chan Buddhism) and connect to the style of Dahui Zonggao (Dahui Zonggao). Because there was no lineage before, I dare not presumptuously praise. If based on the Way of Yao and Shun, passed down to Confucius and Mencius, the transmission was lost after Mencius' death. It was not until the Cheng brothers (Cheng Hao and Cheng Yi) in the Song Dynasty that the lineage was directly continued. Based on this, the master is indeed a true son of the Chakravartin! Let me record a rough outline and wait for later enlightened masters to adopt it and continue the Transmission of the Lamp. Because the master did not give public sermons during his lifetime, there are no such teachings as ascending the hall, universal sermons, or instructions to the assembly. He only gave instructions based on the opportunities for Chan inquiry, which were compiled into several volumes by his disciples and published to the world. There were many monastic and lay disciples who entered his room, especially officials and lay practitioners. The master's life and deeds cannot be fully recorded; there is a separate biography, so I write an inscription for him. The inscription says: Before the Buddha appeared in the world, before the Patriarch came from the West, who is beating the drum coated with poison? Who is it? At the Vulture Peak, Shakyamuni Buddha held up a flower, Bodhidharma faced the wall for nine years at Shaolin Temple, only speaking of quickness and convenience, but instead making a mess. In the night at Huangmei, Huineng (the Sixth Patriarch) secretly escaped, who would have thought that in Lingnan, there would be such a rustic fellow. Nanyue Huairang and Qingyuan Xingsi are all snot-wiping mediocrities, how many fools have been deceived by them. The Five Houses (Five Schools of Chan) act quickly, like playing the zither of Emperor Shun, the southern breeze gently blows, those who discern the tune know it is a kindred spirit. The descendants are fierce and ruthless, those who touch them die immediately, as long as a line of life is released, their family business can prosper forever. The gate is lonely, life is only a thread, the one who can save him must be a direct son. Like Zhang Liang of the Han Dynasty, avenging the state of Han, even if the country is destroyed, the ancestral temple can be preserved. My teacher is like this, like a bamboo shoot bursting from a rock, rising straight into the sky, who knows its origin? Fighting for the Dharma, his whole body is covered in sweat and blood, much like Li Ling, even without arrows, he is not afraid. Although his body is trapped by the enemy, his heart has not died, after a thousand years, he will eventually return to the king. The teacher's heart is as hard as a diamond, all transformed into bones, filling the entire void, is it only at the foot of the mountain? The teacher does not understand me, who can understand the teacher? One death, one life, spring is on the flower branch. Time: The first day of the auspicious month in the 44th year of Wanli (era name of Ming Dynasty) Respectfully written by the Shramana Deqing of Haiyin Mountain, who is ashamed to be taught Memorial Text On The 44th year of Wanli, the year of Bingchen, the first day of the eleventh month, Gengzi.
越十有九日丙戌。前海印沙門辱教德清。謹陳香積之供。致祭于 紫柏尊者。達觀大師之靈曰。嗚呼。惟師之生也不生。乘願力而來。師之死也不死。順解脫而去。去來不落常情。生死豈同世諦。以師之住世也。秉金剛心。踞堅固地。三十餘年。家常茶飯。脊骨純鋼。千七百則。陳爛葛藤。鼻孔殘涕。推倒彌勒釋迦。不讓德山臨濟。為人極盡慈悲。臨機絕無忌諱。誓護法若惜眼睛。求大事如喪考妣。不與世情和合。便是真實行履。晏坐水月光中。獨步空華影里。初訪予于東海也。頓脫形骸。既再晤于西山也。搜窮骨髓。當予禍之未形也。備告之以隱微。及予難之既發也。將為我以雪洗。且酬夙約于曹溪。將扣閽于 帝里。冒炎蒸于道路兮。望影響而進止。乃設法以多方。冀出予於九死。嗚呼。師之為法門也。實抱程嬰杵臼之心。師之為知己也。殆非管鮑陳雷之比。予荷 皇仁之薄罰兮。師之心猶未已。予被放嶺表兮。師佇候于江沚。一見歡若更生兮。如九原之復起。予與師作永訣兮。甘為炎方之厲鬼。師囑予以寧志兮。冀幽扄之再啟。予揮涕以臨長路兮。師執手含悲而不語。維時關山一別兮。日月若矢。心知師之不我忘兮。每叮嚀其無以。師以願力所持兮。誓不負其本始。乃斂太阿之光焰兮。不顧放身於塵滓。冀和璧
之必信兮。不惜隋珠之輕抵。將扣 君門兮九重。倏遇飆風兮四起。陸海波騰。龍蛇披靡。玉石俱焚。法幢傾圮。師登八道之康衢兮。忽遇長蛇與封豕。 皇天實鑒其衷兮。唯見逞于庸鄙。幸此心之白兮。聊以發其蘊底。師實曠然。何憂何喜。逆順隨宜。死生遊戲。何夙負之相尋兮。信前緣之固爾。師悲五濁之不堪。直一行之可恃。乃盥漱以趺坐兮。遂寂然而長往矣。嗚呼痛哉。師既不以禍患攖寧。又何以去來為事。故撒手便行。全無擬議。惟師以金剛為心。故留不壞之體。有予弟子奉師以南旋兮。就雙徑以歸止。予聞訃以摧心兮。望長空而殞涕。欲親禮于龕室兮。柰業系之羈縻。擬生還以慰師靈兮。忽星霜之逾紀。匪此心之暫安兮。第因緣之不我與。頃幸遂其本懷兮。始得陳辭而致誄。嗚呼痛哉。師何死兮我何生。我不來兮師不寧。形骸異兮共此心。幽冥隔兮終合併。誓同歸兮踐深盟。寂光朗兮師安住。我頂禮兮展哀慕。陳香積兮灑甘露。師臨機兮愿來赴。光明兮照曜。翹勤兮延佇。哀哉 尚饗。
舉火
性火真空。性空真火。狹路相逢。定沒處躲。恭唯 紫柏尊者。達觀大和尚。偶來人世。誤落塵寰。赤力力。脫盡娘生布衫。光爍爍。露出本來面目。荷擔正法。純鋼煉就肩頭。徹底為人。生鐵鑄成肝
膽。死生路上。直往直來。今事門頭。半開半掩。六十餘年。松風水月襟懷。千七百則。兔角龜毛拄杖。饒他末後風流。未免藏頭露尾。撇下贓私。誰料落在憨山道人手中。今日特為人天眾前。當陽拈出。大眾還見么。(以火把畫○相云)拄杖挑開雙徑云。通身涌出光明藏。珍重諸人著眼看。這回始信無遮障。
No. 1452-G 紫柏大師全身舍利塔頌有序
一切宗教。不離七佛偈以為根本最初。毗舍浮佛偈云。假借四大以為身。心本無生因境有。只這半偈。已將三藏十二部。五千四十八卷。千七百則葛藤。滿口道出。更無覆藏。悟之者號祖師禪。證之者即如來果。紫柏大師。持此半偈。普印眾生若干種心。四十年脅不至席。手不停揮。為初學人。談法相義。為久習輩。開般若門。為利智根。指涅槃心。顯法界藏。有時雷轟電掣。截斷眾流。有時帶水拖泥。四輪著地。隨機赴感。未曾一針鋒許。出得半偈道場。謂法友憨山師道。吾持此偈。已得句半現前。更得半句。了了常知。自許一生。參學事畢。后十餘年。師以佛知見力。慈善根力。向刀山劍嶺。任運遊戲。自在神通。戒定余熏。生身不壞。可謂空假泯合。心境一如。用四大分解之塵根。演半偈重玄之妙旨。毗浮舌相。遍覆三千。持與持者。同
【現代漢語翻譯】 現代漢語譯本 膽（勇氣）。在生死輪迴的道路上，直來直往。如今在這件事的關頭，半開半掩。六十多年來，擁有像松風水月般坦蕩的胸懷，卻拿著一千七百則像兔角龜毛一樣無用的拄杖。即使他最後瀟灑風流，也難免藏頭露尾。拋下那些贓物，誰料到會落入憨山道人手中。今天特意在人天大眾面前，當面拈出來。大眾看見了嗎？（用火把畫一個圓圈，說道）拄杖挑開雙徑的雲霧，全身涌出光明的寶藏。希望各位認真觀看，這次才相信沒有遮蔽。
No. 1452-G 紫柏大師全身舍利塔頌 序
一切宗教，都離不開七佛偈（過去七佛所說的偈頌）作為根本和最初的教義。毗舍浮佛（過去七佛之一）的偈頌說：『假借四大（地、水、火、風）組成身體，心本來沒有生起，因為外境才產生。』僅僅這半句偈頌，就已經將三藏十二部（佛教經典的總稱），五千零四十八卷經書，以及一千七百則葛藤（比喻糾纏不清的公案）全部說盡，沒有絲毫隱瞞。領悟它的人被稱為祖師禪，證悟它的人就能成就如來果位。紫柏大師，用這半句偈頌，普遍印證眾生各種各樣的心。四十年如一日，從不躺臥休息，手不停筆。為初學者，講解法相義理；為長期修習的人，開啟般若（智慧）之門；為有智慧的人，指明涅槃（寂滅）之心，顯現法界（宇宙萬法）的寶藏。有時像雷霆閃電一樣，截斷眾生的迷惑之流；有時又像帶水拖泥一樣，腳踏實地。隨機應感，從未有一絲一毫超出這半句偈頌的範圍。他對法友憨山師道說：『我持誦這句偈頌，已經得到前半句的現前，更得到後半句的了了常知，自認為一生參學之事已經完畢。』後來的十多年，大師以佛的知見力，慈善的根力，在刀山劍嶺（比喻險惡的環境）中，自由自在地遊戲神通，戒定（戒律和禪定）的餘香，使他的肉身不壞。可以說是空和假相互泯合，心和境融為一體。用四大分解的塵根，來闡述半句偈頌重玄（深奧）的妙旨。毗浮（廣長）的舌相，遍覆三千大千世界。給予受持的人，一同證悟。
【English Translation】 English version Courage. On the path of life and death, going straight and coming straight. Now at the head of this matter, half-open and half-closed. For more than sixty years, possessing a heart as open as the pine breeze and water moon, yet holding a staff of seventeen hundred useless cases like rabbit horns and turtle hair. Even if he is unrestrained and romantic in the end, he inevitably hides his head and reveals his tail. Throwing away those stolen goods, who would have thought they would fall into the hands of Daoist Hanshan. Today, especially in front of the assembly of humans and gods, it is brought out directly. Have you all seen it? (Draws a circle with a torch and says) The staff opens the clouds of the double path, and the entire body gushes out the treasure of light. I hope everyone will take a close look, and this time they will believe that there is no obstruction.
No. 1452-G Inscription with Preface for the Sarira Pagoda of Great Master Zibo's Entire Body
All religions cannot be separated from the Seven Buddhas' Gatha (verses spoken by the seven past Buddhas) as the fundamental and initial teaching. The Gatha of Buddha Vipasvi (one of the seven past Buddhas) says: 'Falsely borrowing the Four Great Elements (earth, water, fire, wind) to form the body, the mind originally has no arising, it is because of external circumstances that it arises.' This half verse alone has already completely spoken of the Tripitaka (the collection of Buddhist scriptures), the twelve divisions, the five thousand and forty-eight volumes of scriptures, and the seventeen hundred entangled cases (metaphor for intricate public cases), without any concealment. Those who understand it are called Zen Masters, and those who realize it will attain the fruit of Tathagata (Buddha). Great Master Zibo, using this half verse, universally seals the various minds of sentient beings. For forty years, he never lay down to rest, and his hand never stopped writing. For beginners, he explained the meaning of Dharma characteristics; for those who have practiced for a long time, he opened the door of Prajna (wisdom); for those with sharp intelligence, he pointed out the mind of Nirvana (extinction), revealing the treasure of the Dharma realm (the universe and all phenomena). Sometimes, like thunder and lightning, he cuts off the stream of delusion of sentient beings; sometimes, like dragging mud with water, he is down-to-earth. Responding to feelings according to circumstances, he has never exceeded the scope of this half verse by even a needlepoint. He said to his Dharma friend, Daoist Hanshan: 'I have recited this verse, and I have already obtained the present appearance of the first half, and I have also obtained the clear and constant knowledge of the second half. I believe that the matter of studying for a lifetime has been completed.' In the following ten years, the master, with the power of the Buddha's knowledge and vision, and the power of compassionate roots, freely played with supernatural powers in the mountains of knives and swords (metaphor for dangerous environments), and the remaining fragrance of precepts and samadhi (discipline and meditation) made his physical body indestructible. It can be said that emptiness and falsity are mutually extinguished, and the mind and environment are integrated into one. Using the dust roots decomposed by the Four Great Elements, he expounds the profound meaning of the half verse. The tongue of Vipul (broad and long) covers the three thousand great thousand worlds. Giving it to those who uphold it, they attain enlightenment together.
時寂滅。誰謂師非七佛所遣化人。廣瀹。睹面緣慳。聞名種熟。清凈明誨。私淑有年。甲寅秋仲。卒業遺教。增上聞思。雖漩澓驚濤。目不得暇。而王印在手。斗柄當天。行布圓融。莫不消歸半偈。獨恨未能將此半偈枯禪。消歸自己。長為窮子。辜負婆心。聊作頌辭。充窣堵波。最下劣供。七金山下。羽毛有同色之奇。兩足舌端。毒藥化醍醐之味。以此善根。自熏成種。或者他生後世。不煩半偈阿師。眉毛墮地矣。頌曰。
四大是假亦是真 心境不二亦不一 兼二為一一亦亡 即假悟真真乃遍 發毛爪齒及涕唾 暖氣動轉諸浮根 我說即是金剛王 幻化空身皆實相 地水火風和合聚 明闇色空相待搖 識心吸攬鏡上痕 若虧其一必無兩 十方三際本虛玄 無相無名無有邊 一切時處入一塵 半偈重重羅帝網 紫柏得此三昧門 從大涅槃示生死 來以口光說半偈 風林墻壁皆雷音 缶瀉云興文字禪 一一眾生毛孔吼 去以身光說半偈 常與無常俱戲論 了知假合即堅固 皮囊劫火恒宴然 于去來中逆順行 夢入他心令覺夢 悲智交參禪教律 發揮半偈無有餘 巍巍雙徑窣堵波 師坐其中熾然說 佛偈即師師即偈 遍在眾生心想中 我從遺編
【現代漢語翻譯】 現代漢語譯本： 時間寂靜消逝。誰說老師不是過去七佛所派遣的化身呢？老師的恩澤廣大深遠。雖然我們與老師當面相見的機緣淺薄，但聽聞老師的名號，善根已經種下成熟。老師清凈光明的教誨，我私下裡學習已經很久了。甲寅年秋天，我完成了老師遺留的教誨的學習，更加增進了聞法和思考的能力。即使身處漩渦般的驚濤駭浪之中，眼睛也無暇休息，但老師的王印始終在手，佛法如北斗星一樣指引方向。老師的言行圓融無礙，沒有不能消歸於半偈（指佛法精髓）之中的。我只恨自己未能將這半偈枯禪，消歸於自身，長期以來像個窮困的兒子一樣，辜負了老師的慈悲心。姑且作這篇頌辭，來充當窣堵波（stupa，佛塔），作為最下等的供養。七金山下，羽毛相同的鳥類聚集在一起，這是奇異的景象；兩足尊的舌頭，能將毒藥轉化為醍醐（最好的美味）。我將以此善根，自我熏習，使之成為種子。或許在來生後世，就不需要半偈阿師（老師）的教誨，即使老師的眉毛掉在地上也不要緊了。頌曰：
四大（地、水、火、風）是虛假的，也是真實的，心與境不是二元的，也不是一元的。 兼顧二者，二者合一，最終連一也消失。從虛假中領悟真實，真實便無處不在。 頭髮、毛髮、指甲、牙齒以及鼻涕、唾液，暖氣流動、身體轉動，各種感覺器官。 我說這些就是金剛王（堅不可摧的佛法），幻化空虛的身體，都是真實存在的。 地、水、火、風和合聚集，光明與黑暗、顏色與空間相互依存，相互搖動。 意識心吸取鏡子上的痕跡，如果缺少其中之一，必然不會有兩者。 十方（東、西、南、北、東南、西南、東北、西北、上、下）三際（過去、現在、未來）本來就是虛無玄妙的，沒有形象，沒有名稱，沒有邊際。 一切時間、一切地點都融入一粒微塵之中，半偈的意義重重疊疊，如同帝釋天的羅網。 紫柏（人名）領悟了這種三昧（samadhi，禪定）之門，從大涅槃（maha-nirvana，大徹大悟）中示現生死。 來的時候用口中的光明宣說半偈，風聲、樹林、墻壁都發出雷鳴般的聲音。 像用瓦罐傾瀉雲彩一樣，涌現出文字禪，每一個眾生的毛孔都在怒吼。 去的時候用身體的光明宣說半偈，常與無常一起嬉戲。 瞭解虛假的和合就是堅固的，這副皮囊在劫火中永遠安然無恙。 在過去與未來中，順行與逆行，在夢中進入他人的內心，使他人覺醒。 慈悲與智慧交相輝映，禪宗、教義、戒律相互融合，充分發揮半偈的意義，沒有絲毫保留。 巍峨的雙徑（地名）窣堵波，老師坐在其中，熾熱地宣說著佛法。 佛偈就是老師，老師就是佛偈，遍佈在眾生的心中。 我從遺留的篇章中……
【English Translation】 English version: Time is silent and passes away. Who says that the teacher is not an incarnation sent by the Seven Buddhas of the past? The teacher's grace is vast and profound. Although our opportunity to meet the teacher face to face is shallow, having heard the teacher's name, the roots of goodness have been planted and matured. I have been privately studying the teacher's pure and bright teachings for a long time. In the autumn of the year Jia Yin, I completed the study of the teachings left by the teacher, and further enhanced my ability to hear and think about the Dharma. Even in the midst of swirling, turbulent waves, my eyes have no time to rest, but the teacher's royal seal is always in hand, and the Dharma guides the way like the North Star. The teacher's words and deeds are perfectly harmonious, and there is nothing that cannot be resolved into the half-verse (referring to the essence of the Dharma). I only regret that I have not been able to resolve this half-verse dry Chan (Zen meditation) into myself, and have long been like a poor son, failing to live up to the teacher's compassionate heart. I will compose this eulogy as an offering to the stupa (Buddhist shrine), as the lowest of offerings. Beneath the Seven Golden Mountains, birds of the same feather gather together, which is a strange sight; the tongue of the Two-Footed Venerable (Buddha) can transform poison into ghee (the best of flavors). I will use this root of goodness to cultivate myself, so that it becomes a seed. Perhaps in future lives, I will not need the teachings of the half-verse teacher, and it will not matter even if the teacher's eyebrows fall to the ground. The verse says:
The Four Great Elements (earth, water, fire, wind) are false and also true; the mind and the environment are neither dual nor one. Considering both, the two become one, and ultimately even one disappears. From falsehood, realize truth, and truth will be everywhere. Hair, fur, nails, teeth, as well as mucus, saliva, warm air flowing, body moving, all kinds of sensory organs. I say these are the Vajra King (indestructible Dharma), the illusory empty body, all are truly existent. Earth, water, fire, and wind gather together in harmony; light and darkness, color and space are interdependent and shake each other. The conscious mind absorbs the traces on the mirror; if one is missing, there will certainly not be both. The ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, down) and the three times (past, present, future) are originally empty and mysterious, without form, without name, without boundary. All times and all places are integrated into a single dust particle; the meaning of the half-verse is layered upon layer, like Indra's net. Zibo (person's name) realized this samadhi (meditative absorption) gate, manifesting birth and death from the great nirvana (ultimate enlightenment). When coming, he used the light in his mouth to proclaim the half-verse; the wind, the forest, and the walls all emitted thunderous sounds. Like pouring clouds from a jar, written Zen emerges; every pore of every living being roars. When leaving, he used the light of his body to proclaim the half-verse; permanence and impermanence play together. Knowing that the false union is solid, this skin bag is forever safe and sound in the fire of the kalpa. In the past and the future, going with the flow and against the flow, entering the hearts of others in dreams, awakening others from dreams. Compassion and wisdom intertwine, Zen, doctrine, and precepts merge together, fully expressing the meaning of the half-verse, without any reservation. The towering stupa of Shuangjing (place name), the teacher sits in it, fervently proclaiming the Dharma. The Buddha's verse is the teacher, and the teacher is the Buddha's verse, pervading the minds of all beings. I, from the remaining chapters...
獲髻珠 不歷百城持供養 傳師半偈即傳衣 一切如來同鼻孔
萬曆丙辰季秋七日皖舒私淑小子廣瀹優婆塞吳應賓和南謹述
No. 1452-H 紫柏老人圓中語錄序
圓中語錄。錄紫柏道人居圓語也。錄語者。浙西吳生彥先也。彥先儒者。何慕為此耶。吾儒宗孔孟。輒云闢佛老。非惡其道之盡非也。惡溺於非者。相率而至於滅倫畔道也。茍可以禆性靈。廓聞識。補吾聖教所不及者。即伶人嫠婦之辭。昆蟲草木之變。無往而非道。稗官博士。往往不棄。至采之聲歌。以備覽觀。矧吾儒與二氏分馳。鼎立於當代哉。昔韓昌黎稱一世大儒。力排異說。原道一篇。凜凜乎與日月爭烈。及居潮時。貽大顛書累幅。至留題留衣。又何兩截也。彼其所以非之者。非其流於邪者也。所以是之者。是其近於正者也。故曰通於儒者。始可與談佛老矣。紫柏道人。字達觀。早失恃怙。廿歲出家。不識文字。立禪三年。苦行持戒。一旦頓悟。藏典群書。瞭然領會。雲遊遍天下。脅不至席者三十年。像若彌勒。心若寒潭。聲若洪鐘。口若懸河。靜慧玄朗。名傾海內。薦紳貴倨。每折節下之。道人內大慈悲。外嚴戒律。世擬為臨濟尊宿復出云。於人無貴賤大小。持平等心待之。故賤者小者喜其容。貴者大者目為傲。
【現代漢語翻譯】 現代漢語譯本 獲髻珠（獲得頂髻中的寶珠） 不歷百城持供養 傳師半偈即傳衣（傳授半首偈頌就傳承衣缽） 一切如來同鼻孔
萬曆丙辰季秋七日皖舒私淑小子廣瀹優婆塞吳應賓和南謹述
No. 1452-H 紫柏老人圓中語錄序
《圓中語錄》，記錄了紫柏道人（紫柏禪師，字達觀）在圓中（地點名）的語錄。記錄語錄的人，是浙西的吳生彥先（人名）。彥先（吳生彥先的字）是儒者，為何羨慕要做這件事呢？我們儒家宗奉孔孟，常常說要排斥佛老，不是厭惡他們的道理完全不對，而是厭惡沉溺於邪說的人，互相效仿以至於做出滅絕人倫、背叛道德的事情。如果（佛老之說）可以裨益性情靈性，開闊見聞知識，彌補我們儒家聖教所不能及的地方，那麼即使是伶人嫠婦的言辭，昆蟲草木的變化，沒有哪一樣不是道。稗官野史、博學之士，往往不捨棄（這些），甚至採集民間的歌謠，用來廣泛觀看借鑑。何況我們儒家與佛、道二家分道揚鑣，鼎足而立於當代呢？ 過去韓昌黎（韓愈）被稱為一代大儒，極力排斥佛家的異端邪說。《原道》一文，凜然正氣與日月爭輝。等到居住在潮州時，給大顛（潮州禪師）寫了很多信，甚至留下題字和衣物，又何必如此兩面派呢？他之所以反對佛家，是反對佛家流於邪說的地方；他之所以贊同佛家，是贊同佛家接近正道的地方。所以說，通曉儒家的人，才可以和他談論佛老。 紫柏道人（紫柏禪師，字達觀），字達觀。早年喪失父母，二十歲出家。不識字，立志參禪三年，苦行持戒。一旦頓悟，佛經典籍、各種書籍，都瞭然於心，領會貫通。雲遊天下，三十年睡覺不脫衣。他的形象像彌勒佛一樣慈祥，他的內心像寒潭一樣清澈，他的聲音像洪鐘一樣洪亮，他的口才像懸河一樣流暢。清靜智慧，玄妙明朗，名聲傾動海內。達官貴人，常常謙卑地屈身拜訪他。道人內心充滿大慈悲，外在嚴守戒律，世人認為他是臨濟宗的尊宿再次出現。對於人，無論貴賤大小，都持平等心對待。所以地位低賤的人、年幼的人喜歡他的容貌，地位尊貴的人、年長的人認為他傲慢。
【English Translation】 English version Obtaining the Jewel from the Hair Knot Without passing through hundreds of cities to hold offerings. Transmitting half a verse, then transmitting the robe All Tathagatas share the same nostrils.
Respectfully written by Wu Yingbin, a lay devotee of Guangyue, a posthumous student of Wan Shu, on the seventh day of the late autumn of the Bingchen year of the Wanli era.
No. 1452-H Preface to the Recorded Sayings of Old Man Zibo in Yuanzhong
'Recorded Sayings of Yuanzhong'. Records the sayings of Daoist Zibo (Zen Master Zibo, styled Daguan) while residing in Yuanzhong (place name). The recorder of the sayings is Wu Sheng Yanxian (person name) from Western Zhejiang. Yanxian (style name of Wu Sheng Yanxian) is a Confucian scholar. Why does he admire and want to do this? We Confucians revere Confucius and Mencius, and often say we reject Buddhism and Taoism, not because we dislike their doctrines entirely, but because we dislike those who are immersed in heterodoxies, imitating each other to the point of committing acts that extinguish human relations and betray morality. If (the teachings of Buddhism and Taoism) can benefit our nature and spirit, broaden our knowledge and understanding, and supplement what our Confucian teachings cannot reach, then even the words of actors and widows, the transformations of insects and plants, none of them are not the Dao. Unofficial historians and erudite scholars often do not discard (these things), and even collect folk songs to widely view and learn from. Moreover, we Confucians, along with Buddhism and Taoism, stand apart and form a tripartite balance in this era. In the past, Han Changli (Han Yu) was called a great Confucian of his time, and he vigorously rejected the heterodoxies of Buddhism. His essay 'On the Origin of the Way' was filled with a stern righteousness that rivaled the sun and moon. When he resided in Chaozhou, he wrote many letters to Dadian (Zen Master of Chaozhou), and even left inscriptions and clothing. Why be so two-faced? The reason he opposed Buddhism was because he opposed the parts of Buddhism that had degenerated into heterodoxy; the reason he agreed with Buddhism was because he agreed with the parts of Buddhism that were close to the right path. Therefore, it is said that only those who understand Confucianism can discuss Buddhism and Taoism with him. Daoist Zibo (Zen Master Zibo, styled Daguan), styled Daguan. He lost his parents early and became a monk at the age of twenty. He was illiterate, but he vowed to practice Zen for three years, practicing asceticism and upholding the precepts. Once he had a sudden enlightenment, he understood all the Buddhist scriptures and various books, and comprehended them thoroughly. He traveled all over the world, and for thirty years he did not take off his clothes to sleep. His appearance was as kind as Maitreya Buddha, his heart was as clear as a cold pool, his voice was as loud as a great bell, and his eloquence was as fluent as a torrential river. His serene wisdom was profound and clear, and his reputation shook the country. High-ranking officials often humbly bowed to visit him. The Daoist was full of great compassion inwardly and strictly observed the precepts outwardly. The world considered him to be the reappearance of the venerable masters of the Linji school. He treated people with an equal mind, regardless of their status. Therefore, the lowly and the young liked his appearance, while the noble and the old considered him arrogant.
得其門而入者。靡不歸依。不得其門而入者。閑為排詆。道人故以此得名。亦以此賈禍。道人自謂有義命存焉。吾不知有名實也。吾不知有禍福也。此可以概其生平矣。歲庚子。玉芝子。與南康子同系福堂。閑談名理。南康子喜誦佛經。予獨不喜誦佛經。每嘲云。即心是佛耶。即口是佛耶。南康子未與道人面。而心嚴事道人。筆札相往來。嚐出其觀音贊示予兩人。相賡和。道人有當於心也。因了戒子寄予茶。貽予半偈。予酬和之。又為予作石佛渡海記。語語皆明心見性。又贈茶扇香花四偈。各有唱和。恨不一見以償夙心。無何訛言構。大獄興。蔓延善類。中外震悚。道人亦以掛誤下於理。兩人幸相見之晚也。道人拷訊時神色自如。持議甚正。以衰老殘軀。備嘗笞楚。抵死不屈。有烈士風。時嚴寒。道人且凍餒。予施一盂飯。一蒲團。一衲衣。道人晝夜跏趺不寐。環匣累系者扣之。隨人啟迪。無非接引向善。不剿空談幻語惑人。宜當代賢豪。樂與之遊甚廣也。癸卯十二月初五日入獄。十七日無疾坐化。壽止六十一。先是道人授彥先偈。若預知其將化者。又與予論朝聞道章。甚有解脫處。化之日說偈若干首。至五鼓語人以圓寂。人莫解。天明戶啟。呼薑湯凈口。作唸佛聲。出門就地坐。眾驚扶坐榻上。閉目不語。眾走報道
人逝矣。予往視之。大呼道人去得好。記著么。道人復張目視予。自啟手扶兩足。跏坐而逝。舁出閑地。經六晝夜。旋風曝日。陰翳嚴霜。飛沙落垢。摧折備至。儼然端坐。神采煥發。現光明狀。予與圓中人。靡不目擊嘆異。焚香頂禮。佛聲浩浩。及埋瘞土穴中。七越月。啟骸南遷。幻身如生不毀。世未曾有。此平湖陸西源親歷其事者。吁異哉。豈其巨靈呵護。抑道人自護有神歟。江南士人某等嘉其神異。治龕藏魄。歸葬初修山寺中。道人逮繫。彥先始終周旋曲至。復手錄圓中問答語偈。以授舊遊者。自謂于道人有夙緣。乞予一言敘之。予惟佛氏不立文字。此錄不足為道人有無。生死一大事。乃前知其故。至滅不亂性。留不壞身。軌跡昭然。靈異如此。此非修持於一世者。可得而驟至也。又豈末世緇流。所能彷彿其萬一也哉。
玉芝子湘源曹學程撰
紫柏老人圓中語錄
示潭柘寺僧眾
水緣濕燥。山以高崩。此有因所致。為福致殃。為惡致祥。此何因耶。因自多生。凡夫不覺耳。老朽出山。山門無恙。欲不待請。主先往焉。彼必以餘事累汝等。姑待之。汝輩遇境慎勿驚。以因不屬汝輩故也。雪寒蔀屋亦不惡。鑊湯爐炭。苦痛呻吟。總是意樂三昧。不信請于老朽瞑目地驗之。
被逮答檀
越
達朽既被逮已。有世智辨聰輩。憤然謂余曰。和尚厭離塵界。宜翛然無累。何載遭白簡。猶戀戀京師。致今日之苦耶。曰檀越以何物為塵界。何物為苦乎。深山大澤。虎豹龍蛇居焉。蛇虎未嘗不苦人也。然探淵者則得珠。鑿山者則獲璧。是見珠璧之為利。未嘗知有龍蛇虎豹也。吾諸大乘沙門。以利濟為事。方冒難以救援。安知塵勞之可出。無上大寶。失之於窮子。方矢浩劫以追求。烏知分段之可惜。特患衣珠之喻未喻耳。不患衣之頻易也。朽乘此解脫其軀殼。豈但解脫鶻臭弊衣乎。內衣之珠。不假外得。夫何苦哉。檀越言苦。異乎朽之為苦矣。
與曹直指夜談
曹直指。舉蘇長公羅漢贊曰。右手持杖。左手拊石。為手持杖。為杖持手。宴坐石上。安用杖為。無用之用。世人莫知。尊者曰。入道之機。機則透微。微透則手杖皆離。故曰離微入道之真機。直指曰。東坡東坡。手杖如何。有時用。也有時舍。作甚麼。尊者曰。撐天拄地。
先以欲鉤牽。后令入佛智。此維摩詰所說也。圖難於其易。為大於其細。此老氏所說也。皮毬子以二氏之說。觀其所以然。不過至人照圓。眾人照偏。偏則泥。圓則通。既謂之通矣。則事無大小。理無淺深。聲入而心通矣。奚疑之有哉。雖然理通始於檢名。故
名不檢。則實不得。實不得。則義不精。義不精。則理不易窮。理不窮。則性命之學。安從而入歟。故有志於性命之學者。倘不知自重。而飲食男女之慾亂其真。即世間功名事業。尚了不來。況大於此者乎。
(萬曆庚子師寄圓中南康子。吳中石佛贊云。獄室名福堂。檢名實自詳。因苦生覺照。覺則物我忘。今所說似重拈此義也。弟子李麟記)。
示吳彥先
觀夫名利之來。非無所本也。若以四大觀身。前境觀心。則身與心何殊焦谷芽。石女兒哉。以眾人不知此觀。不醉乎名。則醉乎利矣。殊不知緣名利。而逆觀乎身心。緣身心而逆觀乎身心之前者。名耶。利耶。身耶。心耶。吾不得而知也。
示郢中仇文學
咄咄胡為睡。螺螄蚌蛤類。一睡一千年。不聞佛名字。此偈釋迦老子。為弟子阿𨚗律陀正聞經時。貪睡交眼。警其昏惰而說也。嗚呼。五欲之重。莫重於睡。故睡重者。雖西施唼其唇。春雷奮乎地。不知聲色為何物。夫聲之與色。此眾人之常習也。及乎睡而聲色當其前。有眼不見。有耳不聞。由是觀之。則睡酒之醉人。較其餘醉。其芘大矣。故曰昏魔不斬。散魔不召而集。蓋昏之與散。必根乎念。念必根乎感。知念根感。念本無我。我既無我。則受感者誰。知屬觀。無受屬止。觀
【現代漢語翻譯】 現代漢語譯本：如果名不副實，那麼實際情況就無法得到準確反映。實際情況無法得到準確反映，那麼道義就無法精純。道義無法精純，那麼事物的道理就難以徹底探究。道理無法徹底探究，那麼關於本性和命運的學問，又從哪裡入手呢？所以，有志於研究本性和命運的人，如果不知道自重，而被飲食男女的慾望擾亂了本真，那麼世間的功名事業，尚且無法成就，更何況是比這更大的事情呢？
（萬曆庚子年，老師寄給圓中南康子。吳中石佛讚揚說：『監獄的房間名為福堂，檢查名實要詳細。因為苦難而產生覺悟，覺悟了就能忘卻物我。』現在所說的似乎是重新拈出這個意義。弟子李麟記錄）。
示吳彥先：
觀察名利的到來，並非沒有根源。如果用四大（地、水、火、風）來觀察身體，用前境（眼、耳、鼻、舌、身所對的色、聲、香、味、觸）來觀察心，那麼身體和心與焦枯的谷芽、石頭的孩子有什麼區別呢？因為眾人不知道這種觀察方法，不沉醉於名，就沉醉於利了。卻不知道順著名利，而反過來觀察身心；順著身心，而反過來觀察身心之前的東西，是名呢？是利呢？是身呢？是心呢？我無法知道啊。
示郢中仇文學：
咄咄，為何要睡覺？像螺螄蚌蛤一樣。一睡就是一千年，聽不到佛的名字。這首偈語是釋迦老子為弟子阿那律陀（Aniruddha，佛陀的弟子，以天眼第一著稱）正聞經時，因為貪睡閉上眼睛，警醒他的昏沉懶惰而說的。唉！五欲（色、聲、香、味、觸）之中，沒有比睡覺更嚴重的了。所以嗜睡的人，即使西施親吻他的嘴唇，春雷震動大地，也不知道聲音和顏色是什麼東西。聲音和顏色，是眾人的日常習慣。等到睡著了，聲音和顏色就在眼前，有眼看不見，有耳聽不見。由此看來，睡覺和酒的迷惑人，比其他的迷惑，其危害太大了。所以說昏沉的魔不斬除，散亂的魔不召喚也會聚集。昏沉和散亂，必定根源於念頭。念頭必定根源於感受。知道念頭根源於感受，念頭本來就沒有我。我既然沒有我，那麼接受感受的是誰？知屬於觀（Vipassanā，內觀），沒有接受屬於止（Samatha，止禪）。
【English Translation】 English version: If the name does not match the reality, then the actual situation cannot be accurately reflected. If the actual situation cannot be accurately reflected, then the righteousness cannot be refined. If the righteousness cannot be refined, then the principles of things are difficult to thoroughly explore. If the principles cannot be thoroughly explored, then where can one begin to study the nature and destiny of life? Therefore, those who aspire to study the nature and destiny of life, if they do not know how to respect themselves and are disturbed by the desires of food, sex, and material possessions, then even worldly fame and career cannot be achieved, let alone greater things than these?
(In the Gengzi year of the Wanli era, the teacher sent this to Yuanzhong Nankangzi. The Stone Buddha of Wuzhong praised: 'The prison room is named Futang (Hall of Blessings), examine the name and reality in detail. Because of suffering, enlightenment arises, and with enlightenment, one forgets the self and others.' What is being said now seems to be a re-emphasis of this meaning. Recorded by disciple Li Lin).
Instructing Wu Yanxian:
Observing the arrival of fame and fortune, it is not without a basis. If one observes the body with the Four Great Elements (earth, water, fire, and wind), and the mind with the Six Sense Objects (forms, sounds, smells, tastes, textures perceived by eye, ear, nose, tongue, and body), then what difference is there between the body and mind and scorched grain sprouts or stone children? Because people do not know this observation method, they are either intoxicated by fame or intoxicated by profit. They do not know that by following fame and profit, one can conversely observe the body and mind; by following the body and mind, one can conversely observe what is before the body and mind. Is it fame? Is it profit? Is it the body? Is it the mind? I cannot know.
Instructing Qiu Wenxue of Yingzhong:
Tut-tut, why sleep? Like snails and clams. One sleep is a thousand years, and one does not hear the name of the Buddha. This verse was spoken by Shakyamuni Buddha (Śākyamuni Buddha, the founder of Buddhism) to his disciple Aniruddha (Aniruddha, a disciple of the Buddha, known as the foremost in divine sight) when he was teaching the Sutra, because he was sleepy and closed his eyes, to warn him of his drowsiness and laziness. Alas! Among the five desires (form, sound, smell, taste, and touch), none is more serious than sleep. Therefore, those who are fond of sleep, even if Xi Shi (Xi Shi, one of the Four Beauties of ancient China) kisses their lips, and spring thunder shakes the earth, they do not know what sound and color are. Sound and color are the common habits of people. When one falls asleep, sound and color are in front of them, but they cannot see with their eyes or hear with their ears. From this perspective, the delusion of sleep and wine, compared to other delusions, is much greater. Therefore, it is said that if the demon of drowsiness is not eliminated, the demon of distraction will gather without being summoned. Drowsiness and distraction must originate from thoughts. Thoughts must originate from sensations. Knowing that thoughts originate from sensations, thoughts are originally without self. Since I have no self, then who is receiving the sensations? Knowing belongs to Vipassanā (Vipassanā, insight meditation), and no receiving belongs to Samatha (Samatha, calming meditation).
足以鑄昏。止足以汰散。昏鑄則明。散汰則靜。明與靜。固有之性德也。以性變而為情。昏散生焉。若然者。明非固有。昏則無源。靜非固有。散亦無地。眾人不知。以昏散明靜為兩物。所以情之復性。卒不易也。
警大眾
皮毬子曰。時不可忽。一忽時則昧心。心昧則何事不昧哉。由忽生怠。怠習一長。則氣為主。心為奴矣。故臥薪嚐膽。非虛設也。謂勾踐能之。我不能此。不知自重耳。若知自重。則天地萬物皆末也。我本也。雖然性既變情。則自無待而為有待。有待則物我亢然。順習則喜。逆習則瞋。此情為政而性隱矣。性則智周萬物而不勞。形充八極而無累。故能會萬物為一己。一己則己外無物。物外無己。以物外無己。故我用即物用也。以己外無物。故物用即己用也。知周不勞。形充無累。復何疑耶。經又曰。若能轉物即同如來。由是論之。我能轉物。謂之如來。則我被物轉。謂之如去。如去即眾人也。如來即聖人也。聖則無我而靈。凡則有我而昧。昧則忽時。忽時之人。憂不深。慮不遠。不知自重耳。人爲萬物之靈。而不知自重。皮毬又何言哉(師別號皮毬)。
十一月二十九日被逮別潭柘寺偈
寒潭古柘映青蓮。野老經行三十年。留偈別來沖雪去。欲乘爽氣破重玄。
出
【現代漢語翻譯】 現代漢語譯本： 足以形成昏昧。足以淘汰渙散。昏昧被消除就能顯現光明，渙散被淘汰就能恢復寧靜。光明與寧靜，是本有的性德。由於本性變化而產生情感，昏昧和渙散就產生了。如果這樣說，光明就不是本有的，昏昧也就沒有根源；寧靜不是本有的，渙散也就沒有立足之地。世人不知道這個道理，把昏昧渙散與光明寧靜看作是兩種事物，所以情感恢復本性的過程，最終難以實現。 警示大眾： 皮毬子（指作者本人）說：時間不可忽略。一旦忽略時間，就會使內心昏昧。內心昏昧，那麼什麼事不會昏昧呢？由忽略產生懈怠，懈怠的習慣一旦養成，那麼氣就會成為主導，心就成為奴隸了。所以臥薪嚐膽，不是虛設的。說勾踐能做到，我做不到，這是不知道自重罷了。如果知道自重，那麼天地萬物都是末節，我才是根本。雖然本性已經變為情感，就從無所依賴變為有所依賴。有所依賴，那麼物與我就相互對立。順應習慣就喜悅，違逆習慣就嗔怒。這是情感當政而本性隱退了。本性則是智慧周遍萬物而不勞累，形體充滿八極而沒有牽累，所以能夠將萬物融會為一體。融為一體，那麼自身之外就沒有外物，外物之外就沒有自身。因為自身之外沒有外物，所以我的作用就是萬物的作用；因為自身之外沒有外物，所以萬物的作用就是自身的作用。智慧周遍而不勞累，形體充滿而無牽累，還懷疑什麼呢？經書又說：『如果能夠轉化外物就等同於如來（Tathagata，佛的稱號之一）。』由此說來，我能轉化外物，就稱為如來，那麼我被外物轉化，就稱為如去。如去就是眾人，如來就是聖人。聖人無我而靈明，凡人有我而昏昧。昏昧就會忽略時間。忽略時間的人，憂慮不深，考慮不遠，不知道自重罷了。人是萬物之靈，卻不知道自重，我皮毬（作者自稱）又說什麼呢？（師父的別號是皮毬） 十一月二十九日被逮捕，告別潭柘寺的偈語： 寒冷的潭水和古老的柘樹輝映著青蓮（Blue lotus）。鄉野老者經過這裡已經三十年。留下偈語告別，衝破風雪而去，想要乘著清爽之氣突破重重玄機。
【English Translation】 English version: Sufficient to create darkness. Sufficient to eliminate dissipation. When darkness is eliminated, brightness appears. When dissipation is eliminated, stillness returns. Brightness and stillness are inherent virtues of the nature. Because the nature changes and becomes emotion, darkness and dissipation arise. If that is the case, brightness is not inherent, and darkness has no source; stillness is not inherent, and dissipation has no place to stand. People do not understand this principle, and regard darkness and dissipation as two separate things from brightness and stillness, so the process of emotion restoring its nature is ultimately difficult to achieve. Warning the Public: Pí Qiú Zi (皮毬子, the author himself) said: Time cannot be ignored. Once time is ignored, the mind becomes clouded. If the mind is clouded, what will not be clouded? Neglect gives rise to laziness, and once laziness becomes a habit, then qi (氣, vital energy) becomes the master, and the mind becomes the slave. Therefore, sleeping on brushwood and tasting gall (臥薪嚐膽) is not a mere fabrication. To say that Gou Jian (勾踐, a king who endured hardship) could do it, but I cannot, is simply not knowing how to respect oneself. If one knows how to respect oneself, then heaven and earth and all things are secondary, and I am the root. Although the nature has changed into emotion, it changes from being independent to being dependent. When there is dependence, then things and I are in opposition. Following habits leads to joy, and opposing habits leads to anger. This is emotion governing while the nature is hidden. The nature is wisdom pervading all things without labor, and the form filling the eight extremes without burden, so it can unite all things into one's self. When unified, there is nothing outside of oneself, and no self outside of things. Because there is no self outside of things, my use is the use of things; because there is nothing outside of oneself, the use of things is my use. Wisdom pervades without labor, and the form fills without burden, what is there to doubt? The scripture also says: 'If one can transform things, one is the same as the Tathagata (如來, one of the titles of the Buddha).' From this, if I can transform things, I am called the Tathagata, then if I am transformed by things, I am called 'as gone' (如去). 'As gone' is the common people, and the Tathagata is the sage. The sage is selfless and enlightened, while the ordinary person is selfish and ignorant. Ignorance leads to neglecting time. Those who neglect time have shallow worries and short-sighted considerations, and do not know how to respect themselves. Man is the spirit of all things, yet does not know how to respect himself, what else can I, Pí Qiú (皮毬, the author's self-reference), say? (The master's alias is Pí Qiú) On November 29th, being arrested, a farewell verse to Tan Zhe Temple (潭柘寺): The cold pool and ancient Zhe tree reflect the blue lotus (青蓮, Blue lotus). The old man of the countryside has been walking here for thirty years. Leaving a verse to say goodbye, breaking through the wind and snow to leave, wanting to ride the refreshing air to break through the layers of mystery.
潭柘示僧眾偈
達觀老漢出山去。堂內禪和但放心。頭上有天開正眼。當機禍福總前因。
臘月初五日從錦衣衛過邢部偈
大賈闖入福堂來。多少魚龍換骨胎。恐怖海中重睡穩。翻身驀地一聲雷。
聞柝
匿王問法忽齊年。自謂觀河不見遷。我有眼根聽夜柝。卻沈豐蔀更冷然。
柝聲未斷鈴聲續。誰是聲兮誰是聞。卻憶法堂鐘鼓候。古來魂夢更紛紜。
同曹侍御諸文學集吳彥先夜談
白法剖微塵。翠濤生嚥唾。何妨真與俗。兩采夜深賭。
一見原來是故人。同心何必在同身。者條擔子誰輕重。兩道眉毛綽有神。
傾蓋白頭匪兩人。祇緣岐念總同身。兩間擔子誰堪任。個有生來一點神(曹和)。
示吳彥先
江南知識隔風塵。獨影𨚗從暗地親。長嘯一聲空界裂。誰知針芥在羈人。
羈人敢必全無罪。要識生機即宕機。覷破死生原一貫。羽還走也足還飛。
相逢不必問前因。藻鏡離塵萬象新。花果故園應自好。溪聲山色總宜人。
日高三丈尚憨眠。絕勝雲林鼻觀禪。卻被頭陀閑擾醒。夢魂無地更留連。
寄示法密
閻羅可是執金吾。火鑊冰山事有無。試問密郎何所解。區區六尺等交蘆。
色空偈示楊中
{ "translations": [ "現代漢語譯本", "潭柘寺開示僧眾偈", "", "達觀老漢離開山門而去。堂內的禪和子們儘管放心。頭頂上有天，睜著正眼看著。當下的禍福，都是前世的因果。", "", "臘月初五日，從錦衣衛經過刑部偈", "", "大商人闖入福堂。多少魚和龍都換了骨胎。在恐怖的大海中重新安穩地睡去。翻身突然一聲雷響。", "", "聞柝（打更聲）", "", "匿王（指佛陀）問法，忽然過了這麼多年。自認為觀河，沒有看到遷流變化。我有眼根聽著夜裡的打更聲。卻沉溺在豐蔀（指黑暗）之中，更加冷漠。", "", "打更的聲音還沒有斷絕，又繼續響起。誰是聲音？誰是聽聞？卻回憶起法堂鐘鼓齊鳴的時候。自古以來，魂夢更加紛紜。", "", "與曹侍御、諸文學在吳彥先處夜談", "", "用白法剖析微塵。翠綠的波濤發出哽咽的聲音。不妨真與俗，都在夜深時分賭一把。", "", "一見原來是老朋友。同心何必一定要在同一個身體里。這條擔子誰輕誰重？兩道眉毛特別有精神。", "", "初次見面就如同老朋友，並非兩個人。只因爲不同的念頭都集中在同一個身體里。兩肩的擔子誰能承擔？每個人都天生有一點精神（曹和）。", "", "開示吳彥先", "", "江南的知識分子與世俗隔絕。獨自一人在暗地裡親近佛法。長嘯一聲，虛空都裂開了。誰知道細微之處就在被束縛的人身上。", "", "被束縛的人難道一定沒有罪過嗎？要認識生機，就在於認識宕機。看破生死原本就是一回事。羽毛還走，腳也還飛。", "", "相逢不必問前因。像擦拭過的鏡子一樣，遠離塵埃，萬象更新。家鄉的花果應該很好吧。溪水的聲音，山上的景色，都令人感到舒適。", "", "太陽已經升起三丈高了，還在憨睡。遠遠勝過雲林寺的鼻觀禪。卻被頭陀（苦行僧）閒來無事吵醒。夢魂無處可留戀。", "", "寄示法密", "", "閻羅王難道是執金吾（古代執掌儀衛的官）嗎？火鑊（燒煮罪人的大鍋）冰山的事情是真是假？試問法密你如何解釋？區區六尺之軀，就像交錯的蘆葦一樣。", "", "色空偈開示楊中" ], "english_translations": [ "English version", "Verse for the Sangha at Tanzhe Temple", "", 'Old man Daguan (達觀) leaves the mountain. The Chan (禪) practitioners in the hall can rest assured. There is a heaven above, opening its righteous eye. The fortunes and misfortunes of the moment are all due to past causes.', "", "Verse on Passing the Ministry of Justice from the Embroidered Uniform Guard on the Fifth Day of the Twelfth Lunar Month", "", 'A great merchant barges into the hall of blessings. How many fish and dragons have their bones and wombs transformed. In the sea of terror, they fall back into a deep sleep. Suddenly, with a turn, a thunderclap sounds.', "", "Hearing the Night Watchman's Clapper", "", 'King N匿王 (referring to Buddha) asks about the Dharma, and suddenly so many years have passed. He thinks he is observing the river, but does not see the changes. I have the eye-faculty to hear the night watchman\'s clapper. But I am immersed in abundance and darkness, even more indifferent.', "", 'The sound of the clapper has not stopped, and continues. Who is the sound? Who is the listener? I recall the time when the bells and drums sounded together in the Dharma hall. Since ancient times, dreams and souls have been even more confused.', "", "Gathering with Attendant Censor Cao and Various Scholars at Wu Yanxian's Place for a Night Talk", "", 'Analyzing dust with the white Dharma. Emerald waves produce choking sounds. Why not truth and falsehood, both gambling deep into the night.', "", 'At first sight, it turns out to be an old friend. Why must hearts be in the same body? Who bears the lighter or heavier burden on this pole? The two eyebrows are full of spirit.', "", 'Meeting for the first time is like meeting an old friend, not two people. Only because different thoughts are all concentrated in the same body. Who can bear the burden on both shoulders? Each person is born with a bit of spirit (Cao He).', "", "Instruction for Wu Yanxian", "", 'Jiangnan (江南) intellectuals are separated from the world. Alone, secretly close to the Dharma. With a long roar, the void is torn apart. Who knows that the subtle point is in the bound person.', "", 'Is it certain that the bound person has no sin? To recognize the life-force is to recognize the death-force. Seeing through life and death is originally one. Feathers still walk, and feet still fly.', "", 'Meeting, there is no need to ask about past causes. Like a wiped mirror, far from dust, all things are new. The flowers and fruits in your hometown should be good. The sound of the stream, the scenery of the mountains, are all pleasing.', "", 'The sun is already three rods high, still sleeping soundly. Far better than the nose-contemplation Chan (禪) of Yunlin Temple. But disturbed and awakened by the idle wandering monk. The dream-soul has nowhere to linger.', "", "Sent to Dharma-seal", "", 'Is Yama (閻羅) really the Gold-Clad Guard (執金吾)? Are the matters of the fire cauldron (火鑊) and ice mountain real or not? Let me ask you, Dharma-seal, how do you explain it? This mere six-foot body is like intertwined reeds.', "", "Verse on Form and Emptiness for Yang Zhong" ] }
涓
閑居徒自伴花眠。誰謂花神解說禪。空色兩關留不住。春風幽鳥領三玄。
添數珠偈
一線穿珠百八。偶然一珠墮落。何須物外追尋。即把覺迷添著。
臘月十一日司審被杖偈
三十竹篦償宿債。罪名輕重又何如。痛為法界誰能薦。一笑相酬有太虛。
坐來嘗苦虱侵膚。支解當年事有無。可道竹篦能致痛。試將殘䏶送跏趺。
十四日聞擬罪偈
夙業今緣信有機。南中蓮社北圓扉。別峰倘有人相問。師子當年正解衣。
憶介公
誰能念爾沖寒去。傀儡提撕豈有神。長別莫談身後愿。好從當下剖微塵。
憶卓老
去年曾哭焚書者。今日談經一字空。死去不須論好惡。寂光三昧許相同。
十五日法司定罪說偈
一笑由來別有因。那知大塊不容塵。從茲收拾娘生足。鐵橛花開不待春。
十六日臨化說偈
事來方見英雄骨。達老吳生豈夙緣。我自西歸君自北。多生晤語更泠然。
南北經行三十年。鈍機仍落箭鋒前。此行莫謂無訊息。雪夜先開火內蓮。
盡稱達老鼓風波。今日風波事若何。試嚮明年看老達。風波滿地自哆和。
潭柘雙青謾說龍。相依狴犴更從容。主人歸去香云冷。好臥千峰與萬峰。
幻骨吾知無佛性。從來稱石總虛浮。夜深寒照吳門月。翻笑生公暗點頭。
幽關寂寂鎖難開。那道沙門破雪來。饑鼠何妨沾法喜。凍膿早許委黃埃。
夙願平生未易論。大千經卷屬重昏。怪來雙徑為雙樹。貝葉如雲日自屯。
啟龕須記合龕時。痛癢存亡爾即伊。不必燕云重眷戀。此身許石肯支離。
山鬼不必賽。水神胡可解。枯木冷重云。獨見田侍者。人生那忽死。死者生之府。法門何所聞。付諸涂毒鼓(讖所知)。
手字致江南諸法屬等。各各自宜堅持信心。老朽休矣。不得載見。特此為別。付與小道人持執示覽。護持三寶。棱嚴徑山刻藏事。可行則行。不可則止。癸卯年十二月十六日。
No. 1452-I
不佞少事鉛槧。從諸名賢游。即聞 紫柏尊者德風籍籍。以為肉身大士。竟愧火馳方內。無從快睹劫外青蓮也。壬寅歲。彥罹白簡。逮繫比部獄。明年癸卯冬。 聖上以奸書震怒。大索國中。而尊者以弘法來忌。亦掛彈章。比聞難。一眾股慄。而師從容笑語如平時。乃以佛法開譬僧眾。夷然出山赴詔獄。無何入西曹。彥幸獲歸依焉。初聞師嚴冷不易親。及見則深慈等悲。沁人心髓。彥因炷香求心要。師為拈毗舍浮佛半偈云。假借四大以為身。心本無生
【現代漢語翻譯】 現代漢語譯本： 幻骨，我不知道是否具有佛性。向來被稱為『石』的東西，總歸是虛浮的。夜深了，寒光照耀著吳門的月亮，反而嘲笑生公（竺道生）暗自點頭。
幽深的關隘寂靜地鎖著，難以開啟。哪裡知道沙門（僧人）會冒著雪前來。飢餓的老鼠不妨沾染一些法喜，凍結的膿血早就應該委棄于黃土之中。
前世的願望，平生難以輕易評論。整個大千世界的經卷，都屬於重重昏暗。奇怪的是雙徑（寺廟）會成為雙樹（娑羅雙樹，佛陀涅槃之處），貝葉經像云一樣多，太陽也自己停駐。
開啟佛龕的時候，必須記住合上佛龕的時候。痛苦和癢，存在和滅亡，你就是它。不必對燕云（指北方地區）過分眷戀，此身答應像石頭一樣，不肯分離。
山鬼不必祭祀，水神怎麼可以祈求化解？枯木寒冷地覆蓋著重重雲霧，唯獨看見田侍者。人生怎麼會忽然死去？死去是生命的歸宿。佛法從何處聽聞？把它付諸涂毒鼓（比喻讖語，聽到的人都會相信）。
手書致江南各位法屬等：各自應該堅持信心。我老朽要休息了。不得相見。特此告別。交給小道人拿著給你們看。護持三寶。棱嚴徑山刻藏之事，可行就做，不可行就停止。癸卯年十二月十六日。
我不才，年少時從事筆墨之事，跟隨各位名賢遊歷。早就聽說紫柏尊者（紫柏真可）的德行聲名遠揚，認為他是肉身大士。最終慚愧於像火一樣快速地奔走於世俗之內，無法痛快地見到劫外的青蓮（比喻罕見的事物）。壬寅年，彥（指作者自己）遭遇官司，被逮捕關押在刑部監獄。第二年癸卯年冬天，皇上因為奸書而震怒，在全國大肆搜捕。而尊者因為弘揚佛法而被人嫉恨，也被彈劾。等到聽說災難來臨，大家都非常害怕，而師父（紫柏尊者）從容地談笑，像平時一樣。於是用佛法開導僧眾，平靜地走出山門去應詔入獄。不久之後進入刑部監獄，彥有幸得以歸依他。起初聽說師父非常嚴肅冷峻，不容易親近，等到見到之後，才發現他深沉的慈悲，像水一樣沁人心脾。彥因此點香祈求佛法心要，師父為他拈出毗舍浮佛（過去七佛之一）的半偈說：『假借四大（地、水、火、風）以為身，心本無生。』
【English Translation】 English version: I, with this illusory bone, do not know if it possesses Buddha-nature. What has always been called 'stone' is ultimately insubstantial. In the deep night, the cold light illuminates the moon over Wumen, and I turn to laugh at Sheng Gong (Zhu Daosheng) secretly nodding in agreement.
The secluded gate is locked silently, difficult to open. Who knew that a Shramana (monk) would come through the snow? Hungry mice may as well partake in the joy of Dharma, and frozen pus should have long been abandoned to the yellow dust.
Past vows are not easily discussed in this life. The sutras of the entire great thousand world belong to deep darkness. It's strange that Shuangjing (temple) would become twin trees (Sala trees, where the Buddha entered Nirvana), with the leaves of the scriptures like clouds, and the sun itself lingers.
When opening the shrine, you must remember when closing it. Pain and itch, existence and extinction, you are it. There is no need to overly cherish Yan and Yun (referring to the northern regions), this body promises to be like a stone, unwilling to be separated.
There is no need to worship mountain spirits, how can water gods be asked to resolve problems? The cold, dead tree is covered with heavy clouds, only Tian the attendant is seen. How can life suddenly end? Death is the abode of life. Where is the Dharma heard? Entrust it to the poisoned drum (a metaphor for prophecies, which people believe upon hearing).
A handwritten letter to all Dharma relatives in Jiangnan: Each of you should maintain your faith. I, old and frail, am going to rest. We must not meet. This is a special farewell. Give it to the young Daoist to hold and show to you. Protect the Three Jewels. The matter of engraving and storing at Lengyan Jingshan, do it if it is feasible, stop if it is not. Sixteenth day of the twelfth month of the Gui Mao year.
I, unworthy, engaged in writing from a young age, and traveled with various famous scholars. I had long heard of the virtuous reputation of Venerable Zibo (Zibo Zhenke), considering him a Bodhisattva in the flesh. Ultimately, I am ashamed of rushing about in the mundane world like fire, unable to joyfully behold the blue lotus beyond the kalpa (a metaphor for rare things). In the Renyin year, Yan (referring to the author himself) encountered a lawsuit and was arrested and imprisoned in the Ministry of Justice prison. In the winter of the following year, Guimao, the Emperor was furious because of a seditious book and conducted a massive search throughout the country. And the Venerable was resented for propagating the Dharma and was also impeached. When the disaster was heard of, everyone was very afraid, but the Master (Venerable Zibo) calmly talked and laughed as usual. So he enlightened the monks with the Dharma, and calmly left the mountain gate to go to the imperial prison. Soon after, he entered the Ministry of Justice prison, and Yan was fortunate enough to take refuge in him. At first, I heard that the Master was very serious and cold, not easy to approach, but after seeing him, I realized his deep compassion, like water, penetrated the heart. Therefore, Yan lit incense and prayed for the essence of the Dharma, and the Master picked out half a verse from Vipashyin Buddha (one of the past seven Buddhas) for him, saying: 'Borrowing the four great elements (earth, water, fire, wind) to form the body, the mind is originally unborn.'
因境有。令久久持誦。且為決了其旨曰。是身無從。合由四大。是心無從。起因前境。試推四大及境。更何所從乎。凡夫不知性變為情之旨。隨情起執。生死浩然。聖人以理折情。性斯復矣。性復情空。何生死之有哉。彥惟時如后夜聞雷。顧念古人求法。至於立雪斷臂。而彥罪累凡愚。沉迷牢戶。乃忽聞萬劫出苦之因。法乳恩深。即捐頂踵不足明報也。師既居圓久之。彥時時從閑。同曹直指。沈令尹。郢中諸文學。闡抉儒釋性命之淵奧。如河決川委。隨宜說偈。衝口而成。及被訊。以衰殘歷諸刑苦。凡侍者皆心欲落。而師云間水止。了無一事。甫入圓。輒又渠渠以佛法勸發一眾。蓋其定慧精嚴。壁立萬仞如此。臘月望。合爪說偈。徐語彥曰。道人將去。彥愕然曰。師不念法道。不念眾生耶。慇勤啟請。而師顧笑曰。去得快。來得快。旋即為吾浙何君說轉生歌。而彥以倉卒未之錄也。越二日既曙。圓扉啟。師遽出戶仰視曰。辰刻矣。因呼薑湯凈口。遂地坐。連稱毗盧遮那佛數聲。眾驚扶坐榻上。遂瞑。直指君聞之。倉茫及榻前。大呼去得好。記著么。師乃更微睇直指君。啟手斂足。[革*展]然而逝。即十七日辰刻也。隨舁坐露地。霜風塵沙。種種摧蝕。經六晝夜。而神采溢發。如未度世。既出獄。以師遺言毋斂。僅周
【現代漢語翻譯】 現代漢語譯本：因為身處困境，我讓他長久地持誦佛經，並且為他解釋其中的要義說：『這個身體沒有自性，是由地、水、火、風四大假合而成；這個心也沒有自性，是由於外在的境界而生起。』你試著推究這四大和外境，它們又從何而來呢？凡夫俗子不明白自性轉變為情識的道理，隨著情識而產生執著，所以在生死輪迴中無休止地流轉。聖人以真理來折服情識，自性就恢復了。自性恢復，情識空寂，哪裡還有什麼生死呢？ 彥當時就像在深夜聽到雷聲一樣，想到古代人爲了求法，甚至有立雪斷臂的事蹟。而我彥罪孽深重，如同愚昧之人，沉迷於牢獄之中。如今忽然聽聞能夠脫離萬劫之苦的因由，這佛法的恩德深重，即使粉身碎骨也難以報答啊！師父在監獄裡住了很久，我彥時常在空閑時跟隨他，和曹直指、沈令尹以及郢中的各位文人一起，闡述儒釋兩家關於性命的深刻道理，就像河水決堤一樣，隨著時機而說偈語，脫口而出。等到被審訊時，師父以衰弱的身體經歷各種刑罰，所有侍奉的人都心驚膽戰，而師父卻像平靜的水面一樣，好像什麼事都沒發生。剛進入監獄，又積極地用佛法勸導啓發眾人。可見他的定力和智慧精深嚴密，像高聳的山壁一樣不可動搖。 臘月十五，師父合掌說了偈語，慢慢地對彥說：『道人將要走了。』彥驚愕地說：『師父不顧念佛法，不顧念眾生嗎？』慇勤地請求挽留。而師父回頭笑著說：『去得快，來得也快。』隨即為浙江的何君說了轉生歌，但我彥因為倉促沒能記錄下來。過了兩天，天剛亮，監獄的門打開了，師父立刻走出門口仰頭看著天說：『辰時到了。』於是叫人拿薑湯漱口，然後坐在地上，連續稱念毗盧遮那佛（Vairocana Buddha）的名號。眾人驚慌地扶他坐到床榻上，師父就閉上了眼睛。曹直指聽到訊息，匆忙趕到床前，大聲呼喊『走得好！記住了嗎？』師父於是微微地看了曹直指一眼，然後伸開雙手，合攏雙腳，安詳地去世了，正是十七日辰時。隨即用蓆子裹著身體放在露天的地方，經受霜風塵沙的侵蝕，經過六天六夜，而神采依然煥發，好像沒有去世一樣。出獄后，按照師父的遺言，不要入殮，只是簡單地用布包裹。
【English Translation】 English version: Because of the difficult circumstances, I had him recite the scriptures for a long time, and I explained the essence to him, saying: 'This body has no inherent nature; it is a temporary aggregation of the four great elements (earth, water, fire, and wind). This mind also has no inherent nature; it arises due to external circumstances.' Try to investigate these four elements and the external circumstances; where do they come from? Ordinary people do not understand the principle of the transformation of self-nature into emotions, and they become attached to emotions, so they endlessly transmigrate in the cycle of birth and death. Sages subdue emotions with reason, and self-nature is restored. When self-nature is restored and emotions are emptied, where is there any birth and death? At that time, Yan felt like hearing thunder in the middle of the night, and he thought of the ancient people who, in order to seek the Dharma, even stood in the snow and cut off their arms. But I, Yan, have heavy sins, like a foolish person, immersed in prison. Now, suddenly hearing the cause for escaping from the suffering of countless kalpas (aeons), the grace of this Dharma is profound, and even sacrificing my body would not be enough to repay it! The master stayed in prison for a long time, and I, Yan, often followed him in my spare time, along with Cao Zhizhi, Shen Lingyin, and the literati of Yingzhong, expounding the profound principles of Confucianism and Buddhism regarding nature and life, like a river bursting its banks, spontaneously reciting verses as the occasion arose. When he was interrogated, the master endured various tortures with his weakened body, and all those who served him were terrified, but the master was like a calm lake, as if nothing had happened. As soon as he entered the prison, he actively used the Dharma to encourage and enlighten everyone. It can be seen that his samadhi (concentration) and prajna (wisdom) were profound and rigorous, like an unshakeable mountain wall. On the fifteenth day of the twelfth month, the master put his palms together and said a verse, slowly saying to Yan: 'The Daoist is about to leave.' Yan was shocked and said: 'Master, do you not care about the Dharma, do you not care about sentient beings?' He earnestly pleaded for him to stay. But the master turned his head and smiled, saying: 'Going quickly, coming quickly.' Then he spoke the Rebirth Song for He Jun of Zhejiang, but I, Yan, was unable to record it in my haste. Two days later, at dawn, the prison door opened, and the master immediately walked out of the door, looked up at the sky, and said: 'It is the Chen hour (around 8 AM).' So he asked for ginger soup to rinse his mouth, and then sat on the ground, continuously chanting the name of Vairocana Buddha (毗盧遮那佛). The crowd was startled and helped him to sit on the bed, and the master closed his eyes. Cao Zhizhi heard the news and rushed to the bedside, shouting loudly, 'A good departure! Do you remember?' The master then glanced slightly at Cao Zhizhi, then stretched out his hands, folded his feet, and passed away peacefully, precisely at the Chen hour on the seventeenth day. Immediately, his body was wrapped in a mat and placed in the open air, exposed to frost, wind, dust, and sand. After six days and six nights, his spirit was still radiant, as if he had not passed away. After being released from prison, according to the master's last words, he was not to be coffined, but simply wrapped in cloth.
以藟梩。而土掩于西郊。會甲辰京師大水。城關皆崩。四郊如海。諸弟子念師在巨浸中。命田侍者鳴諸當事。得歸龕。陸比部西源。于孟秋十三日。躬往視事。七尺之土未乾。疑師且水化。及破封而端坐如生。不動不變。一眾號呼。嘆未曾有。嗟乎。此豈非光明碩大。超格越量。不可思議之肉身大士乎。彥遇師晚。即于宗乘教理未有證入。終日戴天履地。而其高厚非所能知。然其甘禍患如遊戲。等生死於往來。其滅度也。則並幻身而不壞。其一息之存也。則困頓刑楚了不入意。而勤勤懇懇。逢人勸誘。必欲出之苦海。有如拯溺救焚。目不及瞬。而手不及援者。如是而曰非大修行人。非真聖賢。則凡古之聖賢。皆不足信也。師入圓中。隨地隨時隨人。橫口法施。若決藏海。滔滔滾滾。香象鼷鼠。無不滿腹。隨人手錄。各各攜去。而彥所見聞者。則盡此帙中。先以致江南法屬授諸梓。而後徐致其餘。所恨獨少轉生歌耳。嗚呼。微言未絕。靈光妙音。豈違咫尺哉。
萬曆甲辰中秋朔竺靈居士吳中彥彥先甫和南記
No. 1452
紫柏老人集卷之一
明 憨山德清 閱
法語
釋迦文佛以文設教。故文殊師利。以文字三昧輔釋迦文。而用揀擇之權。于楞嚴會上。進退二十五聖。獨選
擇觀音當機。無有敢議其私者。觀世音雖彌陀輔佐。亦以聞思修入。近乎文字三昧。故釋迦文佛。亦退三十二億恒河沙菩薩。獨進觀世音。豈非此方真教體。清凈在音聞歟。若文字三昧。不以音聞為體。是猶花不以春為神。豈真花也哉。蓋文字根于音聞。音聞根于覺觀。覺觀又根于無覺無觀者。佛意欲一切眾生。因有分別心。入文字三昧。因文字三昧。入音聞之機。因音聞之機。入無覺無觀。無覺無觀既入。則最初有分別心。至此不名有分別。而名無覺無觀矣。夫無覺無觀者。所謂正因佛性也。正因佛性既變而為情。茍不以了因契之。則正因終不能會也。了因雖能契正因。若微緣因熏發之。則了因亦不能終自發也。緣因。即文字三昧之異名也。了因。即音聞之機之異名也。學者茍能觸類而長之。則文殊文字三昧。與觀音音聞三昧。皆不在文殊觀音與釋迦文佛。在我日用而已。故老龐曰。日用事無別。惟吾自偶諧。神通並妙用。運水及搬柴。柴水即老龐文字三昧也。神通即老龐音聞之機也。惟吾自偶諧。即老龐了因契會正因佛性者也。即此觀之。凡佛弟子。不通文字般若。即不得觀照般若。不通觀照般若。必不能契會實相般若。實相般若。即正因佛性也。觀照般若。即了因佛性也。文字般若。即緣因佛性也。今天下學佛
【現代漢語翻譯】 現代漢語譯本：選擇觀音菩薩作為應機的對象，沒有人敢於議論其中的隱情。觀世音菩薩雖然是阿彌陀佛的輔佐，也是通過聽聞、思考、修習而進入，接近於文字三昧（通過文字達到的一種禪定狀態）。所以釋迦牟尼佛也退回了三十二億恒河沙數的菩薩，唯獨推舉觀世音菩薩。難道不是因為這個地方真正的教法本體，在於清凈的聽聞嗎？如果文字三昧不以聽聞作為本體，就好像花朵不以春天作為精神，怎麼能算是真正的花朵呢？文字根源於聽聞，聽聞根源於覺察觀照，覺察觀照又根源於無覺無觀的狀態。佛的意思是想讓一切眾生，因為有分別心，而進入文字三昧；因為文字三昧，而進入聽聞的機緣；因為聽聞的機緣，而進入無覺無觀的狀態。無覺無觀的狀態既然進入，那麼最初的有分別心，到這個時候就不叫做有分別，而叫做無覺無觀了。所謂無覺無觀，就是所謂的正因佛性（一切眾生本具的成佛的可能性）。正因佛性既然變化而成為情識，如果不用了因（幫助理解的條件）去契合它，那麼正因終究不能顯現。了因雖然能夠契合正因，如果稍微沒有緣因（外在的輔助條件）去熏習啓發它，那麼了因也不能最終自己發生作用。緣因，就是文字三昧的另一個名稱。了因，就是聽聞的機緣的另一個名稱。學習的人如果能夠由此類推，那麼文殊菩薩的文字三昧，與觀音菩薩的聽聞三昧，都不在文殊菩薩、觀音菩薩與釋迦牟尼佛那裡，而在於我們每天的日常運用之中。所以老龐居士說：『日常的事情沒有特別的，只是我自己偶然契合。神通和妙用，在於運水和搬柴。』柴和水就是老龐居士的文字三昧。神通就是老龐居士的聽聞機緣。『只是我自己偶然契合』，就是老龐居士用『了因』契合『正因佛性』。由此看來，凡是佛弟子，不通達文字般若（通過文字獲得的智慧），就不能得到觀照般若（通過觀照獲得的智慧）；不通達觀照般若，必定不能契合實相般若（證悟實相的智慧）。實相般若，就是正因佛性。觀照般若，就是了因佛性。文字般若，就是緣因佛性。現在天下的學佛之人
【English Translation】 English version: Choosing Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) as the one who is ready to receive the teaching, no one dares to question the reason behind it. Although Guanshiyin (another name for Avalokiteśvara) is an assistant to Amitabha (the Buddha of Infinite Light), he also enters through hearing, thinking, and practicing, approaching the 'samadhi of words' (a state of meditative absorption achieved through language). Therefore, Shakyamuni Buddha (the historical Buddha) also dismissed thirty-two billion Ganges-sand-like Bodhisattvas, and solely advanced Guanshiyin. Isn't it because the true essence of the teaching in this land lies in pure hearing? If the 'samadhi of words' does not take hearing as its essence, it is like a flower without spring as its spirit; how can it be a true flower? Words are rooted in hearing, hearing is rooted in awareness and observation, and awareness and observation are rooted in the state of no awareness and no observation. The Buddha's intention is to lead all sentient beings, through their discriminating minds, into the 'samadhi of words'; through the 'samadhi of words', into the opportunity of hearing; and through the opportunity of hearing, into the state of no awareness and no observation. Once the state of no awareness and no observation is entered, the initial discriminating mind is no longer called discrimination, but is called no awareness and no observation. The so-called no awareness and no observation is the so-called 'inherent Buddha-nature' (the potential for enlightenment inherent in all beings). Since the inherent Buddha-nature transforms into emotions and consciousness, if it is not aligned with the 'condition of understanding' (the condition that helps in understanding), the inherent cause will ultimately not manifest. Although the 'condition of understanding' can align with the inherent cause, if it is not slightly stimulated and developed by the 'causal condition' (external supporting conditions), the 'condition of understanding' will also not ultimately arise on its own. The 'causal condition' is another name for the 'samadhi of words'. The 'condition of understanding' is another name for the opportunity of hearing. If students can extend this by analogy, then Manjushri's (the Bodhisattva of Wisdom) 'samadhi of words' and Guanyin's 'samadhi of hearing' are not in Manjushri, Guanyin, or Shakyamuni Buddha, but in our daily use. Therefore, Layman Pang (a famous Zen practitioner) said: 'Daily affairs are no different, only I myself occasionally harmonize. Supernatural powers and wonderful functions lie in carrying water and chopping wood.' Wood and water are Layman Pang's 'samadhi of words'. Supernatural powers are Layman Pang's opportunity of hearing. 'Only I myself occasionally harmonize' is Layman Pang using the 'condition of understanding' to align with the inherent Buddha-nature. From this perspective, all Buddhist disciples who do not understand 'verbal prajna' (wisdom gained through words) cannot attain 'contemplative prajna' (wisdom gained through contemplation); those who do not understand 'contemplative prajna' will certainly not be able to align with 'real prajna' (wisdom of realizing reality). 'Real prajna' is the inherent Buddha-nature. 'Contemplative prajna' is the 'condition of understanding' Buddha-nature. 'Verbal prajna' is the 'causal condition' Buddha-nature. Now, the Buddhist practitioners in the world
者。必欲排去文字。一超直入如來地。志則高矣。吾恐畫餅不能充飢也。且文字佛語也。觀照佛心也。由佛語而達佛心。此從凡而至聖者也。由佛心而達佛語。則聖人出無量義定。放眉間白毫相光。而為文字之海。使一切眾生。得沾海點。皆得入流亡所。以至空覺極圓。寂滅現前而後已。若然者。即語言文字。如春之花。或者必欲棄花覓春。非愚即狂也。有志於入流亡所者。當深思我釋迦文。以文設教所以然之意。如其明之。即文字語言可也。離文字語言可也。如其未明。即文字與離文字皆不可也。非即非離亦不可也。
師曰。娑婆世界。與十方眾生世界。皆根于空。空復根於心。故經曰。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。第眾生膠固於根塵之習。久積成堅。卒不易破。故諸佛菩薩先以空藥。治其堅有之病。世之不知佛菩薩心者。于經論中見其熾然談空。遂謂佛以空為道。榜其門曰空門。殊不知眾生有病若愈。則佛菩薩之空藥亦無所施。空藥既無所施。又以妙藥治其空病。然眾生膠固根塵之習。雖賴空藥而治。空病一生。茍微佛菩薩之妙藥。則空病之害。害尤不細。世以佛門為空門者。豈真知佛心哉。或以曹溪本來無一物。何處惹塵埃之語。橫計於心。便謂我本來無一物。又有何塵埃可染。
【現代漢語翻譯】 現代漢語譯本：
這個人一定要排斥文字，想要一超直入如來之地，志向固然高遠，但我恐怕畫餅不能充飢啊。況且文字是佛的語言，觀照是佛的心。通過佛的語言而達到佛的心，這是從凡人到聖人的途徑。由佛的心而表達為佛的語言，那麼聖人就能從無量義定中，放出眉間白毫相光，化為文字之海，使一切眾生，都能沾上海水的一滴，都能進入聖流，忘卻主客對立，以至於空覺達到極致圓滿，寂滅的境界顯現於眼前。如果這樣，那麼語言文字，就像春天的花朵。有人一定要拋棄花朵去尋找春天，不是愚蠢就是瘋狂。有志於進入聖流，忘卻主客對立的人，應當深入思考我釋迦牟尼佛用文字來設教的用意。如果明白了這一點，那麼運用文字語言可以，離開文字語言也可以。如果還不明白，那麼運用文字與離開文字都不可以，不執著于運用也不執著于離開也是不可以的。
老師說：娑婆世界（Saha World，指我們所居住的這個充滿苦難的世界），與十方眾生世界，都根源於空。而空又根源於心。所以經書上說：『空生於大覺之中，就像大海中生起一個水泡。有漏的微塵國土，都依靠空而生。』只是眾生執著于根塵的習氣，長久積累形成堅固的執念，不容易打破。所以諸佛菩薩先用空的藥，來治療他們堅固執有的病。世上不了解佛菩薩心意的人，在經論中看到熾盛地談論空，就認為佛以空為道，在他們的門上題寫『空門』。殊不知眾生的病如果痊癒了，那麼佛菩薩的空藥也就無處可用了。空藥既然無處可用，又用妙藥來治療他們的空病。然而眾生執著于根塵的習氣，即使依賴空藥而得到治療，空病一旦產生，如果沒有佛菩薩的妙藥，那麼空病的危害，危害尤其不小。世人把佛門當作空門，難道是真的瞭解佛的心意嗎？或者有人把曹溪（Caoxi，地名，指禪宗六祖慧能）『本來無一物，何處惹塵埃』的話，橫加計較於心，就認為我本來什麼都沒有，又有什麼塵埃可以沾染呢？
【English Translation】 English version:
This person insists on rejecting words, wanting to directly enter the land of Tathagata (Tathagata, one of the titles of the Buddha, meaning 'Thus Gone' or 'Thus Come'), the ambition is certainly lofty, but I am afraid that drawing a cake cannot satisfy hunger. Moreover, words are the language of the Buddha, contemplation is the mind of the Buddha. Through the language of the Buddha to reach the mind of the Buddha, this is the path from ordinary people to saints. From the mind of the Buddha to express as the language of the Buddha, then the saint can from the Samadhi of Immeasurable Meaning, release the white hair light between the eyebrows, transform into a sea of words, so that all sentient beings, can dip a drop of seawater, can enter the holy stream, forget the subject-object opposition, so that the emptiness-awareness reaches the ultimate perfection, the realm of Nirvana appears before the eyes. If so, then language and words are like the flowers of spring. Someone must abandon the flowers to find spring, either foolish or crazy. Those who aspire to enter the holy stream and forget the subject-object opposition should deeply consider the intention of my Shakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) to establish teachings with words. If you understand this, then using language and words is acceptable, and leaving language and words is also acceptable. If you do not understand, then using words and leaving words are both unacceptable, and not clinging to using or not clinging to leaving is also unacceptable.
The teacher said: The Saha World (Saha World, refers to the world we live in, full of suffering), and the worlds of sentient beings in the ten directions, are all rooted in emptiness. And emptiness is rooted in the mind. Therefore, the scriptures say: 'Emptiness arises from the Great Enlightenment, like a bubble arising in the sea. Leaky dust-like countries all depend on emptiness for their existence.' It is just that sentient beings are attached to the habits of the senses and objects, and long-term accumulation forms a solid attachment, which is not easy to break. Therefore, all Buddhas and Bodhisattvas first use the medicine of emptiness to treat their disease of solid attachment. Those in the world who do not understand the mind of the Buddhas and Bodhisattvas, seeing the fervent discussion of emptiness in the scriptures, think that the Buddha takes emptiness as the path, and inscribe 'Empty Gate' on their doors. Little do they know that if the diseases of sentient beings are cured, then the empty medicine of the Buddhas and Bodhisattvas will have nowhere to be used. Since the empty medicine has nowhere to be used, they use wonderful medicine to treat their disease of emptiness. However, sentient beings are attached to the habits of the senses and objects, even if they rely on empty medicine to be treated, once the disease of emptiness arises, if there is no wonderful medicine of the Buddhas and Bodhisattvas, then the harm of the disease of emptiness is especially great. Do people in the world who regard the Buddhist gate as an empty gate really understand the mind of the Buddha? Or someone takes the words of Caoxi (Caoxi, place name, refers to the Sixth Patriarch Huineng of Zen Buddhism) 'Originally there is nothing, where does dust accumulate' and calculates it in their heart, then thinks that I originally have nothing, what dust can be contaminated?
請自審察。我既本來無一物。人舉手揖我。我隨喜。人以手㦸我。我隨怒。現前喜怒又何物乎。如此物不能直下爆破。則礙膺長劫有在。敢謂橫計者本來無一物。即曹溪之本來無一物乎。佛菩薩說法。如良醫用藥。如良將用兵。藥與兵豈有常哉。但察病人與敵人。情之所在何如耳。茍得其所在之情。則藥與兵。如庖丁之解牛矣。故世以佛門為空門。及掠曹溪本來無一物。為自己本來無一物者。皆刀折而牛未解者也。佛菩薩知眾生迷心而有空。迷空而有身心。迷身心而有前塵。前塵即世界之屬。身心即眾生之類。然世界與眾生。離空則無有根。空離覺心則亦無根。故佛菩薩教眾生。始以解空。終以悟心。心悟則空與世界眾生。皆不可得。所謂大覺心者。譬如浮雲相盡。不待舉目而明月在前矣。浮雲則空有之譬。明月乃喻固有之常光耳。或進曰。由塵而達根。由身心而達空。由空而達心。乞師指某甲。只今心在何處。師笑曰。汝若無心。設此問端又是何物。進者罔措。師曰。將心問心。指心不知心。是汝錯。是梅西錯。曰是學人錯。曰汝若果知自錯。則汝行里坐里饑里寒里。境緣順逆是非里。能不忘此錯。則空生大覺中。如海一漚發。有漏微塵國。皆依空所生。汝有日自知在。不惟眾生國土與虛空。皆在汝心。即大覺心。
【現代漢語翻譯】 現代漢語譯本：請自我反省。我本來就什麼都沒有。別人向我作揖，我就隨之高興；別人用武器攻擊我，我就隨之憤怒。那麼，現在產生的喜怒又是什麼呢？如果這種東西不能當下徹底打破，就會長期阻礙你的胸懷。難道可以隨便說，『橫計者』（指那些妄加揣測的人）本來就什麼都沒有，就等同於曹溪（指六祖慧能）的『本來無一物』嗎？佛菩薩說法，就像良醫用藥，良將用兵。藥和兵哪裡有什麼固定不變的呢？只要觀察病人和敵人的情況，瞭解他們的真實情感在哪裡。如果能掌握他們的真實情感，那麼用藥和用兵，就像庖丁解牛一樣得心應手了。所以，世人把佛門看作是『空門』，以及掠奪曹溪的『本來無一物』，當作自己『本來無一物』的人，都是刀都折斷了，牛還沒有解開的人啊！佛菩薩知道眾生因為迷惑於心而認為有空，又因為迷惑于空而認為有身心，因為迷惑于身心而認為有外在的塵世。外在的塵世就是世界，身心就是眾生。然而，世界和眾生，離開空就沒有根基；空離開覺悟的心，也就沒有根基。所以，佛菩薩教導眾生，開始時要理解空，最終要領悟心。心一旦領悟，那麼空、世界和眾生，都不可得。所謂的大覺心，就像浮雲消散殆盡，不用抬頭看，明月就在眼前了。浮雲是空和有的比喻，明月是比喻本來就有的永恒光明。有人進一步問道：『從塵世達到根源，從身心達到空，從空達到心，請老師指點，我現在的心在哪裡？』老師笑著說：『你如果沒有心，提出這個問題又是什麼東西呢？』提問的人不知所措。老師說：『用你的心來問心，指著心卻不知道心在哪裡，這是你的錯，還是梅西的錯？』回答說：『是學生的錯。』老師說：『你如果真的知道自己錯了，那麼你在行走坐臥中，在飢寒交迫中，在順境逆境是非之中，能不能不忘記這個錯？如果能這樣，那麼空就產生於大覺之中，就像大海中出現一個水泡，有漏的微塵國土，都依賴於空而生。』你會有那麼一天，自己知道，不僅眾生、國土和虛空都在你的心中，就連大覺心也在其中。 English version: Please examine yourself. I originally have nothing. When people bow to me, I rejoice accordingly; when people attack me with weapons, I become angry accordingly. Then, what are these feelings of joy and anger that arise now? If this thing cannot be completely broken through immediately, it will obstruct your mind for a long time. Can it be casually said that the 'those who speculate wildly' originally have nothing, is the same as Caoxi's (referring to the Sixth Patriarch Huineng) 'originally nothing'? When Buddhas and Bodhisattvas teach the Dharma, it is like a good doctor using medicine, or a good general using troops. Where is there a fixed way to use medicine or troops? Just observe the condition of the patient or the enemy, and understand where their true feelings lie. If you can grasp their true feelings, then using medicine and troops will be as skillful as a butcher dissecting an ox. Therefore, people in the world who regard the Buddhist path as the 'empty gate', and those who plunder Caoxi's 'originally nothing' as their own 'originally nothing', are like those who have broken their knives but have not yet dissected the ox! Buddhas and Bodhisattvas know that sentient beings, because they are deluded about the mind, think there is emptiness; and because they are deluded about emptiness, think there is body and mind; and because they are deluded about body and mind, think there is the external world. The external world is the world, and the body and mind are sentient beings. However, the world and sentient beings, without emptiness, have no foundation; and emptiness, without the awakened mind, also has no foundation. Therefore, Buddhas and Bodhisattvas teach sentient beings, starting with understanding emptiness, and ending with realizing the mind. Once the mind is realized, then emptiness, the world, and sentient beings are all unattainable. The so-called Great Awakened Mind is like the floating clouds completely disappearing, and without even looking up, the bright moon is right in front of you. The floating clouds are a metaphor for emptiness and existence, and the bright moon is a metaphor for the inherent and eternal light. Someone further asked: 'From the external world to reach the root, from body and mind to reach emptiness, from emptiness to reach the mind, please teacher, point out where my mind is right now?' The teacher smiled and said: 'If you have no mind, what is it that is asking this question?' The questioner was at a loss. The teacher said: 'Using your mind to ask about the mind, pointing at the mind but not knowing where the mind is, is it your mistake, or Messi's mistake?' The answer was: 'It is the student's mistake.' The teacher said: 'If you truly know your mistake, then in your walking, sitting, hunger, cold, in favorable and unfavorable circumstances, in right and wrong, can you not forget this mistake? If you can do this, then emptiness arises within the Great Awakening, like a bubble arising in the ocean, and the leaky lands of infinitesimal dust all depend on emptiness for their existence.' There will be a day when you yourself know that not only sentient beings, lands, and emptiness are in your mind, but even the Great Awakened Mind is within it.
【English Translation】 English version: Please examine yourself. I originally have nothing. When people bow to me, I rejoice accordingly; when people attack me with weapons, I become angry accordingly. Then, what are these feelings of joy and anger that arise now? If this thing cannot be completely broken through immediately, it will obstruct your mind for a long time. Can it be casually said that the 'those who speculate wildly' originally have nothing, is the same as Caoxi's (referring to the Sixth Patriarch Huineng) 'originally nothing'? When Buddhas and Bodhisattvas teach the Dharma, it is like a good doctor using medicine, or a good general using troops. Where is there a fixed way to use medicine or troops? Just observe the condition of the patient or the enemy, and understand where their true feelings lie. If you can grasp their true feelings, then using medicine and troops will be as skillful as a butcher dissecting an ox. Therefore, people in the world who regard the Buddhist path as the 'empty gate', and those who plunder Caoxi's 'originally nothing' as their own 'originally nothing', are like those who have broken their knives but have not yet dissected the ox! Buddhas and Bodhisattvas know that sentient beings, because they are deluded about the mind, think there is emptiness; and because they are deluded about emptiness, think there is body and mind; and because they are deluded about body and mind, think there is the external world. The external world is the world, and the body and mind are sentient beings. However, the world and sentient beings, without emptiness, have no foundation; and emptiness, without the awakened mind, also has no foundation. Therefore, Buddhas and Bodhisattvas teach sentient beings, starting with understanding emptiness, and ending with realizing the mind. Once the mind is realized, then emptiness, the world, and sentient beings are all unattainable. The so-called Great Awakened Mind is like the floating clouds completely disappearing, and without even looking up, the bright moon is right in front of you. The floating clouds are a metaphor for emptiness and existence, and the bright moon is a metaphor for the inherent and eternal light. Someone further asked: 'From the external world to reach the root, from body and mind to reach emptiness, from emptiness to reach the mind, please teacher, point out where my mind is right now?' The teacher smiled and said: 'If you have no mind, what is it that is asking this question?' The questioner was at a loss. The teacher said: 'Using your mind to ask about the mind, pointing at the mind but not knowing where the mind is, is it your mistake, or Messi's mistake?' The answer was: 'It is the student's mistake.' The teacher said: 'If you truly know your mistake, then in your walking, sitting, hunger, cold, in favorable and unfavorable circumstances, in right and wrong, can you not forget this mistake? If you can do this, then emptiness arises within the Great Awakening, like a bubble arising in the ocean, and the leaky lands of infinitesimal dust all depend on emptiness for their existence.' There will be a day when you yourself know that not only sentient beings, lands, and emptiness are in your mind, but even the Great Awakened Mind is within it.
離汝心亦不可得。進者稽首而退。
夫理。性之通也。情。性之塞也。然理與情而屬心統之。故曰心統性情。即此觀之。心乃獨處於性情之間者也。故心悟。則情可化而為理。心迷。則理變而為情矣。若夫心之前者。則謂之性。效能應物。則謂之心。應物而無累。則謂之理。應物而有累者。始謂之情也。故曰。無我而通者理也。有我而塞者情也。而通塞之勢。自然不得不相反者也。如曰性相近也。習相遠也。相近則不遠復之謂也。相遠。則不知復之謂也。不遠復。根於心之悟也。不知復。根於心之迷也。故通塞遠近悟迷。初皆無常者也。心悟。則無塞而不通。心迷。則無近而不遠也。嗚呼。心果何物乎。能使人為聖人。又能使人為眾人。聖人與眾人。亦皆無常者也。顧我善用心。不善用心何如耳。心之為物。不可以內外求。不可以有無測。內求不免計心於身內。外求則不免計心於身外。有求則不免計心於聲色形骸。無求則不免計心於寂滅虛空。如是求悟心者。皆不善求者也。故曰離心意識參。若然者。若攀緣心不歇。則情根終不枯。情根不枯。則心意識終不能離。心意識不能離。則神不凝。神不凝。則不一。不一。則不能獨立。不能獨立。則有外。有外則有待。有待。則物我亢然。故觸不可意事。不免勃然而怒
【現代漢語翻譯】 現代漢語譯本： 離開你的心也是不可得的。進者行稽首禮後退下。
道理，是本性的通達。情感，是本性的阻塞。然而道理與情感都歸屬於心來統領。所以說心統領本性和情感。由此看來，心是獨自處於本性和情感之間的。所以心開悟，那麼情感可以被化為道理；心迷惑，那麼道理就變為情感了。至於心之前的東西，就叫做性。效能夠迴應外物，就叫做心。迴應外物而沒有牽累，就叫做理。迴應外物而有牽累的，開始就叫做情。所以說，無我而通達的就是理，有我而阻塞的就是情，而通達和阻塞的趨勢，自然不得不相反。比如所說『性相近也，習相遠也』，相近就是不遠離回覆本性，相遠就是不知道回覆本性。不遠離回覆本性，根源於心的開悟；不知道回覆本性，根源於心的迷惑。所以通達、阻塞、遠、近、開悟、迷惑，最初都是無常的。心開悟，就沒有阻塞而不通達的；心迷惑，就沒有接近而不遠離的。唉！心到底是什麼東西呢？能使人成為聖人，又能使人成為眾人。聖人與眾人，也都是無常的。只在於我是否善於用心，不善於用心又會怎樣呢？心這種東西，不可以向內或向外尋求，不可以用有或無來揣測。向內尋求不免在自身內算計心，向外尋求就不免在自身外算計心。用『有』來尋求，就不免在聲色形骸上算計心；用『無』來尋求，就不免在寂滅虛空上算計心。像這樣尋求開悟心的人，都是不善於尋求的人。所以說要離開心意識的參與。如果這樣，如果攀緣心不停止，那麼情感的根源終究不會枯竭。情感的根源不枯竭，那麼心意識終究不能離開。心意識不能離開，那麼精神不能凝聚。精神不能凝聚，那麼就不能歸一。不能歸一，就不能獨立。不能獨立，那麼就有外在的依賴。有外在的依賴，那麼物與我就相互對立。所以遇到不如意的事情，不免勃然大怒。
【English Translation】 English version: 'Leaving your mind is also unattainable.' The advancer bowed his head and retreated.
Principle (理, lǐ) is the unobstructedness of nature (性, xìng). Emotion (情, qíng) is the obstruction of nature. However, both principle and emotion are governed and unified by the mind (心, xīn). Therefore, it is said that the mind governs nature and emotion. From this perspective, the mind dwells uniquely between nature and emotion. Thus, if the mind is enlightened (悟, wù), then emotion can be transformed into principle; if the mind is deluded (迷, mí), then principle changes into emotion. As for what precedes the mind, it is called nature. When nature responds to things, it is called mind. When responding to things without encumbrance, it is called principle. When responding to things with encumbrance, it is initially called emotion. Therefore, it is said that what is without self and unobstructed is principle; what is with self and obstructed is emotion. And the tendencies of unobstructedness and obstruction are naturally and necessarily opposite. As it is said, 'By nature, people are similar; by practice, they are far apart.' Similarity means not straying far from returning to one's original nature; being far apart means not knowing how to return to one's original nature. Not straying far from returning to one's original nature is rooted in the enlightenment of the mind; not knowing how to return to one's original nature is rooted in the delusion of the mind. Therefore, unobstructedness, obstruction, distance, nearness, enlightenment, and delusion are all initially impermanent. If the mind is enlightened, there is no obstruction that cannot be overcome; if the mind is deluded, there is no nearness that cannot become distant. Alas! What exactly is the mind? It can make people into sages, and it can also make people into ordinary people. Sages and ordinary people are also impermanent. It all depends on whether I am good at using my mind; what if I am not good at using my mind? The mind is something that cannot be sought internally or externally, and cannot be measured by existence or non-existence. Seeking internally inevitably involves calculating the mind within the body; seeking externally inevitably involves calculating the mind outside the body. Seeking with 'existence' inevitably involves calculating the mind in sounds, sights, forms, and bodies; seeking with 'non-existence' inevitably involves calculating the mind in stillness, extinction, emptiness, and space. Those who seek enlightenment of the mind in this way are all not good at seeking. Therefore, it is said to separate from the involvement of mind, consciousness (意識, yìshí), and reference (參, cān). If that is the case, if the clinging mind does not cease, then the root of emotion will never wither. If the root of emotion does not wither, then mind and consciousness will never be able to separate. If mind and consciousness cannot separate, then the spirit (神, shén) will not be concentrated. If the spirit is not concentrated, then it will not be unified. If it is not unified, then it cannot be independent. If it cannot be independent, then there is external dependence. If there is external dependence, then things and self are in opposition. Therefore, when encountering undesirable things, one inevitably bursts into anger.
。遇可意事。不覺欣然而喜。喜怒交戰。寤寐無停。要而言之。不過總為心意識搬弄壞了也。故真參學者。寒不知寒。饑不知饑。勞逸相忘。形如枯木。心如死灰。方此之時。知得心意識無坐地處。如是積久。一旦根塵迥脫。常光現前。至此則心之內外有無。非內外有無。皆憑我說雌說黃。皆自然與修多羅合。所謂閉門造車。出門合轍是也。古德有云。不是死中發活一番。終是藥汞銀。觸火必飛去矣。又曰不是一番寒徹骨。怎得梅花撲鼻香。此皆親證實悟之樣子也。年來禪學與道學之徒。初不知心是何物。便潑口談禪。孟浪講學。一涉危疑。便喪膽亡魂。被境風吹壞了。娘生鼻孔。作不得一些主宰。實不如三家村裡。一丁不識不知。但種田博飯吃人也。
龍樹乃九地菩薩。其破四性。則曰諸法不自生。亦不從他生。不共不無因。是故說無生。如嗜慾淺而天機深者。一聞而能思。思而能精。精而遺聞。聞遺所脫。所脫則能消。能所既蕩。雖處於境緣順逆之中。應而無累。則多生種子現行。日損一日。損之又損。終至於無損。忽然契同。由是觀之。則前之所謂根塵既消者。與夫忽然契同者。果一耶二耶。一則前不是后。二則舍前無後。而學者不愧推四性之不精。反疑龍樹之偈無驗。譬病重而不耐服藥。見病不去。遂
【現代漢語翻譯】 現代漢語譯本：遇到稱心如意的事情，便不由自主地欣喜。喜悅和憤怒交織，日夜不得安寧。總而言之，不過是心意識在作祟罷了。所以真正參禪的人，寒冷不知寒冷，飢餓不知飢餓，勞累和安逸都忘記了，形如枯木，心如死灰。在這個時候，才知道心意識沒有立足之地。這樣積累長久，一旦根塵（指六根和六塵，是產生一切煩惱的根源）徹底脫落，常光（指佛性之光）便會顯現。到了這個地步，心的內外、有無，乃至非內外、非有無，都可以憑我隨意解說，都自然與修多羅（Sutra，佛經）相合。這就是所謂的『閉門造車，出門合轍』。古德（古代的得道高僧）有言：『不是死中發活一番，終是藥汞銀，觸火必飛去矣。』又說：『不是一番寒徹骨，怎得梅花撲鼻香。』這些都是親身證悟的樣子啊。近年來，禪學和道學之徒，起初不知心是什麼東西，便信口開河地談禪，輕率地講學。稍微遇到危險和疑惑，便嚇得魂飛魄散，被外境的風吹壞了娘生鼻孔（指本來的面目），做不得一絲一毫的主宰。實在不如三家村裡一個字不識，什麼都不知道，只是種田吃飯的人。 龍樹（Nagarjuna，佛教中觀學派創始人）乃九地菩薩（指菩薩修行的高深境界）。他破斥四性（指自性、他性、共性、無因性），說：『諸法不自生，亦不從他生，不共不無因，是故說無生。』如果嗜慾淺薄而天機深邃的人，一聽就能思考，思考就能精深，精深就能遺忘所聽到的，遺忘所聽到的就能解脫。能所（能取和所取，是二元對立的根源）既然消蕩，即使處於順境或逆境之中，應對自如而沒有牽累，那麼多生以來的種子（指業力）現行，一天比一天減少，減少了又減少，最終達到沒有減少。忽然契合真理。由此看來，那麼前面所說的根塵既消者，與忽然契同者，究竟是一還是二呢？說是一，那麼前面就不是後面；說是二，那麼捨棄前面就沒有後面。而學者不反省自己推究四性的不精深，反而懷疑龍樹的偈頌沒有應驗。好比病人病重而不願意服藥，病不見好，就
【English Translation】 English version: When encountering agreeable things, one cannot help but rejoice. Joy and anger intertwine, leaving no peace day or night. In short, it is nothing more than the machinations of the mind-consciousness. Therefore, a true Chan practitioner is unaware of the cold, unaware of hunger, forgetting both labor and leisure, their form like withered wood, their mind like dead ashes. At this time, they realize that the mind-consciousness has no place to stand. Accumulating in this way for a long time, once the roots and dusts (referring to the six senses and their corresponding objects, the source of all afflictions) are completely shed, the constant light (referring to the light of Buddha-nature) will appear. Reaching this stage, the inside and outside, existence and non-existence of the mind, even non-inside and non-outside, non-existence and non-non-existence, can all be explained by me at will, and all naturally accord with the Sutras (Buddhist scriptures). This is what is meant by 'building a cart behind closed doors, and finding it fits the ruts when you go out'. An ancient virtuous one (an ancient enlightened monk) said: 'If you do not revive from death, you will always be medicinal mercury, which will fly away when touched by fire.' It is also said: 'If you do not experience a bone-chilling cold, how can you obtain the plum blossom's penetrating fragrance?' These are all appearances of personal realization and enlightenment. In recent years, followers of Chan and Daoist studies, initially not knowing what the mind is, rashly talk about Chan and carelessly lecture on learning. Encountering the slightest danger or doubt, they are frightened out of their wits, their innate nostrils (referring to their original face) are blown away by the wind of external circumstances, and they cannot be the master of anything. They are truly not as good as an illiterate person in a small village who only knows how to farm and eat. Nagarjuna (founder of the Madhyamaka school of Buddhism), is a ninth-ground Bodhisattva (referring to a high level of Bodhisattva practice). In his refutation of the four natures (referring to self-nature, other-nature, both-nature, and no-cause-nature), he said: 'Things are not self-born, nor are they born from others, nor from both, nor without a cause; therefore, it is said that there is no birth.' If a person with shallow desires and profound heavenly insight can think upon hearing it, and through thinking, become refined, and through refinement, forget what was heard, and through forgetting what was heard, be liberated. Since the grasper and the grasped (the root of duality) are extinguished, even when in favorable or unfavorable circumstances, responding freely without being burdened, the seeds (referring to karma) of many lifetimes manifest, decreasing day by day, decreasing again and again, until there is no decrease. Suddenly, one accords with the truth. From this perspective, is the aforementioned 'roots and dusts extinguished' the same as or different from 'suddenly according with the truth'? If they are the same, then the former is not the latter; if they are different, then without the former, there is no latter. And the student does not reflect on their own lack of refinement in investigating the four natures, but instead doubts the validity of Nagarjuna's verse. It is like a seriously ill patient who is unwilling to take medicine, and when the illness does not go away,
大怒而罵藥無驗也。夫治身病。必以神農為藥師。治心病。亦必以龍樹為藥師。舍神農本草。雖華陀扁鵲不能治身病。而學者欲治心病。不以龍樹破四性之偈治之。欲其病癒亦未之有焉。此偈予初聞而駭。既而疑。因痛思不已。用之境緣順逆之際。多敗績。敗愈多。戰愈力。自是敢戰而𢬵死。予始勝。噫。要知盤中餐。粒粒皆辛苦。若是種田人。聞此必淚墮。後生小子。理惑心浮。不知慚愧。業必不消。病難坐愈。加以聞誨生不受善之心。甘作護短之金湯。嗚呼哀哉。我知龍樹復生。耳提面命。不遭病者之唾罵。無有是處。
夫利刀出匣。光芒耀日。削鐵如泥。凡梓楠松柏經其斫削。必皆成器。此善用刀者也。有等癡人。刀雖快利。惟用割泥。泥無所成器。刀刃日損。此不善用刀者也。譬如眾生心性本妙。不以定慧觀照。惟縱攀緣。奔塵莫返。流浪生死。幻苦愈深。了無出期。此豈善用心者哉。如利根上智。以心性之光。照破根境。兩俱無性。定慧功成。即塵勞而得解脫。即情識而達智光。如是用刀。得非剖金削玉。凡所成器堅完不壞。滿盛甘露遍灑一切。凡沾滴許。熱惱清涼。得無量百千三昧。皆非外來。以心性本有故也。故曰善用其心。八萬四千煩惱。即八萬四千三昧。不善用其心。八萬四千三昧。即八萬
四千煩惱。嗟乎刀本無二。善用則無割不成。不善用者。刀日就損。
夫光有真妄。真則照萬古而無待。妄則粘六塵而發光。故曰離暗離明。無有見體。離動離靜。無有聽質。通塞離而恬變喪。則嗅與嘗。如糞中香。冰中火。合離離而生滅滅覺之與分別。則有名而無實矣。然塵之與根。必相資而有。相資而無。故因境生心。謂之粘妄發光。不因境生而孤明圓照。始謂之無待之光。無待則內外之情空。有待則內外之情封。情空性復。 情生性迷。故物能轉物者。物為入路之資。所以情不煩遣而空也。老龐曰。我見石頭。始得目前萬境俱融。又曰日用事無別。惟吾自偶諧。蓋此老以了知為火。燒空根塵。有待廢而無待全。全則無外。無外則更無纖塵。為我障礙者也。曹溪聞客讀金剛經。一聞應無所住而生其心。即根塵解脫而靈光圓。此謂之見道未明道也。故曰。尊其所知則高明。行其所知則光大。比來學道失宗。見道與明道。多混談而不清。甚且不免認情為性。所以長沙岑大悲哀而說偈曰。學道之人不識真。只為從前認識神。無量劫來生死本。癡人喚作本來人。此實為天下認情為性者。頂門針也。夫夫乃男子之稱。有男子之稱。而無男子之實。所謂假男子。而實婦人也。如曹溪初本賣柴貧漢。一聞金剛經。便直下無
【現代漢語翻譯】 現代漢語譯本：四千種煩惱，唉，刀刃本身並無好壞之分。善用它，就沒有什麼不能割斷的；不善用它，刀刃就會日漸磨損。
光有真光和妄光之分。真光能照亮萬古而無需憑藉外物；妄光則執著於六塵（色、聲、香、味、觸、法）而發光。所以說，離開黑暗和光明，就沒有能見的本體；離開動和靜，就沒有能聽的本質。如果能通達事物的阻礙，遠離恬靜的變化，那麼嗅覺和味覺，就如同糞便中的香味，冰塊中的火焰一樣虛幻。如果將聚合和分離都看作虛幻，那麼生滅和覺知與分別，就只有名義而沒有實際意義了。然而，塵（外境）與根（感官）之間，必然相互依存而存在，也必然相互依存而消失。所以，因外境而生心，就叫做執著于虛妄而發光；不因外境而生心，保持孤明圓滿的照耀，才叫做無需憑藉外物的真光。無需憑藉外物，那麼內在和外在的情感就都空寂；有所憑藉，那麼內在和外在的情感就被封閉。情感空寂，自性就恢復；情感產生，自性就迷惑。所以，能夠轉化外物的人，外物就成為進入真理的資糧，因此情感無需刻意遣除而自然空寂。龐蘊（Pang Yun）居士說：『我見到石頭，才明白眼前萬境都融合爲一。』又說：『日常所做的事情沒有特別之處，只是我自然而然地和諧。』大概這位老居士是將了知作為火焰，燒空了根塵（感官和外境），有待（依賴）被廢除，而無待（不依賴）就完全顯現。完全顯現就沒有內外之分，沒有內外之分，就沒有絲毫塵埃能夠成為我的障礙。六祖慧能（Huineng）在曹溪聽到有人讀《金剛經》（Vajra Sutra），一聽到『應無所住而生其心』，就立刻根塵解脫，靈光圓滿。這叫做見道，但還沒有明道。所以說：『尊重你所知道的，就會高明；實行你所知道的，就會光大。』近來學道的人迷失了根本宗旨，把見道和明道混為一談，分不清楚，甚至不免於認情感為自性。所以長沙景岑（Changsha Jingcen）禪師大悲哀地說偈語：『學道之人不識真，只為從前認識神。無量劫來生死本，癡人喚作本來人。』這實在是為天下那些認情感為自性的人，當頭一棒。丈夫，是男子的稱呼，有名義上的丈夫之稱，而沒有丈夫的實際，就是所謂的假男子，而實際上是婦人。比如六祖慧能最初只是個賣柴的貧苦百姓，一聽到《金剛經》，就立刻頓悟。
【English Translation】 English version: Four thousand afflictions. Alas, the blade itself is neither good nor bad. If used well, there is nothing it cannot cut; if used poorly, the blade will gradually wear down.
Light has true and false aspects. True light illuminates myriad ages without dependence; false light clings to the six sense objects (rupa, sabda, gandha, rasa, sparsa, dharma) and emits light. Therefore, it is said that apart from darkness and light, there is no seeing entity; apart from movement and stillness, there is no listening essence. If one penetrates obstructions and departs from tranquil changes, then the senses of smell and taste are as illusory as fragrance in dung or fire in ice. If aggregation and separation are seen as illusory, then arising and ceasing, awareness and discrimination, are only nominal and without substance. However, dust (external environment) and roots (senses) must depend on each other to exist, and must also depend on each other to cease. Therefore, giving rise to mind because of the environment is called clinging to delusion and emitting light; not giving rise to mind because of the environment, maintaining solitary brightness and complete illumination, is called true light without dependence. Without dependence, then inner and outer emotions are empty; with dependence, then inner and outer emotions are sealed. When emotions are empty, the nature is restored; when emotions arise, the nature is deluded. Therefore, for those who can transform objects, objects become the resources for entering truth, so emotions are emptied naturally without deliberate removal. Layman Pang (Pang Yun) said, 'When I saw the stones, I realized that all the myriad realms before me merged into one.' He also said, 'Daily affairs are no different, only I am naturally harmonious.' Probably this old layman used knowing as fire, burning away the roots and dust (senses and environment), dependence is abolished, and non-dependence is fully manifested. When fully manifested, there is no inside or outside, and without inside or outside, there is not a single speck of dust that can become an obstacle to me. Huineng (Huineng), the Sixth Patriarch, heard someone reading the Vajra Sutra in Caoxi, and upon hearing 'one should produce the mind that abides nowhere,' he immediately liberated from roots and dust, and his spiritual light was complete. This is called seeing the Way, but not yet understanding the Way. Therefore, it is said, 'Respect what you know, and you will be wise; practice what you know, and you will be great.' Recently, those who study the Way have lost their fundamental purpose, confusing seeing the Way with understanding the Way, unable to distinguish them clearly, and even inevitably mistaking emotions for nature. Therefore, Zen Master Changsha Jingcen (Changsha Jingcen) said with great sorrow in a verse: 'Those who study the Way do not recognize the truth, only because they previously recognized the spirit. The root of birth and death for countless kalpas, fools call it the original person.' This is truly a head-on blow for those in the world who mistake emotions for nature. A husband is a term for a man, having the name of a husband but not the reality of a husband, is the so-called false man, but in reality, a woman. For example, Huineng, the Sixth Patriarch, was initially just a poor woodcutter, and upon hearing the Vajra Sutra, he immediately had a sudden enlightenment.
疑。此真奇男子也。夾山回頭。船子命斷。則子疑父。而父不得不翻船矣。光甫汝既發心持金剛經。于憎愛榮辱交加之際。若不能以曹溪所悟者痛治現行。則有待之情。終難復性。性不復。則三塗一報五千劫。乃光甫所當憂者。光甫勉之(示光甫)。
漢大傅疏廣。上疏乞骸骨。帝賜黃金二十斤。太子贈五十斤。廣歸里中。日令家供具設酒食。請族人故舊賓客相娛樂。歲余金將盡。廣子孫勸立產業。廣曰。吾豈老悖。不念子孫哉。顧自有舊田廬。令子孫勤力其中。足以供衣食。今復增益之。以為贏餘。但教子孫怠惰耳。況賢而多財則損其志。愚而多財則益其過。且夫富者眾之怨也。吾既無以教化子孫。不欲益其過而生怨。於是族人悅服。又龐德公釋耕于隴上。而妻子耘於前。荊州刺史劉表指而問曰。先生苦居𤱶畝。而不肯受祿。後世何以遺于子孫乎。德公曰。世人皆遺之以危。我獨遺之以安。雖所遺不同。未為無所遺也。表嘆息而去。二翁皆世諦之賢者。其所見高明如此。吾曹為出家兒。不乞食自活。而貪人供養。橫受非禮。究其咎之所自。不過圖穿現成衣。吃現成飯耳。夫惡勞好逸。人之常情。衣不天降。飯不地涌。一衣一食。皆必出自勞勤。人勞勤而我安享之。計欲久享。而無患者無有是處。疏仲翁本漢廷
【現代漢語翻譯】 現代漢語譯本： 疑惑啊！這真是個奇特的男子。夾山（Jiashan，人名）回頭，船子（Chuanzi，人名）性命斷送，那就是兒子懷疑父親，而父親不得不翻船了。光甫（Guangfu，人名），你既然發心持誦《金剛經》，在憎恨、喜愛、榮耀、恥辱交織的時候，如果不能用曹溪（Caoxi，地名，指禪宗六祖慧能）所領悟的道理來痛下功夫對治現行的煩惱，那麼有所期待的心情，終究難以恢復本性。本性不能恢復，那麼三惡道的一報和五千劫的苦難，就是光甫你所應當憂慮的。光甫，努力吧！（告誡光甫）
漢朝的大傅疏廣（Shu Guang，人名），上書請求告老還鄉，皇帝賜給他黃金二十斤，太子贈送五十斤。疏廣回到家鄉，每天讓家人準備酒食，邀請族人、故交、賓客一起娛樂。一年多后，黃金將要用盡，疏廣的子孫勸他置辦產業。疏廣說：『我難道老糊塗了嗎？不為子孫著想嗎？只是我自己有舊的田地房屋，讓子孫勤勞耕作，足夠供給衣食。現在再增加產業，作為多餘的財富，只會教子孫變得懶惰。況且賢能的人如果擁有過多的財富，就會損害他們的志向；愚笨的人如果擁有過多的財富，就會增加他們的過錯。而且富有的人是眾人怨恨的對象。我既然沒有辦法教化子孫，就不想增加他們的過錯而招致怨恨。』於是族人都心悅誠服。還有龐德公（Pang Degong，人名）在田埂上停止耕作，而妻子在前面除草。荊州刺史劉表（Liu Biao，人名）指著他問道：『先生您辛苦地居住在鄉野，而不肯接受俸祿，將來用什麼留給子孫呢？』龐德公說：『世人都把危險留給子孫，我唯獨把安寧留給他們。雖然留給他們的東西不同，但並不是沒有留下東西。』劉表嘆息著離開了。這兩位老翁都是世俗中的賢者，他們的見識如此高明。我們這些出家人，不靠乞討自活，卻貪圖別人的供養，無端接受不應得的禮遇。追究其錯誤的根源，不過是想穿現成的衣服，吃現成的飯罷了。厭惡勞動，喜好安逸，是人之常情。衣服不會從天上掉下來，飯不會從地上涌出來。一件衣服，一頓飯食，都必須出自辛勤的勞動。別人辛勤勞動而我安然享用，想要長久享用，而沒有禍患，是沒有這樣的道理的。疏仲翁（Shu Zhongweng，人名）本是漢廷
【English Translation】 English version: Doubt! This is truly a remarkable man. Jiashan (夾山, a person's name) turned his head, Chuanzi (船子, a person's name) lost his life; that is, the son doubted the father, and the father had no choice but to overturn the boat. Guangfu (光甫, a person's name), since you have resolved to uphold the Diamond Sutra, if you cannot use the understanding of Caoxi (曹溪, a place name, referring to the Sixth Patriarch Huineng of Zen Buddhism) to thoroughly deal with the present afflictions amidst the intertwining of hatred, love, honor, and disgrace, then the mind of expectation will ultimately be difficult to restore to its original nature. If the original nature is not restored, then the retribution of the three evil realms and the suffering of five thousand kalpas are what Guangfu should be concerned about. Guangfu, strive on! (Admonishing Guangfu)
The Grand Tutor of the Han Dynasty, Shu Guang (疏廣, a person's name), submitted a memorial requesting to retire to his hometown. The emperor bestowed upon him twenty catties of gold, and the crown prince gifted him fifty catties. Shu Guang returned to his hometown and had his family prepare wine and food daily, inviting relatives, old friends, and guests to enjoy themselves together. After more than a year, the gold was about to be exhausted, and Shu Guang's descendants urged him to establish property. Shu Guang said, 'Am I senile? Am I not thinking of my descendants? It's just that I have old fields and houses, and if my descendants work diligently in them, it will be enough to provide for their clothing and food. If I increase the property now, as surplus wealth, it will only teach my descendants to become lazy. Moreover, if a virtuous person possesses too much wealth, it will damage their ambition; if a foolish person possesses too much wealth, it will increase their faults. Furthermore, the wealthy are the object of resentment from the masses. Since I have no way to educate my descendants, I do not want to increase their faults and incur resentment.' Thereupon, the clan was sincerely convinced. Also, Pang Degong (龐德公, a person's name) stopped plowing on the ridge, while his wife weeded in front. The Governor of Jingzhou, Liu Biao (劉表, a person's name), pointed at him and asked, 'Sir, you live laboriously in the countryside and are unwilling to accept a salary. What will you leave to your descendants in the future?' Pang Degong said, 'The world leaves danger to their descendants, but I alone leave them peace. Although what we leave is different, it is not that I leave nothing.' Liu Biao sighed and left. These two old men are both virtuous men of the world, and their insights are so profound. We monks, instead of relying on begging to support ourselves, greedily accept the offerings of others, undeservedly receiving undue courtesy. Tracing the source of the error, it is nothing more than wanting to wear ready-made clothes and eat ready-made food. Disliking labor and liking ease is human nature. Clothes do not fall from the sky, and food does not spring from the earth. Every piece of clothing and every meal must come from diligent labor. Others labor diligently while I enjoy it peacefully. To expect to enjoy it for a long time without misfortune is impossible. Shu Zhongweng (疏仲翁, a person's name) was originally a court official of the Han Dynasty.
老臣。賜金而不敢獨享。與族人共之。即其子孫亦不得有。吾曹既處四民之外。乞食以資殘喘。則外四民其誰為我檀施哉。檀施雖士農工商之不同。然寸絲粒米。皆出於勞勤也。其勞勤而得之。而歡然惠我者。為欲求懺其罪。與增其利益耳。倘我有僧之名。無僧之實。必不能自利利他。他生異世。須改頭換面為畜生身。酬其惠施始得。如閻羅老子。許汝滑稽軟頑。瞞得他過。則天堂地獄。五福六極之說。皆妄語也。如來聖人。豈為此妄語誑眾生耶。且飲食男女。人之大欲。於此四者之中。果然立得腳跟定。何必避城市居山林乎。此就上一等僧說。蓋其佛知見已開。佛悲願已發故也。如此種僧。豈有供養之而不能雪罪與增利益哉。若佛知見雖未大開。悲願雖未大發。但能誦佛之言。稍解其義。依解修行。此種謂之中等僧。如但誦佛言。不能解義。惟恐玷法門。勉強守戒。此種謂之下等僧。此三種僧雖淺深不同。皆非有名無實者。若人恭敬供養。必罪消福長。夫復何疑。外此三者。皆髡民。非僧也。汝向來雖祝髮。而於僧之實。曾反思無愧否。僧實有愧。則外侮之來。實自取之。故老人特舉西漢疏仲翁。東漢龐德公。兼上中下三種僧說以示汝。汝當刳其心。忘其形。痛哭讀二三十過。則後來做好僧從今日始。(示隆東華嚴
【現代漢語翻譯】 現代漢語譯本 老臣我蒙受賞賜金錢，不敢獨自享用，要與族人共同分享。即使是我的子孫，也不得私自佔有。我們這些僧人既然身處士、農、工、商四民之外，靠乞討來維持殘喘的生命，那麼四民之外的誰又會來給我們佈施呢？佈施雖然有士、農、工、商的不同，但哪怕是一寸絲、一粒米，都出自他們的辛勤勞動。他們辛勤勞動所得，而歡喜地施捨給我們，是爲了求得懺悔罪過，以及增加他們的利益。倘若我有名僧之名，而無真僧之實，必定不能自利利他。來生異世，必須改頭換面變為畜生之身，償還他們的惠施才能了結。如果像閻羅王那樣，允許你耍滑頭、裝糊塗，瞞混過關，那麼天堂地獄、五福六極的說法，就都是虛妄之語了。如來聖人，難道會用這些虛妄之語來欺騙眾生嗎？況且飲食男女，是人的最大欲望，如果在這四者之中，果真能站得穩腳跟，又何必避開城市而居住在山林呢？這說的是最上等的僧人，因為他們的佛知見已經開啟，佛的悲願已經發起。這樣的僧人，難道供養了他而不能消除罪過、增加利益嗎？如果佛知見雖然沒有完全開啟，悲願雖然沒有完全發起，但能誦讀佛的言語，稍微理解其中的含義，依照理解去修行，這種僧人可以稱為中等僧。如果只是誦讀佛的言語，不能理解其中的含義，唯恐玷污佛法，勉強遵守戒律，這種僧人可以稱為下等僧。這三種僧人雖然有深淺不同，但都不是有名無實的人。如果人們恭敬供養他們，必定能消除罪業、增長福報，還有什麼可懷疑的呢？除了這三種僧人之外的，都是剃了頭的百姓，不是真正的僧人。你向來雖然剃了頭髮，但對於僧人的真實內涵，曾反思過自己是否無愧嗎？僧人的真實內涵如果有所虧欠，那麼外來的侮辱，實際上是自己招致的。所以老衲特地舉出西漢的疏廣、疏受（疏仲翁），東漢的龐德公，以及上、中、下三種僧人來說明給你聽。你應該掏空你的心，忘掉你的形體，痛哭著讀二三十遍，那麼將來做好僧人，就從今天開始了。（開示隆東華嚴）
【English Translation】 English version I, an old subject, have been granted gold, but I dare not enjoy it alone. I will share it with my clan. Even my descendants shall not possess it privately. Since we monks are outside the four classes of people (scholars, farmers, artisans, and merchants), and rely on begging to sustain our remaining lives, then who outside these four classes will be our benefactors (檀施, dān shī: almsgivers)? Although almsgiving comes from different classes, even a thread of silk or a grain of rice comes from their diligent labor. They give to us with joy, obtained through their hard work, desiring to repent for their sins and increase their merits. If I have the name of a monk but not the substance, I will surely be unable to benefit myself or others. In future lives, I must transform into the body of a beast to repay their kindness. If, like King Yama (閻羅老子, Yánluó lǎozi: the King of Hell), you are allowed to be cunning and foolish, deceiving your way through, then the teachings of heaven and hell, the five blessings and six extremes, are all false. Would the Tathagata (如來, Rúlái: the Thus Come One), a sage, use such falsehoods to deceive sentient beings? Moreover, eating, drinking, and sexual desire are the great desires of humans. If one can truly establish a firm foothold within these four, why avoid the city and live in the mountains? This speaks of the highest level of monks, for their Buddha-knowledge (佛知見, Fó zhījiàn: Buddha's insight) has already opened, and their Buddha-compassion (佛悲願, Fó bēi yuàn: Buddha's vow of compassion) has already arisen. Can such a monk not eliminate sins and increase merits through offerings? If Buddha-knowledge has not fully opened, and compassion has not fully arisen, but one can recite the Buddha's words, slightly understand their meaning, and practice according to that understanding, this kind of monk can be called a middle-level monk. If one only recites the Buddha's words, unable to understand their meaning, and fears defiling the Dharma,勉強守戒 (miǎnqiáng shǒu jiè: reluctantly observes the precepts), this kind of monk can be called a lower-level monk. Although these three kinds of monks differ in depth, none are merely nominal without substance. If people respectfully make offerings to them, sins will surely be eliminated and blessings will increase. What doubt is there? Those outside these three are merely shaven-headed commoners, not true monks. Although you have shaved your head, have you ever reflected on whether you are free from shame regarding the true essence of a monk? If the true essence of a monk is lacking, then external insults are actually self-inflicted. Therefore, I, an old monk, specifically cite Shu Guang (疏廣) and Shu Shou (疏受) of the Western Han Dynasty (西漢, Xī Hàn), known as Shu Zhongweng (疏仲翁), and Pang Degong (龐德公) of the Eastern Han Dynasty (東漢, Dōng Hàn), as well as the three kinds of monks—upper, middle, and lower—to illustrate this to you. You should empty your heart, forget your form, and weep while reading this twenty or thirty times. Then, becoming a good monk will begin from today. (Instruction to Longdong Huayan)
寺了凡)予讀東坡觀音贊。乃知東坡非迂儒所能彷彿也。東坡以為一身之微。八難萃聚。何異一絲懸九鼎乎。方此之時。身不待忘而自忘。身忘而世獨不忘。無有是處。身世忘。則根與塵齊喪而無偶。根塵無偶。識自成智。智照靈源所忘流入。向所謂火坑刀山猛獸毒藥。一切眾苦。至此皆我入流之師也。故入流不難。了痛不痛為難。果當痛之際。痛究此痛。果生於根耶。外塵則無根。果生於塵耶。外根則無塵。外塵則無根。根乃塵家之根。根豈我有哉。外根則無塵。塵乃根家之塵。與根無二。無二則一。一則無外。無外則無待。至此喚甚麼作痛。若了不徹。覺有絲毫之痛。豈真無待哉。但眾生於此不徹了。便與無待血脈斷絕。無待血脈斷絕。則有待血脈自續矣。有待血脈既續。橫見心外有法。此非眾生以二故。一身受眾苦乎。苦極光回。直照無待。無待則無我。況有物耶。物我忘而照不枯。則靈源妙湛。遍灑焦枯。枯沾甘露槁而秀茂。此非若能真不二。即是觀世音耶。
死生迴環。愛憎為根。故我無心。則夢中天地人物。不煩遣而自空。空待天地人物而名。我無心時。雖空亦無地也。人為萬物靈。不知此而他知。則靈者昧焉。所以寒暑迭遷。古今代謝。榮榮辱辱。死死生生。皆能劫我也。如靈不昧則偽心空。偽
【現代漢語翻譯】 現代漢語譯本 寺了凡說：我讀蘇東坡的《觀音贊》，才知道蘇東坡不是那些平庸的儒生所能比擬的。蘇東坡認為，一個人的身體如此渺小，卻聚集了八難（指生於地獄、餓鬼、畜生；生長壽天；生於邊地；盲聾瘖啞；世智辯聰；佛前佛後），這和用一根絲線懸掛著九鼎有什麼區別呢？當這個時候，身體不用刻意去忘記也會自然而然地忘記。身體忘記了，但世俗卻偏偏不忘記你，這是不可能的。如果身和世都忘記了，那麼根（指眼、耳、鼻、舌、身、意六根）和塵（指色、聲、香、味、觸、法六塵）就一起消失而沒有對偶。根和塵沒有對偶，那麼識（指眼識、耳識、鼻識、舌識、身識、意識）自然就成為智慧。智慧照亮靈性的源頭，所忘記的都流入其中。先前所說的火坑、刀山、猛獸、毒藥，一切眾苦，到了這個時候都是我進入真理之流的老師。所以，進入真理之流不難，真正了悟痛苦而不被痛苦所困擾才難。如果正當痛苦的時候，要追究這痛苦的根源。如果痛苦產生於根，那麼外在的塵就沒有根；如果痛苦產生於塵，那麼外在的根就沒有塵。外在的塵沒有根，那麼根就是塵的根，根難道是我所擁有的嗎？外在的根沒有塵，那麼塵就是根的塵，和根沒有分別。沒有分別就是一，一就沒有內外之分。沒有內外之分就沒有依賴。到了這個時候，還叫什麼痛苦呢？如果不能徹底了悟，覺得還有絲毫的痛苦，難道是真的沒有依賴嗎？只是眾生在這裡不能徹底了悟，就和無待（指沒有依賴的境界）的血脈斷絕了。無待的血脈斷絕了，那麼有待（指有依賴的境界）的血脈自然就延續了。有待的血脈既然延續，就會橫生出心外有法的想法，這難道不是眾生因為有二元對立的觀念，所以一身承受各種痛苦嗎？痛苦到了極點，光明就會返回，直接照耀無待的境界。無待就沒有我，更何況還有外物呢？外物和我都忘記了，而智慧之光也不會枯竭，那麼靈性的源頭就會美妙而清澈，普遍地灑向焦土。焦土沾染了甘露，就會從枯槁變得秀美茂盛。這難道不是說如果能夠真正做到不二，就是觀世音菩薩嗎？ 生死輪迴，以愛和憎為根本。所以如果我沒有妄心，那麼夢中的天地人物，不用刻意遣除也會自然空寂。空寂等待天地人物而得名，我沒有妄心的時候，即使是空也沒有處所。人是萬物之靈，如果不知道這個道理而知道其他的，那麼靈性就會被矇蔽。所以寒暑交替，古今更迭，榮辱得失，生死輪迴，都能劫持我。如果靈性不被矇蔽，那麼虛偽的心就會空寂，虛偽
【English Translation】 English version Si Liaofan said: I read Su Dongpo's 'Ode to Guanyin', and I realized that Su Dongpo was not comparable to those mediocre Confucian scholars. Su Dongpo believed that a person's body is so small, yet it gathers the eight difficulties (referring to being born in hell, as a hungry ghost, as an animal; being born in a long-lived heaven; being born in a borderland; being blind, deaf, and mute; worldly cleverness; before or after a Buddha), what difference is there between this and hanging nine tripods with a single thread? At this time, the body will naturally be forgotten without deliberately trying to forget it. When the body is forgotten, the world insists on remembering you, which is impossible. If both body and world are forgotten, then the roots (referring to the six roots of eye, ear, nose, tongue, body, and mind) and the dust (referring to the six dusts of form, sound, smell, taste, touch, and dharma) will disappear together without duality. When the roots and dust are without duality, then consciousness (referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) naturally becomes wisdom. Wisdom illuminates the source of spirituality, and what is forgotten flows into it. The fire pits, knife mountains, fierce beasts, and poisons previously mentioned, all the sufferings, at this time are all my teachers for entering the stream of truth. Therefore, entering the stream of truth is not difficult, but truly understanding pain without being troubled by it is difficult. If one is in pain, one must investigate the source of the pain. If the pain arises from the root, then the external dust has no root; if the pain arises from the dust, then the external root has no dust. If the external dust has no root, then the root is the root of the dust, and is the root something I possess? If the external root has no dust, then the dust is the dust of the root, and is no different from the root. No difference is one, and one has no inside or outside. Without inside or outside, there is no dependence. At this time, what is called pain? If one cannot thoroughly understand, and feels even a trace of pain, is it truly without dependence? It is just that sentient beings cannot thoroughly understand this, and thus the bloodline of non-dependence (wudai) is severed. When the bloodline of non-dependence is severed, then the bloodline of dependence (youdai) naturally continues. Since the bloodline of dependence continues, the idea that there is dharma outside the mind arises, is this not because sentient beings have dualistic concepts, and therefore suffer all kinds of pain in one body? When pain reaches its extreme, the light will return and directly illuminate the realm of non-dependence. Without dependence, there is no self, let alone external objects? When both external objects and self are forgotten, and the light of wisdom does not wither, then the source of spirituality will be wonderful and clear, universally sprinkling on parched earth. When parched earth is moistened with nectar, it will transform from withered to beautiful and lush. Does this not mean that if one can truly achieve non-duality, one is Guanshiyin Bodhisattva? The cycle of birth and death has love and hate as its root. Therefore, if I have no deluded mind, then the heavens, earth, people, and things in dreams will naturally become empty without deliberate removal. Emptiness waits for the heavens, earth, people, and things to be named, when I have no deluded mind, even emptiness has no place. Humans are the spirit of all things, if one does not know this principle and knows others, then the spirit will be obscured. Therefore, the alternation of cold and heat, the succession of ancient and modern times, honor and disgrace, birth and death, can all劫持 me. If the spirit is not obscured, then the false mind will be empty, false
心空。則彼劫我者。豈待我建旗鼓。然後逃哉。人而知此。則千窮萬變。我應之而不勞矣。
夫饑而食。寒而衣。此人之常情也。一旦辟榖而服水。茍非有大於生死者。吾欲求而得之。得之則死生雖烈。而不能禍福於我。如是則水可服也。如食雖辟。水雖服。而情根不枯。忍饑妄想。則服水不若吃飯為愈耳。吾聞服水之源。源於智積菩薩。菩薩以眾生不得道者。昏散累之。服水則饑。饑則不能睡。不能睡。則醒多而睡少也。醒多而睡少。心持半偈。志專神凝。而妄想不生。妄想不生。則身心之執受。終將無地矣。故曰月在上方諸品靜。心持半偈萬緣空。緣空則我無偶。我既無偶。緣豈獨有偶哉。噫。至此則固有常光。寧待生心而現前乎。溈山曰。靈光獨耀。迥脫根塵。體露真常。不拘文字。文字根塵也。即此觀之。辟食服水。初若細事。而收功之大。如未見獨者。難與言也(示服水齋)。
佛言。凡三寶之地。辦造飲食供養佛法僧之所。謂之香積廚。故辦造飲食者。三德不解。六味不辨。兼自己身口意三業不凈。則辦食之所。不名香積廚。謂之穢積廚矣。何謂三德。清凈柔軟如法是。何謂六味。淡咸辛酸甘苦是。蓋奉佛供僧之食。若不精潔。葷穢不揀。便失清凈德。若不精細甘和。稍有粗澀。便失柔軟德
【現代漢語翻譯】 現代漢語譯本：心若空明，那麼那些劫掠我的人，難道還要等我豎起旗幟、擂響戰鼓，然後才逃跑嗎？人如果明白了這個道理，那麼面對千種窮困、萬般變化，我應對起來就不會感到勞累了。
飢餓了就吃飯，寒冷了就穿衣，這是人的常情。一旦選擇辟榖而只飲水，如果不是爲了追求比生死更重要的東西，我是不會這樣做的。如果能得到那更重要的東西，那麼即使生死考驗再猛烈，也不能給我帶來禍福。這樣，飲水才是可取的。如果即使辟榖、只飲水，而情慾的根源沒有枯萎，忍受飢餓時妄想紛飛，那麼飲水就不如吃飯更有益處。我聽說飲水的源頭，源於智積菩薩（Jizhi Pusa）。菩薩認為眾生不能得道，是因為昏沉和散亂的束縛。飲水會感到飢餓，飢餓就不能安睡，不能安睡，那麼清醒的時間就多而睡眠的時間就少。清醒的時間多而睡眠的時間少，心中持誦半偈，意志專一，精神凝聚，妄想就不會產生。妄想不產生，那麼身心的執著，終將無處安身。所以說『月在上方諸品靜，心持半偈萬緣空』。萬緣皆空，那麼我就沒有對偶。我既然沒有對偶，萬緣又怎麼會獨自有對偶呢？唉！到了這個地步，自然就有常光，哪裡還需要等待生起心念才顯現呢？溈山（Weishan）說：『靈光獨耀，迥脫根塵，體露真常，不拘文字。』文字就是根塵啊。從這裡來看，辟榖飲水，開始好像是小事，而收到的功效之大，如果不是見過獨特景象的人，難以與他談論啊（開示服水齋）。
佛說，凡是三寶（Sanbao，佛、法、僧）的場所，辦理、建造飲食供養佛、法、僧的地方，叫做香積廚。所以辦理、建造飲食的人，如果對三德（清凈、柔軟、如法）不理解，對六味（淡、咸、辛、酸、甘、苦）不辨別，加上自己身、口、意三業不乾淨，那麼辦理飲食的地方，就不能叫做香積廚，而叫做穢積廚了。什麼是三德？清凈、柔軟、如法就是。什麼是六味？淡、咸、辛、酸、甘、苦就是。大概奉獻給佛、供養給僧人的食物，如果不精細潔凈，葷腥污穢不加選擇，就失去了清凈德；如果不精細甘美調和，稍微有些粗糙苦澀，就失去了柔軟德。
【English Translation】 English version: If the mind is clear and empty, would those who rob me wait for me to raise flags and beat drums before fleeing? If a person understands this principle, then facing a thousand kinds of poverty and myriad changes, I will not feel tired when responding to them.
Eating when hungry and wearing clothes when cold are normal human feelings. Once one chooses to practice Bigu (abstaining from grains) and only drink water, if it is not to pursue something more important than life and death, I would not do so. If I can obtain that more important thing, then even if the trials of life and death are fierce, they cannot bring me fortune or misfortune. In this way, drinking water is acceptable. If even with Bigu and only drinking water, the root of desire has not withered, and one's mind is filled with wild thoughts while enduring hunger, then drinking water is not as beneficial as eating rice. I have heard that the origin of drinking water comes from Jizhi Pusa (智積菩薩, Wisdom Accumulation Bodhisattva). The Bodhisattva believed that sentient beings cannot attain enlightenment because they are bound by drowsiness and distraction. Drinking water will cause hunger, and hunger will prevent sleep. If one cannot sleep, then one will be awake more and sleep less. With more time awake and less time asleep, holding half a verse in the heart, with focused will and concentrated spirit, wild thoughts will not arise. If wild thoughts do not arise, then the attachment to body and mind will eventually have nowhere to dwell. Therefore, it is said, 'The moon is above, all things are still; the mind holds half a verse, all connections are empty.' If all connections are empty, then I have no counterpart. Since I have no counterpart, how can connections alone have a counterpart? Alas! At this point, there is inherent constant light, why wait for the arising of thought to appear? Weishan (潙山) said: 'The spiritual light shines alone, transcending root and dust, the body reveals true constancy, not bound by words.' Words are root and dust. From this perspective, practicing Bigu and drinking water may seem like small matters at first, but the great benefits reaped are difficult to discuss with those who have not seen the unique scene (Instruction on the Water-Drinking Retreat).
The Buddha said, 'All places of the Three Jewels (Sanbao, 三寶, Buddha, Dharma, Sangha), where food and drink are prepared and offered to the Buddha, Dharma, and Sangha, are called Xiangji Kitchens (香積廚, Kitchen of Fragrant Accumulation).' Therefore, if those who prepare and build food do not understand the Three Virtues (purity, softness, accordance with Dharma) and cannot distinguish the Six Flavors (bland, salty, spicy, sour, sweet, bitter), and their own three karmas of body, speech, and mind are impure, then the place where food is prepared cannot be called Xiangji Kitchen, but is called Huiji Kitchen (穢積廚, Kitchen of Filth Accumulation). What are the Three Virtues? Purity, softness, and accordance with Dharma. What are the Six Flavors? Bland, salty, spicy, sour, sweet, and bitter. Generally, if the food offered to the Buddha and Sangha is not refined and clean, and no distinction is made between meat and filth, then the virtue of purity is lost; if it is not refined, sweet, and harmonious, and is slightly rough and astringent, then the virtue of softness is lost.
。若不隨時措辦。製造得宜。忽略縱情。兼未供流涎。便失如法德。又三德若無六味調和。亦不成就。蓋淡味為諸味之體。鹹味其性潤。能滋于肌膚。故味之調者必以鹽為首。辛味其性熱。能暖臟腑之寒。故味之辣者為辛。酸味其性涼。能解諸味之毒。故味之酢者為酸。甘味其性和。能和脾胃。故味甜者為甘。苦味其性冷。能解腑臟之熱。故味嗇者為苦。汝等即三德六味。諦審觀察。了知德之所以然。與味之所以然之說。加以無我無人無眾生無壽者之心。率領六根四肢。勤勇善巧。辦造飲食奉佛供僧。此人功德。假使以滿虛空七寶。佈施無量劫。不生疲厭慳吝之心。與相較量。其功德亦萬不及一。何以故。三德無闕。六味無失。此等飲食。若觸佛鼻。若入僧口。如嗅旃檀。如飲甘露。五內調和。百毛暢悅。身適心安。顯資色力。冥資心力。色力得資則身康健。心力得資則神無擾。身康健則進道有資。神無擾則觀智易成。凡飲食不如法。則身多病。心多擾。身心既病且擾。而能精進開悟者。無有是處。即此觀之。修行人之性命。實繫於廚中人之手。故廚中人三德不辨。六味不精。謂之牛頭阿旁。殺人無外。如三德辨。六味精。更以無我無人無眾生無壽者之心。率領六根四肢。如法辦造飲食。奉佛供僧者。謂之大慈悲菩薩
。故曰。三千諸佛。皆出在廚中。又為常住慳吝。不尊賢敬貴。當來得餓鬼報。為常住破費。不察來處艱難。當來得貧乏報。又辦造飲食。六根不謹。九竅放肆。四肢不凈。當來得糞蛆臭蟲報。如上所述。皆如來所言。若聞若見。當生慚愧。遵而行之。愚癡必破。般若必開。眾罪必消。萬福必集。現在身心安隱。當來得無上道。登菩薩位。佛言無誑。廚中佛子。當體佛心。出苦有分在(示廚)。
夫清凈本然。則無方所。云何忽生之後。山河世界列焉。自是則有方所矣。方有東西南北之名。有名則必有實。故西方屬兌。東方屬震。北方屬坎。南方屬離。華嚴善財童子。遍參知識。何故略三方而獨詢南方。得非南方離卦在耶。蓋離中虛。虛則明。明則文。故曰離乃文明之象也。夫文字語言。必本于音聲。音聲又本于自心之虛靈。華嚴四十二字。字字包含義理無盡。誠以字本于聲。聲本於心。心乃我固有之虛靈也。且此四十二字。攝四十二位法身大士。因諸大士。皆處南方。故善財不憚百城煙水。境風逆順。誓于百尺竿頭。更進百步者。蓋欲歷盡諸大士門庭故也。嗚呼。諸大士門庭豈易歷哉。茍不能以理折情。則死生禍福之關。誠不易破。即首楞嚴五十五位真菩提路。自初信以至等覺。金剛道后。於四十二品無明。
【現代漢語翻譯】 故說，三千諸佛，皆出於廚房之中。又因為常住（寺院）慳吝，不尊敬賢能和高貴之人，將來會得到餓鬼的果報。因為常住破費，不體察財物來之不易，將來會得到貧乏的果報。又辦理製造飲食，六根（眼、耳、鼻、舌、身、意）不謹慎，九竅（兩眼、兩耳、兩鼻孔、口、大小便道）放肆，四肢不乾淨，將來會得到糞蛆臭蟲的果報。如上所述，都是如來說的。如果聽到或看到這些，應當生慚愧心，遵照實行，愚癡必定破除，般若（智慧）必定開啟，各種罪業必定消除，各種福報必定聚集，現在身心安穩，將來會得到無上道，登上菩薩的果位。佛的話沒有虛假，廚房中的佛子，應當體會佛的心意，脫離苦海有你們的一份（開示廚房）。 清凈的本性本來就是沒有固定方位的，為什麼忽然產生之後，山河世界就排列在那裡呢？自從有了產生之後，就有了方位了。方位有了東西南北的名稱，有了名稱就必定有實際。所以西方屬於兌卦，東方屬於震卦，北方屬於坎卦，南方屬於離卦。《華嚴經》中的善財童子，遍訪善知識，為什麼只略過三方而單獨詢問南方呢？莫非是因為南方屬於離卦的緣故嗎？離卦中間是虛空的，虛空就光明，光明就顯現文采，所以說離卦是文明的象徵。文字語言，必定以音聲為根本，音聲又以自心的虛靈為根本。《華嚴經》的四十二個字，字字包含著無盡的義理，實在是因為字以聲為根本，聲以心為根本，心是每個人本有的虛靈。而且這四十二個字，攝持著四十二位法身大士。因為諸位大士，都處在南方，所以善財童子不辭辛勞，走遍百城煙水，經歷順境逆境，發誓要在百尺竿頭更進一步，這是因為想要歷盡諸位大士的門庭。唉！諸位大士的門庭哪裡容易經歷呢？如果不能用道理來折服情感，那麼生死禍福的關口，實在不容易突破。即使是《首楞嚴經》的五十五位真菩提路，從初信到等覺，金剛道之後，對於四十二品無明（煩惱）。
【English Translation】 Therefore, it is said, 'The three thousand Buddhas all emerge from the kitchen.' Furthermore, due to being stingy in the Sangha (monastery), and not respecting the virtuous and noble, one will receive the retribution of a hungry ghost in the future. Due to wasting the Sangha's resources and not understanding the difficulty of obtaining them, one will receive the retribution of poverty in the future. Moreover, in preparing food and drink, if the six senses (eyes, ears, nose, tongue, body, mind) are not guarded, the nine orifices (two eyes, two ears, two nostrils, mouth, anus, urethra) are unrestrained, and the four limbs are unclean, one will receive the retribution of becoming maggots and foul insects in the future. As mentioned above, all these are the words of the Tathagata (Buddha). If one hears or sees these, one should feel ashamed and follow them. Ignorance will surely be broken, Prajna (wisdom) will surely be opened, all sins will surely be eliminated, and all blessings will surely gather. One's body and mind will be peaceful in the present, and one will attain the unsurpassed path in the future, ascending to the position of a Bodhisattva. The Buddha's words are not false. The Buddha's disciples in the kitchen should embody the Buddha's heart, and have a share in escaping from suffering (instruction to the kitchen). The pure nature is originally without a fixed location. Why, after it suddenly arises, are the mountains, rivers, and worlds arranged there? Since there is arising, there is location. Location has the names of east, west, north, and south. If there is a name, there must be a reality. Therefore, the west belongs to the Dui trigram, the east belongs to the Zhen trigram, the north belongs to the Kan trigram, and the south belongs to the Li trigram. In the Avatamsaka Sutra (Flower Garland Sutra), Sudhana (Shancai Tongzi) widely visits good advisors. Why does he only skip the three directions and inquire about the south alone? Could it be because the south belongs to the Li trigram? The center of the Li trigram is empty. Emptiness is brightness, and brightness reveals culture. Therefore, it is said that the Li trigram is a symbol of civilization. Words and language must be based on sound, and sound is based on the empty and spiritual nature of one's own mind. The forty-two letters of the Avatamsaka Sutra each contain endless meanings and principles. This is because the letters are based on sound, and sound is based on the mind. The mind is everyone's inherent emptiness and spirituality. Moreover, these forty-two letters encompass the forty-two positions of the Dharmakaya (Dharma Body) Great Bodhisattvas. Because all the Great Bodhisattvas are located in the south, Sudhana does not hesitate to travel through hundreds of cities and waters, experiencing favorable and unfavorable circumstances, vowing to take a further step on the hundred-foot pole. This is because he wants to experience the courtyards of all the Great Bodhisattvas. Alas! How easy is it to experience the courtyards of the Great Bodhisattvas? If one cannot subdue emotions with reason, then the gate of life, death, fortune, and misfortune is truly not easy to break through. Even the fifty-five true Bodhi paths of the Shurangama Sutra, from initial faith to equivalent enlightenment, after the Vajra path, regarding the forty-two grades of ignorance (afflictions).
重重歷煆。無明煆盡。而妙覺始圓。亦不出以理折情四字。良以理無我。情有我。善造道者。能以無我折有我。則有我日消。而無我日光。光則明。明則虛。虛則靈。靈則通。既通而靈。則我曹求無上道之能事畢矣。故善財余方不詢。而獨詢南方者。蓋離心之譬也。亦心外無法故也。既知心外無法。則目前萬境頓融。萬境融。而謂我獨存者。則此我何異龜之毛。兔之角哉。藏子如薦此。始知問南。非問南也。乃問離也。非問離也。實問心也。噫。心不見心。豈可以心問心耶。悟則勿問。疑則別參○予讀長沙岑禪師偈。始知認識神為佛性。以虛空為家鄉者。不獨近世有之。而季唐時已有之矣。蓋此輩。但知日用昭昭靈靈之識神。便為佛性。殊不知唯見性者。識神即佛性也。而未見性者。佛性即識神也。即此觀之。識神與佛性。固非兩物。若未見性。則識神是識神。佛性是佛性。斷不可儱侗而混說也。如混說之。則聖凡不分。悟迷不辨。聖凡不分。而白衣有妄坐龍床之罪。悟迷不辨。則眾生邪正不明。是故佛祖門中。教有性相。宗有照用。或信性而不信相。終陷斷坑。或信相而不信性。必墮常阱。或信照而不信用。則情根難拔。枉逞口解。故溈山訶仰山曰。寂子汝莫口解。脫或信用而不信照。則狂魔入心。滅裂因果。欺視
【現代漢語翻譯】 現代漢語譯本：
經過反覆的錘鍊，當無明（avidyā，指對事物真相的迷惑和無知）完全消除時，才能達到圓滿的妙覺（samyak-saṃbuddha-jñāna，指完全覺悟的智慧）。這也不外乎用『理』來折服『情』這四個字。因為『理』是無我的，而『情』是有我的。善於修道的人，能夠用無我來折服有我，那麼有我就會日益消減，而無我的光芒就會日益增長。有了光芒就會明亮，明亮就會虛空，虛空就會靈妙，靈妙就會通達。既通達又靈妙，那麼我們尋求無上道（anuttarā-samyak-saṃbodhi，指最高的、無上的覺悟之道）的本領就完成了。所以善財童子（Sudhana）在其他地方不詢問，而唯獨詢問南方，這就像是遠離心的譬喻。也是因為心外無法的緣故。既然知道心外無法，那麼眼前的萬千景象就會頓時融合。萬千景象融合了，還說我獨自存在，那麼這個『我』和烏龜的毛、兔子的角有什麼區別呢？藏子如果推薦這個，才開始知道問南方，不是問南方，而是問遠離。不是問遠離，實際上是問心。唉！心不能看見心，怎麼可以用心來問心呢？如果領悟了就不要問，如果疑惑就另參訪。
我讀了長沙岑禪師的偈語，才知道認識識神（vijñāna，指有分別作用的意識）為佛性（buddhatā，指成佛的可能性或本質），以虛空為家鄉的人，不只是近世才有，而季唐時就已經有了。大概這些人，只知道日常昭昭靈靈的識神，就認為是佛性。卻不知道只有見性（dṛṣṭi，指證悟本性）的人，識神就是佛性；而未見性的人，佛性就是識神。從這個角度來看，識神與佛性，本來就不是兩樣東西。如果未見性，那麼識神是識神，佛性是佛性，絕對不可以含糊地混為一談。如果混為一談，那麼聖凡就不分，悟迷就不辨。聖凡不分，那麼白衣（指沒有官職或出家的人）就有妄自坐在龍床上的罪過；悟迷不辨，那麼眾生的邪正就不明。所以佛祖門中，教義有性相（lakṣaṇa，指事物的性質和現象），宗門有照用（prakāśa-kriyā，指覺照和作用）。或者相信性而不相信相，最終會陷入斷滅的深坑；或者相信相而不相信性，必定會墮入常見的陷阱；或者相信照而不信用，那麼情根難以拔除，枉自逞口舌之利。所以溈山（Guishan）呵斥仰山（Yangshan）說：『寂子（Jizi），你不要只是口頭上的解釋。』如果相信用而不相信照，那麼狂魔就會入心，破壞因果，欺騙世人。
【English Translation】 English version:
Through repeated forging, when ignorance (avidyā) is completely exhausted, then perfect wondrous enlightenment (samyak-saṃbuddha-jñāna) begins to become complete. This also does not go beyond the four words of 'using reason to subdue emotion'. This is because 'reason' is selfless, while 'emotion' is self-centered. Those who are good at cultivating the Way can use selflessness to subdue self-centeredness, then self-centeredness will diminish day by day, and the light of selflessness will increase day by day. With light, there will be brightness; with brightness, there will be emptiness; with emptiness, there will be spirituality; with spirituality, there will be thoroughness. Once there is thoroughness and spirituality, then our ability to seek the unsurpassed path (anuttarā-samyak-saṃbodhi) is complete. Therefore, Sudhana does not inquire in other places, but only inquires in the South, which is like a metaphor for leaving the mind. It is also because there is no Dharma outside the mind. Since we know that there is no Dharma outside the mind, then the myriad phenomena before our eyes will instantly merge. If the myriad phenomena merge, and we still say that 'I' alone exists, then what is the difference between this 'I' and the fur of a tortoise or the horn of a rabbit? If Zangzi recommends this, then he will begin to know that asking about the South is not asking about the South, but asking about leaving. Not asking about leaving, but actually asking about the mind. Alas! The mind cannot see the mind, how can we use the mind to ask about the mind? If you are enlightened, do not ask; if you are in doubt, then seek other teachers.
I read the verse of Zen Master Cen of Changsha, and then I knew that those who recognize the discriminating consciousness (vijñāna) as Buddha-nature (buddhatā) and take emptiness as their home are not only present in recent times, but also existed in the late Tang Dynasty. These people probably only know the clear and bright discriminating consciousness of daily use, and then consider it as Buddha-nature. But they do not know that only those who see the nature (dṛṣṭi) have discriminating consciousness that is Buddha-nature; and those who have not seen the nature have Buddha-nature that is discriminating consciousness. From this perspective, discriminating consciousness and Buddha-nature are originally not two different things. If one has not seen the nature, then discriminating consciousness is discriminating consciousness, and Buddha-nature is Buddha-nature, and they must never be vaguely confused. If they are confused, then the holy and the mundane will not be distinguished, and enlightenment and delusion will not be differentiated. If the holy and the mundane are not distinguished, then a layman (referring to someone without official position or monastic vows) will have the crime of presumptuously sitting on the dragon throne; if enlightenment and delusion are not differentiated, then the right and wrong of sentient beings will not be clear. Therefore, in the Buddha's teachings, the doctrines have nature and characteristics (lakṣaṇa), and the Zen school has illumination and function (prakāśa-kriyā). If one believes in nature but does not believe in characteristics, one will eventually fall into the pit of annihilation; if one believes in characteristics but does not believe in nature, one will surely fall into the trap of permanence; if one believes in illumination but does not believe in function, then the roots of emotion will be difficult to eradicate, and one will vainly show off one's verbal understanding. Therefore, Guishan scolded Yangshan, saying: 'Jizi, do not just give verbal explanations.' If one believes in function but does not believe in illumination, then crazy demons will enter the mind, destroy cause and effect, and deceive the world.
死生。以為知解。絕無毫釐之用。要在行得一分是一分。徒夸知解。于死生關頭。終靠他一點不得。殊不知徒夸知解而不能行。固是病。若全無知解。而滅裂橫行。則其病更大。故長沙老漢。哀愍是輩而說此偈。偈曰。學道之人不識真。只為從前認識神。無量劫來生死本。癡人喚作本來人。
蘇子瞻曰。君子與小人之心皆正。君子與小人之腎皆邪。然君子能以理養心。故心行而腎從之。小人不能以理養心。故腎行而心從之。心行而腎從之。此邪從正也。腎行而心從之。此正從邪也。邪從正。則情消而理漸明。正從邪。則理昧而情漸流。情消而理明。則心將復于性也。理昧而情流。則心漸累於物也。心將復于性。則坤復干有日矣。心漸累於物。則坤終不能復干矣。蓋干即理也。坤即情也。心之為物。以理養之則終復性。不以理養之。則漸將流於情矣。情如水。故以墜為性。理如火。故以𦦨為性。墜則必墮于污暗。𦦨則必升于高明。故污暗是腎之氣分。高明是心之氣分。心常近於理。腎常近於情。惟性也。處於理情之間。茍以正學之水澆灌之。則靈苗日茂。不幸以邪學之水澆灌之。則稊稗日長。靈苗。心之譬也。稊稗。腎之喻也。昔人有言曰。取將坎位中心實。點化離宮腹內陰。從此變成干健體。潛藏飛躍盡由心。
【現代漢語翻譯】 現代漢語譯本：生死之事，如果只停留在理解層面，而沒有實際行動，那麼即使理解得再透徹，也毫無用處。關鍵在於實踐，能做到一分就做一分。僅僅誇誇其談，在生死關頭，一點也靠不上。但是，如果完全沒有理解，就盲目行動，那問題就更大了。所以，長沙老漢（指一位禪宗大師）憐憫這些人，說了這首偈語：『學道之人不識真，只為從前認識神。無量劫來生死本，癡人喚作本來人。』
蘇軾說：『君子和小人的心，原本都是正直的；君子和小人的慾望，原本都是邪惡的。』然而，君子能夠用理智來滋養內心，所以心指導慾望，慾望服從於心。小人不能用理智來滋養內心，所以慾望指導心，心服從於慾望。心指導慾望，慾望服從於心，這是邪惡服從於正義。慾望指導心，心服從於慾望，這是正義服從於邪惡。邪惡服從於正義，那麼情感消退而理智逐漸明朗。正義服從於邪惡，那麼理智昏昧而情感逐漸氾濫。情感消退而理智明朗，那麼心將恢復到本性。理智昏昧而情感氾濫，那麼心逐漸被外物所累。心將恢復到本性，那麼坤卦（象徵陰柔）恢復到乾卦（象徵陽剛）的日子就不遠了。心逐漸被外物所累，那麼坤卦最終也不能恢復到乾卦了。乾卦就是理智，坤卦就是情感。心這個東西，用理智來滋養它，最終會恢復本性；不用理智來滋養它，就會逐漸流於情感。情感像水，所以以向下流淌為本性。理智像火，所以以向上升騰為本性。向下流淌必定墮入污濁黑暗，向上升騰必定升入高尚光明。所以，污濁黑暗是腎的氣分，高尚光明是心的氣分。心常常接近理智，腎常常接近情感。只有本性，處於理智和情感之間。如果用正當的學問之水澆灌它，那麼靈苗就會日益茂盛；不幸用邪惡的學問之水澆灌它，那麼稗草就會日益生長。靈苗，是心的比喻；稗草，是腎的象徵。古人有話說：『取將坎位（指卦象坎，代表水）中心實，點化離宮（指卦象離，代表火）腹內陰。從此變成干健體，潛藏飛躍盡由心。』
【English Translation】 English version: Regarding life and death, if one only remains at the level of intellectual understanding without practical action, then even the most thorough understanding is useless. The key lies in practice; do as much as you can. Merely boasting about knowledge is of no help at the critical moment of life and death. However, if one acts blindly without any understanding, the problem is even greater. Therefore, Old Man Changsha (referring to a Zen master) pitied these people and said this verse: 'Those who study the Way do not recognize the truth, only because they recognize the spirit from the past. The root of life and death for countless kalpas, fools call it the original person.'
Su Shi said: 'The hearts of both gentlemen and petty men are originally upright; the desires of both gentlemen and petty men are originally evil.' However, gentlemen can nourish their hearts with reason, so the heart guides desire, and desire obeys the heart. Petty men cannot nourish their hearts with reason, so desire guides the heart, and the heart obeys desire. When the heart guides desire and desire obeys the heart, it is evil obeying righteousness. When desire guides the heart and the heart obeys desire, it is righteousness obeying evil. When evil obeys righteousness, emotions subside and reason gradually becomes clear. When righteousness obeys evil, reason becomes obscured and emotions gradually overflow. When emotions subside and reason becomes clear, the heart will return to its original nature. When reason becomes obscured and emotions overflow, the heart will gradually be burdened by external things. When the heart will return to its original nature, the day when the Kun trigram (symbolizing yin and gentleness) returns to the Qian trigram (symbolizing yang and strength) is not far off. When the heart is gradually burdened by external things, the Kun trigram will ultimately not be able to return to the Qian trigram. The Qian trigram is reason, and the Kun trigram is emotion. The heart, if nourished with reason, will eventually return to its original nature; if not nourished with reason, it will gradually flow into emotion. Emotion is like water, so its nature is to flow downward. Reason is like fire, so its nature is to rise upward. Flowing downward inevitably leads to filth and darkness, while rising upward inevitably leads to nobility and brightness. Therefore, filth and darkness are the qi (vital energy) of the kidneys, and nobility and brightness are the qi of the heart. The heart is often close to reason, and the kidneys are often close to emotion. Only the nature is between reason and emotion. If it is irrigated with the water of righteous learning, then the spiritual seedlings will grow more luxuriantly day by day; unfortunately, if it is irrigated with the water of evil learning, then the weeds will grow longer day by day. The spiritual seedlings are a metaphor for the heart; the weeds are a metaphor for the kidneys. An ancient person said: 'Take the solid center of the Kan position (referring to the Kan trigram, representing water), transform the yin within the abdomen of the Li palace (referring to the Li trigram, representing fire). From this, it becomes a strong and healthy body, and all hidden and leaping actions are controlled by the heart.'
此詩意謂性變而為情。干變而為離。坤變而為坎矣。則干之一陽。陷於坤之二陰。坤之一陰。處乎干之二陽。離。心之象也。坎。腎之象也。至人知其如此。故窮理盡性。則坎之一陽。可得復而為干也。離之一陰。亦當還其坤也。予以理觀之。則坎離既濟之說。乾坤反覆之機。本自了然。何必疑滯。而道家者流。或以鉛汞名之。至於龍虎梨棗。嬰兒姹女。種種名之者。不過勸人於此道。茍有志者。自然不厭其名相𤨏𤨏。困而求之。困近忘。忘則馳求心自歇。馳求心既歇。或於真人謦欬之間。一聞千悟。則知性既可變而為情。情獨不可變而為性乎。情既可變而為性。則凡人而求為真人。亦非分外事也。自是情習漸除。道心愈固。情習既除。則離中之一陰將還坤矣。道心愈固。則坎內之一陽終復干也。純陰消盡。純陽復全。則能入水不溺。入火不焚。金石可以直度。虛空可以遊行。故曰。從此變成干健體。潛藏飛躍盡由心。雖然此雖易知。實難行者也。蓋眾生情習純熟。如油入面。茍非至明至勇者。欲面之出油。不亦難哉。
夫世界實有。則終不可碎。微塵實有。則終不可合。今則合微塵而為世界。碎世界而為微塵。卷舒無常。而合碎不昧。無常則多一情盡。不昧則合碎機存。情盡則理有而涂窮。機存則情枯而事顯
【現代漢語翻譯】 現代漢語譯本： 這段話的意思是說，人的本性會變化成為情感。'干'（qián，八卦之一，代表天）會變化成為'離'（lí，八卦之一，代表火）。'坤'（kūn，八卦之一，代表地）會變化成為'坎'（kǎn，八卦之一，代表水）。那麼，'干'卦中的一陽，就會陷入'坤'卦的二陰之中。'坤'卦中的一陰，就會處於'干'卦的二陽之中。'離'，是心的象徵。'坎'，是腎的象徵。得道之人明白這個道理，所以窮究事物的道理，竭盡人的本性，那麼'坎'卦中的一陽，就可以恢復而成為'干'卦。'離'卦中的一陰，也應當迴歸到'坤'卦。如果用理性的角度來看待這些，那麼'坎離既濟'（kǎn lí jì jì，六十四卦之一，象徵水火交融）的說法，以及'乾坤'（qián kūn，指天地）反覆變化的玄機，本來就非常清楚明白，何必疑惑停滯呢？而道家之流，或者用鉛汞來命名，至於龍虎、梨棗、嬰兒姹女等等各種各樣的名稱，只不過是勸人修習這個道理。如果是有志向的人，自然不會厭煩這些名相繁多，在困境中尋求真理。困境接近於遺忘，遺忘就會使馳求之心停止。馳求之心既然停止，或許在得道真人咳嗽談笑之間，一下子領悟了很多，那麼就知道本性既然可以變化成為情感，難道情感就不能變化成為本性嗎？情感既然可以變化成為本性，那麼凡人想要成為真人，也不是分外的事情。從此以後，情感的習性逐漸消除，求道之心更加堅定。情感的習性既然消除，那麼'離'卦中的一陰將會迴歸到'坤'卦。求道之心更加堅定，那麼'坎'卦中的一陽最終會恢復成為'干'卦。純陰消盡，純陽恢復完全，就能入水不溺水，入火不被焚燒，金石可以穿透，虛空可以跨越。所以說：'從此變成干健體，潛藏飛躍盡由心。'雖然這個道理容易理解，但實際上難以實行。因為眾生的情感習性非常純熟，就像油滲入麵粉一樣，如果不是非常明智非常勇敢的人，想要把油從麵粉中分離出來，不是很難嗎？ 世界如果是真實存在的，那麼終究無法破碎。微塵如果是真實存在的，那麼終究無法合併。現在卻能合併微塵成為世界，破碎世界成為微塵，捲起舒展沒有定常，而合併破碎的道理不會被埋沒。沒有定常，就能使多餘的情感完全消失。不被埋沒，那麼合併破碎的玄機就能存在。情感消失殆盡，那麼真理存在而道路窮盡。玄機存在，那麼情感枯竭而事理彰顯。
【English Translation】 English version: This passage means that one's nature can transform into emotions. 'Qian' (乾, one of the Eight Trigrams, representing Heaven) transforms into 'Li' (離, one of the Eight Trigrams, representing Fire). 'Kun' (坤, one of the Eight Trigrams, representing Earth) transforms into 'Kan' (坎, one of the Eight Trigrams, representing Water). Then, the single Yang (陽, positive principle) in 'Qian' will be trapped within the two Yin (陰, negative principle) of 'Kun'. The single Yin in 'Kun' will reside within the two Yang of 'Qian'. 'Li' is the symbol of the heart. 'Kan' is the symbol of the kidneys. An enlightened person understands this principle, so they thoroughly investigate the principles of things and exhaust their nature. Then, the single Yang in 'Kan' can be restored to become 'Qian'. The single Yin in 'Li' should also return to 'Kun'. If we view these things from a rational perspective, then the saying of 'Kan Li Ji Ji' (坎離既濟, one of the Sixty-four Hexagrams, symbolizing the intermingling of water and fire), and the mechanism of the reversal of 'Qian Kun' (乾坤, referring to Heaven and Earth), are inherently clear and understandable. Why be doubtful and stagnant? As for the Daoist schools, they may use names like lead and mercury, and various other names like dragon and tiger, pears and dates, infant and maiden, but these are merely to encourage people to cultivate this path. If one is determined, they will naturally not be bothered by the multitude of names and appearances, seeking truth in adversity. Adversity is close to forgetting, and forgetting will cause the mind's striving to cease. Once the striving mind ceases, perhaps in the midst of a true person's coughs and laughter, one will suddenly understand a thousand things. Then one will know that since nature can transform into emotions, can emotions not transform into nature? Since emotions can transform into nature, then it is not an extraordinary thing for ordinary people to seek to become true people. From then on, emotional habits gradually diminish, and the Daoist heart becomes more firm. Once emotional habits are eliminated, then the single Yin in 'Li' will return to 'Kun'. As the Daoist heart becomes more firm, then the single Yang within 'Kan' will ultimately return to 'Qian'. When pure Yin is exhausted and pure Yang is fully restored, one can enter water without drowning, enter fire without being burned, penetrate metal and stone, and traverse the void. Therefore, it is said: 'From this, one transforms into a strong and healthy body, hidden and leaping, all controlled by the heart.' Although this principle is easy to understand, it is actually difficult to put into practice. Because the emotional habits of sentient beings are very ingrained, like oil seeping into flour. If one is not extremely wise and courageous, is it not difficult to extract the oil from the flour? If the world is truly existent, then it can never be shattered. If a dust mote is truly existent, then it can never be combined. Yet now, we can combine dust motes to form a world, and shatter a world into dust motes. Rolling up and stretching out are impermanent, but the principle of combining and shattering is not obscured. Impermanence allows excess emotions to completely disappear. Not being obscured allows the mechanism of combining and shattering to exist. When emotions are exhausted, then truth exists but the path is exhausted. When the mechanism exists, then emotions wither and the truth of things becomes manifest.
。是故大地雖堅。觀等輕云。一身固愛。瞭如聚沫。形遺則神全。神全則念息。念息則心有而無生。形遺則身虛而有用。無生則靈而無我。有用則無我而靈。夫近取諸身。可謂親矣。遠取諸物。可謂疏矣。故衣食親于房室。房室親于田畝。田畝親于眾有之地。今迦文老人。呼須菩提而問之曰。碎大千世界而為微塵。可為多乎。須菩提聞末知本。以為塵雖有多碎之名。初無多碎之實。蓋外世界則無微塵。故以世界觀微塵。塵本無塵。以微塵觀世界。世本無世。嗚呼。世界於我可謂疏矣。一身於我可謂親矣。茍能因疏而悟親。則飲食男女之慾。豈待宰割身心。竭力排遣。然後清凈無累耶。雖然眾生自無始以來。計四大假合之軀。必為我有。計四蘊合輳之心。亦必我有。執著不化。堅如大地。如油入面。欲其視堅成脆。觀有即無。而天機淺者。固不易也。如徐無鬼一見武侯。便能轉其常情。故使武侯熾然五欲之中。無量熱惱頓化清涼。此非我忘而物遺。神合而形解者。孰能至於此。然不若點疏而悟親。方省傷鋒犯手之喘。即此觀之。天機深淺。則悟有先後。故見過而訟。輸于顏氏。又知人者智。自知者明。顏氏非自知之明。則過亦不易見。非力行之勇。則過亦不易訟。吾與二三子。多生有般若之緣。適有此聚。秋風既高。行
色搖搖。此別之後。志各堅牢。自度度人。泛舟驚濤。一呼而上。誰非杰豪。三呼不應。我涕沾袍。念其同體。無損秋毫。背本逐末。竛竮悴憔(示弟子)。
夫知廢則覺全。知立則覺隱。隱則昧。昧則無往而非障也。至於色之障眼。聲之障耳。香臭之障鼻。味之障舌。觸之障身。法之障心。所以根塵汩然。常濁而不清矣。嗚呼。我之靈臺本來空清。以種種障之。自是空者不空。清者不清。空者不空。則于無色處橫謂有色。無觸處橫謂有觸。無身處橫謂有身。無心處橫謂有心。身心備。則死生好惡不召而至焉。此何以故。以知立覺隱故也。夫知也者。已發而昧中者也。覺也者。發而中節。而不昧中者也。昧中則不和。不和則何往而非率情也。情有私而性無我。故率性則何往而非靈。古德曰。無我而靈者性也。既曰無我而靈。所謂色聲香味觸法。眼耳鼻舌身意。此十二者。果有障乎。果無障乎。有障則有我。有我則不靈。所以根根塵塵。皆成我障。唯見性者。了知性外無心。心外無法。以故種種。凡為我障者。不煩觀空而後空。澄清而後清。所謂本來空清者。如天廓云布。未始不昭然者也。覺慈來前。吾語汝。若果能覺。則無往而不慈矣。慈則視物之生。即我之生。不覺則我生非物生。物生非我生。抗然兩立。兩
【現代漢語翻譯】 現代漢語譯本： 色如風中搖曳的燭火。此次分別之後，希望我們各自的志向都更加堅定牢固。自己覺悟后也要幫助他人覺悟，如同在驚濤駭浪中同舟共濟。一聲呼喚就能奮勇而上的人，哪個不是人中豪傑？多次呼喚卻無人應答，我只能淚濕衣襟。要想到我們本是同根同源，即使有所損失也微不足道，不要捨本逐末，以致身心疲憊，形容憔悴。（告誡弟子們）
要知道執著于知見就會遮蔽覺性，執著于建立（任何事物）就會使覺性隱藏。覺性一隱藏就會變得迷惑，一迷惑就會處處受阻礙。至於色塵障礙眼睛，聲塵障礙耳朵，香塵和臭塵障礙鼻子，味塵障礙舌頭，觸塵障礙身體，法塵障礙心意，因此六根與六塵相互擾亂，使我們常常處於渾濁的狀態而無法清明。唉！我們的靈臺本來是空明清凈的，卻被種種外物所矇蔽，自然就使原本空明的變得不再空明，原本清凈的變得不再清凈。空明的變得不再空明，就會在沒有色塵的地方妄想有色塵，在沒有觸塵的地方妄想有觸塵，在沒有身體的地方妄想有身體，在沒有心意的地方妄想有心意。身心具備，那麼生老病死、喜好厭惡，即使不去招惹也會自己到來。這是什麼緣故呢？因為執著于建立（任何事物）就會使覺性隱藏的緣故。所謂『知』，是已經生髮出來但又處於迷惑之中的狀態；所謂『覺』，是生髮出來且符合中道，而不處於迷惑之中的狀態。處於迷惑之中就會不和諧，不和諧就會處處隨著自己的情慾而行事。情慾有私心而本性無我，所以順應本性就會處處充滿靈性。古德說：『無我而具有靈性，這就是本性。』既然說無我而具有靈性，那麼色、聲、香、味、觸、法，眼、耳、鼻、舌、身、意這十二者，究竟是有障礙呢，還是沒有障礙呢？有障礙就有我，有我就不靈性。所以六根和六塵，都成了我的障礙。只有見到本性的人，才能明瞭本性之外沒有心，心之外沒有法。因此種種，凡是成為我之障礙的，不需要費力去觀空然後才空，去澄清然後才清。所謂『本來空明清凈』，就像天空被雲彩遮蔽，但天空的本性從未不光明一樣。覺慈，你到我跟前來，我告訴你，如果真能覺悟，那麼無論做什麼都會充滿慈悲。慈悲的人看待萬物的生，就如同看待自己的生；不覺悟的人就會認為我的生不是萬物的生，萬物的生也不是我的生，兩者對立，互不相容。
【English Translation】 English version: 'Colour flickers.' After this parting, may our aspirations each be firm and strong. May we each cross over ourselves and cross over others, sailing a boat through frightening waves. With one call, those who rise up, who are not heroes? With three calls unanswered, my robes are stained with tears. Thinking of our shared essence, no autumn hair is harmed. Turning our backs on the root and pursuing the branches, we are weary and worn. (Shown to disciples).
Know that when knowing is abandoned, awareness is complete. Know that when establishing (something), awareness is hidden. When hidden, there is delusion. When deluded, there is nowhere that is not an obstacle. As for colour obstructing the eyes, sound obstructing the ears, fragrance and stench obstructing the nose, taste obstructing the tongue, touch obstructing the body, and dharma obstructing the mind, thus the roots and dusts are in turmoil, constantly turbid and not clear. Alas! My spiritual platform is originally empty and clear, but it is obstructed by various things. Naturally, that which is empty is not empty, and that which is clear is not clear. That which is empty is not empty, then in a place without colour, we falsely say there is colour; in a place without touch, we falsely say there is touch; in a place without a body, we falsely say there is a body; in a place without a mind, we falsely say there is a mind. When body and mind are complete, then birth and death, likes and dislikes, arrive unbidden. Why is this so? Because knowing and establishing hides awareness. Knowing is that which has already arisen and is in delusion. Awareness is that which arises and is in accord with the middle way, and is not in delusion. When in delusion, there is no harmony. When there is no harmony, where is there not following of emotions? Emotions have selfishness, but nature has no self. Therefore, following nature, where is there not spiritual awareness? An ancient worthy said, 'That which is without self and spiritual is nature.' Since it is said to be without self and spiritual, then colour, sound, fragrance, taste, touch, and dharma; eye, ear, nose, tongue, body, and mind – these twelve, are they truly obstacles, or are they not obstacles? If there are obstacles, then there is self. If there is self, then there is no spiritual awareness. Therefore, each root and each dust becomes my obstacle. Only those who see their nature understand that outside of nature there is no mind, and outside of mind there is no dharma. Therefore, in all things, those that are obstacles to me, do not require contemplation of emptiness before being empty, or clarification before being clear. That which is called 'originally empty and clear' is like the sky covered by clouds, but its brightness has never ceased. Jue Ci (Awakened Compassion), come before me, I tell you, if you can truly awaken, then there is nowhere that is not compassion. With compassion, seeing the birth of things is the same as seeing my own birth. Without awakening, I see my birth as not the birth of things, and the birth of things as not my own birth, standing opposed to each other, irreconcilable.
立則分別起。分別起。則好惡不期私而私矣。私則謂我生可貴。物生可賤。戕物之心。莫知其然而生焉。此心果慈乎。果不慈乎。汝若知此。則覺自全。知自廢。覺全則無不照。知廢則無不公。公則自然無我。無我而行慈。此所謂覺慈也。覺慈勉之(示覺慈)。
夫眾人之與聖人。初非兩人也。聖人人也。眾人亦人也。然聖人則無往而非率性。眾人則無往而非率情。率性則惺寂雙流。率情則昏散齊騁。惺寂雙流。則根塵空。而不廢能所之用。昏散齊騁。則根塵障而昧一真之體。故我永嘉大師。于無門之中。開此十門。門雖次第。理實一條。譬之珠雖有數。線本一條。故心通理達者。門無不歷。淺深不同。然其究竟不越乎理即也。天臺智者大師。有六即之科。一理即。二名字即。三觀行即。四相似即。五分真即。六究竟即。此六即精而明之。則楞嚴五十五位真菩提路。不煩遍探。而其要領在我矣。覺皮來前。吾語汝。汝當諦聽。此集乃永嘉祖師心髓也。始由讀讀而誦。誦而持。持而精。精則一。一則獨立。獨立則物我平等。古今一條矣。嘻。人爲萬物之靈。不此精而他精。非愚則狂也。覺皮勉之(示覺皮持永嘉集)。
夫般若有三種。所謂文字般若。觀照般若。實相般若是也。又此三般若。名三佛性。緣因
【現代漢語翻譯】 現代漢語譯本： 站立時就產生了分別心。有了分別心，那麼喜歡和厭惡就不由自主地產生了私心。有了私心，就認為我的生命是可貴的，其他生物的生命是低賤的，殘害其他生物的心，不知道是怎麼產生的。這種心是慈悲的嗎？果真不是慈悲的。你如果知道這個道理，就能覺悟到自全，知道自廢。覺悟到全，就沒有不照見的；知道廢，就沒有不公正的。公正了，自然就沒有我。沒有我而行慈悲，這就是所謂的覺慈。要努力做到覺慈啊（開示覺慈）。 眾人和聖人，最初並不是兩種人。聖人是人，眾人也是人。然而聖人無論做什麼都遵循本性，眾人無論做什麼都遵循情感。遵循本性，那麼惺惺寂寂同時流動；遵循情感，那麼昏昧散亂一起奔馳。惺惺寂寂同時流動，那麼根塵皆空，而不妨礙能所的作用；昏昧散亂一起奔馳，那麼根塵遮蔽而迷惑了一真之體。所以我永嘉大師，在無門之中，開啟這十個門。門雖然有次第，道理實際上是一條。譬如珠子雖然有數量，線本來是一條。所以心通理達的人，門沒有不經歷的，只是有深淺不同，然而其最終不超出理即。天臺智者大師，有六即的科判：一、理即；二、名字即；三、觀行即；四、相似即；五、分真即；六、究竟即。這六即如果精通而明白，那麼《楞嚴經》五十五位真菩提路，不用費力遍探，而其要領就在我這裡了。覺皮來到我面前，我告訴你，你應當仔細聽。這部集子是永嘉祖師的心髓啊。開始由讀讀而誦，誦而持，持而精，精則一，一則獨立，獨立則物我平等，古今一條了。唉！人是萬物之靈，不在這上面精進而在其他方面精進，不是愚蠢就是瘋狂啊。覺皮要努力啊（開示覺皮持永嘉集）。 般若有三種，所謂文字般若、觀照般若、實相般若。又這三種般若，名為三佛性，緣因
【English Translation】 English version: When one stands, discriminations arise separately. With discriminations arising, then likes and dislikes inevitably lead to selfishness. With selfishness, one considers one's own life precious and the lives of other beings cheap, and the heart to harm other beings arises without knowing how. Is this heart compassionate? Truly, it is not compassionate. If you understand this principle, then you can awaken to self-preservation and know self-abandonment. Awakening to wholeness, there is nothing that is not illuminated; knowing abandonment, there is nothing that is not impartial. Being impartial, naturally there is no self. Acting with compassion without self, this is what is called 'awakened compassion' (Jue Ci). Strive for awakened compassion (shown to Jue Ci). Ordinary people and sages are not originally two different kinds of people. Sages are people, and ordinary people are also people. However, sages always act in accordance with their nature, while ordinary people always act in accordance with their emotions. Acting in accordance with nature, both awareness and stillness flow together; acting in accordance with emotions, both delusion and distraction race together. When awareness and stillness flow together, the roots and dusts (根塵) are empty, without hindering the function of the able and the object (能所). When delusion and distraction race together, the roots and dusts obstruct and obscure the substance of the one true reality. Therefore, Great Master Yongjia (永嘉大師) opened these ten gates within the gateless gate. Although the gates have an order, the principle is actually one. It is like beads, although there are many, the thread is originally one. Therefore, for those whose minds penetrate the principle, there is no gate that is not experienced, only with different depths, but ultimately it does not go beyond the principle of identity (理即). Great Master Zhiyi of Tiantai (天臺智者大師) has the six identities: 1. Principle Identity (理即), 2. Name Identity (名字即), 3. Practice Identity (觀行即), 4. Resemblance Identity (相似即), 5. Partial Realization Identity (分真即), 6. Ultimate Identity (究竟即). If these six identities are thoroughly understood, then the fifty-five stages of true Bodhi path in the Surangama Sutra (楞嚴經) need not be explored everywhere, and the key lies with me. Jue Pi (覺皮), come before me, I tell you, you should listen carefully. This collection is the essence of Patriarch Yongjia's mind. Begin by reading and reciting, reciting and holding, holding and refining, refining to oneness, oneness to independence, independence to equality between self and others, and the past and present become one. Alas! Humans are the most intelligent of all beings. If one does not refine this but refines other things, one is either foolish or mad. Jue Pi, strive for it (shown to Jue Pi to hold the Yongjia Collection (永嘉集)). Prajna (般若) has three types, namely, textual Prajna (文字般若), contemplative Prajna (觀照般若), and reality Prajna (實相般若). Furthermore, these three Prajnas are called the three Buddha-natures (三佛性), the causal condition
佛性。了因佛性。正因佛性是也。嗟乎。娑婆教體貴在音聞。有音聲然後有文字。有文字然後有緣因佛性。有緣因佛性。然後能熏發我固有之光。固有光開。始能了知正因佛性。在諸佛不加多。在眾生不加少。如是了知。諦印於心。然後于境緣逆順之沖。榮辱交加之際。以此印光。印破諸境。根塵脫而常光現。然後持此常光。普照一切。自利利他。愿輪無盡。則菩薩能事畢矣。即此觀之。娑婆界中。茍無文字般若。則觀照般若無有開發。觀照般若既不開發。則將何物了知正因般若。所以金剛般若波羅蜜經。五千余言。字字放光。句句日月。又若明燈。日月照不及處。燈能繼焉。是故若人能持金剛般若經者。終必見性。如曹溪六祖。本是賣柴窮漢。一聞金剛般若經。應無所住。而生其心。便即開悟。又正因佛性。如木中之火。了因佛性。如火發而能燒木者。緣因佛性。如鉆燧木。木雖有火。不因鉆燧煙終不生。煙既不生。安能發火。火既不發。將何燒木。木若不燒。終難復土。故木也者。欲升而不能終升之物也。然微土則無木。木因土生。火發而木化。元還於土。此木之終也。噫。性變而為情。猶土生木也。情熏而復性。猶木還土也。覺聲知此。痛持此經至千萬遍。持熟情消。情消云盡。則性天廓布。豈待覺聲瞠眼。然
【現代漢語翻譯】 現代漢語譯本 佛性。了因佛性（通過理解而顯現的佛性）。正因佛性（本具的佛性）是也。唉！娑婆世界（指我們所居住的這個世界）的教法體系，貴在通過聲音來傳達。先有音聲，然後才有文字。有了文字，然後才有緣因佛性（通過外緣而引發的佛性）。有了緣因佛性，然後才能熏發我固有之光明。固有的光明開啟，才能了知正因佛性。這正因佛性，在諸佛身上不會增加，在眾生身上也不會減少。如此了知，深刻地印在心中。然後在各種境遇的逆境順境衝擊，榮辱交加的時候，用這印心的光明，印破各種境界。根（感覺器官）和塵（感覺對像）脫落，常光顯現。然後持守這常光，普照一切。自利利他，願力之輪沒有窮盡。那麼菩薩所能做的事情就完成了。從這個角度來看，娑婆世界中，如果沒有文字般若（通過文字學習獲得的智慧），那麼觀照般若（通過觀照獲得的智慧）就無法開發。觀照般若既然不能開發，那麼用什麼來了解正因般若（本具的智慧）呢？所以《金剛般若波羅蜜經》五千多字，字字放光，句句如日月般光明。又像明燈一樣，日月照不到的地方，燈可以繼續照亮。因此，如果有人能夠受持《金剛般若經》，最終必定能夠明心見性，如同曹溪六祖（慧能大師）一樣，本來是賣柴的窮人，一聽到《金剛般若經》中的『應無所住，而生其心』，便立即開悟。又正因佛性，就像木頭中的火。了因佛性，就像火燃燒而能夠燒木頭一樣。緣因佛性，就像鉆木取火。木頭雖然有火的性質，但不通過鉆木，煙終究不會產生。煙既然不產生，怎麼能引發火？火既然不引發，用什麼來燒木頭？木頭如果不燒，最終難以化為泥土。所以木頭這種東西，想要上升卻不能最終上升。然而沒有泥土，就沒有木頭。木頭因泥土而生，火燃燒而木頭化為灰燼，最終迴歸于泥土，這是木頭的終結。唉！自性變化成為情感，就像泥土生長出木頭一樣。情感熏習而恢復自性，就像木頭回歸泥土一樣。覺聲如果知道這個道理，痛下決心持誦此經至千萬遍，持誦純熟，情感消融。情感消融，烏雲消散，那麼自性的天空就廣闊無垠地展現出來，哪裡還需要覺聲睜大眼睛（才能看到）呢？
【English Translation】 English version Buddha-nature. Conditioned Buddha-nature (Hetu-pratyaya-buddha-nature). Direct Buddha-nature (Svabhavika-buddha-nature) it is. Alas! The teaching system of Saha world (the world we live in) values auditory transmission. First there is sound, then there is writing. With writing, then there is auxiliary Buddha-nature. With auxiliary Buddha-nature, then one can inspire the inherent light. When the inherent light opens, one can begin to understand the direct Buddha-nature. This direct Buddha-nature does not increase in Buddhas, nor does it decrease in sentient beings. Knowing this, imprint it deeply in the heart. Then, in the face of adverse and favorable circumstances, in moments of glory and disgrace, use this light of the imprinted heart to shatter all realms. The roots (sense organs) and dust (sense objects) fall away, and the constant light appears. Then, holding this constant light, illuminate everything universally. Benefit oneself and others, the wheel of vows is endless. Then the work of a Bodhisattva is complete. From this perspective, in the Saha world, if there is no scriptural Prajna (wisdom gained through studying scriptures), then contemplative Prajna (wisdom gained through contemplation) cannot be developed. Since contemplative Prajna cannot be developed, then what will be used to understand direct Prajna (inherent wisdom)? Therefore, the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), with its five thousand plus words, each word emits light, each sentence is like the sun and moon. It is also like a bright lamp, where the sun and moon cannot reach, the lamp can continue to illuminate. Therefore, if a person can uphold the Diamond Sutra, they will ultimately see their nature, like the Sixth Patriarch of Caoxi (Huineng), who was originally a poor wood seller. Upon hearing the Diamond Sutra's 'one should abide nowhere and generate the mind', he immediately attained enlightenment. Furthermore, direct Buddha-nature is like the fire in wood. Conditioned Buddha-nature is like the fire that ignites and can burn the wood. Auxiliary Buddha-nature is like drilling wood to make fire. Although wood has the nature of fire, without drilling, smoke will never arise. Since smoke does not arise, how can fire be ignited? Since fire is not ignited, what will burn the wood? If the wood is not burned, it is ultimately difficult to return to earth. Therefore, wood is something that wants to ascend but cannot ultimately ascend. However, without earth, there is no wood. Wood is born from earth, fire ignites and wood turns to ashes, ultimately returning to earth, this is the end of wood. Alas! Nature transforms into emotion, just as earth grows wood. Emotion is purified and returns to nature, just as wood returns to earth. If Juesheng (a name) understands this, resolutely uphold this sutra ten million times, until it is mastered and emotions dissolve. When emotions dissolve and clouds dissipate, then the sky of one's nature will be vast and boundless, where is the need for Juesheng to widen his eyes (to see it)?
后始見者哉。覺聲勉之(示覺聲持金剛經)。
眼前世界若果實有。則真如未隨緣時。世界眾生初皆本無。以初本無故。終亦無有。初始與終。既皆無有。必謂現前獨有。此情也。非理也。譬如熱時𦦨日未出與日沒。皆無此𦦨必謂是水。計以止渴。此鹿之癡也。鹿若不癡。安肯奔逐。眾生不癡。安肯分別。故法喻同觀。兩頭既無。中間豈有。理如涵蓋合。現在何分別。分別既不生。光消影亦滅。逆觀分別時。能所夢中雪。開眼日在窗。夢雪不可得。量及所量空。根塵初不惡。此理也。非情也(示開先)。
師曰。自一精明。分成六和合。則眼等與六塵和合。從無始以來。我不能須臾離者也蓋開眼與醒中色塵和合。閤眼與夢中色塵和合故也。即此觀之。則六根與六塵和合。若醒若夢。塵塵相受。自無始以來。至於今日。無有剎那頃。而不和合者明矣。又眼根與色塵和合之見。謂之有待之見。眼根不與色塵和合之見。謂之無待之見。有待之見。必緣明而有。明滅則不能見。無待之見。則不因明而有。處暗室中。不異白日也。故楞嚴經曰。緣見因明。暗成無見。不明自發。則諸暗相。永不能昏 本朝楚石琦禪師。閱楞嚴經至此。遂大悟。根與塵初不相到。但眾生橫計未消。于無明暗中。橫見明暗耳。教中謂之非
【現代漢語翻譯】 現代漢語譯本： 後來才開始看見這些道理啊。覺聲要努力啊！（指示覺聲要好好研讀《金剛經》）。 眼前的世界如果真的實有，那麼真如（Tathata，事物的本然狀態）在未隨因緣變化時，世界和眾生最初都是根本不存在的。因為最初根本不存在，所以最終也是不存在的。既然開始和結束都是不存在的，卻一定要說現在是真實存在的，這是情執，不是真理。比如天氣炎熱時，太陽還沒出來和太陽已經落山的時候，都沒有陽光，卻一定要認為是水，想要用來止渴，這是鹿的愚癡啊。鹿如果不愚癡，怎麼會去追逐幻影？眾生如果不愚癡，怎麼會去分別事物？所以要把法和比喻放在一起觀察，兩頭既然都沒有，中間又怎麼會有？真理就像盒子蓋和盒子底一樣嚴絲合縫，現在又有什麼可以分別的呢？分別心既然不產生，光明消失，影子也滅亡。反過來觀察分別產生的時候，能分別的主體和被分別的客體，都像是夢中的雪一樣虛幻。睜開眼睛，太陽就在窗外，夢中的雪是找不到的。能被度量的和所度量的都是空，根（感官）和塵（感官對像）最初並不是壞的。這是真理，不是情執（開示開先）。 師父說：從一精明（一心）分成六和合（六根與六塵的和合），那麼眼等六根與六塵和合，從無始以來，我（指修行者）就不能須臾離開這種和合。因為睜開眼睛就與醒時的色塵和合，閉上眼睛就與夢中的色塵和合。從這裡觀察，六根與六塵的和合，無論是醒著還是做夢，塵塵互相接受，從無始以來，直到今天，沒有一剎那不和合的，這很明顯。而且，眼根與色塵和合而產生的見，叫做有待之見（依賴於條件的見）。眼根不與色塵和合而產生的見，叫做無待之見（不依賴於條件的見）。有待之見，必須依賴光明才能產生，光明消失就不能見。無待之見，則不因為光明而產生，即使在黑暗的房間里，也和白天一樣。所以《楞嚴經》（Surangama Sutra）說：『緣見因明，暗成無見，不明自發，則諸暗相，永不能昏。』本朝楚石琦禪師，閱讀《楞嚴經》到這裡，就大徹大悟。根與塵最初並沒有互相接觸，只是眾生虛妄的計較沒有消除，在無明的黑暗中，虛妄地看見光明和黑暗罷了。教義中稱之為非。
【English Translation】 English version: Only later did you begin to see these principles. Juesheng (name, meaning 'awakened sound') must strive! (Instructing Juesheng to diligently study the Diamond Sutra (Vajracchedika Sutra)). If the world before our eyes were truly real, then the Tathata (the true nature of things) before it was conditioned by circumstances, the world and sentient beings would initially be fundamentally non-existent. Because initially they are fundamentally non-existent, ultimately they are also non-existent. Since the beginning and the end are both non-existent, yet one insists that the present is truly existent, this is attachment, not truth. For example, in hot weather, when the sun has not yet risen or when the sun has already set, there is no sunlight, yet one insists it is water, wanting to use it to quench thirst, this is the foolishness of a deer. If the deer were not foolish, how would it chase after illusions? If sentient beings were not foolish, how would they discriminate between things? Therefore, the Dharma and the metaphor should be observed together, since both ends are non-existent, how can there be anything in the middle? The truth is like the lid and the base of a box fitting perfectly together, what is there to discriminate now? Since the discriminating mind does not arise, the light disappears, and the shadow also vanishes. Conversely, when observing the arising of discrimination, the subject that discriminates and the object that is discriminated are both as illusory as snow in a dream. When one opens one's eyes, the sun is outside the window, the snow in the dream cannot be found. What can be measured and what is measured are both empty, the roots (sense organs) and the dust (sense objects) are not initially bad. This is truth, not attachment (instruction to Kaixian (name)). The master said: From one pure awareness (one mind) are divided the six harmonies (the harmony of the six sense organs and the six sense objects), so the six sense organs such as the eye are in harmony with the six sense objects. From beginningless time, I (referring to the practitioner) have not been able to leave this harmony for even a moment. Because when one opens one's eyes, one is in harmony with the form-dust of wakefulness, and when one closes one's eyes, one is in harmony with the form-dust of dreams. Observing from this, the harmony of the six sense organs and the six sense objects, whether awake or dreaming, dusts receive each other, from beginningless time until today, there has not been a single instant without harmony, this is clear. Moreover, the seeing that arises from the harmony of the eye organ and the form-dust is called conditioned seeing (seeing dependent on conditions). The seeing that does not arise from the harmony of the eye organ and the form-dust is called unconditioned seeing (seeing not dependent on conditions). Conditioned seeing must depend on light to arise, and when the light disappears, one cannot see. Unconditioned seeing does not arise because of light, even in a dark room, it is the same as in daylight. Therefore, the Surangama Sutra says: 'Seeing arises from conditions of light, darkness becomes non-seeing, if the light itself arises, then all dark appearances can never obscure it.' In this dynasty, Zen Master Chushi Qi, upon reading this passage in the Surangama Sutra, had a great enlightenment. The roots and the dust do not initially come into contact with each other, it is only that sentient beings' false calculations have not been eliminated, and in the darkness of ignorance, they falsely see light and darkness. The teachings call this non-.
量。非比量現量也。此橫見以非量用之者。以第六識。不能檢名審實。精義入神。從由塵發知之知。知奔前境。故被好醜所轉。如此知。茍能了好醜明暗之影。因根有相。則明暗之影。亦初本無性。既了明暗之影。初本無性。則由塵發知之知。豈獨有性哉。行者于日用中能作是觀察。以理折情。此方謂之比量也。如是觀察久漸成熟。熟則見思爆落。則行者始入相似位矣。此相似位。在藏通二教。皆是佛位。非菩薩羅漢位也。在圓教但名相似位耳。別教即七住位。行者至此位。則眼可以觀聲。耳可以聞色。鼻舌與身。皆可以互用矣。若然者。則眼耳鼻舌身。五根照境時。若第六識未起。則五根之精。如鏡之光。好醜雖明瞭。無分別也。此無分別者。謂之現量。故永明曰。初居圓成現量之中。浮塵未起。后落明瞭意根之地。外狀潛形。浮塵與意根。皆指第六識而言也。又非量者。恣情橫見。不能以理折情之謂。比量者。行者能于緣因佛性之海。檢名審實。實審則義精。義精則理通。理通則情不能昧。我得比擬而用之。至此謂之有心觀察。乘理折情故。以比量目之。比量即無塵智也。無塵智熟。方得相似無心。未得真無心也。此理稍明教觀者。皆能了了。不待老漢雌黃饒舌。雖然如是。老漢此段熱腸。自有大闡提知在。又緣
【現代漢語翻譯】 現代漢語譯本 量。非比量現量也。（現量：不通過推理判斷的直接感知）這種橫向的見解之所以成為非量，是因為第六識（第六識：意識）不能仔細審查名稱和實際情況，深入理解其精髓，而是從對外境的感知出發，被外境的好壞所左右。如果能明白好壞明暗的影像，因根（根：感覺器官）而有相，那麼明暗的影像原本就沒有自性。既然明白了明暗的影像原本沒有自性，那麼由外境感知而產生的知覺，又怎麼會有自性呢？修行人在日常生活中如果能這樣觀察，用理智來折服情感，這就叫做比量。（比量：通過推理判斷的認知方式）如此觀察，時間久了就會逐漸成熟，成熟之後見思惑（見思惑：錯誤的見解和思想）就會破除，修行人才能進入相似位。（相似位：類似於開悟的階段）這個相似位，在藏教和通教中，都算是佛的果位，而不是菩薩或阿羅漢的果位。在圓教中，只能算是相似位。在別教中，就是七住位。（七住位：菩薩修行過程中的一個階段）修行人到了這個階段，眼睛可以觀看聲音，耳朵可以聽聞顏色，鼻子、舌頭和身體，都可以互相使用。 如果這樣，那麼眼耳鼻舌身五根在照見外境時，如果第六識沒有生起，那麼五根的精明，就像鏡子的光芒一樣，好壞雖然明瞭，卻沒有分別。這種沒有分別的狀態，就叫做現量。所以永明延壽禪師說：『最初處於圓成現量之中，浮塵（浮塵：指虛妄的念頭）尚未生起，後來落入明瞭意根（意根：指意識的根本）之地，外在的表象潛藏起來。』浮塵和意根，都是指第六識而言。而非量，是指放縱情感，橫加臆斷，不能用理智來折服情感。比量，是指修行人能夠在緣因佛性（緣因佛性：成佛的潛在因素）之海中，仔細審查名稱和實際情況，真實審查，義理就精深，義理精深，道理就通達，道理通達，情感就不能矇蔽。我得以比擬而用之，到了這個地步，就叫做有心觀察，憑藉道理來折服情感，所以用比量來稱呼它。比量就是無塵智。（無塵智：沒有被煩惱污染的智慧）無塵智成熟，才能得到相似的無心，還沒有得到真正的無心。這個道理稍微明白教觀的人，都能瞭解，不需要老漢我多費口舌。雖然如此，老漢我這段熱心腸，自有明白的人知道。再說緣
【English Translation】 English version Quantity. Non-analogous is direct perception. This horizontal view is used as non-quantity because the sixth consciousness (sixth consciousness: consciousness) cannot carefully examine names and reality, deeply understand its essence, but starts from the perception of external objects and is swayed by the good and bad of external objects. If one can understand the images of good and bad, light and darkness, which arise from the senses (senses: sensory organs), then the images of light and darkness originally have no self-nature. Since it is understood that the images of light and darkness originally have no self-nature, then how can the perception arising from external objects have self-nature? If a practitioner can observe in this way in daily life, using reason to subdue emotions, this is called analogy (analogy: a cognitive method based on reasoning and judgment). Observing in this way, over time, will gradually mature, and after maturity, the delusions of views and thoughts (delusions of views and thoughts: false views and thoughts) will be broken, and the practitioner can enter the stage of resemblance (stage of resemblance: a stage similar to enlightenment). This stage of resemblance, in the Tripitaka and Common teachings, is considered the fruit of Buddhahood, not the fruit of Bodhisattvas or Arhats. In the Perfect Teaching, it can only be considered a stage of resemblance. In the Separate Teaching, it is the seventh stage of abiding (seventh stage of abiding: a stage in the Bodhisattva's practice). When a practitioner reaches this stage, the eyes can see sounds, the ears can hear colors, and the nose, tongue, and body can be used interchangeably. If so, when the five senses of eyes, ears, nose, tongue, and body perceive external objects, if the sixth consciousness does not arise, then the clarity of the five senses is like the light of a mirror, and although good and bad are clear, there is no discrimination. This state of non-discrimination is called direct perception. Therefore, Zen Master Yongming Yanshou said: 'Initially, it is in the perfect direct perception, and the floating dust (floating dust: refers to false thoughts) has not yet arisen, and later it falls into the ground of the clear root of mind (root of mind: refers to the root of consciousness), and the external appearance is hidden.' Floating dust and the root of mind both refer to the sixth consciousness. Non-quantity refers to indulging in emotions, making arbitrary judgments, and not being able to subdue emotions with reason. Analogy refers to a practitioner being able to carefully examine names and reality in the sea of causal Buddha-nature (causal Buddha-nature: the potential factors for becoming a Buddha), and with true examination, the meaning is profound, and with profound meaning, the principle is understood, and with the principle understood, emotions cannot be obscured. I can use it by analogy, and at this point, it is called mindful observation, relying on reason to subdue emotions, so it is called analogy. Analogy is dust-free wisdom (dust-free wisdom: wisdom that has not been contaminated by afflictions). Dust-free wisdom matures, and then one can obtain a similar state of no-mind, but has not yet obtained true no-mind. Those who understand the teachings and contemplation slightly can understand this principle, and there is no need for me, the old man, to waste my breath. Even so, my enthusiasm here is known to those who understand. Furthermore, the cause
見因明之見。雖謂之有待之見。能以由塵發知。因根有相。互奪而痛觀之。觀之有入。則所不待忘。而所未常有累于見精也。但行者此觀不熟。情屈其理。理不能信。所以智通之信不開。故不能出依通之信。恒被情屈也。如善觀之。則知明暗自相陵奪。本與見精了無交涉。故永嘉曰。一切數句非數句。與我靈覺何交涉。老漢則曰。一切明暗非明暗。與我見精何交涉。于楞嚴會上。佛敕羅睺羅。擊鐘驗常。亦此理也。蓋聞精初不因鐘聲生而生。亦不因鐘聲滅而滅。聲塵動靜。自相陵奪。亦與聞精初無交涉也。第慶喜計現前能推窮分別之心。未破于見精。聞精卒不能了了故。佛特敕羅睺羅擊鐘。佛意欲借聲塵動靜起滅。令阿難即動靜起滅處。會無動靜起滅者。如香嚴見溈山時。溈山曰。聞汝一問則能十答。我問汝父母未生前。試道一句看。香嚴屢答。皆不能湊溈山之機。乃乞溈山代答一語。溈山曰。我道得是。我之三昧。與汝有何交涉。於是香嚴盡棄所學。涕泣而行。且曰。我終身作個長行粥飯僧罷了。及住庵。糞除瓦礫。適聞擊竹聲。則所知頓忘。洞契自心。於是向溈山大展而禮曰。當時和尚。若為我說破。安有今日。嚴有偈曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。噫。如香嚴者。所謂從緣薦得。永無
【現代漢語翻譯】 現代漢語譯本 見因明之見，雖然可以稱之為『有待之見』（需要依靠其他條件才能產生的見解），但它能夠通過外在事物（塵）的顯現來認知。因為根（感官）與相（對像）之間存在相互作用，相互影響，從而產生深刻的觀察。當這種觀察深入時，所依賴的條件就會被遺忘，而那些從未有過的東西也不會對見精（能見的本性）造成影響。然而，修行者如果對這種觀察不夠熟練，情感就會扭曲理智，理智無法令人信服，因此智慧的通達之信無法開啟，也就無法超越依賴的信念，總是被情感所束縛。如果能夠善於觀察，就會明白明與暗是相互侵奪的，但它們與見精本身毫無關係。所以永嘉禪師說：『一切言語概念，無論是否合乎邏輯，與我的靈覺又有什麼關係呢？』老漢也說：『一切明暗現象，無論是否明亮或黑暗，與我的見精又有什麼關係呢？』在《楞嚴經》法會上，佛陀命令羅睺羅（Rahula，佛陀的兒子）敲鐘來驗證常性，也是這個道理。因為聞精（能聽的本性）最初不是因為鐘聲的產生而產生，也不是因為鐘聲的消失而消失。聲音的動靜變化，是相互侵奪的，但與聞精本身也毫無關係。只是阿難（Ananda，佛陀的十大弟子之一）執著于現前能推究分別的心，沒有破除對見精的執著，所以對聞精始終不能完全明瞭。因此，佛陀特別命令羅睺羅敲鐘。佛陀的用意是想借助聲塵的動靜起滅，讓阿難在動靜起滅之處，體會到沒有動靜起滅的本性。如同香嚴智閑禪師（Xiangyan Zhixian）拜見溈山靈佑禪師（Guishan Lingyou）時，溈山禪師說：『聽說你一問能答十，我問你父母未生前，試說一句看。』香嚴禪師多次回答，都不能契合溈山禪師的機鋒。於是請求溈山禪師代為回答一句。溈山禪師說：『我說得出來，但那是我的三昧境界，與你有什麼關係呢？』於是香嚴禪師拋棄了所有學問，哭泣而去，並且說：『我終身做個長行粥飯僧罷了。』後來他住在庵中，清理糞土瓦礫，偶然聽到擊竹的聲音，頓時忘卻了所有知識，徹底領悟了自己的本心。於是向溈山禪師大禮拜說：『當時和尚如果為我說破，哪有今日？』香嚴禪師有偈語說：『一擊忘所知，更不假修持。動容揚古路，不墮悄然機。』唉，像香嚴禪師這樣，就是所謂的從因緣中薦得，永遠不會……
【English Translation】 English version The view of Hetu-vidya (logic) is called 'dependent view' (a view that arises depending on other conditions). It can know through the manifestation of external objects (dust). Because there is interaction and mutual influence between the root (sense organs) and the object (phenomena), profound observation arises. When this observation deepens, the conditions on which it depends are forgotten, and those things that have never existed do not affect the seeing essence (the nature of seeing). However, if practitioners are not skilled in this observation, emotions will distort reason, and reason cannot be convincing. Therefore, the wisdom of thorough understanding cannot be opened, and they cannot transcend the belief in dependence, always being bound by emotions. If one can observe well, one will understand that light and darkness are mutually encroaching, but they have nothing to do with the seeing essence itself. Therefore, Zen Master Yongjia said: 'All verbal concepts, whether logical or not, what do they have to do with my spiritual awareness?' The old man also said: 'All phenomena of light and darkness, whether bright or dark, what do they have to do with my seeing essence?' At the assembly of the Surangama Sutra, the Buddha ordered Rahula (Buddha's son) to strike the bell to verify permanence, which is also this principle. Because the hearing essence (the nature of hearing) does not arise because of the production of the bell sound, nor does it disappear because of the disappearance of the bell sound. The movement and stillness of sound are mutually encroaching, but they also have nothing to do with the hearing essence itself. It is just that Ananda (one of the Buddha's ten great disciples) is attached to the mind that can investigate and distinguish in the present moment, and has not broken through the attachment to the seeing essence, so he cannot fully understand the hearing essence. Therefore, the Buddha specially ordered Rahula to strike the bell. The Buddha's intention was to use the arising and ceasing of the sound dust to allow Ananda to realize, in the place of arising and ceasing, the nature that has no arising and ceasing. Just as when Zen Master Xiangyan Zhixian visited Zen Master Guishan Lingyou, Zen Master Guishan said: 'I heard that you can answer ten questions with one question. I ask you, before your parents were born, try to say a sentence.' Zen Master Xiangyan answered many times, but none of them matched Zen Master Guishan's teaching. So he asked Zen Master Guishan to answer a sentence for him. Zen Master Guishan said: 'I can say it, but that is my Samadhi realm, what does it have to do with you?' So Zen Master Xiangyan abandoned all his learning, wept and left, and said: 'I will be a long-walking rice-eating monk for the rest of my life.' Later, he lived in a hermitage, cleaning up dung and rubble, and accidentally heard the sound of striking bamboo, and suddenly forgot all his knowledge, and thoroughly realized his own mind. So he bowed deeply to Zen Master Guishan and said: 'If the master had explained it to me at that time, how could there be today?' Zen Master Xiangyan has a verse saying: 'One strike forgets what is known, no need for further cultivation. Moving and expressing the ancient path, not falling into silent opportunity.' Alas, like Zen Master Xiangyan, this is what is called being recommended from conditions, never...
退失者也。由是而觀。則香嚴之所知。即慶喜能推窮尋逐之心耳。此心即由塵發知之知。此知不忘。則智通之信終不能入。智通之信既不能入。饒汝談玄說妙。辯齊佛祖。不過依通之信而已。又由塵發知之知。乃香嚴未見溈山之時。能所心也。此能所心。雖溈山號稱大善知識。卒不能使其忘之。須待嚴聞擊竹聲。自忘始得。故此事決不可以情求者也。蓋情求不出乎根塵妄想。如能了達根塵無性。則由塵之知。亦自可忘也。又香嚴謂之自誠而明。若依教理折情治習。而有所入。謂之自明而誠。昔有祖師問僧曰。隔壁聞釵釧聲。即是破戒。汝作么持戒。僧曰。好個入路。此僧得入。與香嚴之入。果同耶。果異耶。同則釵釧聲。不是擊竹聲。異則釵釧聲。固不是擊竹聲。然卒無有二也。行者於此辨得雌雄。則一精明。分成六和合。六和合。覆成一精明。捏聚放開。任汝施為。若辨不得。古人有一頌。汝輩再咬嚼去。果然咬嚼得破。再來見老漢未晚也。頌曰。不汝還者復是誰。殘紅留在釣魚磯。日斜風定無人掃。燕子㘅將水際飛(示開先)。
紫柏老人集卷之一 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二
明 憨山德清 閱
法語
夫聖凡雖多途。要而
言之。總不出乎四諦也。諦謂審實不謬。故聖人言苦必苦。言集必集。言道必道。言滅必滅。又四諦。有生滅四諦。有無生四諦。有無量四諦。有無作四諦。故聲聞四諦。與緣覺四諦。皆苦集在前。滅道在後。蓋聲聞緣覺。志在二乘。惟獨善其身。無有兼善之愿故也。惟無量四諦。與無作四諦。雖別圓固殊。而並有兼善之愿。故謂之弘誓。即此觀之。聲聞與緣覺。有諦而無誓明矣。故曰。有誓名大乘。闕誓名二乘。何謂無量四諦。以空假中三觀。歷別而修。先以空觀破見思惑。次以假觀破塵沙惑。末後以中觀破根本無明。見思破。則獲般若德。塵沙破。則獲解脫德。根本無明破。則獲法身德。此三德者。天然之性德也。在凡不少。在聖不多。故曰性相近也。自性變而為情。則粗順之門開矣。粗順之門開。則近者習遠矣。習遠而不返。則淪墜受苦無休歇矣。故曰習相遠也。於是先覺者憂之。務使遠者習近。即于粗順門中。始開逆門。逆也者。蓋溯而上之之謂也。上而底極。所謂聖人與眾人。無多少者。我得全之矣。我全而人不全。聖人則又不忍。故乘其全。遍游于萬化之中。開物成務。俾未識全者。皆得其全。故逆門之後。有妙順焉。然妙順。惟別教菩薩。與圓教菩薩有之。聲聞與緣覺。則有逆而無妙順矣。蓋其闕四弘
誓。不發同體之悲故也。何謂同體之悲。謂我逆于粗順之中。受無量苦。于無量苦中。苦極思本。思本則近覺。近覺則易熏發。是時也。先覺者。知我可熏發矣。遂量我何因緣而可熏發。即以何因緣而熏發之。如箭鋒相值。啐啄同時。巧力不得預。莫知然而自符契之。噫。此非檢名。審實。精義。入神者。則能熏所熏。安得能所忘而無思契同哉。雖然伍員勾踐。復粗順之仇恥。並能焦身苦思。二十餘年而遂其欲。今我等於出世法中。求無上道。出無量苦。果能焦身苦思。千日之勤。則我所欲者。必遂而無疑也。何以故。蓋伍員與勾踐。率情圖事。于性非近。所以須苦久而遂其欲也。我等志在復性。求出情之法。勤繼性之善。于性有孝子之道焉。所以千日之功。可博彼二十餘年之苦功耳。此乃自然之理。必然之勢。我復何疑。茲以四弘誓后。出四諦之精粗。與敘三德。二順。一逆之概者。恐汝等發心。不辨藏通別圓淺深之教。則發心無主。主宗也。微宗則歸宿無本。要知宗本。大藏中。有天臺四教儀。約有萬字。若求而得之。必誓讀而成誦。誦而稍通其大意。則四教淺深。發心宗本。又在我而不在書也。
馬忘繩與規矩。而中繩與規矩者。馬終不敗焉。如未忘繩與規矩而馳。馬未有不敗者也。故足忘屨始適。腰忘
【現代漢語翻譯】 現代漢語譯本：誓言，是因為不發起同體之悲憫的緣故。什麼是同體之悲憫呢？是指我在粗糙順從的環境中，承受無量的痛苦。在無量的痛苦中，痛苦到了極點就會思索根本。思索根本就接近覺悟，接近覺悟就容易被薰陶啓發。在這個時候，先覺悟的人，知道我可以被薰陶啓發了。於是衡量我用什麼因緣可以被薰陶啓發，就用什麼因緣來薰陶啓發我。就像箭鋒相遇，鳥雛破殼與母鳥啄殼同時進行一樣，巧妙的力量無法參與，不知道為什麼自然而然地就契合了。唉！這如果不是檢驗名相、審察實際、精研義理、進入神妙境界的人，就不能薰陶所要薰陶的人，怎麼能夠達到能所兩忘而無思無慮地契合呢？雖然伍子胥、勾踐，爲了報復粗糙順從時所受的仇恨恥辱，都能焦身苦思，二十多年而達到他們的目的。現在我們這些人，在出世法中，尋求無上道，脫離無量的痛苦，如果真能焦身苦思，付出千日的勤奮，那麼我們所希望的，必定能夠實現而沒有疑問。為什麼呢？因為伍子胥和勾踐，是順著情感來謀劃事情，與本性並不接近，所以需要長久的苦思才能達到他們的目的。我們這些人立志于恢復本性，尋求脫離情感的方法，勤奮地繼承本性的善良，對於本性來說，有如孝子一般。所以千日的功夫，可以勝過他們二十多年的苦功。這是自然的道理，必然的趨勢，我還有什麼可懷疑的呢？在這裡，在四弘誓願之後，闡述四諦的精深與粗淺，以及敘述三德、二順、一逆的概況，是恐怕你們發起道心，卻不能分辨藏、通、別、圓四教的淺深，那麼發心就沒有主導，主導就是宗。宗如果隱微，那麼歸宿就沒有根本。要知道宗本，在大藏經中，有天臺四教儀，大約有一萬字。如果能夠找到它，必定發誓讀誦並背誦，背誦后稍微通曉其中的大意，那麼四教的淺深，發心的宗本，又在於我而不在於書本了。 馬忘記了繩墨和規矩，卻能符合繩墨和規矩，馬最終不會失敗。如果還沒有忘記繩墨和規矩就奔馳，馬沒有不失敗的。所以腳忘記了鞋子才舒適，腰忘記了...
【English Translation】 English version: The vow is made because of not initiating the compassion of the same body. What is the compassion of the same body? It refers to me enduring immeasurable suffering in a crude and compliant environment. Within immeasurable suffering, when the suffering reaches its extreme, one contemplates the root. Contemplating the root leads to near-awakening, and near-awakening makes it easy to be influenced and inspired. At this time, the one who is awakened first knows that I can be influenced and inspired. Therefore, they measure what causes can be used to influence and inspire me, and then use those causes to influence and inspire me. It's like arrowheads meeting, or a chick breaking out of its shell and the mother bird pecking at the shell simultaneously. Skillful force cannot participate; one doesn't know why it naturally coincides. Alas! If it is not someone who examines names and forms, investigates reality, deeply studies the meaning, and enters the realm of the spiritual, then they cannot influence what is to be influenced. How can they achieve the forgetting of both the influencer and the influenced, and coincide without thought? Although Wu Zixu (a historical figure who sought revenge) and Goujian (a king who endured hardship for revenge), in order to avenge the hatred and shame suffered in crude compliance, were able to exhaust their bodies and think bitterly for more than twenty years to achieve their goals. Now, we, in the transcendental Dharma, seek the unsurpassed path and escape immeasurable suffering. If we can truly exhaust our bodies and think bitterly, and put in a thousand days of diligence, then what we desire will surely be achieved without doubt. Why? Because Wu Zixu and Goujian planned things according to their emotions, which is not close to their nature, so it took a long time of bitter thought to achieve their goals. We are determined to restore our nature, seek the method of escaping emotions, and diligently continue the goodness of our nature. To our nature, we are like filial children. Therefore, a thousand days of effort can surpass their twenty years of bitter effort. This is a natural principle, an inevitable trend. What doubts do I still have? Here, after the Four Great Vows, explaining the profound and superficial aspects of the Four Noble Truths, and describing the overview of the Three Virtues, Two Compliances, and One Opposition, is to prevent you from initiating the aspiration for enlightenment but not being able to distinguish the shallow and deep teachings of the Tripitaka, Common, Separate, and Perfect teachings. Then the aspiration will have no master, and the master is the doctrine (宗, zong). If the doctrine is subtle, then the destination will have no root. To know the root of the doctrine, in the Great Treasury of Sutras, there is the 'Four Teachings' (四教儀, Sì Jiào Yí) of the Tiantai school, about ten thousand words. If you can find it, you must vow to read and recite it, and after reciting it, slightly understand its general meaning. Then the shallow and deep aspects of the Four Teachings, and the root of the aspiration, are in me and not in the books. A horse that forgets the plumb line and compass, yet conforms to the plumb line and compass, will ultimately not fail. If a horse runs without forgetting the plumb line and compass, it will inevitably fail. Therefore, feet are comfortable when they forget shoes, the waist forgets...
帶始適。未始不適者忘。而適始適。即此觀之。身忘則心用周。心忘則未始不周者。周萬物而未嘗勞也。以其未嘗勞。而能勞萬物。不勞于萬物耳。故曰。惟忘忘。而忘無所忘者。惟未窮而知變者。能之。
鄂州沙門明秀。所節徑山節要。果明白精到。然其所作偈曰。動靜參機要。安排路更差。今離情見處。別有好生涯。予不知情見果是何物。而欲離之耶。殊不知擬欲離情見者。是情見耶。非情見耶。是情見。次離即初離。非情見。離次離。無非情見之情見。噫。節要果精到矣。寧知節要精到處。乃是徑山茶飯。非秀公之飲食也。秀公速道速道。如道不來。非秀公節徑山。乃徑山節秀公耳。
緣生無生之旨。稍通於文字般若者。率皆能言之。殊不知。知緣生無生。特畫餅充飢耳。曷能劫生死賊哉。惟知而能行。行而能戰。戰而能勝。勝則證之矣。嗚呼。證而不能忘。則大用不彰。大用不彰。則帶果行因之妙。與夫普賢常然之行。幾乎息矣。予以是知。明道易而用道難。決非虛語。吾曹當勉之。
性如水。情如冰。冰有質礙。而水融通。融通則本無能所。質礙則根塵亢然。此義有知有覺。知則意雖瞭然。觸事仍迷。覺則觸事會理。情塵自空。迷則情之累也。覺則性之契也。累則二。契則一。二則有待
【現代漢語翻譯】 現代漢語譯本： 適應初始的狀態。沒有不適應的狀態，是因為忘記了初始的狀態，然後才適應了現在的狀態。從這個角度來看，如果身體忘記了，那麼心的作用就能周全；如果心也忘記了，那麼就沒有什麼不是周全的了。周全萬物卻從未感到疲勞，正因為從未感到疲勞，所以才能勞作萬物，卻不被萬物所勞累。所以說，只有忘記了忘記，並且忘記了沒有什麼可以忘記，只有那些永遠不會窮盡並且知道變化的人，才能做到這一點。 鄂州沙門明秀，所節選的徑山節要，確實明白精到。然而他所作的偈語說：『動靜參究機要，安排道路反而更差。如今離開情見的處所，另有好生活。』我不知道情見到底是什麼東西，而想要離開它呢？殊不知想要離開情見的人，是情見呢？還是非情見呢？是情見，那麼第二次離開就和第一次離開一樣；如果是非情見，那麼離開第二次離開，無非是情見的情見。唉，節要確實精到啊！哪裡知道節要精到的地方，乃是徑山的茶飯，不是秀公的飲食啊。秀公快說快說，如果說不出來，就不是秀公節選徑山，而是徑山節選了秀公啊。 稍微通曉文字般若（prajna，智慧）的人，大多都能說緣生無生（dependent origination is without origination）的宗旨。卻不知道，知道緣生無生，只不過是畫餅充飢罷了，怎麼能夠搶劫生死大盜呢？只有知道並且能夠實行，實行並且能夠戰鬥，戰鬥並且能夠勝利，勝利才能證得。唉，證得卻不能忘記，那麼大的作用就不能彰顯；大的作用不能彰顯，那麼帶著果報去行因的妙用，以及普賢（Samantabhadra）菩薩恒常的修行，幾乎就停止了。因此我知道，明白道理容易而運用道理難，絕不是虛假的話語。我們應當勉勵自己。 本性如水，情如冰。冰有實質阻礙，而水能融通。融通則本來沒有能動和所動，有實質阻礙則根塵（sense-organs and sense-objects）相互對抗。這個道理有知有覺，知則意識雖然清楚明白，遇到事情仍然迷惑；覺則遇到事情就能符合道理，情塵自然空寂。迷惑是被情所累，覺悟是與本性相契合。被情所累就是二元對立，相契合就是一體。二元對立就有待于條件。
【English Translation】 English version: Adapting to the initial state. There is no state of non-adaptation, because one has forgotten the initial state, and then adapts to the current state. From this perspective, if the body forgets, then the function of the mind can be comprehensive; if the mind also forgets, then there is nothing that is not comprehensive. Comprehending all things without ever feeling tired, precisely because one has never felt tired, one can labor for all things, yet not be burdened by them. Therefore, it is said that only those who forget forgetting, and forget that there is nothing to forget, only those who will never be exhausted and know change, can do this. The Shramana (monk) Mingxiu of Ezhou, the essentials of Jing Shan (Jing Mountain) that he selected, are indeed clear and precise. However, the verse he composed says: 'Motion and stillness participate in the essentials, arranging the path makes it even worse. Now, leaving the place of emotional views, there is another good life.' I do not know what emotional views are, and yet want to leave them? It is not known that the one who wants to leave emotional views, is it emotional views? Or is it non-emotional views? If it is emotional views, then the second leaving is the same as the first leaving; if it is non-emotional views, then leaving the second leaving is nothing more than emotional views of emotional views. Alas, the essentials are indeed precise! How can one know that the place where the essentials are precise is the tea and rice of Jing Shan, not the diet of Master Xiu. Master Xiu, speak quickly, speak quickly, if you cannot speak, then it is not Master Xiu selecting Jing Shan, but Jing Shan selecting Master Xiu. Those who have a slight understanding of the Prajna (wisdom) of words, mostly can speak of the principle of dependent origination is without origination. But they do not know that knowing dependent origination is without origination is just drawing a cake to satisfy hunger, how can they rob the great thief of birth and death? Only those who know and can practice, practice and can fight, fight and can win, and win can realize it. Alas, if one realizes but cannot forget, then the great function cannot be manifested; if the great function cannot be manifested, then the wonderful function of carrying the fruit to practice the cause, and the constant practice of Samantabhadra (Universal Virtue) Bodhisattva, will almost cease. Therefore, I know that understanding the principle is easy but applying the principle is difficult, it is definitely not false words. We should encourage ourselves. Nature is like water, emotion is like ice. Ice has substance and obstruction, while water can flow freely. Flowing freely means that there is originally no agent or object, having substance and obstruction means that the sense-organs and sense-objects are in opposition. This principle has knowing and awareness, knowing means that although consciousness is clear and understanding, it is still confused when encountering things; awareness means that when encountering things, it can conform to the principle, and emotional dust naturally becomes empty. Confusion is being burdened by emotion, awareness is being in harmony with nature. Being burdened by emotion is duality, being in harmony is oneness. Duality is conditional.
。一則無生。無生乃性之常也。有待乃性之變也。常則無我而靈。變則有情而昧。故昧中之知。知不勝昧。所以道不敵習。靈則習不勝覺。所以不假修持。而坐進菩提。反是雖捨身命等如恒沙。祇增有為業耳。良以覺近現量。知近比量。是以覺之與知成功殊也。
所中有能。所則不成。能中有所。能亦不成。以所中無能。能即是所。能中無所。所即是能。此蓋能所不相遇故也。如相遇則能與所。兩俱不成矣。兩俱不成。非是佛法。性昧智故。兩俱成就。智雖不昧。性斷血脈。亦非佛法。如不斷血脈。而智又不昧。惟親證者然後知耳。夫眼夢色。耳夢聲。鼻夢香。舌夢味。身夢觸。意夢法。而一身之微。六根皆夢。脫無有覺之者。則一夢永夢矣。於是我大悲菩薩。教之以眼觀音。以耳聽色。以鼻嘗味。以舌嗅香。以身攀緣。以意覺觸。是以六夢忽醒。覆盆頓曉也。即此觀之。以順流用六根。則六塵皆夢媒。以逆流用六根。則六塵皆覺雷。如二十五圓通。以六根六塵六識。與夫地水火風空見識。迭互為雷。震驚夢者。邇來世道交喪。以雷為夢。以夢為雷。莫知孰為覺者。孰為夢者。既夢覺不辨。不至於玉石俱焚不止也。夫道學雖弊。則勝俗學多矣。禪學雖弊。則勝道學多矣。今有以道學為名利之淵藪。互而排之。以
【現代漢語翻譯】 現代漢語譯本：一則無生（沒有生滅）。無生是自性的常態。有待（依賴條件）是自性的變異。常態則無我而靈妙。變異則有情而昏昧。所以昏昧中的知，知勝不過昧，因此道理敵不過習氣。靈妙則習氣勝不過覺悟，所以不需要藉助修行，就能直接進入菩提（覺悟）。反之，即使捨棄身命等如同恒河沙數，也只是增加有為的業力罷了。因為覺悟接近現量（直接經驗），知接近比量（推論），所以覺悟與知的成就大不相同。
所（被作用者）中有能（能作用者），所就不能成立。能中有所，能也不能成立。因為所中沒有能，能就是所。能中沒有所，所就是能。這大概是因為能和所不相遇的緣故。如果相遇，那麼能和所，兩者都不能成立了。兩者都不能成立，這不是佛法。自性昏昧而智慧生起，兩者都成就，智慧雖然不昏昧，但自性斷絕血脈，也不是佛法。如果不斷絕血脈，而智慧又不昏昧，只有親自證悟的人才能知道。眼睛夢見色，耳朵夢見聲，鼻子夢見香，舌頭夢見味，身體夢見觸，意夢見法，而一身的細微之處，六根都在做夢。如果沒有覺悟的人，那麼這一夢就永遠是夢了。於是我大悲菩薩，教導人們用眼睛觀聽聲音，用耳朵聽取顏色，用鼻子品嚐味道，用舌頭嗅聞香氣，用身體去攀緣，用意去覺察觸覺。因此六種夢境忽然醒來，如同倒扣的盆子一下子被翻過來一樣。由此看來，用順流的方式使用六根，那麼六塵都是做夢的媒介。用逆流的方式使用六根，那麼六塵都是覺悟的雷聲。如同二十五圓通，用六根、六塵、六識，以及地、水、火、風、空、見、識，交替作為雷聲，震驚做夢的人。近來世道衰敗，把雷聲當作夢境，把夢境當作雷聲，不知道誰是覺悟的人，誰是做夢的人。既然夢和覺悟不能分辨，不達到玉石俱焚的地步是不會停止的。道學雖然衰敗，也勝過世俗的學問。禪學雖然衰敗，也勝過道學。現在有人把道學作為名利的淵藪，互相排斥，以……
【English Translation】 English version: One is non-origination (no birth and death). Non-origination is the constant nature of the self-nature. Dependence (on conditions) is the variation of the self-nature. The constant state is selfless and spiritual. The variation is sentient and ignorant. Therefore, the knowledge in ignorance cannot overcome ignorance, so reason cannot defeat habit. Spirituality means that habit cannot overcome enlightenment, so there is no need to rely on cultivation to directly enter Bodhi (enlightenment). On the contrary, even if one sacrifices body and life as numerous as the sands of the Ganges, it only increases conditioned karma. Because enlightenment is close to direct experience, and knowledge is close to inference, the achievements of enlightenment and knowledge are very different.
If there is an agent (the one being acted upon) in the object (the one acting), the object cannot be established. If there is an object in the agent, the agent cannot be established either. Because there is no agent in the object, the agent is the object. Because there is no object in the agent, the object is the agent. This is probably because the agent and the object do not meet. If they meet, then both the agent and the object cannot be established. If both cannot be established, this is not the Buddha-dharma. If self-nature is ignorant and wisdom arises, and both are accomplished, although wisdom is not ignorant, if self-nature severs the bloodline, it is also not the Buddha-dharma. If the bloodline is not severed, and wisdom is not ignorant, only those who personally realize it will know. The eye dreams of form, the ear dreams of sound, the nose dreams of fragrance, the tongue dreams of taste, the body dreams of touch, and the mind dreams of dharma. In the microcosm of the body, all six senses are dreaming. If there is no one who is enlightened, then this dream will be a dream forever. Therefore, I, the Great Compassionate Bodhisattva, teach people to use the eyes to observe sound, to use the ears to listen to color, to use the nose to taste flavor, to use the tongue to smell fragrance, to use the body to cling, and to use the mind to perceive touch. Therefore, the six dreams suddenly awaken, like an overturned pot suddenly being turned over. From this perspective, using the six senses in a flowing manner, then the six dusts are all mediums for dreaming. Using the six senses in a reverse manner, then the six dusts are all thunderclaps of enlightenment. Like the Twenty-five Perfect Comprehensions, using the six senses, six dusts, six consciousnesses, and earth, water, fire, wind, space, seeing, and consciousness, alternately as thunderclaps, shocking the dreamer. Recently, the world has declined, taking thunderclaps as dreams and dreams as thunderclaps, not knowing who is the enlightened one and who is the dreamer. Since dreams and enlightenment cannot be distinguished, it will not stop until jade and stone are burned together. Although Daoist learning is declining, it is still better than secular learning. Although Chan (Zen) learning is declining, it is still better than Daoist learning. Now there are those who take Daoist learning as a source of fame and profit, mutually excluding each other, using...
禪學為逋逃之淵藪。亦互而排之。殊不知風俗無常。以道學之風鼓之。則成道學之俗。以禪學之風鼓之。亦成禪學之俗。道學與禪學之俗成。自然高明者日多。而污暗者日少。即或假道學禪學。以為污暗者有之。此亦嘉禾中稊稗耳。必禾多而稗少也。若惡少稗。而欲盡去多禾。豈仁人之用心哉(道學禪學)。
我大覺老人。于靈山會上。說妙法蓮華經。總二十八品。雖鋪張重疊。法喻兼明。不過即粗會妙而已。至於較六根功德之優劣。又粲然若日星。如眼鼻身三根。惟八百功德。耳舌意三根。則千二百功德也。據實言之。舌根較之鼻身。功德亦惟八百。然其敷演妙法。則功高諸根矣。所以如來加之四百功德者。蓋賞之也。倘不能說法。而妄言綺語。不真語。不實語。兩舌惡罵。則其罪罰亦過諸根也。故曰。君子居其室。一言善。則千里應之。一言不善。亦千里應之。又曰。言語福禍之階也。榮辱之主。敢不慎乎。又眼耳兩根。皆離中取境。鼻舌身三根。閤中取境。意根但司前五根落謝影子耳。五塵實境。並前五識所司也。然楞嚴會上。如來敕文殊選圓通之根。彼二十四聖並揀而不取。獨取耳根。正當堪忍之機。所以長觀音而後諸聖。蓋因緣時節也。豈諸聖果有慚德哉。昔有禪師問僧曰。聞隔壁墮釵釧聲。即為破
【現代漢語翻譯】 現代漢語譯本：禪學是逃避現實者的聚集地，人們互相排斥。卻不知道風俗是會變化的，用道學的風氣來引導，就會形成道學的風俗；用禪學的風氣來引導，也會形成禪學的風俗。道學和禪學的風俗形成后，自然高尚賢明的人會越來越多，而污濁陰暗的人會越來越少。即使有假借道學禪學來做污濁陰暗之事的人，也只是嘉禾中的稗草罷了。一定是嘉禾多而稗草少。如果因為厭惡少量的稗草，就想全部去除眾多的嘉禾，這難道是仁愛之人的用心嗎？（道學、禪學） 我大覺老人，在靈山法會上，宣講《妙法蓮華經》，總共有二十八品。雖然鋪陳繁複，法和比喻並用，不過是即粗顯妙而已。至於比較六根功德的優劣，又像日月星辰一樣清晰。比如眼、鼻、身三根，只有八百功德；耳、舌、意三根，則有一千二百功德。如果據實而言，舌根相比于鼻根和身根，功德也只有八百。然而，如果用舌根來宣揚妙法，那麼它的功德就高於其他諸根了。所以如來給舌根增加四百功德，這是對它的獎賞。如果不能說法，反而胡說八道，說虛妄不實的話，說不真實的話，說不實在的話，兩舌，惡語謾罵，那麼它的罪過也超過其他諸根。所以說，君子居住在自己的房間里，說一句善言，千里之外都會響應；說一句不善的言語，千里之外也會響應。又說，言語是福禍的階梯，是榮辱的主宰，怎能不謹慎呢？還有，眼根和耳根，都是離開本體而獲取外境；鼻根、舌根和身根，是與本體結合而獲取外境；意根只是掌管前五根所留下的影子罷了。五塵的真實境界，都由前五識所掌管。然而在《楞嚴經》法會上，如來命令文殊菩薩選擇最圓融的根，那二十四位聖者都一一選擇而不取，唯獨選取耳根，正適合堪忍世界的機緣。所以長觀音在其他聖者之前，是因為因緣時節的關係。難道是諸位聖者真的有不如人的地方嗎？從前有位禪師問僧人說：『聽到隔壁掉落釵釧的聲音，就認為是破』
【English Translation】 English version: Chan Buddhism is a refuge for those who flee reality, and they mutually exclude each other. Little do they know that customs are impermanent. If guided by the spirit of Daoxue (Moral Philosophy), it will become the custom of Daoxue; if guided by the spirit of Chan Buddhism, it will also become the custom of Chan Buddhism. When the customs of Daoxue and Chan Buddhism are formed, naturally more and more people will become noble and wise, while fewer and fewer will become corrupt and obscure. Even if there are those who use Daoxue and Chan Buddhism as a guise for corruption and obscurity, they are merely tares among the good grain. Surely there will be more good grain and fewer tares. If one hates the few tares and wants to remove all the abundant good grain, how could that be the intention of a benevolent person? (Daoxue, Chan Buddhism) I, the old man of Great Enlightenment (Da Jue Lao Ren), at the Vulture Peak Assembly (Lingshan Hui), preached the Wonderful Dharma Lotus Sutra (Miaofa Lianhua Jing), totaling twenty-eight chapters. Although elaborate and repetitive, using both Dharma and metaphors, it merely reveals the profound from the coarse. As for comparing the merits and virtues of the six roots (liu gen), it is as clear as the sun and stars. For example, the eye, nose, and body roots have only eight hundred merits, while the ear, tongue, and mind roots have one thousand two hundred merits. Speaking truthfully, the tongue root, compared to the nose and body roots, also has only eight hundred merits. However, if one uses the tongue root to expound the Wonderful Dharma, then its merit is higher than all other roots. Therefore, the Tathagata (Rulai) added four hundred merits to the tongue root, as a reward. If one cannot preach the Dharma but instead speaks nonsense, speaks false and untrue words, speaks unreal words, engages in double-tongued speech, and utters abusive curses, then its sins will exceed those of all other roots. Therefore, it is said, 'When a gentleman resides in his room and speaks a good word, it will be echoed a thousand miles away; when he speaks an unkind word, it will also be echoed a thousand miles away.' It is also said, 'Speech is the ladder to fortune and misfortune, the master of honor and disgrace; how can one not be cautious?' Furthermore, the eye and ear roots both grasp external objects from a distance, while the nose, tongue, and body roots grasp external objects in conjunction with the body; the mind root merely governs the fading shadows left by the previous five roots. The actual realms of the five dusts (wu chen) are all governed by the previous five consciousnesses (wu shi). However, at the Shurangama Sutra (Lengyan Jing) assembly, the Tathagata ordered Manjushri (Wenshu) to select the most perfect root, and the twenty-four sages each selected one but did not take it, uniquely selecting the ear root, which is precisely suited to the opportunity of the Sahā World (kan ren). Therefore, Avalokiteśvara (Guanyin) is before the other sages because of the conditions and timing. Could it be that the sages truly have inferior virtues? Once, a Chan master asked a monk, 'Hearing the sound of a hairpin falling next door, you immediately think it is broken.'
戒。子作么持戒。對曰好個入路。禪師曰。汝向後。可為千五百善知識粥飯主去在。若然則普賢菩薩。心聞洞十方。又豈有愧於此僧耶。蓋當此方之機。普賢不若觀世音。余方則觀世音。又不若普賢之當機。未可知也良以聖人說法。如投夜光之珠于金盤之中。而其橫斜宛轉。衝突自在。雖聖如迦文。亦不自知也。雖然。更有一問。心聞洞十方時。為方在心外故能聞耶。為方在心內故能聞耶。在外能聞。在內能聞。以理推之。皆無是處。惟親聞而實證者所知也。故窮理盡性之學。舍我如來。則六根優劣。事圓理徹。孰能究之乎。小子何幸入如來家。培無上種。稍不思報佛深恩。非人矣。子其痛勉之(示洞聞)。
長風游太虛。萬竅競怒號。眾人聞以耳。菩薩用眼觀。是聲果有常。圓通門難開。嗟乎。聲來耳邊。來時孰主。耳往聲處。能聞何物。往來究之。根塵之性。有則能所難遺。無則枯若槁木。兩路既窮。中豈孤立。故曰。智入三世而無來往。此本光之常也。識涉三世。此本光之變也。本光變而根塵封。癡癡眾生睡夢濃。黃昏禮佛誰擊磬。聲入耳中空不空。空則無聞不空障。聞響重為說圓通。聲既如是色不異。香味觸法玄乎哉。知之一字眾妙門。知見立知禍大矣。率情率性霄壤隔。相逢幾人辨端的。兩者從來一
而二。用處在人悟與迷。悟則喜怒唯率性。率效能通天下情。情通開物而成務。譬如一指間屈信。不能率性而率情。迷中倍人可憐生。以己通人分別起。逆順關頭多愛憎。故曰。至道無難。唯嫌揀擇。但莫愛憎。洞然明白。又曰。率性之謂道。率情之謂倒。噫。聖人豈無情哉。唯其通而不昧。情而無累。情故無所不達。無累故初無愛憎。所以一切大菩薩。饑饉之歲。身化為魚米肉山。疾疫世。身化為一切藥草。此情耶。非情耶。無情則同木石。有情則不異眾生。故能以眼聞聲者。聖人也。以耳聞聲者。眾人也。仲尼六十而耳順。說者以為聲入心通。道人常病之。夫何故。耳順則聲無順逆。皆率性之媒。率性則無我。無我則無內外。內外既無。則出入者其誰乎。嘻。不出不入。畫眉混沌。況出出入入哉。覺情覺情。覺則性明。無分憎與愛。觸處本光靈。自覺更覺他。相逢蓋始傾。目擊不存存。別後更惺惺。
毗舍浮佛。此言自在覺。蓋此佛于身與心。皆覺了解脫故。身解脫則無生死之礙。心解脫則無煩惱之礙。解脫即自在義也。而一切眾生。不能覺了身之與心。所以不能解脫生死煩惱之礙。若能覺破身心執受。眾生與佛無殊。若不能覺破身心執受。即諸佛亦安得自在哉。且道如何覺破身。當細細觀察。我身之皮肉
【現代漢語翻譯】 現代漢語譯本：再說這『用處』，在於人是覺悟還是迷惑。覺悟了，喜怒都順應本性，順應本性就能通達天下人情。人情通達就能開創事物而成事。譬如手指的屈伸一樣自然。不能順應本性而順應情感，迷惑之中比別人更加可憐。用自己的想法去理解別人，分別心就產生了，在順境逆境的關頭，就會產生很多愛和憎。所以說，至道沒有困難，只怕有所選擇。只要不愛不憎，就能洞然明白。又說，順應本性叫做『道』，順應情感叫做『倒』。唉！聖人難道沒有情感嗎？只是因為他們通達而不迷惑，有情而沒有牽累。因為有情，所以無所不達；因為沒有牽累，所以最初就沒有愛憎。所以一切大菩薩，在饑荒的年歲，身體化為魚米肉山；在有疾病流行的世道，身體化為一切藥草。這是情呢？還是非情呢？無情就和木頭石頭一樣，有情就和眾生沒有區別。所以能用眼睛聽聲音的，是聖人；用耳朵聽聲音的，是眾人。仲尼六十歲時能聽得進各種意見，說的人以為是聲音進入心中而通達。道人常常批評這種說法。為什麼呢？能聽得進各種意見，就說明聲音沒有順逆之分，都是順應本性的媒介。順應本性就沒有我，沒有我就沒有內外。內外既然沒有，那麼出入的是誰呢？唉！不出不入，就像畫眉一樣混沌，更何況是出出入入呢？覺悟情感，覺悟情感，覺悟了本性就明瞭，沒有憎恨和愛戀的分別，觸及之處本來就是光明靈性。自己覺悟了還要讓別人覺悟，相逢之時，蓋子就開始傾斜。親眼見到也不要執著，分別之後更加清醒。 毗舍浮佛（Vipasyin Buddha，過去七佛之一）。這個名字的意思是『自在覺』。大概是因為這位佛對於身和心，都能覺悟瞭解而得到解脫的緣故。身體解脫就沒有生死的阻礙，心解脫就沒有煩惱的阻礙。解脫就是自在的意思。而一切眾生，不能覺悟瞭解身體和心，所以不能解脫生死煩惱的阻礙。如果能覺悟打破對身心的執著，眾生和佛就沒有區別。如果不能覺悟打破對身心的執著，即使是諸佛又怎麼能得到自在呢？且說如何覺悟打破身呢？應當仔細觀察，我身的皮肉
【English Translation】 English version: Furthermore, the 'use' lies in whether people are enlightened or deluded. If enlightened, joy and anger follow their nature, and following nature can understand the feelings of all people. Understanding people's feelings can create things and accomplish tasks, just like the bending and stretching of a finger. If one cannot follow nature but follows emotions, one is more pitiable than others in delusion. Using one's own ideas to understand others creates distinctions, and at the juncture of favorable and unfavorable circumstances, much love and hatred arise. Therefore, it is said, 'The Great Path is not difficult, only avoid picking and choosing. Just do not love or hate, and you will be clearly enlightened.' It is also said, 'Following nature is called the Dao, following emotions is called falling.' Alas! Do sages have no emotions? It is only because they are understanding without being deluded, and have emotions without being burdened. Because they have emotions, they are all-pervasive; because they are not burdened, they have no love or hatred from the beginning. Therefore, all great Bodhisattvas, in years of famine, transform their bodies into mountains of fish, rice, and meat; in times of epidemic, they transform their bodies into all kinds of medicinal herbs. Is this emotion or not emotion? Without emotion, they would be like wood and stone; with emotion, they are no different from sentient beings. Therefore, those who can hear sounds with their eyes are sages; those who hear sounds with their ears are ordinary people. When Zhongni (Confucius) was sixty, he could listen to all opinions, and those who spoke thought that the sound entered his heart and he understood. Daoists often criticize this saying. Why? Being able to listen to all opinions means that sounds have no favorable or unfavorable aspects, and are all mediums for following nature. Following nature means there is no self; without self, there is no inside or outside. Since there is no inside or outside, who is it that goes in and out? Alas! Neither going out nor coming in is like drawing eyebrows in chaos, let alone going in and out. Awaken to emotions, awaken to emotions! When awakened, nature becomes clear, with no distinction between hatred and love. The place touched is originally bright and spiritual. Awaken yourself and then awaken others; when you meet, the lid begins to tilt. Do not cling to what you see with your own eyes; be even more awake after parting. Vipasyin Buddha (毗舍浮佛): This name means '自在覺' (Zizai Jue, Self-Existent Awareness). It is probably because this Buddha is able to awaken to and understand both body and mind, thus attaining liberation. If the body is liberated, there is no obstacle of birth and death; if the mind is liberated, there is no obstacle of afflictions. Liberation is the meaning of self-existence. However, all sentient beings are unable to awaken to and understand the body and mind, so they cannot be liberated from the obstacles of birth, death, and afflictions. If one can awaken and break through the attachment to body and mind, there is no difference between sentient beings and Buddhas. If one cannot awaken and break through the attachment to body and mind, how can even the Buddhas attain self-existence? Now, how to awaken and break through the body? One should carefully observe the skin and flesh of my body.
筋骨。凡堅之類。初從何有。我身之涕唾津液血尿。凡濕之類。初從何有。我身之溫暖。凡熱之類。初從何有。我身之四肢百骸。八萬四千毛孔。運而無滯。血脈周流。能運能動者。初從何有。身觀既熟。次當觀心。我現前分別之心。因他而有耶。因自而有耶。因他而有。未觸境時。愛憎不起。因自而有。若無境觸。心無愛憎。于自於他。反覆推究。謂因他生。謂因自生。以理折之。自他之情。枯極無地。自他之情既枯。將何物共而生心耶。共而生心之情既枯。豈無因而能生心耶。若無因能生。何火中無水。石不生草。鹽中無淡。兔何無角。龜何無毛耶。龍樹曰。諸法不自生。亦不從他生。不共不無因。是故說無生。龍樹之偈。又毗浮佛偈之註腳也(釋毗舍浮佛偈)。
吾嘗靜而思之。天下未始有吉兇也。吉兇之生。生於譭譽耳。故毀我者。則人兇而我吉。譽我者。則人吉而我兇。又譭譽生於好惡。好惡又生於未始好惡者。吾故曰。天下未始有吉兇也。雖然。吾嘗以未始有好惡者。觀天下之吉兇。皆龜毛兔角也。若以吉兇觀未始有吉兇者。則未始有吉兇者。無往而非吉兇也。若然者。吉兇初無所從。顧我所觀何如耳。故箭穿石虎。魚躍冰河。若不以未始有吉兇者。感冰與石。則冰魚與石虎。豈能隨我而變之哉。
【現代漢語翻譯】 現代漢語譯本： 筋骨，所有堅硬之物，最初從何而來？我身體的涕、唾、津液、血液、尿液，所有潮濕之物，最初從何而來？我身體的溫暖，所有熱的性質，最初從何而來？我身體的四肢百骸，八萬四千毛孔，運轉而無阻滯，血脈周流，能夠運轉能夠活動，最初從何而來？ 身體的觀察已經熟悉之後，接下來應當觀察心。我現前分別之心，是因他而有呢？還是因自而有呢？如果因他而有，在未接觸外境時，愛憎之心不會生起。如果因自而有，如果沒有外境的觸動，心就不會產生愛憎。對於自和他，反覆推究，如果說是因他而生，如果說是因自而生，用道理來駁斥它，自和他的情執，窮盡到沒有立足之地。 自和他的情執既然窮盡，將用什麼東西共同來產生心呢？共同產生心的情執既然窮盡，難道沒有原因就能生心嗎？如果沒有原因就能生，為什麼火中沒有水，石頭不長草，鹽中沒有淡味，兔子為什麼沒有角，烏龜為什麼沒有毛呢？ 龍樹（Nagarjuna，佛教中觀派創始人）說：『諸法不自生，亦不從他生，不共不無因，是故說無生。』龍樹的偈頌，又是毗浮佛偈（Buddha Vipasyin，過去七佛之一）的註解。
我曾經靜下心來思考，天下本來就沒有吉兇。吉兇的產生，是由於譭謗和讚譽。所以譭謗我的人，對他來說是兇，對我來說是吉；讚譽我的人，對他來說是吉，對我來說是兇。而且譭謗和讚譽產生於好惡，好惡又產生於未曾有好惡的狀態。所以我說，天下本來就沒有吉兇。 雖然如此，我曾經用未曾有好惡的狀態，觀察天下的吉兇，都像是龜毛兔角一樣虛幻不實。如果用吉兇的觀念來觀察未曾有好惡的狀態，那麼未曾有好惡的狀態，無處不是吉兇。如果這樣，吉兇最初沒有固定的來源，只在於我所觀察的角度如何罷了。所以箭穿石虎，魚躍冰河，如果不以未曾有好惡的狀態，去感應冰和石頭，那麼冰魚和石虎，怎麼能隨著我的心意而變化呢？
【English Translation】 English version: Where do tendons and bones, all that is hard, originally come from? Where do my body's mucus, saliva, fluids, blood, and urine, all that is wet, originally come from? Where does my body's warmth, all that is hot, originally come from? Where do my body's limbs, hundreds of bones, eighty-four thousand pores, moving without obstruction, blood vessels circulating, able to move and act, originally come from? Once the observation of the body is familiar, next one should observe the mind. Does my present discriminating mind arise from others, or does it arise from itself? If it arises from others, then when not in contact with external circumstances, love and hate do not arise. If it arises from itself, then without the touch of external circumstances, the mind does not produce love and hate. Regarding self and others, repeatedly investigate, if it is said to arise from others, if it is said to arise from itself, refute it with reason, the attachment to self and others, exhausted to the point of having no ground. Since the attachment to self and others is exhausted, what will be used together to generate the mind? Since the attachment to generating the mind together is exhausted, can the mind arise without a cause? If it can arise without a cause, why is there no water in fire, no grass growing on stone, no blandness in salt, why do rabbits have no horns, and turtles have no fur? Nagarjuna (founder of the Madhyamaka school of Buddhism) said: 'Things are not self-produced, nor do they arise from others, not together, not without a cause, therefore it is said to be unproduced.' Nagarjuna's verse is also a commentary on the verse of Buddha Vipasyin (one of the past seven Buddhas).
I have often quietly pondered this: there has never been good or bad fortune in the world. The arising of good and bad fortune comes from defamation and praise. Therefore, those who defame me, for them it is bad fortune, but for me it is good fortune; those who praise me, for them it is good fortune, but for me it is bad fortune. Moreover, defamation and praise arise from likes and dislikes, and likes and dislikes arise from a state of having never had likes and dislikes. Therefore, I say that there has never been good or bad fortune in the world. Although this is so, I have used the state of never having had likes and dislikes to observe the good and bad fortune of the world, and they are all as illusory as turtle fur and rabbit horns. If one uses the concept of good and bad fortune to observe the state of never having had good or bad fortune, then the state of never having had good or bad fortune is nowhere without good and bad fortune. If this is the case, good and bad fortune have no fixed origin, it all depends on how I observe it. Therefore, an arrow piercing a stone tiger, a fish leaping in an icy river, if one does not use the state of never having had good or bad fortune to perceive the ice and stone, how can the icy fish and stone tiger change according to my mind?
如君子不宿怒於心。正此道也。但眾人昧理而縱情。始乃物我亢然耳。且凡好惡不能自生。必因前境而生。既因前境而生。則我現前之好惡。本前境之好惡。與我初無有涉也。譬如親疏之人。我心坦然。或親疏忽至。則我好惡之情。油然而生。不能自禁矣。謂此情我心固有。因境牽而始彰。則我真心。生尚不有。安得有我。有我則有待。有待則可說。心與境相牽。而生此情。謂我心無生。而能生此情者。得非無因生乎。自生。他生。共生。以理折之。俱不能生。況無因生乎。昔人有言曰。暫時不在。即同死人。蓋言理昧而情馳也。曹溪亦曰。若真修道人。不見世間過。吾以是知。見世間有過者。則我心未忘。所以物敢待我。如我無心。則物亦隨無心而化矣。豈煩重加排遣。然後消哉。汝曹能以此觀。觀逆順境緣。則境緣真吾大師也。敢忤逆大師乎(示弟子)。
夫眾生事若有常。則佛事亦有常。眾生事既無常。所以佛事亦無常也。如眾生有饑饉之病。佛則以香飯為藥。或眾生犯寒凍之病。佛則以絮裘為藥。眾生有以黑暗為病。佛則以光明為藥。故眾生犯病無量。而佛施藥亦無量耳。如靈山會上。佛放眉間白毫相光。照東方萬八千土。玄沙備公亡僧偈。則曰。萬里神光腦後相。臨濟則曰。汝等諸人。赤肉團上。各
【現代漢語翻譯】 現代漢語譯本： 君子不會把憤怒留在心裡。這才是正確的道理。只是世人不明事理而放縱情感，於是就產生了物與我的對立。而且，所有的喜好和厭惡都不是憑空產生的，必定是因為之前的境遇而產生。既然是因為之前的境遇而產生，那麼我現在的好惡，原本就是之前境遇的好惡，與我本身並沒有關係。比如面對親近或疏遠的人，我的心本來是平靜的。如果親近或疏遠的人突然出現，那麼我的好惡之情就會自然而然地產生，無法抑制。如果說這種情感是我心中本來就有的，只是因為外境的牽引才顯現出來，那麼我的真心，連產生都不存在，又怎麼會有『我』呢？有了『我』就會有所期待，有所期待就可以被言說。心與外境相互牽引，才產生這種情感，如果說我的心沒有產生，卻能產生這種情感，難道不是無因而生嗎？從自身產生、從他物產生、共同產生，用道理來分析，都不能成立，更何況是無因而生呢？過去有人說過：『暫時不在意，就如同死人一樣。』這是說理智昏昧而情感放縱。曹溪慧能大師也說：『如果真是修道的人，就不會看到世間的過錯。』我因此知道，看到世間有過錯的人，就是他的心還沒有忘記『我』，所以外物才敢輕視我。如果我沒有私心，那麼外物也會隨著我的無心而變化。哪裡需要再費力地去排斥和遣除，然後才能消除呢？你們如果能這樣觀察，觀察逆境和順境，那麼這些境遇就是我們真正的大師啊！難道敢違逆大師嗎？（開示弟子） 眾生的事情如果一成不變，那麼佛的事情也一成不變。眾生的事情既然是無常的，所以佛的事情也是無常的。比如眾生有飢餓的疾病，佛就用香飯作為藥物；或者眾生有寒冷的疾病，佛就用棉衣作為藥物；眾生有以黑暗為疾病，佛就用光明作為藥物。所以眾生所犯的疾病是無量的，而佛所施的藥物也是無量的。比如在靈山會上，佛放出眉間白毫相光，照耀東方萬八千國土。玄沙師備禪師在悼念亡僧的偈語中說：『萬里神光腦後相』，臨濟義玄禪師則說：『你們這些人，在紅肉團上，各自…』
【English Translation】 English version: A virtuous person does not harbor anger in their heart. This is the correct path. It is only because people are ignorant of reason and indulge in their emotions that the opposition between things and self arises. Moreover, all likes and dislikes do not arise spontaneously; they must arise because of previous circumstances. Since they arise because of previous circumstances, then my present likes and dislikes are originally the likes and dislikes of those previous circumstances, and have nothing to do with me. For example, when facing people who are close or distant, my heart is originally calm. If close or distant people suddenly appear, then my feelings of liking or disliking will arise naturally and uncontrollably. If it is said that these feelings are inherent in my heart, and only manifest because of the influence of external circumstances, then my true heart does not even exist in the first place, so how can there be a 'me'? If there is a 'me', then there will be expectations; if there are expectations, then it can be spoken of. The heart and external circumstances influence each other, and then these feelings arise. If it is said that my heart did not arise, yet it can produce these feelings, is it not arising without a cause? Arising from oneself, arising from others, arising together—analyzing it with reason, none of these can be established, let alone arising without a cause? A person of the past said: 'Being temporarily inattentive is like being dead.' This is saying that reason is obscured and emotions are indulged. Caoxi Huineng (Sixth Patriarch of Zen Buddhism) also said: 'If one is truly cultivating the Way, one will not see the faults of the world.' I know from this that those who see the faults of the world are those whose hearts have not forgotten 'me', so external things dare to disrespect me. If I have no selfish intentions, then external things will also change along with my non-attachment. Where is the need to laboriously reject and dispel them, and then eliminate them? If you can observe in this way, observing adverse and favorable circumstances, then these circumstances are truly our great teachers! How dare you disobey your teachers? (Instruction to disciples) If the affairs of sentient beings were constant, then the affairs of the Buddha would also be constant. Since the affairs of sentient beings are impermanent, so the affairs of the Buddha are also impermanent. For example, if sentient beings have the disease of hunger, the Buddha uses fragrant rice as medicine; or if sentient beings have the disease of cold, the Buddha uses cotton clothing as medicine; if sentient beings have darkness as a disease, the Buddha uses light as medicine. Therefore, the diseases that sentient beings suffer are immeasurable, and the medicine that the Buddha gives is also immeasurable. For example, at the Vulture Peak Assembly (Griddhakuta Mountain), the Buddha emitted a white hair-mark light from between his eyebrows, illuminating eighteen thousand lands to the east. In the verse of Xuansha Shibei (Zen master) commemorating a deceased monk, it says: 'Ten thousand miles of divine light behind the head.' Linji Yixuan (Zen master) then said: 'You people, on the red flesh mass, each...'
各有一無位真人。於六根門頭。放大光明。由是觀之。則此光出沒。初無常處。法華云。佛放眉間白毫相光。照東方萬八千土。則此光似有常處矣。何者。光照東方。而余方不照故也。雖然光照東方。而不照余方者。非不照余方也。蓋如來之意。舉一方而欲九方反也。或謂臨濟無位真人。光無常所。玄沙法華。光有前後。予應之曰。經既舉一方而九方反。則眉間之光。未始不圓照十方也。眉間之光。子謂之前光。腦後之光。子謂之後光。乃子妄生穿鑿。非佛祖之光有前後也。但佛祖之意。眾生茍從一光而入。則圓照十方之光明。未始異也。如大海一滴之濕。未嘗異海之味。如一塵入正受。諸塵三昧起。況一方從光入。而諸方不為三昧乎。予故曰。眾生事無常。佛事亦無常。眾生病不一。佛藥亦不一。曉禪人倘從此入。則東光之名。豈但一方而已哉。禪人勉之(示東光)。
夫達磨之始來也。一概斥相泯心。不立文字。義學窠臼。徹底翻空。彼義稍精而信力深者。競大駭之。遂誣祖為妖僧。百計欲害之。祖經六毒。忍死而得可祖。即順世而西歸矣。夫義未精。信力深。必以佛語為垛根。一旦聞斥相泯心。不立文字之聲。刺然入其耳。則其驚駭而誣祖。此自然之情也。若義精。而已得受用者。則以為我祖何來之晚耶
【現代漢語翻譯】 現代漢語譯本：每個人都具有一個無位真人（指本性、真我），從六根（眼、耳、鼻、舌、身、意）門頭放出光明。由此看來，這光明出現和消失，最初並沒有固定的地方。《法華經》說：『佛從眉間放出白毫相光，照亮東方一萬八千個國土。』這樣看來，這光明似乎有固定的地方了。為什麼呢？因為光明照亮東方，而其餘方向沒有照亮。雖然光明照亮東方，而不照亮其餘方向，並非不照亮其餘方向。大概如來的意思是，舉出一個方向而希望其餘九個方向都反過來。或者有人說臨濟（指臨濟宗）的無位真人，光明沒有固定的地方；玄沙（指玄沙師備禪師）的《法華經》，光明有先後。我回答說，經既然舉出一個方向而其餘九個方向都反過來，那麼眉間的光明，未嘗不圓滿地照耀十方。眉間的光明，你認為是之前的光；腦後的光明，你認為是之後的光。這是你妄自穿鑿附會，不是佛祖的光明有先後。但是佛祖的意思是，眾生如果從一個光明而入，那麼圓滿照耀十方的光明，未嘗有差異。如同大海一滴的濕潤，未嘗有異於大海的味道；如同一微塵進入正受（指禪定），所有微塵的三昧（指正定）都生起。何況一個方向從光明而入，而其餘方向不成為三昧呢？所以我說，眾生的事情沒有常態，佛的事情也沒有常態；眾生的病癥不一致，佛的藥物也不一致。明白禪理的人如果從此入，那麼東光（指東光禪師）的名號，豈止是一個方向而已呢？禪人勉勵啊（開示東光禪師）。 達摩（指菩提達摩）最初來到中國時，一概斥責執著于外相，泯滅內在心性，不立文字，義學的窠臼，徹底推翻。那些義理稍微精通而信仰力量深厚的人，競相大為驚駭。於是誣陷達摩為妖僧，千方百計想要加害他。達摩經歷了六次毒害，忍受死亡而得到可祖（指慧可），就順應世俗而西歸了。那些義理未精通，信仰力量深厚的人，必定以佛語為依據。一旦聽到斥責外相，泯滅心性，不立文字的聲音，刺耳地傳入他們的耳朵，那麼他們驚駭而誣陷達摩，這是自然的情感。如果義理精通，而且已經得到受用的人，就會認為我的祖師怎麼來得這麼晚啊！
【English Translation】 English version: Each person possesses a 'True Man of No Rank' (referring to inherent nature, the true self), emanating great light from the 'six sense-gates' (eyes, ears, nose, tongue, body, and mind). Observing this, the appearance and disappearance of this light initially have no fixed location. The 'Lotus Sutra' states: 'The Buddha emits a white hair-mark light from between his eyebrows, illuminating eighteen thousand lands to the east.' In this case, the light seems to have a fixed location. Why? Because the light illuminates the east, but not the other directions. Although the light illuminates the east and not the other directions, it doesn't mean it doesn't illuminate the other directions. It is likely that the Tathagata's (referring to Buddha) intention is to mention one direction, hoping that the other nine directions will turn towards it. Some might say that Linji's (referring to the Linji school of Chan Buddhism) 'True Man of No Rank' has light without a fixed location; and that Xuansha's (referring to Chan Master Xuansha Shibei) 'Lotus Sutra' has light with a sequence. I respond by saying that since the sutra mentions one direction and the other nine directions turn towards it, then the light between the eyebrows has never failed to illuminate the ten directions completely. The light between the eyebrows, you consider the previous light; the light behind the head, you consider the subsequent light. This is your own arbitrary interpretation; it is not that the Buddha's light has a sequence. However, the Buddha's intention is that if sentient beings enter from one light, then the light that illuminates the ten directions completely has never been different. Like a drop of moisture in the ocean, it has never been different from the taste of the ocean; like a single dust particle entering 'Right Samadhi' (referring to meditative concentration), the samadhi (referring to right concentration) of all dust particles arises. How much more so if one direction enters from the light, and the other directions do not become samadhi? Therefore, I say that the affairs of sentient beings are impermanent, and the affairs of the Buddha are also impermanent; the illnesses of sentient beings are not uniform, and the Buddha's medicine is also not uniform. If those who understand Chan enter from this, then the name of Dongguang (referring to Chan Master Dongguang) will not be limited to just one direction. Chan practitioners, strive on! (Instruction to Dongguang). When Bodhidharma (referring to Bodhidharma) first came to China, he generally rejected attachment to external forms, extinguished the inner mind, did not establish written words, and thoroughly overturned the scholastic conventions. Those who were slightly proficient in doctrine and had deep faith were greatly alarmed. Therefore, they falsely accused Bodhidharma of being a demonic monk and tried every means to harm him. Bodhidharma endured six poisonings, endured death and obtained Kezu (referring to Huike), and then followed the world and returned to the West. Those who are not proficient in doctrine but have deep faith will surely take the Buddha's words as their foundation. Once they hear the sound of rejecting external forms, extinguishing the mind, and not establishing written words, piercingly entering their ears, then their alarm and false accusation of Bodhidharma is a natural emotion. If one is proficient in doctrine and has already benefited from it, then they will think, 'Why did my Patriarch come so late!'
。亦理之自然也。若夫少疑而老信。以至朝入暮出者。此又矮人觀場。隨聲悲歡者。復何怪哉。然相果應斥。心果當泯。文字果宜屏黜者。如是則心外有法矣。予聞得心者有言曰。若人識得心。大地無寸土。即此觀之。則心之與相。及語言文字。果有乎哉。果無乎哉。蓋鼻祖意在奪情。而不奪法也。情奪而法存。是法即鼻祖所傳之心也。是故凡夫計諸法為有。二乘計諸法為無。外道計諸法亦有亦無。非有非無。皆情也。非理也。於是真常光中。四謗之坑設矣。倘不得祖東來。彼張目而墮坑者。豈少哉。初祖果以心相語言文字。必屏黜而後得心。則楞伽䟦陀羅寶經。祖何未嘗釋卷。且密以此經授可大師。可授璨。璨授信。信授忍。忍授曹溪大鑒。鑒復精而深之。其偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但有名言無實性。若於轉處不留情。繁興永處那伽定。蓋楞伽。以八識。二無我。五法。三自性。轉識成智為宗。彼不達此義者。以為得心之後。再無一事矣。殊不知。道可頓悟。情須漸除。而鼻祖所傳之心。道也。楞伽所謂轉識成智之法。治情之具也。倘聞道而不治情。此果真聞道者乎。此必魔外也。我如來法中無有是事。所以知鼻祖憂深慮遠。既傳其心矣。復密
授此經。為治情之具。故自甘退屈之溺。我慢貢高之刺。不待扶植而強。力拔而除也。予初亦不達法相。以為達磨西來一字無。豈有轉八識成四智之落索耶。及閱六祖壇經。知有此偈。卒不大解。存注久之。則轉識成智之柄在予。而不在曹溪也。蓋識雖有八。能檢名審義。義精而入神。入神以致用者。皆第六識之事也。即七識雖號因中轉。亦坐轉。非行轉也。豈五八獨坐轉耶。所謂行轉者。權在六識。以此識三量俱通。心所總攝故也。又轉識成智。轉心所而不轉心王。如八識心所有五。前五識。具三十四心所。第七識。但十八心所耳。獨第六識。五十一心所。備統而無遺也。所以轉識之柄。必在此識故。此識熾然分別我我所法。即緣生之前茅也。熾然分別無我我所法。即入無生之利器也。又轉識成智。根稍利者。于逆境不難轉。惟觸順境。則受境轉。而不能措手腳矣。或根鈍者。于逆境初不易轉。如能𢬵命挨久轉得。后觸順境轉之不難也。若大利根。人。于逆順境緣。如湯潑雪。無往而不自得耳。老龐曰。日用事無別。惟吾自偶諧。頭頭非取捨。處處勿張乖。此便是大利根樣子也。邇來黑白之徒。器識浮淺。成群逐隊。噇飽飯。裹暖衣。以為佛法。雖有宗教之別。不過如來。與祖師。發明眾生本有而已。忽有人把住拶
曰。君本有。果發明。未發明耶。即怒曰。這個魔王。偏解無事生事。則達磨所傳之心。及楞伽治情之具。予知其必曰。此亦駕空鑿虛耳。我窺破久矣。又何煩勘我哉。果如是。而五家綱宗之說。彼聞而不信。不亦宜乎。四微合而地大成。三微合而水大成。二微合而火大成。一微立而風大成。四大合而世界成。故得般若菩薩。能碎世界而為微塵。復能合微塵而為世界。若屈伸一指。了無異同之見。異同之見不生。則何往而非入法界之門。故曰。一念不生全體現。六根才動被云遮。由是而觀。則異同之見。是六根才動之機。非一念不生全體境界也。但凡夫不了世界初本微塵合成。及碎世界而為微塵。又不了微塵初本世界碎成。所以見世界。便生一合相執。見微塵。便生多散相執。成法界門終不能入。如見世界而不生一合相執。見微塵而不生多散相執。則迎賓待客。俯仰周旋。吃飯穿衣。屙屎放尿。無往而非法界也。若法界入法界。法界見法界。法界示法界。法界悟法界。總是名有多一。而實無多一也。如實有多一。則多多一一者。豈能多一哉。
若人有三歸而無五戒。則因正而福不全。有五戒而無三歸。則有人天之福。而無出世之因。故異類有聞法之流。人天有不信之黨。惟三歸五戒全有者。乃感人天身而諦信正
【現代漢語翻譯】 現代漢語譯本： 他說：『你本來就具有（佛性），是已經發明瞭，還是沒有發明呢？』那人立刻發怒說：『這個魔王，偏偏喜歡無事生事。』那麼達摩所傳的心法，以及《楞伽經》中用來治理情識的工具，我早就知道他一定會說：『這些也都是憑空捏造的。』我早就看穿了，又何必來勘驗我呢？』如果真是這樣，那麼五家宗派的說法，他聽了而不相信，不也是很正常的嗎？四種微塵聚合而成地大（Bhūta，四大元素之一，指地的元素），三種微塵聚合而成水大（Bhūta，四大元素之一，指水的元素），兩種微塵聚合而成火大（Bhūta，四大元素之一，指火的元素），一種微塵獨立而成風大（Bhūta，四大元素之一，指風的元素），四大聚合而成世界。所以得到般若菩薩（Prajñā-bodhisattva，以智慧為代表的菩薩），能粉碎世界成為微塵，又能聚合微塵成為世界。如果屈伸一下手指，了無異同的見解。異同的見解不產生，那麼哪裡不是進入法界（Dharmadhātu，一切法的總稱，宇宙萬有）之門呢？所以說：『一念不生，全體顯現；六根才動，就被云遮蓋。』由此看來，那麼異同的見解，是六根才動的根源，不是一念不生全體顯現的境界。只是凡夫不瞭解世界最初是由微塵合成的，以及粉碎世界成為微塵，又不瞭解微塵最初是由世界粉碎而成的，所以見到世界，便產生一種聚合的執著，見到微塵，便產生一種分散的執著，最終不能進入法界之門。如果見到世界而不產生一種聚合的執著，見到微塵而不產生一種分散的執著，那麼迎接賓客，俯仰周旋，吃飯穿衣，屙屎放尿，無處不是法界。如果法界進入法界，法界見到法界，法界展示法界，法界領悟法界，總是在名稱上有多一，而實際上沒有多一。如果實際上有多一，那麼多多一一者，怎麼能多一呢？ 如果有人受了三歸依（Tri-śaraṇa，皈依佛、法、僧），卻沒有受五戒（Pañca-śīlāni，不殺生、不偷盜、不邪淫、不妄語、不飲酒），那麼因為因地正，而福報不圓滿。有五戒而沒有三歸依，那麼只有人天之福，而沒有出世的因。所以異類中有聽聞佛法的，人天中有不相信佛法的。只有三歸依五戒都具備的人，才能感得人天之身，而真實地相信正法。
【English Translation】 English version: He said: 'Do you inherently possess it? Has it been manifested, or not yet manifested?' Immediately, that person became angry and said: 'This Māra (魔王, demon), is particularly fond of creating trouble out of nothing.' Then, the mind-dharma transmitted by Bodhidharma (達磨, founder of Zen Buddhism), and the tools in the Laṅkāvatāra Sūtra (楞伽經, a Mahayana Buddhist scripture) for governing emotions, I knew long ago that he would certainly say: 'These are all fabricated out of thin air.' I have seen through it long ago, so why bother to examine me?' If that is really the case, then the teachings of the Five Houses of Zen (五家宗派, five major schools of Chan Buddhism), he hears but does not believe, is it not appropriate? Four subtle particles combine to form the earth element (地大, Bhūta, one of the four great elements, referring to the element of earth), three subtle particles combine to form the water element (水大, Bhūta, one of the four great elements, referring to the element of water), two subtle particles combine to form the fire element (火大, Bhūta, one of the four great elements, referring to the element of fire), one subtle particle stands alone to form the wind element (風大, Bhūta, one of the four great elements, referring to the element of wind), the four great elements combine to form the world. Therefore, obtaining the Prajñā-bodhisattva (般若菩薩, a bodhisattva representing wisdom), is able to shatter the world into dust, and also able to combine dust into the world. If flexing a finger, there is no difference in views. If different and same views do not arise, then where is not the gate to enter the Dharmadhātu (法界, the realm of Dharma, the totality of all phenomena)? Therefore, it is said: 'When a single thought does not arise, the whole manifests; when the six senses move, they are covered by clouds.' From this perspective, then different and same views are the mechanism by which the six senses move, not the state where a single thought does not arise and the whole manifests. But ordinary people do not understand that the world was originally composed of dust, and that the world is shattered into dust, and also do not understand that dust was originally shattered from the world, so seeing the world, they give rise to a clinging to a single aggregate, seeing dust, they give rise to a clinging to multiple scattering, and ultimately cannot enter the gate of the Dharmadhātu. If seeing the world without giving rise to a clinging to a single aggregate, seeing dust without giving rise to a clinging to multiple scattering, then welcoming guests, bowing and circling, eating and dressing, defecating and urinating, there is nowhere that is not the Dharmadhātu. If the Dharmadhātu enters the Dharmadhātu, the Dharmadhātu sees the Dharmadhātu, the Dharmadhātu shows the Dharmadhātu, the Dharmadhātu realizes the Dharmadhātu, it is always that the name has more than one, but in reality there is no more than one. If in reality there is more than one, then how can the many-many-one-one be more than one? If a person has taken the Three Refuges (三歸依, Tri-śaraṇa, refuge in the Buddha, Dharma, and Sangha) but does not observe the Five Precepts (五戒, Pañca-śīlāni, abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants), then because the cause is correct, the blessings are not complete. If one observes the Five Precepts but has not taken the Three Refuges, then one only has the blessings of humans and devas, but does not have the cause for transcending the world. Therefore, there are those among different species who hear the Dharma, and there are those among humans and devas who do not believe in the Dharma. Only those who fully possess the Three Refuges and the Five Precepts can attain the bodies of humans and devas, and truly believe in the correct Dharma.
法。又有半歸半戒者。所以有半疑半信之流。此四者。謂之四料簡。凡歸依佛教者。若未明四料簡。此等眾生。凡種福慧之因。決不正當。今汝等既各發心。歸依佛法僧三寶。及受根本五戒。此非細故。乃千生萬劫邪正之關頭。偏圓之根本。故不可不嚴審精察。
堪忍眾生之機。茍不以聞思修三慧熏發之。則其佛知見。終不能開矣。或謂德山臨濟之徒。未聞其以聞思修三慧。使人開佛知見也。若其所用棒如雨點。喝如雷霆。使當機者。於一念不生。未入陰界之地。神而明之而已。若必以三慧熏發之。而當機然後開佛知見者。恐三慧于未入陰界之初。無地可著耳。此乃知其終。而不知其始者也。昔汾陽昭禪師。有問鳥窠之侍者。何以見鳥窠吹布毛而即大悟耶。昭以偈應之曰。侍者初心發勝緣。尋師訪友為參禪。鳥窠知是根機熟。吹毛當下得心安。如以汾陽此偈觀之。則此侍者。于多劫之中。不以百千諸佛所藉聞思修三慧熏發之久。未必一吹布毛而狂心頓歇也。且久則熟。熟則化。于將化之時。乘其化而發之。譬如箭鋒相值。豈巧力之所能預哉。夫巧力不能預之地。不惟聞思修無所著處。即雲門乾屎橛。與圓通死貓頭。亦無著處也。予故曰。彼知其終。而未知其始者也。如知之。則不疑臨濟德山之棒喝。與夫聞思修
【現代漢語翻譯】 現代漢語譯本：還有一部分人只是部分地皈依和受戒，因此就有了半信半疑的人。這四種情況，被稱為『四料簡』。凡是皈依佛教的人，如果還不明白這『四料簡』，那麼這些眾生所種下的福慧之因，就一定不正當。現在你們既然各自發心，皈依佛、法、僧三寶，以及受持根本五戒，這不是小事，而是千生萬劫邪正的關鍵，偏頗和圓滿的根本，所以不可不嚴謹審察。
如果不對堪忍世界的眾生，用聞、思、修這三種智慧去薰陶啓發，那麼他們的佛知見，終究不能開啟。或者有人說，德山（Deshan）和臨濟（Linji）的門徒，沒有聽說他們用聞、思、修這三種智慧，使人開啟佛知見啊。如果他們所用的棒打如雨點般密集，呵斥如雷霆般震耳，使得當機者，在一念不生、未進入陰界之地時，就能神奇地明白。如果一定要用三種智慧去薰陶啓發，然後當機者才能開啟佛知見，恐怕這三種智慧在未進入陰界之初，就沒有地方可以著落了。這是隻知道結果，而不知道開始啊。以前汾陽昭禪師（Fenyang Zhao Chanshi），有人問鳥窠禪師（Niao Ke Chanshi）的侍者，為什麼見到鳥窠禪師吹布毛就立刻大悟了呢？汾陽昭禪師用偈語回答說：『侍者初心發勝緣，尋師訪友為參禪。鳥窠知是根機熟，吹毛當下得心安。』如果用汾陽昭禪師的這首偈語來看，那麼這位侍者，在多劫之中，如果不憑藉百千諸佛所依賴的聞、思、修這三種智慧長期薰陶啓發，未必能因為一吹布毛就狂心頓歇。而且時間久了就會成熟，成熟了就會轉化，在將要轉化的時候，趁著轉化的時機而啓發他，譬如箭鋒相值，哪裡是巧力所能預料的呢？巧力不能預料的地方，不僅聞、思、修無處著落，就連雲門禪師（Yunmen Chanshi）的『乾屎橛』和圓通禪師（Yuantong Chanshi）的『死貓頭』，也無處著落啊。所以我說，他們只知道結果，而不知道開始。如果知道這個道理，就不會懷疑臨濟（Linji）和德山（Deshan）的棒喝，以及聞、思、修的作用了。
【English Translation】 English version: Furthermore, there are those who only partially take refuge and precepts, resulting in a stream of people who are half-doubting and half-believing. These four situations are called the 'Four Determinations' (Si Liao Jian). If those who take refuge in Buddhism do not understand these 'Four Determinations', then the causes of blessings and wisdom planted by these beings will certainly not be proper. Now that you have each resolved to take refuge in the Buddha, Dharma, and Sangha (San Bao, Three Jewels), and to uphold the fundamental Five Precepts, this is no small matter, but a crucial juncture of right and wrong for thousands of lifetimes, and the root of partiality and completeness. Therefore, it is imperative to examine and scrutinize it carefully.
If the capacity of sentient beings in this world of endurance (Saha world) is not inspired and developed by the three wisdoms of hearing, thinking, and cultivating (Wen Si Xiu), then their Buddha-knowledge and vision (Fo Zhi Jian) will ultimately not be opened. Some may say that the disciples of Deshan (德山) and Linji (臨濟) have not been heard to use the three wisdoms of hearing, thinking, and cultivating to enable people to open their Buddha-knowledge and vision. If the blows they use are as dense as raindrops, and the shouts are as deafening as thunder, so that the person in question, in a moment of non-arising, before entering the realm of the senses, can miraculously understand. If it is necessary to inspire and develop with the three wisdoms, and then the person in question can open their Buddha-knowledge and vision, I am afraid that these three wisdoms will have no place to land before entering the realm of the senses. This is only knowing the end, but not knowing the beginning. In the past, Zen Master Fenyang Zhao (汾陽昭禪師), someone asked the attendant of Zen Master Niao Ke (鳥窠禪師), why did he immediately have a great enlightenment upon seeing Zen Master Niao Ke blowing cloth fluff? Zen Master Fenyang Zhao responded with a verse: 'The attendant's initial mind aroused a superior cause, seeking teachers and visiting friends to practice Zen. Niao Ke knew that his roots and capacity were ripe, and blowing the fluff immediately brought peace of mind.' If we look at it from this verse of Zen Master Fenyang Zhao, then this attendant, over many kalpas, if he had not been inspired and developed for a long time by the three wisdoms of hearing, thinking, and cultivating, relied upon by hundreds of thousands of Buddhas, he might not have been able to stop his wild mind with a single blow of cloth fluff. Moreover, with time it will ripen, and when it ripens it will transform. When it is about to transform, take advantage of the opportunity to inspire him, just like arrowheads meeting each other, how can skillful force predict it? In a place where skillful force cannot predict, not only do hearing, thinking, and cultivating have no place to land, but even Zen Master Yunmen's (雲門禪師) 'dried dung stick' and Zen Master Yuantong's (圓通禪師) 'dead cat's head' have no place to land. Therefore, I say that they only know the end, but do not know the beginning. If you know this principle, you will not doubt the blows and shouts of Linji (臨濟) and Deshan (德山), and the function of hearing, thinking, and cultivating.
三慧。有所相懸者也。又聞而不思。亦有開佛知見者。此神而明之者也。非思而明之也。蓋思而明之屬比量。聞而明之屬現量。又現量之聞。非心聞也。乃神聞耳。然初心有神聞而明之者。乃百千萬人中亦不多得也。惟以三慧熏發之者。則百千萬中多多愈善也。故法華曰。若人稱六十二億恒河沙菩薩名號。不若稱觀世音菩薩一人之名號。謂是故也。又達耳謂之聞。注心謂之思。思明而能力行之謂之修。予愿吾曹。聞而能思。聞則有終也。思而能修。修而能入。則二者皆有終矣。反是則聞思修三慧。雖我觀世音菩薩。終日夜逐一耳提面命。亦何益之有哉。如以臨濟德山之大機大用。混我聞思修三慧。此所謂自不能始。而責人於終者也。此非狂而喪心。豈有如是之妄人乎。
若以身受戒。身乃四大成。四大有歸復。則受戒者誰。若以心受戒。心乃四蘊成。三陰本受來。受從前塵有。前塵達本空。則受曾無得。受既不可得。彼三成兔角。諦推心受戒。如石女生子。若以合而受。身心既不立。將何為物合。吾以是知。以身心受戒者。不得戒本。戒本不得。終難永持。何以故。非性戒故。性戒須貴悟明。非藉相受。汝既受吾戒。吾戒即性戒。性戒為諸戒中王。大經論中。廣明斯旨。梵網經中亦貴明此。但季世比丘。皆為魔
【現代漢語翻譯】 現代漢語譯本： 三種智慧（三慧）之間，是有所差別的。又如聽聞佛法而不加以思索，也有因此而開啟佛的知見的。這屬於憑藉精神領悟（神而明之），而不是通過思考來領悟（非思而明之）。通過思考來領悟，屬於比量（比量，通過推理和比較來認識事物）；通過聽聞來領悟，屬於現量（現量，直接的、不帶分別的認識）。而且，這種現量的聽聞，不是用耳朵聽聞（非心聞），而是用精神聽聞（乃神聞）。然而，初學者中能通過精神聽聞而領悟的人，即使在百千萬人中也不多見。只有通過三種智慧（聞慧、思慧、修慧）來啓發的人，在百千萬中會更多更好。所以《法華經》說：『如果有人稱念六十二億恒河沙數菩薩的名號，不如稱念觀世音菩薩一人的名號。』說的就是這個道理。用耳朵去接觸聲音叫做『聞』，集中精神去思考叫做『思』，思考明白並且能夠身體力行叫做『修』。我希望我們同修，聽聞之後能夠思考，聽聞才能有結果；思考之後能夠修行，修行才能有所證入，這樣聽聞和修行兩者都有結果。反之，如果聞、思、修三慧沒有好好運用，即使我觀世音菩薩整日每夜在你耳邊諄諄教誨，又有什麼用呢？如果把臨濟、德山禪師的大機大用，混同於我們自己的聞、思、修三慧，這就是所謂的自己不能開始，卻責備別人不能完成。這不是瘋狂到喪失理智，怎麼會有這樣荒謬的人呢？
如果用身體來受戒，身體是由四大（地、水、火、風）組成，四大最終會歸還本源，那麼受戒的是誰呢？如果用心來受戒，心是由四蘊（色、受、想、行）組成，三陰（受、想、行）本來就是從前塵而來，前塵如果達到本性空寂，那麼受戒這件事就無從獲得。既然受戒不可得，那麼所謂的戒體（三成）就像兔子的角一樣虛幻。仔細推究用心受戒這件事，就像石頭女人生孩子一樣荒謬。如果說身心合一而受戒，身心都不能獨立存在，又用什麼來合一呢？因此我知道，用身心來受戒是得不到戒體的。得不到戒體，最終難以永久保持戒律。為什麼呢？因為這不是自性戒（性戒）。自性戒必須重視開悟明心，而不是憑藉外在的形式來受戒。你們既然受了我的戒，我的戒就是自性戒。自性戒是所有戒律中的王者，大乘經典中廣泛闡明了這個道理。《梵網經》中也重視闡明這個道理。只是末法時代的比丘，都被邪魔所迷惑。
【English Translation】 English version: The three wisdoms (Tri-prajna) are different from each other. Furthermore, hearing without thinking can also lead to the opening of the Buddha's knowledge and vision. This belongs to understanding through spiritual insight (Shen er ming zhi), not through thinking (Fei si er ming zhi). Understanding through thinking belongs to inference (Pramana, understanding things through reasoning and comparison); understanding through hearing belongs to direct perception (Pratyaksha, direct, non-discriminating knowledge). Moreover, this direct perception through hearing is not hearing with the ears (Fei xin wen), but hearing with the spirit (Nai shen wen). However, among beginners, those who can understand through spiritual hearing are rare, even among hundreds of thousands of people. Only those who are inspired by the three wisdoms (hearing, thinking, and practice) will be more and better among hundreds of thousands. Therefore, the Lotus Sutra says: 'If someone recites the names of sixty-two billion Ganges sand-like Bodhisattvas, it is not as good as reciting the name of Avalokiteshvara Bodhisattva alone.' This is the reason. Using the ears to contact sounds is called 'hearing' (Wen), focusing the mind to think is called 'thinking' (Si), understanding clearly and being able to put it into practice is called 'practice' (Xiu). I hope that we fellow practitioners, after hearing, can think, so that hearing can have results; after thinking, can practice, so that practice can lead to realization, so that both hearing and practice have results. Conversely, if the three wisdoms of hearing, thinking, and practice are not well used, even if I, Avalokiteshvara Bodhisattva, teach you earnestly day and night, what use is it? If we confuse the great function of Linji and Deshan with our own three wisdoms of hearing, thinking, and practice, this is the so-called starting without being able to begin, but blaming others for not being able to finish. Isn't this madness to the point of losing reason, how can there be such absurd people?
If one receives precepts with the body, the body is composed of the four great elements (earth, water, fire, wind), and the four great elements will eventually return to their source, then who is receiving the precepts? If one receives precepts with the mind, the mind is composed of the four aggregates (form, feeling, perception, volition), and the three skandhas (feeling, perception, volition) originally come from past dust, and if past dust reaches its original emptiness, then the act of receiving precepts cannot be obtained. Since receiving precepts is unattainable, then the so-called precept body (San cheng) is as illusory as a rabbit's horn. Carefully examining the act of receiving precepts with the mind is as absurd as a stone woman giving birth to a child. If it is said that body and mind are united to receive precepts, body and mind cannot exist independently, then what is used to unite? Therefore, I know that receiving precepts with body and mind does not obtain the precept body. Without obtaining the precept body, it is ultimately difficult to maintain the precepts permanently. Why? Because this is not the self-nature precept (Xing jie). The self-nature precept must value enlightenment and understanding of the mind, not relying on external forms to receive precepts. Since you have received my precepts, my precepts are the self-nature precepts. The self-nature precepts are the king of all precepts, and the Mahayana sutras widely explain this principle. The Brahma Net Sutra also values explaining this principle. It's just that the Bhikshus of the degenerate age are all confused by demons.
氣所熏。痛諱舉此。吾雖不敏。以力任是事。常以此獲謗流俗。逆思達磨六毒。南嶽思八九毒。況余小子。以道以德。較彼二祖何啻天淵。敢不消歸自己乎。
聖人以為書不盡言。言不盡意。故設象以寓其意。使學者玩象積久。智訖情枯。意得而像忘。則書與言不能盡者。我得之矣。一得永得。千古無疑。死生迭更。是非交錯。而我所得者。光潔堅固。了無污染損壞也。所謂象者。如龍象干。馬象坤。如大鵬象止觀。如童男童女表真諦。如長者優婆夷表俗諦。故表即像也。像即表也。像則托物寓意。表則借事顯理。故意得則無象非意。理顯則無事非理。無象非意。我不欲忘象而像自忘。無事非理。我無心會理而理自冥。像忘則意難獨存。理冥豈事能礙者乎。夫事不能礙理。則觀精而止深。觀精而止深。則意不存而像無待。無待則無外。所以天地雖大。萬物雖眾。虛空雖無邊畔。然皆不能逃我無外之用者也。是故我欲天地萬物作虛空。我欲虛空作天地萬物。譬如一指屈信。我欲信即信。我欲屈即屈。我欲不屈不信。即不屈不信。我欲即信即屈。即屈即信。而信屈不相遇。信屈即不相遇。至於千變萬化。卷虛空入萬物。粉萬物為虛空。如己指屈信。初無難也。而眾人執虛空無形。執天地萬物有形。所以有形者。不能
【現代漢語翻譯】 現代漢語譯本：氣所薰染，痛苦得難以啟齒。我雖然不聰明，但盡力承擔此事。常常因此遭受誹謗，被世俗之人議論。反過來想想，達磨（Bodhidharma，禪宗始祖）有六種毒，南嶽思（Nanyue Si，慧思大師）有八九種毒，更何況我這樣的小人物。以道和德行來比較，我和他們二位祖師相比，簡直是天壤之別。怎敢不把這些都看作是自己應該承受的呢？
聖人認為文字不能完全表達語言，語言不能完全表達思想。所以設定象徵來寄託其中的意義，使學習的人玩味象徵，時間長了，智慧窮盡，情感枯竭，領悟了意義就忘記了象徵。那麼文字和語言不能完全表達的，我就領悟到了。一旦領悟就永遠領悟，千古都不會懷疑。生死交替，是非交錯，而我所領悟的，光明潔凈，堅固不壞，沒有絲毫污染損壞。所謂的象徵，比如龍象徵乾（Qian，八卦之一，代表天），馬象徵坤（Kun，八卦之一，代表地），比如大鵬象徵止觀（zhi guan，佛教修行方法），比如童男童女象徵真諦（zhen di，佛教真理），比如長者優婆夷象徵俗諦（su di，世俗真理）。所以表就是象，像就是表。像是托物寄意，表是借事顯理。所以領悟了意義，就沒有什麼象不是意義；道理顯現了，就沒有什麼事不是道理。沒有什麼象不是意義，我不想忘記象而像自己就忘記了。沒有什麼事不是道理，我沒有用心去領會道理而道理自己就明白了。像忘記了，意義就難以單獨存在。道理明白了，難道事情還能成為障礙嗎？事情不能成為道理的障礙，那麼觀察就精微，止就深入。觀察精微，止就深入，那麼意念就不存在，像也就不需要憑藉。不需要憑藉就沒有內外之分。所以天地雖然廣大，萬物雖然眾多，虛空雖然沒有邊際，然而都不能逃脫我無內外之分的妙用。因此，我想讓天地萬物變成虛空，我想讓虛空變成天地萬物。譬如一根手指的彎曲和伸直，我想伸直就伸直，我想彎曲就彎曲，我想不彎曲不伸直，就不彎曲不伸直，我想既伸直又彎曲，就既彎曲又伸直。而伸直和彎曲互不相遇，伸直和彎曲同時存在也不相遇。至於千變萬化，把虛空捲入萬物，把萬物粉碎成虛空，就像彎曲和伸直自己的手指一樣，最初沒有困難。而眾人執著于虛空沒有形狀，執著于天地萬物有形狀，所以有形狀的，不能……
【English Translation】 English version: Affected by the environment, the pain is too great to mention. Although I am not intelligent, I strive to take on this task. I often receive slander and gossip from the common people because of it. Thinking back, Bodhidharma (達磨, founder of Zen Buddhism) had six poisons, and Nanyue Si (南嶽思, Great Master Huisi) had eight or nine poisons. How much more so for a small person like me? Comparing myself in terms of Dao and virtue to those two patriarchs, the difference is like heaven and earth. How dare I not take all of this as something I should bear myself?
Sages believe that books cannot fully express words, and words cannot fully express ideas. Therefore, they set up symbols to embody their meaning, so that learners can savor the symbols for a long time, until their wisdom is exhausted and their emotions are withered. When they understand the meaning, they forget the symbols. Then, what books and words cannot fully express, I have understood. Once understood, it is understood forever, and there will be no doubt for thousands of years. Life and death alternate, right and wrong are intertwined, but what I have understood is bright, clean, firm, and indestructible, without the slightest pollution or damage. The so-called symbols are like the dragon symbolizing Qian (乾, one of the Eight Trigrams, representing heaven), the horse symbolizing Kun (坤, one of the Eight Trigrams, representing earth), like the Great Peng symbolizing Zhi Guan (止觀, Buddhist meditation method), like the young boy and girl symbolizing the True Reality (真諦, Buddhist truth), like the elder and Upasika symbolizing the Conventional Truth (俗諦, worldly truth). Therefore, the representation is the symbol, and the symbol is the representation. The symbol entrusts meaning to things, and the representation borrows events to reveal principles. Therefore, if the meaning is understood, there is no symbol that is not meaning; if the principle is revealed, there is no event that is not principle. There is no symbol that is not meaning; I do not want to forget the symbol, but the symbol forgets itself. There is no event that is not principle; I do not intentionally comprehend the principle, but the principle understands itself. If the symbol is forgotten, the meaning is difficult to exist alone. If the principle is understood, how can events be an obstacle? If events cannot be an obstacle to principle, then observation is subtle and cessation is profound. If observation is subtle and cessation is profound, then intention does not exist, and the symbol does not need to rely on anything. If there is no reliance, there is no inside or outside. Therefore, although heaven and earth are vast, and all things are numerous, and the void is boundless, none of them can escape my function of having no inside or outside. Therefore, I want heaven and earth and all things to become the void, and I want the void to become heaven and earth and all things. It is like bending and stretching a finger. I want to stretch it, and it stretches; I want to bend it, and it bends; I want it neither to bend nor to stretch, and it neither bends nor stretches; I want it both to stretch and to bend, and it both bends and stretches. And stretching and bending do not meet each other, and stretching and bending existing simultaneously do not meet each other. As for thousands of transformations, rolling the void into all things, and pulverizing all things into the void, it is like bending and stretching one's own finger, and there is no difficulty at first. But people cling to the void as having no form, and cling to heaven and earth and all things as having form, so those with form cannot...
作無形。無形者。不能作有形。茍能于無形有形之執。以觀精察。察此執情。為從自生。為從他生。若謂自生。則非他不自。若謂他生。則非自不他。非他不自。則自無自體。非自不他。則他無他體。自他之體。各各觀察。察精理開。理開情釋。情釋執空。執空心凈。心凈用圓。所以我欲有形則虛空受役。我欲無形則有形奉命。推其所以然之說。始因觀而入止。終則即止而用觀。因觀而入止。功在玩象而得意。即止用觀。功在意忘而像無待故也。故學者有志於道。則止之與觀。茍不精研玩象。則意不得。意不得。則像不忘。像不忘。則意在。意在則止不深。止不深。則不能即萬化而寂寥。此意甚遠。非身心可到。惟即身心而忘身心者。似可彷彿(示學者精研止觀)。
夫眾生執受皆本無常。但隨所觀時。復現行故。以八萬四千毛孔觀一身。則一身執受直下爆落。以一身觀八萬四千毛孔。則八萬四千毛孔執受。亦當處銷融。此就正報而觀也。若以眾多微塵。觀三千大千世界。則三千大千世界執受。亦爆落無存。以三千大千世界觀眾多微塵。則眾多微塵執受。亦銷融無得。此就依報而觀也。若以法界緣起。而觀依正二報。則依正二報。皆稱法界性而交徹沖虛。所謂依正執受。與夫根本無明。皆即大智。大則無外。智
【現代漢語翻譯】 現代漢語譯本： 創造無形。無形的東西，不能創造有形。如果能對無形和有形的執著，加以觀察和精細考察，考察這種執著之情，是來自自身產生，還是來自他物產生。如果說是自身產生，那麼就不是他物而不是自身；如果說是他物產生，那麼就不是自身而不是他物。不是他物而不是自身，那麼自身就沒有自體；不是自身而不是他物，那麼他物就沒有他體。自身和他物的本體，各自加以觀察，觀察精微，道理就會開悟，道理開悟，情執就會消解，情執消解，執著就空了，執著空了，心就清凈了，心清凈了，作用就圓滿了。所以我想有形，那麼虛空就受我役使；我想無形，那麼有形就聽我命令。推究其所以然的說法，開始是因為觀察而進入止境，最終則是即止境而運用觀察。因為觀察而進入止境，功夫在於玩味現象而領會意旨；即止境而運用觀察，功夫在於忘卻意念而現象沒有對待。所以，學習的人如果立志于道，那麼止和觀，如果不精細研究玩味現象，那麼意旨就不能領會；意旨不能領會，那麼現象就不能忘卻；現象不能忘卻，那麼意念就在；意念在，那麼止境就不深；止境不深，那麼就不能即萬物變化而寂靜寥廓。這個意旨非常深遠，不是身心可以到達的，只有即身心而忘卻身心的人，似乎可以稍微領悟（以此來指示學習的人精細研究止觀）。 眾生的執著和承受都本來是無常的，只是隨著所觀察的時候，又重新顯現出來。用八萬四千個毛孔來觀察一身，那麼一身的執著和承受，當下就會爆裂脫落。用一身來觀察八萬四千個毛孔，那麼八萬四千個毛孔的執著和承受，也應當在當下消融。這是就正報（指眾生自身）而觀察。如果用眾多微塵來觀察三千大千世界（指一個很大的宇宙），那麼三千大千世界的執著和承受，也會爆裂脫落，沒有存在。用三千大千世界來觀察眾多微塵，那麼眾多微塵的執著和承受，也會消融而不可得。這是就依報（指眾生所依賴的環境）而觀察。如果用法界緣起（指宇宙萬法的相互依存關係）來觀察依報和正報，那麼依報和正報，都符合法界的本性而交相滲透，空虛無礙。所謂的依報正報的執著和承受，以及根本無明（指對事物真相的迷惑），都即是大智慧。大到沒有內外，智慧
【English Translation】 English version: Creating the formless. That which is formless cannot create the formed. If one can observe and scrutinize the attachment to both the formless and the formed, examining whether this attachment arises from oneself or from another. If it is said to arise from oneself, then it is not from another and not from oneself; if it is said to arise from another, then it is not from oneself and not from another. If it is not from another and not from oneself, then the self has no self-nature; if it is not from oneself and not from another, then the other has no other-nature. Observe the essence of both self and other separately. When the subtle principle is revealed, understanding dawns, and emotional attachments are released. When attachments are released, clinging is emptied. When clinging is emptied, the mind is purified. When the mind is purified, its function becomes complete. Therefore, when I desire form, then emptiness is at my service; when I desire formlessness, then form obeys my command. Tracing the reason for this, it begins with entering stillness through observation, and ultimately using observation from within stillness. Entering stillness through observation, the effort lies in contemplating phenomena and grasping their meaning; using observation from within stillness, the effort lies in forgetting intention and phenomena become unconditioned. Therefore, if a student aspires to the Dao (the Way), then stillness and observation, if not meticulously studied and contemplated, the meaning cannot be grasped; if the meaning cannot be grasped, then phenomena cannot be forgotten; if phenomena cannot be forgotten, then intention remains; if intention remains, then stillness is not profound; if stillness is not profound, then one cannot be amidst myriad transformations and yet remain serene and detached. This meaning is very profound, not attainable by body and mind alone; only those who, while being in body and mind, forget body and mind, seem to be able to vaguely comprehend it (to instruct students to meticulously study stillness and observation). The attachments and receptions of sentient beings are fundamentally impermanent, but they reappear according to what is being observed. If one observes the entire body with its eighty-four thousand pores, then the attachments and receptions of the entire body will immediately burst and fall away. If one observes the eighty-four thousand pores with the entire body, then the attachments and receptions of the eighty-four thousand pores will also dissolve on the spot. This is observing the 'proper reward' (Zhengbao) (referring to the sentient being itself). If one observes the three thousand great thousand worlds (Sanqian Daqian Shijie) (referring to a vast universe) with numerous dust motes, then the attachments and receptions of the three thousand great thousand worlds will also burst and fall away, ceasing to exist. If one observes numerous dust motes with the three thousand great thousand worlds, then the attachments and receptions of numerous dust motes will also dissolve and become unattainable. This is observing the 'dependent reward' (Yibao) (referring to the environment upon which sentient beings depend). If one observes both the dependent and proper rewards with the arising of Dharma-realm (Fajie Yuanqi) (referring to the interdependence of all phenomena in the universe), then both the dependent and proper rewards conform to the nature of the Dharma-realm, interpenetrating and pervading emptiness. The so-called attachments and receptions of the dependent and proper rewards, as well as fundamental ignorance (Wuming) (referring to delusion about the true nature of things), are all identical to great wisdom. Greatness has no outside, wisdom
則常靈。無外則無我。常靈則隨宜。故毗盧遮那如來順本垂教。為三塗眾生而說人天乘。為人天而說聲聞乘。為聲聞而說緣覺乘。為緣覺而說菩薩乘。菩薩乘性本無生。智愿無盡。然非無所依者也。唯華嚴大經。直轉根本法輪。凡有所依倚者。皆圓攝頓融總入法界。令其徹底無依。動寂任智。不落情量。即于生死煩惱海中。稱性治染。染盡凈除。聖凡坐斷。文殊為牛。普賢作馬。大行常然。事事無礙而後已。此名佛知見。此名最上乘。此名涂毒鼓。此名金剛子。耳其聲則命根立斷。吞入腹直至毗盧而屙出。即此觀之。善觀依正二報者。則執受皆智。而不善觀者。則本智皆執受耳。予讀天闕山人棗柏論約語。及山人題約語后語。乃知山人以天臺匡廬。竹林方廣。譬毗盧境界。以人間世譬眾生境界。山人以為毗盧境界。與眾生境界。初無常規。茍達緣起無性。則染凈無非智光。以此智光洞照法界。則法界初亦無性。豈但緣起無性而已。然達緣起無性。則入事不成就三昧。達法界無性。則入理不成就三昧。唯圓達二性無性。則事理不成就三昧。如月在秋水。春在花枝。豈待眼孔定動。然後見哉。賢哉山人。其知此者乎(讀天闕山人棗柏論)。
凡見心外有法者。皆謂之外塵邪執。如聞佛說法。不悟佛意。亦外塵邪執也
【現代漢語翻譯】 現代漢語譯本： 則是常靈（永恒不變的靈性）。沒有外在，就沒有自我。常靈則隨順因緣而變化。所以，毗盧遮那如來（Vairocana Buddha，光明遍照如來）順應根本而垂示教法，為三塗（three lower realms，地獄、餓鬼、畜生）眾生宣說人天乘（teachings leading to rebirth in human and heavenly realms），為人天眾生宣說聲聞乘（Śrāvakayāna，阿羅漢乘），為聲聞眾生宣說緣覺乘（Pratyekabuddhayāna，辟支佛乘），為緣覺眾生宣說菩薩乘（Bodhisattvayāna，菩薩乘）。菩薩乘的自性本無生滅，智慧和願力無窮無盡，然而並非沒有所依之處。《華嚴大經》（Avataṃsaka Sūtra）直接轉動根本法輪（dharma wheel，佛法），凡是有所依憑的，都圓滿攝受、頓然融合，全部歸入法界（Dharmadhatu，宇宙萬有），使其徹底沒有依賴，動靜都任由智慧，不落入情識的計量。就在生死煩惱海中，稱合自性來治理污染，污染消除乾淨，聖凡的界限徹底斷絕。文殊菩薩（Mañjuśrī，智慧的象徵）化為牛，普賢菩薩（Samantabhadra，大行的象徵）化為馬，偉大的行愿永恒不變，事事都沒有障礙，然後才停止。這叫做佛的知見，這叫做最上乘，這叫做涂毒鼓（a drum coated with poison，比喻能斷除煩惱的佛法），這叫做金剛子（vajra seed，比喻堅不可摧的佛性）。聽到它的聲音，命根立刻斷絕，吞入腹中，直到毗盧遮那佛處才排泄出來。由此觀察，善於觀察依報（environment，生存環境）和正報（karma，業報）二者的人，那麼執取和接受都是智慧；而不善於觀察的人，那麼本有的智慧都成了執取和接受。我讀了天闕山人棗柏的《論約語》以及山人題在《約語》後面的話，才知道山人以天臺山、廬山、竹林寺、方廣寺來比喻毗盧遮那佛的境界，以人間世來比喻眾生的境界。山人認為毗盧遮那佛的境界與眾生的境界，本來就沒有常規。如果通達緣起性空（dependent origination is emptiness），那麼染污和清凈無非都是智慧的光芒。用這種智慧的光芒洞照法界，那麼法界最初也沒有自性，豈止是緣起性空而已。然而通達緣起性空，就進入事不成就三昧（Samadhi of non-accomplishment in phenomena）；通達法界性空，就進入理不成就三昧（Samadhi of non-accomplishment in principle）。只有圓滿通達二性皆空，才能進入事理不成就三昧（Samadhi of non-accomplishment in phenomena and principle），就像月亮在秋水之中，春天在花枝之上，難道要等到眼睛動了或定了，然後才能看見嗎？賢哉，天闕山人，他知道這些道理嗎？（讀天闕山人棗柏的《論》）。 凡是認為心外有法的人，都認為那是外塵邪執。比如聽到佛說法，卻不領悟佛的本意，也是外塵邪執。
【English Translation】 English version: This is the constant spirit (eternal and unchanging spirituality). Without the external, there is no self. The constant spirit adapts to circumstances. Therefore, Vairocana Buddha (the Buddha of radiant light) imparts teachings in accordance with the fundamental truth, expounding the Human-Heaven Vehicle (teachings leading to rebirth in human and heavenly realms) for beings in the three lower realms (hell, hungry ghosts, and animals), the Śrāvakayāna (Arhat Vehicle) for humans and gods, the Pratyekabuddhayāna (Solitary Buddha Vehicle) for Śrāvakas, and the Bodhisattvayāna (Bodhisattva Vehicle) for Pratyekabuddhas. The nature of the Bodhisattva Vehicle is inherently without arising or ceasing, with boundless wisdom and vows, yet it is not without a basis. Only the Avataṃsaka Sūtra (Flower Garland Sutra) directly turns the fundamental Dharma wheel (the teachings of the Buddha), encompassing and instantly integrating all that is relied upon, merging everything into the Dharmadhatu (the realm of reality), allowing it to be thoroughly without dependence, with movement and stillness governed by wisdom, not falling into the measurement of emotions. Right in the ocean of birth, death, and afflictions, it cures defilements in accordance with its nature, eliminating defilements and purifying them, completely severing the boundaries between the sacred and the mundane. Mañjuśrī (the embodiment of wisdom) transforms into an ox, Samantabhadra (the embodiment of great practice) becomes a horse, the great vows remain constant, and everything is without obstruction before ceasing. This is called the knowledge and vision of the Buddha, this is called the supreme vehicle, this is called the poisoned drum (a drum coated with poison, a metaphor for the Buddha's teachings that can cut off afflictions), this is called the vajra seed (indestructible Buddha-nature). Hearing its sound immediately severs the root of life, swallowing it into the belly and excreting it at Vairocana Buddha's place. From this observation, those who are good at observing the two retributions of environment (dependent retribution) and karma (direct retribution) will find that grasping and acceptance are all wisdom; while those who are not good at observing will find that their inherent wisdom becomes grasping and acceptance. I read Zao Bai of Tianque Mountain's 'Discourse on Concise Words' and the words inscribed by the mountain dweller after the 'Concise Words,' and I realized that the mountain dweller used Tiantai Mountain, Mount Lu, Bamboo Grove Temple, and Fangguang Temple to compare to the realm of Vairocana Buddha, and the human world to compare to the realm of sentient beings. The mountain dweller believed that the realm of Vairocana Buddha and the realm of sentient beings originally had no fixed rules. If one understands that dependent origination is emptiness, then defilement and purity are nothing but the light of wisdom. Using this light of wisdom to illuminate the Dharmadhatu, then the Dharmadhatu initially has no self-nature, not just dependent origination is emptiness. However, understanding that dependent origination is emptiness leads to entering the Samadhi of non-accomplishment in phenomena; understanding that the Dharmadhatu is emptiness leads to entering the Samadhi of non-accomplishment in principle. Only by fully understanding that both natures are empty can one enter the Samadhi of non-accomplishment in phenomena and principle, like the moon in autumn water, spring on flower branches, is it necessary to wait for the eyes to move or be still before seeing it? Wise is the mountain dweller, does he know these principles? (Reading Zao Bai of Tianque Mountain's 'Discourse'). All those who see dharmas outside the mind consider them to be external dust and wrong attachments. For example, hearing the Buddha preach the Dharma but not understanding the Buddha's intention is also external dust and wrong attachments.
。況餘聲色乎。然凡夫發菩提心。初不以外塵邪執為弄引。則意言之境無由得入。意言之境不入。則唯識與法界皆無入路矣。又凡夫被外塵所轉。了不知塵本無體。自心所變。反執塵為實有。塵復生心。則遍計熾然。心復生塵。則意言境起菩薩了知一切境界。意言變起。意言無體。不出唯識。唯識無體。不出法界。故以法界觀唯識。唯識即法界也。以唯識觀意言。意言即唯識也。以意言觀外塵邪執。外塵邪執即意言也。所以能物轉不為轉物耳。如博陵王問牛頭融曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。博陵以謂意言之境。緣前五塵起。不言我緣前塵起。前塵亦不言我。能發意言之境。不言即不知也。謂有知則能言。無知則不能言。故能所皆無知。無知則無我。無我即無自性也。能所既皆無自性。則境與色。孰為能緣。孰為所緣。此非緣生即無生乎。緣生既即無生。又教誰知緣。必欲令其息耶。故牛頭即躡博陵意緒答曰。境色初發時。此即緣生也。色境二性空。此即無生也。本無知緣者。心量與知同。能所本皆無生。教誰知緣。既無知緣者。則心與量與知。皆無生也。蓋不照本則能所摐然。照本則根塵寂滅。故曰照本發非發。爾時起自息。抱暗生覺緣。心時緣不逐。謂覺因暗生。覺生暗謝。暗謝覺湛。
【現代漢語翻譯】 現代漢語譯本 何況是外在的聲和色呢？然而，凡夫發起菩提心（bodhicitta，覺悟之心）時，一開始就不會被外在的塵境和錯誤的執著所引誘。這樣，意言（manovijñāna，意識）的境界就沒有機會進入。意言的境界不進入，那麼唯識（vijñānamātra，唯有識）和法界（dharmadhātu，諸法實相）都沒有進入的途徑了。再說，凡夫被外在的塵境所迷惑，完全不知道塵境本身沒有實體，而是自己內心所變現的。反而執著塵境為真實存在，塵境又生出妄心，那麼遍計所執性（parikalpita-svabhāva，虛妄分別的自性）就熾盛起來。妄心又生出塵境，那麼意言的境界就生起了。菩薩了知一切境界，都是意言變現而生起，意言本身沒有實體，沒有超出唯識的範圍。唯識本身沒有實體，沒有超出法界的範圍。所以，用觀察法界的智慧來觀察唯識，唯識就是法界。用觀察唯識的智慧來觀察意言，意言就是唯識。用觀察意言的智慧來觀察外在的塵境和錯誤的執著，外在的塵境和錯誤的執著就是意言。所以能夠役使外物，而不被外物所役使。例如，博陵王問牛頭融禪師：『境和色發生時，不說緣色而起，怎麼知道是緣？想要止息它生起。』博陵王認為意言的境界，是緣於前五塵（色、聲、香、味、觸）而生起。不說我緣於前塵而生起，前塵也不說我能生起意言的境界。不說就是不知道。認為有知覺就能說話，沒有知覺就不能說話。所以能緣和所緣都沒有知覺，沒有知覺就沒有我，沒有我就沒有自性（svabhāva，事物自身不變的性質）。能緣和所緣既然都沒有自性，那麼境和色，哪個是能緣，哪個是所緣呢？這難道不是緣生就是無生嗎？緣生既然就是無生，又教誰去知道這個緣，一定要止息它呢？』所以牛頭融禪師就順著博陵王的意思回答說：『境和色最初發生時，這就是緣生。色和境的二性本空，這就是無生。本來就沒有知緣的東西，心量和知覺是相同的。能緣和所緣本來都是無生，教誰去知道這個緣呢？』既然沒有知緣的東西，那麼心、量、知，都是無生的。如果不照見根本，那麼能緣和所緣就紛然雜亂。照見根本，那麼根和塵就寂滅了。所以說照見根本，生起和不生起都不是真的。那時生起就自然止息。抱著黑暗而生起覺悟的因緣，心生起時，緣就不會追逐。意思是說覺悟因為黑暗而生起，覺悟生起黑暗就消失，黑暗消失覺悟就顯現。
【English Translation】 English version What about external sounds and sights? However, when an ordinary person initiates the Bodhicitta (the mind of enlightenment), they will not be initially led astray by external dust or wrong attachments. In this way, the realm of manovijñāna (consciousness) has no way to enter. If the realm of manovijñāna does not enter, then neither Vijñānamātra (consciousness-only) nor Dharmadhātu (the realm of reality) has a way to enter. Furthermore, ordinary people are deluded by external dust, completely unaware that the dust itself has no substance, but is transformed by their own minds. Instead, they cling to the dust as real, and the dust then gives rise to deluded thoughts, so the Parikalpita-svabhāva (the nature of false discrimination) becomes rampant. Deluded thoughts then give rise to dust, and the realm of manovijñāna arises. Bodhisattvas understand that all realms are transformed and arise from manovijñāna, and that manovijñāna itself has no substance, not exceeding the scope of Vijñānamātra. Vijñānamātra itself has no substance, not exceeding the scope of Dharmadhātu. Therefore, using the wisdom of observing Dharmadhātu to observe Vijñānamātra, Vijñānamātra is Dharmadhātu. Using the wisdom of observing Vijñānamātra to observe manovijñāna, manovijñāna is Vijñānamātra. Using the wisdom of observing manovijñāna to observe external dust and wrong attachments, external dust and wrong attachments are manovijñāna. Therefore, one can command external things without being commanded by them. For example, Prince Boling asked Zen Master Niutou Rong: 'When the realm and form arise, you don't say they arise from form, how do you know it's a condition? You want to stop it from arising.' Prince Boling believed that the realm of manovijñāna arises from the five senses (sight, sound, smell, taste, touch). He doesn't say 'I arise from the five senses,' and the five senses don't say 'I can give rise to the realm of manovijñāna.' Not saying means not knowing. He believes that having awareness means being able to speak, and not having awareness means not being able to speak. Therefore, both the subject and object of perception have no awareness, and without awareness, there is no self. Without self, there is no svabhāva (self-nature, the unchanging nature of things). Since both the subject and object of perception have no self-nature, then which is the subject and which is the object in realm and form? Isn't this arising from conditions the same as non-arising? Since arising from conditions is the same as non-arising, then who are you teaching to know this condition, and why must you stop it?' Therefore, Zen Master Niutou Rong followed Prince Boling's line of thought and replied: 'When the realm and form first arise, this is arising from conditions. The two natures of form and realm are empty, this is non-arising. Originally, there is nothing that knows the condition, the mind and awareness are the same. The subject and object of perception are originally non-arising, who are you teaching to know this condition?' Since there is nothing that knows the condition, then the mind, measurement, and knowledge are all non-arising. If you don't see the root, then the subject and object of perception are confused and chaotic. If you see the root, then the senses and dust are extinguished. Therefore, it is said that seeing the root, arising and non-arising are not real. At that time, arising will naturally cease. Embracing darkness gives rise to the conditions for awakening, when the mind arises, the condition will not pursue. It means that awakening arises because of darkness, when awakening arises, darkness disappears, when darkness disappears, awakening appears.
心無所緣。所緣既無。湛亦無寄。未生前本無色心養育。惟廓然無念。凡色心養育想受。皆言念生。生實無生。故曰起發未曾起。是時不惟眾生無地。佛亦難泊。此蓋以理折情。融事為理也。
飄風不終朝。驟雨不終日。飄風驟雨天地為之。尚不能保其終且久。況天地之下者乎。然天地之道。未窮而密變。故萬物雖處乎變化之域。而萬物不知也。如一歲之道。冬未窮而變春。春未窮而變夏。夏未窮而變秋。秋未窮而變冬。冬終也。終窮也。昔人有海日生殘夜。江春入舊年之句。此亦未窮而知變者也。如一身之道。生未窮而變少。少未窮而變壯。壯未窮而變老。老未窮而知死。知死。則死不能窮我矣。死不能窮我。則生豈能悅我哉。夫死既不能窮。生亦不能悅。而我以生死為舟航。游于禍福之海。適當飄風驟雨之驚。是能驚眾人耳。焉能驚我乎。夫三皇以道化天下。道未窮而變德。五帝以德治天下。德未窮而變仁義。三王以仁義治天下。而不知變。故窮於仁義也。仁義窮則五伯乘其隙。而以智力劫天下。有不可言者矣。是故有身有家國者。不知此。則身不能修。家不能齊。國能不治也。然未窮而知變者。其惟聖人乎。
夫幽明之故。鬼神之說。死生之道。皆變後事也。而世人輒懵然。如滇粵之民。談含元殿
【現代漢語翻譯】 現代漢語譯本：心無所緣（沒有攀緣的對象）。所緣既然沒有了，那麼清澈的本性也無所寄託。在未生之前，本來就沒有色心（物質和精神）的滋養和培育，只有廓然（空曠）的無念狀態。凡是色心滋養、想念感受，都說是念頭產生。但產生實際上並沒有真正的產生，所以說『起發未曾起』。這個時候，不只是眾生沒有立足之地，佛也難以停泊。這大概是以理來折服情，融合事相而歸於理性。 狂風不會持續一個早上，暴雨不會持續一整天。狂風暴雨是天地造成的，尚且不能保證它們長久持續，更何況是天地之下的事物呢？然而天地的執行規律，在沒有窮盡時就已經悄然變化。所以萬物雖然處在變化的領域中，卻不知道這種變化。比如一年的執行規律，冬天還沒有結束就變成了春天，春天還沒有結束就變成了夏天，夏天還沒有結束就變成了秋天，秋天還沒有結束就變成了冬天。冬天結束了，也就意味著窮盡了。過去有人寫出『海日生殘夜，江春入舊年』的詩句，這也是在沒有窮盡時就知道了變化。比如人一生的歷程，出生還沒有結束就變成了少年，少年還沒有結束就變成了壯年，壯年還沒有結束就變成了老年，老年還沒有結束就知道了死亡。知道了死亡，那麼死亡就不能窮盡我了。死亡不能窮盡我，那麼生存又怎麼能使我喜悅呢？既然死亡不能窮盡，生存也不能使我喜悅，而我卻把生死當作舟船，在禍福的海洋中游蕩，恰好遇到狂風暴雨的驚濤駭浪，這隻能驚嚇眾人罷了，又怎麼能驚嚇我呢？三皇用道來教化天下，道還沒有窮盡就變成了德。五帝用德來治理天下，德還沒有窮盡就變成了仁義。三王用仁義來治理天下，卻不知道變化，所以窮困于仁義。仁義窮盡了，那麼五霸就趁著這個空隙，用智力和武力來挾持天下，其中有不可言說的禍患啊。所以擁有自身、家庭和國家的人，如果不知道這個道理，那麼自身就不能修養，家庭就不能整頓，國家就不能治理。然而在沒有窮盡時就知道變化的，大概只有聖人吧。 幽冥的緣故，鬼神的說法，死生的道理，都是變化之後的事情。而世人卻懵然不知，就像滇粵（雲南和廣東）的百姓，談論含元殿（唐代宮殿名稱）一樣。
【English Translation】 English version: The mind has no object of attachment. Since there is no object of attachment, the pure nature has nothing to rely on. Before birth, there was no nourishment or cultivation of form and mind (matter and spirit), only a vast state of no-thought. All nourishment of form and mind, thoughts, and feelings are said to arise from thought. But arising is actually not truly arising, so it is said, 'Arising has never arisen.' At this time, not only do sentient beings have no place to stand, but even the Buddha finds it difficult to dwell. This is probably using reason to subdue emotion, merging phenomena into principle. A whirlwind does not last all morning, and a torrential rain does not last all day. Whirlwinds and torrential rains are caused by heaven and earth, yet even they cannot guarantee their duration. How much less can things beneath heaven and earth? However, the way of heaven and earth changes subtly before it is exhausted. Therefore, although all things are in the realm of change, they are unaware of it. For example, in the cycle of a year, winter changes to spring before it is exhausted, spring changes to summer before it is exhausted, summer changes to autumn before it is exhausted, and autumn changes to winter before it is exhausted. Winter ends, which means it is exhausted. In the past, someone wrote the line, 'The sea sun rises over the remnant night, the river spring enters the old year.' This is also knowing change before it is exhausted. For example, in the course of a lifetime, birth changes to youth before it is exhausted, youth changes to adulthood before it is exhausted, adulthood changes to old age before it is exhausted, and old age knows death before it is exhausted. Knowing death, then death cannot exhaust me. If death cannot exhaust me, then how can life delight me? Since death cannot exhaust and life cannot delight, yet I take birth and death as a boat, wandering in the sea of fortune and misfortune, encountering the shocking waves of whirlwinds and torrential rains, this can only frighten the masses, how can it frighten me? The reasons for the unseen and the seen, the talk of ghosts and spirits, the way of death and life, are all matters after change. But the people of the world are ignorant, like the people of Dian and Yue (Yunnan and Guangdong) talking about Hanyuan Hall (name of a palace in the Tang Dynasty).
里事。至於鬼神尤深疑之。顧第弗究心耳。誠由鬼神以究極于性情。由性情以究極于魂魄。夫既究極于魂魄。知以理治情之為魂。恣情滅性而成魄。則幽明死生一切瞭然矣。雖然死生本乎有身。幽明鬼神本乎有心。眾人惟昧其本。故莫烈于生死。亦安焉玩之。以苦為樂。是以大覺老人哀而拯之。教以四大推身。四蘊推心。推之既久。身窮心了。則身本無身。心本無心。無身之身則大苦永超。無心之心則靡幽不燭。故龍勝於此。又特地一槌。其偈曰。若使先有生。後有老死者。不老死有生。生不有老死。誠如其言。則是窮身四合之後。覓心四蘊之先。猶若環輪。孰為終始。其于毗舍浮佛。可謂各夢同牀。而所謂幽明鬼神死生。皆作廣長舌相矣。今此偈總二十八字。前半偈中有個入頭。便能於好惡交加之際。是非逆順之場。心心無間。痛念無生。無生習熟。緣生漸疏。易粗為精。身心不能籠罩。合下見大自在覺矣。
夫云有聚散。水有升沉。日月交遷。時序代謝。好惡相凌。興廢相禪。千態萬狀。變化無端。究其所以然之說。則彼種種奇特變幻。神智莫測者。不異夢中所見。推夢之所自。則由晝想所成。推晝想之所自。則耳目無待。聲色無根。所謂當處出生。隨處滅盡。聖人豈欺我哉。乃眾人聞生則喜。聞死則悲。
【現代漢語翻譯】 現代漢語譯本： 關於鬼神的事情，人們尤其深感懷疑，但還是應該深入探究。如果能從鬼神入手，進而探究人的性情，再由性情深入探究魂魄，那麼既然已經徹底瞭解了魂魄，就會明白用理性來駕馭情感就是魂，放縱情感毀滅本性就成了魄。這樣一來，陰陽、生死的一切就都清楚明白了。雖然生死源於有身，陰陽鬼神源於有心。但世人只迷惑于根本，所以對生死之事要麼極其恐懼，要麼安於現狀，甚至以苦為樂。因此，大覺老人（指佛陀）悲憫他們，想要拯救他們，教導他們用四大（地、水、火、風）來推究身體，用四蘊（色、受、想、行）來推究心。推究的時間久了，身體的本源窮盡了，心的本源也明白了，那麼身體原本就不是真實的身體，心原本也不是真實的心。沒有身體的身體就能永遠超越巨大的痛苦，沒有心的心就能照亮一切幽暗之處。所以龍勝（Nagarjuna）菩薩在此基礎上，又特別給予當頭棒喝，他的偈語說：『如果先有生，後有老死，那麼不老死就應該先有生，而生並不一定有老死。』確實是這樣。那麼，在窮盡身體的四大之後，尋找心的四蘊之前，就像一個圓環，哪裡是開始，哪裡是終結呢？對於毗舍浮佛（Vipasyin Buddha），可以說他們是各做各的夢，卻睡在同一張床上。而所謂的陰陽鬼神生死，都成了誇誇其談的空話了。現在這首偈語總共二十八個字，前半偈中有一個『入』字，就能在好惡交加的時候，在是非顛倒的場合，心中唸唸不離無生之理，無生之理熟悉了，緣生之理就漸漸疏遠了，由粗淺變得精深，身心不能再束縛你，當下就能見到大自在的覺悟。
所謂云有聚散，水有升降，日月交替執行，時序更迭變化，好惡相互侵凌，興盛衰敗相互取代，千姿百態，變化沒有窮盡。探究這些現象的原因，那些種種奇特變幻、神妙莫測的事情，和夢中所見沒有什麼不同。推究夢的來源，是由白天的思慮形成的。推究白天思慮的來源，是耳目沒有憑藉，聲音和顏色沒有根源。這就是所謂的『當處出生，隨處滅盡』。聖人難道會欺騙我們嗎？可是世人聽到生就歡喜，聽到死就悲傷。
【English Translation】 English version: Regarding matters of ghosts and spirits, people are particularly skeptical, yet they should be deeply investigated. If one can start with ghosts and spirits, and then delve into human nature, and further explore the soul from nature, then having thoroughly understood the soul, one will realize that governing emotions with reason is the 'soul,' and indulging emotions to destroy nature becomes the 'spirit'. In this way, everything about Yin and Yang, life and death, will become clear. Although life and death originate from having a body, Yin and Yang, ghosts and spirits originate from having a mind. However, people are only confused about the root, so they are either extremely fearful of life and death, or they are content with the status quo, even taking suffering as pleasure. Therefore, the Great Awakened One (referring to the Buddha) pities them and wants to save them, teaching them to investigate the body with the Four Great Elements (earth, water, fire, wind), and to investigate the mind with the Four Aggregates (form, feeling, perception, volition). After investigating for a long time, the origin of the body is exhausted, and the origin of the mind is also understood, then the body is originally not a real body, and the mind is originally not a real mind. A body without a body can forever transcend great suffering, and a mind without a mind can illuminate all darkness. Therefore, Nagarjuna Bodhisattva, on this basis, gave a special blow, his verse says: 'If there is birth first, and then old age and death, then non-old age and death should have birth first, but birth does not necessarily have old age and death.' Indeed, that is the case. Then, after exhausting the Four Great Elements of the body, before searching for the Four Aggregates of the mind, it is like a circle, where is the beginning, where is the end? Regarding Vipasyin Buddha, it can be said that they are each dreaming their own dreams, but sleeping in the same bed. And the so-called Yin and Yang, ghosts and spirits, life and death, have all become empty talk.
So-called clouds have gathering and scattering, water has rising and falling, the sun and moon alternate, the seasons change, likes and dislikes encroach on each other, prosperity and decline replace each other, in thousands of forms, changes without end. Investigating the reasons for these phenomena, those various strange and unpredictable, miraculous things, are no different from what is seen in dreams. Investigating the source of dreams, it is formed by daytime thoughts. Investigating the source of daytime thoughts, it is that the ears and eyes have no reliance, and sounds and colors have no root. This is the so-called 'born at the very place, extinguished at the very place'. Would the sage deceive us? But people rejoice when they hear of birth, and grieve when they hear of death.
又有失常者。聞死則喜。聞生則悲。是皆蔽于情。未達于理故也。至人設教難以盡同。達本忘情。則千途一致。余讀龍勝大士死生偈。頓見周易原始反終之旨。偈曰。若使先有生。後有老死者。不老死有生。生不有老死。若使有老死而後有生者。是則為無因。不生有老死。偈旨皎如日星。不待窮搜竭思。然使眾人道其所以然。往往瞠目如見父諱。推其所蔽。特不能原始反終耳。茍能之。則知始不本於終。始何所始。終不本與始。終何所終。始何所始。未嘗始始也。終何所終。未嘗終終也。始終不惑。則喜怒好惡吉兇禍福死產生敗。果有所以然者為之耶。果無所以然者為之耶。至是則所稱極天下之難明者。譬如明鏡湛水。見我鬚眉。又何蔽耶。
夫無慾則無生。無生則不煩所資。故有生必有所自。資生亦有所本。是以孝親忠君之途辟矣。如達身為患。資為患媒。而以四大觀身。則患本可拔也。茍拔患本。資生奚藉。以是之故。親雖至慈。君雖至嚴。皆謝而不顧。慈始弘焉。嚴始重焉。雖然情為化母。群有皆子。能即子得母。即母而得母之父。則弘慈重嚴。亦非反常之道也。
夫至愚之人。使其蹈湯火。則畏燒煮。雖強驅之而不肯入。五欲湯火。燒煮眾生法身慧命。非止一朝一夕。而人甘心蹈之。竟弗畏者。
【現代漢語翻譯】 現代漢語譯本： 還有一些精神失常的人，聽到死亡的訊息就高興，聽到出生的訊息就悲傷。這些都是被情感矇蔽，沒有通達事理的緣故。聖人設教，難以使所有人都相同。通達根本而忘卻情感，那麼千條道路最終歸於一致。我讀了龍勝（Nagarjuna，印度佛教哲學家）大士的《死生偈》，立刻明白了《周易》中探究事物本源，迴歸事物終結的宗旨。偈語說：『如果先有出生，後有衰老死亡，那麼不衰老死亡就應該有出生，出生就不應該有衰老死亡。』『如果先有衰老死亡，然後才有出生，那麼這就成了沒有原因，不出生卻有衰老死亡。』偈語的旨意像太陽和星星一樣明亮，不需要費盡心思去探究。然而，如果讓眾人說出其中的道理，往往會茫然不知所措，就像看到了父親的名字一樣（因為避諱而不敢說）。推究他們被矇蔽的原因，特別在於不能探究事物本源，迴歸事物終結罷了。如果能夠做到這一點，那麼就會知道開始並不以終結為根本，開始從何開始呢？終結不以開始為根本，終結又終結於何處呢？開始的開始，未曾真正開始；終結的終結，未曾真正終結。如果對開始和終結不迷惑，那麼喜怒好惡、吉兇禍福、死亡生存、成功失敗，果真有某種原因導致它們這樣嗎？果真沒有任何原因導致它們這樣嗎？到了這個地步，那麼所說的天下最難明白的道理，就像明亮的鏡子浸在清水中，能夠照見我的眉毛鬍鬚一樣，又有什麼可以矇蔽的呢？
沒有慾望就沒有出生，沒有出生就不會被所依賴的物質所困擾。所以，有出生必定有其來源，依賴生存的物質也有其根本。因此，孝順父母、忠於君主的道路就開闢出來了。如果通達身體是禍患，所依賴的物質是招致禍患的媒介，而用四大（地、水、火、風）來觀察身體，那麼禍患的根本就可以拔除。如果能夠拔除禍患的根本，那麼依賴生存的物質又有什麼用呢？因為這個緣故，父母即使再慈愛，君主即使再嚴厲，都可以辭謝而不顧。慈愛由此開始弘揚，嚴厲由此開始被重視。雖然情感是教化的母親，眾生都是她的孩子，如果能夠從孩子那裡得到母親，從母親那裡得到母親的父親（根本），那麼弘揚慈愛、重視嚴厲，也不是違背常理的行爲了。
即使是最愚蠢的人，如果讓他走入沸水或火中，也會畏懼燒煮，即使強迫驅趕他也不會肯進去。而五欲（色、聲、香、味、觸）的沸水和火焰，燒煮眾生的法身慧命，不是隻在一朝一夕，但是人們卻甘心走入其中，竟然不畏懼，這是為什麼呢？
【English Translation】 English version: Furthermore, there are those who are deranged. They rejoice upon hearing of death and grieve upon hearing of birth. All of this is because they are obscured by emotions and have not attained understanding of reason. The teachings established by sages cannot be entirely the same for everyone. Attaining the root and forgetting emotions leads to a unified path despite the myriad ways. When I read Nagarjuna's (Nagarjuna, Indian Buddhist philosopher) verses on life and death, I immediately understood the principle of tracing back to the origin and returning to the end in the Book of Changes. The verses say: 'If there is birth first, then there is old age and death later, then non-old age and non-death should have birth, and birth should not have old age and death.' 'If there is old age and death first, and then there is birth later, then it would be without cause, and non-birth would have old age and death.' The meaning of the verses is as clear as the sun and stars, not requiring exhaustive searching and thinking. However, if you ask people to explain the reason for it, they often stare blankly as if seeing their father's taboo name (due to the custom of avoiding using the names of elders). Examining the cause of their obscurity, it is specifically their inability to trace back to the origin and return to the end. If one can do this, then one will know that the beginning does not originate from the end; where does the beginning begin? The end does not originate from the beginning; where does the end end? The beginning of the beginning has never truly begun; the end of the end has never truly ended. If one is not confused about the beginning and the end, then are joy and anger, likes and dislikes, good fortune and misfortune, life and death, success and failure, truly caused by something, or are they truly caused by nothing? At this point, what is said to be the most difficult thing to understand in the world is like a bright mirror submerged in clear water, able to see my eyebrows and beard; what obscurity is there then?
Without desire, there is no birth; without birth, one will not be troubled by what is relied upon. Therefore, birth must have its origin, and the material relied upon for survival also has its root. Thus, the path of filial piety to parents and loyalty to the ruler is opened up. If one understands that the body is a source of trouble and that the material relied upon is a medium for causing trouble, and if one observes the body through the Four Great Elements (earth, water, fire, wind), then the root of trouble can be eradicated. If one can eradicate the root of trouble, then what use is the material relied upon for survival? For this reason, even if parents are extremely loving and the ruler is extremely strict, one can decline and disregard them. From this, love begins to be promoted, and strictness begins to be valued. Although emotion is the mother of transformation and all beings are her children, if one can obtain the mother from the child and obtain the father of the mother (the root) from the mother, then promoting love and valuing strictness are not actions that go against the norm.
Even the most foolish person, if made to step into boiling water or fire, will fear being burned and cooked; even if forced, they will not be willing to enter. Yet the boiling water and flames of the five desires (form, sound, smell, taste, touch) burn and cook the Dharma body and wisdom life of sentient beings, not just for a day or two, but people willingly step into them, and are not afraid. Why is this so?
豈其喪心病狂哉。蓋計臭皮囊為凈器。計無明心為命根。不能以四大觀身。四蘊觀心故也。今人于眠臥之際。枕子稍不安穩。則不能睡。必安之而後適。死生於人亦大矣。人皆公然自安。略不為之計。何哉。
逆究常光。初無聖凡之地。以其有覺無外。自作夢緣。緣實無從。無待成待。始乎三細。終乎六粗。粗細有常。眾生豈有覺路。常光不變。昏動之機何生。故曰起惟法起。滅惟法滅。起滅雖殊。法本無二。譬如泡生於水。泡外無水。水生於泡。水外無泡。又如風中鼓橐。光里揀明。誰為能揀。誰為所揀。孰為內風。孰為外風。孰為是水。孰為非水。故名此法真不思議。夫不思議者。非不可思議。以不思議之外。別無法思議不思議故。然一切眾生。善思不思議法者。即能一塵入正受。諸塵三昧起。故曰非不思議也。由是觀之。凡作佛事。以無利之利為利。利莫大焉。以有利之利為利。利莫微渺。何以故。無利之利。稱性而發。有利之利。因情而施。稱性而發。妙契無生。因情而施。醉夢緣生。妙契無生。雖微細之施。福等虛空。醉夢緣生。總施國城妻子。得益甚小。良以無生則無待。緣生則有住。無待則無外。有住則有所。無外則更無有能壞無外者。有所則有能。若壞其所。能亦隨壞。故住色生心者。終受色
壞。不住色生心者。色不能劫。然無壞之妙。可以神會。難以事求。有住之情。可以圖度。易以算料。昔有一僧。造大銅鐘若干斤。出門偶值貧婆。問僧何往。僧曰。乞銅造鐘去。貧婆信手施破錢一文。僧強受而嫌其薄。即投之寺河。既而僧乞銅數滿。鐘鑄七火。而當鐘要處。即有一孔。僧怒曰。我鑄鐘心亦誠矣。七火而鐘孔生。如再鑄而孔不滿。我必投身洋銅。與之俱化。亦甘心焉。時有異人曉僧曰。鐘不圓滿。無他故。以公昧卻最初檀越信心之施故也。僧熟思良久曰。我知之矣。我初乞銅。值貧婆。施錢一文。時我嫌微。投之寺河。於是遂斷河吸水。水涸得破錢。擲向所鑄七火銅內。一火而鐘圓矣。悲哉。無心之施。則與不思議合。刻畫而舍。則與無明為前茅。比徑山刻大藏。有計利而不計法者。則以為與和尚刻。莫若自刻。費少而易成。且得我利者。皆我眷屬僮僕。有計法而不計利者。則以為我但施錢與和尚刻藏。渠真實為我刻經。我將無作有。必所甘焉。且佛語無妄。我必賴刻藏因緣。借緣生而植無生之因。終當出苦。顧不偉哉。或謂計利者。不若計法者。達觀道人則不然。計法固勝於計利者。然皆出有心。豈若貧婆聞僧乞錢之聲未竟。信手將一破錢施與。謂之有心。貧婆初不作較量功德多少念。謂之無心。
【現代漢語翻譯】 現代漢語譯本：壞。如果心不執著於色（rupa，物質現象），就不會因色而生煩惱。這種不執著的玄妙之處，只能用心領會，難以用事相去追求。而有執著的情感，就可以推測衡量，容易計算。從前有個僧人，要鑄造一口幾千斤重的大銅鐘。出門時偶然遇到一個貧窮的老婦人，老婦人問僧人要去哪裡。僧人說：『去乞討銅來鑄鐘。』貧婆隨手施捨了一枚破錢。僧人勉強收下，卻嫌它太少，就把它扔進了寺廟的河裡。之後，僧人乞討的銅的數量滿了，鐘鑄了七次火候，但在鐘的關鍵部位，卻出現了一個孔。僧人憤怒地說：『我鑄鐘的心也很誠懇啊，七次火候卻生出孔，如果再鑄一次孔還是補不上，我一定投身到銅水裡，與它一起化掉，也甘心。』當時有個異人開導僧人說：『鐘不圓滿，沒有其他原因，是因為你忽略了最初那位施主真誠的佈施啊。』僧人仔細思考了很久說：『我知道了。我最初乞討銅的時候，遇到一個貧婆，施捨了一枚錢，當時我嫌它太少，把它扔進了寺廟的河裡。』於是就截斷河流吸乾河水，水乾涸后找到了那枚破錢，把它扔進了正在鑄造的銅水裡，一次火候鐘就圓滿了。可悲啊！無心的佈施，就能與不可思議的功德相應；刻意地施捨，就以無明為先導。比如徑山刻大藏經，有的人只計算利益而不考慮佛法，就認為與其給和尚刻，不如自己刻，花費少而且容易完成，而且得到利益的，都是我的家眷奴僕。有的人只考慮佛法而不計較利益，就認為我只要施捨錢給和尚刻藏經，他們真真切切地為我刻經，我將無作有，一定心甘情願。而且佛說的話不會有虛妄，我一定依賴刻藏經的因緣，藉由因緣生起而種下無生的因，終將脫離苦海，難道不偉大嗎！』有人說，只計較利益的人，不如只考慮佛法的人。達觀道人卻不這樣認為。只考慮佛法固然勝過只計較利益的人，但都是出於有心。哪裡比得上貧婆聽到僧人乞討錢的聲音還沒說完，就隨手將一枚破錢施捨出去呢？這可以稱之為有心。貧婆最初沒有作比較功德多少的念頭，這可以稱之為無心。 English version: Bad. If the mind does not dwell on form (rupa, material phenomena), it will not be disturbed by form. The subtlety of this non-attachment can only be understood spiritually and is difficult to achieve through deliberate effort. However, attachment can be measured and easily calculated. Once upon a time, there was a monk who was going to cast a large bronze bell weighing several thousand pounds. He happened to meet a poor old woman on his way out. The old woman asked the monk where he was going. The monk said, 'I am going to beg for copper to cast a bell.' The poor woman casually offered a broken coin. The monk reluctantly accepted it but嫌 it was too little, so he threw it into the temple river. Later, the monk collected enough copper, and the bell was cast seven times, but a hole appeared in a crucial part of the bell. The monk angrily said, 'My intention to cast the bell was sincere. How could a hole appear after seven firings? If the hole cannot be filled even after recasting, I will throw myself into the molten copper and be transformed with it willingly.' At that time, an extraordinary person enlightened the monk, saying, 'The bell is not perfect for no other reason than that you neglected the sincere offering of the first donor.' The monk pondered for a long time and said, 'I understand. When I first begged for copper, I met a poor woman who offered a coin. At that time, I嫌 it was too little and threw it into the temple river.' So he diverted the river and drained the water. After the water dried up, he found the broken coin and threw it into the molten copper during the casting. The bell became perfect after one firing. Alas! A selfless offering aligns with inconceivable merit, while a deliberate offering is led by ignorance. For example, when carving the Great Treasury Sutra at Jingshan, some people only consider profit and not the Dharma. They think it is better to carve it themselves than to have the monks carve it, as it costs less and is easier to complete, and those who benefit are my family and servants. Others only consider the Dharma and not the profit, thinking that as long as I donate money for the monks to carve the sutras, they will sincerely carve the sutras for me. I will create something from nothing and be willing to do so. Moreover, the Buddha's words are not false. I will surely rely on the karmic connection of carving the sutras, using the arising of conditions to plant the seed of non-arising, and eventually escape suffering. Isn't that great!' Some say that those who only consider profit are not as good as those who only consider the Dharma. However, Daguan Daoren (達觀道人) does not think so. Considering the Dharma is certainly better than considering profit, but both arise from a deliberate mind. How can it compare to the poor woman who, before the monk finished asking for money, casually offered a broken coin? This can be called intentional. The poor woman initially had no thought of comparing the amount of merit, which can be called unintentional.
【English Translation】 Bad. One who does not dwell on form (rupa) will not have their mind disturbed by form. The subtlety of this non-dwelling can only be understood spiritually and is difficult to seek through actions. However, the emotion of dwelling can be measured and easily calculated. Once upon a time, there was a monk who was making a large bronze bell weighing several thousand catties. He happened to meet a poor old woman when he went out. The old woman asked the monk where he was going. The monk said, 'I am going to beg for copper to make a bell.' The poor woman casually gave a broken coin. The monk reluctantly accepted it but嫌 it was too little, so he threw it into the temple river. Later, the monk begged for enough copper. The bell was cast seven times, but there was a hole in the crucial part of the bell. The monk angrily said, 'My heart is sincere in casting the bell. How could a hole appear after seven firings? If the hole is not filled even after recasting, I will throw myself into the molten copper and be transformed with it, and I will be willing.' At that time, an extraordinary person enlightened the monk, saying, 'The bell is not perfect for no other reason than that you neglected the sincere offering of the first donor.' The monk thought for a long time and said, 'I know. When I first begged for copper, I met a poor woman who gave a coin. At that time, I嫌 it was too little and threw it into the temple river.' So he cut off the river and sucked up the water. After the water dried up, he found the broken coin and threw it into the copper that was being cast seven times. The bell was round after one firing. Alas! A selfless offering is in harmony with the inconceivable. A deliberate offering takes ignorance as its vanguard. For example, when Jing Shan (徑山) carved the Great Treasury Sutra, some people only considered profit and not the Dharma. They thought that it would be better to carve it themselves than to have the monks carve it, because it would cost less and be easier to complete, and those who would benefit would be my family and servants. Some people only considered the Dharma and not the profit. They thought that I only needed to give money to the monks to carve the sutra, and they would truly carve the sutra for me. I will create something from nothing and be willing to do so. Moreover, the Buddha's words are not false. I will rely on the karmic connection of carving the sutra, borrow the cause of birth and plant the cause of non-birth, and eventually escape suffering. Isn't that great!' Some say that those who only consider profit are not as good as those who only consider the Dharma. Da Guan Dao Ren (達觀道人) does not think so. Considering the Dharma is certainly better than considering profit, but both come from a deliberate mind. How can it compare to the poor woman who, before the monk finished asking for money, casually gave a broken coin? This can be called intentional. The poor woman initially did not think about how much merit she would gain, which can be called unintentional.
則木偶人不解佈施。靈山會上。我大覺老人拈花示眾。惟飲光破顏微笑。達觀道人向無公道處。作公道斷。以為貧婆與頭陀。當併案結款。如是則計法計利者。自知負墮也。
金湯大法。不越乎折攝二門。折則佛祖猶有所訶斥。況其他哉。惟攝一門。網羅怯弱之機盡矣。雖然。若未得佛祖之心。則佛祖亦不易罵。如德山以大藏為拭瘡紙。布裈和尚以文殊普賢置裈當之間。不聞諸方具眼尊宿訶之者。脫未得佛祖之心。孰同肯首。邇來大人不現。魔外充斥。無論黑白。微有知解。便謂已了。于古德機緣之中。綱宗不別。明暗猶豫。得為虛名。甘昧自心。強橫批判。逞一時之情。結長劫之業。此所謂因地不真。果招迂曲。譬如紙花終難結果。吾知其這點虛名。終須亦自打潑了。不若自附怯弱隊里。雖未得佛祖心。且信佛祖語。精嚴奉行。敢保萬無一失。如未能爬。莫學走。多少穩當。爬未能而強走。吾知其墮坑落塹。終有日在。黃龍心始了此事。故其筆頭三昧。生殺縱橫。折攝自在。
貪之與瞋。固俱是毒。然莫若癡之毒尤甚。夫何故。吾心不癡。則貪與瞋。無所從起。及貪瞋既起。癡而不覺。貪則如海吞流。嗔則如火燒山。造無量黑業。受苦長劫。難以芥石喻之。既究苦之所以然。則離癡無貪與嗔。苦自何來
【現代漢語翻譯】 現代漢語譯本：如果木偶人不懂得佈施的道理，那也是正常的。在靈山法會上（指釋迦牟尼佛在靈鷲山舉行的法會），我大覺世尊（指釋迦牟尼佛）拈花示眾，只有飲光尊者（指摩訶迦葉，釋迦牟尼佛的十大弟子之一）破顏微笑。通達事理的道人應該在沒有公正的地方，作出公正的判斷。我認為對於貧窮的老婦和苦行的頭陀（指苦行僧），應當合併案件一起判決。如果這樣，那麼那些算計方法和利益的人，自然就知道自己已經墮落了。 金湯大法（指堅固不可摧毀的佛法），也離不開折伏和攝受這兩個方面。使用折伏的方法，連佛祖有時都會加以呵斥，更何況其他人呢？只有攝受這一門，才能將那些怯懦軟弱的根機全部網羅。雖然如此，如果還沒有領悟佛祖的心意，那麼佛祖也是不容易批評的。比如德山宣鑒禪師將大藏經（指佛教經典的總集）當作擦拭瘡口的紙，布裈和尚將文殊菩薩和普賢菩薩的畫像放置在褲襠之間，卻沒有聽說各地的具有慧眼的尊宿批評他們。如果還沒有領悟佛祖的心意，誰又會贊同呢？近來有德行的大人不再出現，邪魔外道充斥世間。無論是黑是白，稍微有一點知識見解，就認為自己已經開悟了。對於古德的機緣，綱領和宗旨分辨不清，在明與暗之間猶豫不決，爲了獲得虛假的名聲，甘願昧著自己的良心，強橫地進行批判，逞一時之情，結下長劫的惡業。這就是所謂的因地不真，果招迂曲。譬如紙花終究難以結出果實，我知道他們那一點虛假的名聲，最終也一定會自己打破的。不如依附在怯懦軟弱的隊伍里，即使沒有領悟佛祖的心意，也先相信佛祖的話語，精進嚴格地奉行，我敢保證萬無一失。如果還不能爬行，就不要學走路，這樣才更加穩當。爬行還不能熟練卻強行走路，我知道他們掉進坑裡，跌入深淵，終有那一天。黃龍慧南禪師徹底明白了這件事，所以他的筆頭三昧（指寫作的境界），生殺予奪縱橫自如，折伏和攝受運用自在。 貪婪和嗔恨，固然都是毒藥，然而沒有比愚癡的毒害更嚴重的了。為什麼呢？如果我們的心不愚癡，那麼貪婪和嗔恨，就沒有地方可以產生。等到貪婪和嗔恨已經產生，卻愚癡而不覺悟，貪婪就如同大海吞噬河流，嗔恨就如同烈火焚燒山林，造下無量的黑色罪業，遭受漫長劫數的痛苦，難以用芥子和石頭來比喻。既然探究了痛苦的原因，那麼遠離愚癡，就沒有貪婪和嗔恨，痛苦又從何而來呢？
【English Translation】 English version: If a wooden puppet doesn't understand the principle of giving (佈施, bù shī), that's normal. At the Vulture Peak Assembly (靈山會上, Língshān huì shàng, referring to the assembly held by Shakyamuni Buddha at Vulture Peak), the Greatly Enlightened One (大覺老人, Dàjué lǎorén, referring to Shakyamuni Buddha) held up a flower to the assembly, and only Venerable Mahākāśyapa (飲光, Yǐngguāng, one of the ten great disciples of Shakyamuni Buddha) smiled. A person of clear understanding should make a fair judgment where there is no fairness. I believe that the poor old woman and the ascetic mendicant (頭陀, tóutuó, referring to an ascetic monk) should have their cases combined and judged together. If so, then those who calculate methods and benefits will naturally know that they have fallen. The great Dharma of impregnable defense (金湯大法, Jīntāng dàfǎ, referring to the indestructible Buddhist Dharma) does not go beyond the two aspects of subduing (折, zhé) and embracing (攝, shè). Even the Buddhas and Patriarchs sometimes criticize the use of subduing methods, let alone others? Only the method of embracing can encompass all those of timid and weak faculties. However, if one has not yet grasped the mind of the Buddhas and Patriarchs, then the Buddhas and Patriarchs are not easily criticized. For example, Zen Master Deshan Xuanjian used the Great Treasury of Scriptures (大藏經, Dàzàngjīng, referring to the complete collection of Buddhist scriptures) as paper to wipe sores, and the monk Bukun placed the images of Manjushri Bodhisattva and Samantabhadra Bodhisattva between his crotch, yet I have not heard of any venerable monks with discerning eyes criticizing them. If one has not yet grasped the mind of the Buddhas and Patriarchs, who would agree? Recently, great virtuous people no longer appear, and demons and heretics fill the world. Whether black or white, with a little knowledge and understanding, they think they are enlightened. They cannot distinguish the principles and purposes within the opportunities of the ancient worthies, hesitate between light and darkness, seek false fame, willingly deceive their own conscience, forcefully criticize, indulge in temporary emotions, and create long-lasting bad karma. This is what is called 'the cause is not genuine, the result is crooked.' Just as paper flowers can never bear fruit, I know that their little bit of false fame will eventually be shattered by themselves. It is better to attach oneself to the timid and weak group, and even if one has not grasped the mind of the Buddhas and Patriarchs, one should first believe the words of the Buddhas and Patriarchs, diligently and strictly practice them, and I guarantee that there will be no mistakes. If one cannot crawl yet, do not learn to walk, that is much safer. If one cannot crawl well but insists on walking, I know that they will fall into pits and ravines, and that day will eventually come. Zen Master Huanglong Huinan thoroughly understood this matter, so his samadhi of the writing brush (筆頭三昧, bǐtóu sānmèi, referring to the state of writing), giving and taking life is free and unhindered, and subduing and embracing are used freely. Greed and hatred are both poisons, but none is more poisonous than ignorance (癡, chī). Why? If our mind is not ignorant, then greed and hatred have no place to arise. And when greed and hatred have arisen, but one is ignorant and unaware, greed is like the sea swallowing rivers, and hatred is like fire burning mountains, creating immeasurable black karma and suffering for long kalpas, which cannot be compared to mustard seeds and stones. Since the reason for suffering has been investigated, then away from ignorance, there is no greed and hatred, and where does suffering come from?
。然癡生由乎不覺。不覺復由乎覺。覺既本覺。緣何生癡耶。以其覺外無覺。能覺本覺。故本覺亦不能自覺。本覺若能自覺。謂之始覺則可。謂之本覺。則覺外有覺矣。而本覺之義安在哉。以此觀之。唯本覺不能自覺。所以癡生。癡生起貪與瞋。而貪瞋之極。苦報必酷。酷則難堪。難堪必究苦毒之所自來。始了知貪之與瞋。初本乎癡。癡複本乎本覺。本覺則無所本。本無中邊。安有內外。靈然而無我。無我則誰受其毒。靈然則癡本自無。既悟此理。以理治情。情窮複本。本復而哀諸未復者。乃乘智愿之輪。究轉一切。碾斷癡根。同登無上。然後乃快。此聖人之心也。故曰。凈法界身。本無出沒。大悲願力。示現受生。
夫念息塵忘。故忘而無功。塵忘念息。故息而無力。無功無力。故道成無作。無作之作。違順解脫。違順解脫。根塵熾然而無待。以熾然故。則凈佛國土。成就眾生。故一針一線之施。功雖細而不昧。以無待故。故細而不昧之功。功齊等空之福。即此觀之。能所未忘。則根塵乃鬼獄之師。根境脫落。則能所乃無生之導。何以故。稱性而修。我不欲忘。而能所自忘。因情著力。我欲忘而根塵愈結。所以得其旨也。熱惱凡夫。不異道中之聖。失其旨也。離欲聖者。取笑道前之輩。是故有志於出世者。必
【現代漢語翻譯】 現代漢語譯本：然而，愚癡的產生源於不覺悟。不覺悟又源於覺悟。既然覺悟是本覺（原本就具有的覺性），為何還會產生愚癡呢？因為在本覺之外沒有其他的覺悟，能夠覺察本覺的，是本覺本身。所以本覺也不能自己覺察自己。如果本覺能夠自己覺察自己，就可以稱之為始覺（開始覺悟），如果稱之為本覺，那就意味著在覺悟之外還有覺悟了。那麼本覺的意義又在哪裡呢？由此看來，正是因為本覺不能自己覺察自己，所以才產生愚癡。愚癡產生后，就會生起貪婪和嗔恨，而貪婪和嗔恨到了極點，所受的苦報必定非常殘酷。殘酷就難以忍受，難以忍受必定會追究痛苦的根源來自哪裡。這時才開始明白貪婪和嗔恨，最初都源於愚癡，而愚癡又源於本覺。本覺則沒有任何來源，沒有中心和邊緣，哪裡會有內外之分呢？本覺是靈妙而沒有自我的，沒有自我，那麼誰來承受這痛苦呢？本覺是靈妙的，那麼愚癡原本就是不存在的。既然領悟了這個道理，就用理性來控制情感，情感窮盡就會迴歸本源。迴歸本源后，就會憐憫那些還沒有迴歸本源的人，於是就乘坐智慧和願力的車輪，徹底轉變一切，碾斷愚癡的根源，一同登上無上的境界，然後才會感到快樂。這就是聖人的心懷。所以說：『清凈法界身（佛的法身），原本就沒有出現和消失。』『以大悲願力，示現受生（爲了救度眾生而示現受生）。』 念頭止息，塵勞忘卻，因為是刻意忘卻，所以沒有功德。塵勞忘卻，念頭止息，因為是勉強止息，所以沒有力量。沒有功德，沒有力量，所以道的成就出于無為。無為的作為，順境逆境都能解脫。順境逆境都能解脫，根塵（六根和六塵）熾盛卻不受影響。因為不受影響，所以能夠清凈佛國土，成就眾生。所以即使是一針一線的佈施，功德雖然細微卻不會被埋沒。因為不受影響，所以細微而不被埋沒的功德，其福德等同於虛空。由此看來，如果能所（能認知的主體和被認知的客體）沒有忘卻，那麼根塵就是鬼獄的老師。如果根境脫落，那麼能所就是無生的引導。為什麼這樣說呢？順應本性而修行，我不想要忘卻，而能所自然忘卻。因為情感執著用力，我想要忘卻，而根塵反而更加糾結。所以領悟了其中的要旨，熱惱的凡夫，與得道的聖人沒有區別。失去了其中的要旨，脫離慾望的聖者，也只是被取笑的對象。所以有志於出世的人，必須...
【English Translation】 English version: However, ignorance arises from non-awakening. Non-awakening in turn arises from awakening. Since awakening is original awakening (the originally inherent nature of awakening), why does ignorance still arise? Because there is no other awakening outside of original awakening, and it is original awakening itself that can perceive original awakening. Therefore, original awakening cannot awaken itself. If original awakening could awaken itself, it could be called initial awakening (the beginning of awakening). If it is called original awakening, it would mean that there is awakening outside of awakening. Then where is the meaning of original awakening? From this perspective, it is precisely because original awakening cannot awaken itself that ignorance arises. After ignorance arises, greed and hatred arise, and when greed and hatred reach their extreme, the suffering received will inevitably be very cruel. Cruelty is unbearable, and unbearable will inevitably investigate the source of the pain. Only then does one begin to understand that greed and hatred initially originate from ignorance, and ignorance in turn originates from original awakening. Original awakening has no origin, no center and edge, so where would there be inner and outer distinctions? Original awakening is subtle and without self, and without self, who will bear the suffering? Original awakening is subtle, so ignorance is originally non-existent. Since one has realized this principle, one uses reason to control emotions, and when emotions are exhausted, they will return to their origin. After returning to their origin, one will have compassion for those who have not yet returned to their origin, and then one will ride the wheel of wisdom and vows, completely transform everything, crush the root of ignorance, and ascend to the supreme realm together, and then one will feel joy. This is the heart of a sage. Therefore, it is said: 'The pure Dharma realm body (the Dharma body of the Buddha) originally has no arising or ceasing.' 'With the power of great compassion and vows, it manifests birth (manifests birth to save sentient beings).' When thoughts cease and worldly defilements are forgotten, it is because they are deliberately forgotten, so there is no merit. When worldly defilements are forgotten and thoughts cease, it is because they are forcibly ceased, so there is no power. Without merit and without power, the attainment of the Tao comes from non-action. The action of non-action allows liberation in both favorable and unfavorable circumstances. When one is liberated in both favorable and unfavorable circumstances, the roots and dusts (the six senses and the six sense objects) are blazing but unaffected. Because one is unaffected, one can purify the Buddha land and accomplish sentient beings. Therefore, even a donation of a needle or a thread, although the merit is small, it will not be obscured. Because one is unaffected, the merit that is small but not obscured is equal to the blessing of emptiness. From this perspective, if the subject and object (the knowing subject and the known object) are not forgotten, then the roots and dusts are the teachers of hell. If the roots and realms are detached, then the subject and object are the guides to non-birth. Why is this so? Cultivating in accordance with one's nature, I do not want to forget, but the subject and object naturally forget. Because one is emotionally attached and exerts effort, I want to forget, but the roots and dusts become even more entangled. Therefore, if one understands the essence of it, the afflicted ordinary person is no different from a saint on the path. If one loses the essence of it, the saint who is detached from desire is only an object of ridicule. Therefore, those who aspire to transcend the world must...
先知而後行。則功不虛棄。不知而行。雖捨身命等恒河沙數。終成業苦者也。
即用而酬。數外無知。故離數無知。離知無數。數未嘗數。故何數非知。知未嘗知。故何知非數。如是了知。自然能所不立。而用不昧。故曰即用而酬。初無聖凡。用處無疑。雖涉死生好惡之場。知本不累。累則非用也。故宗門貴用處不昧。不昧即照到耳。約教而酬。雖等覺亦有所知愚兩種。不能破盡。至妙覺則無愚可破矣。此論說到。不拘用到也。若伶利作家。待渠問時。伸一指。反問渠知此指否。彼曰知。則曰。識得一。萬事畢。更問甚齊頭數。不齊頭數。渠若不薦。我且出身去也。右紫柏老人說老婆禪。誑嚇禪雛。不知是甚麼心行。疑則參取。
法無可喻。法若可喻。法亦喻也。惟聖人知法不可喻。而種種喻之者。不過一時方便耳。若喻以空。空雖無際。而不能出生一切。若喻以地。地雖能出生。而有邊畔。若喻以水。水雖融通。而有枯竭。若喻以風。風雖鼓舞萬物。而有息滅。若喻以火。火雖明能破暗。不可攖觸。觸而附物則生。離物即滅。若喻以樹。樹雖能種種花果。而離地則根無所託。若喻以蓮花。雖花果同時。而離水不有。若喻以薝蔔。薝蔔雖香。秋風忽生。香亦隨盡。若喻以摩牟夜光。兩者雖蓋世奇寶。而不
【現代漢語翻譯】 現代漢語譯本：先知而後行，則功德不會白白浪費。不知就去行動，即使捨棄身命如同恒河沙數那麼多，最終也只會造成業力的痛苦。
即用而酬（在應用中酬答），說明認知超越了數量的限制。因此，脫離數量就沒有認知，脫離認知就沒有數量。數量從未被真正計數過，所以哪個數量不是認知呢？認知也從未被真正認知過，所以哪個認知不是數量呢？如果能這樣瞭解，自然就能達到能與所不成立，而應用卻不會被矇蔽的狀態。所以說『即用而酬』，本來就沒有聖凡之分。在應用之處沒有疑惑，即使身處生死好惡的境地，認知的本質也不會被牽累。被牽累就不是真正的應用了。所以禪宗重視應用之處不被矇蔽，不被矇蔽就是照見。如果按照教義來酬答，即使是等覺菩薩也有所知和愚昧兩種狀態，不能完全破除。到了妙覺菩薩的境界，就沒有愚昧可以破除了。這裡所說的，不侷限於應用方面。如果是有靈性的修行者，等到別人提問時，伸出一根手指，反問他是否認識這根手指。如果他說認識，就說：『認識了一個，萬事就都明白了。』還問什麼齊頭數、不齊頭數呢？如果他不理解，我就要出手了。以上是紫柏老人說的老婆禪，用來嚇唬初學禪者。不知道是什麼樣的心行。如果有疑問就去參究。
法（Dharma，佛法）是無法比喻的。如果法可以比喻，那麼法也就成了比喻本身。只有聖人知道法不可比喻，而種種比喻不過是一時的方便說法。如果用法比喻為空，空雖然無邊無際，卻不能生出一切。如果用法比喻為地，地雖然能生出萬物，卻有邊際。如果用法比喻為水，水雖然融通，卻有枯竭的時候。如果用法比喻為風，風雖然能鼓舞萬物，卻有止息的時候。如果用法比喻為火，火雖然光明能破除黑暗，卻不可輕易觸碰。觸碰而附著在物體上就生，離開物體就滅。如果用法比喻為樹，樹雖然能結出種種花果，但離開土地就無所依託。如果用法比喻為蓮花，雖然花果同時出現，但離開水就不存在。如果用法比喻為薝蔔花（Campaka，一種香花），薝蔔花雖然香氣濃郁，但秋風一起，香氣也會隨之消散。如果用法比喻為摩牟夜光（Mani Jewel，摩尼寶珠），兩者雖然都是蓋世奇寶，但
【English Translation】 English version: To act after knowing is to ensure that one's efforts are not in vain. To act without knowing, even if sacrificing lives as numerous as the sands of the Ganges, ultimately leads to karmic suffering.
'To respond in application' means that understanding transcends the limitations of numbers. Therefore, without numbers, there is no understanding; without understanding, there are no numbers. Numbers have never truly been counted, so which number is not understanding? Understanding has never truly been understood, so which understanding is not a number? Understanding in this way naturally leads to a state where the subject and object are not established, yet application is not obscured. Hence, it is said, 'To respond in application,' there is originally no distinction between the sacred and the mundane. There is no doubt in application, and even when involved in the realms of life, death, good, and evil, the essence of understanding is not burdened. To be burdened is not true application. Therefore, the Zen school values application that is not obscured; not obscured is to illuminate. To respond according to doctrine, even Bodhisattvas at the level of Near-Perfect Enlightenment still possess both knowledge and ignorance, which cannot be completely eradicated. Only at the level of Perfect Enlightenment is there no ignorance to be eradicated. This discussion speaks to application without being limited to its usage. If one is a clever practitioner, when someone asks a question, extend a finger and ask them if they recognize this finger. If they say they do, say, 'Recognizing one, all things are understood.' Why ask about equal or unequal numbers? If they do not understand, I will take action. The above is Old Man Zibo's 'old woman Zen,' used to frighten novice Zen practitioners. It is not known what kind of mental activity this is. If there is doubt, investigate it.
The Dharma (Law) is beyond comparison. If the Dharma could be compared, then the Dharma would become the comparison itself. Only the sages know that the Dharma is incomparable, and all comparisons are merely expedient means for a time. If the Dharma is compared to emptiness, emptiness, though boundless, cannot give rise to all things. If the Dharma is compared to earth, earth, though capable of producing all things, has boundaries. If the Dharma is compared to water, water, though fluid and permeating, can dry up. If the Dharma is compared to wind, wind, though capable of stirring all things, can cease. If the Dharma is compared to fire, fire, though bright and capable of dispelling darkness, cannot be easily touched. Touching it and attaching to an object, it lives; leaving the object, it dies. If the Dharma is compared to a tree, a tree, though capable of bearing various flowers and fruits, has no support without the earth. If the Dharma is compared to a lotus flower, though flower and fruit appear simultaneously, it does not exist without water. If the Dharma is compared to a Campaka (a fragrant flower), though the Campaka is fragrant, when the autumn wind arises, the fragrance will also dissipate. If the Dharma is compared to a Mani Jewel (a precious gem), though both are unparalleled treasures,
若法之虛徹靈通也。至於喻以龍。喻以師子。喻以大人。喻以王。喻父。喻母。喻大。喻小。喻長。喻廣。喻方。喻圓。喻曲。喻直。喻動。喻靜。喻屈。喻伸。喻待。喻無待。要而言之。百喻千喻。法不可喻也。余故曰。喻者。聖人一時應物之方便耳。是以執喻而難法。不知法者也。
夫根之與塵。初非兩物。眾人不了。橫計成迷。如以慧眼觀之。見雖非樹。離見無樹。樹雖非見。離樹無見。以離見無樹。故樹有而非存。以離樹無見。故見有而無我。樹有非存。雖萬象縱橫而無物當情。見有無我。即熾然分別而無我當物。根之與塵。往復觀察。兩無所當。而眾人于兩無所當之場。境分好醜。心存愛憎。萬死不知。得非開眼作夢者哉。
夫淫習不難克。難在知淫之所以然。所以然明。則能尋流而得源矣。流譬心也。水喻性也。水本靜而流動。能了動外無靜。則心可以復性也。心既可以復性。率性而治習。猶殘雪撲紅爐之焰。習豈能久停者哉。雖然復性不易。茍非達心無體。全性為心。其孰能之。
夫惡無大小。善無淺深。而有心為之。則罪大功微。何哉。良以無知為惡。雖有丘山之罪。而君子察其無知。猶乃恕之。故物莫不善於有心。有心為善。則有執。有執則有邊際。唯無心為善者。始福等虛空
【現代漢語翻譯】 現代漢語譯本：如果法的本質是虛空、透徹和靈通的，那麼用龍、獅子、大人、國王、父親、母親、大、小、長、廣、方、圓、曲、直、動、靜、屈、伸、有待、無待來比喻它，都是不恰當的。總而言之，用一百個、一千個比喻，也無法完全比喻法。所以我說，比喻只是聖人一時應機說法的方便手段罷了。因此，執著于比喻而難以理解法，就是不瞭解法的人。
根（indriya，感覺器官）和塵（visaya，感覺對像），最初並非是兩種不同的事物。眾人不明白這個道理，妄加分別，從而產生迷惑。如果用智慧的眼睛來觀察，就會發現見（darsana，視覺）雖然不是樹，但離開見就沒有樹；樹雖然不是見，但離開樹就沒有見。因為離開見就沒有樹，所以樹的存在並非真實存在；因為離開樹就沒有見，所以見的存在沒有『我』（atman，自我）。樹的存在並非真實存在，即使萬象縱橫交錯，也沒有任何事物可以執著；見的存在沒有『我』，即使熾盛地分別，也沒有『我』可以執著於事物。根和塵，反覆觀察，兩者都沒有實在的本體。然而，眾人在這種兩者都沒有實在本體的境地中，卻分別好壞，心中存有愛憎。這樣萬死也不明白真相，豈不是睜著眼睛做夢嗎？
克服淫慾的習氣並不難，難的是瞭解淫慾產生的原因。如果明白了淫慾產生的原因，就能尋流而得源。流譬如心，水譬如性。水本來是靜止的，因為流動才顯得不靜。如果能夠明白動之外沒有靜，那麼心就可以恢復到本性。心既然可以恢復到本性，那麼用本性來治理習氣，就像用殘雪去撲滅紅爐的火焰一樣，習氣怎麼能夠長久停留呢？雖然恢復本性不容易，如果不是通達心無本體，完全以本性為心，又有誰能夠做到呢？
惡沒有大小之分，善沒有深淺之別，但如果帶著有分別的心去做，那麼罪過就大，功德就小。為什麼呢？因為無知而作惡，即使犯下像山一樣大的罪過，君子也會體察他的無知而原諒他。所以萬物沒有比有心更好的了。有心而為善，就會有所執著，有所執著就會有邊際。只有無心而為善，才能獲得像虛空一樣廣大的福報。
【English Translation】 English version: If the essence of Dharma is emptiness, thoroughness, and spiritual penetration, then it is inappropriate to use dragons, lions, great persons, kings, fathers, mothers, large, small, long, wide, square, round, curved, straight, moving, still, bent, stretched, dependent, or independent to describe it. In short, a hundred or a thousand metaphors cannot fully describe Dharma. Therefore, I say that metaphors are merely expedient means used by sages to teach according to the circumstances. Thus, clinging to metaphors and finding it difficult to understand Dharma is a sign of not understanding Dharma.
The root (indriya, sense organ) and the dust (visaya, sense object) are not originally two different things. People do not understand this principle and make arbitrary distinctions, thereby creating confusion. If one observes with the eye of wisdom, one will see that although seeing (darsana, vision) is not a tree, there is no tree without seeing; although the tree is not seeing, there is no seeing without the tree. Because there is no tree without seeing, the existence of the tree is not truly existent; because there is no seeing without the tree, the existence of seeing has no 'self' (atman, self). The existence of the tree is not truly existent, so even if the myriad phenomena are crisscrossing, there is nothing to cling to; the existence of seeing has no 'self', so even if there is intense discrimination, there is no 'self' to cling to things. Root and dust, observed repeatedly, neither has a real substance. However, in this state where neither has a real substance, people distinguish between good and bad, and harbor love and hatred in their hearts. Thus, they die ten thousand times without understanding the truth, are they not dreaming with their eyes open?
Overcoming the habit of lust is not difficult, the difficulty lies in understanding the cause of lust. If one understands the cause of lust, one can trace the stream to its source. The stream is like the mind, and the water is like the nature. Water is originally still, but it appears restless because of its flow. If one can understand that there is no stillness outside of movement, then the mind can return to its original nature. Since the mind can return to its original nature, then governing habits with the original nature is like using residual snow to extinguish the flames of a red furnace. How can habits linger for long? Although restoring the original nature is not easy, if one does not understand that the mind has no substance and completely takes the original nature as the mind, who can achieve it?
Evil has no size, and good has no depth, but if it is done with a discriminating mind, then the sin is great and the merit is small. Why? Because if one does evil out of ignorance, even if one commits a sin as great as a mountain, the noble person will observe his ignorance and forgive him. Therefore, nothing is better than having a mind. Doing good with a mind will lead to attachment, and attachment will have boundaries. Only doing good without a mind can obtain blessings as vast as the empty sky.
耳。由是而觀。有心為善尚不可。況有心為惡乎。
易戒有心。老亦戒有心。然觀其象而察其爻。亦未始無心也。老亦不敢為天下先。而不敢者。寧非有心乎。故有心無心。唯聖人善用之。無入而不可也。自非聖人。不唯有心有過。即無心亦未嘗無過。若然者。則初心之人。如何作功。能辨此者。可以讀易老。
予受性疏放。懶於拘檢。雖為比丘。忽略繩墨。本圖有益。乃反致損。如內典之於外書。滿字之於半字。凡百安置。必有倫次。以不知故。每犯顛錯。及閱大藏經。始痛悔而改之。永不敢以外書。加於內典之上。以半字越于滿字之先。何者。經云不辨半滿。忽略內外。凡所生處。于般若種。永不清楚。及遭面貌不端嚴報。萬曆壬辰。于龍泉寺。燈下偶見案上眾書堆疊。不辨內外。甚驚怖之。夫茍欲拔苦。非般若為迅航。迷津曷渡。非智慧為燈燭。重昏寧曉。故有志求無上菩提者。脫般若種子不清。如蒸沙為飯。縱經累劫。即名熱沙。終不成飯。因書此以自警云。
迦旃延有慧辨。善說法要。于大眾中以解行稱第一。常宴坐樹下。有外道問曰。以我觀世人。但有此世。更無他世。可得然乎。迦旃延曰。今此日月。為天為人。為此世。為他世耶。若無他世。則無日月矣。外道俯首。如是轉折幾十
【現代漢語翻譯】 現代漢語譯本：由此看來，如果懷著某種目的去做善事尚且不可取，更何況是懷著某種目的去做惡事呢？ 《易經》告誡人們不要執著于有心而為，老子也告誡人們不要強求有心。然而，觀察《易經》的卦象和爻辭，也並非完全沒有用心。《老子》也說不敢為天下先，而這種『不敢』，難道不是一種用心嗎？所以，有心還是無心，只有聖人才能善於運用，無論怎樣做都可以。如果不是聖人，不僅有心會犯錯，即使是無心也難免有過失。如果這樣，那麼對於初學之人，應該如何修行呢？能夠辨別這些道理的人，才可以讀懂《易經》和《老子》。 我生性疏放，不喜拘束，雖然身為比丘（bhiksu，佛教出家男眾），卻忽略了戒律。本來想有所助益，反而導致了損害。就像對待內典（佛教經典）和外書（非佛教經典），滿字（完整的文字）和半字（不完整的文字）一樣，凡事安排，必須有條理。因為不懂得這個道理，常常犯顛倒錯亂的錯誤。等到閱讀了大藏經（Tripitaka，佛教經典總集）后，才痛悔並改正。永遠不敢把外書放在內典之上，把半字放在滿字之前。為什麼呢？因為經中說，不辨別半字和滿字，忽略內典和外書，凡是投生之處，對於般若（prajna，智慧）的種子，永遠不會清楚明白，還會遭受面貌不端正的果報。萬曆壬辰年，在龍泉寺，燈下偶然看到案上的書籍堆疊，不分內外，非常驚恐。如果想要拔除痛苦，沒有般若（prajna，智慧）就無法快速到達彼岸；迷失方向，沒有智慧就無法照亮道路。重重昏暗，如何能夠明白？所以，有志於追求無上菩提（anuttara-samyak-sambodhi，無上正等正覺）的人，如果般若（prajna，智慧）的種子不清凈，就像蒸沙子想做成飯，即使經過無數劫，也只是熱沙，終究不能成為飯。因此寫下這些話來警醒自己。 迦旃延（Katyayana，佛陀十大弟子之一，以論議著稱）有智慧善於辯論，善於宣說佛法的要義，在大眾中以解行並稱第一。他經常在樹下靜坐。有外道（非佛教修行者）問他說：『以我觀察世人，只有今生，沒有來世，是這樣嗎？』迦旃延（Katyayana）回答說：『現在的日月，是為天人，是為今世，還是為來世呢？如果沒有來世，就沒有日月了。』外道聽后低下了頭。像這樣的辯論，進行了幾十次。
【English Translation】 English version: From this perspective, even doing good with a deliberate intention is not advisable, let alone doing evil with a deliberate intention? 'The Book of Changes' warns against being attached to intentional actions, and Lao Tzu also warns against forcing intentionality. However, observing the images and lines of 'The Book of Changes', it is not entirely without intention. Lao Tzu also said he dares not be the first in the world, and is this 'daring not' not a form of intention? Therefore, having intention or not having intention, only sages can skillfully use it, and whatever they do is acceptable. If one is not a sage, not only will having intention lead to mistakes, but even not having intention will inevitably have faults. If this is the case, then how should beginners cultivate? Those who can discern these principles can understand 'The Book of Changes' and Lao Tzu. I am by nature unrestrained and dislike being constrained. Although I am a bhiksu (Buddhist monk), I neglect the precepts. Originally intending to be helpful, I have instead caused harm. It is like treating inner scriptures (Buddhist scriptures) and outer books (non-Buddhist scriptures), full characters (complete characters) and half characters (incomplete characters). All arrangements must be orderly. Because I did not understand this principle, I often made mistakes of inversion and confusion. After reading the Tripitaka (Buddhist canon), I regretted and corrected them. I will never dare to place outer books above inner scriptures, or half characters before full characters. Why? Because the sutra says that if one does not distinguish between half and full, and neglects inner and outer, wherever one is born, the seeds of prajna (wisdom) will never be clear, and one will suffer the retribution of having an unsightly appearance. In the year of Ren Chen in the Wanli reign, at Longquan Temple, under the lamp, I accidentally saw the books piled up on the table, without distinguishing between inner and outer, and I was very frightened. If one wants to eradicate suffering, without prajna (wisdom) there is no swift ferry to reach the other shore; if one is lost, without wisdom there is no light to illuminate the path. How can one understand in deep darkness? Therefore, those who aspire to seek anuttara-samyak-sambodhi (supreme enlightenment), if the seeds of prajna (wisdom) are not clear, it is like steaming sand to make rice, and even after countless kalpas, it is still just hot sand and will never become rice. Therefore, I write these words to warn myself. Katyayana (one of the ten great disciples of the Buddha, known for his skill in debate) has wisdom and is skilled in debate, and is good at expounding the essentials of the Dharma. Among the assembly, he is known as the foremost in both understanding and practice. He often sits in meditation under a tree. An outsider (non-Buddhist practitioner) asked him: 'As I observe people, there is only this life, and no afterlife, is that so?' Katyayana (Katyayana) replied: 'Do the sun and moon exist for humans, for this life, or for the afterlife? If there were no afterlife, there would be no sun and moon.' The outsider lowered his head. Such debates were conducted dozens of times.
。而外道情枯智訖。遂歸依之。或者問佛。迦旃延。富樓那。皆有慧辯。何故。佛曰。渠二人多生修無我觀故。曰。修無我觀何以得慧辯。佛曰。汝不見鐘鼓乎。本無心念。而隨扣隨應。以其內本空故也。問者始解。
唸佛求生凈土之義。義在平生持念。至於臨命終時。一心不亂。但知娑婆是極苦之場。凈土是極樂之地。譬如魚鳥。身在籠檻之內。心飛籠檻之外。唸佛人以娑婆為籠檻。以凈土為空水。厭慕純熟。故舍命時。心中娑婆之慾。了無芥許。所以無論其罪業之輕重。直往無疑耳。倘平生唸佛雖久。及至捨命。娑婆欲習不忘。凈土觀想不一。如此等人。亦謂唸佛可以帶業往生凈土。以義裁之。往生必難。故廬山先造法性論。次開白蓮社。非無以也。蓋法性不明。則情關不破。情關不破。則身心執受。終不能消釋。以執受未消釋。故於飲食男女之慾根。斷不能拔。所以口唸彌陀。神馳欲境。如先以破身心之方。教之漸習而熟。則能了知身與心皆非吾有。此解若成。則身心執受雖未頓破。然較之常人。高明遠矣。破身心之方。莫若毗舍浮佛傳心前半偈。最為捷要。或先持千萬過。五百萬過。三百萬過。持數完滿。徐為持偈者開解之。自然身心橫計。便大輕了。此計既輕。即以持偈之心。持阿彌陀佛。專想西方
【現代漢語翻譯】 現代漢語譯本：當時那些外道已經智慧枯竭，理屈詞窮，於是都歸依了佛陀。有人問佛陀：『迦旃延（Kātyāyana，佛陀十大弟子之一，以論議第一著稱）、富樓那（Pūrṇa，佛陀十大弟子之一，以說法第一著稱）都很有智慧和辯才，這是什麼緣故呢？』佛陀說：『他們兩人多生以來修習無我觀的緣故。』那人問：『修習無我觀為什麼能得到智慧和辯才呢？』佛陀說：『你沒見過鐘和鼓嗎？它們本身沒有心念，但是隨著敲擊就隨著應和，這是因為它們的內部本來就是空虛的緣故。』提問的人這才理解。 唸佛求生凈土的意義，在於平時持念，以至於臨命終時，一心不亂，只知道娑婆世界（Sahā，指我們所居住的這個充滿煩惱和痛苦的世界）是極苦的地方，凈土（Sukhavati，阿彌陀佛所居住的清凈莊嚴的佛國）是極樂的地方。譬如魚和鳥，身體在籠子裡面，心卻飛到籠子外面。唸佛的人把娑婆世界當作籠子，把凈土當作空曠的水域。厭離娑婆、欣慕凈土的心情純熟，所以在捨棄生命的時候，心中對於娑婆世界的慾望，一點點都沒有。所以無論罪業輕重，直接往生凈土沒有疑問。如果平時念佛雖然很久，等到捨棄生命的時候，對於娑婆世界的慾望和習氣不能忘記，對於凈土的觀想又不專一，像這樣的人，即使說唸佛可以帶業往生凈土，按照道理來衡量，往生必定困難。所以廬山慧遠大師先造《法性論》，然後開創白蓮社，不是沒有原因的。因為法性（Dharmatā，諸法本來的性質，空性）不明白，那麼情慾的關卡就不能打破。情慾的關卡不能打破，那麼對於身心的執著就始終不能消除。因為執著沒有消除，所以對於飲食男女的慾望之根，就斷然不能拔除。所以口裡念著阿彌陀佛（Amitābha，西方極樂世界的教主），心神卻馳騁在慾望的境界中。如果先用破除身心執著的方法，教導他逐漸練習而熟悉，就能了知身體和心都不是我所擁有的。這種理解如果形成，那麼對於身心的執著雖然沒有立刻破除，但是比起普通人，已經高明很多了。破除身心執著的方法，沒有比毗舍浮佛（Vipaśyin，過去七佛的第一位）傳心偈的前半偈更為簡捷重要的了。或者先持誦千萬遍、五百萬遍、三百萬遍，持誦次數圓滿，再為持誦偈語的人開解其中的含義，自然對於身心的橫向執著，就會大大減輕了。這種執著既然減輕，就用持誦偈語的心，持念阿彌陀佛，專心觀想西方極樂世界。
【English Translation】 English version: At that time, those heretics, having exhausted their wisdom and reached the end of their arguments, then took refuge in the Buddha. Someone asked the Buddha: 'Kātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate) and Pūrṇa (one of the ten great disciples of the Buddha, known for his skill in preaching) both possess wisdom and eloquence. What is the reason for this?' The Buddha said: 'It is because they have cultivated the contemplation of non-self (anatta) for many lifetimes.' The person asked: 'How does cultivating the contemplation of non-self lead to wisdom and eloquence?' The Buddha said: 'Have you not seen bells and drums? They themselves have no mind or thought, but they respond according to how they are struck. This is because their interior is fundamentally empty.' The questioner then understood. The meaning of reciting the Buddha's name to seek rebirth in the Pure Land (Sukhavati) lies in reciting it regularly in ordinary times, so that at the time of death, one's mind is not disturbed, and one only knows that the Sahā world (the world we live in, full of suffering and afflictions) is a place of extreme suffering, and the Pure Land is a place of extreme bliss. It is like a fish or a bird, whose body is inside a cage, but whose mind flies outside the cage. A person who recites the Buddha's name regards the Sahā world as a cage, and the Pure Land as a vast expanse of water. When the mind is thoroughly weary of the Sahā world and yearns for the Pure Land, then at the time of death, there will be no trace of desire for the Sahā world in the mind. Therefore, regardless of the lightness or heaviness of one's karmic offenses, one will go directly to the Pure Land without doubt. If one has recited the Buddha's name for a long time in ordinary times, but at the time of death, one cannot forget the desires and habits of the Sahā world, and one's contemplation of the Pure Land is not focused, then even if one says that reciting the Buddha's name can lead to rebirth in the Pure Land with one's karma, according to reason, rebirth will be difficult. That is why Master Huiyuan of Mount Lu first wrote the 'Treatise on Dharmatā (the true nature of all things, emptiness)' and then founded the White Lotus Society. It is not without reason. If Dharmatā is not understood, then the gate of emotions cannot be broken. If the gate of emotions cannot be broken, then attachment to body and mind cannot be eliminated. Because attachment has not been eliminated, the root of desire for food, drink, and sex cannot be eradicated. Therefore, one recites Amitābha's (the Buddha of the Western Pure Land) name with the mouth, but one's mind wanders in the realm of desire. If one first uses the method of breaking attachment to body and mind, teaching one to gradually practice and become familiar with it, then one will understand that neither body nor mind is one's own. If this understanding is formed, then although attachment to body and mind has not been completely broken, one will be much more enlightened than ordinary people. The most direct and important method for breaking attachment to body and mind is the first half of the verse transmitted by Vipaśyin Buddha (the first of the seven Buddhas of the past). One should first recite it ten million times, five million times, or three million times. After completing the recitation, one should then explain the meaning of the verse to the person reciting it. Naturally, the horizontal attachment to body and mind will be greatly reduced. Once this attachment is reduced, one should use the mind that recites the verse to recite Amitābha Buddha, focusing one's thoughts on the Western Pure Land.
。至捨命時。則娑婆慾念。不待著力然後始空。何以故。乘解專想故。古德曰。先了身心非有。此智既開。專心念佛。求生凈土。九人唸佛。我敢保他無一人不生凈土者。此義亦本廬山先造法性論。開眾生知解。次建白蓮社。成眾生之行而來也。
予聞觀世音菩薩。初因古觀音佛而發心曰。我若成佛。等觀音如來。以聞思修三慧。自入。教他入。由聞而思。由思而精。由精而遺聞。聞遺則所忘。所忘則聞盡。以如是三昧。熏以悲智。治往劫之染習。陶鑄眾生之黑業。一切眾中亦如我等。此愿不成。誓不成佛。然於六根之中。菩薩惟用耳根開圓通之門者。其本願應娑婆之機。又此以音聞為教體。所以余方諸大菩薩。數等微塵。非有慚德。迦文揀而退之。而獨進觀世音者。以諸大菩薩。應當余方。惟觀音大士。獨當應此方故也。即此觀之。則感應之道。若針芥涵蓋。毫釐有差。便不恰好矣。雖神通智巧。于恰好中莫能作小方便。如方便可作。則諸大菩薩豈無神通智巧哉。予少時。似與觀世音有大因緣。不然。予初不知大悲菩薩為何神。予將祝髮忽生變心。自思曰。我不祝髮亦可修行。何必祝之。須頭光然後能修哉。眾助緣者。聞予言皆為之變色。率多不樂。時予偶睡。睡中見一老僧立於東南空中。遙指西南。一無所
【現代漢語翻譯】 現代漢語譯本：直至捨棄生命之時，那麼對於娑婆世界的慾望和念頭，不需要費力就能自然而然地空掉。為什麼呢？因為憑藉著理解和專注的念想的緣故。古德說：『先明白身心並非真實存在。』這種智慧一旦開啟，專心念佛，求生凈土。如果九個人唸佛，我敢保證他們沒有一個人不能往生凈土的。這個道理也源於當年廬山先造《法性論》，開啟眾生的知解，然後建立白蓮社，成就眾生的修行而來。
我聽說觀世音菩薩，最初因為古觀音佛而發願說：『我如果成佛，要像觀音如來一樣，用聞、思、修三種智慧，自己進入，也教導他人進入。』從聽聞入手，進而思考，由思考而精進，由精進而捨棄聽聞。聽聞捨棄了，那麼所執著的也就忘記了，所忘記的，聽聞也就窮盡了。用這樣的三昧，熏習悲心和智慧，治理往昔的染污習氣，陶冶眾生的黑色業力。一切眾生中也有像我們這樣的，這個願望不成，誓不成佛。然而在六根之中，菩薩只用耳根來開啟圓通之門，是因為他的本願是應和娑婆世界的機緣。又因為這裡以音聞作為教化的本體，所以其他方的大菩薩，數量如同微塵，並非沒有慚愧之心，釋迦文佛選擇而退回了他們，唯獨進用了觀世音菩薩，是因為其他大菩薩應當去其他地方，只有觀音大士獨自應當來到這個地方的緣故。從這裡來看，那麼感應的道理，就像針和芥子、盒子和蓋子一樣，稍微有一點點差別，就不恰當了。即使有神通和智慧，在恰好之中也不能做小的方便。如果方便可以做，那麼其他大菩薩難道沒有神通和智慧嗎？我年輕的時候，似乎與觀世音菩薩有很大的因緣。不然的話，我最初不知道大悲菩薩是什麼神。我將要剃髮的時候忽然改變了心意，自己想：『我不剃髮也可以修行，何必剃髮呢？難道必須頭頂有光才能修行嗎？』眾多的助緣者，聽到我說的話都為之變色，大多不高興。當時我偶然睡著了，睡夢中看見一位老僧站在東南方的空中，遙遠地指向西南方，什麼也沒有說。
【English Translation】 English version: Until the moment of giving up life, the desires and thoughts of the Saha world will naturally become empty without effort. Why? Because of relying on understanding and focused contemplation. An ancient virtuous person said: 'First understand that the body and mind are not real.' Once this wisdom is opened, wholeheartedly recite the Buddha's name, seeking rebirth in the Pure Land. If nine people recite the Buddha's name, I dare to guarantee that not one of them will fail to be reborn in the Pure Land. This principle also originates from Lushan's initial creation of the Treatise on the Dharma-nature (Fa Xing Lun), which opened up the understanding of sentient beings, and then established the White Lotus Society (Bai Lian She), accomplishing the practice of sentient beings.
I have heard that Avalokiteshvara Bodhisattva (Guan Shi Yin Pusa), initially made a vow because of the Ancient Avalokiteshvara Buddha (Gu Guan Yin Fo), saying: 'If I become a Buddha, I will be like Avalokiteshvara Tathagata (Guan Yin Ru Lai), using the three wisdoms of hearing (聞, wen), thinking (思, si), and cultivating (修, xiu), to enter myself and also teach others to enter.' Starting from hearing, then thinking, from thinking to diligence, from diligence to abandoning hearing. When hearing is abandoned, then what is clung to is forgotten, and what is forgotten, hearing is exhausted. Using such samadhi, to imbue compassion and wisdom, to govern the defiled habits of the past kalpas, to mold the black karma of sentient beings. Among all sentient beings, there are also those like us, if this vow is not fulfilled, I vow not to become a Buddha. However, among the six roots, the Bodhisattva only uses the ear root to open the door of perfect penetration, because his original vow is to respond to the opportunity of the Saha world. Also, because this place uses sound-hearing as the essence of teaching, therefore the great Bodhisattvas of other directions, as numerous as dust particles, are not without shame, Shakyamuni Buddha (Shi Jia Wen Fo) selected and returned them, and only advanced Avalokiteshvara Bodhisattva, because other great Bodhisattvas should go to other places, only Avalokiteshvara Bodhisattva alone should come to this place. From this perspective, then the principle of response is like a needle and mustard seed, a box and a lid, if there is even a slight difference, it will not be appropriate. Even with supernatural powers and wisdom, no small convenience can be made in what is just right. If convenience could be made, then wouldn't the other great Bodhisattvas have supernatural powers and wisdom? When I was young, it seemed that I had a great karmic connection with Avalokiteshvara Bodhisattva. Otherwise, I initially did not know what the Great Compassionate Bodhisattva (Da Bei Pusa) was. When I was about to shave my head, I suddenly changed my mind, thinking to myself: 'I can cultivate without shaving my head, why must I shave my head? Must I have a halo on my head before I can cultivate?' The many supporting conditions, hearing my words, all changed color for it, and were mostly unhappy. At that time, I accidentally fell asleep, and in my dream I saw an old monk standing in the southeast sky, pointing remotely to the southwest, saying nothing.
言。予因指掉頭。則見西南。有一舟滿載黑白。異口同音。念南無阿彌陀佛。佛聲入耳。五內清涼。悅豫難狀。急走欲登其舟。然竟不及而夢醒。謂助緣者。言夢中之異。僉曰。公既發心祝髮。中道而輒變。公與觀世音菩薩有大因緣。菩薩因現比丘身而為公說法。予曰。了無一言。但手指而已。何曾說法。眾中有曰。菩薩以指為舌。說法已竟。公自不解耳。予聞此音。而祝髮之心。始判然無惑。既祝髮之後。以予多生習染。兼受性精悍。雖為比丘。于如來繩墨之度。不無忽略。此豈獨自心了了。亦難逃大悲。他心道眼之所照燭也。嗚呼。予祝髮將三十餘年。于萬曆戊戌三月初二日。停舟于襄河之岸。適有二三鄰船。皆進武當香者。自暮達旦。焚香誦經似若不輟。且皆異口同音。呼南無無量壽佛。聲入睡耳。予不覺寸衷刺然。此我三十年前。將祝髮時。所夢之境也。又觀世音菩薩。乃阿彌陀佛輔弼之臣。今彼眾朝玄武。而稱無量壽佛者。則玄武即觀世音之化身。應此方之機。未可知也。又是夜。予閤眼頃。夢一僧持三軸像設。欲予觀看。及展而視之。則呂純陽。與觀世音菩薩像也。絹皆新。筆氣亦新。非妙手不能寫。予意得古者始妙。此僧曰。我有古觀音一幅。汝可供養。予即展視之。果絹舊。像亦似舊。且有一童子。
喃喃而謂予曰。此菩薩靈感異常。當受之。予夢醒。追感往曾朝武當。中道大病。至襄陽病癒甚。偕行者僉曰。子不能上山矣。予強起露坐。忽有清風。一觸頭面。頓覺病稍愈。胸次亦暢然。因而偕眾上山。惟行路時瞭然無病。及至旅邸。則病復重。眾曰於此且止。俟病好再上山未晚也。予聞而不然。明日復強起。至好漢坡。則病全愈矣。於是進黃金殿。禮玄帝聖容。且私感謝帝之靈祐。使我大病頓瘳。還至凈樂宮。對帝像立誓曰。我若不祝髮為僧。學無上道。則長劫當墮阿鼻地獄。異哉。臨祝髮則觀音現比丘身而度我。朝武當則觀音現玄帝身而靈祐我。愧予小子。業重垢深。天機魯鈍。道不勝習。識不知微。忝為比丘三十餘年。大悲重恩。君親厚德。皆未能酬纖毫于萬一。而菩薩猶孩而不捨。復于夢現比丘身。授菩薩像于小子。小子夢醒而痛感。乃忘其鄙陋。序祝髮之顛末。始始終終。若一鏡現三世去來之像。絲毫無昧。亦欲世之人。知玄帝實大悲之化身也。且見小子發心之因。實亦帝之所發起也。然圓凈陳居士之德。助我猶不淺者。我若得道。首先以菩薩聞思修三昧度之。則觀音之照燭。乃無愧焉。
紫柏老人集卷之二 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之
【現代漢語翻譯】 現代漢語譯本： 他喃喃自語對我說：『這位菩薩的靈感非常，你應該接受它。』我從夢中醒來，回憶起曾經朝拜武當山的情景。途中我得了重病，到達襄陽后病情更加嚴重。同行的人都說：『你不能上山了。』我勉強起身在露天坐著，忽然有一陣清風吹拂我的頭面，立刻覺得病稍微好轉，胸中也舒暢起來。於是我和大家一起上山。只是在走路的時候才覺得沒有病，等到到達旅店，病又復發了。大家說：『就在這裡停下來吧，等病好了再上山也不晚。』我聽了卻不這樣認為。第二天又勉強起身，到達好漢坡，病就完全好了。於是進入黃金殿，禮拜玄帝（Zhen Di，道教神祇）的聖容，並且私下感謝玄帝的靈驗庇佑，使我的大病立刻痊癒。回到凈樂宮，對著玄帝的像立誓說：『我如果不出家為僧，學習無上道，那麼長劫都應當墮入阿鼻地獄。』真是奇異啊！臨要剃度的時候，觀音（Guan Yin，佛教菩薩）顯現比丘（bi qiu，佛教出家男眾）身來度化我，朝拜武當山的時候，觀音顯現玄帝身來靈驗庇佑我。慚愧我小子，業障深重，天性愚鈍，道業難以修習，見識淺薄。忝為比丘三十多年，大悲的深重恩情，君主親人的厚重恩德，都未能報答萬分之一。而菩薩仍然像對待孩子一樣不捨棄我，又在夢中顯現比丘身，將菩薩像授予我。我從夢中醒來而深感慚愧。於是忘記自己的鄙陋，敘述剃度的始末，始終如一，就像一面鏡子顯現三世的過去未來之像，一絲一毫都沒有差錯。也想讓世人知道玄帝實在是慈悲的化身啊！並且瞭解我發心的原因，實在也是玄帝所發起的。然而圓凈陳居士的恩德，幫助我也不淺。我如果得道，首先用菩薩的聞思修三昧（wen si xiu san mei，聽聞、思考、修習）來度化他，那麼才不愧對觀音的照耀庇護。
《紫柏老人集》卷二 卍新續藏第73冊No. 1452《紫柏尊者全集》
《紫柏老人集》卷二
【English Translation】 English version: He murmured to me, saying, 'This Bodhisattva's (Pu Sa, enlightened being) inspiration is extraordinary; you should accept it.' I awoke from the dream and recalled my past pilgrimage to Mount Wudang. On the way, I fell seriously ill, and my condition worsened upon reaching Xiangyang. My companions all said, 'You cannot ascend the mountain.' I forced myself to sit in the open air, and suddenly a gentle breeze touched my face, immediately making me feel slightly better, and my chest felt relieved. So I ascended the mountain with everyone. Only when walking did I feel no illness, but upon reaching the inn, the illness returned. Everyone said, 'Let's stop here and ascend the mountain later when you're better.' I disagreed. The next day, I forced myself up again, and upon reaching Good Man Slope, the illness was completely gone. So I entered the Golden Hall, paid homage to the sacred image of Zhen Di (Zhen Di, Taoist deity), and privately thanked the Emperor for his miraculous blessing, which instantly cured my serious illness. Returning to Jingle Palace, I stood before the Emperor's image and vowed, 'If I do not leave home to become a monk and study the unsurpassed path, then I shall fall into the Avici Hell for endless kalpas.' How wondrous! When about to be tonsured, Guan Yin (Guan Yin, Buddhist Bodhisattva) manifested as a Bhiksu (bi qiu, Buddhist monk) to liberate me; when I made pilgrimage to Mount Wudang, Guan Yin manifested as Zhen Di to miraculously bless me. I am ashamed, a humble one, with heavy karma and deep defilements, dull-witted by nature, with a path difficult to practice, and shallow knowledge. Having been a Bhiksu for over thirty years, I have failed to repay even a fraction of the profound kindness of great compassion, the deep virtue of rulers and parents. Yet the Bodhisattva still does not abandon me like a child, and again appears in a dream as a Bhiksu, bestowing a Bodhisattva image upon me. I awoke from the dream with deep remorse. Therefore, forgetting my own insignificance, I narrate the beginning and end of my tonsure, from beginning to end, like a mirror reflecting the images of the three worlds of past and future, without the slightest error. I also wish to let the world know that Zhen Di is truly the embodiment of great compassion! And to understand the cause of my aspiration, which was indeed initiated by the Emperor. However, the virtue of Upasaka Yuanjing Chen in assisting me was also not insignificant. If I attain the Way, I will first liberate him with the Bodhisattva's Samadhi (wen si xiu san mei, meditative absorption) of hearing, thinking, and cultivating, so that I may not be ashamed of Guan Yin's illumination and protection.
Collection of Old Man Zibo, Volume 2 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collection of Old Man Zibo, Volume 2
三
明 憨山德清 閱
法語
貪則不止。瞋則不反。癡則不覺。是以無窮之苦。長劫淪墜。皆三者所致。然此三者。不越乎瞥然一念。果能念起即覺。覺之不息。雖至愚之人。可以鑄三毒為三德。猶己指之屈信耳。況聰明者乎。雖然愚者欲寡。智者多緣。多緣則精神不一。而照功有隙。故反不若愚人之專也。由是推之。於世故之中。非智則不利。惟于學道智為大障。故曰以智治國國之賊。不以智治國國之福。或曰既以智為障道。而念起即覺。非智乎。曰智無二體。用之克念則謂覺。用之利私則謂智。且覺之為言。如大夢忽醒。智之為言。如夢中之計較也。故覺之與智。少有不同耳。
古人云自訟。此言少通文義者。未必不能了了。然觸好惡關頭。便昧卻了也。故知見愈多。行門愈廣。反為障道之賊。此賊不滅。雖與佛同胞無益。英靈男子能於好惡境上。如急流撐篙相似。篙篙不失。則萬斛之舟。輕若鴻毛矣。且道好惡之流。怒如奔馬。若何著鞭。咄。直於好其人。知其惡。惡其人。知其善。好好惡惡。此知較然不惑。如明鏡當臺。妍丑交臨。本光常凈。便是篙篙不失的樣子也。雖然。亦有好惡不能瞞者。但知而不能行。不行之弊。非外魔障礙。乃我多生我相現行。為之崇耳。此崇現前。即
【現代漢語翻譯】 現代漢語譯本
三
明 憨山德清 閱
法語
貪婪則永無止境，嗔怒則不會反省，愚癡則不會覺悟。因此，無盡的痛苦，長久的沉淪，都是這三者造成的。然而這三者，都離不開一念之間的閃現。如果能夠念頭一生起就覺察，覺察之後不停息，即使是最愚笨的人，也可以將三毒轉化為三德，就像屈伸手指一樣容易。更何況是聰明人呢？雖然如此，愚笨的人慾望少，聰明的人牽絆多。牽絆多則精神不專注，覺照的功夫就會有間隙，所以反而不如愚笨的人專一。由此推論，在世俗事務中，沒有智慧則不利；唯獨在學道上，智慧是最大的障礙。所以說，用智慧治理國家，是國家的禍害；不用智慧治理國家，是國家的福氣。或者有人問，既然用智慧會障礙修道，而念頭一生起就覺察，這不是智慧嗎？回答說，智慧沒有兩種本體，用它來克制念頭就叫做覺，用它來謀取私利就叫做智。而且，覺的意義，就像從大夢中忽然醒來；智的意義，就像在夢中進行算計。所以覺與智，稍微有些不同罷了。
古人說要自我反省。這句話即使是略懂文字的人，也未必不能明白。然而一旦遇到好惡的關鍵時刻，就迷惑了。所以知道的越多，行為的門路越廣，反而成為修道的賊。這個賊不消滅，即使與佛同胞也沒有用。英勇的男子漢能夠在好惡的境界面前，像在急流中撐船一樣，每一篙都不失誤，那麼萬斛的船，也會輕得像鴻毛一樣。且說好惡的潮流，猛烈如奔馬，要如何鞭策它呢？呵！直接在喜愛那個人時，知道他的缺點；厭惡那個人時，知道他的優點。好好地喜愛，好好地厭惡，這種認知非常清楚而不迷惑，就像明鏡高懸，美醜都照得清清楚楚，鏡子的本體光明常凈。這就是每一篙都不失誤的樣子。雖然如此，也有好惡是無法掩蓋的，只是知道卻不能做到。不能做到的弊端，不是外來的魔障，而是我多生以來的我相現行，在作祟罷了。這個作祟現前，就
【English Translation】 English version
Three
Read by Hanshan Deqing of the Ming Dynasty
Admonitions
Greed knows no bounds. Anger knows no reflection. Ignorance knows no awakening. Therefore, endless suffering and long-lasting downfall are all caused by these three. However, these three do not go beyond a fleeting thought. If one can be aware as soon as a thought arises, and continue to be aware without ceasing, even the most foolish person can transform the three poisons into the three virtues, as easily as bending or stretching a finger. How much more so for an intelligent person? However, the foolish have few desires, while the intelligent have many entanglements. With many entanglements, the spirit is not focused, and the effort of illumination has gaps. Therefore, it is not as good as the single-mindedness of the foolish. From this, we can infer that in worldly affairs, it is disadvantageous to be without wisdom; only in the study of the Dao is wisdom the greatest obstacle. Therefore, it is said that governing a country with wisdom is a calamity for the country; governing a country without wisdom is a blessing for the country. Someone might ask, 'Since using wisdom obstructs the path, and being aware as soon as a thought arises is wisdom, isn't it?' I reply, 'Wisdom has no two bodies. Using it to restrain thoughts is called awareness; using it to benefit oneself is called intelligence. Moreover, the meaning of awareness is like suddenly waking up from a great dream; the meaning of intelligence is like calculating in a dream. Therefore, awareness and intelligence are slightly different.'
The ancients spoke of self-examination. This saying, even those who understand a little writing, may not be able to fully grasp. However, when encountering moments of like and dislike, they become confused. Therefore, the more one knows, the wider the avenues of action, the more one becomes a thief obstructing the path. If this thief is not eliminated, even being a sibling of the Buddha is useless. A heroic man can, in the face of good and bad circumstances, be like poling a boat in a rapid current, never missing a stroke. Then a boat carrying ten thousand bushels will be as light as a feather. Furthermore, the current of likes and dislikes is as fierce as a galloping horse. How can one whip it? Ha! Directly, when liking someone, know their faults; when disliking someone, know their virtues. Like well, dislike well. This knowledge is clear and unconfused, like a bright mirror hanging high, reflecting both beauty and ugliness clearly, while the mirror's original light remains pure. This is the appearance of never missing a stroke. However, there are also likes and dislikes that cannot be hidden, but one knows and cannot act. The fault of not being able to act is not an external demonic obstacle, but the manifestation of my ego from many lifetimes, acting as a hindrance. This hindrance appearing before one's eyes
當於我有仇之人。觀想其相。以其兩足加我頸上。口呼我名而罵我。手捶我頭而恨我。爾時反照自心。起惡念否。若有念起。即當於是人作父母想。作如來想。直待我之惡念消融。譬如陽回大地。層冰頓釋。則逆境之賊破矣。爾時自信戰功可立。又于順境之賊。更增勇猛。凡所愛者。必以天下至公之理。痛折私匿。如折之不斷。即作仇想。此想現前。愛魔自滅。如是頭頭不肯放過。愛魔之窟。破之何難乎。或曰但以心外無法觀之。善惡好惡境界。自然不可得矣。何必𤨏𤨏碎碎。作這等㤓工夫耶。噫。慧勝而無實行者。是不知事障還須事消。理障還須理遣。故患弱病者。不可進之以瀉藥。患實病者。不可進之以參苓。若然者。慧勝而無實行。果勝乎哉。果不勝乎哉。知此可以言自訟之效也。
夫止觀無門。即以昏散為戶。昏散無地。即以明靜為源。是以善造道者。必以止觀之火。煆昏散之礦。煆之既精。精成定慧。故聖人反覆乾坤而不亂。定之力也。徹窮萬有而不迷。慧之功也。若然者。凡則即明靜而為昏散。聖則即昏散而成定慧。如土為器。善作者即成上器。而不善作者。即為下器耳。究始終而推之。上器土也。下器亦土也。然上器以盛宗廟之膳。下器以貯輿臺之食。譬夫聖凡皆性。特苦樂天淵耳。故凡不可不
【現代漢語翻譯】 現代漢語譯本：設想有一個與我有仇的人。觀想他的形象，想像他用雙腳踩在我的脖子上，口中呼喊我的名字並辱罵我，用手捶打我的頭並憎恨我。這時反觀自己的內心，是否生起惡念？如果生起惡念，就應當把這個人當作父母看待，當作如來（Tathagata，佛的稱號之一）看待，直到我的惡念消融。譬如陽光重回大地，厚厚的冰層立刻消解。這樣，逆境的賊寇就被攻破了。這時自信戰功可以建立。又對於順境的賊寇，更要增加勇猛。凡是所愛之物，必須用天下最公正的道理，嚴厲地去除私心和隱匿，如果去除不斷，就當作仇人看待。這種想法出現時，愛慾之魔自然消滅。像這樣，每件事都不肯放過，愛慾之魔的巢穴，攻破它有什麼困難呢？或者有人說，只要用『心外無法』的觀點來看待，善惡好惡的境界，自然就不可得了。何必瑣瑣碎碎，做這些笨拙的功夫呢？唉！智慧勝過實行的人，是不明白事障還須用事來消除，理障還須用理來遣除。所以患有虛弱病癥的人，不可以進用瀉藥；患有實在病癥的人，不可以進用人蔘、茯苓等補藥。如果這樣，智慧勝過實行，果真能勝過嗎？果真不能勝過嗎？明白這個道理，就可以談論自我反省的功效了。 止觀（Samatha-vipassana，佛教禪修的兩種主要方法）沒有門徑，就把昏沉和散亂當作門戶。昏沉和散亂沒有根基，就把明晰和寧靜當作源頭。因此，善於修道的人，必定用止觀之火，冶煉昏沉和散亂的礦石。冶煉得精純，精純就成為定（Samadhi，禪定）和慧（Prajna，智慧）。所以聖人反覆顛倒天地而不混亂，是定的力量；徹底窮盡萬有而不迷惑，是慧的功勞。如果這樣，凡夫就把明晰和寧靜變為昏沉和散亂，聖人就把昏沉和散亂變為定和慧。如同用泥土製作器物，善於製作的人就成為上等器物，而不善於製作的人，就成為下等器物罷了。探究始終來推論，上等器物是土，下等器物也是土。然而上等器物用來盛放宗廟的祭品，下等器物用來儲存廁所的食物。譬如聖人和凡夫都有佛性（Buddha-nature），只是苦樂的差別有如天淵罷了。所以凡夫不可以不努力修行。
【English Translation】 English version: Imagine someone who is my enemy. Visualize his image, imagining him placing his feet on my neck, calling out my name and cursing me, striking my head with his hands and hating me. At this moment, reflect on your own mind. Does evil thought arise? If evil thought arises, then you should regard this person as your parents, regard him as Tathagata (one of the titles of the Buddha), until my evil thought dissolves. It is like the sun returning to the earth, and the thick ice immediately melts away. In this way, the thief of adversity is defeated. At this time, be confident that the battle can be won. Furthermore, towards the thief of favorable circumstances, increase your courage even more. For all that is loved, you must use the most just principles of the world to severely remove selfishness and concealment. If you cannot remove it, regard it as an enemy. When this thought appears, the demon of desire will naturally be destroyed. Like this, not letting go of everything, what difficulty is there in breaking the lair of the demon of desire? Or someone may say, just use the view of 'no dharma outside the mind', and the realms of good and evil, like and dislike, will naturally be unattainable. Why bother with these trivial and clumsy efforts? Alas! Those whose wisdom surpasses practice do not understand that the obstacles of affairs must be eliminated by affairs, and the obstacles of reason must be removed by reason. Therefore, those who suffer from weak illnesses should not be given laxatives; those who suffer from real illnesses should not be given ginseng and poria. If so, does wisdom surpassing practice truly overcome? Does it truly not overcome? Understanding this principle allows us to speak of the effectiveness of self-reflection. Samatha-vipassana (the two main methods of Buddhist meditation) has no gate, so take dullness and distraction as the doorway. Dullness and distraction have no ground, so take clarity and stillness as the source. Therefore, those who are good at cultivating the path will surely use the fire of Samatha-vipassana to smelt the ore of dullness and distraction. Once smelted purely, purity becomes Samadhi (meditative absorption) and Prajna (wisdom). Therefore, the sage reverses heaven and earth without confusion, which is the power of Samadhi; thoroughly exhausts all things without delusion, which is the merit of Prajna. If so, ordinary people turn clarity and stillness into dullness and distraction, while sages turn dullness and distraction into Samadhi and Prajna. It is like using clay to make utensils; those who are good at making them become superior utensils, while those who are not good at making them become inferior utensils. Investigating the beginning and the end to infer, the superior utensil is clay, and the inferior utensil is also clay. However, the superior utensil is used to hold offerings for ancestral temples, while the inferior utensil is used to store food for the toilet. It is like sages and ordinary people both having Buddha-nature, but the difference in suffering and happiness is like heaven and earth. Therefore, ordinary people must not fail to strive in practice.
仰于聖。苦不可不慕乎樂。仰聖在乎明道。慕樂必須斷苦。明道貴悟自心。斷苦必先絕惡。雖然自心未悟。則出苦之志豈堅。出苦志疲。則惡緣之本寧易㧞哉。以是之故。自心不徹。難與言止觀之作略者也○凡煉心者。必以話頭為椎輪。然而有有心話頌。有無心話頭。有心話頭。則初機精進者。有無心話頭。則無功任運者。有有心話頭。于現行時。即伎倆窮矣。惟無功任運者。生則于昏沉睡熟之際。死則于悶絕息斷之時。如水清珠。雖汩汩乎濁流之中。而光耀炯然也。余以是知尋常世所謂散心稱佛者。臨命終時。冀其得力不殊一星之火。欲沸滄海。豈不愚哉。
夫嗜膻臭者。不可與語芳潔也。執狹小者。不可與語廣大也。然而至膻至臭。至狹至小者。身也。至芳至潔至廣至大者。心也。而天下自古自今。自男自女。自賢自愚。皆以至膻至臭。至狹至小者。執嗜而不厭。何哉。良以皆未悟至芳至潔。至廣至大者故也。如悟而知之。雖鳥獸蟲魚之微。亦莫不慕此而厭彼矣。況首出萬物。至靈至聖者乎。雖然此身之膻臭狹小。吾不件數而示之。此心之芳潔廣大。吾不若揭日月以明之。使其昭然共睹。天下豈能即信之哉。噫。此身之膻臭狹小。自足至頂。自內至外。周觀悉數。地則皮肉筋骨。水則涕唾津液。黃痰白痰赤
【現代漢語翻譯】 現代漢語譯本： 嚮往聖賢，難道不是因為苦難，而羨慕快樂嗎？嚮往聖賢在於明白真理，羨慕快樂必須斷絕痛苦。明白真理貴在領悟自心，斷絕痛苦必須先杜絕罪惡。雖然自心沒有領悟，那麼脫離苦難的志向怎麼會堅定？脫離苦難的志向如果疲憊，那麼罪惡的根源又怎麼容易拔除呢？因此，自心沒有徹底領悟，難以和他談論止觀的簡要方法。凡是修煉心性的人，必須以『話頭』（huà tóu，禪宗用語，指參禪時所提的話題或疑問）作為根本。然而有『有心話頭』和『無心話頭』。『有心話頭』，是針對初學精進的人；『無心話頭』，是針對無為任運的人。使用『有心話頭』，在實際運用時，技巧很快就會用盡。只有『無功任運』的人，生時在昏沉睡熟之際，死時在悶絕氣息斷絕之時，就像清澈的珠子，即使在渾濁的流水中，光芒依然炯炯發亮。因此我知道通常世俗所說的散亂心思念佛，臨命終時，期望它能發揮作用，就像用一顆星星的火，想要煮沸大海，豈不是太愚蠢了嗎？
喜歡腥膻臭味的人，不能和他談論芬芳潔凈；執著于狹隘渺小的人，不能和他談論廣闊宏大。然而最腥膻最臭，最狹隘最小的，是身體；最芬芳最潔凈，最廣闊最大的，是心。但是天下自古至今，無論男女，無論賢愚，都對最腥膻最臭，最狹隘最小的身體，執著喜愛而不厭倦，為什麼呢？實在是因為他們都沒有領悟到最芬芳最潔凈，最廣闊最大的心啊。如果領悟而知道了，即使是鳥獸蟲魚這些微小的生物，也會羨慕後者而厭惡前者。更何況是超越萬物，至靈至聖的人呢？雖然這個身體的腥膻臭味和狹隘渺小，我不一一列舉來展示；這個心的芬芳潔凈和廣闊宏大，我不如揭示日月來闡明它，使它昭然若揭，天下怎麼能立刻相信呢？唉！這個身體的腥膻臭味和狹隘渺小，從腳底到頭頂，從內到外，周遍觀察詳盡列數，地大方面是皮肉筋骨，水大方面是鼻涕唾液，黃痰白痰紅
【English Translation】 English version: Aspiring to be a sage, isn't it because of suffering that one admires happiness? Aspiring to be a sage lies in understanding the truth; admiring happiness requires severing suffering. Understanding the truth values realizing one's own mind; severing suffering must first eliminate evil. Although one's own mind has not been realized, how can the will to escape suffering be firm? If the will to escape suffering is weary, how can the root of evil be easily eradicated? Therefore, if one's own mind is not thoroughly understood, it is difficult to discuss with them the concise methods of 'śamatha-vipassanā' (止觀, meditation and insight). Generally, those who cultivate the mind must take the 'hua tou' (話頭, topic of contemplation) as the foundation. However, there are 'intentional hua tou' and 'unintentional hua tou'. 'Intentional hua tou' are for diligent beginners; 'unintentional hua tou' are for those who act naturally without effort. Using 'intentional hua tou', one's skills will soon be exhausted in practice. Only those who act 'effortlessly and naturally' are like a clear pearl, shining brightly even in turbid streams, whether in a state of drowsiness and sleep during life or in a state of unconsciousness and cessation of breath at death. Therefore, I know that the so-called scattered-minded recitation of the Buddha's name by ordinary people, hoping it will be effective at the time of death, is like trying to boil the ocean with a spark of fire. Isn't that foolish?
One cannot talk about fragrance and purity with those who love rancid and foul smells; one cannot talk about vastness and greatness with those who cling to narrowness and smallness. However, what is most rancid and foul, most narrow and small, is the body; what is most fragrant and pure, most vast and great, is the mind. But from ancient times to the present, throughout the world, men and women, wise and foolish, all cling to and love the most rancid and foul, the most narrow and small body without厭倦. Why? It is because they have not realized the most fragrant and pure, the most vast and great mind. If they realized and knew it, even the smallest creatures like birds, beasts, insects, and fish would admire the latter and厭惡 the former. How much more so would humans, who are superior to all things, the most spiritual and sacred? Although I will not list and show the rancidness, foulness, narrowness, and smallness of this body one by one, I might as well reveal the sun and moon to illuminate the fragrance, purity, vastness, and greatness of this mind, so that it is clearly visible. How can the world immediately believe it? Alas! The rancidness, foulness, narrowness, and smallness of this body, from the soles of the feet to the top of the head, from inside to outside, observing and enumerating in detail, in terms of earth element, there is skin, flesh, tendons, and bones; in terms of water element, there is mucus, saliva, yellow phlegm, white phlegm, red
痰。又若血之腥。尿之臊。屎之臭。蛔蟯百蟲。蟠屈宛轉。伸縮浮沉於五臟六腑之間。以為高天厚地。嘉山秀水。奇花艷草。瑤宮金屋。珍餐寶味。皆樂之而不厭也。以臭為香。以穢為潔。以苦為樂。竊謂是足以為極樂矣。寧知天地之外。更有他樂耶。由是觀之。人為萬物最靈者。而嗜執至膻至臭。至狹至小之身。曾不知覺。何異乎彼之蛔蟯百蟲。蟠屈于革囊之中。以為至芳至潔。至廣至大。而竟弗悟者哉。且皮肉之類。感土而有。濕者感水而有。暖者感火而有。動者感風而有。凡有感必有還。還則所謂至膻至臭。至狹至小者。皆不可得也。況嗜而執之者乎。豈不即化膻臭狹小。而成芳潔廣大之心乎。故曰心山育功德。流馨萬由延。又曰。空生大覺中。如海一漚發。知此始可與語心之芳潔廣大矣。紙盡姑置之○古人之交朋友也。取其長而舍其短。就其賢而矜其愚。長則補。賢則師。是以心愈誠而志愈堅。德愈茂而身愈下。下則受。受則廣。廣則大。大則無極。無極則不窮。不窮則能常矣。故反愆而責己者。進德之基也。含怒而尤人者。召禍之始也。冀其不窮而能常。惡可得哉。
心無好惡。好惡由情。故情有愛憎。而境成順逆也。是以遇順境。如登春臺。熙然與之偕忘。觸逆境不啻乎白刃撼胸。與之偕死。嗚呼
【現代漢語翻譯】 現代漢語譯本： 再說，就像血的腥味，尿的臊味，糞便的臭味一樣。蛔蟲、蟯蟲等各種蟲子，在五臟六腑之間盤旋、彎曲、伸縮、浮動，把那裡當作廣闊的天地、美好的山水、奇異的花草、華麗的宮殿、珍貴的食物，都樂在其中而不知厭倦。把臭味當作香味，把污穢當作潔凈，把痛苦當作快樂，還私下認為這已經是最快樂的了。哪裡知道天地之外，還有其他的快樂呢？由此看來，人作為萬物中最有靈性的，卻貪戀執著于極其腥臭、極其狹小之身，竟然不知覺醒，這與那些盤旋在皮囊之中的蛔蟲、蟯蟲有什麼區別呢？它們把皮囊當作最芳香、最潔凈、最廣大的地方，最終也不明白真相。況且皮肉之類，是感受土而產生的；濕潤的，是感受水而產生的；溫暖的，是感受火而產生的；運動的，是感受風而產生的。凡是有感受，必定有歸還。歸還之後，那所謂的極其腥臭、極其狹小的東西，都不可得了。更何況貪戀執著于這些東西呢？難道不是應該將腥臭狹小轉化為芳香潔凈廣大的心嗎？所以說，『心山孕育功德，流佈馨香萬由延。』又說：『空性中產生偉大的覺悟，就像大海中生起一個水泡。』明白了這個道理，才可以和他談論心的芳香潔凈廣大了。紙張用完了，暫且放下。 古人結交朋友，是取其長處而舍其短處，親近其賢能而寬容其愚笨。有長處就彌補自己的不足，有賢能就向他學習。因此，心越來越真誠，志向越來越堅定，德行越來越茂盛，自身越來越謙卑。謙卑就能接受，接受就能廣博，廣博就能偉大，偉大就沒有窮盡。沒有窮盡就能長久。所以，反省自己的過錯而責備自己，是進步的基礎。心懷憤怒而責備別人，是招致災禍的開始。希望沒有窮盡而能長久，怎麼可能得到呢？ 心中沒有好惡，好惡由情感產生。所以情感有愛憎，而境遇形成順逆。因此，遇到順境，就像登上春天的樓臺，喜悅地與之一起忘懷；遇到逆境，就像用刀刃撞擊胸膛，與之一起死去。唉！
【English Translation】 English version: Furthermore, it's like the stench of blood, the reek of urine, the foul odor of feces. Roundworms, pinworms, and all sorts of insects coil, twist, stretch, and float within the five viscera and six bowels, regarding it as a vast heaven and earth, beautiful mountains and rivers, exotic flowers and plants, magnificent palaces, and precious delicacies, delighting in it without weariness. They take foulness as fragrance, filth as purity, and bitterness as pleasure, secretly believing this to be the ultimate bliss. How could they know that beyond heaven and earth, there are other joys? From this perspective, humans, as the most intelligent of all beings, cling to and are attached to an extremely foul and narrow body, remaining unaware. How are they different from those roundworms and pinworms coiling within the leather bag, regarding it as the most fragrant, pure, vast, and great place, and never realizing the truth? Moreover, things like skin and flesh arise from the sensation of earth; moisture arises from the sensation of water; warmth arises from the sensation of fire; movement arises from the sensation of wind. Wherever there is sensation, there must be a return. Once returned, the so-called extremely foul and narrow things become unattainable. How much more so for those who cling to and are attached to these things? Shouldn't they transform foulness and narrowness into a fragrant, pure, and vast mind? Therefore, it is said, 'The mountain of the mind nurtures merit and virtue, spreading fragrance for myriad yojanas (a unit of distance).' It is also said, 'Within the great awakening of emptiness, like a bubble arising in the ocean.' Understanding this, one can begin to discuss the fragrance, purity, and vastness of the mind. The paper is finished, so let's put it aside for now. In ancient times, when people made friends, they took their strengths and discarded their weaknesses, approached their virtuous qualities and were tolerant of their foolishness. With strengths, they supplemented their own deficiencies; with virtuous qualities, they learned from them. Therefore, the heart became more sincere, the aspirations became more firm, the virtue became more abundant, and the self became more humble. Humility allows one to receive, receiving allows one to broaden, broadening allows one to become great, and greatness has no limit. Without limit, one can be constant. Therefore, reflecting on one's own faults and blaming oneself is the foundation for progress. Holding anger and blaming others is the beginning of inviting disaster. Hoping to be without limit and able to be constant, how can one achieve it? The mind has no inherent likes or dislikes; likes and dislikes arise from emotions. Therefore, emotions have love and hate, and circumstances form favorable and adverse conditions. Thus, encountering favorable circumstances is like ascending a spring terrace, joyfully forgetting oneself with it; encountering adverse circumstances is like striking one's chest with a sharp blade, dying with it. Alas!
。人生若夢。憎愛如雲。夢有惺寐。云有聚散。惟所以能惺能夢者。如太虛焉。故知太虛者。何妨云之聚散乎。今有人於此。好其人。推之層霄之上。惡其人。陷之重泉之下。吾知其寸虛無竇。天光奚生哉。
眼光照境。初無憎愛。不為旃檀先照。不為狗糞后照。是謂平等光也。此片平等之光。在佛祖分上。一喜一怒。一哀一樂。無往而非本光。于凡夫分上。熱惱雲中。時一迸露。而現行力猛。即覆蔽之。故曰彩雲影里神仙現。手把紅羅扇遮面。急須著眼看神仙。莫看神仙手中扇。所謂云之與扇者。即五蘊坑中。煩惱執著也。故善造道者。能於好惡難克之際。此光迸露之頃。著眼窺徹。不被現行所轉。是謂豪雄。少不精彩。癡云頓合。始作觀照。則力費排遣。如一夫當萬。幸克者幾人哉。于光露之時。一肩領過。積劫無明當下冰消。如兵不血刃。天下太平矣。
南印度香至國王。施無價寶珠。供養般若多羅尊者。時國王有三子。其季開士也。尊者欲試彼所得。乃以所施珠。問三王子曰。此珠圓明。有能及此否。第一子月凈多羅。第二子功德多羅。皆曰。此珠七寶中尊。固無逾此。非尊者道力孰能受之。第三子菩提多羅曰。此是世寶未足為上。于諸寶中法寶為上。此是世光未足為上。于諸光中智光為上。此
【現代漢語翻譯】 現代漢語譯本：人生就像一場夢，愛恨情仇如同雲彩。夢有清醒和睡去的時候，云有聚集和消散的時候。而那能夠讓人清醒或做夢的，就像是虛空一樣。所以，明白虛空的人，又何必在意雲彩的聚散呢？現在有這麼一個人，喜歡某個人，就將他捧到九霄雲外；厭惡某個人，就將他打入十八層地獄。我知道他內心狹隘閉塞，又怎麼能產生智慧的光芒呢？ 眼光照耀萬物，本來就沒有愛憎之分。不會因為是旃檀（zhān tán，一種名貴的香木）就先照耀，也不會因為是狗屎就后照耀。這就叫做平等之光。這片平等之光，在佛祖那裡，無論是喜悅、憤怒、悲哀、快樂，無處不是本來的光明。在凡夫俗子這裡，在煩惱的烏雲中，偶爾會迸發出來，但是因為現行的力量太強，立刻又被遮蔽了。所以說，『彩雲影里神仙現，手把紅羅扇遮面。』要趕緊著眼看神仙，不要看神仙手中的扇子。所謂雲和扇子，就是五蘊（wǔ yùn，構成人身心的五種要素，即色、受、想、行、識）的深坑中，煩惱和執著。所以，善於修道的人，能夠在好惡難以克服的時候，在這光明迸發的一瞬間，著眼看透，不被現行的力量所轉移，這才是英雄豪傑。稍微不留神，癡迷的烏雲立刻合攏，開始用觀照的方法來排除，那麼就要費很大的力氣，就像一個人抵擋一萬人一樣，幸運能夠克服的有幾個人呢？在光明顯露的時候，一下子承擔下來，積累了無數劫的無明（wú míng，佛教指對事物真相的迷惑）當下就冰消瓦解，就像兵不血刃一樣，天下就太平了。 南印度香至國王，用無價的寶珠，供養般若多羅尊者（Bōrě Duōluó Zūnzhě）。當時國王有三個兒子，最小的兒子是個開悟的人。尊者想要測試他所證悟的境界，就用所供養的寶珠，問三個王子說：『這顆寶珠圓潤光明，有能比得上它的嗎？』第一個兒子月凈多羅（Yuèjìng Duōluó），第二個兒子功德多羅（Gōngdé Duōluó），都說：『這顆寶珠是七寶中最尊貴的，確實沒有能超過它的。不是尊者的道力，誰能夠承受它呢？』第三個兒子菩提多羅（Pútí Duōluó）說：『這是世間的寶物，還不足以稱為最上。在各種寶物中，法寶（fǎ bǎo，指佛法）才是最上的。這是世間的光明，還不足以稱為最上。在各種光明中，智慧的光明才是最上的。
【English Translation】 English version: Life is like a dream, and love and hate are like clouds. Dreams have moments of awakening and sleep, and clouds have gatherings and dispersals. That which enables one to awaken or dream is like the void. Therefore, one who understands the void, why should they care about the gathering and dispersal of clouds? Now, there is a person who, if they like someone, elevates them to the highest heavens; if they hate someone, casts them down to the deepest hell. I know that their heart is narrow and closed, how can the light of wisdom arise? When the eye shines upon the world, there is originally no love or hate. It does not shine upon sandalwood (zhān tán, a precious fragrant wood) first, nor does it shine upon dog excrement last. This is called the light of equality. This light of equality, in the Buddhas, whether it be joy, anger, sorrow, or happiness, is always the original light. In ordinary people, in the clouds of affliction, it occasionally bursts forth, but because the power of present actions is too strong, it is immediately obscured again. Therefore, it is said, 'A celestial being appears in the shadow of colorful clouds, holding a red silk fan to cover their face.' Quickly focus your eyes on the celestial being, do not look at the fan in the celestial being's hand. The so-called clouds and fan are the afflictions and attachments in the pit of the five aggregates (wǔ yùn, the five elements that constitute a person's mind and body, namely form, sensation, perception, volition, and consciousness). Therefore, one who is skilled in cultivating the Way can, at the moment when good and evil are difficult to overcome, in the instant when this light bursts forth, focus their eyes and see through it, not be turned by the power of present actions. This is a hero. If one is slightly inattentive, the clouds of delusion immediately close in, and if one begins to use contemplation to dispel them, then it will take great effort, like one person resisting ten thousand. How many are fortunate enough to overcome? At the moment when the light is revealed, if one takes it upon oneself, the ignorance (wú míng, in Buddhism, the delusion about the true nature of things) accumulated over countless eons will immediately melt away like ice, and the world will be at peace without bloodshed. The king of Xiangzhi in South India offered a priceless jewel to Venerable Prajñātāra (Bōrě Duōluó Zūnzhě). At that time, the king had three sons, the youngest of whom was an enlightened person. The Venerable wanted to test his attainment, so he used the offered jewel to ask the three princes, 'This jewel is round and bright, is there anything that can compare to it?' The first son, Yuejing Duoluo (Yuèjìng Duōluó), and the second son, Gongde Duoluo (Gōngdé Duōluó), both said, 'This jewel is the most precious of the seven treasures, and indeed there is nothing that can surpass it. Who could receive it without the Venerable's spiritual power?' The third son, Bodhitara (Pútí Duōluó), said, 'This is a worldly treasure, not worthy of being called the highest. Among all treasures, the Dharma treasure (fǎ bǎo, referring to the Buddha's teachings) is the highest. This is worldly light, not worthy of being called the highest. Among all lights, the light of wisdom is the highest.'
是世明未足為上。于諸明中心明為上。此珠光明不能自照。要假智光。光辨於此。既辨此已。即知是珠。知既是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠。要假智珠而辨世珠。寶不自寶。要假智寶以明法寶。然則師有其道。其寶即現。眾生有道。心寶亦然。尊者嘆其辯慧。又戰國諸侯之所寶。惟以珠玉為論。而知所寶者。惟齊威王。楚王孫圉而已。威王不以徑寸之珠為寶。楚王孫圉不以白珩為寶。是知所寶在此。兩不在彼。雖然華竺不同。而邦風軌未始不同。故以寶為寶者。照惟盈丈。以人為寶直照千里。震旦鼻祖菩提多羅。知寶外無道。道外無寶。惟時有通塞。用有行藏。既而少林壁觀九年。得一神光。華聯珠貫。以色為聲。聽之以目。頓使心精遺聞。珠體獨露。靈焰為燈。光傳無盡。像先而不曜。畫后而圓照。不曜近昏。圓照近智。重以悲承之。則燈又化為高廣大車矣。是車也。豎窮三際。橫遍十方。兼載凡聖。包舉古今。由是而觀。則魏王之乘。小大何如哉。故曰化家為國者。不知道。化心為道者。可以兼忘天下。予以是知萬物一物。萬神一神。唯善用其心者。何物非神。反是者。何神非物。何物非神。雖雲山重疊。眼絕纖塵。何神非物。雖靜默淵澄。心多窒礙。又曰道遠乎哉。觸
事而真。聖遠乎哉。體之即神。又曰中有一寶。秘在形山。然此寶復有解寶。行寶。證寶。忘寶。唯解寶者。則知尊其所知矣。行寶者。其寶光漸將完矣。證寶者。寶雖已完。不忘則用不全。故惟忘寶者。乃能用寶也。嗟乎。寶之所以然。寧易知哉。如知而不能行。行而不能證。中道廢弛。證而不能忘。如人在甕。如魚在陸。且未能自用。況能用物乎。
萬物浮沉。出沒苦海。雖人天有異。橫豎不倫。長劫迷墜。情為其根。情之所起。以迷自心。自心靈徹。照極循動。動則有昏。昏又生動。昏動交加。如轆轤下上。靡有窮已。究實言之。情本于愛。愛滋貪疾。貪而不足。遂生不悅。好惡無常。互生互滅。于如意境。繫戀耽湎。如醉如癡。害當頃刻。猶自嬉嬉。以相忘故耳。大都不忘。則一體生異。忘則異體如一。有二有對。有對角立。角立之際。抗然爾我。微逆即知。惟于順境相忘之至。異而如一。一則無對。無對難覺。又眾生最初受生。由愛而來。順境滋之。任運冥合。所以逆境易覺。順境常迷。能于順境。照之不昧。則愛源漸竭。嗔波亦停。瞋不自瞋。由愛所生。愛既漸除。瞋豈不滅。譬如伐木。既截其根。枝柯自墜。瞋愛交損。亦復如是。
地無邊際。皆吾足履。聲無邊際。皆吾心聞。地乃所履。
【現代漢語翻譯】 現代漢語譯本： 事情的真相就是這樣。聖人難道離我們很遠嗎？體會到它，你就是神。又說心中有一寶，秘密地藏在形體這座山中。然而這寶又有解寶、行寶、證寶、忘寶的區別。只有懂得解寶的人，才知道尊重自己所知道的。懂得行寶的人，他的寶光就會漸漸圓滿。懂得證寶的人，寶雖然已經圓滿，但不忘卻就不能完全發揮作用。所以只有懂得忘寶的人，才能真正運用寶。唉！寶之所以是寶，難道容易理解嗎？如果知道卻不能實行，實行卻不能證悟，中道就會廢弛。證悟了卻不能忘卻，就像人困在甕中，魚擱淺在陸地上，尚且不能自用，更何況能利用外物呢？ 萬物在苦海中浮沉、出現和消失。雖然人道和天道有所不同，橫向和縱向也不協調，但都長期沉迷和墮落，情愛是它們的根源。情愛的產生，是因為迷惑了自己的心。如果自心能夠靈明透徹，照亮到極點，就會遵循規律而動。一動就會有昏昧，昏昧又會產生動。昏昧和動交織在一起，就像轆轤上下轉動，沒有窮盡。說到底，情愛來源於愛，愛滋生貪婪的疾病。貪婪而不知滿足，就會產生不悅。喜好和厭惡變化無常，互相產生和互相消滅。在如意的境地裡，就迷戀和沉溺，如醉如癡，危害就在頃刻之間，卻還自以為快樂，這是因為互相遺忘的緣故啊！大體上說，不忘卻，則一體會產生差異；忘卻，則不同的個體如同一個整體。有了二，就有了對立，有了對立，就有了對角而立。在對角而立的時候，就會產生對抗的你我。稍微違逆就會知道，只有在順境中，互相遺忘到了極點，不同才會如同一個整體。一個整體就沒有對立，沒有對立就難以察覺。而且眾生最初受生，是因為愛而來，順境滋養它，任其自然地暗中結合。所以逆境容易察覺，順境常常迷惑人。如果能在順境中，明察而不迷惑，那麼愛的源頭就會漸漸枯竭，嗔恨的波濤也會停止。嗔恨不是自己產生的，而是由愛所生。愛既然漸漸消除，嗔恨怎麼會不滅呢？譬如砍伐樹木，既然截斷了它的根，枝幹自然會墜落。嗔愛互相損耗，也是這樣。 大地沒有邊際，都是我所能行走的；聲音沒有邊際，都是我所能聽到的。大地是所行走的，
【English Translation】 English version: Such is the truth of the matter. Are the sages far away? Embody it, and you are divine. It is also said that there is a treasure within the heart, secretly hidden in the mountain of form. However, this treasure has distinctions: understanding the treasure (解寶 - jie bao), practicing the treasure (行寶 - xing bao), realizing the treasure (證寶 - zheng bao), and forgetting the treasure (忘寶 - wang bao). Only those who understand the treasure know to respect what they know. Those who practice the treasure, their treasure's light will gradually become complete. Those who realize the treasure, although the treasure is already complete, if they do not forget it, its use will not be complete. Therefore, only those who forget the treasure can truly utilize the treasure. Alas! Is the reason for the treasure being a treasure easy to understand? If one knows but cannot practice, practices but cannot realize, the Middle Way will be abandoned. If one realizes but cannot forget, it is like a person trapped in a jar, a fish stranded on land, unable to use oneself, let alone use external things. All things float and sink, emerge and disappear in the sea of suffering. Although the paths of humans and gods are different, and the horizontal and vertical are not coordinated, they are all long-term immersed and fallen, and affection is their root. The arising of affection is because of deluding one's own mind. If one's own mind can be clear and thorough, illuminating to the extreme, it will follow the rules and move. Once it moves, there will be dimness, and dimness will produce movement again. Dimness and movement intertwine, like a pulley going up and down, without end. In reality, affection originates from love, and love breeds the disease of greed. Being greedy and not satisfied, displeasure arises. Likes and dislikes are impermanent, mutually arising and mutually ceasing. In pleasant circumstances, one becomes infatuated and addicted, as if drunk and foolish, harm is imminent, yet one is still happy, because of mutual forgetting! Generally speaking, if one does not forget, then unity will produce difference; if one forgets, then different entities are like one whole. With two, there is opposition, and with opposition, there is standing at opposite corners. At the moment of standing at opposite corners, there will be antagonistic you and me. Slight opposition will be known, only in favorable circumstances, mutual forgetting reaches its extreme, and difference is like one whole. One whole has no opposition, and without opposition, it is difficult to perceive. Moreover, sentient beings initially receive life because of love, and favorable circumstances nourish it, allowing it to naturally and secretly combine. Therefore, adverse circumstances are easily perceived, and favorable circumstances often delude people. If one can, in favorable circumstances, observe without being deluded, then the source of love will gradually dry up, and the waves of anger will also stop. Anger does not arise by itself, but is born from love. Since love is gradually eliminated, how can anger not be extinguished? For example, when felling a tree, once its root is cut off, the branches will naturally fall. The mutual damage of anger and love is also like this. The earth has no boundaries, all of which I can walk on; the sound has no boundaries, all of which I can hear. The earth is what is walked on,
心乃能聞。所履者死。能靜不能動。能聞者活而恒。活故萬聲不昧。鉅細瞭然。恒故聲自起滅。聞者不遷。譬諸寶鏡。光明圓滿。像觸即照。妍媸難瞞。唯其照而不情。叢應無跡。無跡之妙。應不流影。所以從古至今。彌照彌閑。我心本光。普應萬有。有未嘗關。足之履也。其亦如然。吾言地死。指物之權。耳根既妙。身根亦圓。足不自顯。因地以彰。地不自露。因足以知。猶若交蘆。兩虛相倚。頓悟足地。能聞亦爾。
夫人之所以有生死者。以見思未斷耳。見則五利使也。思則五鈍使也。歷三界九地而言之。故所以有開合也。五利使者。謂身見。邊見。邪見。戒取見。戒禁取見是也。五鈍使者。謂貪瞋癡慢疑是也。此十合言也。開則天臺四教儀注中。可尋備覽也。此十斷盡。藏教果頭位也。圓教七信相似位也。果頭七信二位賢聖。便能六通縱任無違。山壁由之直度矣。斷此十惑。初修空觀。空分別我法二執。二執即十惑也。亦開合有異耳。惟圓教修進迥異常途。而一心三觀。圓修滿進。最初行者。存志意在直破根本無明。不在見思塵沙也。然而觀志堅猛。任運而進。見思粗惑帶落之也。如壯夫入陣。射人先射馬。擒賊先擒王也。然刀頭展處。王之左右。任運而傷者。未嘗不有也。王者根本無明也。左右者。見
【現代漢語翻譯】 現代漢語譯本：心能夠聽聞。腳所踩踏之處即為死亡。心能夠靜止而不能移動。能夠聽聞的心是鮮活且永恒的。因為它鮮活，所以萬千聲音都不會被忽略，無論巨大還是細微都清晰明瞭。因為它永恒，所以聲音自生自滅，而聽聞者本身不會改變。這就像一面寶鏡，光明圓滿，任何形象接觸到它都會被照見，美醜都無法隱藏。正因為它只是照見而不帶情感，所以應對萬物而不會留下痕跡。這種不留痕跡的妙處在於，應對事物而不會留下影像。所以從古至今，寶鏡的照見越來越廣泛，而自身卻越來越空閑。我的心本來就具有光明，普遍地照應萬物，與萬物之間未曾有關聯。腳的踩踏也是如此。我所說的『地死』，指的是物體所具有的權能。既然耳根已經如此精妙，那麼身根也是圓滿的。腳不會自己顯現，而是藉助地面來彰顯自身。地面也不會自己顯露，而是通過腳來被認知。這就像兩根蘆葦互相交錯，彼此空虛地相互依靠。頓悟腳和地面的關係，就能明白能聽聞的心也是如此。 夫人之所以有生死輪迴，是因為見惑和思惑沒有斷除。見惑指的是五利使（身見、邊見、邪見、戒取見、戒禁取見），思惑指的是五鈍使（貪、嗔、癡、慢、疑）。這要歷經三界九地來說明，所以有開合之說。五利使指的是身見（認為身體就是我）、邊見（執著于斷滅或常恒的極端見解）、邪見（不正確的見解）、戒取見（錯誤地認為持戒可以解脫）、戒禁取見（錯誤地執著于不合理的戒律和禁忌）。五鈍使指的是貪（貪婪）、嗔（嗔恨）、癡（愚癡）、慢（傲慢）、疑（懷疑）。以上是合起來說的。分開來說，可以在天臺四教儀注中詳細查閱。斷盡這十種惑，就達到了藏教的果頭位，也相當於圓教的七信相似位。達到果頭位和七信位的賢聖，便能擁有六神通，縱任自在，沒有任何阻礙，可以穿墻而過。斷除這十種迷惑，最初要修習空觀，以空性來分別破除我執和法執。我執和法執就是這十種迷惑，也有開合之說。只有圓教的修習進階與衆不同，以一心三觀，圓滿修習，勇猛精進。最初的修行者，應該立志直接破除根本無明，而不是執著于見思惑和塵沙惑。然而，如果觀想的意志堅定勇猛，自然而然地前進，見思惑這些粗淺的迷惑也會隨之脫落。這就像壯士進入戰場，射人先射馬，擒賊先擒王一樣。然而，在刀鋒所及之處，王的左右，自然而然地受到傷害，也是常有的事。這裡的『王』指的是根本無明，『左右』指的是見惑和思惑。
【English Translation】 English version: The mind is capable of hearing. That which is trod upon dies. It can be still but cannot move. That which can hear is alive and eternal. Because it is alive, myriad sounds are not obscured; both the great and the small are clearly understood. Because it is eternal, sounds arise and cease of themselves, but the hearer does not change. It is like a precious mirror, its light complete and perfect. When an image touches it, it reflects it; beauty and ugliness cannot be hidden. Precisely because it reflects without attachment, it responds to all without leaving a trace. The wonder of leaving no trace is that it responds without retaining shadows. Therefore, from ancient times until now, its reflection becomes ever more vast, while it itself becomes ever more free. My mind is originally light, universally responding to all things, yet never connected to them. The act of the foot treading is also like this. When I say 'the ground is dead,' I am referring to the power inherent in objects. Since the root of the ear is so wondrous, the root of the body is also complete. The foot does not manifest itself, but is revealed through the ground. The ground does not reveal itself, but is known through the foot. It is like intertwined reeds, mutually empty and relying on each other. Upon realizing the relationship between the foot and the ground, one can understand that the mind capable of hearing is also like this. The reason why beings have birth and death is that they have not severed their delusions of views and thoughts (見思惑, Jian Si Huo). Delusions of views (見惑, Jian Huo) refer to the five sharp afflictions (五利使, Wu Li Shi): self-view (身見, Shen Jian), extreme view (邊見, Bian Jian), wrong view (邪見, Xie Jian), adherence to views about precepts (戒取見, Jie Qu Jian), and adherence to views about prohibitions (戒禁取見, Jie Jin Qu Jian). Delusions of thoughts (思惑, Si Huo) refer to the five dull afflictions (五鈍使, Wu Dun Shi): greed (貪, Tan), hatred (瞋, Chen), delusion (癡, Chi), pride (慢, Man), and doubt (疑, Yi). This is spoken of in terms of the Three Realms and Nine Lands, hence there are opening and closing aspects. The five sharp afflictions are: self-view (believing the body is the self), extreme view (clinging to annihilation or permanence), wrong view (incorrect views), adherence to views about precepts (wrongly believing that upholding precepts leads to liberation), and adherence to views about prohibitions (wrongly clinging to unreasonable precepts and prohibitions). The five dull afflictions are: greed, hatred, delusion, pride, and doubt. The above is spoken of collectively. Separately, one can find detailed explanations in the Annotations on the Four Teachings of the Tiantai School. Severing these ten delusions completely is the stage of fruition in the Hinayana Teaching (藏教, Zang Jiao), and is equivalent to the stage of resemblance to faith in the Perfect Teaching (圓教, Yuan Jiao). Sages at the stage of fruition and the stage of resemblance to faith are able to possess the six supernatural powers (六通, Liu Tong), acting freely without obstruction, and can pass directly through mountains and walls. To sever these ten delusions, one initially cultivates the contemplation of emptiness (空觀, Kong Guan), using emptiness to discriminate and break through the attachment to self and the attachment to phenomena. The attachment to self and the attachment to phenomena are these ten delusions, and also have opening and closing aspects. Only the cultivation and advancement of the Perfect Teaching is extraordinarily different, with the One Mind Three Contemplations (一心三觀, Yi Xin San Guan), cultivating completely and advancing vigorously. The initial practitioner should aspire to directly break through fundamental ignorance (無明, Wu Ming), rather than being attached to the delusions of views and thoughts and the delusions like dust and sand. However, if the will to contemplate is firm and vigorous, advancing naturally, the coarse delusions of views and thoughts will also fall away. It is like a strong man entering the battlefield, shooting the horse before shooting the man, capturing the king before capturing the thief. However, at the edge of the sword, those to the left and right of the king are naturally injured, which often happens. The 'king' here refers to fundamental ignorance, and the 'left and right' refer to the delusions of views and thoughts.
思惑也。見思如盡。將破塵沙矣。然而非空觀能破。惟用假觀。此惑可破。塵沙之為言者。言其不明者多也。不明者何法耶。謂世出世法。世則經濟王伯。天文地理。陰陽算數。吉兇消長。文武雜秇。萬物所由。周知根本。出世則三學六度。十方塵剎佛土。或說法之軌。度生之儀。種種方便三十七品。及八萬法門等。一皆通徹。則塵沙無明斷矣。此菩薩初斷此惑。遍游十方國土。承事十方諸佛。一一問明。一一印正。了無余疑。自是而後。烏玄鵠白。莫不知之矣。此假觀工夫。不過博訪先覺。無事不知也。言無明者。謂觸事面牆也。塵沙既破。將破根本無明矣。根本之為言者。言其能為一切眾生惑業根本故也。此根本無明。最初本凈。本不覺故。迷而循動。三細生焉。此三細者。為見思。塵沙。根本。見思塵沙。是其枝條。枝條雖則先斷。根本猶在。行者此際。惟以中觀之斧破之。然此三細。于楞嚴經中。分為四十二品破之。四十二位者。謂十住。十行。十回向。十地。等覺。(後心)兼前塵沙無明。故曰四十二品。初住菩薩以中觀力。四十二品中。斷最初一品無明。而入初住。即能王百佛土封疆矣。一佛土封疆一大千是也。一大千者。即積一千個天地。謂之小千。積一千個小千。謂之中千。積一千個中千。謂之大千
【現代漢語翻譯】 現代漢語譯本： 思惑（指思想上的迷惑）。見惑和思惑斷盡之後，將要破除塵沙惑了。然而，不是用空觀能夠破除的，只有用假觀才能破除這種迷惑。塵沙惑之所以這樣說，是因為它所指的不明白的事物很多。不明白的是什麼法呢？指的是世間法和出世間法。世間法包括經濟、帝王統治、天文地理、陰陽算數、吉兇消長、文武雜藝、萬物起源，要周詳地瞭解根本。出世間法則包括三學（戒、定、慧）、六度（佈施、持戒、忍辱、精進、禪定、般若）、十方塵剎佛土，或者說法的方式、度化眾生的儀軌、各種方便法門、三十七道品，以及八萬四千法門等，都要全部通達，這樣塵沙無明才能斷除。菩薩最初斷除這種迷惑時，會遍游十方國土，承事十方諸佛，一一請問明白，一一得到印證，完全沒有疑惑。從此以後，無論是黑是白，沒有不知道的。這種假觀的功夫，不過是廣泛地拜訪先覺者，沒有什麼事情不知道罷了。所說的無明，指的是觸事面牆，一無所知。塵沙惑既然破除，將要破除根本無明瞭。根本之所以這樣說，是因為它能成為一切眾生迷惑和業力的根本。這種根本無明，最初是本自清凈的，因為最初不覺，所以迷惑而循著動念，產生了三細（無明業相、能見相、境界相）。這三細，是見思惑、塵沙惑和根本無明的來源。見思惑和塵沙惑是它的枝條，枝條雖然先斷，根本仍然存在。修行者此時，只有用中觀的斧頭來破除它。然而，這三細，在《楞嚴經》中，被分為四十二品來破除。四十二位指的是十住、十行、十回向、十地、等覺（後心），加上前面的塵沙無明，所以說是四十二品。初住菩薩用中觀的力量，在四十二品中，斷除最初一品無明，而進入初住，就能統治一百個佛土的疆域了。一個佛土的疆域就是一個大千世界。一個大千世界，就是積累一千個天地，稱為小千世界；積累一千個小千世界，稱為中千世界；積累一千個中千世界，稱為大千世界。
【English Translation】 English version: These are delusions (Sihuo). When the delusions of views and thoughts (Jiansi) are exhausted, one is about to break through the delusion of dust and sand (Chensha). However, it cannot be broken through by the contemplation of emptiness (Kongguan); only by using the contemplation of provisional existence (Jiaguan) can this delusion be broken. The term 'dust and sand' is used to describe the multitude of things that are not understood. What are these things that are not understood? They refer to worldly and other-worldly dharmas. Worldly dharmas include economics, kingship, astronomy, geography, yin-yang calculations, the waxing and waning of good and bad fortune, literary and martial arts, and the origins of all things, requiring a thorough understanding of the fundamentals. Other-worldly dharmas include the three learnings (Trisiksa: morality, concentration, and wisdom), the six perfections (Paramita: generosity, morality, patience, diligence, concentration, and wisdom), the Buddha lands in the ten directions, the methods of teaching, the rituals of liberating beings, various expedient means, the thirty-seven factors of enlightenment (Bodhipaksika-dharmas), and the eighty-four thousand dharma gates, all of which must be thoroughly understood in order to cut off the ignorance of dust and sand. When a Bodhisattva initially cuts off this delusion, they travel throughout the lands of the ten directions, serve the Buddhas of the ten directions, ask and clarify each point, and receive confirmation for each, without any remaining doubts. From then on, they know everything, whether it is black or white. This effort of the contemplation of provisional existence is simply to extensively visit those who are enlightened, so that there is nothing they do not know. The term 'ignorance' (Wuming) refers to being like a wall when facing things, knowing nothing. Now that the delusion of dust and sand has been broken, one is about to break through the fundamental ignorance (Genben Wuming). The term 'fundamental' is used because it can be the root of delusion and karma for all sentient beings. This fundamental ignorance is originally pure, but because of the initial non-awakening, it is deluded and follows movement, giving rise to the three subtle aspects (Sanxi: ignorance-karma aspect, the aspect of the seer, and the aspect of the realm). These three subtle aspects are the source of the delusions of views and thoughts, the delusion of dust and sand, and fundamental ignorance. The delusions of views and thoughts and the delusion of dust and sand are its branches. Although the branches are cut off first, the root remains. At this point, the practitioner can only use the axe of the Middle Way (Zhongguan) to break it. However, these three subtle aspects are divided into forty-two stages in the Surangama Sutra to be broken through. The forty-two stages refer to the ten abodes (Shi Zhu), ten practices (Shi Xing), ten dedications (Shi Hui Xiang), ten grounds (Shi Di), and near-perfect enlightenment (Dengjue) (the mind after), plus the preceding delusion of dust and sand, hence the term 'forty-two stages'. A Bodhisattva in the initial abode uses the power of the Middle Way to cut off the initial stage of ignorance among the forty-two stages and enters the initial abode, and is then able to rule the territory of one hundred Buddha lands. The territory of one Buddha land is one great thousand world (Da Qian Shijie). One great thousand world is the accumulation of one thousand worlds, called a small thousand world (Xiao Qian Shijie); the accumulation of one thousand small thousand worlds is called a middle thousand world (Zhong Qian Shijie); the accumulation of one thousand middle thousand worlds is called a great thousand world.
。而初住菩薩。如此大千佛土。能王一百矣。
夫飲食男女。聲色貨利。未始為障道。而所以障道者。特自身自心耳。故昔人有言。功勞莫先於有智。大患莫若於有身。智即妄心也。身即妄身也。夫妄心者。托物而生者也。妄身者。假物而成者也。然唯真心。物生不生。物滅不滅。真身。氣聚不聚。氣散不散。物者何。前塵之謂也。氣者何。四大之謂也。所謂妄心者。觸境生情。好惡代謝。從生至老。從老至死。綿然不斷。于不凈處。耽湎味著。如自髓腦。執吝不捨。雖有良師父兄善友。言以覺之。非唯不能頓然棄捨。改惡遷善。猶至於結恨者。不少也。此縱妄心情識。順則歡然。逆則不悅。如此者。所謂人頭牛耳。又有勞勞勤勤。深謀遠慮。以養生為計者。貧則冀富。富則冀貴。貴則冀壽。壽則冀仙。情波浩浩。無有窮已。此謂癡眾生也。究而言之。如此妄念。終朝汩汩。畢世辛勤。不過最初一點妄心不能空耳。我故曰飲食男女聲色貨利。非能障道也。障道者。惟此妄心也。此妄心。又名智者何哉。以其善謀能畫故也。若能廢此妄心。從前種種勤勞。如湯消冰。泮然蕩矣。然能廢此心者。非真為死生漢子。英靈豪傑。未易易也。金剛般若經中。須菩提首以降心為問者。蓋知此心苦海源頭生死根株故也。此心一
【現代漢語翻譯】 現代漢語譯本：而初住菩薩（處於菩薩修行初級階段的菩薩）。能夠統治如此大千世界中的一百個國家。
飲食男女，聲色貨利，本來不是修道的障礙。而之所以成為障礙，特別在於自身和自心。所以古人說：『最大的功勞莫過於有智慧（妄智），最大的禍患莫過於有身體（妄身）。』 智慧就是妄心，身體就是妄身。妄心，是依託外物而產生的；妄身，是憑藉外物而形成的。然而只有真心，外物生滅與它無關；只有真身，氣息聚散與它無關。外物是什麼？是眼前的塵世。氣息是什麼？是地、水、火、風四大元素。所謂的妄心，是接觸外境就產生情感，好惡交替，從生到老，從老到死，連綿不斷。在不乾淨的地方，沉溺其中，貪戀執著，如同自己的骨髓大腦，執迷不悟，不肯捨棄。即使有良師、父兄、善友用言語來開導，非但不能立刻拋棄，改惡從善，甚至還會結下怨恨，這樣的人不在少數。這種放縱妄心情識，順從時就歡喜，違逆時就不高興。這樣的人，就是所謂的人頭牛耳（比喻徒有人的外表，卻不通人性）。還有那些辛辛苦苦，深謀遠慮，爲了養生而費盡心機的人，貧窮時希望富有，富有時希望顯貴，顯貴時希望長壽，長壽時希望成仙，情慾的波濤浩浩蕩蕩，沒有窮盡。這就是所謂的愚癡眾生。說到底，這樣的妄念，整天汩汩涌動，一輩子辛勤勞作，不過是因為最初的一點妄心不能空掉罷了。所以我說飲食男女聲色貨利，不是修道的障礙。障礙修道的，唯有這顆妄心。這顆妄心，又叫做『智』，是什麼原因呢？因為它善於謀劃。如果能夠廢除這顆妄心，從前種種的勤勞，就像熱水消融冰塊一樣，立刻消散了。然而能夠廢除這顆妄心的人，不是真正看透生死的人，不是英靈豪傑，是不容易做到的。《金剛般若經》中，須菩提首先以『降伏其心』為問題來請教，大概是因為知道這顆心是苦海的源頭，是生死的根本所在。這顆心一旦...
【English Translation】 English version: Furthermore, a Bodhisattva in the initial stage of abiding (初住菩薩 - a Bodhisattva in the first stage of the ten abodes) can rule over one hundred countries in such a great chiliocosm (大千佛土 - a great trichiliocosm).
Food and drink, sex, sounds and sights, wealth and gain, are not inherently obstacles to the path. What makes them obstacles is specifically one's own self and one's own mind. Therefore, the ancients said: 'No merit is greater than having wisdom (妄智 - false wisdom), no calamity is greater than having a body (妄身 - false body).' Wisdom is the deluded mind, and the body is the deluded body. The deluded mind arises by relying on external things; the deluded body is formed by borrowing external things. However, only the true mind is unaffected by the arising or ceasing of things; only the true body is unaffected by the gathering or scattering of breath. What are these 'things'? They are the objects of the senses. What is 'breath'? It is the four great elements (四大 - earth, water, fire, and wind). The so-called deluded mind is that which generates emotions upon contact with circumstances, with likes and dislikes alternating, continuously from birth to old age, from old age to death. In impure places, it indulges and clings, as if to its own marrow and brain, holding on tightly and unwilling to let go. Even if there are good teachers, fathers, elder brothers, and virtuous friends who use words to awaken it, not only is it unable to immediately abandon and reform, but it even goes so far as to harbor resentment; such people are not few. This is indulging the deluded mind and consciousness, rejoicing when things go its way and becoming displeased when things go against it. Such a person is said to have 'a human head but the ears of an ox' (人頭牛耳 - an idiom meaning having the appearance of a human but lacking human understanding). There are also those who labor diligently, scheming and planning deeply, taking the preservation of life as their goal, hoping to become rich when poor, hoping to become noble when rich, hoping to become long-lived when noble, and hoping to become immortal when long-lived. The waves of desire are vast and endless. These are called foolish beings. In the final analysis, such deluded thoughts churn all day long, and a lifetime of hard work is simply because that initial point of delusion cannot be emptied. Therefore, I say that food and drink, sex, sounds and sights, wealth and gain, are not what obstruct the path. What obstructs the path is only this deluded mind. This deluded mind is also called 'wisdom'; why is that? Because it is good at planning and scheming. If one can abolish this deluded mind, all the previous hard work will vanish like ice melting in hot water, completely dissolved. However, those who can abolish this mind are not easily found unless they are truly those who have seen through life and death, heroic and outstanding individuals. In the Diamond Sutra (金剛般若經), Subhuti (須菩提) first asked about 'subduing the mind' (降心), probably because he knew that this mind is the source of the sea of suffering and the root of birth and death. Once this mind is...
廢。智識銷融。所謂真心者。如浮雲散而明月彰矣。明月照世。高低遠近。四海百川。行潦蹄涔。處處影見。然未嘗有心也。惟悟此心者。雖凡夫而即佛矣。不悟。佛亦凡夫也。妄心真心。並陳於此。有志出世者留心焉。妄身真身不暇言矣。
能所分而不斷者。良以能本非所。所本非能。然則能不自能。所不自所。能不自能。由所故能。所不自所。由能故所。由所故能。則功屬於所矣。由能故所。亦功歸於能矣。功屬於所。則獨立者所也。功歸於能。則獨立者能也。凡謂獨立則無待。故曰不分。不獨立則有待。故曰分。知此則得實相之用矣。實相者。毫無滲漏之謂也。
古人云。難易相成。是以難即易之機。故畏難者。謂之自塞易機。易者。靈而常通之謂也。通即易。易即變。變則神。
大智道人每曉人曰。世之迷倒者。莫甚貪慾。而貪慾之起。起於前境。前境雖眾。惟男女色相最為妖嫚。男愛女色。觀女如花。女愛男相。觀男如寶。綿著生愛。雖白刃甘蹈。湯火可赴。敗名喪德。玷俗戕生。亦不暇顧矣。殊不知揭妝飾而觀之。四衢之中。頭蓬丑露。豈惟不生愛著。且嘔噦不勝矣。再揭皮而觀之。寧獨嘔噦。且不勝恐怖矣。再去肉而觀之。則白骨頹然。寧獨恐怖已哉。始悟由空有骨。由骨有肉。由
肉有皮。四者具而加嚴飾。乃能惑人。今天下紛然。如登春臺。如觀好花。至死不悟。可不哀哉。奚若外嚴飾而觀其皮。外皮而觀其肉骨。外肉骨而觀其空。外空而觀無生。夫無生者。眾聖之所宅。萬靈之所始。故曰惟得始者。可以善終。如不窮其始而死。雖金棺銀槨藏之吉地。謂之善終者乎。
作若有作。安能有止。止若有止。豈復有任。任若有任。安得有滅。惟其不作不止不任不滅。所以能作作止止任任滅滅也。有人薦此。則三世十方。五蘊十八界。拈取絲毫許。向人前拋擲。吾恐黃面瞿曇亦無辣手○楞嚴經曰。妙觸宣明。此語開剖本光無剩矣。第學者。思致不妙。往往當面蹉過。昔有堂頭問僧。隔壁聽釵釧聲即破戒。戒作么持。僧曰。好個入路。由是而觀。在身則為妙觸宣明。在耳則為妙聲宣明。一根既然。何根不爾。又四祖信大師年十四。參粲大師曰。愿和尚與信個解脫法門。粲曰。解脫則且止。即今誰縛汝。信遂大悟于言下。古德有言曰。搕著撞著。無非入路。良不我欺也。
師曰。坐靜有三品。曰下劣坐。平等坐。增上坐。下劣坐者。但能舌拄齦腭。齒關謹密。雙手握拳夾脊。天柱挺豎不欹。以信力為主。或持半偈。或持佛號及咒。上有嚴師慈護。下有法侶夾輔。是謂下劣坐也。平等坐者。
初以識破根塵識三界為主。於三界始末。洞悉無疑。臨坐時。視身如雲影。視心如網風。別無作手。若能堅勁。昏散痛癢。自然剝落。或一坐半日。或兩三日。飲食不進。氣力仍舊。是謂平等坐也。增上坐者。是以洞徹本心為事。或以古德機緣。關技癢者。自然凝結不化。若負戴天不共之仇。我不欲瞋悶。而瞋悶塞破虛空。直得依正聖凡。合下盡翻窠窟。有此等志氣力量。累足蒲團。以刻超劫。而無超劫之心。到此時昏散無渠棲泊處。盡十方三世都盧是一個話頭。迥迥然在前塞煞眉眼。忽然心地有爆豆之機。不生欣喜。何以故。渠我故有。今適相逢。有何奇特。是謂增上坐也。
小人與君子處。莫之然恒有不快君子之心。此正小人之情也。如小人幸而自知此情。痛力克治。則不煩歲月。便覺與君子處。則快然。與眾人處。則惕然矣。從此以明勇為前茅。克治弗已。將來與眾人處則快然。與君子處則惕然也。如至此。更克治之不休。則又非深於悟自心者不能耳。
天機粗澀。佛語即障。萬苦駢集。而天機深者。皆導師也。故曰善用其心。觸處緣因。不善用心。頭頭障礙。如威音之前。未有佛興。而因緣無地。則威音之師。畢竟其誰。殊不知苦即導師。何用別徴。然威音之後。亦以苦。亦以樂。亦以不苦不樂
【現代漢語翻譯】 現代漢語譯本：最初以認識並識破根、塵、識三界（Root, Dust, Consciousness - 三個構成經驗世界的要素）為主。對於三界的起始和終結，徹底明瞭無疑。臨近打坐時，觀自身如雲朵的影子，視心念如穿過網的微風，不另作其他手段。如果能夠堅持不懈，昏沉、散亂、痛楚、瘙癢自然會消退剝落。或者一次打坐半天，或者兩三天，即使不進飲食，氣力仍然如舊，這叫做平等坐。增上坐，是以徹底洞察本心為目標。或者以古德的機緣，觸動了癢處，自然凝結不化。若有揹負著不共戴天之仇的決心，即使不想嗔怒煩悶，嗔怒煩悶也能塞滿虛空，使得依報、正報、聖人、凡人，全部翻轉過來。有這種志氣和力量，累積腳下的蒲團，以求超越劫數，卻沒有超越劫數的念頭。到這個時候，昏沉散亂沒有地方可以棲息。整個十方三世都只是一個話頭，明明白白地橫在眼前，堵塞住眉眼。忽然心地有了爆豆一樣的契機，也不要產生欣喜。為什麼呢？因為這個契機本來就存在於我心中，現在只是恰好相逢，有什麼值得驚奇的呢？這叫做增上坐。 小人與君子相處，總是常常懷有使君子不快的心情，這正是小人的本性。如果小人有幸能夠認識到自己的這種本性，並痛下決心加以克服，那麼不用花費太長時間，就會覺得與君子相處時感到愉快，與眾人相處時感到警惕。從此以後，以勇猛精進為先導，不停地克服自己的缺點，將來與眾人相處時也會感到愉快，與君子相處時也會感到警惕。如果到了這種程度，還不停地克服自己的缺點，那麼就不是不深刻領悟自心的人所能做到的了。 天性遲鈍粗糙，佛語就會成為障礙。各種苦難一齊到來，而天性深刻的人，都是導師。所以說，善於運用自己的心，處處都是因緣；不善於運用自己的心，處處都是障礙。如同在威音王佛（過去七佛之一）之前，沒有佛出現，而因緣沒有著落之處，那麼威音王佛的老師，究竟是誰呢？殊不知苦難就是導師，何必另外尋找？然而威音王佛之後，也用苦，也用樂，也用不苦不樂。
【English Translation】 English version: Initially, the focus is on recognizing and penetrating the root, dust, and consciousness of the Three Realms (Root, Dust, Consciousness - the three elements that constitute the world of experience). One should have a thorough and unquestionable understanding of the beginning and end of the Three Realms. When about to sit in meditation, view the body as a cloud's shadow, and the mind as a breeze passing through a net, without employing any other techniques. If one can be steadfast and persistent, drowsiness, distraction, pain, and itching will naturally peel away and fall off. One may sit for half a day, or two or three days, without eating or drinking, yet one's strength remains as before. This is called 'Equal Sitting'. 'Progressive Sitting' is focused on thoroughly penetrating one's original mind. Or, using the opportunity of the ancient masters, touching the itchy spot, it naturally congeals and does not transform. If one has the determination of bearing an irreconcilable hatred, even if one does not want to be angry and depressed, anger and depression can fill the void, causing the retribution body, the reward body, the saints, and the ordinary people to be completely overturned. With such ambition and strength, accumulate the futon under your feet, seeking to transcend kalpas, but without the thought of transcending kalpas. At this time, drowsiness and distraction have nowhere to dwell. The entire ten directions and three times are all just one topic, clearly and distinctly blocking the eyebrows and eyes. Suddenly, if the mind has the opportunity of popping beans, do not be delighted. Why? Because this opportunity originally exists in my mind, and now it just happens to be encountered, what is so surprising? This is called 'Progressive Sitting'. When a petty person is with a virtuous person, they always harbor feelings that displease the virtuous person. This is precisely the nature of a petty person. If a petty person is fortunate enough to recognize this nature in themselves and resolutely overcome it, then it will not take long before they feel happy when with a virtuous person and vigilant when with ordinary people. From then on, take courageous advancement as the vanguard, constantly overcoming one's shortcomings. In the future, one will also feel happy when with ordinary people and vigilant when with virtuous people. If one reaches this point and continues to overcome one's shortcomings, then it is something that only those who deeply understand their own minds can do. If one's innate nature is dull and coarse, the Buddha's words will become an obstacle. When all kinds of suffering come together, those with a profound innate nature are all guides. Therefore, it is said that if one is good at using one's mind, everywhere is a cause and condition; if one is not good at using one's mind, everywhere is an obstacle. Just as before the Buddha Vipaśyin (one of the past seven Buddhas), no Buddha had appeared, and the causes and conditions had no place to settle, then who was the teacher of the Buddha Vipaśyin after all? Little do they know that suffering is the guide, why look for another? However, after the Buddha Vipaśyin, one also uses suffering, also uses happiness, and also uses neither suffering nor happiness.
。雜示而為熏機。又萬不同也。惟威音非苦煎逼。雖天機深。覺亦難開。覺開則一切緣因。皆從中流出。此威音果上之用也。思之。則凡有疑滯。可觸類而通矣。
凡夫之知周乎六尺。聖人之知無外不了。然凡夫之知。離無外不了之知。則知無所本。如喚六尺之知心為自心。則心惟六尺。而六尺之外。毫無所知。如洗盪此知。則無外不了之知。終不得矣。如不洗盪此知。則無外不了之知。亦終不得矣。故曰即能知不得遍知。離能知不得遍知。離即離非。不得遍知。即離即非。不得遍知。此聖人萬古不欺之言也。
大抵眾生之機。不越四料簡。有高而不能下者。有下而不能高者。有不能高下者。有能高能下者。善教者隨機引接。
夫真心明凈。本自圓照。照極昏生。瞥成業相。由是轉現頓興。冥然能所。然而智相未起。猶無分別。因不了現相。從自心生。妄生分別。分別即智相也。智相即是意識。種種愛憎。千態萬狀變幻無常。妄分疆界。若無意識。而眼耳鼻舌身之五識。雖各寄根。各守分限。然皆無分別。既無分別。五本無五。則眼耳等識。言一亦可。言五亦可。六根不能互用。總因意識橫計。眼則能見。耳則能聞等。意識若空。則眼耳識等。終日見聞。未嘗見聞。以無分別故。凡有分別。即有能
【現代漢語翻譯】 現代漢語譯本：各種各樣的開示就像是薰香用的器具。而且千差萬別。只有威音王佛（過去古佛名）的教法不是用苦行逼迫的方式。雖然天機深奧，覺悟也很難開啟。一旦覺悟開啟，那麼一切的緣起因果，都從中流出。這是威音王佛在果位上的作用。思考這些，那麼凡是有疑惑的地方，就可以觸類旁通了。
凡夫的知見侷限於六尺之內，聖人的知見無所不包，沒有不瞭解的。然而，凡夫的知見，如果離開了無所不包、沒有不瞭解的知見，那麼知見就沒有了根本。如果把這六尺之內的知心稱為自己的心，那麼心就只有六尺大小，六尺之外就一無所知了。如果洗滌掉這種知見，那麼無所不包、沒有不瞭解的知見，最終也無法得到。如果不洗滌這種知見，那麼無所不包、沒有不瞭解的知見，也最終無法得到。所以說，『即能知不得遍知，離能知不得遍知，離即離非，不得遍知，即離即非，不得遍知』。這是聖人萬古不變的真理。
大體上，眾生的根器，不出四種料簡（四種根器）：有的人程度高卻不能向下相容，有的人程度低卻不能向上提升，有的人不能高也不能低，有的人既能高也能低。善於教化的人會根據不同的根器進行引導。
真心本來明凈，自然圓滿照耀。照耀到極點就會產生昏昧，忽然形成業相。由此開始轉變顯現，迅速興起，在昏昧中產生能和所。然而，智相（智慧的表象）還沒有生起時，還沒有分別。因為不瞭解顯現的現象是從自心中產生的，所以妄生分別。分別就是智相。智相就是意識，產生種種愛憎，千姿百態，變幻無常，妄自分出強烈的界限。如果沒有意識，那麼眼、耳、鼻、舌、身這五識，雖然各自依附於根，各自守著自己的範圍，但都沒有分別。既然沒有分別，五本無五，那麼眼、耳等識，說成一個也可以，說成五個也可以。六根不能互相使用，總因為意識橫加計度。眼睛能看見，耳朵能聽見等等。如果意識空了，那麼眼耳識等，終日見聞，卻未曾見聞，因為沒有分別的緣故。凡是有分別，就有能。
【English Translation】 English version: Various instructions are like incense burners. Moreover, they are all different. Only the teachings of the Buddha Vipaśyin (an ancient Buddha's name) are not based on forced asceticism. Although the heavenly mechanism is profound, enlightenment is difficult to open. Once enlightenment is opened, then all causes and conditions flow from it. This is the function of Buddha Vipaśyin at the stage of fruition. Thinking about these things, then any doubts can be understood by analogy.
The knowledge of ordinary people is limited to six feet, while the knowledge of sages encompasses everything and understands everything. However, if the knowledge of ordinary people is separated from the knowledge that encompasses everything and understands everything, then knowledge has no foundation. If this mind within six feet is called one's own mind, then the mind is only six feet in size, and there is no knowledge beyond six feet. If this knowledge is washed away, then the knowledge that encompasses everything and understands everything cannot be obtained in the end. If this knowledge is not washed away, then the knowledge that encompasses everything and understands everything cannot be obtained in the end. Therefore, it is said, 'Knowing cannot be universally knowing, not knowing cannot be universally knowing, separating from both knowing and not knowing, cannot be universally knowing, being both knowing and not knowing, cannot be universally knowing.' These are the unchanging words of the sages.
Generally speaking, the capacities of sentient beings do not go beyond the four categories (four types of capacities): some are high but cannot go low, some are low but cannot go high, some cannot go high or low, and some can go both high and low. Those who are good at teaching will guide according to different capacities.
The true mind is originally clear and naturally illuminates completely. When illumination reaches its extreme, darkness arises, and karmic appearances are suddenly formed. From this, transformation and manifestation begin, arising rapidly, and in the darkness, the 'knower' and the 'known' arise. However, when the appearance of wisdom (the appearance of wisdom) has not yet arisen, there is no discrimination. Because one does not understand that the phenomena that appear arise from one's own mind, one falsely generates discrimination. Discrimination is the appearance of wisdom. The appearance of wisdom is consciousness, which produces all kinds of love and hate, in countless forms, changing constantly, and falsely dividing strong boundaries. If there is no consciousness, then the five senses of eye, ear, nose, tongue, and body, although each relies on its root and each guards its own limit, have no discrimination. Since there is no discrimination, the five are essentially not five, then the senses of eye, ear, etc., can be said to be one, or can be said to be five. The six senses cannot be used interchangeably, all because consciousness makes arbitrary calculations. The eye can see, the ear can hear, and so on. If consciousness is empty, then the senses of eye and ear, etc., see and hear all day long, but have never seen or heard, because there is no discrimination. Wherever there is discrimination, there is a 'knower'.
所。能分別者是心。所分別者是境。心境角立。物我紛然。故迷彼明凈。所以一個精明。分為六用。眼乃見色。耳乃聞聲。情塵互動。妄生妄滅。無有了期。故眼離明暗。則無見體。餘五亦然。見體既無。誰明塵相。塵相既無。見體亦無。塵見雙亡。元一真心。此個真心。情生則轉為根塵。情空則根塵元是真心。根塵真心。迷之成二。悟之元一。只此一名。待二乃有。二若不有。一何所寄。譬如說個不可得。待有可得。有此不可得。始有可得。若無不可得。可得亦何所寄。則前所謂業轉現三相及智相。復歸元真。蓋迷元真。而有此等。悟此等而顯元真。此等元真。不是兩物。譬如一個醒人。少有昏生。雖聞外聲。又不明瞭。雖不明瞭。又聞外聲。喚他作醒。實不明瞭。喚他作昏。又聞外聲。到此境界。謂之昏醒相半。有人喚之。則隨醒邊。無人喚之。則隨昏邊。既隨昏邊。外不了境。內不作夢。昏然而凝。能所未成。少頃入夢。能所則有。初者謂之證自證分。二者謂之自證分。入夢則分兩分。能見者謂之見分。所見者謂之相分。法喻參合。理自曉然。
色生處即是空生。空生處即是色生。萬法雖廣。無越空色。茍能洞達色空。則無塞非通。無通非圓。圓則理徹事窮。佛祖聖賢。便可同一鼻孔出氣矣。
根
【現代漢語翻譯】 現代漢語譯本 『所』，指的是能分別的主體是心（Citta，意念、精神）。所分別的對象是境（Vishaya，客體、境界）。心與境相互對立，物與我區分開來，因此迷惑了那原本明凈的本性。所以一個精明的本性，分化為六種作用。眼用來見色，耳用來聞聲，情與塵相互作用，虛妄地產生又虛妄地滅亡，沒有停止的時候。所以眼離開明暗，就沒有能見的本體。其餘五根也是這樣。能見的本體既然沒有，誰來照明顯現塵相？塵相既然沒有，能見的本體也沒有。塵與見兩者都消失，就恢復了原本唯一的真心。這個真心，被情所牽引就轉變為根與塵，情空了，那麼根與塵原本就是真心。根、塵、真心，迷惑時就成為二，覺悟時原本就是一。僅僅是這一個名稱，是相對於『二』而存在的。如果沒有『二』，『一』又寄託在哪裡呢？譬如說『不可得』，是相對於『可得』而說的，有了『不可得』，才會有『可得』。如果沒有『不可得』，『可得』又寄託在哪裡呢？那麼前面所說的業相、轉相、現相這三種相以及智相，最終迴歸原本的真性。是因為迷惑了原本的真性，才會有這些相的產生；覺悟了這些相，就顯現出原本的真性。這些相與原本的真性，不是兩個東西。譬如一個清醒的人，稍微產生昏沉，雖然聽到外面的聲音，又不能明瞭。雖然不能明瞭，又聽到外面的聲音。稱他為清醒，實際上並不明瞭；稱他為昏沉，又能聽到外面的聲音。到達這種境界，就叫做昏醒相半。有人呼喚他，就傾向於清醒的一邊；沒有人呼喚他，就傾向於昏沉的一邊。既然傾向於昏沉的一邊，對外不能明瞭境界，對內不做夢，昏然而凝滯，能與所尚未形成。過一會兒進入夢境，能與所就產生了。最初的階段叫做證自證分（Svasamvedana），第二個階段叫做自證分（Svasamvitti）。進入夢境就分為兩部分，能見的主體叫做見分（Drk-bhaga），所見的對象叫做相分（Nimitta-bhaga）。用比喻和法理相互參照，道理自然就明白了。
色產生的地方就是空產生的地方，空產生的地方就是色產生的地方。萬法雖然廣大，沒有超出空與色。如果能夠徹底通達色與空，就沒有阻塞而非通達，沒有通達而非圓融。圓融那麼道理就透徹，事理就窮盡，佛祖聖賢，就可以同一個鼻孔出氣了。
根
【English Translation】 English version 『That which』 refers to the mind (Citta), which is the subject capable of distinguishing. 『That which is distinguished』 refers to the object (Vishaya). When the mind and object stand in opposition, and the distinction between things and self arises, one becomes deluded about the original clarity. Therefore, a single, intelligent nature is divided into six functions. The eye is used to see forms, the ear to hear sounds, and emotions and dust interact, arising and ceasing falsely without end. Thus, when the eye is separated from light and darkness, there is no seeing entity. The same is true for the other five senses. Since the seeing entity does not exist, who illuminates the dust appearances? Since the dust appearances do not exist, the seeing entity also does not exist. When both dust and seeing vanish, the original, single true mind is restored. This true mind, when moved by emotion, transforms into the senses and dust; when emotion is empty, the senses and dust are originally the true mind. Senses, dust, and the true mind, when deluded, become two; when enlightened, they are originally one. It is only this one name that exists relative to 『two』. If there is no 『two』, where does 『one』 reside? For example, saying 『unattainable』 is relative to 『attainable』; with 『unattainable』, there is 『attainable』. If there is no 『unattainable』, where does 『attainable』 reside? Then the previously mentioned three aspects of karma – the karma aspect (karma-rupa), the turning aspect (pravrtti-rupa), and the appearing aspect (vastu-rupa) – as well as the wisdom aspect (jnana-rupa), all return to the original truth. It is because of delusion about the original truth that these aspects arise; by awakening to these aspects, the original truth is revealed. These aspects and the original truth are not two separate things. For example, a person who is awake, slightly falls into drowsiness; although hearing external sounds, they are not clear. Although not clear, they still hear external sounds. Calling them awake, they are actually not clear; calling them drowsy, they still hear external sounds. Reaching this state is called half-awake and half-drowsy. If someone calls them, they lean towards the awake side; if no one calls them, they lean towards the drowsy side. Since they lean towards the drowsy side, they cannot clearly perceive the external world, nor do they dream internally, becoming dimly stagnant, with the subject and object not yet formed. After a while, they enter a dream, and the subject and object arise. The initial stage is called self-awareness (Svasamvedana), and the second stage is called self-cognition (Svasamvitti). Entering a dream divides into two parts: the subject that sees is called the seeing aspect (Drk-bhaga), and the object that is seen is called the appearance aspect (Nimitta-bhaga). By comparing metaphors and principles, the truth naturally becomes clear.
The place where form arises is the place where emptiness arises, and the place where emptiness arises is the place where form arises. Although the myriad dharmas are vast, they do not go beyond emptiness and form. If one can thoroughly penetrate form and emptiness, there is no obstruction that is not penetration, and no penetration that is not complete. If it is complete, then the principle is thorough, and the matter is exhausted. Buddhas, ancestors, sages, and worthies can breathe through the same nostril.
Root
塵非物。妄想成迷。妄想元空。根塵成滯。余以是知根塵。非妄想而不有。妄想非根塵而本無。不有則山河非礙。本無則念慮非知。山河非礙。則無往而非身。念慮非知。則無往而非心。無往而非身。則塵塵剎剎皆功德之聚。無往而非心。則唸唸心心總妙應之機。情與無情。本來一片。佛與眾生。元非兩致。是以眾生笑語。即如來圓極之談。諸佛梵音。即眾生詼諧之語。或謂我但按指。海印發光。或謂我謦欬涕唾。皆西來意。真不我欺。自是眾生不了自心。非幻成幻。直下知歸。本來成現。雖然造斯玄極。功由慧力。譬夫觀語實相者。究語所從。若生於覺觀。外無匡郭。則音韻不成。若生於根器。內無覺觀。則鼓擊無由。反覆推窮。兩端不有。二既不有。中又何來。當體無依。豁然獨露。如是則豈五目之能窺。四智之可測哉(示弟子)。
修行易而悟心難。悟心易而治心難。治心易而無心難。無心易而用心難。如倚門傍戶者。不可與語此也。學佛者。倚傍釋迦。學儒者倚傍孔子。學道者倚傍老子。離卻倚傍。露地上立腳。如師子王往返遊行。跳躑自在。了無依倚。唯悟徹心光者。信手便用。若定上座從臨濟來。或問如何是禪和窮到底。定即搊住。擲向橋下。有同行者解之。定曰。若不是這老凍膿。直教禪和窮到
【現代漢語翻譯】 現代漢語譯本 塵不是實物，是虛妄的念想造成的迷惑。虛妄的念想原本是空無的，根和塵相互作用形成障礙。因此我知道，根和塵不是因為虛妄的念想就不會存在，而虛妄的念想本身並非根和塵，而是本來就不存在的。不執著于存在，那麼山河就不會成為阻礙；認識到本無，那麼念頭和思慮就不是真正的認知。山河不成阻礙，那麼無論去向何方，都是自身的存在；念慮不是認知，那麼無論去向何方，都是心的體現。無論去向何方都是自身的存在，那麼每一個微塵、每一個剎那都聚集著功德；無論去向何方都是心的體現，那麼每一個念頭、每一個心念都是奇妙的應機。有情和無情，本來就是一體；佛和眾生，原本就沒有兩樣。因此，眾生的歡笑和言語，就是如來圓滿至極的談論；諸佛的梵音，就是眾生詼諧的語言。有人說我只是按了一下手指，海印（samudramudrā）就發出光芒；有人說我咳嗽、流涕、吐唾沫，都是西來意（指禪宗的傳承）。這真的一點也不欺騙我。只是眾生不瞭解自己的心，把虛幻當成真實。直接認識到歸宿，本來就是真實顯現的。雖然創造了這種玄妙至極的境界，但功勞在於智慧的力量。比如觀察語言的實相，探究語言從哪裡來。如果產生於覺觀，外在沒有界限，那麼音韻就無法形成；如果產生於根器，內在沒有覺觀，那麼敲擊鼓就沒有理由。反覆推究，兩端都不存在。既然兩端都不存在，那麼中間又從哪裡來呢？當下本體沒有依靠，豁然開朗，獨自顯露。這樣，又怎麼是五目（指肉眼、天眼、慧眼、法眼、佛眼）所能窺視，四智（指成所作智、妙觀察智、平等性智、大圓鏡智）所能測量的呢？（開示弟子）
修行容易而領悟心性很難，領悟心性容易而調伏心很難，調伏心容易而達到無心很難，無心容易而能夠用心很難。像那些倚門傍戶的人，是不能和他們談論這些的。學佛的人，倚靠釋迦（Śākyamuni）；學儒的人，倚靠孔子；學道的人，倚靠老子。離開倚靠，在露地上站穩腳跟，就像獅子王一樣來回**，跳躍自如，沒有任何依靠。只有徹悟心光的人，才能信手拈來，隨意運用。如果定上座從臨濟（Línjì）來，有人問什麼是禪和（chánhé）窮到底，定就抓住他，扔向橋下。有同行的人理解他，定說，如果不是這老凍膿，直接讓禪和窮到底。
【English Translation】 English version Dust is not a thing; it is delusion born of false thoughts. False thoughts are originally empty. Root and dust interact to form obstructions. From this, I know that root and dust would not exist without false thoughts, while false thoughts themselves are not root and dust, but are fundamentally non-existent. Without clinging to existence, mountains and rivers are no longer obstacles. Recognizing the fundamental non-existence, thoughts and considerations are not true knowledge. If mountains and rivers are not obstacles, then everywhere one goes is oneself. If thoughts are not knowledge, then everywhere one goes is the manifestation of mind. If everywhere one goes is oneself, then every mote of dust, every instant, is a gathering of merit. If everywhere one goes is the manifestation of mind, then every thought, every mind-moment, is a mechanism of wondrous response. Sentient and insentient beings are originally one. Buddhas and sentient beings are fundamentally not two. Therefore, the laughter and speech of sentient beings are the perfect and ultimate discourse of the Tathagata (Rúlái). The Brahma-like sounds of the Buddhas are the humorous words of sentient beings. Some say that I merely pressed a finger, and the Samudramudra (hǎiyìn) emitted light. Some say that my coughs, snivels, and spittle are all the meaning of the West (referring to the transmission of Zen). This truly does not deceive me. It is simply that sentient beings do not understand their own minds, and mistake illusion for reality. Directly recognize the return, which is originally manifest. Although creating this profound and ultimate state, the merit comes from the power of wisdom. For example, observing the true nature of language, investigate where language comes from. If it arises from awareness and observation, without external boundaries, then sound cannot form. If it arises from the sense organs, without internal awareness and observation, then there is no reason to strike the drum. Repeatedly investigate, and neither extreme exists. Since neither extreme exists, then where does the middle come from? The very substance has no reliance, and it is openly and uniquely revealed. In this way, how can it be spied upon by the five eyes (pañcacakṣus) or measured by the four wisdoms (catvāri jñānāni)? (Instruction to disciples)
Cultivating practice is easy, but realizing the mind is difficult. Realizing the mind is easy, but taming the mind is difficult. Taming the mind is easy, but achieving no-mind is difficult. No-mind is easy, but using the mind is difficult. Those who lean by the door cannot be spoken to about this. Those who study Buddhism rely on Śākyamuni (Shìjiāmóuní). Those who study Confucianism rely on Confucius (Kǒngzǐ). Those who study Taoism rely on Lao Tzu (Lǎozǐ). Leaving aside reliance, stand firmly on the open ground, like the lion king roaming freely, leaping with ease, without any dependence. Only those who thoroughly understand the light of the mind can use it effortlessly. If the meditation master Ding comes from Linji (Línjì), and someone asks what is the ultimate poverty of a Chan monk (chánhé), Ding would seize him and throw him under the bridge. If a fellow practitioner understands him, Ding would say, 'If it weren't for this old frozen pus, I would have directly made the Chan monk utterly destitute.'
底。定可謂信手便用者矣。如是之用。出世即名為佛。經世即名為儒。養生即名為老。彼倚門傍戶者。譬猶賈舟。自無勢力。假冒他勢。扁其額曰。某翰閣。某部寺。某臺諫。以欺誑一切不知者。鮮不望風而靡。若彼真主卒然相值。則所冒扁。不唯不敢炫耀。而且覆藏之不暇矣。嗚呼。男兒家頂天立地。睜眉努眼。高談闊論。孰不自謂聖賢豪傑之徒。一朝撞著個沒面目漢子。將無孔鐵椎。輕輕敲擊。未有不眼目動定。支吾不及。如是而安望其能知四難之旨乎。
皮裘子曰。外離無合。外合無離。離由合生。合由離起。以離推合。合無所從。以合推離。離無所自。至人知離合無我。遂推自於遠近無常古今無待也。是以先天而生不為老。後天而降不為少。近取諸身。既其然矣。遠取諸物。未始有二道焉。於六塵之中。就觸塵推之如此。然受杖楚者。不能究痛之始終。則不免魂驚骨駭。酸楚入心。雖息斷形消。神遊氣散。而能知者。尚抱痛取生。生隔世矣。而痛猶歷然。或自祖而傳於父。自父而傳於子。子孫相繼。積五代而痛始化。嗚呼眾生積情。情積成堅。至於賢女化為貞石。萇弘血光為碧。推其所以然之故。始從迷性為情。情積而萬化無恒。故變化者。不出乎有待。有待。始終之別名也。智者知其如此。直推痛于
【現代漢語翻譯】 現代漢語譯本： 這是可以稱得上運用自如的境界了。像這樣運用，出世就叫做佛，經世就叫做儒，養生就叫做老。那些倚門傍戶的人，就像是做假生意的船，自身沒有勢力，假冒別人的勢力，在牌匾上寫著：『某翰林院』、『某部寺』、『某臺諫』，用來欺騙一切不知情的人，很少有不被他們迷惑的。如果突然遇到真正有權勢的人，那麼所冒充的牌匾，不僅不敢炫耀，而且連藏起來都來不及。唉，男兒家頂天立地，睜大眼睛，高談闊論，誰不自認為是聖賢豪傑之輩？一旦碰到一個不講情面的人，用沒有孔的鐵錘，輕輕敲打，沒有不眼珠轉動，支支吾吾說不出話的。這樣又怎麼能期望他們能理解四難的真諦呢？ 皮裘子說：『外離無合，外合無離。離由合生，合由離起。』從分離去推導聚合，聚合就沒有來源；從聚合去推導分離，分離就沒有自身。至人知道分離聚合都沒有『我』，於是把自身推及到遠近無常、古今無待的境界。因此，在先天之前產生，不會衰老；在後天之後降生，不會年少。從自身來求證，已經是這樣了；從外物來求證，從來沒有兩樣的道理。在六塵之中，就從觸塵來推導，也是這樣。然而，受到杖打的人，不能探究痛苦的始終，就不免魂驚骨駭，酸楚入心。即使氣息斷絕，形體消散，神遊氣散，而能知覺的，還抱著痛苦去投生，投生到隔世之後，痛苦仍然歷歷在目。或者從祖父傳給父親，從父親傳給兒子，子孫相繼，積累五代痛苦才開始消解。唉，眾生積累情感，情感積累成為堅固的執著，以至於賢女化為貞石，萇弘的血化為碧玉。推究其所以然的緣故，最初是從迷失本性而產生情感，情感積累而萬物變化沒有定數，所以變化，不出乎有所憑藉，有所憑藉，就是始終的別名。』智者知道是這樣，直接把痛苦推到
【English Translation】 English version: This can be described as a state of using something effortlessly. Such usage, when transcending the world, is called Buddha; when managing the world, it is called Confucian; when nourishing life, it is called Lao (Taoist). Those who lean on doors and rely on households are like fake business boats, without their own power, they pretend to have the power of others, writing on their plaques: 'So-and-so Hanlin Academy', 'So-and-so Ministry Temple', 'So-and-so Censorate', to deceive all those who do not know the truth, and few are not misled by them. If they suddenly encounter someone with real power, then the pretended plaque, not only dare not flaunt, but also has no time to hide it. Alas, men stand upright, open their eyes wide, and talk eloquently, who does not consider himself a follower of sages and heroes? Once encountering a faceless man, using a seamless iron hammer, gently tapping, there is no one who does not have their eyes moving and stammering, unable to speak. How can one expect them to understand the true meaning of the Four Difficulties (四難)? Piqiuzi (皮裘子) said: 'External separation without union, external union without separation. Separation arises from union, union arises from separation.' Using separation to deduce union, union has no origin; using union to deduce separation, separation has no self. The perfect man knows that separation and union have no 'self', and thus extends himself to the realm of impermanence in distance and time, and independence from past and present. Therefore, being born before the pre-heaven (先天), one does not age; being born after the post-heaven (後天), one does not become young. Taking from oneself, it is already so; taking from external things, there has never been a different principle. Among the six dusts (六塵), starting from the touch dust (觸塵) to deduce, it is also so. However, those who are beaten with a staff cannot investigate the beginning and end of the pain, and inevitably their souls are frightened, their bones are shocked, and the pain enters their hearts. Even if their breath is cut off, their form disappears, their spirit wanders, and their qi dissipates, those who are aware still embrace the pain to be reborn, and after being reborn into another life, the pain is still vivid. Or it is passed from grandfather to father, from father to son, and descendants continue, accumulating for five generations before the pain begins to dissolve. Alas, sentient beings accumulate emotions, and emotions accumulate into solid attachments, so that virtuous women turn into chaste stones, and Changhong's (萇弘) blood turns into jade. Investigating the reason for this, it initially arises from losing one's nature and generating emotions, and emotions accumulate and all things change without constancy, so change does not go beyond dependence, and dependence is another name for beginning and end.' The wise know that it is so, and directly push the pain to
未痛之前。于既痛之後。始終了無受痛之地。正當痛時。以勇乘明。應念化痛為樂。痛化則在有而能無。樂存則在無而能有。在有而能無。可以卷舒塵剎于毛孔。在無而能有。可以展毛孔而吐山河也。故曰。善觀察者。即一塵而入佛智。乃今以觸之一塵。始於離合相推。延而至遠近古今。靡不達也。況入塵塵三昧者哉。
一切寤時。于有色處則見色。于無色處不見色。此天下之常情也。一切夢時。于無色處則見有色。于有色處不見色。此亦天下之常情也。惟達道者。以夢時無色處見色之情。驗寤時有色處見色之妄。皎如日星。更有何惑哉。
夫疑情縱想。則情愈滯而惑愈深。系意念明。則澄鑒朗照而造極彌密。心如水火。擁之聚之。則其用彌全。決之散之。則其勢彌薄。故論云。質微則勢重。質重則勢微。如地質重故勢不如水。水性重故力不如火。火不如風。風不如心。心無形。故力無上。神通變化。入不思議。心之力也。心力既全。乃能轉昏入明。明雖愈于不明。而明未全也。明全在於忘照。照忘然後無明非明。無非明耳。乃幾乎息矣。幾乎息者。慧之功也。故經云。無禪不智。無智不禪。然則禪非智不照。照非禪不成。大哉禪智之業。可不務乎。
僧問臨濟見大愚還。如何黃檗便知渠大事已徹
【現代漢語翻譯】 現代漢語譯本： 在尚未感到疼痛之前，以及已經感到疼痛之後，始終沒有一個地方可以承受疼痛。正當感到疼痛的時候，要以勇氣駕馭智慧，應當立即將疼痛轉化為快樂。如果疼痛能夠轉化，那就是在『有』的狀態下能夠達到『無』的狀態；如果快樂能夠存在，那就是在『無』的狀態下能夠達到『有』的狀態。在『有』的狀態下能夠達到『無』的狀態，就可以將無數的塵剎收縮到毛孔之中；在『無』的狀態下能夠達到『有』的狀態，就可以從毛孔中展現出山河大地。所以說，善於觀察的人，可以從一粒微塵中進入佛的智慧。如今從接觸到的微塵開始，從分離和結合的相互推移，延伸到遠近古今，沒有不通達的。更何況是進入塵塵三昧（Dharmadhatu Samadhi，指證入法界實相的禪定）的人呢？ 一切清醒的時候，在有顏色的地方就能看到顏色，在沒有顏色的地方就看不到顏色，這是天下通常的情況。一切做夢的時候，在沒有顏色的地方就能看到有顏色，在有顏色的地方就看不到顏色，這也是天下通常的情況。只有通達真理的人，用做夢時在沒有顏色的地方看到顏色的情況，來驗證清醒時在有顏色的地方看到顏色的虛妄，就像太陽和星星一樣明亮，還有什麼疑惑呢？ 疑惑的情感如果放縱想像，那麼情感就會越發停滯，迷惑就會越發深重；如果將意念繫於明智，那麼澄澈的鏡子就會明亮照耀，達到極致就會越發細密。心就像水和火，擁抱它、聚集它，那麼它的作用就會越發完備；疏導它、分散它，那麼它的勢頭就會越發薄弱。所以《論》中說，物質微小，那麼勢頭就重；物質重大，那麼勢頭就微小。比如土地的物質重大，所以勢頭不如水；水的性質重大，所以力量不如火；火不如風；風不如心。心沒有形狀，所以力量沒有上限。神通變化，進入不可思議的境界，是心的力量。心的力量既然完備，就能轉昏暗為光明。光明雖然勝過不光明，但是光明還沒有完全。光明完全在於忘記照耀。照耀被忘記之後，無明（Avidya，指無知、迷惑）就不是光明，沒有不是光明。那就幾乎達到止息了。幾乎達到止息，是智慧的功用。所以經中說，沒有禪定就沒有智慧，沒有智慧就沒有禪定。既然這樣，那麼禪定非有智慧不能照耀，照耀非有禪定不能成就。偉大的禪定智慧的事業，難道可以不努力嗎？ 僧人問：臨濟（Linji，禪宗大師）拜見大愚（Dayu，禪宗大師）回來，為什麼黃檗（Huangbo，禪宗大師）就知道他大事已經徹悟？
【English Translation】 English version: Before pain arises, and after pain has subsided, there is ultimately no place where pain can be located. When pain is actually present, one should use courage to harness wisdom, and immediately transform pain into joy. If pain can be transformed, it means being able to attain 'non-being' from 'being'; if joy can be maintained, it means being able to attain 'being' from 'non-being'. Being able to attain 'non-being' from 'being' allows one to contract countless lands into a pore; being able to attain 'being' from 'non-being' allows one to expand a pore and emit mountains and rivers. Therefore, it is said that those who observe well can enter the Buddha's wisdom from a single speck of dust. Now, starting from the dust one touches, from the mutual shifting of separation and union, extending to near and far, past and present, there is nothing that is not understood. How much more so for those who enter the Dharmadhatu Samadhi (Dharmadhatu Samadhi, referring to the samadhi of realizing the true nature of the Dharmadhatu)? When awake, one sees color where there is color, and does not see color where there is no color. This is the common situation in the world. When dreaming, one sees color where there is no color, and does not see color where there is color. This is also the common situation in the world. Only those who understand the Tao (Dao, the Way) use the experience of seeing color where there is no color in dreams to verify the illusion of seeing color where there is color when awake, as clear as the sun and stars. What further doubt is there? If doubt and emotion are allowed to run wild with imagination, then emotion becomes more stagnant and confusion becomes deeper; if intention is tied to clear understanding, then the clear mirror will shine brightly, and reaching the ultimate will become more refined. The mind is like water and fire; embracing it and gathering it will make its function more complete; channeling it and dispersing it will make its momentum weaker. Therefore, the Treatise says, 'When the substance is small, the momentum is heavy; when the substance is heavy, the momentum is small.' For example, the substance of earth is heavy, so its momentum is not as good as water; the nature of water is heavy, so its power is not as good as fire; fire is not as good as wind; wind is not as good as mind. The mind has no form, so its power has no limit. Supernatural powers and transformations, entering inconceivable realms, are the power of the mind. Since the power of the mind is complete, it can turn darkness into light. Although light is better than non-light, the light is not yet complete. Complete light lies in forgetting illumination. After illumination is forgotten, ignorance (Avidya, referring to ignorance and delusion) is not light, and there is nothing that is not light. Then it is almost at rest. Almost at rest is the function of wisdom. Therefore, the Sutra says, 'Without Dhyana (Dhyana, referring to meditation), there is no wisdom; without wisdom, there is no Dhyana.' Since this is the case, Dhyana cannot illuminate without wisdom, and illumination cannot be achieved without Dhyana. Great is the work of Dhyana and wisdom; can one not strive for it? A monk asked: When Linji (Linji, a Chan master) returned after seeing Dayu (Dayu, a Chan master), how did Huangbo (Huangbo, a Chan master) know that he had thoroughly understood the great matter?
。師曰。寒者得酒。顏面生春。饑者得飯。精神發悅。況醉無上醍醐者哉。
包萬物者。天地也。包天地者。泰清也。包泰清者知是何物。有物則不能載有形。無物則功何所存。知則不疑。疑則不知。不知而不求其知。終不知矣。人爲萬物之靈。知愚知賢。知寒知暑。知香知臭。知古知今。於是物也。而獨不知。人果靈乎。不靈乎。
般若者。真智慧火也。凡夫二乘皆有。而不皆善用之。或執有。或執無。知有知無所謂真知也。真智慧火。觸有有壞。觸無無壞矣。
因境有之心。凡有而聖無。惟無生之心。聖凡共有。凡有而聖無者。有待之影也。聖凡共有者。無待之光也。向上一路。則又非無待有待可能彷彿。惟本色衲子鼻孔在手。所以生殺自在。聖凡交馳。正與而奪。正殺而生。夜光在盤。其宛轉橫斜。衝突流轉。不可以意得之。惟其不可以意得者。不可以即知求。離知求。非即非離求。
因送亡僧骨入普同塔。問大眾曰。此把骨頭。與天界寺佛牙。且道是同是別。同則凡聖不分。別則心外有法。速道速道。眾無對。良久曰。一入普同僧海里。慈悲波浪潑天香。
飢渴燒心。令人熱惱幾死。少得飲食濟之。便覺無限清涼。不求而足。殊不知飢渴之初。有不飢渴者存焉。但肯徐而察之
【現代漢語翻譯】 現代漢語譯本： 師父說：『寒冷的人得到酒，顏面煥發生機；飢餓的人得到飯，精神煥發喜悅。更何況是沉醉於無上醍醐（指佛法真理）的人呢？』 『包容萬物的是天地，包容天地的是泰清（指空虛清明的境界）。包容泰清的是什麼東西呢？如果有東西，就不能承載有形之物；如果沒有東西，那麼功用又在哪裡存在呢？知道就能不疑惑，疑惑就不能知道。不知道卻不尋求知道，最終還是不知道。人是萬物中最有靈性的，知道愚笨知道賢明，知道寒冷知道暑熱，知道香氣知道臭味，知道古代知道現在。對於這些事物都知道，卻唯獨不知道自己。人果真有靈性嗎？還是沒有靈性呢？』 『般若（prajna，指智慧）是真正的智慧之火。凡夫和二乘（指聲聞和緣覺）都有般若，但不是都能善用它。有的人執著于『有』，有的人執著于『無』。知道『有』和『無』，才可以說是真知。真正的智慧之火，觸碰到『有』，『有』就會壞滅；觸碰到『無』，『無』也會壞滅。』 『因為對外境產生『有』的心，凡夫執著于『有』而聖人則超越『有』。只有那不生不滅的心，聖人和凡夫共同具有。凡夫執著于『有』而聖人超越『有』，這是有對待的影子。聖人和凡夫共同具有的，是無對待的光明。向上的一條路，又不是無對待和有對待可以彷彿比擬的。只有本色的衲子（指僧人）才能掌握鼻孔在自己手中，所以才能生殺自在。聖凡交織，正是給予也是剝奪，正是殺戮也是生機。夜光在盤中，它的宛轉橫斜，衝突流轉，不可以用意念去揣測。正因為不可以用意念去揣測，所以不可以從即知去求，也不可以從離知去求，要從非即非離去求。』 （因為送亡僧的骨灰進入普同塔）師父問大眾說：『這把骨頭，與天界寺的佛牙（Buddha's tooth relic），且說說看是相同還是不同？相同，那麼凡人和聖人就沒有分別；不同，那麼心外就存在佛法。快說快說！』大眾沒有回答。過了很久，師父說：『一旦進入普同僧海里，慈悲的波浪散發著潑天的香氣。』 『飢餓乾渴燒灼內心，令人熱惱幾乎死去，稍微得到飲食來救濟，便覺得無限清涼，不求而自足。殊不知飢餓乾渴之初，有不飢餓乾渴的東西存在。只要肯慢慢地去觀察它。』
【English Translation】 English version: The Master said, 'The cold person who gets wine, their face blooms with spring. The hungry person who gets food, their spirit is joyful. How much more so is the one who is intoxicated by the supreme amrita (referring to the truth of the Dharma)?' 'What encompasses all things is Heaven and Earth. What encompasses Heaven and Earth is Taiqing (referring to the state of emptiness and clarity). What is it that encompasses Taiqing? If there is something, it cannot contain what has form. If there is nothing, then where does its function exist? Knowing leads to no doubt, doubt leads to not knowing. Not knowing and not seeking to know, one will ultimately not know. Humans are the most intelligent of all beings, knowing foolishness, knowing wisdom, knowing cold, knowing heat, knowing fragrance, knowing stench, knowing the past, knowing the present. They know these things, yet uniquely do not know themselves. Are humans truly intelligent? Or are they not intelligent?' 'Prajna (prajna, meaning wisdom) is the true fire of wisdom. Ordinary people and the Two Vehicles (referring to Sravakas and Pratyekabuddhas) all have prajna, but not all can use it well. Some are attached to 'existence,' some are attached to 'non-existence.' Knowing 'existence' and 'non-existence' can be called true knowledge. The true fire of wisdom, when it touches 'existence,' 'existence' is destroyed; when it touches 'non-existence,' 'non-existence' is destroyed.' 'Because of the mind that arises from external circumstances, ordinary people are attached to 'existence,' while sages transcend 'existence.' Only the mind that is neither born nor dies is shared by both sages and ordinary people. Ordinary people are attached to 'existence,' while sages transcend 'existence'; this is the shadow of conditioned existence. What is shared by both sages and ordinary people is the light of unconditioned existence. The path upwards cannot be compared to either conditioned or unconditioned existence. Only the true monk (referring to a monk) holds their nose in their own hand, so they have the freedom to give life or take it away. The interweaving of the sacred and the mundane is both giving and taking away, both killing and giving life. The night-shining pearl in the tray, its winding, slanting, colliding, and flowing cannot be grasped by intention. Precisely because it cannot be grasped by intention, it cannot be sought from immediate knowledge, nor can it be sought from separation from knowledge; it must be sought from neither immediate nor separate knowledge.' (Because of sending the bones of a deceased monk into the Universal Pagoda) The Master asked the assembly, 'These bones, and the Buddha's tooth relic (Buddha's tooth relic) at Tianjie Temple, tell me, are they the same or different? If they are the same, then there is no distinction between ordinary people and sages; if they are different, then the Dharma exists outside the mind. Speak quickly! Speak quickly!' The assembly had no response. After a long time, the Master said, 'Once entered into the Universal Sea of Monks, the waves of compassion spread a fragrance that fills the heavens.' 'Hunger and thirst burn the heart, causing distress and almost death. Receiving a little food and drink to relieve it, one immediately feels boundless coolness, satisfied without seeking. But one does not know that at the beginning of hunger and thirst, there exists that which is neither hungry nor thirsty. One only needs to slowly observe it.'
。如池開水滿。月忽現前。豈待傍人指點。然後見哉。雖然眾人以飲食男女生飢渴。自眾人而上者。以功名生飢渴。或以義理道德性命生飢渴。雖復高明與卑暗之不同。而飢渴之前者。未始不同也。故君子急以聞道為前茅。
夫空色一條。而或兩之。兩之者。人自兩耳。所謂一者。果兩乎者。然一若不兩。則萬物奚源。兩若不一。則眾人絕梯聖之階矣。故曰但願空諸所有。慎物實諸所無。
梧桐壯風。芭蕉壯雨。梧桐芭蕉產于地。而風雨來乎天。如風雨不資乎兩者之善壯。則飄風驟雨。乃知其威。而微細時。桐蕉雖有若無也。故曰天不資地無以生。地不資天無以長。夫有形之大者。莫過乎天地。尚必相須而能成其體。故毛蟲羽蟲茍無雌雄。則其化也易窮。今有人於此。進道德而退勢利。殊不知微進則退無其母。微退則進無其資。若然者。道德勢利。初非兩物也。惟善用者。勢力皆道德也。不善用。則道德隱然流而為勢利。昧者不知也。是故道不足。則以德濟之。德不足必資乎仁義。仁義不足。必流於刑名。惟聖繼聖則不流降。是吾不得而知焉。
古之憂天下者。以飲食男女為大欲。思欲治之。殊不知憂其一而不憂其二者也。夫飲食男女。若無能知。則相悅之地。甘味之本無由矣。能知之不憂。而憂
【現代漢語翻譯】 現代漢語譯本：就像池塘乾涸后蓄滿了水，明月忽然顯現在眼前，難道還需要別人指點，然後才能看見嗎？雖然眾生因為飲食男女而產生飢渴，但那些超越眾生的人，則因為功名而產生飢渴，或者因為義理道德性命而產生飢渴。即使高明與卑微有所不同，但在飢渴這一點上，卻沒有什麼不同。所以君子急於求道，將其視為先導。
空和色本為一體，卻被人為地分為兩面。之所以分為兩面，是人自己造成的。那麼，所謂的一體，果真是兩面嗎？如果說一是沒有兩面的，那麼萬物的根源又在哪裡呢？如果說兩面不能歸一，那麼眾人就斷絕了通往聖人的階梯了。所以說，但願清空一切已有的，謹慎對待那些原本沒有的。
梧桐樹能承受強風，芭蕉樹能承受暴雨。梧桐和芭蕉生長於大地，而風雨則來自天空。如果風雨不憑藉兩者善於承受的特性，那麼狂風暴雨就會顯現出它的威力，而在微風細雨的時候，梧桐和芭蕉即使存在也好像不存在一樣。所以說，天不憑藉地就無法產生，地不憑藉天就無法生長。有形之物中，沒有比天地更大的了，尚且必須互相依存才能成就其形體。所以毛蟲羽蟲如果沒有雌雄，那麼它們的繁衍就容易窮盡。現在有這樣一個人，追求道德而遠離勢利，卻不知道稍微追求道德，那麼遠離勢利就沒有了根基；稍微遠離勢利，那麼追求道德就沒有了憑藉。如果這樣，道德和勢利，本來就不是兩樣東西。只有善於運用的人，勢力都是道德；不善於運用的人，那麼道德就會悄然流逝而變為勢利，愚昧的人不知道這個道理。因此，道不足，就用德來彌補；德不足，就必須憑藉仁義；仁義不足，就必然流於刑名。只有聖人繼承聖人才能不流於衰敗，這是我無法知道的。
古代憂慮天下的人，把飲食男女看作是最大的慾望，想要治理它，卻不知道只憂慮其一而不憂慮其二。飲食男女，如果沒有認知的能力，那麼相互愛悅的地方，甘美的本源就沒有來由了。能夠認知它的人不憂慮，卻憂慮
【English Translation】 English version: It is like a pond that refills with water after being dry, or the sudden appearance of the bright moon. Does one need someone else to point it out before seeing it? Although sentient beings experience hunger and thirst due to food, drink, and sexual desire, those who transcend sentient beings experience hunger and thirst due to fame and fortune, or due to principles of righteousness, morality, and life itself. Even though there is a difference between the wise and the ignorant, there is no difference in the experience of hunger and thirst. Therefore, a virtuous person urgently seeks to hear the Dao (the Way) and takes it as their vanguard.
'Emptiness' (空, kong) and 'form' (色, se) are fundamentally one, yet they are often divided into two. This division is self-imposed. So, is what is called 'one' truly two? If 'one' does not have two aspects, then where does the origin of all things lie? If 'two' cannot be unified into 'one,' then the path for ordinary people to ascend to sagehood is cut off. Therefore, it is said, 'May you empty all that you possess, and be cautious of what is truly lacking.'
The wutong tree withstands strong winds, and the banana tree withstands heavy rain. The wutong and banana trees grow from the earth, while the wind and rain come from the sky. If the wind and rain did not rely on the ability of these trees to withstand them, then the fierce wind and torrential rain would reveal their power, but in gentle breezes and light rain, the wutong and banana trees, though present, seem as if they are not. Therefore, it is said, 'Heaven cannot produce without the earth, and the earth cannot grow without heaven.' Among tangible things, nothing is greater than heaven and earth, yet they must rely on each other to complete their form. Therefore, if hairy creatures and feathered creatures do not have male and female, their transformation will easily be exhausted. Now, there is a person here who advances in morality and retreats from power and profit, but does not realize that if one slightly advances in morality, then retreating from power and profit has no foundation; if one slightly retreats from power and profit, then advancing in morality has no resources. If this is the case, then morality and power/profit are not two separate things in the first place. Only those who use them well find that power and profit are both morality. Those who do not use them well find that morality subtly flows and becomes power and profit, which the ignorant do not understand. Therefore, if the Dao (the Way) is insufficient, then use virtue to supplement it; if virtue is insufficient, then one must rely on benevolence and righteousness; if benevolence and righteousness are insufficient, then one will inevitably descend to legalism and punishment. Only a sage succeeding a sage will not descend into decline, which is something I cannot know.
Those who worried about the world in ancient times considered food, drink, and sexual desire to be the greatest desires, and sought to govern them, but they did not realize that they were only worrying about one and not the other. If there is no ability to understand food, drink, and sexual desire, then there would be no source of mutual pleasure or the essence of sweetness. Those who can understand it do not worry, but worry about
所知。是不知類也。然能知難破。類油入面。以其習熟成性。茍不能洞明本心。以無我而靈者治之。則油終不出矣。今天下號稱講道者。不知能知是賊。豢養無法。又力滋培之。所謂無我而靈者。亦終屈而不伸矣。更有甚者。認能知為主人公。為見性。為良知。噫。喚奴作郎。何其甚也。夫螻蟻之知。能周芥許。鹍鵬之知。能週數千里。然究其所從。名有大小。能則一也。故曰剖一微塵。出大千經卷。非聞道者不能焉。如龍聞以神。蛇眼聞。牛鼻聞。根易而聞不殊。則能知者。可以類推矣。
一身九想。初皆強觀。強觀力熟。應念但見。見脹則惡。見壞則恐。恐惡難堪。計棄此身。如厭死蛇。腥臭逆鼻。魂夢觳觫。況複眼觀。行者至此。欲覓淫心。等焦谷芽。如石女兒。十方推求。五內遍搜。一切毛孔。往復搜剔。臭穢薰蒸。淫念何地。推求一死。乃快吾意。一想力成慾海頓枯。若彼諸想。一一成就。何穢不滌。穢想既爾。凈想之因。初無定相。一微之忽。忽而隨流。流而不返。計臭為香。由忽積刻。由刻積時。由時積日。由日積月。由月積歲。由歲積劫。由劫積迷。如油入面。情不復性。面難出油。一迷永迷。覺路昏黑。愛慾為命。升沉萬端。六道板筑。三塗習熟。刀血火燒。飲食衣服。苦痛無量。徹心入骨
【現代漢語翻譯】 現代漢語譯本： 所知，實際上是不知之類。然而，這種『不知』很難破除，就像油滲入麵粉一樣，因為它已經習以為常，成為本性。如果不能徹底明白本心，用無我的靈性來治理它，那麼油終究無法從麵粉中分離出來。現在天下號稱講道的人，不知道『能知』是賊，反而豢養它，沒有方法制約，又極力滋養它，那麼所謂的無我而靈的本性，也終究會被壓制而無法伸展。更有甚者，竟然把『能知』當作主人公，當作見性，當作良知。唉！這真是認奴作子，何其荒謬！螻蟻的知覺，能夠周遍芥菜籽那麼大的地方；鯤鵬的知覺，能夠周遍數千里。然而追究它們的來源，名稱有大小的區別，但『能知』的本質卻是一樣的。所以說，剖開一粒微塵，就能顯現出大千世界的經卷，不是聞道的人是做不到的。就像龍用神來聽，蛇用眼睛來聽，牛用鼻子來聽，聽的器官不同，但聽的本質卻沒有差別，那麼對於『能知』，就可以以此類推了。
『一身九想』，最初都是勉強觀想。勉強觀想的力量純熟之後，應念之間就能見到。見到身體膨脹就感到厭惡，見到身體腐壞就感到恐懼。恐懼和厭惡難以忍受，就打算拋棄這個身體，就像厭惡死蛇一樣，腥臭的氣味令人作嘔，魂魄在夢中也感到恐懼戰慄。更何況是用眼睛親眼觀看呢？修行人到了這種地步，想要尋找淫慾之心，就像尋找焦芽敗種一樣，如同石女的兒子一樣，即使在十方世界推求，在五臟六腑中遍搜，在一切毛孔中來回搜尋，臭穢的氣味燻蒸，淫念又在哪裡呢？推求到徹底死亡，才能使我感到暢快。一旦『一想』的力量成就，慾海就會立刻枯竭。如果其他各種觀想，一一成就，那麼還有什麼污穢不能洗滌呢？既然污穢的觀想是這樣，那麼清凈觀想的因，最初並沒有固定的相狀，一念之間的疏忽，就會隨著業流而轉，一去不復返。把臭穢當作香甜，是由一念的疏忽積累成一刻，由一刻積累成一時，由一時積累成一日，由一日積累成一月，由一月積累成一年，由一年積累成一歲，由一歲積累成一劫，由一劫積累成迷惑。就像油滲入麵粉一樣，情感不再是本性，麵粉難以分離出油。一旦迷惑，就永遠迷惑，覺悟的道路昏暗不明，把愛慾當作生命，在萬般境遇中沉淪，在六道中建造房屋，對三惡道習以為常，遭受刀劍、鮮血和火焰的焚燒，飲食和衣服都充滿痛苦，這種痛苦徹心入骨。
【English Translation】 English version: 'What is known' is actually a type of 'not knowing'. However, this 'not knowing' is difficult to break through, like oil seeping into flour, because it has become habitual and part of one's nature. If one cannot thoroughly understand the original mind and govern it with selfless awareness, then the oil will ultimately not be separated from the flour. Nowadays, those who claim to preach the Dharma do not know that 'the ability to know' is a thief; instead, they nurture it without restraint and vigorously cultivate it. Thus, the so-called selfless awareness will ultimately be suppressed and unable to flourish. Even worse, some recognize 'the ability to know' as the protagonist, as seeing one's true nature, as innate knowledge. Alas! This is like calling a servant the master, how absurd! The awareness of ants can encompass the size of a mustard seed; the awareness of the Kunpeng (a mythical bird) can encompass thousands of miles. However, tracing their origins, the names may differ in size, but the essence of 'the ability to know' is the same. Therefore, it is said that by dissecting a single mote of dust, one can reveal the scriptures of the great thousand worlds, which is impossible for those who have not heard the Dharma. Just as dragons hear with their spirit, snakes hear with their eyes, and cows hear with their noses, the organs of hearing differ, but the essence of hearing remains the same. Thus, the same can be inferred for 'the ability to know'.
The 'Nine Contemplations of the Body' initially involve forced contemplation. When the power of forced contemplation becomes熟練, one can see them instantly upon reflection. Seeing the body swell, one feels disgust; seeing the body decay, one feels fear. The fear and disgust are unbearable, so one plans to abandon this body, like loathing a dead snake, whose stench is nauseating, and whose spirit trembles in fear even in dreams. How much more so when one sees it with one's own eyes? When a practitioner reaches this point, wanting to seek lustful thoughts is like seeking burnt sprouts, like the son of a barren woman. Even if one searches in the ten directions, searches throughout the five viscera and six bowels, and searches back and forth in every pore, the stench is overwhelming. Where are the lustful thoughts? Seeking until death is the only way to feel relief. Once the power of 'one contemplation' is achieved, the ocean of desire will immediately dry up. If all the other contemplations are achieved one by one, then what defilement cannot be washed away? Since defiled contemplation is like this, the cause of pure contemplation initially has no fixed form. A moment of negligence will cause one to follow the flow of karma, never to return. Mistaking stench for fragrance is due to a moment of negligence accumulating into an instant, an instant accumulating into a moment, a moment accumulating into a day, a day accumulating into a month, a month accumulating into a year, a year accumulating into an age, an age accumulating into delusion. Like oil seeping into flour, emotions are no longer one's true nature, and it is difficult to separate the oil from the flour. Once deluded, one is forever deluded, the path to enlightenment is dark and unclear, and one takes desire as life, sinking in myriad circumstances, building houses in the six realms, becoming accustomed to the three evil paths, suffering the burning of swords, blood, and fire, and experiencing immeasurable pain in food and clothing, a pain that penetrates the heart and enters the bones.
。聖人哀之。教即此想。強觀不凈。不凈功圓。顛倒習化。即蛇而龍。即凡而聖。長揖苦趣。生死縛解。無我之樂。樂無有盡。逆推其功。由一想始。
發揮談論。是文字般若。能勘破身心迷情。是觀照般若。佛與眾生同體。是實相般若。
此心本來。喚識不得。喚智不得。故曰。說是一物則不中。柰何無性隨緣。瞥生一念。自爾之後。三細六粗次第名焉。所謂大圓鏡智者。法身上用平等性智。在凡夫時名染污識。此染污。非是外染污。謂其計八識見分為我。究理言之。見分實非其我。以其橫執而計之。為此識體。此識體以我為主。即生癡見慢愛。謂之四惑。此四惑不比六識。煩惱動心。發念乃生。乃是莫知然而然。凡觸境界。自然而憎。自然而惡。此習最細。又喚做俱生無明。此就染言也。若就凈言之。六識作法空觀。即七識法執自伏。如六識作二空觀久。六識自轉為妙觀察智。久而精進。觀力漸猛。即七識我法二執。溶然冰銷。成平等性智。至於八識。及前五識。化為大圓鏡智。成所作智。此二智在果上。一念相應時轉。不涉階級者也。前所謂三細六粗者。八識之異稱也。由是觀之。莫愁八識不成大圓鏡智。五識不成成所作智。但要六識上著得力。見得透。日積月深。自然轉識成智。六識既轉成智。
【現代漢語翻譯】 現代漢語譯本：聖人憐憫他們，教導他們觀想之法，勉力觀想不凈之物。當不凈觀修習圓滿，顛倒的習氣便會轉化。如同蛇變化為龍，凡人轉變為聖人。長別痛苦的境地，生死輪迴的束縛得以解脫，體驗到無我的快樂，這種快樂沒有窮盡。反過來推究其功效，都是從最初的一念觀想開始的。
發揮談論佛法，是文字般若（Prajna，智慧）。能夠勘破身心迷情，是觀照般若。佛與眾生本為一體，這是實相般若。
這顆心本來面目，不能稱之為識，也不能稱之為智。所以說，『說它是什麼東西都不對』。無奈它無自性而隨緣，忽然生起一念。從此之後，三細六粗（指阿賴耶識的細微和粗顯的活動）次第顯現。所謂大圓鏡智（Mahadarsha-jnana，如實反映一切事物的智慧），是法身（Dharmakaya，佛的法性之身）上的作用。平等性智（Samata-jnana，認識到一切事物平等性的智慧），在凡夫時稱為染污識。這種染污，不是外來的染污，而是指第八識的見分（Vijnana-skandha，認識的主體）執著于自我。從究竟的道理來說，見分實際上並非真我，只是因為橫加執著而誤認為是我。因此，這個識的本體以我為主，就會產生癡、見、慢、愛，這被稱為四惑。這四惑不同於六識，煩惱動心，是念頭產生之後才有的。而這四惑是莫知其所以然，凡是接觸到境界，自然而然地產生憎恨和厭惡。這種習氣最為細微，又叫做俱生無明（Sahaja-ajnana，與生俱來的無明）。這是從染污的角度來說的。如果從清凈的角度來說，六識修習法空觀（Dharmasunyata，對一切事物皆空的觀照），第七識的法執（Dharma-graha，對事物本質的執著）自然降伏。如果六識修習二空觀（Dvayashunyata，人空和法空）時間長了，六識自然轉變為妙觀察智（Pratyavekshana-jnana，辨別諸法差別的智慧）。長久精進，觀照的力量逐漸增強，第七識的我執（Atma-graha，對自我的執著）和法執，就會像冰雪消融一樣，轉變成平等性智。至於第八識，以及前五識，就會轉化為大圓鏡智和成所作智（Krityanushthana-jnana，成就一切應作之事的智慧）。這兩種智慧在果位上，在一念相應時轉變，不需要經過任何階梯。前面所說的三細六粗，是第八識的不同名稱。由此看來，不要擔心第八識不能轉變成大圓鏡智，前五識不能轉變成成所作智。只要在六識上下功夫，看得透徹，日積月累，自然就能轉識成智。六識既然轉變成智，
【English Translation】 English version: The sages pity them and teach them this contemplation. Strive to contemplate impurity. When the contemplation of impurity is perfected, the inverted habits will be transformed. Like a snake transforming into a dragon, a mortal transforming into a sage. Bid farewell to the realm of suffering, and the bonds of birth and death are untied. The joy of no-self is a joy without end. Tracing back its efficacy, it all begins with a single thought of contemplation.
Expounding and discussing the Dharma is scriptural Prajna (wisdom). Being able to see through the delusions of body and mind is contemplative Prajna. The Buddha and sentient beings are of one substance, which is the Prajna of ultimate reality.
This mind in its original state cannot be called consciousness, nor can it be called wisdom. Therefore, it is said, 'To say it is anything is not right.' Helplessly, without self-nature, it follows conditions, and a single thought arises in a flash. From then on, the three subtle and six coarse (referring to the subtle and manifest activities of the Alaya consciousness) gradually appear. The so-called Mahadarsha-jnana (Great Perfect Mirror Wisdom) is the function of the Dharmakaya (Dharma body of the Buddha). Samata-jnana (Wisdom of Equality), in the state of ordinary beings, is called defiled consciousness. This defilement is not an external defilement, but refers to the eighth consciousness's perception-aspect (Vijnana-skandha, the subject of cognition) clinging to self. From the ultimate principle, the perception-aspect is not truly the self, but it is mistakenly taken as such due to clinging. Therefore, the essence of this consciousness is centered on self, which gives rise to ignorance, views, pride, and love, which are called the four delusions. These four delusions are different from the six consciousnesses; afflictions disturb the mind and arise after thoughts are produced. These four delusions are unknowingly so, and whenever encountering a realm, hatred and aversion naturally arise. This habit is the most subtle and is also called Sahaja-ajnana (innate ignorance). This is from the perspective of defilement. If from the perspective of purity, when the six consciousnesses cultivate the contemplation of Dharmasunyata (emptiness of all phenomena), the seventh consciousness's Dharma-graha (attachment to the nature of things) will naturally be subdued. If the six consciousnesses cultivate the contemplation of Dvayashunyata (emptiness of self and phenomena) for a long time, the six consciousnesses will naturally transform into Pratyavekshana-jnana (Wisdom of Discriminating Awareness). With prolonged diligence, the power of contemplation gradually increases, and the seventh consciousness's Atma-graha (attachment to self) and Dharma-graha will melt away like ice, transforming into Samata-jnana. As for the eighth consciousness, as well as the first five consciousnesses, they will transform into Mahadarsha-jnana and Krityanushthana-jnana (Wisdom of Accomplishing Activities). These two wisdoms transform at the moment of correspondence on the fruition level, without going through any stages. The aforementioned three subtle and six coarse are different names for the eighth consciousness. From this, do not worry that the eighth consciousness cannot transform into Mahadarsha-jnana, or that the first five consciousnesses cannot transform into Krityanushthana-jnana. Just put effort into the six consciousnesses, see through them thoroughly, and with accumulated effort over time, the transformation of consciousness into wisdom will naturally occur. Once the six consciousnesses have transformed into wisdom,
不坐頂墮。加功不已。七識自然轉平等性智。此二智在凡夫最初發心。出世一念。至於第七地。是其收功也。至於八地九地十地。及等覺皆無功用到也。
此來佛法大患。患不在天魔外道。患在盲師資七大錯耳。一者。以為禪家古德機緣。可以悟道。悟道斷不在教乘上。我且問你。安禪師讀楞嚴破句悟道。永嘉看維摩經悟道。普庵肅禪師。英邵武。皆讀華嚴論悟道。你謂唯禪家機緣可悟道。教乘不可悟道。豈非大錯。二者。以為知見理路。障自悟門。道不從眼耳入。須一切屏絕。直待冷灰豆爆。發明大事。始為千了百當。一得永得。我且問你。當世黑白中。誰是有知見理路者。你若果檢點得一個半個出。我也不管他悟道不悟道。敢不惜之。只恐亦不多得。一日王介甫。問蔣山元禪師曰。教外別傳。可得聞乎。元曰。公有障。且以教海資茂靈根。更一兩生來乃可耳。今人去介甫遠甚。尚未解爬先學走。豈非大錯。三者。以爲念佛求生凈土。易而不難。比之參禪看教。唯此著子最為穩當。我且問你。凈土染心人生耶。凈心人生耶。半凈半染人生耶。全凈心人生耶。若染心人可生凈土。則名實相乖。因果離背。若半染半凈生凈土者。吾聞古德有言。若人臨終之際。有芥子許情識念娑婆世。斷不能生凈土。若全凈心生者
【現代漢語翻譯】 現代漢語譯本 不執著于最高的境界而停滯不前，持續不斷地努力修行。這樣，第七識（末那識）自然會轉化為平等性智（一種智慧）。這兩種智慧在凡夫最初發心、出世間的那一念，直到第七地菩薩時，才算初步完成。至於第八地、第九地、第十地菩薩，以及等覺菩薩，則不再需要刻意用功了。
當今佛法最大的隱患，不在於天魔外道，而在於那些盲目的導師對『七大』（地、水、火、風、空、見、識）的錯誤理解。第一種錯誤是，認為禪宗古德的機緣可以讓人悟道，而悟道絕對不能依賴於教理。我且問你，安禪師讀《楞嚴經》的破句而悟道，永嘉禪師看《維摩經》而悟道，普庵肅禪師、英邵武禪師，都讀《華嚴論》而悟道。你卻說只有禪宗的機緣才能悟道，教理不能悟道，這難道不是大錯特錯嗎？第二種錯誤是，認為知見理路會障礙開悟之門，認為道不是從眼耳進入的，必須屏絕一切，直到冷灰豆爆（比喻頓悟），發明大事（指開悟），才算是徹底明白，一勞永逸。我且問你，當今世上，僧俗之中，誰是有知見理路的人？你如果真能找出一個半個來，我也不管他悟道不悟道，一定非常珍惜。只恐怕這樣的人也不多。從前王安石問蔣山元禪師說：『教外別傳（指禪宗不立文字，直指人心的傳承），我可以聽聞嗎？』元禪師說：『您有知見的障礙，應該先用佛經的教理來滋養您的靈根，再過一兩世或許可以。』現在的人距離王安石差得很遠，還沒學會爬就先學走，這難道不是大錯嗎？第三種錯誤是，認爲念佛求生凈土，容易而不難，比起參禪看教，這種方法最為穩妥。我且問你，凈土是染心的人往生的，還是凈心的人往生的？是半凈半染的人往生的，還是全凈心的人往生的？如果染心的人可以往生凈土，那就是名不符實，因果相悖。如果是半染半凈的人往生凈土，我聽古德說過，如果有人臨終之際，有一點點情識留戀娑婆世界，就絕對不能往生凈土。如果是全凈心的人往生，那麼……
【English Translation】 English version Not dwelling in the highest state and falling away, but continuously applying effort in practice. In this way, the seventh consciousness (Manas) will naturally transform into the Wisdom of Equality (a type of wisdom). These two types of wisdom, from the initial aspiration of an ordinary person, the first thought of transcending the world, until the seventh Bhumi (stage of a Bodhisattva), are considered the initial accomplishment. As for the eighth, ninth, and tenth Bhumis, and the state of Near-Perfect Enlightenment, there is no longer a need for deliberate effort.
The greatest danger in Buddhism today does not come from demons or external paths, but from blind teachers' misunderstanding of the 'Seven Great Elements' (earth, water, fire, wind, space, perception, and consciousness). The first mistake is thinking that the opportunities of ancient Chan masters can lead to enlightenment, while enlightenment can never rely on doctrine. I ask you, Chan Master An attained enlightenment by understanding a broken phrase in the 'Surangama Sutra' (楞嚴經), Yongjia Chan Master attained enlightenment by reading the 'Vimalakirti Sutra' (維摩經), and Chan Master Puan Su and Ying Shaowu both attained enlightenment by reading the 'Avatamsaka Sutra' (華嚴經). Yet you say that only the opportunities of Chan can lead to enlightenment, and doctrine cannot, is this not a great mistake? The second mistake is thinking that knowledge and reasoning obstruct the gate of enlightenment, that the path does not enter through the eyes and ears, and that everything must be cut off until the 'cold ashes bean burst' (a metaphor for sudden enlightenment), and the 'great matter' (enlightenment) is discovered, only then is it considered completely understood, a single attainment for eternity. I ask you, among monastics and laypeople today, who possesses knowledge and reasoning? If you can truly find even one or two, I will not care whether they are enlightened or not, I will cherish them greatly. I fear there are not many such people. Once, Wang Anshi asked Chan Master Jiangshan Yuan, 'Can the separate transmission outside the teachings (referring to Chan's transmission without relying on words, directly pointing to the mind) be heard?' Chan Master Yuan said, 'You have the obstruction of knowledge, you should first use the doctrine of the Buddhist scriptures to nourish your spiritual roots, and perhaps after one or two more lifetimes it will be possible.' People today are far from Wang Anshi, they have not yet learned to crawl but want to run, is this not a great mistake? The third mistake is thinking that reciting the Buddha's name to seek rebirth in the Pure Land is easy and not difficult, and that compared to Chan practice and studying the teachings, this method is the most reliable. I ask you, is the Pure Land attained by those with defiled minds, or those with pure minds? Is it attained by those with half-pure and half-defiled minds, or those with completely pure minds? If those with defiled minds can be reborn in the Pure Land, then the name does not match the reality, and cause and effect are reversed. If those with half-pure and half-defiled minds are reborn in the Pure Land, I have heard the ancients say that if a person, at the moment of death, has even a mustard seed's worth of attachment to the Saha world (娑婆世界), they will absolutely not be reborn in the Pure Land. If those with completely pure minds are reborn, then...
。心既全凈。何往而非凈土。奚用凈土為。如是以爲念佛一著子。能勝參禪看教。豈非大錯。四者。有等瞎公雞。聞真雞啼。假雞啼。皆倣傚作種種聲。以為動念即乖本體。思量便落鬼家活計。況復有言乎。我且問你。此等見識。為是解。為是行。解則何乖動念。何病思量。古人有五斗米飯熟后。方能酬一轉語。亦不乖本體。諸大禪老皆許其悟徹。又曰。思之思之。鬼神將通之。非鬼神通之。心開而明也。思量何傷。觀音聞思修三慧。熏化一切。你遍以思量為病。豈非大錯。五者。人生未必無慾。有欲能制而弗隨。非賢者不能。又有縱而不制者。頗籍多生慧種。稍涉獵教乘。或得一知半解。即眼空一切。以為古人造理不過如此。本來無事何必別參。于逆順境風之中。又東飄西蕩。作不得一毫主宰。我且問你。古人見得即用得著。你這般沒頭腦。即見得用不得。尚未夢見。敢無慚無愧。莽撞說大話。徒招苦報。豈非大錯。六者。三教中人。各無定見。學儒未通。棄儒學佛。學佛未通。棄佛學老。學老未通。流入傍門。無所不至。我且問你。你果到孔孟境界也未。若已到。決不作這般去就。若未到儒尚未通。安能學佛。佛尚未通。何暇學老。又有一等人。謂佛家道理。先是義利關頭。便見不明白。何況聖道。且其書汪洋汗
【現代漢語翻譯】 現代漢語譯本 心如果完全清凈，哪裡不是凈土呢？又何必另外求生凈土呢？如果這樣認爲念佛一法，能夠勝過參禪看教，豈不是大錯特錯？ 第四，有些瞎眼的公雞，聽到真雞啼叫、假雞啼叫，都跟著模仿發出各種聲音，認為一動念就違背了本體，思量就落入了鬼的圈套。更何況還有言語呢？我且問你，這種見識，是屬於『解』（理解）還是『行』（實踐）？如果是『解』，那麼動念有什麼錯？思量有什麼毛病？古人有五斗米飯煮熟后，才能酬答一句轉語，也不違背本體，各位大禪師都認可他已經徹悟。又說：『思之思之，鬼神將通之。』不是鬼神通曉，而是心開竅而明白。思量有什麼妨礙？觀音菩薩通過聞、思、修三種智慧，薰陶化育一切，你卻一概認為思量是毛病，豈不是大錯特錯？（觀音：Avalokiteśvara，菩薩：Bodhisattva） 第五，人生未必沒有慾望，有慾望能夠剋制而不放縱，不是賢人做不到。又有人放縱慾望而不加克制，憑藉著多生積累的慧根，稍微涉獵一些佛教經典，或者得到一知半解，就眼高於頂，認為古人所創造的道理不過如此，本來無事何必另外參究？在逆境順境的風浪中，又東飄西蕩，做不了一點主宰。我且問你，古人見解通達就能運用自如，你這般沒頭沒腦，即使見到了也用不上，還沒做夢見到，竟然無慚無愧，魯莽地說大話，白白招來苦報，豈不是大錯特錯？ 第六，三教（儒教、佛教、道教）中人，各自沒有定見，學習儒學沒有通達，就放棄儒學去學佛；學習佛學沒有通達，就放棄佛學去學道；學習道學沒有通達，就流入旁門左道，無所不至。我且問你，你果真到達孔孟的境界了嗎？如果已經到達，決不會這樣見異思遷。如果還沒有到達，儒學尚未通達，怎麼能學佛？佛學尚未通達，哪有時間學道？又有一等人，認為佛家的道理，首先在義利關頭，就看不明白，何況是聖道。而且佛經浩瀚如汪洋大海
【English Translation】 English version If the mind is completely pure, where is not a Pure Land? Why seek a Pure Land elsewhere? If one thinks that the practice of reciting the Buddha's name surpasses Chan meditation and studying the teachings, is this not a great mistake? Fourth, some blind roosters, upon hearing the crowing of real and fake chickens, imitate all sorts of sounds, thinking that a single thought deviates from the original substance, and contemplation falls into the realm of ghosts. What more can be said? I ask you, does this kind of understanding belong to 'understanding' or 'practice'? If it is 'understanding,' then what is wrong with a thought? What is the problem with contemplation? In ancient times, it was said that only after five pecks of rice were cooked could one respond to a turning phrase, yet this did not deviate from the original substance, and all the great Chan masters acknowledged his complete enlightenment. It is also said, 'Think of it, think of it, and the spirits will understand it.' It is not that the spirits understand it, but that the mind opens and becomes clear. What harm is there in contemplation? Avalokiteśvara (觀音: Avalokiteśvara, Bodhisattva) Bodhisattva (菩薩: Bodhisattva) cultivates and transforms everything through the three wisdoms of hearing, thinking, and cultivation, yet you universally consider contemplation to be a problem. Is this not a great mistake? Fifth, life may not be without desires, and to be able to restrain desires without indulging in them is something only a virtuous person can do. There are also those who indulge in desires without restraint, relying on the seeds of wisdom accumulated over many lifetimes, slightly dabbling in some Buddhist scriptures, or gaining a smattering of knowledge, and then becoming arrogant, thinking that the principles created by the ancients are nothing more than this, and that there is no need to seek further when there is originally nothing to do. In the storms of adverse and favorable circumstances, they drift east and west, unable to master anything. I ask you, the ancients could use what they understood freely, but you, being so mindless, cannot use what you see, even if you see it. You haven't even dreamt of it, yet you dare to speak boastfully without shame, inviting suffering in vain. Is this not a great mistake? Sixth, people of the three teachings (Confucianism, Buddhism, and Taoism) each lack a fixed view. Having not mastered Confucianism, they abandon it to study Buddhism; having not mastered Buddhism, they abandon it to study Taoism; having not mastered Taoism, they drift into heterodox paths, going to all sorts of extremes. I ask you, have you truly reached the realm of Confucius and Mencius? If you have, you would never be so fickle. If you have not, and Confucianism has not yet been mastered, how can you study Buddhism? If Buddhism has not yet been mastered, how can you have time to study Taoism? There are also those who think that the principles of Buddhism are not understood clearly, especially at the juncture of righteousness and profit, let alone the holy path. Moreover, the Buddhist scriptures are as vast as the ocean
漫。卒不能摸其邊徼。不如各守己道。卻不省事。我且問你。你悟佛心否。若悟佛心。心自無疑。無疑則無悔。無悔即入信。今你不愧自己。天機淺陋。反疑佛經。豈非大錯。七者。在家出家之人。較唐宋黑白。天淵不同。唐宋時人。若裴休。蘇軾。于宗教兩途。並皆有所悟入。或一句一偈。讚揚吾道。猶夜光照乘。千古之下。光不可掩。粲然與佛日爭明。即吾曹或與之酬酢。若韜光禪師。答白樂天偈。寂音尊者。酬陳瑩中之古詩。亦自風致有餘。至於碑文經序。雖長篇短述不等。然與修多羅。若合符契。非真得佛心者。孰能臻此。至 本朝自宋濂以來。能以語言文字。讚揚吾道者。不道全無。敢謂亦少。蓋唐宋諸公。與方外人游。俱能超情離見。裂破俗網。置得失榮辱于空華之中。心心相照。如兩鏡交光相似。故其遺風餘烈。後人自不能附贅。嗚呼以情求道。所謂首越而之燕也。去情求道。所謂離波而覓水也。若人于兩者之間。別有出身之路。不涉忌諱。管取不參禪。不看教。敢保他悟道有日。如以兩者之間立腳跟不定。不若做個長行粥飯人。豈不是好。又今之僧俗。或親師訪友。未見師友之心。便乃揣摩卜度。某師不過如此。某友亦不過如此。此心既生。則雖如來複起。亦不能利益渠矣。況其它乎。凡親師訪友。
【現代漢語翻譯】 現代漢語譯本： 漫。最終也不能觸及它的邊界。不如各自堅守自己的道路，反而不去省察事情的真相。我且問你，你領悟佛心了嗎？如果領悟了佛心，內心自然沒有疑惑。沒有疑惑就沒有後悔。沒有後悔就進入了信仰。現在你不慚愧自己的天資淺薄，反而懷疑佛經，豈不是大錯特錯？ 第七，在家修行的人和出家修行的人，與唐宋時期相比，有天壤之別。唐宋時期的人，像裴休、蘇軾，對於宗教的兩種途徑，都各自有所領悟。或者一句一偈，讚揚佛道，就像夜明珠照亮車乘，千年之後，光芒也不可掩蓋，燦爛地與佛日的光明爭輝。即使我們這些人，有時也與他們酬唱應和，像韜光禪師回答白樂天的偈語，寂音尊者酬答陳瑩中的古詩，也自然風致有餘。至於碑文經序，雖然長篇短述不等，但與修多羅（Sutra，佛經）若合符契，不是真正領悟佛心的人，誰能達到這種境界？ 到了本朝，自從宋濂以來，能夠用語言文字讚揚佛道的人，不能說完全沒有，但也可以說是很少。大概唐宋的各位大家，與方外之人交往，都能超越情感和偏見，打破世俗的束縛，將得失榮辱置於虛幻之中，心心相印，如同兩面鏡子互相輝映。所以他們遺留的風範和影響，後人自然不能隨意附加。 唉！用情感來求道，就是所謂的『南轅北轍』。離開情感來求道，就是所謂的『離波覓水』。如果有人在這兩者之間，另有出路，不涉及禁忌，我敢保證他不參禪，不看經，也敢保證他會有悟道的一天。如果在這兩者之間立腳跟不定，不如做個終日吃粥吃飯的普通人，豈不是更好？ 還有，現在的僧人和俗人，或者親近師父拜訪朋友，還沒見到師父和朋友的真心，便揣測度量，認為某師父不過如此，某朋友也不過如此。這種心念一旦產生，那麼即使如來佛再次出現，也不能利益他了，更何況其他人呢？凡是親近師父拜訪朋友，
【English Translation】 English version: Vast, ultimately unable to touch its boundaries. It is better to each adhere to one's own path, instead of reflecting on the truth of things. Let me ask you, have you realized the Buddha-mind? If you have realized the Buddha-mind, your heart will naturally be without doubt. Without doubt, there is no regret. Without regret, you enter into faith. Now you are not ashamed of your own shallow talent, but instead doubt the Buddhist scriptures, is this not a great mistake? Seventh, those who practice at home and those who practice as monks differ greatly from those in the Tang and Song dynasties. People in the Tang and Song dynasties, like Pei Xiu and Su Shi, each had some understanding of the two paths of religion. Or a phrase or a verse, praising the Buddha-dharma, is like a night-shining pearl illuminating a chariot, and after a thousand years, its light cannot be concealed, brilliantly competing with the light of the Buddha's sun. Even those of us sometimes respond to them in verse, like Chan Master Taoguang answering Bai Letian's verse, and Venerable Jiyin responding to Chen Yingzhong's ancient poem, which naturally have abundant elegance. As for inscriptions on steles and prefaces to scriptures, although they vary in length, they are like sutras (Sutra, Buddhist scriptures) that match perfectly. Who can reach this state if they have not truly realized the Buddha-mind? In this dynasty, since Song Lian, there have been few who can praise the Buddha-dharma with language and writing, though not entirely absent. Generally, the great figures of the Tang and Song dynasties, when interacting with those outside the mundane world, were able to transcend emotions and prejudices, break through the shackles of the world, place gains and losses, honor and disgrace in the midst of illusion, and resonate heart to heart, like two mirrors reflecting each other. Therefore, their legacy and influence cannot be easily added to by later generations. Alas! To seek the Way with emotions is like 'heading north to go south'. To seek the Way by abandoning emotions is like 'seeking water away from the waves'. If someone has another way out between these two, without involving taboos, I dare to guarantee that even if he does not practice Chan or read scriptures, he will have a day of enlightenment. If one's footing is unstable between these two, it is better to be an ordinary person who eats porridge and rice all day long, wouldn't that be better? Furthermore, present-day monks and laypeople, when approaching a teacher or visiting a friend, before seeing the teacher's and friend's true heart, they speculate and measure, thinking that so-and-so teacher is nothing more than this, and so-and-so friend is nothing more than that. Once this thought arises, then even if the Tathagata Buddha were to appear again, he would not be able to benefit them, let alone others? Whenever approaching a teacher or visiting a friend,
譬如摘桃。寧暇管其樹之曲直。唯在桃美而已。若然者。親師訪友。剛以情識求道。豈非大錯。如是七錯。我也是趁口胡說。一上不知。黑白賢豪以為如何。然此七錯。亦是醍醐。亦是毒藥。能善用之。毒藥未始非醍醐。不善用之。醍醐未始非毒藥。我又問你。此七錯。一念未生時著在何處。一念已生時。著在何處。若人辨得出。老漢與他提鞋挈瓶有日在。如辨不出。不可草草。惹他明眼人笑你去。
念非忘塵而不息者。蓋念與塵。如形與影。若謂形先而影后。影先而形后。形影本非能所。此皆未了心外無法。而隨情穿鑿者也。夫心外無法。法外無心。然心法若似二者何哉。良由以理照之。則心外無法。法外無心。以情分別。則物我抗然。難以消釋。橫謂見前分別者我心何疑。見前所分別者彼物何疑。物我橫執。積執成堅。堅塞十方。何往非執。辟如蜂蜜。初無中邊。嗚呼。此執之累我。溯流窮源。自無始以來。至於今日。猶澆水于冰。冰日漸厚。堅者不化。而厚者愈堅。如是積習。堅于大地。厚于須彌。若欲破蕩。茍非了悟本心。目前無待。于境緣逆順中。痛以無待之光。智慧猛火燒然力深。則此習千佛出世。終難化也。靈潤法師野火四來。無逃避處。同行逸散。潤師即作唯心觀御之。以為火寔自心。豈有心
【現代漢語翻譯】 現代漢語譯本：譬如採摘桃子，何必在意樹幹的彎曲筆直呢？只要桃子香甜美味就行了。如果有人親近老師、拜訪朋友，卻只是用自己的情感和認知去尋求真理，那豈不是大錯特錯？像這樣的錯誤共有七種。我也是隨口說說，一時也說不清楚。各位黑白兩道的賢達豪傑，你們覺得如何呢？然而，這七種錯誤，既可以是醍醐（比喻最好的佛法），也可以是毒藥。如果能善於運用，毒藥未必不能變成醍醐；如果不善於運用，醍醐也可能變成毒藥。我再問你，這七種錯誤，在一念未生的時候存在於哪裡？在一念已經產生的時候又存在於哪裡？如果有人能夠辨別清楚，我老漢願意天天為他提鞋倒水。如果辨別不清楚，就不要草率行事，免得被明眼人嘲笑。
念頭並非是忘記塵世就能止息的。念頭和塵世，就像形體和影子。如果說形體在前而影子在後，或者影子在前而形體在後，其實形體和影子本來就不是能動和所動的關係。這些都是沒有領悟到『心外無法』的道理，而隨著自己的情感去穿鑿附會的人。心外沒有法，法外沒有心。然而，心和法如果看似是兩個東西，那又是為什麼呢？這是因為用理智去觀察，就會發現心外無法，法外無心；用情感去分別，就會發現物和我是對立的，難以消除。有人強行認為，眼前能分別的是我的心，眼前所分別的是外物，這有什麼疑問呢？這樣強行執著於物和我，積累執著，形成堅固的觀念。這種堅固的觀念堵塞了十方，無論到哪裡都是執著。就像蜂蜜，本來就沒有中間和邊緣。唉！這種執著對我的束縛，追溯源頭，從無始以來直到今天，就像用水澆在冰上，冰一天天變厚，堅固的冰不融化，而厚的冰變得更加堅固。像這樣長期積累的習氣，比大地還要堅固，比須彌山還要厚重。如果想要破除它，除非徹底領悟本心，當下就能明白，在順境和逆境中，用當下就能明白的光芒，用智慧的猛火去燃燒，並且要有足夠的力量，那麼這種習氣，即使千佛出世，也難以化解。靈潤法師遇到四面而來的野火，無處可逃避，同伴們都逃散了。靈潤法師就用唯心觀來抵禦它，認為火本來就來自自己的內心，難道內心還會有心嗎？
【English Translation】 English version: For example, when picking peaches, why bother about whether the tree is crooked or straight? The only concern should be whether the peaches are delicious. If someone approaches teachers and visits friends, yet only seeks the truth with their own emotions and perceptions, wouldn't that be a grave mistake? There are seven such mistakes. I'm just speaking off the cuff, and I can't explain it all at once. What do you, the wise and heroic figures of both black and white, think about this? However, these seven mistakes can be both 'tíhú' (醍醐, metaphor for the best Buddhist teachings) and poison. If used skillfully, poison can become 'tíhú'; if used unskillfully, 'tíhú' can become poison. I ask you again, where do these seven mistakes reside when a thought has not yet arisen? Where do they reside when a thought has already arisen? If someone can discern this clearly, I, this old man, would be willing to carry their shoes and fetch water for them every day. If you can't discern it, don't act rashly, lest you be laughed at by those with clear vision.
The cessation of thought is not achieved by forgetting the dust of the world. Thoughts and the world are like form and shadow. If one says that form comes before shadow, or shadow comes before form, in reality, form and shadow are not related as agent and object. Those who haven't understood the principle of 'no dharma outside the mind' (心外無法, xīn wài wú fǎ) are merely engaging in speculative interpretations based on their emotions. There is no dharma outside the mind, and no mind outside the dharma. However, why do the mind and dharma appear to be two separate things? It is because when observed with reason, one realizes that there is no dharma outside the mind, and no mind outside the dharma. But when distinguished with emotions, one finds that objects and the self are in opposition, difficult to reconcile. Some forcefully assert, 'What I perceive before me is undoubtedly my mind, and what is perceived before me is undoubtedly an external object. What doubt is there?' By forcefully clinging to objects and the self, accumulating attachments, a firm conviction is formed. This firm conviction obstructs the ten directions, and everywhere one goes, there is attachment. It's like honey, which originally has no middle or edge. Alas! This attachment binds me. Tracing back to the source, from beginningless time until today, it's like pouring water on ice; the ice grows thicker day by day. The solid ice doesn't melt, and the thick ice becomes even more solid. Such accumulated habits are more solid than the earth and thicker than Mount Sumeru (須彌, Xūmí). If one wishes to break through them, unless one thoroughly understands the original mind, realizing it immediately, and in favorable and unfavorable circumstances, uses the light of immediate realization, burning with the fierce fire of wisdom, and with great strength, then these habits, even if a thousand Buddhas appeared in the world, would be difficult to transform. The fire came from all four directions to Dharma Master Lingrun (靈潤法師, Líng Rùn Fǎshī), and there was nowhere to escape. His companions scattered. Dharma Master Lingrun then used the 'only mind' (唯心, wéi xīn) contemplation to resist it, believing that the fire originated from his own mind. Could there be a mind within the mind?
能燒心之理。此觀稍入。火即潛息。此乃破蕩堅習之樣子也。如是而塵自忘。而念自消。塵忘念消。本心始全。以全應物。物無不順。物無不順。雖應無應。應而無應。則古今中外。誰物誰我。即如以我周旋於我。我外何物。以物周旋於物。物外何我。故曰。艮其背不獲其身。行其庭不見其人也。此蓋自遠而習近者之能事也。如得近者。駕近以接物。則此道光大矣(示學者)。
圓顱方服。頂冠束帶。謂之黑白之徒。此兩種人。或由儒而入佛。由佛而入儒。或終不相入。或相入而變化無窮。儒亦可。佛亦可。此之種種。溯而上之。云何忽生之前。辟如大火聚上。無一可泊。泊則焦爛不旋踵矣。故曰。眾生攀緣之心。處處能緣。唯不能緣于般若之上。由是而觀。以攀緣心學出世法。出世法。皆攀緣也。以無攀緣心。學世間法。世間法。皆般若也。今有人於此。謂文字語言。不足以見道。惟參禪究話頭。足以見道。如文字語言。不足以見道。則永嘉讀維摩經而悟。六祖聽金剛經而悟。普庵肅看棗柏華嚴論而悟。天臺智者。讀法華經得旋陀羅尼三昧。如此樣子。難以廣舉。又宗門機緣。皆諸祖舊案。茍得其人。據案則典刑可步。賞罰可行。照用不惑。綱宗在握。于暗嗚叱咤之間。棒喝雷霆之下。偷心頓死。活句縱橫。
【現代漢語翻譯】 現代漢語譯本： 能夠消除心中煩惱的道理。如果這種觀想稍微深入，煩惱之火就會自然平息。這便是破除堅固習氣的樣子。像這樣，塵世的煩惱自然遺忘，妄念自然消失。塵世煩惱遺忘，妄念消失，本來的心性才得以完全顯現。用完全的心性來應對事物，沒有不順遂的。事物沒有不順遂的，雖然在應對，卻好像沒有應對。應對而又好像沒有應對，那麼古往今來，國內國外，哪裡還有什麼物與我的分別呢？就像用『我』來周旋于『我』，『我』之外還有什麼物呢？用『物』來周旋于『物』，『物』之外還有什麼『我』呢？所以說：『安住于背部而無法覺察自身，行走于庭院卻看不見人。』這大概是從遠處開始學習，逐漸接近的人才能做到的。如果能夠掌握接近的方法，運用接近的方法來應對事物，那麼這種道就會發揚光大（開示學者）。
頭戴圓形帽子，身穿方形衣服，頭頂戴著帽子，腰間束著帶子，被稱為黑白之徒。這兩種人，或者從儒家進入佛家，或者從佛家進入儒家，或者始終不能相互進入，或者相互進入后變化無窮。儒家也可以，佛家也可以。這些種種情況，追溯到最初，在忽然產生之前是什麼樣的呢？譬如一大堆火焰，沒有一個可以停靠的地方，停靠就會立刻燒焦腐爛。所以說：眾生的攀緣之心，處處都能攀緣，唯獨不能攀緣于般若（Prajna，智慧）之上。由此看來，用攀緣心學習出世法，所有的出世法，都是攀緣。用沒有攀緣心，學習世間法，所有的世間法，都是般若。現在有人在這裡說，文字語言，不足以見到真理，只有參禪研究話頭，才足以見到真理。如果文字語言，不足以見到真理，那麼永嘉（Yongjia）讀《維摩經》（Vimalakirti Sutra）而開悟，六祖（Sixth Patriarch）聽《金剛經》（Diamond Sutra）而開悟，普庵（Pu'an）肅看棗柏《華嚴論》（Avatamsaka Sutra）而開悟，天臺智者（Tiantai Zhiyi）讀《法華經》（Lotus Sutra）得到旋陀羅尼三昧（whirling dharani samadhi）。這樣的例子，難以一一列舉。還有宗門機緣，都是諸位祖師的舊案例。如果得到合適的人，根據案例就可以遵循典範，賞罰就可以施行，照用不會迷惑，綱領始終掌握在手中，在黑暗中發出呵斥的聲音，在棒喝雷霆之下，偷心立刻死去，活潑的語句縱橫馳騁。
【English Translation】 English version: The principle of being able to burn away the afflictions of the heart. If this contemplation deepens slightly, the fire of affliction will naturally subside. This is the appearance of breaking through firm habits. In this way, worldly afflictions are naturally forgotten, and deluded thoughts naturally disappear. When worldly afflictions are forgotten and deluded thoughts disappear, the original nature of the mind is fully revealed. Using the complete nature of the mind to respond to things, nothing is not in harmony. When things are not in harmony, although there is response, it is as if there is no response. Responding and yet as if not responding, then throughout ancient and modern times, at home and abroad, where is there any distinction between things and self? It is like using 'I' to interact with 'I', what thing is there outside of 'I'? Using 'things' to interact with 'things', what 'I' is there outside of 'things'? Therefore, it is said: 'Resting on the back without perceiving the body, walking in the courtyard without seeing the person.' This is probably what those who start learning from afar and gradually approach can achieve. If one can grasp the method of approaching, and use the method of approaching to respond to things, then this Dao will be greatly developed (instruction to scholars).
Wearing round caps and square robes, with hats on their heads and belts around their waists, are called the black and white disciples. These two kinds of people, either enter Buddhism from Confucianism, or enter Confucianism from Buddhism, or never enter each other, or enter each other and change endlessly. Confucianism is acceptable, and Buddhism is acceptable. These various situations, tracing back to the beginning, what was it like before it suddenly arose? It is like a large pile of fire, with no place to rest, and resting will immediately burn and rot. Therefore, it is said: The mind of sentient beings that clings to conditions can cling to conditions everywhere, but it cannot cling to Prajna (wisdom). From this perspective, using the clinging mind to learn transcendental dharma, all transcendental dharma is clinging. Using the non-clinging mind to learn worldly dharma, all worldly dharma is Prajna. Now there are people here who say that written language is not enough to see the truth, only participating in Chan and investigating the 'hua tou' (critical phrase) is enough to see the truth. If written language is not enough to see the truth, then Yongjia (Yongjia) attained enlightenment by reading the 'Vimalakirti Sutra', the Sixth Patriarch (Sixth Patriarch) attained enlightenment by listening to the 'Diamond Sutra', Pu'an (Pu'an) respectfully read Zao Bai's 'Avatamsaka Sutra' and attained enlightenment, Tiantai Zhiyi (Tiantai Zhiyi) obtained the 'whirling dharani samadhi' by reading the 'Lotus Sutra'. Such examples are difficult to list one by one. Also, the opportunities in the Zen school are all old cases of the ancestors. If a suitable person is found, according to the case, the model can be followed, rewards and punishments can be implemented, the application will not be confused, and the outline will always be in hand. In the darkness, a scolding sound is issued, and under the thunder of the stick and shout, the stealing mind dies immediately, and lively sentences gallop horizontally and vertically.
茍不得其人。所謂千七百則葛藤。翻成魔繞。一遭纏縛。萬劫難解。何以故。見刺入心故。古德有言曰。文字語言。葛藤閑具。本無死活。死活由人。活人用之。則無往不活。死人則無往不死。所患不在語言文字葛藤。顧其人所用何如耳。又外語言文字而求道者。即語言文字而求道者。世人謂之宗教。宗教既分。各相非是。一則以為宗可以悟心。教惟義路。義路惡足明自心哉。殊不知精義則能入神。入神便能致用。悟心亦精義之別名。故宗門大老。有大機大用。茍不入神。機用何自。故曰解得佛語。祖師語自然現前。真萬古之名言也。常黑庸白。菽麥不辨。雌雄未識。妄自謂文字語言。我不必求之。離文字。頓然超語者。吾始快心。如此之流。眼中親曾勘驗。十個卻有五雙。都懷此見不化。管取佛語終不精。佛心終不明。兩者既無所入。復旁搜曲問。雌黃諸方。某善知識如何。某善知識不如何。一旦利害當頭。死生信急。如何不如何。亦總記不起了。況能死生自在乎。故曰憂不深不免忽略病多。太細求猜刻鬼在。我願一切黑白賢豪。教不可不精。宗不可不明。教精則佛語我語也。宗明則祖心我心也。到此田地。即佛入儒。即儒入佛。終不相入。無可無不可。自知用處。誰搖動得汝。雖然猶是途路之勞。向上一著猶未夢
見在(示法屬)。
紫柏老人集卷之三 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之四
明 憨山德清 閱
法語
問汝一歲之前。多少歲數。汝答一歲之前。父母陰陽交會。如未交會。又問汝父母兩家念頭不動。則陰陽交會境界。又在何處。若曉得父母念頭未起時。則汝之歲數多少。必定知得下落。如這一點不曉得。便是買檀香雕佛。佛中不解放光。若透徹了這一點。即狗糞雕佛也解放光。破汝覆盆之暗。且人生幾何。苦多樂少。生死不明。一息不來。驢胎馬腹。又恁么撞去了。可不哀哉。古德云。三塗一報五千劫。得出頭來是幾時。我則曰。出得頭來休要問。五千劫里細尋思(示鐘生)師問子今現在之身。惡得而有。對曰。假借四大而有。問曰。四大未聚之先。子身惡在。對曰。身本無有。問曰。四大既散之後。子身惡在。對曰。亦無有。師舍然大笑曰。子求身於四大未聚之先。既散之後。皆無有。獨現身假借四大而有。以理推之。得非兩頭無。而中間有乎。兩頭既無。中間獨有。恐無是事。子當熟推之。先有中間。而有兩頭耶。先有兩頭。而有中間耶。倘推之精熟。觀智剖開。子然後再來。為子痛究。子心又復何在。如究身未精。即乃究心。
【現代漢語翻譯】 現代漢語譯本 見在(示法屬)。
紫柏老人集卷之三 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之四
明 憨山德清 閱
法語
問：你一歲之前，是多少歲數？答：一歲之前，父母陰陽交會。問：如果未交會呢？又問：如果父母兩家的念頭不動，那麼陰陽交會的境界又在哪裡？如果曉得父母念頭未起時，你的歲數是多少，必定能知道下落。如果這一點不曉得，便是買檀香雕佛，佛像中不解放光明。如果透徹了這一點，即使狗糞雕佛也解放光明。破除你覆盆之暗。況且人生幾何？苦多樂少，生死不明，一息不來，驢胎馬腹，又要這樣撞過去了，可不可悲啊！古德云：『三塗一報五千劫，得出頭來是幾時？』我則說：出得頭來休要問，五千劫里細尋思(示鐘生)。』 師問：你現在之身，是如何而有的？答：假借四大（地、水、火、風）而有。問：四大未聚集之前，你的身在何處？答：身本無有。問：四大既散之後，你的身在何處？答：亦無有。師舍然大笑曰：你求身於四大未聚之先，既散之後，皆無有，唯獨現在之身假借四大而有。以理推之，莫非是兩頭無，而中間有嗎？兩頭既然沒有，中間獨有，恐怕沒有這樣的事。你應當熟推之，是先有中間，而後有兩頭呢？還是先有兩頭，而後有中間呢？倘若推究得精熟，觀智剖開，你然後再來，我為你痛究。你的心又在何處？如果究身未精，那就先究心。
【English Translation】 English version Jian Zai (Shifa belongs).
Zi Bo Lao Ren Ji, Volume 3 Wan Xu Zang, Volume 73, No. 1452, Complete Works of Venerable Zi Bo
Zi Bo Lao Ren Ji, Volume 4
Reviewed by Han Shan Deqing of the Ming Dynasty
Dharma Talk
Question: Before you were one year old, how old were you? Answer: Before one year old, it was when your parents' yin and yang (陰陽) [the two complementary principles in Chinese philosophy] met. Question: If they had not met? Further question: If the thoughts of both your parents' families had not stirred, then where would the state of yin and yang meeting be? If you understand when your parents' thoughts had not yet arisen, then you will surely know where your age lies. If you do not understand this point, it is like buying sandalwood to carve a Buddha, but the Buddha does not emit light. If you thoroughly understand this point, even if you carve a Buddha from dog feces, it will emit light. Break through the darkness covering you like an overturned pot. Moreover, how long is life? Suffering is much, joy is little, birth and death are unclear, and if one breath does not come, you will be reborn in a donkey's womb or a horse's belly, and you will bump along like that again. Is that not lamentable? An ancient worthy said: 'One retribution in the three evil realms (三塗) [the realms of hell, hungry ghosts, and animals] lasts for five thousand kalpas (劫) [an aeon, a long period of time], when will you be able to emerge?' I say: 'Once you emerge, do not ask, but ponder carefully within those five thousand kalpas (showing it to Zhong Sheng).' The master asked: How did your present body come to be? Answer: It came to be through the temporary combination of the four great elements (四大) [earth, water, fire, and wind]. Question: Before the four great elements gathered, where was your body? Answer: The body originally did not exist. Question: After the four great elements have dispersed, where is your body? Answer: It also does not exist. The master laughed heartily and said: You seek the body before the four great elements have gathered, and after they have dispersed, and it does not exist in either case. Only the present body exists through the temporary combination of the four great elements. Reasoning from this, is it not that there is nothing at both ends, but only in the middle? Since there is nothing at both ends, and only in the middle, I fear that such a thing is not possible. You should ponder this carefully: Did the middle exist before the two ends, or did the two ends exist before the middle? If you ponder this thoroughly and your wisdom opens, then come again, and I will investigate it thoroughly for you. Where is your mind then? If your investigation of the body is not thorough, then first investigate the mind.
心終不精。故曰。審名以精義。精義以入神。入神以致用。此東方聖人。西方聖人。必由道也。故顏子則隳肢體。黜聰明。老氏則曰。吾有大患。為吾有身。若吾無身。何患之有。又曰介然有之。行於大道。唯施是畏。老氏亦東方聖人也。若究其所歸。本與儒同宗。昔人曰。老氏之學源。易謙卦也。雖然。窮生死之故。究性靈之極。設不學佛。終難徹了。何以故。蓋窮靈極數之學。茍非滿證自心。事理無礙者。終未易明也。事則屬數。理則本靈。窮其理而遺其數。則謂之干慧。極其數而昧其理。則謂之忽本。若夫瑜伽唯識。乃極數之書也。華嚴楞嚴。窮理之經也。數理俱精。如不透禪宗。乃葉公畫龍耳。豈能興云作電哉。故學究身心者。身不精。則有生死榮辱之累。心不精。則有好惡是非之攻。故曰究性與命。自身心始。如忽身心而不究。雖讀五車三藏。終與身心何益哉(示阮堅之)。
聖凡無門。門啟迷悟。迷悟無本。本于自心。自心不明。以耳聞聲則信。以眼觀聲則疑矣。雖然以耳聞聲。則好惡皎然。以眼觀聲。則好惡何存。於此了知。毫無疑惑。方信不惟大士能以眼觀音。人皆可以眼觀音也。嗚呼。前境不化而融。能根不解而脫。此邊解也。如聞與脫。功若不昧。則境與根。未始非本也。功若可昧。則又
【現代漢語翻譯】 現代漢語譯本：如果內心不能達到精純，所以說，要審察名相以求精通義理，精通義理以達到入神之境，達到入神之境以致用於世。這是東方聖人和西方聖人所必須遵循的道路。所以顏回要譭棄形體，摒棄聰明才智。老子則說：『我最大的憂患，就是因為我有這個身體。如果我沒有身體，還有什麼憂患呢？』又說：『堅定地持有道，行於大道之上，只畏懼有所施捨。』老子也是東方的聖人。如果探究他們最終的歸宿，其根本與儒家是同宗的。古人說，老子的學說源於《易經》的謙卦。雖然如此，窮究生死的緣由，探究性靈的極致，如果不學習佛法，終究難以徹底明瞭。為什麼呢？因為窮究靈數之學的，如果不是完全證悟自心，達到事理無礙的境界，終究難以明白。事屬於數，理則本于靈。窮究其理而遺忘其數，就叫做干慧；極其數而昧於其理，就叫做忽本。像瑜伽唯識，就是極其數之書；《華嚴經》、《楞嚴經》，是窮究理之經。數理都精通，如果不能通透禪宗，就像葉公畫龍一樣，怎麼能興云作電呢？所以研究身心的人，身不精純，就會有生死榮辱的拖累；心不精純，就會有好惡是非的侵擾。所以說，研究性與命，要從自身心開始。如果忽略身心而不去研究，即使讀遍五車三藏，最終對身心又有什麼益處呢？（開示阮堅之） 聖凡之間沒有門徑，所謂的門徑開啟于迷惑和覺悟。迷惑和覺悟沒有根本，根本在於自心。自心不明白，用耳朵聽到的就相信，用眼睛看到的反而懷疑。雖然用耳朵聽到的，好惡就非常明顯；用眼睛看到的，好惡又在哪裡呢？於此了知，毫無疑惑，才相信不只是大士（菩薩的尊稱）能用眼睛觀音（觀世音菩薩），人人都可以用眼睛觀音。唉！前境不能化解而融合，能根（指眼耳鼻舌身意六根）不能解脫，這是片面的理解。如果聞與脫的功用好像不明顯，那麼境與根，未嘗不是根本。如果功用可以被掩蓋，那麼又
【English Translation】 English version: If the mind ultimately lacks purity, hence it is said: 'Examine names to refine meanings, refine meanings to enter the spiritual realm, enter the spiritual realm to achieve practical application.' This is the path that Eastern and Western sages must follow. Therefore, Yanzi (a disciple of Confucius) would discard his limbs and reject his intelligence. Laozi (Lao Tzu) said: 'My greatest affliction is that I have a body. If I had no body, what affliction would I have?' He also said: 'Steadfastly possessing the Tao, walking on the Great Path, only fearing to give.' Laozi is also an Eastern sage. If we investigate their ultimate destination, their essence shares the same origin as Confucianism. The ancients said that Laozi's teachings originated from the Qian (謙) hexagram of the Book of Changes (易經). Nevertheless, to thoroughly investigate the cause of birth and death, and to explore the ultimate nature of the spirit, it is ultimately difficult to fully understand without studying Buddhism. Why? Because those who exhaustively study the science of spiritual numbers, if they have not fully realized their own minds and attained a state where matters and principles are unobstructed, will ultimately find it difficult to understand. Matters belong to numbers, while principles are rooted in the spirit. Exhausting the principles while neglecting the numbers is called 'dry wisdom'; exhausting the numbers while being ignorant of the principles is called 'neglecting the root.' Yoga and Vijnanavada (唯識) are books that exhaust numbers; the Avatamsaka Sutra (華嚴經) and the Surangama Sutra (楞嚴經) are scriptures that exhaust principles. If one is proficient in both numbers and principles but cannot penetrate Zen (禪宗), it is like Lord Ye's (葉公) drawing of a dragon – how can one summon clouds and generate lightning? Therefore, for those who study the body and mind, if the body is not refined, they will be burdened by the accumulation of birth, death, honor, and disgrace; if the mind is not refined, they will be attacked by likes, dislikes, rights, and wrongs. Therefore, it is said that to investigate nature and destiny, one must begin with one's own body and mind. If one neglects the body and mind and does not investigate them, even if one reads five carts of Tripitaka (三藏), what benefit will it ultimately bring to the body and mind? (Instruction to Ruan Jianzhi 阮堅之) There is no gate between the sacred and the mundane; the so-called gate opens to delusion and enlightenment. Delusion and enlightenment have no root; the root lies in one's own mind. If one's own mind is not clear, one believes what one hears with the ears but doubts what one sees with the eyes. Although what one hears with the ears makes likes and dislikes very clear, where are likes and dislikes when one sees with the eyes? Understanding this without any doubt, one then believes that not only can a Bodhisattva (大士) observe sound with the eyes (referring to Avalokiteshvara Bodhisattva 觀世音菩薩), but everyone can observe sound with the eyes. Alas! If the preceding environment cannot be transformed and integrated, and the sensory roots (能根, referring to the six senses: eyes, ears, nose, tongue, body, and mind) cannot be liberated, this is a one-sided understanding. If the function of hearing and liberation seems unclear, then the environment and the roots have never not been the root. If the function can be obscured, then again
聖凡不辨。始覺無功矣。安有是處哉(示李聖奉)。
婆伽婆。入于神通大光明藏。不二隨順。現諸凈土。與大菩薩摩訶薩十萬人俱。其名曰文殊。普賢。普眼。金剛藏。彌勒。清凈慧。威德自在。辨音。凈諸業障。普覺。圓覺。賢善首法菩薩等。共入神通大光明藏。嗚呼。是大光明藏。豈婆伽婆。與諸大菩薩獨有之。而一切眾生果無分耶。雖然一切眾生。迷無我靈知。而認攀緣有我之知為自心。是以貧女宅中之寶藏。窮子衣里之明珠。現有而不能用。一切眾生皆證圓覺。此我婆伽婆之語也。昔人以具易證。真凈文禪師。呼為𦏛臭奴。以文字義理。障自本心。佛語猶疑而不信。妄改聖經。則其所悟可知已。故曰。不涉情解。當處現前。凡聖路斷。則所謂婆伽婆。與諸大菩薩。爾時向甚處安著。用光曾參道人于長松蘭若。且自願持大方廣圓覺了義經。始而讀。讀而成誦。既成誦已。則持之不假卷帙。用光能溯而上之。初則假卷帙。再而棄卷帙成誦。誦而能持。持而能精。精而能入。則所謂神通大光明藏者。與婆伽婆諸大菩薩。磕頭撞腦時。果有分別耶。如簡擇得出。則不妨他日流水野云。桃源城市。驀然撞著。始能商量賢善首老漢流通之句。時光能幾。聲色關頭。神通光藏。脫被埋沒。則生不若不生也。用光勉之
【現代漢語翻譯】 現代漢語譯本： 不能分辨聖人與凡人，才開始覺得修行沒有功效。怎麼會有這種說法呢？（告誡李聖奉）。
婆伽婆（Bhagavan，世尊）。進入神通大光明藏（神通廣大，光明普照的境界），不二隨順（沒有分別，順應真理），顯現各種清凈的佛土。與大菩薩摩訶薩（偉大的菩薩）十萬人在一起。他們的名字是文殊（Manjusri，智慧的象徵），普賢（Samantabhadra，大行），普眼（Samantanetra），金剛藏（Vajragarbha），彌勒（Maitreya，未來佛），清凈慧（Vimalamati），威德自在（Tejaskara），辨音（Bhasvara），凈諸業障（Sarvavaranaviskambhin），普覺（Samantabuddha），圓覺（Purnabuddha），賢善首法菩薩（Bhadrapala）等。一起進入神通大光明藏。唉！這大光明藏，難道只是婆伽婆（Bhagavan，世尊）與各位大菩薩獨有的嗎？難道一切眾生就沒有份嗎？雖然如此，一切眾生，迷惑于無我的靈知，而把攀緣外物的有我之知，當作自己的心。因此，就像貧女家中的寶藏，窮人衣里的明珠，明明存在卻不能使用。一切眾生都能證得圓覺（Purnabuddha），這是我婆伽婆（Bhagavan，世尊）說的話。過去有人認為容易證得，真凈文禪師，稱之為'𦏛臭奴'，認為文字義理，障礙了自己的本心。對於佛的話語還懷疑而不相信，隨意更改聖經，那麼他所領悟的就可想而知了。所以說，不涉及情感理解，當下就能顯現。凡聖之路斷絕，那麼所謂的婆伽婆（Bhagavan，世尊）與各位大菩薩，那時該安置在哪裡呢？用光曾在長松蘭若參學，並且自願持誦《大方廣圓覺了義經》。開始是讀，讀熟了就背誦。既然能背誦了，那麼持誦就不需要經書了。用光能夠追溯到最初的狀態。最初是依靠經書，然後拋棄經書而背誦，背誦而能持守，持守而能精進，精進而能深入，那麼所謂的神通大光明藏，與婆伽婆（Bhagavan，世尊）各位大菩薩，磕頭撞腦的時候，果真有分別嗎？如果能夠簡擇得出，那麼不妨在將來流水野云，桃源城市中，突然相遇。才能商量賢善首老漢流通的語句。時光能有多少？在聲色關頭，神通光藏，如果被埋沒，那麼活著還不如不活。用光勉勵你。
【English Translation】 English version: Failing to distinguish between the holy and the mundane, one begins to feel that cultivation is without merit. How can there be such a notion? (Admonishing Li Shengfeng).
Bhagavan (The Blessed One). Enters the Great Light Treasury of Spiritual Power, non-dual and compliant, manifesting various pure lands. He is with ten thousand great Bodhisattva Mahasattvas (great beings). Their names are Manjusri (symbol of wisdom), Samantabhadra (great practice), Samantanetra, Vajragarbha, Maitreya (the future Buddha), Vimalamati, Tejaskara, Bhasvara, Sarvavaranaviskambhin, Samantabuddha, Purnabuddha, Bhadrapala and other Bodhisattvas. Together they enter the Great Light Treasury of Spiritual Power. Alas! Is this Great Light Treasury only for Bhagavan (The Blessed One) and the great Bodhisattvas? Do all sentient beings have no share in it? Although this is so, all sentient beings are deluded by the selfless spiritual knowing, and mistake the knowing of the self that clings to external objects as their own mind. Therefore, like the treasure in the house of a poor woman, the pearl in the garment of a poor man, it exists but cannot be used. All sentient beings can attain perfect enlightenment (Purnabuddha), these are the words of my Bhagavan (The Blessed One). In the past, some thought it easy to attain, Zen Master Zhenjing Wen called it a 'stinking slave', believing that the meaning of words and doctrines obstructs one's own original mind. Doubting and disbelieving the Buddha's words, arbitrarily changing the scriptures, then what he has realized is knowable. Therefore, it is said, 'Without involving emotional understanding, it appears right here and now.' The path of the holy and the mundane is cut off, then where should the so-called Bhagavan (The Blessed One) and the great Bodhisattvas be placed at that time? Yongguang once studied at Changsong Lanruo, and voluntarily recited the 'Great Comprehensive Perfect Enlightenment Sutra'. At first, he read it, and when he was familiar with it, he recited it. Since he could recite it, he no longer needed the scriptures to recite it. Yongguang can trace back to the initial state. At first, he relied on the scriptures, then abandoned the scriptures and recited, reciting and being able to uphold, upholding and being able to be diligent, being diligent and being able to enter deeply, then is there really a distinction between the so-called Great Light Treasury of Spiritual Power, and Bhagavan (The Blessed One) and the great Bodhisattvas, when they are kowtowing? If one can discern it, then it does not matter if one encounters flowing water and wild clouds, or a Peach Blossom Spring city in the future. Only then can one discuss the words circulated by the old man Bhadrapala. How much time is there? At the critical moment of sound and color, if the light treasury of spiritual power is buried, then it is better not to have been born. Yongguang encourages you.
體之(示邢用光)。
夫華嚴大典。雖文豐義博。實雄他經。然其大義。不過四分。四法界而已。一念不生謂之理法界。一念既生謂之事法界。未生不礙已生。已生不礙未生。謂之事理無礙法界。如拈來便用。不涉情解。當處現成。不可以理求之。亦不可以事盡之。權謂之事事無礙法界。行者能信此。解此。行此。證此。總謂之四分也。又事理無礙法界。自大典東來幾千載。而黑白諸豪傑。莫不以為此經。是根本法輪。皆研精殫思。䟽之論之。至於事事無礙法界。則如子聞父名。終不敢稱。謂縱有強發揮者。亦不過以理融事。事始無礙。若然則大雄氏。於事理無礙之外。設此法界。豈不徒然也耶。又帝心之與善慧。或曰。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上等語。乃不過旁敲耳。夫帝心善慧。皆文殊彌勒再來。彼二大菩薩。於事事無礙法界。亦惟旁敲。不敢正言。今子書是經。于青山白雲之間。可謂大有勝緣也者。知子前三法界。可以智識通之。末後一界。子若不離智識而求之。則終不入矣。且離智識而可求之。則土木偶人。亦可求之矣。何待子求。子若求而未通。未通之處。正好猛著精彩。𢬵命求之。如命根忽斷。則子所書之經。譬如涂毒鼓。擊之發聲。有心無心。聞者皆不旋踵而死。死後復
【現代漢語翻譯】 現代漢語譯本： 體之（示邢用光）。
《華嚴大典》雖然文辭豐富，義理廣博，確實超越其他經典。然而，其主要義理，不過是四分，即四法界而已。一念不生，稱之為理法界；一念既然生起，稱之為事法界。未生不妨礙已生，已生不妨礙未生，稱之為事理無礙法界。如同拈來便用，不涉及情感思慮，當下現成，不可以用道理去尋求它，也不可以用事相來窮盡它，姑且稱之為事事無礙法界。修行人能夠相信這個，理解這個，實踐這個，證悟這個，總的來說就是四分。
又，事理無礙法界，自從《華嚴經》傳入中國幾千年來，無論是僧俗各界的傑出人物，都認為這部經是根本法輪，都深入研究，竭盡思慮，為之作疏、作論。至於事事無礙法界，則如同兒子聽到父親的名字，始終不敢直呼。認為即使有人勉強發揮，也不過是以理來融通事，事才得以無礙。如果這樣，那麼釋迦牟尼佛在事理無礙之外，設立這個法界，豈不是徒勞無益嗎？
又，帝心尊者和善慧童子，或者說，『懷州的牛吃禾，益州的馬腹脹，天下尋找醫生，在豬的左腿上施灸』等話語，也不過是旁敲側擊而已。帝心尊者和善慧童子，都是文殊菩薩和彌勒菩薩再來。這兩位大菩薩，對於事事無礙法界，也只是旁敲側擊，不敢正面闡述。現在你書寫這部經，在青山白雲之間，可以說是非常有殊勝的因緣啊。要知道前三個法界，可以用智識去通達它，最後一個法界，你如果不能離開智識去尋求它，那麼終究不能進入。而且如果離開智識就可以求得，那麼泥塑木雕的偶像，也可以求得了，何必等待你去求呢？你如果求而未通達，未通達之處，正好猛下功夫，拚命去求。如果命根忽然斷絕，那麼你所書寫的經，譬如塗了毒藥的鼓，敲擊它發出聲音，無論有心無心，聽到的人都會立刻死亡，死後又……
【English Translation】 English version: The Essence (Instructing Xing Yongguang).
The Avatamsaka Sutra, though rich in text and broad in meaning, truly surpasses other scriptures. However, its main doctrine is no more than four parts, namely the Four Dharmadhatus (four realms of reality). The non-arising of a single thought is called the Dharmadhatu of Principle (Lifa jie); the arising of a single thought is called the Dharmadhatu of Phenomena (Shifa jie). Non-arising does not hinder arising, and arising does not hinder non-arising, which is called the Dharmadhatu of Non-Obstruction between Principle and Phenomena (Shili wu'ai fa jie). It is like picking it up and using it immediately, without involving emotional thoughts, appearing complete at the very moment, which cannot be sought through reason, nor can it be exhausted through phenomena; tentatively, it is called the Dharmadhatu of Non-Obstruction among All Phenomena (Shishi wu'ai fa jie). A practitioner who can believe this, understand this, practice this, and realize this, in general, embodies the four parts.
Furthermore, the Dharmadhatu of Non-Obstruction between Principle and Phenomena, since the Avatamsaka Sutra came to the East for thousands of years, all the outstanding figures, both monastic and lay, have regarded this sutra as the fundamental Dharma wheel, and have deeply studied and exhausted their thoughts, writing commentaries and treatises on it. As for the Dharmadhatu of Non-Obstruction among All Phenomena, it is like a son hearing his father's name, never daring to call it directly. It is thought that even if someone forces an explanation, it is only using principle to integrate phenomena, so that phenomena can be unobstructed. If that is the case, then wouldn't Shakyamuni Buddha's establishment of this Dharmadhatu beyond the non-obstruction between principle and phenomena be in vain?
Moreover, the Venerable Dixin and the Youth Sudhana (Shanhui), or saying, 'The cows in Huaizhou eat the crops, the horses in Yizhou have bloated bellies, searching for doctors all over the world, cauterizing the left leg of a pig,' are nothing more than indirect hints. The Venerable Dixin and the Youth Sudhana are both the reappearance of Manjushri Bodhisattva and Maitreya Bodhisattva. These two great Bodhisattvas, regarding the Dharmadhatu of Non-Obstruction among All Phenomena, also only hint indirectly, not daring to explain it directly. Now that you are writing this sutra, amidst the green mountains and white clouds, it can be said that you have a very special and excellent karmic connection. Know that the first three Dharmadhatus can be understood through intellectual knowledge, but if you do not seek the last Dharmadhatu by leaving intellectual knowledge, then you will ultimately not enter it. Moreover, if it could be sought by leaving intellectual knowledge, then clay and wooden idols could also be sought, so why wait for you to seek it? If you seek but have not understood, then in the places where you have not understood, you should put in great effort and seek with all your might. If the root of life is suddenly cut off, then the sutra you are writing is like a drum coated with poison; when it is struck and makes a sound, whether intentional or unintentional, those who hear it will die immediately, and after death...
活。再來印可未晚也(示麟禪人)。
活人之身固仁矣。尤莫若活人之心。為不可思議也。活人之身以藥。活人之心以法。藥則有無難必。法則自心即是。初非有無可限者也。又心不活心。如水不洗水。何以活之。能悟此。即佛醫耳。如有疑。即不可放下。疑極更疑。疑若忽破。方可論醫(示陳醫生)。
夫飢寒之於榮辱。貧賤之於死生。天下莫不以為患。嗚呼。知其為患。而不知患之所自。是之謂迷。迷則不覺。不覺則不能返。既不返。則自生至死。莫非背本而行。殊不知一生背本。乃至於無量生。如能直下返照。達本忘情。情忘則煩惱根拔。煩惱根㧞。前所云患之所自得矣。得而治之。則皮煩惱立地根抽。始得治肉煩惱。骨煩惱。嘻。皮煩惱抽。則六通縱任無為。山壁由之直度。此謂枝末無明盡也。枝末無明盡。其靈用尚乃如斯。況骨肉煩惱盡乎。此三煩惱。世人名尚不知。惡知其義。義既不知。惡知其理。理既不知。惡知其道。而所謂德者。尤不知矣。夫名者。義之筌也。義者魚也。義有眾多。會而通之之謂理。理而行之之謂道。行而功忘之謂德。今欲治身心。而名義不辨。毋乃徒役其名。徒役其名。計治而有效。不亦癡乎。即如有身。則有飢寒之迫。次之榮辱。再次之。莫大乎死生。又有心則有
【現代漢語翻譯】 現代漢語譯本： 『活』。再來印可未晚也（示麟禪人）。
救活人的身體固然是仁慈的，但沒有什麼比救活人的心更重要，因為這是不可思議的。救活人的身體用藥物，救活人的心用佛法。藥物的效果難以確定，但佛法就在自心中，本來就沒有有無的限制。而且，心不能自己救活自己，就像水不能自己洗自己一樣，要如何救活它呢？如果能領悟這一點，就是佛醫了。如果還有疑問，就不要放下，越懷疑越要深入懷疑，如果懷疑突然破除，才可以談論醫理（示陳醫生）。
對於榮辱，貧賤對於生死，天下沒有人不認為這是禍患。唉！知道這是禍患，卻不知道禍患的根源在哪裡，這就叫做迷惑。迷惑就不會覺悟，不覺悟就不能回頭。既然不能回頭，那麼從生到死，沒有不是背離根本而行的。卻不知道一生背離根本，乃至無量生都是如此。如果能當下反觀自照，通達根本而忘卻情感，情感忘卻了，煩惱的根就拔除了。煩惱的根拔除了，前面所說的禍患的根源就找到了。找到了並加以治療，那麼表面的煩惱立刻連根拔起，才能開始治療肉體的煩惱、骨頭的煩惱。唉！表面的煩惱拔除了，那麼六神通就能縱任無為，可以穿墻而過。這叫做枝末無明盡了。枝末無明盡了，它的靈妙作用尚且如此，更何況骨肉煩惱都消除了呢？這三種煩惱，世人連名字都不知道，怎麼會知道它的含義呢？含義既然不知道，怎麼會知道它的道理呢？道理既然不知道，怎麼會知道它的道呢？而所謂的德，就更不知道了。名，是義的工具；義，是魚。義有很多，彙集貫通就叫做理；按照理去實行就叫做道；實行而忘記功勞就叫做德。現在想要治療身心，卻連名義都分辨不清，豈不是白白地役使名相？白白地役使名相，還指望治療有效，不是太癡了嗎？比如有了身體，就有飢寒的逼迫，其次是榮辱，再次是莫過於生死。又有了心，就有了……
【English Translation】 English version: 'Alive'. It's not too late to give approval later (Shown to Zen Master Lin).
Saving a person's body is certainly benevolent. But nothing is more important than saving a person's mind, for it is inconceivable. Saving a person's body is done with medicine; saving a person's mind is done with Dharma (Buddhist teachings). The effect of medicine is difficult to ascertain, but the Dharma is within one's own mind; originally, there are no limitations of existence or non-existence. Moreover, the mind cannot save itself, just as water cannot wash itself. How can it be saved? If one can realize this, then one is a Buddha-physician. If there are doubts, do not let them go. Doubt more and more deeply. If doubt is suddenly broken through, then one can discuss medical principles (Shown to Doctor Chen).
As for honor and disgrace, poverty and lowliness in relation to life and death, there is no one in the world who does not consider them to be troubles. Alas! Knowing that they are troubles, but not knowing where the source of the troubles lies, this is called delusion. If one is deluded, one will not awaken. If one does not awaken, one cannot turn back. Since one cannot turn back, then from birth to death, there is nothing that is not acting contrary to the fundamental. But one does not know that one lifetime of acting contrary to the fundamental continues for countless lifetimes. If one can directly turn inward and reflect, understand the fundamental and forget emotions, then the root of afflictions will be pulled out. If the root of afflictions is pulled out, then the source of the troubles mentioned earlier will be found. If it is found and treated, then the superficial afflictions will be uprooted immediately, and one can begin to treat the afflictions of the flesh and the afflictions of the bones. Alas! If the superficial afflictions are pulled out, then the six supernormal powers (six types of higher knowledge or abilities) can be freely exercised without effort, and one can pass straight through walls. This is called the exhaustion of branch-end ignorance. If branch-end ignorance is exhausted, its spiritual function is still like this. How much more so when the afflictions of flesh and bones are exhausted? These three afflictions, people do not even know their names, how would they know their meaning? Since the meaning is not known, how would they know their principle? Since the principle is not known, how would they know their path? And as for what is called virtue, they know even less. Name is the tool of meaning; meaning is the fish. There are many meanings; gathering and connecting them is called principle; acting according to principle is called the path; acting and forgetting merit is called virtue. Now, if one wants to heal body and mind, but cannot even distinguish names and meanings, is it not in vain to employ names? If one employs names in vain, and expects treatment to be effective, is that not foolish? For example, if there is a body, then there is the pressure of hunger and cold, next is honor and disgrace, and next is nothing greater than life and death. And if there is a mind, then there is...
好惡。順我則喜。逆我則瞋。自是而後。則有不可勝言者矣。故我大覺聖人。示之以毗舍浮佛偈。如讀而成誦。誦而推義。推義會理。理會可行。行則有證(示賓上人)。
夫貧者思富。富者思貴。貴者思安逸。安逸者思不死。殊不知從思有生。從生有富貴貧賤勞逸。以至萬有諸苦。不可勝窮也。故欲濟苦海者。必以無思為舟楫。而彼岸始登焉。然思不能自無。必假聞道以無之。道不能自聞。又必假緣因為之汲引。乃可聞耳。夫緣因者。誠諸佛之母。眾生之資。以相好為緣因者。如觀德人之容。而鄙吝自消之類是也。以音聲為緣因者。如一言之下。心地開通之類是也。又以聖教為緣因。大善知識為緣因。善友法侶為緣因。以逆境為緣因。以順境為緣因。或以精進勇猛。剝皮為紙。析骨為筆。刺血為墨。寫大乘聖典為緣因。故曰。佛種從緣起。如是種種緣因。雖皆聞道之助。唯最後刺血為墨。書經緣因。最為超勝。但眾生身相執重。蚊蠅微而唼之。尚不勝怒而拂焉。使之不去不已。況以利針刺指。血流心驚。而能挺然忍痛。得終勝緣。茍非素常信心堅篤。識見超群者。豈易為之。唐貫休尊者。題楚云禪師血書法華云。剔皮刺血誠何苦。為寫靈山九部文。十指瀝乾成七軸。後來求法更無君。法燈。當痛歌此詩數十遍
【現代漢語翻譯】 現代漢語譯本：喜歡和厭惡。順從我的就喜歡，違逆我的就生氣。從這種自以為是出發，就會有說不完的煩惱。所以我們偉大的覺悟聖人，用毗舍浮佛偈（過去七佛之一毗舍浮佛所說的偈頌）來開示。如果能讀而背誦，背誦而推究其含義，推究含義而領會真理，領會真理后就能實行，實行就能得到驗證（這是開示賓上人的話）。
貧窮的人想變富有，富有的人想更尊貴，尊貴的人想安逸，安逸的人想長生不死。卻不知道從思慮中產生各種現象，從產生中就有富貴貧賤勞逸，以至於世間萬有的諸般痛苦，無窮無盡。所以想要渡過苦海的人，必須以無思作為舟船，才能登上彼岸。然而思慮不能自己停止，必須藉助聽聞佛法來消除它。佛法不能自己被聽聞，又必須藉助各種因緣來引導，才能被聽聞。這各種因緣，確實是諸佛之母，眾生的資糧。以美好的形象作為因緣，就像看到有德之人的容貌，慳吝之心自然消失一樣。以音聲作為因緣，就像一句話之下，心地開通一樣。又以聖教作為因緣，大善知識作為因緣，善友法侶作為因緣，以逆境作為因緣，以順境作為因緣，或者以精進勇猛，剝下自己的皮當紙，劈開自己的骨頭當筆，刺破自己的血當墨，書寫大乘經典作為因緣。所以說：『佛種從緣起。』像這樣種種的因緣，雖然都是聽聞佛法的幫助，唯有最後刺血為墨，書寫佛經的因緣，最為超勝。但是眾生對自身形體的執著很重，蚊蠅稍微叮咬一下，尚且忍不住生氣而拂去它，不把它趕走就不罷休。何況是用鋒利的針刺破手指，血流不止，內心驚恐，卻能挺身忍受痛苦，最終成就殊勝的因緣。如果不是平時信心堅定，見識超群的人，怎麼容易做到呢？唐朝貫休尊者，題寫楚云禪師的《法華經》說：『剔皮刺血實在算什麼苦？爲了書寫靈山的九部經典。十個手指的血都流乾了寫成七軸經卷，後來求法的人再也沒有像您這樣的了。』法燈，應當痛心地歌詠這首詩數十遍。
【English Translation】 English version: Liking and disliking. If someone complies with me, I like them. If someone goes against me, I get angry. Starting from this self-righteousness, there will be endless troubles. Therefore, our great enlightened sage, shows us with the Gatha of Vipassī Buddha (a verse spoken by Vipassī Buddha, one of the past seven Buddhas). If one can read and recite it, recite it and investigate its meaning, investigate the meaning and comprehend the truth, comprehend the truth and then practice it, practice it and then one can attain realization (this is to instruct Venerable Bin).
The poor think of becoming rich, the rich think of becoming noble, the noble think of ease and comfort, and those in ease and comfort think of immortality. They do not realize that from thought arise various phenomena, and from arising come wealth, nobility, poverty, lowliness, labor, and ease, to the point of the myriad sufferings of the world, which are endless. Therefore, those who wish to cross the sea of suffering must use non-thought as their boat, and then they can reach the other shore. However, thought cannot cease by itself; it must rely on hearing the Dharma to eliminate it. The Dharma cannot be heard by itself; it must rely on various conditions to guide it, so that it can be heard. These conditions are indeed the mother of all Buddhas and the resources of all sentient beings. Taking good appearances as a condition is like seeing the face of a virtuous person, and stinginess naturally disappears. Taking sound as a condition is like having one's mind opened by a single word. Also, taking the holy teachings as a condition, a great virtuous teacher as a condition, good friends and Dharma companions as a condition, taking adversity as a condition, taking favorable circumstances as a condition, or taking diligent and courageous effort, peeling off one's skin as paper, splitting one's bones as a pen, piercing one's blood as ink, and writing the Mahayana scriptures as a condition. Therefore, it is said: 'The Buddha-seed arises from conditions.' Like this, all kinds of conditions, although they are all aids to hearing the Dharma, only the last one, piercing one's blood as ink and writing the scriptures, is the most outstanding. However, sentient beings have a heavy attachment to their own bodies. Even if a mosquito bites them slightly, they cannot help but get angry and brush it away, not stopping until they drive it away. How much more so when using a sharp needle to pierce one's finger, with blood flowing and the heart trembling, yet being able to stand firm and endure the pain, ultimately achieving a supreme condition. If one does not have firm faith and superior knowledge, how could one easily do this? Venerable Guanxiu of the Tang Dynasty, wrote on Zen Master Chuyun's Lotus Sutra: 'What is the suffering of peeling skin and piercing blood? It is to write the nine parts of the scriptures of Ling Mountain. The blood of ten fingers was drained to create seven scrolls, later seekers of the Dharma will never have someone like you.' Faden, should sing this poem dozens of times with deep sorrow.
。則身執自輕矣。身執既輕。此經不過五千餘字。書之奚難哉(示法燈居士刺血書金剛經)。
夫吾曹于日用之中。不以吾我我所之光。照破交錯憎愛之境。雖處幽閑寂寞之濵。無異乎馬足車塵之地也。故曰但自忘懷。無往不妙(碧雲寺語如奇等)。
予讀東吳支謙所譯阿彌陀經。始知諸佛頂光。有小大不同。有七丈頂光。一里頂光。百里頂光。乃至千萬里頂光。唯阿彌陀佛。頂光殊勝無量。攝山棲霞寺。寺背有千佛嶺。嶺有巖龕。如蜂房蟻穴。高低曲折。累然佈列。其佛身量。亦有大小差別。先是齊徴君明僧紹。請法度禪師。講無量壽佛經。感天雨四花。夢睹佛容。於是徴君據夢所見。覺后令鑿山成像若干尊。功未半而徴君逝矣。其子某臨沂令。繼父志完之。自齊迄元。將千載。其間寺之興廢。佛之成毀。皆因緣會遇耳。金兀朮屯兵攝嶺。將戰禱佛冥祐。及戰敗績。怒令諸將曰。佛既不福我祐賊。佛即賊也。當毀之雪憤。以故巖龕像設。無擇大小並遭損。或身首殘缺。以至耳目口鼻臂腕錯壞。見者悲之。予雖不敏。敢籍如來寵靈。並素庵禪伯。蒼方丈之獎愛。愿修補之。禪伯之孫。名海印者。實聞予言。即愿捐軀圖之。嗚呼。徴君之奉佛。兀朮之毀佛。奉佛心也。毀佛亦心也。用之善。則光流萬世。反
【現代漢語翻譯】 現代漢語譯本：那麼對身體的執著自然就減輕了。對身體的執著既然減輕了，這部經書不過五千多字，抄寫它有什麼困難呢？（示法燈居士刺血書寫《金剛經》）
我們這些人在日常生活中，不用無我無私的光芒，照破交織的憎恨和愛戀的境界，即使身處幽靜寂寞的地方，也和身處馬蹄車輪揚起的塵土之地沒有什麼不同。所以說，只要自己能夠忘懷一切，無論做什麼都會很美妙。（碧雲寺語如奇等）
我讀東吳支謙所翻譯的《阿彌陀經》，才知道諸佛頭頂的光芒，有大小不同。有七丈頂光，一里頂光，百里頂光，乃至千萬里頂光。只有阿彌陀佛（Amitabha，音譯，意為無量光或無量壽），頭頂的光芒特別殊勝，無量無邊。攝山棲霞寺，寺廟背後有千佛嶺。山嶺上有巖石洞穴，像蜂房螞蟻窩一樣，高低曲折，層層排列。那些佛像的身量，也有大小差別。當初是齊國的徴君（對有德之人的尊稱）明僧紹，請法度禪師講解《無量壽佛經》，感動得天降四種花。明僧紹夢中見到佛的容貌，於是根據夢中所見，醒來后令人開鑿山石，雕刻成若干尊佛像。工程還沒完成，徴君就去世了。他的兒子，擔任臨沂縣令，繼承父親的遺志完成了工程。從齊朝到元朝，將近一千年，這期間寺廟的興盛和衰敗，佛像的建成和毀壞，都是因緣際會。金兀朮（完顏宗弼，金朝名將）在攝山駐紮軍隊，準備作戰時祈禱佛的保佑。等到戰敗后，憤怒地命令眾將說：『佛既然不保佑我反而幫助敵人，佛就是賊！應當毀掉佛像來消除憤怒。』因此巖石洞穴中的佛像和陳設，無論大小都遭到破壞，有的身首殘缺，甚至耳目口鼻手臂錯位損壞，看見的人都感到悲傷。我雖然不聰明，但敢於憑藉如來的恩寵和靈驗，以及素庵禪伯（對有德禪師的尊稱），蒼方丈（寺院住持）的獎掖和關愛，希望能修復這些佛像。禪伯的孫子，名叫海印，聽了我的話，就願意獻身來完成這件事。唉！徴君奉佛，兀朮毀佛，奉佛是心，毀佛也是心啊！用得好，就能光照萬世，反之……
【English Translation】 English version: Then the attachment to the body will naturally be lessened. Since the attachment to the body is lessened, this scripture is only a little over five thousand words, what difficulty is there in transcribing it? (Shown to Layman Fadeng for writing the Diamond Sutra in blood).
We, in our daily lives, do not use the light of non-self and non-possession to illuminate and break through the intertwined realms of hatred and love. Even if we are in a secluded and quiet place, it is no different from being in a place of horse hooves and carriage dust. Therefore, it is said that as long as one forgets oneself, everything will be wonderful. (Words of Ruqi and others at Biyun Temple).
When I read the Amitabha Sutra translated by Zhi Qian of Eastern Wu, I realized that the light from the crowns of all Buddhas varies in size. There is a seven-zhang (丈, a unit of length) crown light, a one-li (里, a unit of length) crown light, a hundred-li crown light, and even a ten-million-li crown light. Only Amitabha Buddha (Amitabha, transliteration, meaning immeasurable light or immeasurable life) has a particularly supreme and immeasurable crown light. Qixia Temple is located on Sheshan Mountain, and behind the temple is Thousand Buddha Ridge. The ridge has rock caves, like beehives and ant nests, arranged in layers, high and low, curved and folded. The sizes of the Buddha statues also vary. Initially, Ming Sengshao, a virtuous recluse (徵君, a respectful title for a virtuous person) of the Qi dynasty, invited Chan Master Fadu to lecture on the Infinite Life Sutra, which moved the heavens to rain down four kinds of flowers. Ming Sengshao dreamed of seeing the Buddha's face, so based on what he saw in the dream, after waking up, he ordered people to carve several Buddha statues from the mountain rocks. Before the project was half finished, the recluse passed away. His son, who served as the magistrate of Linyi County, continued his father's will and completed the project. From the Qi dynasty to the Yuan dynasty, nearly a thousand years, the rise and fall of the temple, and the construction and destruction of the Buddha statues, were all due to karmic conditions. Jin Wuzhu (Wanyan Zongbi, a famous general of the Jin dynasty) stationed troops on Sheling Ridge and prayed to the Buddha for blessings before the battle. When he was defeated, he angrily ordered his generals, saying, 'Since the Buddha does not bless me but helps the enemy, the Buddha is a thief! We should destroy the Buddha statues to eliminate our anger.' Therefore, the Buddha statues and furnishings in the rock caves, regardless of size, were all damaged. Some were missing their heads, and even their ears, eyes, noses, and arms were misplaced and damaged. Those who saw it felt sad. Although I am not talented, I dare to rely on the grace and efficacy of the Tathagata (如來, another name for Buddha), as well as the encouragement and love of Chan Master Su'an (素庵禪伯, a respectful title for a virtuous Chan master) and Abbot Cang (蒼方丈, the abbot of the temple), hoping to repair these Buddha statues. The grandson of Chan Master, named Haiyin, heard my words and was willing to dedicate himself to completing this task. Alas! Recluse Ming worshiped the Buddha, and Wuzhu destroyed the Buddha. Worshipping the Buddha is the mind, and destroying the Buddha is also the mind! If used well, it can illuminate the world for generations, but if used in reverse...
是則惡塞虛空。虛空有壞。惡名乃滅。慎之哉。且心外無佛。佛外無心。心佛情消。常光獨露。肯心自許矣。此光有七丈。至有千萬丈。及無量國土者。非諸佛道別。是皆因中所愿不同也。海印來前。予東西南北之人。去往無常。姑書此以遺。若其勉之(書示海印)。
一虱在耳。鳴若雷震。一蚤在懷。攢唼不寧。況乃四大毒蛇。盤紏一身。人不知怖。非喪心病狂。土木形骸者。孰能堪之。至於四蛇相鬥。力有強弱。勢有輕重。火蛇乘勝。則心骨蒸燒。風蛇敗績。則四肢不舉。土蛇質重。水蛇性寒。一有中我。寒痛痠麻。精神恍惚。若楚萬狀。雖名曰人。與鬼無異。病後思之。可懼可驚。是以毗耶城中。凈名居士。示疾說法。指四蛇為大患。呼五欲為鴆毒。彈偏斥小。嘆大褒圓。會粗入妙。百千伎倆。凈佛國土。成就眾生。若然者。病與不病。顧其人用心何如耳。善用其心。大患鴆毒。即廣長舌相。喚何物作病。文子不遠數千里。抵燕京。一旦遘疾將若不起。仰籍三寶光被。得再生之路。病雖漸愈。而長途南還。秋高木落。悲風慘凄。行者依依。此時能思病中苦惱。較今者秋容溢目。杖履飄然。不急於此中。求個無疾病方子。作個自在無患人。前愧凈名老漢多矣。文子來前。吾問你正病時。有不病者么。文子不
【現代漢語翻譯】 現代漢語譯本：如果真是這樣，那罪惡就會堵塞虛空（宇宙）。如果虛空有毀壞的時候，罪惡的名字才能消滅。要謹慎啊！而且心外沒有佛，佛外沒有心。心和佛的分別消失了，常寂之光自然顯露。要肯定自己的信心啊！這光明有七丈，甚至有千萬丈，以及無量國土那麼大，這不是諸佛的道路有什麼不同，而是因為他們往昔所發的愿不同啊。海印（人名）來我這裡，我為來自東西南北的人，寫下這些話以作留念，因為世事變化無常。希望他能勉力修行。（寫給海印看）
一隻虱子在耳朵里，叫起來像雷一樣震耳欲聾。一隻跳蚤在懷裡，叮咬得人不得安寧。更何況四大毒蛇（指地、水、火、風四種元素），盤繞在身體上。人卻不知道害怕。如果不是喪失了心智，或者像木頭一樣沒有感覺的人，誰能忍受得了呢？至於四蛇互相爭鬥，力量有強弱，態勢有輕重。火蛇得勢，就會讓人心骨如焚。風蛇失敗，就會讓人四肢不能動彈。土蛇性質沉重，水蛇性質寒冷。一旦侵入我的身體，就會讓人感到寒冷、疼痛、痠麻，精神恍惚，好像有千萬種痛苦。雖然名叫人，和鬼沒有什麼區別。病好之後回想起來，真是可怕可驚。因此，毗耶離城（古印度城市）中的維摩詰居士（佛教在家修行者），通過示現疾病來宣講佛法，指出四大毒蛇是最大的禍患，稱五欲（色、聲、香、味、觸）為鴆毒。他貶斥小乘，讚歎大乘，讚美圓滿的教法，將粗淺的道理引向精妙的境界，用各種各樣的方便法門，來清凈佛國，成就眾生。如果這樣說來，生病與不生病，關鍵在於這個人如何用心。善於用心，那麼大的禍患和鴆毒，也就是廣長舌相（佛的三十二相之一，表示說法真實）。還用什麼東西來當作疾病呢？文子（人名）不遠數千里，來到燕京（北京）。一旦生病，好像要不行了。仰仗三寶（佛、法、僧）的光明加被，才得到重生的機會。病雖然漸漸好轉，但是要長途跋涉返回南方，秋天高爽，樹葉凋落，悲涼的風吹得人悽慘。同行的人依依不捨。這個時候如果能想到生病時的痛苦，和現在秋天的美景盡收眼底，拄著枴杖悠然自得相比，如果不趕緊從中尋求一個沒有疾病的方子，做一個自在無憂的人，那就太對不起維摩詰老先生了。文子走上前來，我問你，正在生病的時候，有沒有不生病的東西呢？文子不...
【English Translation】 English version: If that's the case, then evil will block the void (space). Only when the void is destroyed can the name of evil be extinguished. Be cautious! Moreover, there is no Buddha outside the mind, and no mind outside the Buddha. When the distinction between mind and Buddha disappears, the constant light will naturally reveal itself. Affirm your own faith! This light can be seven 'zhang' (a unit of length, approx. 3.3 meters) long, or even ten million 'zhang', and as vast as countless lands. This is not because the paths of the Buddhas are different, but because of the different vows they made in the past. Haiyin (a name) came to me, and I write these words as a memento for people from all directions, because things are impermanent. I hope he can strive to cultivate. (Written for Haiyin to see)
A louse in the ear sounds like thunder. A flea in the bosom bites and disturbs one's peace. What's more, the four great poisonous snakes (referring to the four elements: earth, water, fire, and wind) coil around the body. Yet people do not know fear. If one has not lost their mind, or is like wood and has no feeling, who can endure it? As for the four snakes fighting each other, their strength varies, and their momentum has different degrees. If the fire snake prevails, it will burn the heart and bones. If the wind snake fails, it will render the limbs immobile. The earth snake is heavy in nature, and the water snake is cold in nature. Once they invade my body, they will cause coldness, pain, soreness, numbness, and mental confusion, as if there are ten thousand kinds of suffering. Although called a human, one is no different from a ghost. Thinking about it after recovering from the illness, it is truly frightening and alarming. Therefore, in the city of Vaisali (an ancient Indian city), the layman Vimalakirti (a Buddhist practitioner at home) manifested illness to preach the Dharma, pointing out that the four great poisonous snakes are the greatest calamity, and calling the five desires (form, sound, smell, taste, and touch) poison. He criticized the Hinayana (Small Vehicle), praised the Mahayana (Great Vehicle), and extolled the perfect teachings, leading from the crude to the subtle, using all kinds of skillful means to purify the Buddha land and accomplish sentient beings. If that's the case, whether one is sick or not depends on how the person uses their mind. If one uses their mind well, then the great calamity and poison are the broad and long tongue (one of the thirty-two marks of the Buddha, indicating the truthfulness of speech). What else can be regarded as illness? Wenzi (a name) traveled thousands of miles to Yanjing (Beijing). Once he fell ill, it seemed he was about to die. Relying on the light of the Three Jewels (Buddha, Dharma, Sangha), he was given a chance to be reborn. Although the illness gradually improved, he had to travel a long way back south. The autumn sky is clear, the leaves are falling, and the sad wind blows mournfully. The companions are reluctant to part. If at this time one can think of the suffering during illness, and compare it to the current beautiful autumn scenery, strolling leisurely with a cane, if one does not hurry to seek a formula for being free from illness, and become a carefree person, then one would be too sorry for the old man Vimalakirti. Wenzi, come forward. I ask you, when you were sick, was there anything that was not sick? Wenzi...
能答。道人叱咤曰。隔江見影橫趨去。先後無心分別他。文子薦得四大毒蛇。未始非四等慈也(示寂言文子)。
凈法界身。本無生死。瞥爾情動。十界昭然。由粗而精。由苦而樂。則地獄界因。十惡所感。餓鬼界因。慳妒所感。畜生界因。癡淫所感。人界因。持五戒所感。修羅界因。修善兼嗔詐所感。天界因。十善所感。此六界。謂之六凡。聲聞界因。四諦所感。緣覺界因。修十二因緣還滅所感。菩薩界因。修六度所感。佛界因。修無上菩提所感。此四界謂之四聖。若由精而粗。由樂而苦。則不能入佛界者。在菩薩界。不能入菩薩界者墮緣覺界。不能入緣覺界者陷聲聞界。不能入聲聞界者。墮天界。不能入天界者墮修羅界。修羅界不能迴心。則墮畜生餓鬼。及地獄界。人界不迴心。亦墮畜生餓鬼及地獄三界。嗚呼。一心未生。凡聖皆不可得。唯凈法界身。圓滿無缺。一心既生。則聖凡判然。毫不可昧。是以修行之者。以十界鏡心。凡念頭起處。當知自己所入所墮之界。如掌中見紋理。條然明白。如於十惡境上生心。即知是地獄界因。于慳妒境上生心。即知是餓鬼界因。于癡淫境上生心。即知是畜生界因。於五戒境上生心。即知是人界因。于嗔詐善境上生心。即知是修羅界因。於十善境上生心。即知是天界因。
【現代漢語翻譯】 現代漢語譯本： 道人厲聲喝道：『隔著江看見影子就橫衝直撞地追去，先後都沒有用心去分辨它。』文子推薦得到四大毒蛇，難道不是四種慈悲的體現嗎？（示寂時說文子）。 凈法界身（清凈的法性之身），本來就沒有生死。稍微一動情念，十法界就顯現出來。從粗到精，從苦到樂，那麼地獄界的因，是十惡所感召；餓鬼界的因，是慳吝嫉妒所感召；畜生界的因，是愚癡淫慾所感召；人界的因，是持守五戒所感召；修羅界的因，是修善兼帶嗔恨欺詐所感召；天界的因，是十善所感召。這六界，稱為六凡。 聲聞界的因，是四諦所感召；緣覺界的因，是修習十二因緣還滅所感召；菩薩界的因，是修習六度所感召；佛界的因，是修習無上菩提所感召。這四界稱為四聖。如果從精到粗，從樂到苦，那麼不能進入佛界的人，就在菩薩界；不能進入菩薩界的人，就墮入緣覺界；不能進入緣覺界的人，就陷入聲聞界；不能進入聲聞界的人，就墮入天界；不能進入天界的人，就墮入修羅界。修羅界不能回心轉意，就墮入畜生、餓鬼以及地獄界。人界不回心轉意，也墮入畜生、餓鬼以及地獄三界。唉！一心未生起時，凡夫和聖人都是不可得的，只有清凈法界身，圓滿無缺。一心既然生起，那麼聖凡就判然有別，絲毫不能含糊。因此修行的人，用十界來觀照自己的心，凡是念頭生起的地方，應當知道自己所進入和所墮落的界。就像在掌中看到紋理一樣，條理分明。如果在十惡的境界上生起心念，就知道這是地獄界的因；在慳吝嫉妒的境界上生起心念，就知道這是餓鬼界的因；在愚癡淫慾的境界上生起心念，就知道這是畜生界的因；在五戒的境界上生起心念，就知道這是人界的因；在嗔恨欺詐的善的境界上生起心念，就知道這是修羅界的因；在十善的境界上生起心念，就知道這是天界的因。
【English Translation】 English version: The Daoist (spiritual person) shouted sternly: 'Seeing a shadow across the river, they rush headlong to chase after it, without using their minds to distinguish the order or nature of things.' When Wenzi recommended the four poisonous snakes, were they not manifestations of the four kinds of compassion? (Said of Wenzi at the time of his passing). The Pure Dharma Realm Body (淨法界身, the pure body of the Dharma realm) is fundamentally without birth or death. With the slightest stirring of emotion, the Ten Realms (十界) become manifest. Moving from coarse to refined, from suffering to joy, the cause of the Hell Realm is induced by the Ten Evils; the cause of the Hungry Ghost Realm is induced by stinginess and jealousy; the cause of the Animal Realm is induced by ignorance and lust; the cause of the Human Realm is induced by upholding the Five Precepts; the cause of the Asura Realm is induced by cultivating goodness mixed with anger and deceit; the cause of the Heaven Realm is induced by the Ten Good Deeds. These six realms are called the Six Ordinary Realms (六凡). The cause of the Hearer Realm (聲聞界, Śrāvaka) is induced by the Four Noble Truths; the cause of the Solitary Realizer Realm (緣覺界, Pratyekabuddha) is induced by cultivating the Twelve Links of Dependent Origination and their cessation; the cause of the Bodhisattva Realm (菩薩界) is induced by cultivating the Six Perfections; the cause of the Buddha Realm (佛界) is induced by cultivating Unsurpassed Bodhi. These four realms are called the Four Noble Realms (四聖). If one moves from refined to coarse, from joy to suffering, then those who cannot enter the Buddha Realm remain in the Bodhisattva Realm; those who cannot enter the Bodhisattva Realm fall into the Solitary Realizer Realm; those who cannot enter the Solitary Realizer Realm are trapped in the Hearer Realm; those who cannot enter the Hearer Realm fall into the Heaven Realm; those who cannot enter the Heaven Realm fall into the Asura Realm. If the Asura Realm cannot turn its heart around, it falls into the Animal, Hungry Ghost, and Hell Realms. If the Human Realm does not turn its heart around, it also falls into the Animal, Hungry Ghost, and Hell Realms. Alas! When the one mind has not arisen, neither ordinary beings nor sages can be attained; only the Pure Dharma Realm Body is complete and without defect. Once the one mind has arisen, then the distinction between sage and ordinary being is clear, and cannot be obscured in the slightest. Therefore, those who cultivate should use the Ten Realms to observe their own minds. Wherever a thought arises, they should know which realm they are entering or falling into. It is as clear as seeing the lines in the palm of one's hand. If a thought arises in the realm of the Ten Evils, one knows that this is the cause of the Hell Realm; if a thought arises in the realm of stinginess and jealousy, one knows that this is the cause of the Hungry Ghost Realm; if a thought arises in the realm of ignorance and lust, one knows that this is the cause of the Animal Realm; if a thought arises in the realm of the Five Precepts, one knows that this is the cause of the Human Realm; if a thought arises in the realm of goodness mixed with anger and deceit, one knows that this is the cause of the Asura Realm; if a thought arises in the realm of the Ten Good Deeds, one knows that this is the cause of the Heaven Realm.
於四諦境上生心。即知是聲聞界因。於十二因緣境上生心。即知是緣覺界因。於六度境上生心。即知是菩薩界因。于無上菩提境上生心。即知是佛界因。然而地獄苦有輕重。餓鬼饑有淺深。畜生癡淫有厚薄。人道有富貴貧賤。修羅有強弱。天人有優劣。聲聞緣覺有巧拙。菩薩佛有差級。是皆眾生日用業力所感。如鏡照面。好醜宛然。然地獄眾生欣慕餓鬼。餓鬼欣慕畜生。畜生欣慕人道。人道欣慕天人。天人欣慕聲聞。聲聞欣慕緣覺。緣覺欣慕菩薩。菩薩欣慕諸佛。何啻泥蟠之龍之慕雲霄。蹄涔之蟲之慕滄海哉。乃有一種癡人。厭浮生有限。壽樂不常。欣慕仙道以圖長壽。享樂永久。殊不知地獄眾生。一念能發無上菩提之心。乃至直超菩薩境界。況天之與人。修羅之與仙乎。如在人道中。不能發無上之心。培佛種子。則不若地獄中。能一念發菩提心眾生遠矣。且地獄之苦不為極苦。女身之苦。最為極苦。雖貴為天子之母。自謂受福無上。殊不知訪道名山。參禪佛海。不若貧賤男子多矣。何者女人障礙無量。嫌疑多種。一動一靜。一出一入。凡百所為。受人禁縳。不得如意。貧賤男子則不然。但發肯心。訪道名山亦由我。參禪師海亦由我。遊行千萬里亦由我。深山靜坐亦由我。高聲唸佛亦由我。歡喜樂道。大笑幾聲亦由我
【現代漢語翻譯】 現代漢語譯本： 在四聖諦（苦、集、滅、道）的境界上生起心念，就知道這是聲聞乘的因。在十二因緣的境界上生起心念，就知道這是緣覺乘的因。在六度（佈施、持戒、忍辱、精進、禪定、智慧）的境界上生起心念，就知道這是菩薩乘的因。在無上菩提的境界上生起心念，就知道這是佛乘的因。然而地獄的苦有輕重，餓鬼的飢餓有深淺，畜生的愚癡和淫慾有厚薄，人道有富貴貧賤，修羅有強弱，天人有優劣，聲聞緣覺有巧拙，菩薩佛有差別等級。這些都是眾生日常的業力所感召，就像鏡子照臉，好醜清晰可見。然而地獄眾生羨慕餓鬼，餓鬼羨慕畜生，畜生羨慕人道，人道羨慕天人，天人羨慕聲聞，聲聞羨慕緣覺，緣覺羨慕菩薩，菩薩羨慕諸佛。這不就像泥土中的龍羨慕雲霄，水洼里的蟲子羨慕滄海嗎？ 然而有一種愚癡的人，厭惡浮生短暫，壽命和快樂不長久，羨慕仙道以求長壽，享受永久的快樂。卻不知道地獄眾生，一念之間能發起無上菩提之心，甚至直接超越到菩薩境界。更何況天人和人，修羅和仙人呢？如果在人道中，不能發起無上菩提之心，培養佛的種子，就不如地獄中能一念發起菩提心的眾生了。而且地獄的苦還不是最苦的，女身的苦，才是最苦的。即使尊貴如天子的母親，自認為享受的福報無上，卻不知道尋訪名山，參禪佛海，還不如貧賤的男子。為什麼呢？因為女人障礙很多，嫌疑很多種，一動一靜，一出一入，凡是所作所為，都受人禁錮束縛，不能如意。貧賤男子則不然，只要發起肯定的心，尋訪名山也由我，參禪師海也由我，千萬里也由我，深山也由我，高聲唸佛也由我，歡喜快樂地談論佛法，大笑幾聲也由我。
【English Translation】 English version: When a thought arises concerning the realm of the Four Noble Truths (suffering, its origin, its cessation, and the path), know that it is the cause of the Śrāvakayāna (Voice-Hearer Vehicle). When a thought arises concerning the realm of the Twelve Nidānas (links of dependent origination), know that it is the cause of the Pratyekabuddhayāna (Solitary Realizer Vehicle). When a thought arises concerning the realm of the Six Pāramitās (perfections of giving, morality, patience, vigor, meditation, and wisdom), know that it is the cause of the Bodhisattvayāna (Bodhisattva Vehicle). When a thought arises concerning the realm of Anuttarā-Samyak-Sambodhi (unsurpassed complete enlightenment), know that it is the cause of the Buddhahood. However, the suffering of hells has degrees of lightness and heaviness, the hunger of hungry ghosts has depths and shallowness, the ignorance and lust of animals have thickness and thinness, the human realm has wealth and poverty, the Asuras (demigods) have strength and weakness, the Devas (gods) have superiority and inferiority, the Śrāvakas and Pratyekabuddhas have skill and clumsiness, and the Bodhisattvas and Buddhas have different levels. All these are the result of the daily karmic forces of sentient beings, just like a mirror reflecting a face, clearly showing beauty and ugliness. Yet, beings in hells admire hungry ghosts, hungry ghosts admire animals, animals admire the human realm, humans admire Devas, Devas admire Śrāvakas, Śrāvakas admire Pratyekabuddhas, and Bodhisattvas admire all Buddhas. Isn't this like a dragon coiled in the mud admiring the clouds in the sky, or a worm in a puddle admiring the vast ocean? However, there is a kind of foolish person who dislikes the limited and impermanent lifespan and happiness of floating life, and admires the way of immortals in order to seek longevity and enjoy eternal pleasure. They do not know that a sentient being in hell, with a single thought, can generate the mind of Anuttarā-Samyak-Sambodhi, and even directly transcend to the Bodhisattva realm. How much more so for Devas and humans, Asuras and immortals? If one cannot generate the mind of Anuttarā-Samyak-Sambodhi and cultivate the seeds of Buddhahood in the human realm, then they are far inferior to a sentient being in hell who can generate the Bodhi-mind with a single thought. Moreover, the suffering of hell is not the most extreme suffering; the suffering of a woman's body is the most extreme suffering. Even if one is as noble as the mother of the Son of Heaven, and considers oneself to be enjoying supreme blessings, one does not know that visiting famous mountains to seek the Way and participating in Chan (Zen) in the sea of Buddhas is not as good as being a poor and lowly man. Why? Because women have countless obstacles and many kinds of suspicions. Every movement and stillness, every coming and going, everything they do is subject to the constraints and restrictions of others, and they cannot have their way. But a poor and lowly man is not like that. As long as he generates a determined mind, visiting famous mountains to seek the Way is up to me, participating in Chan in the sea of teachers is up to me, ten thousand miles are up to me, deep mountains are up to me, reciting the Buddha's name loudly is up to me, and joyfully discussing the Dharma and laughing a few times is up to me.
。縱橫自在。去來隨意。以此言之。則極貴女人。不如貧賤男子明矣。然要脫女身亦不難。但能信得善知識言語透徹。反邪歸正。旁門小道。一頓並掃。朝去暮來。歡喜煩惱。忙閑動靜。昏沉散亂。種種關頭。毫不放過。惟以毗舍浮佛頌。為根本話頭。於一切逆順境上。綿綿不斷。歷歷不昧。持誦將去。如是做工夫。做得三年五年。若無效驗。當來若不脫女身。不惟我之舌根當破。則十方諸佛廣長舌根。亦當破也。我發此誠實語。汝等不能信受。不能以十界照心。警䇿日用。墮大地獄。現在招苦。總怨不得善知識。咄。三塗一報五千劫。出得頭來是幾時(示法燈)。
夫一心不生。有無莫待。況有聞見者乎。雖然一心既生矣。六根已備矣。舍是而有入者。未之有焉。所至人說法。或以舌根演之。耳根入之。或以身根啟之。眼根入之。以至鼻與諸根。循環而闡其微。無常而納其妙若然者。則凡悲歌感慨。唾罵譏訶。棘林瓊樹。衣冠禮樂。鼓吹笙簧。飲食男女。是非好惡。戈矛交加。鼓而進之。金而退之。寂寞雲林。喧囂市井。皆如來廣長舌相也。有入無入。顧其聽者何如耳。萬曆歲在癸巳。春三月十有一日。夕陽在峰。爐煙凝翠。虛堂若鏡。心眸澄渟。時開郎趨入肅拜而立。齋頭有身根說法。眼根聽受。舌根說法
【現代漢語翻譯】 現代漢語譯本： 縱橫自在，來去隨意。以此來說，那麼極富貴的女人，不如貧賤的男子，這道理就明白了。然而想要脫離女身，也不是難事。只要能夠深信善知識的言語，徹底醒悟，撥亂反正，將一切旁門小道，一下子全部掃除乾淨。無論是朝去暮來，歡喜煩惱，忙碌清閑，動靜之間，昏沉散亂，種種關頭，都毫不放過。唯獨以毗舍浮佛（過去七佛之一）的偈頌，作為根本的話頭。在一切順境逆境上，綿綿不斷，清清楚楚，明明白白地持誦下去。像這樣用功，做得三年五年，如果還沒有效果，將來如果不能脫離女身，不只是我的舌根應當斷裂，那麼十方諸佛廣長舌相，也應當斷裂。我發此誠實語，你們卻不能信受，不能用十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）來觀照內心，警策日常行為，墮入大地獄，現在遭受痛苦，總也怨不得善知識。咄！三塗（地獄、餓鬼、畜生）一報五千劫，要脫離出來是何年何月啊！（開示法燈） 一心不生，有無都無須等待。更何況還有聽聞看見這些事呢？雖然說一心已經生起了，六根（眼、耳、鼻、舌、身、意）已經具備了，捨棄這些而想要進入真理，那是從來沒有的事。所以說有人說法，或者用舌根來演說，用耳根來聽入；或者用身根來啓發，用眼根來聽入；以至於鼻根和其它諸根，循環往復地闡述其精微，在無常變化中領納其玄妙。如果真是這樣，那麼凡是悲歌感慨，唾罵譏諷，荊棘叢林，美玉寶樹，衣冠禮樂，鼓樂笙簧，飲食男女，是非好惡，戈矛交加，擊鼓前進，鳴金後退，寂寞的雲林，喧囂的市井，都是如來廣長舌相的顯現啊。有沒有領悟，就看聽的人怎麼樣了。萬曆癸巳年（1633年）三月十一日，夕陽西下，爐煙凝結成翠色，空曠的堂屋像鏡子一樣，心眼澄澈平靜。當時開郎快步走入，恭敬地拜立在一旁。齋頭有身根說法，眼根聽受，舌根說法。
【English Translation】 English version: Unrestrained in all directions, coming and going at will. Speaking in this way, then the extremely wealthy woman is not as good as the poor and lowly man, this principle is clear. However, wanting to escape the female body is not difficult. As long as one can deeply believe the words of a good teacher, thoroughly awaken, correct deviations and return to the right path, sweeping away all heretical and minor paths at once. Whether it is morning departure and evening return, joy and sorrow, busyness and leisure, movement and stillness, dullness and distraction, at every juncture, do not let go at all. Only take the verse of Vipassī Buddha (one of the past seven Buddhas) as the fundamental topic. In all favorable and unfavorable circumstances, continuously and clearly recite it. If you work hard like this for three to five years, and there is still no effect, if you cannot escape the female body in the future, not only should my tongue root be broken, but also the long and broad tongue roots of all Buddhas in the ten directions should be broken. I make this truthful statement, but you cannot believe and accept it, and cannot use the ten realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) to illuminate your mind, and warn your daily behavior, falling into the great hell, suffering now, and you cannot blame the good teacher. Tut! One retribution in the three evil paths (hell, hungry ghosts, animals) is five thousand kalpas, when will you be able to get out! (Instruction to Fǎdēng) When the one mind does not arise, there is no need to wait for existence or non-existence. Moreover, how much more is there to hear and see? Although the one mind has already arisen, and the six senses (eye, ear, nose, tongue, body, mind) are already complete, abandoning these and wanting to enter the truth, that has never happened. Therefore, when someone expounds the Dharma, they either use the tongue root to explain it, and the ear root to listen; or they use the body root to inspire, and the eye root to listen; even the nose root and other roots, repeatedly expound its subtleties, and receive its mysteries in impermanent changes. If this is the case, then all sad songs and laments, scolding and ridicule, thorny forests, beautiful jade trees, clothing and etiquette, drums and flutes, food and drink, men and women, right and wrong, good and evil, spears clashing, drumming to advance, ringing the gong to retreat, lonely cloud forests, noisy marketplaces, are all manifestations of the Tathagata's long and broad tongue. Whether or not one understands depends on the listener. In the year of Guǐsì (1633) of the Wanli era, on the eleventh day of the third month, the setting sun was on the peak, the smoke from the stove condensed into emerald green, the empty hall was like a mirror, and the mind's eye was clear and calm. At that time, Kailang walked in quickly, respectfully bowed and stood aside. The Zhai head had the body root expounding the Dharma, the eye root listening, and the tongue root expounding the Dharma.
。耳根見納之語。予不覺舍然大喜曰。吾子可謂知言矣。因援筆書此。以廣其義焉(示道開)。
聖人設律。所以防奸邪。祖制綱宗。所以防魔外。是以是凡是聖。若不打這個圈[囗@套]里過得。縱有些微見地。皆非正因。故巖頭奯禪師曰。但了綱宗。本無實法。年來去佛遙遠。真子簡出。在處逐隊成群。胡吼亂吼。若遇個作家。拈大明律一條。據贓問罪。直饒你古佛再來。也須納款。況小根魔子者哉。雖然如是。且道末後又作如何話會。天上樂有盡。人間苦不窮。百年如曉夢。莫待醒來空。
老漢掛搭清涼山中。一日浣禪人白曰。浣患熱病幾三月。時浣母視病。勞頓不堪。怨而祝曰。這廝何不早死。於是浣知母慈。不及佛慈多矣。老漢不覺愴然久之。乃謂浣郎曰。汝知言矣。然而猶未盡善也。佛慈之於眾生。雖天覆地載。空包萬有亦難喻之。況情愛之父母乎。父母觸惱至極。則怨心猶生。眾生觸腦如來遠經塵劫。猶且姿曲方便。慈護之不暇。不至成佛終不已也。由是觀之。佛慈母慈。豈可同年而語哉(示浣禪人)。
萬曆辛卯仲秋三日。達觀老漢。被業風吹到一處。名曰華嚴庵。庵前有流水。庵背有青山。青山與流水。廣長舌相寒。時老漢問浣禪人曰。此庵名甚麼。對曰華嚴庵。老漢從容就上
【現代漢語翻譯】 現代漢語譯本：聽到這些話，我不禁感到非常高興，說道：『你可以說是真正理解我的人了。』於是拿起筆寫下這些文字，來擴充套件其中的含義（開示道開）。 聖人設立戒律，是爲了防止奸邪。祖師制定綱宗，是爲了防止邪魔外道。因此，無論是凡人還是聖人，如果不經過這個圈套，縱然有些許見解，都不是正因。所以巖頭奯禪師說：『只要明白了綱宗，本來就沒有什麼實在的法。』近年來，離佛越來越遠，真正的人才很少出現。到處都是成群結隊的人，胡亂叫喊。如果遇到真正的大師，拿出大明律一條，根據贓物定罪，即使是古佛再來，也必須認罪伏法，更何況是小根器的魔子呢？雖然如此，那麼最後又該如何了結呢？天上的快樂有盡頭，人間的痛苦無窮無盡。百年光陰就像一場短暫的夢，不要等到醒來時才發現一切皆空。 老漢我掛單在清涼山中。一天，浣禪人告訴我：『我得了熱病已經三月了，我的母親照顧我，非常勞累，抱怨著說：『這小子怎麼還不早點死掉？』於是我知道母親的慈愛，比不上佛的慈悲啊。』我不禁感到悲傷很久。於是對浣郎說：『你說的有道理。然而，還沒有完全說透。佛對眾生的慈悲，即使像天覆蓋大地，虛空包容萬物，也難以比喻。更何況是充滿情愛的父母呢？父母受到極大的觸怒，還會產生怨恨之心。眾生觸惱如來，經歷了漫長的歲月，如來仍然用各種方便法門，慈悲地保護他們，唯恐不及，直到他們成佛才罷休。』由此看來，佛的慈悲和母親的慈悲，怎麼可以相提並論呢？（開示浣禪人）。 萬曆辛卯年仲秋三日，達觀老漢我，被業力之風吹到一個地方，名叫華嚴庵（Huayan Monastery）。庵前有流水，庵後有青山。青山和流水，展現著廣長舌相（Buddha's perfect speech）。當時我問浣禪人：『這庵叫什麼名字？』回答說：『華嚴庵。』我從容地走上前去。
【English Translation】 English version: Hearing these words, I couldn't help but feel overjoyed and said, 'You can be said to truly understand me.' So I picked up a pen and wrote these words to expand on their meaning (Instruction to Daokai). Sages establish precepts to prevent treachery and evil. Patriarchs establish the fundamental principles to prevent demonic outsiders. Therefore, whether ordinary people or sages, if they do not pass through this circle, even if they have some slight insights, they are not the right cause. Therefore, Chan Master Yantou Quanhuo said, 'As long as you understand the fundamental principles, there is originally no real Dharma.' In recent years, people have become increasingly distant from the Buddha, and truly talented people rarely appear. Everywhere there are groups of people, shouting wildly. If you encounter a true master, take out an article from the Great Ming Code and convict them based on the stolen goods. Even if an ancient Buddha were to come again, he would have to confess and submit to the law, let alone a demonic child with shallow roots? Although this is the case, how should it be concluded in the end? The joy of heaven has an end, but the suffering of the human world is endless. A hundred years is like a brief dream, don't wait until you wake up to find that everything is empty. This old man is staying at Qingliang Mountain. One day, Chan practitioner Huan told me, 'I have been suffering from a fever for three months, and my mother has been taking care of me, which is very tiring. She complained and said, 'Why doesn't this kid die sooner?' So I know that my mother's love is not as great as the Buddha's compassion.' I couldn't help but feel sad for a long time. So I said to Huanlang, 'What you said makes sense. However, it is not entirely thorough. The Buddha's compassion for sentient beings, even if it is like the sky covering the earth and the void encompassing all things, is difficult to describe. How much more so are parents full of love? Parents, when extremely offended, will still generate resentment. Sentient beings offend the Tathagata, and after countless eons, the Tathagata still uses various expedient means to compassionately protect them, fearing that they will not be able to do so until they become Buddhas.' From this perspective, how can the Buddha's compassion and the mother's compassion be compared on the same level? (Instruction to Chan practitioner Huan). On the third day of the mid-autumn month of the Xinmao year of the Wanli era, this old man Daguan, was blown by the wind of karma to a place called Huayan Monastery (Huayan Monastery). There is flowing water in front of the monastery, and green mountains behind it. The green mountains and flowing water display the perfect speech (Buddha's perfect speech). At that time, I asked Chan practitioner Huan, 'What is the name of this monastery?' He replied, 'Huayan Monastery.' I calmly walked forward.
一拶。我聞華嚴有四法界。一曰理法界。二曰事法界。三曰事理無礙法界。四曰事事無礙法界。且道理法界現前時。事法界在甚麼處。事法界現前時。理法界在甚麼處。事理無礙法界現前時。事事無礙法界在甚麼處。若謂理法界即事法界。事法界即理法界。此便抹略前兩重法界了也。只成得個事理無礙法界。若謂事理無礙法界。即事事無礙法界。則是釋迦老人。開事事無礙法界。成個有名無實去。又四法界中前三法界。特為后一法界作前茅耳。是以前三法界。饒你透徹了了。第四重若過不得。不免逢緣觸境。種種嬰障礙去。此種種障礙。亦非天降。亦非地涌。亦非人與。亦非境礙。其病根。只在事事無礙。法界關棙子。卒未能掉臂過得。此個關棙子。非但今時學人透不過去。昔有一座主。內外淹博。于黃面老子。所說一大藏教。無不指掌明徹。于孔老百家亦無不詣極。自謂經世出世。無不了當。且有一條好熱肚腸。病天臺賢首慈恩三宗。及外教侮慢佛法。互相冰炭。擬作一書。折衷三宗。墻塹內典。適有一禪人問曰。我聞座主欲折衷三宗。不知座主。是誰家兒孫。座主曰。本宗賢首。禪人曰。杜順是華嚴第幾祖。座主曰。是第三祖。禪人曰。此老有個頌子曰。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。敢問
座主如何理會。座主舌大而不能答。禪人曰。此是你本宗關棙。尚透不過。敢折衷他宗乎。由是座主發憤參方去。達觀老漢。即今為現前大眾。再下個註腳。使人人管取當下了徹。雙林傅大士。乃彌勒菩薩化身。渠亦有個頌子曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。若謂傅大士頌子。與杜順老漢是同。則彌勒菩薩乃慈恩之始祖也。杜順亦文殊。菩薩化身。乃華嚴第三祖也。而慈恩本宗相宗。華嚴本宗性宗。性之與相。從來冰炭不相入者。如何說同。若謂是異。相宗如波。性宗如水。波不離水而有。水不離波而顯。如何異說。又臨濟有個四料揀。一曰奪人不奪境。二曰奪境不奪人。三曰人境俱奪。四曰人境俱不奪。汝大眾。且道四料揀。與四法界是同是異。謂同。則饒你華嚴四法界。重重了徹。于臨濟四料揀中。又透不過。謂異。則臨濟所傳佛心也。華嚴四法界。所詮佛語也。豈佛心與佛語。自相違背者乎。老漢生平不耐扯葛藤。今日則為現前大眾。于華嚴四法界中。如盲人摸象相似。乃老婆徹困如此。雖然永嘉大師有言。嗟末法。惡時世。眾生薄福難調治。聞說如來頓教門。恨不滅除令瓦碎。嗚呼。聖人慈悲之心。豈啻天覆地載而已。豈啻慈父慈母而已。但眾生不悟自心。故不知佛心。既不知佛心。
【現代漢語翻譯】 現代漢語譯本： 問：座主如何理解（佛法）？ 答：座主張口結舌，無法回答。 禪人說：『這是你本宗的關鍵所在，你尚且無法領悟，又怎敢評判其他宗派呢？』 因此，座主發憤去參訪各地。 達觀老漢，現在為在座的各位再作一個註解，使人人都能當下徹底明白。 雙林傅大士（傅翕，南北朝時期的居士，被認為是彌勒菩薩的化身），乃是彌勒菩薩的化身。他也有一個偈頌說：『空手拿著鋤頭，步行騎著水牛。人從橋上走過，橋流水卻不流。』 如果說傅大士的偈頌與杜順老漢（杜順和尚，華嚴宗初祖）的偈頌相同，那麼彌勒菩薩就是慈恩宗（又稱法相宗）的始祖了。杜順也是文殊菩薩的化身，是華嚴宗的第三祖。而慈恩宗的根本是相宗，華嚴宗的根本是性宗。性宗與相宗，向來如同冰炭一般互不相容，怎麼能說是相同呢？ 如果說是不同，相宗就像波浪，性宗就像水。波浪不能離開水而存在，水也不能離開波浪而顯現，怎麼能說是不同呢？ 還有臨濟宗（禪宗一支）有個四料揀：一是奪人不奪境，二是奪境不奪人，三是人境俱奪，四是人境俱不奪。你們各位，且說說這四料揀與華嚴宗的四法界（事法界、理法界、理事無礙法界、事事無礙法界）是相同還是不同？ 如果說是相同，即使你對華嚴四法界重重了徹，在臨濟四料揀中，仍然無法透徹領悟。如果說是不同，臨濟宗所傳的是佛心，華嚴四法界所詮釋的是佛語，難道佛心與佛語，會自相違背嗎？ 老漢我平生不喜歡糾纏不清，今天就為在座的各位，在華嚴四法界中，如同盲人摸像一般，實在是疲憊不堪。 雖然永嘉大師（永嘉玄覺，禪宗六祖慧能的弟子）有言：『可嘆末法時代，惡劣的世道，眾生福薄難以調伏教化，聽說如來的頓悟法門，恨不得將其滅除，讓它變成瓦礫碎片。』 唉！聖人的慈悲之心，豈止像天覆蓋大地一樣，豈止像慈父慈母一樣！但眾生不領悟自己的心，所以不知道佛心。既然不知道佛心，
【English Translation】 English version: Question: How does the Abbot understand (the Dharma)? Answer: The Abbot's tongue is large and he cannot answer. The Chan practitioner said: 'This is the key to your own sect, and you cannot even penetrate it. How dare you judge other sects?' Therefore, the Abbot was determined to visit various places to learn. Old Man Daguan, now makes another annotation for everyone present, so that everyone can thoroughly understand it immediately. Layman Fu Dashi (Fu Xi, a lay Buddhist during the Southern and Northern Dynasties, considered an incarnation of Maitreya Bodhisattva) of Shuanglin, is an incarnation of Maitreya Bodhisattva. He also has a verse that says: 'Empty-handed holding a hoe, walking and riding a water buffalo. People pass over the bridge, but the bridge flows and the water does not flow.' If it is said that Layman Fu Dashi's verse is the same as Old Man Dushun's (Venerable Dushun, the first patriarch of the Huayan School), then Maitreya Bodhisattva is the founder of the Ci'en School (also known as the Faxiang School). Dushun is also an incarnation of Manjushri Bodhisattva, and is the third patriarch of the Huayan School. And the root of the Ci'en School is the Xiang School (School of Characteristics), and the root of the Huayan School is the Xing School (School of Nature). The Xing School and the Xiang School have always been as incompatible as ice and charcoal, how can they be said to be the same? If they are said to be different, the Xiang School is like waves, and the Xing School is like water. Waves cannot exist without water, and water cannot be manifested without waves, how can they be said to be different? Also, the Linji School (a branch of Chan Buddhism) has four discriminations: first, taking away the person but not the environment; second, taking away the environment but not the person; third, taking away both person and environment; and fourth, taking away neither person nor environment. You all, tell me, are these four discriminations the same or different from the four Dharmadhatus (the realm of phenomena, the realm of principle, the unobstructed realm of principle and phenomena, and the unobstructed realm of phenomena and phenomena) of the Huayan School? If they are said to be the same, even if you thoroughly understand the four Dharmadhatus of the Huayan School, you still cannot penetrate the four discriminations of the Linji School. If they are said to be different, what the Linji School transmits is the Buddha-mind, and what the four Dharmadhatus of the Huayan School explain is the Buddha-word. Could it be that the Buddha-mind and the Buddha-word contradict each other? I, the old man, have never liked to be entangled in confusion. Today, for everyone present, I am like a blind man touching an elephant in the four Dharmadhatus of the Huayan School, which is really exhausting. Although Great Master Yongjia (Yongjia Xuanjue, a disciple of the Sixth Patriarch Huineng of Chan Buddhism) said: 'Alas, the Dharma-ending age, the evil times, sentient beings have little merit and are difficult to subdue and teach. Hearing of the Tathagata's sudden enlightenment Dharma gate, they wish they could destroy it and turn it into rubble.' Alas! The compassion of the sages is more than just like the sky covering the earth, more than just like compassionate fathers and mothers! But sentient beings do not realize their own minds, so they do not know the Buddha-mind. Since they do not know the Buddha-mind,
安知佛語。宜乎於四法界中。撞頭搕腦。左滯右礙。過在未明自心耳。且道如何是自心。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。咄。莫道是兩重公案。疑則痛參去(示浣上人)。
夫慈惠之與謙謹。含渾之與精勤。深靜之與光明。而殘刻之與我慢。褊急之與因循。輕浮之與昏庸。此六者之與彼六者。果一物乎。果多物乎。嗚呼。善惡無常。粗妙如幻。唯了悟自心者。能力行善用之。雖殘刻亦慈惠也。如存我未忘之徒。雖慈惠亦殘刻也。以此觀之。慈惠之與殘刻。果一物乎哉。果二物乎哉。顧其人用之粗妙何如耳。故曰。善造道者。不煩千日之功。靡不臻其妙。詎不信夫(示開侍者)。
師問本公。居常人謂色身有壞。法身不壞。且道夢時法身在否。本曰在。師曰。夢時身與醒時身同否。曰同。曰醒時身有壞否。曰有壞。曰夢時身有壞否。曰不壞。曰醒時身既有壞。則夢時身。應同有壞。夢時身既不壞。則醒時身。應同不壞。弗爾。即不可言同。如何甄別○師問本公。凡作一字。少一畫可成字否。本曰不成。曰有義否。曰字既不成。安得有義。曰畫全成字否。曰成。曰有義否。曰有義。師曰。且如身字有幾畫。本曰六畫。曰義在那一畫。本無語。少頃進曰。義在六畫。師曰均等六畫。不均等
【現代漢語翻譯】 現代漢語譯本： 怎麼能理解佛的語言呢？（如果有人）在四法界（指地、水、火、風四種元素構成的世界）中，像撞頭一樣到處碰壁，左邊受阻右邊也受阻，問題在於沒有明白自己的心啊。那麼，什麼是自己的心呢？懷州的牛吃了禾苗，益州的馬肚子脹了。天下尋找醫生，卻在豬的左肩上施灸。咄！不要說這是兩重公案，有疑問就痛下功夫去參悟吧！（開示浣上人）
慈惠與謙謹，含渾與精勤，深靜與光明，以及殘刻與我慢，褊急與因循，輕浮與昏庸，這六種（好的品質）與那六種（不好的品質），究竟是一回事呢？還是多回事呢？唉！善惡無常，粗糙與精妙都如夢幻。只有領悟了自己心的人，才能行善並善用它們。即使是殘刻，也能變成慈惠。如果心存『我』而不能忘懷的人，即使是慈惠，也會變成殘刻。由此看來，慈惠與殘刻，究竟是一回事呢？還是兩回事呢？關鍵在於使用它們的人，其用心是粗糙還是精妙罷了。所以說：善於創造道路的人，不必花費千日之功，沒有不能達到精妙之處的。這難道不是真的嗎？（開示開侍者）
師父問本公：平常人說色身（指由物質構成的身體）有壞滅的時候，法身（指佛的真身）不會壞滅。那麼請問，做夢的時候法身在不在？本公回答：在。師父說：做夢時的身體和清醒時的身體相同嗎？回答：相同。師父說：清醒時的身體會壞滅嗎？回答：會壞滅。師父說：做夢時的身體會壞滅嗎？回答：不會壞滅。師父說：清醒時的身體既然會壞滅，那麼做夢時的身體，應該同樣會壞滅。做夢時的身體既然不會壞滅，那麼清醒時的身體，應該同樣不會壞滅。如果不是這樣，就不能說它們相同。要如何區分呢？師父問本公：寫一個字，少一筆可以成為字嗎？本公回答：不能成為字。師父說：有意義嗎？回答：字既然不能成立，怎麼會有意義呢？師父說：筆畫齊全可以成為字嗎？回答：可以。師父說：有意義嗎？回答：有意義。師父說：比如『身』字有幾筆？本公回答：六筆。師父說：意義在哪一筆？本公無語。少頃進言說：意義在六筆。師父說：是均等在六筆，還是不均等？
【English Translation】 English version: How can one understand the Buddha's words? (If someone) in the four Dharma realms (referring to the world composed of the four elements of earth, water, fire, and wind), bumps their head everywhere like hitting a wall, obstructed on the left and hindered on the right, the problem lies in not understanding one's own mind. So, what is one's own mind? The cow of Huaizhou eats the crops, and the horse of Yizhou has a bloated belly. Seeking doctors all over the world, but cauterizing the pig's left shoulder. Tut! Don't say this is a double koan, if you have doubts, then put in the effort to deeply contemplate it! (Instruction to Upasaka Huan)
Kindness and humility, ambiguity and diligence, profound stillness and brightness, and cruelty and arrogance, narrow-mindedness and procrastination, frivolity and incompetence, are these six (good qualities) and those six (bad qualities) ultimately the same thing? Or are they many things? Alas! Good and evil are impermanent, and the coarse and the subtle are like illusions. Only those who understand their own mind can do good and use them well. Even cruelty can become kindness. If those who harbor 'self' and cannot forget it, even kindness will become cruelty. From this perspective, are kindness and cruelty ultimately the same thing? Or are they two things? It depends on whether the person using them is coarse or subtle in their intention. Therefore, it is said: Those who are good at creating the path do not need to spend a thousand days of effort, and there is nothing they cannot achieve with subtlety. Isn't this true? (Instruction to Attendant Kai)
The master asked Ben Gong: Ordinary people say that the physical body (referring to the body composed of matter) has a time of decay, but the Dharma body (referring to the true body of the Buddha) will not decay. So, I ask, is the Dharma body present when dreaming? Ben Gong replied: It is present. The master said: Is the body in a dream the same as the body when awake? He replied: The same. The master said: Does the body when awake decay? He replied: It decays. The master said: Does the body in a dream decay? He replied: It does not decay. The master said: Since the body when awake decays, then the body in a dream should also decay. Since the body in a dream does not decay, then the body when awake should also not decay. If it is not so, then you cannot say they are the same. How do you distinguish them? The master asked Ben Gong: When writing a character, can it become a character if one stroke is missing? Ben Gong replied: It cannot become a character. The master said: Does it have meaning? He replied: Since the character cannot be established, how can it have meaning? The master said: Can it become a character if all the strokes are complete? He replied: It can. The master said: Does it have meaning? He replied: It has meaning. The master said: For example, how many strokes are there in the character '身' (body)? Ben Gong replied: Six strokes. The master said: In which stroke is the meaning? Ben Gong was speechless. After a while, he said: The meaning is in the six strokes. The master said: Is it equally in the six strokes, or unequally?
六畫。以成其義。曰均等。曰總均別均。若總均。則義總在初畫。餘五無義。別均。則畫畫有義。散則不成。本無語(二段俱示本禪人)。
飲食男女人之大欲。故能制大欲者。則可與言無上覺道也。夫欲之難制。甚於毒龍猛虎。於是覺帝顧命之際。阿難請問。佛滅度后。四眾人等以何為師。如來來曰。我滅度后。凡我弟子。以波羅提木叉為汝大師。能若是。如我住世無異。由是觀之。則波羅提木叉。既為佛子敢弗欽承。邇來去佛時遙。豈惟山陬海隅。僧徒不遵戒法。即名山寶地。不知波羅提木叉是何骨董。嗚呼。自心清凈。戒根本潔。自心空寂。定水本澄。自心明徹。慧光圓滿。一念之忽。無端強照。所謂本具戒定慧。迷而為貪瞋癡矣。自是從生至死。從死至生。死死生生。纏綿業網。升沉靡常。或鱗甲羽毛。天冠人服。苦樂萬種。皆曰無明。故曰隨順無明墮諸有。若不隨順諸有斷。若然者。無明智慧。辟若一指之屈伸耳。予奪皆由自心。焉用他力。顧其人自肯不自肯何如耳。果自肯發心。雖至愚之人。渴而知飲。饑而知食。男而知女。女而知男。既辦肯心。即將此知。知身非有。知心惟名。身心解脫。則逆順境緣。千差萬別。皆發揮我自心之光也。到此時節。智慧尚無地可寄。況愚癡乎。予以是知人無愚智
【現代漢語翻譯】 現代漢語譯本：六畫是爲了成就它的意義。稱為『均等』，分為『總均』和『別均』。如果是『總均』，那麼意義全部在於第一畫，其餘五畫沒有意義。如果是『別均』，那麼每一畫都有意義，分散了就不能成立。這本來就沒有語言（以上兩段都展示給本禪人）。
飲食男女是人的最大欲望。所以能夠控制住大欲望的人，才可以和他談論無上覺道。慾望的難以控制，勝過毒龍猛虎。因此，在覺帝（Buddha，佛陀）顧命之際，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）請問：佛陀滅度后，四眾弟子（比丘、比丘尼、優婆塞、優婆夷）以什麼為老師？如來（Tathāgata，佛陀的稱號之一）回答說：我滅度后，凡是我的弟子，以波羅提木叉（Prātimokṣa，戒律）為你們的大師。能夠這樣，就和我住世沒有區別。由此看來，波羅提木叉既然是佛弟子所應當欽佩和繼承的。近來距離佛陀的時代已經很久遠了，豈止是偏遠的山區海邊，僧侶不遵守戒律，即使是名山寶地，也不知道波羅提木叉是什麼舊東西。唉！自心清凈，戒的根本就潔凈；自心空寂，定的水就本來清澈；自心明徹，慧的光芒就圓滿。一念的忽然，無端地強行照耀，這就是所謂的本具的戒定慧，迷惑了就成為貪嗔癡了。從此以後，從生到死，從死到生，死死生生，纏綿在業力的羅網中，升沉沒有定準，或者成為鱗甲羽毛，或者戴著天冠穿著人服，苦樂萬種，都叫做無明（avidyā，對事物真相的迷惑和無知）。所以說隨順無明就墮入諸有（bhava，存在）。如果不隨順，諸有就斷滅。如果這樣，無明和智慧，就像一根手指的屈伸罷了。予奪都由自心，哪裡需要其他力量？看那人自己肯不肯罷了。如果自己肯發心，即使是最愚笨的人，也知道渴了要喝水，餓了要吃飯，男人知道女人，女人知道男人。既然有了肯定的心，就將這個『知』，知道身體不是真實存在的，知道心只是一個名稱。身心解脫了，那麼逆境順境，千差萬別，都發揮我自心的光明。到了這個時候，智慧尚且沒有地方可以寄託，何況是愚癡呢？我因此知道人沒有愚笨和智慧的區別。
【English Translation】 English version: The six strokes are to complete its meaning. It is called 'equal', divided into 'total equality' and 'separate equality'. If it is 'total equality', then the entire meaning lies in the first stroke, and the remaining five strokes have no meaning. If it is 'separate equality', then each stroke has meaning; if scattered, it cannot be established. Originally, there is no language (both paragraphs are shown to this Chan practitioner).
Eating, drinking, and sexual desire are the great desires of humans. Therefore, those who can control great desires can be spoken to about the unsurpassed path to enlightenment. The difficulty of controlling desire surpasses that of poisonous dragons and fierce tigers. Therefore, at the time of the Buddha's (Buddha) final instructions, Ānanda (one of the Buddha's ten great disciples, known for his exceptional memory) asked: After the Buddha's passing, who will the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) take as their teacher? The Tathāgata (one of the Buddha's titles) replied: After my passing, all my disciples should take the Prātimokṣa (code of monastic discipline) as your teacher. If you can do this, it will be no different than if I were still alive. From this, it can be seen that the Prātimokṣa is what Buddhist disciples should revere and uphold. Recently, the time since the Buddha's era has been long, and it is not only in remote mountainous and coastal areas that monks do not follow the precepts; even in famous mountains and sacred places, they do not know what the Prātimokṣa is. Alas! If the mind is pure, the root of precepts is clean; if the mind is empty and still, the water of samādhi (concentration) is naturally clear; if the mind is clear and bright, the light of prajñā (wisdom) is complete. A sudden thought, an unwarranted forceful illumination, is what is called the inherent precepts, samādhi, and wisdom, which, when deluded, become greed, anger, and ignorance. From then on, from birth to death, from death to birth, dying and being born again and again, entangled in the net of karma, rising and falling without constancy, sometimes as scaled or feathered creatures, sometimes wearing heavenly crowns or human clothes, experiencing all kinds of suffering and joy, all are called ignorance (avidyā). Therefore, it is said that following ignorance leads to falling into the realms of existence (bhava). If one does not follow, the realms of existence are cut off. If so, ignorance and wisdom are like the bending and stretching of a finger. Giving and taking are all from one's own mind; where is the need for other power? It depends on whether the person is willing or not. If one is willing to generate the mind, even the most foolish person knows to drink when thirsty, to eat when hungry, men know women, and women know men. Since one has a willing mind, then take this 'knowing' and know that the body is not real, and that the mind is just a name. When body and mind are liberated, then adverse and favorable circumstances, in their myriad differences, all manifest the light of my own mind. At this time, there is no place to lodge wisdom, let alone foolishness? Therefore, I know that there is no distinction between foolishness and wisdom in people.
。但在發心不發心耳。故智慧之人。肯心未發。亦與牛馬無異。現前大眾。已往所作。從此無論。既經拈鬮以來。斷須共遵佛來。杜絕女人無令入寺。女人既不入寺。自然德香清遠。泉石生光。亡者得生善處。生者俱獲禎祥。少違佛來。死者愈墮。生者滅亡。現前大眾。各各要知好惡。必以波羅提木叉為汝大師。無得怠慢。無貽后痛(示覺山寺僧眾)。
四明天童滅翁文禮禪師。往凈慈參混源不契。謁育王佛照光禪師。照問恁么來者。那個是汝主人公。師豁然領旨。異日。照再問是風動。是幡動。這僧如何。師曰。物見主。眼卓豎。又問。不是風動。不是幡動。甚處見祖師。師曰。揭卻腦蓋。照喜其俊邁。后松源唱道饒之薦福。室中問僧。不是風動。不是幡動。僧擬議。即棒出。師聞之。頓忘前解往參焉。蒙印可。師上堂舉棱嚴經云。諸可還者。自然非汝。不汝還者。非汝而誰。頌云。不汝還者復是誰。殘紅留在釣魚磯。日斜風定無人掃。燕子銜將水際飛。嗚呼。汝看這滅翁老子。六歲即知有此事。見佛照發之。見松源了之。及出世為人。一機一境。片言隻語。生殺自在。魔佛膽落。辟如淮陰出師。霍光立朝。節制典刑。閉門造車。出門合轍。故曰。參須實參。悟須實悟。用須實用。汝三人既皆割斷世緣。同心
【現代漢語翻譯】 現代漢語譯本：關鍵在於發心與否。因此，有智慧的人，如果肯切之心尚未生髮，也與牛馬沒有區別。在座的各位，以往所作所為，從此不再追究。既然已經通過拈鬮的方式決定，就必須共同遵守佛的規矩，杜絕女人進入寺廟。女人不進入寺廟，自然德行芬芳，清凈深遠，泉石也因此生輝。亡者得以轉生善處，生者都能獲得吉祥。稍微違背佛的規矩，死者會更加墮落，生者也會遭遇滅亡。在座的各位，都要清楚地知道好壞，必須以波羅提木叉（戒律）為你們的老師，不要懈怠，不要留下將來的痛苦（告誡覺山寺的僧眾）。
四明天童滅翁文禮禪師，前往凈慈寺參訪混源禪師，未能契合。后拜訪育王佛照光禪師。佛照光禪師問：『你這樣來的人，哪個是你的主人公？』禪師豁然領悟。後來，佛照光禪師再次問：『是風動，是幡動，這個僧人該如何？』禪師回答：『物見主，眼卓豎。』又問：『不是風動，不是幡動，在哪裡見到祖師？』禪師說：『揭開腦蓋。』佛照光禪師很高興他的俊才。後來松源禪師在薦福寺說法，在室內問僧人：『不是風動，不是幡動。』僧人猶豫，就被棒打出去。禪師聽聞此事，頓然忘記之前的理解，前往參訪松源禪師，蒙受印可。禪師上堂時引用《楞嚴經》說：『諸可還者，自然非汝。不汝還者，非汝而誰？』並作頌說：『不汝還者復是誰？殘紅留在釣魚磯。日斜風定無人掃，燕子銜將水際飛。』唉！你們看這位滅翁老禪師，六歲就知道這件事，在佛照光禪師處啓發，在松源禪師處了悟。等到出世為人，一機一境，片言隻語，生殺自在，魔佛都為之膽寒。譬如淮陰侯韓信出兵，霍光輔佐朝政，節制典範，閉門造車，出門合轍。所以說：參禪要真正地參，悟道要真正地悟，運用要真正地用。你們三人既然都割斷了世俗的牽絆，同心
【English Translation】 English version: The key lies in whether or not the aspiration (bodhicitta) is generated. Therefore, a wise person, if their earnest mind has not yet arisen, is no different from cattle and horses. All of you present here, what you have done in the past will not be pursued from now on. Since it has been decided by drawing lots, you must all abide by the Buddha's rules, and prevent women from entering the temple. If women do not enter the temple, naturally virtue will be fragrant, pure and far-reaching, and the springs and rocks will also shine. The deceased will be reborn in a good place, and the living will receive auspiciousness. If you slightly violate the Buddha's rules, the dead will fall even further, and the living will face destruction. All of you present here must clearly know good and bad, and must take the Pratimoksha (precepts) as your teacher, do not be lazy, and do not leave future pain (admonishing the monks of Jue Shan Temple).
Chan Master Mie Weng Wenli of Tiantong Temple in Siming, went to Jingci Temple to visit Chan Master Hunyuan, but failed to connect. Later, he visited Chan Master Fozhao Guang of Yuwang Temple. Chan Master Fozhao Guang asked: 'You who come like this, who is your main character?' The Chan Master suddenly understood. Later, Chan Master Fozhao Guang asked again: 'Is it the wind moving, or the banner moving, what should this monk do?' The Chan Master replied: 'When the object sees the master, the eyes stand upright.' He also asked: 'It is not the wind moving, it is not the banner moving, where do you see the Patriarch?' The Chan Master said: 'Uncover the brain cover.' Chan Master Fozhao Guang was very happy with his talent. Later, Chan Master Songyuan preached at Jianfu Temple, and asked the monks in the room: 'It is not the wind moving, it is not the banner moving.' The monk hesitated, and was beaten out with a stick. The Chan Master heard about this, suddenly forgot his previous understanding, and went to visit Chan Master Songyuan, and was approved. When the Chan Master ascended the hall, he quoted the Shurangama Sutra, saying: 'All that can be returned is naturally not you. If what cannot be returned is not you, then who is it?' And made a verse saying: 'If what cannot be returned, then who is it? The remaining red is left on the fishing rock. The sun is slanting, the wind is still, and no one sweeps, the swallows carry it to fly by the water's edge.' Alas! Look at this old Chan Master Mie Weng, he knew about this at the age of six, was enlightened by Chan Master Fozhao Guang, and understood by Chan Master Songyuan. When he came out into the world, with one opportunity and one situation, a few words and phrases, he was free to kill or save, and both demons and Buddhas were frightened. It is like Marquis Huaiyin Han Xin leading troops, and Huo Guang assisting the government, a model of restraint, building a car behind closed doors, and the wheels matching the tracks when going out. Therefore, it is said: To practice Chan, you must truly practice, to realize the Tao, you must truly realize, to use it, you must truly use it. Since all three of you have cut off worldly ties, with one heart
行腳。老漢雖不敏。有幾句淡話佈施汝等。前途作個主杖子。也須知好惡。始得用去。第一句斷得盡。第二句做得徹。第三句隨分過。能于第一句中薦得。不唯可與佛祖為師。要見滅翁老子面目。亦不難。第二句薦得。管取汝等。天上人間。受大快樂去。第三句薦得。又不若即就目前。隨緣度日亦好。何必水云萬里。討甚勞頓。雖然古德有言。汝有主杖子。與汝主杖子。汝無主杖子。奪汝主杖子。且道為甚麼如此。咄。妙德庵中辭我去。兩行熱淚為誰流。
此三則機緣。皆是古人了大事之籧廬也。雖然行在中途。卒風暴雨。忽然到來。亦可以作個躲避苫架。免得淋頭澆面去。汝三人既取斷得盡第一句。則唸佛持咒誦經。總屬第二句中。不知一切。果斷盡了。我問汝等茫茫行腳。畢竟以何為主杖子。辟如樵夫入山。不持斧子。漁翁入海。不持網子。將甚麼斫柴。將甚麼捕魚。汝等黑樓莽撞如此。竟不自知。可笑可痛。老漢憫汝等愚癡忽略。特著當家的持三則機緣。授汝等。前途作個主杖子。大須要知好惡。如旃檀不知其香。狗糞不知其臭。逆境不知忍辱。順境不知厭離。忠言不知為我。阿諛不知害我。如是行腳。縱行到頭白老死。有甚利益。由是觀之。莫若不出門好。雖然男兒自有沖天志。肯落尋常流輩中。畢竟
【現代漢語翻譯】 現代漢語譯本：行腳（雲遊）。老漢（老衲）雖然不敏（不聰明），有幾句平淡的話佈施給你們，作為你們前途的主杖子（依靠）。也要知道好壞，才能使用它。第一句是斷得盡（徹底放下），第二句是做得徹（徹底實行），第三句是隨分過（隨緣而過）。能在第一句中領悟，不僅可以與佛祖為師，要見滅翁老子的面目，也不難。在第二句中領悟，保證你們天上人間，享受大快樂。在第三句中領悟，還不如就目前，隨緣度日也好，何必水云萬里，討什麼勞頓。雖然古德（古代高僧）有言：『你有主杖子，給你主杖子；你沒有主杖子，奪你的主杖子。』且說為什麼如此？咄（呵斥聲）！妙德庵中辭我去，兩行熱淚為誰流？ 這三則機緣（開悟的契機），都是古人爲了了大事的草屋。雖然在行進的途中，突然遇到狂風暴雨，也可以作為躲避的遮蓋，免得淋頭澆面。你們三人既然選擇了『斷得盡』第一句，那麼唸佛持咒誦經，總屬於第二句中。不知道一切，果真斷盡了嗎？我問你們茫茫行腳，到底以什麼為主杖子？譬如樵夫入山，不帶斧子；漁翁入海，不帶網子。用什麼砍柴？用什麼捕魚？你們糊里糊塗如此，竟然不自知，可笑可痛。老漢憐憫你們愚癡忽略，特意讓當家的（指寺院負責人）拿著這三則機緣，授予你們，作為你們前途的主杖子。務必要知道好壞。如果像旃檀（一種香木）不知道它的香味，狗糞不知道它的臭味，逆境不知道忍辱，順境不知道厭離，忠言不知道為我好，阿諛不知道害我，這樣行腳，縱然走到頭白老死，有什麼利益？由此看來，還不如不出門好。雖然男兒自有沖天志，肯落尋常流輩中（甘於平庸）？畢竟。
【English Translation】 English version: Wandering monks. Although this old monk is not clever, I have a few plain words to bestow upon you, to serve as your staff (reliance) on your journey ahead. You must also know good from bad in order to use it. The first phrase is 'cut off completely' (thoroughly let go), the second phrase is 'do thoroughly' (thoroughly practice), and the third phrase is 'pass according to your lot' (live according to circumstances). If you can realize the first phrase, not only can you take the Buddhas and Patriarchs as your teachers, but it will also not be difficult to see the face of old master Mie Weng. If you realize the second phrase, I guarantee that you will enjoy great happiness in heaven and on earth. If you realize the third phrase, it is better to just live each day as it comes, why bother traveling ten thousand miles through water and clouds, seeking such toil? Although the ancient worthies (ancient high monks) have said: 'If you have a staff, I give you a staff; if you have no staff, I take away your staff.' Now, why is this so? 'Doh!' (a shout of reprimand) Leaving me from Miaode Hermitage, for whom do two lines of hot tears flow? These three opportunities (chances for enlightenment) are all thatched huts built by the ancients for the great matter of resolving life and death. Even though you may encounter sudden storms and heavy rain on your journey, they can serve as a shelter to avoid getting drenched. Since you three have chosen the first phrase, 'cut off completely,' then reciting the Buddha's name, chanting mantras, and reciting scriptures all belong to the second phrase. Do you not know everything, and have you truly cut it all off? I ask you, in your vast wandering, what exactly do you take as your staff? It is like a woodcutter entering the mountains without an axe, or a fisherman going to sea without a net. What will you use to chop wood? What will you use to catch fish? You are so muddled and confused, and yet you do not realize it yourselves, it is laughable and painful. This old monk pities your ignorance and negligence, and has specially instructed the steward (referring to the person in charge of the monastery) to give you these three opportunities, to serve as your staff on your journey ahead. You must know good from bad. If you are like sandalwood (a type of fragrant wood) that does not know its fragrance, or dog feces that does not know its stench, if you do not know to endure humiliation in adverse circumstances, or to renounce attachment in favorable circumstances, if you do not know that honest words are for your own good, or that flattery is harmful to you, then what benefit is there in wandering even until you are old and white-haired? From this perspective, it is better not to leave home at all. Although a man has his own soaring ambitions, is he willing to fall into the ranks of ordinary people (be content with mediocrity)? After all.
此三則機緣不透。生不如死。
夫心術無常。聖凡緣起。一切惟其所憑。憑諸凈。則人法夢空。根塵迥脫。自心完朗。反是則三塗橫辟。萬有沉淪。眾苦交纏。絆縛終古。抱靈男子可不慎哉。茲陸生。痛染習難除。乘勝道場。恭伏三寶光中。刺指血。書戒文。可謂嚴以自治。慎其所憑者也。將由凡入聖。博度有情。道人血愿。陸生無忘(示陸季皋)。
吾聞古皇先生有言曰。大凡物有累則力寡。如目累於色。耳累于聲。鼻累于香。舌累于味。身累于觸。意累于攀緣。六塵封蔀。一心光蔽矣。是以地大四塵所成。則能載有情。水大三塵所成。則能載地大。火大二塵所成。則能載水大。風大一塵所成。則能載火大。由是觀之。一塵不立。則其力大不可思議焉。吾人封蔀六塵。而不知覺。終古若長夜。固有慧力而不知用。寧不痛哉(示楚光禪人)。
夫道心唯微。人心唯危。微之乘危。危之傾微。茍無志以持之。則微者幾不復矣。雖然微果非危乎。危果非微乎。微乎危乎。危乎微乎。今有人於此。茍有志於道德功名之域。不能尊其所謂微者。寧惟所愿弗克。將靡所不至焉。噫。萬類紛紜。唯人最靈。不能重此而重彼。非夫也(勉馬大之)。
夫火非膏不延。膏非薪不熾。或者以火辟神。以膏辟精。
【現代漢語翻譯】 現代漢語譯本：這三則機緣如果不能透徹理解，活著還不如死了。
人的心術變化無常，成聖成凡都由因緣而起。一切都取決於它所憑藉的東西。如果憑藉的是清凈，那麼人、法皆如夢幻般空寂，根塵徹底脫離，自心完全明朗。反之，就會墮入三惡道，沉淪於萬有之中，各種痛苦交織纏繞，永遠被束縛。有靈性的男子漢怎能不謹慎呢？這位陸先生，深感惡習難以去除，藉著殊勝的道場，恭敬地在三寶的光輝中，刺指發願，書寫戒文，可謂是用嚴厲的方式來約束自己，謹慎地選擇自己所憑藉的東西。將要從凡夫進入聖人的境界，廣泛地度化有情眾生。道人的血愿，陸先生不要忘記（告誡陸季皋）。
我聽古皇先生說過：大凡事物有了牽累，力量就會減弱。比如眼睛被色所牽累，耳朵被聲所牽累，鼻子被香所牽累，舌頭被味所牽累，身體被觸所牽累，意識被攀緣所牽累。六塵封閉遮蔽，一心光明被遮蓋了。因此，地大由四種塵構成，所以能夠承載有情眾生；水大由三種塵構成，所以能夠承載地大；火大由兩種塵構成，所以能夠承載水大；風大由一種塵構成，所以能夠承載火大。由此看來，如果一塵不立，那麼它的力量就大得不可思議了。我們被六塵封閉遮蔽，卻不知道覺醒，永遠像在漫長的黑夜裡一樣。本來具有慧力卻不知道運用，難道不令人痛心嗎？（告誡楚光禪人）。
道心非常微妙，人心非常危險。微妙的依附於危險，危險的傾覆于微妙。如果沒有志向來保持它，那麼微妙的幾乎就不存在了。雖然微妙難道不是危險嗎？危險難道不是微妙嗎？微妙啊危險啊，危險啊微妙啊！現在有這麼一個人，如果有志於道德功名的領域，不能夠重視那所謂的微妙，那麼不僅願望不能實現，而且將無所不至。唉！萬物紛繁複雜，只有人最為靈敏。不能夠重視這個而重視那個，就不是大丈夫了（勉勵馬大之）。
火沒有油膏就不能蔓延，油膏沒有柴薪就不能熾盛。或許有人用火來比喻神，用油膏來比喻精。
【English Translation】 English version: If these three opportunities are not thoroughly understood, living is worse than death.
The human mind is inconstant; becoming a sage or a common person arises from conditions. Everything depends on what it relies upon. If it relies on purity, then people and dharmas are like empty dreams, the roots and dusts are completely detached, and the self-mind is perfectly clear. Conversely, the three evil paths will be opened up, all things will sink into ruin, various sufferings will intertwine and bind, and be bound forever. How can a spiritual man not be careful? This Mr. Lu, deeply feels that bad habits are difficult to remove, taking advantage of the victorious dojo, respectfully in the light of the Three Jewels, pricks his finger to make a vow, and writes the precepts. It can be said that he is strict in self-discipline and careful in what he relies on. He will enter the realm of a sage from a common person, and extensively liberate sentient beings. Mr. Lu, do not forget the blood vow of a Daoist (shown to Lu Jigao).
I heard the ancient Emperor Mr. say: In general, things that are burdened have little strength. For example, the eyes are burdened by form (rupa), the ears are burdened by sound (shabda), the nose is burdened by smell (gandha), the tongue is burdened by taste (rasa), the body is burdened by touch (sparsha), and the mind is burdened by clinging (dharma). The six dusts (sense objects) seal and cover, and the light of the one mind is obscured. Therefore, the earth element (prthivi-dhatu), which is composed of four dusts, can carry sentient beings; the water element (ap-dhatu), which is composed of three dusts, can carry the earth element; the fire element (tejas-dhatu), which is composed of two dusts, can carry the water element; and the wind element (vayu-dhatu), which is composed of one dust, can carry the fire element. From this perspective, if not even one dust is established, then its power is unimaginably great. We are sealed and covered by the six dusts, but we do not know how to awaken, forever like being in a long night. We inherently have the power of wisdom but do not know how to use it. Is this not painful? (shown to Chan Master Chuguang).
The Dao mind is subtle, and the human mind is perilous. The subtle relies on the perilous, and the perilous overturns the subtle. If there is no aspiration to uphold it, then the subtle will almost cease to exist. Although, is the subtle not perilous? Is the perilous not subtle? Subtle or perilous? Perilous or subtle! Now there is a person here, if he has aspirations in the realm of morality, merit, and fame, and cannot value what is called subtle, then not only will his wishes not be fulfilled, but he will go to any extreme. Alas! The myriad things are complex and diverse, but only humans are the most intelligent. If one cannot value this and instead values that, then he is not a great man (encouraging Ma Dazhi).
Fire cannot spread without oil, and oil cannot blaze without fuel. Perhaps some use fire to symbolize spirit, and oil to symbolize essence.
以薪辟形。故精竭形腐。則神不留矣。若然者。火未嘗不在。微膏與薪。則相不可顯。故曰。相火者火之面板也。若所謂性火者。豈可以耳目聞見之所既哉。第貴神而明之耳。
古人以衣惡衣。食惡食。則謂之能甘澹泊。大率惡衣不過槲麻之類。惡食不過糟糠之食。吾雖不德。夏則喜著槲麻。冬則樂服布裘。食則糟糠。菜根。豆查。靡所不甘。至於斷食。或一日兩日。或三日。習以為常。略不經意。嗚呼。吾雖如是。不知后之居喜福者。果能踐吾之志否。如能之。則叢林自然秀茂。鸞鳳自然翔集。法道自然興隆。山門自然無事。噫。青山流水可以怡耳目。貝葉蘇燈可以澄身心。天子不得而臣之。諸侯不得而友之。一介匹夫。而能臻此者。皆佛光所被也。可不自重乎(示喜福寺眾)。
自佛法東來。天下但知有佛。而後有法。有法而後有僧。殊不知過去諸佛。現在諸佛。未來諸佛。及十二部經。皆以僧為本源也。故曰。僧者佛法所從出。而本源不清。則佛之與法。有若無也。乃僧之本源。則又基於性事二戒。性戒者。洞明自性。決了無疑。即名性戒。事戒者。初則根本五戒。中則沙彌十戒。后則比丘二百五十戒。五戒者。不殺。不盜。不淫。不妄語。不飲酒。十戒者。五戒後續增不香油涂身。不坐高廣大床
【現代漢語翻譯】 現代漢語譯本： 以柴火來維持形體，所以精氣耗盡形體腐朽，那麼神識就不會停留了。如果這樣說，火未嘗不存在，只是微弱的油脂和柴火，它的相貌就不能顯現。所以說，『相火』是火的表象。至於所謂的『性火』，難道可以用耳目所能聽見看見的來了解嗎？只需要重視神識並明瞭它罷了。
古人穿粗劣的衣服，吃粗劣的食物，就被稱為能夠安於清淡。大概粗劣的衣服不過是粗麻之類的，粗劣的食物不過是酒糟糠秕之類的食物。我雖然沒有德行，夏天喜歡穿粗麻，冬天喜歡穿布制的皮襖，吃的是酒糟糠秕、菜根、豆渣，沒有什麼不甘之如飴的。至於斷食，有時一天兩天，有時三天，習以為常，略不放在心上。唉！我雖然這樣做，不知道後來的居住在喜福寺的人，果真能夠實踐我的志向嗎？如果能夠這樣，那麼叢林自然會秀麗茂盛，鸞鳳自然會飛翔聚集，佛法自然會興盛，寺院自然會平安無事。 唉！青山流水可以使耳目愉悅，貝葉經和蘇油燈可以使身心澄凈。天子不能使他臣服，諸侯不能與他為友。一個普通百姓，而能夠達到這種境界，都是佛光所照耀的啊！能不自重嗎？（告誡喜福寺的僧眾）
自從佛法傳入中國，天下只知道有佛，然後有法，有法然後有僧。卻不知道過去諸佛、現在諸佛、未來諸佛，以及十二部經，都是以僧為根本來源啊。所以說，僧是佛法所從出的地方，如果根本來源不清凈，那麼佛和法，就好像沒有一樣。而僧的根本來源，又是基於性戒和事戒。性戒，是透徹明白自性，決斷了悟沒有疑惑，就叫做性戒。事戒，最初是根本五戒，中間是沙彌十戒，後來是比丘二百五十戒。五戒是：不殺生、不偷盜、不邪淫、不妄語、不飲酒。十戒是五戒后又增加不以香油涂身，不坐高廣大床。
【English Translation】 English version: Using firewood to sustain the form, so when the essence is exhausted and the form decays, the spirit will not remain. If that is the case, fire has never not existed, but with meager oil and firewood, its appearance cannot be revealed. Therefore, it is said, 'semblance fire' is the appearance of fire. As for the so-called 'nature fire', how can it be understood by what the ears and eyes can hear and see? One only needs to value the spirit and understand it.
In ancient times, people who wore coarse clothes and ate coarse food were said to be content with simplicity. Generally, coarse clothes were nothing more than oak hemp and the like, and coarse food was nothing more than fermented grains and chaff. Although I am without virtue, I enjoy wearing oak hemp in summer and cloth fur coats in winter. I eat fermented grains and chaff, vegetable roots, and bean dregs, and there is nothing I do not enjoy. As for fasting, sometimes one or two days, sometimes three days, it becomes a habit and I hardly pay attention to it. Alas! Although I am like this, I do not know if those who later reside in Xifu Temple (Temple of Joy and Fortune) will truly be able to practice my aspirations. If they can, then the monastery will naturally be beautiful and lush, phoenixes will naturally fly and gather, the Dharma will naturally flourish, and the temple will naturally be peaceful. Alas! Green mountains and flowing water can delight the ears and eyes, and palm-leaf scriptures and ghee lamps can purify the body and mind. The emperor cannot make him a subject, and the feudal lords cannot befriend him. A commoner who can reach this state is illuminated by the light of the Buddha! Can one not respect oneself? (admonishing the monks of Xifu Temple)
Since the Dharma entered China, the world only knows that there is the Buddha, then the Dharma, and then the Sangha (community of monks). But they do not know that the Buddhas of the past, the Buddhas of the present, the Buddhas of the future, and the twelve divisions of scriptures all have the Sangha as their fundamental source. Therefore, it is said that the Sangha is where the Buddha's Dharma comes from, and if the fundamental source is not pure, then the Buddha and the Dharma are as if they do not exist. And the fundamental source of the Sangha is based on the precepts of nature and action. The precepts of nature are to thoroughly understand one's own nature, to decisively realize without doubt, and that is called the precepts of nature. The precepts of action are, first, the fundamental five precepts, then the ten precepts of a Shramanera (novice monk), and later the 250 precepts of a Bhikshu (fully ordained monk). The five precepts are: do not kill, do not steal, do not commit sexual misconduct, do not lie, do not drink alcohol. The ten precepts are the five precepts with the addition of not using fragrant oil to anoint the body, and not sitting on a high and large bed.
。不故往聽音樂。不手捉金銀生像等。不過中食。二百五十戒者。茲不暇述。是名事戒。邇來世道交喪。凡為僧者。事戒茫然不知。況望其洞明性戒乎。𣵠州石經山。為天下法海。自隋琬祖以來。龍像蹴踏。振揚宗教。代不乏人。逮我明。珠林鞠為草莽。金碧化為泥塗。究其病源。在吾曹性戒不明。事戒不持故耳。老漢實於此山有大宿因。感慨今昔。不能坐視。於是命諸檀越。贖琬公塔院已。贖自隋以來。高僧骨塔二百餘座已。復思業既失而歸復。復而無所守。不若不復。乃集東云居。西云居兩寺住持。並執事僧等。撞大鐘撾法鼓。稟報十方諸佛。釋迦如來。一切賢聖僧。思大尊者。琬公尊者。諸護法靈聰。本寺護伽藍神等。授以毗舍浮佛傳法頌。開性戒之本源也。次告以根本五戒者。培事戒之镃基也。爾等自今而後。各宜懺悔前愆。改往修來。于毗舍浮佛頌。始而能讀。讀而成誦。誦而無間忙閑。則性戒有日明。于根本五戒。勉強受持。能千日不犯。則盡形壽可持矣。噫。仰佛寵靈。及大善知識。委曲提拔。性戒事戒。果能如車兩輪。如鳥雙翅。保重不失。則運遠騰空有何難哉。咄。八十翁翁上場來。決不是小兒戲。爾等也須知好惡。則佛本源枯而復榮。涸而復溢。端在是矣(示東西云居寺僧眾)。
汝欲他
【現代漢語翻譯】 現代漢語譯本 不故意去聽音樂，不親手觸控金銀佛像等，不過午食用餐。至於二百五十條戒律，這裡就不詳細敘述了。這些叫做事戒。近來世道衰敗，凡是做僧人的，對於事戒茫然不知，更何況期望他們能夠徹底明白性戒呢？𣵠州石經山，是天下的法海。自從隋朝琬祖（琬祖，指隋朝高僧）以來，龍天護法和高僧大德雲集於此，弘揚佛法，世代不乏其人。到了我大明朝，珠林禪寺荒廢成了草莽，金碧輝煌的殿宇變成了泥土。追究其病根，就在於我們這些人性戒不明，事戒不持的緣故。老衲實在與這座山有很大的宿世因緣，感慨今昔的變化，不能坐視不管。於是命令各位檀越（檀越，指施主），贖回了琬公（琬公，指隋朝高僧琬祖）塔院，贖回了自隋朝以來高僧的骨灰塔二百多座。又想到事業已經失去而又恢復，恢復了卻又不能守護，還不如不恢復。於是召集東云居寺和西云居寺的住持，以及執事僧等，敲響大鐘，擂動法鼓，稟告十方諸佛、釋迦如來、一切賢聖僧、思大尊者（思大尊者，指高僧）、琬公尊者（琬公尊者，指高僧琬祖），以及諸位護法靈聰、本寺護伽藍神等，傳授給他們毗舍浮佛（毗舍浮佛，過去七佛之一）的傳法偈，開啟性戒的本源。其次告訴他們根本五戒，作為培養事戒的基礎。你們從今以後，各自應當懺悔以前的過錯，改正錯誤，修持未來。對於毗舍浮佛的偈頌，開始能夠讀誦，讀誦而能背誦，背誦而無論忙碌或空閑都能憶念，那麼性戒就會日益明瞭。對於根本五戒，努力受持，能夠一千天不違犯，那麼盡這一生都可以受持了。唉！仰仗佛的恩寵和各位大善知識的悉心提拔，性戒和事戒，如果能夠像車子的兩個輪子，像鳥的雙翅膀一樣，保重而不失去，那麼執行遙遠，騰飛于天空又有什麼困難呢？咄！八十歲的老翁上場來，決不是小孩子玩遊戲。你們也要知道好壞，那麼佛的本源就會枯萎而復榮，乾涸而復涌出，關鍵就在於此啊！（開示東西云居寺僧眾） 你想讓他...
【English Translation】 English version Do not deliberately go to listen to music. Do not personally touch gold, silver, Buddha statues, etc. Do not eat after noon. As for the two hundred and fifty precepts, I will not elaborate on them here. These are called 'Śīla of Action'. In recent times, the world has declined, and monks are generally ignorant of the 'Śīla of Action', let alone expect them to thoroughly understand the 'Śīla of Nature'? 𣵠 Prefecture's Stone Scripture Mountain is the Dharma Sea of the world. Since the time of Patriarch Wan (Patriarch Wan, referring to the eminent monk Wanzu of the Sui Dynasty) of the Sui Dynasty, dragons and celestial protectors and eminent monks have gathered here, propagating the Dharma, and there has been no lack of people in each generation. By the time of my Ming Dynasty, the Zhulin Monastery had become overgrown with weeds, and the magnificent golden buildings had turned into mud. The root cause of this lies in the fact that we are unclear about the 'Śīla of Nature' and do not uphold the 'Śīla of Action'. This old monk has a great karmic connection with this mountain and cannot bear to sit idly by, lamenting the changes of the past and present. Therefore, I ordered the patrons (Dānas, referring to benefactors) to redeem the Pagoda Courtyard of Master Wan (Master Wan, referring to the eminent monk Wanzu of the Sui Dynasty), and to redeem more than two hundred stupas containing the ashes of eminent monks since the Sui Dynasty. Furthermore, I thought that if the work has been lost and then restored, but cannot be maintained after restoration, it would be better not to restore it. Therefore, I gathered the abbots of the East Yunju Monastery and the West Yunju Monastery, as well as the serving monks, rang the great bell, beat the Dharma drum, and reported to the Buddhas of the ten directions, Śākyamuni Buddha, all the virtuous and holy monks, Great Venerable Si (Great Venerable Si, referring to an eminent monk), Venerable Wan (Venerable Wan, referring to the eminent monk Wanzu), and all the Dharma protectors, spiritual intelligences, and the guardian deities of this monastery, and transmitted to them the Dharma transmission verse of Vipashyin Buddha (Vipashyin Buddha, one of the past seven Buddhas), opening the source of the 'Śīla of Nature'. Next, I told them about the five fundamental precepts, as the foundation for cultivating the 'Śīla of Action'. From now on, each of you should repent of your past mistakes, correct your errors, and cultivate the future. Regarding the verse of Vipashyin Buddha, begin by being able to read it, read it until you can recite it, and recite it without interruption whether busy or idle, then the 'Śīla of Nature' will become clearer day by day. Regarding the five fundamental precepts, strive to uphold them, and if you can avoid violating them for a thousand days, then you can uphold them for the rest of your life. Alas! Relying on the Buddha's grace and the meticulous guidance of all the great virtuous teachers, if the 'Śīla of Nature' and the 'Śīla of Action' can be like the two wheels of a cart, like the two wings of a bird, cherished and not lost, then what difficulty is there in traveling far and soaring into the sky? Tut! An eighty-year-old old man comes on stage, it is definitely not a children's game. You must also know good and bad, then the source of the Buddha will wither and flourish again, dry up and spring forth again, the key lies in this! (Instruction to the monks of the East and West Yunju Monasteries) You want him to...
行。實為好事。反求古之。成大器于當世者。無一人不從行腳中來也。若不遍游知識之門。歷煉鉗錘之下。而欲成器者。未之有也。雖然未必常行而不住。亦未必常住而不行。但當行則行。當住則住。其當行者。或飽食閑居。恣情肆欲。不行而住其可乎。其當住者。或逢辣手師承真正道友。不住而行其可乎。據汝所見。以為世緣擾擾。不與佛法相應。擬舍而他求。殊不知佛法與世緣。皆為餘事。于自己分上。了不相干。不若向擾擾處。回頭轉腦。看畢竟是甚麼。不得作世緣支撐。亦不得作佛法會取。久而恍然自省。則其工愈倍矣。如或雖欲行腳。求心不息。緣念紛然。今日某州。明日某縣。奔南走北。目盻心馳。至於白首。終無成就。直須按下雲頭。舍著性命。歷艱經險。麵皮若生鐵鑄成。遇樂逢歡。心志似純鋼打就。心不到境。境不到心。如是則有少許行腳分耳(示慈航運侍者)。
夫利較名。則名高於利。名較身。則身復親于名。身較心。則心又密乎身。心較性。性則復為彼種種本。故曰窮理盡性。嗟乎。性若可盡。則欲盡者。果何物哉。其所欲者。又果何物哉。如金剛與泥人揩背。而痛癢甚奇。但未有知之者。殊為土地恨也(示陸季高)。
夫玄黃無咎。咎生於情。情若不生。觸目皆道。故情有理
【現代漢語翻譯】 現代漢語譯本：好啊，這實在是件好事。傚法古人，凡是能在當世成就大器的人，沒有一個不是從行腳參訪中走出來的。如果不廣泛參訪善知識，經歷嚴格的磨練，卻想要成就大器，那是從未有過的。雖然不一定總是行走不停留，也不一定總是停留而不行走，但應當行走的時候就行走，應當停留的時候就停留。那些應當行走的人，如果飽食終日，無所事事，放縱自己的慾望，不行走而停留，這可以嗎？那些應當停留的人，如果遇到嚴厲的師父和真正的道友，不停留而行走，這可以嗎？根據你所見到的，認為世俗的緣分紛紛擾擾，與佛法不相應，打算捨棄而到別處尋求。卻不知道佛法與世俗的緣分，都是其他的事情，與自己的本分，完全沒有關係。不如在紛紛擾擾的地方，回頭反觀，看看究竟是什麼。不要把世俗的緣分當作依靠，也不要把佛法當作理解的對象。時間久了，自然會恍然大悟，自我反省，那麼你的功夫就會更加精進了。如果想要行腳參訪，但求道之心卻不能止息，各種念頭紛亂，今天想去某州，明天想去某縣，奔波南北，眼睛看著外面，心也跟著跑，即使到了白頭，最終也不會有所成就。必須按下雲頭，捨棄性命，經歷艱難險阻，麵皮要像生鐵鑄成一樣堅硬，遇到快樂和歡喜，心志要像純鋼打就一樣堅定。心不被外境所牽動，外境也不影響內心。像這樣，才算有少許行腳參訪的資格。（開示慈航運侍者） 名利相比，名聲比利益更重要；名聲與自身相比，自身又比名聲更親近；自身與心相比，心又比自身更密切；心與本性相比，本性又是這一切的根本。所以說要窮究事物的道理，達到透徹瞭解本性的境界。唉，如果本性可以窮盡，那麼想要窮盡本性的人，究竟是什麼呢？他所想要窮盡的，又究竟是什麼呢？就像金剛和泥人互相搓背，而痛癢的感覺非常奇特，但還沒有人知道這個道理，實在讓土地神感到遺憾啊！（開示陸季高） 玄妙的道理本來沒有過失，過失產生於情執。如果情執不產生，那麼觸目所及都是道。所以情執有理
【English Translation】 English version: Excellent, this is truly a good thing. Following the ancients, among those who achieve great things in their time, not one has come without walking the path of pilgrimage. If one does not widely visit the doors of knowledgeable teachers and undergo rigorous training, yet desires to achieve great things, it has never happened. Although it is not necessary to always walk without stopping, nor is it necessary to always stay without walking, one should walk when it is appropriate to walk, and stay when it is appropriate to stay. Those who should walk, if they eat their fill all day long, have nothing to do, indulge their desires, and stay without walking, is that acceptable? Those who should stay, if they encounter strict teachers and true Dharma friends, and leave without staying, is that acceptable? According to what you have seen, you believe that worldly affairs are chaotic and do not correspond with the Buddha Dharma, and you plan to abandon them and seek elsewhere. But you do not know that the Buddha Dharma and worldly affairs are other matters, and have nothing to do with your own duty. It is better to turn your head around in the midst of chaos and see what it ultimately is. Do not take worldly affairs as a support, nor take the Buddha Dharma as an object of understanding. After a long time, you will naturally have a sudden realization and self-reflection, and then your efforts will be even more refined. If you want to go on pilgrimage, but your seeking mind cannot be stopped, and various thoughts are in turmoil, thinking of going to such and such a state today, and such and such a county tomorrow, running north and south, with your eyes looking outside and your mind following, even if you reach old age, you will ultimately not achieve anything. You must press down the cloud head, abandon your life, and experience hardships and dangers. Your face must be as hard as cast iron, and when you encounter joy and happiness, your will must be as firm as pure steel. The mind is not moved by the external environment, and the external environment does not affect the mind. Like this, you will have a little qualification for pilgrimage. (Instruction to attendant Cihang Yun) Compared to fame and profit, fame is more important than profit; compared to fame and oneself, oneself is closer than fame; compared to oneself and the mind, the mind is more intimate than oneself; compared to the mind and the nature, the nature is the root of all of these. Therefore, it is said to investigate the principles of things and reach the realm of thoroughly understanding the nature. Alas, if the nature can be exhausted, then what is it that wants to exhaust the nature? And what is it that it wants to exhaust? It's like a Vajra (diamond being) and a mud man rubbing each other's backs, and the feeling of pain and itching is very strange, but no one knows this principle yet, which is truly regrettable for the local deity! (Instruction to Lu Jigao) The profound principle is originally without fault; fault arises from emotional attachment. If emotional attachment does not arise, then everything one sees is the Dao (path). Therefore, emotional attachment has reason
無者。聖人空之。理有情無者。眾人惑焉。古德云。一心不生。萬物無咎。又曰。自心取自心。非幻成幻法。由是而觀。則得心者。千差皆如。膠境者。一真紛擾。嗚呼。森羅萬象。一法之所印。所謂一法者。果即心而有耶。果離心而有耶。果非即非離而有耶。學者於此。茍能諦審觀察。觀久緣熱。爆然心開。則離亦如。即亦如。非即非離亦如。若然者。無往而非如矣。豈可以萬盡之哉。萬如當痛持戒珠。無為五色糞之所埋沒。勉之勉之(示萬如禪人)。
夫情未變之初謂之心。心之前謂之性。性體本具明靜二德。以性體無外。不能自覺。故強照生。強照生則明靜之德。變而為昏動矣。昏動既作。則萬法生焉。而變化莫窮也。故名無知覺者。謂之依報。謂之器界。有知覺者。謂之正報。謂之眾生。此自本而末也。又謂之順流。謂其流逸前塵陷於根界。夫根塵既備。有待鏗然。似不可解矣。蓋由昏動昧之。動散也。故又謂之昏散。嗚呼。昏散果何物哉。置我于生死浩然之中。顛連長劫。痛苦歷窮。竟不能擺脫消解。使我現前日用之際。如處覆盆之下。如蕩飄風之中。無須臾明靜者。非天地。非鬼神為之祟。究其所以。必使我當明反昏。當靜反動。人號萬物之靈。而昏散之權。在彼而不在此。所以無我而靈者。埋沒
【現代漢語翻譯】 現代漢語譯本： 『無』這個概念，聖人會空掉它。認為『理』存在而『情』不存在，這是眾人的迷惑之處。古德說：『一心不生，萬物無咎。』又說：『自心取自心，非幻成幻法。』由此看來，得到『心』的人，千差萬別都如如不動；執著于外境的人，一真法界也會變得紛擾。唉！森羅萬象，都是一法的印現。那麼，所謂的一法，究竟是即心而有呢？還是離心而有呢？還是非即非離而有呢？學人在這個問題上，如果能夠仔細審察觀察，觀察久了，因緣成熟，忽然心開意解，那麼離也如如，即也如如，非即非離也如如。如果這樣，那麼無處不是如如了。哪裡可以用萬來窮盡呢？達到萬如的境界，應當痛下決心持守戒珠，不要被五欲六塵的糞土所埋沒。勉勵啊勉勵！（開示萬如禪人）
情識尚未變動之初叫做『心』，心之前叫做『性』。性的本體本來就具備光明和寂靜兩種德性。因為性的本體沒有內外之分，不能自己覺察，所以強行照了就產生了。強行照了產生，那麼光明和寂靜的德性，就轉變為昏昧和動搖了。昏昧和動搖既然產生，那麼萬法也就隨之產生了，而變化是無窮無盡的。所以說沒有知覺的，叫做依報，叫做器界；有知覺的，叫做正報，叫做眾生。這是從本到末的過程，又叫做順流，說的是它流逸於前塵，陷於根界。根塵既然具備，有待于外力才能鏗然作響，似乎不可解脫了。這都是由於昏昧和動搖矇蔽了它。動就是散亂。所以又叫做昏散。唉！昏散究竟是什麼東西呢？把我置於生死浩瀚的苦海之中，顛沛流離，經歷漫長的劫數，痛苦歷盡，竟然不能擺脫和消解。使我現前日常應用之際，如同處在倒扣的盆子下面，如同在狂風中飄蕩，沒有片刻的明靜。這不是天地，也不是鬼神在作祟。追究它的原因，一定是因為我應當明卻反而昏，應當靜卻反而動。人號稱萬物之靈，而昏散的權力，卻在它那裡而不在我這裡，所以無我而靈的本性，就被埋沒了。
【English Translation】 English version: 『Non-being,』 the sage empties it. That 『principle』 exists while 『emotion』 does not, is where the masses are deluded. An ancient worthy said, 『When a single thought does not arise, myriad things are without fault.』 And also said, 『The self-mind takes the self-mind; non-illusion becomes illusory dharma.』 From this perspective, those who attain 『mind』 find that myriad differences are all as they are; those attached to external realms find that the one true reality is disturbed. Alas! The myriad phenomena are all imprinted by one dharma. So, does this so-called one dharma exist in accordance with the mind? Or does it exist apart from the mind? Or does it exist neither in accordance with nor apart from the mind? If students can carefully examine and observe this, and after prolonged observation, the conditions ripen and the mind suddenly opens, then separation is as it is, accordance is as it is, and neither separation nor accordance is as it is. If so, then nowhere is not as it is. How can it be exhausted by myriad things? Having reached the state of myriad 『as it is,』 one should diligently uphold the jewel of precepts, lest it be buried by the filth of the five desires. Strive, strive! (Instruction to Chan practitioner Wanru (Ten Thousand Suchness)).
That which is called 『mind』 is the initial state before emotions have transformed; before the mind is called 『nature』 (性). The substance of nature inherently possesses the two virtues of luminosity and tranquility. Because the substance of nature has no exterior, it cannot self-awaken, so forced illumination arises. When forced illumination arises, the virtues of luminosity and tranquility transform into dimness and agitation. Once dimness and agitation arise, then myriad dharmas arise, and transformations are endless. Therefore, that which is without awareness is called dependent retribution (依報), called the realm of vessels (器界); that which has awareness is called proper retribution (正報), called sentient beings (眾生). This is the process from the root to the branch, also called flowing with the current, referring to its flowing away into past dust, trapped in the realm of the senses. Once the senses and dust are complete, they await a resounding impact, seemingly inextricable. This is all due to dimness and agitation obscuring it. Agitation is scattering. Therefore, it is also called dim scattering. Alas! What exactly is dim scattering? It places me in the vast ocean of birth and death, causing me to drift and wander through long kalpas, enduring endless suffering, yet unable to escape and resolve it. It makes my present daily activities like being under an overturned bowl, like drifting in a whirlwind, without a moment of luminosity and tranquility. This is not caused by heaven and earth, nor by ghosts and spirits. Investigating the reason, it must be because I should be luminous but instead am dim, I should be tranquil but instead am agitated. Humans are called the spirit of all things, yet the power of dim scattering lies in that (the dim scattering) and not in this (the human), so the nature of no-self and spirit is buried.
不振。本明不明。本靜不靜。皆昏散主之也。有志於收放心者。茍不能主昏散。而受昏散主。則收放之功。終難建矣。故曰。欲收放心。先究昏散之所以然。昏散之所以然既明。則昏散之權在此而不在彼。然昏散之所以然。亦不易明。如能明之則由情而復心。用心而復性。如掌中見紋理。鏡中見眉目。自此乘明治情。譬如挾天子而令諸侯。孰敢抗命。故曰。率性治情。非見性者不能。又曰。聞道易。明道難。又曰。大事未明。如喪考妣。大事已明。如喪考妣。真萬古之名言也。茍非喪心病狂者。誰不信入。依此而行。功不虛棄。終歸無所得。則昏散名定慧。不名明靜者。聖人蓋欲不忘復性之功也。此謂之逆流。蓋逆無明流。而入法性海。故曰。隨順無明起諸有。若不隨順諸有離。此理昭著。雖至愚者。舉逆順梗概示之。亦必瞭然。況智者乎。又常居飲食后。不覺昏沉要睡。此斷不可縱情。必當以散動倒治之則醒。醒后雖熟睡可也。其治散亂法亦同。良以眾生日用。不昏即散。不散即昏。昏昏散散。散散昏昏。自無始以來。勞敝我如此。又一切病患。皆生於昏散。故善治昏散者。百病輕減。亦不易老。究其所以。不過要昏散之權。不屬昏散。而必屬我。要醒則醒。昏之不得。要睡則睡。散之不得。始試之於飲食前後。終
徴不于即昏即散。而明止觀。由止觀而治昏散。昏散複本。則所謂明靜之德。不待召而至也。如問性體。待汝鑄昏散成定慧后。再為汝道未晚也(示陸季皋)。
龍乃鱗蟲之長。其亦有君臣男女。雖深云重嶂之中。而出沒往來。大都無常。是故吾輩居此。當一切起居。屙屎放尿。赤體不凈之言。宜一一戒之。則護衛信心。自然之理。其必不愆者也。反是。則能久處而無魔事。未之有也。嘻。住茲幽勝。受此清祉。真片時直抵百年。可不自重自大哉(潭柘示法侶)。
近日人命干連。今日舍利臨筵。且道誰福誰罪。開沉吟。師咄曰。黑暗女。功德天。善用之。福無邊(西云居示道開)。
風鼓萬物。泉行地中。樹動即知有風。物潤即知有水。豈必待眼見風與泉。然後知哉。人心固有之光。初無內外。匪屬生滅。無我而靈。眼資之而見色。耳藉之而聞聲。鼻假之而識香臭。舌借之而味不昧。身意二根憑之。而始有覺與知也。濟上曰。汝等諸人。各各有無位真人。在六根門頭。放大光明。照天照地。總不薦取。而取我求實。一何愚癡。長沙曰。學道之人不識真。祇為從前認識神。濟上則以六根門頭昭昭靈靈者。即是佛性。無煩別求。長沙又以六根門頭昭昭靈靈者。指為識神。佛性則無我而靈。識神則有我
【現代漢語翻譯】 現代漢語譯本：不要在昏沉或散亂時才去尋求（止觀），而應該通過止觀來治理昏沉和散亂。當昏沉和散亂恢復到本來的狀態，那麼所謂的明靜之德，就不需要特別去召喚它也會自然而然地到來。如果問我關於性體的問題，等你把昏沉和散亂轉化為定慧之後，再為你講解也不遲（開示陸季皋）。 龍是鱗蟲之首，它們也有君臣男女之分。即使在深云重嶂之中，它們的出現和來往也大多沒有定數。因此，我們居住在這裡，對於一切起居、大小便、赤身裸體以及不乾淨的言語，都應該一一戒除。這樣，護衛信心就是自然而然的道理，一定不會有差錯。反之，如果不能這樣，想要長久居住而沒有魔事發生，是不可能的。唉！居住在這幽靜殊勝之地，享受這清凈的福分，真是一瞬間就抵得上百年，怎能不自重自大呢（在潭柘寺開示法侶）。 近日有人命牽連的事件，今日又有舍利（Śarīra）(佛陀或高僧火化后的遺物)降臨法筵。那麼，請問這是誰的福報，誰的罪過？大家都在沉吟。師父呵斥道：是黑暗女（Kālī），也是功德天（Lakshmi）。善於運用，福報無邊（在西云居開示道開）。 風吹動萬物，泉水在地下流動。樹木搖動就知道有風，萬物濕潤就知道有水。難道一定要等到親眼看見風和泉水，然後才知道嗎？人心本來就有的光明，本來就沒有內外之分，不屬於生滅之法，無我而靈妙。眼睛憑藉它才能看見顏色，耳朵依靠它才能聽見聲音，鼻子借用它才能分辨香臭，舌頭借用它才能品嚐味道而不迷惑，身體和意識這兩個根憑藉它，才開始有感覺和知覺。濟上禪師說：你們這些人，每個人都有無位真人（nirupadhi-satya-purusa），在六根（sadindriya）(眼、耳、鼻、舌、身、意)門頭，放出大光明，照天照地，總是不肯領會，反而向外求取，真是愚癡啊！長沙禪師說：學道之人不認識真性，只因爲從前認識了識神。濟上禪師認為六根門頭昭昭靈靈的就是佛性，不需要另外尋求。長沙禪師又認為六根門頭昭昭靈靈的是識神，佛性是無我而靈妙的，識神是有我的。
【English Translation】 English version: Do not seek [cessation and contemplation (止觀, Zhi Guan)] only when you are drowsy or distracted. Instead, use cessation and contemplation to manage drowsiness and distraction. When drowsiness and distraction return to their original state, then the so-called virtue of clarity and tranquility will naturally arrive without needing to be summoned. If you ask me about the nature of the substance, it's not too late to explain it to you after you have transformed drowsiness and distraction into samadhi and wisdom (instructing Lu Jigao). The dragon is the head of all scaled creatures, and they also have rulers, ministers, men, and women. Even in the midst of deep clouds and heavy mountains, their appearances and movements are mostly impermanent. Therefore, when we live here, we should abstain from all activities such as daily life, urination and defecation, nakedness, and unclean speech. In this way, protecting faith is a natural principle, and there will certainly be no mistakes. Conversely, if this is not the case, it is impossible to live here for a long time without demonic events occurring. Alas! Living in this secluded and beautiful place, enjoying this pure blessing, a moment is truly worth a hundred years. How can we not respect and magnify ourselves (instructing Dharma companions at Tanzhe Temple)? Recently, there have been incidents involving human lives, and today, Śarīra (舍利) (relics of the Buddha or eminent monks after cremation) have descended upon this Dharma assembly. So, whose blessing is this, and whose sin? Everyone is pondering. The master scolded: It is Kālī (黑暗女), and it is also Lakshmi (功德天). Use them well, and blessings will be boundless (instructing Dao Kai at Xiyun Hermitage). The wind stirs all things, and the spring flows in the ground. When the trees move, you know there is wind; when things are moist, you know there is water. Do you have to wait until you see the wind and the spring with your own eyes before you know? The inherent light of the human mind has no inside or outside, does not belong to birth and death, and is selfless and spiritual. The eyes rely on it to see colors, the ears rely on it to hear sounds, the nose borrows it to distinguish fragrances and odors, the tongue borrows it to taste without confusion, and the body and mind, these two roots, rely on it to have feeling and knowing. Zen Master Ji Shang said: You people, each of you has a nirupadhi-satya-purusa (無位真人) at the six sense organs (sadindriya) (六根) (eye, ear, nose, tongue, body, and mind), emitting great light, illuminating heaven and earth, but you never recognize it, and instead seek it externally, which is truly foolish! Zen Master Changsha said: Those who study the Way do not recognize the true nature, only because they previously recognized the consciousness. Zen Master Ji Shang believes that the clear and bright awareness at the six sense organs is the Buddha-nature, and there is no need to seek it elsewhere. Zen Master Changsha, on the other hand, believes that the clear and bright awareness at the six sense organs is the consciousness, while the Buddha-nature is selfless and spiritual, and the consciousness is self-centered.
而昧。濟上。乃法海老龍。宗門匠石。豈不辨佛性與識神耶。長沙仰山畏其機峻。呼為岑大蟲。豈亦不能辨識神與佛性耶。此兩重關。去聖時遠。無論黑白菽麥不知。每認識神為佛性。斥佛性為識神。是此非彼。是彼非此。即號稱大善知識。與老道學者。佛性識神。尚辨不出。況矮人與瞎公雞乎。萬佛也不識好惡。一味信口亂統。不遑顧人喜與不喜。但願綱宗明白。眼目人天。雖殺身可也。巖頭曰。但了綱宗。本無寔法。奯公法窟爪牙也。不以佛性識神提撕。直以綱宗為己任。學者可以思矣。蓋綱宗曉了。魔外防閑。不費金湯。祖庭自固矣所謂寔法者。說理說事。說事理無礙。說事事無礙。說鼻祖東來。斥相泯心。直指人心。見性成佛。說三藏十二部。說一千七百則機緣。皆實法也。故曰。一大藏教。是拭瘡瘤紙。一千七百則機緣。是亂葛藤。雖然。如綱宗瞭然。則彼種種。皆我固有之光也。何以故。心外無法故。古德曰。心明則始見性光。由是觀之。見色則以眼為眼。見性則以心為眼。心見性時。如風游太虛。如泉潤大地。謂之有能所亦不可。謂之無能所亦不可。何者以風與太虛。不可捉摸故。潤與土。揀擇不出故然非無風與太虛。非無泉與土也。始光。既發心求無上菩提。設綱宗不明。看教則受教瞞。參宗則受宗
【現代漢語翻譯】 現代漢語譯本： 而迷惑。濟上（地名）。乃法海老龍（比喻有經驗的禪師），宗門匠石（比喻技藝精湛的工匠），難道不能分辨佛性與識神嗎？長沙（人名）仰山（人名）畏懼他的機鋒峻峭，稱他為岑大蟲（人名），難道也不能辨識識神與佛性嗎？這兩重關卡，距離聖人的時代已經很久遠，無論是黑豆白豆還是菽麥都分不清。總是把識神認作佛性，把佛性斥為識神，肯定這個否定那個，肯定那個否定這個。即使是號稱大善知識的人，與老道學者，佛性識神，尚且分辨不出，更何況是矮人和瞎公雞呢？萬佛也不識好壞，一味信口胡說，不顧別人喜歡不喜歡，只希望綱宗明白，眼目照亮人天，即使殺身也心甘情願。巖頭（人名）說：『只要明白了綱宗，本來就沒有實在的法。』奯公（人名）是法窟的爪牙。不以佛性識神來提撕，直接以綱宗為己任。學者可以思考了。因為綱宗曉了，魔外就難以侵犯，不用花費金湯，祖庭自然鞏固。所謂實在的法，就是說理說事，說事理無礙，說事事無礙，說鼻祖東來（指達摩祖師從印度來到中國），斥責外相泯滅內心，直指人心，見性成佛，說三藏十二部，說一千七百則機緣，都是實法。所以說：『一大藏教，是擦拭瘡瘤的紙；一千七百則機緣，是雜亂的葛藤。』雖然如此，如果綱宗明白瞭然，那麼那些種種，都是我固有之光。為什麼呢？因為心外無法。古德說：『心明則始見性光。』由此看來，見色則以眼為眼，見性則以心為眼。心見性時，如風游太虛，如泉潤大地。說它有能所也不可以，說它無能所也不可以。為什麼呢？因為風與太虛，不可捉摸；潤與土，揀擇不出。然而並非沒有風與太虛，並非沒有泉與土。始光，既然發心求無上菩提，如果綱宗不明白，看教就會被教義矇蔽，參禪就會被禪宗矇蔽。
【English Translation】 English version: And be deluded. Ji Shang (place name). Is the old dragon of Fa Hai (metaphor for an experienced Chan master), a master craftsman of the Zen school (metaphor for a skilled craftsman), can they not distinguish between Buddha-nature and the consciousness? Changsha (person's name) and Yangshan (person's name) feared his sharp wit, calling him Cen Da Chong (person's name), can they also not distinguish between consciousness and Buddha-nature? These two barriers are far from the time of the sages, and they cannot distinguish between black beans, white beans, or soybeans and wheat. They always recognize consciousness as Buddha-nature, and denounce Buddha-nature as consciousness, affirming this and denying that, affirming that and denying this. Even those who are called great virtuous teachers, and old Taoist scholars, cannot distinguish between Buddha-nature and consciousness, let alone dwarfs and blind roosters? The myriad Buddhas do not recognize good and evil, and speak wildly without considering whether others like it or not, only hoping that the fundamental principle is clear, and the eyes illuminate humans and gods, even if it means sacrificing their lives. Yantou (person's name) said: 'As long as you understand the fundamental principle, there is originally no real Dharma.' 奯公 (person's name) is a claw and tooth of the Dharma cave. He does not use Buddha-nature and consciousness to guide, but directly takes the fundamental principle as his responsibility. Scholars can think about it. Because the fundamental principle is understood, demons and outsiders are difficult to invade, and without spending money, the ancestral garden is naturally consolidated. The so-called real Dharma is to speak of reason and affairs, to speak of the unobstructedness of affairs and reason, to speak of the unobstructedness of all affairs, to speak of the Eastern arrival of the ancestral founder (referring to Bodhidharma coming to China from India), to denounce external appearances and extinguish the inner mind, to directly point to the human mind, to see the nature and become a Buddha, to speak of the Three Treasures and Twelve Divisions, to speak of one thousand seven hundred opportunities, all of which are real Dharma. Therefore, it is said: 'The entire Great Treasury of Teachings is paper for wiping sores; one thousand seven hundred opportunities are tangled kudzu vines.' Although this is the case, if the fundamental principle is clearly understood, then all those things are the inherent light of me. Why? Because there is no Dharma outside the mind. An ancient virtuous person said: 'When the mind is clear, the light of nature is first seen.' From this, it can be seen that seeing form is to use the eye as the eye, and seeing nature is to use the mind as the eye. When the mind sees nature, it is like the wind traveling in the void, like a spring nourishing the earth. It is not possible to say that it has ability and place, and it is not possible to say that it has no ability and place. Why? Because the wind and the void cannot be grasped; the moisture and the soil cannot be distinguished. However, it is not that there is no wind and void, and it is not that there is no spring and soil. Shi Guang, since he has made a vow to seek supreme Bodhi, if the fundamental principle is not understood, reading the teachings will be deceived by the teachings, and practicing Chan will be deceived by Chan.
瞞。教與宗。並是出世清凈之法。猶皆瞞得始光。況飲食男女。聲色貨利。榮辱場中。千奇萬怪。不能瞞始光耶。且道如何是綱宗。即臨濟雲門溈山法眼。與洞上密印諸方納子者也。綱宗如大將兵符。兵符在握。則兵多多愈善。兵符釋手。則一兵不受命矣。故綱宗一明。即諸佛諸祖。或生或殺。機握在我。況人天魔外耶。教家綱宗如不明。理事皆不成就三昧。則文字語言。與種種義理。都謂之所知愚。禪家綱宗不明。則不能鉗錘學人。死其偷心。偷心不死。古人謂之鶻臭布衫。始光。須知佛祖旋陀羅尼智。非黑白淺識阘茸。所堪留神。惟大心眾生。可以擔荷。旋陀羅尼。即宗教綱宗別名耳。始光。如旋陀羅尼不知。則心不明。且被情奪。將恁么當眼見性乎。性亦不難見。難在於不能自重。能自重。凡所施為。自然不敢茍且。比來黑白。雖號稱譚禪講道。咸不能憂深慮遠。總來茍且。圖個口解脫便了。所以識神佛性。九個到有十個辨別不出。識神佛性。既辨別不出。則率性與率情所以然之說。渠安能明瞭。率性則無往不妙。率情則無往不粗。何以故。率性則無往而非無我。而靈者用事故。率情則無往而非有我。而昧者用事故。又率性若未見性。安能率之。如人渴不見水。又飲何水。惟見性者。然後能率性。能率性。則無
【現代漢語翻譯】 現代漢語譯本 瞞。教與宗。都是出世清凈之法，卻仍然能瞞過始光（指最初的覺悟）。更何況飲食男女、聲色貨利，以及榮辱場中千奇百怪的事物，難道不能瞞過始光嗎？ 那麼，什麼是綱宗呢？就是臨濟、雲門、溈山、法眼，以及洞山密印等各方禪師所接引的學人。綱宗就像大將手中的兵符，兵符在握，兵越多越好；兵符一旦放手，即使一個士兵也不會聽從命令。所以，綱宗一旦明確，諸佛諸祖的或生或殺，都掌握在我手中，更何況人天魔外呢？ 教家如果綱宗不明，那麼事和理都不能成就三昧（指正定）。文字語言和種種義理，都被稱為所知愚。禪家如果綱宗不明，就不能鉗錘（指錘鍊）學人，殺死他們的偷心（指虛妄之心）。偷心不死，古人稱之為鶻臭布衫（指破舊不堪的衣物）。 始光，要知道佛祖的旋陀羅尼智（指佛祖的智慧），不是那些黑白淺識、庸碌無能的人所能理解的。只有大心眾生，才可以承擔。旋陀羅尼，就是宗教綱宗的別名。 始光，如果旋陀羅尼不知，那麼心就不明，而且會被情感所左右。將要如何才能當眼見性（指當下開悟）呢？見性並不難，難在於不能自重。能自重，凡所施為，自然不敢茍且。近來的僧人和居士，雖然號稱談禪講道，卻都不能憂深慮遠，總是茍且了事，圖個口頭上的解脫罷了。所以，識神（指分別意識）和佛性，十有八九都辨別不出。 識神和佛性既然辨別不出，那麼率性（指順應本性）和率情（指順應情感）的道理，他們又怎麼能夠明瞭呢？率性則無往不妙，率情則無往不粗。為什麼呢？率性則無往而非無我，而靈妙者用事；率情則無往而非有我，而愚昧者用事。而且，率性如果未見性，又怎麼能夠率呢？就像人口渴卻沒見到水，又喝什麼水呢？只有見性的人，然後才能率性。能率性，那麼就無
【English Translation】 English version 'Deception. Both doctrine and lineage are pure, world-transcending methods, yet even they can deceive 'Shiguang' (initial enlightenment). How much more so can the desires of food, sex, wealth, and fame, and the myriad strange things in the arena of honor and disgrace, deceive 'Shiguang'?' 'So, what is the 'Gangzong' (essential principle)? It refers to the students guided by Linji, Yunmen, Weishan, Fayan, and other Chan masters, including those of Dongshan Miyin. The 'Gangzong' is like a general's tally. With the tally in hand, the more soldiers, the better. Once the tally is released, not even one soldier will obey. Therefore, once the 'Gangzong' is clear, the Buddhas and Patriarchs, whether they give life or take it away, are all in my control, let alone humans, devas, demons, and outsiders?' 'If the 'Gangzong' of the doctrinal school is unclear, then neither practice nor understanding can achieve 'Samadhi' (right concentration). Words, language, and various doctrines are all called 'ignorance of knowledge'. If the 'Gangzong' of the Chan school is unclear, then one cannot hammer and forge students, killing their 'stealing mind' (false mind). If the 'stealing mind' is not dead, the ancients called it a 'stinking hawk-cloth robe' (worn-out and worthless clothing).' 'Shiguang, you must know that the Buddha's and Patriarchs' 'turning Dharani wisdom' (wisdom of the Buddhas and Patriarchs) is not something that shallow-minded and mediocre people can comprehend. Only beings with great minds can bear it. 'Turning Dharani' is another name for the 'Gangzong' of doctrine and lineage.' 'Shiguang, if the 'turning Dharani' is not known, then the mind is unclear and will be swayed by emotions. How can you then 'see your nature directly' (achieve immediate enlightenment)? Seeing one's nature is not difficult; the difficulty lies in not respecting oneself. If one can respect oneself, then one will naturally not be careless in all one's actions. Recently, monks and laypeople, although claiming to discuss Chan and preach the Dharma, are unable to worry deeply and think far ahead, always being careless and seeking only a verbal liberation. Therefore, they cannot distinguish between the 'discriminating consciousness' (Shishen) and the 'Buddha-nature' (Foxing) in most cases.' 'Since they cannot distinguish between the 'discriminating consciousness' and the 'Buddha-nature', how can they understand the principles of 'following one's nature' (率性) and 'following one's emotions' (率情)? Following one's nature is always wonderful, while following one's emotions is always coarse. Why? Because following one's nature is always without self, and the wise use it; following one's emotions is always with self, and the ignorant use it. Moreover, if one has not seen one's nature, how can one follow it? It is like a thirsty person who has not seen water, what water can they drink? Only those who have seen their nature can then follow their nature. If one can follow one's nature, then there is no'
始以來。一切染習種子現行。無擇境緣順逆。自然任運而消。故曰。見性人習氣。不消而消。不修而修。古德曰。識得主杖子。與汝主杖子。一任挑云掛月。撥草瞻風。識不得主杖子。奪取汝主杖子。直教汝扶籬摸壁去。此即率性與率情樣子也。亦綱宗中不得不料簡者。脫不料簡。則佛魔不辨矣。又率性不昧。則始受用得本有光明。受用得本有光明。謂之密。以此密。能料簡防閑魔外謂之印。曹溪因惠明問曰。此外有密意否。曹溪曰。密在汝邊。若始光問萬佛。此外有密意否。萬佛則曰。玄沙破砂盆是密意。臨濟乾屎橛是密意。雪峰滾毬是密意。曹山木蛇是密意。溈山水牯牛是密意。耽章和尚墮字是密意。始光。若謂破砂盆等。是無義路句。此乃近時魔外見解如此。若謂別有義路。且道畢竟如何是他義路。如於此透不過去。則樹動不識風。地潤不識泉。可知矣。風與泉。佛性之譬也。動與潤。識神之譬也。譬喻乃象之小者也。始光。如能玩象得意。則識神與佛性。一任安名賞號。了無過咎。如意未得。則句不活。句不活。則不能洗光佛日。且道佛日懸在何處。咄。除卻覆盆求燭照。斬頭覓活太癡生(示始光)。
紫柏老人集卷之四 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人
【現代漢語翻譯】 現代漢語譯本：自始以來，一切染污習氣的種子和現行，無論順境逆境，都會自然而然地消融。所以說，『見性』的人，習氣是不消而自消，是不修而自修。古德說：『識得主杖子，與汝主杖子，一任挑云掛月，撥草瞻風。識不得主杖子，奪取汝主杖子，直教汝扶籬摸壁去。』這就是順應本性和順應情慾的樣子。也是宗門綱要中不得不辨別清楚的地方，若不辨別清楚，就無法區分佛和魔了。而且，順應本性而不迷惑，就能開始受用本有的光明。受用本有的光明，就叫做『密』。用這個『密』，來辨別和防範邪魔外道，就叫做『印』。曹溪慧能大師因為惠明問：『此外還有密意嗎？』曹溪說：『密就在你身邊。』如果始光問萬佛：『此外還有密意嗎？』萬佛就會說：『玄沙禪師打破砂盆是密意，臨濟禪師的乾屎橛是密意，雪峰禪師滾毬是密意，曹山禪師的木蛇是密意，溈山禪師的水牯牛是密意，耽章和尚的墮字是密意。』始光，如果你認為打破砂盆等，是沒有意義的語句，這就是近來邪魔外道的見解。如果認為另有意義，那麼究竟什麼是他的意義呢？如果在這裡不能透徹理解，那就是樹動卻不認識風，地濕卻不認識泉，可以知道了。風和泉，是佛性的比喻；動和潤，是識神的比喻。比喻是形象的小例子。始光，如果能玩味形象而領會其意，那麼識神和佛性，任你安立名稱，賞賜稱號，都沒有過錯。如果意旨沒有領會，那麼語句就不生動。語句不生動，就不能洗滌光明的佛日。那麼佛日懸掛在哪裡呢？咄！除卻覆盆求燭照，斬頭覓活太癡生。（開示始光） 紫柏老人集卷之四 卍新續藏第 73 冊 No. 1452 紫柏尊者全集 紫柏老人
【English Translation】 English version: From the very beginning, all seeds and manifestations of defiled habits naturally dissolve, regardless of favorable or adverse circumstances. Therefore, it is said that for a person who 'sees their nature,' habits are extinguished without being extinguished, and cultivated without being cultivated. An ancient master said, 'If you recognize the master's staff, it is given to you to freely pick clouds and hang the moon, part the grass and observe the wind. If you do not recognize the master's staff, it will be taken from you, and you will be left to feel your way along fences and walls.' This is the appearance of following one's nature and following one's emotions. It is also a point that must be clearly distinguished in the essential principles of our school. If it is not clearly distinguished, then Buddhas and demons cannot be differentiated. Moreover, if following one's nature is not obscured, then one can begin to enjoy the inherent light. Enjoying the inherent light is called 'secret' (密, mì - secret, esoteric). Using this 'secret' to discern and guard against heretics and externalists is called 'seal' (印, yìn - seal, confirmation). Caoxi Huineng (曹溪慧能, Cáoxī Huìnéng - the Sixth Patriarch of Zen Buddhism) because Huiming (惠明, Huìmíng - a disciple of Huineng) asked, 'Is there a secret meaning beyond this?' Caoxi said, 'The secret is within you.' If Shiguang (始光, Shǐguāng - a person's name) were to ask Wanfo (萬佛, Wànfó - a person's name), 'Is there a secret meaning beyond this?' Wanfo would say, 'Xuan Sha (玄沙, Xuán Shā - a Zen master) breaking the sand pot is the secret meaning, Linji (臨濟, Línjì - a Zen master) 's dry dung stick is the secret meaning, Xuefeng (雪峰, Xuěfēng - a Zen master) rolling a ball is the secret meaning, Caoshan (曹山, Cáoshān - a Zen master) 's wooden snake is the secret meaning, Weishan (溈山, Wéishān - a Zen master) 's water buffalo is the secret meaning, and the monk Danzhang (耽章, Dānzhāng - a monk's name) dropping a word is the secret meaning.' Shiguang, if you think that breaking the sand pot, etc., are meaningless phrases, this is the view of recent heretics and externalists. If you think there is another meaning, then what exactly is his meaning? If you cannot thoroughly understand this, then you will not recognize the wind when the trees move, nor recognize the spring when the ground is moist, as can be known. The wind and the spring are metaphors for Buddha-nature; movement and moisture are metaphors for the discriminating consciousness. Metaphors are small examples of images. Shiguang, if you can savor the image and grasp its meaning, then you can freely establish names and bestow titles upon the discriminating consciousness and Buddha-nature, without any fault. If the meaning is not grasped, then the phrase is not alive. If the phrase is not alive, then it cannot wash away the light of the Buddha's sun. Then where is the Buddha's sun hanging? Bah! To seek candlelight while covering the pot is like cutting off your head to seek life, utterly foolish! (Shown to Shiguang) Collected Works of Old Man Zibo, Volume 4 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo Old Man Zibo
集卷之五
明 憨山德清 閱
法語
原夫無事生事。薄福所致。薄福所從。從於般若不明。故曰愚癡者。招畜生報。畜生則去餓鬼不遠。餓鬼去地獄不遠。此從高而下也。若從下而高。則由地獄升至餓鬼。由餓鬼升至畜生。由畜生升至貧賤人。由貧賤人升至富貴人。由富貴人升至學般若人。以此而觀。從高而下。不過隨順愚癡。從下而高。不過隨順般若。而般若愚癡初非兩物。譬如波之與水耳。比來清平世界。忽構此大謗大疑大危。雖復邪黨橫駕。由理而推。亦是我曹。日常世出世路頭。交遊不甚清楚。皆坐庸常坑中。憂不深。慮不遠。憂不深。慮不遠。自甘坐于庸常坑中。究竟所以。根不重般若之故。是以無端招此疑危。今既推根究本。知其所由。若不等一痛切。捐頭目腦髓。莊嚴般若。境緣順逆。煆煉般若。捨身受身。于出世常為佛種前茅。於世中常為忠孝前茅。如是痛悔。如是立志。是為正觀。若不如是。即是邪黨。非佛眷屬。非忠孝種子。又莊嚴般若之中。唯刻藏一事最為肯䏿。有識無識。直下易見者。無俟吾言(示弟子)。
梁元帝在會稽。年始十二。便能好學。時又患疥。手不得拳。膝不得屈。閉齋張葛幃。避蠅獨坐。銀甌貯山陰甜酒。時復進之以自寬。率意自讀史書。一日
【現代漢語翻譯】 現代漢語譯本 集卷之五
明 憨山德清 閱
法語
原本無事生事，乃是薄福所致。薄福從何而來？源於對般若（prajna，智慧）的不明。所以說愚癡之人，會招感畜生之報。墮為畜生，離餓鬼道也就不遠了。墮入餓鬼道，離地獄道也就不遠了。這是從高處向低處走啊。如果從低處向高處走，則是從地獄道升至餓鬼道，從餓鬼道升至畜生道，從畜生道升至貧賤之人，從貧賤之人升至富貴之人，從富貴之人升至學習般若之人。由此看來，從高處向低處走，不過是隨順愚癡；從低處向高處走，不過是隨順般若。而般若與愚癡，最初並非兩個東西，譬如波浪與水一般。近來清平的世界，忽然構成了這樣大的誹謗、大的疑惑、大的危機。即使邪黨橫行，從道理上推究，也是因為我們這些人，日常在世間和出世間的道路上，交往得不夠清楚，都安坐于庸常的陷阱之中。憂慮不夠深刻，考慮不夠長遠。憂慮不夠深刻，考慮不夠長遠，就甘心安坐于庸常的陷阱之中。追究其根本原因，是不重視般若的緣故。因此無端招來這樣的疑惑和危機。如今既然推究根本，知道了原因，若不痛下決心，捐獻頭目腦髓，來莊嚴般若，在順境逆境中，鍛鍊般若，捨身受身，在出世間常常做佛種的前鋒，在世間常常做忠孝的前鋒。如此痛悔，如此立志，才是正觀。若不如此，就是邪黨，不是佛的眷屬，不是忠孝的種子。又在莊嚴般若之中，唯有刻藏（將佛經雕刻在木板上印製）一事最為切實。有識之士也好，無識之士也好，都能直接明瞭，無需我多言（告誡弟子）。
梁元帝在會稽（Kuaiji，地名），年僅十二歲，便能好學。當時又患疥瘡，手不能握拳，膝不能彎曲，便在齋房裡張掛葛布帷帳，避開蒼蠅獨自靜坐。用銀甌盛著山陰（Shanyin，地名）的甜酒，時常喝一點來寬慰自己。隨意地閱讀史書。一天
【English Translation】 English version Chapter 5 of the Collection
Reviewed by Hanshan Deqing of the Ming Dynasty
Dharma Words
Originally, creating trouble out of nothing is due to meager blessings. Where do meager blessings come from? They originate from a lack of understanding of prajna (wisdom). Therefore, it is said that foolish people invite the retribution of being born as animals. Being an animal is not far from the realm of hungry ghosts. Falling into the realm of hungry ghosts is not far from the realm of hell. This is going from high to low. If going from low to high, it is ascending from hell to the realm of hungry ghosts, from the realm of hungry ghosts to the realm of animals, from the realm of animals to the realm of the poor and lowly, from the realm of the poor and lowly to the realm of the rich and noble, from the realm of the rich and noble to the realm of those who study prajna. From this perspective, going from high to low is merely following foolishness; going from low to high is merely following prajna. However, prajna and foolishness are not originally two separate things, just like waves and water. Recently, a peaceful world has suddenly constructed such great slander, great doubt, and great crisis. Even if evil parties run rampant, reasoning from principle, it is also because we, in our daily interactions on the paths of the world and beyond, are not clear enough, and all sit comfortably in the pit of mediocrity. Our worries are not deep enough, and our considerations are not far-reaching enough. Because our worries are not deep enough, and our considerations are not far-reaching enough, we willingly sit in the pit of mediocrity. Investigating the root cause, it is because we do not value prajna enough. Therefore, we have groundlessly invited such doubt and crisis. Now that we have investigated the root and know the cause, if we do not resolve with utmost determination to donate our heads, eyes, brains, and marrow to adorn prajna, and temper prajna in favorable and adverse circumstances, relinquishing and receiving bodies, always being the vanguard of the seeds of Buddhahood in the transcendent world, and always being the vanguard of loyalty and filial piety in the world. Such repentance, such aspiration, is the correct view. If not so, it is an evil party, not a member of the Buddha's family, not a seed of loyalty and filial piety. Furthermore, among the ways to adorn prajna, the carving of the Tripitaka (Buddhist scriptures) is the most practical. Whether one is knowledgeable or not, it is directly and easily understood, without the need for me to say more (admonishing the disciples).
Emperor Yuan of Liang, in Kuaiji (a place name), was only twelve years old but already loved learning. At that time, he also suffered from scabies, and his hands could not clench into fists, and his knees could not bend. He closed himself in his study, hanging curtains of coarse cloth to avoid flies and sitting alone. He kept sweet wine from Shanyin (a place name) in a silver pot, often drinking a little to comfort himself. He casually read historical books. One day
二十卷。既未師受。或不識一字。或不解一語。要自重之。不知厭倦。義陽朱詹。世居江陵。后出楊都。好學家貧無貲。累日不㸑。乃時吞紙以實腹。寒無氈被。抱犬而臥。犬亦饑虛。起行盜食。詹呼之不至。哀號動鄰。猶不廢業。卒成學士。官至鎮南錄事參軍。為孝元所禮。嗚呼一則帝胄之尊。童稚之逸。尚能如此。況于士庶。冀以自達者哉。一則貧困到骨。猶吞紙實腹。竟不廢業。今吾曹藉大覺老人之靈寵。家山遍十方。衣食可終老。不以寸陰自惜。而飽食橫眠。遊談無根。以消白日。較諸梁元帝。朱鎮南。猶斥鷃之匹大鵬也。且彼世間之學。一期報受。不啻漚華空影。能精勤克勵。置形骸于度外。寶學問若珠璣。必冀成名而後已。吾曹變形毀服。割情絕俗。為求無上菩提。一生不克則再生。再生不克。必至於無盡生。克則始已。而志不逮梁朱。譬如求石女生兒。層冰中覓火𦦨。安可得哉。邇來去古逾遠。風俗愈薄。出家兒成群逐隊。游州獵縣。上則以為山水可以益道心。終年貪觀無厭。中則持半扇破瓢。披一領重衲。以為如是。則謂之修行矣。下則猶有不可勝言者。所謂禪之與講。不知是何等味。又有一種野狐魔子。記得一兩端因果。便謂我通講矣。學得幾句沒把柄話。便謂我解禪矣。逆而推之。法門之弊。一
【現代漢語翻譯】 現代漢語譯本：共二十卷。即使沒有老師教導，或者不認識一個字，或者不理解一句話，也要自我珍重，不知疲倦。義陽的朱詹（人名），世代居住在江陵（地名），後來遷到楊都（地名）。他喜歡學習但家境貧寒，沒有錢財，經常幾天沒有吃的，就吞紙來充飢。冬天沒有氈毯，就抱著狗睡覺。狗也飢餓虛弱，起來偷東西吃。朱詹呼喚它不回來，悲哀的叫聲驚動了鄰居，但他仍然不放棄學業，最終成為學士，官至鎮南錄事參軍（官名），受到孝元帝（人名）的禮遇。唉！一方面是帝王的後代，童年時生活安逸，尚且能夠如此；更何況是那些希望通過學習來成就自己的士人和百姓呢？一方面是貧困到骨子裡，仍然吞紙充飢，最終也不放棄學業。現在我們這些人，憑藉大覺老人（指佛陀）的靈驗庇佑，家產遍佈十方，衣食可以終老，卻不珍惜一寸光陰，而是飽食終日，無所事事，遊手好閒，虛度光陰。與梁元帝（人名）、朱鎮南（朱詹的官職）相比，就像是斥鷃（小鳥）與大鵬（大鳥）相比一樣。況且他們所學的世間學問，只能獲得一時的回報，就像水泡和空影一樣，卻能精勤努力，置生死於度外，珍視學問如同珠玉，一定要成就名聲才肯罷休。我們這些人改變形貌服飾，割捨情感，斷絕世俗，是爲了追求無上菩提（佛教最高智慧）。一生不能成功，就來世再來；來世不能成功，就必定要經歷無盡的輪迴，成功了才算結束。但是我們的志向卻不如梁元帝和朱詹，這就好比是想要從石頭裡生出孩子，在堅冰中尋找火焰一樣，怎麼可能得到呢？近來離古代越來越遠，風俗越來越淺薄。出家人成群結隊，遊走于各個州縣。上等的就認為山水可以增進道心，終年貪婪地觀看，沒有厭倦的時候；中等的就拿著半把破扇子，披著一件厚重的衲衣，認為這樣就是修行了；下等的還有很多說不完的。所謂禪（佛教修行方法）與講（佛經講解），不知道是什麼滋味。又有一種野狐禪（不正宗的禪）的魔子，記住了一兩端因果（佛教理論），就說我精通講解了；學了幾句沒有把柄的話，就說我理解禪了。反過來推斷，佛法的弊端，已經到了極點！ English version: Twenty volumes in total. Even without a teacher, or not knowing a single word, or not understanding a single phrase, one must value oneself and persevere without weariness. Zhu Zhan of Yiyang (person's name), whose family had lived in Jiangling (place name) for generations, later moved to Yangdu (place name). He loved learning but was poor and without wealth, often going without food for days, so he would swallow paper to fill his stomach. In winter, without a felt blanket, he would sleep hugging a dog. The dog was also hungry and weak, and would get up to steal food. Zhu Zhan would call for it, but it would not return, and his mournful cries would disturb the neighbors, but he still did not abandon his studies, and eventually became a scholar, rising to the position of Record Keeper in the Army of the South (official title), and was treated with respect by Emperor Xiaoyuan (person's name). Alas! On the one hand, a descendant of emperors, enjoying ease in childhood, was still able to do this; how much more so should scholars and commoners who hope to achieve themselves through learning? On the other hand, being poor to the bone, he still swallowed paper to fill his stomach, and ultimately did not abandon his studies. Now, we, relying on the spiritual blessing of the Great Awakened One (referring to the Buddha), with family property spread throughout the ten directions, and with food and clothing sufficient for old age, do not cherish even an inch of time, but instead eat our fill and sleep idly, engaging in idle talk without foundation, wasting our days. Compared to Emperor Liangyuan (person's name) and Zhu Zhennan (Zhu Zhan's official position), we are like a wren compared to a roc. Moreover, their worldly learning only brings temporary rewards, like bubbles and empty shadows, yet they can be diligent and strive hard, putting their physical bodies aside, treasuring learning like pearls and jewels, and not stopping until they achieve fame. We, who change our appearance and clothing, sever emotions, and renounce the world, are seeking unsurpassed Bodhi (highest wisdom in Buddhism). If we do not succeed in this life, we will be reborn; if we do not succeed in the next life, we will inevitably go through endless rebirths, and only stop when we succeed. But our aspirations are not as great as those of Liangyuan and Zhu Zhan, which is like trying to have a child from a stone woman, or seeking fire from frozen ice; how can it be possible? Lately, we are getting further and further away from the ancients, and customs are becoming increasingly shallow. Monks gather in groups and travel to various prefectures and counties. The best ones think that the scenery can enhance their spiritual practice, and they greedily watch it all year round, never tiring of it; the middling ones hold a half-broken fan and wear a heavy patched robe, thinking that this is what it means to practice; the worst ones are too numerous to mention. They don't know what the taste of Chan (Buddhist meditation) and lectures (on Buddhist scriptures) is. There is also a kind of wild fox Chan (unorthodox Chan) demon, who remembers one or two aspects of cause and effect (Buddhist theory) and says, 'I am proficient in lecturing'; who learns a few baseless words and says, 'I understand Chan'. Reasoning backwards, the flaws of the Dharma have reached their extreme!
【English Translation】 English version: Twenty volumes in total. Even without a teacher, or not knowing a single word, or not understanding a single phrase, one must value oneself and persevere without weariness. Zhu Zhan of Yiyang (person's name), whose family had lived in Jiangling (place name) for generations, later moved to Yangdu (place name). He loved learning but was poor and without wealth, often going without food for days, so he would swallow paper to fill his stomach. In winter, without a felt blanket, he would sleep hugging a dog. The dog was also hungry and weak, and would get up to steal food. Zhu Zhan would call for it, but it would not return, and his mournful cries would disturb the neighbors, but he still did not abandon his studies, and eventually became a scholar, rising to the position of Record Keeper in the Army of the South (official title), and was treated with respect by Emperor Xiaoyuan (person's name). Alas! On the one hand, a descendant of emperors, enjoying ease in childhood, was still able to do this; how much more so should scholars and commoners who hope to achieve themselves through learning? On the other hand, being poor to the bone, he still swallowed paper to fill his stomach, and ultimately did not abandon his studies. Now, we, relying on the spiritual blessing of the Great Awakened One (referring to the Buddha), with family property spread throughout the ten directions, and with food and clothing sufficient for old age, do not cherish even an inch of time, but instead eat our fill and sleep idly, engaging in idle talk without foundation, wasting our days. Compared to Emperor Liangyuan (person's name) and Zhu Zhennan (Zhu Zhan's official position), we are like a wren compared to a roc. Moreover, their worldly learning only brings temporary rewards, like bubbles and empty shadows, yet they can be diligent and strive hard, putting their physical bodies aside, treasuring learning like pearls and jewels, and not stopping until they achieve fame. We, who change our appearance and clothing, sever emotions, and renounce the world, are seeking unsurpassed Bodhi (highest wisdom in Buddhism). If we do not succeed in this life, we will be reborn; if we do not succeed in the next life, we will inevitably go through endless rebirths, and only stop when we succeed. But our aspirations are not as great as those of Liangyuan and Zhu Zhan, which is like trying to have a child from a stone woman, or seeking fire from frozen ice; how can it be possible? Lately, we are getting further and further away from the ancients, and customs are becoming increasingly shallow. Monks gather in groups and travel to various prefectures and counties. The best ones think that the scenery can enhance their spiritual practice, and they greedily watch it all year round, never tiring of it; the middling ones hold a half-broken fan and wear a heavy patched robe, thinking that this is what it means to practice; the worst ones are too numerous to mention. They don't know what the taste of Chan (Buddhist meditation) and lectures (on Buddhist scriptures) is. There is also a kind of wild fox Chan (unorthodox Chan) demon, who remembers one or two aspects of cause and effect (Buddhist theory) and says, 'I am proficient in lecturing'; who learns a few baseless words and says, 'I understand Chan'. Reasoning backwards, the flaws of the Dharma have reached their extreme!'
至於此者。大抵為師者。最初一念。斷不真實。為生死出家。為弟子者。最初出家一念。亦必不真。上下既皆不真。豈有不真之師。而能教真弟子哉。豈有不真弟子。而能親近真正之師哉。用是觀之。祖道下衰。固其所也。若幸童真出家。即居名山。又得親近諸大耆宿于清涼山。朝薰夕炙。等閑吒叱鞭樸之間。轉常情為智光。移染習為凈習。所讀者。皆佛祖靈篇。若不能外形骸以道自勝。積微成著。受滴為海。徹己躬大事。大報佛恩。則生一日。不如蚤死一日也(讀顏氏家訓示修聞)。
天上五衰未足為苦。人間八難亦未足為苦。至於幸而為人。乃受女身是則為苦。故諸佛菩薩。以女身為鴆毒坑。為惡蛇窟。鴆毒坑邊。不幸失腳。慧命立斷。惡蛇窟中。不幸共宿。毒氣入心。雖有盧扁。亦難救療。是以古德有言曰。寧為貧賤男子。莫作富貴女人。何以故。女身為天下猜疑之本。譭謗之媒。故名山道場。村墟精舍。或安禪講。佛子所聚。法雷震天。慧日光耀。諸佛慈念。鬼神護持。貧賤乞兒。往來求食無有阻礙。凡諸見者。生憐愍心。起賙濟念。如有女人暫入道場。一切見者聞者。不推其來意如何。即皆生疑卜度。人既生疑。因疑起謗。因謗集禍。道場以此光輝頓滅。法雷以此消聲。僧眾以此人不敬仰。譬如毒果
【現代漢語翻譯】 現代漢語譯本：說到這件事，大體上做師父的，最初的一念，就不是真實的，不是爲了了脫生死而出家。做弟子的，最初出家的一念，也必定不是真實的。上下既然都不真誠，哪裡會有不真誠的師父，能夠教出真誠的弟子呢？哪裡會有不真誠的弟子，能夠親近真正有道的師父呢？用這個道理來看，祖師的道統衰落，本來就是必然的。如果幸運地以童真之身出家，就居住在名山，又能親近清涼山中的各位大德耆宿，早晚受到薰陶，在平常的呵斥鞭打之間，將常人的情識轉變為智慧的光芒，將沾染的習氣轉變為清凈的習氣。所讀的，都是佛祖的靈篇。如果不能超脫形骸，用道來戰勝自己，積累細微的善行成為顯著的功德，承受點滴的恩澤化為大海般的報答，徹底完成自身的大事，大大報答佛的恩德，那麼活一天，還不如早死一天。（讀《顏氏家訓示修聞》）
天上的五衰相（五衰：指天人將死時的五種衰敗現象）還不足以說是苦，人間的八難（八難：指沒有機會學佛的八種境況）也不足以說是苦。至於有幸做人，卻承受女人的身體，這才是苦。所以諸佛菩薩，把女人的身體看作是鴆毒的深坑，是惡蛇的巢穴。在鴆毒的深坑邊，不幸失足，慧命立刻斷絕。在惡蛇的巢穴中，不幸共同居住，毒氣進入心中，即使有盧扁（盧醫和扁鵲，都是古代名醫）這樣的名醫，也難以救治。因此古代的德行高尚的人有話說，寧願做貧賤的男子，也不要做富貴的女人。為什麼呢？女人的身體是天下猜疑的根源，譭謗的媒介。所以名山道場，村莊精舍，或者安禪講法，佛弟子聚集的地方，法雷震天，智慧的光芒照耀，諸佛慈悲護念，鬼神護持，貧賤的乞丐，往來乞討食物都沒有阻礙。凡是見到他們的人，都生起憐憫之心，產生賙濟的念頭。如果有女人暫時進入道場，所有見到的人聽到的人，不推究她的來意如何，就都產生懷疑和猜測。人既然產生懷疑，就因為懷疑而產生譭謗，因為譭謗而聚集災禍。道場因此光輝立刻消失，法雷因此消聲，僧眾因此不被人敬仰。譬如毒果。
【English Translation】 English version: As for this matter, generally speaking, the master's initial thought is not genuine, not for the sake of escaping birth and death to become a monk. The disciple's initial thought of becoming a monk is also certainly not genuine. Since both the superior and the inferior are not genuine, how can an insincere master teach sincere disciples? How can an insincere disciple be close to a truly virtuous master? From this perspective, the decline of the ancestral tradition is inevitable. If one is fortunate enough to become a monk as a virgin, resides in a famous mountain, and is able to be close to the great elders and virtuous monks in Qingliang Mountain, being influenced morning and evening, transforming ordinary emotions into the light of wisdom amidst ordinary scolding and whipping, and transforming acquired habits into pure habits. What is read are all the spiritual writings of the Buddhas and Patriarchs. If one cannot transcend the physical body and overcome oneself with the Dao, accumulate small good deeds into significant merits, receive drops of grace and transform them into an ocean of gratitude, thoroughly accomplish one's own great matter, and greatly repay the Buddha's kindness, then living one day is not as good as dying one day sooner. (Reading 'Yan's Family Instructions to Shi Xiuwen')
The five signs of decay in the heavens (five signs of decay: referring to the five signs of decline when a celestial being is about to die) are not enough to be called suffering, and the eight difficulties in the human world (eight difficulties: referring to the eight situations where there is no opportunity to learn Buddhism) are not enough to be called suffering. As for being fortunate enough to be born as a human, but bearing the body of a woman, this is suffering. Therefore, all Buddhas and Bodhisattvas regard the female body as a pit of poisonous poison, as a den of evil snakes. At the edge of the pit of poisonous poison, unfortunately losing one's footing, the wisdom life is immediately cut off. In the den of evil snakes, unfortunately living together, poisonous gas enters the heart, and even if there are famous doctors like Lu Bian (Lu Yi and Bian Que, both famous doctors in ancient times), it is difficult to cure. Therefore, ancient virtuous people have said, 'Rather be a poor and lowly man than be a rich and noble woman.' Why? The female body is the source of suspicion and the medium of slander in the world. Therefore, in famous mountain monasteries, village hermitages, or places where meditation is practiced and the Dharma is taught, where Buddhist disciples gather, the Dharma thunder shakes the heavens, the light of wisdom shines, the Buddhas compassionately protect, and ghosts and gods uphold, poor and lowly beggars come and go to beg for food without hindrance. All who see them give rise to compassion and the thought of providing aid. If a woman temporarily enters the monastery, all who see and hear do not investigate her intentions, but all give rise to suspicion and speculation. Since people give rise to suspicion, they give rise to slander because of suspicion, and gather misfortune because of slander. The monastery's brilliance immediately disappears, the Dharma thunder is silenced, and the Sangha is no longer respected. It is like a poisonous fruit.
。一枝三蒂。滋藉而成。由是觀之。則貧賤男子。勝於富貴女人萬倍。無可疑者。故女人學道。先須審察自己。若身若心。有何心行。今受此身。此身何故致人疑謗。於此兩者推究明白。即知前生心多欲念。今受此身。此身既因慾念而有。慾念如花。此身如果。若欲無果。先斷其花。雖然眾生業重習深。知而故犯。以故鴆毒坑中。終難出離。惡蛇窟內。甘自長眠。豈但女人不能翻身奮出。堂堂男子。猶且視之若登春臺。不思厭離。若真心學道。欲出生死者。聞我所言。必痛哭流涕莫能自已。如聞之若不聞。吾知其驢胎馬腹。鳩鴿鳥雀。斷一肩荷負有在。然雖如此。我豈忍坐觀成敗。亦不免發一片好心。為汝作一種出苦方便。諸方便中。惟有觀身一著最要緊。先觀我身。皮肉筋骨因何而有。涕唾血脈凡諸濕者。因何而有。凡諸暖氣因何而有。凡諸動轉因何而有。於此觀察。生路漸熟。熟路漸生。一旦了知。我身堅者感地而有。濕者感水而有。暖者感火而有。動者感風而有。一一次第還其所感。則所謂鴆毒坑。惡蛇窟。畢竟安置何處。於此透脫。不妨以五色糞為廣長舌。說法度生有何不可。難道男子個個三頭六臂。而女人必不若耶。某奉讀此言。當痛哭流涕精進做去。若不爾者。學仁代汝求語。亦有干係。我尋常開示女人
【現代漢語翻譯】 現代漢語譯本 一枝三蒂（一根樹枝長出三個蒂）。滋養憑藉而成就。由此看來，那麼貧賤的男子，勝過富貴的女人萬倍，這是毫無疑問的。所以女人學道，首先要審察自己。無論是身體還是內心，有什麼樣的心行，導致今生受此身軀。這個身軀又因為什麼原因導致他人疑謗。對於這兩點推究明白，就知道前生心中多有慾念，今生才受此身軀。此身既然因為慾念而有，慾念如花，此身如果。如果想要沒有果實，先要斷絕花朵。雖然眾生業障深重，習氣深厚，明知故犯，因此在鴆毒的深坑中，終究難以脫離。在惡蛇的巢穴里，甘願長眠。豈止是女人不能翻身奮起，堂堂男子，也還把這看作是登上春臺一樣，不思厭離。如果真心學道，想要脫離生死的人，聽到我所說的話，必定會痛哭流涕，不能自已。如果聽了就像沒聽一樣，我知道他必定會墮入驢胎馬腹，變成鳩鴿鳥雀，斷然難以承擔重任。即使這樣，我怎能忍心坐視成敗，也不免發一片好心，為你提供一種脫離苦海的方便。各種方便之中，只有觀身這一著最為緊要。先觀察我的身體，皮肉筋骨因何而有？涕唾血脈等各種濕潤之物，因何而有？各種暖氣因何而有？各種動轉因何而有？對於這些進行觀察，生疏的道路漸漸熟悉，熟悉的道路漸漸生疏。一旦了知，我的身體堅硬的部分感應于地而有，濕潤的部分感應於水而有，溫暖的部分感應於火而有，動轉的部分感應于風而有。一次一次地次第歸還於它們所感應的事物，那麼所謂的鴆毒坑、惡蛇窟，究竟安置在何處呢？如果能在此處透徹領悟，不妨以五色糞便作為廣長舌，說法度生，有什麼不可以的呢？難道男子個個都是三頭六臂，而女人必定不如他們嗎？某人奉讀這些話語，應當痛哭流涕，精進修行。如果不這樣，學仁代替你求語，也是有關係的。我平常開示女人
【English Translation】 English version A branch with three buds. It is nurtured and comes into being. From this perspective, a poor and lowly man is ten thousand times better than a wealthy and noble woman. There is no doubt about this. Therefore, when a woman studies the Dao (道) (the Way), she must first examine herself. Whether it is her body or her mind, what kind of thoughts and actions have led to her receiving this body in this life? And what is the reason that this body causes others to be suspicious and critical? If she investigates these two points clearly, she will know that in her previous life, her mind was full of desires, and that is why she received this body in this life. Since this body came into being because of desires, desires are like flowers, and this body is like fruit. If you want to have no fruit, you must first cut off the flowers. Although sentient beings have heavy karma (業) (actions and their consequences) and deep-rooted habits, they knowingly commit offenses. Therefore, it is difficult to escape from the pit of poisonous birds. They are willing to sleep in the den of evil snakes. It is not just that women cannot turn over and rise up; even dignified men still regard it as ascending a spring terrace, without thinking of厭離 (yearning for detachment). If you sincerely study the Dao (道) (the Way) and want to escape from birth and death, when you hear what I say, you will surely weep bitterly and be unable to control yourself. If you hear it as if you have not heard it, I know that you will surely fall into the womb of a donkey or a horse, or become a dove or a sparrow, and you will certainly not be able to bear heavy burdens. Even so, how can I bear to sit idly by and watch you fail? I cannot help but have a good heart and provide you with a convenient way to escape from suffering. Among all the convenient methods, the most important is to observe the body. First, observe my body. What is the cause of my skin, flesh, muscles, and bones? What is the cause of my tears, saliva, blood, and all other moist things? What is the cause of all warm air? What is the cause of all movement? If you observe these things, the unfamiliar path will gradually become familiar, and the familiar path will gradually become unfamiliar. Once you understand that the solid parts of my body are due to the earth, the moist parts are due to water, the warm parts are due to fire, and the moving parts are due to wind, and you return them one by one to the things they are due to, then where will the so-called pit of poisonous birds and the den of evil snakes ultimately be located? If you can thoroughly understand this, then why not use five-colored feces as a broad and long tongue to preach the Dharma (法) (teachings) and save sentient beings? Is it that every man has three heads and six arms, and that women are necessarily inferior to them? So-and-so, upon reading these words, should weep bitterly and practice diligently. If you do not do so, then learning benevolence to seek words on your behalf is also relevant. I usually instruct women
絕少。因學仁哀求多次。書此遺汝。轉授行持 凡欲出離生死。先須知苦。苦若不知。不免認苦為樂。既認苦為樂矣。則終莫返。一迷永迷。出離何期。何以故。蓋不知苦。是第一重迷。認苦為樂。是第二重迷。因樂不返。是第三重迷。故從迷積迷。迷終不解。然女人之苦。較乎男子苦更重大。若要次第剖析其苦。雖以大地為舌。虛空為口。亦不能盡。是以女人而不先知苦。痛拔苦根。則枝枝葉葉。長到何時而枯。且道如何是苦根。苦不遠。祇汝現前此身便是。如直下識破此身。則一切不如意事觸將來。便不須大排遣。自然燒心之火。不撲而滅矣(二段俱示女人)。
大鑒悟后。即曰本來無一物。何處惹塵埃。牛頭悟后。則曰河沙妙德。總在心源。百千三昧。不離當處。二大老皆千古宗師也。一則如此。一則如彼。同耶異耶。同則兩言若反。異則既皆悟心之大老。豈不同也哉。而黃檗又曰。如兩頭捉汝不著。則可以免苦樂形相也。如黃檗所言。則兼遮二大老之言而言也。以情而觀。三老之言似難消會以理通之。未始不符契焉。夫如來藏性。或以空言則一塵不立。或以不空言則無法不具。或即空有而言。則曰空不空如來藏也。大都稱謂雖則種種。實而言之。即人各本來面目也。以此面目。可空。可有。可空不空。
【現代漢語翻譯】 現代漢語譯本： 很少有人這樣做。因為學仁多次哀求，所以寫下這些留給你，轉授修行。凡是想要脫離生死輪迴的，首先要知道什麼是苦。如果不知道苦，就難免會把苦當作樂。既然把苦當作樂了，那就永遠無法回頭，一迷再迷，脫離輪迴還有什麼希望？為什麼呢？因為不知道苦，這是第一重迷惑；把苦當作樂，這是第二重迷惑；因為貪戀快樂而無法回頭，這是第三重迷惑。所以從迷惑積累迷惑，迷惑最終無法解脫。然而女人的苦，比男人的苦更加重大。如果要次第剖析這些苦，即使以大地為舌頭，虛空為嘴巴，也說不盡。因此，女人如果不先知道苦，痛下決心拔除苦根，那麼枝枝葉葉，要長到什麼時候才會枯萎？那麼，什麼是苦根呢？苦並不遙遠，就是你現在這個身體。如果當下就識破這個身體的虛幻，那麼一切不如意的事情到來時，就不需要費力排遣，自然燒心的火焰，不用撲滅也會熄滅。（以上兩段都是爲了開示女人）。 大鑒慧能（Dajian Huineng，禪宗六祖）開悟后，就說『本來無一物，何處惹塵埃』。牛頭法融（Niutou Farong，牛頭禪創始人）開悟后，則說『恒河沙數般的妙德，總在心源之中；成百上千的三昧，不離當下之處』。這兩位大德都是千古宗師。一個這樣說，一個那樣說，是相同呢還是不同呢？如果相同，那麼兩人的話語好像相反；如果不同，那麼既然都是開悟心性的大德，怎麼會不同呢？而黃檗希運（Huangbo Xiyun，禪宗大師）又說：『如果兩頭都抓不住你，就可以免除苦樂的形相』。如果按照黃檗所說，那麼就兼顧了兩位大德的話語。用情識來看，三位大德的話語似乎難以理解；用理智來貫通，並非不相符契。如來藏性，或者用空來說，則一塵不立；或者用不空來說，則沒有哪種法不具備；或者即空即有來說，就叫做空不空如來藏。大體上，稱謂雖然種種，實際上來說，就是每個人本來的面目。用這個面目，可以空，可以有，可以空不空。
【English Translation】 English version: Rarely does anyone do this. Because Xue Ren pleaded many times, I write this and leave it to you, to pass on and practice. All who wish to escape birth and death must first know suffering. If suffering is not known, one will inevitably mistake suffering for pleasure. Once suffering is mistaken for pleasure, there is no turning back, lost forever in delusion. What hope is there of escaping? Why? Because not knowing suffering is the first layer of delusion; mistaking suffering for pleasure is the second layer of delusion; clinging to pleasure and not turning back is the third layer of delusion. Thus, delusion accumulates upon delusion, and delusion is never resolved. However, the suffering of women is even greater than the suffering of men. If one were to analyze these sufferings in detail, even if the earth were the tongue and the sky the mouth, it would not be enough to describe them all. Therefore, if a woman does not first know suffering and resolutely uproot the root of suffering, when will the branches and leaves ever wither? So, what is the root of suffering? Suffering is not far away; it is this very body you have now. If you immediately recognize the illusory nature of this body, then when all unpleasant things come, you will not need to exert effort to dispel them; naturally, the fire burning in your heart will extinguish without being put out. (The above two paragraphs are to instruct women). After Dajian Huineng (the Sixth Patriarch of Zen) attained enlightenment, he said, 'Originally there is nothing, where can dust alight?' After Niutou Farong (founder of the Niutou school of Chan) attained enlightenment, he said, 'The myriad virtues of the Ganges' sands are all within the source of the mind; hundreds and thousands of samadhis do not depart from this very place.' These two great elders are both eternal masters. One says this, and the other says that. Are they the same or different? If they are the same, then their words seem contradictory; if they are different, then since they are both great elders who have awakened to the nature of mind, how can they be different? And Huangbo Xiyun (a Zen master) also said, 'If you cannot grasp either end, then you can avoid the forms of suffering and pleasure.' According to what Huangbo said, he encompasses the words of both great elders. Viewed with emotions, the words of the three elders seem difficult to understand; understood with reason, they are not inconsistent. The Tathagatagarbha (Buddha-nature), when spoken of as emptiness, not a single speck of dust can be established; when spoken of as non-emptiness, there is no dharma that is not complete; when spoken of as both empty and non-empty, it is called the Empty-Non-Empty Tathagatagarbha. In general, although the names are various, in reality, it is each person's original face. With this face, it can be empty, it can be non-empty, it can be both empty and non-empty.
所以受名別耳。然此面目。凡夫迷之。瞥然而成三惑。聖人悟之。頓然證三如來藏也。夫三惑者。所謂見思。塵沙。根本無明是也。以見思故。則障空如來藏焉。以塵沙惑故。則障不空如來藏焉。以根本無明故。則障空不空如來藏焉。余友念公其高足名曰性藏。或以蘊真字之者。蓋不知此性有三藏也。如以蘊真之義。配於三藏。可當不空如來藏耳。而空如來藏。空不空如來藏。皆遺之矣。余以是知字性藏者。不知性者也。或曰大鑒亦言。本來無一物。此豈舉一而遺二耶。予應之曰。大鑒指一隅。而欲人以三隅反也。予改以順南。字之以含藏。識中有覺義。及不覺義。故如人三觀圓修。則見思斷。塵沙破。而根本無明。由是終㧞也。故斷。破。㧞。則與藏識覺義。冥順不違。違則不覺矣。不覺所謂違門也。順無明而逆覺義。故曰違門。南則虛明之位也。喻心覺也。藏子果能遵我言。而躬踐之。即三如來藏者。可坐證也(示性藏)。
白刃撼胸。則目不顧流矢。蓋勢有緩急也。如榮辱之與生死。事非兩人。而緩急先後。當諦審所宜。直下便判。則諸俗套。不煩洗滌而自除矣(示弟子)。
執古以御。有心妙以了色者。良以心術無常。憑之有地。故滯有則觸處成乖。憑靈則圓照無礙。照身則四大所輳。照心亦四
【現代漢語翻譯】 現代漢語譯本： 所以才有了『受名』這個說法（受名：接受名稱）。然而，這個面目，凡夫俗子迷惑不解，瞬間就形成了見思惑、塵沙惑、根本無明這三種迷惑。聖人覺悟了這個道理，立刻就能證得空如來藏、不空如來藏、空不空如來藏這三種如來藏。因為有見思惑，所以會障礙空如來藏；因為有塵沙惑，所以會障礙不空如來藏；因為有根本無明，所以會障礙空不空如來藏。我的朋友念公，他的高足弟子名叫性藏，有人用『蘊真』來作為他的字，這實在是不知道這個『性』有三種如來藏的含義啊。如果用『蘊真』的意義來配合這三種如來藏，或許可以對應不空如來藏，但是空如來藏和空不空如來藏就被遺漏了。因此我認為用『性藏』作為名字的人，是不瞭解『性』的真諦的。有人說，六祖慧能（大鑒）也說過『本來無一物』，難道這是隻舉一個方面而遺漏其他兩個方面嗎？我回答說，大鑒禪師只是指出了一個角落，想要人們由此反推出其他三個角落啊。我改為他取名順南，字為含藏，因為藏識中既有覺悟的意義，也有不覺悟的意義，所以如果人能圓滿地修習三種觀，那麼見思惑就能斷除，塵沙惑就能破除，而根本無明，也因此最終被拔除。所以，斷除、破除、拔除，就與藏識的覺悟意義，暗中相合而不相違背。違背了，就是不覺悟了。不覺悟就是所謂的違門（違門：違背真理之門）。順從無明而違背覺悟的意義，所以叫做違門。『南』是虛明的位置，比喻心的覺悟。性藏如果能夠遵從我的話，並且親自去實踐，那麼三種如來藏，就可以坐著證得了（開示性藏）。
白刃架在胸前，眼睛也顧不上飛來的箭矢，這是因為形勢有緩急輕重啊。如同榮辱與生死，事情雖然都是自己經歷，但是緩急先後，應當仔細審察什麼才是適宜的。如果能夠當下就做出判斷，那麼各種世俗的套路，不用費力清洗也能自然去除（開示弟子）。
執著于古人的方法來駕馭事物，有用心靈的微妙來了解事物表象的人，這是因為心術沒有常態，憑藉它才能有所依據。所以執著于有，就會處處產生偏差；憑藉靈性，就能圓滿地照見而沒有阻礙。照見身體，就知道是四大假合而成；照見心，也是四...
【English Translation】 English version: Therefore, the name 'Shou Ming' (受名, Receiving a Name) arises. However, ordinary people are deluded by this countenance, and in a flash, three illusions (惑, delusions) are formed. Sages awaken to it, and instantly realize the three Tathagata Garbhas (如來藏, Tathagata Womb). The three illusions are the delusions of views and thoughts (見思, Jian Si), delusions like dust and sand (塵沙, Chen Sha), and fundamental ignorance (根本無明, Genben Wuming). Because of the delusions of views and thoughts, the Empty Tathagata Garbha (空如來藏, Kong Rulaizang) is obstructed. Because of the delusions like dust and sand, the Non-Empty Tathagata Garbha (不空如來藏, Bu Kong Rulaizang) is obstructed. Because of fundamental ignorance, the Empty-Non-Empty Tathagata Garbha (空不空如來藏, Kong Bu Kong Rulaizang) is obstructed. My friend Nian Gong (念公), his esteemed disciple is named Xingzang (性藏), and some use 'Yunzhen' (蘊真) as his style name, but they do not know that this 'nature' (性, Xing) has three Garbhas. If the meaning of 'Yunzhen' is matched with the three Garbhas, it can correspond to the Non-Empty Tathagata Garbha, but the Empty Tathagata Garbha and the Empty-Non-Empty Tathagata Garbha are both omitted. Therefore, I know that the one who names himself Xingzang does not understand the nature (性, Xing). Someone says, 'Dajian (大鑒, Huineng, the Sixth Patriarch) also said, 'Originally, there is not a single thing.' Does this mean mentioning one and omitting the other two?' I respond, 'Dajian pointed out one corner, wanting people to infer the other three corners from it.' I changed his name to Shunnan (順南), and his style name to Hancang (含藏), because in the Alaya-consciousness (藏識, Zangshi) there is both the meaning of awakening and the meaning of non-awakening. Therefore, if a person cultivates the three contemplations (三觀, San Guan) in a complete and perfect way, then the delusions of views and thoughts will be cut off, the delusions like dust and sand will be broken, and fundamental ignorance will be uprooted. Therefore, cutting off, breaking, and uprooting are in harmony with the meaning of awakening in the Alaya-consciousness and do not contradict it. Contradicting it means not being awakened. Non-awakening is the so-called 'gate of contradiction' (違門, Wei Men). Following ignorance and contradicting the meaning of awakening is called the 'gate of contradiction'. 'Nan' (南) is the position of empty brightness, a metaphor for the awakening of the mind. If Zang (藏) can follow my words and practice them personally, then the three Tathagata Garbhas can be realized while sitting (instruction to Xingzang).
When a white blade is held against the chest, the eyes do not even look at the flying arrows, because the situation has urgency and importance. Like honor and disgrace versus life and death, although the matters are experienced by oneself, the urgency and priority should be carefully examined to determine what is appropriate. If one can make a judgment immediately, then all the worldly routines will be removed naturally without the need for laborious cleansing (instruction to disciples).
Clinging to the methods of the ancients to govern things, there are those who use the subtlety of the mind to understand the appearance of things, because the art of the mind is not constant, and relying on it provides a basis. Therefore, clinging to existence will cause deviations everywhere; relying on spirituality will allow for complete and unobstructed illumination. Illuminating the body, one knows that it is a temporary aggregation of the four elements (四大, Si Da); illuminating the mind, it is also four...
蘊所成。了其所輳。身執自消。自消之照。將之照心。四蘊無常。無常無主。無主無樹。一任寒暄。本無榮落。既觀達此旨。逢緣觸境。順逆關頭。秉志堅精。𢬵命赤身捱得過。便是功夫。功夫漸熟。會色即心。色既是心。心不防心。孤明獨立。觸有成功。開物成務。即智運悲。不沈枯寂。即悲運智。不染塵紛。如是行持。由微而著。則五十五位真菩提路。非四禪四空可匹也(示王仲𡒩)。
顏平原。死不忘君。生平所養。張睢陽。生猶罵賊。死到不改。所以握拳透爪。囓齒空齦。固其所也。吾曹參禪不透。蓋無二公志耳。如有其志。悟道一生可辦(示弟子)。
心術無常。操之由人。是故以道德操心者。不知有功利。以功利操心者。不知有仁義。推其所始。雖道德功利發軫不同。然皆不外自心。但志之所存有殊耳。道德操心。則劫奪毀辱。無非階地。功利操心。則榮名尊寵總是驚媒。驚媒汩心。神魂常擾。況遭劫奪毀辱之際。而有所得也。故學道之人。于境緣不可意處。最為大幸。于大幸中不生覺照。逐境漂流謂之昧心。昧心之人雖日與聖賢同席款接。何異盲人頭戴杲日計為大夜者哉。大都但莫瞞心。心自靈聖。以靈聖之心。處不可意境時。如殘雪逢春。自然融化。豈待轟雷裂地。然後消釋乎。詩曰他
【現代漢語翻譯】 現代漢語譯本： 五蘊聚合而成色身，明白了色身是因緣和合的假象，對色身的執著自然消解。這種消解后的覺照，能進一步照見自心。色、受、想、行四蘊都是無常的，無常的事物沒有主宰，沒有主宰的事物就如同無根之樹，任憑寒冷或溫暖，本來就沒有榮盛和衰敗。既然能通達這個道理，那麼遇到任何順境或逆境，都要堅定精進的意志，拚命地、赤誠地去面對，熬得過去就是功夫。功夫漸漸純熟，就能體會到色即是心，既然色就是心，心就不需要防備心，保持孤明獨立的狀態，接觸任何事物都能成功，開發事物，成就事務。這就是智慧中運用慈悲，不沉溺於枯燥寂寞；慈悲中運用智慧，不沾染世俗的紛擾。像這樣修行，由細微到顯著，就能達到五十五位真菩提之路，這不是四禪八定所能比擬的（開示王仲𡒩）。
顏平原，至死不忘君王，這是他一生培養的氣節。張睢陽，活著的時候還在罵賊，死了也不改變。所以（他們）握緊拳頭能把指甲都穿透，咬緊牙齒牙齦都露了出來，這是他們本來的樣子。我們這些人蔘禪不能開悟，大概就是因為沒有這兩位公的志氣啊。如果能有他們的志氣，悟道這件事一生就能辦成（開示弟子）。
心術沒有常態，如何運用在於個人。所以用道德來操守心的人，不知道有功利；用功利來操守心的人，不知道有仁義。推究它們的起始，雖然道德和功利出發點不同，但都離不開自己的心，只是志向的所在不同罷了。用道德來操守心，那麼劫奪和毀辱，都不過是提升自己的階梯；用功利來操守心，那麼榮名和尊寵，都是令人驚慌的媒介。令人驚慌的媒介擾亂心神，精神魂魄常常受到困擾，更何況在遭遇劫奪和毀辱的時候，又有什麼可以得到的呢？所以學道的人，在境遇不如意的時候，是最為幸運的。在這種幸運中不產生覺照，隨著環境漂流就叫做昧心。昧心的人即使每天和聖賢同席，親密交往，又和瞎子頭頂著太陽卻以為是大黑夜有什麼區別呢？總而言之，只要不欺騙自己的心，心自然會變得靈聖。用靈聖的心，處於不如意的境地時，就像殘雪遇到春天，自然會融化，難道還要等到轟雷裂地，然後才能消釋嗎？詩說 English version: The five skandhas (form, feeling, perception, mental formations, and consciousness) combine to form the physical body. Understanding that the physical body is a temporary illusion arising from the aggregation of conditions naturally dissolves attachment to it. This awareness after dissolution further illuminates the mind. The four skandhas (feeling, perception, mental formations, and consciousness) are impermanent. Impermanent things have no master. Things without a master are like rootless trees, subject to cold or warmth, inherently without prosperity or decline. Since one can understand this principle, in any favorable or unfavorable situation, one must maintain a firm and diligent will, desperately and sincerely facing it. Enduring through it is the practice. As the practice gradually matures, one will realize that form is mind. Since form is mind, the mind does not need to guard against itself, maintaining a state of solitary clarity and independence. Contacting anything will lead to success, developing things, and accomplishing affairs. This is using compassion within wisdom, not sinking into dryness and寂寞; using wisdom within compassion, not being tainted by worldly disturbances. Practicing in this way, from subtle to obvious, one can reach the fifty-five stages of the true Bodhi path, which cannot be compared to the four dhyanas (禪) and four formless realms (空) (Instruction to Wang Zhong𡒩).
Yan Pingyuan, until death, did not forget his ruler; this was the integrity he cultivated throughout his life. Zhang Suiyang, while alive, continued to curse the rebels; even in death, he did not change. Therefore, (they) clenched their fists so tightly that their nails pierced through, and gnashed their teeth until their gums were exposed; this was their true nature. The reason we cannot attain enlightenment in Chan practice is probably because we lack the ambition of these two gentlemen. If we had their ambition, the matter of enlightenment could be accomplished in one lifetime (Instruction to disciples).
The mind has no fixed state; how it is used depends on the individual. Therefore, those who govern their minds with morality do not know about profit; those who govern their minds with profit do not know about benevolence and righteousness. Tracing back to their origins, although morality and profit have different starting points, they both cannot be separated from one's own mind; it is only the location of one's aspirations that differs. Governing the mind with morality, then robbery and humiliation are nothing more than stepping stones to advancement; governing the mind with profit, then fame and honor are all alarming mediums. Alarming mediums disturb the mind, and the spirit and soul are constantly troubled. Moreover, when encountering robbery and humiliation, what can be gained? Therefore, for those who study the Way, unfavorable circumstances are the greatest fortune. Not generating awareness within this fortune and drifting with the environment is called being ignorant of the mind. What difference is there between a person ignorant of the mind, even if they sit with sages and worthies every day in intimate association, and a blind person wearing the bright sun on their head, thinking it is a great night? In short, as long as you do not deceive your own mind, the mind will naturally become spiritually wise. When using a spiritually wise mind in unfavorable circumstances, it is like residual snow meeting spring, naturally melting away. Is it necessary to wait for thunder and lightning to shatter the earth before it can be dissolved? The poem says
【English Translation】 The five aggregates (skandhas) combine to form the physical body. Understanding that the physical body is a temporary illusion arising from the aggregation of conditions naturally dissolves attachment to it. This awareness after dissolution further illuminates the mind. The four skandhas (feeling, perception, mental formations, and consciousness) are impermanent. Impermanent things have no master. Things without a master are like rootless trees, subject to cold or warmth, inherently without prosperity or decline. Since one can understand this principle, in any favorable or unfavorable situation, one must maintain a firm and diligent will, desperately and sincerely facing it. Enduring through it is the practice. As the practice gradually matures, one will realize that form is mind. Since form is mind, the mind does not need to guard against itself, maintaining a state of solitary clarity and independence. Contacting anything will lead to success, developing things, and accomplishing affairs. This is using compassion within wisdom, not sinking into dryness and quietude; using wisdom within compassion, not being tainted by worldly disturbances. Practicing in this way, from subtle to obvious, one can reach the fifty-five stages of the true Bodhi path, which cannot be compared to the four dhyanas and four formless realms (Instruction to Wang Zhong𡒩). Yan Pingyuan, until death, did not forget his ruler; this was the integrity he cultivated throughout his life. Zhang Suiyang, while alive, continued to curse the rebels; even in death, he did not change. Therefore, (they) clenched their fists so tightly that their nails pierced through, and gnashed their teeth until their gums were exposed; this was their true nature. The reason we cannot attain enlightenment in Chan practice is probably because we lack the ambition of these two gentlemen. If we had their ambition, the matter of enlightenment could be accomplished in one lifetime (Instruction to disciples). The mind has no fixed state; how it is used depends on the individual. Therefore, those who govern their minds with morality do not know about profit; those who govern their minds with profit do not know about benevolence and righteousness. Tracing back to their origins, although morality and profit have different starting points, they both cannot be separated from one's own mind; it is only the location of one's aspirations that differs. Governing the mind with morality, then robbery and humiliation are nothing more than stepping stones to advancement; governing the mind with profit, then fame and honor are all alarming mediums. Alarming mediums disturb the mind, and the spirit and soul are constantly troubled. Moreover, when encountering robbery and humiliation, what can be gained? Therefore, for those who study the Way, unfavorable circumstances are the greatest fortune. Not generating awareness within this fortune and drifting with the environment is called being ignorant of the mind. What difference is there between a person ignorant of the mind, even if they sit with sages and worthies every day in intimate association, and a blind person wearing the bright sun on their head, thinking it is a great night? In short, as long as you do not deceive your own mind, the mind will naturally become spiritually wise. When using a spiritually wise mind in unfavorable circumstances, it is like residual snow meeting spring, naturally melting away. Is it necessary to wait for thunder and lightning to shatter the earth before it can be dissolved? The poem says
山之石。可以攻玉。若以玉攻玉。成器殊難。良以兩俱溫潤。砥礪無功。故處可意境時。心境相忘。忘則失照。雖有嚴師良友痛加明誨。翻滋狎習。狎習既成。譬猶嬌兒不畏父母。心既無畏。敬從何生。無敬無畏益從何得。故曰。逆境面前槍。順境腦後箭。面前槍易躲。腦後箭難防。且世道轉衰。師友之風。頹然不振久矣。所謂嚴師良友者。豈易遘哉。能以不可意境。為師友階地。則何往而非嚴師良友也。情識浮沉。乃致四大增損。能智光獨露。虛恬回溯。縱有宿滯。無有鼓者。焉能作害(並示中甫病中)。
男子家。頸腰有鐵。非道義所鑄。豈易屈伸。既屈其身。心光不剖。如雲覆月。幽蔽精神。於是非曲直之間。好惡升沉之地。弗能挺然獨立。知而甘昧。一息不來。杳成千古。滯魄悠悠。出期希有。可不哀哉。何不踢翻窩臼。頓斷情根。若利若害。若逆若順。惟心光炳露。等視浮雲。一朝愿克。笑傲家山。顧不樂乎(示賀知忍)。
聖凡無窮。依正無盡。升沈萬變。情與無情。卒不可以智識知。算數了。然皆以名言為體也。夫何故。蓋有名必有義。有言必有意。所以聞水火之名。則濕之與暖。不待召而至矣。聞譭譽之言。則喜之與怒。亦不待召而至矣。知兩者之如此。則凡凡聖聖。正正依依。實外名
言而不可得也。噫。名言不知果何物哉。而依正聖凡。皆以之為體。故居其室。出一言善。則千里應之。出一言不善。亦千里應之。由是而觀。凡立名立言。茍不端正其原。見理之澈。莫若不立。無遺禍也。故曰。名言也者。迷悟之紹介也。可不慎乎。
或者以趙州無字為話頭。歷年既久。自以為生死順逆。念即話頭。話頭即念。無往而非一片。或者又聞而舍然大笑曰。彼若果能話頭一念。打成一片。面目自然殊乎常人。眉宇間光霽若清風朗月。使牛馬雞犬觸而悅之。況人乃萬物之靈者乎。此等語。當與愚者道。不可與智者言。大抵參禪之訣。心地果然順逆成片。則悟在旦夕之間矣。今人看古人機緣。猶泥人摸象。手無知覺。安知象之肥瘦哉。嗚呼。此等人以名聞供養為膏肓之疾。以生死大事。付之馬足間者也。楞嚴經曰。大妄語成。墮無間地獄。非此謂乎(示弟子)。
凡人子報親之德。生供三牲。死獻萬肉。不過特重其黑業耳。柰世俗冥盲。卒難諭之正理。且順其俗習。快其眼前。聖賢知其習不易化。權與之浮沉。陰以理折其情。密為調攝。功久力充。則習自化。彼受調者。亦忘其所以然矣。故禮五易而同。俗人之慶不賀。喪不弔。此聖人之苦腸也。雖然。茍不以無上慈光。燭其幽爽。則滯者。終付
【現代漢語翻譯】 現代漢語譯本：言語是無法真正把握的。唉！『名言』（名相和言語）真不知道是什麼東西啊，但依報和正報、聖人和凡人都以它為根本。所以，居住在屋裡，說出一句善言，千里之外都會響應；說出一句不善之言，也會千里之外響應。由此看來，凡是創立名相、建立言論，如果不能端正其根本，透徹地理解道理，不如不創立、不建立，免得留下禍患。所以說，『名言』是迷惑和覺悟的媒介，怎能不謹慎呢？
有人以趙州禪師的『無字』話頭（禪宗公案）為參禪的入手處，時間長了，就自以為生死順逆、念頭就是話頭，話頭就是念頭，無論何時何地都是一片。有人聽了就嗤之以鼻，大笑道：『他如果真能把話頭和念頭打成一片，面目自然會與常人不同，眉宇間的光彩就像清風朗月一樣，使牛馬雞犬接觸了都會感到喜悅，更何況人是萬物之靈呢？』這種話，只能對愚笨的人說，不能對聰明的人說。大概參禪的訣竅，是心地果然能把順逆打成一片，那麼開悟就在早晚之間了。現在的人看古人的機緣，就像泥人摸象，手上沒有知覺，怎麼知道象的肥瘦呢？唉！這種人把追求名聞利養當作不治之癥，把生死大事付諸于馬蹄之下啊。《楞嚴經》說：『犯大妄語，墮入無間地獄。』不就是說的這種情況嗎？（告誡弟子）
凡是做子女的報答父母的恩德，活著的時候供奉三牲（牛、羊、豬），死後獻上大量的肉食，只不過是更加加重了他們的黑業罷了。無奈世俗之人愚昧無知，很難向他們講明真正的道理。姑且順應他們的習俗，滿足他們眼前的慾望。聖賢之人知道這種習俗不容易改變，權且與他們一同沉浮，暗中用道理來折服他們的情感，秘密地進行調理和引導。時間長了，力量充足了，那麼習俗自然就會改變。那些接受調理的人，也會忘記他們為什麼會這樣。所以禮儀經過五次變革而趨於相同，世俗之人辦喜事不去祝賀，辦喪事不去弔唁，這就是聖人的苦心啊。雖然如此，如果不以無上的慈悲光明，照亮他們幽暗的心靈，那麼那些執迷不悟的人，終究會沉淪下去。
【English Translation】 English version: Words are ultimately unattainable. Alas! What exactly are 『names and words』 (名言)? Yet, both dependent and independent existences (依正), sages and ordinary beings, all take them as their foundation. Therefore, dwelling in a room, if one utters a good word, it will be echoed a thousand miles away; if one utters an evil word, it will also be echoed a thousand miles away. From this perspective, whenever establishing names or creating speech, if one cannot rectify their origin and thoroughly understand the principle, it is better not to establish them, so as not to leave behind calamity. Therefore, it is said, 『Names and words are the medium of delusion and enlightenment; how can one not be cautious?』
Some use Zhaozhou』s (趙州) 『Wu』 (無, meaning 『no』 or 『nothingness』) koan (話頭, a paradoxical anecdote or riddle used in Zen practice) as a starting point for Chan (禪, Zen) practice. Over time, they mistakenly believe that the arising and ceasing of thoughts, whether favorable or adverse, are the koan itself, and the koan is the thought, so that everywhere and at all times it is all one. Others, upon hearing this, scoff and laugh, saying, 『If he could truly make the koan and thought into one, his countenance would naturally be different from ordinary people, the radiance between his eyebrows would be like a clear breeze and bright moon, causing even cows, horses, chickens, and dogs to feel joy upon contact, let alone humans, who are the most intelligent of all beings!』 Such words should only be spoken to the foolish, not to the wise. Generally, the key to Chan practice is that if the mind can truly make favorable and adverse circumstances into one, then enlightenment will be imminent. People today look at the opportunities of the ancients as if a clay figure were touching an elephant, with no sensation in their hands, how can they know the elephant's fatness or thinness? Alas! Such people treat the pursuit of fame and offerings as an incurable disease, and entrust the great matter of life and death to the hooves of horses. The Shurangama Sutra (楞嚴經) says, 『Committing great lies leads to falling into the Avici Hell (無間地獄).』 Is this not what it refers to? (admonishing disciples)
When children repay their parents' kindness, offering three sacrificial animals (三牲, usually ox, sheep, and pig) while they are alive and offering vast amounts of meat after they die, they are merely increasing their negative karma. Unfortunately, worldly people are ignorant and it is difficult to explain the true principle to them. For now, let us comply with their customs and satisfy their immediate desires. Sages know that these customs are not easily changed, so they temporarily float and sink with them, secretly using reason to subdue their emotions, and subtly guiding and adjusting them. Over time, with sufficient effort, the customs will naturally change. Those who are being adjusted will also forget why they are doing so. Therefore, rituals have changed five times and become the same. Worldly people do not congratulate celebrations or offer condolences at funerals; this is the bitter heart of the sages. Nevertheless, if one does not illuminate their dark minds with the light of supreme compassion, then those who are attached will ultimately be lost.
之於無拔矣。又豈人子人臣之本心哉。夫欲燭其幽爽。莫若為人子者凈自三業。為亡者。持毗舍浮佛偈。最為簡益(示弟子)。
夫禮者。身之𠏉也。𠏉而不端。其餘雖多。惡足道哉。自大覺應世。迦葉而降。雖宗教支分。而禮則一耳。大人俱沒。典刑廢弛。凡後塵之徒。莫識大體。不以端干資本。惟競浮華。所謂干者。摧折盡矣。汝等念報佛恩。束力于茲。凡見晚進。未識大體者。切慈勤獎勸之。使其干端則本華。根固則本壯。毋愛人以姑息。宜愛人以大德。是以遠別近聚。晨昏相見。務要行列弗茍。長幼有倫。先後據禮。勿得恣情。老漢浪跡江湖。足音半寰中矣。在在頗多感觸。故草是語。出家者既然。在家者寧獨略是乎哉。密藏侍吾至勤。但觸名分紀綱。猶多汗漫。況其他耶。仲尼曰必也正名乎。蓋名不正。則分不定。分不定。則禮不可立。人而忽禮。尚弗敢。況為佛弟子而不端此。則剃染奚為(示黑白諸弟子)。
元石問曰。陸老先生當今大居士也。精勤大道已非朝夕。今以年老抱疾。而曰唸佛持咒。並參祖師機緣。俱不得力。則一生辛勤。幾於虛費。其所以不得者何故。弟子於此。深懷疑悶。乞師開示。以為將來修習佛乘之鑑。
子發此問。不惟直陳自疑。亦開獎黑白深矣。夫禍福莫烈
【現代漢語翻譯】 現代漢語譯本：這難道不是斷絕了根本嗎？又怎麼能說是為人子、為人臣的本心呢？想要照亮那幽暗的心靈，不如做人子的清凈自己的身、口、意三業，為亡者持誦毗舍浮佛偈，最為簡便有效（開示弟子）。 禮儀，是身的正立之處。如果正立之處不正，其他的再多，又有什麼可說的呢？自從大覺佛應世，迦葉尊者之後，雖然宗教有分支，但禮儀卻是一致的。大德們都已逝去，典章制度廢弛，後來的學人，都不識大體，不以端正的根本為要，只追求浮華。所謂的根本，都快被摧毀殆盡了。你們要念報佛恩，努力於此。凡是見到後來的學人，不識大體的，要懇切慈悲地勸勉他們，使他們的根本端正，根基穩固，不要因為姑息而愛人，要用大德來愛人。因此，遠別近聚，早晚相見，務必要求行列不茍且，長幼有序，先後依據禮儀，不要放縱自己的情感。老漢我浪跡江湖，足跡遍佈半個中國了，到處都有很多感觸，所以寫下這些話。出家人既然如此，在家的人難道可以忽略嗎？密藏侍奉我非常勤勉，但涉及到名分紀綱，還多有疏忽，何況其他人呢？仲尼說：『必須正名啊！』因為名不正，則分不定；分不定，則禮不可立。人如果忽略禮儀，尚且不敢，何況作為佛弟子而不端正這些，那麼剃度染衣又有什麼用呢？（開示黑白諸弟子）。 元石問道：『陸老先生是當今的大居士，精勤修習大道已經不是一天兩天了，現在因為年老生病，而說唸佛持咒，並參祖師機緣，都不得力，那麼一生的辛勤，幾乎白費。他不得力的原因是什麼呢？弟子對此，深感懷疑困惑，乞求師父開示，作為將來修習佛乘的借鑑。』 你提出這個問題，不只是直接陳述自己的疑惑，也是開啟和勉勵在家出家弟子啊。要知道，禍福的顯現沒有比
【English Translation】 English version: Is this not cutting off the root? How can it be said to be the original intention of a son or a subject? If you want to illuminate the dark mind, it is better for a son to purify his three karmas of body, speech, and mind, and to recite the verses of Vipassī Buddha for the deceased, which is the simplest and most effective (showing the disciples). Ritual is the uprightness of the body. If the uprightness is not correct, what is the use of having many other things? Since the advent of the Great Awakened One, and after Kāśyapa, although religions have branches, rituals are consistent. The great virtues have passed away, and the codes and institutions have been abandoned. Later scholars do not know the general principles, and do not take the upright foundation as important, but only pursue superficiality. The so-called foundation is almost destroyed. You must remember to repay the Buddha's grace and work hard on this. Whenever you see later scholars who do not know the general principles, you must earnestly and compassionately encourage them to make their foundation upright and their foundation solid. Do not love people with indulgence, but love people with great virtue. Therefore, whether far apart or near, meeting morning and evening, it is necessary to ensure that the rows are not perfunctory, that there is order between elders and juniors, and that precedence is based on etiquette. Do not indulge your emotions. I, an old man, have wandered around the world, and my footprints have covered half of China. I have many feelings everywhere, so I write these words. Since this is the case for monks, can laypeople ignore it? Mìzàng serves me very diligently, but when it comes to the rules of titles and disciplines, there are still many omissions, let alone others? Confucius said: 'It is necessary to rectify names!' Because if the name is not correct, then the divisions are not fixed; if the divisions are not fixed, then rituals cannot be established. If a person ignores rituals, he should not dare to do so, let alone a Buddhist disciple who does not uphold these things. Then what is the use of shaving the head and dyeing the robes? (Showing the black and white disciples). Yuánshí asked: 'Old Mr. Lù is a great lay practitioner today, and he has been diligently cultivating the Great Path for more than just a day or two. Now, because of old age and illness, he says that reciting the Buddha's name and mantras, and participating in the opportunities of the ancestral teachers, are all ineffective. Then, a lifetime of hard work is almost wasted. What is the reason for his ineffectiveness? I am deeply suspicious and confused about this. I beg the master to enlighten me, so that it can be used as a reference for future cultivation of the Buddha Vehicle.' Your question not only directly states your own doubts, but also opens up and encourages lay and monastic disciples. You should know that the manifestation of misfortune and fortune is no more intense than
于死生。真偽難逃于所忽。此老金湯法門。有年數矣。凡觸利害關頭。不以世情生顧忌。惟知護念大法。茍非內有定見。重以多生願力。冥顯相資。孰能臻此哉。且好名之心。賢者不能卒忘。今抱疾頹然而臥。卒然而問。忽然而答。譬如晴空霹靂。旱地雷鳴。可與智者道。難與眾人言。子當默而痛思。必自知此老用處。子不聞青山白雲漱石枕流。二三十年。抱寂枯坐。設偷心未空。皆為大障。我如是而問。彼如是而答。有偷心耶。無偷心耶。有則決不能如是而答。無則實唸佛持咒參禪。三者俱未得力。愿子再深思之。或恐自見(答吳元石)。
身有大身。有小身。心亦爾。以大身為身者。則能挈天地。整萬物。以小身為身者。能則周旋一家。不能則一身。尚不遑理。況功名事業哉。然則大身吾固有之。或者迷而莫覺。小身乃四大之假合。假合則非本有。既非本有。翻堅然執之而不化。是以見有可欲。即大心昧矣。大身失矣。夫大心者。智周萬物而不勞。妙洞象先而非始。蓋有始則有生。有生則有滅。惟無始則無生。無生則無滅。光貫十虛。靈達三際。處方寸而包空。彌太虛而入芥。故曰談禪而言空者。乃談者之陋也。雖然較以五尺為軀。方寸為心。認一漚而背全潮。高培塿而忘泰岱者。則勝多矣。餘生餘生。痛
【現代漢語翻譯】 現代漢語譯本： 關於生死的問題，真假難辨往往在於疏忽之處。這位老和尚的金湯法門，已經傳承多年了。凡是遇到涉及利益得失的關鍵時刻，他不因世俗人情而有所顧忌，只知道護持佛法。如果不是內心有堅定的見解，再加上多生累劫的願力，在冥冥之中和顯現之處互相資助，誰能夠達到這種境界呢？況且喜愛名聲的心，即使是賢人也不能完全忘懷。現在他抱著病頹然地躺著，突然發問，又突然回答，就像晴空中突然響起霹靂，乾旱的土地上響起雷鳴。這可以和有智慧的人談論，難以和普通人說清楚。你應當默默地深刻思考，必定會明白這位老和尚的用意。你難道沒聽說過隱士在青山白雲間漱石枕流，二三十年抱持寂寞枯坐修行？如果偷心沒有空掉，都會成為巨大的障礙。我這樣發問，他那樣回答，是有偷心呢，還是沒有偷心呢？有偷心就絕對不能那樣回答，沒有偷心，但如果只是唸佛、持咒、參禪，三者都沒有真正得力。希望你再深入思考這個問題，或許就能自己領悟了（答吳元石）。
身體有大身，有小身，心也是這樣。以大身為身的人，就能提挈天地，整頓萬物；以小身為身的人，能周旋好一家人就不錯了，不能周旋好一家人，就連自身都尚且沒有空閑料理，更何況是功名事業呢？既然這樣，那麼大身我們本來就具有，或許是迷惑而沒有察覺。小身是四大假合而成，既然是假合，就不是本來就有的。既然不是本來就有的，反而堅固地執著它而不肯放下。因此，見到有可以貪求的，就使大心昏昧了，大身也喪失了。所謂的大心，是智慧周遍萬物而不感到疲勞，精妙地洞察現象之先而非從一開始就存在。因為有開始就有生，有生就有滅，只有無始才沒有生，沒有生就沒有滅，光明貫穿十方虛空，靈性通達過去、現在、未來三際。處於方寸之間卻能包容虛空，瀰漫于太虛卻能進入芥子之中。所以說談禪而言空的人，是談論者的淺陋。雖然如此，但如果和那些以五尺之軀為身體，以方寸之心為心，只看到水面上一個泡沫而背離整個潮水，抬高小土堆而忘記泰山的人相比，還是要勝過他們很多。唉，我這一生啊，真是痛心啊！
【English Translation】 English version: Regarding the matter of life and death, it's difficult to distinguish truth from falsehood in what is often overlooked. This old monk's impregnable Dharma gate has been around for many years. Whenever encountering critical moments involving gains and losses, he doesn't hesitate due to worldly considerations, but only knows to protect the Great Dharma. If it weren't for firm views within, coupled with the power of vows from many lifetimes, assisting each other in the unseen and seen realms, who could attain this state? Moreover, the desire for fame is something even the virtuous cannot completely forget. Now, he lies weakly, embracing illness, suddenly asking, and suddenly answering, like a thunderbolt in clear skies, or thunder in a dry land. This can be discussed with the wise, but is difficult to explain to the masses. You should silently and deeply contemplate, and you will surely understand the old monk's intention. Haven't you heard of hermits rinsing stones with streams and using rocks as pillows amidst green mountains and white clouds, embracing solitude and sitting in meditation for twenty or thirty years? If the 'thief mind' (stealing thoughts) is not emptied, it will all become a great obstacle. I ask in this way, and he answers in that way. Is there a 'thief mind' or not? If there is, he could never answer in that way. If there isn't, but if only reciting Buddha's name, holding mantras, and practicing Chan meditation, none of the three have truly gained power. I hope you will deeply consider this matter again, and perhaps you will see it for yourself (Reply to Wu Yuanshi).
The body has a 'great body' and a 'small body,' and the mind is the same. One who takes the 'great body' as the body can lift up the heavens and earth and order the myriad things. One who takes the 'small body' as the body can barely manage one's own family; if one cannot even manage one's own family, one doesn't even have time to manage oneself, let alone fame and career. Since this is the case, then we inherently possess the 'great body,' but perhaps we are deluded and do not realize it. The 'small body' is a false aggregation of the four elements; since it is a false aggregation, it is not originally present. Since it is not originally present, we stubbornly cling to it and refuse to transform. Therefore, when we see something desirable, the 'great mind' becomes obscured, and the 'great body' is lost. The so-called 'great mind' is wisdom that pervades all things without fatigue, and subtly penetrates the phenomena before their beginning, not existing from the very start. Because where there is a beginning, there is birth; where there is birth, there is death. Only where there is no beginning is there no birth; where there is no birth, there is no death. Its light penetrates the ten directions of space, and its spirit reaches the three realms of past, present, and future. It dwells within a square inch yet encompasses emptiness, and permeates the great void yet enters a mustard seed. Therefore, to speak of emptiness when discussing Chan is the shallowness of the speaker. Although this is so, compared to those who take the five-foot body as the body, the square-inch heart as the heart, recognize a single bubble on the water's surface while turning their backs on the entire tide, and elevate a small mound while forgetting Mount Tai, it is still much better. Alas, my life, how painful!
惜時陰。即夜繼晝。勒勤補鈍。緣文字之階級。究佛祖之心髓。理精慧開。以特厚為炭。扇以慚愧之風。信火熾然。勇而能恒。則鑄小心為大心。化小身為大身。譬如投片雪于紅罏。擲殘冰于春海。復何難哉(示餘生)。
佛法雖大。大於眾生之心。若離眾生之心。則大無本。由是觀之。則大乃眾生自大耳。故發大人心者。為大人。不發大人心者。便落小人中矣。今汝發此大心。惟貴恒之。故曰立心不恒兇。恒則吉不可量(示元信)。
中國微言。不越乎六經。西來大法。寧出乎三藏。至於莊老之書。亦不可不讀者。此古人博達君子之所務也。是以白首窮經。然燈精法。代不闕人。雖求之於紙墨。十年之功。不若求之於心性。一朝可敵也。王安石謁周茂叔。一謁不見。再謁亦不見。安石怒曰。我自求之六經。亦可得之。何必卑卑求人乎。自是讀書徹旦。少睡。即嚼石蓮以破昏。及其學問大成。至於入參大政。自謂孔孟不足多。致君堯舜不足難。慨然以經世自負。一切賢才。程能獻䇿。皆不合意。唯恣執拗俱逐之。究其初心志非不大。學非不博。心非不遠。卒于壞宋元氣。而自招不美之名。大都學問雖淵博。於心法不曾妙悟一番。譬如學大匠者。規矩方圓曲直非不了了。而疾徐之節。未應手故。不免傷手之
【現代漢語翻譯】 現代漢語譯本：珍惜光陰，要像夜晚連線白天一樣抓緊時間。勤奮彌補遲鈍，通過文字的階梯，探究佛祖的精髓。如果能理解精微的道理，智慧就會開啟。把特別深厚的願力作為燃料，用慚愧的風來扇動它，那麼信心的火焰就會熾熱燃燒。勇敢而且能夠持之以恒，就能把小的心轉化為大的心，把小的身軀轉化為大的身軀。這就像把一片雪花投入到紅色的火爐中，把一塊殘冰投入到春天的海洋里一樣，又有什麼困難的呢？（開示餘生）
佛法雖然廣大，但比不上眾生的心。如果離開眾生的心，那麼廣大就沒有根本。由此看來，那麼廣大乃是眾生自身就具有的。所以，發起大乘心的人，就是大人；不發起大乘心的人，就落入小人之中了。現在你發起了這個大心，最重要的是堅持下去。所以說，立志不堅定就會有兇險，堅定不移就會吉祥得不可估量。（開示元信）
中國的精微言論，沒有超出六經的範圍；西來的大法，也沒有超出三藏（Tripitaka，佛教經典總稱）的範圍。至於莊子、老子的書籍，也是不可不讀的。這是古人博學通達、君子應該做的事情。因此，有人皓首窮經，點燈研究佛法，每個時代都不缺少這樣的人。雖然從書本上學習，十年之功，比不上從心性上求索，一旦領悟，一天就能抵得上十年。王安石拜訪周敦頤（Zhou Dunyi，北宋理學家），第一次沒見到，第二次也沒見到。王安石生氣地說：『我自己從六經中求索，也可以得到，何必卑躬屈膝地求人呢？』從此讀書到深夜，很少睡覺，就嚼石蓮來驅散睏意。等到他的學問大成，甚至參與國家大事，就自認為孔子、孟子都不值得推崇，讓君主成為堯舜一樣聖明的君主也不難。他慨嘆自己可以用經世濟民的才能來承擔重任，一切賢才提出的策略都不合他的心意，唯獨任性固執，把他們都趕走了。追究他最初的志向，並非不遠大；學問，並非不淵博；心胸，並非不長遠。最終卻敗壞了宋朝的元氣，給自己招來了不好的名聲。大抵是學問雖然淵博，卻沒有在心法上妙悟一番。譬如學習做大匠的人，規矩、方圓、曲直沒有不瞭解的，但是疾徐的節奏，沒有應手，所以免不了傷手。
【English Translation】 English version: Cherish time, seize every moment as if night follows day. Diligence compensates for dullness. Ascend the steps of written words to delve into the essence of the Buddha's mind. If you can understand subtle principles, wisdom will be awakened. Use profound aspiration as fuel, and fan it with the wind of shame and remorse, then the fire of faith will burn brightly. Be brave and persevere, and you can transform a small mind into a great mind, a small body into a great body. It's like throwing a snowflake into a red-hot furnace, or a piece of ice into the spring sea. What difficulty is there? (Instruction to Yu Sheng)
Although the Buddha's teachings are vast, they are not greater than the minds of sentient beings. If separated from the minds of sentient beings, then vastness has no foundation. From this perspective, vastness is inherent in sentient beings themselves. Therefore, those who arouse the great Bodhi mind are great people; those who do not arouse the great Bodhi mind fall into the realm of small people. Now that you have aroused this great mind, the most important thing is to persevere. Therefore, it is said that a wavering mind leads to misfortune, while steadfastness brings immeasurable auspiciousness. (Instruction to Yuan Xin)
The subtle words of China do not go beyond the Six Classics; the great Dharma from the West does not go beyond the Tripitaka (the Buddhist canon). As for the books of Zhuangzi and Laozi, they should also be read. This is what the learned and enlightened gentlemen of ancient times did. Therefore, some people spend their whole lives studying the classics, burning lamps to study the Dharma, and every era has such people. Although learning from books takes ten years, it is not as good as seeking from one's own mind and nature. Once enlightened, one day can be worth ten years. Wang Anshi visited Zhou Dunyi (a Neo-Confucian philosopher of the Northern Song Dynasty), but was not received the first time, nor the second time. Wang Anshi angrily said, 'I can seek it myself from the Six Classics, why should I humbly seek it from others?' From then on, he read until late at night, sleeping little, and chewed shilian (石蓮, a kind of herbal medicine) to dispel drowsiness. When his learning was greatly accomplished, and he even participated in national affairs, he considered Confucius and Mencius not worth admiring, and making the ruler as wise as Yao and Shun not difficult. He lamented that he could use his talents to manage the world and benefit the people, but all the strategies proposed by the wise men did not suit his mind. He was willful and stubborn, and drove them all away. Tracing back to his original aspirations, they were not insignificant; his learning was not unprofound; his mind was not short-sighted. In the end, he ruined the vitality of the Song Dynasty and brought a bad name upon himself. Generally speaking, although his learning was profound, he had not had a wonderful enlightenment in the Dharma of the mind. It is like a person learning to be a great craftsman, who knows all about rulers, squares, circles, curves, and straight lines, but the rhythm of speed and slowness is not in hand, so he cannot avoid hurting his hand.
患耳。規矩方圓。法也。疾徐之妙。心也。執法而不妙悟自心。能成大器。未之有也。無論若儒若道若釋。先妙悟自心。而博達群書。謂之推門落臼。自然之妙。用之出世。則謂之最上乘。以之經世。則謂之王道。此真學真才也。再次由博而約。博則學耳。約即心也。此又其次也。至於讀書雖多。臨機無用。如葉公畫龍。望之非不頭角宛然。遇亢旱欲其雷雨。無有是處。故先約而後博。禪門諸祖十中七八。先博而後約。自古及今。一切座主十中一二耳。佛者既然。儒老之徒。大抵亦皆如此。于約言之。此心愛人即仁。施仁得宜即義。于義合節即禮。于禮通變無滯即智。于智誠恪克敏即信。以此觀之。五者妙用。本在吾心。而不在於書也。且道一心不生。僧耶老耶儒耶。於此直下廓然無疑。在儒謂之真儒。在老謂之真道。在佛謂之真僧。不然。則皆聖人出而大盜生。贓物現在。據款結案。罪難免誅。誰敢拍大奶誑嚇小兒。故學問量人根器。斤斧隨機。十人十成。反是成希矣。汝自今而後。當先熟永嘉集。勿讀注。次則讀肇論。再次則讀圓覺。已上既熟。當熟四書白文。及老子道德經。則六經三藏。若博若約。工夫成熟。自知好惡矣。或曰。王安石乃宋之大儒。韓生乃刀筆庸吏。以此教之。未必能克始克終。我未敢保。余
則應之曰。我聞師子捉香象全力。捉兔亦爾。或曰。先曰量根器以教人。則成者多。不成者少。以前語照之。無乃自背乎。余曰。背不背。量不量。亦自有妙處。非子所知(勉韓生)。
大凡男子家。出世一番。斷不可與草木同腐。與畜生同養。必須垂芳千古。光照大夜。若因循度日。無所長進。豈惟草木畜生已乎。大不如遠矣。草木可以充薪㸑。畜生可以供庖膳。由是觀之。人爲萬物之靈。飽食暖衣。垂死而無所成就。則不如草木畜生明矣。汝初見我于燕山無樑寺。今日又遇于茲。則汝善根靈種。殊不淺也。然汝父母愛之太過。汝又賦性精悍。且多聰明。若克明心法。薰炙聖學。則后之望汝作大法城塹。或未可知。自今而後。變習氣。須從憎愛關頭𢬵命做去。惡其人必須知其美。愛其人必須知其過。此三個須字。能負荷擔得長久。世出世事畢矣。永嘉集天下奇書。文簡旨豐。熟此則大學中庸骨髓。無勞敲打自然得矣。世人以為教跡不同。妄生分別。見小而不大。識近而不遠。執粗不詣精。所以心法微耳。此書既熟。當熟七經白文。一切對句。自今亦不必屑屑。待諸書貫通之後。方始聚精會神。一兩三月。天機所動。自然水到渠成。如此發軫。必出人頭地。反是逗落俗格。挽之卒難。可畏可畏。茲焚香燒燭于大
【現代漢語翻譯】 現代漢語譯本： 那人迴應說：『我聽說獅子捉香象用盡全力，捉兔子也一樣。』有人說：『先前您說要衡量人的根器來教導，這樣成功的人多，不成功的人少。用之前的話來對照，豈不是自相矛盾嗎？』我回答說：『矛盾不矛盾，衡量不衡量，也自有其中的妙處，不是你所能理解的（勉勵韓生）。』
大凡男子漢大丈夫，來到世上走一遭，絕對不能像草木一樣腐朽，像畜生一樣被飼養。必須留下美名，光照千古。如果茍且度日，沒有一點長進，豈止是比草木畜生不如呢？簡直是遠遠不如啊！草木可以用來當柴燒，畜生可以用來做成菜餚。由此看來，人作為萬物之靈，吃飽穿暖，到死卻一事無成，那就比草木畜生都不如，這道理很明顯。你當初在燕山無樑寺見到我，今天又在這裡相遇，可見你的善根靈種，實在不淺啊。然而你的父母太溺愛你，你又天性精明強悍，而且非常聰明。如果能夠領悟心法，接受聖賢之學的薰陶，那麼將來期望你成為大法城的堅固屏障，也未可知。從今以後，改變你的習氣，必須從憎恨和喜愛的關頭下功夫。討厭一個人，必須知道他的優點；喜愛一個人，必須知道他的缺點。這三個『必須』，如果能夠長期堅持，世間和出世間的事情就都完成了。永嘉集彙集了天下奇書，文辭簡練而旨意豐富。熟讀這些書，就能掌握《大學》、《中庸》的精髓，不用費力敲打自然就能領會。世人認為佛教的教義和儒家的軌跡不同，妄加分別，只見小而不見大，識近而不識遠，執著于粗淺而不追求精深，所以對心法的理解很膚淺啊。這本書熟讀之後，應當熟讀七經的白文，以及一切對偶的語句。從今以後也不必過於拘泥細節，等到各種書籍融會貫通之後，再集中精神，用一兩個月的時間，天機發動，自然水到渠成。這樣開始，必定能出人頭地。反之就會陷入庸俗的格局，想要挽救也很難了，可畏啊可畏。現在我在大
【English Translation】 English version: Then he responded, saying: 'I have heard that a lion uses all its strength to catch a fragrant elephant, and it is the same when catching a rabbit.' Someone said: 'Previously, you said that one should measure a person's capacity to teach them, so that more people succeed and fewer fail. Comparing this with your previous words, isn't it contradictory?' I replied, 'Contradictory or not, measuring or not measuring, there are subtleties within it, which you cannot understand (exhorting Han Sheng).'
Generally speaking, a man, having come into this world, must not rot like grass and trees, or be raised like livestock. He must leave behind a fragrant name for a thousand years, illuminating the great night. If he idles away his days without making any progress, it is not just that he is inferior to grass, trees, and livestock; he is far inferior! Grass and trees can be used as firewood, and livestock can be used for cooking. From this perspective, man, as the spirit of all things, if he eats his fill and wears warm clothes, yet accomplishes nothing before death, then he is clearly inferior to grass, trees, and livestock. You first saw me at Wuliang Temple in Yanshan, and today you meet me here again, which shows that your roots of goodness and spiritual seeds are not shallow. However, your parents love you too much, and you are naturally astute and brave, and also very intelligent. If you can comprehend the mind-method and be nurtured by the learning of the sages, then it is not impossible that you will be expected to become a strong fortress for the great Dharma city in the future. From now on, change your habits, and you must work hard at the juncture of hatred and love. When you dislike someone, you must know their good qualities; when you love someone, you must know their faults. If you can bear these three 'musts' for a long time, then worldly and otherworldly matters will be completed. Yongjia's collection gathers the extraordinary books of the world, with concise words and rich meanings. If you are familiar with these books, you will grasp the essence of the Great Learning and the Doctrine of the Mean, and you will naturally understand them without effort. Worldly people think that the teachings of Buddhism and the paths of Confucianism are different, and they make false distinctions, seeing the small but not the big, recognizing the near but not the far, clinging to the coarse and not reaching the refined, so their understanding of the mind-method is superficial. After you are familiar with this book, you should become familiar with the plain text of the Seven Classics, as well as all parallel sentences. From now on, you don't need to be too meticulous about details. After all the books are interconnected, then concentrate your mind and spirit, and in one or two or three months, when the heavenly mechanism is activated, things will naturally fall into place. If you start like this, you will surely stand out from the crowd. Otherwise, you will fall into a vulgar pattern, and it will be difficult to save you. How fearful, how fearful. Now I am burning incense and candles at the
聖人之前。以此囑汝。汝須珍重(囑傅爾庚)。
香滿金罏花滿瓶。此一句具無邊三昧。故陸亙大夫。取正於南泉曰。肇論甚奇。天地同根。物我一體。南泉對曰。庭前一枝花。人雖見如夢相似。大夫罔措。天花道人偈曰。香滿金罏花滿瓶。余乃順水推舟。亦曰。此一句子具無邊三昧。妙喜有言。若是真將軍。何須武庫中取刀殺人。赤手空拳可以卻敵。余今即此一瓶花。一罏香。佈一個漫天大陣。以虛空為鼓。以妙高為枹。撾而進之。管取是聖是凡。剎那敗績。故曰權衡在手。生殺自由。噫。道遠乎哉。觸事而真。聖遠乎哉。體之即神。既曰觸事而真。無相者虛空。有相者天地。大塊之間。殊形異狀。有情無情。若愛若憎。世出世法。道雖不同。總謂之事。所謂真者。在七經百氏之書。未始不具。至於般若靈篇。華嚴上典。相爲表裡。古人有言。禮樂前驅。真道后啟。即此言之。會萬物歸己者。書無內外。理無精粗。都來一片心光。曾無別物。此片心光。在大學。即謂之明德。在中庸。即謂之天命。在論語。謂之仁。謂之孝。謂之政。種種名目。標榜不同。而仲尼所答。弟子所問。問者器有方圓。答者水本無常。水若有常。安能順器方圓。聖人有心。安能應事。種種恰好。大道無情。執行日月。雲雨無情。普滋
【現代漢語翻譯】 現代漢語譯本：在聖人面前，我這樣囑咐你，你務必珍重（囑咐傅爾庚）。
『香滿金爐，花滿瓶』。這一句包含了無邊的三昧（samadhi，正定）。所以陸亙大夫向南泉普愿禪師請教說：《肇論》非常奇妙，認為天地同根，物我一體。南泉禪師回答說：『庭前一枝花，人雖見如夢相似。』陸亙大夫感到困惑。天花道人有偈語說：『香滿金爐，花滿瓶』。我順水推舟，也說：『這一句子包含了無邊的三昧。』妙喜禪師曾說：『如果是真將軍，何須從武庫中取刀殺人？赤手空拳就可以抵擋敵人。』我現在就用這一瓶花，一爐香，佈置一個漫天大陣，以虛空為鼓，以妙高山（須彌山）為鼓槌，敲擊而進軍，保證無論是聖人還是凡人，都會在剎那間潰敗。』所以說權衡在手，生殺自由。唉！道離我們遠嗎？在接觸事物時就能體會到真理。聖人離我們遠嗎？體會到它就是神。既然說接觸事物就能體會到真理，那麼無相的是虛空，有相的是天地，在大地之間，有各種不同的形狀和狀態，有情眾生和無情之物，無論是愛還是憎，世間法和出世間法，道路雖然不同，總的來說都是『事』。所謂『真』，在七經百氏的書籍中，沒有不具備的。至於般若（prajna，智慧）靈篇，《華嚴經》這樣的上乘經典，相互表裡。古人有話說：禮樂在前引導，真道在後開啟。就是說的這個意思。領會萬物歸於自身的人，書籍沒有內外之分，道理沒有精粗之別，都歸於一片心光，沒有其他的東西。這片心光，在《大學》中，就叫做明德，在《中庸》中，就叫做天命，在《論語》中，叫做仁，叫做孝，叫做政，種種名目，標榜不同，而仲尼（孔子）所回答的，弟子所提問的，提問的人如同器皿有方有圓，回答的人如同水本身沒有固定的形態。水如果有固定的形態，怎麼能順應器皿的方圓？聖人有心，怎麼能應付事情，種種恰到好處？大道無情，執行日月，雲雨無情，普遍滋潤。
【English Translation】 English version: Before the sages, I entrust this to you. You must cherish it (entrusting it to Fu Ergeng).
'The golden censer is filled with incense, the vase is filled with flowers.' This single line embodies boundless samadhi (正定, meditative absorption). Therefore, the high official Lu Geng asked Nanquan Puyuan (南泉普願) for clarification, saying, 'The Zhaolun (肇論, Essays of Sengzhao) is extremely wonderful, asserting that heaven and earth share the same root, and all things and I are one.' Nanquan replied, 'The flower before the courtyard, though people see it, is like a dream.' The high official was perplexed. Taoist Tianhua (天花道人) has a verse saying, 'The golden censer is filled with incense, the vase is filled with flowers.' I, following the current, also say, 'This single line embodies boundless samadhi.' Miaoxi (妙喜) once said, 'If one is a true general, why bother taking a sword from the armory to kill people? Empty-handed, one can repel the enemy.' Now, I use this vase of flowers and this censer of incense to set up a vast array covering the sky, using emptiness as the drum and Mount Miaogao (妙高, Sumeru) as the drumstick, striking and advancing. I guarantee that whether it is a sage or a common person, they will be defeated in an instant.' Therefore, it is said that the scales of justice are in hand, and the power of life and death is free. Alas! Is the Dao far away? It is realized by encountering things. Are the sages far away? To embody it is to be divine. Since it is said that truth is realized by encountering things, then the formless is emptiness, and the formed is heaven and earth. Between the great earth, there are various shapes and states, sentient beings and insentient things, whether love or hate, worldly and transcendental dharmas. Although the paths are different, they are all generally called 'things.' What is called 'truth' is fully present in the books of the Seven Classics and the Hundred Schools. As for the spiritual chapters of Prajna (般若, wisdom) and the supreme scriptures of the Avatamsaka Sutra (華嚴經), they are mutually complementary. The ancients said, 'Rituals and music lead the way, and the true Dao is revealed later.' This is what it means. Those who understand that all things return to themselves find that books have no inner or outer distinctions, and principles have no refined or coarse distinctions. All come down to a single light of the mind, with nothing else. This light of the mind, in the Great Learning (大學), is called 'manifest virtue'; in the Doctrine of the Mean (中庸), it is called 'the mandate of heaven'; in the Analects (論語), it is called 'benevolence,' 'filial piety,' and 'governance.' Various names and labels differ, but what Zhongni (仲尼, Confucius) answered and what his disciples asked were like the questioners being vessels with square or round shapes, and the answerer being like water with no fixed form. If water had a fixed form, how could it conform to the squareness or roundness of the vessel? If a sage had a fixed mind, how could he respond to things appropriately? The Great Dao is without emotion, operating the sun and moon; clouds and rain are without emotion, universally nourishing.
萬物。此心孟子用之。祖述周孔。集義成浩。此氣在春秋則折衷是非。在周易為太極。為八卦。在書為允執其中。在禮經條貫品節。皎如日星。在詩情動于中。天機觸發。歌詠不足則舞蹈之。此心在樂。為韶為濩。昔孔子在齊。見牧牛童子。視端而目正。喟然嘆曰。此必聽韶樂而出者也。丘驅之晚矣。且道韶之妙何如。乃令牧牛童子。聲入耳根。神凝方寸。天花道人當下知此。則四海雲濤。千山松韻。未嘗非韶樂也。此樂在法華謂之實相。在華嚴謂之四法界。在楞嚴謂之大定。在圓覺謂之大光明藏。在般若謂之文字。謂之觀照。亦謂之實相。在悟謂之禪。在制謂之律。在辯謂之論。天魔不能沮。風火不能壞。貫萬古而長存。故曰經。或曰。汝這老漢。舌頭雌黃。不準將佛法世法。攪做一團。使後人標無所宗。派無所辨。不亦過乎。余應之曰。若人識得心。大地無寸土。有土有人。有人有法。有法有內外。有聖有凡。有世出世。一寸土不可得。則一切何存。說甚攪做一團不一團。自是癡人不了自心。情見不破。妄生分別。在儒被儒縛。在老被老殺。在佛被佛累。譬如穿一身紬絹。從荊棘林過相似。拈得這刺。那刺又入。拈得那刺。這刺又入。刺刺牽制。竟不能掉臂而行。你這尿床鬼子。自家絆倒在荊棘中。爬不起來。反
【現代漢語翻譯】 現代漢語譯本： 萬物皆由此心而生。孟子也運用此心，傚法周公和孔子，積聚正義之氣而成浩然之氣。此氣在春秋時期，用於判斷是非曲直；在《周易》中，則體現為太極和八卦；在《尚書》中，表現爲允執其中；在《禮經》中，則體現為條理分明、品節有度的規範，如同日月星辰般清晰明亮；在《詩經》中，情感發自內心，天機自然流露，歌詠不足以表達時，便用舞蹈來抒發。此心在音樂中，則表現爲《韶》樂和《濩》樂。 昔日孔子在齊國，見到牧童目光端正，神態專注，感嘆道：『這孩子必定是聽著《韶》樂長大的。我領悟《韶》樂的真諦太晚了。』那麼，《韶》樂的妙處究竟在哪裡呢？於是讓牧童歌唱，歌聲傳入耳中，精神凝聚於心。天花道人如果當下領悟此理，便會明白四海的波濤聲、千山松濤聲，無一不是《韶》樂的體現。此樂在《法華經》中被稱為實相，在《華嚴經》中被稱為四法界，在《楞嚴經》中被稱為大定，在《圓覺經》中被稱為大光明藏，在《般若經》中，被稱為文字，被稱為觀照，也被稱為實相。在開悟時，被稱為禪；在規範行為時，被稱為律；在辯論時，被稱為論。天魔無法阻撓，風火無法摧毀，貫穿萬古而長存，所以被稱為經。 有人或許會說：『你這老頭，信口雌黃，不應該把佛法和世俗之法混為一談，使後人無所適從，不知該遵循哪個流派，這難道不是太過分了嗎？』我回答說：『如果人們能夠認識到自己的本心，就會明白大地上沒有一寸土地是真正存在的。有了土地，才有人；有了人，才有法；有了法，才有內外之分；有了聖人，才有凡人；有了世俗，才有出世。如果連一寸土地都不可得，那麼一切又從何而來呢？還說什麼混為一談不混為一談呢？這只是愚癡之人不瞭解自己的本心，情執和偏見無法破除，妄生分別罷了。在儒家那裡，就被儒家所束縛；在道家那裡，就被道家所困擾；在佛家那裡，就被佛法所累。這就好比穿著一身綢緞，從荊棘叢中穿過一樣，拔掉這根刺，那根刺又扎進來；拔掉那根刺，這根刺又扎進來，刺與刺之間相互牽制，最終無法輕鬆地走過去。你這尿床的鬼孩子，自己被荊棘絆倒在地上，爬不起來，反而……』（原文未完）
【English Translation】 English version: All things arise from this mind. Mencius also employed this mind, emulating the Duke of Zhou and Confucius, accumulating righteous qi to form the vast and righteous qi. This qi, in the Spring and Autumn period, was used to judge right and wrong; in the 'Book of Changes', it is manifested as Taiji and the Eight Trigrams; in the 'Book of Documents', it is expressed as holding the middle ground; in the 'Book of Rites', it is manifested as clear and orderly norms with proper etiquette, as bright as the sun and stars; in the 'Book of Poetry', emotions arise from the heart, and the natural mechanism is revealed, when singing is not enough to express, it is expressed through dance. This mind, in music, is manifested as the 'Shao' music and the 'Huo' music. Once, when Confucius was in the state of Qi, he saw a cowherd with upright eyes and a focused demeanor, and exclaimed: 'This child must have grown up listening to the 'Shao' music. I realized the essence of 'Shao' music too late.' So, what is the wonder of 'Shao' music? He then had the cowherd sing, and the song entered his ears, and his spirit condensed in his heart. If Daoist Tianhua understood this principle at that moment, he would understand that the sound of the waves of the four seas and the sound of the pine trees in the thousands of mountains are all manifestations of 'Shao' music. This music is called reality in the 'Lotus Sutra', the Four Dharma Realms in the 'Avatamsaka Sutra', Great Samadhi in the 'Surangama Sutra', the Great Luminous Treasury in the 'Perfect Enlightenment Sutra', and in the 'Prajna Sutra', it is called words, contemplation, and also reality. In enlightenment, it is called Chan; in regulating behavior, it is called precepts; in debate, it is called treatises. Heavenly demons cannot hinder it, wind and fire cannot destroy it, it lasts through the ages, so it is called a sutra. Someone might say: 'You old man, you are talking nonsense. You should not confuse Buddhist teachings with worldly affairs, leaving future generations at a loss and not knowing which school to follow. Isn't that too much?' I replied: 'If people can recognize their own mind, they will understand that not an inch of land on earth truly exists. With land, there are people; with people, there are laws; with laws, there is the distinction between inside and outside; with sages, there are ordinary people; with the mundane, there is the transcendent. If even an inch of land is unattainable, then where does everything come from? What is there to say about mixing things up or not mixing things up? It is just that foolish people do not understand their own minds, their attachments and prejudices cannot be broken, and they give rise to false distinctions. In Confucianism, they are bound by Confucianism; in Taoism, they are troubled by Taoism; in Buddhism, they are burdened by Buddhism. It is like wearing a silk garment and passing through a thicket of thorns. Pulling out this thorn, another thorn pricks in; pulling out that thorn, this thorn pricks in. The thorns restrain each other, and ultimately one cannot walk freely. You bed-wetting ghost child, you tripped yourself in the thorns and cannot get up, but instead...' (Original text incomplete)
來攀條引例。要我同受此苦。我非呆子。肯聽你言。作顛倒去。古人有云。依文解義三世佛冤。離經一字即是魔說。是以佛祖真子乘愿而來。可儒可佛。至於種種異道。隨類利生。如水銀墮地。顆顆成圓。興穆興穆。汝若悟此。便曉得香滿金罏花滿瓶。此一句具百千三昧也。若未悟得。不免波外求水。離色求空。空之與色。本無二致。情生智隔。橫計不同。如水與波。豈兩物哉。以風激之名為波。少頃風息名為水。風喻妄情。波喻妄色。水喻妄空。既皆曰妄。何必生疑。且此水天人湛為琉璃。魚龍認為窟宅。餓鬼怖為猛火。人間世謂之波流。若謂一物。四執不同。若謂四相。一尚不有。安得有四。空即是色。空不可得。色即是空。色不可得。空色不得。誰辨空色。有所有能。所忘能息。若有辨者。所忘能立。所忘能立。虛空可以有骨。兔角可以為杖。龜毛可以系風。余共天花道人昆季等。慧炬光中饒舌至此。噫。聊城月即燕山月。光照天池色不同。再聽香花童子偈。塵勞即是法王宮(示興穆)。
離一念之前者。則剎那不可得。離剎那。則十世古今不可得。是以微塵頓剖。大經現前。大經也者。豈惟釋迦如來之根本法輪。亦是過未諸佛根本法輪。此輪吉水曾乾亨。不知何處持來。施與廬岳黃龍寺。心悟禪人。悟
【現代漢語翻譯】 現代漢語譯本： 你想要攀附因緣，拉我一同承受這苦難。我不是傻瓜，怎會聽你的話，去做那顛倒之事？古人說：『依著字面解釋經義，三世諸佛都喊冤；離開經文哪怕只一個字，那就是魔的說法。』因此，佛祖真正的弟子是乘愿再來，可以做儒士，也可以做佛陀，至於各種不同的道，都隨順不同的眾生而利益他們，就像水銀落在地上，每一顆都圓潤飽滿。興穆啊興穆，你如果領悟了這個道理，就會明白『香滿金爐，花滿瓶』這一句話，就具備了百千種三昧（Samadhi，正定）。如果還沒有領悟，難免會在波浪之外尋求水，離開色相去尋求空性。空和色，本來就沒有兩樣，因為情執產生，智慧就被隔斷，橫生計較就不同了，就像水和波浪，難道是兩樣東西嗎？因為風的激盪才叫做波浪，一會兒風停了就叫做水。風比喻妄情，波浪比喻妄色，水比喻妄空。既然都說是虛妄的，何必還要生出疑惑？而且這水，天人看它是清澈的琉璃，魚龍看它是自己的住所，餓鬼看它是猛烈的火焰，人間的人看它是波濤洶涌的河流。如果說它是一個東西，四種不同的眾生就有四種不同的執著；如果說是四種不同的相，連一個相尚且不存在，哪裡會有四個？空就是色，空不可得；色就是空，色不可得。空和色都不可得，誰來分辨空和色？有了能和所，所忘卻了，能也就止息了。如果還有分辨，所忘卻的，能就又建立起來了。所忘卻的，能又建立起來，那麼虛空都可以長出骨頭，兔子的角可以做成枴杖，烏龜的毛可以用來繫住風。我和天花道人昆季等人，在慧炬的光明中饒舌到此為止。唉，聊城的月亮就是燕山的月亮，只是光照在天池上，顏色就不同了。再聽香花童子的偈語：『塵勞就是法王宮』（開示興穆）。
離開一念生起之前，剎那就不可得；離開剎那，那麼過去、現在、未來十世的古今都不可得。因此，從微塵中剖析，大經就顯現出來。所謂的大經，難道僅僅是釋迦如來（Sakyamuni Tathagata）的根本法輪（Dharmacakra）嗎？也是過去、未來諸佛的根本法輪。這個輪，吉水曾經用它來使事物亨通，不知道從哪裡拿來，施捨給廬岳黃龍寺的心悟禪人。悟！
【English Translation】 English version: You want to cling to conditions, pulling me to suffer this misery with you. I am not a fool; how could I listen to your words and act perversely? The ancients said, 'Interpreting the scriptures literally wrongs the Buddhas of the three times; departing from the scriptures by even a single word is the talk of demons.' Therefore, the true disciples of the Buddha come again by vow, capable of being Confucian scholars or Buddhas. As for various different paths, they benefit beings according to their kind, like mercury falling to the ground, each droplet becoming round and complete. Xingmu, Xingmu, if you understand this principle, you will realize that the phrase 'incense fills the golden censer, flowers fill the vase' embodies hundreds of thousands of Samadhis (Samadhi, concentration). If you have not yet understood, you will inevitably seek water outside the waves, seeking emptiness apart from form. Emptiness and form are fundamentally not two different things; because of emotional attachment, wisdom is obstructed, and contrived calculations differ. Like water and waves, are they two separate things? Agitated by the wind, it is called a wave; when the wind ceases, it is called water. Wind is a metaphor for deluded emotions, waves are a metaphor for deluded forms, and water is a metaphor for deluded emptiness. Since all are said to be delusions, why must there be doubt? Moreover, this water, to devas (deva, gods) and humans, appears as clear crystal; to fish and dragons, it appears as their dwelling; to hungry ghosts, it appears as fierce flames; to people in the human world, it is called a turbulent river. If it is said to be one thing, the four different beings have four different attachments; if it is said to be four different aspects, not even one aspect exists, so how could there be four? Emptiness is form; emptiness is unattainable. Form is emptiness; form is unattainable. Emptiness and form are both unattainable; who can distinguish emptiness and form? With the object and the ability, when the object is forgotten, the ability ceases. If there is still discrimination, what is forgotten will be re-established. What is forgotten is re-established, then empty space can have bones, a rabbit's horn can be a staff, and turtle hair can tie the wind. I, along with Daoren Tianhua and others, have been verbose in the light of the torch of wisdom to this point. Alas, the moon of Liaocheng is the moon of Yanshan; only the light shines on the Heavenly Pool, and the color is different. Listen again to the verse of the Incense Flower Boy: 'Worldly afflictions are the palace of the Dharma King' (showing Xingmu).
Before a single thought arises, a kshana (kshana, moment) is unattainable; apart from a kshana, then the past, present, and future, the ancient and the modern of the ten ages are unattainable. Therefore, dissecting a mote of dust, the Great Sutra appears. What is called the Great Sutra, is it merely the fundamental Dharma wheel (Dharmacakra) of Sakyamuni Tathagata (Sakyamuni Tathagata)? It is also the fundamental Dharma wheel of the Buddhas of the past and future. This wheel, Jishui once used it to make things prosper; I don't know where he got it, but he gave it to the Chan practitioner Xinwu of Luyue Huanglong Temple. Awaken!
復施與潯陽邢楙學。達觀道人聞而異之。遂命悟。即持此輪。現與楙學。且囑之曰。此輪若不有方山長者。轉運發揮。則大經微塵。豈易剖哉。嗚呼。華梵緇素。自漢明。迄蕭梁隋唐之世。特群㧞類。登覺苑而稱雄者。代不乏人。惟是根本法輪。以無師智。自然智。根本智。差別智。四智縱橫。首尾鉤鎖。即近示遠。即大示微。果樣高懸。普使初心曉達取法。啟圓因。期圓果。而因果不能籠罩。是以大心凡夫。一蹴龍門。頓入智海。手把豬頭。戒珠光凈。違順莫測。魔外聞之而心驚。二乘觸之而習化。舍我長者。其孰能之。今長者棲神之地。造輪之龕。荊棘叢生。狐干喧擾。安得如宋丞相商英張公者。乘順輪為我光復之。則某心死矣。三敬無忘斯囑(囑邢楙學)。
能所兩義。出苦要門。入苦險路。皆此也。以能所角物我。恣情識。則為阿鼻前茅。以能所宛轉觀身。身為所觀。心為能觀。所觀者。若無能觀為之主宰。惟血肉匡殼耳。烏有所謂知覺哉。既無知覺。於我何有。咄。以智治國。國之賊(示弟子)。
汝生前以耳。見我相貌。即今汝以眼。聽我說法聲音。此汝多生善根所致。遭此清勝因緣。汝若當下會得我一句兩句。豈惟覓女身相不可得。保汝神超凈土不難。若會不得。此段風光。汝當用心諦聽
【現代漢語翻譯】 現代漢語譯本：後來又把這個轉輪交給潯陽的邢楙學。達觀道人聽說了這件事，覺得很不同尋常，於是命令弟子領悟，讓他帶著這個轉輪去見邢楙學，並且囑咐他說：『這個轉輪如果不是有方山長者來轉動和發揮，那麼大經就像微塵一樣，怎麼容易理解呢？』 唉！無論是僧侶還是在家信徒，自從漢明帝時期到蕭梁隋唐時代，那些特別傑出、登上覺悟之苑而稱雄的人，每個時代都不乏其人。但是，只有根本法輪，憑藉無師自通的智慧、自然而生的智慧、根本的智慧和差別的智慧這四種智慧縱橫交錯，首尾相連，以近示遠，以大示微，像果樹一樣高高懸掛，普遍使初學者明白取法，開啟圓滿的因，期望圓滿的果。而因果又不能完全概括它。因此，具有大心的凡夫，能夠一躍龍門，立刻進入智慧的海洋。即使是手拿豬頭的人，也能使戒珠光潔明亮。它的作用難以預測，連魔和外道聽了都會心驚，二乘之人接觸了也會被感化。除了我的老師方山長者，還有誰能做到呢？現在長者安息的地方，建造轉輪的佛龕，已經荊棘叢生，狐貍在那裡喧鬧。哪裡能找到像宋朝丞相商英、張公這樣的人，來順應法輪，為我光復它呢？如果能這樣，我就死而無憾了。』 三次敬告，不要忘記這個囑託（囑咐邢楙學）。 能和所這兩種概念，既是脫離苦難的重要途徑，也是進入苦難的危險道路。如果用能和所來區分物和我的界限，放縱情感和意識，那就是通往阿鼻地獄的先鋒。如果用能和所來仔細觀察自身，把身體看作是被觀察的對象，把心看作是能觀察的主體。那麼，被觀察的身體，如果沒有能觀察的心來主宰，就只是一具血肉之軀而已，哪裡會有什麼知覺呢？既然沒有知覺，對我又有什麼意義呢？咄！用小聰明治理國家，是國家的禍害（告誡弟子）。 你生前用耳朵看見我的相貌，現在你用眼睛聽我說法，這是你多生積累的善根所致，才能遇到這樣清凈殊勝的因緣。你如果當下能領會我一句話兩句話，不僅再也找不到女人的身體，而且保證你的神識超脫到凈土並不難。如果不能領會，這段美好的景象，你應該用心仔細聽。
【English Translation】 English version: Later, he gave this wheel to Xing Maoxue (Xing Maoxue of Xunyang). The enlightened Daoist Daguan heard of this and found it extraordinary. So he ordered his disciple Wuwu to take this wheel to Xing Maoxue and instructed him, 'If this wheel is not turned and developed by the Elder of Fangshan (Elder of Fangshan), how can the great sutras, like dust, be easily understood?' Alas! Whether monks or laypeople, from the time of Emperor Ming of the Han Dynasty to the eras of the Xiao Liang, Sui, and Tang Dynasties, there has been no shortage of outstanding individuals who ascended to the garden of enlightenment and became heroes. However, only the fundamental Dharma wheel, with its wisdom of no teacher, natural wisdom, fundamental wisdom, and differential wisdom, intersecting and interlocked, showing the distant through the near, and the great through the small, hanging high like a fruit tree, universally enables beginners to understand the method, initiate the perfect cause, and expect the perfect result. Yet, cause and effect cannot fully encompass it. Therefore, ordinary people with great minds can leap over the Dragon Gate and instantly enter the ocean of wisdom. Even those holding a pig's head can make the jewel of precepts shine brightly. Its effects are unpredictable, even demons and heretics are alarmed upon hearing it, and those of the Two Vehicles are transformed upon contact. Who else but my teacher, the Elder of Fangshan, can achieve this? Now, the place where the Elder rests, the shrine built for the wheel, is overgrown with thorns and disturbed by foxes. Where can we find someone like Chancellor Shang Ying (Shang Ying) and Duke Zhang (Duke Zhang) of the Song Dynasty to follow the wheel and restore it for me? If that could happen, I would die without regret.' Three times I urge you, do not forget this instruction (instructing Xing Maoxue). The two concepts of 'ability' (Neng) and 'object' (Suo) are both the essential path to escape suffering and the dangerous road to enter suffering. If you use 'ability' and 'object' to distinguish between things and self, indulging emotions and consciousness, then you are the vanguard leading to Avici Hell. If you carefully observe yourself using 'ability' and 'object', viewing the body as the object of observation and the mind as the subject of observation, then the observed body, without the mind as the master of observation, is just a fleshly shell. Where would there be any awareness? Since there is no awareness, what meaning does it have for me? Bah! Governing a country with petty intelligence is a disaster for the country (admonishing disciples). In your previous life, you saw my appearance with your ears. Now, you hear my Dharma teachings with your eyes. This is due to the good roots you have accumulated over many lifetimes, allowing you to encounter such pure and auspicious circumstances. If you can understand one or two sentences of what I say right now, not only will you never find a woman's body again, but I guarantee that it will not be difficult for your spirit to transcend to the Pure Land. If you cannot understand, you should listen carefully to this beautiful scene.
。女身過患之苦。天上人間五衰之苦。地獄之苦。飢寒凍餓之苦。求不得苦。脫不得苦。苦雖無量。不能盡說。要而言之。諸苦之中。女身最苦。未知人事時。雖苦未深重。才知人事時。折旋俯仰。進退屈伸。一動一止。忌諱千端。回互萬種。高不得。下不得。輕不得。重不得。舉步少高。坐處少低。言語聲重。莫非都是回互。自家一段本來真實光明。都被這些忌諱矇蔽了。我如此開示汝。只要你舉一而知十。因有言。得無言之意。汝若果知苦意。即曉得千條毒蛇纏身。不甚為苦。無如被這肉塊子。假模樣。籠罩羈繫。無片刻露光明處。汝曉得我開示汝。意頭必然悲徹。心魂發大誓願。汝若再受女身。寧受碎尸分骨之刑。斷不再受此女身。何以故。碎身份骨之苦。不過一兩個時辰。捱過了便罷。此肉塊子。帶累牽纏。積情縛愛。從無始劫來。牽制於今。猶不痛醒。假如現前。子死身喪。這一條情根綿綿愈固。千劫萬劫。只是割不斷。這割不斷處。苦根深厚。稍無福力。不知又落在那一類中。醉無明酒。游恩愛園。眠臥火坑鐵床。豈有了日。我此等語。無半個字是假的。若半個字假。我舌根當破。諸佛菩薩亦是說謊的了。你仔細思量。諸佛菩薩肯說謊么。我為甚以舌根自誓。恐汝信不及。汝若信得及。咄。五漏身中荊棘
【現代漢語翻譯】 現代漢語譯本： 關於女身的過患之苦，天上人間五衰之苦，地獄之苦，飢寒凍餓之苦，求不得苦，脫不得苦。苦雖然無量，不能完全說盡。總而言之，各種苦之中，女身最苦。未懂人事時，雖然苦楚不深重，一旦懂得人事，一舉一動，一進一退，都受到無數忌諱的限制，各種顧慮交織。高也不行，低也不行，輕也不行，重也不行。走路稍微高一點，坐的地方稍微低一點，說話聲音稍微重一點，無一不是顧慮重重。自身本來真實的光明，都被這些忌諱矇蔽了。我這樣開示你，只要你舉一反三，因有言語，而領會無言的真意。你如果真正明白苦的含義，就會曉得被千條毒蛇纏身，也不算太苦，最苦莫過於被這肉身，這虛假的模樣，籠罩羈絆，沒有片刻可以顯露光明。你明白我開示你的用意，必然會感到悲痛徹骨，心魂發出宏大的誓願。你如果再受女身，寧願遭受碎尸分骨的刑罰，也斷然不再受這女身。為什麼呢？碎身份骨的苦，不過一兩個時辰，熬過去就結束了。而這肉身，帶來的牽累纏繞，積累的情感束縛的愛，從無始劫以來，牽制到現在，仍然不痛醒。假如現在，遭遇子死身亡，這一條情愛的根，綿綿不斷，更加牢固，千劫萬劫，也只是割不斷。這割不斷的地方，苦根深厚。稍微沒有福力，不知道又要落入哪一類中，沉醉於無明的酒，遊蕩在恩愛的園林，眠臥在火坑鐵床之上，哪裡有出頭之日？我說的這些話，沒有半個字是虛假的。如果半個字是假的，我的舌根應當斷裂。諸佛菩薩也成了說謊的了。你仔細思量。諸佛菩薩會說謊嗎？我為什麼用舌根發誓？是恐怕你不能相信。你如果能夠相信，咄（duō，語氣詞，表示斥責）。五漏之身（指容易漏失功德的身體，通常指女性）如同荊棘。
【English Translation】 English version: The suffering of the disadvantages of being a woman, the suffering of the five signs of decay in heaven and on earth, the suffering of hell, the suffering of hunger, cold, and starvation, the suffering of not getting what one seeks, the suffering of not being able to escape. Although suffering is immeasurable, it cannot be fully described. In short, among all kinds of suffering, the suffering of being a woman is the greatest. When one does not understand human affairs, the suffering is not so deep. But once one understands human affairs, every movement, every advance and retreat, is restricted by countless taboos, and various considerations are intertwined. Being too high is not allowed, being too low is not allowed, being too light is not allowed, being too heavy is not allowed. Walking a little too high, sitting a little too low, speaking a little too loudly—everything is full of considerations. One's own originally true and bright nature is obscured by these taboos. I am instructing you in this way so that you can understand ten things from one example, and understand the meaning beyond words through words. If you truly understand the meaning of suffering, you will know that being entangled by a thousand poisonous snakes is not so bitter. The greatest suffering is being shrouded and bound by this fleshly body, this false appearance, with no moment to reveal brightness. If you understand the intention of my instruction, you will surely feel grief to the bone, and your soul will make a great vow. If you receive a female body again, you would rather suffer the punishment of being torn to pieces than receive this female body again. Why? The suffering of being torn to pieces lasts only one or two hours, and it ends after enduring it. But this fleshly body brings entanglements and attachments, accumulated emotional bonds of love, which have been restraining you from beginningless kalpas until now, and you still do not awaken. If, in the present moment, you encounter the death of your child or the loss of your body, this root of love becomes more and more solid, and it cannot be severed even after thousands of kalpas. In this place that cannot be severed, the root of suffering is deep. If you lack even a little bit of merit, who knows into which category you will fall again, intoxicated by the wine of ignorance, wandering in the garden of love, sleeping on a bed of fire and iron. When will there be a day of liberation? None of the words I speak are false. If even half a word is false, may my tongue be broken. The Buddhas and Bodhisattvas would also be liars. Think carefully. Would the Buddhas and Bodhisattvas lie? Why do I swear with my tongue? It is because I fear that you will not believe. If you can believe, duo (an interjection expressing reprimand). The five leaky bodies (referring to bodies prone to losing merit, usually referring to women) are like thorns.
種。彈指蓮開極樂池。雖然如是。去路尚遙。看汝丈夫徐琰分上。贈汝一千般若金銀。定使汝頭出頭沒。無有乏少之苦(示亡靈白氏)。
夫禍福莫烈于死生。而世不患之。蓋以飲食男女之慾醉之耳。如稍省之。雖至愚亦患之。況智者乎。雖然有其病。必有治病之方。方得而能力治之。則患不難也。敢問其方。紫柏道人舍然笑而應之曰。假借四大以為身四句偈。此古佛之遺方也。若能誦千萬遍。則死生之根。不待㧞而自斷矣(示張才茂)。
未生已生。是異是同。異則未生已生。定不相即。同則未生已生。初非兩事。如何有常無常。會而難通。果定不相即。則未生。離已生而得名。已生。亦離未生而有號。同而究之。異而推之。常無常義。終無歸宿。謂之有名無實。豈有真勝義諦。有名而無實乎(問懷慈常無常義)。
簡則近無。易則在平。心無事而神棲於平。雖萬怪叢輳。千險迭至。直以空平應之。超然有餘矣。忽細故掛心。神泊感慨。即鴻毛飛前。橫以為大鵬垂天耳。又烏足應他事哉。故曰。能平險阻。能知險阻。有以乎(示元信)。
黃帝有二十五子。或有姓而無名。或有名而無姓。或無名姓。以山川封地而姓名之。皆以奇功茂勛。而定氏族。即我釋迦牟尼如來。降生中天竺國。敝屣
【現代漢語翻譯】 現代漢語譯本：彈指間蓮花在極樂池中綻放。即便如此，通往極樂世界的道路仍然遙遠。看在你丈夫徐琰（Xu Yan）的情分上，贈予你一千般若（Bore, 智慧）金銀，必定讓你衣食無憂，沒有匱乏之苦（開示亡靈白氏）。
禍福沒有比生死更強烈的了，但世人卻不以為患，這是因為飲食男女的慾望迷惑了他們。如果稍微省察一下，即使是最愚笨的人也會感到憂慮，更何況是聰明人呢？雖然有這種病患，必定有治療的方法。得到方法並且能夠努力治療，那麼憂患就不難解決了。敢問治療的方法是什麼？紫柏道人（Zibo Daoren）釋然一笑回答說：『假借四大以為身』這四句偈語，是古佛遺留下來的藥方。如果能夠誦讀千萬遍，那麼生死的根源，不用拔除也會自然斷絕（開示張才茂）。
未生和已生，是相同還是不同？如果不同，那麼未生和已生，一定不互相包含。如果相同，那麼未生和已生，本來就不是兩件事。如何會有常和無常的說法，理解起來如此困難？如果確實不互相包含，那麼未生，離開已生而得到名稱；已生，也離開未生而有稱號。如果從相同來探究，從不同來推論，常和無常的意義，最終沒有歸宿。這被稱為有名無實，難道會有真正殊勝的真諦，是有名而無實的嗎？（問懷慈（Huai Ci）常無常的意義）。
簡要則接近於無，容易則在於平和。心中沒有雜事，精神就安棲於平和。即使有萬般怪異的事情聚集，千重危險交替到來，直接用空和平靜的心態來應對，就會超越一切，綽綽有餘了。如果因為細小的事情掛在心上，精神寄託于感慨，那麼即使是鴻毛飛在眼前，也會橫在眼前，以為是大鵬鳥垂天而降。又怎麼能夠應對其他事情呢？所以說，能夠平定險阻，能夠認識險阻，是有原因的（開示元信（Yuan Xin））。
黃帝有二十五個兒子，有的有姓沒有名，有的有名沒有姓，有的沒有名姓，用山川封地來命名他們，都是因為他們有奇特的功勞和茂盛的功勛，才確定了氏族。就像我釋迦牟尼如來（Shijia Muni Rulai），降生在中天竺國（Zhong Tianzhu Guo），把...
【English Translation】 English version: In a snap of the fingers, lotuses bloom in the Pure Land pond. Even so, the path to the Pure Land is still far away. For the sake of your husband, Xu Yan, I grant you a thousand 'Prajna' (Bore, wisdom) gold and silver, ensuring you will have no worries about food and clothing, and no suffering from scarcity (instruction to the deceased Bai Shi).
Calamity and fortune are no more intense than life and death, yet the world does not worry about them, because the desires of food, drink, and sex intoxicate them. If one reflects a little, even the most foolish person will worry about it, let alone the wise? Although there is this ailment, there must be a way to cure it. If one obtains the method and can diligently cure it, then the worry is not difficult to resolve. May I ask what the method is? Zibo Daoren smiled and replied: 'Borrowing the four great elements as the body,' this four-line verse is a prescription left by the ancient Buddhas. If one can recite it tens of millions of times, then the root of life and death will be cut off without being pulled out (instruction to Zhang Cai Mao).
Unborn and already born, are they the same or different? If different, then unborn and already born are certainly not mutually inclusive. If the same, then unborn and already born are originally not two separate things. How can there be the concepts of permanence and impermanence, which are so difficult to understand? If they are indeed not mutually inclusive, then unborn gains its name by being separate from already born; already born also has its title by being separate from unborn. If one investigates from the perspective of sameness, and infers from the perspective of difference, the meaning of permanence and impermanence will ultimately have no resolution. This is called having a name without substance. Could there be a truly supreme ultimate truth that has a name but no substance? (Question about the meaning of permanence and impermanence to Huai Ci).
Simplicity is close to nothingness, and ease lies in equanimity. When the mind is free from affairs, the spirit dwells in equanimity. Even if myriad strange things gather and a thousand dangers come in succession, responding directly with emptiness and equanimity will transcend everything with ease. If one gets caught up in trivial matters, and the spirit dwells in sentimentality, then even a feather flying in front of one's eyes will be seen as a roc spreading its wings across the sky. How can one then respond to other matters? Therefore, it is said that being able to pacify obstacles and being able to know obstacles has a reason (instruction to Yuan Xin).
Emperor Huangdi had twenty-five sons. Some had surnames but no names, some had names but no surnames, and some had neither names nor surnames. They were named after mountains, rivers, and fiefdoms, all because they had extraordinary merits and flourishing achievements, which determined their clans. Just like my Shakyamuni Tathagata (Shijia Muni Rulai), who was born in Central India (Zhong Tianzhu Guo), regarding...
萬乘。而苦行六年。得無上覺道。自是世有佛焉。及說法度生。世有法焉。迨憍陳如等。剃染之後。世有僧焉。然僧之種族。有剎帝利種。有婆羅門種。有首陀種。有旃陀羅種。惟我世尊。本剎帝利種。姓釋迦。嗣佛而後。無貴賤。凡剃染出家者。皆以釋為姓。如四河入海。同名為海耳。至梁大通年間。達磨航海東來。為震旦鼻祖。既而宗出五派。派各其源。有號臨濟宗者。曹洞宗者。溈仰宗者。雲門宗者。法眼宗者。若智慧清凈。道德圓明。真如性海。寂照普通。總十六字。天下謂之臨濟宗派。予慮十六字。歷世易窮。從真字左駢。岔十五字曰。真法元在。解契恒靈。大吼雷音。慈門師子。右駢。岔十九字曰。真三聖秀昌。原遠茂勝光。日月昭萬古。嘉福佛運長。自今而後。既橫抽兩枝。凡我弟子。應宗嗣之。不遵者不孝(法脈宗脈說示弟子)。
根塵識三者全。謂之人。或謂之餘。於是三者。能洞然窺破。則當處不見有全人矣。凡一切榮辱死生。皆刃也。欲使刃之不傷。莫若不見全牛為嚆矢耳。蓋刃不傷。牛亦不傷。牛若不傷。而牛本不全。則刃之遊。亦寓言也。嗟乎。以神為刃。游于象先。太虛不到之地。亦可以宰制矣。況有形者哉(示元復)。
牽近縛。滯近塞。縛則纏綿難解。塞則壅遏不通。
【現代漢語翻譯】 現代漢語譯本：萬乘之君（擁有眾多兵車的君王），苦行六年，證得無上覺道（Anuttara-samyak-sambodhi，無上正等正覺）。自此世間便有了佛（Buddha）。佛陀說法度化眾生，世間便有了法（Dharma）。等到憍陳如（Ajnatakaundinya）等人剃度受戒之後，世間便有了僧（Sangha）。然而僧的種族，有剎帝利（Kshatriya）種，有婆羅門（Brahmana）種，有首陀（Shudra）種，有旃陀羅（Chandala）種。只有我世尊（釋迦牟尼佛，Sakyamuni Buddha），本是剎帝利種，姓釋迦（Sakya）。繼承佛陀之後，沒有貴賤之分，凡是剃度出家的人，都以釋為姓。如同四條河流匯入大海，都同樣叫做海一樣。到了梁朝大通年間，達磨（Bodhidharma）航海來到東方，成為震旦（中國）的初祖。之後宗派分出五支，各派有其源流，有號稱臨濟宗的，曹洞宗的，溈仰宗的，雲門宗的，法眼宗的。如果智慧清凈，道德圓滿光明，真如（Tathata）自性如大海般，寂靜照耀普遍，總共十六個字，天下稱之為臨濟宗派。我擔心這十六個字，經過世代容易窮盡，從『真』字左邊並列，分出十五個字說：『真法元在，解契恒靈，大吼雷音，慈門師子。』右邊並列，分出十九個字說：『真三聖秀昌，原遠茂勝光，日月昭萬古，嘉福佛運長。』從今以後，既然橫向抽出兩支，凡是我的弟子，應當繼承宗脈。不遵從的就是不孝（對弟子說法脈宗脈）。 根、塵、識三者齊全，稱之為人，或者稱之為『余』。對於這三者，如果能夠洞徹窺破，那麼當下就不見有完整的人了。凡是一切榮辱死生，都是刀刃。想要使刀刃不傷人，不如從『不見全牛』開始。因為刀刃不傷，牛也不傷。牛若不傷，而牛本來就不完整，那麼刀刃的遊動，也是一個寓言。唉！以神為刀刃，游于現象之前，即使是太虛（虛空）不到的地方，也可以宰制了，何況是有形之物呢（開示元復）。 牽引得太近就會被束縛，停滯得太近就會被阻塞。被束縛就會纏綿難以解脫，被阻塞就會壅塞而不通暢。
【English Translation】 English version: The ruler of myriad chariots (Wan Cheng, a king possessing numerous war chariots), practiced asceticism for six years and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). From then on, there was a Buddha (Buddha) in the world. The Buddha preached the Dharma (Dharma) to liberate sentient beings, and thus there was Dharma in the world. When Ajnatakaundinya (Ajnatakaundinya) and others were ordained as monks, there was a Sangha (Sangha) in the world. However, the castes of the Sangha included Kshatriyas (Kshatriya), Brahmins (Brahmana), Shudras (Shudra), and Chandalas (Chandala). Only our World-Honored One (Sakyamuni Buddha, Sakyamuni Buddha) was originally of the Kshatriya caste, with the surname Sakya (Sakya). After succeeding the Buddha, there is no distinction between noble and humble; all who are ordained as monks take Sakya as their surname. Just as four rivers flow into the sea and are all called the sea. During the Datong era of the Liang Dynasty, Bodhidharma (Bodhidharma) sailed east and became the first patriarch of China (Zhendan). Subsequently, the school branched into five sects, each with its own origin: the Linji school, the Caodong school, the Weiyang school, the Yunmen school, and the Fayan school. If wisdom is pure, and morality is perfect and bright, the Tathata (Tathata) nature is like the sea, serene and universally illuminating, totaling sixteen characters, the world calls it the Linji school. I worry that these sixteen characters will be exhausted over the generations, so starting from the left side of the character 'Zhen' (真), I juxtapose fifteen characters, saying: 'The true Dharma is originally present, understanding accords with constant spiritual power, a great roar is like thunder, the compassionate gate is a lion.' Juxtaposing on the right side, I branch out nineteen characters, saying: 'The true three sages are outstanding and prosperous, the original is distant, lush, and victorious, the sun and moon illuminate for ten thousand ages, auspicious blessings and the Buddha's fortune are long.' From now on, since two branches have been drawn horizontally, all my disciples should inherit the lineage. Those who do not follow are unfilial (teaching the Dharma lineage and the school lineage to the disciples). The complete presence of the three—roots, dust, and consciousness—is called a 'person,' or 'remainder.' If one can thoroughly penetrate and perceive these three, then one will not see a complete person in the present moment. All honor, disgrace, life, and death are blades. If you want the blade not to hurt, it is better to start with 'not seeing the whole ox.' Because the blade does not hurt, the ox also does not hurt. If the ox does not hurt, and the ox is originally incomplete, then the movement of the blade is also an allegory. Alas! Using the spirit as a blade, roaming before phenomena, even places that the Great Void (emptiness) does not reach can be controlled, let alone things with form (instruction to Yuanfu). Pulling too close leads to bondage, lingering too close leads to obstruction. Being bound leads to entanglement and difficulty in unraveling, being obstructed leads to stagnation and lack of flow.
是皆無生之理不明。緣生境界成熟也。殊不知無生緣生。初無兩條。在眾人則謂之緣生。在聖人則謂之無生。緣生則身心鏗然。無生則性天廓徹。即此而觀。外身心而窮性天。管取終古不旦。故曰牽滯不難破。難在於窮理。理窮。則無往而非高明矣。高明則自然。事到即了。仲尼曰。顏氏之子。有不善未嘗不知。知之未嘗復行。此無他。良以清明在躬。志氣如神。觸處無昧耳。大都牽滯習重。病欠明勇。明則觀照精密。勇則不墮現行。鑄情而復性。子其勉之(再示元復)。
大凡學道人。一切都不障礙。只是柰何自家身心不下卻難。果然真正男子。直下究竟此個身心。是我的身心。如何卻柰何他不下。畢竟要見障礙在何處。這些子實能覷得破。十方諸佛底鼻孔。即是民部底鼻孔。儻卒未能薦得。聽貧道醉夢中說。一上葛藤。與民部聽去。此身此心。若要將就柰何他。當觀何由而有此身。何由而有此心。蓋此身不過四大假合。此心不過四蘊湊成。地水火風謂之四大。受想行識謂之四蘊。即就民部。皮肉筋骨。種種窒礙的便是地大。痰唾血脈津液便利。便是水大。遍體暖熱之氣。便是火大動轉助民部趨走運用者。便是風大。或謂舉動運轉。皆是心力。與風大何與。殊不知中風的人。要舉手舉不得。要移足移不得。難
【現代漢語翻譯】 現代漢語譯本： 這些都是因為對無生之理不明白。認為一切都是因緣和合而生，境界成熟所致。卻不知道無生和緣生，本來就沒有兩條不同的道路。在普通人看來，就稱之為緣生；在聖人看來，就稱之為無生。執著于緣生，則身心受到束縛；體悟無生，則本性如同天空般空曠澄澈。由此看來，如果向外探求身心之外的本性，那麼終究也不會明白。所以說，擺脫牽絆並不難，難的是窮究真理。真理一旦窮究明白，那麼無論做什麼都會是高明之舉。高明了，自然就能恰當處理事情。孔子說：『顏回這個人，有了缺點，沒有不能知道的；知道了，沒有再犯的。』這沒有別的緣故，實在是因為他內心清明，意志堅定如神，無論遇到什麼事情都不會迷惑啊。總的來說，牽絆來自於深重的習氣，缺點在於不夠明智和勇敢。明智了，就能精密地觀照；勇敢了，就不會墮入現行的錯誤之中。改變情慾而恢復本性，你要努力啊（再次開示元復）。
大凡學道之人，一切都不會成為障礙，只是奈何自己放不下這個身心。如果真是個大丈夫，就應該直接究竟這個身心。這個身心是『我的』身心，為什麼卻奈何不了它？畢竟要看到障礙在哪裡。如果真能看破這些，十方諸佛的鼻孔，就是你們的鼻孔。如果一時還不能領悟，就聽貧道在醉夢中說一段話，給你們聽聽。這個身心，如果要將就著奈何它，應當觀察這個身心從何而來，這個心從何而來。要知道這個身體不過是四大假合而成，這個心不過是四蘊湊合而成。地、水、火、風叫做四大。受、想、行、識叫做四蘊。就拿你們的身體來說，皮肉筋骨，種種阻礙的就是地大（prithvi-dhatu）；痰、唾液、血液、津液、大小便，就是水大（ap-dhatu）；遍佈全身的溫暖之氣，就是火大（tejas-dhatu）；使你們能夠活動、行走、運用的是風大（vayu-dhatu）。或許有人說，舉動運轉都是心力，和風大有什麼關係？卻不知道中風的人，想舉手舉不起來，想動腳動不了，很難。
【English Translation】 English version: All of this stems from a lack of understanding of the principle of non-origination (anutpada). It's attributed to the maturation of conditions that give rise to phenomena (pratitya-samutpada). Little do people know that non-origination and conditioned origination are not two separate paths. To ordinary people, it's called conditioned origination; to sages, it's called non-origination. Clinging to conditioned origination binds the body and mind; realizing non-origination makes the inherent nature as vast and clear as the sky. From this perspective, if one seeks the inherent nature outside the body and mind, one will never understand it. Therefore, it is said that breaking free from attachments is not difficult; the difficulty lies in thoroughly investigating the truth. Once the truth is thoroughly understood, everything one does will be enlightened. With enlightenment, one naturally handles things appropriately. Confucius said: 'Yan Hui, if he had a fault, he never failed to recognize it; having recognized it, he never repeated it.' This is because his mind was clear and his will was as firm as a god, so he was never confused by anything. In general, attachments come from deep-seated habits, and the shortcoming is a lack of wisdom and courage. With wisdom, one can observe with precision; with courage, one will not fall into habitual errors. Transform desires and restore the inherent nature; you must strive for it (again instructing Yuanfu).
Generally speaking, for those who study the Way (Dao), nothing should be an obstacle, but it's difficult to subdue one's own body and mind. If one is truly a great person, one should directly and thoroughly investigate this body and mind. This body and mind are 'my' body and mind, so why can't I subdue them? Ultimately, one must see where the obstacle lies. If one can truly see through these things, the nostrils of all the Buddhas in the ten directions are the same as your nostrils. If you cannot understand this immediately, listen to what this poor monk says in a drunken dream, and listen to it. This body and this mind, if you want to manage and subdue them, you should observe how this body came to be, and how this mind came to be. Know that this body is merely a temporary aggregation of the four great elements (mahabhuta), and this mind is merely a combination of the four aggregates (skandha). Earth (prithvi-dhatu), water (ap-dhatu), fire (tejas-dhatu), and wind (vayu-dhatu) are called the four great elements. Form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are called the four aggregates. Taking your body as an example, the skin, flesh, bones, and all kinds of obstructions are the earth element; phlegm, saliva, blood, bodily fluids, and excrement are the water element; the warmth throughout the body is the fire element; and what enables you to move, walk, and function is the wind element. Perhaps some may say that movement and operation are all due to the power of the mind, so what does it have to do with the wind element? But they do not know that a person with a stroke cannot raise their hand or move their foot; it is difficult.
道他豈無心力。如何手足宛然。竟不依他使喚。蓋闕風緣故也。此四件。合則有身。不合則此身何在。民部於此。切須諦觀。我身之四大與外之四大。是同是別。外四大者。腳下踐履的謂之地大。眼前九江流的水。便是水大。日常灶里燒的。燈上點的。及一切日色暖氣。便是火大。長江送客帆飽如飛。林木動搖。浮萍聚散。便是風大。此與民部別。則民部此身。又從何來。蓋我之四大。必感外四大而成。此四大。開而言之謂之五行。合而言之謂之四大。自古至今。並無一人。不感五行而生者。豈民部獨離四大而有此身耶。此與民部同。則內四大。即是外四大。若即是外四大者。豈有有智之人。認踐履之土。九江之水。灶中之火。樹頭之風。為自己身耶。雖至愚之人。愚不到此。況民部高明者乎。於此粗粗會得。身相即輕。身相既輕。便把死生窠窟子。踢翻了也。死生尚不能動。其餘榮辱愛憎。又安能動得。此是學道人。世諦中討便宜的方子。果然依得。何累可幹。惟四蘊道理。較之四大。推察審究。抑亦微矣。民部於此遇境逢緣時。憎愛念起。諦觀此念從何所起。若從我起。未逢緣時。如何不起。若從境有。無我亦不能起。兩端合。而能起者。先推於我起不可得。于境起不可得。豈有兩不可得。合而能起耶。這裡民部
瞥然省得。雖不謂之了當。生死海中救得一半。四蘊者何。領衲前境謂之受。前境者何。前所謂逢緣遇境時。此境便是前境。此受離前境亦無所得。受既不有。想又何來。想既不有。行亦何來。行既不有。識又何來。蓋是因受所以有想。籌量卜度謂之想。想善惡未定。忽遷於善。忽遷於惡。往返不定。未能決了謂之行。行遷流也。忽爾判然。決了是善是惡。毫無所疑。謂之識。雖四者用處不同。究其所由。必因受有想。因想有行。因行有識。此非強配。乃自然之勢。自然之理也。貧道上來胡言亂語。不過教家糟粕。未是衲僧活計。即如古德問僧。即心是佛。乃是頭上安頭。離心是佛。乃是斬頭覓活。民部於此討得個分曉。不要取信於人。自家直下透得。自然無纖毫疑的影子。此是衲僧的活計。猶不是衲僧的巴鼻。且道如何是衲僧的巴鼻。五老峰前云去來。等閑觸著民部鼻(示於民部)。
法名之重。重於大寶。大寶不過一期之極貴。法名則由名得義。由義會理。由理行道無阻矣。以無阻之梯。便能直登道岸。得登道岸。始謂之德。故德者得也。嗚呼。道德無古今。而包古今。所以得之者。雖匹夫非窮也。不幸而失之。即王天下非通也。況官乃中人之籧廬乎。又法名法親。與俗名俗親。斷不可同日語者。以俗名俗
【現代漢語翻譯】 現代漢語譯本： 一旦突然醒悟，即使不能說是完全了悟，也能在生死苦海中救出一半。什麼是四蘊（sì yùn，構成人身心的四個要素：色、受、想、行）呢？領納前境叫做受（shòu，感受）。什麼是前境呢？就是之前所說的逢緣遇境之時。這個境便是前境。這個受離開前境也無從獲得。受既然不存在，想（xiǎng，思維）又從何而來？想既然不存在，行（xíng，行為）又從何而來？行既然不存在，識（shí，識別）又從何而來？這是因為有了受，所以才有想；籌量卜度叫做想。想善惡未定，忽而傾向於善，忽而傾向於惡，往返不定，未能決斷了結叫做行。行是遷流變化的。忽然判然分明，決斷是善是惡，毫無疑惑，叫做識。雖然這四者用處不同，但追究其根源，必定是因為有受才有想，因為有想才有行，因為有行才有識。這並非勉強搭配，而是自然之勢，自然之理啊！貧僧我上面胡言亂語，不過是教家的糟粕，還不是衲僧（nà sēng，指雲遊僧人）的活計。就像古德（gǔ dé，古代有德行的僧人）問僧人：『即心是佛』，乃是頭上安頭；『離心是佛』，乃是斬頭覓活。民部（mín bù，人名）你如果能在此處領會得透徹，不要輕易相信別人，自己直接透徹領悟，自然沒有絲毫疑惑的影子。這才是衲僧的活計，但還不是衲僧的根本。那麼，什麼是衲僧的根本呢？五老峰（wǔ lǎo fēng，山峰名）前云去來，等閑觸著民部鼻（向民部開示）。 法名的重要，重於大寶（dà bǎo，珍寶）。大寶不過是一時的極貴之物，而法名（fǎ míng，佛教徒的法號）則是由名得義，由義會理，由理行道無阻礙。憑藉這無阻礙的階梯，便能直登道岸（dào àn，覺悟的彼岸）。能夠登上道岸，才可稱之為德。所以德就是得。唉！道德沒有古今之分，卻包容古今。所以能夠得到它的人，即使是普通百姓也不會貧窮；不幸失去它的人，即使擁有天下也不會通達。更何況官位不過是普通人的簡陋住所呢？而且法名法親，與俗名俗親，絕對不可相提並論。因為俗名俗
【English Translation】 English version: Once you suddenly awaken, even if it's not a complete enlightenment, you can still save half of yourself from the sea of birth and death. What are the Four Skandhas (sì yùn, the four aggregates that constitute a person's mind and body: form, feeling, perception, volition)? To perceive and receive the environment before you is called Feeling (shòu). What is the environment before you? It is the moment of encountering conditions and circumstances as mentioned before. This environment is the environment before you. This Feeling cannot be obtained without the environment before you. Since Feeling does not exist, how can Perception (xiǎng) arise? Since Perception does not exist, how can Volition (xíng) arise? Since Volition does not exist, how can Consciousness (shí) arise? It is because of Feeling that there is Perception; measuring and contemplating is called Perception. Perception of good and evil is not yet determined, sometimes leaning towards good, sometimes leaning towards evil, wavering back and forth, and not yet resolved is called Volition. Volition is the flow of change. Suddenly and clearly distinguishing, deciding whether it is good or evil, without any doubt, is called Consciousness. Although these four have different functions, tracing their origins, it must be because of Feeling that there is Perception, because of Perception that there is Volition, and because of Volition that there is Consciousness. This is not a forced association, but a natural trend, a natural principle! This poor monk's nonsense above is just the dregs of the teachings, not yet the livelihood of a wandering monk (nà sēng, refers to wandering monks). Just like the ancient virtuous monk (gǔ dé, ancient virtuous monks) asked a monk: 'The mind itself is Buddha' is adding a head on top of a head; 'The mind apart from Buddha' is seeking life by cutting off the head. If Minbu (mín bù, a person's name) can thoroughly understand this, do not easily believe others, but directly and thoroughly understand it yourself, naturally there will be no shadow of doubt. This is the livelihood of a wandering monk, but it is not yet the fundamental of a wandering monk. So, what is the fundamental of a wandering monk? The clouds come and go before Five Old Peaks (wǔ lǎo fēng, name of a mountain peak), casually touching Minbu's nose (revealing to Minbu). The importance of a Dharma name, is greater than a great treasure (dà bǎo, precious treasure). A great treasure is only a temporary extreme treasure, while a Dharma name (fǎ míng, a Buddhist's religious name) is to obtain meaning from the name, to understand the principle from the meaning, and to practice the path without hindrance from the principle. With this unhindered ladder, one can directly ascend to the shore of the Way (dào àn, the shore of enlightenment). Being able to ascend to the shore of the Way is what is called virtue. Therefore, virtue is attainment. Alas! Morality has no distinction between ancient and modern, but encompasses ancient and modern. Therefore, those who can obtain it, even ordinary people will not be poor; those who unfortunately lose it, even if they possess the world, will not be enlightened. Moreover, official positions are just the humble dwellings of ordinary people? Furthermore, Dharma name and Dharma kinship, and secular name and secular kinship, should never be mentioned in the same breath. Because secular name and secular
親。形壽盡。更生別姓。豈可以今世之名姓拘之耶。故得宿命通者。長劫一刻也。而一刻之中。罪福形影。昭然在目。若弗更生耳。三定毋自棄。勉之(示三定)。
鐵缽雖堅。彈之則锽然有聲。清亮幽遠。達耳心空。萬曆癸未。與汝云間南禪寺相別。去歲于清涼山坂。忽得汝書。開而讀之。知汝於此個門頭。得一隙之明矣。我甚喜歡。南禪親近我者。頗亦不少。而寥寥五七年間。無一人寄音言此觀旨。戊子孟夏。汝又無心。同堅默大變之際。請益聊城傅居士紺圃齋中。逆而思之。今昔光景。如懸寸鏡影像瞭然。且四月朔日。復汝落草之辰。參陪諸上善人。香燈光中。同音異口勤禮水懺。洗滌前生之垢。浣潔此世之塵。轉罪為福。轉愚為慧。大是好事。亦當自知慚愧。無負己靈。努力精進。必以悟為期。了達自心。作個末法中李龍眠。以筆頭三昧。發揮自心光明。莊嚴三寶。報佛深恩。大抵根無利鈍。發心真而精進猛。即得道快。當如發心不真。力行不猛。雖天資高邁。聞見博極。亦徒增知見。培植我相根耳。反不若老實頭人多矣。汝奔走四方。孤縱萬里。弔影旅邸。不過以父母在堂。妻屬在下。衣食之費。大不可緩者。將一片精神。不辭飄泊。博些供給。以充甘旨。亦是為人子大關頭處。切勿懶惰。負青春。
【現代漢語翻譯】 現代漢語譯本： 親人去世，壽命終結，就會轉生到別的姓氏家族。怎麼能用今世的名字姓氏來束縛他呢？所以，得到宿命通（一種神通，能知過去世）的人，會覺得漫長的劫數只像一瞬間。而在一瞬間之中，罪業和福報就像形影一樣，清清楚楚地呈現在眼前，彷彿沒有轉生過一樣。希望你堅定不移，不要自暴自棄，努力修行！（這是對三定的開示） 鐵缽雖然堅硬，但敲擊它就會發出洪亮的聲音，清澈明亮而悠遠，直達耳根，使內心空明。萬曆癸未年（1603年），我與你在云間（地名，今上海松江）南禪寺分別。去年在清涼山的山坡上，忽然收到你的來信，打開讀後，知道你在這個『門頭』（指禪宗的修行法門）上，得到了一絲光明。我非常高興。南禪寺親近我的人，也相當不少，但在短短五七年間，沒有一個人寄信談論這個觀點的。戊子年（1608年）初夏，你又無意中，在堅默大變之際，向聊城傅居士紺圃齋中請教。回過頭來想想，如今和過去的光景，就像懸掛的鏡子一樣，影像清晰明瞭。而且四月初一是你落草（出生）的日子，參與陪伴各位上善人，在香燈的光明中，同聲異口地勤懇禮拜水懺（一種懺悔儀式），洗滌前生的污垢，洗凈今世的塵埃，轉罪業為福報，轉愚昧為智慧，這是非常好的事情。你也應當自覺慚愧，不要辜負了自己的靈性，努力精進，一定要以開悟為目標，徹底明白自己的心，做個末法時代的李龍眠（李公麟，北宋畫家），用筆頭三昧（繪畫的禪定境界），發揮自己內心的光明，莊嚴三寶（佛、法、僧），報答佛的深恩。總的來說，根器沒有利鈍之分，發心真誠而且精進勇猛，就能很快得道。如果發心不真誠，力行不勇猛，即使天資很高，見聞廣博，也只是徒增知見，培植我相的根基罷了，反而不如老實頭的人。你奔走四方，孤身一人漂泊萬里，孤單地住在旅店，不過是因為父母在堂，妻兒在下，衣食的費用，實在不能耽誤，才將一片精神，不辭辛勞地奔波，博取一些供給，來奉養父母。這也是為人子的大關頭處，千萬不要懶惰，辜負了青春。
【English Translation】 English version: When relatives pass away and their lifespan ends, they are reborn into different families with different surnames. How can we confine them to the names and surnames of this life? Therefore, those who attain the power of knowing past lives (宿命通, Sùmìng tōng, a supernatural power to know past lives) perceive long kalpas (劫, jié, eons) as if they were just a moment. And within that moment, sins and blessings are as clear as shadows, as if they had never been reborn. I hope you remain steadfast, do not abandon yourself, and strive diligently in your practice! (This is an instruction to the Threefold Training) Although an iron begging bowl is strong, striking it produces a resonant sound, clear, bright, and far-reaching, directly reaching the ears and emptying the mind. In the year Guiwei of the Wanli era (1603), I parted with you at N禪寺 (Nán chán sì, Southern Chan Temple) in Yun間 (Yún jiān, a place name, present-day Songjiang, Shanghai). Last year, on a slope of 清涼山 (Qīngliáng shān, Mount Qingliang), I suddenly received your letter. Opening and reading it, I knew that you had gained a glimpse of light in this 'gate' (門頭, méntóu, referring to the practice of Chan Buddhism). I am very pleased. There are quite a few people at N禪寺 (Nán chán sì, Southern Chan Temple) who are close to me, but in the short span of five to seven years, not a single one has sent a letter discussing this viewpoint. In the early summer of the year Wuzi (1608), you unintentionally, during a major transformation of 堅默 (Jiān mò, Steadfast Silence), sought guidance from Layman Fu of 聊城 (Liáochéng) at his 紺圃齋 (Gànpǔ zhāi, Ganpu Studio). Looking back, the present and past scenes are as clear as reflections in a hanging mirror. Moreover, the first day of the fourth month is the day you were born. Participating and accompanying all the virtuous people, in the light of incense and lamps, with one voice and different mouths, diligently prostrate in the Water Repentance (水懺, Shuǐ chàn, a repentance ritual), washing away the defilements of past lives and cleansing the dust of this life, transforming sins into blessings, and transforming ignorance into wisdom. This is a very good thing. You should also be aware of your own shame, not betray your own spirituality, and strive diligently, aiming to achieve enlightenment, thoroughly understanding your own mind, and becoming a Li Longmian (李龍眠, Lǐ Lóngmián, Li Gonglin, a painter of the Northern Song Dynasty) of the Dharma-Ending Age, using the samadhi of the brush (筆頭三昧, bǐtóu sānmèi, the meditative state of painting) to express the light of your own mind, adorning the Three Jewels (三寶, Sānbǎo, Buddha, Dharma, Sangha), and repaying the deep kindness of the Buddha. Generally speaking, there is no distinction between sharp and dull faculties. If the aspiration is sincere and the diligence is vigorous, one can quickly attain the Way. If the aspiration is not sincere and the effort is not vigorous, even if one has high talent and extensive knowledge, it will only increase knowledge and cultivate the roots of the ego, and it will be worse than an honest person. You travel around, wandering alone for thousands of miles, living alone in hotels, only because your parents are alive, your wife and children are below, and the cost of food and clothing cannot be delayed. Therefore, you devote your spirit to traveling tirelessly, earning some supplies to support your parents. This is also a major juncture in being a son. Do not be lazy and waste your youth.
辜白日。使父母生憂。妻屬擔慮。此點念頭。便是自心慈悲三昧。如來放光照世也。此光不昧。雖出魔入佛。皆汝道場行履處。亦當衣食供養父母。豐潔為盡心。又當勸父母生大信心。于佛法中立決定信。以娑婆為毒瘴之鄉。極樂為安樂之窩。盻時盻日。惟望一旦生彼國土。親近彌陀。奉侍九品菩薩。汝能如此供養父母。雖曾參之孝。不可異同言也。汝不見堅默。一歲之間。兩子繼歿。妻室續亡。遑遑道途。持四喪南歸。即聊城傅氏愛女。亦繼堅默乃正而亡。金沙文卿。皆我法門骨肉。俱遭此傷心不如意事。以俗情言之。固可痛恨。以法眼觀之。安知諸亡者。非菩薩示此無常光景。使汝曹生恐怖心。悟世非堅。或未可測。此段因緣。汝還家日。近當白于父母。使其亦生恐怖。于西方生決定信心。何異戰陣而撾鼓。鼓所以壯兵氣。旗所以一眾目。即如無常為旗鼓。一眾生信心。一般上根之人。見幾而作。不俟終日。聞聲便悟。見色即明。亦是拍盲榜樣。豈待搖唇鼓舌。說文字禪。乃開悟哉。峨眉山行期迫矣。想盤桓不甚久也。我初彈鐵缽作聲時。即壯行色法炮耳。汝輩聲達耳根。竟不省悟。則眉山歸日。長進不長進。未可定。如聞如聞。當自克責。勿逐流俗。珍重(示皆聞)。
吾以興嚴命汝。其意甚遠。不可忽
【現代漢語翻譯】 現代漢語譯本 辜負父母的期望，使父母產生憂慮，妻子兒女也為此擔憂。這種念頭，正是你自心的慈悲三昧（一種禪定狀態），如同如來（佛陀）放出光明照耀世間一樣。這光明不會暗淡，即使出離魔道進入佛道，都是你修行的道場。你也應當在衣食上供養父母，盡心盡力地讓他們生活富足。更應當勸導父母生起廣大的信心，在佛法中建立堅定的信念，把娑婆世界（我們所居住的世間）看作充滿毒害瘴氣的地方，把極樂世界（阿彌陀佛的凈土）看作安樂的家園。時時刻刻盼望著，只希望有一天能夠往生到那個國土，親近阿彌陀佛（西方極樂世界的教主），奉侍九品菩薩（極樂世界的菩薩）。你如果能夠這樣供養父母，即使是曾參（孔子的弟子，以孝順聞名）的孝行，也不過如此。你難道沒看見堅默，一年之內，兩個兒子相繼去世，妻子也接著亡故，匆匆忙忙地在路上，帶著四份喪事返回南方。還有聊城傅氏的愛女，也接著堅默之後去世。金沙文卿，都是我佛法門中的骨肉，都遭遇了這樣傷心不如意的事情。用世俗的感情來說，固然可以痛恨。但用佛法的眼光來看，怎麼知道這些亡者，不是菩薩示現這種無常的景象，使你們生起恐懼之心，領悟到世間並非堅固永恒，或許其中有更深的含義，難以測度。等你回家那天，應當把這些事情告訴父母，使他們也生起恐懼之心，對西方極樂世界生起堅定的信心。這就像戰場上敲鼓一樣，鼓聲是爲了壯大士兵的士氣，旗幟是爲了統一眾人的目光。無常就像旗鼓，用來堅定眾生的信心。一般上根器的人，看到一點苗頭就能覺悟，不必等到事情結束。聽到聲音就明白，看到顏色就清楚，這也是拍盲（指開悟）的榜樣。哪裡需要搖唇鼓舌，說那些文字禪，才能開悟呢？我前往峨眉山的日期快到了，想來也不會在那裡停留很久。我當初敲擊鐵缽發出聲音時，就像壯行色的法炮一樣。你們聽到聲音進入耳根，竟然沒有醒悟，那麼我從峨眉山回來的時候，你們的修行是進步還是退步，就很難說了。如聞如聞（指要認真聽聞佛法），應當自我反省，不要隨波逐流。珍重（寫給皆聞）。 我用『興嚴』來命名你，其中的意義非常深遠，不可忽視。
【English Translation】 English version You disappoint your parents, causing them worry, and your wife and children are also concerned about this. This thought is precisely your own mind's compassionate samadhi (a state of meditative consciousness), like the Tathagata (Buddha) emitting light to illuminate the world. This light will not dim, even if you leave the path of demons and enter the path of the Buddha, it is all a place for you to practice. You should also provide for your parents in terms of clothing and food, and do your best to make their lives prosperous. You should also persuade your parents to generate great faith and establish firm belief in the Dharma, viewing the Saha world (the world we live in) as a place full of poisonous miasma, and the Pure Land of Ultimate Bliss (Amitabha Buddha's Pure Land) as a peaceful home. Constantly looking forward, only hoping that one day you can be reborn in that land, be close to Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss), and serve the Nine Grades of Bodhisattvas (Bodhisattvas in the Pure Land). If you can provide for your parents in this way, even the filial piety of Zeng Shen (a disciple of Confucius, known for his filial piety) would be no different. Haven't you seen Jianmo, within a year, two sons died one after another, and his wife also passed away, hurrying on the road, returning south with four funerals. Also, the beloved daughter of the Fu family of Liaocheng also died after Jianmo. Jinsha Wenqing, all are flesh and blood of my Dharma gate, and have encountered such sad and unsatisfactory things. In terms of worldly emotions, it is certainly hateful. But from the perspective of the Dharma eye, how do we know that these deceased are not Bodhisattvas showing this impermanent scene, causing you to generate fear and realize that the world is not solid and eternal, perhaps there is a deeper meaning in it, which is difficult to measure. When you return home, you should tell your parents these things, so that they also generate fear and develop firm faith in the Western Pure Land of Ultimate Bliss. This is like drumming on the battlefield, the drum sound is to strengthen the morale of the soldiers, and the flag is to unify the eyes of the people. Impermanence is like a flag and drum, used to strengthen the faith of sentient beings. Generally, people with superior roots can realize when they see a clue, without waiting for the end of the matter. Hearing the sound, they understand, seeing the color, they are clear, this is also an example of 'pai mang' (referring to enlightenment). Where is the need to wag one's tongue and speak those Zen words to be enlightened? My departure date to Mount Emei is approaching, and I don't think I will stay there for too long. When I first struck the iron bowl to make a sound, it was like a Dharma cannon to strengthen the journey. You heard the sound entering your ears, but you didn't wake up, then when I return from Mount Emei, it is difficult to say whether your practice will improve or regress. As heard, as heard (referring to listening to the Dharma carefully), you should reflect on yourself and not follow the crowd. Take care (written to Jia Wen). I named you 'Xingyan', the meaning of which is very profound and should not be ignored.
。而不深思之。嚴之義極廣。聊舉二三示汝。嚴心以悟。嚴身以德。嚴身心以問學。三者茍不廢我言。凡百所當嚴者。得其綱矣。我書此戒汝。推汝父教爾庚而來。汝今雖則年少。未知所以。至於長大。終必知也。噫。種樹方高寸。年多成茂陰(示興嚴)。
眾生橫計。封蔽本心。是故於全體作用中。疑而不能用也。余以一指屈。而問如聞曰。見么。曰見。此外見么。曰不知。余喟然嘆嗟。久而示之曰。我此指一屈。一切聖凡。一切依正。無有一法可伸者。豈惟此屈如是。法法皆然。如一念生。則盡虛空界俱生。無有芥子許空隙。可容滅者。滅亦如是。故維摩謂彌勒曰。一切眾生皆如。又文殊對維摩曰。居士我不來相而來。若初有來。今則不能見居士矣。由是言之。則不來非來。來非不來明矣。惟諦了自心者。情見漸破。於此法門。通得一法。而法法皆了矣(示如聞)。
從古至今。大都學道不成者。往往柰何自家身心不下。是故生死愛憎。交加紛擾。靈臺渾濁。片餉不得清寧。總不如生死何招。愛憎何成。雖復奔波湖海。尋真覓訣。為治身心。或從眼中看得來的。耳中聞得來的。攢頭相授。依憑扭捏。又有靜中得少光景。即為究竟。長年終日。弄鬼眼睛。鼓粥飯氣。自家身心毫釐竟治不得。設臨顛沛流
【現代漢語翻譯】 現代漢語譯本：不深入思考。『嚴』的意義非常廣泛，姑且舉出兩三點來開導你，用心體會。以嚴肅的態度對待內心，從而領悟真理；以嚴肅的態度約束自身，從而培養德行；以嚴肅的態度對待身心，從而進行提問和學習。這三點如果能堅持不懈，那麼所有應該嚴肅對待的事情，就掌握了綱領了。我寫這些話來告誡你，是推演你父親教導你庚兒的話而來。你現在雖然年少，還不知道這些道理，等到長大以後，終究會明白的。唉，種樹的時候才高一寸，多年以後就能形成茂盛的樹蔭（開示興嚴）。 眾生常常橫加揣測，封閉自己的本心，因此在整體的作用中，產生疑惑而不能運用。我用一根手指彎曲，然後問如聞說：『看見了嗎？』回答說：『看見了。』『此外還看見什麼嗎？』回答說：『不知道。』我長長地嘆息，很久之後開示他說：『我這根手指一彎曲，一切聖人凡人，一切依報正報，沒有一法可以伸展。』豈止是這彎曲如此，一切法都是這樣。比如一個念頭產生，那麼整個虛空界都一起產生，沒有一絲一毫的空隙可以容納它消滅。消滅也是這樣。所以維摩詰（Vimalakirti）對彌勒（Maitreya）說：『一切眾生皆是如來。』文殊（Manjusri）對維摩詰說：『居士，我不是從相上來而來。如果最初有來，現在就不能見到居士了。』由此說來，那麼不來不是不來，來不是不來就明白了。只有真正明瞭自己心性的人，情見才會逐漸破除，對於這個法門，通達一法，就能明白一切法了（開示如聞）。 從古至今，大多數學道不成的人，往往是因為不能降伏自己的身心。因此生死愛憎，交織紛擾，使靈臺（指心）變得渾濁，片刻都不能清凈安寧。總是不明白生死從何而來，愛憎如何產生。即使奔波于江湖，尋找真訣，爲了治理身心，或者從眼睛裡看到的，耳朵里聽到的，偷偷地相互傳授，依憑扭捏作態。又有在靜坐中得到少許光景，就認為是究竟，常年累月，裝神弄鬼，鼓動粥飯之氣，自己的身心卻絲毫不能治理。如果遇到顛沛流離
【English Translation】 English version: Without deep contemplation. The meaning of 'strictness' (嚴, yan) is extremely broad. Let me cite two or three points to enlighten you, understand with your heart. Treat the inner self with strictness, thereby realizing the truth; restrain oneself with strictness, thereby cultivating virtue; treat body and mind with strictness, thereby engaging in questioning and learning. If these three points can be adhered to without fail, then all that should be treated with strictness will have grasped the key. I write these words to admonish you, derived from your father's teachings to you, Geng'er (爾庚). Although you are young now and do not yet understand these principles, you will eventually understand them when you grow up. Alas, when planting a tree, it is only an inch high, but after many years, it will form a lush shade (instruction to Xingyan 興嚴). Sentient beings often make arbitrary assumptions, sealing off their original mind (本心, benxin), therefore, in the overall functioning, they generate doubts and cannot utilize it. I bent one finger and then asked Ruwen (如聞), 'Do you see it?' He replied, 'I see it.' 'Do you see anything else besides this?' He replied, 'I don't know.' I sighed deeply and, after a long time, instructed him, 'When I bend this one finger, all sages and ordinary beings, all dependent and proper rewards, there is not a single dharma that can be extended.' It is not only this bending that is so, all dharmas are like this. For example, when a thought arises, then the entire realm of empty space arises together, without a single gap the size of a mustard seed that can accommodate its annihilation. Annihilation is also like this. Therefore, Vimalakirti (維摩詰) said to Maitreya (彌勒), 'All sentient beings are thus come (如來, rulai).' Manjusri (文殊) said to Vimalakirti, 'Layman, I do not come from the aspect of coming. If there was an initial coming, I would not be able to see the layman now.' From this, it is clear that not coming is not not coming, and coming is not not coming. Only those who truly understand their own mind-nature will gradually break through emotional views, and for this dharma gate, understanding one dharma will enable them to understand all dharmas (instruction to Ruwen). From ancient times to the present, most people who fail to succeed in learning the Way (道, Dao) are often unable to subdue their own body and mind. Therefore, the love and hatred of birth and death intertwine and disturb, making the spiritual platform (靈臺, lingtai) turbid, unable to be clear and peaceful for even a moment. They never understand where birth and death come from, or how love and hatred arise. Even if they travel around the world, seeking true secrets, in order to govern their body and mind, or from what they see with their eyes and hear with their ears, they secretly pass on to each other, relying on affected mannerisms. There are also those who obtain a little light in meditation and consider it the ultimate, spending years and months pretending to be ghosts, stirring up the energy of congee and rice, but their own body and mind cannot be governed in the slightest. If they encounter hardship and displacement
離之際。逆順是非之場。依舊生死浩然。憎愛滿腔。紛飛搖盪。方寸中如著芒刺相似。此蓋不知。自身自心來源。既不知身心來源。即此身心障礙不淺。如是不唧溜做去。豈惟大道。終難悟徹了當。日用中。敢保從生至死。未夢見安閑在。何則不知身源。則見有身。見有身故。則受身累。不知心源。則見有心。見有心故。則受心勞。肇祖云。勞勤莫先於有智。大患莫若於有身。豈欺我哉。且道身心來源處。現前此個軀殼子。不過四大合。現前分別了了。此點妄心。不過四蘊攢就。眾生顛倒。妄以此身為身。此心為心。塵沙劫波。淪墜不已。改頭換面。如火傅薪。蔓延無歇。大丈夫真心學道。何不猛著精彩。拍胸自判。發一片決定心志。直下以四大推身。四蘊推心。逢緣觸境。從朝至暮。綿然無間。歡喜也如是推。煩惱也如是推。推來推去。工夫純熟。一旦身心廓落。蕩然虛明。到此境界。畢竟喚甚麼作身心。喚甚麼作生死愛憎。德修果然擔荷得。真做得。不惟成佛有分。學仙有路。管取參禪門中。亦推爾不出。德修聞此語。不免疑他成佛成仙。到參禪門中。皆是末事。殊不知禪門向上巴鼻。諸佛猶未夢見在。且道如何是向上巴鼻。十方諸佛在何處。盡在驢胎馬腹中(示胡德修)。
一切眾生見身可得。是謂愚癡
【現代漢語翻譯】 現代漢語譯本 在面臨離別之際，身處順境與逆境、正確與錯誤的交織之地，依舊是無盡的生死輪迴，心中充滿了憎恨與愛戀，思緒紛飛搖擺不定，內心如同芒刺在背一般難受。這都是因為不瞭解自身和自心的根源。既然不瞭解身心的根源，那麼這身心本身就是巨大的障礙。如果不能清醒地認識到這一點並努力修行，那麼不僅難以徹底領悟大道，而且可以肯定的是，從生到死都無法獲得真正的安寧。為什麼呢？因為不瞭解身體的根源，就會執著于身體的存在；因為執著于身體的存在，就會受到身體的拖累。不瞭解心靈的根源，就會執著於心靈的存在；因為執著於心靈的存在，就會受到心靈的勞役。僧肇大師說過：『勞累沒有比執著于智慧更甚的，禍患沒有比執著于身體更大的。』這難道會欺騙我們嗎？那麼，身心的根源在哪裡呢？眼前這個軀殼，不過是四大（地、水、火、風）聚合而成；眼前這個分別事物的妄心，不過是四蘊（色、受、想、行）積攢而成。眾生顛倒迷惑，錯誤地把這個身體當作真正的身體，把這個妄心當作真正的心靈，因此在無盡的輪迴中沉淪，不斷地改變形貌，就像火藉著柴薪燃燒一樣，蔓延不息。真正有志向的修行人，為何不猛然提起精神，拍著胸脯自我決斷，發下堅定的決心和意志，直接用四大來推究身體的虛幻，用四蘊來推究心靈的虛妄？在面對各種境遇時，從早到晚，持續不斷地這樣做。無論是歡喜還是煩惱，都用這種方法來推究。這樣推來推去，功夫純熟之後，一旦身心廓然脫落，變得空明澄澈，到了這種境界，究竟還能把什麼叫做身心？還能把什麼叫做生死愛憎？如果胡德修你真的能夠承擔得起，真正做得到，那麼不僅成佛有望，學仙也有路可循，而且可以保證，在參禪的門徑中，也沒有人能夠把你排除在外。胡德修聽到這些話，或許會懷疑我所說的成佛成仙，以及在參禪門中修行，都是些末節小事。但他不知道，禪門中還有更深奧的境界，那是諸佛都未曾夢見的。那麼，什麼是更深奧的境界呢？十方諸佛又在哪裡呢？他們都在驢胎馬腹之中！（以此來開示胡德修）。 一切眾生如果認為能夠真正見到身體，這就是愚癡。
【English Translation】 English version At the moment of departure, in the field of right and wrong, of going against and conforming, life and death remain vast and boundless. Hatred and love fill the heart, fluttering and swaying. The mind feels as if pierced by thorns. This is because one does not know the source of one's own body and mind. Since one does not know the source of body and mind, the body and mind themselves become significant obstacles. If one does not clearly recognize this and strive to cultivate, not only will it be difficult to thoroughly comprehend the Great Way, but it is also certain that from birth to death, one will not find true peace. Why? Because not knowing the source of the body leads to attachment to the body's existence; because of attachment to the body's existence, one suffers from the body's burdens. Not knowing the source of the mind leads to attachment to the mind's existence; because of attachment to the mind's existence, one suffers from the mind's toils. Master Sengzhao said: 'No toil is greater than attachment to wisdom, and no calamity is greater than attachment to the body.' Are these words deceiving us? So, where is the source of body and mind? This present physical shell is merely the aggregation of the Four Great Elements (earth, water, fire, and wind); this present discriminating mind is merely the accumulation of the Four Skandhas (form, feeling, perception, and volition). Sentient beings are deluded, mistakenly taking this body as the true body and this mind as the true mind, thus sinking in endless cycles of reincarnation, constantly changing forms, like fire fueled by firewood, spreading without ceasing. A truly ambitious practitioner, why not rouse your spirit, pat your chest and make a self-determination, and generate a firm resolve and will, directly using the Four Great Elements to investigate the illusion of the body, and the Four Skandhas to investigate the illusion of the mind? When facing various circumstances, from morning to night, do this continuously without interruption. Whether it is joy or sorrow, use this method to investigate. By investigating in this way, once the skill is perfected, the body and mind will fall away completely, becoming empty and clear. Reaching this state, what can one call body and mind? What can one call birth, death, love, and hate? If Hu Dexiu, you can truly bear this burden and truly accomplish this, then not only is Buddhahood attainable, but there is also a path to immortality, and it can be guaranteed that within the Chan (Zen) school, no one will be able to exclude you. Hu Dexiu, upon hearing these words, may doubt that what I speak of, becoming a Buddha or an immortal, and cultivating within the Chan school, are all minor matters. But he does not know that there is a deeper state in the Chan school, one that even the Buddhas have not dreamed of. So, what is this deeper state? Where are the Buddhas of the ten directions? They are all in the wombs of donkeys and horses! (This is to enlighten Hu Dexiu). If all sentient beings believe that they can truly see the body, this is called ignorance.
。認知覺為心。是謂愚癡。且道愚癡現前。般若在什麼處。仰勞大眾。助稱摩訶般若波羅蜜多。繞靈三匝。且道般若現前。愚癡又在什麼處。少江若於此聲中。了得過去心不可得。現在未來心不可得。咦。門前流水長無盡。無限魚龍唱鷓鴣(吊沈少江居士)。
孔子沒。發揮孔子者。孟子一人而已。夫何故。蓋孟子得孔子之心也。孔子之心當如何求。求諸孟子而已。欲求孟子之心者。求諸己而已。自心既得。孔孟之心。得矣。自心如何求。當於日用中求也。日用閑人慾雖眾。不出逆順昏昧放逸而已。何謂逆。凡不可意處。皆謂之逆。順則反是。何謂昏昧。觸道義事。聞道義言。不聳然奮為。因循廢棄。皆謂之昏昧。何謂放逸。讀聖賢書。全不體認做去。見善人君子。略不收斂。情馳欲境。神思飛揚。不生自返之心。皆謂之放逸。汝等於此四種關頭。挺然精進做去。即經綸宇宙。整頓蒼生。收功當世。垂芳千古。尚且不難。況目前一第哉。然求此放心。貴在知心起處。起于道義。竭力充之。起于不道義。竭力制之。制之之要。又在先悟自心。自心不悟。雖強制之。終難拔根。根既不拔。工夫稍懈。則人慾之芽。勃然難遏矣。必于穿衣吃飯處。飲食男女處。迎賓待客處。屙屎放尿處。百凡所為。務審此心。為生於我
【現代漢語翻譯】 現代漢語譯本： 將認知覺知當作心，這叫做愚癡。那麼請問，當愚癡現前的時候，般若（智慧）又在哪裡呢？希望各位大眾，幫助稱念摩訶般若波羅蜜多（偉大的智慧到達彼岸）。繞靈位三圈。那麼請問，當般若現前的時候，愚癡又在哪裡呢？如果少江居士能在此聲中，了悟過去心不可得，現在心不可得，未來心不可得。 唉！門前的流水長流不息，無數的魚龍在歌唱，如同鷓鴣鳥的叫聲。（這是為弔唁沈少江居士所作）。
孔子去世后，發揚孔子思想的，只有孟子一人而已。這是什麼緣故呢？因為孟子領會了孔子的心。孔子的心應當如何求得呢？從孟子那裡求得就可以了。想要尋求孟子的心，從自己內心求得就可以了。自己的心既然得到了，孔子和孟子的心，也就得到了。自己的心如何求得呢？應當在日常生活中求得。日常生活中，人們的慾望雖然很多，但不外乎逆境、順境、昏昧、放逸這幾種情況。 什麼叫做逆境呢？凡是不如意的地方，都叫做逆境。順境則與此相反。什麼叫做昏昧呢？遇到合乎道義的事情，聽到合乎道義的言論，不振作起來努力去做，因循拖延而廢棄，都叫做昏昧。什麼叫做放逸呢？讀聖賢的書，完全不身體力行地去做；見到善良的人或君子，稍微也不約束自己；情感放縱于慾望的境界，精神思緒飛揚，不產生自我反省的心，都叫做放逸。你們如果在這四種關頭，挺身而出，精進努力地去做，那麼治理國家，整頓百姓，在當世取得功績，將美名流傳千古，尚且不難，更何況是眼前的科舉考試呢？ 然而，尋求這顆放縱的心，貴在知道心念生起的地方。如果心念生起于道義，就竭盡全力地充實它；如果心念生起于不合道義，就竭盡全力地制止它。制止的關鍵，又在於先領悟自己的心。如果自己的心沒有領悟，即使強制地制止它，最終也難以拔除它的根。根既然沒有拔除，稍微懈怠，那麼人慾的萌芽，就會勃然難以遏制了。必須在穿衣吃飯的地方，飲食男女的地方，迎接賓客的地方，大小便的地方，一切所作所為，都要審察這顆心，是為自己而生
【English Translation】 English version: 'Cognitive awareness taken as the mind is called ignorance.' Now, when ignorance is present, where is Prajna (wisdom)? I implore the assembly to assist in chanting Maha Prajna Paramita (Great Wisdom to the Other Shore). Circle the spirit tablet three times. Now, when Prajna is present, where is ignorance? If Shaojiang can understand in this sound that the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Alas! The flowing water in front of the door is endlessly long, and countless fish and dragons sing like partridges. (This is written to mourn Layman Shen Shaojiang).
After Confucius passed away, only Mencius carried forward Confucius's thought. Why is that? Because Mencius understood the heart of Confucius. How should the heart of Confucius be sought? It can be sought from Mencius. If you want to seek the heart of Mencius, seek it from your own heart. Once your own heart is obtained, the hearts of Confucius and Mencius are also obtained. How is one's own heart to be sought? It should be sought in daily life. Although people's desires are many in daily life, they are nothing more than adversity, favorable circumstances, ignorance, and indulgence. What is called adversity? Anything that is not to one's liking is called adversity. Favorable circumstances are the opposite. What is called ignorance? Encountering matters that accord with morality and hearing words that accord with morality, not rousing oneself to strive to do them, procrastinating and abandoning them, are all called ignorance. What is called indulgence? Reading the books of sages and worthies without putting them into practice at all; seeing good people or gentlemen without restraining oneself even slightly; emotions indulging in the realm of desire, thoughts flying, not giving rise to a heart of self-reflection, are all called indulgence. If you can stand up and strive diligently in these four junctures, then governing the country, rectifying the people, achieving merit in this era, and passing on a good name for thousands of years will not be difficult, let alone the current imperial examination? However, seeking this unrestrained heart is valuable in knowing where the thought arises. If the thought arises from morality, then exhaust all efforts to enrich it; if the thought arises from immorality, then exhaust all efforts to restrain it. The key to restraint lies in first understanding one's own heart. If one's own heart is not understood, even if one forcibly restrains it, it will ultimately be difficult to eradicate its root. Since the root has not been eradicated, if one is slightly lax, then the sprout of human desire will suddenly be difficult to suppress. One must examine this heart in the places of dressing and eating, in the places of food, drink, and sex, in the places of welcoming guests, in the places of defecation and urination, in all that one does, is it born for oneself
耶。生於物耶。若生於我。生於身中耶。生於身外耶。生於身中。如何不見五藏。生於身外。則與自己了無交涉。如他人吃飯。我必不飽也。若生於物。無我應之。心本自無。若無我應。而物能生心。則擊鐘磬于木偶人傍。胡不見其生心耶。心雖變幻不測。出入無時。然不出物我之間。若離物我求心。即如潑波覓水也。若即物我是心。又成認賊為子也。離不是心。即不是心。畢竟如何是心。於此參之。真積力久。一旦豁然而悟。則孟子求放心效驗。不待求于孟子矣(求放心說示弟子)。
紫柏老人集卷之五 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之六
明 憨山德清 閱
法語
汝見之與虛空者。皆遍滿十方界。不可揀空出見。揀見出空。蓋空之與見。必相待而有者。故曰空見不分。有空無體。有見無覺者。空不自有。必待色顯。故曰有空無體。見不自起。起藉空塵。率爾照境。如鏡照像。初無分別。故曰有見無覺。此屬現量。微涉覺知。則墮比量矣(示次公)。
喜怒未形。性本圓滿。喜怒既形。所發不過。不乖未發。則謂之和。微有所偏。則謂之不和。和則吉祥駢集。不和則萬戾勃興。吉祥駢集。則與佛祖聖賢。同一血脈。萬戾勃興。
【現代漢語翻譯】 現代漢語譯本： 『耶』是指心生於外物嗎？還是生於自身？是生於身體內部嗎？還是生於身體外部？如果生於身體內部，為何看不見五臟？如果生於身體外部，那就與自己毫無關係，如同他人吃飯，我必不會飽。如果生於外物，那就沒有『我』來應和它。心本來就是虛無的，如果沒有『我』來應和，而外物能生出心，那麼敲擊鐘磬在木偶人旁邊，為何不見它生出心呢？心雖然變幻莫測，出入無常，但不出于外物和自身之間。如果離開外物和自身去尋求心，就像在潑出的水中尋找水一樣。如果認為外物和自身就是心，又成了認賊作子了。離開不是心，執著也不是心，到底什麼是心呢？就在這裡參悟。真正積累力量長久之後，一旦豁然開悟，那麼孟子所說的尋求放心的方法，就不需要向孟子求教了（對弟子開示求放心）。
紫柏老人集卷之五 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之六
明 憨山德清 閱
法語
你所見的與虛空，都遍滿十方世界，不能從虛空中揀擇出見，也不能從見中揀擇出虛空。因為虛空與見，必定是相互依存而存在的，所以說虛空與見不可分割。有虛空而無自體，有見而無覺知。虛空不是自己存在的，必定要依靠色相來顯現，所以說有虛空而無自體。見不是自己產生的，產生要憑藉虛空的塵埃，直接照見境界，如同鏡子照像，最初沒有分別，所以說有見而無覺知。這屬於現量，稍微涉及覺知，就落入比量了（開示次公）。
喜悅和憤怒尚未產生時，本性是圓滿的。喜悅和憤怒產生之後，所發出的情感，如果不違背未產生時的狀態，就稱為『和』。稍微有所偏差，就稱為『不和』。『和』則吉祥之事聚集，『不和』則各種災禍興起。吉祥之事聚集，就與佛祖聖賢，同一血脈。各種災禍興起，
【English Translation】 English version: 『耶』 means, does the mind arise from external objects? Or does it arise from oneself? Does it arise from within the body? Or does it arise from outside the body? If it arises from within the body, why can't we see the five internal organs? If it arises from outside the body, then it has no connection with oneself, just like someone else eating, I will certainly not be full. If it arises from external objects, then there is no 『I』 to respond to it. The mind is originally empty, if there is no 『I』 to respond, and external objects can generate the mind, then striking bells and chimes next to a wooden puppet, why don't we see it generate a mind? Although the mind is unpredictable and comes and goes without a fixed time, it does not go beyond the relationship between external objects and oneself. If you seek the mind apart from external objects and oneself, it is like looking for water in spilled water. If you think that external objects and oneself are the mind, then it becomes like recognizing a thief as your son. Separating is not the mind, clinging is not the mind, what exactly is the mind? Meditate on this. If you truly accumulate strength for a long time, once you suddenly awaken, then the method of seeking the lost mind that Mencius spoke of, you will not need to ask Mencius for it (Instruction to disciples on seeking the lost mind).
Zibo Laoren Ji Volume 5 卍 New Continued Canon Volume 73 No. 1452 Complete Works of Venerable Zibo
Zibo Laoren Ji Volume 6
Ming Hanshan Deqing Read
Dharma Talk
What you see and the empty space both pervade the ten directions of the world. You cannot pick out the seeing from the empty space, nor can you pick out the empty space from the seeing. Because the empty space and the seeing must depend on each other to exist, therefore it is said that the empty space and the seeing are inseparable. Having empty space without substance, having seeing without awareness. Empty space does not exist on its own, it must rely on form to manifest, therefore it is said that having empty space without substance. Seeing does not arise on its own, its arising relies on the dust of empty space, directly illuminating the realm, like a mirror reflecting an image, initially without discrimination, therefore it is said that having seeing without awareness. This belongs to the present moment, slightly involving awareness, then it falls into comparative measurement (Instruction to Cigong).
Before joy and anger have arisen, the nature is complete. After joy and anger have arisen, the emotions that are expressed, if they do not violate the state before they arose, are called 『harmony』. If there is a slight deviation, it is called 『disharmony』. 『Harmony』 brings together auspicious events, 『disharmony』 brings about various disasters. Auspicious events gather, then it is of the same bloodline as the Buddhas, patriarchs, sages, and worthies. Various disasters arise,
則與小人種種惡類。同一所習。所習既深。雖以天地為罏。陰陽為炭。造物為力。毗嵐為鼓鞴。卒難陶化矣。於是大覺。借空水以洗之。夫眾生所以為偏戾者。不過飲食男女耳。得其正。則為吉祥。不得其正。則為咎戾。咎戾則所召惟苦。苦則精神惶怖。魂魄顛倒。殊不知喜怒未發者。與吾佛祖同然。故戾于瞋者。為修羅。戾于愚者。為畜生。戾于慳者。為餓鬼。戾于惡者。為地獄。惟天之與人吉。以十善五戒耳。此所謂六道者也。然為天不覺。亦可以為人。為人不覺。亦可以為畜。若是眾蔽。非以空水滌盪。欲復其真。未之有也。而不覺有三。一則見思。二則塵沙。三則無明。凡血氣之屬。皆坐此三者。所以不得聖道。于理不徹。於事不融。于道不妙。徹則無往而不達。融則無事而可礙。妙則統空有而無累。如是現成妙用。各各圓滿。今吾人日用之中。好惡積億。人我山高。順之則歡然而悅。逆之則勃然不快。喜怒既生。靈臺即昧。靈臺既昧。見色。即受色迷。聞聲。則被聲惑。若香若臭。甜苦澀滑。好惡影子。斯皆由塵發知。知迷成戾。戾則乖真。一塊圓明。六識破碎。既為識矣。計身為我。男女相誑。飲食相滋。情波浩浩。漱汩靡常。于臭髑髏上。妄想阱中。作種種惡露。天不能蓋。地不能載。幽縶長劫。變易
【現代漢語翻譯】 現代漢語譯本 那麼就會和小人的各種惡劣行為，一同學習。學習既然深入，即使以天地為熔爐，陰陽為炭火，造物者為工匠，毗嵐（Vilan，風神）為風箱，最終也難以陶冶轉化了。因此，大覺者（Buddha）借用空和水來洗滌他們。眾生之所以會變得偏頗乖戾，不過是因為飲食男女這些事情罷了。如果能得到正確的處理，就能吉祥如意；如果不能得到正確的處理，就會導致災禍乖戾。災禍乖戾就會招來痛苦，痛苦就會使精神惶恐，魂魄顛倒。殊不知喜怒未發的狀態，和我們的佛祖是一樣的。所以，偏執于嗔恨的，就會成為修羅（Asura，一種好戰的神）；偏執于愚癡的，就會成為畜生；偏執于慳吝的，就會成為餓鬼；偏執于邪惡的，就會墮入地獄。只有天道和人道是吉祥的，因為他們奉行十善和五戒。這就是所謂的六道。然而，身為天人如果不覺悟，也可能墮落為人；身為人類如果不覺悟，也可能墮落為畜生。像這樣被重重迷障所遮蔽，如果不以空和水來洗滌盪除，想要恢復他們的真性，是不可能的。而『不覺』有三種：一是見思惑，二是塵沙惑，三是無明惑。凡是有血氣的眾生，都因為這三種迷惑，所以不能證得聖道。在理上不能通達，在事上不能融合，在道上不能玄妙。通達就能無往而不達，融合就能無事而可礙，玄妙就能統攝空有而無所牽累。像這樣現成的妙用，各自圓滿具足。現在我們日常生活中，好惡之念累積無數，人我之見高如山嶽。順從自己的心意就歡天喜地，違背自己的心意就勃然不快。喜怒一旦產生，靈臺（mind）就會昏昧。靈臺一旦昏昧，見到美色，就會被美色迷惑；聽到聲音，就會被聲音迷惑。無論是香是臭，是甜是苦，是澀是滑，這些好惡的影子，都是由塵埃而生髮出來的知覺。知覺迷惑就會變成乖戾，乖戾就會違背真性。一塊圓明的本性，被六識（six consciousnesses）所破碎。既然有了識，就會執著于身體為『我』，男女之間互相欺騙，飲食之間互相滋養，情慾的波濤浩瀚無邊，沖刷奔騰沒有止息。在臭穢的骷髏上，在虛妄的陷阱中，製造種種污穢不凈的東西，天不能覆蓋，地不能承載，被幽禁在漫長的劫數中，不斷地變異。
【English Translation】 English version Then they will learn the various evil deeds of petty people together. Once the learning is deep, even if we use heaven and earth as a furnace, yin and yang as charcoal, the Creator as the craftsman, and Vilan (Vilan, the god of wind) as bellows, it will be difficult to transform them in the end. Therefore, the Greatly Enlightened One (Buddha) borrows emptiness and water to wash them. The reason why sentient beings become biased and perverse is nothing more than the matters of food, drink, and sex. If they are handled correctly, they will be auspicious; if they are not handled correctly, they will lead to disaster and perversity. Disaster and perversity will only invite suffering, and suffering will cause the spirit to be terrified and the souls to be inverted. Little do they know that the state before joy and anger arise is the same as that of our Buddha. Therefore, those who are attached to anger become Asuras (Asura, a warlike god); those who are attached to ignorance become animals; those who are attached to stinginess become hungry ghosts; those who are attached to evil fall into hell. Only the paths of gods and humans are auspicious, because they uphold the ten virtues and five precepts. This is what is called the six realms. However, if a deva (god) is not enlightened, he may fall to become a human; if a human is not enlightened, he may fall to become an animal. If they are obscured by such heavy veils, it is impossible to restore their true nature without washing them away with emptiness and water. And there are three kinds of 'non-awakening': first, the delusion of views and thoughts; second, the delusion of dust and sand; and third, the delusion of ignorance. All beings with blood and breath are subject to these three delusions, so they cannot attain the holy path. They are not thorough in principle, not harmonious in affairs, and not subtle in the Way. Thoroughness leads to non-obstruction, harmony leads to non-hindrance, and subtlety leads to the unification of emptiness and existence without encumbrance. Such readily available wonderful functions are each complete and perfect. Now, in our daily lives, countless likes and dislikes accumulate, and the mountains of ego and self are high. Following one's own will brings joy, while opposing it brings displeasure. Once joy and anger arise, the mind (mind) becomes clouded. Once the mind is clouded, seeing beauty leads to being deluded by beauty; hearing sounds leads to being deceived by sounds. Whether it is fragrant or foul, sweet or bitter, astringent or smooth, these shadows of likes and dislikes are all perceptions arising from dust. Perception deluded becomes perverse, and perversity violates the true nature. The original nature, which is a round and bright whole, is shattered by the six consciousnesses (six consciousnesses). Since there is consciousness, one clings to the body as 'I', men and women deceive each other, and food and drink nourish each other. The waves of desire are vast and boundless, rushing and surging without ceasing. On the stinking skull, in the illusory trap, all kinds of filthy and impure things are created, which heaven cannot cover and earth cannot bear, and are imprisoned in long kalpas, constantly changing.
形骸。升沉萬態。苦劇難言。若人或遭蚊蠅所唼。尚側掉而不安。聞是劇苦而心不動者。謂之最靈可乎。以要言之。一切劇苦。始於不覺。以不覺故。于無身中。妄執有身。于無形中。妄見有心。既見有身心。則堅者不覺是地。濕者不覺是水。暖者不覺是火。動者不覺是風。受者不覺因境。想不覺因受。行不覺因想。識不覺因行。故堅固執著。能所八法。于死生榮辱。得失關頭。小有所犯。則心魂皇怖。毛豎骨寒。此無他。病在不解。以堅歸地。以濕歸水。以暖歸火。以動歸風。以受歸境。以想歸受。以行歸想。以識歸行耳。能力歸之。則不覺成覺矣。然正歸之際。且道尋常所謂身心者。畢竟何在。於此洞達。則可轉萬戾而為吉祥。化不和而為中和。身充八極而無患。智周萬物而不勞。此觀之門。以空為路。千里始步。空非是道。道即家山。且道窮子還鄉。唱誰家曲調。咦。剪燈不借傍人力。盡有餘光照十虛(示元廣空觀說)。
在立則如候大賓。在輿則如朝至尊。此兩句書。如不動舌根。囫圇吐出。敬容來。善則善矣。猶未盡美。咄。一片心光恒不昧。虎狼群里總春風(示吳元石)。
任運遍知。光本無待。忽起分別。能所亢然矣。今一切眾生。欲復無待之光。茍不從有待之中。立大志。發大心。則本
【現代漢語翻譯】 現代漢語譯本： 形骸（指人的身體）。升沉萬態（指人生的各種境遇）。苦劇難言（指痛苦到了難以言說的地步）。如果有人被蚊子或蒼蠅叮咬，尚且會側身搖動感到不安。聽到這些劇烈的痛苦卻內心不動容的人，能稱他為最靈敏的嗎？總而言之，一切劇烈的痛苦，都開始於不覺（指對事物真相的無知）。因為不覺的緣故，在原本沒有身體的情況下，錯誤地執著于有身體；在原本沒有形體的情況下，錯誤地認為有心。既然認為有身心，那麼對於堅硬的，就不覺悟那是地；對於潮濕的，就不覺悟那是水；對於溫暖的，就不覺悟那是火；對於流動的，就不覺悟那是風；感受（受）的時候，不覺悟是因外境而起；想（想）的時候，不覺悟是因感受而起；行為（行）的時候，不覺悟是因想而起；意識（識）的時候，不覺悟是因行為而起。所以才會堅固地執著于能（能動者）和所（所受者）這八法（能、所、地、水、火、風、境、受、想、行、識）。在生死榮辱、得失的關鍵時刻，稍微觸犯到一點，就心魂驚恐，毛髮豎立，骨頭寒冷。這沒有其他原因，病根就在於不理解。把堅硬的歸於地，把潮濕的歸於水，把溫暖的歸於火，把流動的歸於風，把感受歸於外境，把想歸於感受，把行為歸於想，把意識歸於行為罷了。能這樣歸還，那麼不覺就變成覺悟了。然而正在歸還的時候，且說通常所說的身心，究竟在哪裡呢？如果對此徹底明白，就可以轉萬種乖戾為吉祥，化不和諧為中和，身充滿宇宙而沒有憂患，智慧周遍萬物而不費力。這是觀的法門，以空為道路。千里之行始於第一步，空不是道本身，道就是家鄉。且說窮困的兒子回到家鄉，唱的是誰家的曲調？咦！剪燈不用依靠旁人的力量，自身就擁有足夠的光芒照亮整個宇宙（開示元廣的空觀說）。 在位時要像對待貴賓一樣恭敬，乘車時要像朝見皇帝一樣莊重。這兩句話，如果不用舌頭，囫圇吞棗般地說出來，恭敬的容貌是有了，好是好，但還沒有達到盡善盡美的地步。咄！一片心光永遠不會暗淡，即使在虎狼成群的地方也總是春風和煦（開示吳元石）。 任運遍知（自然而然地遍知一切），光明本來無需等待。一旦生起分別心，能與所就對立起來了。現在一切眾生，想要恢復那無需等待的光明，如果不從有待（需要條件）之中，立下大志，發出大心，那麼根本...
【English Translation】 English version: The physical form (referring to the human body). The myriad states of rising and falling (referring to the various circumstances of life). The intensity of suffering is difficult to express (referring to suffering that is beyond words). If a person is bitten by a mosquito or fly, they will still turn and shake in discomfort. Can one who hears of such intense suffering and remains unmoved be called the most sensitive? In short, all intense suffering begins with non-awareness (referring to ignorance of the truth of things). Because of non-awareness, in the absence of a body, one falsely clings to having a body; in the absence of form, one falsely perceives having a mind. Since one perceives having a body and mind, then regarding what is solid, one is not aware that it is earth; regarding what is wet, one is not aware that it is water; regarding what is warm, one is not aware that it is fire; regarding what is moving, one is not aware that it is wind; when experiencing (sensation), one is not aware that it arises from external conditions; when thinking (thought), one is not aware that it arises from sensation; when acting (action), one is not aware that it arises from thought; when knowing (consciousness), one is not aware that it arises from action. Therefore, one firmly clings to the eight dharmas of the 'able' (the actor) and the 'acted upon' (the receiver) (agent, object, earth, water, fire, wind, environment, sensation, thought, action, consciousness). At the critical moments of life and death, honor and disgrace, gain and loss, even a slight offense causes the mind and soul to be terrified, the hair to stand on end, and the bones to feel cold. There is no other reason for this; the root of the problem lies in not understanding. Return the solid to earth, the wet to water, the warm to fire, the moving to wind, the sensation to the environment, the thought to sensation, the action to thought, and the consciousness to action. If one can return in this way, then non-awareness will become awareness. However, in the midst of returning, let us ask, where exactly is the so-called body and mind usually located? If one thoroughly understands this, then one can transform all perversity into auspiciousness, harmonize disharmony into equilibrium, fill the universe with the body without worry, and have wisdom pervade all things without effort. This is the gate of contemplation, taking emptiness as the path. A journey of a thousand miles begins with the first step; emptiness is not the path itself, the path is the homeland. And what tune does the impoverished son sing when he returns home? Ah! Cutting the lamp does not require relying on the strength of others; one has enough light to illuminate the entire universe (Instruction on Yuan Guang's discourse on emptiness). When in a position of authority, be as respectful as when treating a great guest; when in a carriage, be as solemn as when paying homage to the emperor. If these two sentences are uttered without using the tongue, as if swallowing them whole, then the respectful appearance is there, and it is good, but it has not yet reached perfection. Bah! A piece of heart-light is always bright, and there is always a spring breeze even in a pack of tigers and wolves (Instruction to Wu Yuan Shi). Naturally knowing everywhere (knowing everything naturally), the light is originally without waiting. Once discrimination arises, the 'able' and the 'acted upon' become opposed. Now, if all sentient beings want to restore that light without waiting, if they do not establish great aspirations and generate great minds from within the 'waiting' (conditional), then the root...
光亦不易復。何故。良以有待之知。惟週六尺。六尺之外。隔一紙。則杌然無知矣。寧惟六尺之外。隔膜而不知。即六尺之間。如發毛爪齒之屬。亦割剪而不知也。如吾曹求無上道。為即用週六尺之知求之耶。不用而求之耶。若用此求。豈週六尺之知。能求之哉。若不以此求。吾曹脫廢此知。即等木石。求無上道。若此可求。則一切無情。皆能求道矣。故曰學道之人不識真。只為從前認識神。識神即週六尺之知耳。如外此而求。又坐無情求道之難。卜郎痛究之(示卜生)。
夫心不以理養。則所見弗靈。猶魚不以水養。則所長非龍。至人知此兩者。必須交相養。而能事始畢。故奉塵剎而不厭勤。循一真而非醉寂。雖然初不以空寂為自己。不免受七尺之累。不以靈知為自心。不免被攀緣之牽。空寂故。則死生禍福之橫來。如雲觸石。靈知故。則好惡公私之倒置。如風游空。果有志於大事。此兩者忽而不痛。痛而不恒。恒而不化。則繼往開來。聖賢之種子斷矣。若然者。則天地萬物。皆失依怙也。豈有是處(示法鐘)。
昔毗耶城中。有維摩居士。以病說法。度無量眾。今桐廬先生。亦以病說法。能度無量眾乎。若不能度無量眾。則為病所轉。佛言若能轉物。即同如來。我則曰。若能轉病。即同維摩。如不能
【現代漢語翻譯】 現代漢語譯本：光芒也不容易恢復。為什麼呢？因為依賴於有侷限的認知。這種認知範圍只有身週六尺。六尺之外，隔著一張紙，就完全沒有認知了。不僅僅是六尺之外，被阻隔而不知，即使在六尺之內，像頭髮、指甲、牙齒之類，也會被割掉修剪而不知覺。那麼我們這些人尋求無上道（anuttara-samyak-sambodhi，無上正等正覺），是用這侷限在身週六尺的認知去求呢？還是不用它去求呢？如果用它來求，難道這侷限的認知，能夠求得無上道嗎？如果不用它來求，我們如果拋棄這種認知，就等同於木頭石頭一樣，這樣求無上道，如果這樣可以求得，那麼一切無情之物，都能求道了。所以說學道之人不識真，只因爲從前認識了識神。識神就是侷限在身週六尺的認知啊。如果拋開這個而向外尋求，又陷入了無情之物求道的困境。卜郎要深刻地探究這個問題（開示卜生）。 心如果不以真理來滋養，那麼所見就不會明澈。就像魚不以水來滋養，那麼所長成的就不是龍。至人明白這兩者的道理，必須使兩者互相滋養，才能成就大事。所以奉獻于無盡的世界而不厭倦勤奮，遵循唯一的真理而不沉溺於寂靜。雖然一開始不以空寂作為自己，但難免會受到七尺之軀的拖累。不以靈知作為自己的心，難免會被攀緣之心所牽引。執著于空寂，那麼生死禍福的意外降臨，就像云撞擊石頭一樣。執著于靈知，那麼好惡公私的顛倒錯亂，就像風在空中游蕩一樣。如果真的有志於成就大事，對這兩者，要麼忽視而不感到痛苦，要麼感到痛苦而不持久，要麼持久而不變化，那麼繼承前人、開創未來的聖賢的種子就斷絕了。如果這樣，那麼天地萬物，都失去了依靠。怎麼會有這樣的道理呢（開示法鐘）。 過去在毗耶離城（Vaishali，古印度城市）中，有維摩詰居士（Vimalakirti，一位著名的在家菩薩），以疾病為契機說法，度化了無量的眾生。現在桐廬先生，也以疾病為契機說法，能度化無量的眾生嗎？如果不能度化無量的眾生，那就是被疾病所左右了。佛說如果能轉變外物，就等同於如來（Tathagata，佛的稱號之一）。我就說，如果能轉變疾病，就等同於維摩詰。如果不能。
【English Translation】 English version: The light is not easily recovered. Why? Because it relies on limited knowledge, which extends only about six feet around oneself. Beyond those six feet, even a piece of paper can block it, rendering it completely unaware. It's not just beyond six feet that it's blocked and ignorant; even within those six feet, things like hair, nails, and teeth are cut and trimmed without awareness. So, do we, in seeking the unsurpassed path (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), use this knowledge limited to six feet around us to seek it? Or do we not use it? If we use it, how can this limited knowledge possibly attain the unsurpassed path? If we don't use it, and we discard this knowledge, we become like wood and stone. If the unsurpassed path can be attained in this way, then all insentient things could attain the path. Therefore, it is said that those who study the path do not recognize the truth, simply because they previously recognized the 'consciousness-spirit.' This 'consciousness-spirit' is the knowledge limited to six feet around oneself. If one seeks outside of this, one falls into the difficulty of insentient things seeking the path. Bu Lang should deeply investigate this matter (instruction to Bu Sheng). If the mind is not nourished by truth, then what is seen will not be clear. Just as a fish not nourished by water will not grow into a dragon. The enlightened person understands both of these principles and knows that they must nourish each other for great deeds to be accomplished. Therefore, one dedicates oneself to countless worlds without tiring of diligence, and follows the one truth without being intoxicated by solitude. Although one does not initially take emptiness and stillness as oneself, one inevitably suffers the burden of the seven-foot body. One does not take spiritual awareness as one's own mind, and one inevitably gets caught by the entanglements of clinging. If one clings to emptiness and stillness, then the unexpected arrival of birth, death, fortune, and misfortune is like clouds hitting a rock. If one clings to spiritual awareness, then the inversion of likes and dislikes, public and private, is like wind wandering in the sky. If one truly aspires to accomplish great deeds, and one either ignores these two without feeling pain, or feels pain without being persistent, or is persistent without transforming, then the seeds of sages who inherit the past and open the future will be cut off. If that is the case, then heaven, earth, and all things will lose their reliance. How could there be such a thing (instruction to Fa Zhong)? In the past, in the city of Vaishali (Vaishali, an ancient Indian city), there was the layman Vimalakirti (Vimalakirti, a famous lay Bodhisattva), who used illness as a means to teach the Dharma and liberate countless beings. Now, Master Tonglu also uses illness as a means to teach the Dharma. Can he liberate countless beings? If he cannot liberate countless beings, then he is controlled by the illness. The Buddha said that if one can transform external things, one is the same as the Tathagata (Tathagata, one of the titles of the Buddha). I say that if one can transform illness, one is the same as Vimalakirti. If one cannot.
轉。則維摩鼻孔。在達觀手裡。雖然且道此病。從堅暖濕動有耶。離四者有耶。若從堅暖濕動有此病者。則堅屬地大。濕屬水大。暖屬火大。動屬風大。彼四既各有所屬。則此身果有乎。果無乎。有則病乃有地。無則病根何在。先生趁此時節。須究病根所在。則生也好。死也好。不生不死。也不甚奇特。即生即死。也無不是好事。噫。身為苦本何須說。四大分張病屬誰(示項居士東源病中)。
夫鐘不撞鐘。撞不自撞。人不引人。鳴不自鳴。聞不自聞。是須三合而後鳴。五合而有聞。此眾人之情也。殊不知離三求鳴。離五求聞。三各無鳴。五各無聞。各既無鳴無聞。豈合三五而有鳴聞哉。夫合三五而無鳴聞。則鳴鳴聞聞。果有鳴聞乎。果無鳴聞乎。於此洞然了知。則妄不待窮而自窮矣。真不待契而自契矣。妄窮而真契。究其功能。非大圓為師。非撞為士。非人能引。則吾曹即緣生而入無生。功何所自耶。然求功于鐘撞。茍微其人。則鐘之與撞。不能自鳴。茍微鐘撞。則人不能作鐘鳴。往復推求。求功于鐘撞。微人無功。求功於人。微鐘撞亦無功也。惟其能所無功。功無有待。功既無待。謂之無功之功。無功之功。先聖謂之內紹。有功之功。謂之外紹也。嗚呼。昧三則有鳴。昧五始有聞。如鳴不昧三。聞不昧五。
【現代漢語翻譯】 現代漢語譯本： 再說，維摩居士的鼻孔，好像就在達觀禪師的手裡一樣。雖然如此，還是想問一句，這個病，是從堅、暖、濕、動這四大元素產生的嗎？還是脫離這四者而產生的呢？如果說這個病是從堅（地大）、暖（火大）、濕（水大）、動（風大）產生的，那麼這四種元素既然各自有所歸屬，這個身體究竟是真實存在，還是根本不存在呢？如果存在，那麼病就有它的根基；如果不存在，那麼病根又在哪裡呢？先生您應該趁著現在這個時候，好好探究病根的所在。這樣，無論是生也好，死也好，還是不生不死，都不算什麼稀奇的事情。即使是即生即死，也沒有什麼不好。唉，身體是痛苦的根源，何必多說呢？四大分離，這病又屬於誰呢？（這是為項居士在東源生病時開示的）。
鐘不敲，它自己不會響；敲鐘的槌子，它自己也不會敲；人不去引導，鐘聲不會自己鳴響；耳朵不聽，聲音不會自己被聽到。這需要三者聚合才能發出聲音，五者聚合才能被聽到，這是普通人的看法。卻不知道離開三者去尋求鳴響，離開五者去尋求聽聞，三者各自沒有鳴響，五者各自沒有聽聞。各自既然沒有鳴響和聽聞，難道聚合三五就能有鳴響和聽聞嗎？如果聚合三五也沒有鳴響和聽聞，那麼所謂的鳴響和聽聞，究竟是真實存在，還是根本不存在呢？如果能對此透徹明瞭，那麼虛妄不用刻意去窮盡，它自己就會窮盡；真理不用刻意去契合，它自己就會契合。虛妄窮盡而真理契合，探究其中的作用，不是以大圓鏡智為老師，不是以敲擊為能事，不是人能夠引導的。那麼我們這些人就是從因緣生而進入無生，這功用是從哪裡來的呢？然而，如果向鐘和敲擊尋求功用，如果沒有人，那麼鐘和敲擊就不能自己鳴響。如果沒有鐘和敲擊，那麼人也不能使鐘鳴響。反覆推求，向鐘和敲擊尋求功用，沒有人就沒有功用；向人尋求功用，沒有鐘和敲擊也沒有功用。正因為能所都沒有功用，功用才沒有依賴。功用既然沒有依賴，就叫做無功之功。無功之功，先聖稱之為『內紹』；有功之功，稱之為『外紹』。唉，迷惑於三者，才會有鳴響；迷惑於五者，才會有聽聞。如果鳴響不迷惑於三者，聽聞不迷惑於五者，那又會如何呢？
【English Translation】 English version: Furthermore, Vimalakirti's (維摩, a famous Buddhist layman) nostrils seem to be in the hands of Zen Master Daguan (達觀, a Zen master). Nevertheless, let me ask, does this illness arise from the four elements of solidity (地大, earth element), warmth (火大, fire element), moisture (水大, water element), and motion (風大, wind element)? Or does it arise apart from these four? If this illness arises from solidity, warmth, moisture, and motion, then since these four each have their respective attributes, does this body truly exist, or does it not exist at all? If it exists, then the illness has its foundation; if it does not exist, then where is the root of the illness? Sir, you should take this opportunity to thoroughly investigate the location of the root of the illness. In this way, whether it is birth, death, or neither birth nor death, it is nothing extraordinary. Even immediate birth and immediate death are not necessarily bad things. Alas, the body is the root of suffering, why say more? With the four elements separating, to whom does this illness belong? (This was an instruction given to Layman Xiang during his illness in Dongyuan).
If a bell is not struck, it will not ring by itself; the hammer that strikes the bell will not strike by itself; if a person does not guide it, the bell sound will not ring by itself; if the ear does not listen, the sound will not be heard by itself. It requires the combination of three things for a sound to be produced, and the combination of five things for it to be heard; this is the understanding of ordinary people. However, they do not know that seeking the ringing apart from the three, and seeking the hearing apart from the five, each of the three has no ringing, and each of the five has no hearing. Since each has no ringing and no hearing, how can the combination of three and five produce ringing and hearing? If the combination of three and five has no ringing and hearing, then does the so-called ringing and hearing truly exist, or does it not exist at all? If one can thoroughly understand this, then delusion will exhaust itself without needing to be deliberately exhausted; truth will coincide without needing to be deliberately sought. Delusion is exhausted and truth coincides; investigating its function, it is not the Great Perfect Mirror Wisdom (大圓鏡智, one of the five wisdoms) that is the teacher, it is not the striking that is the ability, it is not the person who can guide it. Then we enter non-birth from conditioned birth, where does this function come from? However, if one seeks function from the bell and the striking, without the person, then the bell and the striking cannot ring by themselves. Without the bell and the striking, then the person cannot make the bell ring. Repeatedly investigating, seeking function from the bell and the striking, without the person there is no function; seeking function from the person, without the bell and the striking there is also no function. Precisely because the able and the object have no function, the function has no dependence. Since the function has no dependence, it is called the function of no function. The function of no function is what the ancient sages called 'inner inheritance' (內紹, inner realization); the function of function is called 'outer inheritance' (外紹, outer practice). Alas, being deluded by the three, there is ringing; being deluded by the five, there is hearing. If the ringing is not deluded by the three, and the hearing is not deluded by the five, then what would it be like?
則鳴鳴聞聞本無能所。故無說而說法。法豈有盡耶。倘逢緣不薦。必根境抗然。因成失照。則不免流入相續相待。故曰汝應如是聞。不應如是聽。然坡公身為宰官。而說法自在。若夜光宛轉。橫斜于金盤之中。而衝突自如。竟不可以四隅測也。渠不得事不成就三昧。理不成就三昧。則不免口縫才開。事理鈍置。或者誚東坡于文字禪。說法多理障。吾知其未夢見坡公在也(釋東坡法雲寺鐘銘示元一)。
夫鐘懸而無撞。撞有而無人。則鐘與撞不能相鳴。必三合而鐘始鳴。故鐘未鳴時。聞不自聞。必資鳴而後聞。鳴與聞並前之三者。非五合而後有聞。則缺一不能聞。可知矣。五合而後聞。聞果有聞耶。無聞耶。如有聞。聞應有五。如無聞。則何殊木偶哉。惟聞而無聞。則無所不聞。無所不聞。則聞無所在。聞無所在。則眼與鼻舌身皆可聞也。豈耳獨能聞耶。若然者則正聞時。聞本無聞。聞既無聞。謂鳴有無者非也。嗚呼。眾人擾擾。束耳能聞。則大圓谹然。臥士擊撞。謂之無聞可乎。然無人引之功。則兩者無用。雖藉人引。若微兩者。人亦何功。互而推之。皆非有功。非有功故。無所不功。如是則大圓。廣長舌相。遍覆十虛。說無盡法。然非以眼聞之。誰領玄旨。又臥士與人。即舌耶。非舌耶。即舌則舌不撞舌。非
【現代漢語翻譯】 現代漢語譯本：那麼鳴響和聽聞，本來就沒有能動者和所動者。所以無所說而又在說法。佛法哪裡有窮盡呢？如果遇到機緣而不理解，必定會與根塵相對抗，因此形成失去覺照。那麼就免不了流入相續和相對待之中。所以說『你應該這樣聽聞，不應該那樣聽聞』。然而蘇軾身為宰相，而說法卻很自在，就像夜光珠滾動，橫斜在金盤之中，衝突自如，竟然無法用四角來衡量。他如果不是得到了事成就三昧和理成就三昧，那麼就免不了口才剛開，事理就被鈍置。或許有人譏笑蘇軾的文字禪，說他說法多有理障，我知道這些人還沒有夢見過蘇軾呢（釋東坡法雲寺鐘銘示元一）。
鐘懸掛著而沒有撞擊，撞擊有了而沒有人，那麼鐘與撞擊就不能相鳴。必須三者合一，鐘才能鳴響。所以鐘未鳴響時，聽聞不能自己聽聞，必須憑藉鳴響而後才能聽聞。鳴響與聽聞，加上前面的三者，不是五者合一而後才有聽聞，那麼缺少一個就不能聽聞，可以知道了。五者合一而後聽聞，聽聞果真有聽聞嗎？沒有聽聞嗎？如果如有聽聞，聽聞應該有五種。如果如沒有聽聞，那麼和木偶有什麼區別呢？只有聽聞而無聽聞，那麼無所不聽聞。無所不聽聞，那麼聽聞無所不在。聽聞無所不在，那麼眼與鼻舌身都可以聽聞了。難道只有耳朵才能聽聞嗎？如果這樣，那麼正在聽聞時，聽聞本來沒有聽聞。聽聞既然沒有聽聞，說鳴響有無就是錯誤的。唉！眾人紛紛擾擾，侷限於耳朵能聽聞，那麼大圓鐘轟然鳴響，臥士擊撞，說成沒有聽聞可以嗎？然而沒有人引導的功勞，那麼兩者就沒有用處。即使憑藉人引導，如果輕視兩者，人又有什麼功勞？互相推論，都不是有功勞。不是有功勞，所以無所不功勞。這樣，那麼大圓鐘的廣長舌相，遍覆十方虛空，說無盡的佛法。然而不是用眼睛聽聞，誰能領會玄妙的旨意？又臥士與人，就是舌嗎？不是舌嗎？是舌，那麼舌不撞舌。不是舌
【English Translation】 English version: Therefore, the sounding and hearing originally have no agent and no object. Thus, there is no speaking, yet there is speaking of the Dharma. How can the Dharma ever be exhausted? If one encounters an opportunity but fails to recognize it, one will inevitably be in opposition to the roots and objects, thus resulting in a loss of awareness. Then one cannot avoid falling into continuity and relativity. Therefore, it is said, 'You should hear in this way, and not hear in that way.' However, Su Shi (坡公) [Su Shi, a famous Song Dynasty poet and statesman] as a prime minister, spoke the Dharma freely, like a night-shining pearl rolling and slanting in a golden plate, colliding freely, and could not be measured by the four corners. If he had not attained the Samadhi of accomplishment in affairs and the Samadhi of accomplishment in principle, then he would inevitably be dull in both affairs and principles as soon as he opened his mouth. Perhaps some people ridicule Su Shi's (東坡) [another name of Su Shi] Chan of words, saying that his Dharma talks have too many obstacles of reason. I know that these people have not even dreamed of Su Shi (坡公) [Su Shi, a famous Song Dynasty poet and statesman] (Shi Dongpo Fayun Temple Bell Inscription Showing Yuanyi 釋東坡法雲寺鐘銘示元一).
If a bell is hanging but not struck, and there is a striker but no one to strike it, then the bell and the striker cannot sound together. Only when the three are combined can the bell sound. Therefore, when the bell has not yet sounded, hearing cannot hear itself; it must rely on the sounding before it can hear. The sounding and the hearing, plus the previous three, are not five combined before there is hearing; if one is missing, one cannot hear, as can be known. After the five are combined, there is hearing. Does hearing truly have hearing? Or does it have no hearing? If there is hearing, then hearing should have five. If there is no hearing, then how is it different from a wooden puppet? Only when there is hearing without hearing can one hear everything. When one hears everything, then hearing is nowhere. When hearing is nowhere, then the eyes, nose, tongue, and body can all hear. Is it only the ears that can hear? If so, then at the very moment of hearing, hearing originally has no hearing. Since hearing has no hearing, it is wrong to say that sounding has existence or non-existence. Alas! The masses are in turmoil, confined to hearing with their ears. Then, when the great round bell sounds loudly, and the reclining man strikes it, can it be said that there is no hearing? However, without the effort of someone to guide it, then the two are useless. Even with someone to guide it, if one belittles the two, what merit does the person have? Pushing each other, none has merit. Because none has merit, therefore, there is nothing that does not have merit. Thus, the great round bell's broad and long tongue pervades the ten directions of space, speaking endless Dharma. However, if one does not hear it with the eyes, who can grasp the profound meaning? Also, are the reclining man and the person the tongue? Or are they not the tongue? If they are the tongue, then the tongue does not strike the tongue. If not
舌則舌不能遍。古德有言曰。喚作竹篦則觸。不喚作竹篦則背。今窮舌相。於是則舌相。又翻成竹篦子矣。由是而觀。則不免礙塞天下人去也。故問關吏可否者。未過關者也。如慣過關者。自能掉臂而行。肯復更問耶。如未過關。謂聞非聽。謂聽非聞。何異宰割虛空。爭其多寡。而擇其肥瘦耶(示元一)。
四方上下。謂之六合。眼耳鼻舌身意。謂之六根。以為方決不可易。根決不可紊。則謂之眾人。是不知方生於無方。根生於無根。設知之。則方之與根果可易耶。果不可紊耶。雖然惟聖人在方。而不為方之易。寄根而不為根之移。故能顛倒上下。反覆見聞。指地為天。指天為地。以耳見色。以眼聞聲。無為不可也(示觀宗)。
生滅滅已。寂滅為樂。此半偈者。乃我大雄氏。雙林示滅時作也。自古諸師。解有多種。有藏教生滅寂滅。有通教生滅寂滅。有別教生滅寂滅。有圓教生滅寂滅。藏教必以撥生滅之波。取止水寂滅為樂。通教以即波是水為樂。別教以波可會水。水還成波。不波不水為樂。圓教以一波無水不波。一水無波不水。以不波不水。無往不波不水為樂也者。於此既然。舉一物會通萬法。皆具四教之旨。顧其人善通不善通。善用不善用何如耳。達觀道人則不然。別有出身之路。請有緣者火速薦
【現代漢語翻譯】 現代漢語譯本： 如果用舌頭去描述舌頭，那麼舌頭就無法完整地表達自身。古人有句話說：『如果稱它為竹篦（zhú bǐ，一種竹製的拂塵），就有所執著；如果不稱它為竹篦，就違背了事實』。現在如果窮盡舌頭的表象，那麼這個舌頭的表象，又會變成另一個竹篦了。由此看來，這不免會阻礙天下人去理解真理。所以，詢問關吏是否可以通過的人，是還沒有過關的人。如果已經習慣過關的人，自然可以甩開手臂而行，哪裡還會再問呢？如果還沒有過關，把聽到的當作不是聽到的，把聽到的當作不是聽到的，這和在虛空中宰割，爭論多少，選擇肥瘦有什麼區別呢？（開示元一）
四方上下，稱為六合（liù hé，指空間）；眼耳鼻舌身意，稱為六根（liù gēn，指感覺器官）。如果認為方位絕對不可改變，根絕對不可擾亂，那就是普通人。這是因為不知道方位產生於沒有方位的地方，根產生於沒有根的地方。即使知道了這些，那麼方位和根真的可以改變嗎？真的不可以擾亂嗎？雖然如此，只有聖人才能在方位中而不被方位所束縛，寄託于根而不被根所轉移，所以能夠顛倒上下，反覆見聞，指地為天，指天為地，用耳朵去看顏色，用眼睛去聽聲音，沒有什麼是不可以的。（開示觀宗）
『生滅滅已，寂滅為樂』，這半句偈語，是我偉大的釋迦牟尼佛（Shìjiāmóunífó，佛教創始人）在雙林示現涅槃時所說的。自古以來，各位祖師對此有多種解釋。有藏教的生滅寂滅，有通教的生滅寂滅，有別教的生滅寂滅，有圓教的生滅寂滅。藏教必定要去除生滅的波浪，取止水的寂滅為快樂。通教認為波浪就是水，以此為快樂。別教認為波浪可以匯歸於水，水還可以變成波浪，不波浪不水為快樂。圓教認為一個波浪沒有不是水的波浪，一滴水沒有不是波浪的水，以不波浪不水，無處不是波浪不是水為快樂。如果能理解這些，那麼舉一物就能融會貫通萬法，都具備四教的宗旨。關鍵在於這個人是否善於融會貫通，是否善於運用。達觀道人則不然，另有超脫之路。請有緣人迅速推薦。
【English Translation】 English version: If the tongue is used to describe the tongue, then the tongue cannot fully express itself. An ancient master said: 'If you call it a bamboo whisk (zhú bǐ, a bamboo duster), you are attached; if you don't call it a bamboo whisk, you are contradicting the fact.' Now, if we exhaust the appearances of the tongue, then this appearance of the tongue will turn into another bamboo whisk. From this perspective, it inevitably hinders people from understanding the truth. Therefore, the person who asks the gatekeeper if they can pass is someone who has not yet passed through the gate. If someone is accustomed to passing through the gate, they can naturally swing their arms and walk, why would they ask again? If they haven't passed through the gate, treating what is heard as not heard, what is heard as not heard, what difference is there between butchering the void, arguing about quantity, and choosing fat and lean? (Instruction to Yuan Yi)
The four directions and up and down are called the six directions (liù hé, referring to space); the eyes, ears, nose, tongue, body, and mind are called the six roots (liù gēn, referring to the sense organs). If one believes that directions are absolutely unchangeable and that the roots are absolutely inviolable, then that is an ordinary person. This is because they do not know that directions arise from the absence of directions, and roots arise from the absence of roots. Even if they know this, can directions and roots really be changed? Can they really not be disturbed? Nevertheless, only a sage can be in directions without being bound by directions, and rely on the roots without being moved by the roots, so they can reverse up and down, repeatedly see and hear, point to the ground as heaven, point to heaven as the ground, use the ears to see colors, and use the eyes to hear sounds. There is nothing that cannot be done. (Instruction to Guan Zong)
'When birth and death are extinguished, stillness is bliss.' This half-verse was spoken by my great Shakyamuni Buddha (Shìjiāmóunífó, the founder of Buddhism) when he manifested Nirvana in the twin Sala trees. Since ancient times, various masters have had many interpretations of this. There is the birth and death and stillness of the Tripitaka teaching, the birth and death and stillness of the Common teaching, the birth and death and stillness of the Distinct teaching, and the birth and death and stillness of the Perfect teaching. The Tripitaka teaching must remove the waves of birth and death and take the stillness of still water as bliss. The Common teaching takes the waves as water as bliss. The Distinct teaching believes that waves can converge into water, and water can still become waves, neither wave nor water is bliss. The Perfect teaching believes that a wave is not a wave that is not water, and a drop of water is not water that is not a wave, taking neither wave nor water, and everywhere is neither wave nor water as bliss. If one can understand these, then by raising one thing, one can integrate all dharmas, all possessing the tenets of the four teachings. The key lies in whether the person is good at integrating and whether they are good at using it. But Da Guan Daoren is not like this, there is another path to transcendence. Please, those who are destined, quickly recommend him.
取。如何是生滅滅已吾指解伸。如何是寂滅為樂吾指解屈。伸兮屈兮即吾指兮。離吾指兮。非即非離兮。是即是離兮。眼中有筋。骨里有骨。快性男子向此咬嚼得破。則三世諸佛。與此人作奴兒婢子去。歷代祖師。為此人為牛為馬去。若咬嚼不破。正好向達觀。栗楖棒下討分曉去。珍重珍重(示知忍)。
此身本是血肉筋骨。及涕涶津液暖氣動轉之風。攢凄假合便有此相。若能將此相識得破了。便得真身。真身之好不生不死。清凈干潔。不同肉身。有生有死。有病有苦。有勤有懶。種種之苦。都是此不凈血肉之身所招來。常當行住坐臥。諦觀審察身內。五臟之上。五臟之下。五臟之中。一一逐臟推尋。肝在何處。肺在何處。腸在何處。肚在何處。腸中所藏何物。肚中所藏何物。著實看得分明。想得分明了。又當觀察。從足至膝。是幾節骨。從膝至上。又幾節骨。從胸前至頭頂上。種種觀察。何者為胸膈。何者為咽喉。何者為頭。頭中又有何物。觀來觀去。察上察下。一一如看掌文。如鏡照面。了了分明。自然眾苦漸息。執著漸消。此皆觀身妙觀也。故曰觀身厭有形也。此身是個苦種。癡人執著。智者實厭。諦信諦信。不可忽。不可忽。若忽了不依我作工夫。用力觀察。現在諸病相尋。死去人身難得。至祝至祝。
【現代漢語翻譯】 現代漢語譯本： 取（放下）。什麼是『生滅滅已』，我伸出手指來為你解說。什麼是『寂滅為樂』，我屈回手指來為你解說。伸出啊，屈回啊，就是我的手指啊。離開我的手指啊，非即非離啊。是即是離啊。眼睛裡有筋，骨頭裡有骨。豪爽的男子漢如果能在此處咬嚼得破，那麼三世諸佛，都願意給這個人做奴僕婢女。歷代祖師，都願意為這個人做牛做馬。如果咬嚼不破，正好到Dàguān（達觀）禪師的栗棘棒下討個明白。珍重，珍重（開示知忍）。
這個身體本來就是由血肉筋骨，以及涕（鼻涕）涶（唾液）津液暖氣和動轉之風，聚集在一起，虛假結合而成的，所以才有了這個形相。如果能夠將這個形相認識透徹，便能得到真身。真身的美好在於不生不死，清凈干潔，不同於肉身，有生有死，有病有苦，有勤有懶，種種的痛苦，都是這不乾淨的血肉之身所招來的。應當經常在行走、站立、坐臥時，仔細觀察審察身體內部，五臟之上，五臟之下，五臟之中，一一逐個臟器推尋。肝在何處？肺在何處？腸在何處？肚在何處？腸中所藏的是什麼？肚中所藏的是什麼？切實地看得分明，想得分明了。又應當觀察，從腳到膝蓋，是幾節骨頭？從膝蓋到上面，又是幾節骨頭？從胸前到頭頂上，種種觀察。哪裡是胸膈？哪裡是咽喉？哪裡是頭？頭中又有什麼？觀來觀去，察上察下，一一如同看手掌上的紋路，如同鏡子照面，清清楚楚明明白白。自然眾多的痛苦漸漸止息，執著漸漸消退。這都是觀身妙觀啊。所以說，觀察身體，厭惡有形之身啊。這個身體是個痛苦的根源，愚癡的人執著它，有智慧的人實在厭惡它。要深信，要深信。不可疏忽，不可疏忽。如果疏忽了，不按照我所說的去做功夫，用力觀察，現在各種疾病就會來找你，死後人身難以得到。至誠祝願，至誠祝願。
【English Translation】 English version: Take (let go). What is 『birth and death extinguished,』 I extend my finger to explain it to you. What is 『Nirvana as bliss,』 I retract my finger to explain it to you. Extending, retracting, it is my finger. Apart from my finger, neither identical nor separate. Is identical, is separate. In the eye there are tendons, in the bone there is bone. If a straightforward man can chew through this, then the Buddhas of the three worlds will be willing to be his slaves. The patriarchs of all ages will be willing to be his cattle and horses. If he cannot chew through it, he should go to Dàguān's (達觀) chestnut staff to seek clarity. Treasure this, treasure this (instruction to Zhīrěn).
This body is originally composed of flesh, blood, tendons, bones, as well as mucus, saliva, bodily fluids, warmth, and the wind of movement. It is a temporary aggregation that gives rise to this form. If you can thoroughly understand this form, you will attain the true body. The goodness of the true body lies in its freedom from birth and death, its purity and cleanliness, unlike the physical body, which is subject to birth, death, sickness, suffering, diligence, laziness, and all sorts of miseries, all of which are brought about by this impure body of flesh and blood. You should constantly, in walking, standing, sitting, and lying down, carefully observe and examine the interior of the body, above the five organs, below the five organs, and within the five organs, searching for each organ individually. Where is the liver? Where is the lungs? Where are the intestines? Where is the stomach? What is stored in the intestines? What is stored in the stomach? See it clearly and think about it clearly. Furthermore, you should observe, from the foot to the knee, how many joints there are. From the knee upwards, how many joints are there? From the chest to the top of the head, observe everything. What is the diaphragm? What is the throat? What is the head? What is in the head? Observing and observing, examining above and below, everything as clear as the lines on the palm, as clear as a mirror reflecting the face. Naturally, all suffering will gradually cease, and attachments will gradually diminish. All of this is the wonderful contemplation of the body. Therefore, it is said, 『Observe the body and厭惡(detest) the physical form.』 This body is a seed of suffering. Foolish people are attached to it, wise people truly detest it. Believe deeply, believe deeply. Do not neglect, do not neglect. If you neglect and do not cultivate according to my instructions, diligently observing, various illnesses will seek you out in this life, and it will be difficult to obtain a human body after death. Sincerely wish, sincerely wish.
上來都是觀身觀。不是觀心觀。若說觀心觀之功德。比之觀身觀。其功德勝萬倍。現前晨朝起來。管種種事。忙忙不得停歇。心中猶豫煩惱。不知一個時辰起了幾番。夜來夢中胡夢亂夢。悲歡離合。與日裡一樣不差。是故令人精神枯耗疲倦了也。若能識破此心。從何處生。查得他明白。一切苦根。拔斷無疑。最初觀起。先觀此分別好惡之心。夢想顛倒。從境生耶。從自生耶。若從境生。我無知覺不生。若從自生。境不觸我不生。此心又以受蘊為根。因有受蘊。便有想蘊。因有想蘊。便有行蘊。因有行蘊。便有識蘊。此名四蘊。蘊者積聚義。然此四蘊。窮破了受蘊。三蘊自然不生。何為受蘊。領納前境曰受。境有六種。眼以色為境。耳以聲為境。鼻以香臭為境。舌以滋味為境。身以觸塵為境。意以五塵影子為境。故受有六受。對六塵而言也。窮破一受。諸受遂消。故曰。以四大觀身。即得真身。以四蘊觀心。即得真心。真身無死生。真心無好惡。雖曰無好惡。不同木石一向無知。即如明鏡。物來自照。好醜雖分。本無照心。能作此觀。非但現在福壽安樂。成佛成祖。亦不難也。我說不虛。猛生信心。我說若虛。我舌當爛。汝不信心。汝苦當受。一切聖凡。證明此語。可畏可畏(示某居士)。
夫殺盜淫妄。飲酒食
【現代漢語翻譯】 現代漢語譯本 上來都是觀身觀，而不是觀心觀。如果說觀心觀的功德，比之於觀身觀，其功德勝過萬倍。現在早晨起來，管理各種事務，忙碌得不得停歇，心中猶豫煩惱，不知一個時辰起了多少次。夜裡夢中胡思亂想，悲歡離合，與白天一樣不差。因此令人精神枯竭疲憊。如果能識破這顆心，從何處產生，查得它明白，一切苦根，拔除無疑。最初觀想開始，先觀想這分別好惡之心，夢想顛倒，是從外境產生呢？還是從自身產生呢？如果從外境產生，我無知覺時就不會產生。如果從自身產生，外境不接觸我就不會產生。這顆心又以受蘊（Vedana-skandha，感受的集合）為根。因為有受蘊，便有想蘊（Samjna-skandha，表象的集合）。因為有想蘊，便有行蘊（Samskara-skandha，意志的集合）。因為有行蘊，便有識蘊（Vijnana-skandha，識別的集合）。這叫做四蘊。蘊的意思是積聚。然而這四蘊，窮盡破除了受蘊，三蘊自然不生。什麼是受蘊？領納前境叫做受。境有六種：眼以色為境，耳以聲為境，鼻以香臭為境，舌以滋味為境，身以觸塵為境，意以五塵影子為境。所以受有六受，是針對六塵而言的。窮盡破除一受，諸受就消除了。所以說：『以四大觀身，即得真身。以四蘊觀心，即得真心。』真身沒有死生，真心沒有好惡。雖然說沒有好惡，不同於木石一樣完全沒有知覺。就像明鏡，物體來了自然照見，好醜雖然分辨，本身沒有照見的心。能作這樣的觀想，非但現在福壽安樂，成佛成祖，也不難了。我說的不虛假，猛生信心。我說如果虛假，我的舌頭應當爛掉。你不相信，你的苦難應當承受。一切聖人凡人，證明此話。可畏啊可畏（開示某居士）。 夫殺盜淫妄，飲酒食
【English Translation】 English version From the beginning, it's all contemplation of the body, not contemplation of the mind. If we talk about the merits of contemplating the mind, compared to contemplating the body, its merits are ten thousand times greater. Now, getting up in the morning, managing all kinds of affairs, busy without a moment to rest, the mind is hesitant and troubled, not knowing how many times it arises in an hour. At night, in dreams, wild and chaotic dreams, joys and sorrows, separations and reunions, are no different from the daytime. Therefore, it causes people's spirits to wither and become exhausted. If one can see through this mind, from where does it arise, and investigate it clearly, then all the roots of suffering will undoubtedly be eradicated. When beginning contemplation, first contemplate this mind that distinguishes between good and evil, dreams and inversions. Does it arise from external objects, or from oneself? If it arises from external objects, it will not arise when I am without awareness. If it arises from oneself, it will not arise when external objects do not touch me. This mind also takes the Vedana-skandha (aggregate of feelings) as its root. Because there is Vedana-skandha, there is Samjna-skandha (aggregate of perceptions). Because there is Samjna-skandha, there is Samskara-skandha (aggregate of mental formations). Because there is Samskara-skandha, there is Vijnana-skandha (aggregate of consciousness). These are called the four Skandhas. Skandha means accumulation. However, if these four Skandhas are thoroughly broken down, and the Vedana-skandha is eliminated, the other three Skandhas will naturally not arise. What is Vedana-skandha? Receiving and accepting the objects before us is called Vedana. There are six kinds of objects: the eye takes form as its object, the ear takes sound as its object, the nose takes fragrance and odor as its object, the tongue takes flavors as its object, the body takes tangible objects as its object, and the mind takes the shadows of the five objects as its object. Therefore, there are six kinds of Vedana, which are directed towards the six objects. If one Vedana is thoroughly broken down, all Vedanas will disappear. Therefore, it is said: 'By contemplating the body with the four elements, one attains the true body. By contemplating the mind with the four Skandhas, one attains the true mind.' The true body has no birth or death, and the true mind has no good or evil. Although it is said to have no good or evil, it is not like wood and stone, which are completely without awareness. It is like a clear mirror, which naturally reflects objects when they come, and although it distinguishes between good and bad, it has no mind of its own to reflect. If one can do this kind of contemplation, not only will one have present happiness, longevity, and peace, but it will also not be difficult to become a Buddha or an ancestor. What I say is not false, generate strong faith. If what I say is false, may my tongue rot. If you do not have faith, you will have to endure your suffering. All sages and ordinary people, bear witness to these words. How fearful, how fearful (instruction to a certain layperson). Moreover, killing, stealing, lust, lying, drinking alcohol and eating
肉之習。初無自性。以無自性不能自覺。要待逢緣。始覺無性。一覺無性。則能履憎愛之場。觸生死之境。此覺不昧。如定風珠。一投大海。波浪漸停。所謂五習不遠而復。凡為佛子者。初心受戒貴先知此。知此則名性戒。不知則名事戒。性之與事若冰水。本無異同。融則名水。凝則名冰。是故先知性戒。則一切事戒無事而非性。即如知冰為水。則無冰而非水耳。智潭智潭。汝發此心。誠為希有。此點初心如初三之月。終至圓滿。雖然如是。智潭若未知性戒。且守事戒。事戒積久熏炙覺性。終有開悟之日。事戒者有根本事戒。沙彌事戒。比丘事戒。智潭汝當先受根本五戒。培后戒之基。根本五戒者。一不殺生云云(授智潭戒)。
初春正光居士。送爆竹供養三寶。因著凈人試火者三。一一皆響如破熱之雷。忽憶佛令羅睺羅擊鐘。鐘則有聲。不擊則無聲。此蓋常情之所計也。若以眼聽之。則擊時未嘗有聲。不擊時未嘗無聲。例爆竹放與不放。聲與不聲。俱兩頭語耳。如坐斷兩頭。中間亦安可得。目前大眾。以此聽爆竹之聲。則此聲即達觀老漢。廣長舌相也。雖然可與知言者道。不知言者。管取未夢見在(燒爆竹示眾)。
若睡了不作夢時。果乃無我。則主出入息者阿誰。若謂有我。我在何處。不解作夢。卒
【現代漢語翻譯】 現代漢語譯本： 肉體的習性，最初沒有自性（Svadharma，自身固有的性質）。因為沒有自性，所以不能自己覺悟。一定要等待因緣（Hetu-pratyaya，產生結果的直接原因和輔助條件）聚合，才能覺悟到無自性。一旦覺悟到無自性，就能行走在憎恨和喜愛的場所，接觸到生死輪迴的境界。這種覺悟不會迷惑，就像定風珠一樣，一旦投入大海，波浪就會逐漸平息。這就是所謂的五種習性不會遠離而復返。凡是作為佛弟子的人，最初發心受戒時，最重要的是先要知道這個道理。知道這個道理就叫做性戒（Prakriti-sila，基於本性的戒律），不知道就叫做事戒（Karma-sila，基於行為的戒律）。性戒和事戒就像冰和水，本來沒有不同，融化了就叫做水，凝結了就叫做冰。因此，先要知道性戒，那麼一切事戒就沒有哪件事不是性戒。就像知道冰就是水，那麼就沒有哪塊冰不是水一樣。智潭（Zhi Tan，人名），智潭，你發起這樣的心，真是稀有難得。這一點初心就像初三的月亮，最終會達到圓滿。雖然如此，智潭如果還不知道性戒，就先守護事戒。事戒積累久了，薰陶覺性，終究會有開悟的一天。事戒有根本事戒、沙彌事戒、比丘事戒。智潭你應該先受根本五戒，培養以後受更高戒律的基礎。根本五戒是：一不殺生等等（為智潭授戒）。
初春時節，正光居士（Zhengguang Jushi，人名）送來爆竹供養三寶（Triratna，佛、法、僧）。於是讓凈人（Jingren，負責寺院雜務的在家信徒）點燃爆竹，點了三個，每一個都響得像炸裂的熱雷一樣。忽然想起佛陀讓羅睺羅（Rahula，佛陀的兒子）敲鐘的事情，敲鐘就有聲音，不敲鐘就沒有聲音。這大概是常人的想法。如果用眼睛來聽，那麼敲鐘的時候未嘗有聲音，不敲鐘的時候未嘗沒有聲音。就像爆竹，放與不放，有聲音與沒有聲音，都是兩頭語。如果截斷兩頭，中間又怎麼能得到呢？目前的大眾，用這個來聽爆竹的聲音，那麼這個聲音就是達觀老漢（Daguan Laohan，禪師的自稱），廣長舌相（Prabhutaratna，佛的三十二相之一）啊。雖然如此，可以和懂得言語的人說，不懂得言語的人，恐怕連做夢都夢不見（燒爆竹給大眾看）。
如果睡著了不做夢的時候，果真沒有我（Atman，靈魂），那麼主宰出入氣息的是誰？如果說有我，我在哪裡？不理解做夢，突然
【English Translation】 English version: The habit of the flesh initially has no self-nature (Svadharma). Because it has no self-nature, it cannot awaken itself. It must wait for the convergence of conditions (Hetu-pratyaya) to awaken to its non-self-nature. Once awakened to non-self-nature, it can walk in the realm of hatred and love, and touch the realm of birth and death. This awakening is not obscured, like a wind-fixing pearl. Once thrown into the sea, the waves gradually subside. This is what is meant by the five habits not being far away and returning. All those who are Buddhist disciples, when first resolving to take precepts, should first know this. Knowing this is called the nature precept (Prakriti-sila), and not knowing it is called the action precept (Karma-sila). The nature precept and the action precept are like ice and water, originally not different. When melted, it is called water; when frozen, it is called ice. Therefore, first know the nature precept, then all action precepts are nothing but nature. Just as knowing that ice is water, then there is no ice that is not water. Zhi Tan (Zhi Tan, a person's name), Zhi Tan, it is rare and precious that you have aroused this mind. This initial aspiration is like the moon on the third day, and will eventually reach perfection. Although this is so, if Zhi Tan does not yet know the nature precept, then first uphold the action precepts. Accumulating action precepts for a long time will nurture the awakened nature, and eventually there will be a day of enlightenment. Action precepts include fundamental action precepts, Shramanera action precepts, and Bhikshu action precepts. Zhi Tan, you should first receive the fundamental five precepts to cultivate the foundation for later precepts. The fundamental five precepts are: first, do not kill, and so on (giving precepts to Zhi Tan).
In early spring, Upasaka Zhengguang (Zhengguang Jushi, a person's name) sent firecrackers as offerings to the Three Jewels (Triratna: Buddha, Dharma, Sangha). So he had a lay attendant (Jingren, a layperson responsible for miscellaneous tasks in the monastery) light the firecrackers. Three were lit, and each one sounded like thunder bursting. Suddenly, I remembered the Buddha telling Rahula (Rahula, Buddha's son) to strike the bell. When the bell is struck, there is sound; when it is not struck, there is no sound. This is probably what ordinary people think. If you listen with your eyes, then when the bell is struck, there has never been sound; when it is not struck, there has never been no sound. Like firecrackers, whether they are lit or not, whether there is sound or not, are both two-sided statements. If you cut off both ends, how can you get the middle? The assembly before me, using this to listen to the sound of the firecrackers, then this sound is the long tongue (Prabhutaratna, one of the thirty-two marks of the Buddha) of old man Daguan (Daguan Laohan, a Chan master's self-reference). Although this is so, it can be said to those who understand language, but those who do not understand language probably have not even dreamed of it (burning firecrackers to show the assembly).
If, when you are asleep and not dreaming, there is truly no self (Atman), then who is in charge of the incoming and outgoing breaths? If you say there is a self, where is the self? Not understanding dreaming, suddenly
然不知下落。痛當屏息萬緣。一念萬年。萬年一念。討個下落。方好商略此事。如若乘興而來。興盡而去。欲以有思惟心。卜度此事。縱有一知半解。總是以網張風。徒勞無獲。道人念公遠來。且見懷有日。所以不敢忽公好心。特俟人靜身自問公。公當念老病不與之期。時光不可把玩。得功名時。不異夢中簪花。失功名時。不異夢中所簪之花為風雨摧謝。慨花易謝而醒。醒后逆思夢中簪花。夢中花謝。及至覺來。簪者誰乎。謝者誰乎。醒來知簪。知謝者又誰乎。以至推未有我時。我忽何來。既有我時。我不能轉物。終被物轉。畢竟病根在什麼處。若檢得病根出。簪花也好。花謝也好。開眼妄想也好。閤眼做夢也好。不做夢也好。見道人也好。不見道人也好。讚道人也好。謗道人也好。設檢不出。儒也沒分。老也沒分。佛也沒分。此是真實語。如黑業濃覆。便信不及。若黑業輕。見此語。聞此語。孰不感痛(示馬新甫)。
千經萬論。說離身心。故覺有身心。即是無明。不見有身心。即是大智慧。噫。無明智慧。初非兩事。但順情時。身心現前。情消時。身心廓落。身心現前。生死煩惱。不待而來。身心不見。涅槃菩提。非求即證(示懷慈)。
生人之大累。莫過乎身心。所以聖人。先治自己身心之後。然
【現代漢語翻譯】 現代漢語譯本： 雖然不知道（心的）下落。但應當屏除一切雜念，以一念當作萬年，以萬年當作一念，去追尋它的下落。這樣才能好好地商量這件事。如果只是乘興而來，興盡而去，想要用有思惟的心去揣測這件事，縱然有一知半解，也總是像用網去捕捉風，徒勞無功。我考慮到您遠道而來，而且掛念我很久了，所以不敢辜負您的好意，特地等到人靜的時候親自問您。您應當想到我年老體衰，不能與您長期相處，時光不可耽誤。得到功名的時候，不異於夢中戴花；失去功名的時候，不異於夢中所戴之花被風雨摧殘凋謝。感嘆花容易凋謝而醒悟，醒悟后反思夢中戴花，夢中花謝，等到覺悟的時候，戴花的是誰呢？凋謝的又是誰呢？醒來知道戴花，知道凋謝的又是誰呢？以至於推究到未有『我』的時候，『我』忽然從哪裡來？既有了『我』，『我』不能轉變外物，終究被外物所轉。到底病根在哪裡？如果能找到病根，戴花也好，花謝也好，睜眼妄想也好，閉眼做夢也好，不做夢也好，見到我（道人）也好，不見到我（道人）也好，讚美我（道人）也好，誹謗我（道人）也好，都沒有關係。如果找不到病根，儒家沒有你的份，道家也沒有你的份，佛家也沒有你的份。這是真實的話，如果黑業深重覆蓋，便不能相信。如果黑業輕微，見到這話，聽到這話，誰不會感到痛切呢？（開示馬新甫） 千經萬論，都在說離開身心。所以覺得有身心，就是無明（avidyā，對事物真相的迷惑）。不見有身心，就是大智慧（mahā-prajñā，根本智）。唉！無明和智慧，本來不是兩回事。只是順應情慾的時候，身心就顯現出來；情慾消退的時候，身心就空曠寂靜。身心顯現，生死煩惱，不用等待就自然而來；身心不見，涅槃（nirvāṇa，滅度）菩提（bodhi，覺悟），不用尋求就能證得。（開示懷慈） 人生最大的拖累，莫過於身心。所以聖人，先治理自己的身心之後，然後才能有所作為。
【English Translation】 English version: Although the whereabouts (of the mind) are unknown. One should eliminate all distracting thoughts, treating one thought as ten thousand years, and ten thousand years as one thought, to seek its whereabouts. Only then can we properly discuss this matter. If one comes merely out of interest and leaves when the interest is gone, wanting to speculate on this matter with a thinking mind, even if one has some partial understanding, it is like trying to catch the wind with a net, a futile effort. I consider that you have come from afar and have been thinking of me for a long time, so I dare not disappoint your good intentions. I have specially waited until it is quiet to ask you personally. You should think that I am old and frail and cannot be with you for long, and time should not be wasted. When one gains fame and fortune, it is no different from wearing flowers in a dream; when one loses fame and fortune, it is no different from the flowers worn in a dream being destroyed and withered by wind and rain. Grieving that flowers easily wither and awakening, after awakening, one reflects on wearing flowers in a dream, and the flowers withering in a dream. When one awakens, who is the one who wears the flowers? Who is the one who withers? Who is the one who knows the wearing and the withering after awakening? To the point of investigating when there was no 'I', where did the 'I' suddenly come from? Since there is an 'I', the 'I' cannot transform external things, and is ultimately transformed by external things. Where exactly is the root of the illness? If one can find the root of the illness, wearing flowers is fine, withering flowers is fine, opening the eyes to delusion is fine, closing the eyes to dream is fine, not dreaming is fine, seeing me (the Daoist) is fine, not seeing me (the Daoist) is fine, praising me (the Daoist) is fine, slandering me (the Daoist) is fine. If one cannot find the root of the illness, Confucianism has no share for you, Taoism has no share for you, Buddhism has no share for you. These are true words. If black karma is heavily covered, one will not be able to believe it. If black karma is light, seeing these words, hearing these words, who would not feel pain? (Instruction to Ma Xinpu) Thousands of sutras and treatises speak of leaving the body and mind. Therefore, feeling that there is a body and mind is ignorance (avidyā, delusion about the true nature of things). Not seeing that there is a body and mind is great wisdom (mahā-prajñā, fundamental wisdom). Alas! Ignorance and wisdom are originally not two separate things. It is only when one follows emotions that the body and mind appear; when emotions subside, the body and mind become empty and still. When the body and mind appear, birth, death, and afflictions come naturally without waiting; when the body and mind are not seen, nirvana (nirvāṇa, extinction) and bodhi (bodhi, enlightenment) can be attained without seeking. (Instruction to Huai Ci) The greatest burden in life is none other than the body and mind. Therefore, the sage first governs his own body and mind before he can achieve anything.
后開物成務。辟如甕外運甕。不惟一甕可運。雖百千萬甕。可以命人運之。有餘力矣。何煩自運哉。眾人異此。辟如身困甕中。而欲運甕。雖一甕決難運之。況多甕哉。又治身治心。先務窮身心之始終。然後能治之。如不窮其始終。而妄治之。終不能也。然身粗而易窮。心精而難窮。故先窮其易者。作離身之觀。稍稍成熟。然後窮其精者。則心亦不難窮矣。身者何義。身以聚為義。心者何義。心以附麗為義。故曰離者麗也。由是而觀。先須聚五行四大。身然後成。境未目前。則心不能獨立。必境有以觸。然後心有以附麗。毗舍浮佛偈曰。假借四大以為身。心本無生因境有。與夫聚而後有身。附麗而後有心。若合符契。但眾人不以文字語言會其妙。反被文字語言障礙。所以通者成塞。塞者不能通也。如善會之。何塞非通。何通非妙。智燈來前。吾語汝。汝當精窮。身心始終之所以然。所以然得。則治身治心。若屈無名之指也。但患不肯屈。茍肯屈之。孰不能乎。智燈勉之。自今而後。凡遇榮辱風波。牢把柁柄。堅然自持。莫為前境所轉。則身存而無死生之累。心有而無好惡之偏。慎之體之。則千萬甕可運也(示智燈)。
飢火所燒。可以食救。慾火所燒。難以色拔。良以食飽則不饑。色無飽理故也。此兩者雖難易
【現代漢語翻譯】 現代漢語譯本 然後才能開創事物，成就事業。好比在甕外搬運甕。不只一個甕可以搬運，即使成百上千個甕，也可以命令別人搬運，還有剩餘的力量。何必自己搬運呢？眾人與此相反。好比身處困在甕中，卻想要搬運甕，即使一個甕也難以搬運，更何況是多個甕呢？ 又治理身體和心，首先要窮盡身體和心的始終，然後才能治理它們。如果不能窮盡它們的始終，而妄加治理，最終也不能成功。然而身體粗略而容易窮盡，心精微而難以窮盡，所以先窮盡那容易的，作遠離身體的觀想，漸漸成熟，然後窮盡那精微的，那麼心也不難窮盡了。 身體是什麼意思？身體以聚合為意義。心是什麼意思？心以依附為意義。所以說遠離就是依附。由此而觀察，首先需要聚合五行四大，身體然後才能形成。境界未出現在眼前，那麼心不能獨立，必須境界有所觸動，然後心有所依附。毗舍浮佛（Vipasyin Buddha，過去七佛之一）的偈語說：『假借四大以為身，心本無生因境有。』與那聚合然後有身，依附然後有心，如果合符契。但眾人不以文字語言領會其中的妙處，反而被文字語言障礙。所以通達的變成阻塞，阻塞的不能通達。如果善於領會它，哪裡有阻塞不是通達，哪裡有通達不是妙用？ 智燈（Zhi Deng，人名）來前面，我告訴你，你應當精細地窮盡身體和心的始終所以然。所以然得到，那麼治理身體和心，就像彎曲無名指一樣容易。只怕不肯彎曲，如果肯彎曲它，誰不能呢？智燈勉勵啊！從今以後，凡是遇到榮辱風波，牢牢把住舵柄，堅強地自我把持，不要被眼前的境界所轉移，那麼身體存在而沒有死生的拖累，心存在而沒有好惡的偏頗。謹慎地體會它，那麼成千上萬個甕都可以搬運了（開示智燈）。 飢餓的火焰所燃燒，可以用食物來救濟。**所燃燒，難以用美色來拔除。實在是食物吃飽了就不飢餓，美色沒有吃飽的道理。這兩者雖然難易
【English Translation】 English version Afterward, one can initiate and accomplish tasks. It's like transporting urns from outside the urn. Not only can one urn be transported, but even hundreds of thousands of urns can be moved by ordering others, with strength to spare. Why bother transporting them oneself? People are different from this. It's like being trapped inside an urn and wanting to move it; even one urn is difficult to move, let alone many urns. Furthermore, in governing the body and mind, one must first exhaustively understand the beginning and end of the body and mind, and then one can govern them. If one cannot exhaustively understand their beginning and end and rashly governs them, one will ultimately fail. However, the body is coarse and easy to exhaustively understand, while the mind is subtle and difficult to exhaustively understand. Therefore, first exhaustively understand what is easy, practice contemplating detachment from the body, gradually maturing, and then exhaustively understand what is subtle, and then the mind will not be difficult to exhaustively understand. What is the meaning of 'body'? 'Body' means aggregation. What is the meaning of 'mind'? 'Mind' means attachment. Therefore, it is said that detachment is attachment. From this perspective, one must first aggregate the five elements and the four great elements, and then the body can be formed. If the realm is not present before the eyes, then the mind cannot be independent; it must be touched by the realm, and then the mind can attach itself. A verse by Vipasyin Buddha (one of the past seven Buddhas) says: 'Borrowing the four great elements to form the body, the mind originally has no birth, arising from the environment.' This aligns with the idea that aggregation leads to the body, and attachment leads to the mind, like matching tallies. However, people do not understand its subtlety through words and language, but are instead obstructed by words and language. Therefore, what is accessible becomes blocked, and what is blocked cannot be accessed. If one understands it well, where is there blockage that is not access, and where is there access that is not wondrous? Zhi Deng (a name), come forward, I will tell you, you should meticulously exhaustively understand the beginning and end of the body and mind, and the reason for it. If you understand the reason, then governing the body and mind is as easy as bending the ring finger. The only concern is not being willing to bend it; if one is willing to bend it, who cannot do it? Zhi Deng, strive! From now on, whenever you encounter the storms of honor and disgrace, firmly grasp the rudder, steadfastly maintain yourself, and do not be swayed by the present environment. Then the body will exist without the burden of birth and death, and the mind will exist without the bias of likes and dislikes. Carefully embody it, and then thousands of urns can be transported (instruction to Zhi Deng). The burning of hunger can be relieved by food. The burning of ** is difficult to extinguish with beauty. This is because one is no longer hungry when full of food, but there is no principle of being full of beauty. These two, although easy and difficult
不同。然皆同出于愚癡。故曰愚癡不破。飽復還饑。欲終難飽。由是而觀。一切罪業。必以愚癡為母。一切福慧。皆出於自心明瞭。明瞭自心。又以般若為母。今有人。於此視母為路人。自以為不愚者。得非愚癡中之倍人乎。
有能碎千金之璧。而不能不失聲于破釜者。有心無心之別也。故曰慷慨殺身易。從容就義難。慷慨非有心乎。從容非近無心乎。仲尼曰。原始要終。故知生死之說。夫禍福莫烈于死生。如知其說。則禍福乃細故耳。何謂原始。知生之所以然也。何謂要終。知死之所以然也。知生之所以然。則生何所忻。知死之所以然。則死何所戚。雖然眾人之情。有我而昧。昧以性成。堅逾須彌。茍不得其道。破其堅執亦未易也。予讀金剛般若波羅蜜經。至如來問須菩提曰。若善男子善女人。以三千大千世界。碎為微塵。于意云何。是微塵眾寧為多否。須菩提曰甚多。予不覺置卷。熱淚橫流。夫何故。慚我自無始以來。堅執一合相。計為實有。勞彼至人婆心委曲。以三千大千世界可碎。開我迷云。奪我執吝。不異殘冰盪漾于春海。片雪飛觸于紅爐。此恩此德。深大難酬。我既知一合。置於三千大千世界之中。有若無也。況世界亦可碎乎。如來言世界微塵所成。即仲尼原始也。言世界可碎。即仲尼要終也。以
【現代漢語翻譯】 現代漢語譯本： 不同之處在於，這些行為都源於愚癡（avidyā，無明）。所以說，如果愚癡不破除，即使吃飽了還會感到飢餓，慾望永遠難以滿足。由此看來，一切罪惡的根源必定是愚癡，而一切福德和智慧都源於內心的明瞭。要明瞭自心，又以般若（prajñā，智慧）為根本。現在有人，對於這個根本視而不見，自認為不愚蠢，難道不是愚癡中的極品嗎？ 有人能擊碎價值千金的美玉，卻無法在打破舊鍋時保持平靜，這就是有心和無心的區別。所以說，慷慨赴死容易，從容就義卻很難。慷慨難道不是出於有心嗎？從容難道不是接近無心嗎？仲尼（Zhòngní，孔子的字）說，『探究事物的本源，瞭解它的終結』，因此才能瞭解生死之說。禍福沒有比生死更強烈的了，如果瞭解了生死的道理，那麼禍福就只是小事了。什麼是探究本源？就是了解生命為什麼存在。什麼是瞭解終結？就是了解死亡為什麼存在。瞭解生命為什麼存在，那麼對於生命還有什麼可貪戀的？瞭解死亡為什麼存在，那麼對於死亡還有什麼可悲傷的？雖然眾人的情感，執著于『我』而迷惑，這種迷惑又因為習性而變得根深蒂固，堅固得像須彌山（Sumeru，佛教中的聖山）。如果不得其法，要打破這種頑固的執著也不容易。我讀《金剛般若波羅蜜經》（Vajracchedikā Prajñāpāramitā Sūtra），讀到如來（Tathāgata，佛的稱號）問須菩提（Subhūti，佛陀的弟子）說：『如果善男子善女人，將三千大千世界（tri-sahasra-mahā-sahasra-lokadhātu，佛教宇宙觀中的一個宇宙）粉碎成微塵，你認為怎麼樣？這些微塵多嗎？』須菩提回答說：『很多。』我不禁放下經卷，熱淚盈眶。為什麼呢？慚愧我從無始以來，一直執著於一個整體的表象，認為它是真實存在的。勞煩佛陀如此婆心切切，用三千大千世界可以粉碎的道理，來開啟我的迷霧，奪走我的執著和吝嗇，就像殘冰在春海中融化，片雪飛入紅爐中一樣。這份恩情，這份恩德，深重難以報答。我既然知道一個整體，放在三千大千世界之中，就像不存在一樣。何況世界也可以粉碎呢？如來說世界是由微塵組成的，這就是仲尼所說的探究本源。說世界可以粉碎，這就是仲尼所說的瞭解終結。以此……
【English Translation】 English version: The difference lies in the fact that all these actions originate from ignorance (avidyā). Therefore, it is said that if ignorance is not eradicated, one will still feel hungry even after being full, and desires will be difficult to satisfy. From this perspective, the root of all sins is certainly ignorance, while all blessings and wisdom arise from the clarity of one's own mind. To understand one's own mind, one must rely on prajñā (wisdom) as the foundation. Now, there are people who disregard this foundation and consider themselves not ignorant; are they not the most ignorant of the ignorant? Some can shatter a jade worth a thousand gold pieces, yet cannot remain calm when breaking an old pot. This is the difference between having intention and lacking intention. Therefore, it is said that it is easy to die generously, but difficult to face death calmly. Is generosity not driven by intention? Is calmness not close to lacking intention? Zhòngní (Confucius) said, 'Investigate the origin and understand the end,' thus one can understand the theory of life and death. No misfortune or blessing is more intense than life and death. If one understands the principle of life and death, then misfortune and blessing are merely trivial matters. What is investigating the origin? It is understanding why life exists. What is understanding the end? It is understanding why death exists. Understanding why life exists, then what is there to crave in life? Understanding why death exists, then what is there to grieve in death? Although the emotions of the masses are attached to the 'self' and confused, this confusion is deeply rooted due to habit, as solid as Mount Sumeru. If one does not find the right method, it is not easy to break this stubborn attachment. When I read the Vajracchedikā Prajñāpāramitā Sūtra, and came to the part where the Tathāgata asked Subhūti, 'If a virtuous man or virtuous woman were to crush the tri-sahasra-mahā-sahasra-lokadhātu into dust, what do you think? Would there be many dust particles?' Subhūti replied, 'Very many.' I could not help but put down the scripture, with tears streaming down my face. Why? I am ashamed that since beginningless time, I have been clinging to the appearance of a unified whole, considering it to be real. I troubled the Buddha to be so compassionate, using the principle that the tri-sahasra-mahā-sahasra-lokadhātu can be crushed to dispel my confusion and take away my attachment and stinginess, just like melting ice in the spring sea, or a snowflake touching a red-hot stove. This kindness, this virtue, is profound and difficult to repay. Now that I know that a unified whole, placed within the tri-sahasra-mahā-sahasra-lokadhātu, is as if it does not exist. Moreover, the world can also be crushed. The Tathāgata said that the world is made of dust, which is what Zhòngní meant by investigating the origin. Saying that the world can be crushed is what Zhòngní meant by understanding the end. With this...
黑白之徒。習儒不閑儒。習佛不閑佛。致不遑會通焉。嗚呼惜哉。夫千金璧可碎。破釜不能不失聲。情也。知大千可碎。微塵可合而成世界。理也。情則有我而昧。理則無我而靈。老人愿聖香自今而去。痛以無我而靈者為前茅。庶不負如來聖人深慈慨切。聖香痛勉之。
夫惡無大小。善無淺深。而有心為之。則罪大功微。何哉。良以無知為惡。雖有丘山之罪。而君子察其無知。猶乃恕之。故物莫不善於有心。有心為善則有執。有執則有邊際。唯無心者為善。始福等虛空耳。由是而觀。有心為善尚不可。況有心為惡乎。
易戒有心。老亦戒有心。然觀其象而察其爻。亦未始無心也。老亦不敢為天下先。而不敢者。寧非有心乎。故有心無心。唯聖人善用之。無入而不可也。自非聖人。不唯有心有過。即無心亦未嘗無過。若然者則初心之人。如何作功。能辨此者。可以讀易老。
夫梧葉落而知秋。葭灰動而知春。梧葉葭灰。非可見者乎。春與秋非不可見者乎。然微可見之物。則不可見者。終不見之矣。茍聖人不以可見之情。見不可見之性。則性終不可見也。夫性不可見。則我固有之全失。固有之全失。則我欲立於大全之中。而運其末。亦終不可得而易之。道亦幾乎息矣。易息而謂天地萬物存。則天地萬物
【現代漢語翻譯】 現代漢語譯本： 那些執著于黑白對立的人，學習儒學卻不能領會儒學的精髓，學習佛法也不能領會佛法的真諦，以至於沒有時間融會貫通。唉，真是可惜啊！價值千金的美玉可以被打碎，破舊的瓦罐破碎了也會發出聲響，這是人之常情。明白大千世界可以破碎，微小的塵埃可以聚合形成世界，這是理。執著于情則有『我』的觀念而變得昏昧，遵循理則無『我』的境界而變得靈明。我希望聖香從今以後，以痛下決心達到無『我』而靈明的境界作為先導，或許才不辜負如來佛和聖人的深切慈悲和懇切期望。聖香要努力啊！
惡無論大小，善無論深淺，如果是有心而為，那麼罪過就大，功德就小。為什麼呢？因為無知而作惡，即使有像山一樣大的罪過，但君子察覺到他的無知，還是會原諒他。所以萬物沒有比有心更好的了，有心為善就會有執著，有執著就會有邊際。只有無心的人所做的善事，其福報才能等同於虛空。由此看來，有心為善尚且不可取，更何況有心為惡呢？
《易經》告誡人們要戒除有心，老子也告誡人們要戒除有心。然而觀察《易經》的卦象和爻辭，也並非完全沒有用心。老子也不敢為天下先，而不敢為天下先，難道不是因為有心嗎？所以有心和無心，只有聖人才能善於運用，無論進入哪種狀態都可以。如果不是聖人，不僅有心會有過錯，即使無心也未嘗沒有過錯。如果這樣，那麼剛開始修行的人，如何才能建立功德呢？能夠辨別這些道理的人，才可以讀懂《易經》和老子的思想。
梧桐樹葉落下就知道秋天來了，葭灰（蘆葦燒成的灰）飛動就知道春天來了。梧桐樹葉和葭灰，難道是容易看見的東西嗎？春天和秋天難道是不能看見的嗎？然而，如果忽略了這些微小的可見之物，那麼那些不可見的事物，終究是無法看見的。如果聖人不用可見的情感，去體察不可見的本性，那麼本性終究是無法被認識的。如果本性無法被認識，那麼我們本來就具有的全部就會喪失。如果本來就具有的全部喪失了，那麼我們想要立足於大全之中，並運用它的末端，也終究是不可能得到和改變的。道也就幾乎要停止了。如果道停止了，卻說天地萬物仍然存在，那麼天地萬物
【English Translation】 English version: Those who are fixated on the dichotomy of black and white, study Confucianism without grasping its essence, and study Buddhism without understanding its true meaning, to the point that they have no time for comprehensive understanding. Alas, what a pity! A priceless jade can be shattered, and a broken pot cannot help but make a sound when it breaks—this is human nature. To understand that the vast universe can be broken apart, and tiny dust particles can combine to form a world—this is reason. Attachment to emotions leads to the concept of 'self' and becomes obscured, while following reason leads to a state of 'no-self' and becomes enlightened. The old man hopes that Shengxiang (name) from now on, will resolve to achieve the state of 'no-self' and enlightenment as a guiding principle, perhaps then he will not fail the profound compassion and earnest expectations of the Tathagata (another name for Buddha) and the sages. Shengxiang must strive!
Evil is neither large nor small, and good is neither shallow nor deep, but if done with intention, then the sin is great and the merit is small. Why? Because if one commits evil out of ignorance, even if the sin is as great as a mountain, a wise person, observing their ignorance, will still forgive them. Therefore, nothing is better than having intention. To do good with intention is to have attachment, and to have attachment is to have boundaries. Only the good deeds done by those without intention have blessings equal to the emptiness of space. From this perspective, doing good with intention is already undesirable, let alone doing evil with intention?
The I Ching warns people to abandon intention, and Lao Tzu also warns people to abandon intention. However, observing the images and lines of the I Ching, it is not entirely without intention. Lao Tzu also dares not be the first in the world, and is not daring not because of intention? Therefore, intention and no-intention can only be skillfully used by sages, and can enter any state. If one is not a sage, not only will there be faults with intention, but even without intention, there will inevitably be faults. If so, then how can a beginner establish merit? One who can discern these principles can understand the I Ching and the thoughts of Lao Tzu.
When the leaves of the wutong (Chinese parasol tree) fall, one knows that autumn has arrived; when the jia ash (ash made from reeds) moves, one knows that spring has arrived. Are the wutong leaves and jia ash easy to see? Are spring and autumn impossible to see? However, if one ignores these tiny visible things, then those invisible things will never be seen. If the sages do not use visible emotions to perceive the invisible nature, then the nature will never be recognized. If the nature cannot be recognized, then all that we inherently possess will be lost. If all that we inherently possess is lost, then our desire to stand in the midst of the whole and wield its end will ultimately be impossible to obtain and change. The Dao (the Way) will almost cease. If the Dao ceases, yet it is said that heaven and earth and all things still exist, then heaven and earth and all things
。皆易外有也。雖至愚不信。予以是知。性有性之體。性有性之用。性有性之相。何謂體。用所從出也。何謂用。相所從出也。何謂相。昭然而可接者也。如善惡苦樂之情。此相也。苦樂之情未接。靈然而不昧者。此用也。外相與用。而昭然與靈然者。皆無所自矣。此體也。昔人以性無善惡。情有善惡。殊不知性無性。而具善惡之用。用無性。而著善惡之相。若赤子墮井。而不忍之心生。此善之情也。此情將生未生之間。非吉兇有無可能彷彿者。乃不知其為心。而遂認心以為性。所以性命之學。於是乎晦而不明也。即易之卦爻。有謂卦寓性。爻寓情。此亦認心為性者也。夫卦六十有四。而吉兇之情。具而未著也。具故非無也。未著故。非有也。非無故。則不可謂之性。非有故。則不可謂之情。既不可謂之性與情。謂之心非乎。故六十四卦。心之所寓也。三百八十四爻。情之唐肆也。故內外之情。吉兇之機。雖錯變無常。然不出乎封之內外。爻之奇偶也。內近親。外近疏。吉近善。兇近惡。親疏具而無我。心也。善惡具而有狀。情也。夫心與情。易之道窮於是矣。而心之前。有所謂性者。則非卦爻所能彷彿者也。然離卦爻而求之。則又離波求水也。然如之何。曰非予所知也。知之者。非知之者也。是何故。良以性不知性
【現代漢語翻譯】 現代漢語譯本：這些都容易被認為是外在的。即使是最愚笨的人也不會相信。因此我知道，性有性的本體，性有性的作用，性有性的表象。什麼是本體？作用從中產生。什麼是作用？表象從中產生。什麼是表象？顯明而可以接觸到的，比如善惡苦樂的情感，這就是表象。苦樂的情感尚未接觸，靈敏而不昏昧的，這就是作用。外在的表象和作用，以及顯明和靈敏，都是沒有來源的，這就是本體。過去的人認為性沒有善惡，情感有善惡，卻不知道性沒有自性，而具有善惡的作用；作用沒有自性，而顯現善惡的表象。比如嬰兒將要掉入井中，而不忍之心產生，這是善的情感。這種情感將要產生而未產生之間，不是吉兇有無可以彷彿的，卻不知道那是心，於是就認為心是性。所以性命之學，因此變得晦澀而不明白。即使是《易經》的卦爻，有人說卦象征性，爻象徵情，這也是認為心是性。卦有六十四個，而吉兇的情感，具備而未顯現。具備所以不是沒有，未顯現所以不是有。不是沒有，所以不可以稱之為性；不是有，所以不可以稱之為情。既然不可以稱之為性和情，那麼稱之為心難道不對嗎？所以六十四卦，是心所寄託的地方。三百八十四爻，是情感放縱馳騁的地方。所以內在和外在的情感，吉兇的先機，即使錯綜變化無常，然而不出乎卦的內外，爻的奇偶。內卦接近親近，外卦接近疏遠，吉兆接近善良，兇兆接近邪惡。親近和疏遠具備而沒有我執，這是心。善良和邪惡具備而有狀態，這是情。心與情，《易經》的道理到此就窮盡了。而在心之前，有所謂的性，那就不是卦爻所能彷彿的了。然而離開卦爻去尋求它，那就又是離波求水了。然而該怎麼辦呢？我說我不知道。知道它的人，不是真正知道它的人。這是什麼緣故呢？因為性不知道性。
【English Translation】 English version: These are all easily considered external. Even the most foolish would not believe it. Therefore, I know that the nature has its substance, the nature has its function, and the nature has its appearance. What is substance? It is where function originates. What is function? It is where appearance originates. What is appearance? It is what is manifest and can be contacted, such as the emotions of good, evil, suffering, and joy. This is appearance. Before the emotions of suffering and joy are contacted, what is spiritually aware and not obscured is function. External appearance and function, as well as manifestation and spiritual awareness, have no origin. This is substance. People of the past thought that nature has no good or evil, while emotions have good and evil, but they did not know that nature has no self-nature but possesses the function of good and evil; function has no self-nature but manifests the appearance of good and evil. For example, when a baby is about to fall into a well, a feeling of not bearing to see it arises. This is the emotion of goodness. Between the time when this emotion is about to arise and has not yet arisen, it is not something that can be resembled by the presence or absence of auspiciousness or inauspiciousness. Yet, they do not know that it is the mind and thus regard the mind as the nature. Therefore, the study of nature and destiny becomes obscure and unclear. Even in the hexagrams and lines of the I Ching (Book of Changes), some say that the hexagrams symbolize nature and the lines symbolize emotions. This is also regarding the mind as the nature. There are sixty-four hexagrams, and the emotions of auspiciousness and inauspiciousness are present but not yet manifest. They are present, so they are not non-existent. They are not yet manifest, so they are not existent. Because they are not non-existent, they cannot be called nature; because they are not existent, they cannot be called emotions. Since they cannot be called nature or emotions, is it not right to call them the mind? Therefore, the sixty-four hexagrams are where the mind resides. The three hundred and eighty-four lines are where emotions run wild. Therefore, the inner and outer emotions, the opportunities for auspiciousness and inauspiciousness, even though they are complex and constantly changing, do not go beyond the inner and outer aspects of the hexagrams and the odd and even numbers of the lines. The inner hexagram is close to intimacy, the outer hexagram is close to distance, auspiciousness is close to goodness, and inauspiciousness is close to evil. Intimacy and distance are present without self, this is the mind. Goodness and evil are present with form, this is emotion. The Way of the I Ching is exhausted by the mind and emotions. Before the mind, there is what is called nature, which cannot be resembled by the hexagrams and lines. However, to seek it apart from the hexagrams and lines is like seeking water apart from the waves. So what should be done? I say that I do not know. Those who know it are not those who truly know it. Why is this? Because nature does not know nature.
。如眼不見眼故也。
宗教雖分派。然不越乎佛語與佛心。傳佛心者謂之宗主。傳佛語者謂之教主。若傳佛心。有背佛語。非真宗也。若傳佛語。不明佛心。非真教也。故曰依經解義三世佛冤。離經一字。即同魔說。
知身可愛之知。知身不可得之知。前知因身可得而立。後知因身不可得而立。前知如前步。後知如後步。前步若不起。後步安得移。前步續後步。步步似不斷。前知續後知。知知似不滅。初心作觀者。此知不可忽。痛究知知源。源得知自歇。知歇照萬物。不勞無不徹。只此不勞者。亦名般若德。此德常現前。逆順湯潑雪。入死並出生。自在不思議。此後未及言。能到終自知。舌板搖腳跟。無上法輪轉。顧生寶而藏之。俟汝受用得來。方可示物(示聖堅)。
男子家不知自重自大。則靡所不至矣。不自重。則物重而身輕。不自大。則物大而我小。重者大者。我則篾有。輕者小者。卻受不辭。夫至重至大者。無擇老幼賢愚。誰不具足。特以微名小利。浮榮輕爵賺誤了也。人人本來心光。照窮三際(示馬子善)。
解等火。觀等薪。薪無火而不化。火無薪而不傳。是以大心凡夫。即熱惱心。頓開圓解之火。即生滅之心。漸副解火。如凡夫初入信。乃至十信。生滅功完。始登初住。辦不
【現代漢語翻譯】 現代漢語譯本： 就像眼睛不能看見自己一樣。
宗教雖然有不同的派別，但都不能超出佛陀的語言（佛語）和佛陀的心意（佛心）。傳達佛心的人被稱為宗主，傳達佛語的人被稱為教主。如果傳達佛心卻違背佛語，那就不是真正的宗派。如果傳達佛語卻不明白佛心，那就不是真正的教義。所以說，『依據經典解釋義理，三世諸佛都會感到冤枉』。離開經典哪怕一個字，就等同於魔的說法。
知道身體是可愛的這種『知』，和知道身體是不可得的這種『知』。前一種『知』是因為認為身體可以獲得而產生的，后一種『知』是因為認為身體不可獲得而產生的。前一種『知』就像前面的腳步，后一種『知』就像後面的腳步。如果前面的腳步不邁出，後面的腳步又怎麼能移動呢？前面的腳步連線著後面的腳步，腳步與腳步之間似乎沒有間斷。前一種『知』連線著后一種『知』，『知』與『知』之間似乎沒有止息。剛開始修觀的人，這種『知』不可忽視。要徹底追究『知』的源頭，源頭一旦被找到，『知』自然就會停止。『知』停止了，就能照見萬物，不費力氣就能無所不通達。僅僅是這種不費力氣的狀態，也叫做般若德。這種德行常常顯現在眼前，順境逆境都像用熱水潑雪一樣迅速消融。進入死亡和出生，都自在得不可思議。這之後還沒有說到的，能做到的人最終會自己知道。舌頭搖動，腳跟轉動，無上的法輪就開始轉動。姑且把這寶藏隱藏起來，等到你能夠受用的時候，才可以展示給別人（示聖堅）。
男子漢不知道自重自大，就會什麼事情都做得出來。不自重，就會看重外物而輕賤自身；不自大，就會覺得外物很大而自身很小。對於重要的、大的東西，我卻毫不在意；對於輕微的、小的東西，卻接受而不推辭。那至重至大的東西，不分老幼賢愚，誰不具備？只不過是被微小的名利、虛浮的榮華、輕微的爵位所迷惑耽誤了啊。人人本來具有的心光，照遍過去、現在、未來三世（示馬子善）。
理解（解）好比火，觀行（觀）好比柴薪。柴薪沒有火就不能燃燒轉化，火沒有柴薪就不能傳遞下去。因此，具有大心的凡夫，就是具有熱惱心。頓然開啟圓滿理解的火，就是生滅之心。逐漸輔助理解之火，就像凡夫最初進入信位，乃至十信位。生滅的功夫圓滿完成，才能開始登上初住位。辦不到
【English Translation】 English version: It is like the eye cannot see itself.
Although religions have different schools, they do not go beyond the Buddha's words (Fo Yu) and the Buddha's mind (Fo Xin). Those who transmit the Buddha's mind are called patriarchs, and those who transmit the Buddha's words are called masters. If one transmits the Buddha's mind but goes against the Buddha's words, it is not a true sect. If one transmits the Buddha's words but does not understand the Buddha's mind, it is not a true teaching. Therefore, it is said, 'Interpreting the meaning according to the scriptures will wrong the Buddhas of the three worlds.' Departing from the scriptures by even a single word is the same as the words of a demon.
The 'knowing' that the body is lovable, and the 'knowing' that the body is unattainable. The former 'knowing' arises because one thinks the body can be obtained, and the latter 'knowing' arises because one thinks the body cannot be obtained. The former 'knowing' is like the front step, and the latter 'knowing' is like the back step. If the front step is not taken, how can the back step move? The front step connects to the back step, and the steps seem continuous. The former 'knowing' connects to the latter 'knowing', and the 'knowing' seems endless. For those who are beginning to practice contemplation, this 'knowing' cannot be ignored. Thoroughly investigate the source of 'knowing'. Once the source is found, the 'knowing' will naturally cease. When 'knowing' ceases, one can illuminate all things, and without effort, one can be thoroughly enlightened. This state of effortless is also called Prajna virtue. This virtue is always present, and favorable and adverse circumstances melt away quickly like pouring hot water on snow. Entering death and birth, one is free and inconceivable. What has not been said after this, those who can do it will eventually know for themselves. The tongue moves, the heels turn, and the supreme Dharma wheel begins to turn. For now, hide this treasure, and only when you can benefit from it can you show it to others (shown to Sheng Jian).
If a man does not know how to respect and value himself, there is nothing he will not do. If he does not respect himself, he will value external things and despise himself. If he does not esteem himself, he will feel that external things are big and he is small. He does not care about important and big things, but he accepts trivial and small things without refusing. That which is most important and greatest, regardless of old or young, wise or foolish, who does not possess it? It is only that they are deluded and misled by small fame and profit, fleeting glory, and petty titles. Everyone originally has the light of the mind, illuminating the three realms of past, present, and future (shown to Ma Zishan).
Understanding (Jie) is like fire, and contemplation (Guan) is like firewood. Firewood cannot be burned and transformed without fire, and fire cannot be transmitted without firewood. Therefore, an ordinary person with a great mind is one with a mind of affliction. Suddenly opening the fire of complete understanding is the mind of birth and death. Gradually assisting the fire of understanding is like an ordinary person initially entering the stage of faith, up to the ten stages of faith. When the work of birth and death is completed, one can begin to ascend to the initial dwelling stage. Cannot do
生滅行。至八住。始得無功用行。斯意昧久。他種安知。
生鐵男兒。欲究明此事。無擇智愚。但辦肯心。直下即得。噫。當昧爽之際。交生滅之時。頭面忽呈。動睛已失。故曰。彩雲影里神仙現。手把紅羅扇遮面。急須著眼看神仙。莫看神仙手中扇。
心光本湛。妙物無累。橫生知見。失彼精明。是以眼識黏色。耳識黏聲。鼻識黏香。舌識黏味。身識黏觸。意識黏法。奔境流逸。竟各忘返。殊不知五識一覺。唯六熾知。六若不熾。彼覺何咎。故曰。初居圓成現量之中。浮塵未起。后落明瞭意根之地。外狀潛形。故全覺斯缺。能悟潛起。痛于境緣逆順之際。是非榮辱之場。歷然挺然。觀一切得失。如雲觸石。如風過樹。了無窒礙。始不負為男子漢。出家標格。設負之。生不若死也。全其體之。則缺者全矣。缺者全。即屙屎放溺。皆佛事也。寧獨拈香撥火。為佛事哉(示全禪人)。
韓信白起。今昔孰不以大將稱之。然但能戰人。不能戰己。戰人易耳。戰己實難。戰人如以手捉物。戰己如以眼觀眼。想此等境界。如何下得手。想久得入。一旦十八界魔兵蕩除。五蘊巢踢翻。一安永安。長劫作個無事人去。如此豪傑。將韓白較之。奚啻醯雞之匹大鵬也。本白本白。精進度日。十八界未空。五蘊濃厚。膏
【現代漢語翻譯】 現代漢語譯本： 『生滅行』（sheng mie xing，指在生死中流轉的行為）。要到八地菩薩（ba zhu，指菩薩修行過程中的第八個階段）才能獲得『無功用行』（wu gong yong xing，指不需刻意努力的修行狀態）。這個道理深奧難懂，其他人怎麼會知道呢？ 有志氣的男兒，想要徹底明白這件事，不論聰明還是愚笨，只要下定決心，立刻就能領悟。唉！在天色將亮未亮的時候，生死交替的時刻，本來面目忽然顯現，稍微眨眼就錯過了。所以說：『彩雲影里神仙現，手把紅羅扇遮面。急須著眼看神仙，莫看神仙手中扇。』 心光本來清澈，妙物本來沒有牽累。橫生分別知見，失去了本來的精明。因此眼識執著於色，耳識執著于聲，鼻識執著于香，舌識執著于味，身識執著于觸，意識執著於法。追逐外境而流失，最終都忘記了返回。卻不知道五識的覺察，都源於六識的熾盛。如果六識不熾盛，那麼五識的覺察又有什麼過錯呢？所以說：最初安住于圓滿成就的現量之中，浮塵尚未升起；後來落入明瞭的意根之地，外在的形態潛藏起來。因此，完全的覺悟就有了缺失。能夠覺悟到潛藏的升起，在境緣順逆、是非榮辱的場合，清清楚楚、挺然獨立，觀察一切得失，如同雲朵撞擊石頭，如同風吹過樹木，了無阻礙，才不辜負作為男子漢大丈夫的出家氣概。如果辜負了，活著還不如死了。保全它的本體，那麼缺失的也就圓滿了。缺失的圓滿了，那麼拉屎撒尿，都是佛事。難道只有拈香撥火，才是佛事嗎？（開示全禪人） 韓信（Han Xin）和白起（Bai Qi），無論古今，誰不稱他們為大將？然而他們只能戰勝別人，不能戰勝自己。戰勝別人容易，戰勝自己實在太難。戰勝別人就像用手去拿東西，戰勝自己就像用眼睛去看自己的眼睛。想想這種境界，如何下得了手？如果長期這樣思考，就能進入這種境界。一旦十八界（shi ba jie，指六根、六塵、六識）的魔兵被掃除，五蘊（wu yun，指色、受、想、行、識五種構成要素）的巢穴被推翻，就能一勞永逸，長久地做一個無事人。這樣的豪傑，如果和韓信白起相比，簡直就像小蟲子和大鵬鳥一樣。本來清凈，本來清凈，要精進不懈。十八界沒有空，五蘊濃厚，就像膏藥一樣。
【English Translation】 English version: 'The actions of arising and ceasing' (sheng mie xing, referring to the actions that flow in the cycle of birth and death). Only at the eighth Bhumi (ba zhu, referring to the eighth stage in the Bodhisattva's path) can one attain 'action without effort' (wu gong yong xing, referring to a state of practice without deliberate exertion). This meaning is obscure and has been around for a long time, how could others know it? A man of iron will, desiring to thoroughly understand this matter, regardless of intelligence or foolishness, only needs to make up his mind, and he will immediately grasp it. Alas! At the moment between darkness and dawn, at the time of the interchange of birth and death, the original face suddenly appears, and it is lost with a blink of an eye. Therefore, it is said: 'A celestial being appears in the shadow of colorful clouds, holding a red silk fan to cover her face. Quickly focus your eyes on the celestial being, do not look at the fan in the celestial being's hand.' The light of the mind is originally clear, and wonderful things are originally unburdened. False knowledge and views arise, losing the original clarity. Therefore, the eye consciousness clings to form, the ear consciousness clings to sound, the nose consciousness clings to smell, the tongue consciousness clings to taste, the body consciousness clings to touch, and the mind consciousness clings to dharma. Running after external realms and drifting away, they ultimately forget to return. They do not know that the awareness of the five consciousnesses all originates from the intensity of the sixth consciousness. If the sixth consciousness is not intense, then what fault is there in the awareness of the five consciousnesses? Therefore, it is said: Initially dwelling in the directly perceived realm of perfect accomplishment, the floating dust has not yet arisen; later falling into the realm of the clear mind-root, external forms are hidden. Therefore, complete awareness is lacking. Being able to awaken to the hidden arising, in the circumstances of favorable and unfavorable conditions, in the arena of right and wrong, honor and disgrace, being clearly and independently upright, observing all gains and losses, like clouds striking rocks, like wind passing through trees, without any obstruction, one will not fail to live up to the demeanor of a great man who has left home. If one fails to live up to it, it is better to die than to live. Preserve its essence, and then what is lacking will be complete. When what is lacking is complete, then even shitting and pissing are Buddhist activities. Is it only lighting incense and poking the fire that are Buddhist activities? (Instructing Chan practitioner Quan) Han Xin (Han Xin) and Bai Qi (Bai Qi), whether in ancient times or today, who does not call them great generals? However, they can only defeat others, not themselves. Defeating others is easy, but defeating oneself is truly difficult. Defeating others is like using your hand to grab something, defeating yourself is like using your eyes to look at your own eyes. Think about this kind of state, how can you bring yourself to do it? If you think about it for a long time, you can enter this state. Once the demonic soldiers of the eighteen realms (shi ba jie, referring to the six sense organs, six sense objects, and six consciousnesses) are swept away, and the nest of the five aggregates (wu yun, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness) is overturned, one can be at peace forever, and for a long time be a person without affairs. Such a hero, compared to Han Xin and Bai Qi, is like a small insect compared to a roc. Originally pure, originally pure, one must be diligent and unremitting. The eighteen realms are not empty, the five aggregates are thick, like ointment.
肓之疾未瘳。死生之夢未醒。敢因循而偷活哉(示狄明叔)。
男子立志。必操從苦起。業就艱難。鴆毒浮華。驪珠澹泊。歷風霜而不變。累歲月而恒新。擴襟抱于愛憎之關。蓄精神于榮落之際。尊知而履。韜璧而光。尚友千古之先。定理一心之內。崑崙可拔。拳石難傾。汝果能之。不負此晤。若夫蔽日月之光。于覆盆之下。窮風雲之思。于閨閣之間。而能揚音于丹桂之叢。奮翮于黃埃之上。安可得哉(示于潤甫)。
夫眾人知貴生。而不知所以養生之道。故為生之所累。至人知養生之道。本于無生。故能視生無生。無生而生。生無物累也。嗟呼。目為色之所累。耳為聲之所累。至於心為七情五欲之所累。猶曰。我平生快樂無累。殊不知無累者。累之久矣。蓋眾人慾重神昏。坐過而不知焉。辟如醉夫。臥于泥淖之中。人曉之曰。此泥淖。非可臥之所也。醉者瞪目而怒曰。我生平不解飲酒。汝奚誣我。今天下俱抱醉夫之疾。安得有不醉者。而與之言哉。
教理行果。此四者乃黑白凡夫之模範也。如黑白凡夫。不以四者爲模範。未有不遭邪小所網者。邪則外道是。小則二乘是。教乃圓教。理乃圓理。行乃圓行。果乃圓果。如四韋陀五明典籍。是外道教。如阿含等教。是二乘教。如華嚴法華圓覺楞嚴等教
【現代漢語翻譯】 現代漢語譯本：眼疾尚未痊癒，對生死輪迴的迷夢也未清醒。怎敢茍且偷生，虛度光陰呢？（告誡狄明叔）
男子漢立志，必須從艱苦開始磨練。成就事業在於克服艱難。把鴆毒看作浮華，把驪珠看作平淡。經歷風霜而不改變節操，累積歲月而保持恒久的新鮮。在愛與憎的關頭擴充套件胸懷，在榮耀與衰落的時刻積蓄精神。尊重知識並身體力行，將美玉藏於內而光華外現。以古人為友，傚法千古先賢，在內心確立根本的道理。像崑崙山一樣堅定不可動搖，像拳石一樣堅固難以傾覆。你如果真能做到這些，就不辜負這次相見。至於那些像用盆子遮蔽太陽的光芒一樣，在狹小的地方窮盡對風雲變幻的思索，在深閨之中希望能發出聲音，在塵土之上希望能展翅高飛，這怎麼可能呢？（告誡于潤甫）
世人只知道珍貴生命，卻不知道保養生命的方法，所以反而被生命所拖累。得道之人懂得保養生命的方法，認為生命的根本在於無生，所以能夠把生命看作無生。無生而生，這樣的生命就不會被外物所拖累。唉！眼睛被美色所拖累，耳朵被聲音所拖累，以至於心被七情五欲所拖累，卻還說：『我平生快樂沒有拖累。』殊不知所謂的沒有拖累，實際上是被拖累很久了。大概是世人慾望深重，精神昏聵，沉溺其中卻不知道。好比一個醉漢，躺在泥淖之中，有人告訴他說：『這泥淖，不是可以躺臥的地方啊。』醉漢瞪大眼睛，憤怒地說：『我平生不曾飲酒，你憑什麼誣陷我？』現在天下的人都患了醉漢的毛病，哪裡能找到不醉的人，而可以和他講道理呢？
教、理、行、果，這四者是凡夫俗子修行的模範。如果凡夫俗子不以這四者爲模範，沒有不被邪魔外道所迷惑的。邪指的是外道，小指的是二乘。教指的是圓教，理指的是圓理，行指的是圓行，果指的是圓果。像《四韋陀》和《五明》之類的典籍，是外道的教義。像《阿含經》之類的經典，是二乘的教義。像《華嚴經》、《法華經》、《圓覺經》、《楞嚴經》之類的經典，是圓滿的教義。
【English Translation】 English version: My eye ailment has not yet healed, and the dream of life and death has not yet awakened. How dare I drift along and steal a living? (Admonishing Di Mingshu)
A man who aspires must start from hardship. Success lies in overcoming difficulties. Regard poison as extravagance, and precious pearls as plainness. Endure wind and frost without changing integrity, and accumulate years while maintaining lasting freshness. Expand your mind at the juncture of love and hate, and accumulate spirit at the moment of glory and decline. Respect knowledge and practice it diligently, conceal your talent and let your virtue shine. Befriend the ancients, emulate the sages of the past, and establish fundamental principles within your heart. Be as steadfast as Mount Kunlun, and as solid as a fist-sized rock. If you can truly do these things, you will not have wasted this meeting. As for those who cover the light of the sun with a basin, exhaust their thoughts on the changing winds and clouds in a confined space, hope to make a sound in the inner chambers, and aspire to soar above the yellow dust, how can this be possible? (Admonishing Yu Runfu)
People generally know to value life, but they do not know the way to nourish life, so they are burdened by life. The enlightened know the way to nourish life, which is rooted in non-birth, so they can view life as non-birth. Non-birth gives rise to life, and such life is not burdened by external things. Alas! The eyes are burdened by beauty, the ears are burdened by sound, and the heart is burdened by the seven emotions and five desires, yet they say, 'I have been happy and unburdened all my life.' Little do they know that what they call unburdened has been burdened for a long time. It is probably because people's desires are heavy and their minds are confused, indulging in them without realizing it. It is like a drunkard lying in the mud, and someone tells him, 'This mud is not a place to lie down.' The drunkard stares and says angrily, 'I have never drunk alcohol in my life, why do you slander me?' Now the people of the world are all afflicted with the drunkard's disease, where can one find someone who is not drunk, and with whom one can reason?
'Doctrine (教, jiao), Principle (理, li), Practice (行, xing), and Fruition (果, guo)' – these four are the model for ordinary black and white mortals. If ordinary black and white mortals do not take these four as a model, there is no one who will not be ensnared by evil and petty influences. 'Evil' refers to external paths (外道, waidao), and 'petty' refers to the Two Vehicles (二乘, ercheng). 'Doctrine' refers to the perfect teaching (圓教, yuanjiao), 'Principle' refers to the perfect principle (圓理, yuanli), 'Practice' refers to the perfect practice (圓行, yuanxing), and 'Fruition' refers to the perfect fruition (圓果, yuanguo). Texts like the 'Four Vedas' and the 'Five Sciences' are the teachings of external paths. Texts like the 'Agama Sutras' are the teachings of the Two Vehicles. Texts like the 'Avatamsaka Sutra', 'Lotus Sutra', 'Perfect Enlightenment Sutra', and 'Surangama Sutra' are the perfect teachings.
。是終教頓教圓教。是故於邪小發心。是邪小種子。于圓教發心。是成佛種子。又佛性有三。有緣因佛性。有了因佛性。有正因佛性。正因佛性我雖固有。必待了因佛性開之。了因雖能開正因佛性。又必待緣因佛性熏發之。夫緣因佛性者。非他物也。即圓教所詮之理。此圓理。在凡夫分上謂之無明。如以圓教理火熏發之。則此無明以理火能熏炙之力。而凡夫無明。于不知不覺之中。轉而為無塵智。謂之了因佛性。無塵智。真積功終。謂之金剛無礙智。金剛無礙智。謂之如理智。非如量智也。以如量智。能開物成務。接引初機。以如理智。非理外之智。智本無功。非智外之理。契而無能。故智與理。理如春水。智如游魚。水無養魚之矜。魚無樂水之趣。魚水相忘。而養而游。自然與萬物共也。初心凡夫。如金銀銅鐵。教理行果。如大冶洪爐。金銀銅鐵融而化之。倘不假模範。欲其成佛祖聖賢之像。終不可得也。故教必有師。開理則圓。理圓則行不偏。行不偏。必正果大備。然華嚴文富。法華幽䆳。楞嚴微密。圓覺簡備。此四法寶。當各寫一鬮。澡身漱口。置鬮佛菩薩像前。嚴整衣冠至心禱祝。弟子某。如往昔親近佛菩薩因緣。何經因緣熟。信手拈之。拈得何鬮。即鬮得經。盡形壽受持。不敢懈怠。如受持經后。佛知見稍
開。決不敢獨善一己。誓必如一燈之明。傳千萬明。千萬明傳之於無盡。此初心凡夫。依教理行果之模範。如鼻祖西來。直指人心見性成佛。則教理行果之窩臼。早破這缺齒老胡踢翻了也。且問雷雨居士。教理行果窩臼。既被老胡踢翻了也。雷雨于尋常日用之際。又將誰家窩臼棲泊。宋別駕朱炎。一日問講僧義江曰。此身死後。心在何處。江反問曰。此身未死。心在何處。炎猛然有省。呈偈曰。四大不須身後覺。六根還向用時空。難將語默呈師也。只在尋常語嘿中。江首肯之。雷雨于吳門天池山。初晤時。亦首問雷雨。日用能分別心。畢竟在何處。屢問屢拶。雷雨竟無有答。詰朝遂別於天池。只今天池風月依舊。而問拶話頭。不知得依舊否。如得依舊。豈有真積力久。而疑團不迸破者哉。又雷雨二次書來。有王制臺求開示之囑。制臺于理水未深。不便裁書請益。雖然書雖未裁。而制臺菩提之心。早發於語言文字之先矣。此語言文字之先之心。即鼻祖東來直指之心也。如於此能直下信而不疑。用處廓達。則天地萬物。皆在制臺掌握之中。何況西蜀一省。不沾制臺沛然之法利乎。宋朱炎呈偈后。不久立化于多人之中。啟無量黑白信心。雷雨居士。能不忘吳門天池風月。則峨嵋風月。又豈在天池之上哉。古德曰。若人識得心
【現代漢語翻譯】 現代漢語譯本： 開示：決計不敢只顧自己。發誓一定要像一盞燈一樣，照亮千萬盞燈，千萬盞燈再照亮無盡的燈。這是最初發心的凡夫，依照教理行果的模範。如同達摩祖師西來，直指人心，見性成佛，那麼教理行果的窠臼，早就被這缺齒的達摩踢翻了。且問雷雨居士，教理行果的窠臼，既然被達摩踢翻了，雷雨你在尋常日用之間，又將誰家的窠臼作為棲身之所？ 宋朝的別駕朱炎，有一天問講經的和尚義江說：『我死後，心在何處？』義江反問說：『你還沒死，心在何處？』朱炎猛然醒悟，呈上一首偈子說：『四大假合之身不必等到死後才覺悟，六根的作用當下就是空。難以用言語或沉默來呈給師父，真理就在尋常的言語和沉默之中。』義江點頭認可。 雷雨居士在吳門天池山，初次見面時，我也首先問雷雨：『日常所用的分別心，究竟在哪裡？』屢次追問，雷雨竟然無言以對。第二天早上就告別了天池。如今，天池的風月依舊，而追問的話頭，不知道是否依舊？如果依舊，難道會有真正積累力量很久，而疑團不爆發的人嗎？ 還有，雷雨第二次來信，有王制臺請求開示的囑託。王制臺對治理水患的道理還沒有深入瞭解，不方便寫信請教。雖然信還沒有寫，而王制臺的菩提之心，早已在語言文字之前發起了。這語言文字之前的心，就是達摩祖師東來直指的心。如果能對此當下深信不疑，運用起來心胸開闊，那麼天地萬物，都在王制臺的掌握之中。何況西蜀一省，不會沾染王制臺充沛的法益呢？ 宋朝的朱炎呈上偈子后，不久就在眾人之中站著圓寂，開啟了無數信徒的信心。雷雨居士，如果能不忘記吳門天池的風月，那麼峨嵋的風月，又豈會在天池之下呢？古德說：『如果有人認識了心，'
【English Translation】 English version: Enlightenment: I dare not seek only my own salvation. I vow to be like a lamp, lighting thousands of lamps, and those thousands of lamps lighting endless lamps. This is the initial aspiration of an ordinary person, following the model of teaching, principle, practice, and fruition. Like Bodhidharma (Patriarch) coming from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, then the nest of teaching, principle, practice, and fruition has long been kicked over by this toothless old Hu (a term for foreigners, referring to Bodhidharma). And I ask Layman Lei Yu, since the nest of teaching, principle, practice, and fruition has been kicked over by Bodhidharma, where do you, Lei Yu, find a place to dwell in your ordinary daily life? Zhu Yan, the Vice Prefect of the Song Dynasty, once asked the sutra-lecturing monk Yi Jiang, 'Where is the mind after this body dies?' Yi Jiang asked in return, 'Where is the mind before this body dies?' Zhu Yan suddenly awakened and presented a verse, saying, 'The four great elements (四大) (earth, water, fire, wind) need not be realized after death; the six senses (六根) (eye, ear, nose, tongue, body, mind) are empty when in use. It is difficult to present this in words or silence to the teacher; the truth is in ordinary speech and silence.' Yi Jiang nodded in approval. When I first met Layman Lei Yu at Tianchi Mountain (天池山) in Wumen (吳門), I also first asked Lei Yu, 'Where exactly is the discriminating mind that you use daily?' I repeatedly questioned him, but Lei Yu was speechless. The next morning, he bid farewell to Tianchi. Now, the wind and moon of Tianchi remain the same, but I wonder if the question remains the same? If it remains the same, how can there be someone who has truly accumulated power for a long time and whose doubts do not burst forth? Furthermore, in Lei Yu's second letter, there was a request from Wang Zhitai (王制臺) for guidance. Wang Zhitai has not deeply understood the principles of water management, so it is inconvenient to write a letter to ask for advice. Although the letter has not yet been written, Wang Zhitai's Bodhi mind has already arisen before language and words. This mind before language and words is the mind that Bodhidharma directly pointed to when he came from the East. If one can have deep faith in this without doubt and use it with an open mind, then all things in heaven and earth are in Wang Zhitai's grasp. How can the province of Western Shu (西蜀) not be blessed by Wang Zhitai's abundant Dharma benefits? After Zhu Yan of the Song Dynasty presented the verse, he soon passed away standing among the crowd, inspiring the faith of countless believers. Layman Lei Yu, if you can not forget the wind and moon of Tianchi in Wumen, then how can the wind and moon of Mount Emei (峨嵋) be below Tianchi? An ancient virtuous one said, 'If one recognizes the mind,'
。大地無寸土。達觀則曰。若人識得心。心外無風月。修山主曰。風動心搖樹。云生性起塵。若明今日事。暗卻本來人。達觀又曰。修山主但見錐頭利。不見鑿頭方。達觀但見鑿頭方。不見錐頭利。敢問王制臺與成都使君。且道修山主與達觀。孰雌孰雄。若辨得出。則教理行果窩臼。不踢翻也不妨。倘辨不出。即踢翻教理行果窩臼。管取此身直得無棲泊處。偈曰。峨嵋風月與天池。幾處歡歌幾處悲。心外了知無別法。境緣逆順盡吾師(寄示雷雨居士兼轉王制臺)。
偶與宇泰。言及禪門宗綱。因舉機不昧終始。如王太傅勘朗上座。又如僧問青林。展轉接拍冷然。恰好朗公不得明昭謙代轉。不免機昧終始去也。其臨機之際。賓主酬酢。如兩鏡交光。彌滿清凈。中不容他。如涉一毫擬議。即片云點太清矣。這個境界。不可作人我會。不可作有心無心會。觸著即應。豈念慮可及。靈然接拍。豈木女同倫。此非見地乾淨。保任圓熟。權衡在手。殺活自由的漢子。管取張良智巧。淮陰作略。直得鄉關萬里。把柄已在別人手裡。殺活憑他腳跟。波波地隨人轉去。如此之流。近來覓一個半個尚不可得。何況真沒力量漢。愈加愁人。且道如何得歡喜去。蕭蕭夜雨矇頭坐。淚灑春風不盡哀。漫山遍野野狐精。到處逢人瞎眼睛。實法
【現代漢語翻譯】 現代漢語譯本： 大地沒有一寸凈土。達觀（法號）說：『如果有人認識了自己的心，心外就沒有風花雪月。』修山主（法號）說：『風動搖了樹，心也隨之搖動；云生起，性也隨之生起塵埃。如果明白了今天的事情，就遮蔽了本來的面目。』達觀又說：『修山主只看到錐子的尖利，卻沒看到鑿子的方正。達觀只看到鑿子的方正，卻沒看到錐子的尖利。』
敢問王制臺（官名）與成都使君（官名），且說修山主與達觀，誰強誰弱？如果能分辨得出，那麼教理行果的窠臼，不踢翻也沒關係。倘若分辨不出，就踢翻教理行果的窠臼，保證此身直接沒有棲身之處。
偈語說：峨眉山的風花雪月與天池的風光，幾處是歡歌，幾處是悲哀？心外了知沒有別的佛法，一切境遇的順逆都是我的老師（寄給雷雨居士，並轉給王制臺）。
偶爾與宇泰（人名）談及禪宗的綱要，於是舉出『機不昧終始』的例子，就像王太傅（人名）勘驗朗上座（法號），又像僧人問青林（地名），輾轉接拍，冷然相對。恰好朗公（法號）沒有明昭謙（人名）代替他轉圜，不免於機昧終始了。那臨機應對的時候，賓主之間的酬答，就像兩面鏡子互相照耀，充滿清凈，中間不容許其他東西。如果稍微有一點點思慮，就像一片雲彩遮蔽了晴朗的天空。這個境界，不可作人我的分別，不可作有心無心的分別。一觸即應，豈是念慮可以達到的？靈敏地接拍，豈是木頭人可以相比的？這如果不是見地乾淨，保任圓熟，權衡在手的，殺活自由的人，就算有張良（人名）的智巧，淮陰（地名）的謀略，也只能離家萬里，把柄已經在別人手裡，生死都由別人掌握，只能隨波逐流，被人牽著鼻子走。像這樣的人，近來找一個半個都找不到，更何況是真正沒有力量的人，更加令人擔憂。且說如何才能歡喜呢？蕭蕭夜雨矇頭坐，淚灑春風不盡哀。漫山遍野都是野狐精，到處逢人就瞎了眼睛。實法（實在的佛法）。 English version: The earth has not an inch of pure land. Dagua (Dharma name) said: 'If a person recognizes his own mind, there is no wind or moon outside the mind.' Xiushan Master (Dharma name) said: 'The wind shakes the tree, and the mind also shakes with it; the clouds arise, and the nature also arises with dust. If you understand today's affairs, you will obscure your original face.' Dagua also said: 'Xiushan Master only sees the sharpness of the awl, but does not see the squareness of the chisel. Dagua only sees the squareness of the chisel, but does not see the sharpness of the awl.'
May I ask Wang Zhitai (official title) and the Chengdu Envoy (official title), and say, who is stronger and who is weaker, Xiushan Master or Dagua? If you can distinguish it, then the nest of teachings, principles, practices, and results, it doesn't matter if you don't overturn it. If you can't distinguish it, then overturn the nest of teachings, principles, practices, and results, and guarantee that this body will have nowhere to dwell.
The verse says: The wind and moon of Mount Emei and the scenery of Tianchi, how many places are songs of joy, and how many places are sorrows? Knowing outside the mind that there is no other Dharma, all circumstances, whether favorable or adverse, are my teachers (sent to Layman Leiyu, and forwarded to Wang Zhitai).
Occasionally, I talked with Yutai (person's name) about the essentials of the Zen school, so I cited the example of 'the machine does not obscure the beginning and the end,' just like Wang Taifu (person's name) examining Abbot Lang (Dharma name), and like a monk asking Qinglin (place name), turning and receiving the beat, coldly facing each other. It happened that Abbot Lang (Dharma name) did not have Ming Zhaoqian (person's name) to replace him to mediate, and he could not avoid obscuring the beginning and the end. At the time of responding to the occasion, the exchanges between the guest and the host are like two mirrors shining on each other, full of purity, and not allowing anything else in the middle. If there is even a little bit of thought, it is like a cloud covering the clear sky. This state cannot be made into a distinction between self and others, nor can it be made into a distinction between intentional and unintentional. Responding immediately upon contact, how can thoughts reach it? Responding sensitively to the beat, how can wooden puppets compare? If this is not a person with clean insight, mature preservation, and the balance in hand, free to kill or save, even with Zhang Liang's (person's name) wisdom and Huaiyin's (place name) strategy, they can only be thousands of miles away from home, with the handle already in the hands of others, life and death are controlled by others, and they can only drift with the tide, being led by the nose. People like this, it is hard to find even one or two lately, let alone those who are truly powerless, which is even more worrying. And how can one be happy? Sitting with the night rain covering my head, tears sprinkling in the spring breeze without end. The mountains and fields are full of wild fox spirits, blinding people everywhere. Real Dharma (true Buddha Dharma).
【English Translation】 The earth has not an inch of pure land. Dagua (Dharma name) said: 'If a person recognizes his own mind, there is no wind or moon outside the mind.' Xiushan Master (Dharma name) said: 'The wind shakes the tree, and the mind also shakes with it; the clouds arise, and the nature also arises with dust. If you understand today's affairs, you will obscure your original face.' Dagua also said: 'Xiushan Master only sees the sharpness of the awl, but does not see the squareness of the chisel. Dagua only sees the squareness of the chisel, but does not see the sharpness of the awl.' May I ask Wang Zhitai (official title) and the Chengdu Envoy (official title), and say, who is stronger and who is weaker, Xiushan Master or Dagua? If you can distinguish it, then the nest of teachings, principles, practices, and results, it doesn't matter if you don't overturn it. If you can't distinguish it, then overturn the nest of teachings, principles, practices, and results, and guarantee that this body will have nowhere to dwell. The verse says: The wind and moon of Mount Emei and the scenery of Tianchi, how many places are songs of joy, and how many places are sorrows? Knowing outside the mind that there is no other Dharma, all circumstances, whether favorable or adverse, are my teachers (sent to Layman Leiyu, and forwarded to Wang Zhitai). Occasionally, I talked with Yutai (person's name) about the essentials of the Zen school, so I cited the example of 'the machine does not obscure the beginning and the end,' just like Wang Taifu (person's name) examining Abbot Lang (Dharma name), and like a monk asking Qinglin (place name), turning and receiving the beat, coldly facing each other. It happened that Abbot Lang (Dharma name) did not have Ming Zhaoqian (person's name) to replace him to mediate, and he could not avoid obscuring the beginning and the end. At the time of responding to the occasion, the exchanges between the guest and the host are like two mirrors shining on each other, full of purity, and not allowing anything else in the middle. If there is even a little bit of thought, it is like a cloud covering the clear sky. This state cannot be made into a distinction between self and others, nor can it be made into a distinction between intentional and unintentional. Responding immediately upon contact, how can thoughts reach it? Responding sensitively to the beat, how can wooden puppets compare? If this is not a person with clean insight, mature preservation, and the balance in hand, free to kill or save, even with Zhang Liang's (person's name) wisdom and Huaiyin's (place name) strategy, they can only be thousands of miles away from home, with the handle already in the hands of others, life and death are controlled by others, and they can only drift with the tide, being led by the nose. People like this, it is hard to find even one or two lately, let alone those who are truly powerless, which is even more worrying. And how can one be happy? Sitting with the night rain covering my head, tears sprinkling in the spring breeze without end. The mountains and fields are full of wild fox spirits, blinding people everywhere. Real Dharma (true Buddha Dharma).
與人誠漏逗。無規說法轉悲零(晏坐示仲來)。
迦葉菩薩問佛云。一切眾生。見妍是妍。見丑是醜。諸佛亦見妍丑。瞭然不昧。如何眾生即是妄想。諸佛便不是妄想。佛告迦葉云。一切諸佛。但有世流佈想。于中不生執著。一切眾生。于流佈想中。妄生執著。所以被妍丑轉卻。諸佛如鏡照物。影像交羅。有何妨礙。此是教中糟粕。衲僧門下即不然。驢胎馬腹教誰去。不是觀音即普賢。信得及入地獄有分。信不及入魔隊有分。若要兩家坐斷。做個出脫漢子去。朝朝夜夜。夜夜朝朝。若此身心著何處。行藏曾不離刀山(示仲來)。
世間有兩種親眷。一種濃厚。滋養道種。一種濃厚。增長惡習。若是有智慧人。惡習親眷。亦滋養得道種。如力量不甚大。必須生處要熟。熟處要生。這裡見不真。行不力。千生萬劫。受他累墜。即如女色一端。父母婚配。本欲紹祖先血脈。名教良規。世間豈可少得。有等人。兒女既有。淫慾不斷。籍此為樂。迷戀沒世。終無醒日。堂堂男子。被這臭溺孔。斷送一生。一欲迷心。萬理斯蔽。子本從父母生。一聽婦女之言。父母之言永不入耳。君臣分上。往往有犯此過。兄弟朋友不言可知。色慾迷人。如此惡毒。傾覆大倫。不惟增長惡習。纏綿靈識。何日得脫。古德有言。寧近毒蛇
【現代漢語翻譯】 現代漢語譯本： 與人交往要真誠，不要虛偽。不遵循規則的說法只會帶來悲傷和零落（晏坐時開示仲來）。
迦葉菩薩（Kasyapa Bodhisattva，佛教中的一位重要弟子）問佛說：『一切眾生，看到美麗的就認為是美麗的，看到醜陋的就認為是醜陋的。諸佛（Buddhas，覺悟者）也看到美麗和醜陋，並且清楚明白，沒有迷惑。為什麼眾生就是妄想，而諸佛就不是妄想呢？』佛告訴迦葉說：『一切諸佛，只有世俗流佈的想法，對於這些想法不產生執著。一切眾生，在流佈的想法中，妄生執著。所以被美麗和醜陋所迷惑。諸佛就像鏡子照物，影像交錯，有什麼妨礙呢？』這只是教義中的糟粕。禪宗門下不是這樣。驢胎馬腹的說法教誰去呢？不是觀音（Avalokiteśvara，大慈大悲的菩薩）就是普賢（Samantabhadra，大行愿的菩薩）。如果深信不疑，那麼下地獄也有你的份；如果不相信，那麼加入魔的隊伍也有你的份。如果想要兩家都徹底斷絕，就做一個超脫的漢子去。朝朝夜夜，夜夜朝朝，如果這個身心安放在哪裡呢？所作所為從來沒有離開過刀山（開示仲來）。』
世間有兩種親眷，一種是濃厚的，能夠滋養道種（Bodhiseed，菩提的種子，指成佛的潛力）；一種是濃厚的，能夠增長惡習。如果是有智慧的人，即使是增長惡習的親眷，也能滋養道種。如果力量不夠強大，必須在熟悉的地方使其生疏，在生疏的地方使其熟悉。在這裡見解不真，行動不力，千生萬劫，都要受其拖累。就如女色這一端，父母婚配，本來是爲了延續祖先的血脈，這是名教的良好規範，世間怎麼可以缺少呢？有的人，兒女已經有了，淫慾卻不斷絕，以此為樂，沉迷不醒，終無醒悟之日。堂堂男子，被這臭溺孔斷送一生。一有淫慾迷惑內心，萬般道理都被遮蔽。兒子本來是從父母所生，一旦聽信婦女的話，父母的話就永遠聽不進去了。君臣之間，往往有犯這種錯誤的。兄弟朋友之間，不用說也可以知道。淫慾迷惑人，如此惡毒，傾覆大倫。不僅增長惡習，纏綿靈識，何時才能解脫？古德有言：『寧可親近毒蛇』
【English Translation】 English version: Be sincere with people, do not be hypocritical. Doctrines that do not follow the rules only bring sadness and desolation (Shown to Zhonglai during meditation).
Kasyapa Bodhisattva (an important disciple in Buddhism) asked the Buddha (the Awakened One): 'All sentient beings see beauty as beauty, and ugliness as ugliness. Buddhas also see beauty and ugliness, and are clearly aware without delusion. Why are sentient beings considered to have delusional thoughts, while Buddhas are not?' The Buddha told Kasyapa: 'All Buddhas only have conventional thoughts, and do not become attached to them. All sentient beings, within these conventional thoughts, falsely generate attachments. Therefore, they are misled by beauty and ugliness. Buddhas are like mirrors reflecting objects, with images intermingling, what hindrance is there? This is just the dross of the teachings. It is not so in the Chan (Zen) school. Who are you teaching with the saying of donkey's womb and horse's belly? It is either Avalokiteśvara (the Bodhisattva of Great Compassion) or Samantabhadra (the Bodhisattva of Great Vows). If you believe deeply, you have a share in going to hell; if you do not believe, you have a share in joining the ranks of demons. If you want to completely sever both sides, become a transcendent person. Morning after morning, night after night, where does this body and mind rest? Actions have never left the mountain of knives (Shown to Zhonglai).'
There are two kinds of close relatives in the world, one is strong and nourishes the Bodhiseed (the seed of enlightenment, referring to the potential for Buddhahood); the other is strong and increases bad habits. If one is wise, even relatives who increase bad habits can nourish the Bodhiseed. If one's strength is not great, one must make the familiar unfamiliar, and the unfamiliar familiar. If one's understanding is not genuine here, and one's actions are not strong, one will be burdened by it for thousands of lifetimes. Take the matter of female beauty as an example, parents arrange marriages, originally to continue the bloodline of ancestors, this is a good norm of moral teachings, how can the world lack it? Some people, even after having children, do not stop their lustful desires, taking pleasure in this, indulging and never waking up, never having a day of awakening. A dignified man, wasting his entire life on this stinking urinary hole. Once lust confuses the mind, all principles are obscured. A son is originally born from his parents, but once he listens to the words of women, he will never listen to the words of his parents again. Between rulers and ministers, this mistake is often made. It goes without saying that it happens between brothers and friends. Lust misleads people, so viciously, overturning great moral principles. Not only does it increase bad habits, but it also entangles the spiritual consciousness, when will one be able to escape? An ancient master said: 'Rather be near a poisonous snake'
莫親女色。毒蛇害人不過此身。女色系縛。塵沙劫波尚難解脫。惟有法屬之親。轉多轉益。滋養道種。終當得果。明師良友。不言世務。但究真宗。以般若靈津。迭相澆灌耳根。薰蒸了因。正因漸著。孜孜永久。一念相應。大事了畢。生死高超。塵網頓脫。如華鱗入海。永無羅網之患。法友眷屬。利益如此。世人不以為重。生死眷屬。受害如此。世人皆以為重。如真學道人。於此不可不具眼。不可不知好惡。若不知好惡。不是地獄種子。定是魔家眷屬。如此等流。夢見猶驚。況聚首促膝而論道哉。仲來此理亦當謹慎。自己無過。亦可將此化人。較之妝佛造殿。濟貧拔苦。功德愈多。何者法屬興隆。正教得行。正教得行。魔風殄息。菩提種子。遍塵彌剎。如春回大地。百物遂生。當來成佛。眷屬參隨。弘大法化。必今日培植者。噫。用力少而收功多。丈夫不可不取(示仲來)。
聖人本無常心。眾生本無常習。是以蚖蛇蝮蝎。無非大士之分身。菩薩如來。無非眾生之本色。聖人若有常心。何殊木石。眾生若有常習。則佛祖永無相續。是故觀音神頭鬼臉。凡形聖容。百千方便。泛用隨宜。一一皆菩薩悲田所出。譬夫片月在空。影臨萬水。豈思量分別可測哉。悟此則菩薩隨處出現矣。
俗諦中人。入吾法中。如
【現代漢語翻譯】 現代漢語譯本：不要親近女色。毒蛇害人，也不過傷害這個身體。被女色所束縛，經歷無數劫也難以解脫。只有法緣的親屬，越多越有益處，滋養菩提道種，終將證得果位。明師良友，不談世俗事務，只探究真正的佛法宗旨，用般若的甘露，互相澆灌耳根，熏習了悟的因，正因逐漸顯現。勤勉永久，一念相應，大事便了結，超越生死輪迴，塵世的羅網頓時脫落，如同華鱗入海，永遠沒有被羅網捕獲的憂患。法友眷屬的利益就是這樣。世人不認為重要。生死輪迴的眷屬，受害如此之深，世人都認為重要。像真正學道的人，對於這些不可不具備慧眼，不可不知好壞。如果不知好壞，不是地獄的種子，必定是魔的眷屬。像這樣的人，夢見都會驚恐，更何況是聚在一起促膝談論佛法呢。仲來，這個道理也應當謹慎。自己沒有過失，也可以用這個道理去教化他人，比起塑造佛像、建造殿宇、救濟貧困、解除苦難，功德更加巨大。為什麼呢？因為法緣興隆，正法得以推行。正法得以推行，邪魔之風就會止息。菩提的種子，遍佈塵世，充滿各個剎土，如同春天回到大地，萬物得以生長。將來成佛的時候，眷屬跟隨，弘揚大法教化，必定是今日培植的結果。唉！用力少而收穫多，大丈夫不可不取（告誡仲來）。 聖人本來就沒有固定的心，眾生本來就沒有固定的習性。因此，蚖蛇、蝮蝎，無非是大士（菩薩）的分身；菩薩、如來，無非是眾生的本來面目。聖人如果有固定的心，和木頭石頭有什麼區別？眾生如果有固定的習性，那麼佛祖的傳承就永遠無法延續。所以，觀音菩薩顯現各種神頭鬼臉，凡人的形象，聖人的容貌，用百千種方便法門，廣泛地運用，隨順各種情況，這一切都是菩薩的慈悲所顯現。譬如一輪明月在空中，影子映照在萬條河流中，哪裡可以用思量分別來測度呢？領悟了這個道理，那麼菩薩就隨處顯現了。 世俗之人，進入我的佛法中，如同...
【English Translation】 English version: Do not be intimate with women. The harm caused by poisonous snakes is limited to this body. Being bound by lust, it is difficult to be liberated even after countless kalpas. Only spiritual kinship is increasingly beneficial, nourishing the seeds of enlightenment, and ultimately leading to fruition. Wise teachers and good friends do not discuss worldly affairs but delve into the true essence of Dharma, mutually irrigating the roots of the ears with the nectar of prajna (wisdom), cultivating the causes of understanding. Right causes gradually manifest. Diligent and persistent, with one thought in accord, the great matter is accomplished, transcending birth and death, and the net of worldly attachments is instantly broken, like a scaled dragon entering the sea, forever free from the danger of nets. The benefits of spiritual friends and family are such. The world does not value them. The family of birth and death causes so much suffering, yet the world values them greatly. A true practitioner should have discerning eyes and know what is good and bad. If one does not know good from bad, one is either a seed of hell or a member of the demon's family. Such individuals are frightening even in dreams, let alone gathering together to discuss the Dharma intimately. Zhonglai, you should also be cautious about this principle. If you are without fault, you can also use this principle to transform others, which is more meritorious than making Buddha statues, building temples, relieving the poor, and alleviating suffering. Why? Because spiritual kinship flourishes, and the true Dharma is practiced. When the true Dharma is practiced, the winds of evil subside. The seeds of Bodhi (enlightenment) spread throughout the world, filling every land, like spring returning to the earth, and all things grow. When you become a Buddha in the future, your family will follow, propagating the great Dharma, which is surely the result of today's cultivation. Alas! Little effort yields great results, a wise man should not fail to take it (instruction to Zhonglai). Saints originally have no fixed mind, and sentient beings originally have no fixed habits. Therefore, vipers and scorpions are none other than manifestations of great beings (Bodhisattvas); Bodhisattvas and Tathagatas (Buddhas) are none other than the original nature of sentient beings. If saints had fixed minds, how would they differ from wood and stone? If sentient beings had fixed habits, then the lineage of Buddhas and Patriarchs would never continue. Therefore, Avalokiteshvara (Guanyin) manifests various divine and ghostly faces, ordinary forms, and saintly appearances, using hundreds of thousands of expedient means, widely applying them according to circumstances. All of these arise from the compassionate field of the Bodhisattva. It is like a single moon in the sky, its reflection appearing in ten thousand rivers. How can it be measured by thought and discrimination? Understanding this, then Bodhisattvas appear everywhere. A person of the mundane world, entering my Dharma, is like...
人溺大海。露髮髻子。善知識提攜。如援髮髻子相似。須自家盡命掙著。不然是自要沉沒。千佛出世。也難救取(示眾)。
我聞如來。三十二相。凡一一福。皆自受用。惟白毫相光。此福不受。慈惠兒孫享用無盡。是故檀越滴水根線。臨當受時。觀此白毫圓照法界。無論聖凡。影現光中。由是施者。及其受者。俱現光內。了無能所。三輪體空。不昧物我。如是作觀。一切有為。皆成無為(受白衲禮佛)。
夫佛法本平常。而世以奇特求之。故往往不得佛心也。故曰平常心是道。此平常心。凡有血氣之屬。皆本有之。豈待佛菩薩傳而後有哉。若必待佛菩薩傳而後有。則世人日用。境緣逆順。好惡多端。以非為是。以是為非。熾然而分別不歇者。此又何心哉。此即平常心也。但眾生不善用之。而現三毒奇險之心也。如善用之。則眾生三毒奇險之心。即是諸佛平常之心也。雖然眾生奇險習熟。脫聞平常心是道之說。自然承當不下。蓋其平常習生故也。是故必須待佛菩薩。以寶幾珍御之風。鼓吹而化其下劣之心。則荷擔之心生矣。此一心生。又追惟往時下劣之心。鄙而惡之。于平常心。則生大驚異。以為聞所未聞。得所未得。故沒量大人。知其如此。復以貍奴白牯之風。鼓吹而化其驚異之心。至此則聖凡情盡。
【現代漢語翻譯】 現代漢語譯本： 有人溺水在大海中，只露出頭頂的髮髻。善知識（指有德行的師長）來搭救，就像抓住那人的髮髻一樣。必須自己竭盡全力掙扎，否則就是自己要沉沒。即使千佛出世，也難以救起（開示大眾）。 我聽說如來（佛的稱號）具有三十二相（佛的三十二種殊勝的身體特徵），每一種福相都由自己受用。只有白毫相光（佛眉間放出的光芒），這個福德不自己受用，而是讓慈悲的後代子孫享用不盡。因此，施主們佈施哪怕是一滴水、一絲線，在接受佈施的時候，觀想這白毫光芒圓滿照耀整個法界，無論聖人還是凡人，都顯現在這光芒之中。由此，佈施的人和接受佈施的人，都顯現在光芒之內，沒有能施者和所施者，三輪體空（施者、受者、施物皆空），不迷惑於物與我之間的分別。像這樣觀想，一切有為法（通過努力才能達成的行為）都成為無為法（自然而然的狀態）（接受白衲禮佛）。 佛法本來就是平常的，而世人卻用奇異特別的方法去追求它，所以往往不能領會佛的心意。所以說『平常心是道』。這種平常心，凡是有血氣的生命都本來就具有，難道要等待佛菩薩傳授之後才會有嗎？如果一定要等待佛菩薩傳授之後才會有，那麼世人每天所經歷的，順境逆境，好惡種種，把錯的當成對的，把對的當成錯的，熾盛地分別不停歇，這又是什麼心呢？這也就是平常心啊。只是眾生不善於運用它，而顯現出貪嗔癡（佛教三毒）這些奇特危險的心。如果善於運用它，那麼眾生貪嗔癡這些奇特危險的心，也就是諸佛的平常心啊。雖然眾生奇特危險的習氣已經很熟練了，突然聽到『平常心是道』的說法，自然難以接受。因為他們已經習慣了不平常。所以必須等待佛菩薩，用寶貴的言辭和珍貴的行為來教化他們，吹拂他們下劣的心，這樣承擔佛法的心才會產生。這一念心產生之後，又會追憶往昔下劣的心，鄙視並厭惡它，對於平常心，則會產生極大的驚異，認為聽到了從未聽過的，得到了從未得到的。所以有見識的大人，知道是這種情況，又用家常便飯式的風格，來教化他們驚異的心。到了這個時候，聖與凡的分別心就消失了。
【English Translation】 English version: A person is drowning in the great ocean, with only the topknot of their hair exposed. A Kalyanamitra (virtuous teacher) comes to rescue them, like grabbing onto that topknot. One must exert all their strength to struggle, otherwise they will sink. Even if a thousand Buddhas were to appear in the world, it would be difficult to save them (instruction to the assembly). I have heard that the Tathagata (another name for the Buddha) possesses thirty-two major marks (thirty-two auspicious physical characteristics of a Buddha), and each blessing is enjoyed by himself. Only the white hair mark light (the light emitted from the Buddha's urna, a curl of white hair between his eyebrows), this blessing is not enjoyed by himself, but is enjoyed endlessly by compassionate descendants. Therefore, when benefactors offer even a drop of water or a thread, at the time of receiving, contemplate this white hair light fully illuminating the entire Dharma realm, whether it be a sage or a common person, all appear in this light. Thus, the giver and the receiver both appear within the light, without a giver or receiver, the three wheels are empty (the giver, the receiver, and the gift are all empty of inherent existence), not confused by the distinction between things and self. Contemplate in this way, and all conditioned dharmas (actions that require effort) become unconditioned dharmas (the natural state) (receiving the white robe and bowing to the Buddha). The Buddha-dharma is originally ordinary, but the world seeks it with extraordinary methods, so they often fail to grasp the Buddha's mind. Therefore, it is said, 'Ordinary mind is the Way.' This ordinary mind is inherent in all beings with blood and breath. Does it need to be transmitted by Buddhas and Bodhisattvas to exist? If it must be transmitted by Buddhas and Bodhisattvas to exist, then what is the mind of worldly people who experience daily life, favorable and unfavorable circumstances, likes and dislikes, and who fiercely discriminate without ceasing, taking wrong for right and right for wrong? This is also ordinary mind. It is just that sentient beings do not use it well, and manifest the extraordinary and dangerous minds of greed, hatred, and delusion (the three poisons). If they use it well, then the extraordinary and dangerous minds of greed, hatred, and delusion of sentient beings are the ordinary mind of all Buddhas. Although sentient beings are familiar with extraordinary and dangerous habits, they naturally cannot accept the saying 'Ordinary mind is the Way' when they suddenly hear it. Because they are accustomed to the extraordinary. Therefore, they must wait for Buddhas and Bodhisattvas to use precious words and valuable actions to teach them, to blow away their inferior minds, so that the mind of bearing the Dharma will arise. Once this one thought arises, they will recall their past inferior mind, despise and hate it, and feel great surprise at the ordinary mind, thinking they have heard what they have never heard and obtained what they have never obtained. Therefore, enlightened people, knowing this is the case, use a commonplace style to transform their surprised minds. At this point, the distinction between sage and common person disappears.
平常心開。開而用之。謂之大機。機之為言。蓋取照不昧用。用不昧照耳。夫照不昧用。則謂之真照。用不昧照。則謂之大用。故臨濟曰。沿流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。吹毛用了急須磨者。變而不窮之謂也。
一微涉動。則吉兇橫生。能洞照微先。則禍福爆落。但眾生迷染成性。卒難回機。機茍能回。習染漸釋。如習染終不能解。則過現諸佛又從何來。過現聖人得道有據。則習染雖久。必有除因。知有除因。而甘隨習染者。此一種人。自有閻羅老子。不放過渠在。不勞旁人。代渠擔憂。蓋此一微。不出四運。故以四運觀之。微本不有。何況有動。何謂四運。未微。欲微。正微。微已。是也。一微若實有者。豈假四運而名微哉。雖然四運觀微。微實不有。則涉動之時。于可意境。便覺歡悅。于不可意境。便不耐煩。此歡喜與不耐煩。果體四運而觀。有此兩者。果不能觀。有此兩者。如果體而觀。有此兩者。是兩者習熟。此觀習生故也。如此觀力強。兩者力弱。則得力不得力。觀者自知勝負。故曰。解不難而行難。行不難而克終難。克終不難而忘又難。故惟忘而能用者。則觸途成觀矣。又道前道中道后。有兩順一逆。真妄工夫。不可不知者。何謂妄順。清凈本然。而忽生山
【現代漢語翻譯】 現代漢語譯本 平常心開啟，開啟之後加以運用，這叫做『大機』（dà jī，偉大的機能）。所謂『機』，大概是指照了了分明而不迷惑于運用，運用時不迷惑于照了。如果照了了分明而不迷惑于運用，就叫做『真照』（zhēn zhào，真實的照見）；運用時不迷惑于照了，就叫做『大用』（dà yòng，偉大的作用）。所以臨濟（Lín jì，禪宗大師）說：『順著河流不止地問如何是真理，真正的照見是無邊無際的，要用言語來描述它就像描述另外一個人。離開表相，離開名號，人們無法領會，就像吹毛劍用完后要趕緊磨利一樣。』 『吹毛劍用完后要趕緊磨利』，說的就是變化而不窮盡的意思。
一旦有細微的動念，吉兇禍福就會隨之產生。如果能洞察細微的先兆，那麼禍福就會立刻顯現。但是眾生被迷惑和污染所染習成性，很難回頭。如果機能能夠回頭，那麼習染就會逐漸消解。如果習染始終不能解除，那麼過去和現在的諸佛（zhū fó，Buddhas）又是從哪裡來的呢？過去和現在的聖人得道是有依據的，那麼習染雖然長久，必定有消除的原因。知道有消除的原因，卻甘願順從習染的人，這種人自有閻羅老子（Yán luó lǎo zi，閻王）不會放過他們，不需要旁人為他們擔憂。因為這一個細微的動念，不出四運（sì yùn，四種階段）。所以用四運來觀察它，細微的動念本來就沒有，何況有動呢？什麼是四運呢？未微（wèi wēi，未顯現的細微），欲微（yù wēi，將要顯現的細微），正微（zhèng wēi，正在顯現的細微），微已（wēi yǐ，已經顯現的細微）。一個細微的動念如果真實存在，難道還要假借四運來命名為『微』嗎？雖然用四運來觀察細微的動念，細微的動念實際上並不存在。那麼在涉及動念的時候，對於合意的境況，便覺得歡悅；對於不合意的境況，便不耐煩。這歡喜與不耐煩，如果能以四運來觀察，有這兩者嗎？如果不能觀察，有這兩者嗎？如果能夠體悟而觀察，有這兩者嗎？如果體悟而觀察，有這兩者，是這兩者已經習以為常，這是因為觀察的習慣而產生的。如果這樣觀察的力量強，這兩者的力量弱，那麼得力不得力，觀察者自己知道勝負。所以說：『理解不難而實行難，實行不難而堅持到底難，堅持到底不難而忘記又難。』所以只有忘記才能運用，那麼接觸任何事物都能成為觀照。
還有道前（dào qián，證悟之前），道中（dào zhōng，證悟之中），道后（dào hòu，證悟之後），有兩種順和一種逆，真妄的功夫，不可不知。什麼是妄順（wàng shùn，虛妄的順應）？清凈本來如此，卻忽然生起山
【English Translation】 English version The mind of equanimity opens. Opening it and then using it is called 'Great Function' (dà jī, great function). The term 'function' probably refers to illuminating clearly without being deluded by use, and not being deluded by illumination when using. If illuminating clearly without being deluded by use, it is called 'True Illumination' (zhēn zhào, true illumination); if using without being deluded by illumination, it is called 'Great Use' (dà yòng, great use). Therefore, Linji (Lín jì, Zen master) said: 'Asking how while following the flowing stream endlessly, true illumination is boundless, describing it is like describing another person. Separated from form, separated from name, people cannot comprehend, just like a hair-splitting sword needs to be sharpened immediately after use.' 'A hair-splitting sword needs to be sharpened immediately after use' means changing without exhausting.
Once a subtle thought arises, good and bad fortune will follow. If one can perceive the subtle signs beforehand, then fortune and misfortune will manifest immediately. However, sentient beings are habitually tainted by delusion and defilement, making it difficult to turn back. If the function can turn back, then the habitual defilements will gradually dissolve. If the habitual defilements cannot be resolved, then where do the Buddhas (zhū fó, Buddhas) of the past and present come from? The enlightenment of the sages of the past and present has a basis, so although habitual defilements are long-standing, there must be a cause for their removal. Knowing there is a cause for removal, yet willingly following habitual defilements, such people will not be spared by Yama (Yán luó lǎo zi, King Yama) himself, and others need not worry about them. Because this one subtle thought does not go beyond the four stages (sì yùn, four stages). Therefore, observing it with the four stages, the subtle thought is originally non-existent, let alone movement. What are the four stages? Unmanifested subtlety (wèi wēi, unmanifested subtlety), about-to-manifest subtlety (yù wēi, about-to-manifest subtlety), manifesting subtlety (zhèng wēi, manifesting subtlety), and manifested subtlety (wēi yǐ, manifested subtlety). If a subtle thought truly exists, would it need to borrow the four stages to be named 'subtle'? Although observing subtle thoughts with the four stages, subtle thoughts are actually non-existent. Then, when involved in thoughts, one feels joy towards agreeable situations and impatience towards disagreeable situations. This joy and impatience, if observed with the four stages, do these two exist? If one cannot observe, do these two exist? If one can realize and observe, do these two exist? If one realizes and observes, and these two exist, it is because these two have become habitual, and this is caused by the habit of observation. If the power of observation is strong, and the power of these two is weak, then whether one gains strength or not, the observer knows the outcome. Therefore, it is said: 'Understanding is not difficult, but practice is difficult; practice is not difficult, but persevering to the end is difficult; persevering to the end is not difficult, but forgetting is difficult.' Therefore, only by forgetting can one use, and then encountering anything becomes contemplation.
Also, before the Path (dào qián, before enlightenment), in the Path (dào zhōng, in enlightenment), and after the Path (dào hòu, after enlightenment), there are two conformities and one reversal, and the effort of truth and falsehood must be known. What is false conformity (wàng shùn, false conformity)? Purity is originally so, but suddenly a mountain arises
河大地是。何謂妙順。溯而上之。緣情復性是。何謂逆。性復而悲同體。駕慈航而拯濟萬有是。此兩順一逆。東方出聖人。西方出聖人。上古出聖人。現在出聖人。倘滅視而不信者。皆天魔外道。非聖人也。
夫業未嘗不真。心亦未嘗不真。業之真即心之真。心之真即業之真。真外無業與心。心業之外。亦無有真。即此觀之。一切眾生於顛倒七趣之中。本皆現證者也。以眾生日用而不知。于現證中橫生分別。故現證者。日用而不知也。殊不知于日用不知之中。實未嘗不現證者矣。如心不知身。則身本法身。身不知心。心即本智。法身如鏡。本智如光。光依鏡有。光還照鏡。本無所能。何事非真。今有人謂心不知業。則業無待。業不知心。則心亦無待。便謂罪福皆空。我不可得。殊不知罪福皆空。待罪福未空者之影耳。我不可得。亦待我必可得之影耳。是皆嗜慾情熟。研真理生。說時似悟。對境還迷者也。如法華之妙法。法即一切萬法。妙即了達萬法之外。初無別真。故曰借婆衫子拜婆年。又曰。妄想無性。將甚知業。業亦無性。將甚知心。心不知業。能存而無我。業不知心。所存而本虛。無我而虛所能不昧。知而能行。日用無生。知而不能行。日用愛憎。日用無生。陰陽雖巧。不得加陶鑄之功於我矣。日用愛憎
【現代漢語翻譯】 現代漢語譯本：什麼是河大地？什麼是妙順？追溯根源，順應情感迴歸本性就是妙順。什麼是逆？本性迴歸后產生與萬物同體的慈悲，駕馭慈悲之船來拯救一切眾生就是逆。這兩種順應和一種逆反。東方會出現聖人，西方會出現聖人，上古會出現聖人，現在會出現聖人。如果輕視而不相信這些，都是天魔外道，不是聖人。
業從來沒有不真實的，心也從來沒有不真實的。業的真實就是心的真實，心的真實就是業的真實。真實之外沒有業和心，心和業之外也沒有真實。這樣來看，一切眾生在顛倒的七道輪迴之中，本來都是現證的。因為眾生每天都在用卻不知道，在現證中橫生分別，所以現證的道理，每天都在用卻不知道。殊不知在每天都在用卻不知道之中，實際上未嘗不是現證的。比如心不知道身，那麼身就是本法身；身不知道心，心就是本智。法身像鏡子，本智像光。光依附鏡子而存在，光又反過來照鏡子，本來沒有什麼作用。什麼事情不是真實的呢？現在有人說心不知道業，那麼業就沒有憑藉；業不知道心，那麼心也沒有憑藉。就說罪福都是空的，我不可得。殊不知罪福皆空，是待罪福未空者的影子罷了；我不可得，也是待我必可得的影子罷了。這些都是嗜慾情熟，研究真理而產生的。說的時候好像明白了，面對境界還是迷惑。如同《法華經》的妙法，法就是一切萬法，妙就是了達萬法之外，最初沒有別的真實。所以說『借婆衫子拜婆年』。又說，妄想沒有自性，用什麼來了解業？業也沒有自性，用什麼來了解心？心不知道業，能夠存在而沒有我；業不知道心，所存在的東西本來是虛幻的。沒有我而虛幻，所能做的事情就不會迷惑。知道並且能夠實行，每天都在用而沒有生滅。知道卻不能實行，每天都在用而產生愛憎。每天都在用而沒有生滅，陰陽即使再巧妙，也不能在我身上增加陶鑄的功力了。每天都在用而產生愛憎。
【English Translation】 English version: What is 'River Great Earth'? What is 'Wonderful Compliance'? Tracing back to the source, conforming to emotions and returning to one's nature is 'Wonderful Compliance'. What is 'Reversal'? After returning to one's nature, compassion arises that is one with all beings, steering the ship of compassion to save all beings is 'Reversal'. These two compliances and one reversal. In the East, a sage will appear; in the West, a sage will appear; in ancient times, a sage appeared; now, a sage appears. If one despises and does not believe these, they are all demons and heretics, not sages.
Deeds (karma) are never untrue, and the mind is never untrue. The truth of deeds is the truth of the mind, and the truth of the mind is the truth of deeds. Outside of truth, there are no deeds and no mind, and outside of mind and deeds, there is no truth. From this perspective, all sentient beings in the inverted seven realms are inherently manifesting realization. Because sentient beings use it daily without knowing, they create distinctions in the midst of realization, so the principle of realization is used daily without being known. Little do they know that in the midst of daily use without knowing, they are actually always manifesting realization. For example, if the mind does not know the body, then the body is the fundamental Dharmakaya (Dharma body); if the body does not know the mind, the mind is the fundamental wisdom. The Dharmakaya is like a mirror, and fundamental wisdom is like light. Light depends on the mirror to exist, and light reflects back on the mirror, inherently without any function. What is not true? Now, some people say that if the mind does not know deeds, then deeds have no reliance; if deeds do not know the mind, then the mind has no reliance. They then say that sins and blessings are both empty, and 'I' cannot be obtained. Little do they know that the emptiness of sins and blessings is merely the shadow of those who have not emptied sins and blessings; the unobtainability of 'I' is also merely the shadow of the certainty of obtaining 'I'. These are all born from the familiarity of desires and emotions, and the study of true principles. When speaking, it seems like one understands, but when facing circumstances, one is still confused. Like the wonderful Dharma of the Lotus Sutra, Dharma is all dharmas, and wonderful is understanding that outside of all dharmas, there is initially no other truth. Therefore, it is said, 'Borrowing the mother-in-law's shirt to celebrate the mother-in-law's New Year.' It is also said, 'Delusions have no nature, what will know deeds? Deeds also have no nature, what will know the mind?' If the mind does not know deeds, it can exist without self; if deeds do not know the mind, what exists is inherently illusory. Without self and illusory, what one can do will not be obscured. Knowing and being able to practice, daily use is without arising. Knowing but not being able to practice, daily use is with love and hate. Daily use without arising, even if Yin and Yang are skillful, they cannot add the power of molding to me. Daily use with love and hate.
。根境雖無性。則無往而不搖我精。精搖則六合。六合則一失。一失則頭迷。頭迷則心粗。故曰。心粗亂撞頭。又仲尼心不死。日用自然活。顏回心死活不得故。便不能不言而信。不比而周。無器而民蹈乎前。蓋回日用之際。回必知民。民亦知回。以兩相知故。能所橫生。活者死矣。故曰。有我我在天地中。無我天地在我中。
我乃生於可欲。故有欲者。不能不生。生既生矣。不能不死。天下有欲長生者。端以生為福。死為禍。故曰禍福莫烈于死生。蓋不知功德天。與黑暗女。我能一心不生。彼將不待遣而俱逃矣。然後同天下吉兇。而吉兇莫能累也。如是者謂之正因。反是者謂之邪因。又橫計心外有法。不能會萬物歸己謂之外道。以此觀之。外心則無生。無生則無滅。如生生滅滅。動動靜靜。通通塞塞。恬恬變變。離離合合。暗暗明明。本一精明。映彼六者流而不返。近取諸心。則為生滅。遠取諸物。則為明暗晝夜。古今寒暑之多也。而天機深者。悟一塵。溯而上之。則余黏齊拔矣。故曰緣見因明。暗成無見。不明自發。則諸暗相永不能昏。此指眼根脫黏而入也。至於意根。則緣知因法。無法無知。不法自知。則諸滅相。永不能惑。嗚呼。使貪長生者。洞悟此旨。則痛悔向之。所為首越而之燕也。
百尺
【現代漢語翻譯】 現代漢語譯本：根和境雖然沒有自性，但無時無刻不在動搖我的精元。精元動搖則會擾亂六合（指天地四方），擾亂六合則會失去根本。失去根本則會頭腦昏迷，頭腦昏迷則會心生粗糙。所以說，『心粗亂撞頭』。又如仲尼（孔子）的心不死，所以日常運用自然靈活。顏回的心死，反而不能靈活運用，所以不得不通過言語來取信於人，不得不通過比較來求得周全，沒有器物卻要百姓傚法。大概顏回在日常運用之際，顏回必定知道百姓，百姓也知道顏回。因為互相瞭解，能所（能認知的主體和被認知的客體）橫生，活著也如同死去。所以說，『有我，我在天地中；無我，天地在我中』。 我（指妄心）產生於可欲之境，所以有慾望的人，不能不產生妄心。妄心既然產生了，就不能不死滅。天下有想要長生不老的人，總是把生看作是福，把死看作是禍。所以說，禍福沒有比死生更強烈的了。卻不知道功德天（象徵善）和黑暗女（象徵惡），我如果能一心不生妄念，她們將不用驅趕就一起逃走了。然後就能與天下同甘共苦，而吉兇禍福也不能牽累我。像這樣就叫做正因，反過來就叫做邪因。又橫加揣測認為心外有法，不能領會萬物歸於自身，這就叫做外道。以此來看，外心則無生，無生則無滅。如生生滅滅，動動靜靜，通通塞塞，恬恬變變，離離合合，暗暗明明，本來都是一個精明之心，映照著六根（眼耳鼻舌身意）流轉而不返回。近處取法於心，就有了生滅；遠處取法於物，就有了明暗晝夜、古今寒暑的種種變化。而天機深邃的人，領悟一塵，追溯而上，那麼其餘的執著就全部拔除了。所以說，因為攀緣而產生見解，因為見解而使無明更加明顯，無明一旦顯現，則各種黑暗的現象永遠不能昏昧。這是指眼根脫離了粘著而入于真性。至於意根，則因為攀緣而產生知覺，沒有法就沒有知覺，不執著於法自然就有了知覺，那麼各種滅亡的現象，永遠不能迷惑。唉！如果貪求長生的人，能夠徹底領悟這個宗旨，那麼就會痛悔以往所做的一切，就像想要到燕國去卻朝著相反的方向走一樣。 百尺...
【English Translation】 English version: Although roots (根, gen, sensory faculties) and environments (境, jing, sensory objects) are without inherent nature, they constantly disturb my essence (精, jing, vital energy). When the essence is disturbed, the six directions (六合, liuhe, the universe) are thrown into chaos. When the six directions are in chaos, one loses the fundamental. When one loses the fundamental, the mind becomes confused. When the mind is confused, it becomes coarse. Therefore, it is said, 'A coarse mind blindly bumps its head.' Furthermore, Zhongni's (仲尼, Confucius) mind is not dead, so his daily actions are naturally alive. Yan Hui's (顏回) mind is dead and cannot be alive, so he must rely on words to gain trust, and must rely on comparison to achieve completeness. Without instruments, he wants the people to follow him. Probably, in Yan Hui's daily actions, Yan Hui must know the people, and the people also know Yan Hui. Because they know each other, the subject and object (能所, nengsuo, the knower and the known) arise horizontally, and living becomes like dying. Therefore, it is said, 'When there is 'I', 'I' am in the universe; when there is no 'I', the universe is in 'I'.' 'I' (referring to the deluded mind) arises from desirable objects, so those with desires cannot help but generate deluded thoughts. Once deluded thoughts arise, they cannot avoid death. Those in the world who desire longevity always see birth as a blessing and death as a misfortune. Therefore, it is said, 'No misfortune or blessing is more intense than death and birth.' They do not know that if I can keep my mind from generating a single thought, the Goddess of Merit (功德天, Gongdetian, symbolizing good) and the Dark Woman (黑暗女, Heiannu, symbolizing evil) will both flee without being driven away. Then I can share both good and bad fortune with the world, and neither good nor bad fortune can burden me. Such a state is called the right cause (正因, zhengyin), and the opposite is called the wrong cause (邪因, xieyin). Furthermore, to speculate that there is a dharma (法, fa, law, principle) outside the mind, and to fail to realize that all things return to oneself, is called an external path (外道, waidao). From this perspective, the external mind has no birth, and without birth, there is no death. Like birth and death, movement and stillness, openness and blockage, tranquility and change, separation and union, darkness and brightness, all originate from one essence of clarity, reflecting the six senses (六根, liugen, eyes, ears, nose, tongue, body, and mind) flowing without return. Taking the mind as the source, there is birth and death; taking external objects as the source, there are brightness and darkness, day and night, past and present, cold and heat. Those with deep insight into the heavenly mechanism, realizing one dust, trace it upwards, and then all remaining attachments are completely uprooted. Therefore, it is said, because of clinging, views arise; because of views, ignorance becomes more apparent. Once ignorance manifests, all dark phenomena can never be obscured. This refers to the eye-root detaching from clinging and entering into true nature. As for the mind-root, because of clinging, perception arises; without dharma, there is no perception; without attachment to dharma, there is natural perception. Then all phenomena of extinction can never delude. Alas! If those who crave longevity could thoroughly understand this principle, they would repent of all their past actions, like wanting to go to Yan (燕, a state in ancient China) but heading in the opposite direction. Hundred feet...
竿頭。蹈大木而驚悸。大地之上。履寸板而坦然。此何故哉。竿本不虛。地本不實。一切眾生。于無虛實中。橫計虛實故。
皮毬子曰。有一事。則有一義。義宜也。如地宜堅。水宜濕。火宜熱。風宜動。如堅者濕。濕者熱。熱者動。則非義。矣。理則不然。堅可以為濕。濕可以為熱。熱可以為動。動復可以為熱。熱為濕。濕為堅。蓋宜者可以不宜。不宜者可以宜。譬如輪之始終。豈果有端哉。故地水火風。又名曰四輪。然輪雖不可以始終窮。外鐵則輪何所有(義理辨)。
夢悟醒迷。聖凡途隔。究其所自。不過未達本源。故曰達本忘情。知心體合。即此而觀。情未忘時。不必以情忘情。何以故。情終不忘故。如一達本。情不待忘而自忘矣。如體未合。亦不必求合。何謂體合。無思契同也。若然者。知心即達本。達本即知心。明矣。是故達本知心之人。雖同眾人。紛然于夢境。然其達境無性。知心無外。愈夢而愈覺。一旦夢緣爆斷。覺影亦空。故不同於醒迷之曹。如本未達。心未知。雖其人忠信廉潔。如伯夷叔齊。其情執堅固。過於須彌之難破也。此難破之執。謂之一合相。此一合相。是一切眾生之痛瘡疤。雖父母妻子稍觸其疤。則無明之發。烈如猛焰。況他人乎。聖人知此相之難破。以為須彌。雖則堅
【現代漢語翻譯】 現代漢語譯本：在竿子上行走，即使是踩在大木頭上也會感到驚慌恐懼；但在大地上行走，即使是踩在小木板上也覺得平坦安穩。這是什麼緣故呢？因為竿子本身就是不實的，大地本身就是真實的。一切眾生，在沒有虛實分別的實相中，橫生出虛實的分別念。
皮毬子說：『有一件事，就有一個相應的道理。』這個『宜』就是『適宜』的意思。比如，土地適宜堅硬，水適宜潮濕，火適宜炎熱，風適宜流動。如果堅硬的東西變得潮濕，潮濕的東西變得炎熱，炎熱的東西變得流動，那就是不適宜的了。但是，從理上來說卻不是這樣。堅硬可以轉化為潮濕，潮濕可以轉化為炎熱，炎熱可以轉化為流動，流動又可以轉化為炎熱，炎熱又可以轉化為潮濕，潮濕又可以轉化為堅硬。適宜的可以變為不適宜的，不適宜的可以變為適宜的。就像輪子的始終，哪裡真的有端點呢？所以，地、水、火、風，又被稱為『四輪』。然而，輪子雖然不可以窮盡始終，但是如果沒有外面的鐵箍，輪子又有什麼呢？』（義理辨）
從夢中醒悟，聖人和凡人就區分開來。追究其根本原因，不過是沒有通達本源。所以說，通達本源就能忘卻情執，認識到心體與本體是合一的。從這個角度來看，在情執還沒有忘卻的時候，不必用情執來忘卻情執。為什麼呢？因為情執終究是無法忘卻的。如果一旦通達本源，情執不用刻意去忘卻，自然就會消失。如果心體還沒有合一，也不必刻意去追求合一。什麼是心體合一呢？就是不假思索地與本體契合。如果這樣的話，認識到心就是通達本源，通達本源就是認識到心，這不是很明顯嗎？因此，通達本源、認識到心的人，即使和眾人一樣，紛擾于夢境之中，但他知道夢境的本性是空無的，心也沒有內外之分。他越是在夢中，就越是覺悟。一旦夢的因緣斷裂，覺悟的影子也消失了。所以，他和那些沉迷不醒的人是不一樣的。如果本源沒有通達，心也沒有認識到，即使這個人忠誠守信、廉潔正直，如同伯夷（Boyi）和叔齊（Shuqi），他的情執也是非常堅固的，比須彌山（Mount Sumeru）還要難以打破。這種難以打破的執著，就叫做『一合相』。這個『一合相』，是一切眾生的痛處。即使是父母妻子稍微觸碰到這個痛處，無明煩惱就會像猛烈的火焰一樣爆發出來，更何況是其他人呢？聖人知道這個『相』難以打破，認為它像須彌山一樣堅固。
【English Translation】 English version: Walking on a pole, even stepping on a large piece of wood, one feels alarmed and fearful; but walking on the ground, even stepping on a small plank, one feels at ease and secure. What is the reason for this? It is because the pole itself is unreal, while the ground itself is real. All sentient beings, within the reality that is without reality or unreality, arbitrarily create the notion of reality and unreality.
Piqiuzi said, 'For every matter, there is a corresponding principle.' This 'yi' (義, principle) means 'appropriate'. For example, land is appropriately solid, water is appropriately wet, fire is appropriately hot, and wind is appropriately moving. If the solid becomes wet, the wet becomes hot, and the hot becomes moving, then it is inappropriate. However, in terms of principle, it is not so. The solid can transform into the wet, the wet can transform into the hot, the hot can transform into the moving, and the moving can transform back into the hot. The hot can become wet, and the wet can become solid. What is appropriate can become inappropriate, and what is inappropriate can become appropriate. It is like the beginning and end of a wheel; where is there truly an endpoint? Therefore, earth, water, fire, and wind are also called the 'Four Wheels'. However, although the wheel cannot exhaust its beginning and end, what would the wheel be without the outer iron rim?' (Distinguishing Principles)
Awakening from a dream separates the sage from the ordinary person. Investigating the root cause, it is simply a failure to realize the fundamental source. Therefore, it is said that realizing the fundamental source leads to forgetting attachments, and knowing the mind means the union of the mind's essence with the fundamental substance. From this perspective, when attachments have not yet been forgotten, there is no need to use attachments to forget attachments. Why? Because attachments ultimately cannot be forgotten. Once the fundamental source is realized, attachments will naturally disappear without any deliberate effort to forget them. If the mind's essence has not yet been united, there is no need to deliberately seek union. What is the union of the mind's essence? It is the unspoken alignment with the fundamental substance. If this is the case, then knowing the mind is realizing the fundamental source, and realizing the fundamental source is knowing the mind. This is clear. Therefore, a person who has realized the fundamental source and knows the mind, even though they are like everyone else, caught up in the confusion of dreams, knows that the nature of dreams is emptiness, and that the mind has no inside or outside. The more they are in the dream, the more they are awakened. Once the karmic conditions of the dream are severed, even the shadow of awakening disappears. Therefore, they are different from those who are lost in delusion. If the fundamental source has not been realized and the mind has not been known, even if that person is loyal, trustworthy, and upright, like Boyi (伯夷) and Shuqi (叔齊), their attachments are extremely strong, more difficult to break than Mount Sumeru (須彌山). This difficult-to-break attachment is called the 'One Aggregate Appearance' (一合相). This 'One Aggregate Appearance' is the sore spot of all sentient beings. Even if parents or spouses slightly touch this sore spot, ignorance will erupt like a raging flame, let alone others? The sage knows that this 'appearance' is difficult to break, considering it as solid as Mount Sumeru.
固勝一切。然以三千大千世界較之。則須彌又太倉稊米耳。故聖人。一碎三千大千世界以為微塵。使眾生知三千大千世界。堅固於須彌者。尚可碎而為微塵眾。況我蕞爾之軀。塊然之相。豈能久留而不可壞哉。且此世界。不能自有其體。必合微塵眾而成。微塵眾亦無自體。必碎世界而有。故以世界觀微塵眾。則微塵眾不可得。以微塵眾觀世界。則世界不可得。世界與微塵眾。既互觀而不可得。則一切聖凡依正二報。且道畢竟安著何處。偈曰。兔子懷胎產六龍。不惟為雨更為風。臨機縱奪能翻弄。一片春光萬卉融。
紫柏老人集卷之六 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之七
明 憨山德清 閱
法語
地水火風空見識。與覺聞知。名為十大。究其所自。則十大。不離阿賴耶識而有也。阿賴耶。此言含藏。蓋此識。能含藏覺義不覺義。與見相二分。若地水火風空五大。乃因此識相分而建立也。見識覺聞知五大。亦因此識見分而建立也。又此識本自無體。體本不動智而有也。何以故。以不動智。智本無性。無性之義。古今難明。此義唯棗柏大士。于華嚴論。發泄殆盡矣。然學者心識粗浮。論雖曾閱。了知此義者。不殊麟角焉。予雖不敏。試且解之
【現代漢語翻譯】 現代漢語譯本： 固然說須彌山（Sumeru）勝過一切，但如果用三千大千世界來比較，須彌山也只不過是太倉中的一粒米而已。所以聖人將一個三千大千世界擊碎成微塵，是爲了讓眾生明白，三千大千世界這種比須彌山還要堅固的東西，尚且可以擊碎成無數微塵，更何況我們這渺小的軀體，如土塊一般的形相，又怎麼能長久留存而不壞滅呢？而且這個世界，不能自己形成，必須由眾多微塵聚合而成；微塵也沒有自己的本體，必須擊碎世界才能產生。所以用世界的角度來看微塵，就找不到微塵的實體；用微塵的角度來看世界，也找不到世界的實體。世界與微塵，既然互相觀察都不可得，那麼一切聖人凡夫所依的正報和依報，究竟安放在哪裡呢？偈語說：『兔子懷胎生下六條龍，不只是爲了降雨，更是爲了興風作浪。臨機應變，縱放收奪，能夠翻雲覆雨，一片春光，萬物繁榮。』 紫柏老人集卷六 卍新續藏第73冊No.1452紫柏尊者全集 紫柏老人集卷七 明 憨山德清 閱 法語 地、水、火、風、空、見、識，以及覺、聞、知，合稱為十大。探究它們的來源，這十大都離不開阿賴耶識（Ālaya-vijñāna，含藏識）而存在。阿賴耶，意思是含藏。因為這個識能含藏覺悟和不覺悟的意義，以及見分和相分兩種。地、水、火、風、空五大，都是因為這個識的相分而建立的；見、識、覺、聞、知五大，也是因為這個識的見分而建立的。而且這個識本身沒有實體，它的本體是不動智（不動的智慧）。為什麼這麼說呢？因為不動智，其智慧的本體沒有自性。無性的意義，自古以來難以明瞭，這個意義只有棗柏大士在《華嚴論》中闡發得最為透徹。然而學習者心識粗淺浮躁，即使讀過《華嚴論》，真正瞭解這個意義的人，也像麒麟角一樣稀少。我雖然不敏銳，也嘗試著解釋一下。
【English Translation】 English version: It is certain that Mount Sumeru (Sumeru) surpasses everything. However, compared to the three thousand great thousand worlds, Sumeru is merely a grain of rice in a vast granary. Therefore, the sage shatters a three thousand great thousand world into dust motes to make sentient beings understand that even something as solid as the three thousand great thousand world, which is more solid than Sumeru, can be shattered into countless dust motes. How much more so can our insignificant bodies, our clod-like forms, remain permanently without decaying? Moreover, this world cannot form on its own; it must be formed by the aggregation of numerous dust motes. Dust motes also have no inherent substance; they must be produced by shattering the world. Therefore, when viewing dust motes from the perspective of the world, the reality of dust motes cannot be grasped. When viewing the world from the perspective of dust motes, the reality of the world cannot be grasped. Since the world and dust motes are mutually ungraspable when viewed in this way, then where, after all, are all the rewards of the saints and ordinary beings placed? A verse says: 'A rabbit conceives and gives birth to six dragons, not only to bring rain but also to stir up wind and waves. Seizing opportunities, releasing and reclaiming, it can turn clouds and overturn rain, a scene of spring, all things flourish.' Collected Works of Elder Zibo, Volume 6 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo Collected Works of Elder Zibo, Volume 7 Read by Hanshan Deqing of the Ming Dynasty Dharma Words Earth, water, fire, wind, space, seeing, and consciousness, along with awareness, hearing, and knowing, are collectively called the Ten Greats. Investigating their origin, these Ten Greats cannot exist apart from the Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness). Ālaya means 'containing' or 'storehouse'. This consciousness can contain the meanings of enlightenment and non-enlightenment, as well as the two aspects of seeing and appearance. The five great elements of earth, water, fire, wind, and space are established because of the appearance aspect of this consciousness. The five great elements of seeing, consciousness, awareness, hearing, and knowing are also established because of the seeing aspect of this consciousness. Moreover, this consciousness itself has no substance; its essence is the immovable wisdom (immovable wisdom). Why is this so? Because immovable wisdom, the essence of wisdom, has no self-nature. The meaning of no self-nature has been difficult to understand since ancient times. This meaning has been most thoroughly elucidated by Great Master Zaobo in the Avatamsaka Sutra Commentary. However, students' minds are coarse and superficial. Even if they have read the Avatamsaka Sutra Commentary, those who truly understand this meaning are as rare as unicorn horns. Although I am not clever, I will try to explain it.
。蓋此智。智外無智。了知此智。有性無性。又智不知智。有性無性。於此不了。即名無明。無明即屬生滅。無明無性。即屬不生滅。以生滅與不生滅。似一非一。似二非二。此二和合。而成阿賴耶識此識覺義。即屬不生滅氣分攝。此識不覺義。即屬生滅氣分攝。又覺與不覺。初無別故。以本智無待無外。故要須本智隨緣。于緣生中。樂極苦生。苦極思本。思極心開。方始知我此極苦。本極樂來。極樂本有待來。有待則物我亢然相搖。而成苦樂。今我悟有待。初本無待。于無待中。求樂尚不可得。安得有苦。回觀物我相搖之夢。譬如醒中笑夢顛倒。雖夢熟余習。未能頓除。以我所悟無待無物無我。廓然而靈者。治夢余習。譬如春陽之照殘雪。雪豈能久留哉。即此觀之。八識不覺義。具于待先。故曰。本凈本不覺。由茲妄念。起此識覺義。開于有待之中。故曰。能迷非所迷。安得常相似。既不相似。則不免樂極苦生。苦極方求出苦之智。出苦智入。直下了知。有待如冰。無待如水。雖質礙融通。似不相即。而離水無冰。離冰無水。故冰現前時。水無涓滴。水現前時。冰無毫毛。自是以此了知。周旋五位。盤根錯節。置身心於死生禍福之中。𢬵性命于逆順境風之際。橫磨豎煉。豎煉橫磨。磨鍊既久。行不負知。身心爆落。
【現代漢語翻譯】 現代漢語譯本： 這個智慧，智慧之外沒有其他的智慧。瞭解這個智慧，它本身具有自性還是沒有自性。而且智慧本身也無法瞭解自身是有自性還是沒有自性。如果對這一點不瞭解，就叫做無明（avidyā，對事物真相的迷惑）。無明屬於生滅法（saṃsāra，生死輪迴）。無明沒有自性，就屬於不生滅法（nirvāṇa，涅槃）。因為生滅和不生滅，看似相同卻不相同，看似相異卻不相異。這二者和合，就形成了阿賴耶識（ālayavijñāna，藏識）。 這個識的覺悟之義，屬於不生滅的氣分所攝。這個識的不覺悟之義，屬於生滅的氣分所攝。而且覺悟與不覺悟，最初並沒有分別。因為本智（prajñā，根本智慧）是無待（apratītyasamutpāda，不依賴任何條件）且無外的。所以必須本智隨順因緣，在因緣生滅之中，樂到極點就會產生苦，苦到極點就會思念根本，思念到極點心就會開悟，才能知道我所受的這極度的苦，本來是從極樂而來。極樂本來是有待而來的，有了依賴，那麼物與我就會相互抗衡搖動，從而形成苦樂。 現在我領悟到有待，最初本來是無待的。在無待之中，求樂尚且不可得，哪裡會有苦呢？回頭看物我相互搖動的夢境，就像醒來后嘲笑夢中的顛倒。雖然夢醒后殘餘的習氣，不能立刻消除。但我所領悟的無待、無物、無我，那廓然空靈的覺性，用來消除夢中的殘餘習氣，就像春天的陽光照耀殘雪，雪怎麼能長久停留呢？ 從這個角度來看，八識（八種識，佛教唯識宗所立的八種識）的不覺悟之義，存在於有待之前。所以說：『本凈本不覺』。由於這些虛妄的念頭，才產生了識的覺悟之義，開啟于有待之中。所以說：『能迷非所迷，安得常相似』。既然不相似，那麼就免不了樂到極點產生苦，苦到極點才尋求脫離苦難的智慧。脫離苦難的智慧進入，直接了知，有待就像冰，無待就像水。雖然質礙和融通，看似不相即，但離開水就沒有冰，離開冰就沒有水。所以冰顯現的時候，水中沒有一滴冰。水顯現的時候，冰中沒有一絲水。 自己因此瞭解，在五位（五位百法，唯識宗將一切法分為五類）中周旋，盤根錯節，將身心置於生死禍福之中，在逆境順境的風中掙扎性命，橫向磨練，豎向磨練，豎向磨練，橫向磨練。磨練長久之後，行動就不會辜負所知，身心就會爆裂脫落。
【English Translation】 English version: This wisdom, there is no wisdom outside of wisdom. Understanding this wisdom, whether it has self-nature or not. Moreover, wisdom itself cannot understand whether it has self-nature or not. If one does not understand this point, it is called ignorance (avidyā, delusion about the true nature of things). Ignorance belongs to the realm of birth and death (saṃsāra, cycle of rebirth). Ignorance has no self-nature, so it belongs to the realm of non-birth and non-death (nirvāṇa). Because birth and death and non-birth and non-death, seem the same but are not the same, seem different but are not different. These two combined, form the Ālaya-vijñāna (storehouse consciousness). The meaning of awakening of this consciousness belongs to the realm of non-birth and non-death. The meaning of non-awakening of this consciousness belongs to the realm of birth and death. Moreover, awakening and non-awakening, initially have no difference. Because the original wisdom (prajñā, fundamental wisdom) is unconditioned (apratītyasamutpāda, not dependent on any conditions) and without externality. Therefore, the original wisdom must follow the conditions, in the arising and ceasing of conditions, extreme joy will produce suffering, extreme suffering will think of the root, extreme thinking will open the mind, then one can know that the extreme suffering I am experiencing, originally comes from extreme joy. Extreme joy originally comes from dependence, with dependence, then things and I will contend and shake each other, thus forming suffering and joy. Now I realize that dependence, originally was unconditioned. In the unconditioned, seeking joy is still unattainable, where would there be suffering? Looking back at the dream of things and I shaking each other, it is like laughing at the upside-down in the dream after waking up. Although the residual habits after waking up from the dream, cannot be eliminated immediately. But what I realize is unconditioned, without things, without self, that vast and spiritual awareness, used to eliminate the residual habits in the dream, is like the spring sun shining on the remaining snow, how can the snow stay for long? From this perspective, the non-awakening meaning of the eight consciousnesses (八種識, the eight consciousnesses established by the Buddhist Yogācāra school) exists before dependence. Therefore, it is said: 'Originally pure, originally not awakened'. Because of these false thoughts, the awakening meaning of consciousness arises, opening in dependence. Therefore, it is said: 'What can be deluded is not what is deluded, how can it always be similar'. Since they are not similar, then it is inevitable that extreme joy produces suffering, and extreme suffering seeks the wisdom to escape suffering. The wisdom to escape suffering enters, directly knowing, dependence is like ice, unconditioned is like water. Although the obstruction and fluidity, seem not to be identical, but without water there is no ice, without ice there is no water. So when ice appears, there is not a drop of ice in the water. When water appears, there is not a hair of ice in the water. One understands this, revolving in the five positions (五位百法, the five categories into which the Yogācāra school divides all dharmas), deeply rooted and intertwined, placing body and mind in the midst of life and death, fortune and misfortune, struggling for life in the wind of adversity and favorable circumstances, horizontally tempering, vertically tempering, vertically tempering, horizontally tempering. After a long period of tempering, action will not betray knowledge, body and mind will burst and fall off.
生死門開。乘悲智輪。浮沉於十方三世。展轉於三世十方。若一闡提。不乘此輪者。我不得佛。又此識見分第七識。計而為內自我。七識又為六識後半細相分之源。故引滿二業。雖隔生不昧也。故六識頌曰。引滿能招業力牽。蓋七識為源耳。若動身發語獨為最。又此六識粗相分也。若前五識。皆八識相分。相分即氣分也。非相分之相分也。此種種識。妙達法界。緣起無性。俱不動智也。雖然。先起信發心難。證發心易。蓋先起信發心。貴在緣知。證發心。但在現知故也。
吾嘗因照鏡。見己之影。吾作何狀。影亦作何狀。既而究能作吾狀者。畢竟是何物。吾瞋狀即瞋。吾喜狀即喜。始求之於六根。再求之於九竅。至於五臟六腑。八萬四千毛孔。長求短求。內求外求。精粗皆狀。惟能狀狀者。具六根九竅于遍身毛孔。根有根虛。竅有竅虛。毛孔有毛孔之虛。狀即是色。虛即是空。若能狀狀者。屬於空色。便與空色為一。則空色不知空色。何以故。一不知一故也。一若知一。一是所知。知即是能。此成二矣。一義何在。吾種種求能狀狀者。始悟其初。不屬空色耳。渠既不屬空色。豈可以內外古今遠近求之哉。雖然能求之能。若不廓落。則此能雖精於空色。而實粗于能求之前者。故曰。若以知知寂。此非無緣知。若以
【現代漢語翻譯】 現代漢語譯本：生死之門開啟，憑藉慈悲和智慧之輪，在十方三世中浮沉，在三世十方中輾轉。如果有一闡提（斷善根的人），不乘坐此輪，我便不成佛。此外，這識見的第七識，執著地認為是內在的自我。第七識又是第六識後半部分細微相分的根源。因此，引業和滿業，即使隔了生世也不會消失。所以六識頌說：『引業和滿業能夠招引業力牽引。』大概是因為第七識是根源的緣故。如果動身說話，獨自行動最為明顯。這第六識是粗略的相分。如果前五識，都是第八識的相分。相分就是氣分，不是相分的相分。這各種各樣的識，如果能夠透徹地理解法界，明白緣起性空的道理，就都是不動智。雖然如此，先發起信心和發心很難，而證明發心卻容易。大概是因為先發起信心和發心，貴在緣知（通過因緣來了解），而證明發心，只在于現知（當下直接瞭解）的緣故。 我曾經因為照鏡子，看到自己的影子。我做出什麼樣子，影子也做出什麼樣子。後來我探究能夠做出我的樣子的，到底是什麼東西。我生氣的時候影子也生氣，我高興的時候影子也高興。開始我從六根（眼、耳、鼻、舌、身、意）去尋找，再從九竅（兩眼、兩耳、兩鼻孔、口、尿道、肛門）去尋找，甚至到五臟六腑，八萬四千毛孔。或長或短地尋找，向內向外地尋找，精細和粗略的都尋找了，只有能夠呈現各種形狀的東西，具備六根九竅于全身的毛孔。根有根的虛空，竅有竅的虛空，毛孔有毛孔的虛空。形狀就是色，虛空就是空。如果能夠呈現各種形狀的東西，屬於空色，便與空色成為一體，那麼空色就不知道空色了。為什麼呢？因為一不知道一的緣故。一如果知道一，一是所知，知就是能，這就成了二了，一的意義在哪裡呢？我種種地尋找能夠呈現各種形狀的東西，才開始領悟到它最初不屬於空色。它既然不屬於空色，怎麼可以用內外古今遠近來尋找它呢？雖然如此，能夠尋求的能，如果不廓然脫落，那麼這個能雖然精於空色，而實際上卻粗于能尋求之前的那個東西。所以說：『如果用知去了解寂靜，這不是無緣之知。』如果用
【English Translation】 English version: The gate of birth and death opens. Riding the wheel of compassion and wisdom, we float and sink in the ten directions and three times, revolving in the three times and ten directions. If there is an Icchantika (one who has severed their roots of goodness) who does not ride this wheel, I shall not attain Buddhahood. Furthermore, this seventh consciousness, the consciousness of perception, clings to the idea of an inner self. The seventh consciousness is also the source of the subtle aspect-division of the latter half of the sixth consciousness. Therefore, the karma of 'leading' (inducing rebirth) and 'completing' (fulfilling the life) does not disappear even across lifetimes. Hence, the Verse of the Six Consciousnesses says: 'Leading and completing can attract the pulling force of karma.' This is because the seventh consciousness is the source. If one moves the body and speaks, acting alone is most obvious. This sixth consciousness is the coarse aspect-division. If the first five consciousnesses are all aspect-divisions of the eighth consciousness. Aspect-division is qi-division, not the aspect-division of aspect-division. These various consciousnesses, if they thoroughly understand the Dharma realm, and realize the principle of dependent origination and emptiness of inherent nature, are all immovable wisdom. Even so, it is difficult to first arouse faith and aspiration, but easy to verify aspiration. This is because first arousing faith and aspiration values 'relational knowing' (knowing through conditions), while verifying aspiration only lies in 'present knowing' (knowing directly in the present). I once saw my reflection in a mirror. Whatever shape I made, the reflection made the same shape. Later, I investigated what exactly it was that could make my shape. When I was angry, the reflection was angry; when I was happy, the reflection was happy. First, I sought it in the six roots (eye, ear, nose, tongue, body, mind), then I sought it in the nine orifices (two eyes, two ears, two nostrils, mouth, urethra, anus), even in the five viscera and six bowels, and the eighty-four thousand pores. I sought it long and short, inwardly and outwardly, finely and coarsely. Only that which can manifest all shapes possesses the six roots and nine orifices in all the pores of the body. The roots have the emptiness of roots, the orifices have the emptiness of orifices, and the pores have the emptiness of pores. Shape is form, and emptiness is emptiness. If that which can manifest all shapes belongs to form and emptiness, and becomes one with form and emptiness, then form and emptiness do not know form and emptiness. Why? Because one does not know one. If one knows one, one is the known, and knowing is the knower, and this becomes two. Where is the meaning of one? I sought in various ways for that which can manifest all shapes, and only then did I begin to realize that it originally does not belong to form and emptiness. Since it does not belong to form and emptiness, how can it be sought inwardly, outwardly, in the past, present, future, near, or far? Even so, if the 'ability to seek' is not thoroughly relinquished, then this ability, although refined in form and emptiness, is actually coarser than that which was before the ability to seek. Therefore, it is said: 'If one uses knowing to know stillness, this is not unknowing.'
自知知。亦非無緣知。亦不知知寂。亦不自知知。即此觀之。則能求之前者。斷不可以智識窮。功力到。惟契無生者自知也。
昔有一僧。平生為常住務。擔閣了修行。一日鬼使催捕。僧曰。煩鬼使奏聞閻羅。乞假七日修行。雖死無恨。鬼使曰。奏淮則七日後來。不準即至矣。僧修行七日。后鬼使復來勾當前案。則覓僧不可得矣。噫。死生亦大矣。此僧七日精進。雖酷烈如閻羅王。尚柰何伊不得。況陰陽造物能陶鑄耶。汝等既發心持偈。若精進之心。不如此僧決斷。縱持七百日無益也。
中印聖人其名曰佛。其所設教。凡攝眾人必先三歸。然後授與五戒。三歸者。謂歸佛法僧是也。五戒者。即不殺不盜不邪淫不妄語不飲酒是也。其意以為不歸佛。則出世無主。不歸法。則開悟無門。不歸僧。則教授無師。故三者闕一不可。如三歸雖備。若不嚴持五戒。則樹德無基。不殺即孔之仁。不盜即孔之義。不邪淫即孔之禮。不妄語即孔之信。不飲酒即孔之智。此五者。凡學出世法者。既授之後。無有破犯。則謂之優婆塞。蓋有實然後有名也。又歸依佛。佛者覺也。歸依法。法者范也。歸依僧。僧者和也。覺而不范。如但知土可以為器。若不經模。則器終不成。如范而不和。如有模而不解調治。則器成不美。是故世出
【現代漢語翻譯】 現代漢語譯本： 自知要知道自己。也不是無緣無故地知道。也不是不知道寂滅。也不是自己知道自己。就此觀察，那麼能夠尋求到先前境界的人，絕對不能用智識來窮盡，用功力來達到。只有契合無生境界的人才能自己知道。
過去有一個僧人，一生為寺院的事務操勞，耽誤了修行。一天，鬼使來催促拘捕他。僧人說：『煩請鬼使稟告閻羅王，請求寬限七日修行，即使死了也沒有遺憾。』鬼使說：『稟告批準了，七日後來；不批準，立刻就到。』僧人修行了七日，後來鬼使再次來拘捕之前的案子，卻找不到那個僧人了。唉，生死也是大事啊！這個僧人七日精進，即使像閻羅王這樣嚴酷，也奈何不了他。更何況陰陽造化能夠陶冶萬物呢？你們既然發心持誦偈語，如果精進之心，不如這個僧人決斷，即使持誦七百日也沒有用處。
中印度的聖人，他的名字叫做佛（Buddha，覺悟者）。他所設立的教法，凡是攝受眾人，必定先進行三歸依，然後授予五戒。三歸依，是指歸依佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）。五戒，就是不殺生、不偷盜、不邪淫、不妄語、不飲酒。他的意思是，不歸依佛，那麼出世就沒有主導；不歸依法，那麼開悟就沒有門徑；不歸依僧，那麼教授就沒有老師。所以這三者缺一不可。如果三歸依雖然具備，若不嚴格持守五戒，那麼樹立德行就沒有基礎。不殺生就是孔子的仁，不偷盜就是孔子的義，不邪淫就是孔子的禮，不妄語就是孔子的信，不飲酒就是孔子的智。這五者，凡是學習出世法的人，既然受持之後，沒有破犯，就稱為優婆塞（Upasaka，近事男）。大概是有實際的修行，然後才有相應的名號。又歸依佛，佛是覺悟；歸依法，法是規範；歸依僧，僧是和合。覺悟而不規範，就像只知道泥土可以做成器皿，如果不經過模具，那麼器皿終究不能成型。如果規範而不和合，就像有模具而不懂得調和治理，那麼器皿做成也不美觀。所以世間出
【English Translation】 English version: 'Knowing oneself knows.' It is not knowing without a cause. Nor is it not knowing the stillness of knowing. Nor is it knowing oneself knowing. Observing in this way, then those who can seek the former state cannot be exhausted by knowledge or reached by effort. Only those who are in accord with non-birth know it themselves.
In the past, there was a monk who spent his life working for the monastery, neglecting his practice. One day, a ghost messenger came to arrest him. The monk said, 'Please, ghost messenger, report to King Yama and ask for seven days to practice. Even if I die, I will have no regrets.' The ghost messenger said, 'If the report is approved, I will come in seven days; if not, I will arrive immediately.' The monk practiced for seven days. Later, the ghost messenger came again to arrest him for the previous case, but could not find the monk. Alas, life and death are also great matters! This monk's seven days of diligent practice, even the severity of King Yama could not do anything to him. How much more so can the yin and yang creation mold things? If you have resolved to uphold the verses, if your diligence is not as decisive as this monk, even if you uphold them for seven hundred days, it will be useless.
The sage of Central India, his name is Buddha (Buddha, the Awakened One). The teachings he established, whenever he receives people, he must first perform the Three Refuges, and then bestow the Five Precepts. The Three Refuges are to take refuge in the Buddha (Buddha, the Awakened One), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the monastic community). The Five Precepts are not to kill, not to steal, not to commit sexual misconduct, not to lie, and not to drink alcohol. His intention is that if one does not take refuge in the Buddha, then there is no guide in transcending the world; if one does not take refuge in the Dharma, then there is no path to enlightenment; if one does not take refuge in the Sangha, then there is no teacher to instruct. Therefore, none of these three can be lacking. If the Three Refuges are complete, but one does not strictly uphold the Five Precepts, then there is no foundation for establishing virtue. Not killing is Confucius's benevolence, not stealing is Confucius's righteousness, not committing sexual misconduct is Confucius's propriety, not lying is Confucius's trustworthiness, and not drinking alcohol is Confucius's wisdom. These five, for those who study the Dharma of transcending the world, once they have received and upheld them without breaking them, are called Upasaka (Upasaka, a male lay follower). It is generally that there is actual practice, and then there is a corresponding name. Also, taking refuge in the Buddha, the Buddha is awakening; taking refuge in the Dharma, the Dharma is the norm; taking refuge in the Sangha, the Sangha is harmony. Awakening without norms is like only knowing that clay can be made into vessels, but if it is not passed through a mold, then the vessel will ultimately not be formed. If there are norms but no harmony, it is like having a mold but not knowing how to adjust and manage it, then the vessel will not be beautifully made. Therefore, the world comes forth
世法。聖人設教不同。然三歸與三綱。五戒與五常。初無別也。近世有等妄庸之徒。假佛門為逋逃之藪。其初入門。既非真心。則既入之後。靡所不為。一旦惡滿事敗。陷於王難。波及無過之僧。及真心齋戒者。上之人。又不察其真偽。凡見髡其首者。即謂之僧。殊不知首髡而非僧者眾矣。故執政者。又不可不精辨其真偽也。倘一忽之。則㘅冤者。雖百千萬世終不免。雪之然後其冤始解耳。汝既歸依佛法僧三寶。又從性天老師授持五戒。若不知好惡。少有破犯。則韋䭾尊天現在戮害汝身。死後復誅汝神。此真實語。情不敢私。私則在上在下。罪不容赦(示禪人三皈五戒)。
毗盧遮那佛。此言光明遍照一切處。吾於此未嘗不痛心也。何故既言光明遍照一切處。則凡血氣之屬。屙屎放尿。一動一靜。無一剎那頃。不在此光之中。如何十惡熏之。則地獄相現。乃至緣因佛性熏之。則現如來之身。且道現地獄相時。如來之身。畢竟在恁么處。現紫金聚時。地獄相何在。於此揀得出。見得透。則雖蚤虱臭蟲螻蟻之屬。其威神光明。不讓毗盧遮那如來一毛頭許。今若虛發大誓。愿轉根本法輪於一微塵中。此一微塵。如可剖破。塵無頭腦。如不可剖。則根本法輪轉亦未易。
大凡學出世法。先要洞明自心。然後昭廓心
【現代漢語翻譯】 現代漢語譯本： 世間法與聖人設教雖有不同，但三歸（皈依佛、法、僧）與三綱（君為臣綱、父為子綱、夫為妻綱），五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）與五常（仁、義、禮、智、信），最初並沒有區別。近來有些虛妄平庸之徒，把佛門當作藏身之所。他們最初入門，就不是真心，那麼進入佛門之後，什麼事都做得出來。一旦罪惡滿盈，事情敗露，就會陷入牢獄之災，牽連到無辜的僧人以及真心齋戒的人。上位者又不考察他們的真偽，凡是見到剃了頭髮的人，就認為他們是僧人，卻不知道剃了頭但不是僧人的人很多。所以執政的人，又不能不仔細辨別他們的真偽。如果稍微疏忽，那麼含冤的人，即使經過千百萬世也終究不能免除冤屈，只有昭雪之後他們的冤屈才能解除。你既然皈依佛、法、僧三寶，又從性天老師那裡接受並持守五戒，如果不知好壞，稍微有所違犯，那麼韋馱尊天現在就會誅殺你的身體，死後還會誅滅你的神識。這是真實的話，我不敢隱瞞。隱瞞的話，無論在上在下，罪過都不能饒恕。（開示禪人三皈五戒） 毗盧遮那佛（Vairocana Buddha），意思是光明遍照一切處。我對此未嘗不痛心。為什麼呢？既然說光明遍照一切處，那麼凡是有血氣的眾生，拉屎撒尿，一動一靜，沒有一剎那不在這個光明之中。為什麼十惡薰染，就會顯現地獄的景象，乃至緣因佛性薰染，就會顯現如來的身相。那麼請問，顯現地獄景象的時候，如來的身相，究竟在哪裡？顯現紫金光聚的時候，地獄的景象又在哪裡？如果能在這裡分辨得出，看得透徹，那麼即使是跳蚤、臭蟲、螻蟻之類，它們的威神光明，也不遜色于毗盧遮那如來的一根毫毛。現在如果虛發大誓，愿在一微塵中轉根本法輪，這個微塵，如果可以剖開，塵土就沒有頭腦；如果不可剖開，那麼根本法輪的轉動也不容易。 大凡學習出世之法，首先要徹底明白自己的心，然後才能顯現廣闊的心量。
【English Translation】 English version: Worldly laws and the teachings established by sages are different, but the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) and the Three Cardinal Guides (ruler guides subject, father guides son, husband guides wife), the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) and the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) are initially not different. Recently, there are some false and mediocre people who use the Buddhist gate as a refuge for fugitives. Their initial entry is not with a sincere heart, so after entering, they will do anything. Once their sins are full and the matter is exposed, they will fall into prison disasters, involving innocent monks and those who sincerely observe the precepts. Those in high positions do not examine their authenticity, and anyone who sees someone with a shaved head is considered a monk, but they do not know that there are many who have shaved heads but are not monks. Therefore, those in power must carefully distinguish their authenticity. If they are slightly negligent, then those who are wronged will not be able to escape their grievances even after hundreds of millions of lifetimes, and only after the injustice is redressed can their grievances be resolved. Since you have taken refuge in the Three Jewels of Buddha, Dharma, and Sangha, and have received and upheld the Five Precepts from the teacher of innate nature, if you do not know good and evil and slightly violate them, then Skanda (Weituo) Bodhisattva will now kill your body, and after death, he will also destroy your spirit. These are true words, and I dare not hide them. If I hide them, whether above or below, the sin will not be forgiven. (Instruction on the Three Refuges and Five Precepts for a Chan practitioner) Vairocana Buddha (Vairocana Buddha) means that light illuminates everywhere. I have never not felt pain about this. Why? Since it is said that light illuminates everywhere, then all sentient beings with blood and breath, defecating and urinating, every movement and stillness, are in this light at every moment. Why is it that when defiled by the ten evils, the appearance of hell manifests, and even when defiled by the causal nature of Buddhahood, the body of the Tathagata manifests. Then, please tell me, when the appearance of hell manifests, where exactly is the body of the Tathagata? When the gathering of purple gold light manifests, where is the appearance of hell? If you can distinguish this and see through it, then even fleas, stink bugs, ants, and the like, their majestic and divine light is no less than a single hair of Vairocana Tathagata. Now, if you make a false great vow to turn the fundamental Dharma wheel in a single dust mote, if this dust mote can be split open, then the dust has no head or brain; if it cannot be split open, then the turning of the fundamental Dharma wheel is not easy. In general, to study the Dharma of transcending the world, one must first thoroughly understand one's own mind, and then one can reveal a broad mind.
境。窮內外典籍。而大其波瀾。則化風自遠矣。人天自向矣。然欲洞明自心。貴在情死。蓋情不死。性不活。則于博地凡夫。欲其直下轉識成智。心徑圓通。安有是處。吾與汝先授五根本戒者。亦愿汝根門潔白。攀緣自斷。情亦漸死耳。設情不死。夾帶修行。謂之野干種。何哉。以其自生至死。若靜若動。若穢若潔。若精進。若懶墮。無非情故。故曰萬物浮沉于生死者。情為其累焉。且道情死一句子。又作么生舉揚。是佛是魔皆蠱毒。非魔非佛總冤仇。直饒棒下番身漢。未入黎奴白牯流。
古德曰。若人識得心。大地無寸土。我則曰。若人識得大地。身心不可得。顧朗驅烏曰。古德說得是。我說得是。汝莫瞞心試說看。朗曰。皆說得是。又問朗曰。汝曾讀楞嚴經不。曰讀。曰汝讀楞嚴經。記得佛告阿難。我常說言。汝身汝心。皆是妙明真精。妙心中所現物。云何汝等。迷失本妙圓妙明心。寶明妙性。聚緣內搖。趣外奔逸。昏擾擾相以為心性。一迷為心。決定惑為色身之內。不知色身外洎山河虛空大地。咸是妙明真心中物。譬如澄清百千大海。棄之唯認一浮漚體。目為全潮窮盡瀛渤。朗曰記得。曰汝再試說看。我與佛及大德。三樣說。畢竟那個說得好。朗曰。檢別不得。曰汝這儱侗蠓蟲。作這個解。管取他生異世
【現代漢語翻譯】 現代漢語譯本： 境。窮盡內外典籍，從而擴大其文采氣勢，那麼教化之風自然會遠播，人天大眾自然會歸向。然而想要徹底明白自己的心，關鍵在於情慾的斷絕。因為情慾不斷絕，本性就無法顯現。那麼對於廣大的凡夫俗子，想要讓他們直接轉識成智，心路圓融通達，怎麼可能有這樣的事情呢？我與你們先傳授五根本戒，也是希望你們的六根清凈潔白，攀緣之心自然斷絕，情慾也逐漸消亡。如果情慾不斷絕，夾雜著修行，就叫做『野干種』。為什麼呢？因為他們從生到死，無論是靜止還是活動，無論是污穢還是潔凈，無論是精進還是懶惰，沒有不是因為情慾的緣故。所以說萬物在生死中沉浮，情慾是他們的拖累啊。那麼，情死這一句話，又該如何宣揚呢？是佛是魔都是蠱毒，非魔非佛都是冤仇。即使是棒下能夠幡然醒悟的人，也還沒有脫離黎奴白牯的行列。
古德說：『如果有人認識了自己的心，那麼大地上就沒有一寸土地。』我則說：『如果有人認識了大地，那麼身心都不可得。』顧朗驅烏說：『古德說得對，我也說得對。你不要隱瞞自己的心，試著說說看。』顧朗說：『都說得對。』又問顧朗說：『你曾經讀過《楞嚴經》嗎？』回答說：『讀過。』問：『你讀《楞嚴經》，記得佛告訴阿難（Ananda，佛陀的十大弟子之一）說，我常說，你的身和你的心，都是妙明真精，是妙明心中所顯現的物。為什麼你們這些人，迷失了本妙圓妙明心，寶明妙性，聚集因緣在內擾動，向外奔逸，把昏擾擾的現象當作心性，一迷就以為心在色身之內，不知道色身之外，包括山河虛空大地，都是妙明真心中的物。譬如澄清百千大海，卻拋棄它，只認識一個浮漚，就把它當作整個潮水，窮盡了瀛渤。』顧朗說：『記得。』問：『你再試著說說看，我與佛以及大德，三種說法，到底哪個說得好？』顧朗說：『分辨不出來。』說：『你這個糊塗的蠓蟲，這樣理解，小心你來生異世墮入惡道！』
【English Translation】 English version: Realm. Exhausting both internal and external scriptures, and thereby expanding its literary magnificence, then the wind of edification will naturally spread far and wide, and the multitudes of humans and devas will naturally turn towards it. However, to thoroughly understand one's own mind, the key lies in the cessation of desires. For if desires are not ceased, one's inherent nature cannot manifest. Then, for the vast ordinary people, to expect them to directly transform consciousness into wisdom, and for the path of the mind to be perfectly unobstructed, how could such a thing be possible? I am first imparting the five fundamental precepts to you, also hoping that your six roots will be pure and white, that the clinging mind will naturally cease, and that desires will gradually die away. If desires are not ceased, and one mixes them with practice, it is called a 'jackal seed'. Why? Because from birth to death, whether still or moving, whether defiled or pure, whether diligent or lazy, there is nothing that is not due to desires. Therefore, it is said that all things float and sink in birth and death, and desires are their burden. Then, how should the phrase 'desires die' be proclaimed? Whether it is Buddha or Mara (demon), they are both poison; neither Mara nor Buddha, they are all enemies. Even if one can awaken under the stick, they have not yet escaped the ranks of the Li Nu white ox.
An ancient worthy said, 'If one recognizes one's own mind, then there is not an inch of land on the earth.' I say, 'If one recognizes the earth, then body and mind are unattainable.' Gu Lang Qu Wu said, 'The ancient worthy speaks correctly, and I also speak correctly. Do not conceal your own mind, try to speak and see.' Gu Lang said, 'All speak correctly.' Then he asked Gu Lang, 'Have you ever read the Shurangama Sutra?' He replied, 'I have read it.' He asked, 'When you read the Shurangama Sutra, do you remember the Buddha telling Ananda (one of the ten great disciples of the Buddha), I often say that your body and your mind are both wonderfully bright and true essence, objects manifested from the wonderfully bright mind. Why do you people lose the original wonderful, perfect, wonderfully bright mind, the precious bright, wonderful nature, gathering causes and conditions to stir within, running outwards, taking the confused and disturbed phenomena as the nature of the mind, and once confused, you think that the mind is within the physical body, not knowing that outside the physical body, including mountains, rivers, empty space, and the great earth, are all objects within the wonderfully bright and true mind. It is like clarifying hundreds of thousands of great seas, but abandoning them and only recognizing a floating bubble, and taking it as the entire tide, exhausting the Yingbo.' Gu Lang said, 'I remember.' He asked, 'Try to say it again, my words, the Buddha's words, and the great worthy's words, which one is better?' Gu Lang said, 'I cannot distinguish them.' He said, 'You muddleheaded midge, with this understanding, be careful that you fall into evil realms in future lives!'
。改頭換面。償他信施始得。何以故。只解順水推船。不能逆風把舵故。故曰若能轉物。即同如來。如佛解祖解與極玄極妙。古德謂之閨閤中物。如打疊不凈。早晚上床下地。終不免礙人腳手在(示正朗)。
棱棱雁塔標云外。混混龍泉續洞宗。二檜芬芳。五燈圓照。此等家聲寂寥久矣。皮毬道人每念及此。未始不痛心扼腕。冀大振祖道。且嘗慕申包胥為人。彼覆我存。赤心耿耿。無須臾斷。蓋疾惡習重。來自多生。或謂佛祖聖賢。盡虛空為量。遍法界垂慈。何示人不廣乃爾。道人笑而應之曰。若豈不聞生處要熟。熟處要生。夫疾惡不重。即向善不真。向善不真。則觸境逢緣利害相關處。腳跟便立不定。故五持與五犯。當知犯持之際。申包胥哭秦庭光景。若不現前。決定敗績矣。人天小善持志不真。尚不能成就。況出世無上菩提乎。萬曆丙戌春。皮毬道人由路南達燕山。距都城八十里。為古潭柘。幽勝絕天下。瓶錫因留之。隆冬未已。春風忽動。千山暖回。萬壑冰消。則峨嵋之興油然而生。諸檀越有相慕而不捨者。躡跡重云。大開祖帳。悲歌薦茗。感慨竹風。皮毬亦悵然囑曰。若等果向善心真。秉持初志。堅克有終。豈獨人天小果。決定成就。出世心燈。定當續焰。雖然。不談六經。安知王道。不讀佛書。豈知
佛心。柳宗元信不我欺。或者聞言進曰。靈光獨耀。迥脫根塵。體露真常。不拘文字。道人之言。甚哉其膠柱鼓瑟也。且言說害道。障蔽自心。有不可勝言者。今之緇素。不求之經而求之疏。不求之疏而求之鈔。不求之鈔而求之音義。少林實宗風所繫。比來委靡更不堪觀。大都以秘要為直指。以評唱為資托。以頌古為過路。以機緣為剩語。是嘈嘈之徒。號稱參禪者。不求之機緣。而求之頌古。不求之頌古。而求之評唱。不求之評唱。而求之秘要。嗚呼。語言之為害。一至於此。而道人復示人以語言文字。豈非救火而油之也。皮毬道人又笑而應之曰。豈語言之為害哉。特求之者不善耳。三藏十二部。千七百則葛藤。皆佛祖深遠廣大之心。參禪者。求之於機緣。習教者。求之於佛語。則語言文字。乃入道之階梯。破暗之燈燭。今乃宗教陵遲。祖道蕭瑟。咎在棄本逐末。重輕輕重。如習教以佛經為本。明宗以機緣為本。弘闡宗教。以道德為本。以戒行輔之。以學問大之。視浮名為游塵。視金帛如糞土。秉志堅貞。憎愛關頭死生以之。管取宗雷大震。教雨滂沱。昏者醒而槁者潤。不爾躆法王之座。披如來之衣。傳我佛之言者。所謂狐嗥耳。焉足為法門輕重。一時開侍者。暨慧輪中光覺天浴慈田湛鎮潔明宗。俱列祖帳之前。共獻
【現代漢語翻譯】 現代漢語譯本：佛心。柳宗元難道欺騙我嗎？或者有人聽了這話反駁說：『靈光獨耀（指佛性光明，獨特照耀），迥脫根塵（遠遠脫離世俗塵埃），體露真常（本體顯露真實恒常），不拘文字（不拘泥於文字）。』道人的話，真是膠柱鼓瑟啊！況且言說有害於道，障蔽自己的心，有說不完的壞處。現在的僧人和居士，不從經書本身去尋求真理，而求助於經書的疏解；不從疏解中尋求真理，而求助於疏解的節錄；不從節錄中尋求真理，而求助於音義的解釋。少林寺實際上是禪宗風範所維繫的地方，近來衰敗頹廢，更是不堪入目。大都把秘要（不公開的訣竅）當作直指（直接指向真理），把評唱（對古人言行的評論）當作憑藉和依託，把頌古（讚頌古人的詩偈）當作過路的風景，把機緣（觸發頓悟的契機）當作多餘的話。這些喧鬧的傢伙，號稱是參禪的人，不從機緣本身去尋求真理，而求助於頌古；不從頌古中尋求真理，而求助於評唱；不從評唱中尋求真理，而求助於秘要。唉！語言的危害，竟然到了這種地步。而道人您又用語言文字來教導人們，這豈不是救火而用油嗎？』 皮毬道人又笑著回答說：『難道是語言文字的危害嗎？只是求道的人不善於運用罷了。三藏十二部（佛教經典的總稱），千七百則葛藤（比喻糾纏不清的公案），都是佛祖深遠廣大的心。參禪的人，從機緣中尋求真理；學習教義的人，從佛語中尋求真理。那麼語言文字，就是進入佛道的階梯，破除黑暗的燈燭。現在佛教衰落，祖師之道蕭條冷落，過錯在於捨本逐末，輕重顛倒。比如學習教義，應該以佛經為根本；闡明宗義，應該以機緣為根本；弘揚宗教，應該以道德為根本，用戒律來輔助它，用學問來擴大它。把虛名看作是飄浮的塵土，把金錢財物看作是糞土。秉持堅定的志向，在憎恨和喜愛的關頭，以生死來對待它。一定能使宗風如雷霆般震動，教法如雨水般滂沱。使昏昧的人醒悟，使枯槁的人得到滋潤。不然的話，即使佔據著法王的座位，披著如來的袈裟，傳著我佛的言語，也只不過是狐貍的嚎叫罷了。哪裡足以衡量佛法的輕重呢？』 當時開侍者，以及慧輪中光覺、天浴、慈田、湛鎮、潔明宗，都站在祖師的帳前，共同獻上。
【English Translation】 English version: The Buddha-mind. Could it be that Liu Zongyuan deceived me? Or perhaps, upon hearing this, someone might step forward and say, 'The spiritual light shines alone (referring to the Buddha-nature's light, shining uniquely), far transcending roots and dust (far removed from worldly defilements), the essence reveals the true and constant (the substance manifests the true and unchanging), not bound by words (not adhering to literal interpretations).' The words of the Daoist are truly like gluing the bridge to play the zither! Moreover, speech harms the Dao, obscuring one's own mind, with countless detrimental effects. Today's monastics and laypeople do not seek truth from the scriptures themselves but rely on commentaries; they do not seek truth from the commentaries but rely on excerpts; they do not seek truth from the excerpts but rely on explanations of sounds and meanings. Shaolin Temple is, in reality, the place where the Zen tradition is maintained, but its recent decline and decay are truly unbearable to witness. For the most part, they treat secret essentials (undisclosed key points) as direct pointers (directly pointing to the truth), regard commentaries (evaluations of ancient words and deeds) as reliance and support, view verse-gathas (poems praising the ancients) as mere passing scenery, and consider koans (triggers for sudden enlightenment) as superfluous words. These noisy fellows, who call themselves Chan practitioners, do not seek truth from the koans themselves but rely on verse-gathas; they do not seek truth from verse-gathas but rely on commentaries; they do not seek truth from commentaries but rely on secret essentials. Alas! The harm of language has reached such a state. Yet, you, Daoist, use language and words to teach people; isn't this like adding oil to a fire?' The 'Leather Ball' Daoist then replied with a smile, 'Is it truly the harm of language and words? It is merely that those who seek the Dao are not skilled in their use. The Three Baskets and Twelve Divisions (the entirety of Buddhist scriptures), the seventeen hundred koans (analogies for entangled cases), are all the profound and vast mind of the Buddhas and Patriarchs. Those who practice Chan seek truth from koans; those who study the teachings seek truth from the Buddha's words. Then language and words are the ladder to enter the Buddhist path, the lamp to dispel darkness. Now that Buddhism is declining and the Patriarchal way is desolate, the fault lies in abandoning the root and pursuing the branches, reversing the importance of things. For example, in studying the teachings, one should take the Buddhist scriptures as the foundation; in clarifying the Zen school, one should take koans as the foundation; in propagating religion, one should take morality as the foundation, supplement it with precepts, and expand it with learning. View fleeting fame as floating dust, and regard gold and silk as dung. Uphold a firm resolve, and treat matters of life and death with hatred and love. Surely, this will cause the Zen tradition to thunder like lightning and the Dharma to pour down like rain. It will awaken the deluded and nourish the withered. Otherwise, even if one occupies the seat of the Dharma King, wears the robe of the Tathagata, and transmits the words of my Buddha, it is merely the howling of a fox. How can it be sufficient to weigh the importance of the Dharma?' At that time, Attendant Kai, as well as Huilun Zhongguangjue, Tianyu, Citian, Zhanzhen, and Jiemingzong, all stood before the Patriarch's tent, jointly offering.
此茗。受者進者。皆非小緣。人人當生悲感之心。誓期出世。無以富貴為懷。決以道德為本。學問資之。自然此別之後。有志者必遂。若等不見潭柘之祖塔乎。碑銘瑯瑯。餘光烈烈。使我讀之而殞淚。拜之而毛骨寒。彼其未得道前。皆臭凡夫耳。既得道已。師範人天。流芳千古。如此之名。名終不朽。如此之功。功蓋天地。上之人天。下之螻蟻。皆受其恩澤。較淮陰夷吾。彼皆生死之因。此乃無墜之本。奇男子。必以吾言為不謬。且道萬里長途。臨行一句作么生。雞園競秀春風暖。柱杖橫擔日月行(龍泉別眾示)。
言無廣略。義無淺深。顧其人得旨行持何如耳。是以善星比丘。雖聰慧過人。不特博通大藏。亦無書不窺。以心術不佳。遂招生陷之報。如摩訶比丘。蛇奴乞士。唯持摩訶般若一句。苕帚二字。尚記不全。皆生身得果。以其天資淳樸。一念萬年。神凝方寸。用志不分所致也。曇衡梅禪人。一朝辭紫柏道人于清涼山中。將由燕京而圖南。乞一言以為資糧。道人囑之曰。若所持誦禪宗永嘉集。言略義要。此永嘉大師已驗之方。依之行持。必然出苦。道人何言。而禪人猶低首長跽不起。複次囑之曰。眾生日用。無往而非昏動。菩薩日用。無往而非止觀。諸佛日用。無往而非定慧。謂之三耶。則外昏動本無止
【現代漢語翻譯】 現代漢語譯本： 這杯茶，接受和奉獻的人，都不是小小的緣分。每個人都應當生起悲憫和感恩之心，立誓要脫離輪迴。不要以追求榮華富貴為目標，一定要以道德為根本，用學問來輔助它。這樣，這次分別之後，有志向的人必定能夠成功。你們難道沒有見過潭柘寺的祖師塔嗎？塔上的碑文清晰可辨，祖師的光輝依然強烈。使我讀了之後不禁流淚，拜了之後感到毛骨悚然。他們在沒有得道之前，都是平庸的凡夫俗子。一旦得道之後，就成為人天的導師，美名流傳千古。這樣的名聲，終究不會磨滅；這樣的功德，可以覆蓋天地。上至天人，下至螻蟻，都受到他們的恩澤。與淮陰侯韓信和夷吾（管仲）相比，他們所追求的都是生死輪迴的原因，而這才是脫離輪迴的根本。有志氣的男子，一定會認為我說的話沒有錯。那麼，在前往萬里長途之際，臨行前該說一句什麼呢？『雞園競秀春風暖，柱杖橫擔日月行』（龍泉寺臨別贈言）。 言語不在於是否廣博精煉，義理不在於是否淺顯深刻，關鍵在於這個人能否領會其中的旨意並付諸實踐。因此，善星比丘（Buddha's disciple），雖然非常聰明，不僅博通三藏經典，而且無書不讀，但因為心術不正，最終招致墮入地獄的惡報。而摩訶比丘（Mahābhikkhu），蛇奴（snake servant），乞士（beggar），僅僅持誦『摩訶般若』（Mahāprajñā）一句，甚至連『苕帚』（broom）二字都記不全，卻都能夠在此生獲得果位。這是因為他們天性淳樸，一旦專注，就如同萬年不變，精神凝聚在方寸之間，專心致志的結果。曇衡梅禪人，有一天在清涼山中向紫柏道人（a Chan master）辭行，準備從燕京前往南方，請求道人給予一句作為修行的資糧。道人囑咐他說：『你所持誦的禪宗《永嘉集》（Yongjia Collection），言語簡略而義理精要，這是永嘉大師（Yongjia Xuanjue）已經驗證過的方法，依照它修行，必然能夠脫離苦海。』道人說了這些話，但禪人仍然低著頭長跪不起。道人再次囑咐他說：『眾生每天的所作所為，沒有不是在昏沉和妄動之中；菩薩每天的所作所為，沒有不是在止觀之中；諸佛每天的所作所為，沒有不是在定慧之中。』如果稱之為三耶（Samaya），那麼外在的昏沉和妄動本來就沒有止
【English Translation】 English version: This tea, for both the receiver and the giver, is no small matter of karma. Everyone should generate a heart of compassion and gratitude, vowing to escape samsara. Do not set your mind on pursuing wealth and status; you must take morality as the foundation, and use learning to assist it. In this way, after this farewell, those with aspirations will surely succeed. Have you not seen the ancestral stupas of Tan Zhe Temple? The inscriptions on the stupas are clear, and the radiance of the ancestors is still strong. It makes me shed tears when I read them, and feel chills down my spine when I bow to them. Before they attained enlightenment, they were all ordinary mortals. Once they attained enlightenment, they became teachers of humans and devas, and their good names are passed down through the ages. Such a name will never perish; such merit covers heaven and earth. From the highest devas to the lowest ants, all receive their grace. Compared to Marquis Huaiyin (Han Xin) and Yi Wu (Guan Zhong), what they pursued were the causes of birth and death, while this is the root of escaping samsara. A man of ambition will surely think that my words are not wrong. So, on the journey of ten thousand miles, what should be said before departing? 'The Chicken Garden competes in beauty, the spring breeze is warm; the staff is carried horizontally, the sun and moon travel.' (Parting words at Longquan Temple). Words are not about being broad or concise, and meanings are not about being shallow or deep. The key is whether the person can understand the meaning and put it into practice. Therefore, Bhikkhu Sunakkhatta (Buddha's disciple), although very intelligent, not only had a wide knowledge of the Tripitaka, but also read every book, but because his mind was not right, he eventually reaped the evil reward of falling into hell. While Mahābhikkhu, the snake servant, and the beggar, only recited the phrase 'Mahāprajñā', and could not even remember the two words 'broom', but they were all able to attain fruition in this life. This is because they were pure in nature, and once focused, it was like ten thousand years unchanging, their spirit condensed in the square inch, the result of single-mindedness. Chan Master Tan Heng Mei, one day bid farewell to Dao Ren Zibo (a Chan master) in Qingliang Mountain, preparing to go south from Yanjing, and asked the Dao Ren for a word as sustenance for practice. The Dao Ren instructed him: 'The Chan sect's Yongjia Collection that you recite is concise in words and essential in meaning. This is a method that Master Yongjia (Yongjia Xuanjue) has already verified. If you practice according to it, you will surely escape suffering.' The Dao Ren said these words, but the Chan Master still bowed his head and knelt for a long time. The Dao Ren instructed him again: 'The daily activities of sentient beings are nothing but dullness and agitation; the daily activities of Bodhisattvas are nothing but cessation and contemplation; the daily activities of all Buddhas are nothing but samadhi and wisdom.' If it is called Samaya, then the external dullness and agitation originally have no cessation
觀。外止觀本無定慧。謂之一耶。則昏動不即止觀。止觀不即定慧。果一之耶。果三之耶。若於一三之間。未能判然了徹。豈唯永嘉集。不能資汝出苦。一大藏教。亦皆長物矣。何況非法。又巖頭奯老。一日有僧問曰。起滅不停時如何。奯老喝曰。是誰起滅。其僧得旨而退。今時有一般野狐魔屬。便道我會也。起滅者是某甲本來佛性。嗚呼哀哉。如此妄會。一人傳十。十人傳百。百人傳萬。吹遍世間。滅佛種族。滿眼皆是。禪人來前。設於巖頭句下未能徹去。且依永嘉大師此集行持。終不誤汝。勉之勉之。
夫缽之為器。翼三寶。備六德。何以明其翼三寶。蓋微此則僧無所資。僧無所資。則慧命斷。慧命斷。則佛種滅矣。彼其能清。能容。能儉能廣。能尊。能古。則六德之謂也。古由佛授。尊由天獻。廣則普利一切。儉則過中不食。容則施受精粗而福利平等。清則舉世不忍以葷投之。如是而吾曹敢不寶重哉。嗚呼。去佛日遠。魔外充斥。髡其顱而毀其容。偽其僧而真其俗。至於祖宗標格。法道綱常。破壞殆盡。反以操瓢。為便捷而安之。若缽則視為滯貨。皆棄而不持矣。既作佛子。凡百所行。須遵佛敕。故特為提三輔而申六德。使吾曹即名製器。即器昭義。得義崇古。振頹波而回末俗。斥偽眾而集真流。共扶慈
【現代漢語翻譯】 現代漢語譯本 觀。外止觀（śamatha-vipaśyanā，奢摩他-毗婆舍那，止息與觀照）本無定慧（samādhi-prajñā，三摩地-般若，禪定與智慧）。謂之一耶？則昏動不即止觀，止觀不即定慧。果一之耶？果三之耶？若於一三之間，未能判然了徹，豈唯永嘉集（Yongjia Ji，永嘉禪師的著作），不能資汝出苦，一大藏教（Tripitaka，佛教經藏），亦皆長物矣。何況非法。又巖頭奯（Yantou Quanhuo）老，一日有僧問曰：『起滅不停時如何？』奯老喝曰：『是誰起滅？』其僧得旨而退。今時有一般野狐魔屬，便道我會也。起滅者是某甲本來佛性。嗚呼哀哉！如此妄會，一人傳十，十人傳百，百人傳萬，吹遍世間，滅佛種族，滿眼皆是。禪人來前，設於巖頭句下未能徹去，且依永嘉大師此集行持，終不誤汝。勉之勉之。
夫缽（patra，僧侶的食器）之為器，翼三寶（Triratna，佛、法、僧），備六德。何以明其翼三寶？蓋微此則僧無所資，僧無所資，則慧命斷，慧命斷，則佛種滅矣。彼其能清，能容，能儉能廣，能尊，能古，則六德之謂也。古由佛授，尊由天獻，廣則普利一切，儉則過中不食，容則施受精粗而福利平等，清則舉世不忍以葷投之。如是而吾曹敢不寶重哉！嗚呼！去佛日遠，魔外充斥，髡其顱而毀其容，偽其僧而真其俗，至於祖宗標格，法道綱常，破壞殆盡。反以操瓢，為便捷而安之。若缽則視為滯貨，皆棄而不持矣。既作佛子，凡百所行，須遵佛敕。故特為提三輔而申六德，使吾曹即名製器，即器昭義，得義崇古，振頹波而回末俗，斥偽眾而集真流，共扶慈。
【English Translation】 English version Contemplation. External śamatha-vipaśyanā (止觀, calming and insight meditation) inherently lacks fixed samādhi-prajñā (定慧, concentration and wisdom). Is it considered as one? If so, dullness and agitation are not identical to śamatha-vipaśyanā, and śamatha-vipaśyanā is not identical to samādhi-prajñā. Is it truly one? Is it truly three? If one cannot clearly and thoroughly understand the relationship between one and three, then not only will Yongjia Ji (永嘉集, Yongjia's Collection) fail to help you escape suffering, but the entire Tripitaka (一大藏教, the Buddhist canon) will also become mere possessions. Not to mention non-Buddhist teachings. Furthermore, the old master Yantou Quanhuo (巖頭奯) once had a monk ask, 'What about when arising and ceasing never stop?' Master Quanhuo shouted, 'Who is arising and ceasing?' The monk gained insight and withdrew. Nowadays, there are some fox-spirit demons who immediately say, 'I understand!' They claim that arising and ceasing is their original Buddha-nature. Alas! Such deluded understanding spreads from one person to ten, from ten to a hundred, from a hundred to ten thousand, pervading the world, extinguishing the lineage of the Buddha, filling the eyes everywhere. If a Chan practitioner comes forward and fails to thoroughly understand the meaning of Yantou's words, then rely on this collection by Great Master Yongjia for practice, and you will never be misled. Strive, strive!
The patra (缽, alms bowl), as a vessel, supports the Triratna (三寶, the Three Jewels: Buddha, Dharma, Sangha) and possesses six virtues. How can it be shown to support the Triratna? Because without it, the Sangha would lack sustenance; without sustenance for the Sangha, the wisdom-life would be cut off; and with the wisdom-life cut off, the Buddha-seed would be extinguished. Its ability to be pure, to be receptive, to be frugal yet generous, to be venerable, and to be ancient—these are the six virtues. Its antiquity comes from the Buddha's transmission, its venerability from heavenly offerings, its generosity from universally benefiting all, its frugality from not eating after midday, its receptivity from impartially accepting offerings of both coarse and fine quality, and its purity from the world being unwilling to put meat into it. How can we not treasure it? Alas! Far removed from the days of the Buddha, demons and heretics abound, shaving their heads and destroying their appearance, falsifying their monasticism and embodying worldliness. As for the standards of the patriarchs and the principles of the Dharma, they are almost completely destroyed. Instead, they find comfort and convenience in using a ladle. The patra is regarded as unsalable goods, discarded and not carried. Having become a disciple of the Buddha, all actions must follow the Buddha's commands. Therefore, I specifically mention the three supports and elaborate on the six virtues, so that we may recognize the meaning in the name and the vessel, understand the meaning and revere the ancient ways, reverse the declining tide and restore the degenerate customs, reject the false assembly and gather the true stream, and together support compassion.
化。並報佛恩。茲囑萬佛庵陳寶林居士。歸而制之。或萬或千。儘自心力。承荷無忽。此風一扇。能克終始。吾眉山轉麈當有可觀也(示陳寶林)。
離重云而孤明獨露。映湛水而素影全彰。此等解會。總是撥波尋水。外塵覓地。是以古人誚之。諸方所示佛性。皆半生半滅的。老僧這裡。方是全不生滅。或者詰之。則曰。彼皆以色身有壞。法身常存。豈非半生半滅乎。老僧這裡。即臭肉團。便是金剛不壞之身。故與諸方不同。據皮毬道人觀之。則這老僧。也未夢見金剛不壞身在。且道如何是金剛不壞身。咄。日月升沈施大照。舉眸休自昧清暉(示顯光居士)。
能急於收放心。而不能知心之所在。心果能收乎。於此不能審究下落。則心終不能知矣。不先知其心。而欲收之。吾不知其所收者。果有心可收耶。無心可收耶。吾以是知。不先知心所在。而能收之者。盡世未有其方。如雞犬既放之。將欲收之。不先知雞犬所在。雖千呼萬呼。終難收也。大抵役名昧義之習不破。而精義入神之路塞矣。且心不可以有無求。又豈可以內外推乎。如我現前六尺之軀。刺頭則頭知。刺足則足知。刺胸背則胸背知。至於一身八萬四千毛孔。設有八萬四千針。一時刺之。而一時皆知。若離毛孔一紙之厚。雖有千刺萬刺不知矣。
【現代漢語翻譯】 現代漢語譯本： 化，以此來報答佛恩。現在囑託萬佛庵的陳寶林居士，回家後製作佛像，或萬尊或千尊，儘自己的心力承擔，不要疏忽。這種風氣一旦興起，能夠堅持到底，我眉山轉麈（指宣講佛法）的事業就值得期待了（開示陳寶林）。
離開重重雲霧而獨自光明顯露，映照在清澈的水面上而完全彰顯素凈的影子。這種理解和體會，總是在撥開水波尋找水，在外在的塵埃中尋找立足之地。因此古人譏笑說，各處所說的佛性，都是半生半滅的。老僧我這裡，才是完全不生不滅的。或者有人詰問，就說，他們都認為色身有壞滅，法身常存，豈不是半生半滅嗎？老僧我這裡，即使是臭皮囊，也是金剛不壞之身。所以和各處所說不同。依我皮毬道人看來，這個老僧，也還沒夢見金剛不壞之身在哪裡。那麼，什麼是金剛不壞之身呢？咄！日月升沉施放大光明，舉目觀看不要自己矇蔽了清凈的光輝（開示顯光居士）。
能夠急於收攝放心，卻不能知道心在哪裡。心果真能夠被收攝嗎？如果不能對此審察究竟，那麼心終究不能被認識。不先認識自己的心，卻想要收攝它，我不知道所要收攝的，果真有心可以收攝嗎？還是沒有心可以收攝呢？因此我知道，不先知道心在哪裡，而能夠收攝它的，整個世間也沒有這種方法。如同雞犬已經放出去，想要收回來，不先知道雞犬在哪裡，即使千呼萬喚，最終也難以收回。大抵是執著于名相而忽略意義的習氣不破除，那麼精研義理而入神的路就被堵塞了。而且心不可以從有無的角度去尋求，又怎麼可以從內外去推測呢？如同我現在的六尺之軀，刺頭則頭知道，刺腳則腳知道，刺胸背則胸背知道，至於一身八萬四千毛孔，假設有八萬四千根針，同時刺下去，而同時都知道。如果離開毛孔一紙的厚度，即使有千刺萬刺也不知道了。
【English Translation】 English version: To transform and repay the Buddha's kindness. Now I entrust Layman Chen Baolin of Wanfo (Ten Thousand Buddhas) Monastery to return home and create Buddha images, either ten thousand or a thousand, exerting all his effort and not neglecting this task. Once this trend takes hold and can be sustained, my work of turning the Dharma wheel (zhuan zhen, referring to preaching the Dharma) in Meishan will be promising (Instruction to Chen Baolin).
To leave the heavy clouds and reveal solitary brightness, to reflect on the clear water and fully manifest the pure image. Such understanding and comprehension are always like parting the waves to find water, seeking a place in external dust. Therefore, the ancients ridiculed that the Buddha-nature shown in various places is half-born and half-extinguished. Here with this old monk, it is completely neither born nor extinguished. Or if someone questions, then say, 'They all believe that the physical body is perishable, but the Dharma body is eternal. Isn't that half-born and half-extinguished?' Here with this old monk, even this stinking flesh body is the indestructible body of Vajra (Diamond). Therefore, it is different from what is said in various places. According to this old man Piqiu (leather ball) , this old monk has not even dreamed of where the indestructible body of Vajra is. Then, what is the indestructible body of Vajra? 'Hmph! The rising and setting of the sun and moon casts great light. When you look up, do not obscure the pure radiance yourself' (Instruction to Layman Xianguang).
One can be anxious to collect and restrain the wandering mind, but unable to know where the mind is located. Can the mind truly be collected? If one cannot thoroughly investigate this, then the mind will ultimately not be known. Without first knowing one's own mind, yet wanting to collect it, I do not know whether what is to be collected truly has a mind that can be collected, or whether there is no mind that can be collected. Therefore, I know that if one does not first know where the mind is located, and yet is able to collect it, there is no such method in the entire world. It is like chickens and dogs that have already been let out; if one wants to bring them back, but does not first know where the chickens and dogs are, even if one calls out thousands of times, it will ultimately be difficult to bring them back. Generally, if the habit of clinging to names and neglecting meanings is not broken, then the path of deeply studying the meaning and entering the divine will be blocked. Moreover, the mind cannot be sought from the perspective of existence or non-existence, and how can it be inferred from within or without? It is like my current six-foot body; if I prick the head, the head knows; if I prick the foot, the foot knows; if I prick the chest and back, the chest and back know. As for the eighty-four thousand pores on the body, if there were eighty-four thousand needles, and they were pricked at the same time, then all would know at the same time. If it is separated from the pores by the thickness of a piece of paper, even if there are thousands or tens of thousands of pricks, one would not know.
此知果是我心。此心知週六尺而已。六尺之外。都無所知。若然者。離身無知之義明矣。倘此身一朝腐爛。則此知果隨而腐耶。果不隨而腐耶。如隨而腐。則身有相而可腐。心本無相。所以有無不能盡之。豈果隨身而腐耶。死既不隨身而腐。豈未死但能週六尺。余無所知者。以理折之。終難大通。昔人有言曰。不惟真心不倚形而立。即妄心亦難必其倚形而立。何以故。求之內外無所故。豈有內外無所之物。倚形而立哉。吾以此又知收放心之要。要在先悟妄心無體。則所誘我者。自不能為待也。噫。物我無歸。誰為放者。誰為收者。收收放放。放放收收。於此豁然。譬如牧牛而得其鼻繩矣。牽之東皋亦可。牽之南畝亦可。牽久而純。則不收不放亦可。放放收收亦可。二生既有志於學問。不能此而能他。得非惑乎。又此既明。儒亦可。釋亦可。老亦可。如此不明。儒非真儒。老非真老。佛豈真佛。二生勉之(示毛吳二生)。
學道無他要。要在偷心不生。偷心不生。則古德機緣言句中。磕著撞著時。以宿善根力。大都悟入終易。如偷心不死。又無痛切精進之力。復遭差別因緣阻亂之。是皆多生惡習所致。所謂偷心者。不惟凡情。即聖情不盡。亦謂偷心。汝忽觸病緣。善用之。即入道緣。不善用。即差別緣。哀汝道緣
【現代漢語翻譯】 現代漢語譯本： 此知覺的產生是我心的作用。這心所能知覺的範圍只有六尺而已。六尺之外，就什麼都不知道了。如果這樣說，那麼離開身體就沒有知覺的道理就明顯了。如果這身體一旦腐爛，那麼這知覺也會隨著腐爛嗎？還是不會隨著腐爛呢？如果隨著腐爛，那麼身體有形相所以會腐爛，心本來沒有形相，所以有和無都不能完全概括它。難道它真的會隨著身體而腐爛嗎？既然死後不會隨著身體而腐爛，難道沒死的時候只能知覺六尺範圍，其餘的就什麼都不知道了嗎？用道理來推斷，終究難以完全理解。過去有人說過，不僅真心不依賴形體而存在，就連妄心也難以確定它依賴形體而存在。為什麼呢？向內向外都找不到它存在的依據。難道有內外都沒有歸屬的東西，會依賴形體而存在嗎？我因此更加明白收攝放縱的心的關鍵，在於首先領悟妄心沒有實體，那麼那些引誘我的東西，自然就不能有所憑藉了。唉！物和我都無所歸屬，誰是放縱者，誰又是收攝者呢？收攝收攝，放縱放縱，放縱放縱，收攝收攝，對此豁然開朗，就像牧牛找到了牛鼻子的繩子一樣。牽它到東邊的山坡也可以，牽它到南邊的田地也可以。牽的時間長了就馴服了，那麼不收攝不放縱也可以，放縱放縱收攝收攝也可以。你們二位既然有志於學問，如果不能明白這個道理，還能明白其他的嗎？恐怕是迷惑了吧！而且這個道理明白了，儒家也可以，釋家也可以，道家也可以。如果這個道理不明白，儒家不是真正的儒家，道家不是真正的道家，佛家又怎麼會是真正的佛呢？你們二位努力吧（告誡毛生和吳生）。 學道沒有其他的要訣，關鍵在於偷心不生。偷心不生，那麼在古代大德的機緣話語中，磕磕碰碰的時候，憑藉宿世的善根力量，大多容易領悟。如果偷心不死，又沒有痛切精進的力量，又遇到各種不同的因緣阻礙，這都是多生累劫的惡習所導致的。所謂偷心，不僅指凡夫的情感，即使是聖人的情感沒有完全斷盡，也叫做偷心。你忽然遇到疾病的因緣，善於利用它，就是入道的因緣；不善於利用，就是產生差別的因緣。可悲啊，你的道緣！
【English Translation】 English version: This perception arises from my mind. This mind can only perceive within a range of six feet. Beyond six feet, it knows nothing. If that's the case, then the principle that there is no perception apart from the body is clear. If this body decays one day, will this perception decay with it? Or will it not decay with it? If it decays with it, then the body has form and can decay, but the mind originally has no form, so existence and non-existence cannot fully encompass it. Could it really decay with the body? Since it doesn't decay with the body after death, does that mean that before death it can only perceive within a range of six feet, and knows nothing beyond that? Reasoning it out, it's ultimately difficult to fully understand. In the past, someone said that not only does the true mind not depend on form to exist, but even the deluded mind is difficult to be certain that it depends on form to exist. Why? Because seeking it inside and outside, there is no basis for it. Could something that has no belonging inside or outside depend on form to exist? I therefore understand even more that the key to restraining the dissipated mind lies in first realizing that the deluded mind has no substance, then those things that tempt me will naturally have nothing to rely on. Alas! Things and I have nowhere to return, who is the one who lets go, and who is the one who restrains? Restraining, restraining, letting go, letting go, letting go, letting go, restraining, restraining, being enlightened to this, it's like a shepherd finding the rope in the nose of the ox. Leading it to the eastern slope is also possible, leading it to the southern field is also possible. Leading it for a long time and it becomes tame, then not restraining and not letting go is also possible, letting go, letting go, restraining, restraining is also possible. Since you two have aspirations for learning, if you cannot understand this principle, what else can you understand? I'm afraid you are deluded! Moreover, once this principle is understood, Confucianism is also possible, Buddhism is also possible, Taoism is also possible. If this principle is not understood, Confucianism is not true Confucianism, Taoism is not true Taoism, how could Buddhism be true Buddhism? You two strive for it (admonishing Mao Sheng and Wu Sheng). There is no other key to studying the Dao (the Way), the key lies in not generating the 'stealing mind'. If the 'stealing mind' does not arise, then in the opportune words and phrases of the ancient virtuous ones, when stumbling upon them, relying on the power of past good roots, it is mostly easy to enter into enlightenment in the end. If the 'stealing mind' does not die, and there is no painful and diligent effort, and one encounters various different causes and conditions obstructing them, this is all caused by evil habits from many lifetimes. The so-called 'stealing mind' refers not only to the emotions of ordinary people, but even the emotions of sages that have not been completely cut off are also called the 'stealing mind'. If you suddenly encounter the cause of illness, use it well, and it is the cause of entering the Dao; if you do not use it well, it is the cause of differentiation. Alas, your affinity with the Dao!
多障。附此勵汝(示沈季玉)。
夫寒往則暑來。夜往則晝來。開往則合來。而寒往則暑來。以一歲言之也。夜往則晝來。即一日言之也。開往則合來。就一瞬言之也。眾人以一歲為長。以一日為短。以一瞬為短中之短也。殊不知由瞬而日。由日而歲。由歲而成古今。皆念後事也。如一念不生。前後際斷。長短路窮。則所謂歲之與日。日之與瞬。皆睡中語耳。豈大覺之境哉。是哉有大夢而後有大覺。夫覺則不睡。不睡則無夢。而眾人眼睡於色。耳睡于聲。鼻睡香臭。舌睡味。身睡觸。意睡法塵。一睡永睡。長劫不覺。根塵抗然。識搖其中。開眼閤眼。雖有寤寐。而實皆睡也。惟達者覺由塵發知。因根有相。知初無知。相本無相。故抗然之根塵。不待觀空而自泯。故曰狂心頓歇。即是菩提。菩提此言覺也。嗚呼。本是一精明。分成六和合。積執成堅。各各不化。以睡為惺。以苦為樂。顛倒夢想。茍不鳴以大覺之雷。則睡者終不惺矣。且惺也者。待睡而稱。未睡之初。惺在何處。謂惺在塵。是塵非惺。謂惺在根。根既是惺。孰為其根。謂惺在惺。惺不惺惺。江生來前。吾語汝推惺於三。知惺所在。則寒來暑往。暑往寒來。皆汝眼開合。又喚誰為睡乎。誰為惺乎。雖然。轉得睡者。然後可使惺耳。倘轉睡未能。則惺使
【現代漢語翻譯】 現代漢語譯本： 多重障礙。附上這些話來勉勵你（寫給沈季玉）。
寒冷過去，暑熱就來。夜晚過去，白天就來。張開過去，閉合就來。而寒冷過去暑熱來，是從一年的角度來說的。夜晚過去白天來，是從一天的角度來說的。張開過去閉合來，是從一瞬間的角度來說的。世人認為一年很長，一天很短，一瞬間是短中之短。卻不知道從一瞬間到一天，從一天到一年，從一年到古往今來，都是念念不忘之後的事情。如果一念不生，前後界限斷絕，長短之路走到盡頭，那麼所謂年和日，日和瞬間，都不過是睡夢中的話罷了。哪裡能達到大覺悟的境界呢？所以說有了大夢之後才有大覺悟。覺悟了就不會再睡，不睡就沒有夢。而世人的眼睛沉睡於色，耳朵沉睡于聲，鼻子沉睡于香臭，舌頭沉睡于味道，身體沉睡于觸覺，意識沉睡於法塵。一睡就永遠沉睡，長久劫難都不能覺醒。根和塵對抗著，意識在其中搖動。睜眼閉眼，雖然有醒有睡，但實際上都是在睡夢中。只有通達的人才能從塵埃中覺悟，因為根才有現象。知道最初是沒有知的，現象本來是沒有現象的。所以對抗的根塵，不用觀空就能自然消泯。所以說狂妄的心一旦停止，就是菩提。菩提的意思就是覺悟。唉！本來是一個精明，分成六個和合。積累執著成為堅固，各自不能轉化。把睡著當成清醒，把痛苦當成快樂，顛倒夢想。如果不發出大覺悟的雷聲，那麼沉睡的人終究不會醒來。而且清醒，是相對於睡眠來說的。沒有睡的時候，清醒在哪裡呢？說清醒在塵，塵不是清醒。說清醒在根，根已經是清醒，誰是它的根呢？說清醒在清醒，清醒不能清醒自己。江生來到我面前，我告訴你把清醒推到三處去尋找，知道清醒在哪裡，那麼寒來暑往，暑往寒來，都是你的眼睛張開閉合，又叫誰是睡著的呢？誰是清醒的呢？雖然如此，轉變了睡著的人，然後才能讓他清醒。如果轉變睡著都不能，那麼清醒又有什麼用呢？
【English Translation】 English version: Multiple obstacles. I attach these words to encourage you (addressed to Shen Jiyu).
When the cold departs, the heat arrives. When the night departs, the day arrives. When opening departs, closing arrives. And the departure of cold bringing heat refers to a year. The departure of night bringing day refers to a day. The departure of opening bringing closing refers to a moment. People consider a year long, a day short, and a moment the shortest of the short. They do not realize that from moment to day, from day to year, from year to ancient times, all are matters of continuous thought. If a single thought does not arise, the boundaries of before and after are severed, and the path of long and short reaches its end, then the so-called year and day, day and moment, are merely words spoken in a dream. How can one reach the state of great enlightenment? Therefore, it is said that only after a great dream can there be great awakening. To be awakened is not to sleep, and not to sleep is to have no dreams. But the eyes of people sleep in form (色, se), their ears sleep in sound, their noses sleep in fragrance and stench, their tongues sleep in taste, their bodies sleep in touch, and their minds sleep in the dust of phenomena (法塵, fa chen). Once asleep, they sleep forever, and for long kalpas (劫, jie) they do not awaken. The roots (根, gen) and dusts (塵, chen) stand in opposition, and consciousness (識, shi) shakes within them. Opening and closing the eyes, though there may be waking and sleeping, in reality, all is sleep. Only those who are enlightened awaken from the arising of dust, because there is form due to the roots. They know that initially there was no knowing, and that form is fundamentally without form. Therefore, the opposing roots and dusts vanish naturally without the need to contemplate emptiness. Thus it is said, 'When the mad mind ceases abruptly, that is Bodhi.' Bodhi (菩提, puti) means enlightenment. Alas! Originally it was one essence of intelligence, divided into six harmonies. Accumulated attachments become solidified, and each cannot be transformed. They take sleeping for being awake, and suffering for joy, inverting dreams. If the thunder of great awakening does not sound, then the sleepers will never awaken. Moreover, being awake is defined in relation to sleep. Before sleep, where is being awake? To say that being awake is in the dust, the dust is not being awake. To say that being awake is in the root, the root is already being awake, so who is its root? To say that being awake is in being awake, being awake cannot awaken itself. Jiang Sheng, come before me, I tell you to seek being awake in three places, and know where being awake is. Then the coming of cold and the departure of heat, the departure of heat and the coming of cold, are all the opening and closing of your eyes. Who then is called sleeping? Who is called being awake? Even so, only by transforming the one who is sleeping can one then make him awake. If transforming sleep is not possible, then what use is being awake?
江生去也。江生勉之(示江生睡惺)。
夫木具火性。然不能自焚。必須假鉆燧而煙始生。然煙雖非火。乃火之前茅也。如鉆燧不休。火必繼煙而至矣。火則木盡成灰。嗟乎木始由土而生。終還於土此理勢然也。眾生佛性。木中火性也。諸佛教典。鉆燧之具也。具有而不得其人。則火終不發。火發而木然。眾生因佛教典。熏發觀照之火。焚五蘊木。終歸性土此蓋即情而復性之譬也。
去佛世遠。祖亦不出。時劫轉濁。故修行人最初立念。雖為生死。到頭敗闕者多。大抵病在何處。不在聲色貨利。不在七情六慾。只在當人一個臭軀殼子打不破。一點妄想心覷不透。便被生死魔所役。從無始來。天身。人身。畜鬼之身。羽毛鱗甲之身。于苦海中改頭換面。升沈無有暫止。且道這生死魔。及天畜等身。人與之耶。自招之耶。總來不出一點攀緣心。這點攀緣心。看來無許大。黃面老子。因地中舍金論王頭。不可勝數。即至將證果時。更受種種惡逆之境。十生九死。𢬵命挨排。飢寒不顧。利害不管。但知此點攀緣心不了。禍媒不淺。務必覷透方了。不知此點攀緣心。是何物件。非惟黃面老子。並精著彩不顧危亡。然後降伏得下。自古及今豪傑不少。扶王佐伯。成功業于涕涶之間。百世芳名血食。未有能覷透此點攀緣
【現代漢語翻譯】 現代漢語譯本：江生走了。江生努力啊（示意江生睡醒）。
木頭具有火的性質，但不能自己燃燒。必須藉助鉆木取火，才能產生煙。雖然煙不是火，卻是火的前兆。如果不停地鉆木取火，火必然緊隨煙而來。火一旦燃起，木頭就會燒成灰燼。唉，木頭最初由土而生，最終迴歸于土，這是自然規律。眾生的佛性，就像木頭中的火性。諸佛教典，就像鉆木取火的工具。有了工具而找不到合適的人，火終究無法點燃。火一旦點燃，木頭就會燃燒。眾生通過佛教典籍，熏發觀照之火，焚燒五蘊之木，最終迴歸于自性之土，這大概就是即情復性的比喻。
距離佛陀在世已經很久遠，祖師也不再出現。時代劫數變得渾濁，所以修行人最初立下的為生死而修行的念頭，最終失敗的人很多。大概問題出在哪裡呢？不在於聲色貨利，不在於七情六慾，只在于修行人放不下這個臭皮囊，看不透一點妄想心，就被生死魔所役使。從無始以來，天道之身、人道之身、畜生鬼道之身、羽毛鱗甲之身，在苦海中不斷地改頭換面，沉淪漂浮沒有停止的時候。那麼，這生死魔，以及天道畜生等身，是別人給的呢？還是自己招來的呢？總而言之，都離不開一點攀緣心。這一點攀緣心，看起來並不大。釋迦牟尼佛（黃面老子）在因地修行時，捨棄金輪王的頭顱，次數多得數不清，即使到了將要證果的時候，仍然遭受種種惡劣的境遇，十生九死，艱難地捱過，飢寒不顧，利害不管，只是知道這一點攀緣心不解決，禍患的根源就不淺，務必要看透它才行。如果不知道這一點攀緣心是什麼東西，不僅釋迦牟尼佛，即使是那些精於算計、貪圖享樂而不顧危險的人，也無法降伏它。自古至今，英雄豪傑不少，他們輔佐君王，成就霸業，在談笑之間建立功勛，百世流芳，享受祭祀，但沒有誰能夠看透這一點攀緣心。
【English Translation】 English version: Jiang Sheng is leaving. Jiang Sheng, strive on! (Indicating Jiang Sheng to wake up from his sleep).
Wood possesses the nature of fire, yet it cannot burn itself. It requires the aid of drilling to generate smoke. Although smoke is not fire, it is the precursor to fire. If drilling continues without ceasing, fire will inevitably follow smoke. Once fire ignites, the wood will be reduced to ashes. Alas, wood originates from earth and ultimately returns to earth; this is the natural order. The Buddha-nature in sentient beings is like the fire-nature in wood. The Buddhist scriptures are like the tools for drilling wood. Possessing the tools without the right person means the fire will never ignite. Once the fire ignites, the wood will burn. Sentient beings, through the Buddhist scriptures, ignite the fire of contemplation, burning the wood of the five aggregates (Pancha Skandha), ultimately returning to the soil of their true nature. This is an analogy for transforming emotions and returning to one's true nature.
It has been a long time since the Buddha's passing, and patriarchs no longer appear. The era has become turbid, so many practitioners who initially aspire to transcend birth and death ultimately fail. Where does the problem lie? Not in sensual pleasures, wealth, or gain; not in the seven emotions and six desires, but in the practitioner's inability to break free from this stinking physical body and to see through the slightest deluded mind. They are thus enslaved by the demon of birth and death. From beginningless time, they have been reborn in the realms of gods, humans, animals, ghosts, and creatures with feathers and scales, constantly changing forms in the sea of suffering, rising and falling without pause. So, are these demons of birth and death, and the bodies of gods and animals, given by others or self-inflicted? In essence, they all arise from a clinging mind. This clinging mind may seem insignificant. Shakyamuni Buddha (Huang Mian Lao Zi) sacrificed the head of the Golden Wheel King countless times during his causal stages, and even when he was about to attain enlightenment, he still endured various adverse circumstances, facing death countless times, enduring hunger and cold, disregarding personal gain or loss, knowing that if this clinging mind is not resolved, the source of misfortune will be profound, and it must be seen through. If one does not know what this clinging mind is, not only Shakyamuni Buddha, but even those who are cunning, greedy for pleasure, and disregard danger will be unable to subdue it. Throughout history, there have been many heroes who assisted kings and established hegemony, achieving great deeds amidst laughter and conversation, enjoying eternal fame and offerings, but none have been able to see through this clinging mind.
心者。既覷不透。豈能降伏得下。故般若會中。須菩提人天眾前。發個問端。云何降伏其心。云何應住為問。住則且止。畢竟此心如何降伏。這點機關。不在於佛。不在於祖。不在於知識法師。可以傳授與你。佛祖知識。只好與你作個傍敲助緣。若要覷透此心。悟徹了當。譬如壯士屈臂。惟在自己。不假他力。縱有大藏聖教。亦不過是傍敲說話。孟修若真要了此生死。於此決當發一段𢬵身捨命的志氣。此心不悟。穿衣即是披毛皮。吃飯即是吃尿屎。要悟此心。不知自責。便被懈怠昏沉魔所蔽。終不能到古人悟處。如乾峰示眾云。法身有三種病。二種光。一一透得。方可說修行。雲門出曰。為什麼庵內人。不知庵外事。乾峰也只得呵呵大笑而已。敢問孟修。雲門話頭是何旨意。乾峰笑處有何利害。於此二老口角頭知些好惡。所謂降伏其心。辟如順風揚塵。有何難哉。於此放過不求了徹。則前所謂苦海之中。改頭換面。升沈不止。羽毛鱗甲。請孟修一一從頭做將去。石崖云。三塗一報五千劫。出得頭來是幾時(示康孟修)。
楞嚴會上。佛告阿難。一切眾生。從無始來。生死相續。皆由不知常住真心。性凈明體。用諸妄想。此想不真。故有輪轉。諸仁者。此一段經。有兩種血脈。一是四聖血脈。一是六凡血脈。遮個
【現代漢語翻譯】 現代漢語譯本：心，既然看不透，又怎麼能降伏它呢？所以在《般若經》的法會上，須菩提在人天大眾面前，提出了一個問題：『如何降伏其心？如何應住？』『住』且先放在一邊， 到底這顆心要如何降伏？這個關鍵，不在於佛，不在於祖師，也不在於善知識法師，可以傳授給你。佛祖善知識，只能給你一些旁敲側擊的幫助。如果想要看透這顆心，徹底領悟，就像壯士屈臂一樣，全在於自己，不能依靠他人。縱然有大藏經的聖教，也不過是旁敲側擊的說法。孟修如果真要了脫生死，就應該在此下定一段奮不顧身、捨生忘死的志氣。這顆心如果不悟，穿衣就是披著毛皮，吃飯就是吃著尿屎。想要開悟這顆心，不知自我鞭策，就會被懈怠昏沉的魔障所矇蔽，終究不能達到古人開悟的境界。如同乾峰禪師開示大眾說：『法身有三種病，兩種光，一一透徹，才可以談修行。』雲門禪師出來說：『為什麼庵內人，不知庵外事？』乾峰禪師也只能呵呵大笑而已。敢問孟修，雲門禪師這句話是什麼意思？乾峰禪師的笑里有什麼利害關係？如果能在這兩位老禪師的言語交鋒中知道一些好壞，那麼所謂降伏其心，就像順風揚塵一樣，有什麼困難呢？如果在此放過，不求徹底了悟，那麼之前所說的苦海之中，改頭換面，不斷沉淪，披著羽毛鱗甲，請孟修一一從頭做起吧。石崖禪師說：『三塗一報五千劫，出得頭來是幾時？』（開示康孟修）
在《楞嚴經》的法會上，佛告訴阿難：『一切眾生，從無始以來，生死相續，都是由於不知常住真心，性凈明體，而使用各種虛妄的念頭。這些念頭不真實，所以才有輪迴。』諸位仁者，這一段經文，有兩種血脈，一是四聖（聲聞、緣覺、菩薩、佛）的血脈，一是六凡（天、人、阿修羅、地獄、餓鬼、畜生）的血脈。這個...
【English Translation】 English version: The mind, if you can't see through it, how can you subdue it? Therefore, in the Prajna assembly, Subhuti, in front of the assembly of humans and devas (gods), raised a question: 'How to subdue the mind? How should it abide?' Let's put 'abiding' aside for now. How exactly is this mind to be subdued? This key doesn't lie with the Buddha, the Patriarchs, or the wise teachers, who can transmit it to you. The Buddha, Patriarchs, and wise teachers can only offer you some indirect assistance. If you want to see through this mind and achieve complete understanding, it's like a strong man bending his arm—it depends entirely on yourself and not on external forces. Even the vast collection of sacred teachings is just indirect talk. If Mengxiu truly wants to be free from birth and death, he should resolve to devote himself wholeheartedly and sacrifice his life. If this mind is not enlightened, wearing clothes is like wearing fur, and eating is like eating urine and feces. If you want to enlighten this mind but don't examine yourself, you will be obscured by the demons of laziness and drowsiness, and you will never reach the enlightened state of the ancients. As Qianfeng (Zen master's name) instructed the assembly: 'The Dharmakaya (the body of the Dharma) has three kinds of illnesses and two kinds of light. Only by penetrating them one by one can you talk about cultivation.' Yunmen (Zen master's name) came out and said: 'Why do people inside the hermitage not know about things outside the hermitage?' Qianfeng could only laugh heartily. May I ask Mengxiu, what is the meaning of Yunmen's words? What are the advantages and disadvantages in Qianfeng's laughter? If you can understand some good and bad in the verbal exchange between these two old Zen masters, then subduing the mind is like raising dust in the wind—what difficulty is there? If you let this go and don't seek complete understanding, then in the sea of suffering mentioned earlier, you will change your appearance and sink and float endlessly, wearing feathers and scales. Please, Mengxiu, start all over again. Stone Cliff said: 'One retribution in the three evil realms lasts for five thousand kalpas (eons). When will you be able to emerge?' (Instruction to Kang Mengxiu)
In the Surangama Sutra assembly, the Buddha told Ananda (Buddha's disciple): 'All sentient beings, from beginningless time, continue in the cycle of birth and death because they do not know the constant, true mind, the pure, bright essence of their nature, and instead use various false thoughts. These thoughts are not real, so there is transmigration.' All of you, this passage of scripture has two kinds of bloodlines: one is the bloodline of the Four Sages (Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas (enlightenment beings), and Buddhas), and the other is the bloodline of the Six Realms (Devas (gods), Humans, Asuras (demi-gods), Hell beings, Hungry ghosts, and Animals). This...
關頭辨析不真。管取十人舉心動足五雙錯了。常住真心。性凈明體。此便是四聖血脈。此想不真。故有輪轉。此便是六凡血脈。四聖者。佛。菩薩。聲聞。緣覺是也。六凡者。天。修羅。人。傍生。餓鬼。地獄是也。此十者。又謂之十法界。言法界者。法則共合。界則各別。此皆總是眾生最初發心不等。感果亦異。若是個大闡提漢子。直下一念不生。轉身就父。大事因緣。千了萬當。舉個佛字。早是染污。且道十法界者。向恁處著落。貧道此等說話。也是缽盂添柄。嚼飯餵人。噦心不少。雖然。未是個闡提漢子。也須循規蹈矩做來。亦無大錯。故末法修行者。切須明此兩種血脈。始有商量好惡分。不然。儘是說鬼話的人頭牛耳。貧道與仁者。聚首此地。莫非前劫因緣。非今情識。諸仁者。自今而去。必當以四聖為血脈。莫以六凡為眷屬。要以四聖為血脈。必要發四聖的心腸。且道四聖的心腸。如何發起。一念剖析得空。此聲聞血脈也。即念體空。此緣覺血脈也。即念即空。即空即念。空念歷落。此菩薩血脈也。且道佛之血脈如何接得。驢胎馬腹尋常事。寶座蓮花有甚奇。諸仁者。一念析空。方接聲聞血脈。不知諸仁者逢緣遇境。逆順關頭。一念析得空否。一念若空。則心與空相應。心既與空相應。說恁么軀殼子。到此
【現代漢語翻譯】 現代漢語譯本： 關頭辨析不真，往往導致十個人中，舉心動足就有五雙是錯的。常住真心（永恒不變的真心），性凈明體（本性清凈光明的本體），這就是四聖（佛、菩薩、聲聞、緣覺）的血脈。如果執著于虛妄的想法，就會有輪迴流轉，這就是六凡（天、阿修羅、人、傍生、餓鬼、地獄）的血脈。四聖指的是佛（覺悟者），菩薩（覺悟有情），聲聞（聽聞佛法而悟道者），緣覺（觀因緣而悟道者）。六凡指的是天（天道眾生），阿修羅（好戰的神），人（人類），傍生（畜生），餓鬼（飢餓的鬼魂），地獄（受苦的地方）。這十者，又被稱為十法界。所謂法界，法則是共同的，界則是各別的。這都是因為眾生最初發心不同，所感得的果報也不同。如果是個大闡提（斷善根的人），當下直截了當，一念不生，轉身迴歸本源，大事因緣就徹底了結。如果說出一個『佛』字，就已經被污染了。那麼，這十法界，究竟應該如何安立呢？貧道（謙稱）說這些話，也像是缽盂上添個把柄，嚼碎了飯餵人，實在沒什麼新意。雖然如此，如果還不是個闡提，也必須循規蹈矩地修行，也不會有大的錯誤。所以末法時代的修行者，一定要明白這兩種血脈，才能分辨好壞。不然，說的都是鬼話，牛頭不對馬嘴。貧道與各位仁者，聚集在此地，莫非是前世的因緣，而不是今生的情識。各位仁者，從今以後，一定要以四聖為血脈，不要以六凡為眷屬。要以四聖為血脈，必須要發起四聖的心腸。那麼，四聖的心腸，應該如何發起呢？一念剖析得空，這是聲聞的血脈。即念體空，這是緣覺的血脈。即念即空，即空即念，空念分明，這是菩薩的血脈。那麼，佛的血脈又該如何接續呢？驢胎馬腹是尋常事，寶座蓮花又有什麼稀奇？各位仁者，一念析空，才能接續聲聞的血脈。不知各位仁者在逢緣遇境，順逆關頭，一念能否析得空？一念若空，則心與空相應。心既與空相應，還說什麼軀殼子，到此……
【English Translation】 English version: If discernment at critical junctures is not genuine, it often leads to five out of ten people erring in their thoughts and actions. The constant true mind (the eternally unchanging true mind), the nature-pure bright essence (the inherently pure and luminous essence), this is the lineage of the Four Sages (Buddhas, Bodhisattvas, Arhats, and Pratyekabuddhas). If one clings to illusory thoughts, there will be cycles of rebirth, and this is the lineage of the Six Realms (devas, asuras, humans, animals, hungry ghosts, and hell beings). The Four Sages refer to Buddhas (the enlightened ones), Bodhisattvas (enlightened beings), Arhats (those who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment by observing conditions). The Six Realms refer to devas (heavenly beings), asuras (warring deities), humans (human beings), animals (beasts), hungry ghosts (starving spirits), and hell beings (those in places of suffering). These ten are also called the Ten Dharma Realms. The term 'Dharma Realm' means that the laws are shared, but the realms are distinct. All of this is because sentient beings initially have different intentions, and thus experience different karmic results. If one is a great icchantika (one who has severed their roots of goodness), then in a direct and immediate way, without a single thought arising, turning back to the source, the great matter of cause and effect is completely resolved. If one utters the word 'Buddha', it is already defiled. So, how should these Ten Dharma Realms be established? This poor monk (humble term) speaking these words is like adding a handle to a begging bowl, chewing food and feeding it to others, there is really nothing new. Even so, if one is not yet an icchantika, one must still follow the rules and regulations of practice, and there will be no great mistakes. Therefore, practitioners in the Dharma-ending Age must understand these two lineages in order to distinguish between good and bad. Otherwise, they are just speaking nonsense, like a cow's head on a horse's body. This poor monk and you worthy ones, gathering in this place, is perhaps due to causes and conditions from previous lives, and not from present emotions and knowledge. You worthy ones, from now on, must take the Four Sages as your lineage, and not the Six Realms as your family. To take the Four Sages as your lineage, you must arouse the heart of the Four Sages. So, how should the heart of the Four Sages be aroused? Analyzing a thought until it is empty, this is the lineage of the Arhats. The very nature of the thought is empty, this is the lineage of the Pratyekabuddhas. The thought is emptiness, and emptiness is the thought, emptiness and thought are distinct, this is the lineage of the Bodhisattvas. So, how can the lineage of the Buddha be connected? Being born from a donkey's womb or a horse's belly is a common thing, what is so strange about a lotus flower throne? You worthy ones, analyzing a thought until it is empty, can connect to the lineage of the Arhats. I wonder if you worthy ones, when encountering circumstances, whether favorable or adverse, can analyze a thought until it is empty? If a thought is empty, then the mind corresponds to emptiness. Since the mind corresponds to emptiness, what more is there to say about this physical body, arriving at this...
時節。又喚恁么作愛憎。諸仁者。此個境界。不過聲聞血脈。尚愛憎超然。何況緣覺菩薩佛耶。貧道也有幾句閑淡話。聊與諸仁者。解登山之勞。眾生習氣卑劣。但提著六凡血脈分上事。即如膠如漆。藹然莫之親而親之。精神爽利。言談有味。如飲醇醪。每提起四聖血脈分上事。不是昏沉。便是散亂。方便勉強。勸他多唸一聲佛。多拜一拜佛。多看兩行經。多奉事兩個知識善友。其精神不期倦怠而自倦怠。方寸中又若芒刺。便身覺不自在。心覺不悅樂。此無他。不過出世心輕。塵勞業重耳。今諸仁者。皆是杰然漢子。豈尋常可比。雖然自是而後。法脈中宜各殷重。莫因六根門頭憎愛影子。傷了血脈源頭。若不幸有此。皆是人頭牛耳。又何足道。貧道說此語。十方諸佛。並殿上釋迦佛國。山寺里護法伽藍。及三洲感應韋䭾菩薩。天眼遙見。天耳遙聞。他心證知。諸仁者。不是等閑事。若忽略了。不惟現在。遭大患苦。向後地獄不免在。且道一念未生。地獄天堂。是有是無。有則墮增益謗。無則墮損減謗。亦有亦無。非有非無。總墮謗數。此不管你張三李四。照律問罪將去。那管你承當不承當。若要出此謗類。須會得水急偏留月。山高不礙云(示丁南羽繆仲純吳康虞于中甫)。
豫章黃山谷。嘗嘆息學者鶩流忽源。
【現代漢語翻譯】 現代漢語譯本： 時節。又喚作這般憎惡。各位仁者，這種境界，不過是聲聞（Śrāvaka，聽聞佛法而修道者）的血脈。尚且能對愛憎超越，更何況是緣覺（Pratyekabuddha，不依師教，觀因緣而悟道者）、菩薩（Bodhisattva，立志成佛，普度眾生者）、佛呢？貧道我也有幾句閑話，姑且與各位仁者，解除登山的疲勞。眾生的習氣卑劣，只要提起六凡（六道輪迴中的眾生）血脈的事情，就如同膠漆一般，藹然親切。精神爽利，言談有味，如同飲了醇酒。每每提起四聖（聲聞、緣覺、菩薩、佛）血脈的事情，不是昏沉，便是散亂。勉強勸他多唸一聲佛，多拜一拜佛，多看兩行經，多奉事兩個善知識（Kalyāṇa-mitra，引導他人向善的良師益友），他的精神不期然地就倦怠了。方寸心中又好像有芒刺，便覺得身體不自在，心裡不快樂。這沒有別的，不過是出世之心輕，塵勞之業重罷了。如今各位仁者，都是傑出的人，豈是尋常人可以相比的。雖然如此，在法脈中宜各自殷重。不要因為六根（眼、耳、鼻、舌、身、意）門頭的憎愛影子，傷了血脈的源頭。若不幸有此，都是人頭牛耳，又有什麼可說的。貧道說這些話，十方諸佛，以及殿上的釋迦佛國（Śākyamuni，佛教創始人）的山寺里護法伽藍（Saṃghārāma，僧眾居住的園林），以及三洲感應韋馱菩薩（Skanda，佛教護法神），天眼遙見，天耳遙聞，他心證知。各位仁者，這不是等閑小事。若忽略了，不惟現在，遭受大患苦，向後地獄是免不了的。且說一念未生，地獄天堂，是有是無？有則墮入增益謗，無則墮入損減謗，亦有亦無，非有非無，總墮入謗數。這不管你張三李四，照律問罪將去，哪裡管你承當不承當。若要出此謗類，須會得水急偏留月，山高不礙云。（開示丁南羽、繆仲純、吳康虞、于中甫） 豫章黃山谷，曾經嘆息學者捨本逐末，忽略源頭。
【English Translation】 English version: At times, it is called such hatred. All of you, this state is merely the bloodline of the Śrāvakas (those who hear the Buddha's teachings and practice the path). They can still transcend love and hate, let alone the Pratyekabuddhas (those who attain enlightenment through observing conditions without a teacher), Bodhisattvas (those who aspire to Buddhahood and liberate all beings), and Buddhas? I, the poor monk, also have a few idle words to share with you all, to relieve the fatigue of climbing the mountain. The habits of sentient beings are base and inferior. As soon as you mention matters concerning the bloodline of the six realms (the realms of reincarnation), they are as close as glue and lacquer, amiable and intimate. Their spirits are refreshed, and their speech is flavorful, like drinking fine wine. Whenever you mention matters concerning the bloodline of the four noble ones (Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas), they are either drowsy or distracted. Forcibly urging them to recite the Buddha's name once more, to bow to the Buddha once more, to read two more lines of scripture, to serve two more Kalyāṇa-mitras (good and wise friends who guide others towards goodness), their spirits become weary without expecting to be. Their minds feel like they are pricked by thorns, and they feel uncomfortable in their bodies and unhappy in their hearts. This is nothing else but a light mind for transcending the world and heavy karma from worldly affairs. Now, all of you are outstanding individuals, not comparable to ordinary people. Although this is the case, you should each be diligent in the Dharma lineage. Do not let the shadows of love and hate at the gates of the six senses (eye, ear, nose, tongue, body, and mind) damage the source of the bloodline. If this unfortunately happens, it is like a human head with cow ears, what is there to say? These words I speak, the Buddhas of the ten directions, as well as the Śākyamuni Buddha (the founder of Buddhism) in the halls, the Saṃghārāmas (monasteries) protecting the Dharma in the mountain temples, and the Skanda Bodhisattva (a protector deity in Buddhism) who responds to prayers in the three continents, see from afar with their heavenly eyes, hear from afar with their heavenly ears, and know with their minds. All of you, this is not a trivial matter. If you neglect it, not only will you suffer great hardship now, but you will inevitably fall into hell in the future. Furthermore, when a thought has not yet arisen, are hell and heaven existent or non-existent? If they are existent, you fall into the slander of increase; if they are non-existent, you fall into the slander of decrease; if they are both existent and non-existent, or neither existent nor non-existent, you all fall into the category of slander. This does not matter whether you are Zhang San or Li Si, you will be questioned and punished according to the law, regardless of whether you accept it or not. If you want to escape from this category of slander, you must understand that the moon is best seen in rapid water, and high mountains do not obstruct the clouds. (Instruction to Ding Nanyu, Miao Zhongchun, Wu Kangyu, and Yu Zhongfu) Huang Shangu of Yuzhang once lamented that scholars pursue the superficial and neglect the source.
故以機緣。則驚奇而趨之。曰諸祖西來意。舍此無從入矣。以七佛偈。則忽略而不究。殊不知舍七佛偈。則禪無源矣。禪之流。又惡自來哉。七佛偈似可以義解。諸祖機緣似難乎義解。以為義可解者。終不能超情識。義不可解者。非情識可入。參而悟之。則一悟永悟。始千了百當耳。是不知七佛偈。亦有義解不得入處。諸祖機緣亦有可以義解者。大概學禪之法。法本無定。譬如大將用兵。有時以正勝敵。有時以奇勝敵。有時以奇正兼用勝敵。有時奇正俱不用勝敵。而學者。必謂西來意在諸祖機緣。而不在七佛偈。何異用兵者。必謂奇可勝敵。而正不可勝敵。得非癡乎。若七佛偈。學者果能精而究之。方知禪不外偈矣。于諸祖機緣參而不悟。則恐又不若持偈矣。千經萬論。別無一事。不過說離身心耳。如學者。身心執受之障不能離。於七佛偈祖機緣。不能悟入。總謂之葉公畫龍。倘真龍現前。吾知其必投筆怖走矣。故吾勸出家在家。有志於斷生死。割煩惱者。于毗舍浮佛偈。能信持之。持久燻熟。則身心執受之障。終有消釋時在。又身執受消時。涅槃現前。心執受消時。菩提現前。此二者。教中謂之二轉依果。蓋轉生死而依涅槃。轉煩惱而依菩提也。噫。生死既轉而成涅槃。煩惱既轉而成菩提。到此時節。則我更有何事
。我既無事。可乘悲智輪。運彼一切有事者。都還無事之鄉。此不惟山谷居士之愿。亦諸佛菩薩之本願也。又老氏曰。吾有大患。為吾有身。及吾無身。吾有何患。又曰。介然有知。行於大道。唯施是畏。又顏子心齊坐忘。則曰墮肢體。黜聰明。墮肢體。得非老氏以身為患之意。黜聰明。得非老氏以心為畏之意哉。三教聖人。皆教眾生說離身心。寧唯釋氏乎。毗舍浮佛。此言自在覺。蓋身心未離。則何往非礙。身心一離。則何往非自在歟(七佛偈示眾)。
恭聞過去諸佛。諸菩薩。現在諸佛。諸菩薩。未來諸佛。諸菩薩。皆以六種。攝十方三世一切眾生。無有遺漏。未聞煉頂燒臂。㧞發熏鼻。眠針臥棘。而能攝受眾生。如妙法蓮華經。有然臂焚身之說。楞嚴有然指懺罪之條。法華則以象寓意。意得而像忘。實不在然臂燒身也。楞嚴然指。實懺己罪。非籍此以鼓惑愚夫愚婦者。何名六攝。一頓攝。謂諸佛菩薩從初發心。於一切眾生作父母想。隨力所能。直以一切樂事。饒益而攝取之。是名頓攝。二增上攝。增上。猶增勝也。謂諸佛菩薩既已發心。若於父母起尊重心。種種方便。勸修善法。隨時供養。知恩報恩。若於妻子眷屬教修善法。令其勝進。或諸佛菩薩化身為明王聖帝。即攝受人民。如法正化。不加非罰。以
【現代漢語翻譯】 我既然沒有什麼事情，就可以乘坐悲智之輪，運載那些一切有事的人，都回到無事的家鄉。這不只是山谷隱士的願望，也是諸佛菩薩的根本願望啊。而且老子說：『我最大的憂患，就是因為我有身體。等到我沒有身體了，我還有什麼憂患呢？』又說：『勉強用知識行走于大道，最害怕的就是有所執著。』顏回心齋坐忘，就說要『捨棄肢體，拋棄聰明』。捨棄肢體，難道不是老子以身體為憂患的意思嗎？拋棄聰明，難道不是老子以心為畏懼的意思嗎？三教聖人，都教導眾生說要離開身心，難道只有釋迦牟尼佛這樣說嗎？毗舍浮佛（Vipasyin Buddha，過去七佛之一），這個名字的意思是自在覺。大概是身心沒有離開，那麼到哪裡都會有阻礙。身心一旦離開，那麼到哪裡不是自在呢？（七佛偈示眾） 恭敬地聽說過去諸佛、諸菩薩，現在諸佛、諸菩薩，未來諸佛、諸菩薩，都用六種方法，攝受十方三世一切眾生，沒有遺漏。沒有聽說過煉頂燒臂、拔髮熏鼻、眠針臥棘，而能夠攝受眾生的。《妙法蓮華經》有燃臂焚身的說法，《楞嚴經》有燃指懺罪的條文。《法華經》是用象來比喻意義，意義領會了就可以忘記比喻，實際上不在於燃臂燒身。《楞嚴經》燃指，實際上是懺悔自己的罪過，不是藉此來蠱惑愚夫愚婦。什麼叫做六攝？一是頓攝，就是諸佛菩薩從最初發心，對於一切眾生都當作父母看待，儘自己的能力，直接用一切快樂的事情，饒益而攝取他們，這叫做頓攝。二是增上攝，增上，就是更加殊勝的意思。就是諸佛菩薩既然已經發心，如果對於父母生起尊重心，用種種方便，勸他們修習善法，隨時供養，知恩報恩。如果對於妻子眷屬，教導他們修習善法，讓他們更加進步。或者諸佛菩薩化身為明王聖帝，就攝受人民，用如法的方式進行教化，不濫用刑罰，用...
【English Translation】 Since I have nothing to do, I can ride the wheel of compassion and wisdom, carrying all those who have things to do back to the land of no-thingness. This is not only the wish of the recluse in the mountain valley, but also the fundamental wish of all Buddhas and Bodhisattvas. Moreover, Lao Tzu said: 'My greatest affliction is that I have a body. When I have no body, what affliction will I have?' He also said: 'Forcibly using knowledge to walk on the Great Path, the only thing to fear is attachment.' When Yan Hui purified his mind and sat in oblivion, he said he would 'cast off his limbs and discard his intelligence.' Casting off his limbs, is this not Lao Tzu's meaning of taking the body as an affliction? Discarding his intelligence, is this not Lao Tzu's meaning of taking the mind as something to fear? The sages of the three teachings all teach sentient beings to speak of leaving the body and mind. Is it only Shakyamuni Buddha who says this? Vipasyin Buddha (one of the Seven Buddhas of the Past), this name means 'self-existent awareness'. It is probably that if the body and mind have not been left behind, then wherever one goes there will be obstacles. Once the body and mind are left behind, then wherever one goes, is there not self-existence? (Seven Buddhas' Gatha to the Assembly) Respectfully hearing that all Buddhas and Bodhisattvas of the past, all Buddhas and Bodhisattvas of the present, and all Buddhas and Bodhisattvas of the future, all use six methods to gather and receive all sentient beings in the ten directions and three times, without any omission. I have not heard of refining the crown of the head and burning the arms, pulling out hair and smoking the nose, sleeping on needles and lying on thorns, being able to gather and receive sentient beings. The '妙法蓮華經 (Myoho Renge Kyo, Lotus Sutra)' has the saying of burning the arms and incinerating the body. The '楞嚴經 (Lèngyán Jīng, Surangama Sutra)' has the article of burning a finger to repent of sins. The '法華經 (Fǎ Huá Jīng, Lotus Sutra)' uses the elephant to symbolize meaning. Once the meaning is understood, the symbol can be forgotten. In reality, it is not about burning the arms and incinerating the body. The '楞嚴經 (Lèngyán Jīng, Surangama Sutra)' burning of the finger is actually to repent of one's own sins, not to use this to bewilder foolish men and women. What are the six ways of gathering? First, '頓攝 (dùn shè, immediate gathering)', which means that all Buddhas and Bodhisattvas, from the initial arising of their minds, regard all sentient beings as their parents, and to the best of their ability, directly use all joyful things to benefit and gather them. This is called '頓攝 (dùn shè, immediate gathering)'. Second, '增上攝 (zēng shàng shè, progressive gathering)', '增上 (zēng shàng)' means even more superior. It means that since all Buddhas and Bodhisattvas have already made the vow, if they give rise to a respectful mind towards their parents, they use all kinds of skillful means to encourage them to cultivate good dharmas, provide offerings at all times, know gratitude and repay kindness. If they teach their wives and family members to cultivate good dharmas, so that they can progress even further. Or if all Buddhas and Bodhisattvas transform into 明王 (Míngwáng, Wisdom Kings) and holy emperors, they gather and receive the people, and teach them in accordance with the Dharma, without abusing punishments, using...
財以法而為饒益。隨其力能教諸人民。令修善法。是名增上攝。三取攝。謂諸佛菩薩常以二種攝取眾生。一者常以舍心。以財饒益一切眾生。令其離於貧窮。二者常以慈悲心。以法饒益一切眾生。拔惡邪見。教修正法。是名取攝。惡。謂十惡。身三口四意三是名十惡。邪。謂㧞發熏鼻眠針臥棘煉頂燒臂牛狗等戒。是名邪見。四久攝。謂諸佛菩薩攝取眾生。多歷時數。久久教化。乃得成熟。是名久攝。五不久攝。謂諸佛菩薩攝取眾生。教化不久即得成熟。是名不久攝。如善財龍女廣額屠兒是也。六后攝。謂諸佛菩薩於前五攝之後。攝取眾生。於此生內即能成熟。是名后攝。又名最後攝。無論出家在家。凡有志於出生死苦海者。如上六攝。應當一一查考明白。依而行之。自然佛知見藉此而開。觀行藉此而成。如不遵諸佛菩薩遺教所知所行。直饒你。舍恒河沙身命。歷種種難行苦行。皆為魔業。何以故。佛知見不開故。佛行不成就故。佛之與魔。譬如冰水。不冰即水。不水即冰。故曰毫釐有差。天地懸隔。又煉頂燒臂博米飯僧。固是好事。然不若以四大觀身。四蘊觀心。身心觀熟。轉生死為涅槃。轉煩惱為菩提。較飯有僧名而無僧實之僧。勝劣曉如黑白。佛言為佛弟子。不解佛語。不行佛行。謂之髡頭俗人。故飯髡頭俗人。
【現代漢語翻譯】 現代漢語譯本 財富應以符合正法的方式來增益。根據他們的能力教導人民，使他們修習善法。這叫做增上攝。三、取攝：諸佛菩薩常以兩種方式攝取眾生。一是常以佈施之心，用財物饒益一切眾生，使他們脫離貧窮。二是常以慈悲之心，用佛法饒益一切眾生，拔除邪惡的見解，教導修正法。這叫做取攝。惡，指的是十惡業，即身三（殺生、偷盜、邪淫）、口四（妄語、兩舌、惡口、綺語）、意三（貪慾、嗔恚、邪見），這叫做十惡。邪，指的是拔頭髮、熏鼻子、睡在針上、臥于帶刺的床、煉頭頂、燒手臂、模仿牛狗等行為的戒律，這叫做邪見。四、久攝：諸佛菩薩攝取眾生，經歷很長的時間，長久教化，才能使他們成熟。這叫做久攝。五、不久攝：諸佛菩薩攝取眾生，教化不久就能使他們成熟。這叫做不久攝。例如善財（Sudhana）童子、龍女（Naga maiden）、廣額屠兒等就是例子。六、后攝：諸佛菩薩在前五種攝取之後，再攝取眾生，使他們在此生中就能成熟。這叫做后攝，又名最後攝。無論出家在家，凡是有志於脫離生死苦海的人，對於以上六攝，都應當一一查考明白，依此而行。自然佛的知見就能因此而開啟，觀行也能因此而成就。如果不遵從諸佛菩薩遺留的教誨，所知所行不符合佛法，即使你捨棄如恒河沙數般的生命，經歷種種難以實行的苦行，也都是魔業。為什麼呢？因為佛的知見沒有開啟，佛的行持沒有成就。佛與魔的關係，譬如冰與水，不冰就是水，不水就是冰。所以說，稍微有一點差錯，就如同天地般懸隔。又如煉頂燒臂、供養米飯給僧人，固然是好事，但不如用四大（地、水、火、風）來觀照身體，用四蘊（色、受、想、行）來觀照心念，身心觀照純熟，就能將生死轉化為涅槃（Nirvana），將煩惱轉化為菩提（Bodhi）。比起供養有名無實的僧人，孰優孰劣，就像黑白一樣清楚。佛說，作為佛的弟子，不理解佛的語言，不實行佛的行持，就叫做剃了頭的俗人。所以供養剃了頭的俗人，不如供養真正的僧人。
【English Translation】 English version Wealth should be used to benefit others in accordance with the Dharma. Teach the people according to their ability, so that they cultivate good deeds. This is called 'increasing assimilation'. Third, 'taking assimilation': All Buddhas and Bodhisattvas constantly assimilate sentient beings in two ways. First, they constantly use a giving heart to benefit all sentient beings with wealth, so that they can be free from poverty. Second, they constantly use a compassionate heart to benefit all sentient beings with the Dharma, eradicating evil views and teaching the correct Dharma. This is called 'taking assimilation'. 'Evil' refers to the ten evil deeds, namely the three of body (killing, stealing, sexual misconduct), the four of speech (lying, divisive speech, harsh speech, idle chatter), and the three of mind (greed, hatred, wrong views). This is called the ten evils. 'Wrong' refers to precepts such as pulling out hair, fumigating the nose, sleeping on needles, lying on thorny beds, refining the crown of the head, burning the arms, imitating the behavior of cows and dogs. This is called wrong views. Fourth, 'long-term assimilation': Buddhas and Bodhisattvas assimilate sentient beings, taking a long time, teaching them for a long time, before they can mature. This is called 'long-term assimilation'. Fifth, 'short-term assimilation': Buddhas and Bodhisattvas assimilate sentient beings, teaching them for a short time, and they quickly mature. This is called 'short-term assimilation'. Examples are Sudhana, the Naga maiden, and the wide-forehead butcher. Sixth, 'later assimilation': Buddhas and Bodhisattvas, after the first five assimilations, assimilate sentient beings, so that they can mature in this lifetime. This is called 'later assimilation', also known as 'last assimilation'. Whether ordained or lay, all who aspire to escape the sea of birth and death should examine and understand the above six assimilations one by one, and act accordingly. Naturally, the Buddha's knowledge and vision will be opened, and contemplation and practice will be accomplished. If you do not follow the teachings left by the Buddhas and Bodhisattvas, and your knowledge and actions do not conform to the Dharma, even if you give up lives as numerous as the sands of the Ganges River, and undergo all kinds of difficult practices, they are all the work of demons. Why? Because the Buddha's knowledge and vision have not been opened, and the Buddha's practice has not been accomplished. The relationship between the Buddha and the demon is like that between ice and water; not ice, then water; not water, then ice. Therefore, it is said that a slight difference is as far apart as heaven and earth. Furthermore, refining the crown of the head, burning the arms, and offering rice to monks are certainly good deeds, but they are not as good as using the four elements (earth, water, fire, wind) to contemplate the body, and the four aggregates (form, feeling, perception, volition) to contemplate the mind. When contemplation of body and mind is mature, one can transform birth and death into Nirvana, and transform afflictions into Bodhi. Compared to offering rice to monks who are only nominally monks but not truly monks, the superiority and inferiority are as clear as black and white. The Buddha said that a disciple of the Buddha who does not understand the Buddha's words and does not practice the Buddha's practice is called a shaven-headed layman. Therefore, offering rice to shaven-headed laymen is not as good as offering it to true monks.
與飯常人乞兒等。若然者。未知轉生死為涅槃。轉煩惱為菩提。妄以苦身為行。鼓惑愚癡眾生。此非魔外而何哉。(六種攝示出家在家人)。
眾生靈知固有。而不能用者。第未知有耳。如一知有。日用便能惟吾自偶諧矣。大抵知有的人。知身身化。知心心化。所以處身心而解脫有餘也。故曰。知有有壞。知無無敗。有無既爾。則罪福吉兇。獨有性乎。
凡學佛。性宗通而相宗不通。常迷於相似般若路頭。二宗通而禪宗不通。如葉公畫龍。形容龍之態狀。宛若真者。然終不能致雷雨耳。于相似般若路頭。不辨清楚。不免牽諸外典。附會佛書。且性宗一味虛豁靈徹。塵勞中人。少挹波瀾。懷抱便覺超放。即如讀莊子一般。令人心魂遊揚濁世之表。於此虛豁快活處受用了。若以為極則。永不求進。凡見善知識敲打處。便以為生事。此病不消。到底成天然外道去也。于治習路頭惘然不辨好惡者。良以相宗不通。八識混淆。不知何識是現量。何識是比量。何識是非量。何識兼帶三量。轉何識為智。日用逆順境上。何識作觀。既不知轉識成智階梯。饒你于性宗七通八達。只是畫餅充飢。安能得飽。于禪宗未能究竟。則雲門打殺佛餵狗子。南泉斬貓兒等機緣。縱十地菩薩。聞此等差事。亦不免生大疑怖。震旦國中自昔
【現代漢語翻譯】 現代漢語譯本：和普通人和乞丐一樣生活。如果這樣做，就是不知道將生死輪迴轉變為涅槃（Nirvana，解脫），將煩惱轉變為菩提（Bodhi，覺悟）。錯誤地以苦行作為修行，迷惑愚昧無知的眾生。這如果不是魔的作為又是什麼呢？（這是關於六種攝受出家和在家修行人的方式的開示）。
眾生的靈明覺知本來就具有，但不能運用，只是因為不知道它的存在罷了。如果一旦知道它的存在，日常運用就能自然而然地和諧。大體上，知道存在的人，知道身體可以轉化，知道心念可以轉化。所以，身處身心之中也能解脫，而且還有餘裕。所以說，知道『有』，『有』就會壞滅；知道『無』，『無』就不會敗壞。『有』和『無』既然如此，那麼罪過、福報、吉祥、兇險，難道僅僅是本性嗎？
凡是學佛的人，如果性宗（強調體悟自性本空的宗派）通達而相宗（強調認識諸法現象的宗派）不通達，常常會迷惑于相似般若（Prajna，智慧）的歧途。如果二宗通達而禪宗（Zen Buddhism，注重實修的宗派）不通達，就像葉公畫龍一樣，畫出的龍的形態宛如真龍，但終究不能招來雷雨。對於相似般若的歧途，如果不辨別清楚，難免會牽涉到外道的典籍，附會佛教的經典。而且性宗一味強調虛空、豁達、靈明、透徹，塵世中的人稍微沾染一點，就會覺得心懷超脫、放逸。就像讀莊子一樣，令人心神遊蕩于污濁的世俗之外。如果在此虛空、豁達、快樂之處享受，就以為達到了極致，永遠不再求進步，凡是見到善知識敲打警醒之處，就認為是多事。這種毛病不消除，最終會成為天然的外道。對於修正習氣的途徑茫然不知好壞的人，是因為相宗不通達，八識（Eight Consciousnesses，佛教心理學的基本概念）混淆不清，不知道哪個識是現量（直接的認知），哪個識是比量（推論的認知），哪個識是非量（錯誤的認知），哪個識兼帶三種量。如何轉化哪個識為智慧？在日常順境逆境中，哪個識在起觀照作用？既然不知道轉化識為智慧的階梯，即使你在性宗方面七通八達，也只是畫餅充飢，怎麼能吃飽呢？如果對於禪宗未能究竟，那麼對於雲門打殺佛餵狗子，南泉斬貓兒等機緣，即使是十地菩薩（Bodhisattva，果位很高的菩薩），聽到這些事情，也不免產生大的疑惑和恐懼。震旦國（China，中國的古稱）自古以來
【English Translation】 English version: Living like ordinary people and beggars. If that's the case, then they don't know how to transform the cycle of birth and death into Nirvana (liberation), and transform afflictions into Bodhi (enlightenment). They mistakenly take ascetic practices as cultivation, deluding ignorant sentient beings. If this isn't the work of demons, then what is it? (This is an instruction on the six ways of embracing ordained and lay practitioners).
The spiritual awareness of sentient beings is inherent, but they cannot use it simply because they don't know it exists. Once they know it exists, daily use will naturally be harmonious. Generally speaking, those who know existence know that the body can be transformed, and know that the mind can be transformed. Therefore, being in the body and mind, they can still be liberated, and there is still room to spare. Therefore, it is said that knowing 'existence,' 'existence' will decay; knowing 'non-existence,' 'non-existence' will not be ruined. Since 'existence' and 'non-existence' are like this, then are sins, blessings, auspiciousness, and misfortune solely due to nature?
Those who study Buddhism, if they are versed in the nature school (emphasizing the realization of the emptiness of self-nature) but not versed in the phenomena school (emphasizing the understanding of the phenomena of all dharmas), often get lost on the path of similar Prajna (wisdom). If they are versed in the two schools but not versed in the Zen school (Zen Buddhism, emphasizing practical cultivation), it's like Lord Ye drawing a dragon, the form of the dragon he draws is just like a real dragon, but in the end, it cannot bring thunder and rain. If one does not clearly distinguish the path of similar Prajna, one will inevitably involve external scriptures and associate them with Buddhist scriptures. Moreover, the nature school emphasizes emptiness, openness, spiritual clarity, and thoroughness. People in the mundane world, if they get a little bit of it, will feel detached and unrestrained. It's like reading Zhuangzi, which makes one's mind wander outside the turbid world. If one enjoys this emptiness, openness, and happiness, and thinks that it has reached the ultimate, and never seeks further progress, and thinks that it is troublesome to see a good teacher knocking and awakening, this problem will not be eliminated, and in the end, one will become a natural heretic. Those who are ignorant of the path of correcting habits and cannot distinguish between good and bad are because they are not versed in the phenomena school, and the Eight Consciousnesses (basic concepts of Buddhist psychology) are confused, and they do not know which consciousness is direct perception, which consciousness is inference, which consciousness is non-perception, and which consciousness combines the three perceptions. How to transform which consciousness into wisdom? In daily favorable and unfavorable circumstances, which consciousness is observing? Since one does not know the steps to transform consciousness into wisdom, even if you are versed in the nature school, it is just drawing a cake to satisfy hunger, how can you be full? If one has not reached the ultimate in the Zen school, then for the opportunities such as Yunmen killing the Buddha and feeding the dogs, and Nanquan cutting the cat, even the Tenth Ground Bodhisattvas (Bodhisattva, Bodhisattvas with very high attainment) will inevitably have great doubts and fears when they hear about these things. Since ancient times in the land of Zhen Dan (China, ancient name of China)
以來。每有竊謂佛經。皆是抽繹莊老六經。自成一家。如此等人。若使其于相宗中討個分曉。何至失言如此。取後人之笑。即如義學之徒。或於禪宗生謗。立言排斥。總是為慮不遠。執泥心重。于情識上通不去。故墮此失。且如現前一身。于相宗究竟不清。斷不知此身下落。便識他不破。識他不破。便被他瞞。飲食男女境上。自然作不得主。便見可欲。既見可欲。此心便亂。心亂身惑。縱使活佛終日耳提面命。也化你不得。蓋此心此身。都成了個欲塊。有何虛處。可受醍醐。要識破此身。亦不甚難。生前眼不攬色。耳不攬聲。鼻不攬香臭。舌不攬鹹淡。身不攬觸。則意根上便無待。根既無待。境寧有待。境識無待。當下寂滅。寂滅現前。一切順逆因緣。頓化為常光。由是推之。現前一身。不過生前五塵落謝之影子。橫計不消。成此肉塊耳。噫。生前有五塵影子。識不破。乃結成現前肉塊子。如現前肉塊子再識不破。則肉塊陸續展轉無窮去也。故不管你利根鈍根。於三界二十五有之中。要求個出頭分。最初便把肉塊子覷得粉碎始得。肉塊子既能覷破。有生之患。根株拔矣。此根既㧞。一切無累。既得無累。凡咳唾掉臂。皆清凈梵行也。以此梵行之光。照彼魔外。自然膽喪魂驚。歸依之不暇矣。雖然要覷破肉塊子。也是難
【現代漢語翻譯】 現代漢語譯本： 自古以來，總有人私下認為佛經不過是抽取、演繹莊子、老子和六經的思想，然後自成一家。像這樣的人，如果讓他們在法相宗（佛教宗派，著重分析諸法現象）中深入研究一番，何至於說出這樣貽笑大方的話來。就像那些研究義理的學徒，有時會誹謗禪宗，發表言論排斥它，總歸是考慮不夠長遠，執著于自己的想法太重，在情識上無法通達，所以才會犯這種錯誤。比如說，對於眼前的這個身體，如果對法相宗的理解不夠透徹，就根本不知道這個身體最終會走向何方。不能認識到這一點，就會被它矇蔽。一旦被它矇蔽，在飲食男女這些事情上，自然就無法做主。一旦看到自己想要的東西，內心就會混亂。內心一亂，身體就會迷惑。即使是活佛整天在你耳邊教誨，也無法感化你。因為你的心和身體，都已經變成了一個慾望的集合體，哪裡還有空隙可以接受醍醐灌頂呢？ 要看破這個身體，其實也不難。如果生前眼睛不貪戀美色，耳朵不貪戀聲音，鼻子不貪戀香臭，舌頭不貪戀味道，身體不貪戀觸感，那麼意根上就不會有所期待。根既然沒有期待，外境又怎麼會有期待呢？外境和意識都沒有期待，當下就能達到寂滅。寂滅一旦顯現，一切順境逆境的因緣，都會立刻轉化為常光。由此推斷，眼前的這個身體，不過是生前五塵（色、聲、香、味、觸）落下的影子，胡亂計算，才形成了這塊肉。唉！生前有五塵的影子，如果不能認識到這一點，就會結成眼前的這塊肉。如果對眼前的這塊肉還是不能認識到，那麼這塊肉就會陸續地、輾轉地延續下去，沒有盡頭。 所以，不管你是利根還是鈍根，想要在三界二十五有（佛教宇宙觀中的生存領域）之中，求得一個出頭的機會，最初就要把這塊肉看得粉碎才行。如果能夠看破這塊肉，那麼有生之患，就從根本上被拔除了。這個根一旦被拔除，一切都不會成為累贅。既然能夠沒有累贅，那麼即使是咳嗽、吐痰、揮動手臂，都是清凈的梵行。用這種梵行的光芒，照耀那些邪魔外道，他們自然會膽戰心驚，來不及歸依。雖然說要看破這塊肉，也是很難的。
【English Translation】 English version: Since ancient times, there have always been those who privately believe that Buddhist scriptures are nothing more than extracting and elaborating on the ideas of Zhuangzi, Laozi, and the Six Classics, and then forming their own school of thought. If such people were to delve into the Vijnanavada (a school of Buddhism focusing on the analysis of phenomena), they would not have made such ridiculous statements. Just like those who study doctrines, they sometimes slander Zen Buddhism, making statements to reject it, which is always due to a lack of foresight and a heavy attachment to their own ideas, unable to comprehend things intellectually, and thus falling into this error. For example, regarding the present body, if one's understanding of Vijnanavada is not thorough, one will not know where this body will ultimately go. If one cannot recognize this, one will be deceived by it. Once deceived, one will naturally be unable to master oneself in matters of food, sex, and so on. Once one sees what one desires, one's mind will be in chaos. Once the mind is in chaos, the body will be confused. Even if a living Buddha teaches you by your ear all day long, he will not be able to transform you. Because your mind and body have become a collection of desires, where is there any space to receive the nectar of enlightenment? To see through this body is actually not difficult. If, in one's previous life, the eyes did not crave beauty, the ears did not crave sound, the nose did not crave fragrance, the tongue did not crave taste, and the body did not crave touch, then the root of intention would have no expectations. If the root has no expectations, how can the external environment have expectations? If the external environment and consciousness have no expectations, one can achieve nirvana in the present moment. Once nirvana manifests, all favorable and unfavorable conditions will immediately be transformed into constant light. From this, it can be inferred that the present body is nothing more than the shadow of the five dusts (form, sound, smell, taste, touch) from the previous life, recklessly calculated, which forms this piece of flesh. Alas! If one cannot recognize the shadow of the five dusts from the previous life, it will form this piece of flesh in the present. If one still cannot recognize this piece of flesh in the present, then this piece of flesh will continue to be passed on and transformed endlessly. Therefore, regardless of whether you are of sharp or dull faculties, if you want to find a way out in the Three Realms and Twenty-five Existences (realms of existence in Buddhist cosmology), you must first shatter this piece of flesh. If you can see through this piece of flesh, then the suffering of birth will be eradicated from its roots. Once this root is eradicated, nothing will be a burden. Since one can be free from burdens, even coughing, spitting, or waving one's arms are pure Brahma practices. Using the light of this Brahma practice to illuminate those demons and heretics, they will naturally be terrified and have no time to take refuge. Although it is difficult to see through this piece of flesh.
事。茍于出世之心。見未定而惑不決。豈易為哉。又相宗之書。無有通變師承。學一分加一分系縛。故於性宗禪宗上。和會不來。若於相宗精了。即一切外書。亦總是佛法。故古人云。若人識得心。大地無寸土。寸土尚無。外書非心而何。我每常見此等病人多。故不惜勞擾。牽枝引蔓如此(示門人)。
藏教利用。急於陶凡。通教利用。急於陶滅色明空之劣習。別教急於轉通人之狹識。圓教全始全終吾如來初之本致也。通人以狹言者。其斷惑止於見思。惟巧勝乎滅色耳。別教功用殊特。非通之例。蓋斷無明十二品也。圓教則圓斷之矣。凡內書讀之。不以六即雙融。了了不昧。其濫魔外無疑也。將此細議。則不遷論旨。可過半矣(示聞郎)。
諸大眾。今日是臘月三十夜。梅花色上添新歲。爆竹聲中減舊年。請各屏息緣心。諦聽慈雲說兩句淡話。大凡人生死不切。只被個富貴貧賤。忙迫閑散障了他。富貴最極。人中不過輪王。天上不過摩醯首羅。及至福盡。五衰相現。眷屬厭離。威德不振。死魔現前。他豈不要強作個主宰。多享幾日癡福。其如無常沒情。直下請行。到此時際。與庸人何異。慈雲見眼前齊頭整腦。伶牙利齒。談吐便便的漢子。專心致志。莫不以功名富貴為極則。眠思夢想。必欲滿愿方休。他
【現代漢語翻譯】 現代漢語譯本：事情如果對於出世之心，見解尚未確定而疑惑不決，哪裡容易做到呢？而且法相宗的書籍，沒有融會貫通的師承，學一分就增加一分束縛。所以在性宗、禪宗上，無法調和會通。如果對於法相宗精通明瞭，那麼一切外道書籍，也都是佛法。所以古人說：『若人識得心，大地無寸土。』寸土尚且沒有，外道書籍不是心又是什麼呢？我常常看見這類病人很多，所以不惜勞神費力，牽枝引蔓地這樣說（開示門人）。 藏教的利用，在於急於教化凡夫。通教的利用，在於急於去除色、明、空這些低劣的習氣。別教急於轉變通教之人的狹隘見識。圓教則是全始全終，是我如來最初的根本宗旨。說通教之人見識狹隘，是因為他們斷除惑業只停留在見惑、思惑，只是在滅除色法上稍微勝過一籌罷了。別教的功用非常殊勝特別，不是通教可以比擬的。因為它斷除的是無明十二品。圓教則是圓滿地斷除一切惑業。凡是閱讀內教書籍，如果不以六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）雙融的道理，明明白白地理解，那麼無疑是入了魔道。如果將這些仔細討論，那麼《不遷論》的宗旨，就可以理解過半了（開示聞郎）。 各位大眾，今天是臘月三十除夕夜。梅花在顏色上增添了新歲，爆竹聲中減少了舊年。請各位屏息雜念，用心諦聽慈雲（法師名號）說兩句平淡的話。大凡人生死大事不迫切，只是被富貴貧賤、忙碌閑散障礙了他。富貴到了極點，人中不過是轉輪聖王，天上不過是摩醯首羅（Maheśvara，大自在天）。等到福報享盡，五衰相（五種衰敗的徵兆）顯現，眷屬厭惡離棄，威德不再振作，死魔現前，他難道不想勉強做個主宰，多享受幾日癡福嗎？但是無常沒有情義，直接就要帶他走。到這個時候，與普通人有什麼區別？慈雲看見眼前那些齊頭整腦、伶牙利齒、談吐流利的漢子，專心致志，莫不以功名富貴為最高目標，日思夜想，一定要滿足願望才肯罷休。
【English Translation】 English version: If, regarding the mind that seeks to transcend the world, one's understanding is not yet firm and doubts remain unresolved, how easily can it be achieved? Moreover, the books of the Dharma Characteristic School (Faxiang Zong), lack a comprehensive and coherent lineage of teachers. Learning a portion adds a corresponding measure of bondage. Therefore, it cannot be harmonized with the Mind School (Xinzong) or the Chan School. If one is thoroughly versed in the Dharma Characteristic School, then all external texts are also Buddhist teachings. Hence, the ancients said, 'If one recognizes the mind, there is not an inch of earth in the great earth.' If even an inch of earth does not exist, what are external texts if not the mind? I often see many patients of this kind, so I do not hesitate to exert myself, elaborating in this way (instruction to disciples). The use of the Tripitaka Teaching (Zangjiao) lies in its urgency to transform ordinary beings. The use of the Connecting Teaching (Tongjiao) lies in its urgency to eliminate the inferior habits of form, clarity, and emptiness. The Distinct Teaching (Biejiao) is urgent in transforming the narrow views of those in the Connecting Teaching. The Perfect Teaching (Yuanjiao) is complete from beginning to end, the original essence of my Thus Come One (Tathagata). To say that those in the Connecting Teaching have narrow views is because their severing of delusions stops at the delusions of views and thoughts, only slightly surpassing in eliminating form. The function of the Distinct Teaching is especially unique and cannot be compared to the Connecting Teaching, because it severs the twelve grades of ignorance. The Perfect Teaching then completely severs all delusions. Whenever reading internal texts, if one does not understand them clearly and without confusion through the dual integration of the Six Identities (Six stages of practice), there is no doubt that one has entered the path of demons. If these are discussed in detail, then more than half of the principles of the 'Treatise on Non-Transience' can be understood (instruction to Wen Lang). Dear assembly, today is the thirtieth night of the twelfth lunar month. Plum blossoms add new years to their color, and firecrackers reduce old years in their sound. Please all quiet your minds and listen attentively as Ciyun (name of a monk) speaks a few plain words. Generally, people do not feel the urgency of life and death, only to be obstructed by wealth and poverty, busyness and leisure. Wealth and nobility reach their peak in the human realm with the Wheel-Turning King (Cakravartin), and in the heavens with Maheśvara (the Great Lord of the World). When their blessings are exhausted, the five signs of decay appear, relatives become disgusted and abandon them, and their power and virtue no longer flourish. When the demon of death appears, wouldn't they want to forcibly act as masters, enjoying a few more days of foolish bliss? But impermanence is without sentiment and will directly take them away. At this time, what difference is there between them and ordinary people? Ciyun sees before him those men with neat heads, clever tongues, and fluent speech, who are wholeheartedly focused, all taking fame and wealth as the ultimate goal, thinking day and night, determined to rest only when their wishes are fulfilled.
輪王摩醯首羅。到頭也只是這等榜樣。何苦並盡精神。波波逐逐。斷送了一生。又有一等。富貴籠罩他不得的。以閑散為懷。陶情高尚。殊不知天上人間。最閑散者莫過神仙。乘風往返。瞬息萬里。意有所向。莫不遂心。一旦報謝淪墜生死。從前神通變幻。種種逍遙。一無所仗。隨業受苦。與豬狗同倫。償也業債。大眾。上來富貴閑散。撞了個大年三十夜。也都結梢如此。貧賤忙迫。又何足道。此是三界里苦樂榜樣。又不知三界外亦有苦樂。大眾肯信否。若說不信。諸佛誠言安敢不信。聲聞斷見思惑盡。永脫分段穢軀。六通縱任無為。山壁由之直度。改身換質。稱念即成。豈不樂也。然還有塵沙無明。及根本無明在。難免變易生死。于佛性上未得洞然徹了。酣飲寂滅濁酒。觸事面牆。如枯樁死漢相似。豈不是苦。此是三界外的苦樂。障蔽了佛性。不得受用真寂滅三昧。何況三界里頭。腥臊危脆之身。結業顛狂之想。戀此涕唾富貴。果是皮里有血。眼裡有筋的漢子。聞此淡話。豈不面熱痛省。尋個出脫這圈[袖-由+匱]的活路。大眾有一段極平常極奇特的事。只自不知。如何是極平常。人皆固有本自現成。只為情封識鎖。不得受用。如何是極奇特。不離此臭穢之軀。即就煩惱業窟里。發一段堅固信心。勇猛精進。利害
譭譽。略不顧著。辦了此段志氣。然後見真善知識。將此懷抱直心告訴他。必不辜你此點真誠。必指你個尋活路的方法。直下信受其言。不得揣摩。不得賣聰明杜撰。即如初生嬰兒。惟乳是念。不知母之妍丑貴賤。參禪的漢子。也要如是。蓋人不本色。心不純粹。決做此等事不得。果辦了此等肚腸。繫住本參話頭。不論日月。孜孜綿密。迥迥現前。一片觸不碎的境界。情關坐斷。意識不行。到此光景。胸中覓一點憎愛了不可得。何況軀殼上的死生。這個時節。並著精彩。𢬵命直前。以悟為期。你真心不退。十方諸佛。與權位天龍八部。必慈憫冥加。忽然透徹。大事了當。殺活自由。不妨就富貴以弘化。示高尚以振俗。若必以富貴閑散為障道。此又無繩自縛。死結不少。果到此地位。即不離臭皮袋。便是肉身菩薩。與眾生抽釘拔楔。點凡成聖。縱步于毗盧頂上。鼓化於今事門頭。叱咤死參禪豪傑之偷心。棒喝敲落無明漢子的習氣。若也如是。不惟自了。亦且為人。豈不特奇乎。大眾如何是本參話頭。趙州問投子。大死的人。卻活如何。子云。不許夜行。投明須到。且道是何道理。有會得的出來吐露看。若都不薦。各各自便。偈曰。一念無明昧己靈。昏昏埋沒幾千生。臭尸殼上分妍丑。虛幻門頭起愛憎。深溺邪途誰解險。
飄流苦海不知醒。莫言此是閑饒舌。大要諸人出火坑(除夜示眾)。
夫五欲覆盆。心光不明。有能揭之。千古長旦。不亦快哉。故全生之德。莫若襲明之功也。蓋日沈則月襲其明。月沒則燈襲之。如日月燈三者照不及處。茍微不明自發之光。則諸暗相永昏我矣。是故宗譜之設。貴在襲明。自飲光至於震旦鼻祖。皆以不傳之妙。拋擲乎衣缽偈頌之間。使天資高者。即妙襲明。明明無盡。又譬諸無盡燈。然唯濟北一枝。光茂特盛。似他宗莫及也。雖然雲門洞山溈仰法眼之門。出人亦皆奇偉。又非後世黃口禪雛。得而皁白者也。
五戒精持。須明三聚。五戒者。不殺不盜不淫不妄不酒是也。三聚者。一攝律儀戒。律即法律。是禁止之義。儀即儀式。是軌範之義。持此戒者。一者不得為利養故。自讚毀他。二者不得故慳。不施前人。三者不得瞋心打罵眾生。四者不得譭謗大乘經典。持此四法。無惡不離。故名攝律儀戒。二攝善法戒者。謂身口意所作善法。及聞思修三慧。六度萬行。無不聚攝。故名攝善法戒。三攝眾生戒者。謂能攝受一切眾生。能攝之行。即是慈悲喜捨。慈名愛念。能與眾生樂故。悲名憐愍。能拔眾生苦故。喜名喜慶。慶一切眾生離苦得樂故。舍名無憎無愛。常念眾生同得無憎無愛故。以此等法
【現代漢語翻譯】 現代漢語譯本： 沉溺於苦海之中卻不知醒悟，不要說這些話是閑來饒舌。最重要的是讓大家脫離火坑（除夕夜向大眾開示）。 五欲如同覆盆，遮蔽了心性的光明。如果有人能夠揭開它，就能迎來千古的長夜變為白晝。這難道不是一件快樂的事情嗎？所以，保全生命的德行，沒有比繼承光明更重要的了。太陽沉落，月亮就繼承它的光明；月亮消失，燈火就繼承它的光明。如果日月燈三者都照不到的地方，如果沒有那微弱卻能自發的光明，那麼各種黑暗的景象將永遠昏暗地籠罩著我們。因此，設立宗譜的目的，貴在繼承光明。從飲光（迦葉佛）到震旦（中國）的鼻祖（達摩），都將無法言傳的奧妙，拋擲在衣缽偈頌之中，使天資高的人，能夠巧妙地繼承光明，光明無盡。又好比無盡燈一樣。然而只有濟北這一支，光明茂盛特別興盛，似乎其他宗派都無法相比。雖然雲門、洞山、溈仰、法眼這些宗派的門下，所出的人也都非常奇偉，但也不是後世那些乳臭未乾的禪宗雛鳥，能夠隨意評判的。 精持五戒，必須明白三聚。五戒是：不殺生、不偷盜、不邪淫、不妄語、不飲酒。三聚是：一、攝律儀戒。律就是法律，是禁止的意思；儀就是儀式，是規範的意思。持此戒的人，一不得爲了利養的緣故，自我讚揚而譭謗他人；二不得故意吝嗇，不佈施給需要幫助的人；三不得用嗔恨心打罵眾生；四不得譭謗大乘經典。持守這四種行為，就能遠離一切惡行，所以稱為攝律儀戒。二、攝善法戒，是指身口意所做的善法，以及聞、思、修三慧，六度萬行，無不包含在內，所以稱為攝善法戒。三、攝眾生戒，是指能夠攝受一切眾生。能夠攝受的行為，就是慈悲喜捨。慈，名為愛念，能夠給予眾生快樂；悲，名為憐憫，能夠拔除眾生的痛苦；喜，名為喜慶，慶賀一切眾生脫離痛苦獲得快樂；舍，名為無憎無愛，常常想著眾生都能得到無憎無愛。用這些方法。
【English Translation】 English version: Drifting in the sea of suffering, unaware of awakening. Don't say these are idle words. The most important thing is for everyone to escape the pit of fire (admonishing the assembly on New Year's Eve). The five desires are like an overturned bowl, obscuring the light of the mind. If someone can uncover it, they can turn the long night into day for eternity. Isn't that a joyful thing? Therefore, preserving the virtue of life is not as important as inheriting the light. When the sun sets, the moon inherits its light; when the moon disappears, the lamp inherits its light. If there are places where the sun, moon, and lamp cannot reach, if there is no faint but self-illuminating light, then all kinds of dark scenes will forever obscure us. Therefore, the purpose of establishing a lineage is to inherit the light. From Dipankara Buddha (Yinguang, 飲光) to the first patriarch in China (Zhendan, 震旦), Bodhidharma, they all cast the ineffable mysteries into the robe and bowl and verses, so that those with high talents can skillfully inherit the light, and the light is endless. It is also like an inexhaustible lamp. However, only the Jibei branch is particularly prosperous, and it seems that other sects cannot compare. Although the people who came out of the Yunmen, Dongshan, Weiyang, and Fayan schools were also very outstanding, they are not something that the callow Zen chicks of later generations can easily judge. To diligently uphold the Five Precepts, one must understand the Three Aggregates. The Five Precepts are: not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants. The Three Aggregates are: First, the Precepts of Restraining the Vinaya (Shelv Liyi Jie, 攝律儀戒). Vinaya (Lv, 律) means law, which means prohibition; Ritual (Yi, 儀) means ceremony, which means norm. Those who hold this precept must not praise themselves and slander others for the sake of profit and support; second, they must not be deliberately stingy and not give to those in need; third, they must not scold and beat sentient beings with anger; fourth, they must not slander the Mahayana scriptures. By upholding these four behaviors, one can stay away from all evil deeds, so it is called the Precepts of Restraining the Vinaya. Second, the Precepts of Gathering Good Dharmas (Sheshan Fa Jie, 攝善法戒) refers to the good dharmas done by body, speech, and mind, as well as the three wisdoms of hearing, thinking, and cultivating, the six perfections and ten thousand practices, all of which are included, so it is called the Precepts of Gathering Good Dharmas. Third, the Precepts of Gathering Sentient Beings (Shezhong Sheng Jie, 攝眾生戒) refers to being able to embrace all sentient beings. The behavior of being able to embrace is loving-kindness, compassion, joy, and equanimity. Loving-kindness (Ci, 慈) is called love and thought, which can give sentient beings happiness; compassion (Bei, 悲) is called pity, which can remove the suffering of sentient beings; joy (Xi, 喜) is called rejoicing, celebrating all sentient beings leaving suffering and gaining happiness; equanimity (She, 舍) is called without hatred or love, always thinking that sentient beings can obtain without hatred or love. With these methods.
。攝諸眾生。故名攝眾生戒。夫五戒三聚。精博無遺。精則五為諸戒之本。故名此五為根本戒。博則無善不攝。故名此三為三聚戒。是故持五而不持三。但紹人天。難繼佛祖。然戒殺而不能放生。戒盜而不能佈施。戒淫而不能教人持戒。戒妄語而不能愛語說法。戒酒而不能勸人戒飲。此名下品五戒。反是名中品五戒。如能五戒三聚。兼持無犯。名上品五戒。嗚呼。一念不生。五戒三聚。凡聖圓滿。一念既生。五戒三聚。在道前或不聞名字。或聞名字。不知義趣。或知義趣。以染業障重。不能持守。惟道中道后。道有淺深。或滿持。或分持。教有明文。茲不煩舉。又初心之人。謂之毛道凡夫。設觸境風逆順。心識飄忽。如墮鴻毛于康莊。微風歘起。飄忽無定。故有志出苦持五戒者。若不發重大惡誓。痛制心識。偶觸境風。現行力故。染流易墮。凈岸難登。故古人自知染習濃厚。于戒戒之下。一一發大重誓。扶持戒心。使無飄忽。今可既知浮榮危脆。見幾而作。掛冠祝髮。自外及庶。自庶求真。生生世世。不受雜身。常為男子。六根完具。福慧隨愿。永作比丘。斷見思后。分身散影。凈佛國土。成就眾生。如是戒愿。豈可易發。自受戒后。茍不以惡誓怖心。愿繩束縛。戒實難持。愿實難發故。戒急愿緩。戒屬生滅。戒急愿
【現代漢語翻譯】 現代漢語譯本： 攝受一切眾生，所以稱為攝眾生戒。五戒和三聚戒，精要而廣博，沒有遺漏。精要在於五戒是諸戒的根本，所以稱這五戒為根本戒。廣博在於沒有哪種善行不被包含，所以稱這三戒為三聚戒。因此，持守五戒而不持守三聚戒，只能獲得人天福報，難以繼承佛祖的道業。然而，戒殺卻不能放生，戒盜卻不能佈施，戒淫卻不能教人持戒，戒妄語卻不能用愛語說法，戒酒卻不能勸人戒飲，這稱為下品五戒。反過來，就稱為中品五戒。如果能夠五戒和三聚戒兼持，並且沒有違犯，就稱為上品五戒。 唉！一念不生，五戒和三聚戒就凡聖圓滿。一念既生，五戒和三聚戒，在修道之前或許沒有聽過名字，或許聽過名字卻不知道其中的意義，或許知道意義卻因為染業障礙深重，不能持守。只有在修道之中和修道之後，道的境界有深淺，或者全部持守，或者部分持守，教義中有明確的說明，這裡就不再贅述。 此外，剛開始修行的人，稱為毛道凡夫。如果遇到外境的風，無論是順境還是逆境，心識都會飄忽不定，就像鴻毛落在寬廣的道路上，微風吹起，就會飄忽不定。所以，有志於脫離苦海而持守五戒的人，如果不發下重大而嚴厲的誓願，嚴格約束自己的心識，一旦遇到外境的風，由於過去的習氣力量，就容易墮落到染污的河流中，難以登上清凈的彼岸。所以古人自知染污的習氣深厚，在每一條戒律之下，都一一發下大而重的誓願，扶持戒心，使之不飄忽不定。現在我們既然已經知道浮華的榮華富貴是多麼的脆弱，就要見機行事，辭官出家，從外在的形跡開始，進而追求內在的真實，生生世世，不受雜類之身，永遠做男子，六根完好，福慧隨心所愿，永遠做比丘，斷除見惑和思惑之後，分身散影，清凈佛國，成就眾生。這樣的戒和愿，豈能輕易發起？自從受戒之後，如果不以嚴厲的誓願來恐嚇自己的內心，用願力的繩索來束縛自己，戒律實在難以持守，願力實在難以發起。所以說，戒要緊迫，愿要緩慢，戒屬於生滅法，戒要緊迫，愿...
【English Translation】 English version: To gather all sentient beings, hence it is called the 'Precept of Gathering Sentient Beings'. The Five Precepts and the Three Clusters of Precepts are essential and extensive, without omission. The essence lies in the Five Precepts being the foundation of all precepts, hence these five are called the 'Fundamental Precepts'. The extensiveness lies in that no good deeds are not included, hence these three are called the 'Three Clusters of Precepts'. Therefore, upholding the Five Precepts without upholding the Three Clusters of Precepts only leads to blessings in the realms of humans and gods, making it difficult to inherit the path of the Buddhas and Patriarchs. However, refraining from killing but not liberating lives, refraining from stealing but not giving alms, refraining from sexual misconduct but not teaching others to uphold precepts, refraining from false speech but not speaking lovingly and expounding the Dharma, refraining from intoxicants but not persuading others to abstain from drinking, this is called the 'Lower Grade of the Five Precepts'. The opposite is called the 'Middle Grade of the Five Precepts'. If one can uphold both the Five Precepts and the Three Clusters of Precepts without violation, it is called the 'Upper Grade of the Five Precepts'. Alas! When a single thought does not arise, the Five Precepts and the Three Clusters of Precepts are complete in both the mundane and the sacred. Once a single thought arises, the Five Precepts and the Three Clusters of Precepts, before entering the path of cultivation, one may not have heard of their names, or one may have heard of their names but not understood their meaning, or one may have understood their meaning but, due to the heavy burden of defiled karma, one is unable to uphold them. Only in the midst of cultivation and after cultivation, the levels of the path vary in depth, either upholding them completely or partially, the teachings have clear explanations, which will not be elaborated here. Furthermore, those who have just begun to cultivate are called 'Mao Dao Fanfu' (凡夫) [Ordinary People on the Initial Path]. If encountering external environmental winds, whether favorable or adverse, the mind-consciousness will be erratic, like a feather falling on a wide road, a slight breeze will cause it to flutter uncertainly. Therefore, those who aspire to escape suffering and uphold the Five Precepts, if they do not make great and severe vows, strictly restraining their mind-consciousness, once encountering external environmental winds, due to the power of past habits, they will easily fall into the defiled stream, making it difficult to ascend to the pure shore. Therefore, the ancients, knowing that their defiled habits were deep-rooted, under each precept, made great and heavy vows one by one, supporting the mind of precepts, so that it would not be erratic. Now that we already know how fragile fleeting glory is, we should act according to circumstances, resign from officialdom and leave home, starting from external appearances, and then pursuing inner truth, life after life, not receiving bodies of mixed kinds, always being men, with complete six faculties, blessings and wisdom as desired, forever being Bhikkhus (比丘) [Monks], after cutting off the delusions of views and thoughts, dividing bodies and scattering shadows, purifying Buddha lands, and accomplishing sentient beings. Such precepts and vows, how can they be easily made? Since taking the precepts, if one does not frighten one's own mind with severe vows, and bind oneself with the rope of vows, the precepts are truly difficult to uphold, and the vows are truly difficult to make. Therefore, it is said that precepts should be urgent, and vows should be gradual, precepts belong to the law of arising and ceasing, precepts should be urgent, vows...
急。戒本無生滅。如能持無生滅戒。則五戒三聚。自然于境風逆順之中。任運無犯。倘慮三聚廣博難持。五須精持。三聚漸持。如五不精持。戒神瞋怒。一戒五神。五戒二十五神。如影隨形。護持戒人。剎那不離。如持戒不精。神亦無時不怒。
兩順一逆。迷悟綱宗。綱宗不明。解行失準。唐宣宗大中五年。召京兆薦福寺弘辨入見。上問曰。何為頓見。何名漸修。對曰。頓名自性。與佛同儔。然有無始染習。故假漸修對治。令順性起用。如人吃飯。不因一口便飽。帝悅。賜號圓智禪師。此兩順一逆綱宗之所倦也。大抵眾生。本無有苦受。以性變為情。昏動乃作。萬法生焉。昏動既作。明靜失真。明靜既失。昏動日深。昏動既深。靡所不至。故瞥起一念。念不在上品十惡。則在中品慳吝十惡。不在中品慳吝十惡。則在下品愚癡十惡。不在下品愚癡十惡。則在五戒滿缺之間。不在五戒滿缺之間。則在猜忌修十善之域。不在猜忌修十善之域。則在純修十善之天。此六者。雖升沈不同。苦樂各交。皆性變為情而有也。夫性初本妙。變而為粗。故名下凡。粗必流至於濁。濁必受苦。苦極必思本。如人臨死生之際。不號呼父母。必哀天叩地。諸佛菩薩。乘其思本之時。遂以緣因佛性熏之。燻熟則解。解則能了知根塵無性。孰
【現代漢語翻譯】 現代漢語譯本：戒律本身沒有生滅。如果能夠持守無生滅的戒律，那麼五戒和三聚戒，自然能在順境和逆境中，任運自在地不違犯。如果擔心三聚戒內容廣博難以持守，那麼五戒必須精進持守，三聚戒可以逐漸持守。如果五戒不能精進持守，戒神就會嗔怒。一戒有五位戒神，五戒就有二十五位戒神，像影子一樣跟隨，護持持戒之人，剎那也不離開。如果持戒不精進，戒神也會無時無刻不在嗔怒。
兩順一逆，是迷悟的總綱。如果總綱不明確，理解和修行就會失去準則。唐宣宗大中五年，召見京兆薦福寺的弘辨入宮。皇上問：『什麼是頓見？什麼叫漸修？』弘辨回答說：『頓見是指自性，與佛相同。然而有無始以來的染習，所以假借漸修來對治，使之順應自性而起作用。就像人吃飯，不是吃一口就能飽。』皇上很高興，賜號圓智禪師。這就是兩順一逆總綱所闡述的道理。大體上說，眾生本來沒有苦受，因為自性轉變為情，昏昧和動亂就產生了，萬法也隨之產生。昏昧和動亂產生后，明凈就失去了本真。明凈失去後，昏昧和動亂就日益加深。昏昧和動亂加深后，無所不至。所以，稍微生起一個念頭，如果這個念頭不在上品十惡之中，就在中品慳吝十惡之中；如果不在中品慳吝十惡之中，就在下品愚癡十惡之中；如果不在下品愚癡十惡之中，就在五戒圓滿或缺失之間；如果不在五戒圓滿或缺失之間，就在猜忌地修十善的區域；如果不在猜忌地修十善的區域，就在純粹修十善的天界。這六種情況，雖然升沉不同，苦樂各異，都是自性轉變為情而產生的。自性最初本來是妙的，轉變為粗糙的，所以叫做下凡。粗糙必定流向污濁，污濁必定遭受痛苦，痛苦到了極點必定思念根本。就像人臨死的時候，不呼喊父母，必定哀天叩地。諸佛菩薩，就趁著眾生思念根本的時候，用緣因佛性來熏習他。熏習成熟了就能理解，理解了就能了知根塵無自性，誰……』
【English Translation】 English version: The precepts themselves have no arising or ceasing. If one can uphold the precepts of no arising and no ceasing, then the five precepts and the three aggregates of precepts will naturally, in favorable and adverse circumstances, spontaneously be without transgression. If one worries that the three aggregates of precepts are vast and difficult to uphold, then the five precepts must be diligently upheld, and the three aggregates of precepts can be gradually upheld. If the five precepts are not diligently upheld, the precept deities will be angered. One precept has five deities, and five precepts have twenty-five deities, like shadows following forms, protecting the precept-holder, never leaving for a moment. If one's upholding of the precepts is not diligent, the deities will be constantly angered.
Two conforming and one opposing is the essential principle of delusion and enlightenment. If the essential principle is not clear, understanding and practice will lose their standard. In the fifth year of Dazhong during the reign of Emperor Xuanzong of Tang, Hongbian of Jianfu Temple in Jingzhao was summoned to an audience. The Emperor asked: 'What is sudden enlightenment? What is gradual cultivation?' Hongbian replied: 'Sudden enlightenment refers to self-nature, which is the same as the Buddha. However, there are beginningless defilements, so gradual cultivation is used to counteract them, so that they conform to self-nature and arise in function. It is like a person eating, not becoming full from just one bite.' The Emperor was pleased and bestowed the title 'Zen Master Yuanzhi'. This is what the essential principle of two conforming and one opposing expounds. Generally speaking, sentient beings originally have no suffering. Because self-nature transforms into emotions, confusion and agitation arise, and all phenomena arise with them. Once confusion and agitation arise, clarity and tranquility lose their true nature. Once clarity and tranquility are lost, confusion and agitation deepen day by day. Once confusion and agitation deepen, there is nowhere they do not reach. Therefore, with the slightest arising of a thought, if the thought is not among the highest grade of the ten evils, then it is among the middle grade of miserly ten evils; if it is not among the middle grade of miserly ten evils, then it is among the lowest grade of ignorant ten evils; if it is not among the lowest grade of ignorant ten evils, then it is between the fullness and deficiency of the five precepts; if it is not between the fullness and deficiency of the five precepts, then it is in the realm of suspiciously cultivating the ten good deeds; if it is not in the realm of suspiciously cultivating the ten good deeds, then it is in the heavens of purely cultivating the ten good deeds. These six states, although their rising and falling are different, and their suffering and joy vary, all arise from the transformation of self-nature into emotions. Self-nature is originally wonderful, but it transforms into coarseness, so it is called descending to the mundane. Coarseness inevitably flows to turbidity, and turbidity inevitably suffers. When suffering reaches its extreme, one inevitably thinks of the origin. Just like when a person is on the verge of death, if they do not call out to their parents, they will inevitably cry to heaven and knock on the earth. The Buddhas and Bodhisattvas, taking advantage of the time when sentient beings think of the origin, then use the causal Buddha-nature to熏 (xūn, to fumigate, to influence) them. When the熏 (xūn) matures, they will understand. When they understand, they will be able to know that the roots and dusts have no self-nature, who...'
為物我。此無物我者。在堯不加多。在紂不加少。堯能以解治染習。所以人慾日消。天理日全。如陽回大地。消得一分冰。則一分水現前。消得十分冰。則十分水現前。水既現前。冰不可得。此名一逆。水性融通。在方而方。在圓而圓。可以為六合之靈潤。可以為三冬之霜雪。在天為雨。在地為泉。在流為江。在貯為湖。在納為海。名雖多種。實則惟濕而已。以其在方圓之器。而器不能留礙。如妙覺聖人。分身散影。遍入諸趣。開迷成覺。鑄苦為樂。務莫不濟。然未嘗有累。此名妙順。又名順性起用。然順性起用中。有逆而未全者。有逆而將全者。有逆而已全者。如已全不能忘之。則順性之用。必不能稱性。惟稱性之用。方能妙物無累。往大通智勝佛。十劫坐道場。不得成佛道。適坐此座。即佛法現前。以其忘。而能起稱性之用耳。此一逆之中。有聲聞緣覺菩薩佛。四法界不等。蓋聲聞厭苦集為染。欣滅道為凈。緣覺厭流轉為苦。欣還滅為樂。菩薩雖圓別殊種。皆以六度十波羅蜜。凈佛國土。成就眾生。佛則不然。頓明自性。雖臊臭凡夫。能于境緣逆順之沖。一味率性應之。如龍用水。如虎用風。謂之有心耶。龍虎念未起時。而風雲自生。謂之無心耶。脫微龍虎。則風雲不起。老龐曰。日用事無別。惟吾自偶諧。頭頭
非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水與搬柴。雲門問大眾曰。柴搬人。人搬柴耶。小壽禪師以擔柴出市。薪忽墮地。即大悟。偈曰。撲地非他物。縱橫不是塵。山河及大地。全露法王身。又陸亙大夫謂南泉曰。肇法師甚奇怪。解道天地同根。萬物一體。南泉指庭前牡丹花云。人見此一株花如夢相似。嗚呼。葉公畫龍非不專。真龍現前即投筆怖走。若紫柏見南泉恁么道。打一摑云。和尚腦後。數行白髮曾見么。法樹來前。紫柏受性不耐落索。為樹郎略拈兩順一逆綱宗。兼提古德機緣一兩則。又自弄家風。代陸亙轉一上語者。不過愍樹郎不遠登山。辭別壽母。若不以本分事。慰樹郎母子之心。得非兒女態乎。雖然本分事。非徹骨英雄。亦不易承當。姑以三歸培母子出世之因。五戒資人天之種。三歸者。謂歸依佛則不迷。歸依法則不饑。歸依僧食必正。故曰。非正命食。不足以資法身慧命。五戒者。不殺則壽。不盜則泰。不淫則潔。不妄則信。不酒則智。此五者。有上中下焉。上者治心。中者束身。下者戒雖曾受。實或負名。樹郎當斟酌上中下戒。謹自擇之(示朱虬庵)。
夫眾人為欲啖。惟聖人能啖欲。為欲啖。則迷己而逐物。能啖欲。則無物不轉。故曰若能轉欲。即同如來。眾人一
【現代漢語翻譯】 現代漢語譯本： 不執著于取捨。處處都沒有常規可循。誰能評判高下？（朱紫：指達官顯貴）丘山般高潔，沒有一絲塵埃。（丘山：比喻高潔）神通和微妙的作用，體現在運水和搬柴這些日常瑣事中。 雲門（Yunmen，禪宗大師名號）問大眾：『是柴搬人，還是人搬柴呢？』小壽禪師（Xiaoshou Chanshi，禪師名號）挑著柴到市場，柴突然掉在地上，他因此大悟。他作偈說：『掉在地上的不是別的東西，縱橫交錯的也不是塵土。山河大地，完全顯露出法王（Dharma Raja，佛的尊稱）的真身。』 陸亙大夫（Lu Xuan Daifu，人名）對南泉（Nanquan，禪師名號）說：『肇法師（Zhao Fashi，僧人名號）非常奇特，他解釋說天地同根，萬物一體。』南泉指著庭前的牡丹花說：『人們看到這株花，就像在做夢一樣。』 唉！葉公畫龍並非不專注，但真龍出現時，他卻嚇得扔掉筆逃跑。如果紫柏（Zibo，禪師名號）聽到南泉這樣說，一定會打他一巴掌，說：『和尚，你腦後的幾行白髮難道沒見過嗎？』 法樹（Fa Shu，人名）到來，紫柏禪師的性情不喜歡拖泥帶水，所以為法樹略微提點了兩順一逆的綱宗，並提到了古德（Gu De，古代高僧）的幾則機緣。又自創家風，代替陸亙大夫轉了一句上語，不過是憐憫法樹不遠萬里登山，辭別母親。如果不以本分事來安慰法樹母子的心，豈不是像小孩子一樣？ 雖然是本分事，但不是徹骨的英雄，也不容易承擔。姑且以三歸（San Gui，佛教皈依儀式）來培養母子出世的因緣，以五戒（Wu Jie，佛教基本戒律）來資助人天的種子。三歸指的是：皈依佛就不會迷惑，皈依法就不會飢餓，皈依僧飲食必定純正。所以說，不是正當的飲食，不足以資養法身慧命。 五戒指的是：不殺生則長壽，不偷盜則安泰，不邪淫則純潔，不妄語則誠信，不飲酒則智慧。這五戒有上、中、下三種層次。上等是治理內心，中等是約束行為，下等是戒律雖然受了，實際上卻徒有虛名。法樹應當斟酌上、中、下三種戒律，謹慎地選擇。（開示朱虬庵） 一般人是爲了滿足慾望而吃東西，只有聖人才能駕馭慾望。爲了滿足慾望而吃東西，就會迷失自己而追逐外物；能夠駕馭慾望，就沒有什麼不能轉化。所以說，如果能夠轉化慾望，就等同於如來。一般人一旦...
English version: Not clinging to acceptance or rejection. There are no fixed rules everywhere. Who can judge what is superior or inferior? (Zhu Zi: refers to high-ranking officials) As pure as a high mountain, without a speck of dust. (Qiu Shan: metaphor for purity) Supernatural powers and subtle functions are embodied in everyday tasks such as carrying water and firewood. Yunmen (Yunmen, name of a Chan master) asked the assembly: 'Does the firewood carry the person, or does the person carry the firewood?' Chan Master Xiaoshou (Xiaoshou Chanshi, name of a Chan master) was carrying firewood to the market when the firewood suddenly fell to the ground, and he attained great enlightenment. He composed a verse saying: 'What fell to the ground is nothing else, and what is crisscrossed is not dust. The mountains, rivers, and the great earth, all reveal the true body of the Dharma Raja (Dharma Raja, a respectful title for the Buddha).' Grand Master Lu Xuan (Lu Xuan Daifu, a person's name) said to Nanquan (Nanquan, name of a Chan master): 'Dharma Master Zhao (Zhao Fashi, a monk's name) is very extraordinary, he explains that heaven and earth share the same root, and all things are one entity.' Nanquan pointed to the peony flower in the courtyard and said: 'People see this flower as if they are in a dream.' Alas! Lord Ye's (Lord Ye, a person's name) drawing of the dragon was not without focus, but when the real dragon appeared, he was so frightened that he threw down his pen and ran away. If Zibo (Zibo, name of a Chan master) heard Nanquan say this, he would definitely slap him and say: 'Monk, haven't the rows of white hair on the back of your head seen it?' Fa Shu (Fa Shu, a person's name) has arrived, and Chan Master Zibo's nature does not like to be bogged down, so he briefly pointed out the two favorable and one unfavorable principles for Fa Shu, and mentioned a few opportunities of the ancient worthies (Gu De, ancient eminent monks). He also created his own style, and turned a sentence of the previous words on behalf of Grand Master Lu Xuan, but it was out of pity for Fa Shu who traveled a long distance to climb the mountain and bid farewell to his mother. If one does not use one's fundamental duty to comfort the hearts of Fa Shu and his mother, wouldn't it be like a child? Although it is one's fundamental duty, it is not easy to undertake without being a thorough hero. Let us temporarily use the Three Refuges (San Gui, Buddhist refuge ceremony) to cultivate the causes and conditions for the mother and son to transcend the world, and use the Five Precepts (Wu Jie, basic Buddhist precepts) to support the seeds of humans and gods. The Three Refuges refer to: taking refuge in the Buddha will not lead to confusion, taking refuge in the Dharma will not lead to hunger, and taking refuge in the Sangha will ensure that food is pure. Therefore, it is said that improper food is not enough to nourish the Dharma body and wisdom life. The Five Precepts refer to: not killing leads to longevity, not stealing leads to peace, not engaging in sexual misconduct leads to purity, not lying leads to honesty, and not drinking leads to wisdom. These five precepts have upper, middle, and lower levels. The upper level is to govern the mind, the middle level is to restrain behavior, and the lower level is that although the precepts have been taken, they are actually only in name. Fa Shu should carefully consider the upper, middle, and lower levels of the precepts and choose them carefully. (Instruction to Zhu Qiu'an) Ordinary people eat to satisfy desires, only sages can control desires. Eating to satisfy desires leads to losing oneself and chasing after external things; being able to control desires means that nothing cannot be transformed. Therefore, it is said that if one can transform desires, one is equal to the Tathagata. Ordinary people once...
【English Translation】 English version: Not clinging to acceptance or rejection. There are no fixed rules everywhere. Who can judge what is superior or inferior? (Zhu Zi: refers to high-ranking officials) As pure as a high mountain, without a speck of dust. (Qiu Shan: metaphor for purity) Supernatural powers and subtle functions are embodied in everyday tasks such as carrying water and firewood. Yunmen (Yunmen, name of a Chan master) asked the assembly: 'Does the firewood carry the person, or does the person carry the firewood?' Chan Master Xiaoshou (Xiaoshou Chanshi, name of a Chan master) was carrying firewood to the market when the firewood suddenly fell to the ground, and he attained great enlightenment. He composed a verse saying: 'What fell to the ground is nothing else, and what is crisscrossed is not dust. The mountains, rivers, and the great earth, all reveal the true body of the Dharma Raja (Dharma Raja, a respectful title for the Buddha).' Grand Master Lu Xuan (Lu Xuan Daifu, a person's name) said to Nanquan (Nanquan, name of a Chan master): 'Dharma Master Zhao (Zhao Fashi, a monk's name) is very extraordinary, he explains that heaven and earth share the same root, and all things are one entity.' Nanquan pointed to the peony flower in the courtyard and said: 'People see this flower as if they are in a dream.' Alas! Lord Ye's (Lord Ye, a person's name) drawing of the dragon was not without focus, but when the real dragon appeared, he was so frightened that he threw down his pen and ran away. If Zibo (Zibo, name of a Chan master) heard Nanquan say this, he would definitely slap him and say: 'Monk, haven't the rows of white hair on the back of your head seen it?' Fa Shu (Fa Shu, a person's name) has arrived, and Chan Master Zibo's nature does not like to be bogged down, so he briefly pointed out the two favorable and one unfavorable principles for Fa Shu, and mentioned a few opportunities of the ancient worthies (Gu De, ancient eminent monks). He also created his own style, and turned a sentence of the previous words on behalf of Grand Master Lu Xuan, but it was out of pity for Fa Shu who traveled a long distance to climb the mountain and bid farewell to his mother. If one does not use one's fundamental duty to comfort the hearts of Fa Shu and his mother, wouldn't it be like a child? Although it is one's fundamental duty, it is not easy to undertake without being a thorough hero. Let us temporarily use the Three Refuges (San Gui, Buddhist refuge ceremony) to cultivate the causes and conditions for the mother and son to transcend the world, and use the Five Precepts (Wu Jie, basic Buddhist precepts) to support the seeds of humans and gods. The Three Refuges refer to: taking refuge in the Buddha will not lead to confusion, taking refuge in the Dharma will not lead to hunger, and taking refuge in the Sangha will ensure that food is pure. Therefore, it is said that improper food is not enough to nourish the Dharma body and wisdom life. The Five Precepts refer to: not killing leads to longevity, not stealing leads to peace, not engaging in sexual misconduct leads to purity, not lying leads to honesty, and not drinking leads to wisdom. These five precepts have upper, middle, and lower levels. The upper level is to govern the mind, the middle level is to restrain behavior, and the lower level is that although the precepts have been taken, they are actually only in name. Fa Shu should carefully consider the upper, middle, and lower levels of the precepts and choose them carefully. (Instruction to Zhu Qiu'an) Ordinary people eat to satisfy desires, only sages can control desires. Eating to satisfy desires leads to losing oneself and chasing after external things; being able to control desires means that nothing cannot be transformed. Therefore, it is said that if one can transform desires, one is equal to the Tathagata. Ordinary people once...
涉欲境。但知有境。而不知有己。惟聖人即欲無慾。故能妙萬物而無累也。
世間法精神不極。我所不化。終不能入其閫域。況出世間法乎。大都世間法。帶情而入。亦可得其精。出世間法。茍不超情而入。直饒你苦心到驢年。終無有入處。故曰。離心意識參。若不離心意識。凡所參者皆心意識也。古人謂之用賊作家。非但家破。禍終不免。
憨憨子曰。吾讀棗柏論。乃知清涼之疏華嚴也。雖精且深。然不若李方山之發揮。無蹊徑可尋。而天機深者。以不可尋為前茅。研窮不已。忽焉而入。則笑歌于彌勒樓閣之中。遨遊于無量剎海之上。得事事無礙者。如普庵肅。英邵武輩。自唐迄明。亦不乏人也。但于遭際有通塞。故其所得者。有隱顯於時焉。如船子不得夾山。則終陸沈于煙波中已。夫華嚴法華。吾大雄氏始終本懷也。彼大經疏則有清涼。論則有方山。唯法華也。既為華嚴之終。若不假手于天臺。則玄義之作。其孰能之。有宋寂音尊者。作論論法華。則以文字而拋擲不傳之妙。於三周九喻之間。譬如夜光之珠。宛轉橫斜衝突于金盤之內。不可得而測其方向也。所可必者。知其不出盤耳。盤喻文字。珠喻不傳之妙也。或曰妙不可傳。既不可傳。孰知其妙。既知妙而不可以文字語言得之。則文字語言。獨外
【現代漢語翻譯】 現代漢語譯本：沉溺於慾望的境界，只知道有外境，卻不知道有自身。只有聖人才能達到即是慾望又沒有慾望的境界，所以能夠巧妙地運用萬物而沒有牽累。 世間法的精神不夠精純，『我』的執著沒有被化解，最終不能進入它的門徑，更何況是出世間法呢？大體上說，世間法，帶著情感進入，或許還能得到它的精髓。出世間法，如果不超越情感而進入，即使你苦心鉆研到驢年，最終也不會有入門之處。所以說，要離開心意識去參悟。如果不能離開心意識，那麼所有參悟的都是心意識。古人說這是『用賊作家』，非但家破人亡，災禍最終也無法避免。 憨憨子說：『我讀了棗柏的論著，才知道清涼疏解《華嚴經》的精妙之處。雖然精深，但不如李方山的發揮。沒有固定的路徑可以尋找，而天機深邃的人，以不可尋找作為先導。深入研究而不停止，忽然之間進入，那麼就能在彌勒菩薩的樓閣中歡歌，在無量的剎土之海上遨遊。』能夠做到事事無礙的人，比如普庵肅、英邵武等人，從唐朝到明朝，也不乏其人。只是在際遇上有通達和阻塞，所以他們所得到的，有隱顯於世的時候。比如船子如果沒有遇到夾山，那麼最終也會沉沒在煙波之中。華嚴和法華，是我釋迦牟尼佛始終的本懷。對於《華嚴經》，有清涼的疏解，有方山的論著。唯獨《法華經》，既是《華嚴經》的終結，如果不借助天臺宗，那麼玄義的著作，又有誰能完成呢？宋朝的寂音尊者，作論來論述《法華經》，那麼就用文字來拋擲那不可言傳的妙處，在三週九喻之間，譬如夜光之珠，宛轉橫斜地在金盤內衝突，不可測度它的方向。所可以確定的是，知道它不會超出金盤之外。金盤比喻文字，珠子比喻不可言傳的妙處。』或者有人說：『妙處不可言傳，既然不可言傳，誰知道它的妙處呢？』既然知道妙處而不能用文字語言得到它，那麼文字語言，難道是外在於妙處的嗎？
【English Translation】 English version: Being involved in the realm of desire, one only knows the external environment but does not know oneself. Only a sage can reach the state of being both with and without desire, so he can skillfully use all things without being burdened. The spirit of worldly dharmas is not pure enough, and the attachment to 'self' is not resolved, so one cannot ultimately enter its gate, let alone the transcendental dharmas. Generally speaking, worldly dharmas, entered with emotions, may still obtain its essence. Transcendental dharmas, if not entered by transcending emotions, even if you study diligently until the donkey year, you will never have a way to enter. Therefore, it is said that one must contemplate by leaving the mind and consciousness. If one cannot leave the mind and consciousness, then all contemplations are mind and consciousness. The ancients said this is 'using a thief as the master of the house,' not only will the family be ruined, but disaster will ultimately be unavoidable. Hanhanzi said: 'I read Zao Bo's treatises and then I knew the wonderfulness of Qingliang's commentary on the Avatamsaka Sutra (Huayan Jing). Although profound, it is not as good as Li Fangshan's exposition. There is no fixed path to find, and those with deep heavenly mechanisms take the unsearchable as the guide. Studying deeply without stopping, suddenly entering, then one can sing and dance in Maitreya's pavilion, and travel on the sea of countless Buddha lands.' Those who can achieve unobstructedness in everything, such as Puan Su and Ying Shaowu, have not been lacking from the Tang Dynasty to the Ming Dynasty. It's just that there are times of success and obstruction in encounters, so what they have obtained has times of being hidden and revealed in the world. For example, if Boatman (Chuanzi) had not met Jiashan, he would have eventually sunk in the misty waves. The Avatamsaka Sutra (Huayan Jing) and the Lotus Sutra (Fahua Jing) are the original intentions of our Shakyamuni Buddha from beginning to end. For the Avatamsaka Sutra (Huayan Jing), there is Qingliang's commentary and Fangshan's treatises. Only the Lotus Sutra (Fahua Jing), which is the culmination of the Avatamsaka Sutra (Huayan Jing), if not with the help of the Tiantai school, then who can complete the work of profound meaning? Venerable Jiyin of the Song Dynasty, wrote treatises to discuss the Lotus Sutra (Fahua Jing), then he used words to throw away the unspeakable wonder, between the three circumferences and nine metaphors, like a night-shining pearl, twisting and turning diagonally colliding in a golden plate, unable to measure its direction. What can be certain is that it will not go beyond the golden plate. The golden plate is a metaphor for words, and the pearl is a metaphor for the unspeakable wonder.' Or someone said: 'The wonder cannot be conveyed in words, since it cannot be conveyed, who knows its wonder?' Since one knows the wonder but cannot obtain it with words and language, then are words and language external to the wonder?
乎妙哉。如文字語言既在妙外。則文字語言不可得而傳。妙可傳也。妙既可傳。而文字語言不可傳者。則粗者愈精。精者愈粗矣。子為我即之。憨憨子應曰。精。謂理也。粗。謂事也。理。猶水也。事。猶波也。如必以為文字語言非妙。妙非文字語言。是離波求水也。離水求波也。子悟波水之喻。則精粗不待吾再告而知矣。天臺建六即。六波也。即。水也。有迷波者。謂波非水也。有迷水者。謂水非波也。謂波非水。則凡夫甘陷無分之阱。終迷而不出矣。謂水非波。則淺悟之徒。不免坐于忽聖之坑也。此吾天臺六即所以建也。六即者。理即。名字即。觀行即。相似即。分證即。究竟即是也。夫理即也者。謂聖凡共有也。名字即。謂其聞名知義也。觀行即。謂其能依解起行也。相似即。謂其依行得相似理水也。分證即。謂其能入初住。得與真法流水即也。自是由等覺而成妙覺。謂之究竟即也。是以知即外六。則即無所得。知六外即。則六亦無所得。能如是知者。乃謂之圓解也。依圓解起行。始謂之圓行。行既圓。則所證獨不圓乎。嗚呼。藏通別皆金口所流出也。不名之圓教。惟華嚴法華。諸最上乘經。謂之圓教。蓋根器異也。如華嚴時非鹿苑時也。乃至非法華時也。豈如來聖人有異心異言哉。如六即之建。五位之設。總
謂理可頓悟。事須漸除。故不假五位。陶鑄無始習染至盡。則果體終不可證也。陶鑄習染。若不先頓悟圓旨。則行屬有為。非圓行也。唯六即即。波外無水也。唯即即六。水外無波也。然華嚴法華。皆以象寓意。能得意而忘象者。指波為水可也。指理為事可也。指精為粗可也。指粗為精可也。脫泥像而不得其意。雖清涼方山石門復出。吾未如之何已。
夫繩之為網。則水陸之命。有所逸者。未可知也。以錢為網。則水陸之味窮矣。夫味離舌無有。舌離身無有。身離心無有。故至淫者化為婦人。至暴者化為猛虎。蓋其心既變。其形不得不變也。此非心能生身乎。人茍能因味得舌。因舌得身。因身得心。因心得性。性得則孰為物。孰為我。故曰血氣之屬必有知。凡有知者必同體。又曰性相近也。世儒不知性。橫謂我性與物性不同。遂因味失舌。因舌失身。因身失心。因心昧性。昧性則無往而非情。所以被形用。而不能用形耳。既為形用。不過窮口腹之慾。安知所謂性哉。劉生倘薦此。則戒殺不難矣(勸劉生戒殺)。
紫柏老人集卷之七 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之八
明 憨山德清 閱
法語
聖人知三障為患之大。所以設懺摩法
{ "translations": [ "現代漢語譯本：", "所謂『理』是可以頓悟的，而『事』則必須逐漸去除。因此，不需要經歷五位（指修行過程中的五個階段），就能將無始以來的習氣和染污徹底清除，否則最終無法證得果地的本體。如果不能先頓悟圓滿的宗旨，就去陶冶和去除習染，那麼這種修行就屬於有為法，不是圓滿的修行。只有『六即是即』，波浪之外沒有水；只有『即即是六』，水之外沒有波浪。然而，《華嚴經》和《法華經》都是用比喻來表達意義，能夠領會意義而忘記比喻的人，就可以指波浪為水，指『理』為『事』，指精細為粗糙，指粗糙為精細。如果脫離了泥塑的象，卻不能領會其中的意義，即使是清涼（指清涼國師，華嚴宗的代表人物）、方山（指方山法師）、石門（指石門慧開禪師） पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि 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पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनرपि पुनरपि पुनरपि पुनरपि पुनरपि पुनرपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनرपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनرपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि पुनरपि
而蕩除之。三障既蕩。本心光圓。本心光圓。則自利利他。無往而不克矣。三障者何。所謂煩惱障。業障。報障。煩惱障者何。本心無欠。以日用而不知。此點不知。即煩惱障也。由不知而造不善。即業障也。既造不善。則天地鬼神必厭之矣。厭必誅。誅則據罪結款。死必無赦。即報障也。如一心不生。萬善不昧。開物成務。功高無累。此又由不知而悟。不知初無自性。不知成智。以智治習。習盡神全。則無為而不可也。假名曰聖。
夫水之為物也。果有常耶。果無常耶。有常。天人則以為琉璃。餓鬼則以為猛焰。魚龍則以為窟宅。人間世則以為波流。無常。則舍琉璃而猛焰無從。舍猛焰而窟宅無從。舍窟宅則波流亦無本矣。眾人日用之塵勞。在聖人則無非解脫也。塵勞解脫。果一物乎。果二物乎。一則熱惱之與清涼不同。二之則舍熱惱而求清涼。譬如離波求水。安可得哉。今有人於此。欲以塵勞作大佛事。茍未知余說。終不免受塵勞驅役。奴而為主。主寧不受命。宜痛思之。
夫凡聖無常。悟迷似異。諦觀當處。本絕纖塵。然未拔情根。愛憎封蔀。綿歷長劫。徒自疲勞。固有衣珠。莫知是寶。一朝指破。富樂無窮。八大人覺經。辭簡理勝。風致幽奧。即眾生一念之迷。如來大人妙開八覺。有緣眾生。茍
【現代漢語翻譯】 現代漢語譯本：從而盪滌清除它們。三障一旦清除，本心（本源之心）的光芒就會圓滿。本心光芒圓滿，就能自利利他，所做之事無往而不成功。什麼是三障呢？就是所謂的煩惱障、業障、報障。什麼是煩惱障呢？本心本來沒有欠缺，卻在日常生活中不知曉（本心的存在）。這一點不知曉，就是煩惱障。由於不知曉而造作不善之事，就是業障。既然造作了不善之事，那麼天地鬼神必定厭惡他。厭惡必定會誅罰。誅罰就會根據罪行結案，死後必定無法赦免，這就是報障。如果一心不生惡念，萬般善行都不會被矇蔽，開創事物成就事業，功勞高也不會有牽累。這又是從不知曉到覺悟。不知曉本來就沒有自性，不知曉可以轉變為智慧。用智慧來治理習氣，習氣消盡神氣完備，那麼無為而無所不能。可以假名為聖人。
水這種東西，究竟是恒常不變的呢？還是無常變化的呢？說是恒常不變，天人和阿修羅（Asura）會認為是琉璃，餓鬼（Preta）會認為是猛烈的火焰，魚龍（Naga）會認為是洞穴住所，人間的人則認為是波浪水流。說是無常變化，那麼捨棄琉璃，猛烈的火焰就無從產生；捨棄猛烈的火焰，洞穴住所就無從產生；捨棄洞穴住所，那麼波浪水流也就沒有根本了。眾人每天所經歷的塵世煩惱，在聖人看來無非是解脫。塵世煩惱和解脫，究竟是一回事呢？還是兩回事呢？說是一回事，那麼熱惱和清涼就不同；說是兩回事，那麼捨棄熱惱而尋求清涼，就像離開波浪去尋找水，怎麼可能得到呢？現在有個人在這裡，想要用塵世煩惱來做偉大的佛事，如果不知道我所說的這些道理，最終免不了被塵世煩惱所驅使役使，像奴隸一樣反而成了主人。主人難道會聽從奴隸的命令嗎？應該深刻地思考這個問題。
凡夫和聖人本性無常，覺悟和迷惑看似不同。仔細觀察當下之處，本來就沒有絲毫塵埃。然而沒有拔除情愛的根源，愛和憎遮蔽了智慧，經歷漫長的時間，只是徒勞地疲憊。本來就有衣里明珠（cintamani），卻不知道是寶物。一旦有人指破，就能獲得無盡的富樂。八大人覺經（Eight Great Awakenings of Great Beings Sutra），文字簡練而道理深刻，意境幽深玄妙。揭示了眾生一念的迷惑，如來（Tathagata）大人巧妙地開示了八種覺悟。有緣的眾生，如果能夠……
【English Translation】 English version: And thereby sweep them away. Once the three obstacles are cleared, the light of the original mind (original heart) becomes complete and perfect. When the light of the original mind is complete and perfect, one can benefit oneself and others, and everything one does will be successful. What are the three obstacles? They are the so-called afflictions obstacle, karma obstacle, and retribution obstacle. What is the afflictions obstacle? The original mind is inherently without deficiency, yet one is unaware of it in daily life. This point of unawareness is the afflictions obstacle. Due to this unawareness, one creates unwholesome deeds, which is the karma obstacle. Having created unwholesome deeds, the heavens, earth, ghosts, and spirits will surely detest one. Detestation will lead to punishment. Punishment will be based on the crimes committed, and there will be no pardon after death, which is the retribution obstacle. If one does not give rise to a single evil thought, and all good deeds are not obscured, one can initiate things and accomplish tasks, and one's merits will be high without any encumbrances. This is also from unawareness to awakening. Unawareness originally has no self-nature, and unawareness can be transformed into wisdom. Using wisdom to govern habits, when habits are exhausted and the spirit is complete, one can achieve everything through non-action. One can be nominally called a sage.
As for water, is it constant or impermanent? If it is constant, gods and asuras (Asura) will see it as lapis lazuli, hungry ghosts (Preta) will see it as fierce flames, fish and dragons (Naga) will see it as caves and dwellings, and humans will see it as waves and currents. If it is impermanent, then without lapis lazuli, fierce flames cannot arise; without fierce flames, caves and dwellings cannot arise; without caves and dwellings, then waves and currents would have no basis. The worldly troubles that people experience daily are, in the eyes of a sage, nothing but liberation. Are worldly troubles and liberation one thing or two things? If they are one, then heat and coolness are different. If they are two, then abandoning heat to seek coolness is like leaving the waves to seek water, how can one obtain it? Now, if someone here wants to use worldly troubles to perform great Buddhist deeds, if they do not understand what I have said, they will inevitably be driven and enslaved by worldly troubles, like a slave becoming the master. Would the master listen to the slave's commands? One should deeply contemplate this.
Ordinary beings and sages are impermanent in nature, and enlightenment and delusion seem different. Upon careful observation of the present moment, there is originally no trace of dust. However, without uprooting the roots of affection, love and hatred obscure wisdom, and one experiences countless eons, only to be wearily exhausted. One inherently possesses a jewel in one's robe (cintamani), but does not know it is a treasure. Once someone points it out, one can obtain endless wealth and happiness. The Sutra of the Eight Great Awakenings of Great Beings (Eight Great Awakenings of Great Beings Sutra) is concise in its words but profound in its principles, with a deep and mysterious meaning. It reveals the delusion of a single thought of sentient beings, and the Tathagata (Tathagata) skillfully reveals the eight awakenings. If sentient beings with affinity can...
得一覺定超苦海。況兼得者哉。陸太宰季子基志。受性多思。狥習不悟。殊不知多思則傷脾。脾傷土瘠。萬物以土為母。母病而子豈獨無恙乎。於是命其受持此經。蓋欲以資覺思化。思化無我。無我則同。同則無物。物我既忘。孰為能思。孰為所思。能所寂然。一念之迷。遂成八覺矣。此季高續命丹也。敢不寶之(示陸繼皋持八大人覺經)。
夫七情之與八覺。果一乎哉。果二乎哉。隨順七情。則苦海濤生。隨順八覺。則涅槃山寂。於是大覺老人憫諸流浪。即眾生日用之不覺。開為八覺。蓋欲一切眾生。一覺永覺。如分一燈之光。光光無盡。然此光在眼為見。在耳為聞。在鼻為嗅。在舌為嘗。在身為覺。在意為知。故曰分一精明。為六和合。如一心不生。且道八覺在甚麼處。英靈黑白。直下果知好惡。則經所謂八覺者。何異畫蛾眉于渾沌者哉。
原夫鍜昏散之椎輪。三世諸佛迭相授受者也。第在用之何如耳。用之果善。消昏散於剎那。扶止觀于大寂。隕山河于未始有地。蕩身心於無得之鄉。斷欲結之利刀。資靈軀之正命。效見當人之勇。心遊象帝之先。本有神珠。光明在掌。初非他寶。價直誰酬。即凡身而證佛身。依俗諦而造真諦。功高空施。福德難量。誠以行人。一息昏散清。即一息佛。一念昏散清。
【現代漢語翻譯】 現代漢語譯本： 通過領悟『一覺』（Eka-bodhi，唯一覺悟）便能超越苦海。更何況是『得』到它呢？陸太宰（姓陸的太宰）的兒子季子基志（Ji Zi Jizhi），天性多思，卻因沉溺於習性而不能覺悟。他不知道多思會損傷脾臟，脾臟受損則土質瘠薄。萬物以土為母，母親生病，兒子又怎能安然無恙呢？於是我命他受持此經（《八大人覺經》），是希望藉此來資助他覺悟，化解思慮。思慮化解則達到『無我』的境界，無我則與萬物相同。相同則無物存在。物與我既然都已忘卻，誰又能思考？誰又被思考呢？能思與所思都寂然不動，一念之迷，便成就了八種覺悟。這便是季高（Ji Gao）的續命丹啊！怎敢不珍視它呢？（開示陸繼皋持誦《八大人覺經》）。
七情（喜、怒、憂、思、悲、恐、驚）與八覺（八大人覺），究竟是一回事呢？還是兩回事呢？隨順七情，則苦海波濤洶涌；隨順八覺，則涅槃之山寂靜無聲。於是大覺老人（偉大的覺悟者，指佛陀）憐憫那些流浪的眾生，從眾生每日的習用而不覺悟處，開示出八種覺悟。是希望一切眾生，一覺而永遠覺悟，如同分出一盞燈的光芒，光光相續，無窮無盡。然而這光在眼中則為見，在耳中則為聞，在鼻中則為嗅，在舌中則為嘗，在身上則為覺，在心中則為知。所以說分出一份精明，成為六種和合（眼、耳、鼻、舌、身、意與色、聲、香、味、觸、法和合）。如果一心不生，那麼請問八覺又在哪裡呢？英靈的黑白分明，直接就能分辨好壞，那麼經中所說的八覺，與在混沌中畫眉又有什麼區別呢？
追溯那錘鍊昏昧散亂的椎輪（指佛法），是三世諸佛（過去、現在、未來諸佛）互相傳授的。關鍵在於如何運用它。如果運用得當，就能在剎那間消除昏昧散亂，扶持止觀（奢摩他與毗婆舍那）進入大寂靜，使山河隕落到未曾有地的狀態，滌盪身心到達無所得的境界。這是斬斷慾望之結的利刀，是資養靈性軀體的正命（正確的謀生方式），傚法見性之人的勇敢，心遊于象帝之先（超越現象的境界）。本有的神珠，光明就在掌中，最初就不是其他的寶物，它的價值誰能酬謝呢？當下以凡夫之身而證得佛身，依靠世俗諦而成就真諦。功勞之高猶如空施（無所求的佈施），福德難以衡量。實在是因為修行人，一息之間昏昧散亂得以清除，就是一息之間的佛；一念之間昏昧散亂得以清除。
【English Translation】 English version: Attaining the 『Eka-bodhi』 (唯一覺悟, the one and only enlightenment) allows one to transcend the sea of suffering. How much more so if one 『obtains』 it? The son of Grand Tutor Lu (陸太宰), Ji Zi Jizhi (季子基志), was naturally prone to contemplation, yet remained unenlightened due to indulgence in habits. Little did he know that excessive contemplation injures the spleen, and a damaged spleen leads to barren soil. All things consider soil as their mother; if the mother is ill, how can the son remain unscathed? Therefore, I instructed him to uphold this Sutra (《八大人覺經》, the Sutra of Eight Great Awakenings), hoping to aid his enlightenment and dissolve his thoughts. Dissolved thoughts lead to the state of 『no-self』 (無我), and no-self is identical to all things. Identical, then nothing exists. With both things and self forgotten, who can contemplate? Who is contemplated? When both the contemplator and the contemplated are still, a single moment of delusion transforms into eight awakenings. This is Ji Gao』s (季高) life-extending elixir! How dare we not treasure it? (Instructing Lu Jizhi to uphold the Sutra of Eight Great Awakenings).
Are the seven emotions (七情, joy, anger, sorrow, thought, grief, fear, fright) and the eight awakenings (八覺, the Eight Great Awakenings) ultimately one and the same? Or are they two different things? Following the seven emotions, the waves of the sea of suffering arise; following the eight awakenings, the mountain of Nirvana becomes silent. Thus, the Great Awakened One (大覺老人, the great enlightened one, referring to the Buddha), pitying those wandering beings, revealed the eight awakenings from the daily habits and unawareness of sentient beings. It is hoped that all sentient beings, with one awakening, will be eternally awakened, like dividing the light of a lamp, light continuing light, endlessly. However, this light is seeing in the eyes, hearing in the ears, smelling in the nose, tasting in the tongue, feeling in the body, and knowing in the mind. Therefore, it is said that dividing a portion of intelligence becomes the six harmonies (六和合, the harmony of the six sense organs - eyes, ears, nose, tongue, body, and mind - with their corresponding objects - form, sound, smell, taste, touch, and dharma). If a single thought does not arise, then where are the eight awakenings? The brilliance of black and white is clear, directly distinguishing good from bad. Then, what difference is there between the eight awakenings mentioned in the Sutra and drawing eyebrows in chaos?
Tracing back to the mallet (椎輪, metaphor for the Dharma) that forges away darkness and scattering, it is what the Buddhas of the three times (三世諸佛, past, present, and future Buddhas) have transmitted to each other. The key lies in how it is used. If used well, it can eliminate darkness and scattering in an instant, support Samatha (奢摩他) and Vipassana (毗婆舍那) to enter great stillness, cause mountains and rivers to fall into a state of never having existed, cleanse body and mind to reach a realm of non-attainment. This is the sharp knife that cuts through the knots of desire, the correct livelihood (正命, right livelihood) that nourishes the spiritual body, emulating the courage of those who see their nature, the mind wandering beyond the realm of phenomena. The inherent divine pearl, its light is in the palm of your hand, it was never another treasure, who can repay its value? Instantly attaining Buddhahood with a mortal body, relying on conventional truth to create ultimate truth. The merit is as high as selfless giving (空施, giving without seeking reward), the blessings are immeasurable. Indeed, it is because the practitioner, in a single breath, clears away darkness and scattering, is a Buddha in that single breath; in a single thought, clears away darkness and scattering.
即一念佛耳。嗚呼。茫茫苦海之中。凡有血氣之屬。莫不抱靈。而頭出頭沒。不可勝計。設有一人。能于椎輪之下。清一息一念昏散。成一息一念佛者。若以佛眼觀之。則其功德信不可思議。況夫多時日者乎。蓋人貴自反。果能反照。自己分上昏散。自生至死。剎那有停息乎。故曰。若人靜坐一須臾。勝造河沙七寶塔。寶塔畢竟化為塵。一念靜心成正覺。如或用之不善。亦不荒失人天福田。是以黑白賢豪。能言者。宜遊揚讚歎。有力者。宜護持周給。凡道場所在。等心助揚之(煆昏散道場)。
壽夭無相。相惟其心。心生則吉兇可管。不生則凡聖坐斷。是以鑄夭為壽。如土作塊。成與不成。顧我所作如何耳。故以增上心持咒。靡不成就。平平心持咒。但可敵夭。眇劣心持咒。終未得效。但植來因也(授元新持咒)。
法立。則不法者不立矣。然不以智火鑄其情。則法情並立矣。大概聖人立意。不過化其情。而不化其法也。蓋法屬依他。情屬遍計。如能即遍計而入依他。即依他而入圓成。即圓成而入破沙盆。即破沙盆而入涂毒鼓。由涂毒鼓而入深慈三昧海。則凡聖之罏錘。在乾屎橛而不在法立也。故曰。煩他萬象說法。我且博閑耳。法立薦此。始不負石頭路滑之記(示法立)。
相本無常。隨熏而就
【現代漢語翻譯】 現代漢語譯本： 僅僅是一念佛啊！唉！茫茫苦海之中，凡是有血氣的生命，沒有不具有靈性的，卻在其中頭出頭沒，數量多得無法計算。假設有一個人，能夠在簡陋的佛堂之下，清醒地用一呼一吸的時間，將昏沉散亂轉為一呼一吸的唸佛，如果用佛眼來看，那麼他的功德真是不可思議。更何況是花費更多的時間呢？人最重要的是反省自己。如果能夠反觀自照，自己從出生到死亡，昏沉散亂的念頭，剎那間有停止過嗎？所以說：『如果有人哪怕只用**一須臾（極短的時間），也勝過建造恒河沙數七寶塔。寶塔最終會化為塵土，而一念靜心卻能成就正覺。』如果使用不善，也不會荒廢人天福田。因此，無論黑道白道的賢人豪傑，能言善辯的人，應該廣為宣揚讚歎；有能力的人，應該護持賙濟。凡是道場所在之處，都要平等地幫助弘揚它（錘鍊昏沉散亂的道場）。
壽命長短沒有定相，相貌取決於內心。心念生起，吉兇禍福就可以預見；心念不生，凡夫和聖人的界限就斷絕了。因此，將短命轉化為長壽，就像用泥土做成土塊一樣，成功與否，取決於我們所作所為如何。所以用增上心持咒，沒有不成就的；用平常心持咒，只能抵擋夭折；用微弱的心持咒，最終不會得到效果，但可以種下來世的因緣（授予元新持咒）。
法如果確立，那麼不合乎法的行為就不能存在了。然而，如果不以智慧之火來熔鑄情慾，那麼法和情慾就會同時存在。大概聖人立法的用意，不過是化解情慾，而不是化解法本身。因為法屬於依他起性（dependent nature），情慾屬於遍計所執性（imagined nature）。如果能夠從遍計所執性而進入依他起性，從依他起性而進入圓成實性（perfected nature），從圓成實性而進入打破沙盆，從打破沙盆而進入涂毒鼓（喻指危險但能警醒人），由涂毒鼓而進入深慈三昧海（deep samadhi of loving-kindness），那麼凡夫和聖人的冶煉之爐，就在乾屎橛（dried dung，喻指無價值之物）而不在於法的確立。所以說：『讓萬象來演說法，我且廣泛地涉獵。』法如果確立並推薦這個，才不辜負石頭路滑的記載（開示法立）。
相貌本來就是無常的，隨著熏習而形成。
【English Translation】 English version: It is just one thought of Buddha! Alas! In the vast sea of suffering, all beings with blood and breath possess spirituality, yet they rise and sink within it, their numbers beyond calculation. Suppose there is a person who, within a humble temple, can clear away the confusion and distraction of a single breath, transforming it into a single breath of mindfulness of Buddha. If viewed with the eyes of a Buddha, the merit of this is truly inconceivable. How much more so for those who spend more time? The most important thing for people is to reflect on themselves. If one can turn inward and illuminate oneself, have one's confused and scattered thoughts, from birth to death, ever ceased for even a moment? Therefore, it is said: 'If a person spends even **a moment (a very short time) in mindfulness, it surpasses building stupas of seven treasures as numerous as the sands of the Ganges. Treasure stupas will eventually turn to dust, but a single thought of stillness can achieve perfect enlightenment.' If used improperly, it will not waste the fields of merit for humans and devas. Therefore, virtuous and heroic people of all walks of life, those who are eloquent, should widely proclaim and praise it; those who are capable should protect and provide for it. Wherever a Dharma center is located, everyone should equally help to promote it (tempering the confused and scattered Dharma center).
Lifespan has no fixed form; appearance depends on the mind. When thoughts arise, good and bad fortune can be foreseen; when thoughts do not arise, the distinction between ordinary beings and sages is severed. Therefore, transforming a short life into a long one is like making a clod of earth; whether it succeeds or not depends on what we do. Therefore, holding a mantra with an enhanced mind, there is nothing that cannot be accomplished; holding a mantra with an ordinary mind can only ward off premature death; holding a mantra with a weak mind will ultimately not achieve results, but can plant the seeds for future lives (instructing Yuanxin to hold the mantra).
If the Dharma is established, then what is not in accordance with the Dharma cannot exist. However, if one does not use the fire of wisdom to melt away desires, then both the Dharma and desires will coexist. Generally, the intention of the sages in establishing the Dharma is only to transform desires, not to transform the Dharma itself. Because the Dharma belongs to dependent nature, and desires belong to imagined nature. If one can enter dependent nature from imagined nature, enter perfected nature from dependent nature, enter breaking the sand bowl from perfected nature, enter the poisoned drum (metaphor for danger that can awaken people) from breaking the sand bowl, and enter the deep samadhi of loving-kindness from the poisoned drum, then the furnace for forging ordinary beings and sages lies in dried dung (metaphor for worthless things) and not in the establishment of the Dharma. Therefore, it is said: 'Let all phenomena expound the Dharma, and I will broadly study them.' If the Dharma is established and this is recommended, then it will not betray the record of the slippery stone path (showing the establishment of the Dharma).
Appearances are inherently impermanent, shaped by conditioning.
。是以過去善惡之業熏心。則感現在苦樂之報。如印印泥。卒難改轉。此蓋論眾人也。若修行之士。則不可定其修短。縱前生所造之業。應感苦報。以其現在力行精進。罪不勝功。轉苦為樂。易短成修。往往目見。且驗之不少矣。及讀南嶽思大禪師曲授心要。印證明白。皎如日星。不復疑之。其言曰。初學行者。未得事從心轉。但可閉目假想為之。久久純熟。即諸法隨念改轉。如指屈伸。了無難者。故大菩薩。乃至二乘小聖。五通仙人等。能得即事改變。無而現有。有而現無也。由是觀之。以假觀熏心。則法法皆假。變易何難哉。以空觀熏心。法法皆空。卷有入無。相不可得。何夭何壽。何罪何福。以中觀熏心。則有無離即。陰陽不能籠罩。神智不能卜度。言相可轉亦可。不可轉亦可。不可不違可。可不違不可。如夜光神珠。宛轉橫斜于金盤之中。雖聖似仲尼。明如離婁。孰能定其所向者乎。故曰相逐心生。相隨心滅。有相無相。生滅由心。了心之人。所以生死之際。來如著衫。去如脫褲。略不作愛憎見也(論相)。
僧海洲參師。問曰。汝出家為甚麼。曰為求出苦。師曰以何法則求出苦。曰我資鈍。但唸佛。師曰。汝唸佛常間斷否。曰閤眼睡時便忘了。師震威呵曰。閤眼便忘。如此唸佛。念一萬年也沒幹。汝
【現代漢語翻譯】 現代漢語譯本：因此，過去的善惡業力薰染內心，就會感得現在苦樂的果報，就像印章蓋在泥上，最終難以改變。這大概是說普通大眾的情況。如果是修行的人，就不能確定其壽命長短。即使前生所造的惡業，應該感受苦報，但因為現在努力修行精進，罪業抵不過功德，就能轉苦為樂，變短命為長壽，這樣的例子屢見不鮮。等到讀了南嶽思大禪師（Nanyue Si Da Chanshi）秘密傳授的心要，印證明白，像太陽星星一樣清晰，不再懷疑。其中說：『初學修行的人，還沒有達到事隨心轉的境界，只能閉上眼睛假想去做。時間久了純熟了，那麼一切法隨著念頭改變，就像屈伸手指一樣，沒有困難。所以大菩薩（Da Pusa），乃至二乘小聖（Er Cheng Xiao Sheng）、五通仙人（Wu Tong Xian Ren）等，能夠立即改變事物，無中生有，有中化無。』由此看來，用假觀薰染內心，那麼一切法都是虛假的，改變有什麼困難呢？用空觀薰染內心，一切法都是空性的，將有捲入無，相不可得，哪裡有什麼夭折和長壽，什麼罪過和福報？用中觀薰染內心，那麼有和無都遠離執著，陰陽不能籠罩，神智不能卜算。說相可以轉變也可以不轉變，說不可違背也可以違背。就像夜光神珠（Ye Guang Shen Zhu），在金盤中婉轉橫斜，即使是聖人如仲尼（Zhong Ni），明智如離婁（Li Lou），誰能確定它的方向呢？所以說相隨心生，相隨心滅，有相無相，生滅由心。瞭解心性的人，所以在生死之際，來如穿衣，去如脫褲，略微沒有**憎見啊（論相）。 僧人海洲（Hai Zhou）參拜師父，問道：『你出家是爲了什麼？』回答說：『爲了求得脫離苦海。』師父說：『用什麼方法求得脫離苦海？』回答說：『我資質愚鈍，只是唸佛。』師父說：『你念佛常常間斷嗎？』回答說：『合上眼睛睡覺時就忘了。』師父震怒呵斥道：『合上眼睛就忘了，這樣唸佛，念一萬年也沒用！你』
【English Translation】 English version: Therefore, the past good and evil karmas, having perfumed the mind, will cause one to experience the present rewards of suffering and joy, like a seal imprinted on mud, which is ultimately difficult to alter. This generally refers to the situation of ordinary people. However, for those who cultivate diligently, the length of their lifespan cannot be predetermined. Even if the evil karma created in a previous life should result in suffering, because they now diligently practice and advance, their merits outweigh their sins, transforming suffering into joy and shortening their lifespan into longevity. Such examples are often seen. After reading the secret teachings imparted by Great Master Si of Mount Nan (Nanyue Si Da Chanshi), the verification is clear, as bright as the sun and stars, leaving no room for doubt. It says: 'Those who are new to cultivation have not yet reached the state where things follow the mind, but they can close their eyes and imagine doing so. Over time, as they become proficient, all dharmas will change according to their thoughts, like bending or stretching a finger, without any difficulty. Therefore, great Bodhisattvas (Da Pusa), and even the lesser sages of the Two Vehicles (Er Cheng Xiao Sheng), the Five-Penetration Immortals (Wu Tong Xian Ren), etc., are able to immediately change things, creating something from nothing and transforming something into nothing.' From this perspective, if one perfumes the mind with the provisional contemplation, then all dharmas are provisional, and what difficulty is there in changing them? If one perfumes the mind with the contemplation of emptiness, all dharmas are empty, rolling existence into non-existence, and no characteristics can be obtained. Where is there any premature death or longevity, any sin or blessing? If one perfumes the mind with the contemplation of the Middle Way, then existence and non-existence are both abandoned, yin and yang cannot encompass it, and divine wisdom cannot predict it. Saying that characteristics can be transformed is also acceptable, and saying that they cannot be transformed is also acceptable. Saying that one cannot violate what is acceptable is also acceptable, and saying that one can violate what is unacceptable is also acceptable. Like a luminous pearl (Ye Guang Shen Zhu) swirling horizontally and obliquely in a golden plate, even if one is a sage like Zhong Ni (Zhong Ni), or as insightful as Li Lou (Li Lou), who can determine its direction? Therefore, it is said that characteristics arise with the mind and cease with the mind, whether there are characteristics or no characteristics, arising and ceasing are due to the mind. Those who understand the mind, therefore, at the time of birth and death, come as easily as putting on clothes, and leave as easily as taking off pants, with no **hatred or aversion (on characteristics). Monk Hai Zhou (Hai Zhou) visited the master and asked, 'Why did you leave home?' He replied, 'To seek liberation from suffering.' The master said, 'By what method do you seek liberation from suffering?' He replied, 'I am dull-witted, so I simply recite the Buddha's name.' The master said, 'Do you often interrupt your recitation of the Buddha's name?' He replied, 'When I close my eyes to sleep, I forget.' The master rebuked him with a stern voice, 'You forget when you close your eyes! Reciting the Buddha's name like that, even if you recite for ten thousand years, it will be useless! You'
自今而後。直須睡夢中唸佛不斷。方有出苦分。若睡夢中不能唸佛。忘記了。一開眼時。痛哭起來。直向佛前叩頭流血。或念千聲。或念萬聲。儘自家力量便罷。如此做了三二十番。自然大昏睡中。佛即不斷矣。且世上唸佛底人。或三二十年。或盡形壽唸佛。及到臨時。卻又無用。此是生前睡夢中。不曾有念頭故也。人生如覺。人死如夢。所以夢中念得佛底人。臨死自然不亂也(示唸佛)。
唸佛法門。最為簡便。但如今唸佛之人。都無定志。所以千百人唸佛。無有一兩人成就者。這一句佛。一切菩薩。一切天。一切人。若生西方者。莫不因此這一句阿彌陀佛而度苦海。然唸佛心真不真。勘驗關頭。直在歡喜煩惱兩處取證。其真假之心。歷然可辨。大抵真心念佛人。于歡喜煩惱中。必然唸唸不間斷。是以煩惱也動他不得。歡喜也動他不得。煩惱歡喜既不能動。死生境上自然不驚怖。今人唸佛。些小喜怒到前。阿彌陀佛便撇在腦後了。如何能得唸佛靈驗。若依我念佛。果能于憎愛關頭。不昧此句阿彌陀佛。而現在日用。不得受用。臨終不得生西方。我舌根必然破爛。你若不依我法行。則唸佛無有靈驗。過在汝。與我無干(示眾唸佛)。
夫人之識心。久混塵勞。莫知返本。欲即塵勞契于覺性。宜假攝持。其
【現代漢語翻譯】 現代漢語譯本 從今以後，必須在睡夢中唸佛不斷，這樣才有脫離苦海的希望。如果睡夢中不能唸佛，忘記了，一旦睜開眼睛，就要痛哭起來，直接向佛前叩頭流血，或者唸誦千聲，或者唸誦萬聲，儘自己的力量就好。如此做了三二十次，自然在大昏睡中，佛號也不會間斷了。況且世上唸佛的人，或者三二十年，或者盡一生唸佛，等到臨終時，卻又沒有用處，這是因為生前睡夢中，不曾有念頭的緣故。人生就像清醒，人死就像做夢，所以夢中能唸佛的人，臨死自然不會慌亂。（開示唸佛）
唸佛法門，最為簡便。但如今唸佛的人，都沒有堅定的意志，所以千百人唸佛，沒有一兩個人能成就的。這一句佛號，一切菩薩（Bodhisattva，指追求覺悟的有情），一切天（Deva，指天神），一切人，如果往生西方極樂世界的人，沒有不是因為這一句阿彌陀佛（Amitābha，梵語，意為無量光或無量壽）而脫離苦海的。然而唸佛的心真不真，檢驗的關鍵，就在歡喜和煩惱兩處取證，其真假之心，歷歷可辨。大抵真心念佛的人，在歡喜煩惱中，必然唸唸不間斷，因此煩惱也動搖不了他，歡喜也動搖不了他。煩惱歡喜既然不能動搖，死生關頭自然不會驚慌恐懼。現在人唸佛，稍微遇到喜怒的事情，阿彌陀佛便拋在腦後了，如何能得到唸佛的靈驗？如果依照我說的唸佛，果真能在憎恨和愛戀的關頭，不忘記這句阿彌陀佛，而現在日常生活中，得不到受用，臨終不能往生西方極樂世界，我的舌根必然破爛。你如果不依照我的方法去做，那麼唸佛就沒有靈驗，過錯在你，與我無關。（開示大眾唸佛）
人的識心，長久混雜在塵世的勞苦中，不知道返回本源。想要從塵世的勞苦中契合覺悟的本性，應該藉助攝持。
【English Translation】 English version From now on, you must continuously recite the Buddha's name even in your dreams, only then will you have a chance to escape suffering. If you cannot recite the Buddha's name in your dreams and forget to do so, as soon as you open your eyes, you must weep bitterly and kowtow before the Buddha until you bleed, reciting the Buddha's name a thousand times or ten thousand times, doing as much as you can. If you do this thirty or forty times, naturally even in deep sleep, the Buddha's name will not be interrupted. Moreover, people in this world who recite the Buddha's name, whether for thirty or forty years, or for their entire lives, find it useless when the time comes, because they never had the thought of reciting the Buddha's name in their dreams during their lifetime. Life is like being awake, and death is like dreaming, so those who can recite the Buddha's name in their dreams will naturally not be confused at the time of death. (Instruction on reciting the Buddha's name)
The method of reciting the Buddha's name is the simplest. But nowadays, people who recite the Buddha's name do not have a firm will, so out of thousands of people who recite the Buddha's name, not even one or two achieve success. This one phrase of the Buddha's name, all Bodhisattvas (Bodhisattva, sentient beings who seek enlightenment), all Devas (Deva, gods), all people, if they are reborn in the Western Pure Land, none of them escape the sea of suffering without relying on this one phrase of Amitābha (Amitābha, Sanskrit for immeasurable light or immeasurable life). However, whether the mind of reciting the Buddha's name is genuine or not, the key to testing it lies in examining it in situations of joy and affliction, and the genuineness or falseness of the mind can be clearly distinguished. Generally speaking, people who sincerely recite the Buddha's name will inevitably recite it continuously in joy and affliction, so affliction cannot move them, and joy cannot move them. Since affliction and joy cannot move them, they will naturally not be frightened in the face of life and death. Nowadays, people who recite the Buddha's name, as soon as they encounter slight joy or anger, throw Amitābha to the back of their minds. How can they obtain the miraculous effects of reciting the Buddha's name? If you recite the Buddha's name according to my method, and can truly not forget this phrase of Amitābha in the face of hatred and love, and do not receive benefits in your daily life, and cannot be reborn in the Western Pure Land at the time of death, my tongue will surely rot. If you do not follow my method, then reciting the Buddha's name will have no miraculous effects, the fault lies with you, and it has nothing to do with me. (Instruction on reciting the Buddha's name to the assembly)
The mind of a person has long been mixed with the toils of the world, and does not know how to return to its origin. If you want to align with the nature of enlightenment from the toils of the world, you should rely on holding onto it.
方匪一。寧有善乎諸如來密因。總持陀羅尼者也。何以故。隨根利鈍。逗教淺深非究竟故。惟得持此咒。不問愚癡智慧。鹹得成就無上甚深希有。以密因不可思議故。若開士信心觀照所持咒語。一字一句。歷歷耳根。心耳交攝。無所雜亂。于睡夢中亦不忘失。即持一遍。勝百千萬遍。能滅八萬四千塵勞。能生八萬四千道果。所有功德甚為希有。不可思量。以是咒為熾盛光王如來。所說本願功德。故開士當持咒時。應當九禮熾盛光王如來。合掌梵跪。日持一百八遍。持一氣畢。取氣可繫心故。是以經云。其誦如錐。謂當入心主持不少間斷也。十二時中。除對人語言外。初醒可持。未睡可持。行可持。住可持。坐可持。臥可持。食飲可持。便溺可持。是以持誦不得間斷。大要以合口默持。令音相瞭然。是為真實持咒。當得四大安樂福慧增長。有所希求必獲如願。若持咒時。當以兩手握金剛拳。上下齒相匝。舌拄上齒齦正中。眼常觀鼻。依鼻觀心。從心觀臍。全體精力。默與咒會。則冥契無功用觀法。實心性得入之津樑也。愿見聞者歡喜受持。乃至堅固盡形壽命。信心不逆。珍重流通。是真佛子(示持咒)。
閑居斗室。一言不祥。則千里應之。好惡積意。至公斯蔽矣。蕓蕓萬物。雖貴賤有序。鉅細弗倫。而所謂生者
【現代漢語翻譯】 現代漢語譯本： 第一，不要認為只有一種方法。難道諸佛如來的秘密因緣，以及總持陀羅尼（Dharani，總攝憶持）就一定是最好的嗎？因為根據眾生根性的利鈍，所教導的深淺程度不同，並非究竟之法。只有受持此咒語，不論是愚癡還是智慧的人，都能成就無上甚深稀有的功德，因為秘密因緣是不可思議的。如果修行人以信心觀照所持的咒語，一字一句都清晰地傳入耳根，心與耳相互攝受，沒有絲毫雜亂，即使在睡夢中也不會忘記。這樣持誦一遍，勝過持誦百千萬遍，能滅除八萬四千種煩惱，能生出八萬四千種道果。所有的功德都非常稀有，不可思量。因為此咒是熾盛光王如來（Usnisavijaya Dharani，頂髻尊勝佛母）所說的本願功德。所以修行人在持咒時，應當九次禮拜熾盛光王如來，合掌梵跪，每天持誦一百零八遍。每次持誦要一口氣完成，因為攝取氣息可以繫住心念。因此經中說，誦經要像錐子一樣，意思是應當深入內心，主持不斷。十二個時辰中，除了與人說話之外，初醒時可以持誦，未睡時可以持誦，行走時可以持誦，站立時可以持誦，坐著時可以持誦，躺著時可以持誦，吃飯喝水時可以持誦，大小便時可以持誦。因此，持誦不能間斷。最重要的是合口默唸，使聲音清晰明瞭，這才是真實的持咒，當得到四大安樂，福慧增長，有所希求必定如願。如果持咒時，應當用兩手握金剛拳（Vajra fist，一種手印），上下牙齒相合，舌頭抵住上牙齦的正中，眼睛經常看著鼻子，依著鼻子觀心，從心觀臍，全身的精力，默默地與咒語相合，就能冥冥中契合無功用的觀法，是真心本性得以進入的津樑。愿見聞者歡喜受持，乃至堅固地盡形壽命，信心不退，珍重地流通，這才是真佛子（指示持咒的方法）。
閑居在狹小的房間里，一句不吉祥的話，千里之外也會應驗。對好與壞的偏好積累在心中，就會矇蔽公正的判斷。蕓蕓眾生，雖然有貴賤的秩序，大小的不同，但所謂生命...
【English Translation】 English version: First, do not assume there is only one right way. Are the secret causes of all Tathagatas (Thus Come Ones, Buddhas), and the Dharani (mantra, mnemonic device) of total retention necessarily the best? Because the teachings vary in depth according to the sharpness or dullness of beings' faculties, they are not ultimate. Only by upholding this mantra, regardless of whether one is foolish or wise, can one achieve supreme, profound, and rare merit, because the secret cause is inconceivable. If a practitioner upholds the mantra with faithful contemplation, each word and each phrase will clearly enter the ear. The mind and ear will mutually embrace, without any confusion, and even in dreams, one will not forget it. Upholding it once in this way is superior to upholding it hundreds of thousands of times. It can extinguish eighty-four thousand defilements and generate eighty-four thousand paths to enlightenment. All the merits are extremely rare and immeasurable. Because this mantra is the original vow of merit spoken by Usnisavijaya Dharani Tathagata (Victorious Buddha with the Crown of Light), when practitioners uphold the mantra, they should bow nine times to Usnisavijaya Dharani Tathagata, join their palms, kneel in the Brahma manner, and uphold it one hundred and eight times each day. Each recitation should be completed in one breath, because taking in breath can anchor the mind. Therefore, the sutra says that reciting should be like a drill, meaning that it should penetrate deeply into the heart and be upheld continuously without interruption. During the twelve periods of the day, except when speaking to others, one can uphold it upon waking, before sleeping, while walking, while standing, while sitting, while lying down, while eating and drinking, and while urinating and defecating. Therefore, upholding and reciting should not be interrupted. The most important thing is to recite silently with the mouth closed, making the sound clear and distinct. This is true mantra recitation, and one will attain the four great joys, and one's blessings and wisdom will increase. Whatever one desires will surely be fulfilled. When upholding the mantra, one should make the Vajra fist (diamond fist, a mudra) with both hands, the upper and lower teeth should be touching, the tongue should be pressed against the center of the upper gum, the eyes should always look at the nose, and one should contemplate the mind based on the nose, and contemplate the navel from the mind. All the energy of the whole body should silently merge with the mantra, and then one will mysteriously unite with the effortless contemplation method, which is the bridge for the true nature of the mind to enter. May those who see and hear this rejoice and uphold it, and even firmly maintain it throughout their lives, with unwavering faith, cherish and circulate it. This is a true Buddha's disciple (showing the method of upholding the mantra).
Living in a secluded room, an inauspicious word will be answered from a thousand miles away. Accumulating preferences for good and bad in the mind will obscure impartial judgment. The myriad beings, although there is an order of nobility and baseness, and differences in size, but what is called life...
。未嘗不均也。然則固情謹聲。以嚴尊生。則為君子。如縱情肆聲。不寶所生。則為小人矣。夫寶生者。貴乎重身重身者。貴乎制情慎言。此三者。惟君子能之。
夫色聲香味觸法。皆名塵而不名心者何哉。良以六者蔽蒙本覺。如塵墮眼中。不惟四方易位。即伸己指莫能見矣。故以塵名。然塵名所。根名能。能所具。則心不名心。而名識也。心去性不遠。識則遠甚。故知道之士。以心推根塵。根塵猶殘雪。能推之智。若罏火方熾。而殘雪投之。何慮其不化哉。如推觸塵。必究離合所自。所自既得。則根亦隨塵而拔。根拔塵脫。情化名性。性既復焉。然後于榮辱死生得喪之場。千陶萬煉。功深觀熟。重以弘願熏之。智光為導。而大丈夫之能事畢矣。一觸既爾。余塵獨非復性之雲梯乎。士不可不知好惡。以致流落異趣。期再出頭難矣。
問白毫宛轉五須彌。何以作此觀。曰墮體黜聰可矣。墮體則能外身。黜聰則能外心。外其身。身則無量。外其心。心則無邊。以無量之身。無邊之心。作此觀有何不成。若侷促於五尺之身。較計于方寸之心。是以見小而忽大也(論觀白毫)。
比丘乞食。本為遠累。累不遠則多擾。擾多。則初心者不能無亂。此吾佛之深憂也。而後世號為僧者。以乞食為恥。毋乃不思之甚
【現代漢語翻譯】 現代漢語譯本： 未嘗不均等。然而，如果謹慎對待情感，小心措辭，以莊重來珍視生命，那就是君子。如果放縱情感，隨意說話，不珍惜生命，那就是小人。珍惜生命的人，重視自身；重視自身的人，重視控制情感，謹慎言語。這三點，只有君子才能做到。 色、聲、香、味、觸、法，都稱為『塵』（指污染），而不稱為『心』（指本性），這是為什麼呢？因為這六者遮蔽了本覺（指原本覺悟的智慧），就像灰塵落入眼中，不僅四方容易顛倒，就連伸出自己的手指也看不見。所以用『塵』來命名。然而，『塵』是所緣（指被感知的對象），『根』（指感官）是能緣（指能感知的主體）。能緣和所緣都具備，那麼心就不稱為『心』，而稱為『識』（指分別意識）。心離本性不遠，識則相去甚遠。所以明白道理的人，用心來推究根塵（指感官和對像），根塵就像殘留的雪。能推究的智慧，就像爐火正旺，把殘雪投入其中，還擔心它不能融化嗎？比如推究觸塵（指觸覺的對象），必須探究離合的由來。如果找到了由來，那麼根也會隨著塵而拔除。根拔除，塵脫落，情感轉化為本性。本性恢復之後，然後在榮辱、生死、得失的場合，經過千錘百煉，功夫深入，觀察純熟，再用弘大的願力薰陶它，以智慧之光引導，那麼大丈夫所能做的事情就完成了。一次觸覺是這樣，其餘的塵難道不是恢復本性的雲梯嗎？修行人不可不知好惡，以至於流落到不同的境地，期望再次出頭就難了。 問：白毫（指佛眉間白毫相）宛轉如五個須彌山（指佛教中的山名），應該如何作這樣的觀想？答：放下身體的執著，摒棄聰明的分別，就可以了。放下身體的執著，就能身外有身；摒棄聰明的分別，就能心外有心。以無量的身體，無邊的心，作這樣的觀想，有什麼不能成功的？如果侷限於五尺之身，計較於方寸之心，這就是見小而忽略大（論觀白毫）。 比丘（指佛教出家男子）乞食，本來是爲了遠離牽累。牽累不遠離，就會多擾亂。擾亂多了，那麼初學者不能不心亂。這是我佛的深切憂慮。而後世被稱為僧人的人，以乞食為恥，難道不是考慮得太少了嗎？
【English Translation】 English version: It is never unequal. However, if one treats emotions with caution, speaks carefully, and values life with dignity, then one is a 'Junzi' (gentleman). If one indulges in emotions, speaks carelessly, and does not cherish life, then one is a 'Xiaoren' (petty person). Those who cherish life value themselves; those who value themselves value controlling emotions and being cautious in speech. These three things, only a 'Junzi' can do. Why are 'rupa' (form), 'shabda' (sound), 'gandha' (smell), 'rasa' (taste), 'sparsha' (touch), and 'dharma' (mental objects) all called 'dusts' (referring to defilements) and not called 'mind' (referring to inherent nature)? It is because these six obscure the 'original awareness' (referring to the original enlightened wisdom), just like dust falling into the eyes, not only is it easy to reverse directions, but even extending one's own finger cannot be seen. Therefore, they are named 'dusts'. However, 'dust' is the 'object' (referring to the perceived object), and 'root' (referring to the senses) is the 'subject' (referring to the perceiving subject). When both subject and object are present, then the mind is not called 'mind', but is called 'consciousness' (referring to discriminating consciousness). The mind is not far from the inherent nature, but consciousness is very far away. Therefore, those who understand the truth use the mind to investigate the 'roots and dusts' (referring to the senses and objects), the roots and dusts are like residual snow. The wisdom that can investigate is like a blazing furnace, and if residual snow is thrown into it, why worry that it will not melt? For example, when investigating 'touch dust' (referring to the object of touch), one must explore the origin of separation and union. If the origin is found, then the root will also be pulled out along with the dust. When the root is pulled out and the dust is removed, emotions are transformed into inherent nature. After the inherent nature is restored, then in the arena of honor and disgrace, life and death, gain and loss, after being tempered thousands of times, with deep effort and mature observation, and then nurtured by great vows, guided by the light of wisdom, then the great man's ability is complete. If one touch is like this, are the remaining dusts not ladders to restore inherent nature? Practitioners must not be ignorant of likes and dislikes, leading to drifting into different realms, and hoping to emerge again will be difficult. Question: The 'white hair' (referring to the white hair mark between the Buddha's eyebrows) curls like five 'Mount Sumerus' (referring to the name of a mountain in Buddhism), how should one make such a contemplation? Answer: Abandoning attachment to the body and discarding clever discrimination is sufficient. Abandoning attachment to the body allows one to have a body outside the body; discarding clever discrimination allows one to have a mind outside the mind. With a limitless body and a boundless mind, what contemplation cannot be successful? If one is confined to a five-foot body and calculates within a square-inch mind, this is seeing the small and neglecting the large (On Contemplating the White Hair). The 'bhikkhu' (referring to a Buddhist monk) begging for food is originally for the purpose of staying away from burdens. If burdens are not kept away, there will be much disturbance. If there is much disturbance, then beginners cannot avoid being disturbed. This is the deep concern of my Buddha. But those in later generations who are called monks are ashamed of begging for food, are they not thinking too little?
乎。又世之號金湯者。唯貴阿諛。是以搖尾乞憐。善解迎合之徒。皆得知事體之稱。由是而觀。僧徒茍且。不獨出家者之罪也。亦在家者毗成之耳。今本朝取士惟以舉業。僧徒試經之科。寢而不行。夫舉業者。本無用之具。藉之以羈縻人情。消磨歲月則可。若以之取人材。裨治道。譬如救火以油。滋其焚矣。僧不以試經剃染。則佛言尚不知。安知佛心乎。不知佛心而為僧。僧何殊俗。僧不殊俗。剃染奚為(缺文)。
故亡佛者。非魔王外道能亡之。亡之者。不殊俗之僧耳(論出家)。
夫人之多欲。始必生於不知足。知足則欲不待遣。而自忘矣。吾嘗躬試之。一日潞河舟中。顧謂二三子曰。吾與若俱安坐。彼舟人徒步而牽我。且食惡食。吾與若豈惟安坐。復食美食。兩者相較。慚懼之心不覺油然而生。此心一生。萬欲自薄。寧假磨礪以損之耶。雖然二三子。與夫舟人。或勞心勞力之不同。人各自知焉。
眼也者。明瞽俱一。而所以有見有不見者。以根之所具不同也。根有二焉。一者浮塵。二者凈色。浮塵根者。有形之體。而無照之用也。凈色根者。有照之用。而無形之體也。所以死人眼未嘗不存。色未嘗不觸。而終不能見者。形具而用不存也。吾人之所以能見者。以兩者俱存。故隨觸而照。隨照而
【現代漢語翻譯】 現代漢語譯本：再說世上被稱為金湯（比喻防守非常堅固的地方）的，只知道阿諛奉承。因此，那些搖尾乞憐、善於迎合的人，都能得到懂得事務的名聲。由此看來，僧徒的茍且偷安，不僅僅是出家人的罪過，也是在家信徒促成的。現在本朝選拔人才只用科舉考試，僧徒通過考試經典來獲得僧籍的制度，已經停止施行。科舉考試，本來是沒有用的東西，用它來束縛人心，消磨時間還可以。如果用它來選拔人才，幫助治理國家，就像用油來救火，只會助長火勢。僧人不通過考試經典來剃度受戒，那麼佛的言語尚且不知道，怎麼能知道佛的心呢？不知道佛的心而做僧人，僧人與世俗之人有什麼區別？僧人與世俗之人沒有區別，剃度受戒又有什麼用呢（此處缺文）。
所以，毀滅佛法的人，不是魔王外道能夠毀滅的，毀滅佛法的，是不像僧人的僧人罷了（論出家）。
人的慾望多，最初一定產生於不知足。知足，那麼慾望不用去除，自己就會消失。我曾經親自試驗過。一天在潞河的船上，回頭對幾個同伴說，我和你們都安穩地坐著，那些船伕卻徒步拉著我們，而且吃粗劣的食物。我和你們不僅安穩地坐著，還吃美味的食物。兩者相比，慚愧的心情不覺油然而生。這種心情一生起，各種慾望自然就淡薄了，哪裡需要用磨礪來減少它呢？雖然如此，各位同伴，和那些船伕，或許有勞心勞力的不同，人們各自知道。
眼睛，無論明眼人還是瞎眼人都有，而之所以有能看見和不能看見的區別，是因為眼根所具備的不同。眼根有兩種：一是浮塵根，二是凈色根。浮塵根，是有形的物體，卻沒有照物的作用。凈色根，有照物的作用，卻沒有有形的物體。所以死人的眼睛未嘗不存在，顏色未嘗不接觸，但始終不能看見，是因為形體具備而作用不存在。我們之所以能看見，是因為兩者都存在，所以隨著接觸而照見，隨著照見而
【English Translation】 English version: Furthermore, those in the world who are called 'golden ramparts' (a metaphor for an impregnable defense) only know how to flatter. Therefore, those who wag their tails and beg for favor, and are good at catering to others, all gain a reputation for understanding affairs. From this perspective, the complacency of monks is not only the fault of those who have left home (become monks), but also the result of the support of lay followers. Now, the current dynasty selects scholars only through the imperial examination system, and the system of monks obtaining monastic status through testing their knowledge of the scriptures has been discontinued. The imperial examination system is inherently useless; using it to bind people's hearts and waste time is acceptable. But if it is used to select talent and aid in governing the country, it is like using oil to put out a fire, only fueling the flames. If monks are not tonsured and ordained through testing their knowledge of the scriptures, then they will not even know the words of the Buddha, how can they know the Buddha's mind? If they become monks without knowing the Buddha's mind, what is the difference between monks and ordinary people? If monks are no different from ordinary people, what is the point of tonsure and ordination? (Text missing here).
Therefore, those who destroy the Buddha's Dharma are not demons or heretics who can destroy it; those who destroy the Dharma are monks who are not like monks (on leaving home).
A person's many desires initially arise from not knowing contentment. If one is content, then desires need not be removed; they will disappear on their own. I once tried it myself. One day, on a boat on the Lu River (Lu He), I turned to a few companions and said, 'You and I are sitting comfortably, while those boatmen are pulling us on foot and eating poor food. You and I are not only sitting comfortably, but also eating delicious food.' Comparing the two, a feeling of shame arises spontaneously. Once this feeling arises, all desires naturally diminish; where is the need to reduce them through cultivation? However, my companions and those boatmen may have different kinds of labor, mental and physical; people know this for themselves.
The eye, whether of a sighted person or a blind person, is the same, but the reason why some can see and some cannot is because of the different qualities of the root of the eye. There are two kinds of eye roots: one is the floating dust root (floating dust), and the other is the pure color root (pure color). The floating dust root is a physical body that has no function of illumination. The pure color root has the function of illumination but no physical body. Therefore, the eyes of a dead person never cease to exist, and colors never cease to touch them, but they can never see because the form is present but the function is not. The reason why we can see is because both are present, so we illuminate with contact, and with illumination we
辨也。蓋色者眼之相分。以色之形於眼也。而眼者尤識之相分。以眼不能辨色。必辨于識也。故曰眼為親相分。色為疏相分。識為見分。三者合而觀之。則能不離所。所不離能。分而論之。能中無所。所中無能也。故眼中無色識。蓋親相分中無疏相分與見分也。識中無色眼者。見分中無親相分與疏相分也。夫三者俱無。則根塵不對。能所不分。雖有色之可見。而色豈獨如石女生兒乎哉。故曰。離暗離明。無有見體也(論眼識)。
普賢菩薩有十愿王。王王殊勝威猛。若得一愿王。則成佛無疑。況盡得哉。一者禮敬諸佛。則得身業殊勝。二者稱讚如來。則得口業殊勝。三者廣修供養。則得福業殊勝。四者懺悔業障。則得三業肅清。五者隨喜功德。則得妒習頓空。六者請轉法輪。則得慧光圓滿。七者請佛住世。則得自他兼益之勝。八者常隨佛學。則得慧命長生。九者恒順眾生。則得冤親平等。十者普皆迴向。則得事理障消。如是十愿王。于日用之際。凡遇境緣逆順。痛心呼之。日積月久。自然化憎為愛。化愛為憎。憎憎愛愛。愛愛憎憎。好惡無常。愿王不動。直趨妙覺。有何艱險。
達觀道人乞食足跡遍天下。凡名山福地。佛老道場。靡不歷至。其兩家之書。亦頗涉獵。然終必以無生為宗。久視為資。即擉火
【現代漢語翻譯】 現代漢語譯本：辨別在於，色是眼根的相分（相分指認識的對象，此處指眼所見的顏色），因為色顯現於眼根。而眼根又是識的相分，因為眼根不能辨別顏色，必須通過識才能辨別。所以說眼是親相分，色是疏相分，識是見分（見分指能認識的主體）。三者合起來觀察，就能做到能不離所（能認識的主體不離開認識的對象），所不離能（認識的對象不離開能認識的主體）。分開來論述，能中沒有所，所中沒有能。所以眼根中沒有色和識，因為親相分中沒有疏相分和見分。識中沒有色和眼根，因為見分中沒有親相分和疏相分。如果三者都沒有，那麼根（眼耳鼻舌身意六根）和塵（色聲香味觸法六塵）就不會相對，能和所就無法區分。即使有顏色可以被看見，但顏色又怎麼能像石頭女人生孩子一樣呢？所以說，離開黑暗和光明，就沒有能見的自體（指眼識的本性）。（論眼識）
普賢菩薩有十大愿王。每個愿王都殊勝威猛。如果得到一個愿王，那麼成佛就沒有疑問，更何況全部得到呢？第一是禮敬諸佛，就能得到身業殊勝。第二是稱讚如來（Tathagata），就能得到口業殊勝。第三是廣修供養，就能得到福業殊勝。第四是懺悔業障，就能得到三業（身口意三業）肅清。第五是隨喜功德，就能得到嫉妒的習氣頓時空無。第六是請轉法輪，就能得到智慧之光圓滿。第七是請佛住世，就能得到自利利他的殊勝。第八是常隨佛學，就能得到慧命長生。第九是恒順眾生，就能得到冤親平等。第十是普皆迴向，就能得到事理二障消除。像這樣的十大愿王，在日常生活中，凡是遇到順境或逆境，都要痛心呼喚它們。日積月累，自然能把憎恨轉化為愛，把愛轉化為憎恨。憎恨和愛，愛和憎恨，好和壞沒有常性，但願王不動搖，直接趨向妙覺（指最高的覺悟）。有什麼艱難險阻呢？
達觀道人乞食的足跡遍佈天下。凡是名山福地，佛老道場，沒有不經歷的。他對佛家和道家的書籍，也頗有涉獵。然而最終必定以無生為宗旨，長久地視為修行的資糧，就像用火...
【English Translation】 English version: Discernment lies in the fact that 'rupa' (form, color) is the 'lakshana bhaga' (characteristic aspect) of the eye, because 'rupa' manifests in the eye. And the eye is the 'lakshana bhaga' of 'vijnana' (consciousness), because the eye cannot discern colors; it must be discerned through 'vijnana'. Therefore, it is said that the eye is the 'intimate lakshana bhaga', 'rupa' is the 'distant lakshana bhaga', and 'vijnana' is the 'drishya bhaga' (seeing aspect). Observing these three together, one can achieve 'neng' (the subject of perception) not being separate from 'suo' (the object of perception), and 'suo' not being separate from 'neng'. Discussing them separately, there is no 'suo' within 'neng', and no 'neng' within 'suo'. Therefore, there is no 'rupa' or 'vijnana' in the eye, because there is no 'distant lakshana bhaga' or 'drishya bhaga' within the 'intimate lakshana bhaga'. There is no 'rupa' or eye in 'vijnana', because there is no 'intimate lakshana bhaga' or 'distant lakshana bhaga' within the 'drishya bhaga'. If all three are absent, then the 'indriya' (sense organs) and 'vishaya' (sense objects) will not interact, and 'neng' and 'suo' cannot be distinguished. Even if there is 'rupa' that can be seen, how can 'rupa' be like a stone woman giving birth to a child? Therefore, it is said that apart from darkness and light, there is no seeing entity (referring to the nature of eye consciousness). (On eye consciousness)
Samantabhadra Bodhisattva has ten great vows. Each vow is supremely powerful and majestic. If one obtains one vow, there is no doubt about attaining Buddhahood, let alone obtaining all of them. First is to pay homage to all Buddhas, which results in excellent physical karma. Second is to praise the Tathagata (Thus Come One), which results in excellent verbal karma. Third is to extensively practice offerings, which results in excellent meritorious karma. Fourth is to repent of karmic obstacles, which results in the purification of the three karmas (body, speech, and mind). Fifth is to rejoice in merits, which results in the sudden emptying of the habit of jealousy. Sixth is to request the turning of the Dharma wheel, which results in the complete perfection of the light of wisdom. Seventh is to request the Buddha to dwell in the world, which results in the benefit of both oneself and others. Eighth is to constantly follow the Buddha's teachings, which results in the longevity of the wisdom life. Ninth is to constantly accord with sentient beings, which results in equality between enemies and relatives. Tenth is to universally dedicate merit, which results in the elimination of obstacles of phenomena and principle. Like these ten great vows, in daily life, whenever encountering favorable or adverse circumstances, one should call upon them with heartfelt sincerity. Over time, hatred will naturally transform into love, and love will transform into hatred. Hatred and love, love and hatred, good and bad are impermanent, but the vows remain steadfast, directly heading towards 'myo-gaku' (supreme enlightenment). What difficulties or dangers are there?
The mendicant footprints of the Taoist Daguan (a Buddhist monk) have spread all over the world. He has visited all famous mountains and blessed lands, Buddhist and Taoist monasteries. He has also dabbled in the books of both Buddhism and Taoism. However, he will ultimately take 'wu-sheng' (non-birth) as his principle, and regard it as a resource for cultivation for a long time, just like using fire...
練魔。水齋之業。亦所不棄。近寓潭柘山嘉福寺。率二三禪人。期服水齋一期。既而輒改初轍。因諸禪人根器隨其便宜。或終其期。或不克其期。則命其讀大乘內典。如天臺四教儀。永嘉禪宗集。或者白道人曰。既服水齋。則內典非所急也。茲廢水齋而勤文字般若。似不可耳。道人愀然對曰。若無正知正見。非但服一期水齋。徒受枯淡。即服千期萬期。于正知見中有何干涉。故溈山施眾僧小衣。一僧不受。且曰。我自有娘生褲在。溈遂拶曰。父母未生前穿甚麼。僧無語。無語之僧。不逾年坐化。至火焚其軀。得舍利無算。有僧傳至溈山。溈山曰。縱有八斛四斗。不若當時酬老僧一轉語。由是觀之。為佛弟子。若不以開佛知見為急務。饒你勤苦累劫。非無漏正因也。且水齋之創。考諸大藏。並無所出。我輩凡所舉止。必奉教而行。可以利當世。開來學。今子必欲道人。終其水齋者。不過怕人疑謗耳。殊不知道人自脫白已來。濫入空門三十餘年。大小叢林知識法師。或於道人生信讚歎。或於道人生疑謗毀。而道人略不以讚歎生喜。亦不以譭謗生怒。喜怒自彼。與道人何預。譬如浮雲觸石。風游太虛。于道人有何損益。且道人要吃水齋時。如因地而倒。要開水齋時。如因地而起。起倒皆在道人自起自倒。與諸黑白本無相累。
【現代漢語翻譯】 現代漢語譯本： 練習禪定，以及水齋（一種斷食修行）的功課，我都不曾放棄。最近我住在潭柘山嘉福寺，帶領兩三位禪人，計劃進行一個完整週期的水齋。然而，不久之後，他們就改變了最初的計劃。因為這些禪人的根器不同，所以根據他們的具體情況，有些人完成了整個週期，有些人則未能完成。於是我讓他們閱讀大乘經典，例如《天臺四教儀》和《永嘉禪宗集》。 有人對白道人說：『既然已經開始服用水齋，那麼閱讀內典就不是當務之急了。現在停止水齋而勤奮于文字般若（通過文字理解智慧），似乎不太合適。』 白道人神色嚴肅地回答說：『如果沒有正確的知見，即使只服一個週期的水齋，也只是徒勞地忍受枯燥乏味。即使服一千個、一萬個週期，對於獲得正確的知見又有什麼幫助呢？所以，溈山（溈山禪師）給眾僧分發小褂，有一個僧人不接受，並且說：「我自己有娘生褲子在。」溈山於是逼問道：「父母未生你之前，你穿什麼？」這個僧人無言以對。』 『這個無言以對的僧人，不到一年就坐化了。火化他的遺體后，得到了無數的舍利。有僧人將此事傳到溈山那裡，溈山說：「縱然有八斛四斗的舍利，也不如當時回答老僧一句轉語。」由此看來，作為佛弟子，如果不以開啟佛的知見為首要任務，即使你勤苦修行累劫，也不是無漏的正因。』 『而且，關於水齋的創立，查遍所有的大藏經，都沒有相關的記載。我們所做的一切，都必須遵循佛陀的教誨而行，這樣才能利益當世，啓發後來的學習者。現在你一定要道人完成水齋，不過是害怕別人懷疑和誹謗罷了。』 『你不知道道人自從剃度出家以來，已經濫竽充數地進入空門三十多年了。大大小小的叢林知識法師，有的對道人生起信心並讚歎，有的對道人生起懷疑和誹謗，而道人絲毫不會因為讚歎而感到高興，也不會因為誹謗而感到憤怒。高興和憤怒是他們自己的事情，與道人有什麼關係呢？』 『這就像浮雲撞擊石頭，風在太空中游蕩一樣，對道人有什麼損害或益處呢？而且，道人想要吃水齋的時候，就像因地而倒；想要停止水齋的時候，就像因地而起。起倒都在道人自己，與你們這些黑白之人（指僧俗兩眾）本無關聯。』
【English Translation】 English version: I have not abandoned the practice of meditation and the discipline of 'water fast' (Shuizhai, a type of fasting practice). Recently, I resided at Jiafu Temple on Tan Zhe Mountain, leading two or three Chan practitioners, planning to undertake a complete cycle of water fast. However, soon after, they changed their initial plans. Because these Chan practitioners had different capacities, according to their specific situations, some completed the entire cycle, while others failed to do so. Therefore, I instructed them to read Mahayana scriptures, such as the 'Tiantai Four Teachings' and the 'Yongjia Collection of Chan Teachings'. Someone said to the White Daoist (Baidaoren): 'Since you have already started the water fast, reading internal scriptures is not the most urgent matter. Now stopping the water fast and diligently pursuing textual Prajna (wisdom through understanding texts) seems inappropriate.' The White Daoist replied solemnly: 'Without correct knowledge and views, even if you only observe one cycle of water fast, you will only endure dryness and blandness in vain. Even if you observe a thousand or ten thousand cycles, what help will it be in obtaining correct knowledge and views? Therefore, when Weishan (Zen Master Weishan) distributed small robes to the monks, one monk did not accept it, and said: "I have my own mother-born pants." Weishan then pressed him: "What did you wear before your parents were born?" The monk was speechless.' 『This speechless monk passed away in meditation in less than a year. After cremating his body, countless Sharira (relics) were obtained. A monk reported this matter to Weishan, who said: "Even if there are eight hu and four dou of Sharira, it is not as good as answering the old monk with a turning phrase at that time." From this, it can be seen that as a disciple of the Buddha, if you do not take opening the Buddha's knowledge and views as the primary task, even if you diligently cultivate for countless kalpas, it is not a non-leaking correct cause.』 『Moreover, regarding the establishment of the water fast, after searching through all the Tripitaka (Buddhist canon), there is no relevant record. Everything we do must be done in accordance with the Buddha's teachings, so that we can benefit the present age and enlighten future learners. Now you must have the Daoist complete the water fast, but you are afraid of others' doubts and slanders.』 『You don't know that since the Daoist shaved his head and became a monk, he has been filling the ranks in the empty gate for more than thirty years. The knowledgeable Dharma masters in large and small monasteries, some have faith in and praise the Daoist, and some have doubts and slanders about the Daoist, but the Daoist will not feel happy because of praise, nor will he feel angry because of slander.』 『Happiness and anger are their own affairs, what does it have to do with the Daoist? It's like floating clouds hitting rocks, and the wind wandering in the void, what harm or benefit does it have to the Daoist? Moreover, when the Daoist wants to eat the water fast, it is like falling because of the ground; when he wants to stop the water fast, it is like getting up because of the ground. Getting up and falling are all in the Daoist himself, and have nothing to do with you black and white people (referring to both monks and laypeople).』
既無相累。或讚歎。或謗毀。豈非畫蛾眉于渾沌。鑿七竅于無始者哉。雖然。且道這老漢扯這一上葛藤為甚麼。咄。好歹是非能眼聽。普門大士現全身(水齋)。
夫愛人以大者。則其所存也遠。愛人以小者。則其所存也淺。遠則難窺。淺則易見。是以利霸者不欲王。利王者不欲佛。夫佛道曠遠。發一愿。立一行。動經塵劫。一生不克。則千百生。千百生不克。必期于無盡生。吾曹茍有志於佛道。其所視人天之浮榮。何啻置一毛于太虛哉。今有人見淺而不見遠。執小而謗大。潭柘先生。聞而哀之。恐其斷佛慧命。罪當坐墮。借喻世法引淺入深。使其知詐力近功。不若真實仁義。真實仁義。不若開佛知見。夫佛知見者。不可以巧智得。亦不可以苦行求。唯貴燻蒸開發耳。然燻蒸開發。有萬不同。如以十惡五逆燻蒸開發者。乃地獄知見。以慳吝燻蒸開發者。乃餓鬼知見。以愚癡燻蒸開發者。乃畜生知見。以五戒十善兼未到地等燻蒸開發者。乃人天知見。以生滅四諦燻蒸開發者。乃聲聞知見。以十二因緣燻蒸開發者。乃辟支緣覺知見。以無量四諦燻蒸開發者。乃別教菩薩知見。惟以無作四諦燻蒸開發者。始名佛知見也。嗚呼。像季之世末法風高。魔外云興。龍象稀覯。不惟佛種難培。即人天種子。因果紕繆者多。真正
【現代漢語翻譯】 現代漢語譯本： 既沒有互相牽累，無論是讚歎還是誹謗，這豈不是在渾沌未開之時畫眉毛，在無始之初鑿七竅嗎？雖然如此，且說說這位老漢說這些糾纏不清的話是爲了什麼？咄！好歹是非都能用眼看清，普門大士（觀世音菩薩的別稱）顯現全身。（水齋）
用大的方面去愛人，那麼他所關注的也就長遠；用小的方面去愛人，那麼他所關注的也就短淺。長遠就難以窺測，短淺就容易看見。因此，只圖私利的霸者不想要王道，只圖私利的王者不想要佛道。佛道曠遠，發一個愿，立一個行，動輒經歷無數劫。一生不能完成，就千百生；千百生不能完成，必定期望于無盡的生命。我們如果立志于佛道，那麼看待人天的浮華虛榮，又何止於把一根毫毛放在太空中呢？現在有人只見短淺而不見長遠，執著于小處而誹謗大道。潭柘先生（人名，此處指作者）聽了感到悲哀，恐怕他們斷絕了佛的智慧生命，罪過應當墮入惡道。借用世俗的道理，由淺入深地引導他們，使他們知道用欺騙和武力求取近功，不如真實的仁義。真實的仁義，不如開啟佛的知見。佛的知見，不可以靠巧智得到，也不可以靠苦行求得，唯獨在於熏習和啓發。然而熏習和啓發，有萬種不同。如果用十惡五逆（佛教中的重罪）熏習啓發，那就是地獄的知見；用慳吝熏習啓發，那就是餓鬼的知見；用愚癡熏習啓發，那就是畜生的知見；用五戒十善（佛教中的基本戒律）兼未到地等熏習啓發，那就是人天的知見；用生滅四諦（佛教中的基本教義）熏習啓發，那就是聲聞（小乘佛教的修行者）的知見；用十二因緣（佛教中的緣起理論）熏習啓發，那就是辟支佛緣覺（一種獨立證悟的修行者）的知見；用無量四諦熏習啓發，那就是別教菩薩（一種特殊的菩薩）的知見；只有用無作四諦（佛教中的最高真理）熏習啓發，才叫做佛的知見。嗚呼！像法末季的時代，末法之風盛行，邪魔外道蜂擁而起，龍象（比喻傑出的人才）稀少難見，不只是佛的種子難以培養，就連人天的種子，因果關係錯亂的也很多，真正的...
【English Translation】 English version: There is no mutual entanglement. Whether it is praise or slander, isn't this like painting eyebrows on Chaos or drilling seven orifices at the beginning of time? Although that is so, let's talk about why this old man is saying these entangled words. Humph! Good and bad, right and wrong, can be seen with the eyes. Great Master Pumen (another name for Avalokiteśvara Bodhisattva) manifests his whole body. (Shuizhai)
To love people in a grand way means that what one cares about is far-reaching. To love people in a small way means that what one cares about is shallow. What is far-reaching is difficult to fathom, while what is shallow is easy to see. Therefore, a self-serving hegemon does not desire the way of the king, and a self-serving king does not desire the way of the Buddha. The Buddha's path is vast and distant. Making a vow and establishing a practice takes countless kalpas (aeons). If one cannot accomplish it in one lifetime, then it takes hundreds of lifetimes; if hundreds of lifetimes are not enough, one must aim for endless lifetimes. If we aspire to the Buddha's path, then how much more should we regard the fleeting glory of humans and gods as less than a hair in the vast emptiness? Now, some people see the shallow but not the far-reaching, clinging to the small and slandering the great. Master Tanzhe (a person's name, here referring to the author) hears this and feels sorrow, fearing that they will cut off the wisdom-life of the Buddha, and their sin will cause them to fall into evil realms. He uses worldly principles to guide them from the shallow to the deep, making them understand that seeking quick success through deception and force is not as good as true benevolence and righteousness. True benevolence and righteousness are not as good as opening up the Buddha's knowledge and vision. The Buddha's knowledge and vision cannot be obtained through cleverness or sought through ascetic practices, but only through cultivation and development. However, cultivation and development have myriad differences. If one cultivates and develops with the ten evils and five rebellious acts (grave sins in Buddhism), that is the knowledge and vision of hell. If one cultivates and develops with stinginess, that is the knowledge and vision of hungry ghosts. If one cultivates and develops with ignorance, that is the knowledge and vision of animals. If one cultivates and develops with the five precepts and ten good deeds (basic precepts in Buddhism) combined with the unreached grounds, that is the knowledge and vision of humans and gods. If one cultivates and develops with the four noble truths of arising and ceasing (basic teachings in Buddhism), that is the knowledge and vision of the Śrāvakas (practitioners of Hinayana Buddhism). If one cultivates and develops with the twelve links of dependent origination (the Buddhist theory of dependent arising), that is the knowledge and vision of Pratyekabuddhas (a type of solitary enlightened being). If one cultivates and develops with the immeasurable four noble truths, that is the knowledge and vision of the Separate Teaching Bodhisattvas (a special type of Bodhisattva). Only when one cultivates and develops with the non-arising four noble truths (the highest truth in Buddhism) is it called the Buddha's knowledge and vision. Alas! In the age of the semblance of the Dharma, the winds of the degenerate Dharma are strong, and demons and heretics swarm. Dragon elephants (a metaphor for outstanding talents) are rare and difficult to find. Not only is the seed of the Buddha difficult to cultivate, but even the seeds of humans and gods, with their causal relationships confused, are many. The truly...
者寡矣。況佛知見乎。於是先生假水齋為旗鼓。藉枯淡為燻蒸之資。作其氣而堅其心。密以文字般若。燻蒸了因。開發正因。冀同行者。即眾生日用不知之知見。開發實相。然根器利鈍弗倫。難以克愿。愿既未克。功效不彰。則所疑者必眾。所信者必寡。疑則生謗。謗則招業。或者告先生曰。當稍順人情。以收眾心。使疑者生信。信者開解。不亦善乎。先生含然大笑曰。謗不孤生。必待于贊。疑亦無地。必資于信。今子欲我鑄謗成贊。范疑為信。譬如惡屈而去。其信也。殊不知為高人易。而為大人難。所謂高人者。不過持一小節小行。硁硁不回者是也。所謂大人者。但願有益於天下後世。雖蒙盜跖飛廉之惡名。亦所弗辭。況小謗小疑。何足介焉。大都眾人所執者情也。至人所行者智也。情如堅冰質礙多端。智如清水方圓任器。故我大覺聖人。有四悉檀。隨緣設化。不拘常度。亦如大將用兵。使其由之。而不使其知之。知則情生。情生則利害隨之矣。豈可以勝敵哉。所謂四悉檀者。一曰世界悉檀。謂其有界限。不可逾越也。一曰對治悉檀。謂其見病進藥也。一曰為人悉檀。謂其隨機宜也一曰第一義悉檀。謂其開正知見也。又前三悉檀近隨情三昧。后一悉檀近隨智三昧。此四悉檀。凡為如來使者。傳法弘道。茍不知其端緒
。則中無有主。外無法范。或小觸境風。便立腳不定矣。又隨情三昧或易見。隨智三昧則難窺。難窺而生疑生謗固。其分也。子必欲先生解其疑。止其謗。先生非子。安肯效子作無義事乎。於是告者悶然而去(水齋后語)。
夫九橫而死。言其不得天年而歿也。然九橫中。不應食而食。不量食而食。不習食而食。不出食而食。止熟而食。皆致橫死者。此橫死之常也。至於不持戒而橫死。近惡知識而橫死。入里不時而橫死。可避不避而橫死。此四者。又橫死之變也。常則不驚不疑。故犯者偏眾。變則人情駭異。驚疑生怖。故犯者不多。由是觀之。飲食本欲資生。而反致橫死者。皆無明不覺而食故也。如以覺照當先。不唯不犯變橫。即常橫永不犯矣。故我曹滴水粒米。未入口時。必先覺照。從何所來。既入口中。從口入喉。從喉入腹。化為何物。又我食此食。果於世法出世法中。有補有損也耶。如是則縱食金剛子亦能消得。何況他物。
凡修禪波羅蜜者。有十意焉。一大意。二釋名。三明門。四辨詮次。五簡法心。六別方便。七釋修證。八顯示果報。九從禪起教。十結會歸趣。今于大意中。以初心行人發心不同。故有簡非正明之辨。簡非者。行人發心修禪不同。多墮邪僻。一為利養故。發心修禪。多屬發地獄
【現代漢語翻譯】 現代漢語譯本：那麼其中就沒有主宰，外在也沒有法則規範。稍微遇到一點外境的風吹草動，便會站立不穩了。而且順應情感的三昧或許容易見到，順應智慧的三昧則難以窺探。難以窺探而產生懷疑和誹謗，也是必然的。您一定要先生來解答您的疑惑，阻止您的誹謗，先生又不是您，怎麼肯像您一樣做沒有意義的事情呢？於是，告知的人感到困惑而離開了（水齋后語）。
所謂『九橫而死』，是說沒有活到應有的天年而去世。然而在九橫死中，不應該吃的時候吃，不衡量飯量而吃，不熟悉食物而吃，不消化就吃，吃已經變質的食物，這些都會導致橫死，這是橫死的常見情況。至於不持戒而橫死，親近惡知識而橫死，進入村落時間不對而橫死，可以避免卻不避免而橫死，這四種情況，又是橫死的變異情況。常見的情況不會令人驚訝和懷疑，所以觸犯的人很多；變異的情況則會讓人驚駭詫異，驚疑產生恐懼，所以觸犯的人不多。由此看來，飲食本來是爲了滋養生命，反而導致橫死，都是因為無明不覺而吃東西的緣故。如果以覺照為先，不僅不會觸犯變異的橫死，就連常見的橫死也永遠不會觸犯了。所以我們這些修行人，即使是一滴水、一粒米，在未入口時，必定先要覺照，從哪裡來？既已入口中，從口入喉，從喉入腹，會化成什麼東西？我又吃這些食物，對於世間法和出世間法中，是有幫助還是有損害呢？如果這樣，縱然吃金剛子（一種堅硬的食物）也能消化得了，更何況其他食物。
凡是修習禪波羅蜜（Dhyana Paramita, 禪定到彼岸）的人，有十種要義：一是大意，二是解釋名稱，三是闡明門徑，四是辨別詮釋的順序，五是簡擇法與心，六是分別方便，七是解釋修習和證悟，八是顯示果報，九是從禪定中生起教法，十是總結歸向。現在在大意中，因為初學行人發心不同，所以有簡別非正和闡明正義的辨析。簡別非正，是指修行人發心修禪不同，大多墮入邪僻。一種是爲了利養的緣故，發心修禪，大多屬於墮入地獄。
【English Translation】 English version: Then there is no master within, and no external laws to follow. Even a slight breeze of external circumstances can cause one to lose their footing. Furthermore, the Samadhi (Samadhi, a state of meditative consciousness) that follows emotions may be easily seen, but the Samadhi that follows wisdom is difficult to perceive. This difficulty in perceiving leads to doubt and slander, which is inevitable. If you insist that the teacher resolve your doubts and stop your slander, the teacher is not you, so why would he do something as meaningless as you do? Thereupon, the one who informed him left in bewilderment (Postscript of Water Studio).
The term 'dying from nine untimely deaths' refers to dying before reaching one's natural lifespan. Among these nine untimely deaths, eating when one should not, eating without measuring the amount, eating unfamiliar food, eating before digesting, and eating spoiled food all lead to untimely death. These are common causes of untimely death. As for untimely death due to not upholding precepts, associating with evil companions, entering villages at inappropriate times, and failing to avoid what can be avoided, these four are variations of untimely death. Common causes do not cause surprise or doubt, so many people violate them. Variations, on the other hand, cause shock and amazement, and fear arises from surprise and doubt, so fewer people violate them. From this, it can be seen that eating, which is meant to nourish life, instead leads to untimely death because of ignorance and lack of awareness. If awareness is prioritized, not only will one not commit variations of untimely death, but one will never commit common untimely deaths either. Therefore, we practitioners, even with a drop of water or a grain of rice, must first be aware before it enters our mouths: Where does it come from? Once it enters the mouth, from the mouth to the throat, from the throat to the stomach, what will it transform into? And does my eating this food help or harm worldly or otherworldly matters? If so, even eating Vajra seeds (Vajra seeds, a type of hard food) can be digested, let alone other foods.
Generally, those who cultivate Dhyana Paramita (Dhyana Paramita, Perfection of Meditation) have ten essential points: First, the main idea; second, explanation of the name; third, clarifying the path; fourth, distinguishing the order of interpretation; fifth, discerning the Dharma and the mind; sixth, differentiating the means; seventh, explaining cultivation and realization; eighth, revealing the karmic rewards; ninth, arising teachings from meditation; and tenth, concluding and returning to the ultimate goal. Now, within the main idea, because the initial aspirations of practitioners differ, there is a distinction between discerning what is incorrect and clarifying what is correct. Discerning what is incorrect refers to the fact that practitioners' aspirations for cultivating meditation differ, and many fall into wrong paths. One is cultivating meditation with the intention of gaining profit and support, which mostly leads to falling into hell.
心。二為名聞稱歎故。發心修禪。多屬發餓鬼心。三為眷屬故。發心修禪。多屬發畜生心。四為嫉妒勝他故。發心修禪。多屬發修羅心。五為畏惡道苦報。息諸不善業故。發心修禪。多屬發人心。六為善心安樂故。發心修禪。多屬發六慾天心。七為得力自在故。發心修禪。多屬發魔羅心。八為得利智捷故。發心修禪。多屬發外道心。九為生梵天處故。發心修禪。此屬髮色無色界心。十為度老病死苦。速得涅槃故。發心修禪。此屬發二乘心。即此十種行人。善惡雖殊。縛脫有異。既並無大悲正觀。發心邪僻。皆非佛種。故簡非之。若夫正明菩薩行人。修禪波羅蜜。大意有二。姑置弗論者。蓋恐常人聞而駭怖。怖則驚。驚則疑。疑則不信。不信則生謗。生謗則受苦。受苦則為怨。怨深則結業。結業則不可解。不可解。則終仇對。於是且置之耳。嗚呼。發心修禪豈易易哉。最初發心。若不遇明眼知識。正其因地。縱使不食如夷齊。忍苦如墨翟。勞勤萬劫。于佛菩提。有障無礙。故曰戒緩乘急不是緩。戒急乘緩真是緩。吾於水齋中。作慧行行行。調治情習。宛轉種種方便。互相資用。大抵慧行為正。行行為助。未及一七。即覺身心輕利。舊于經教中所聞。有疑難而未釋者。自然皆豁爾無滯。並一切情習。亦大廓落。及以行行為
【現代漢語翻譯】 現代漢語譯本 心。二是爲了名聲讚歎的緣故，發心修禪，大多屬於發餓鬼心。三是爲了眷屬的緣故，發心修禪，大多屬於發畜生心。四是爲了嫉妒勝過他人，發心修禪，大多屬於發修羅心。五是爲了畏懼惡道的苦報，停止各種不善的行業，發心修禪，大多屬於發人心。六是爲了善心安樂的緣故，發心修禪，大多屬於發六慾天心。七爲了得到力量自在的緣故，發心修禪，大多屬於發魔羅（魔王）心。八爲了得到敏銳的智慧的緣故，發心修禪，大多屬於發外道心。九爲了往生梵天處的緣故，發心修禪，這屬於髮色無色界天心。十爲了度脫老病死苦，迅速得到涅槃的緣故，發心修禪，這屬於發二乘（聲聞、緣覺）心。這十種修行人，善惡雖然不同，束縛和解脫也有差異，既然都沒有大悲心和正確的觀照，發心邪僻，都不是成佛的種子，所以簡要地否定他們。至於真正明白的菩薩修行人，修習禪定波羅蜜（到達彼岸），大意有二，姑且先不談論，是因為恐怕普通人聽了會驚駭恐懼。恐懼就會驚慌，驚慌就會懷疑，懷疑就會不相信，不相信就會產生誹謗，產生誹謗就會遭受痛苦，遭受痛苦就會成為怨恨，怨恨深了就會結下惡業，結下惡業就無法解脫，無法解脫，最終就會成為仇敵。因此暫且不談論這些。唉！發心修禪哪裡是容易的事啊！最初發心，如果不遇到有明眼的善知識，端正他的因地，縱然像伯夷、叔齊那樣不食周粟，像墨翟（墨子）那樣忍受困苦，勤勞萬劫，對於佛菩提（覺悟），有障礙而沒有幫助。所以說戒律鬆弛而禪定急切，不是真正的快速；戒律嚴謹而禪定緩慢，才是真正的緩慢。我在水齋中，以智慧來引導行為，調伏情慾習氣，運用各種方便法門，互相資助利用，大抵以智慧行為主，以行為為輔助。不到七天，就覺得身心輕快便利，以前在經教中所聽聞，有疑問而沒有解釋的，自然都豁然開朗，沒有阻礙。並且一切情慾習氣，也大大地空闊脫落。以及用行為來
【English Translation】 English version Mind. Second, those who cultivate meditation with the intention of gaining fame and praise mostly develop the mind of a hungry ghost. Third, those who cultivate meditation for the sake of their families mostly develop the mind of an animal. Fourth, those who cultivate meditation out of jealousy and a desire to surpass others mostly develop the mind of an Asura (demi-god). Fifth, those who cultivate meditation out of fear of the suffering of evil realms and to cease all unwholesome actions mostly develop the mind of a human. Sixth, those who cultivate meditation for the sake of the happiness of a good mind mostly develop the mind of the six desire heavens. Seventh, those who cultivate meditation to gain power and freedom mostly develop the mind of a Mara (demon king). Eighth, those who cultivate meditation to gain sharp intelligence mostly develop the mind of a heretic. Ninth, those who cultivate meditation to be reborn in the Brahma heavens develop the mind of the form and formless realms. Tenth, those who cultivate meditation to escape the suffering of old age, sickness, and death and quickly attain Nirvana mostly develop the mind of the two vehicles (Shravakas and Pratyekabuddhas). These ten types of practitioners, although different in good and evil, and different in bondage and liberation, all lack great compassion and correct contemplation. Their initial intention is perverse, and they are not seeds of Buddhahood, so they are rejected. As for the truly enlightened Bodhisattva practitioners who cultivate Dhyana Paramita (perfection of meditation), there are two main points. I will not discuss them for now because I fear that ordinary people will be frightened upon hearing them. Fear leads to alarm, alarm leads to doubt, doubt leads to disbelief, disbelief leads to slander, slander leads to suffering, suffering leads to resentment, deep resentment leads to the creation of karma, and the creation of karma cannot be resolved, ultimately leading to enmity. Therefore, I will leave it aside for now. Alas! How easy is it to cultivate meditation with the right intention? If one does not encounter a wise and knowledgeable teacher to correct the foundation of their practice at the beginning, even if they abstain from food like Yi Qi (Bo Yi and Shu Qi) and endure hardship like Mo Di (Mozi), and diligently practice for countless kalpas, it will be an obstacle rather than a help to Buddhahood (enlightenment). Therefore, it is said that lax discipline and urgent meditation is not truly fast; strict discipline and slow meditation is truly slow. In the Water Retreat, I used wisdom to guide my actions, tame my emotions and habits, and employed various skillful means to support and utilize each other. Generally, wisdom is the main practice, and action is the auxiliary practice. In less than seven days, I felt my body and mind become light and comfortable. Doubts and questions that I had previously heard in the scriptures but had not been resolved naturally became clear and unobstructed. And all my emotions and habits were greatly cleared and released. And using actions to
正。慧行為助。磨礪多日。終不若慧行為正。行行為助。得益之多。既而自愧慧行薄劣。于陰界入境。藉觀入止。資止入觀。猶障礙多端。相狀矇昧。遂復探討天臺智者大師所說禪波羅蜜。摩訶止觀。並輔行等書。以昭廓慧行。且多識行行深淺顛末。蓋非獨便自己進修之補。亦乃為后之吃水齋者。示其最初發心。務須先審因地端正。則不負聖人所誡。是以掇綴十種發心邪僻者為殷鑑。然水齋緣起。考諸大藏未見所據。即其方法相傳。一晝夜芝麻三抄。棗三七二十一枚。分三餐服之。終南伏牛皆以此為定式。或以唸佛為話頭。持咒為話頭。次者水齋雖服。惟隨自意。昏散延日而已。所謂慧行行行。名尚不聞。安知其義。義既不知。憑何作觀。觀既不作。焉能入止。止既不入。攀緣豈息。攀緣不息。則心地不清。心地不清。則煩惱熾然。煩惱熾然。則我相堅固。我相堅固。則于臭皮袋上生大執著。是以身心自相矛盾。一動一靜。護刺萬態。言無好惡。順情。則雖無益於己。欣然而樂聞。逆情。則雖有益於己。勃然而不喜聞。殊不知凡學佛者。必須先達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。若然者。如於臭皮袋上生大執著。于熱惱心中起諸護刺。是存身耶。是稟化耶。若是存身。則患累終無期脫。
若是稟化。則情識不枯乾。患累既無期脫。則生死難逃。情識既不枯乾。則煩惱苦海何時可出。如是過失。患在知見不明。知見即慧行。具慧行則行行可資無漏。若無慧行。終屬有漏。有漏則同前簡非中。九種發心邪僻。難升易墜。斷非出苦津樑。甚可怖畏。是故若不解慧行行行。即小乘見諦尚未知。況始終頓圓之見諦乎。故服水齋。不以見諦為本。終非正因。雖盡形壽服之。於己躬下事了無交涉。雖然。若較諸奢侈自縱。而不甘枯淡者。良亦可敬也。又服水齋。北地多寒。姜可隨意服之。設大便不甚通利。則服蜜水。由是觀之。身心開遮。惟如來大人體悉至當。故於律部中。雖則就情檢制。逢緣亦可開遮。如靴履裘毳。遮比丘不許服。既以多寒國土。仍為開之。后之吃水齋者可法也。或曰。師所謂有菩薩行人。修禪大意。恐眾人聞而不信。以至終作怨對者。寧有是事。對曰。吾初祖菩提達磨。梯山航海。不遠數萬里而來此土。別無所求。不過自既悟心。悲他未悟。所以勿憚寒暑。專為度生而來。然邪師魔外。百計千套。毒至於六。即南嶽思大禪師。生身已證六根清凈之位。亦遭中毒。幾死而復生。彼皆聖人。以弘法之故。尚不能免。況吾見思未斬。分段猶存。設不卷口縮舌。裝癡賣顛。則這條窮性命。斷送久矣。問
【現代漢語翻譯】 現代漢語譯本： 如果稟性被轉化，那麼情識就不會枯竭。如果憂患和牽累沒有解脫之期，那麼生死輪迴就難以逃脫。如果情識不枯竭，那麼煩惱苦海何時才能脫離？像這樣的過失，病根在於知見不明。知見就是慧行（智慧的行動）。具備慧行，那麼一切行為都可以資助無漏（沒有煩惱的境界）。如果沒有慧行，最終都屬於有漏（有煩惱的境界）。有漏就如同前面所說的九種發心邪僻的情況一樣，難以提升而容易墜落，絕對不是脫離苦海的橋樑，非常可怕。因此，如果不瞭解慧行，那麼即使是小乘的見諦（證悟真理）都尚未了解，更何況是始終頓圓的見諦呢？所以，服水齋（只飲水的齋戒）如果不以見諦為根本，終究不是正因。即使終身服水齋，對於自身的了脫生死大事也毫無關係。雖然如此，如果與那些奢侈放縱、不甘心清苦平淡的人相比，服水齋的人也還是值得尊敬的。還有，服水齋在北方寒冷的地方，可以隨意服用姜。如果大便不太通暢，可以服用蜜水。由此看來，對於身心的開合遮止，只有如來大人才能完全瞭解得恰當。所以在律部中，雖然就情理進行檢查和限制，遇到特殊情況也可以開許和遮止。比如靴子和皮襖，遮止比丘（出家人）不許穿，但考慮到寒冷的國土，仍然開許他們穿。後世吃水齋的人可以傚法。或者有人問：您所說的有菩薩行人，修禪的大意，恐怕眾人聽了不相信，以至於最終結下怨仇，難道真有這樣的事嗎？回答說：我的初祖菩提達磨（Bodhidharma）（印度禪宗祖師），翻山越海，不遠數萬里來到這片土地，別無所求，不過是因為自己已經覺悟了心，悲憫他人尚未覺悟，所以不畏懼寒冷和暑熱，專門爲了度化眾生而來。然而邪師魔外，用盡各種計謀和手段，毒害眾生。即使是南嶽思大禪師（Nanyue Si Da Chanshi），生身已經證得六根清凈的地位，也遭到中毒，幾次死而復生。他們都是聖人，因為弘揚佛法的緣故，尚且不能免除災難，更何況我見思惑（錯誤的見解和思惑）尚未斷除，分段生死（輪迴）依然存在。如果我不閉口藏舌，裝瘋賣傻，那麼這條可憐的性命早就斷送了。問：
【English Translation】 English version: If the inherent nature is transformed, then emotions and consciousness will not wither. If suffering and entanglement have no end in sight, then the cycle of birth and death is difficult to escape. If emotions and consciousness do not wither, when can one escape the sea of suffering from afflictions? Such faults stem from unclear understanding and views. Understanding and views are the practice of wisdom (Hui Xing). Possessing the practice of wisdom, then all actions can contribute to non-outflow (a state without afflictions). Without the practice of wisdom, everything ultimately belongs to outflow (a state with afflictions). Outflow is like the previously mentioned nine types of perverted aspirations, difficult to ascend and easy to fall, certainly not a bridge to escape suffering, which is very frightening. Therefore, if one does not understand the practice of wisdom, then even the 'seeing the truth' (Jian Di) of the Small Vehicle (Hinayana) is not yet understood, let alone the 'seeing the truth' of the ultimate, sudden, and complete teachings? Therefore, the water-only fast (Fu Shui Zhai), if not based on 'seeing the truth', is ultimately not the right cause. Even if one observes it for a lifetime, it has nothing to do with resolving one's own fundamental issues. However, compared to those who are extravagant and self-indulgent and unwilling to endure austerity, those who observe the water-only fast are indeed commendable. Furthermore, in the northern regions where it is cold, one can freely consume ginger during the water-only fast. If bowel movements are not smooth, one can consume honey water. From this, it can be seen that only the great adults, like the Tathagata (Rulai) (Thus Come One), fully understand the opening and closing, allowing and restricting, of body and mind appropriately. Therefore, in the Vinaya (Lu Bu) (disciplinary code), although there are checks and restrictions based on circumstances, allowances and restrictions can also be made depending on the situation. For example, boots and fur coats are generally prohibited for Bhikkhus (Biqiu) (monks), but considering the cold countries, they are still allowed. Those who observe the water-only fast in later generations can follow this example. Someone might ask: 'What you said about Bodhisattva (Pusa) practitioners and the great intention of practicing Chan (Chan) (Zen), I fear that people will not believe it, leading to resentment. Is this really the case?' The answer is: 'Our first ancestor, Bodhidharma (Puti Damo), crossed mountains and seas, traveling tens of thousands of miles to this land, seeking nothing else but to share the enlightenment he had attained, pitying those who were not yet enlightened. Therefore, he did not fear the cold or heat, dedicating himself to liberating sentient beings. However, evil teachers and externalists use all sorts of schemes and tricks to harm beings. Even the Great Chan Master Nanyue Si (Nanyue Si Da Chanshi), who had already attained the purity of the six senses in this lifetime, was poisoned and nearly died several times. They were all sages, and yet they could not avoid these calamities because of propagating the Dharma. How much more so for me, who has not yet severed the delusions of views and thoughts, and whose segmented life and death (Fen Duan Sheng Si) (rebirth) still exists. If I did not shut my mouth and hide my tongue, acting foolish and crazy, this poor life would have been lost long ago.' Question:
曰。師為生死出家。如何怕死。吾笑曰。怕死不怕死。不在口硬。但臨期出脫。看他便了(修禪波羅蜜大要)。
東平打破鏡。已三百餘年。龍潭吹滅燈。復四百餘載。後代子孫。迷於正眼。謂鏡燈滅。而不知行住坐臥。放十大光明。燈未曾滅也。見聞覺知虛鑒萬象。鏡未曾破也。燈雖無景。能照生死長夜。鏡雖無臺。能辨生死魔惑。鏡與燈光光常寂。明與鑒幻幻皆如。照之無窮。則曰無盡之燈。鑒之無窮。則曰無盡之鏡。日用不昧。昭昭於心目之間。但眾生迷而不知。故有修多羅教。開如幻方便。設如幻道場。度如幻眾生。作如幻佛事。譬如東西南北。四維上下。中點一燈。外安十鏡。以十鏡喻十法界。一燈況一真心。一真心則理不可分。十法界則事有萬狀。然則理外無事。鏡外無燈。雖鏡鏡有無窮燈。無窮燈惟一燈也。事事中有無盡理。無盡理惟一理也。以一理能成差別事故。則事事無礙。由一燈全照差別鏡故。則鏡鏡交參。一鏡不動。而能遍能容能攝能入。一事不壞。而即彼即此即一即多。主伴融通重重無盡。悲夫眾生。居一切塵中。而不知塵塵皆毗盧遮那無盡剎海。普賢示一毛孔。而不知一一毛孔。含眾生三昧色身。然則一切眾生。日用在普賢毛孔中。毗盧光明內。慈氏樓閣中出沒。文殊劍刃上往來。
【現代漢語翻譯】 現代漢語譯本： 問：『師父您爲了了脫生死而出家，為什麼還會害怕死亡呢？』我笑著說：『怕不怕死，不在於嘴上逞強。只要臨終時能夠解脫，看他如何應對便知道了。』（《修禪波羅蜜大要》） 東平（地名）打破鏡子，至今已三百多年。龍潭（人名）吹滅燈，又過了四百多年。後代的子孫，迷惑于真正的佛法眼，認為鏡子和燈已經滅了，卻不知道行住坐臥之間，都在放射著十大光明，燈從未熄滅。見聞覺知虛幻地映照著萬象，鏡子也從未破碎。燈雖然沒有光影，卻能照亮生死漫漫長夜；鏡子雖然沒有臺座，卻能辨別生死魔障迷惑。鏡與燈的光明，光光常寂；明與鑒的幻象，幻幻皆如。照之無窮，就叫做無盡之燈；鑒之無窮，就叫做無盡之鏡。日常運用中不昏昧，清清楚楚地在心目之間。只是眾生迷惑而不知道，所以有修多羅（佛經）的教導，開啟如幻的方便法門，設立如幻的道場，度化如幻的眾生，做如幻的佛事。譬如東西南北，四維上下，中心點燃一盞燈，外面安放十面鏡子。用十面鏡子比喻十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），一盞燈比況一顆真心。一顆真心，其理不可分割；十法界，其事有萬千形態。然而理外無事，鏡外無燈。雖然鏡鏡有無窮的燈光，無窮的燈光卻只是一盞燈；事事中含有無盡的道理，無盡的道理卻只有一個理。用一個理能成就差別的事故，那麼事事無礙；由一盞燈完全照亮差別的鏡子，那麼鏡鏡交相輝映。一面鏡子不動，而能普遍、能容納、能攝取、能進入。一件事不壞滅，而即彼即此，即一即多。主伴融通，重重無盡。可悲啊，眾生居住在一切塵埃中，卻不知道塵塵都是毗盧遮那（佛名）無盡的剎海。普賢（菩薩名）示現一個毛孔，卻不知道每一個毛孔，都包含著眾生的三昧色身。既然如此，一切眾生，每天都在普賢的毛孔中，毗盧的光明內，彌勒（菩薩名）的樓閣中出沒，文殊（菩薩名）的劍刃上往來。
【English Translation】 English version: He asked: 'Master, you became a monk to escape birth and death, how can you still fear death?' I smiled and said: 'Whether one fears death or not is not about being tough verbally. It's about seeing how one handles it when the time comes for liberation.' (From 'Essentials of Cultivating the Perfection of Dhyana') 'Dongping (place name) broke a mirror, and it has been more than three hundred years. Longtan (person's name) blew out a lamp, and it has been over four hundred years. Later generations are deluded about the true Dharma eye, thinking that the mirror and lamp have been extinguished, but they do not know that in walking, standing, sitting, and lying down, they are emitting ten great lights, and the lamp has never been extinguished. Seeing, hearing, perceiving, and knowing are illusory reflections of all phenomena, and the mirror has never been broken. Although the lamp has no shadow, it can illuminate the long night of birth and death; although the mirror has no stand, it can distinguish the delusions and bewilderments of birth and death. The light of the mirror and the lamp is always still and silent; the illusions of brightness and reflection are all like illusions. Illuminating endlessly is called the inexhaustible lamp; reflecting endlessly is called the inexhaustible mirror. In daily use, it is not obscured, but clearly present between the mind and eyes. It is just that sentient beings are deluded and do not know, so there are the teachings of the Sutras (Buddhist scriptures), opening up illusory expedient means, establishing illusory practice places, liberating illusory sentient beings, and performing illusory Buddha deeds. For example, in the directions of east, west, south, north, the four intermediate directions, above and below, a lamp is lit in the center, and ten mirrors are placed outside. The ten mirrors are metaphors for the ten Dharma realms (hell beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), and one lamp is a metaphor for one true mind. One true mind is indivisible in principle; the ten Dharma realms have myriad forms in phenomena. However, there is no phenomenon outside of principle, and no lamp outside of the mirror. Although each mirror has endless lamps, the endless lamps are only one lamp; each phenomenon contains endless principles, and the endless principles are only one principle. Because one principle can accomplish differentiated phenomena, then all phenomena are unobstructed; because one lamp fully illuminates the differentiated mirrors, then the mirrors interpenetrate each other. One mirror does not move, yet it can be universal, encompassing, gathering, and entering. One phenomenon is not destroyed, yet it is this and that, one and many. The host and guests interpenetrate, endlessly. Alas, sentient beings dwell in all dust particles, yet they do not know that each dust particle is the endless Buddha-land sea of Vairocana (Buddha's name). Samantabhadra (Bodhisattva's name) manifests one pore, yet they do not know that each pore contains the samadhi body of sentient beings. Since this is so, all sentient beings, daily, emerge and disappear within the pores of Samantabhadra, within the light of Vairocana, within the pavilions of Maitreya (Bodhisattva's name), and travel back and forth on the sword blade of Manjusri (Bodhisattva's name).'
唸唸中與諸佛同出世。證菩提。轉法輪。入滅度。如鏡與鏡。如燈與燈。一切一時。普融無礙。誠謂不可思議解脫法門。非大心眾生。無以臻於此境。或問即今日用見聞覺知。畢竟是燈耶。非燈耶。是鏡耶。非鏡耶。答曰。鏡燈燈鏡本無差。大地山河眼裡花。黃葉飄飄滿庭際。一聲砧杵落誰家。
夫眾生無常。隨所熏習。熏之以五逆十惡。則地獄眾生髮現。熏之以慳貪之業。則餓鬼眾生髮現。熏之以愚癡貪慾。則畜生眾生髮現。熏之以五戒善業。則人道眾生髮現。熏之以好勝詐力福業。則修羅道眾生髮現。熏之以純十善業。兼修未到地定。則天道眾生髮現。熏之以四諦之業。則聲聞眾生髮現。熏之以十二還滅因緣。則緣覺眾生髮現。熏之以三學六度之業。則菩薩眾生髮現。熏之以無上菩提之業。則諸佛發現矣。由是觀之。自佛而下。九界眾生。雖世出世聖凡之不同。然皆未脫眾生之名。自九界已上。唯佛道中。始脫眾生之名耳。是以彌勒菩薩。懸知釋迦緣化將滿。繼佛位者。以己身當之。既將任佛職。深慮一切眾生。若不先以般若熏之。培其智種。則將來龍華位中。內無智種。雖外熏以無上法緣。終無益也。如地有種。外藉陽和之力熏之。則油然而各遂所生也。於是彌勒菩薩。乘悲願輪。託生婺州雙林之傅氏。
【現代漢語翻譯】 現代漢語譯本：唸唸之中與諸佛同時出世，證得菩提（覺悟），轉動法輪（佛法），進入涅槃（寂滅）。如同鏡子與鏡子相互輝映，燈與燈相互照亮，一切都在同一時間發生，普遍融合而沒有阻礙。這確實是不可思議的解脫法門，不是具有大愿之心的眾生，無法達到這種境界。或者有人問，現在我們所用的見聞覺知，究竟是燈呢，還是不是燈呢？是鏡子呢，還是不是鏡子呢？回答說，鏡子和燈，燈和鏡子，本來就沒有差別。大地山河，不過是眼中的幻象。黃葉飄飄，落滿庭院，一聲搗衣的聲音，又落入了誰家？ 眾生無常，隨著所熏習的內容而變化。如果熏習的是五逆十惡，那麼地獄的眾生就會顯現；如果熏習的是慳吝貪婪的業，那麼餓鬼道的眾生就會顯現；如果熏習的是愚癡貪慾，那麼畜生道的眾生就會顯現；如果熏習的是五戒善業，那麼人道的眾生就會顯現；如果熏習的是好勝詐力福業，那麼修羅道的眾生就會顯現；如果熏習的是純粹的十善業，並且兼修未到地定，那麼天道的眾生就會顯現；如果熏習的是四諦之業，那麼聲聞道的眾生就會顯現；如果熏習的是十二因緣還滅之法，那麼緣覺道的眾生就會顯現；如果熏習的是三學六度之業，那麼菩薩道的眾生就會顯現；如果熏習的是無上菩提之業，那麼諸佛就會顯現了。由此看來，從佛以下，九界眾生，雖然有世間和出世間、聖人和凡人的不同，但都還沒有脫離眾生的名號。只有從九界以上，在佛道之中，才開始脫離眾生的名號。因此，彌勒菩薩（未來佛）預先知道釋迦牟尼佛（現世佛）的教化即將圓滿，繼承佛位的人，將由自己來擔任。既然將要擔任佛的職責，就深切地考慮到一切眾生，如果不先用般若（智慧）來熏習他們，培養他們的智慧種子，那麼將來在龍華三會（彌勒佛成佛時舉行的三次法會）中，內心沒有智慧的種子，即使從外面熏習無上的佛法，最終也是沒有益處的。就像土地裡有種子，從外面藉助陽光和煦的力量來熏習它，那麼就會蓬勃生長，各自實現其生命力。於是，彌勒菩薩，乘著悲願之輪，託生于婺州雙林的傅氏。
【English Translation】 English version: In every thought, one simultaneously emerges into the world with all Buddhas, attains Bodhi (enlightenment), turns the Dharma wheel (Buddhist teachings), and enters Nirvana (liberation). It is like mirrors reflecting each other, lamps illuminating each other, all happening at once, universally merging without obstruction. This is truly an inconceivable Dharma gate of liberation, unattainable for beings without great aspiration. Someone might ask, 'The seeing, hearing, perceiving, and knowing we use today, are they ultimately lamps or not lamps? Are they mirrors or not mirrors?' The answer is, 'Mirrors and lamps, lamps and mirrors, are essentially no different. The great earth and rivers are merely flowers in the eye. Yellow leaves flutter and fill the courtyard; the sound of a pestle falls into whose home?' Beings are impermanent, changing according to what they are influenced by. If influenced by the five rebellious acts and ten evils, then hell beings manifest. If influenced by the karma of stinginess and greed, then hungry ghost beings manifest. If influenced by ignorance and desire, then animal beings manifest. If influenced by the five precepts and virtuous deeds, then human beings manifest. If influenced by competitiveness, deceitful strength, and meritorious deeds, then Asura (demigod) beings manifest. If influenced by pure ten virtuous deeds, combined with cultivating the Unattained Realm of Samadhi, then Deva (heavenly) beings manifest. If influenced by the karma of the Four Noble Truths, then Sravaka (hearer) beings manifest. If influenced by the Twelve Nidanas (links of dependent origination) and their cessation, then Pratyekabuddha (solitary Buddha) beings manifest. If influenced by the karma of the Three Learnings and Six Paramitas (perfections), then Bodhisattva beings manifest. If influenced by the karma of unsurpassed Bodhi, then all Buddhas manifest. From this perspective, from Buddhas downwards, the beings of the nine realms, although different in terms of worldly and other-worldly, saintly and ordinary, have not yet escaped the name of 'beings'. Only from the nine realms upwards, within the Buddha path, does one begin to escape the name of 'beings'. Therefore, Maitreya Bodhisattva (the future Buddha) foreknew that Sakyamuni Buddha's (the current Buddha) teaching was nearing completion, and that he himself would take over the Buddha's position. Since he was about to assume the Buddha's responsibility, he deeply considered that if all beings were not first influenced by Prajna (wisdom), cultivating their seeds of wisdom, then in the future Dragon Flower Assembly (three assemblies held when Maitreya Buddha attains Buddhahood), they would lack the seeds of wisdom within, and even if influenced externally by unsurpassed Dharma connections, it would ultimately be of no benefit. It is like a seed in the ground, externally influenced by the warm and harmonious power of the sun, then it will flourish and each fulfill its life force. Thus, Maitreya Bodhisattva, riding the wheel of compassionate vows, was born into the Fu family of Shuanglin in Wuzhou.
現為居士身。廣化有情。時梁天鑒年間也。然居士深知眾生得道因緣。唯耳目最要徑。而耳目中。又慮眾生識文字者少。聞法亦復不多。既而設為藏輪藏法。于中使一切眾生。若見若聞。若識字。不識字。以鼻嗅之。以口舌贊之。以身觸之。以意慕之。毋論其有心無心。賢智與愚。藉此六根熏習。植般若智種。作成佛因。嗚呼大士之心。可謂極深廣大矣(輪藏)。
夫身不自身。因觸而身。所以身即觸也。身既即觸。反而推之。即知觸亦身也。身即觸。身不可得。觸即身。觸亦不可得。身觸既皆不可得矣。則識本無生。識本無生。即身之與觸。亦俱無生也。今有人於此。解路雖通。靈機尚昧。所以說時似悟。對境仍迷耳。是以知識依通。非佛知見。內瑩發光。真名大智。予以是知身之與觸。觸之與識。迷時成三。悟后一尚不得。何況於三。三一絕待。獨露常光。遇物即宗。不乖血脈。理事涵蓋。宗教同春。枝有短長。花心不二。但善用其心者。即觸途成觀。不善用者。觸事生迷也。
不見可欲。則無所愛。故以志一氣。清明在躬。志氣如神。雖祿之以天下。窮至於匹夫。無所損益也。雖然愛不可以自洗。以聞道而洗之。故曰聞道者。靈臺常虛。虛則明。明則徹。徹則遠。遠則久。久則大。大則圓。圓則備
【現代漢語翻譯】 現代漢語譯本：我現在是一個在家修行的居士（在家信佛的男子）。我廣泛地教化有情眾生。那時是梁朝天鑒年間。然而，我深深地知道眾生獲得覺悟的因緣，其中耳和目是最重要的途徑。而在耳和目中，又考慮到眾生識字的人少，聽聞佛法的機會也不多。因此，我設定了輪藏（一種佛教法器，內藏經文）和藏法（佛教經典）。在其中，使一切眾生，無論是看見、聽見，還是識字、不識字，用鼻子嗅它，用口舌讚美它，用身體觸控它，用意念仰慕它，無論他們是有心還是無心，賢明還是愚笨，都藉此六根的熏習，種下般若智慧的種子，作成佛的因。啊！大士（菩薩）的心，真是極其深廣啊（輪藏）。
身體不是它自身，而是因為接觸而形成身體，所以身體就是接觸。身體既然就是接觸，反過來推論，就知道接觸也是身體。身體就是接觸，身體不可得；接觸就是身體，接觸也不可得。身體和接觸既然都不可得，那麼識（意識）本來就沒有產生。識本來就沒有產生，那麼身體和接觸，也都是沒有產生的。現在有人在這裡，理解的道路雖然通暢，但靈敏的機智還很遲鈍，所以說話時好像明白了，面對境界時仍然迷惑。因此，知識依賴於通達，不是佛的知見。內在的光芒閃耀發光，這才是真正的大智慧。我因此知道身體和接觸，接觸和識，迷惑時成為三者，覺悟后連一個都不可得，更何況是三個。三和一都超越了對待，獨自顯露出永恒的光芒。遇到事物就符合宗旨，不違背血脈相傳的真理。事和理相互包含，宗教和哲學共同繁榮。樹枝有長短，花心卻只有一個。只要善於運用自己的心，就能在接觸事物時成就觀照；不善於運用的人，就會在接觸事物時產生迷惑。
不去看那些令人貪戀的事物，就不會產生愛慾。所以要專心致志，保持清明在身。志氣如神，即使以天下為俸祿，窮困到平民百姓，也不會有所增減。雖然愛慾不可以自己洗滌，要通過聽聞佛法來洗滌它。所以說，聽聞佛法的人，靈臺（心）常常是空虛的。空虛就能明亮，明亮就能通徹，通徹就能深遠，深遠就能長久，長久就能廣大，廣大就能圓滿，圓滿就能完備。
【English Translation】 English version: I am currently a lay Buddhist (a male devotee practicing Buddhism at home). I widely edify sentient beings. That was during the Tianjian era of the Liang Dynasty. However, I deeply understand that the causes and conditions for sentient beings to attain enlightenment lie primarily in the ears and eyes. Among the ears and eyes, I also consider that few sentient beings are literate, and opportunities to hear the Dharma are not abundant. Therefore, I established the revolving scripture cabinet (a Buddhist instrument containing scriptures) and the Dharma repository (Buddhist scriptures). Within them, I enable all sentient beings, whether they see, hear, are literate, or illiterate, to smell it with their noses, praise it with their mouths and tongues, touch it with their bodies, and admire it with their minds, whether they are mindful or mindless, wise or foolish, to use this cultivation of the six senses to plant the seeds of prajna wisdom and create the cause for becoming a Buddha. Alas! The mind of the Bodhisattva is truly extremely profound and vast (revolving scripture cabinet).
The body is not itself, but is formed through contact, so the body is contact. Since the body is contact, reasoning in reverse, we know that contact is also the body. The body is contact, the body is unattainable; contact is the body, contact is also unattainable. Since both body and contact are unattainable, then consciousness (vijnana) is originally unborn. Since consciousness is originally unborn, then the body and contact are also both unborn. Now there is someone here, although the path of understanding is clear, their spiritual insight is still dull, so they seem to understand when speaking, but remain confused when facing situations. Therefore, knowledge relies on understanding, not the knowledge and vision of the Buddha. The inner light shines forth, this is true great wisdom. I therefore know that body and contact, contact and consciousness, become three when confused, but after enlightenment, even one is unattainable, let alone three. Three and one both transcend duality, and the eternal light is revealed alone. Meeting things accords with the principle, not violating the truth passed down through the lineage. Principle and phenomena are mutually inclusive, religion and philosophy flourish together. Branches have short and long, but the flower's heart is one. Only those who use their minds well can achieve contemplation when encountering things; those who do not use them well will generate confusion when encountering things.
If you do not see what is desirable, then there will be no love. Therefore, focus your will and maintain clarity in your body. Willpower is like a spirit, even if rewarded with the world, or impoverished to a commoner, there will be no increase or decrease. Although desire cannot be washed away by oneself, it must be washed away by hearing the Dharma. Therefore, it is said that those who hear the Dharma have a spirit platform (mind) that is always empty. Empty, then bright; bright, then thorough; thorough, then far; far, then long; long, then great; great, then complete; complete, then perfect.
。雖虛空之無際。萬物之廣多。天地之確隤。眾妙之所出。皆自道也。道乃如是。可不愛乎。眾人則不然。其所愛。不出于飲食男女之間而已。悲夫。
世儒每以知行合一為妙。殊不知曾子述夫子之意。則曰尊其所知。則高明矣。行其所知。則光大矣。由是而觀。先知而後行明矣。不知而行者。又烏足道。然知有解悟之知。有修行之知。有證極之知。故無解悟之知。則修行之知無本矣。無修行之知。則證極之知無道矣。又證極之知。為解悟修行之知之所歸宿也。
知行合一之旨。可得聞乎。曰行時非知時。證時非行時。到此地位。不可以智知。所知不能及。知既不能及。行亦不能及。知行路窮。不唯神仙失其靜篤。管取羅漢遺其空醉矣。若然者。畢竟如何即是。回看云樹杪。不覺月沉西。
夫義非文而不詮。意非義而不得。旨非意而不冥。冥則無思。無思則同。同則無實。無實則無同。若然同而無待。異亦無待矣。譬如一指屈伸。伸喻同焉。屈喻異焉。故正伸時伸本無待。正屈時屈亦無待。雖然。且道離屈伸之外。全指在甚麼處。知此則可以言同異無待矣。
精神不凝而思謂之揣摩。揣摩之患大矣。杜靈機而生見刺。故曰悟學廢于揣摩。
夫身為榮辱巢穴。心為好惡根株。如根株不拔
【現代漢語翻譯】 現代漢語譯本：即使虛空沒有邊際，萬物如此廣闊繁多，天地崩塌，一切奧妙的來源，都出自於道。道就是這樣，難道不值得珍愛嗎？但是世人卻不是這樣，他們所愛的，不過是飲食男女這些事情罷了。真是可悲啊。 世俗的儒者常常認為知行合一是最精妙的。卻不知道曾子闡述孔子的意思時說：『尊重你所知道的，就會變得高明；實行你所知道的，就會變得光大。』由此看來，先知而後行是很明顯的。不知道卻去行動的人，又有什麼值得稱道的呢？然而知有理解領悟的知，有修行實踐的知，有證悟到極點的知。所以沒有理解領悟的知，修行實踐的知就沒有根本；沒有修行實踐的知，證悟到極點的知就沒有途徑。而且證悟到極點的知，是理解領悟和修行實踐的知最終的歸宿。 知行合一的宗旨，可以聽聞嗎？我說，行動的時候不是知的時候，證悟的時候不是行動的時候。到了這種境界，不可以靠智力去了解，所知的東西無法達到。知既然無法達到，行動也無法達到。知和行都走到了盡頭，不僅神仙會失去他們的清靜專注，恐怕連羅漢也會失去他們的空寂沉醉。如果這樣，到底應該怎樣做呢？回頭看看雲端的樹梢，不知不覺月亮已經西沉。 義如果不是通過文字就無法表達，意如果不是通過義就無法產生，旨如果不是通過意就無法領會。領會了就進入無思的狀態，無思就達到同一，同一就沒有實體，沒有實體就沒有同一。如果這樣，同一而沒有依賴，差異也沒有依賴了。比如一根手指的彎曲和伸展，伸展比喻同一，彎曲比喻差異。所以在伸展的時候，伸展本身沒有依賴；在彎曲的時候，彎曲本身也沒有依賴。雖然如此，請問離開彎曲和伸展之外，整個手指在哪裡？知道這個道理，就可以說同一和差異都沒有依賴了。 精神不凝聚而思考叫做揣摩。揣摩的害處太大了，會堵塞靈機而產生偏見。所以說，悟性的學習荒廢于揣摩。 身體是榮辱的巢穴，心是好惡的根源。如果根源不拔除……
【English Translation】 English version: Even though the void is boundless, and all things are vast and numerous, and heaven and earth may crumble, and all the origins of mysteries, all come from the Dao (the Way). The Dao is like this, is it not worthy of cherishing? But people are not like this; what they love does not go beyond food, drink, and sexual desire. How sad! Worldly Confucians often consider the unity of knowledge and action to be the most wonderful. But they do not know that Zengzi (a disciple of Confucius) stated Confucius's meaning, saying, 'Respect what you know, and you will become wise; practice what you know, and you will become great.' From this perspective, it is clear that knowing comes before acting. Those who act without knowing, what is there to praise? However, there is knowledge of understanding, knowledge of practice, and knowledge of ultimate realization. Therefore, without the knowledge of understanding, the knowledge of practice has no foundation; without the knowledge of practice, the knowledge of ultimate realization has no path. Moreover, the knowledge of ultimate realization is the final destination of the knowledge of understanding and practice. Can the essence of the unity of knowledge and action be heard? I say, the time of action is not the time of knowing, and the time of realization is not the time of action. Reaching this state, it cannot be understood by intellect; what is known cannot reach it. Since knowledge cannot reach it, action also cannot reach it. Knowledge and action both reach their end. Not only will immortals lose their tranquility and focus, but even Arhats (enlightened beings) will lose their empty intoxication. If so, what should one do after all? Looking back at the treetops in the clouds, one unknowingly realizes the moon has set in the west. If righteousness cannot be expressed without words, and meaning cannot arise without righteousness, and the essence cannot be understood without meaning, then understanding leads to a state of no-thought. No-thought leads to sameness, sameness has no substance, and no substance has no sameness. If so, sameness is without dependence, and difference is also without dependence. For example, the bending and stretching of a finger: stretching is a metaphor for sameness, and bending is a metaphor for difference. Therefore, when stretching, stretching itself has no dependence; when bending, bending itself has no dependence. Even so, tell me, apart from bending and stretching, where is the entire finger? Knowing this principle, one can say that sameness and difference have no dependence. Thinking without the concentration of spirit is called speculation. The harm of speculation is great; it blocks inspiration and creates prejudice. Therefore, it is said that learning of enlightenment is wasted on speculation. The body is the nest of honor and disgrace, and the mind is the root of likes and dislikes. If the root is not eradicated...
。巢穴未空。入山則怕虎兕。入水則怕蛟龍。夜行則怕鬼。入群則怕眾。凡愚之怕智。短之怕長。低之怕高。近之怕遠。或可怕不怕。不可怕反怕。究其所由。有身則榮辱可以為巢穴。有心則憎愛可以為根株。能即身見空。則何空非身。即心了幻。則何幻非照。若然者。榮辱好惡。不唯可以為解脫之梯航。實乃真為大夜之燈燭。今有人事善知識而生怕。怕則神不安。神不安則恍惚起。恍惚起則心無所見。身無所主。終必因怕。至於遠離善知識。既遠離善知識。不期然而近惡知識矣。嗚呼。華嚴經有十種事。失佛法道。最初即于善知識。不生渴慕。方便親近。失佛法道。且善知識機緣。有多種不同。有以慈悲為佛事者。有以瞋怒為佛事者。有以和光同塵為佛事者。有以叱咤棒喝為佛事者。有以恭敬供養為佛事者。有以守約為佛事者。有以多聞為佛事者。有以超放為佛事者。有以莊重為佛事者。有以人見喜而為佛事者。有以人見怕而為佛事者。故曰。逆順皆方便。而世之人。循聲流轉。觸相取著。以為某善知識慈悲。某善知識貢高。某善知識有道心。某善知識太孤峻。此所謂孟八郎漢。皆作實法迴向。不免被他明眼人。鼻笑汝在。又有一等人事善知識。不以善知識見處為重。專以伺察善知識直達無心之過。摭為口實。向背
【現代漢語翻譯】 現代漢語譯本：巢穴沒有空，進入山林就害怕虎和兕（兩種兇猛的野獸），進入水中就害怕蛟龍。夜晚行走就害怕鬼，進入人群就害怕眾人。凡夫愚昧的人害怕有智慧的人，短的害怕長的，低的害怕高的，近的害怕遠的。或者該怕的反而不怕，不該怕的反而害怕。追究其原因，有身體就會有榮辱，榮辱可以成為巢穴；有心就會有憎恨和喜愛，憎恨和喜愛可以成為根株。能夠從自身看到空性，那麼哪裡有不是自身的空性呢？從內心了悟虛幻，那麼哪裡有不是覺照的虛幻呢？如果這樣，榮辱好惡，不僅可以成為解脫的階梯，實際上是真正成為黑夜裡的燈燭。現在有人事奉善知識（指引正道的良師益友）卻產生害怕。害怕就會神不安寧，神不安寧就會產生恍惚，恍惚產生就會心中沒有見解，身體沒有主張，最終必定因為害怕，以至於遠離善知識。既然遠離善知識，不知不覺就接近惡知識了。唉！《華嚴經》有十種事，會失去佛法正道，最初就是對於善知識，不生起渴慕，方便親近之心，就會失去佛法正道。而且善知識的機緣，有多種不同。有的以慈悲作為佛事，有的以嗔怒作為佛事，有的以和光同塵作為佛事，有的以叱咤棒喝作為佛事，有的以恭敬供養作為佛事，有的以遵守戒律作為佛事，有的以博學多聞作為佛事，有的以超脫放逸作為佛事，有的以莊重嚴肅作為佛事，有的以讓人喜悅作為佛事，有的以讓人害怕作為佛事。所以說，逆境順境都是方便法門。而世上的人，順著聲音流轉，接觸事物就執著，認為某個善知識慈悲，某個善知識傲慢，某個善知識有道心，某個善知識太孤僻。這些就是所謂的孟八郎漢（指不明事理的人），都當作實法來回向，免不了被明眼人暗中嘲笑。又有一等人事奉善知識，不以善知識的見地為重，專門伺機觀察善知識即使是無心的過失，抓住作為口實，背後議論。
【English Translation】 English version: The nest is not empty. Entering the mountains, one fears tigers and rhinoceroses (two kinds of fierce beasts). Entering the water, one fears dragons. Walking at night, one fears ghosts. Entering the crowd, one fears the multitude. The foolish fear the wise, the short fear the tall, the low fear the high, the near fear the far. Sometimes one fears what should not be feared, and does not fear what should be feared. Investigating the reason, having a body means having honor and disgrace, which can become a nest. Having a mind means having hatred and love, which can become roots. If one can see emptiness in the body, then what emptiness is not the body? If one can realize illusion in the mind, then what illusion is not illumination? If so, honor, disgrace, likes, and dislikes can not only be a ladder to liberation, but are truly a lamp in the great night. Now, some people serve good teachers (virtuous and knowledgeable friends who guide one on the right path) but become afraid. Fear causes the spirit to be uneasy, and uneasiness causes confusion to arise. Confusion causes the mind to have no insight and the body to have no direction. Ultimately, one will inevitably distance oneself from good teachers because of fear. Having distanced oneself from good teachers, one unknowingly approaches bad teachers. Alas! The Avatamsaka Sutra has ten things that cause one to lose the path of the Buddha's Dharma. The first is not generating longing and convenient closeness towards good teachers, which will cause one to lose the path of the Buddha's Dharma. Moreover, the opportunities with good teachers are diverse. Some use compassion as a Buddha-activity, some use anger as a Buddha-activity, some use harmonizing with the world as a Buddha-activity, some use scolding and shouting as a Buddha-activity, some use respectful offerings as a Buddha-activity, some use upholding precepts as a Buddha-activity, some use extensive learning as a Buddha-activity, some use transcendence and freedom as a Buddha-activity, some use solemnity as a Buddha-activity, some use making people happy as a Buddha-activity, and some use making people afraid as a Buddha-activity. Therefore, it is said that adversity and favorable circumstances are both expedient means. But people in the world follow the flow of sounds and cling to appearances, thinking that a certain good teacher is compassionate, a certain good teacher is arrogant, a certain good teacher has a mind for the Tao, and a certain good teacher is too aloof. These are the so-called Meng Balang Han (people who do not understand reason), who all make actual dharmas for dedication, and cannot avoid being secretly laughed at by those with clear eyes. There are also some people who serve good teachers, but do not value the good teacher's viewpoint. Instead, they specialize in observing even unintentional faults of the good teacher, seizing them as gossip, and discussing them behind their backs.
地裡。對人說去。噫。若將生死為閑事。知識何須親近他。須把身心拋腦後。自然陸地長蓮華。
凡學人沐浴。當生大慚愧。洞察所因。稱摩訶般若波羅蜜多三聲。方可入水。蓋般若者。一切諸佛之母。稱其母。則其子無論多寡。皆隨之矣。凡不明般若者。不能生大慚愧。不能洞察所因。何以故。以智鑒不明。不辨好醜故。何謂生大慚愧。當作是念。我此身垢濁不堪。而見地不徹。行業涼薄。享此凈浴。何以克當。何謂洞察所因。當作是念。此沐浴水。眾力所成。深山寒云之中。雪老冰枯之地。柴薪汲運。轉冷為熱。揣我有何行德。受大眾心力。即以沐浴一事。入水出水。毫忽不昧心光。妙觸宣明坐入佛海。至於飲食起居。行住坐臥。境緣逆順。情隙愛憎。若不生大慚愧。洞察所因。捨命時至。管取九人之中。有十人手忙腳亂在。或比來凡沐浴時。稱阿彌陀佛以為話頭。但貴音聲不斷。即為沐浴刀錢。殊不知般若不明。饒你佛聲不絕。我知其大慚愧決生不起。凡百所因。決洞察不徹。若然者。吾曹沐浴。不稱摩訶般若波羅蜜者。是棄佛母也。佛母既棄。稱子奚為。粗識如此。惟賢者正之(沐浴訓)。
夫禪波羅蜜者。其書有十卷。大章亦有十。乃天臺智者大師所說也。大章十者。一禪波羅蜜大意。二釋禪
【現代漢語翻譯】 現代漢語譯本： 在田地裡。告訴人們離開。唉。如果把生死看作是無關緊要的事情，又何必親近善知識呢？必須把身心都拋在腦後，自然就能在陸地上長出蓮花。
凡是學佛的人沐浴時，應當生起極大的慚愧心，深刻地洞察沐浴的因由。稱念三聲『摩訶般若波羅蜜多』（偉大的智慧到達彼岸），才可以入水。因為般若（智慧）是一切諸佛之母。稱念其母，那麼無論其子有多少，都會隨之而來。凡是不明白般若的人，不能生起極大的慚愧心，不能深刻地洞察沐浴的因由。為什麼呢？因為智慧的明鏡不清晰，不能分辨好壞。什麼叫做生起極大的慚愧心呢？應當這樣想：我這身體污濁不堪，而且見地不透徹，修行淺薄，享受這乾淨的沐浴，怎麼能夠擔當得起呢？什麼叫做深刻地洞察沐浴的因由呢？應當這樣想：這沐浴的水，是眾人合力所成，來自深山寒云之中，雪老冰枯之地，柴薪的砍伐和運輸，將冷水轉變為熱水。想想我有什麼樣的修行和德行，來承受大眾的心力？即使是沐浴這一件事，入水出水，都不要絲毫昧卻心光，微妙的觸感宣明，安坐而入佛海。至於飲食起居，行住坐臥，境緣的順逆，情感的愛憎，如果不生起極大的慚愧心，深刻地洞察沐浴的因由，等到捨棄生命的時候到來，我敢說十個人當中，有九個人會手忙腳亂。或者有人平時沐浴時，稱念阿彌陀佛作為話頭，只求聲音不斷，就當作是沐浴的費用。卻不知道般若不明白，即使你的佛號聲不斷，我知道你的大慚愧心決然生不起來，凡百所因，決然洞察不透徹。如果這樣，我們沐浴，不稱念摩訶般若波羅蜜多，就是拋棄佛母啊。佛母既然被拋棄，稱念佛子又有什麼用呢？粗淺的認識就是這樣，希望賢者加以匡正（沐浴訓）。
《禪波羅蜜》（通過禪定到達彼岸）這部書有十卷，大的章節也有十個，是天臺智者大師所說的。十大章是：一、禪波羅蜜大意；二、解釋禪
【English Translation】 English version: In the field. Tell people to leave. Alas. If you regard life and death as trivial matters, why should you be close to good teachers and friends? You must throw your body and mind to the back of your head, and naturally lotus flowers will grow on the land.
Whenever a Buddhist practitioner bathes, they should generate great shame and deeply understand the cause. Recite 'Mahaprajnaparamita' (Great Wisdom Reaching the Other Shore) three times before entering the water. Because prajna (wisdom) is the mother of all Buddhas. Reciting her name, then no matter how many her children are, they will follow. Anyone who does not understand prajna cannot generate great shame and cannot deeply understand the cause of bathing. Why? Because the mirror of wisdom is not clear, and they cannot distinguish between good and bad. What is meant by generating great shame? One should think: My body is filthy and unbearable, and my understanding is not thorough, and my practice is shallow. How can I bear to enjoy this clean bath? What is meant by deeply understanding the cause of bathing? One should think: This bathing water is made by the combined efforts of many, from the deep mountains and cold clouds, the land of old snow and withered ice, the cutting and transportation of firewood, turning cold water into hot water. Think about what kind of practice and virtue I have to bear the mental strength of the masses? Even in the matter of bathing, entering and leaving the water, do not obscure the light of the mind in the slightest, the subtle touch is clearly proclaimed, and sit and enter the sea of Buddhas. As for eating, drinking, living, walking, standing, sitting, lying down, the adversity and smoothness of circumstances, the love and hatred of emotions, if you do not generate great shame and deeply understand the cause of bathing, when the time to abandon life comes, I dare say that among ten people, nine will be flustered. Or some people usually recite Amitabha Buddha as a topic when bathing, only seeking continuous sound, and regard it as the cost of bathing. But they do not know that if prajna is not understood, even if your Buddha's name is continuous, I know that your great shame will definitely not arise, and all causes will definitely not be thoroughly understood. If so, when we bathe, if we do not recite Mahaprajnaparamita, we are abandoning the Buddha's mother. Since the Buddha's mother is abandoned, what is the use of reciting the Buddha's children? A rough understanding is like this, and I hope that the wise will correct it (Bathing Instructions).
The book 'Dhyana Paramita' (Reaching the Other Shore through Meditation) has ten volumes, and there are also ten major chapters, which were spoken by the Tiantai Master Zhiyi. The ten major chapters are: 1. The General Meaning of Dhyana Paramita; 2. Explanation of Dhyana
波羅蜜。三明禪波羅蜜門。四辨禪波羅蜜詮次。五簡禪波羅蜜法心。六分別禪波羅蜜前方便。七釋禪波羅蜜修證。八顯禪波羅蜜果報。九說禪波羅蜜起教。十結會禪波羅蜜歸趣。而大章中。第六分別禪波羅蜜方便章。舉二子焉。初外方便。二內方便。而內方便。復生二孫。初正明因。止發內外善根。二明驗惡根性。大章第七釋禪波羅蜜修證章。舉四子。一修證世間禪相。二修證亦世間亦出世間禪相。三修證出世間禪相。四修證非世間非出世間禪相。而一修證世間禪相。復生三孫。初四禪。二四無量心。二四無色定。二修證亦世間亦出世間禪相。亦生三孫。初六妙門。二十六特勝。三通明。三修證出世間禪相。生二孫。初對治無漏。二緣理無漏。而對治無漏。生九玄孫。初九想。二八念。三十想。四八背舍。五八勝處。六十一切處。七九次第定。八師子奮迅三昧。九超越三昧。大都禪書科判明白。皎如日星。善讀者得其科判。譬如得祖而尋父。得父而尋子。得子而尋孫。得孫而尋玄曾。有何難哉。蓋此書由祖而父。由父而子。由子而孫。由孫而玄曾。凡三十五科也。若夫修禪之妙。階級次第。委曲精盡。由欲界未到地定。入初禪未到地定。由初禪未到地定。入二禪未到地定。乃至色無色定。九次第定等。或發有漏通。或
【現代漢語翻譯】 現代漢語譯本 波羅蜜（Pāramitā，意為「到達彼岸」）。三明禪波羅蜜門（Sanming Chan Pāramitā Men，通過禪定獲得三種智慧之門）。四辨禪波羅蜜詮次（Sibian Chan Pāramitā Quanci，四種辨才的禪定波羅蜜的解釋和順序）。五簡禪波羅蜜法心（Jian Chan Pāramitā Faxin，簡要說明禪定波羅蜜的法和心要）。六分別禪波羅蜜前方便（Fenbie Chan Pāramitā Qian Fangbian，分別說明禪定波羅蜜的前行方便）。七釋禪波羅蜜修證（Shi Chan Pāramitā Xiuzheng，解釋禪定波羅蜜的修行和證悟）。八顯禪波羅蜜果報（Xian Chan Pāramitā Guobao，闡明禪定波羅蜜的果報）。九說禪波羅蜜起教（Shuo Chan Pāramitā Qijiao，講述禪定波羅蜜的教義起源）。十結會禪波羅蜜歸趣（Jiehui Chan Pāramitā Guiqu，總結禪定波羅蜜的最終歸宿）。 而在大章中，第六分別禪波羅蜜方便章，舉二子焉。初外方便，二內方便。而內方便，復生二孫。初正明因，止發內外善根。二明驗惡根性。大章第七釋禪波羅蜜修證章，舉四子。一修證世間禪相，二修證亦世間亦出世間禪相，三修證出世間禪相，四修證非世間非出世間禪相。 而一修證世間禪相，復生三孫。初四禪（Sichan，色界的四種禪定），二四無量心（Si Wuliangxin，四種無限的慈悲喜捨心），二四無色定（Si Wuse Ding，無色界的四種禪定）。二修證亦世間亦出世間禪相，亦生三孫。初六妙門（Liu Miaomen，六種微妙的禪定法門），二十六特勝（Shi Liu Tesheng，十六種特殊的禪定方法），三通明（Tongming，通達明瞭）。三修證出世間禪相，生二孫。初對治無漏（Duizhi Wulou，通過對治煩惱而達到無漏），二緣理無漏（Yuanli Wulou，通過觀照真理而達到無漏）。 而對治無漏，生九玄孫。初九想（Jiu Xiang，九種觀想），二八念（Ba Nian，八種憶念），三十想（Shi Xiang，十種觀想），四八背舍（Ba Beishe，八種背舍），五八勝處（Ba Shengchu，八種勝處），六十一切處（Shi Yiqiechu，十一切處），七九次第定（Jiu Cidi Ding，九次第定），八師子奮迅三昧（Shizi Fenxun Sanmei，獅子奮迅三昧），九超越三昧（Chaoyue Sanmei，超越三昧）。大都禪書科判明白，皎如日星。善讀者得其科判，譬如得祖而尋父，得父而尋子，得子而尋孫，得孫而尋玄曾，有何難哉。蓋此書由祖而父，由父而子，由子而孫，由孫而玄曾，凡三十五科也。若夫修禪之妙，階級次第，委曲精盡。由欲界未到地定，入初禪未到地定，由初禪未到地定，入二禪未到地定，乃至色無色定，九次第定等。或發有漏通，或
【English Translation】 English version Pāramitā (Perfection). The Gate of Threefold Enlightenment Chan Pāramitā (Sanming Chan Pāramitā Men). The Explanation and Order of Fourfold Eloquence Chan Pāramitā (Sibian Chan Pāramitā Quanci). The Concise Essence of Dharma-Mind Chan Pāramitā (Jian Chan Pāramitā Faxin). The Differentiation of Preliminary Expedients for Chan Pāramitā (Fenbie Chan Pāramitā Qian Fangbian). The Explanation of Cultivation and Realization of Chan Pāramitā (Shi Chan Pāramitā Xiuzheng). The Manifestation of the Fruition of Chan Pāramitā (Xian Chan Pāramitā Guobao). The Discourse on the Origin of Teachings of Chan Pāramitā (Shuo Chan Pāramitā Qijiao). The Conclusion on the Ultimate Goal of Chan Pāramitā (Jiehui Chan Pāramitā Guiqu). Within the grand chapter, the sixth chapter on Differentiating Expedients for Chan Pāramitā presents two 'sons': the initial external expedients and the subsequent internal expedients. The internal expedients further give rise to two 'grandsons': first, the correct elucidation of causes, ceasing the arising of internal and external wholesome roots; second, the clear examination of the nature of evil roots. The seventh chapter on Explaining the Cultivation and Realization of Chan Pāramitā presents four 'sons': first, the cultivation and realization of worldly Chan characteristics; second, the cultivation and realization of both worldly and trans-worldly Chan characteristics; third, the cultivation and realization of trans-worldly Chan characteristics; fourth, the cultivation and realization of neither worldly nor trans-worldly Chan characteristics. The first, cultivating and realizing worldly Chan characteristics, further gives rise to three 'grandsons': first, the Four Dhyānas (Sichan, the four meditative states in the Realm of Form); second, the Four Immeasurable Minds (Si Wuliangxin, the four infinite qualities of loving-kindness, compassion, joy, and equanimity); and second, the Four Formless Absorptions (Si Wuse Ding, the four meditative states in the Formless Realm). The second, cultivating and realizing both worldly and trans-worldly Chan characteristics, also gives rise to three 'grandsons': first, the Six Subtle Gates (Liu Miaomen, six subtle methods of meditation); second, the Sixteen Special Insights (Shi Liu Tesheng, sixteen special insights); and third, Thorough Illumination (Tongming, thorough understanding and clarity). The third, cultivating and realizing trans-worldly Chan characteristics, gives rise to two 'grandsons': first, counteracting outflows (Duizhi Wulou, achieving non-outflow through counteracting afflictions); and second, realizing the principle of non-outflow (Yuanli Wulou, achieving non-outflow through contemplating the truth). Counteracting outflows gives rise to nine 'great-grandsons': first, the Nine Contemplations (Jiu Xiang, nine types of contemplation); second, the Eight Recollections (Ba Nian, eight types of recollection); third, the Ten Contemplations (Shi Xiang, ten types of contemplation); fourth, the Eight Deliverances (Ba Beishe, eight types of liberation); fifth, the Eight Overcomings (Ba Shengchu, eight places of mastery); sixth, the Ten All-Encompassing Spheres (Shi Yiqiechu, ten all-encompassing spheres); seventh, the Nine Sequential Abidings (Jiu Cidi Ding, nine successive stages of meditation); eighth, the Lion's Leaping Samādhi (Shizi Fenxun Sanmei, the Samādhi of the Lion's Swiftness); and ninth, the Transcending Samādhi (Chaoyue Sanmei, the Samādhi of Transcendence). The categorization in this Chan text is clear and distinct, as bright as the sun and stars. A skilled reader who obtains this categorization is like finding a grandfather to seek a father, finding a father to seek a son, finding a son to seek a grandson, and finding a grandson to seek a great-grandson—what difficulty is there? This text proceeds from grandfather to father, from father to son, from son to grandson, and from grandson to great-grandson, comprising thirty-five categories in all. The wonders of cultivating Chan, its graded sequence, are detailed and exhaustive. From the preliminary concentration of the Desire Realm, one enters the preliminary concentration of the First Dhyāna; from the preliminary concentration of the First Dhyāna, one enters the preliminary concentration of the Second Dhyāna, and so on, up to the Formless Absorptions and the Nine Sequential Abidings. One may develop outflows-tainted superknowledges, or
發無漏通。至於三乘聖道。靡不資之。是以凡緇素之流。有志於修禪者。是書不可不精熟焉。嗚呼世謂神仙之術。可以長生久視。嘩而嗜之。殊不知神仙固奇矣。而最上品者。不過享地居之祿耳。如中下品者。不過浮游深山海島之間。渠安知地居之上。有夜摩天。夜摩之上。有兜率天。兜率之上。有化樂天。化樂之上。有他化自在天。他化之上。有初禪天。初禪之上。有二禪天。二禪之上有三禪天。三禪之上。有四禪天。四禪之上。有空無邊天。空無邊之上。有識處天。識處之上。有無所有天。無所有之上。有非想非非想天。此蓋就凡夫天中論層級耳。至於非想之上。復有四聖人天。乃置而弗及者。行恐大鵬若鳴。凡鳥皆驚故也(禪波羅蜜科判)。
紫柏老人集卷之八 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之九
明 憨山德清 閱
法語
長松茹退序
憨憨子。不知何許人。其應物之際。多出入乎孔老之樊。然終以釋氏為歇心之地。其所著書。曰茹退者。乃自貶。非暴耀也。夫何故。立言不難。難於明理。明理不難。難於治情。能以理治情。則理愈明。理愈明。則光大。故其所立之言。天下則之。鬼神尊而訶護之。憨憨子自知不能以理治
【現代漢語翻譯】 現代漢語譯本： 啓發無漏的智慧。至於聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）和菩薩乘（Bodhisattvayāna）這三乘聖道，沒有不依賴於它的。因此，凡是出家僧人和在家信徒，有志於修習禪定的人，這本書不可不精通熟讀。唉！世人所說的神仙之術，可以長生不老，喧囂著追求它。卻不知道神仙固然奇異，而最上品的，不過是享受地居天的福祿罷了。至於中下品的，不過是漂浮在深山海島之間。他們哪裡知道地居天之上，有夜摩天（Yāmadeva）。夜摩天之上，有兜率天（Tuṣita）。兜率天之上，有化樂天（Nirmāṇarati）。化樂天之上，有他化自在天（Paranirmita-vaśavartin）。他化自在天之上，有初禪天（Prathamadhyāna）。初禪天之上，有二禪天（Dvitiyadhyāna）。二禪天之上，有三禪天（Tritiyadhyāna）。三禪天之上，有四禪天（Caturthadhyāna）。四禪天之上，有空無邊處天（Ākāśānantyāyatana）。空無邊處天之上，有識無邊處天（Vijñānānantyāyatana）。識無邊處天之上，有無所有處天（Ākiṃcanyāyatana）。無所有處天之上，有非想非非想處天（Naivasaṃjñānāsaṃjñāyatana）。這大概是就凡夫所居的天界中論層級罷了。至於非想非非想處天之上，還有四聖人所居的天界，那是暫且不提的，恐怕大鵬鳥一叫，所有的凡鳥都會驚嚇的緣故（禪波羅蜜科判）。
紫柏老人集卷之八 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之九
明 憨山德清 閱
法語
長松茹退序
憨憨子，不知道是什麼地方的人。他應對事物的時候，大多出入于儒家和道家的範圍。然而最終還是以佛家作為安身立命的地方。他所著的書，叫做《茹退》，是自我貶低，不是爲了炫耀。這是什麼緣故呢？立言不難，難的是明白道理。明白道理不難，難的是治理情感。能夠用道理來治理情感，那麼道理就越發明朗。道理越發明朗，就越發光大。所以他所立的言論，天下人都遵循它，鬼神都尊敬並且呵護它。憨憨子自己知道不能用道理來治理情感。 English version: Generating unobstructed wisdom. As for the Three Vehicles of the Holy Path: Śrāvakayāna (Vehicle of Hearers), Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and Bodhisattvayāna (Vehicle of Bodhisattvas), none do not rely on it. Therefore, all monastics and laypeople who aspire to cultivate Chan (Zen) should thoroughly familiarize themselves with this book. Alas! The world speaks of the arts of immortals, claiming they can grant longevity and prolonged vision, clamoring to pursue them. Little do they know that while immortals are indeed wondrous, the highest among them merely enjoy the blessings of the Earth-dwelling heavens. As for those of middle and lower grades, they merely drift between deep mountains and sea islands. How could they know that above the Earth-dwelling heavens are the Yāmadeva (Yama Heaven)? Above the Yāmadeva is the Tuṣita (Contentment Heaven). Above the Tuṣita is the Nirmāṇarati (Heaven of Enjoying Transformation). Above the Nirmāṇarati is the Paranirmita-vaśavartin (Heaven of Others' Transformations Freely Exercised). Above the Paranirmita-vaśavartin is the Prathamadhyāna (First Dhyana Heaven). Above the Prathamadhyāna is the Dvitiyadhyāna (Second Dhyana Heaven). Above the Dvitiyadhyāna is the Tritiyadhyāna (Third Dhyana Heaven). Above the Tritiyadhyāna is the Caturthadhyāna (Fourth Dhyana Heaven). Above the Caturthadhyāna is the Ākāśānantyāyatana (Heaven of the Boundless Space). Above the Ākāśānantyāyatana is the Vijñānānantyāyatana (Heaven of the Boundless Consciousness). Above the Vijñānānantyāyatana is the Ākiṃcanyāyatana (Heaven of No-thingness). Above the Ākiṃcanyāyatana is the Naivasaṃjñānāsaṃjñāyatana (Heaven of Neither Perception nor Non-perception). This is merely discussing the levels within the heavens inhabited by ordinary beings. As for the heavens above the Naivasaṃjñānāsaṃjñāyatana, inhabited by the Four Sages, they are temporarily omitted, for fear that the cry of the Roc (mythical bird) would startle all the ordinary birds (Commentary on the Perfection of Chan).
Collected Works of Elder Zibo, Volume 8 卍 New Supplement to the Buddhist Canon, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Elder Zibo, Volume 9
Reviewed by Hanshan Deqing of the Ming Dynasty
Dharma Words
Preface to Changsong's 'Retreating'
Hanh Hanzi, it is not known where he is from. In his responses to things, he often moves in and out of the realms of Confucianism and Taoism. However, he ultimately takes Buddhism as the place to settle his mind. The book he wrote, called 'Retreating', is self-deprecation, not a display of brilliance. Why is this so? It is not difficult to establish words, but it is difficult to understand principles. It is not difficult to understand principles, but it is difficult to govern emotions. If one can govern emotions with principles, then the principles become clearer. The clearer the principles, the more they shine brightly. Therefore, the words he establishes are followed by all under heaven, and the ghosts and spirits respect and protect them. Hanh Hanzi knows that he cannot govern emotions with principles.
【English Translation】 Generating unobstructed wisdom. As for the Three Vehicles of the Holy Path: 'Śrāvakayāna' ('Vehicle of Hearers'), 'Pratyekabuddhayāna' ('Vehicle of Solitary Buddhas'), and 'Bodhisattvayāna' ('Vehicle of Bodhisattvas'), none do not rely on it. Therefore, all monastics and laypeople who aspire to cultivate 'Chan' ('Zen') should thoroughly familiarize themselves with this book. Alas! The world speaks of the arts of immortals, claiming they can grant longevity and prolonged vision, clamoring to pursue them. Little do they know that while immortals are indeed wondrous, the highest among them merely enjoy the blessings of the Earth-dwelling heavens. As for those of middle and lower grades, they merely drift between deep mountains and sea islands. How could they know that above the Earth-dwelling heavens are the 'Yāmadeva' ('Yama Heaven')? Above the 'Yāmadeva' is the 'Tuṣita' ('Contentment Heaven'). Above the 'Tuṣita' is the 'Nirmāṇarati' ('Heaven of Enjoying Transformation'). Above the 'Nirmāṇarati' is the 'Paranirmita-vaśavartin' ('Heaven of Others' Transformations Freely Exercised'). Above the 'Paranirmita-vaśavartin' is the 'Prathamadhyāna' ('First Dhyana Heaven'). Above the 'Prathamadhyāna' is the 'Dvitiyadhyāna' ('Second Dhyana Heaven'). Above the 'Dvitiyadhyāna' is the 'Tritiyadhyāna' ('Third Dhyana Heaven'). Above the 'Tritiyadhyāna' is the 'Caturthadhyāna' ('Fourth Dhyana Heaven'). Above the 'Caturthadhyāna' is the 'Ākāśānantyāyatana' ('Heaven of the Boundless Space'). Above the 'Ākāśānantyāyatana' is the 'Vijñānānantyāyatana' ('Heaven of the Boundless Consciousness'). Above the 'Vijñānānantyāyatana' is the 'Ākiṃcanyāyatana' ('Heaven of No-thingness'). Above the 'Ākiṃcanyāyatana' is the 'Naivasaṃjñānāsaṃjñāyatana' ('Heaven of Neither Perception nor Non-perception'). This is merely discussing the levels within the heavens inhabited by ordinary beings. As for the heavens above the 'Naivasaṃjñānāsaṃjñāyatana', inhabited by the Four Sages, they are temporarily omitted, for fear that the cry of the Roc (mythical bird) would startle all the ordinary birds ('Commentary on the Perfection of Chan'). Collected Works of Elder Zibo, Volume 8 卍 New Supplement to the Buddhist Canon, Volume 73, No. 1452, Complete Works of Venerable Zibo Collected Works of Elder Zibo, Volume 9 Reviewed by Hanshan Deqing of the Ming Dynasty Dharma Words Preface to Changsong's 'Retreating' 'Hanh Hanzi', it is not known where he is from. In his responses to things, he often moves in and out of the realms of Confucianism and Taoism. However, he ultimately takes Buddhism as the place to settle his mind. The book he wrote, called 'Retreating', is self-deprecation, not a display of brilliance. Why is this so? It is not difficult to establish words, but it is difficult to understand principles. It is not difficult to understand principles, but it is difficult to govern emotions. If one can govern emotions with principles, then the principles become clearer. The clearer the principles, the more they shine brightly. Therefore, the words he establishes are followed by all under heaven, and the ghosts and spirits respect and protect them. 'Hanh Hanzi' knows that he cannot govern emotions with principles.
情。以飲食不節而致病。病生復不畏死。猶妄著書。譬如牛馬。不能力耕致遠。枉費水草之餘。唯所退者存焉耳。名其書曰茹退。不亦宜乎。雖然迫而後應。與夫不扣而自鳴者。不可同日語也。潯陽有匡石子者。謂憨憨子曰。石兄來慈。構長松館於此。有年數矣。徒廠然于青松白雲之間。且岷江濤生。聲雜鐘梵。境不可謂不幽也。然未得高人勝士。擊無生之磬。震緣生之夢。則夢者終不覺矣。豈至人之存心乎哉。憨憨子愀然久之。曰敢不唯命乃長長松為牛馬焉。
長松茹退
諸法無生。何謂也。心不自心。由塵發知。塵不自塵。由心立塵。由塵發知。知果有哉。由心立塵。塵果有哉。心塵既無。誰為共者。若謂無因。烏有是處。吾以是知山河大地。本皆無生。謂有生者情計耳。非理也。故曰。以理治情。如春消冰。
千年暗室。一燈能明。一燈之明。微吹能冥。明暗果有常哉。如明暗有常。則能見明暗者非常矣。知此者可以反晝為夜。反夜為晝。而能晝能夜者。初無晝夜也。明暗無代謝。謂有代謝者。隨分別始至也。如分別不生。明暗何在。悲夫。明則能見。暗則不能見。是謂塵使識。若識能使塵。則明暗在此。而不在彼矣。故曰若能轉物。即同如來。
火性無我。寄於諸緣。外諸緣而覓火
【現代漢語翻譯】 現代漢語譯本：沉溺於世俗情感，因飲食不節制而生病，生病後又不畏懼死亡，還胡亂寫書，就像牛馬一樣，不能努力耕作以致遠，白白浪費水草。最終能留下的，只有退隱罷了。把他的書命名為《茹退》，不是很合適嗎？雖然是被迫才回應，但和那些不敲就自己響的相比，不可同日而語。潯陽有個叫匡石子（人名）的人，對憨憨子（人名）說：『石兄我來到慈地，在這裡建造長松館已經有些年頭了，只是空曠地聳立在青松白雲之間，加上岷江的波濤聲，混雜著寺廟的鐘聲，環境不能說不幽靜。然而沒有得到高人勝士，敲擊那無生的磬，震醒這緣生的夢，那麼做夢的人終究不會醒悟。這難道是至人的存心嗎？』憨憨子憂愁了很久，說：『怎敢不聽從您的命令呢？長松就當是牛馬吧。』
長松茹退
諸法無生，是什麼意思呢？心不是它自己產生的心，而是由外塵引發了知覺。塵不是它自己產生的塵，而是由心設立了塵。由塵引發知覺，知覺真的存在嗎？由心設立塵，塵真的存在嗎？心和塵既然都不存在，誰來共同作用呢？如果說是沒有原因，哪裡有這種道理？我因此知道山河大地，本來都是無生的，說有生，只是情感上的計較罷了，不是真理。所以說：用真理來治理情感，就像春天融化冰雪。
千年暗室，一盞燈就能照亮。一盞燈的光明，微風就能吹滅。光明和黑暗真的有恒常嗎？如果光明和黑暗有恒常，那麼能看見光明和黑暗的那個東西就不是恒常的了。知道這個道理的人，可以顛倒白天為黑夜，顛倒黑夜為白天，而能使白天成為黑夜，黑夜成為白天的那個東西，本來就沒有白天黑夜的分別。光明和黑暗沒有交替，說有交替，是隨著分別心才產生的。如果分別心不產生，光明和黑暗在哪裡呢？可悲啊！光明就能看見，黑暗就不能看見，這是塵使喚了識。如果識能使喚塵，那麼光明和黑暗就在這裡，而不在那裡了。所以說：如果能轉化外物，就等同於如來。
火的本性沒有自我，寄託于各種因緣。脫離了各種因緣去尋找火
【English Translation】 English version: Being immersed in worldly emotions, falling ill due to immoderate eating and drinking, and then not fearing death even when sick, still recklessly writing books, like oxen and horses, unable to diligently cultivate and achieve distance, wasting water and grass in vain. In the end, only retirement remains. Isn't it fitting to name his book 'Retreat' (茹退)? Although it is a response under duress, it cannot be compared to those that sound without being struck. In Xunyang, there was a person named Kuang Shizi (匡石子, personal name), who said to Hanhanzi (憨憨子, personal name): 'Brother Shi, I came to this compassionate place and built Changsong Hall (長松館, Hall of Long Pines) here for some years now, but it just stands empty among the green pines and white clouds, and the sound of the Min River's waves is mixed with the temple bells. The environment cannot be said to be not serene. However, without obtaining a virtuous person, striking the 'no-birth' (無生) chime, and awakening this 'arising from conditions' (緣生) dream, then the dreamer will never awaken. Is this the intention of a perfect person?' Hanhanzi was sorrowful for a long time and said: 'How dare I not obey your command? Let Changsong be like oxen and horses.'
Changsong Retreat
What does it mean that all dharmas are without birth (諸法無生)? The mind is not the mind that arises by itself, but knowledge is triggered by external dust (塵). Dust is not the dust that arises by itself, but dust is established by the mind. If knowledge is triggered by dust, does knowledge really exist? If dust is established by the mind, does dust really exist? Since both mind and dust do not exist, who is there to act together? If it is said that there is no cause, where is such a principle? I therefore know that mountains, rivers, and the great earth are originally without birth. To say that there is birth is merely emotional calculation, not truth. Therefore, it is said: 'Use truth to govern emotions, like spring melting ice.'
In a thousand-year-old dark room, one lamp can illuminate it. The light of one lamp can be extinguished by a slight breeze. Is light and darkness truly constant? If light and darkness are constant, then that which can see light and darkness is not constant. One who knows this principle can reverse day into night and reverse night into day, and that which can make day into night and night into day originally has no distinction between day and night. Light and darkness do not alternate; to say that there is alternation is only due to the arising of discriminating thoughts. If discriminating thoughts do not arise, where are light and darkness? Alas! With light, one can see; with darkness, one cannot see. This is called dust using consciousness. If consciousness can use dust, then light and darkness are here, and not there. Therefore, it is said: 'If one can transform external things, one is the same as the Tathagata (如來, Thus Come One).'
The nature of fire has no self, it relies on various conditions. To seek fire apart from various conditions
性。何異離波覓水者哉。火性既如此。彼六大獨不然乎。噫。道遠乎哉。觸事而真。聖遠乎哉。體之即神。今觸事不能真。體之不能神。蓋分別性未亡也。無塵智亦未明也。
明暗生晝夜。晝夜生寒暑。寒暑生古今。脫離吾現前一念。彼皆如石女生兒。故曰。十世古今。始終不離於當念。又曰。覓心了不可得。雖然。了不可得而有。如無可得。則不可得者。曷能獨存哉。
如來藏中。不許有識。此古人之言也。吾則不然。眾人心中。不許有如來藏。夫何故。凡聖皆獨立故。譬如一指屈伸。正屈時。伸何所有。正伸時。屈何所有。一現前。一不現前。固不同。而全露指體。本無優劣。故曰。師子游行。不帶伴侶。
空外無色。色外無空。空兮色兮。根情而有。外情而觀。則空色奚寄。故曰。情為化母。萬物皆子。母亡子隨。乃自然之勢也。或曰。有可情化。空豈能化。憨憨子曰。空待色有。色化空殞。此理之必然者也。子何獨疑。
道不生虛。則有形者。何所置之。人心不虛。則無窮之善。自何出焉。故曰。虛則能容。能容則大。大則無外。無外則獨立。而獨立者。在堯不加多。在紂不加少。然堯得之。紂失之也。
性變而為情。情變而為物。有能溯而上之。何物非性。五行相生。復能
【現代漢語翻譯】 現代漢語譯本： 自性。這和離開波浪去尋找水有什麼區別呢？火的自性既然如此，那地、水、火、風、空、識這六大難道就不是這樣嗎？唉！道難道遙遠嗎？在接觸事物時就能體悟到真理。聖人難道遙遠嗎？體會到它就是神。現在接觸事物卻不能體悟到真理，體會它也不能成為神，這是因為分別心還沒有消失，沒有塵埃的智慧也沒有顯現。
明和暗產生晝夜，晝夜產生寒暑，寒暑產生古今。脫離我們現前這一念，它們都如同石女（不能生育的女子）生孩子一樣不可能。所以說，『十世古今，始終不離於當念。』又說，『覓心了不可得。』雖然如此，了不可得卻又是存在的。如果無可得，那麼不可得的東西，又怎麼能獨自存在呢？
『如來藏中，不許有識。』這是古人說的話。我的看法卻不同，『眾人的心中，不許有如來藏。』為什麼呢？因為凡人和聖人都是獨立的。譬如一根手指屈伸，正在彎曲時，伸直又在哪裡呢？正在伸直時，彎曲又在哪裡呢？一個現前，一個不現前，固然不同，但完全顯露的指頭本體，本來就沒有優劣之分。所以說，『師子**（此處原文有誤，應為獅子獨步），不帶伴侶。』
空外沒有*（此處原文有誤，應為色），色外沒有空。空和色，是根據根和情而有的。如果向外逐情而觀察，那麼空和色又寄託在哪裡呢？所以說，『情是化生的母親，萬物都是兒子。母親消亡，兒子也隨之消亡，』這是自然之勢。有人說，『有可以被情所化，空難道也能被情所化嗎？』憨憨子說，『空等待色而存在，色消亡了，空也隨之消亡，』這是理所當然的。你為什麼獨自懷疑呢？
道如果不空虛，那麼有形的東西，又安置在哪裡呢？人心如果不空虛，那麼無窮的善，又從哪裡產生呢？所以說，『虛則能容，能容則大，大則無外，無外則獨立。』而獨立的人，在堯（古代聖明的君王）那裡不會增加什麼，在紂（古代暴虐的君王）那裡也不會減少什麼。然而堯得到了它，紂失去了它。
性變化成為情，情變化成為物。如果能夠向上追溯，什麼東西不是自性呢？五行相生，又能夠
【English Translation】 English version: Nature. What difference is there between seeking water apart from the waves? Since the nature of fire is like this, are the six great elements (earth, water, fire, wind, space, and consciousness) not the same? Alas! Is the Tao far away? It is realized by touching things. Are the sages far away? Embodying it is becoming divine. Now, touching things without realizing truth, embodying it without becoming divine, is because the discriminating mind has not vanished, and the wisdom without dust has not yet manifested.
Brightness and darkness give rise to day and night; day and night give rise to cold and heat; cold and heat give rise to ancient and modern times. Separated from our present moment of thought, they are all like a stone woman (a barren woman) giving birth to a child. Therefore, it is said, 'The ten ages, past and present, never depart from the present moment.' It is also said, 'Seeking the mind, it is utterly unattainable.' Although it is unattainable, it exists. If there were nothing attainable, how could that which is unattainable exist alone?
'Within the Tathagatagarbha (the womb of the Buddha), consciousness is not permitted.' This is what the ancients said. My view is different: 'Within the minds of the multitude, the Tathagatagarbha is not permitted.' Why? Because both ordinary beings and sages are independent. For example, with the bending and stretching of a finger, when it is bending, where is the stretching? When it is stretching, where is the bending? One is present, one is not present, certainly different, but the fully revealed essence of the finger has no superior or inferior. Therefore, it is said, 'The lion's ** (original text is incorrect, should be 'lion walks alone'), does not bring companions.'
Outside of emptiness there is no * (original text is incorrect, should be 'form'), outside of form there is no emptiness. Emptiness and form arise from the senses and emotions. If one observes by pursuing external emotions, where do emptiness and form reside? Therefore, it is said, 'Emotion is the mother of transformation, and all things are her children. When the mother dies, the children follow,' this is the natural course. Someone asks, 'That which has being can be transformed by emotion, but can emptiness be transformed by emotion?' The simpleton says, 'Emptiness depends on form for its existence; when form vanishes, emptiness also vanishes,' this is the inevitable principle. Why do you alone doubt it?
If the Tao is not empty, where would formed things be placed? If the human mind is not empty, from where would infinite goodness arise? Therefore, it is said, 'Emptiness allows for capacity; capacity allows for greatness; greatness has no outside; without outside, there is independence.' And the independent one neither increases in Yao (an ancient sage king) nor decreases in Zhou (an ancient tyrannical king). Yet Yao attained it, and Zhou lost it.
Nature transforms into emotion, and emotion transforms into things. If one can trace back upwards, what thing is not nature? The five elements generate each other, and can
相剋。天下好生而惡克。殊不知外生無克。外克無生。故達者。知生生剋。聞死不惑。知克生生。聞生不盈。
出者有隱者之心。處者有出者之情。皆惑也。夫出而不決。為忠不徹。處而不果。是謂大惑。噫。大惑不除。雖處於幽巖深壑之間。何異市朝。
見水不能渡者。以其無筏。見空不能蹈者。以其無翼。然筏與翼。皆屬於木。木生於土。由是而觀。是見土不能渡。不能蹈也。古之人有知於此者。故能不筏而浮滄海。不翼而履太空。
我不待我。而待於物。物不待物。而待於我。兩者相待。而物我亢然。故廣土地者。見物而忘我。略榮名者。見我而忘物。一忘。一不忘。何異俱不忘。唯俱忘者。可以役物我。
鳥能飛。魚能游。然微空水。則翼不可展。尾不能動。故野馬奔于遠郊。長風游于太虛。茍無肆足之地。容怒之天。則殆而已矣。故君子之處小人。若不能使之各得其所用而不棄。則君子聞道。奚益於世。
待欲熾。始乃治之。何異一杯之水。救積薪之火也。唯為之於未有。所謂未昏而我本明。未動而我本靜。慎之可耳。如明極則照生。靜窮即動起。照為昏媒。起為動引。故聖人預知此。乃設止觀之藥。治昏動之病。一朝病除藥廢。則向我本明本靜者。又不名明靜。乃曰。定
【現代漢語翻譯】 現代漢語譯本：相剋。天下萬物喜好相生而厭惡相剋。卻不知道沒有外在的相生就沒有相剋，沒有外在的相剋就沒有相生。所以通達的人，明白相生相剋循環往復的道理，聽到死亡不會迷惑；明白相剋也能產生新的事物，聽到新生不會自滿。
想出世的人心裡還惦記著入世，身處世俗的人心裡又嚮往出世，這都是迷惑。如果想出世卻猶豫不決，想盡忠卻不徹底，身處世俗卻不能當機立斷，就叫做大迷惑。唉！大迷惑不消除，即使身處幽靜的山谷深處，和在鬧市有什麼區別呢？
看到水卻不能渡過的人，是因為沒有船筏；看到天空卻不能飛翔的人，是因為沒有翅膀。然而船筏和翅膀，都屬於木頭。木頭生長在土裡。由此看來，這實際上是認為土不能渡過，不能飛翔。古時候有明白這個道理的人，所以能夠不用船筏就能漂浮在滄海之上，不用翅膀就能行走在太空中。
我不依靠自己，而依靠外物；外物不依靠外物，而依靠我。兩者互相依靠，那麼物我和諧的關係就會變得緊張。所以開疆拓土的人，只看到外物而忘記了自己；看淡榮華名利的人，只看到自己而忘記了外物。一個忘記，一個不忘記，和兩個都不忘記有什麼區別呢？只有兩個都忘記的人，才可以駕馭外物和我。
鳥能飛，魚能游，然而沒有天空和水，翅膀就無法展開，尾巴就不能擺動。所以郊外的野馬奔馳，長風在太空中游蕩，如果沒有可以盡情奔跑的土地，可以容納怒氣的天空，那就危險了。所以君子對待小人，如果不能使他們各自得到合適的安置而不拋棄，那麼君子懂得道理，對世又有什麼益處呢？
等到慾望已經熾盛，才開始治理，這和用一杯水去救一堆燃燒的柴火有什麼區別呢？只有在慾望還沒有產生的時候就加以控制，這才叫做在沒有昏昧的時候我本來是清明的，在沒有行動的時候我本來是安靜的。謹慎小心就可以了。如果清明到了極點，光明就會產生；如果安靜到了盡頭，行動就會開始。光明是昏昧的媒介，行動是動亂的引子。所以聖人預先知道這些，於是設定止觀（Samatha-vipassana）的藥物，來治療昏昧和動亂的疾病。一旦疾病消除，藥物也就可以廢棄了，那麼原本清明和安靜的本性，又不能稱作清明和安靜了，就叫做定（Samadhi）。
【English Translation】 English version: Mutual overcoming. All things under heaven love to generate each other and hate to overcome each other. Little do they know that without external generation, there is no overcoming; without external overcoming, there is no generation. Therefore, the enlightened one understands the cycle of generation and overcoming, and is not confused by death; knowing that overcoming can also produce new things, they are not complacent when hearing of new life.
Those who want to leave the world still have the world in their hearts, and those who are in the world yearn to leave it. These are all delusions. If one wants to leave the world but hesitates, or wants to be loyal but is not thorough, or is in the world but cannot make decisive decisions, this is called great delusion. Alas! If great delusion is not eliminated, even if one is in a secluded valley, what difference is there from being in a bustling market?
Those who see water but cannot cross it are because they have no raft; those who see the sky but cannot fly are because they have no wings. However, both rafts and wings belong to wood. Wood grows from earth. From this perspective, it is actually thinking that earth cannot be crossed or flown over. The ancients who understood this principle were able to float on the vast sea without a raft and walk in the empty sky without wings.
I do not rely on myself, but rely on external things; external things do not rely on external things, but rely on me. When the two rely on each other, the harmonious relationship between things and self becomes strained. Therefore, those who expand territory see things and forget themselves; those who disregard fame and fortune see themselves and forget things. One forgets, one does not forget, what difference is there from both not forgetting? Only those who forget both can control things and self.
Birds can fly, and fish can swim, but without sky and water, wings cannot be spread, and tails cannot be moved. Therefore, wild horses gallop in the distant suburbs, and long winds roam in the vast emptiness. If there is no land to run freely and no sky to accommodate anger, then it is dangerous. Therefore, if a gentleman cannot place petty people in suitable positions without abandoning them, then what benefit is it to the world for a gentleman to understand the Way?
Waiting until desires are blazing before starting to control them is no different from using a cup of water to save a pile of burning firewood. Only by controlling desires before they arise is it called being clear before delusion and being still before action. Be cautious. If clarity reaches its extreme, light will be produced; if stillness reaches its end, action will begin. Light is the medium of delusion, and action is the trigger of disturbance. Therefore, the sages foresaw these and set up the medicine of Samatha-vipassana (止觀), to cure the diseases of delusion and disturbance. Once the diseases are cured, the medicine can be discarded, and the original clear and still nature cannot be called clear and still, but is called Samadhi (定).
慧者。蓋不欲忘其復性之功也。
飲食男女。眾人皆欲。欲而能反者。終至於無慾。嘻。唯無慾者。可以勞天下。可以安天下。
身非我有。有之者愚也。破愚莫若智。智不徒生。必生於好學。學而能辨之。非智安至此。故曰。學非是道。然足以破愚。愚破智開。始可入道矣。
能病病者。病奚從生。以不能病病。我故病焉。然病之大者。莫若生心。心生則靡所不至矣。豈唯病哉。故曰。眼病乎色。耳病乎聲。心病乎我。唯忘我者。病無所病。可以藥天下之病。
松本無聲。風入濤生。銅本非鏡。鏡成生明。無情者。有情之待也。無聲者。亦有聲之待也。不明待明。明即不明。聲即無聲。情即無情。故曰有待。無待者。皆無自體唯自心建故。達心無我者。雖處吉兇之域。而吉兇不可得而惑。
無物不神。不神有心。心有而能無者。無豈能醉哉。無不能醉。有不能昧。可以顛倒天地。有無萬物。神耶。非神耶。
刻木為魚。魚腹空虛。以物擊之。聲出於無。無能出聲。無果無乎。聲從無出。聲果有乎。噫。舉一類諸。何物能愚。
有形至大者。莫若天地。無形至大者。莫若虛空。有道者。知彼二者皆自心影響。故見空不空。見形非形。
龍為鱗蟲之長。孰不賓焉。然
【現代漢語翻譯】 現代漢語譯本：
智者啊，這是因為他們不願忘記恢復本性的功夫啊。 飲食和男女之事，是眾人皆有的慾望。如果有了慾望而能夠反思克制，最終會達到無慾的境界。唉！只有無慾的人，才能治理天下，才能安定天下。 身體不是我所擁有的，認為擁有身體是愚蠢的。要破除愚蠢，最好的方法是開啟智慧。智慧不是憑空產生的，一定是從勤奮好學中來。學習並且能夠辨別是非，智慧才能達到這樣的境界。所以說，學習本身不是道，但足以破除愚昧。愚昧破除了，智慧開啟了，才能開始進入道的境界。 能夠以病為病的人，病從何處產生呢？因為不能以病為病，所以我才被病所困擾。然而，最大的病莫過於生起妄心。心一旦生起，就會無所不至。豈止是生病呢？所以說，眼睛被美色所困擾，耳朵被聲音所困擾，心被自我所困擾。只有忘掉自我的人，病就沒有地方可以依附，才能醫治天下的疾病。 松樹林原本寂靜無聲，風吹入才產生濤聲。銅原本不是鏡子，鏡子磨成才能顯現光明。無情是相對於有情而言的，無聲也是相對於有聲而言的。如果不明待明，那麼明也就不是明瞭；有聲即是無聲，有情即是無情。所以說，這些都是有待的。無待的事物，都沒有自體的存在，都是由自心建立的。通達心無我的人，即使身處吉兇禍福的境地，也不會被吉兇所迷惑。 沒有事物不具有神性，不具有神性是因為有心。心中有念而能夠達到無念的境界，那麼『無』又怎麼會被迷醉呢？『無』不能被迷醉，『有』不能被矇蔽，這樣就可以顛倒天地，駕馭有無萬物。這是神嗎？不是神嗎？ 雕刻木頭做成魚，魚的腹部是空虛的。用東西敲擊它，聲音從空無中發出。空無能夠發出聲音，空無是真的沒有嗎？聲音從空無中發出，聲音是真的存在嗎？唉！舉一反三，什麼東西能夠使人愚昧呢？ 有形的東西，最大的莫過於天地；無形的東西，最大的莫過於虛空。悟道的人，知道天地和虛空都是自心的影響。所以見到空不執著于空，見到形不執著于形。 龍是鱗甲動物的首領，誰能不順從它呢？然而……
【English Translation】 English version:
Wise individuals do not wish to forget the effort of restoring their original nature. Food, drink, and sexual desire are common desires for all. Those who can reflect and restrain themselves when desires arise will eventually reach a state of desirelessness. Alas! Only those who are without desire can govern the world and bring peace to it. The body is not something I own; it is foolish to think one owns it. To break through foolishness, there is nothing better than wisdom. Wisdom does not arise spontaneously; it must come from diligent learning. Only by learning and being able to discern right from wrong can wisdom reach such a state. Therefore, it is said that learning itself is not the Dao (path), but it is sufficient to break through foolishness. When foolishness is broken and wisdom is opened, one can begin to enter the Dao. For those who can regard illness as illness, where does illness arise from? Because I cannot regard illness as illness, I am troubled by it. However, the greatest illness is none other than the arising of deluded thoughts. Once the mind arises, it will go to all extremes. Is it merely illness? Therefore, it is said that the eyes are troubled by beauty, the ears are troubled by sound, and the mind is troubled by the self. Only those who forget the self have no place for illness to attach, and can cure the illnesses of the world. The pine forest is originally silent, but when the wind enters, the sound of waves arises. Copper is not originally a mirror, but when polished, it can reflect light. Emotionlessness is relative to emotion, and silence is relative to sound. If one does not understand that brightness depends on darkness, then brightness is not brightness; sound is silence, and emotion is emotionlessness. Therefore, it is said that these are all dependent. Things that are independent have no inherent existence; they are all constructed by the mind. Those who understand that the mind is without self, even when in situations of good or bad fortune, will not be confused by them. There is nothing that does not possess spirit; the lack of spirit is due to the mind. If the mind has thoughts but can reach a state of no-thought, then how can 'no-thought' be intoxicated? 'No-thought' cannot be intoxicated, and 'thought' cannot be obscured. In this way, one can reverse heaven and earth and control all things, whether existent or nonexistent. Is this spirit? Is it not spirit? Carving wood into a fish, the fish's belly is empty. When struck, the sound comes from emptiness. Emptiness can produce sound; is emptiness truly empty? Sound comes from emptiness; does sound truly exist? Alas! By understanding one example, one can understand all. What can make people foolish? Among things with form, the greatest is heaven and earth; among things without form, the greatest is emptiness. Those who understand the Dao know that both heaven and earth and emptiness are reflections of the mind. Therefore, seeing emptiness, they do not cling to emptiness; seeing form, they do not cling to form. The dragon is the leader of scaled creatures; who would not submit to it? However...
長而有欲。則人可以豢之。豢之者犬豕也。今龍亦可豢之。豈真龍也哉。
介然有知。唯施是畏。此老氏之言耳。曹溪大鑒。則曰。對境心數起。菩提作么長。則又若有知不乖無知也。老乎。曹乎。同乎。異乎。吾不得而知。付之副墨之子。俟來者辨之。
今有百人焉。異口而同音。使聽之者疑若一人焉。嗟夫口異者。情之所感也。音同者。性之所出也。敢問性。對曰。音之前。心之初。唯無思者。可以契同耳。
世人見畫鳥以為非真。見飛鳥則以為真鳥也。殊不知人借五行為身。析而觀之。身則不有。何況有人。人既不有。則畫鳥飛鳥。獨能有哉。故曰。真待假有。假忘真隨忘。若然者。何真何假。
芻狗未陳。錦繡飾焉。既祭。牧豎踐焉。夫芻之為狗。芻不增多。狗復為芻。芻不減少。由是而觀。狗徒有名。實唯芻也。或者見芻則以為薪。見狗則以為畜。狗能防盜。薪能傳火。盜能殺人。火能燒山。一相因。萬相因。以至無窮。竟不可以知識知。故曰。一波才動萬波隨。
學所以破愚也。今有人於此。不以學破愚。而以學周欲。即此而觀。則聖人設教。本在藥眾人之病。今藥生病。則聖人之技窮矣。故曰。醍醐成毒藥也。
豆在瓶中。春至則能萌芽。人在欲中。覺生則能夢
【現代漢語翻譯】 現代漢語譯本： 如果（龍）長期有慾望，那麼人就可以馴養它。能夠被馴養的，是狗和豬。現在龍也可以被馴養，難道是真龍嗎？ 稍微有點知覺，就只害怕懲罰，這是老子的說法。曹溪慧能大師卻說：『面對外境，心念紛紛生起，菩提又怎麼能增長？』這又好像有知覺卻不違背無知覺。老子和慧能大師，是相同呢？還是不同呢？我無法知道，交給後來的學者去辨別吧。 現在有百個人在這裡，雖然各自說話，但聲音卻相同，讓聽的人懷疑是不是一個人在說話。唉！口不同，是情感所感動的緣故；聲音相同，是本性所發出的緣故。請問什麼是本性？回答說：在聲音發出之前，心念最初的時候，只有沒有思慮的人，才可以與本性相契合。 世人看見畫上的鳥，就認為不是真的；看見飛翔的鳥，就認為是真的鳥。卻不知道人憑藉五行構成身體，如果分析來看，身體並不真實存在。更何況是人呢？人既然不真實存在，那麼畫上的鳥和飛翔的鳥，又怎麼能獨自存在呢？所以說：『真需要假來顯現，假被遺忘，真也隨著被遺忘。』如果這樣，什麼是真，什麼是假呢？ 用草紮成的狗，在祭祀之前，用錦繡裝飾它；祭祀完畢，放牧的孩童就踐踏它。草扎的狗，因為是草，所以不會增多；狗恢復爲草，草也不會減少。由此看來，狗只是一個名稱，實質只是草罷了。有的人看見草就認為是柴火，看見狗就認為是家畜。狗能防盜，柴能生火，盜能殺人，火能燒山。一個事物相互關聯，萬個事物相互關聯，以至無窮無盡，最終無法用知識來了解。所以說：『一個波浪才動，千萬個波浪就隨之而起。』 學習是爲了破除愚昧。現在有個人在這裡，不通過學習來破除愚昧，反而通過學習來滿足慾望。從這裡來看，聖人設立教育，本來是爲了醫治眾人的弊病，現在藥反而生出病來，那麼聖人的技藝就窮盡了。所以說：『醍醐變成了毒藥啊。』 豆子在瓶子里，春天到來就能萌芽；人在慾望之中，覺悟產生就能做夢。
【English Translation】 English version: If (a dragon) has desires for a long time, then people can domesticate it. Those that can be domesticated are dogs and pigs. Now that dragons can also be domesticated, can they be true dragons? To have even a slight awareness is to only fear punishment. This is what Lao Tzu said. But the Great Master Huineng of Caoxi said: 'When facing external circumstances, thoughts arise in the mind, how can Bodhi grow?' This is as if having awareness does not contradict having no awareness. Are Lao Tzu and Huineng the same? Or are they different? I cannot know, so I leave it to future scholars to discern. Now there are a hundred people here, speaking with different mouths but the same voice, making the listener suspect that it is just one person speaking. Alas! Different mouths are due to the influence of emotions; the same voice is due to the expression of inherent nature. May I ask, what is inherent nature? The answer is: before the voice is uttered, at the very beginning of thought, only those without deliberation can be in accord with inherent nature. Worldly people see a painted bird and think it is not real; they see a flying bird and think it is a real bird. But they do not know that people rely on the five elements (Wu Xing) to form the body. If analyzed, the body does not truly exist. How much more so for a person? Since a person does not truly exist, how can a painted bird and a flying bird exist independently? Therefore, it is said: 'Truth depends on the existence of the false; when the false is forgotten, the truth is also forgotten.' If so, what is true and what is false? A straw dog, before being displayed, is adorned with brocade. After the sacrifice, a shepherd boy tramples on it. The straw that makes up the dog does not increase because it is straw; the dog reverting to straw does not decrease the straw. From this perspective, the dog is merely a name; its substance is only straw. Some people see straw and think it is firewood; they see a dog and think it is livestock. A dog can prevent theft, firewood can start a fire, a thief can kill people, and fire can burn mountains. One thing is interconnected, and all things are interconnected, to infinity, ultimately unknowable by knowledge. Therefore, it is said: 'As soon as one wave moves, ten thousand waves follow.' Learning is for dispelling ignorance. Now there is someone here who does not use learning to dispel ignorance but uses learning to satisfy desires. From this perspective, the sages established teachings originally to cure the illnesses of the masses. Now the medicine creates illness, then the skills of the sages are exhausted. Therefore, it is said: 'The finest cream becomes poison.' Beans in a bottle can sprout when spring arrives; a person in desire can dream when awakening arises.
除。故曰。有大覺而後知有大夢也。夫大夢者。並夢覺而言也。夢覺則夢除。覺覺則覺除。覺夢俱除。始名大覺焉。
莊周夢為蝴蝶。蝶夢為莊周。此就有心而言也。吾則曰。我夢為山河。山河夢為我。此該有心無心而言也。噫。能有心能。該有心無心者。果夢耶。果不夢耶。
萬物本閑。鬧之者人耳。人而不鬧。天下何事。故垂衣裳而天下治者。非出有心也。
一盆之水。一拳之石。足以盡泰山滄海也。夫何故。大不自大。待小而大。小不自小。待大而小。待小而大。則天地可以置於芥子矣。待大而小。則毛孔可以容乎虛空矣。虛空無形。毛能容之。況天地萬物者乎。故曰。毫釐非細。閑關其內。虛空非大。廣容無外。
種松所以棲鶴也。養鶴所以代風也。故列子泠然乘風而游於八荒之外。返而失其故居。猶謂在八荒之外也。故曰。道非有無。豈可以方所求之哉。道非遠近。豈可以去來疑之哉。唯不求不疑者。非上智則下愚矣。
心有真心妄心。真心照境而無生。妄心則因境牽起者也。真心物我一貫。聖不能多。凡不能少。妄心則境有多種。或以有為境。或以無為境。或以諸子各偏所見為境。故曰。心本無生因境有。六合之外。六合之內。羅籠盡矣。又老氏以身為大患。身無患無。
{ "translations": [ "現代漢語譯本：\n\n去除。所以說，有了大覺悟之後才知道有大夢。所謂大夢，是連同夢和覺悟一起說的。夢覺悟了，夢就消除了；覺悟覺悟了，覺悟也消除了。夢和覺悟都消除了，才叫做大覺悟。\n\n莊周夢見自己變成了蝴蝶，蝴蝶夢見自己變成了莊周。這是就『有心』（指有意識的思維）而言的。我則說，我夢見自己變成了山河，山河夢見自己變成了我。這包括了『有心』和『無心』（指無意識的自然狀態）兩種情況。唉，能夠『有心』，能夠涵蓋『有心』和『無心』的，到底是夢呢？還是不是夢呢？\n\n萬物本來是清靜安閑的，擾亂它們的是人啊。人如果不擾亂，天下還有什麼事呢？所以『垂衣裳而天下治』（語出《易經》，指無為而治），不是出於『有心』（刻意作為）。\n\n一盆水，一塊石頭，就足以包含泰山和滄海。為什麼呢？因為大的不自以為大，要通過小的來顯現大；小的不自以為小，要通過大的來顯現小。通過小的來顯現大，那麼天地就可以放置在芥菜籽里了；通過大的來顯現小，那麼毛孔就可以容納虛空了。虛空沒有形狀，毛孔卻能容納它，更何況天地萬物呢？所以說，毫釐不是細小，它能控制事物的內在關鍵；虛空不是廣大，它能廣泛容納萬物而沒有邊際。\n\n種植松樹是爲了吸引鶴來棲息，養鶴是爲了代替風的聲音。所以列子輕飄飄地乘風遨遊於八荒之外，回來后卻找不到原來的住所，還以為自己在八荒之外。所以說，道不是有和無，怎麼可以用方位來尋求它呢？道不是遠和近，怎麼可以用來去來懷疑它呢？只有不尋求、不懷疑的人，不是上等智慧的人就是下等愚笨的人。\n\n心有真心和妄心。真心照亮外境而無所生，妄心則是因為外境牽引而產生的。真心使萬物與我融為一體，聖人不能增加它，凡人不能減少它。妄心則因外境有多種而產生多種變化，或者以『有』作為外境，或者以『無』作為外境，或者以諸子百家各自片面的見解作為外境。所以說，心本來沒有生，因為外境才產生。六合之外，六合之內，都被它籠罩了。老子又說，把自身當作最大的禍患，沒有自身就沒有禍患。" , "english_translations": [ "English version:\n\nElimination. Therefore, it is said, 'Only after great enlightenment can one know of great dreams.' The 'great dream' encompasses both dreaming and awakening. When the dream is awakened, the dream is eliminated; when the awakening is awakened, the awakening is eliminated. When both dream and awakening are eliminated, it is then called 'great enlightenment'.\n\nZhuang Zhou (Chuang Tzu) dreamed of becoming a butterfly, and the butterfly dreamed of becoming Zhuang Zhou. This is spoken from the perspective of 'having a mind' (referring to conscious thought). I would say, 'I dream of becoming mountains and rivers, and the mountains and rivers dream of becoming me.' This encompasses both 'having a mind' and 'not having a mind' (referring to the unconscious state of nature). Alas, that which is capable of 'having a mind' and encompassing both 'having a mind' and 'not having a mind' – is it truly a dream? Or is it not a dream?\n\nAll things are inherently tranquil; it is people who disturb them. If people did not disturb, what would happen in the world? Therefore, 'governing the world by letting one's robes hang down' (an idiom from the Book of Changes, referring to governing by non-action) does not arise from 'having a mind' (deliberate action).\n\nA basin of water, a fist-sized stone, is sufficient to encompass Mount Tai (a famous mountain) and the vast ocean. Why is this so? The great does not consider itself great; it relies on the small to manifest its greatness. The small does not consider itself small; it relies on the great to manifest its smallness. Relying on the small to manifest the great, then heaven and earth can be placed within a mustard seed. Relying on the great to manifest the small, then a pore can contain emptiness. Emptiness has no form, yet a pore can contain it; how much more so heaven, earth, and all things? Therefore, it is said, 'A hair's breadth is not insignificant; it controls the inner workings.' 'Emptiness is not vast; it broadly contains everything without limit.'\n\nPlanting pine trees is for attracting cranes to roost; raising cranes is for replacing the sound of the wind. Therefore, Liezi (Lieh Tzu) lightly rides the wind and travels beyond the eight wildernesses, but upon returning, he loses his original dwelling, still thinking he is beyond the eight wildernesses. Therefore, it is said, 'The Dao (Tao) is neither existence nor non-existence; how can it be sought in a particular place?' 'The Dao is neither far nor near; how can it be doubted by coming and going?' Only those who neither seek nor doubt are either of the highest wisdom or the lowest foolishness.\n\nThe mind has a true mind and a deluded mind. The true mind illuminates the external world without arising, while the deluded mind arises because it is drawn by the external world. The true mind unifies all things with oneself; a sage cannot increase it, and a common person cannot decrease it. The deluded mind, however, produces many changes because the external world has many forms, or takes 'existence' as the external world, or takes 'non-existence' as the external world, or takes the partial views of various schools of thought as the external world. Therefore, it is said, 'The mind originally has no arising; it arises because of the external world.' Beyond the six directions (the four cardinal directions, plus up and down), within the six directions, it is all encompassed. Laozi (Lao Tzu) also said, 'Regard the body as the greatest affliction; without the body, there is no affliction.'" ] }
而不言所以然之旨。曰假借四大以為身。則無身之所以然明矣。夫心本不勞。形累之勞。身遺則心無能勞之者。心果有乎。昔人有言全神者。心將遺之。況于身乎。故曰。有心則罪福有主。心忘主無。雖有罪福。孰主之哉。
我心未起。義路莫造。故窮天下之辨。盡天下之義。皆謂之以網張風翦龜之毛也。雖然。善行者無足跡。善言者無舌力。如是言。如是行。謂之不言而言。不行而行。不言而言者。言滿天下本無言。不行而行者。行遍天下本無行。故曰。不行而至。不言而信也。
眾人以為高不過乎天。厚不過乎地。故曰天高地厚。無能匹者。殊不知天地雖高厚。亦有形之大者。夫有形離無形。形何所從。無形離有形。無形誰明。明也者。有無一致之謂也。
勇而不義謂之暴。仁而不明謂之倒。倒也者。以小傷大之謂也。唯仁不仁。乃合乎道。
月在秋水。春著花容。雖至愚者。亦未有見之而不悅也。殊不知外我一心。則水無所清。月無所明。春無所呈。花無所榮。知此者。可與言即物會心之大略也。
生公聚石為徒。與之談涅槃大意。群石皆點首而肯之。夫石本無心。豈有耳哉。無心無耳。于意則肯首。于聲則能受。肯之。受之。心耶。耳耶。
見欲忘身者。乃欲重於身也
【現代漢語翻譯】 現代漢語譯本：
而不說明這樣做的根本原因。如果說身體是假借四大（地、水、火、風四種元素）和合而成，那麼身體本無自性的道理就顯而易見了。心本來不會疲勞，是形體的存在導致了疲勞。如果捨棄了身體，心也就沒有了疲勞的憑藉。那麼，心果真存在嗎？古人有說要保全精神的，心都要捨棄，更何況是身體呢？所以說，有心，罪福就有主宰；心若空無，就沒有主宰。即使有罪福，又由誰來承擔呢？ 我的心念尚未生起，義理的道路就無從開闢。所以，窮盡天下的辯論，用盡天下的義理，都好比用網去捕捉風，用剪刀去修剪烏龜的毛一樣，毫無用處。雖然如此，善於行動的人不留足跡，善於言談的人不費口舌之力。像這樣說話，像這樣行動，就叫做不言而言，不行而行。所謂不言而言，是說言語遍佈天下，實則本無言語；所謂不行而行，是說行為遍佈天下，實則本無行為。所以說，不行動卻能到達，不言語卻能使人信服。 世人認為高不過天，厚不過地，所以說天高地厚，沒有什麼能與之相比。但他們不知道，天地雖然高厚，也是有形體的巨大之物。有形體就離不開無形體，那麼形體從何而來？無形體就離不開有形體，那麼無形體又由誰來證明？所謂明白，就是有和無達到一致的境界。 有勇無義叫做暴，有仁愛之心卻不明事理叫做顛倒。所謂顛倒，就是用小的去傷害大的。只有兼具仁與不仁，才符合于道。 月亮映照在秋天的水中，春天展現在花朵的容顏上，即使是最愚笨的人，也沒有見到而不感到喜悅的。但他們不知道，如果將外物與我心視為一體，那麼水也就無所謂清澈，月亮也無所謂明亮，春天也無所謂展現，花朵也無所謂榮盛。明白這個道理的人，就可以和他談論即物會心的大概了。 生公（竺道生）聚集石頭作為聽眾，和它們談論涅槃（佛教用語，指解脫生死輪迴的境界）的大意，群石都點頭表示贊同。石頭本來沒有心，哪裡會有耳朵呢？無心無耳，在意念上就表示贊同，在聲音上就能接受。這贊同和接受，是心在起作用呢，還是耳朵在起作用呢？ 只見利慾而忘記自身的人，是把利慾看得比自身更重要啊。
【English Translation】 English version:
Without explaining the underlying principle. If we say that the body is a temporary composite of the Four Great Elements (earth, water, fire, and wind), then the principle that the body has no inherent self-nature becomes clear. The mind is originally not weary; it is the burden of the physical form that causes weariness. If the body is abandoned, the mind will have nothing to rely on to be weary. Does the mind truly exist? The ancients spoke of preserving the spirit, but even the mind is to be abandoned, let alone the body. Therefore, it is said that if there is a mind, there is a master for merit and demerit; if the mind is forgotten, there is no master. Even if there are merits and demerits, who will be responsible for them? Before my mind arises, the path of righteousness cannot be created. Therefore, exhausting all the arguments in the world and using up all the principles of righteousness are like using a net to catch the wind or using scissors to trim the hair of a tortoise—utterly useless. However, those who act skillfully leave no footprints, and those who speak skillfully use no tongue. Speaking and acting in this way are called speaking without speaking and acting without acting. Speaking without speaking means that words fill the world, but in essence, there are no words. Acting without acting means that actions pervade the world, but in essence, there are no actions. Therefore, it is said that one arrives without acting and is trusted without speaking. People think that nothing is higher than the sky and nothing is thicker than the earth. Therefore, they say that the sky is high and the earth is thick, and nothing can compare to them. But they do not know that although the sky and the earth are high and thick, they are also large objects with form. If there is form, it cannot be separated from formlessness. Then, where does form come from? If there is formlessness, it cannot be separated from form. Then, who can illuminate formlessness? To understand is to say that existence and non-existence reach a state of unity. Courage without righteousness is called violence, and benevolence without clarity is called inversion. Inversion means using the small to harm the large. Only by combining benevolence and non-benevolence can one be in accordance with the Dao (the Way). The moon is reflected in the autumn water, and spring is displayed on the face of the flowers. Even the most foolish person has never seen this without feeling joy. But they do not know that if we regard external things and our minds as one, then the water will have no clarity, the moon will have no brightness, spring will have no display, and the flowers will have no glory. Those who understand this can be told the general idea of encountering the mind through things. Master Sheng (Zhu Daosheng) gathered stones as his disciples and discussed with them the great meaning of Nirvana (in Buddhism, the state of liberation from the cycle of birth and death). All the stones nodded in agreement. Stones originally have no mind, so how could they have ears? Without mind and without ears, they agree in intention and can receive in sound. Is this agreement and reception due to the mind or the ears? Those who forget themselves for the sake of desire value desire more than themselves.
。見身忘欲者。乃身重於欲也。欲重之人。雖多才奚為。唯聖人因其欲而用之。終使之無慾焉。重身之人。固能忘欲。身為欲本。心則主之。而不能忘心。則身亦欲也。故曰。唯忘心者。則身無所勞。
蛇可以為龍。眾人可以為聖。今眾人滿天下。而登聖者何稀焉。噫。風行於上。俗成於下。顧其鼓舞者何如耳。如鼓舞者不得其人。雖聖人滿天下有若無也。
稚子弄影不知為影所弄。此譚子之言也。吾則曰。影弄稚子。不知為稚子所弄。譚言可以義求。吾言難以理通。譚兮。吾兮。孰先孰后。孰智孰愚。吾不得而辨。且付之無辨子焉。
吾讀莊子。乃知周非老氏之徒也。吾讀孟子。乃知軻非仲尼之徒也。夫何故。老氏不辯。周善辯。仲尼言性活。軻言性死。辯則失真。死則不靈。失真不靈。賢者之大疵也。
羊不知驢。驢不知馬。馬不知龍。謂驢不能百里。謂馬不能千里。謂龍不能蜿蜒九霄。是皆以己盡人者也。夫人可以己盡。則道可以力得矣。何君至尊。臣不得而獻之。父至慈。子不得而傳之耶。故曰。人不可以己盡。道不可以力得。唯捨己盡人者。無情不盡。無道不得也。
日高則群陰自滅。云厚則杲日失明。今有人於此。不以無生之水。沃貪慾之火。而爍靈焚和。終無息矣。
晝想之。夜夢之。想想夢夢。積歲成劫。萬古一息。或謂之延。或謂之促。延兮。促兮。有兮。無兮。唯離念者。乃知此也。
岷山而至石頭。從高而下也。岷山如在天。石頭如在淵。天上有水。魚龍藏焉。淵中有陸。人物寓焉。在上者。不以陸低。而設底脫之防。在下者。亦不以水高。而憂沖洗之患者。命也。業也。故曰知見。每欲留於世間。業運屢常遷於國土。
男見女喜悅。女見男亦喜悅。男女雖別。而喜悅未嘗不一也。噫。喜悅之初。有不累于喜悅者存焉。人能知此則喜悅乃思無邪也。
儉可以積福。亦可以積禍。吾同眾人之儉。儉非吾儉。福必積矣。如儉人而不儉己。禍必積焉。故曰。同人之儉者。人雖餓死而不怨。儉人而不儉己者。雖溫飽而不懷也。
少而不老。老而不病。病而不死。則生者無媒矣。生而不少。少而不老。老而不病。則死者亦無媒矣。噫。死為生媒。生為死媒。譬如環輪。端從何起。故曰。生本無生。死本無死。或者橫生橫死耳。
吳人嗜鱸魚莼菜。燕人嗜駝乳牛乳。莼菜驢魚。牛乳駝乳。味雖不同。嗜無兩種。鱸魚莼菜。眾人以為鮮。駝乳牛乳。眾人以為膻。噫。如舌根不搖。識不嘗味。天雨甘露。地產甘肥。孰知嗜哉。
公之私之。皆
【現代漢語翻譯】 現代漢語譯本： 白天思念它，夜晚夢見它。思念又夢見，日積月累形成漫長的劫數，彷彿萬古也只是一瞬間。有人說它漫長，有人說它短暫。漫長啊，短暫啊，存在啊，虛無啊，只有遠離妄念的人，才能真正明白這個道理。 從岷山到石頭，是從高處到低處。岷山彷彿在天上，石頭彷彿在深淵。天上有水，魚龍潛藏其中；深淵中有陸地，人類居住其中。在上位者，不因為陸地低窪，就設定堤壩來防止潰決；在下位者，也不因為水勢高漲，就擔憂被沖刷淹沒。這是命運啊，是業力啊。所以說，知見，總是想停留在世間，而業力的運轉卻常常遷移到其他國土。 男子見到女子心生喜悅，女子見到男子也心生喜悅。男女雖然有別，但喜悅之情卻未嘗不是一樣的。唉，在喜悅的最初，有一種不被喜悅所束縛的東西存在。人如果能明白這個道理，那麼喜悅就能純正無邪了。 節儉可以積累福報，也可以積累禍患。我與眾人一樣的節儉，這種節儉就不是我個人的節儉，福報必定會積累。如果節儉的人卻不節儉自己，禍患必定會積累。所以說，與眾人一起節儉的人，即使餓死也不會怨恨；節儉的人卻不節儉自己，即使生活富足也不會感恩。 如果年少卻不衰老，衰老卻不生病，生病卻不死去，那麼活著就沒有憑藉了。如果出生卻不年少，年少卻不衰老，衰老卻不生病，那麼死去也就沒有憑藉了。唉，死亡是出生的媒介，出生是死亡的媒介，就像環形的輪子，最初的端點從哪裡開始呢？所以說，出生本沒有出生，死亡本沒有死亡，或許只是人們強行賦予了它們意義罷了。 吳地的人喜歡吃鱸魚和莼菜，燕地的人喜歡喝駱駝奶和牛奶。莼菜和鱸魚，牛奶和駱駝奶，味道雖然不同，但喜好卻沒有兩種。鱸魚和莼菜，人們認為鮮美；駱駝奶和牛奶，人們認為腥膻。唉，如果舌根不動，意識不去品嚐味道，即使天下降下甘露，地上出產美味，又怎麼會知道什麼是喜好呢？ 公正還是私有，都是...
【English Translation】 English version: By day, one thinks of it; by night, one dreams of it. Thinking and dreaming, accumulating years into kalpas (aeons). Ten thousand ages are but a single breath. Some call it long; some call it short. Long or short, existent or nonexistent, only those who are free from delusive thoughts truly understand this. From Minshan (mountain in Sichuan) to Stone City, it is from high to low. Minshan is as if in the heavens; Stone City is as if in the abyss. In the heavens, there is water where fish and dragons hide. In the abyss, there is land where people dwell. Those above do not set up defenses against collapse because the land is low. Those below do not worry about being washed away because the water is high. It is fate, it is karma. Therefore, it is said that views always desire to remain in this world, but the workings of karma constantly move to other lands. Men see women and rejoice; women see men and also rejoice. Though men and women are different, their joy is never not the same. Alas, in the beginning of joy, there exists something that is not bound by joy. If people can understand this, then joy will be without impure thoughts. Frugality can accumulate blessings, but it can also accumulate misfortune. My frugality is the same as everyone else's; this frugality is not my own, and blessings will surely accumulate. If a frugal person is not frugal with themselves, misfortune will surely accumulate. Therefore, it is said that those who are frugal with others, even if they starve to death, will not complain. Those who are frugal but not frugal with themselves, even if they are well-fed and warm, will not be grateful. If one is young but does not age, old but does not get sick, sick but does not die, then there is no medium for life. If one is born but not young, young but not old, old but not sick, then there is no medium for death. Alas, death is the medium for life, and life is the medium for death, like a circular wheel. Where does the beginning start? Therefore, it is said that birth is fundamentally without birth, and death is fundamentally without death. Perhaps people just arbitrarily create birth and death. The people of Wu (ancient state in China) love perch and water shield (Brasenia schreberi). The people of Yan (ancient state in China) love camel's milk and cow's milk. Water shield and perch, cow's milk and camel's milk, though the tastes are different, the preferences are not two different things. Perch and water shield are considered delicious by many; camel's milk and cow's milk are considered gamey by many. Alas, if the root of the tongue does not move and consciousness does not taste, even if the heavens rain down nectar and the earth produces delicacies, who would know what to prefer? Public or private, both are...
自心出。公則天下喜之。私則天下怒之。喜則福生。怒則禍生。知福生於公。而不能以公滅私者。欲醉其心也。
制欲不難。唯自重難。人而能自重。雖高爵厚祿不能動之。果能昭廓不動。至於動而無慾。則幾於聖矣。古有節婦。謂餓死猶勝生失節。失節生猶死。遂餓而死。是以天下仰其遺烈。如月在寒空也。
皎如青天。忽爾生云。吾清凈心中。念生忽然。念自生耶。固有生之者乎。生而能返。出而能歸者也。生而不返流浪他鄉。竛竮辛苦。朝之莫之。弗得暫安。如長風驅云。云雖無心。茫茫不能已者。風使之然也。故曰。境風浩浩。凋殘功德之林。心火炎炎。燒斷覺山之路。山上有天。誰得見之。
飲食之於人也。所以資其生耳。今有人於此。不以飲食資生。反乃傷之者。蓋不節之過也。飲食而能節之。小則可以資一身一家。大則可以資天下。故曰。智者能調五臟。充而用之。能調天下非夸也。
昔之人有力拔山者。氣吞天下者。人在地上口在人面而能拔山。山地也。口亦地也。謂之地拔地。地吞天下。于理則無悖。反是雖有其辭。乃過壯之耳。
天下以美婦人譬好花。以好花譬美婦人。殊不知以人譬花。以花譬人。而能譬譬者。非花非人也。故曰。境緣無好醜。好醜起於心。
【現代漢語翻譯】 現代漢語譯本： 出自自身的心。公正，天下人就喜悅；自私，天下人就憤怒。喜悅就產生福，憤怒就產生禍。知道福產生於公正，卻不能用公正來消除自私的人，是想要麻醉自己的心啊。 克制慾望不難，唯有自重很難。人如果能夠自重，即使是高官厚祿也不能動搖他。果真能夠光明磊落不動搖，以至於達到動心而沒有私慾，那就接近聖人了。古代有貞節的婦女，認為餓死也勝過活著失去節操，失去節操活著如同死去，於是寧願餓死。因此天下人仰慕她的遺風，就像月亮在寒冷的天空中一樣。 明亮如青天，忽然生出雲彩。我清凈的心中，念頭忽然產生。念頭是自己產生的嗎？還是本來就有產生它的東西呢？產生后能夠返回，出去后能夠歸來的念頭才是好的。產生后不返回，流浪到其他地方，困頓辛苦，早晚不得安寧，就像長風驅趕雲彩，雲彩雖然沒有心，茫茫然不能停止，是風使它這樣的。所以說：『境風浩浩，凋殘功德之林；心火炎炎，燒斷覺悟之山的路。』山上有天，誰能夠見到它呢？ 飲食對於人來說，是用來滋養生命的。現在有這樣的人，不以飲食滋養生命，反而傷害它，這是因為不節制的過錯。飲食如果能夠節制，小則可以滋養自身和家庭，大則可以滋養天下。所以說：『智者能夠調理五臟，使其充足而發揮作用。』能夠調理天下，並非誇張之言。 過去有人力能拔山，氣概可以吞沒天下。人在地上，口在人臉上，卻說能拔山，山也是地啊，口也是臉上的地啊，說是地拔地，地吞天下，從道理上說沒有違背。反過來說，即使有這樣的言辭，也是過於誇大了。 天下人拿美麗的婦人比作美好的花朵，拿美好的花朵比作美麗的婦人。卻不知道用人比作花，用花比作人，而能夠進行這種比喻的比喻者，既不是花也不是人。所以說：『境緣沒有好壞，好壞產生於心。』
【English Translation】 English version: It comes from one's own mind. If it is impartial (gong), the world rejoices; if it is selfish (si), the world is angered. Joy brings forth blessings (fu), anger brings forth misfortune (huo). To know that blessings arise from impartiality, yet be unable to eliminate selfishness with impartiality, is to desire to intoxicate one's own mind. Restraining desires is not difficult; only self-respect (zizhong) is difficult. If a person can respect himself, even high rank and generous salary cannot move him. If he can be open and unwavering, to the point where his heart is moved but without selfish desires, then he is close to being a sage. In ancient times, there were virtuous women who believed that starving to death was better than living with lost integrity; living with lost integrity was like being dead. Thus, they chose to starve to death. Therefore, the world admires their legacy, like the moon in the cold sky. Bright as the blue sky, suddenly clouds arise. In my pure mind, thoughts suddenly arise. Do thoughts arise on their own? Or is there something that inherently causes them to arise? Thoughts that can return after arising, and return after going out, are good. Thoughts that do not return after arising, wandering to other places, are weary and toilsome, without peace morning or evening, like a long wind driving clouds. Although the clouds have no intention, they cannot stop, because the wind makes them so. Therefore, it is said: 'The wind of circumstances (jingfeng) is vast, withering the forest of merit (gongde); the fire of the mind (xinhuo) is blazing, severing the path to the mountain of enlightenment (jueshan).' There is heaven above the mountain; who can see it? Food and drink for people are meant to nourish their lives. Now, if someone does not use food and drink to nourish life, but instead harms it, it is because of the fault of intemperance. If food and drink can be regulated, in a small way it can nourish oneself and one's family, and in a large way it can nourish the world. Therefore, it is said: 'The wise can regulate the five organs, filling them and using them.' Being able to regulate the world is not an exaggeration. In the past, there were those who had the strength to uproot mountains and the spirit to swallow the world. A person is on the ground, and the mouth is on the person's face, yet it is said that he can uproot mountains. The mountain is also ground, and the mouth is also ground on the face. To say that the ground uproots the ground, and the ground swallows the world, is not contrary to reason. Conversely, even if there are such words, they are merely exaggerations. The world compares beautiful women to beautiful flowers, and beautiful flowers to beautiful women. But they do not know that the one who can make the comparison of people to flowers and flowers to people is neither flower nor person. Therefore, it is said: 'Circumstances (jingyuan) have neither good nor bad; good and bad arise from the mind.'
胡馬依北風。越鳥巢南枝。南人解乘舟。北人解乘馬。人物雖殊。便常則一也。故使農人揖讓于明堂之上。置縉紳于耕鋤之間。久習雖亦安之。終非其常也。是以聖人不以反常教天下。但以中庸教之者。率其常而已矣。常則久。久則遠。遠生大。大無不盡。何必反常。桃李芳濃。遊蜂不待召而聚。花落亦不待遣而散。殊不知花有榮悴。而樹無代謝。夫樹無代謝。則今日之零落。安知不為異日芳濃之本與。昔人有方受相印而貴震天下。即題詩于館壁間曰。霜松雪竹鐘山寺。投老歸歟寄此生。噫。大悲菩薩。手眼何多。果乃一些瞞他不得。良有以夫。
開眼見山水。閤眼夢山水。開眼所見。世以為真。閤眼所見。世以為不真。殊不知真與不真。離心無塵。塵尚非有。況山水乎哉。
聞鐘聲而能卜陰晴者。耳聰英於人者也。過萬馬一見而不忘其毛色者。目明雄於人者也。故世皆以為極聰明之人也。雖然。合聰不聰。合明不明。聰之與明。果聰明歟。果不聰明歟。昔人有言曰。世人之耳非不聰。耳聰特向經中聾。世人之目非不明。目明特向經中盲。若然者。彼能卜陰晴之聰。辨馬色之明。豈真聰明也耶。
孟軻言性善。荀況言性惡。楊雄言性善惡混。夫言善言惡者。是析一而為二也。言善惡混者。是
【現代漢語翻譯】 現代漢語譯本：
胡地的馬習慣於北風，越地的鳥築巢于向南的樹枝。南方人擅長駕船，北方人擅長騎馬。人和事物雖然各有不同，但遵循的規律卻是一樣的。所以，即使讓農民在明堂之上行揖讓之禮，讓士大夫在田間耕作，即使長時間習慣了，最終也不是他們本來的常態。因此，聖人不用反常的方式來教化天下，而是用中庸之道來教導，只是順應事物的常態罷了。遵循常態就能長久，長久就能深遠，深遠就能產生偉大的事物，偉大到無所不包。又何必反常呢？桃花李花盛開，蜜蜂不用召喚也會聚集而來；花朵凋落，也不用遣散就會自然飄落。卻不知道花有盛衰，而樹木本身並沒有新陳代謝。樹木沒有新陳代謝，那麼今日的凋零，又怎麼知道不會成為他日繁盛的根本呢？過去有人剛被授予宰相印而聲名震動天下，就在旅館墻壁上題詩說：『霜松雪竹鐘山寺，投老歸歟寄此生。』唉！大悲菩薩（Mahakaruna-bodhisattva，具有大慈悲心的菩薩），手眼如此之多，果然什麼也瞞不過他，確實有道理啊。
睜開眼睛看到山水，閉上眼睛夢見山水。睜開眼睛所看到的，世人認為是真實的；閉上眼睛所看到的，世人認為是不真實的。卻不知道真實與不真實，離開了心就沒有塵埃。塵埃尚且不是真實存在的，更何況山水呢？
聽到鐘聲就能預測陰晴的人，是聽力比別人靈敏的人。看過萬匹馬，一眼就能記住它們的毛色的人，是視力比別人好的人。所以世人都認為他們是非常聰明的人。雖然如此，合起來聽，卻不一定真的聽得懂；合起來看，卻不一定真的看得明白。聽覺和視覺，究竟是聰明呢，還是不聰明呢？過去有人說過：『世人的耳朵並非不靈敏，只是聽經的時候特別遲鈍；世人的眼睛並非不敏銳，只是看經的時候特別盲目。』如果這樣，那麼他們能預測陰晴的靈敏聽覺，辨別馬匹顏色的敏銳視力，難道是真的聰明嗎？
孟軻（Meng Ke，即孟子）說人性本善，荀況（Xun Kuang，即荀子）說人性本惡，楊雄（Yang Xiong）說人性善惡混雜。說善說惡，這是把一個東西分析成兩個方面。說善惡混雜，這是…… English version:
The horses of the northern tribes are accustomed to the north wind, while the birds of Yue build their nests on branches facing south. People from the South are skilled at sailing boats, while people from the North are skilled at riding horses. Although people and things are different, the principles they follow are the same. Therefore, even if farmers are made to perform ceremonial bows in the Mingtang (Mingtang, ancient ceremonial hall) and scholars are placed in the fields to plow, even if they become accustomed to it over time, it is ultimately not their natural state. Thus, the sage does not teach the world with what is contrary to nature, but with the doctrine of the mean, simply following the natural order of things. Following the natural order leads to longevity, longevity leads to depth, and depth leads to greatness, which encompasses everything. Why then act contrary to nature? When peach and plum blossoms are in full bloom, bees gather without being summoned; when flowers wither, they fall without being dismissed. Yet, they do not know that while flowers have their seasons of flourishing and decay, trees themselves do not undergo such metabolism. If trees do not undergo metabolism, then how can we know that today's decline will not be the foundation for future flourishing? In the past, someone who had just been granted the seal of the prime minister and whose fame shook the world wrote a poem on the wall of an inn, saying: 'Frosty pines and snowy bamboos at Zhongshan Temple, I will return in my old age and entrust my life here.' Alas! Mahakaruna-bodhisattva (Mahakaruna-bodhisattva, Bodhisattva of Great Compassion), with so many hands and eyes, truly nothing can be hidden from him, and there is good reason for that.
Opening one's eyes, one sees mountains and rivers; closing one's eyes, one dreams of mountains and rivers. What one sees with open eyes, the world considers real; what one sees with closed eyes, the world considers unreal. Yet, they do not know that reality and unreality are without dust when the mind is detached. Even dust is not truly existent, so how much more so are mountains and rivers?
One who can predict the weather by the sound of a bell has ears that are more acute than others. One who can remember the color and markings of ten thousand horses at a single glance has eyes that are sharper than others. Therefore, the world considers them to be extremely intelligent people. However, putting their hearing together, they may not truly understand; putting their sight together, they may not truly see. Are hearing and sight truly intelligence, or are they not? In the past, someone said: 'It is not that the ears of the world are not sharp, but they are particularly deaf when it comes to the scriptures; it is not that the eyes of the world are not bright, but they are particularly blind when it comes to the scriptures.' If that is the case, then is their ability to predict the weather and distinguish the colors of horses truly intelligence?
Meng Ke (Meng Ke, i.e., Mencius) said that human nature is inherently good, Xun Kuang (Xun Kuang, i.e., Xunzi) said that human nature is inherently evil, and Yang Xiong (Yang Xiong) said that human nature is a mixture of good and evil. To say good or evil is to divide one thing into two aspects. To say that good and evil are mixed is to...
【English Translation】 The horses of the northern tribes are accustomed to the north wind, while the birds of Yue build their nests on branches facing south. People from the South are skilled at sailing boats, while people from the North are skilled at riding horses. Although people and things are different, the principles they follow are the same. Therefore, even if farmers are made to perform ceremonial bows in the Mingtang (Mingtang, ancient ceremonial hall) and scholars are placed in the fields to plow, even if they become accustomed to it over time, it is ultimately not their natural state. Thus, the sage does not teach the world with what is contrary to nature, but with the doctrine of the mean, simply following the natural order of things. Following the natural order leads to longevity, longevity leads to depth, and depth leads to greatness, which encompasses everything. Why then act contrary to nature? When peach and plum blossoms are in full bloom, bees gather without being summoned; when flowers wither, they fall without being dismissed. Yet, they do not know that while flowers have their seasons of flourishing and decay, trees themselves do not undergo such metabolism. If trees do not undergo metabolism, then how can we know that today's decline will not be the foundation for future flourishing? In the past, someone who had just been granted the seal of the prime minister and whose fame shook the world wrote a poem on the wall of an inn, saying: 'Frosty pines and snowy bamboos at Zhongshan Temple, I will return in my old age and entrust my life here.' Alas! Mahakaruna-bodhisattva (Mahakaruna-bodhisattva, Bodhisattva of Great Compassion), with so many hands and eyes, truly nothing can be hidden from him, and there is good reason for that. Opening one's eyes, one sees mountains and rivers; closing one's eyes, one dreams of mountains and rivers. What one sees with open eyes, the world considers real; what one sees with closed eyes, the world considers unreal. Yet, they do not know that reality and unreality are without dust when the mind is detached. Even dust is not truly existent, so how much more so are mountains and rivers? One who can predict the weather by the sound of a bell has ears that are more acute than others. One who can remember the color and markings of ten thousand horses at a single glance has eyes that are sharper than others. Therefore, the world considers them to be extremely intelligent people. However, putting their hearing together, they may not truly understand; putting their sight together, they may not truly see. Are hearing and sight truly intelligence, or are they not? In the past, someone said: 'It is not that the ears of the world are not sharp, but they are particularly deaf when it comes to the scriptures; it is not that the eyes of the world are not bright, but they are particularly blind when it comes to the scriptures.' If that is the case, then is their ability to predict the weather and distinguish the colors of horses truly intelligence? Meng Ke (Meng Ke, i.e., Mencius) said that human nature is inherently good, Xun Kuang (Xun Kuang, i.e., Xunzi) said that human nature is inherently evil, and Yang Xiong (Yang Xiong) said that human nature is a mixture of good and evil. To say good or evil is to divide one thing into two aspects. To say that good and evil are mixed is to...
並二而為一也。噫。性也者。非一非二。而一而二。孰能析之。孰能並之。吾以是知析之者並之者。皆畫蛇添足者也。
吾讀墨子。然後知其非大悖于孔子者也。吾讀楊子。亦知其非吝一毛而不拔者也。今曰墨子悖孔氏。楊朱吝一毛。是皆不讀楊墨書者也。楊墨骨已朽。而不朽者寓於書。然不讀其書。而隨人口吻以妄排之。假使楊墨不死。聞其排語。寧不捧腹而絕倒歟。
十習六交。惡情所積。果熟徴報。所以酬因也。若夫十號具足。萬德周隆。亦善情所積。果熟酬因也。然惡積則受苦。善積則受樂。如一心不生。萬法何咎。人而知此。則將善不敢恃。況敢為惡。而甘受苦哉。故曰。善雖是美。惡固非善。善不藉惡。則為善無資矣。惡不藉善。則為善無師矣。今有人於此。必欲逐盡小人。然後天下始可治者。豈聖人之心也耶。
火勝水。水必成湯。水勝火。火必成涼。是故易之泰卦。貴權在君子。亦使小人各得其所也。然聖人不病于臨。而病于大壯者。至泰且固守而不敢進。噫。非憂深慮遠者。孰能知此。
吾讀易。然後知六十四卦。本無常性。故曰。周流六虛。上下無常。所以性之情之。惡之好之。兇之吉之。循環無端。變化無窮矣。
中庸之未發。即易之未畫。發而皆中節。即易
之已畫。或曰中。或曰和。或曰道。或曰易。中也者。未發不昧已發之謂也。和也者。已發不乖未發之謂也。先天謂之道。後天謂之易。故曰。形而上者謂之道。形而下者謂之器。器成則易行乎其中矣。外器而求易。猶外卦而求爻也。寧有是處。
深山大澤。龍蛇生焉。茂族巨姓。善惡出焉。茍不得有福慧者為之長。折攝於未有。則滅族殺身之禍。將必不可免矣。故曰。一微涉動境。成此頹山勢。
則未至時。不知是福。禍至而追思無禍之日。真大福也。豈待必得萬鐘。然後為福哉。
勤于善者。不知善之所積。甘於惡者。亦不知惡之所積。善之所積。以其不知。福莫大焉。惡之所積。亦以其不知。禍莫大焉。良以不知生於所忽。禍之始也。知而勤之。福之梯也。故曰。忽則昧心。知則不昧。
人之心慮。整之則熱惱將自洗落。而漸入清涼之域。忽而不能整。則眾苦不召而至矣。至則難遣。曷若整之於未至。用力少而收功多耶。故曰。諸天正樂。修羅方瞋。是皆心慮弗整。被其所覆也。覆則本心隱蔽。非明而勇者。心慮豈易整之哉。
轉識成智。非解圓而精於止觀者。未之能也。夫佛性有三。緣因。了因。正因是也。緣因不明。了因不生。了因不生。正因難冥。冥也者。所以復之也。
【現代漢語翻譯】 現代漢語譯本： 已經畫好了。有人稱之為『中』（zhong，中庸）。有人稱之為『和』（he，和諧）。有人稱之為『道』（dao，規律）。有人稱之為『易』（yi，變化）。所謂的『中』，是指情感未發動時，內心不昏昧；情感已經發動，就叫做『和』。先天就存在的叫做『道』，後天顯現的叫做『易』。所以說，『形而上』的叫做『道』，『形而下』的叫做『器』（qi，器物）。器物一旦成型，『易』的規律就在其中執行了。如果捨棄器物而尋求『易』，就像捨棄整體的卦象而尋求其中的爻（yao，組成卦象的線條）一樣，哪裡有這樣的道理呢？
深山大澤之中，會有龍蛇生長。大的家族和顯赫的姓氏中，會有善人和惡人出現。如果不能找到有福德和智慧的人來做領導，在禍患還沒有發生的時候就加以制止和約束，那麼滅族殺身的災禍，就必定無法避免。所以說，一點細微的動靜，就會釀成山崩地裂的態勢。
在災禍沒有到來的時候，不知道那就是福氣。等到災禍降臨，才追思沒有災禍的日子，那真是莫大的幸福啊！難道一定要得到高官厚祿，才能算是幸福嗎？
勤奮行善的人，不知道善事的積累。放縱作惡的人，也不知道惡事的積累。因為不知道善事的積累，所以得到的福報沒有比這更大的了。因為不知道惡事的積累，所以招致的災禍也沒有比這更大的了。實在是因為不知道是從疏忽中產生的，這是災禍的開端。知道並且勤奮地去做，這是通往幸福的階梯。所以說，疏忽就會使內心昏昧，知道就不會昏昧。
人的心思和思慮，如果加以整治，那麼煩惱和熱惱就會自然消退，而逐漸進入清涼的境界。如果放任而不加以整治，那麼各種苦難就會不請自來。苦難一旦到來，就難以驅散。為什麼不在苦難還沒有到來的時候就加以整治呢？這樣用力少而收效大啊！所以說，諸天正在享受快樂，阿修羅卻正在發怒，這都是因為心思和思慮沒有得到整治，被其所覆蓋的緣故。一旦被覆蓋，那麼本心就會被遮蔽。如果不是明智而勇敢的人，心思和思慮又怎麼容易整治呢？
將識轉變為智慧，如果不是對圓滿的教義理解透徹，並且精通止觀（zhiguan，止息妄念，觀察實相）的人，是不能做到的。佛性有三種，即緣因（yuan yin，助成佛性的外在條件），了因（liao yin，啓發佛性的內在智慧），正因（zheng yin，佛性的根本）。如果緣因不明白，了因就不會產生。如果了因不產生，正因就難以契合。所謂的『契合』，就是恢復本性的意思。
【English Translation】 English version: It has already been drawn. Some call it 'Zhong' (中, the Middle Way). Some call it 'He' (和, harmony). Some call it 'Dao' (道, the Way). Some call it 'Yi' (易, change). 'Zhong' refers to the state before emotions are aroused, when the mind is not obscured; the arousal of emotions is called 'He'. That which exists prior to manifestation is called 'Dao', and that which manifests later is called 'Yi'. Therefore, it is said, 'That which is above form is called Dao, and that which is below form is called Qi (器, vessel/instrument)'. Once a vessel is formed, the principles of 'Yi' operate within it. To seek 'Yi' apart from the vessel is like seeking the individual lines (爻, yao) apart from the whole hexagram; how can there be such a thing?
In deep mountains and great marshes, dragons and snakes are born. In large clans and prominent families, good and evil people emerge. If one cannot find someone with blessings and wisdom to lead, to restrain and control before trouble arises, then the disaster of clan extermination and personal death will be unavoidable. Therefore, it is said, 'A slight movement can develop into a landslide'.
Before misfortune arrives, one does not know that it is a blessing. Only when misfortune strikes does one remember the days without misfortune, which is a great blessing indeed! Must one necessarily obtain high rank and great wealth to be considered blessed?
Those who diligently do good do not know the accumulation of good deeds. Those who indulge in evil also do not know the accumulation of evil deeds. Because they do not know the accumulation of good deeds, the blessings they receive are unsurpassed. Because they do not know the accumulation of evil deeds, the disasters they incur are also unsurpassed. Truly, not knowing arises from negligence, which is the beginning of disaster. Knowing and diligently acting is the ladder to happiness. Therefore, it is said, 'Negligence obscures the mind; knowing does not obscure'.
If one's thoughts and deliberations are rectified, then vexations and afflictions will naturally subside, and one will gradually enter a state of coolness and peace. If one is negligent and does not rectify them, then all kinds of suffering will come uninvited. Once suffering arrives, it is difficult to dispel. Why not rectify them before they arrive? This requires less effort and yields greater results! Therefore, it is said, 'The devas are enjoying happiness, while the asuras are filled with anger'. This is all because their thoughts and deliberations have not been rectified and are covered by defilements. Once covered, the original mind is obscured. If one is not wise and courageous, how can one easily rectify one's thoughts and deliberations?
To transform consciousness into wisdom, one must thoroughly understand the perfect teachings and be proficient in 'zhiguan' (止觀, calming the mind and contemplating reality). Buddha-nature has three aspects: 'yuan yin' (緣因, contributing cause), 'liao yin' (了因, enlightening cause), and 'zheng yin' (正因, direct cause). If the 'yuan yin' is not understood, the 'liao yin' will not arise. If the 'liao yin' does not arise, the 'zheng yin' will be difficult to realize. 'Realization' means to restore the original nature.
今有人於此。欲復其性而忽了因。欲發了因而忽緣因。譬如不穀而欲苗。不苗而欲飯。安有是理乎。文始雖言轉識成智。而不言轉識成智之所以然。所以然不明。是有名無實也。或曰。敢問轉識成智之所以然。對曰。若能探釋氏唯識之書乎。若能悉緣因了因正因之旨乎。曰未也。將能之矣。噫。若果能之。則轉識成智之所以然。乃在子而不在文始也。
文始轉識成智之說。但言其成。不言其所以成。所以成之說不明。則義由何精。凡義精。乃可以入神致用耳。雖然義有多涂。豈易言哉。性變而為識。識有多種。曰含藏。曰傳送。曰分別。曰見色。聞聲。嗅香。嘗味。覺觸。知法。總謂之八識。唯含藏前五。果轉非因轉也。六之與七。乃因轉非果轉也。然彼七識。皆坐轉非行轉也。行轉也者。唯分別事識之能事也。夫何故。以其量備心所備故也。合理之謂比。謂比度而知。知而不謬于聖經。合轍故曰比量。不合則非量矣。現量也者。初無分別。照境無思也。是以有志於轉識成智者。茍非精辨事識。則轉識成智所以然之說。終不明矣。吾故曰。文始言其成。不言其所以成也。
吾讀文始。雖愛其文章精潔。光而且曠也。精則不雜。潔則清。而無塵俗習。光乎其𦦨不可掩。曠乃包博沖遠。非淺識者可窺也。雖然
【現代漢語翻譯】 現代漢語譯本：現在假設有這麼一個人，想要恢復他的本性卻忽略了因，想要啓發了因卻忽略了緣因。這就像不耕種就想要有禾苗，沒有禾苗就想要有飯吃，哪裡有這樣的道理呢？文始先生雖然說了『轉識成智』，卻沒有說『轉識成智』的所以然。『所以然』不明白，那就是有名無實啊。有人問：『請問轉識成智的所以然是什麼？』回答說：『你能夠探究釋迦牟尼的唯識學著作嗎？你能夠完全理解緣因、了因、正因的宗旨嗎？』那人說：『還沒有，將要能夠了。』唉！如果真的能夠理解，那麼轉識成智的所以然，就在你自身而不在文始先生那裡啊。
文始先生關於轉識成智的說法，只說了『成』，沒有說『所以成』。『所以成』的道理不明白，那麼義理又怎麼能精深呢？凡是義理精深，才可以進入神妙的境界並加以運用啊。雖然義理有很多途徑，哪裡容易說清楚呢？本性變化成為識，識有很多種類，叫做含藏識（Alaya-vijnana，阿賴耶識，儲存一切種子）、傳送識（Manas-vijnana，末那識，傳遞資訊）、分別識（Vijnana-vijnana，意識，進行分別）、以及見色（視覺）、聞聲（聽覺）、嗅香（嗅覺）、嘗味（味覺）、覺觸（觸覺）、知法（知覺）。總的來說叫做八識。只有含藏識和前五識，是果位的轉變而不是因位的轉變。第六識和第七識，是因位的轉變而不是果位的轉變。然而這第七識，都是坐著轉變而不是行動轉變。行動轉變的，只有分別事識才能做到。為什麼呢？因為它具備了足夠的量和心所。符合道理的叫做比量，就是通過比較推度而知，知道而不違背聖經。符合規律所以叫做比量，不符合就不是量了。現量，最初沒有分別，照見境界沒有思慮。因此有志於轉識成智的人，如果不能精細辨別分別事識，那麼轉識成智的所以然，終究不會明白。所以我說，文始先生說了『成』，沒有說『所以成』啊。
我讀文始先生的文章，雖然喜愛它文章的精煉潔凈，光明而又曠達。精煉就不雜亂，潔凈就清澈，沒有塵俗的習氣。光明得它的光彩不可掩蓋，曠達乃是包容博大而又沖淡深遠，不是淺薄的人可以窺見的。雖然如此。
【English Translation】 English version: Now suppose there is someone here who wants to restore his nature but neglects the cause, who wants to enlighten the 'liao yin' (了因, the enlightening cause) but neglects the 'yuan yin' (緣因, the conditional cause). This is like wanting seedlings without plowing, wanting rice without seedlings, how can there be such a reason? Although Master Wen Shi (文始, a title) spoke of 'transforming consciousness into wisdom', he did not speak of the 'so-ran' (所以然, the reason why) of 'transforming consciousness into wisdom'. If the 'so-ran' is not understood, then it is just a name without substance. Someone asked: 'May I ask what is the 'so-ran' of transforming consciousness into wisdom?' The answer is: 'Are you able to explore the books of Shakyamuni (釋迦牟尼) on Vijnanavada (唯識, Consciousness-only)? Are you able to fully understand the principles of 'yuan yin' (緣因, conditional cause), 'liao yin' (了因, enlightening cause), and 'zheng yin' (正因, direct cause)?' The person said: 'Not yet, but I will be able to.' Alas! If you can truly understand it, then the 'so-ran' of transforming consciousness into wisdom lies within yourself and not in Master Wen Shi.
Master Wen Shi's saying about transforming consciousness into wisdom only speaks of 'becoming', but does not speak of 'how to become'. If the saying of 'how to become' is not clear, then how can the meaning be profound? All profound meanings can enter the realm of the divine and be put to use. Although there are many paths to meaning, how easy is it to explain? Nature changes into consciousness, and there are many kinds of consciousness, called Alaya-vijnana (含藏識, storehouse consciousness, storing all seeds), Manas-vijnana (傳送識, transmitting consciousness, transmitting information), Vijnana-vijnana (分別識, discriminating consciousness, making distinctions), and seeing form (visual), hearing sound (auditory), smelling fragrance (olfactory), tasting flavor (gustatory), feeling touch (tactile), knowing dharma (cognition). In general, they are called the eight consciousnesses. Only the Alaya-vijnana and the first five consciousnesses are transformations of the result, not transformations of the cause. The sixth and seventh consciousnesses are transformations of the cause, not transformations of the result. However, the seventh consciousness is transformed by sitting, not by acting. The transformation by acting is only possible by the discriminating consciousness. Why? Because it possesses sufficient measure and mental factors. What accords with reason is called '比量' (bi liang, inference), which means knowing through comparison and inference, knowing without contradicting the scriptures. Accordance with the rules is called '比量' (bi liang, inference), and what does not accord is not '量' (liang, measure). '現量' (xian liang, direct perception) is initially without discrimination, illuminating the realm without thought. Therefore, those who aspire to transform consciousness into wisdom, if they cannot finely distinguish the discriminating consciousness, then the 'so-ran' of transforming consciousness into wisdom will ultimately not be understood. Therefore, I say that Master Wen Shi spoke of 'becoming', but did not speak of 'how to become'.
When I read Master Wen Shi's articles, although I love their refined and clean writing, their brightness and vastness. Refined means not mixed, clean means clear, without the habits of dust and vulgarity. Bright means its brilliance cannot be concealed, and vast means encompassing, broad, and far-reaching, not to be glimpsed by shallow minds. However.
精之潔之光之曠之。其粗也。不可精不可潔不可光不可曠者。豈精精潔潔。光焉曠焉而能暴之哉。吾以是知不能暴者。精而至於密者也。故其言曰。聖智造迷。鬼神不識。不可為。不可致。不可測。不可分。強曰天。曰命。曰神。曰玄合。曰道者。亦密之之謂也。
飢飽無常法。故飽可以治饑。饑亦治飽。非但飢飽可以相治。生能治死。死能治生。死若不可治。則生生之道息矣。生若不可治。則生者不死矣。今乃生必有死。此天下之共見者也。吾以是知生本無生。死本無死。而謂禍福莫烈乎死生者。安知此乎。
般若總八部。雄文六百餘卷。若天風海濤。音出自然。文成無心。可謂出聖之智母。陶凡之紅爐也。而弘法大士。乃束八部雄文成心經。字無三百。而顯密要領。罄備之矣。或者再束心經歸一句。使反約精求者。習化心通。則我法二空。無勞舉足。彼岸先登矣。雖然二空之解未精。而入神致用之機。豈易發哉。
初心學者。當先求精我空之解。曰我之有我。根於五蘊。若離五蘊。我本無我。且彼聚而成我耶。散而成我耶。聚而成我。聚必有散。我豈真我。散而成我。我則有五。聚散求之。我終無我。是謂我空。彼五者。初唯識變而有。識如幻夢。精而觀之。識化法無。是謂法空。二解既成。
【現代漢語翻譯】 現代漢語譯本：精純、潔凈、光明、空曠。至於粗糙，不可精純、不可潔凈、不可光明、不可空曠。難道精純、潔凈、光明、空曠就能暴露它嗎？我因此知道不能暴露的，是精微到了極點的東西。所以古書上說：『聖人的智慧製造了迷惑，鬼神也無法識別，不可為，不可致，不可測，不可分。』勉強稱之為『天』、『命』、『神』、『玄合』、『道』的，也是說的這種精微到了極點的東西。 飢餓和飽足沒有恒常的法則，所以飽足可以用來治療飢餓，飢餓也可以用來治療飽足。不僅僅是飢餓和飽足可以互相治療，生存能夠治療死亡，死亡也能夠治療生存。如果死亡不可治療，那麼生生不息的道理就停止了。如果生存不可治療，那麼活著的人就不會死亡了。現在是活著的人必然有死亡，這是天下人都看到的。我因此知道生存本來沒有生存，死亡本來沒有死亡，而說禍福沒有比死生更強烈的，哪裡知道這個道理呢？ 《般若經》總共有八部，宏偉的文章有六百多卷，像天風海濤一樣，聲音自然發出，文章寫成於無心之中，可以說是產生聖人智慧的母親，陶冶凡人的大熔爐。而弘法大師，卻把八部宏偉的文章濃縮成《心經》，字數不到三百，卻把顯教和密教的要領，全部具備了。或者有人再把《心經》濃縮成一句話，使那些追求反璞歸真的人，通過學習和化解，心意通達，那麼我和法的兩種空性，不用費力抬腳，就能先到達彼岸了。雖然兩種空性的理解還不精深，但是進入神妙境界並加以運用的機會，又哪裡容易發生呢？ 初學佛法的人，應當先求精通我空的理解，說我的存在，根源於五蘊（色、受、想、行、識）。如果離開五蘊，我本來就沒有我。而且是五蘊聚合而成我呢？還是五蘊分散而成我呢？如果是五蘊聚合而成我，那麼聚合必然有分散，我難道是真我嗎？如果是五蘊分散而成我，那麼我就有五個。通過聚合和分散來尋求，我最終沒有我。這叫做我空。那五蘊，最初只是由識的變化而產生。識就像幻夢一樣，精細地觀察它，識就會化為法無。這叫做法空。兩種空性的理解既然形成。
【English Translation】 English version: It is pure, it is clean, it is bright, it is vast. As for its coarseness, it cannot be purified, it cannot be cleaned, it cannot be brightened, it cannot be broadened. Can purity, cleanliness, brightness, and vastness expose it? Therefore, I know that what cannot be exposed is that which is subtle to the extreme. Thus, it is said: 'The wisdom of the sage creates confusion, and even ghosts and spirits cannot recognize it; it cannot be done, it cannot be attained, it cannot be measured, it cannot be divided.' To forcibly call it 'Heaven,' 'Destiny,' 'Spirit,' 'Mysterious Union,' or 'the Dao (the Way),' is also to speak of this subtlety to the extreme. Hunger and satiety have no constant law, so satiety can be used to cure hunger, and hunger can also cure satiety. Not only can hunger and satiety cure each other, but life can cure death, and death can cure life. If death cannot be cured, then the way of continuous life would cease. If life cannot be cured, then the living would not die. Now, the living must die, which is seen by all under heaven. Therefore, I know that life originally has no life, and death originally has no death, and to say that misfortune and fortune are no more intense than death and life, how can one know this? The Prajna Sutra comprises eight sections, with over six hundred majestic volumes. Like the wind in the sky and the waves of the sea, the sound arises naturally, and the writing is accomplished without intention. It can be said to be the mother of the wisdom of the sages and the crucible for refining ordinary people. Yet, the great Dharma master condensed the eight majestic sections into the Heart Sutra, with fewer than three hundred words, but it fully encompasses the essential principles of both exoteric and esoteric teachings. Or perhaps someone may further condense the Heart Sutra into a single phrase, enabling those who seek to return to simplicity and purity to attain mental clarity through learning and transformation. Then, the two emptinesses of self and dharma (law), without effort, can reach the other shore first. Although the understanding of the two emptinesses is not yet profound, how easily can the opportunity to enter the realm of the divine and put it to use arise? Beginners in the study of Buddhism should first seek to thoroughly understand the emptiness of self, saying that the existence of 'I' is rooted in the five skandhas (form, feeling, perception, volition, consciousness). If one separates from the five skandhas, 'I' originally has no 'I.' Moreover, is 'I' formed by the aggregation of the five skandhas, or is 'I' formed by the dispersion of the five skandhas? If 'I' is formed by the aggregation, then aggregation must have dispersion, so how can 'I' be the true 'I'? If 'I' is formed by the dispersion, then there are five 'I's. Seeking through aggregation and dispersion, 'I' ultimately has no 'I.' This is called the emptiness of self. Those five skandhas initially arise only from the transformation of consciousness. Consciousness is like an illusion or a dream. Observing it closely, consciousness will transform into the absence of dharma (law). This is called the emptiness of dharma. Once the understanding of the two emptinesses is formed.
依解起行。當於憎愛榮辱之地。死生聚散之場。力而行之。則又不在解而在行也。
吾讀棱嚴。始悟聖人會物歸己之旨。而古人有先得此者。則曰。若人識得心。大地無寸土。又曰。我今見樹。樹不見我。我見何見。棱嚴文字之妙。委曲精盡。勝妙獨出。此眉山之言也。
口腹累人。陽物多事。至於滅身敗國亡家者豈少哉。然得其機而制之不難。不得其機而強制之。非惟無益。亦足致狂。夫機者何。噫。心未生時。心將生時。心正生時。心生已時。機乎機乎。果在誰乎。知此則口腹絕長蛇封豕之技。陽物無星火燒山之猛矣。
老氏宗自然。夫自然也者。即無為之異稱也。無為即不煩造作之謂也。若然者。則聖人設教。將教誰乎。何者。以善既自然。惡亦自然。則無往而非自然。果如此。則眾人之希賢。賢希聖。始從勉然。而終至於自然之說。老氏大悖也。故老氏但言其終。而略其始之說行。則薰惡為善之教。將戰而不能全勝矣。夫始終一條也。故眾人希賢。賢希聖。此盡其始也。聖希天。盡其終也。盡始也者。以理治情之謂也。盡終也者。復其性也。性復則向謂一條者。昭然在前矣。夫復何事。至此則知自然。俱掉棒打月耳。
終天下之道術者。其釋氏乎。六合之外。昔人存而不論。六合之
【現代漢語翻譯】 現代漢語譯本：依據理解而行動。應當在憎恨與喜愛、榮耀與恥辱的地方，在生與死、相聚與離散的場合，努力去實行它。這樣就不在於理解，而在於行動了。 我讀《楞嚴經》（《楞嚴經》，佛教經典），才領悟聖人會萬物歸於自身的旨意。而古人有先領悟到這個道理的，就說：『如果人認識了自己的心，大地就沒有一寸土地。』又說：『我現在看見樹，樹看不見我。我看見的是什麼呢？』《楞嚴經》文字的精妙，委婉曲折而又精細詳盡，勝妙之處獨樹一幟。這是蘇軾（眉山，指蘇軾）說的話。 口腹之慾會拖累人，性慾會引發很多事端。以至於因此而滅身、敗國、亡家的人難道還少嗎？然而掌握其中的關鍵來控制它並不難，不掌握其中的關鍵而強行壓制它，非但沒有益處，還足以導致瘋狂。那麼，關鍵是什麼呢？唉！心未生的時候，心將要生的時候，心正在生的時候，心已經生的時候。關鍵啊關鍵啊！究竟在哪裡呢？知道這些，那麼口腹之慾就沒有吞吃長蛇、驅趕大豬的本領，性慾也沒有星火燎原的猛烈了。 老子崇尚自然。所謂自然，就是『無為』的另一種說法。無為就是不煩勞造作的意思。如果這樣，那麼聖人設立教化，將要教化誰呢？為什麼呢？因為善既然是自然的，惡也是自然的，那麼到處都是自然。如果真是這樣，那麼眾人希望成為賢人，賢人希望成為聖人，最初是從勉強開始，而最終達到自然的說法，老子就大大違背了這個道理。所以老子只說最終的結果，而省略了最初的階段，這種說法如果盛行，那麼用善來薰陶惡的教化，將要戰鬥而不能完全獲勝了。開始和最終本來就是一條路。所以眾人希望成為賢人，賢人希望成為聖人，這是窮盡了開始的階段。聖人希望合於天道，這是窮盡了最終的階段。窮盡開始的階段，是用理性來治理情感。窮盡最終的階段，是恢復本性。本性恢復了，那麼先前所說的一條路，就昭然在眼前了。還用做什麼呢？到了這個地步，就知道所謂的自然，都是用棍子擊打月亮的倒影罷了。 窮盡天下道術的，大概是釋迦牟尼（釋氏）吧。六合之外（六合，指上下四方），古人存疑而不討論，六合之內的事情……
【English Translation】 English version: Act according to understanding. One should strive to practice it in places of hatred and love, honor and disgrace, in the arenas of life and death, gathering and dispersal. In this way, it is not about understanding, but about action. I read the Surangama Sutra (楞嚴經, a Buddhist scripture) and then I understood the meaning of the sage bringing all things back to oneself. And the ancients who first understood this principle said: 'If a person recognizes his own mind, there is not an inch of land on the earth.' And also said: 'Now I see the tree, the tree does not see me. What do I see?' The subtlety of the words of the Surangama Sutra is subtle, tortuous and detailed, and the wonderfulness is unique. This is what Su Shi (眉山, refers to Su Shi) said. The desires of the mouth and stomach burden people, and sexual desires cause many troubles. Are there few people who have destroyed themselves, ruined their countries, and destroyed their families because of this? However, it is not difficult to control it by grasping the key to it. Forcibly suppressing it without grasping the key is not only useless, but also enough to lead to madness. So, what is the key? Alas! When the mind is not born, when the mind is about to be born, when the mind is being born, when the mind has already been born. Key, oh key! Where exactly is it? Knowing these, then the desires of the mouth and stomach will not have the ability to swallow long snakes and drive away big pigs, and sexual desires will not have the fierceness of a prairie fire. Lao Tzu advocates nature. What is nature is another way of saying 'non-action' (無為). Non-action means not bothering to create. If so, then who will the sage set up teachings to teach? Why? Because since good is natural, evil is also natural, then everything is natural. If this is the case, then the saying that people hope to become virtuous, and the virtuous hope to become sages, initially starts from reluctantly, and eventually reaches nature, Lao Tzu greatly violates this principle. Therefore, Lao Tzu only talks about the final result, and omits the initial stage. If this statement prevails, then the teaching of using good to influence evil will fight and will not be able to win completely. The beginning and the end are originally one road. Therefore, people hope to become virtuous, and the virtuous hope to become sages, which exhausts the initial stage. The sage hopes to be in harmony with the Tao, which exhausts the final stage. Exhausting the initial stage is to govern emotions with reason. Exhausting the final stage is to restore nature. When nature is restored, then the one road that was previously said is clearly in front of you. What else is there to do? At this point, you will know that the so-called nature is just hitting the moon's reflection with a stick. Those who exhaust the Taoism of the world are probably Sakyamuni (釋氏). Beyond the six directions (六合, refers to up, down, and the four directions), the ancients doubted and did not discuss it, and within the six directions...
內。論而不議。非不可論。恐駭六合之內。非不可議。恐乖五常之意。今釋氏遠窮六合之外。判然有歸。近徹六合之內。畫然無混。使高明者。有超世之舉。安常者。無過望之爭。是故析三界而為九地。會四聖而共一乘。六合之外。唯不受後有者居之。六合之內。皆有情之窟宅也。能依者名之正報。所依者謂之依報。聖也。凡也。非無因而感。皆因其最初發心為之地。有以緣生為歸宿者。有以無生為歸宿者。唯佛一人。即緣生而能無生。即無生而不昧緣生。遮之照之。存之泯之。譬如夜珠在盤。宛轉橫斜。衝突自在。不可得而思議焉。故其遠窮近徹。如見掌心文理。鏡中眉目也。吾故曰。終天下之道術者。其釋氏乎。
憨憨子正沐時。以背示匡石子曰。若見廣長舌相乎。曰不見。噫。見生不見。善反不見。豈惟背有舌。眼有耳。將毛與發。無往而非見矣。
一條也者。初本不遠。在吾日用中耳。日用而不知者。外物累之也。殊不知物不自物。待我而物。我若能忘我。物豈能獨立乎。故曰。唯忘我者。不惟物不能累。物且為之轉也。
一盆之水。奚異滄海。謂之盆。謂之海者。情而已矣。如情忘則海尚不有。何況于盆。是時也。昭然現前者。盆乎海乎。
通紅而告我者。熾炭也。飄白而告我者
。飛雪也。紅白雖殊。告我則一耳。色為五塵之先。先者能告。則餘者寧弗告哉。雖然具有目目耳耳。以至意意者。亦惡能領旨乎。
緣明有見。是謂眾人。不緣明能見。是謂聖人。然而鴟鸮夜撮蚤虱察秋毫。晝則瞋目而不見丘山。因暗有見。明成無見。又虎狼貓犬晝夜俱見。則與不緣明之見何別。嘻。虎狼有待則見。而聖人有待亦見。無待亦見。故曰聖人處明暗之域。開物成務。明暗不能累焉。
呼聖人聖人應。呼眾人眾人應。說者以聖人之應謂之唯。眾人之應謂之阿。夫唯與阿皆應。而有不同者情也。同者性也。性與情相去不遠。故曰性相近也。習相遠也。既近可以習遠。遠者獨不可習近乎。吾以是知性本無常。情亦無常。性若有常。情何所生。情若有常。性何所光。光則圓。圓則明。明即覺也。圭山曰。統眾德而大備。爍群昏而獨照。故名圓覺。
水有蛟龍。山有虎豹。樵者不敢入焉。漁者不敢浴焉。以其有物故也。知其有物而避之。不若忘我。忘我物亦忘之。故古之人能與蛇虎為伍。而兩相忘者。豈有他道哉。
風雨霧。一耶三耶。謂之一。則風本非雨。雨本非霧。霧非兩者。謂之三。非霧則風雨無本。故曰霧醒成風。不醒成雨。三即一兮。一即三兮。三即一。三何所有。一即三。
【現代漢語翻譯】 現代漢語譯本：飛雪啊。紅色和白色雖然不同，但告訴我（真理）卻是一樣的。顏色是五塵（色、聲、香、味、觸）中最先接觸的，最先接觸的能夠告知（真理），那麼其餘的難道不能告知嗎？即使是那些具有眼睛、耳朵，乃至意念的人，又怎麼能夠領會其中的旨意呢？
憑藉光明才能看見，這叫做眾人。不憑藉光明也能看見，這叫做聖人。然而貓頭鷹在夜晚能捕捉跳蚤、觀察秋毫，白天卻睜大眼睛也看不見丘山。因為黑暗才能看見，光明反而成了看不見。又如虎、狼、貓、犬，白天夜晚都能看見，那麼這與不憑藉光明的看見有什麼區別呢？唉！虎狼的看見是有所憑藉的才能看見，而聖人有所憑藉也能看見，沒有憑藉也能看見。所以說聖人身處光明和黑暗的境域，開創事物，成就事務，光明和黑暗都不能夠束縛他。
呼喚聖人，聖人就應答；呼喚眾人，眾人就應答。解說的人認為聖人的應答叫做『唯』，眾人的應答叫做『阿』。『唯』和『阿』都是應答，而有不同的是情感，相同的是本性。本性和情感相差不遠，所以說本性是相近的，習性是相遠的。既然相近可以學習到相遠，那麼相遠的難道就不能學習到相近嗎？我因此知道本性本來就沒有恒常，情感也沒有恒常。本性如果恒常，情感從哪裡產生？情感如果恒常，本性靠什麼發揚光大？發揚光大就是圓融，圓融就是光明，光明就是覺悟。圭山（人名，或山名）說：『統攝各種德行而達到完備，照亮各種昏暗而獨自照耀，所以叫做圓覺。』（圓滿覺悟的佛性）
水中有蛟龍（傳說中的水獸），山中有虎豹，打柴的人不敢進入，打魚的人不敢下水，因為那裡有（危險的）東西。知道那裡有（危險的）東西而避開它，不如忘記自我。忘記自我，（危險的）東西也會忘記你。所以古代的人能夠與蛇虎為伴，而彼此相忘，難道有什麼其他的方法嗎？
風、雨、霧，是一個還是三個？說是『一』，那麼風本來不是雨，雨本來不是霧，霧也不是兩者。說是『三』，沒有霧，那麼風和雨就沒有根本。所以說霧散開就成了風，不散開就成了雨。三即是一啊，一即是三啊。三即是一，三又有什麼存在呢？一即是三。
【English Translation】 English version: Flying snow. Though red and white are different, they tell me the same thing. Color is the first of the five dusts (form, sound, smell, taste, and touch). That which comes first can tell (the truth), so how could the rest not tell? Even those with eyes, ears, and even minds, how could they grasp the meaning?
To see by relying on light is called the multitude. To see without relying on light is called a sage. Yet, the owl can catch fleas and discern fine hairs at night, but in the day, it stares with wide eyes and cannot see hills and mountains. Because of darkness, there is seeing; light becomes non-seeing. Furthermore, tigers, wolves, cats, and dogs see both day and night, so how is this different from seeing without relying on light? Alas! The seeing of tigers and wolves depends on something to be seen, and the seeing of sages also depends on something, yet they also see without dependence. Therefore, it is said that sages dwell in realms of light and darkness, initiating things and accomplishing affairs; light and darkness cannot bind them.
Call a sage, and a sage responds; call the multitude, and the multitude responds. Those who explain say that the sage's response is called 'Yes,' and the multitude's response is called 'Ah.' 'Yes' and 'Ah' are both responses, but what differs is emotion, and what is the same is nature. Nature and emotion are not far apart, so it is said that nature is near, and habits are far. Since nearness can be learned into distance, can distance not be learned into nearness? I therefore know that nature is originally impermanent, and emotion is also impermanent. If nature were permanent, from where would emotion arise? If emotion were permanent, what would illuminate nature? Illumination is roundness, roundness is brightness, and brightness is awakening. Guishan (person's name, or mountain's name) said: 'Unifying all virtues and achieving completeness, illuminating all darkness and shining alone, therefore it is called Perfect Enlightenment.' (complete and perfect Buddha-nature)
In the water, there are dragons (legendary aquatic creatures); in the mountains, there are tigers and leopards. Woodcutters dare not enter, and fishermen dare not bathe, because there are things (dangers) there. Knowing that there are things (dangers) there and avoiding them is not as good as forgetting oneself. Forget oneself, and the things (dangers) will also forget you. Therefore, the people of ancient times could be companions with snakes and tigers, and forget each other. Is there any other way?
Wind, rain, and fog, are they one or three? If called 'one,' then wind is originally not rain, rain is originally not fog, and fog is not both. If called 'three,' without fog, then wind and rain have no root. Therefore, it is said that fog dissipates and becomes wind, and if it does not dissipate, it becomes rain. Three is one, and one is three. Three is one, so what exists in three? One is three.
一亦本無。知此者。可與言一心三觀之理也。
鑿地可以得泉。披雲可以見天。地也。云也。情之譬也。泉也。天也。性之喻也。今有人於此。欲堅于地。濃於云。且恣而弗制。不唯傷生。終必滅性也。
孟軻排楊墨。廓孔氏。世皆以為實然。是豈知孟子者歟。如知之。則知孟子非排楊墨。乃排附楊墨而塞孔道者也。雖然孔氏不易廓。而能廓之者。吾讀仲尼以降諸書。唯文中子或可續孔脈乎。外通。或有能續之者。吾不得而知也。
人身生蟣虱。則怒其咂我。輒捫死之。殊不思大道為身。蟣虱天地。天地為身。蟣虱萬物。人乃萬物中之一物耳。人能推其所自。則知離大道。無天地。外天地。無萬物。而所為人者。特靈焉而已。即形骸而觀之。蟣虱與人何異。以為秒而捫之。非忘其所自者。孰能忍乎。
古皇徴慶喜曰。汝心果在內耶。對曰。心在身中。曰果在中者。汝能見五臟六腑乎。曰不見。愀然乃再徴之曰。汝處室中。見室中之物乎。曰見。今汝言心在身中。而不能見身中之物。法喻相悖。于理非通也。喜窮於內。必奔于外。殊不知內為外待。外為潛根待。潛根為明暗待。反觀見內為中間待。中間為隨所合處待。隨所合處。為一切無著待。則遍計橫執。緣待而立七處也。天機深者。了內窮
【現代漢語翻譯】 現代漢語譯本：『一』這個概念原本就是不存在的。明白了這個道理，就可以和他談論一心三觀的道理了。（一心三觀：指一心具足空、假、中三觀） 挖掘土地可以得到泉水，撥開雲層可以看到天空。土地和雲層，是情慾的譬喻；泉水和天空，是本性的比喻。現在有這樣一個人，想要讓土地更加堅硬，讓雲層更加濃厚，並且放縱自己的慾望而不加以節制，這不僅會傷害生命，最終必定會毀滅本性。 孟軻（孟子，名軻）批判楊朱（楊墨學派創始人）和墨翟（墨家創始人）的學說，發揚孔子的學說，世人都認為確實如此。但這難道是真正瞭解孟子的人嗎？如果瞭解孟子，就會知道孟子不是批判楊朱和墨翟，而是批判那些依附楊朱和墨翟而阻塞孔子學說的人。即使這樣，孔子的學說也不容易發揚光大，而能夠發揚光大它的人，我讀遍仲尼（孔子，字仲尼）以後的各種書籍，只有文中子（王通，隋朝學者）或許可以繼承孔子的思想脈絡吧。至於在世俗方面，或許有能繼承他的人，我就不得而知了。 人的身上生了虱子，就惱怒它叮咬自己，總是把它掐死。卻不曾想到大道是身體，天地是虱子；天地是身體，萬物是虱子。人不過是萬物中的一種罷了。人如果能夠推究自己的本源，就會知道離開大道，就沒有天地；離開天地，就沒有萬物。而所謂的人，只不過是稍微有靈性罷了。就形體而言，虱子和人有什麼區別呢？認為它渺小而掐死它，如果不是忘記了自己的本源，誰能忍心這樣做呢？ 古代的皇帝徴慶喜問道：『你的心果真在身體內部嗎？』回答說：『心在身體之中。』皇帝說：『如果果真在身體之中，你能看見五臟六腑嗎？』回答說：『看不見。』徴慶喜神色嚴肅，再次問道：『你處在房間里，能看見房間里的東西嗎？』回答說：『能看見。』現在你說心在身體之中，卻不能看見身體之中的東西，比喻和事實相互矛盾，在道理上說不通。』徴慶喜在向內探求時遇到了困境，必定會轉向外在去尋找。卻不知道內在是為外在而存在的，外在是為潛在的根源而存在的，潛在的根源是為明暗而存在的，反觀看見內在是為中間而存在的，中間是為隨所結合之處而存在的，隨所結合之處，是為一切無所執著而存在的。那麼遍計所執，緣于依賴而建立七處。天機深奧的人，瞭解內在的窮盡之處。
【English Translation】 English version: 『One』 originally does not exist. Understanding this, one can discuss the principle of the One Mind and Three Contemplations. (One Mind and Three Contemplations: refers to the one mind possessing the three contemplations of emptiness, provisional existence, and the middle way.) Digging the ground can yield a spring, parting the clouds can reveal the sky. The ground and the clouds are metaphors for emotions; the spring and the sky are metaphors for nature. Now, if there is someone who wants to make the ground harder and the clouds thicker, and indulges their desires without restraint, it will not only harm life but will ultimately destroy nature. Mencius (Meng Ke) criticized the doctrines of Yang Zhu (founder of Yangism) and Mo Di (founder of Mohism), and promoted the doctrines of Confucius. The world generally believes this to be true. But do they truly understand Mencius? If they understand Mencius, they would know that Mencius was not criticizing Yang Zhu and Mo Di, but rather those who attached themselves to Yang Zhu and Mo Di and obstructed the way of Confucius. Even so, the doctrines of Confucius are not easy to promote, and among those who can promote them, after reading all the books since Zhongni (Confucius, styled Zhongni), only Wenzhongzi (Wang Tong, a scholar of the Sui Dynasty) might be able to continue the lineage of Confucius's thought. As for those in the secular world, perhaps there are those who can continue it, but I do not know. If lice grow on a person's body, they become angry at being bitten and always kill them. But they never think that the Great Dao is the body, and heaven and earth are the lice; heaven and earth are the body, and all things are the lice. Humans are just one of all things. If a person can investigate their origin, they will know that without the Great Dao, there would be no heaven and earth; without heaven and earth, there would be no all things. And what is called a person is just slightly more intelligent. In terms of physical form, what is the difference between a louse and a person? To kill it because it is considered insignificant, if one has not forgotten their origin, who could bear to do it? The ancient emperor Zheng Qingxi asked: 『Is your heart truly inside your body?』 He replied: 『The heart is in the body.』 The emperor said: 『If it is truly in the body, can you see the five viscera and six bowels?』 He replied: 『I cannot see them.』 Zheng Qingxi looked serious and asked again: 『When you are in a room, can you see the things in the room?』 He replied: 『I can see them.』 Now you say that the heart is in the body, but you cannot see the things in the body. The metaphor and the fact contradict each other, and it does not make sense.』 Zheng Qingxi encountered difficulties in seeking inward and would surely turn outward to seek. But he did not know that the inner exists for the sake of the outer, the outer exists for the sake of the latent root, the latent root exists for the sake of light and darkness, reflecting inward to see the inner exists for the sake of the middle, the middle exists for the sake of the place of combination, and the place of combination exists for the sake of all non-attachment. Then the conceptual proliferation, based on dependence, establishes seven places. Those with deep heavenly insight understand the exhaustion of the inner.
。即外窮。虧一喪兩。則余處寧煩排遣然後省哉。
八者可還。皆前塵耳。唯能見八者不可還。見精也。即此而觀。則見精本妙萬物而無累明矣。今有人於此。緣明則見。不緣明則不見。此果見精之咎乎。噫。明瞭不起。五根本妙。故眼可以聞聲。耳可以見色也。
如喜怒有常。既喜則終不能怒。既怒則終不能喜。以其無常。所以正喜時。忽聞不可意事。隨勃然而怒。正怒時。忽聞可意事。隨欣然而喜。故曰喜不自喜。物役而喜。怒不自怒。物役而怒。嗚呼。物奴我主。我不能喜怒。物役之而喜怒。何異奴之役主。而人爲萬物之靈。竟不能役物。終為物役。可不悲哉。
吾身至微。盈不六尺。六尺在大化之間。何異大海一漚。然是身所託者。猶多焉。蓋以至微之身。毛孔有八萬四千。一毛孔中。一蟲主之。吾饑彼亦饑。吾飽彼亦飽。吾為善彼皆蒙福。吾為惡彼皆嬰禍。故有志於養生者。生不可輕。如果重生。先養其主。主者誰。主乎生者也。噫能主乎生者。果有生乎。是以唯無我者。可以養生。主生既無我。生果生乎。知此者。可與言養生之道也。
智者老人以七喻。譬五欲之無益於人也。故其言曰。五欲者得之轉劇。如火益薪。其𦦨轉熾。五欲無樂。如狗嚙枯骨。五欲增諍。如鳥競肉。五
【現代漢語翻譯】 現代漢語譯本：這就是外在的貧窮。虧損一次，喪失兩次，那麼其餘的地方難道要煩勞排遣然後才能省悟嗎？
八種不可還復之物，都是過去的塵埃罷了。只有能看見這八種不可還復之物的，才是見精（能見的精妙本體）。即從此觀察，那麼見精本來就是精妙萬物而沒有牽累，就顯明瞭。現在有個人在這裡，憑藉光明就能看見，不憑藉光明就不能看見，這難道是見精的過錯嗎？唉！明瞭不起作用，五根（眼耳鼻舌身）本來就精妙。所以眼睛可以聽見聲音，耳朵可以看見顏色。
如果喜怒有常，那麼已經喜悅就始終不能憤怒，已經憤怒就始終不能喜悅。正因為它們無常，所以在正喜悅的時候，忽然聽到不合心意的事情，就立刻勃然大怒；正在憤怒的時候，忽然聽到合心意的事情，就立刻欣然喜悅。所以說喜不自喜，是被外物役使而喜；怒不自怒，是被外物役使而怒。唉！外物是奴隸，而我才是主人，我不能主宰喜怒，卻被外物役使而喜怒，這和奴隸役使主人有什麼區別？而人是萬物之靈，竟然不能役使外物，最終被外物役使，難道不悲哀嗎？
我的身體極其微小，不滿六尺。六尺之身在大化之間，好比大海中的一個水泡。然而這個身體所寄託的東西，卻很多啊。因為這極其微小的身體，毛孔有八萬四千個，一個毛孔中，有一隻蟲子主宰著它。我飢餓，它們也飢餓；我飽足，它們也飽足；我行善，它們都蒙受福報；我作惡，它們都遭受禍患。所以有志於養生的人，生命不可輕視。如果重視生命，首先要養護它們的主人。主人是誰？是主宰生命的東西啊。唉！能主宰生命的東西，果真有生命嗎？因此只有無我的人，才可以養生。主宰生命的東西既然沒有我，生命果真存在嗎？明白這個道理的人，可以和他談論養生之道了。
智者老人用七個比喻，來說明五欲（色聲香味觸）對人沒有益處。所以他說：『五欲這種東西，得到它反而更加劇烈，好像火加上柴，它的火焰反而更加熾盛。五欲沒有快樂，好像狗啃咬枯骨。五欲會增加爭鬥，好像鳥兒爭奪肉塊。
【English Translation】 English version: This is external poverty. Losing once, losing twice, then in other places, must one be troubled to dispel doubts before realizing?
The eight things that cannot be returned are all past dust. Only those who can see these eight things that cannot be returned see the essence (the subtle original substance of seeing). Observing from this, the seeing essence is originally subtle and unburdened by all things, which is clear. Now, if there is someone here who can see by relying on light, and cannot see without relying on light, is this the fault of the seeing essence? Alas! Clarity does not arise, the five roots (eyes, ears, nose, tongue, body) are originally subtle. Therefore, the eyes can hear sounds, and the ears can see colors.
If joy and anger were constant, then having been joyful, one could never be angry; having been angry, one could never be joyful. Because they are impermanent, at the very moment of joy, suddenly hearing something unpleasant, one immediately becomes furiously angry; at the very moment of anger, suddenly hearing something pleasant, one immediately becomes joyfully happy. Therefore, it is said that joy is not self-joy, but joy driven by external things; anger is not self-anger, but anger driven by external things. Alas! External things are slaves, and I am the master, but I cannot control joy and anger, and am instead driven by external things to joy and anger. What difference is there between this and a slave driving the master? And humans are the spirit of all things, yet they cannot control external things, and are ultimately driven by external things. Is this not lamentable?
My body is extremely small, less than six feet. A six-foot body in the midst of great transformation is like a bubble in the ocean. However, what this body relies on is much. Because this extremely small body has eighty-four thousand pores, and in one pore, there is an insect that governs it. When I am hungry, they are also hungry; when I am full, they are also full; when I do good, they all receive blessings; when I do evil, they all suffer misfortune. Therefore, those who aspire to cultivate life should not take life lightly. If one values life, one must first nourish its master. Who is the master? It is that which governs life. Alas! Does that which can govern life truly have life? Therefore, only those who are without self can cultivate life. Since that which governs life has no self, does life truly exist? Those who understand this principle can be spoken to about the way of cultivating life.
The Elder Zhi Zhe used seven metaphors to illustrate that the five desires (form, sound, smell, taste, touch) are of no benefit to people. Therefore, he said: 'The five desires, obtaining them only intensifies them, like adding fuel to a fire, its flames become even more blazing. The five desires have no joy, like a dog gnawing on dry bones. The five desires increase strife, like birds fighting over a piece of meat.'
欲燒人。如逆風執炬。五欲害人。如踐毒蛇。五欲無實。如夢所得。無慾不久。假借須臾。如擊石火。學人思之。亦如怨賊。嗚呼。一微涉動。五欲生焉。五欲害人。七喻作焉。能善觀一微者。則于因成假中。了知五欲初無所從也。夫何故。未生五欲。正生五欲。五欲生已。四運精而推之。則一微非有。唯一微之前者。固自若也。
魚在水中不知水。人在心中不知心。如魚能知水。人能知心。魚果魚乎。人果人乎。是以滴水可為六合之云。微塵可容萬方之剎者。非龍非聖。人孰能之哉。吾以是知為龍不難。魚知水難。為聖人不難。人悟心難。故曰。日用而不知者眾人也。
天地可謂大矣。而不能置於虛空之外。虛空可謂無盡矣。而不能置於吾心之外。故以心觀物。物無大小。以物累心。心不能覺。惟能覺者。始知心外無物也。故曰。諸法無法體。我說唯是心。不見於無心。而起于分別。
積字成句。積句成章。積章成篇。積篇成部。部所以能詮所以然之說也。所以然之說不明。則字字句句章章篇篇。如蟲蝕木。偶爾成文。蟲豈有心。乃蝕之乎。蟲既無心。寧有義寓於文哉。義也者。心之變也。如喜怒未發。但謂之中。已發則曰仁。曰義。曰禮。曰智。曰信。仁有仁之宜。義有義之宜。禮智信亦各有
【現代漢語翻譯】 現代漢語譯本：想要用五欲去焚燒別人，就像逆風拿著火炬一樣，最終只會燒到自己。五欲危害人，就像踩到毒蛇一樣，隨時可能喪命。五欲沒有真實性，就像夢中所得到的東西一樣，醒來什麼都沒有。沒有五欲的快樂不會長久，只是短暫的借用，就像擊打石頭產生的火花一樣，瞬間即逝。修行的人應該這樣思考五欲，它就像一個怨賊一樣，時時刻刻想要加害於你。唉！只要稍微有一點點動念，五欲就會產生。五欲危害人，可以用七個比喻來說明它的危害。能夠善於觀察這一微小動念的人，就能在因緣和合的假象中，了知五欲最初是從哪裡產生的。這是什麼原因呢？在五欲還沒有產生的時候，正在產生五欲的時候，五欲已經產生的時候，用四種運動（生、住、異、滅）來精細地推究它，就會發現這一微小動念並非真實存在。只有在這一微小動念產生之前，才是本來如此的狀態。
魚生活在水中卻不知道水，人生活在心中卻不知道心。如果魚能夠知道水，人能夠知道心，那麼這魚還是普通的魚嗎？這人還是普通的人嗎？因此，一滴水可以變成覆蓋整個宇宙的云，一粒微塵可以容納無數的世界，如果不是具有龍或聖人的智慧，誰能夠做到呢？我因此知道，成為龍並不難，魚知道水很難；成為聖人並不難，人領悟自己的心很難。所以說，每天都在用，卻不知道的人，是大多數啊。
天地可以說是很大了，但也不能放置在虛空之外。虛空可以說是沒有邊際了，但也不能放置在我們的心之外。所以，用心來觀察事物，事物就沒有大小之分；用事物來拖累心，心就不能覺悟。只有能夠覺悟的人，才知道心外沒有事物。所以說，一切法都沒有自性，我說一切唯是心所變現。如果心中沒有分別，就不會產生這些現象，而這些現象都是從分別心產生的。
積累字成為句子，積累句子成為章節，積累章節成為文章，積累文章成為一部經典。經典之所以能夠闡述事物的原因，是因為它包含了真理。如果事物的原因沒有被闡明，那麼字字句句、章章節節、篇篇文章，就像蟲子蛀蝕木頭一樣，偶然形成了文字。蟲子難道有意識嗎？它只是在蛀蝕而已。蟲子既然沒有意識，又怎麼會有意義寄託在文字中呢？意義，是心的變化。就像喜怒哀樂還沒有產生的時候，我們稱之為『中』，已經產生就叫做仁、義、禮、智、信。仁有仁的適宜之處，義有義的適宜之處，禮、智、信也各有其適宜之處。
【English Translation】 English version: To try to burn others with the five desires is like holding a torch against the wind, ultimately only burning oneself. The five desires harm people like stepping on a poisonous snake, where one may lose their life at any moment. The five desires have no reality, like something obtained in a dream, where nothing remains upon waking. The pleasure of being without desires is not long-lasting, merely a temporary borrowing, like the spark produced by striking a stone, which vanishes in an instant. Practitioners should contemplate the five desires in this way, as if they were a resentful thief, constantly seeking to harm you. Alas! With just the slightest movement of thought, the five desires arise. The harm of the five desires can be illustrated with seven metaphors. One who can skillfully observe this subtle movement of thought can, within the illusion of conditioned arising, understand that the five desires initially come from nowhere.
A fish lives in water but does not know water; a person lives in the heart but does not know the heart. If a fish could know water, and a person could know the heart, would that fish still be an ordinary fish? Would that person still be an ordinary person? Therefore, a drop of water can become a cloud covering the entire universe, and a speck of dust can contain countless worlds. If not for the wisdom of a dragon or a sage, who could accomplish this? I therefore know that becoming a dragon is not difficult, but for a fish to know water is difficult; becoming a sage is not difficult, but for a person to awaken to their own heart is difficult. Thus it is said, 'The majority of people use it daily, yet do not know it.'
Heaven and earth can be said to be vast, yet they cannot be placed outside of emptiness (虛空, xūkōng). Emptiness can be said to be limitless, yet it cannot be placed outside of our mind. Therefore, when we observe things with the mind, things have no distinction of size; when we burden the mind with things, the mind cannot awaken. Only those who can awaken know that there is nothing outside the mind. Therefore, it is said, 'All dharmas have no inherent substance; I say they are only the transformations of the mind. They are not seen in the absence of mind, but arise from discrimination.'
Accumulating characters forms sentences, accumulating sentences forms chapters, accumulating chapters forms articles, accumulating articles forms a complete scripture. A scripture is able to explain the reason for things because it contains truth. If the reason for things is not clarified, then each and every character, sentence, chapter, and article is like a worm-eaten piece of wood, accidentally forming patterns. Does the worm have intention? It is merely eating. Since the worm has no intention, how can there be meaning residing in the patterns? Meaning is a transformation of the mind. Just as when joy, anger, sorrow, and pleasure have not yet arisen, we call it 'the center'; when they have arisen, we call it benevolence (仁, rén), righteousness (義, yì), propriety (禮, lǐ), wisdom (智, zhì), and trustworthiness (信, xìn). Benevolence has its appropriateness, righteousness has its appropriateness, and propriety, wisdom, and trustworthiness each have their own appropriateness.
其宜。如春宜溫。夏宜熱。秋宜涼。冬宜寒。冬而不寒。則謂之不宜也。是故會眾義。整而不紊謂之理。由理而行。無往不達謂之道。由道而造乎歸宿之地謂之德。德也者。如得字成句。得句成章。得章成篇。所以成部也。
吾讀洪範。乃知箕子聖人也。聖人而不在位。紂在位。商亡可知已。箕謂五福六極。唯敬天愛民者。天以五福應之。反是則以六極應之。由是而觀。則報復之理。因果之條。釋氏未東之日。而中國有欲治天下者。未始不嚴於此也。今謂因果之談。報復之唱。乃釋氏鼓惑愚者之技。豈君子所當道哉。噫。是說也。不唯得罪于釋氏。亦箕子所當惡也。
畫屏花鳥。非不悅目也。如欲使之香。使之鳴。雖聖如神禹。吾知其不能也。今有人於此。智不能週一身。力不能縛一雞。衣之冠之。而周旋揖讓。非不悅目也。然使之為上治民。何異使畫花香。畫鳥鳴乎。
水在釜中。非火不能熱也。種在土中。非春不能生也。愚在心中。非學不能破也。今天下學非不學也。所學在於周欲。而不為破愚。是以世喪道。道喪世。世道交喪之風。扇之未已也。噫。扇之未已。則將有不可勝言者至矣。
伊蘭之臭。天下之至臭也。而得旃檀熏之。則可以為香。今謂下愚者。終不可教。何異伊蘭終不可
【現代漢語翻譯】 現代漢語譯本： 適宜就是了。比如春天適宜溫暖，夏天適宜炎熱，秋天適宜涼爽，冬天適宜寒冷。冬天如果不寒冷，就叫做不適宜。因此，彙集眾多的義理，整齊而不紊亂，就叫做理。按照理而行事，無論到哪裡都能通達，就叫做道。由道而達到歸宿之地，就叫做德。德，就像『得』字組成詞句，詞句組成文章，文章組成章節，章節組成完整的作品一樣。 我讀《洪範》，才知道箕子（Jizi，商朝末年的賢人）是聖人啊。聖人不在位，而紂（Zhou，商朝末代君王）在位，商朝滅亡是可以預見的。箕子說五福六極，只有敬天愛民的人，上天才會用五福來回應他；反之，就會用六極來回應他。由此看來，報應的道理，因果的規律，在佛教傳入中國之前，中國那些想要治理天下的人，沒有不嚴格遵循這些的。現在卻說因果的談論，報應的倡導，是佛教用來迷惑愚人的伎倆，難道是君子應該說的嗎？唉！這種說法，不僅得罪了佛教，也是箕子所厭惡的。 畫在屏風上的花鳥，並非不悅目。但如果想要它們散發香味，想要它們鳴叫，即使是像大禹（Yu the Great，古代的聖王）那樣聖明的人，我也知道他做不到。現在有這麼一個人，智慧不能照顧自身，力量不能捆住一隻雞，給他穿戴官服，讓他周旋行禮，並非不悅目。然而讓他用來治理百姓，和讓畫上的花散發香味，讓畫上的鳥鳴叫有什麼區別呢？ 水在鍋里，不用火就不能熱；種子在土裡，不到春天就不能生長；愚昧在心中，不學習就不能破除。現在天下人學習並非不學習，但所學的東西在於追求慾望，而不是爲了破除愚昧。因此世道淪喪，道義喪失，世道交相淪喪的風氣，還在繼續蔓延。唉！繼續蔓延下去，那麼將會有無法言說的災難降臨啊！ 伊蘭（Yilan，一種臭草）的臭味，是天下最臭的。但如果用旃檀（Chandana，一種香木）熏它，就可以變成香的。現在說下等愚笨的人，終究無法教化，這和說伊蘭終究不能變成香的有什麼區別呢？
【English Translation】 English version: That which is suitable. For example, spring is suitable for warmth, summer is suitable for heat, autumn is suitable for coolness, and winter is suitable for cold. If winter is not cold, it is called unsuitable. Therefore, gathering many righteous principles, orderly and not chaotic, is called 'Li' (理, principle). Acting according to 'Li', one can reach anywhere without obstruction, which is called 'Dao' (道, the Way). Reaching the place of final destination through 'Dao' is called 'De' (德, virtue). 'De' is like the character 'De' forming words and phrases, words and phrases forming sentences, sentences forming chapters, and chapters forming a complete work. When I read the 'Hong Fan' (洪範, Great Plan), I realized that Jizi (箕子, a wise man at the end of the Shang Dynasty) was a sage. With a sage not in power and Zhou (紂, the last king of the Shang Dynasty) in power, the downfall of the Shang Dynasty was foreseeable. Jizi said that the Five Blessings and Six Extremes mean that only those who respect Heaven and love the people will be rewarded with the Five Blessings; otherwise, they will be met with the Six Extremes. From this perspective, the principle of retribution and the law of cause and effect were strictly followed by those who wanted to govern the world in China even before Buddhism was introduced. Now, to say that discussions of cause and effect and advocacy of retribution are tricks used by Buddhism to deceive the foolish, is that something a gentleman should say? Alas! This statement not only offends Buddhism but is also detested by Jizi. The flowers and birds painted on the screen are not unpleasant to the eye. But if you want them to emit fragrance and sing, even a sage like Yu the Great (禹, a legendary sage king) I know he cannot do it. Now there is such a person, whose wisdom cannot take care of himself, and whose strength cannot tie up a chicken. Dress him in official robes and have him perform ceremonial gestures, which is not unpleasant to the eye. However, to have him govern the people is no different from making the painted flowers fragrant and the painted birds sing. Water in a pot cannot be heated without fire; a seed in the soil cannot grow without spring; ignorance in the heart cannot be broken without learning. Now, people in the world are learning, but what they learn is focused on pursuing desires rather than breaking through ignorance. Therefore, the world loses its way, and morality is lost. The trend of the world and morality being lost together continues to spread. Alas! If it continues to spread, then unspeakable disasters will come! The stench of Yilan (伊蘭, a kind of foul-smelling grass) is the worst in the world. But if it is熏 (xun, fumigated) with Chandana (旃檀, sandalwood), it can become fragrant. Now, to say that the inferior and foolish cannot be taught is no different from saying that Yilan can never become fragrant.
使之香也。如伊蘭得旃檀而熏之。亦可以為香。則下愚何獨不可教之。但教而無倦為難。果能教而不倦。則金石可貫。人雖至愚。知覺固有。即其固有。熏之以教誨之香。久而至於熟。則其至愚之臭。亦熏而成香矣。故曰。教而無倦。惟聖人能之。
夜夢地裂。將欲逃之。逃前恐前裂。逃后恐后裂。逃左右恐左右裂。是時也。計無所出。猶逃心不能已。恐怖萬出。既春雪撲窗。春夢頓覺。則床前後。床左右。地本如故。裂何曾裂。橫謂裂者。乃遍計耳。如故者。依他也。噫。遍計雖忘。依他不忘。猶夢覺覺存。覺為夢本。夢本不忘。豈真覺也耶。
本惟一觸。了觸非性。則謂之妙觸。受觸所轉。乃觸而已。妙則失焉。故曰。妙觸宣明。若然者。則廣長舌相不在口。而搖于身矣。寧惟身哉。待身者觸。觸既為入妙之階。則聲聲色色。皆廣長舌相也。雖然。茍非聽之於踵。則音豈易領哉。
豎而趍者謂之人。能豎者亦可以橫。非有豎而非豎者。惡能豎豎橫橫。有知此者。可與言性之似也。
力不足生畏。理不明生疑。是故大言而欺人者。畏人者也。觸事生疑。無事謂事者。乃不明所致也。心既不明。則中無主。中無主。謂我能見能聞。聰明特群。非愚而自欺者。惡至此歟。
孟軻見王公大
【現代漢語翻譯】 現代漢語譯本：使它變得芳香。就像伊蘭草得到旃檀（一種香木）的薰染，也可以變成香。那麼，下等愚笨之人為何就不能被教化呢？只是教導而不懈怠很難做到。如果真能教導而不懈怠，那麼金石都可以被穿透。人即使再愚笨，知覺總是有的。就憑藉他原有的知覺，用教誨的芬芳薰陶他，時間長了以至於熟練，那麼他那愚笨的臭味，也會被薰染成香味了。所以說，教導而不懈怠，只有聖人才能做到。
晚上夢見大地裂開，想要逃離。向前逃怕前面裂開，向後逃怕後面裂開，向左右逃怕左右裂開。這時，計策無從產生，但逃離的心卻不能停止，恐懼萬分。忽然春雪拍打窗戶，春夢立刻醒來，那麼床的前後，床的左右，大地本來就是原來的樣子，裂開又何曾裂開？認為裂開的，乃是遍計所執（虛妄分別）罷了。原來的樣子，是依他起性（因緣和合）。唉！遍計所執即使忘記，依他起性卻不能忘記，就像夢醒後覺知仍然存在，覺知是夢的根本。夢的根本不能忘記，難道是真覺嗎？
根本上只是一觸，瞭解觸不是自性，那麼就稱之為妙觸。被觸所轉，那只是觸而已，妙就失去了。所以說，『妙觸宣明』。如果這樣，那麼廣長舌相（佛的三十二相之一）就不在口中，而搖動于全身了。難道僅僅是全身嗎？依賴於身的才是觸，觸既然是進入妙境的階梯，那麼聲聲色色，都是廣長舌相。即使這樣，如果不是用腳後跟去聽，那麼聲音又怎麼容易領會呢？
豎立行走的叫做人，能豎立的也可以橫行。如果沒有豎立和非豎立的區分，又怎麼能有豎立和橫行呢？有人知道這個道理，可以和他談論自性的相似之處了。
力量不足會產生畏懼，道理不明白會產生疑惑。所以大言欺騙別人的人，是畏懼別人的人。接觸事情就產生疑惑，沒事也說有事的人，是不明白道理導致的。心中既然不明白，那麼心中就沒有主見。心中沒有主見，卻說自己能見能聞，聰明超越眾人，不是愚蠢而自欺欺人的人，怎麼會到這種地步呢？
孟軻（孟子）拜見王公大人
【English Translation】 English version: Make it fragrant. Just as an eranda (castor oil plant) is薰染 (xun ran, fumigated) by chandana (sandalwood), it can also become fragrant. Then, why can't the lowly and foolish be taught? It is difficult to teach without weariness. If one can truly teach without weariness, then even metal and stone can be penetrated. Even if a person is extremely foolish, they still possess inherent awareness. Relying on this inherent awareness,薰染 (xun ran, fumigate) them with the fragrance of teachings. Over time, as they become熟 (shu, familiar), then their foolish臭 (chou, stench) will also be薰染 (xun ran, fumigated) into fragrance. Therefore, it is said, 'To teach without weariness, only a sage can do it.'
At night, I dreamed that the earth was splitting, and I wanted to escape. Fleeing forward, I feared the front would split; fleeing backward, I feared the back would split; fleeing left and right, I feared the left and right would split. At that time, no plan could be devised, yet the desire to escape could not be stopped, and ten thousand fears arose. Suddenly, spring snow struck the window, and the spring dream instantly awakened. Then, the front and back of the bed, the left and right of the bed, the earth was originally as it was. How could it have ever split? The belief that it split was merely parikalpita (遍計所執, imaginary nature). The original state is paratantra (依他起性, dependent nature). Alas! Even if parikalpita (遍計所執, imaginary nature) is forgotten, paratantra (依他起性, dependent nature) cannot be forgotten, just as awareness remains after waking from a dream. Awareness is the root of the dream. If the root of the dream cannot be forgotten, how can it be true awakening?
Fundamentally, there is only one touch. Understanding that touch is not self-nature, then it is called wondrous touch. Being turned by touch is merely touch, and the wondrous is lost. Therefore, it is said, 'Wondrous touch clearly proclaims.' If so, then the guangchang shexiang (廣長舌相, long broad tongue, one of the 32 marks of the Buddha) is not in the mouth, but moves throughout the body. Is it only the body? What relies on the body is touch. Since touch is the step to entering the wondrous, then every sound and form is the guangchang shexiang (廣長舌相, long broad tongue). Even so, if one does not listen with the heels, how can the sound be easily understood?
Those who walk upright are called people. Those who can stand upright can also walk sideways. If there were no distinction between upright and non-upright, how could there be upright and sideways? Someone who understands this principle can be spoken to about the similarity of self-nature.
Insufficient strength gives rise to fear, and unclear principles give rise to doubt. Therefore, those who deceive others with grand words are those who fear others. Those who doubt upon encountering things, and those who say there is something when there is nothing, are caused by a lack of understanding. If the mind is unclear, then there is no master within. If there is no master within, yet one says they can see and hear, and are exceptionally intelligent, how could one who is not foolish and self-deceiving reach this point?
Meng Ke (孟軻, Mencius) met with kings and high officials.
人則藐之。藐之也者。有心乎。無心乎。如有心非能藐人。乃自藐也。如我無心。奚用藐為。彼王公大人。一觸無心之人。將忘勢之不暇。何待藐之。然後使之服耶。故曰。飄瓦撲人人不怒。虛舟觸人人亦不怒。知其無心故也。君子懷道而游于諸侯之門。茍不以虛心應之。則無所不至矣。
惠不可妄受。受則當思惠之所自來。愛我而來耶。哀我而來耶。愛出於敬。哀出於憐。敬則我何德之有。而當其敬。憐則既為男子。豎趍于天地之間。使人憐我。我不能憐人。豈丈夫也哉。故曰幣厚言甘。道人所畏。
牡丹諺謂之花王。蓋尊其艷麗之富耳。殊不知青松托根于白石之上。當風霜凜洌之時。為雲濤于萬木之叢。使聽者低迴而不能去。以為海潮初鳴。夫松鳴使塵心蕩然。雷鳴能使群蟄頓醒。鐘磬鳴能生人道心。以此言之。則牡丹之艷麗。惡能有青松勁節之風哉。
梅以香欺雪。雪以白欺梅。兩者各恃其所長而相欺。互不能降。故酣戰不已。噫。天風忽起。雪卷花飛。則向之所恃者安在。故曰。恃長而欺人者不能終。
海有大魚。揹負萬山。山有大獸。尾佔千里。眾人聞而不信。茲請實之。微四塵則大地不有。微三塵則大水不有。微兩塵則大火不有。微一塵則大風不有。然地以水浮。水以火浮。火
【現代漢語翻譯】 現代漢語譯本： 人們如果輕視他，這種輕視是有意的呢，還是無意的呢？如果是有意的，那就不是輕視別人，而是自我輕賤。如果我無意於此，又何必輕視別人呢？那些王公貴人，一旦遇到一個無心之人，恐怕連擺架子的時間都沒有，哪裡還用得著輕視他，然後讓他臣服呢？所以說，『飄落的瓦片打到人，人不會生氣；空船撞到人，人也不會生氣』，因為知道它們是無意的。君子懷抱道德，遊走于諸侯的門庭，如果不以虛心的態度去應對，那什麼事情都可能發生。
恩惠不可隨便接受，接受了就要思考這恩惠從何而來。是因為愛我而來呢？還是因為憐憫我而來呢？愛出於尊敬，憐憫出於同情。如果是因為尊敬，那我有什麼德行值得他們尊敬呢？如果是因為憐憫，我已經是個男子漢，頂天立地於世間，反而要別人來憐憫我，而我卻不能憐憫別人，這難道是大丈夫所為嗎？所以說，『禮物豐厚，言辭甜美』，是修道之人所畏懼的。
牡丹在俗語中被稱為『花王』，大概是尊崇它艷麗富貴的外表罷了。卻不知道青松紮根在白石之上，在風霜凜冽的時候，在萬木叢中掀起雲濤，使聽者流連忘返，彷彿聽到了海潮的初鳴。松濤聲能使人盪滌塵心，雷鳴能使蟄伏的生物驚醒，鐘磬之聲能使人生起道心。由此看來，牡丹的艷麗，又怎麼能有青松那堅韌不拔的風骨呢？
梅花用香氣來欺騙雪花，雪花用潔白來欺騙梅花。兩者各自仗恃自己的長處而互相欺騙，互不相讓，所以爭鬥不休。唉！忽然間天風大作，雪花飛舞，梅花凋零，那麼先前所仗恃的又在哪裡呢？所以說，憑藉自己的長處來欺負別人，是不能長久的。
大海里有大魚，背上揹著萬座山；山裡有大獸，尾巴佔據千里之地。眾人聽了都不相信。現在請證實一下：如果沒有四塵（地、水、火、風），就不會有大地；如果沒有三塵，就不會有大水；如果沒有兩塵，就不會有大火；如果沒有一塵，就不會有大風。然而大地依靠水來漂浮，水依靠火來漂浮，火
【English Translation】 English version: People then despise him. Is this despising intentional or unintentional? If it is intentional, then it is not despising others, but self-despisement. If I have no intention of this, why despise others? Those kings and nobles, once they encounter a person without intention, would probably not even have time to put on airs, let alone despise him and then make him submit? Therefore, it is said, 'A falling tile hitting a person does not anger him; an empty boat bumping into a person does not anger him,' because they know it is unintentional. A gentleman cherishes the Dao (道) [the Way, the Truth] and travels to the gates of the feudal lords. If he does not respond with a humble mind, then anything can happen.
Favors should not be rashly accepted. If accepted, one should consider where the favor comes from. Does it come from love for me? Or does it come from pity for me? Love comes from respect, and pity comes from compassion. If it is because of respect, then what virtue do I have to deserve their respect? If it is because of pity, I am already a man, standing upright between heaven and earth, yet I need others to pity me, while I cannot pity others. Is this what a true man should do? Therefore, it is said, 'Thick gifts and sweet words' are what a Daoist (道人) [person who cultivates the Dao] fears.
The peony is proverbially called the 'King of Flowers,' probably because it is revered for its gorgeous and wealthy appearance. But little do people know that the green pine takes root on white stones, and in times of bitter wind and frost, it creates cloud waves in the midst of all the trees, causing listeners to linger and not want to leave, as if hearing the first sound of the ocean tide. The sound of the pine can cleanse the mind of worldly thoughts, the sound of thunder can awaken dormant creatures, and the sound of bells and chimes can give rise to a sense of morality. In this regard, how can the beauty of the peony have the strong and unyielding spirit of the green pine?
The plum blossoms use their fragrance to deceive the snow, and the snow uses its whiteness to deceive the plum blossoms. Both rely on their strengths to deceive each other, and neither will yield, so they fight endlessly. Alas! Suddenly, the wind rises, snow swirls, and flowers fly away. Then where is what they relied on before? Therefore, it is said that those who rely on their strengths to bully others cannot last long.
In the sea, there are large fish with ten thousand mountains on their backs; in the mountains, there are large beasts whose tails occupy thousands of miles. People hear this and do not believe it. Now, let me prove it: Without the four elements (四塵) [earth, water, fire, wind], there would be no earth; without three elements, there would be no great water; without two elements, there would be no great fire; without one element, there would be no great wind. However, the earth floats on water, the water floats on fire, and fire
以風浮。風以空浮。空以心浮。夫心也者。萬物一體。物我同根者也。以此而言。則焦螟可以負太山。螻蟻可以抗雷雨。魚大而揹負萬山。獸大而尾拖千里。夫復何疑。
眾人愛富貴而惡貧賤。所以富貴貧賤之累。至於死猶不覺也。殊不知富貴貧賤。本是一條。而一條之上。強愛之。強惡之。豈理也哉。故曰。理有情無者。聖人得之。眾人失之。噫。得之者。雖死生在前。直使為一條。況富貴貧賤乎。
死生根于有我。有我根于無我。若然者。則有我乃無我之枝條也。而善反者。即枝條而求根本。譬如甕中捉鱉。囊中探物耳。奚難之有。雖然眾人有我習熟。無我習生。熟而能生。生而能熟。非大明至勇者。豈易之哉。
有我無我。譬一指屈伸。屈伸無常。指無隱顯。今有人於此。見屈伸而忘指體。則在堯而不能加。在紂不能損者。終失之矣。
聖人眾人。本唯一光。然聖人不假日月燈之明。直用本光自照。所以處昏暗之中。而昏暗不能昧也。眾人則不然。本光固有而不能用。反緣日月燈之明。方始得見。此明一謝。則暗相現前。是時也。伸己指而不能見。況見天地萬物者哉。
滄海無際。冰凝千尺。一夕陽回。冰生微響。則冰復為水。可立待也。吾觀復卦。一陽生於五陰之下。陽似不
能勝陰。然機在陽而不在陰。則陰不勝陽多矣。如初發心大士。即成正覺。蓋眾人生於五慾火中。一旦心發清涼。非至明大勇者。孰能臻此。故因該果海。譬層冰之初泮。則知覆水不久焉。果徹因源。蓋冰離水無體故也。噫。冰水似殊。故質礙之與融通。大相懸絕。然離冰無水。離水無冰。知此者。可與言雜花之大意矣。
老氏以為五音可以聾耳。五色可以瞽目。介然有知。可以惑我無知。殊不知耳目無所有。有因身有。知亦無所有。有因境有。嗚呼。身心既有。則死生榮辱好惡是非。靡所不至矣。是以大覺夫子。教天下以四大觀身。四蘊觀心。而八者現前。則身心並無所有。身心既無。則所謂死生榮辱好惡是非。譬如片雪飛于紅爐之上。惡得有哉。然身心之執雖解。而八者猶未滌除。復教之以四塵觀四大。前境觀分別心。如天機深者。即了悟外四塵則四大無所有。外四大四塵亦無所有。外前境則分別心亦無所有。外分別心則前境亦無所有。能所互洗。物我蕩然。是時也。無身之身。無心之心。昭然在前矣。始知形充八極。大患莫能累焉。智周萬物。熱惱莫能焚焉。駕四弘之輪。乘十愿之馬。飛行無際。碾窮色空。盡使博地含靈。頓躋覺地。乃大士之能事也。
心本無我而靈。故不可以有我求之。亦不可
【現代漢語翻譯】 現代漢語譯本：能勝過陰暗面。然而，關鍵在於陽剛之氣，而不在於陰暗面。那麼陰暗面戰勝陽剛之氣的情況就很少了。比如，一個初發菩提心的大菩薩，就能立即成就正覺。因為眾生都生存在五濁惡世（五濁：劫濁、見濁、煩惱濁、眾生濁、命濁）之中，一旦內心生起清涼之意，如果不是至明至勇之人，誰能達到這種境界呢？所以，從因地就能包含果海。這就像厚厚的冰層開始融化，就知道全部化為水的時間不遠了。果地的徹悟能照見因地的根源，因為冰離開水就沒有本體。唉！冰和水看似不同，所以質礙和融通的狀態，差別非常大。然而，離開冰就沒有水，離開水就沒有冰。明白這個道理的人，就可以和他談論雜花（比喻虛幻不實的事物）的深刻含義了。 老子認為五音（宮、商、角、徵、羽）可以使人耳聾，五色（青、黃、赤、白、黑）可以使人眼盲，憑藉一點點認知，就可以迷惑我們原本的無知。殊不知耳目本來就什麼都沒有，它們的存在是因為身體的存在；認知也本來就什麼都沒有，它的存在是因為環境的存在。唉！既然有了身心，那麼生死榮辱、好惡是非，沒有一樣不會到來。因此，偉大的覺悟者佛陀，教導天下人用四大（地、水、火、風）來觀察身體，用四蘊（色、受、想、行）來觀察心。當這八者（四大、四蘊）呈現在眼前時，就會發現身心本來就什麼都沒有。身心既然不存在，那麼所謂的生死榮辱、好惡是非，就像一片雪花飛到紅色的火爐上，怎麼可能存在呢？然而，即使對身心的執著已經解除，但這八者（四大、四蘊）仍然沒有完全清除，所以又教導人們用四塵（色、聲、香、味）來觀察四大，用前境（過去經歷的境界）來觀察分別心。如果天資聰慧的人，就能領悟到外在的四塵本來就什麼都沒有，外在的四大和四塵也本來就什麼都沒有；外在的前境本來就什麼都沒有，外在的分別心也本來就什麼都沒有。能觀的智慧和所觀的境界互相洗滌，物和我的界限完全消失。在這個時候，沒有身體的身體，沒有心的心，清清楚楚地呈現在眼前。這時才明白，形體充滿了整個宇宙，再大的災難也不能傷害他；智慧周遍萬物，再大的熱惱也不能焚燒他。駕馭著四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）的車輪，乘坐著十大愿王（一者禮敬諸佛，二者稱讚如來，三者廣修供養，四者懺悔業障，五者隨喜功德，六者請轉法輪，七者請佛住世，八者常隨佛學，九者恒順眾生，十者普皆迴向）的駿馬，在無邊無際的空間中飛行，碾碎窮盡的色界和空界，使所有廣闊土地上包含靈性的眾生，都能立即登上覺悟的境地，這才是大菩薩所能做到的事情。 心本來就沒有『我』，而且具有靈性，所以不能用有『我』的觀念去追求它，也不能...
【English Translation】 English version: One can overcome the forces of darkness. However, the key lies in the power of Yang, not in Yin. Therefore, the instances of Yin overcoming Yang are few. For example, a Bodhisattva who initially awakens the Bodhi mind can immediately attain perfect enlightenment. This is because sentient beings are born into the five turbidities (five turbidities: the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life). Once a cool and clear intention arises in the heart, who, if not the most enlightened and courageous, can reach this state? Therefore, the cause contains the sea of effects. It is like the initial melting of thick ice, from which one knows that the complete transformation into water is not far off. The thorough understanding of the effect illuminates the source of the cause, because ice has no substance apart from water. Alas! Ice and water seem different, so the states of obstruction and fluidity are vastly different. However, there is no water without ice, and no ice without water. One who understands this can be spoken to about the profound meaning of variegated flowers (a metaphor for illusory and unreal things). Lao Tzu believed that the five tones (Gong, Shang, Jiao, Zhi, Yu) could deafen the ears, the five colors (blue, yellow, red, white, black) could blind the eyes, and a little knowledge could confuse our original ignorance. Little does he know that the ears and eyes originally have nothing; their existence is due to the existence of the body. Knowledge also originally has nothing; its existence is due to the existence of the environment. Alas! Since there is a body and mind, then birth and death, honor and disgrace, likes and dislikes, right and wrong, none will fail to arrive. Therefore, the Great Awakened One, the Buddha, taught the world to observe the body with the four great elements (earth, water, fire, wind) and to observe the mind with the four aggregates (form, feeling, perception, volition). When these eight (the four elements and four aggregates) are presented before the eyes, it will be discovered that the body and mind originally have nothing. Since the body and mind do not exist, then the so-called birth and death, honor and disgrace, likes and dislikes, right and wrong, are like a snowflake flying onto a red furnace; how can they exist? However, even if the attachment to the body and mind has been released, these eight (the four elements and four aggregates) have not yet been completely eliminated, so people are taught to observe the four great elements with the four dusts (form, sound, smell, taste), and to observe the discriminating mind with the past experiences. If a person of great talent can realize that the external four dusts originally have nothing, and the external four great elements and four dusts also originally have nothing; the external past experiences originally have nothing, and the external discriminating mind also originally has nothing. The observing wisdom and the observed realm wash each other away, and the boundaries between things and self completely disappear. At this time, the body without a body, the mind without a mind, are clearly presented before the eyes. Only then does one understand that the form fills the entire universe, and no great disaster can harm him; wisdom pervades all things, and no great heat can burn him. Driving the wheel of the four great vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are measureless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it), riding the steed of the ten great vows (1. to worship and respect all Buddhas, 2. to praise the Thus Come Ones, 3. to make abundant offerings, 4. to repent misdeeds and hindrances, 5. to rejoice in others' merits and virtues, 6. to request the turning of the Dharma wheel, 7. to request the Buddhas to remain in the world, 8. to constantly follow the Buddhas' teachings, 9. to always accord with sentient beings, 10. to dedicate all merits), flying in boundless space, crushing the exhausted realm of form and the realm of emptiness, enabling all sentient beings on the vast earth to immediately ascend to the state of enlightenment; this is what a great Bodhisattva can do. The mind originally has no 'self' and is spiritual, so it cannot be sought with the concept of 'self', nor can it...
以無我求之。以有我求之。渠既無我。豈不乖渠耶。以無我求之。渠既靈然。豈不乖渠耶。既不可以有我求。復不可以無我求。則我終不可得渠耶。果如此。不唯眾人絕希聖之階。即聖人繼往開來之功。可得而泯已。但渠非有無可求。要在從緣會得。故曰。從緣薦得。永無退失。緣也者。如眾人以十惡五逆之緣熏之。則渠發現阿鼻之相。乃至以人緣熏之。聲聞大士之緣熏之。則九界發現之相。皎如日星。唯佛一人。若不以無作之緣熏之。則渠且不能發現殊絕之妙相焉。由是而觀九界之相。既循緣業發現。今有人於此。能循緣業。沂而上之。則彼無我而靈者。不待召而至矣。
宗儒者病佛老。宗老者病儒釋。宗佛者病孔病李。既咸謂之病。知有病而不能治。非愚則妄也。或曰。敢請治病之方。曰學儒而能得孔氏之心。學佛而能得釋氏之心。學老而能得老氏之心。則病自愈。是方之良。蒙服之而有徴者也。吾子能直下信而試之。始知蒙不欺吾子也。且儒也。釋也。老也。皆名焉而已。非實也。實也者。心也。心也者。所以能儒能佛能老者也。噫。能儒能佛能老者。果儒釋老各有之耶。共有之耶。又已發未發。緣生無生。有名無名。同歟不同歟。知此乃可與言三家一道也。而有不同者名也。非心也。
今有人于
【現代漢語翻譯】 現代漢語譯本： 用『無我』的觀念去尋求它，還是用『有我』的觀念去尋求它？如果它本來就沒有『我』（自我），那豈不是違背了它本來的面目嗎？用『無我』的觀念去尋求它，如果它本來就具有靈性，那豈不是也違背了它本來的面目嗎？既然不能用『有我』的觀念去尋求，又不能用『無我』的觀念去尋求，那麼我們終究無法認識它了嗎？如果真是這樣，不僅是普通人斷絕了希望成為聖人的途徑，就連聖人繼承前人、開創未來的功績，也可能因此而消失了。但是，它並非有或無可以尋求的，關鍵在於從因緣和合中去體會領悟。所以說：『從因緣中推薦而得，永遠不會退失。』所謂的『緣』，比如眾人用十惡五逆的惡劣因緣來薰染它，那麼它就會顯現出阿鼻地獄的景象；乃至用人道的因緣來薰染它，用聲聞、大士的因緣來薰染它，那麼九界的景象就會顯現出來，像日月星辰一樣明亮。只有佛，如果不以無作的因緣來薰染它，那麼它就不能顯現出殊勝絕妙的景象。由此看來，九界的景象，既然是遵循因緣業力而顯現的，那麼現在如果有人能夠遵循因緣業力，逆流而上，那麼那個無我而具有靈性的東西，就不需要召喚也會到來了。
崇尚儒家的人批評佛、道兩家，崇尚道家的人批評儒、釋兩家，崇尚佛家的人批評孔子、老子。既然大家都認為對方有弊病，那麼知道有弊病卻不能醫治，不是愚蠢就是荒謬。有人說：『請問醫治弊病的方法。』我說：『學習儒家能夠領悟孔子的心，學習佛家能夠領悟釋迦牟尼（Sakyamuni）的心，學習道家能夠領悟老子的心，那麼弊病自然就會痊癒。』這個藥方非常靈驗，曾經有人服用後效果顯著。你如果能夠直接相信並嘗試一下，就會知道我沒有欺騙你。而且，儒、釋、道，都只是名稱而已，並非實有。所謂『實』，就是『心』。『心』，是能夠儒、能夠佛、能夠道的。唉！能夠儒、能夠佛、能夠道的，難道儒、釋、道各有自己的『心』嗎？還是共同擁有一個『心』呢？又是已經顯發還是尚未顯發？是因緣所生還是本來就無生？是有名相還是沒有名相？是相同還是不同呢？明白了這些，才可以和他談論三家歸於一道的道理。而不同的只是名稱，不是『心』啊。
現在如果有人...
【English Translation】 English version: Do we seek it with the concept of 'no-self' (Anatta)? Or do we seek it with the concept of 'self' (Atta)? If it inherently has no 'self', wouldn't that contradict its true nature? If we seek it with the concept of 'no-self', and it inherently possesses sentience, wouldn't that also contradict its true nature? Since we cannot seek it with the concept of 'self', nor can we seek it with the concept of 'no-self', then can we ultimately not attain it? If that were the case, not only would ordinary people be cut off from the path to becoming sages, but even the sages' accomplishments of inheriting the past and opening up the future might be extinguished. However, it is not something that can be sought in terms of existence or non-existence. The key lies in comprehending it through the convergence of conditions (Hetu) and causes (Paccaya). Therefore, it is said: 'Recommended and attained through conditions, it will never be lost.' These 'conditions' are like ordinary people using the conditions of the ten evils and five rebellious acts to taint it, then it will manifest the appearance of Avici Hell. Even using the conditions of humanity to taint it, using the conditions of Sravakas and Bodhisattvas to taint it, then the appearances of the nine realms will manifest, as bright as the sun and stars. Only the Buddha, if not tainted by the conditions of non-action (Anabhisaṅkhāra), then it will not be able to manifest its supremely wonderful appearance. From this perspective, since the appearances of the nine realms are manifested following the conditions and karma, if someone here can follow the conditions and karma, and ascend against the stream, then that which is without self but possesses sentience will arrive without being summoned.
Those who venerate Confucianism criticize Buddhism and Taoism. Those who venerate Taoism criticize Confucianism and Buddhism. Those who venerate Buddhism criticize Confucius and Lao Tzu (Laozi). Since everyone says the others have flaws, knowing there are flaws but not being able to cure them is either foolish or absurd. Someone asks: 'May I ask for a method to cure these flaws?' I say: 'If you study Confucianism and can attain the heart of Confucius, if you study Buddhism and can attain the heart of Sakyamuni, if you study Taoism and can attain the heart of Lao Tzu, then the flaws will naturally be cured.' This prescription is very effective, and some who have taken it have experienced significant results. If you can directly believe and try it, you will know that I am not deceiving you. Moreover, Confucianism, Buddhism, and Taoism are just names, not realities. The 'reality' is the 'mind'. The 'mind' is that which is capable of Confucianism, capable of Buddhism, and capable of Taoism. Alas! That which is capable of Confucianism, capable of Buddhism, and capable of Taoism, do Confucianism, Buddhism, and Taoism each have their own 'mind'? Or do they share a common 'mind'? Is it already manifested or not yet manifested? Is it born from conditions or inherently unborn? Does it have a name or no name? Are they the same or different? Understanding these things, you can then discuss the principle of the three schools returning to one. And what is different is only the name, not the 'mind'.
Now if someone...
此。能讀四庫書。而約者不明。書多奚為。夫約者心也。心為萬化之主。反不能自信。乃勤朽骨糟粕惑矣。或曰。敢問心所。曰在眼能見。在耳能聞。如生心動念即情也。非心也。噫。惟明心者。可與復性矣。
古有道戰。德戰。仁義戰。智勇戰。道戰無心。德戰懷恩。仁義戰乃所以安天下之生也。智勇戰乃所以強遂其志也。或有沒巴鼻戰者。不得無心而敵。敵則敗。不得有心而敵。敵則敗。畏敗而不敢敵者亦敗。噫。惟雲門德山善戰之帥也。
義井筆錄
師說你的性剛。一日遇諸般事。如何忍得過去。復問如何方忍得。師說看得自家大。自然忍得去。復問如何看得自家大。便忍得去。師說天地大。便能包容得萬物。虛空大。便包得天地。我本來真心大。便包得虛空。師又說大端人不能容物。無他。為物障礙。但自昧了真心。便自小了。棱嚴曰。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。漚滅空本無。況復諸三有○大覺真心。本非有無可以形容得。才昧此心。便有虛空世界矣。是故聖人處於死生禍福之域。而死生禍福不能累者。無別奇特。不過不昧心而已。然此心雖在日用之中。眾人不知。不知即是無明。無明者。謂真心本有而反不知。昧心而有虛空世界。卻膠固不捨。
三界里
頭。總是一塊情。大家在情里。要說超情之言。如達磨遭六毒。南嶽思禪師遭十餘毒。蓋二老說話沒偷心。便惹得許多好供養。偷心情也。無偷心性也。處於情中。而率性用事。自古及今。未始不遭魔外所害也。然向後去。害大則光愈大。故君子常吃虧。常得便宜。
師喚復。你豎起拳來。復豎拳。師問你這拳。是誰豎起。復對是心豎起。師問假若是沒了此手。你的心何在。復罔措。師說你要在這裡自家查考看。查考不出。真是苦。復求之不解。請師開示。師曰。人都愚在這裡。終日將個燈點到這裡。又去人家裡討火去。
不能忘利者。必不能任怨。
要想此身從何而有。此身從何而去。知其從何而有。則知其從何而去。
易曰。群龍無首吉。此象也。如玩象得意。則活者在我。活者既在我。則死者亦活矣。至此則孰為意。孰為象。故曰。若人識得心。大地無寸土。我則曰。若人識得意。意外本無象。無象則無物。無意則無我。無物無我。君子何怕多。存物存我。君子多不好。宋之君子甚多。只是各有其首。首者我相也。如各無意無必無固無我。即王安石。與諸攻安石者。皆君子也。
要心器利。無如甘澹泊。要身器利。無如閑勞勤。
身在心裡。所以運得身動。心在身里。便
【現代漢語翻譯】 現代漢語譯本： 頭。總是一塊情。大家都在情里。要說超越情感的話。就像達磨（Bodhidharma，禪宗始祖）遭遇六種毒害，南嶽思禪師（Nanyue Huisi，隋代高僧）遭遇十餘種毒害。因為這兩位老前輩說話沒有偷心（沒有私心），所以才惹得許多好的供養。偷情是偷心啊。沒有偷情才是本性啊。身處情感之中，卻按照本性行事，自古至今，沒有不被邪魔外道所害的。然而向後發展，危害越大，光明也越大。所以君子常常吃虧，卻常常得到便宜。
師父叫復（音譯人名）。『你豎起拳頭來。』復豎起拳頭。師父問：『你這拳頭，是誰豎起的？』復回答：『是心豎起的。』師父問：『假如沒有了這隻手，你的心在哪裡？』復不知所措。師父說：『你要在這裡自己查考看看。查考不出來，真是苦啊。』復求教而不解，請師父開示。師父說：『人們都愚笨在這裡，終日將燈點在這裡，又去別人家裡討火去。』
不能忘記利益的人，必定不能承擔怨恨。
要想知道此身從何而來，此身又將往何而去。知道它從何而來，就知道它將往何而去。
《易經》說：『群龍無首，吉。』這是個象徵。如果玩味象徵而領會其意，那麼活潑的意念就在我心中。活潑的意念既然在我心中，那麼死板的意念也就活了。到了這個地步，誰是意，誰是象呢？所以說：『如果人能認識本心，大地就沒有一寸凈土。』我則說：『如果人能認識意念，意念之外本沒有形象。』沒有形象就沒有事物，沒有意念就沒有我。沒有事物沒有我，君子還怕什麼多呢？存在事物存在我，君子就多有不好。宋朝的君子很多，只是各自都有自己的首領，首領就是我相啊。如果各自沒有意、沒有必、沒有固、沒有我，那麼王安石（Wang Anshi，北宋政治家）和所有攻擊王安石的人，都是君子了。
要使心胸開闊，沒有什麼比得上甘於淡泊。要使身體健康，沒有什麼比得上適度的勞動和勤奮。
身體在心裡，所以能運動身體。心在身體里，便
【English Translation】 English version: The head. It's always about emotion. Everyone is in emotion. One must speak beyond emotion. Like Bodhidharma (達磨, the founder of Zen Buddhism) encountering six poisons, and Nanyue Huisi (南嶽思禪師, a prominent Sui dynasty monk) encountering more than ten poisons. It's because these two old masters spoke without 'stealing heart' (without selfish intentions), which is why they attracted so many good offerings. 'Stealing emotion' is 'stealing heart'. Being without 'stealing emotion' is true nature. Being in emotion, yet acting according to one's nature, from ancient times until now, has always been harmed by demons and heretics. However, going forward, the greater the harm, the greater the light. Therefore, a gentleman often suffers losses, but often gains advantages.
The master called out to Fu (復, a transliterated name). 'You raise your fist.' Fu raised his fist. The master asked, 'This fist of yours, who raised it?' Fu replied, 'The mind raised it.' The master asked, 'If you didn't have this hand, where would your mind be?' Fu was at a loss. The master said, 'You need to investigate and examine yourself here. If you can't investigate it, it's truly suffering.' Fu sought guidance but didn't understand, so he asked the master to enlighten him. The master said, 'People are foolish here, lighting a lamp here all day long, and then going to other people's houses to ask for fire.'
One who cannot forget profit will surely be unable to bear resentment.
If you want to know where this body comes from, and where this body goes. Knowing where it comes from, you will know where it goes.
The Book of Changes says, 'A flock of dragons without a head, auspicious.' This is a symbol. If you savor the symbol and grasp its meaning, then the lively intention is in my heart. Since the lively intention is in my heart, then the rigid intention is also alive. At this point, who is intention, and who is symbol? Therefore, it is said, 'If a person recognizes the mind, there is not an inch of pure land on earth.' I say, 'If a person recognizes intention, there is originally no image outside of intention.' Without image, there is no thing; without intention, there is no me. Without thing and without me, what is a gentleman afraid of? With thing and with me, a gentleman has many bad things. There were many gentlemen in the Song Dynasty, but each had their own leader, and the leader is the 'I' aspect. If each had no intention, no necessity, no fixation, and no self, then Wang Anshi (王安石, a Northern Song Dynasty statesman) and all those who attacked Wang Anshi would be gentlemen.
To make the mind vessel sharp, there is nothing like being content with simplicity. To make the body vessel sharp, there is nothing like moderate labor and diligence.
The body is in the mind, so it can move the body. The mind is in the body, then
運不動矣。何以故。如風箏在風裡。所以風吹得風箏起。如風在風箏里。則箏大風小。小不能吹大也。心是個非里非外的。所以能里能外。他若是有里外。與裡外何異。既與裡外無異。自然裡外不能運里外。如裡外能運里外。金可博金。水可洗水矣。
心有知覺。氣無知覺。四大是一氣之變。一氣是四大之復。故莊子曰。氣聚則生。氣散則死。生生死死。不過氣之聚散耳。達人知其如此。所以方生方死之間。未嘗喜生畏死也。不然則此五尺之軀。便能拘限得這無邊無際之靈明矣。
如人以手運筆。筆始能畫。達者由畫推至於筆。由筆推至於手。由手推至於心。由心推至於無我而靈者。無我則無外。外者內之待也。我既無外。內亦窮矣。內窮則外不能獨立。內外之情既枯。則無內無外。而能內能外者現前矣。圓覺曰。一切眾生。皆證圓覺。其此謂乎。
心不自有。因境而有。此六塵緣影之心也。如此心不能查考徹了。則本有靈明之心。終不現前。譬如浮雲未凈。青天不露。又世人論身時卻雜心說。論心時卻雜身說。所以身心頭腦。終是不清楚。如身心頭腦清楚了。則會生死身為法身。會煩惱心為菩提心。不異屈伸己指耳。
人是有形之鬼。鬼是無形之人。謂人鬼有兩心。無是理。只是有形無形
【現代漢語翻譯】 現代漢語譯本：它已經無法被驅動了。為什麼呢？就像風箏在風中一樣，是因為風吹動風箏才能飛起來。如果風在風箏裡面，那麼風箏大而風小，小的風就不能吹動大的風箏了。心，它既不完全在內，也不完全在外，所以它既能在內，也能在外。如果心有內外之分，那它和內外之物又有什麼區別呢？既然和內外之物沒有區別，自然內外之物就不能驅動內外之物。如果內外之物能驅動內外之物，那就可以用金子來購買金子，用水來清洗水了。 心有知覺，氣沒有知覺。地、水、火、風四大元素是氣的變化，而氣又是四大元素的迴歸。所以莊子說：『氣聚集就產生生命，氣消散就死亡。』生生死死，不過是氣的聚集和消散罷了。通達的人明白這個道理，所以在將生未死之間，不曾因為喜歡生存而畏懼死亡。不然的話，這五尺之軀，便能拘禁這無邊無際的靈明瞭。 就像人手拿著筆才能畫畫一樣。通達的人從畫推及到筆，從筆推及到手，從手推及到心，從心推及到無我而靈妙的境界。無我，就沒有外在。外在是內在所依賴的。我既然沒有外在，內在也就到了盡頭。內在到了盡頭，外在就不能獨立存在。內外的情感既然枯竭，就沒有內外之分，而能內能外的本性就顯現出來了。《圓覺經》說：『一切眾生，皆證圓覺。』說的就是這個意思吧。 心不是獨立存在的，而是因為外境而產生。這是被六塵緣影所影響的心。如果不能徹底查考明白這樣的心，那麼本有的靈明之心，終究不會顯現。譬如浮雲沒有消散，青天就不會顯露。而且世人談論身體的時候卻夾雜著心來說，談論心的時候卻夾雜著身體來說，所以身心的頭腦，始終是不清楚的。如果身心的頭腦清楚了，就會將生死之身轉變為法身，將煩惱之心轉變為菩提心，就像屈伸自己的手指一樣容易。 人是有形的鬼，鬼是無形的人。說人鬼有兩顆心，沒有這個道理。只是有形和無形的區別罷了。
【English Translation】 English version: It cannot be moved anymore. Why? It's like a kite in the wind. The kite rises because the wind blows it. If the wind were inside the kite, then the kite would be large and the wind small; the small wind could not blow the large kite. The mind is neither completely inside nor completely outside, so it can be both inside and outside. If the mind had an inside and an outside, how would it differ from things that are inside and outside? Since it is no different from things that are inside and outside, naturally things that are inside and outside cannot move things that are inside and outside. If things that are inside and outside could move things that are inside and outside, then gold could be used to buy gold, and water could be used to wash water. The mind has awareness, but qi (vital energy) has no awareness. The four great elements (earth, water, fire, and wind) are transformations of qi, and qi is the return of the four great elements. Therefore, Zhuangzi said, 'When qi gathers, life is produced; when qi disperses, death occurs.' Birth and death are nothing more than the gathering and dispersing of qi. Those who are enlightened understand this, so they never rejoice in life or fear death in the space between being born and dying. Otherwise, this five-foot body would be able to confine this boundless and limitless spiritual brightness. It is like a person using their hand to move a brush, and only then can the brush paint. The enlightened person deduces from the painting to the brush, from the brush to the hand, from the hand to the mind, and from the mind to the state of no-self and spiritual wonder. With no-self, there is no outside. The outside is what the inside depends on. Since I have no outside, the inside is also exhausted. When the inside is exhausted, the outside cannot exist independently. When the emotions of inside and outside are exhausted, there is neither inside nor outside, and the one who can be both inside and outside manifests. The Yuanjue Sutra (Perfect Enlightenment Sutra) says, 'All sentient beings are enlightened to perfect enlightenment.' Is this what it means? The mind does not exist independently but arises because of external circumstances. This is the mind influenced by the shadows of the six sense objects (six dusts). If such a mind cannot be thoroughly investigated and understood, then the originally existing bright and spiritual mind will never manifest. It is like when floating clouds have not cleared, the blue sky will not be revealed. Moreover, worldly people talk about the body while mixing in talk about the mind, and talk about the mind while mixing in talk about the body, so the head and brain of body and mind are never clear. If the head and brain of body and mind are clear, then they will transform the body of birth and death into the Dharmakaya (Dharma body), and transform the mind of afflictions into the Bodhi mind (enlightened mind), as easily as bending and stretching one's fingers. People are ghosts with form, and ghosts are people without form. To say that people and ghosts have two minds is not reasonable. It is simply the difference between having form and not having form.
差別耳。
學人先要斷淫慾。斷淫慾之道。亦無多岐。但能識破自身。則眼前雖有西施之容。子都之貌。自然忘之矣。然識破是明。能忘是勇。如明而不勇。則多生染習。如油入面。欲使之出。亦不易易。且道身如何識破得他。先當推我未生之前。是身果有耶。果無耶。有則何勞父母交姤而生。無則既本原無。如何無中忽有此身。如是推究。推究不已。則此身一旦洞然識破了。自身既識破了。則他身不待破而破矣。自他之身既破。且道將何物為能所淫慾之具哉。若如此推究。未能識破自身。當次觀父母交姤時。母心先動耶。父心先動耶。父母心一齊動耶。父母心不動耶。父母心不動。兩俱無心。無心則無我。無我誰生淫慾。父母心齊動。齊則一。一則亦無能所。淫心亦不能動。父母先後淫心動。先不是后。后不是先。本不相待。淫心亦無動。此以理推也。非情計也。又父母交姤時。我無淫心。身因亦無。我有淫心。父母不交姤。身緣亦無。須因與緣三者合方有身。如三者合而果有身者。則父分多少。母分多少。我分多少。如是往復多少推之。推來推去。推去推來。推到情枯智訖處。則是身是有是無。不待問人而自知矣。知則明。明則不惑。不惑則西施子都。皆我得無慾之前茅也。又無我而靈者性也。有我而昧者
情也。性變而為情。性無邊際。情亦無邊際。情復而全性。情無邊際。性亦無邊際。如水廣冰多。冰厚水深也。
學問不多頭腦。不過窮靈極數而已。窮靈。則無我而靈者全矣。極數。則有我而昧者不能昧我矣。以數不能昧我。所以一為多多。多多為一。在我而不在數也。如形骸假五行而成。非數乎。如心。形骸成而不生。形骸敗而不死。可以為數之主。數乃心之奴也。眾人則不然。主反為奴。奴反為主。或者謂禪家但知性而不知命。道家但知命而不知性。此說非通也。靈。性也。數。命也。未有能窮靈而不能極數者。未有能極數而不能窮靈者。設有窮靈而不能極數。小乘是也。極數而不能窮靈。地仙是也。如曰。有物先天地。無名本寂寥。能為萬象主。不逐四時凋。能為萬象主者。非靈乎。萬象非數乎。又有心統性情之說。世皆知有此說。知其義者寡矣。夫情波也。心流也。性源也。外流無波。舍流則源亦難尋。然此說不明。在於審情與心。心與性忽之故也。應物而無累者。謂之心。應物而有累者。謂之情。性則應物不應物。常虛而靈者是也。由是觀之。情即心也。以其應物有累但可名情。不可名心。心即情也。以其應物無累。但可名心。不可名情。然外性無應與不應。累與不累耳。若然者情亦性也。心亦性
【現代漢語翻譯】 現代漢語譯本：情，是性變化而來的。性沒有邊際，情也沒有邊際。情恢復了就能使性完整。情沒有邊際，性也沒有邊際，就像水面寬廣冰塊多，冰塊厚實水就深一樣。
學問不在於多，不過是窮盡靈性、探究數理罷了。窮盡靈性，就能達到無我的境界，而靈性也得以完全顯現。探究數理，就能使有我的狀態下，那些矇昧的東西無法再矇蔽我。因為數理無法矇蔽我，所以一可以變為多，多也可以變為一，這在於我而不在於數理本身。比如人的形體由五行構成，這難道不是數嗎？又比如人的心，形體產生時它不產生，形體敗壞時它也不消亡，它可以作為數的主宰，數只是心的奴僕。但一般人卻不是這樣，主反而成了奴，奴反而成了主。有人說禪宗只知道性而不知道命，道家只知道命而不知道性，這種說法是不通達的。靈，就是性；數，就是命。沒有能夠窮盡靈性而不能探究數理的，也沒有能夠探究數理而不能窮盡靈性的。如果說有窮盡靈性而不能探究數理的，那就是小乘；探究數理而不能窮盡靈性的，那就是地仙。比如說的：『有個東西先於天地而存在，本來沒有名字寂靜空虛。能夠作為萬物的根本，不隨著四季而凋零。』能夠作為萬物的根本的，不是靈嗎？萬物不是數嗎？還有心統領性情的說法，世人都知道有這種說法，但明白其中含義的人卻很少。情就像水波，心就像水流，性就像水源。沒有外在的水流就沒有水波，捨棄了水流，水源也難以尋找。然而這種說法不明確，在於對情與心、心與性的審察有所疏忽。應物而不被牽累的，叫做心；應物而被牽累的，叫做情；性則是應物也好不應物也好，始終保持虛空而靈明的狀態。由此看來，情就是心，因為應物而被牽累，所以只能叫做情，不能叫做心；心就是情，因為它應物而不被牽累，所以只能叫做心，不能叫做情。然而對外在的性來說，沒有應與不應，牽累與不牽累的區別。如果這樣說，那麼情也就是性，心也就是性。
【English Translation】 English version: Emotion (情), is the transformation of nature (性). Nature has no boundaries, and neither does emotion. Restoring emotion can complete nature. Emotion has no boundaries, and neither does nature, just like a wide water surface with many ice blocks, the thicker the ice, the deeper the water.
Learning is not about quantity, but about exhausting spirituality and exploring numbers. Exhausting spirituality leads to a state of no-self, and spirituality is fully revealed. Exploring numbers allows those ignorant things in the state of self to no longer obscure me. Because numbers cannot obscure me, one can become many, and many can become one, which lies in me and not in the numbers themselves. For example, the human body is composed of the five elements, isn't that a number? And the human mind, it does not arise when the body is formed, nor does it perish when the body decays. It can be the master of numbers, and numbers are just servants of the mind. But ordinary people are not like this, the master becomes the servant, and the servant becomes the master. Some say that the Chan (禪) school only knows nature and does not know destiny, and the Taoist (道) school only knows destiny and does not know nature. This statement is not comprehensive. Spirituality (靈) is nature; number (數) is destiny. There is no one who can exhaust spirituality without exploring numbers, and no one who can explore numbers without exhausting spirituality. If there is someone who exhausts spirituality but cannot explore numbers, that is the Hinayana (小乘); if someone explores numbers but cannot exhaust spirituality, that is the Earth Immortal (地仙). For example, it is said: 'There is something that exists before heaven and earth, originally without a name, silent and empty. It can be the master of all things, and does not wither with the four seasons.' That which can be the master of all things, is it not spirituality? Are all things not numbers? There is also the saying that the mind governs nature and emotion. Everyone knows this saying, but few understand its meaning. Emotion is like a wave, the mind is like a stream, and nature is like a source. Without an external stream, there are no waves, and if the stream is abandoned, the source is difficult to find. However, this statement is unclear because of the neglect in examining emotion and mind, and mind and nature. That which responds to things without being burdened is called the mind; that which responds to things and is burdened is called emotion; nature is always empty and spiritual, whether it responds to things or not. From this perspective, emotion is the mind, because it is burdened by responding to things, so it can only be called emotion, not the mind; the mind is emotion, because it responds to things without being burdened, so it can only be called the mind, not emotion. However, for external nature, there is no distinction between responding and not responding, burden and no burden. If so, then emotion is also nature, and the mind is also nature.
也。性亦心也。性亦情也。有三名而無三實。此乃假言語而形容之。至其真處。大非言語可以形容彷彿也。故曰。參須實參。悟須實悟。涅槃經有王者庫內之刀。是刀光潔明凈。不惟削鐵如泥。亦可以照人妍丑。削鐵如泥非利乎。照人妍丑非明乎。利而明。非天下至寶乎。我心決斷是非。利於庫刀。照物妍丑。明如秦鏡。如見可欲。則利者不利。明者不明矣。故大丈夫常要胸中無物。眼前無慾。胸中無物。則心可以包太虛。眼前無慾。則眼可以窮象先。雖然知則易。行則難。
復探䇿得五數。師曰。夫五者。無我之數也。無我而數。數而無我。得非窮靈而極數。極數而窮靈哉。何者。如四方才定。則中央定。中央定。則四方定。未始有先中央而後有四方。先四方而後有中央者也。由是觀之。不惟中央無我。四方亦無我。但眾人昏而不察。理蔽于情。謂四方自四方。中央自中央。殊不知外四方而求中央。外中央而求四方。得非索龜之毛。求兔之角耶。又身如中央。地水火風如四方。故金木水火若有我。則不必攬土而成體。土若有我。亦不能為四行之資。所以土不自土。四行借而成體。四行不自四行。為土所寄。如身不自身。可以復還四大。四大不自四大。可以假借成身。中央不自中央。須假借四方而為中央。四方
【現代漢語翻譯】 現代漢語譯本： 性也是心，性也是情。雖然有三個名稱，卻沒有三種實體。這只是用假設的言語來形容它。至於它的真實之處，絕非言語可以形容或比擬。所以說，參禪必須實實在在地參，領悟必須實實在在地悟。《涅槃經》里有王者庫內的刀，這刀光潔明亮，不僅削鐵如泥，也可以照出人的美醜。削鐵如泥不是鋒利嗎？照出人的美醜不是明亮嗎？既鋒利又明亮，不是天下至寶嗎？我的心決斷是非，比庫內的刀更鋒利；照見事物的妍媸，像秦代的鏡子一樣明亮。如果見到想要得到的東西，那麼鋒利的就不鋒利了，明亮的就不明亮了。所以大丈夫常常要胸中沒有雜念，眼前沒有慾望。胸中沒有雜念，心就可以包容整個宇宙；眼前沒有慾望，眼睛就可以看透萬象之先。雖然明白道理容易，實行起來卻很難。
再次探籌得到五這個數字。師父說：『五這個數字，是無我的數字。無我而有數，有數而無我，這難道不是窮盡靈性而達到極數，達到極數而窮盡靈性嗎？』為什麼這麼說呢？比如四方確定了，那麼中央也就確定了；中央確定了，那麼四方也就確定了。從來沒有先有中央而後有四方，或者先有四方而後有中央的。由此看來，不僅中央無我，四方也無我。只是世人昏昧而不察覺，理性被情感所矇蔽，認為四方是四方，中央是中央。卻不知道離開四方去尋求中央，離開中央去尋求四方，豈不是像尋找烏龜的毛，尋找兔子的角一樣嗎？又比如身體像中央，地、水、火、風像四方。所以金、木、水、火如果『有我』，就不必攬取土來形成形體；土如果『有我』，也不能成為四行的資助。所以土不是自身就是土，要藉助四行才能形成形體；四行不是自身就是四行，要被土所寄託。如同身體不是自身，可以復歸於四大；四大不是自身，可以借用來形成身體。中央不是自身，必須借用四方才能成為中央；四方
【English Translation】 English version: 'The nature is also the mind. The nature is also the emotion. There are three names but no three realities. This is just using hypothetical language to describe it. As for its true essence, it cannot be described or resembled by language. Therefore, it is said that meditation must be truly meditated, and enlightenment must be truly enlightened. The Nirvana Sutra has the king's knife in the treasury. The knife is bright and clean, not only cutting iron like mud, but also illuminating people's beauty and ugliness. Isn't cutting iron like mud sharp? Isn't illuminating people's beauty and ugliness bright? Being both sharp and bright, isn't it the supreme treasure of the world? My mind decides right and wrong, sharper than the knife in the treasury; seeing the beauty and ugliness of things, as bright as the Qin mirror. If you see something desirable, then the sharp one is not sharp, and the bright one is not bright. Therefore, a great man always wants to have nothing in his chest and no desires before his eyes. With nothing in his chest, the mind can encompass the entire universe; with no desires before his eyes, the eyes can see through the origin of all phenomena. Although it is easy to understand the principle, it is difficult to put it into practice.'
Again, drawing a lot, the number five is obtained. The master said, 'The number five is the number of no-self (Anatta). No-self and number, number and no-self, isn't this exhausting spirituality and reaching the extreme number, reaching the extreme number and exhausting spirituality?' Why is this so? For example, if the four directions are determined, then the center is determined; if the center is determined, then the four directions are determined. There has never been a case where the center came before the four directions, or the four directions came before the center. From this perspective, not only is the center no-self, but the four directions are also no-self. It's just that people are confused and do not perceive it, and reason is obscured by emotion, thinking that the four directions are the four directions, and the center is the center. But they do not know that seeking the center outside the four directions, and seeking the four directions outside the center, isn't it like searching for the hair of a tortoise or seeking the horns of a rabbit? Also, the body is like the center, and earth, water, fire, and wind are like the four directions. Therefore, if metal, wood, water, and fire had a 'self', they would not need to gather earth to form a body; if earth had a 'self', it could not become the support of the four elements. Therefore, earth is not itself earth, but must borrow the four elements to form a body; the four elements are not themselves the four elements, but are entrusted by earth. Just as the body is not itself, it can return to the four great elements; the four great elements are not themselves the four great elements, but can be borrowed to form a body. The center is not itself the center, but must borrow the four directions to become the center; the four directions
不自四方。須資中央而為四方。噫。知此說者。則一理散為萬事。萬事會歸一理。譬如鏡中見眉目。掌中視文理。復何疑乎。夫中四無我理也。無我而中中四四事也。所以然者。外事無理。外理無事。猶外冰無水。外水無冰也。故曰。若人識得心。大地無寸土。紫柏則不然。若人會得理。萬物一任鬧。我偏得清閑。逆順無煩惱。如二四六八十。此倚數也。非本數也。
地水火風。毫釐混不得。似乎有我。然合四者而為身。則四者又無我。故知身若有我。亦不能復還四大。身若終不能復還四大者。則人有生無死矣。又堅濕暖動如四方。中央如身。故外四方則中央不有。外中央則四方亦不有。外堅濕暖動則身決不有。外身則堅濕暖動亦不有。學者于飲食男女之場。勝負不決。猛作此觀。自然理水日深。人慾日淺矣。
有我而昧者捨得盡。則無我而靈者方得全。復問三世一身有是事乎。師曰有。良以身一而世三。如人行路。路有千里。而行惟一人。謂路千里。而人亦有千。此愚癡之說也。然此身非形骸生死聚散之身也。乃法身也。夫法身著。千古一瞬。萬劫一息。豈但三世一身而已乎。老人告汝曰。三世一身。此密示未嘗死之機也。不可忽之。痛當自重。設遇扶顛伏猛之事。直肩負荷。勿得支吾。
兩人
【現代漢語翻譯】 現代漢語譯本 不來自四個方向。必須依靠中央才能形成四個方向。唉！明白這個道理的人，就能將一個道理分散為萬事，又能將萬事匯歸為一個道理。譬如在鏡中看見眉目，在掌中看見紋理，還懷疑什麼呢？所謂『中』和『四』，就是無我的道理。無我而能居中，居中才能統領四方，這是事物的規律。之所以這樣說，是因為外在的事物沒有內在的道理，外在的道理沒有實在的事物，就像沒有水就沒有冰，沒有冰就沒有水一樣。所以說：『如果人能認識到心，就會覺得大地上沒有一寸土地。』紫柏（指紫柏禪師）卻不這樣認為，他說：『如果人能領會到真理，萬物喧鬧任其喧鬧，我自能得到清閑，逆境順境都沒有煩惱。』就像二、四、六、八、十，這些是依附於其他數字的數，不是本來的數。
地、水、火、風這四大元素，一絲一毫都不能混淆。看起來好像有『我』的存在，然而將這四者合在一起形成身體，這四者又沒有『我』。所以要知道，如果身體真有『我』，也不能再還原為四大元素。如果身體最終不能還原為四大元素，那麼人就只有生沒有死了。又如堅硬、潮濕、溫暖、流動，就像四個方向，中央就像身體。所以，沒有外在的四個方向，中央就不會存在；沒有中央，四個方向也不會存在；沒有堅硬、潮濕、溫暖、流動，身體就絕對不會存在；沒有身體，堅硬、潮濕、溫暖、流動也不會存在。學道的人在飲食男女的場合，勝負難以決斷，如果猛然作這樣的觀想，自然道理之水會日益加深，人的慾望會日益減少。
有『我』而昏昧的人，如果能捨棄一切，那麼無『我』而靈明的人，才能得到完全的體現。又問：『三世（過去、現在、未來）合為一身，有這樣的事嗎？』師父說：『有。』因為身是一個，而世有三，就像人走路，路有千里之遙，而走路的只有一個人。如果說路有千里，人也有千個，這是愚癡的說法。然而，這個身不是形骸生死聚散的身，而是法身。法身一旦顯現，千年只是一瞬間，萬劫只是一口氣，豈止是三世一身呢？』老人告訴你：『三世一身，這是秘密地指示你未曾死去的契機，不可忽視。』要痛切地自重，如果遇到扶危濟困的事情，要勇於承擔，不要推諉。
兩個人
【English Translation】 English version It does not originate from the four directions. It must rely on the center to form the four directions. Alas! Those who understand this principle can disperse one principle into myriad things, and can also converge myriad things into one principle. It is like seeing eyebrows and eyes in a mirror, and seeing the lines in the palm of your hand. What doubts remain? The 'center' and the 'four' are the principle of no-self. Being in the center without self, and being in the center to govern the four directions, this is the law of things. The reason for this is that external things have no internal principle, and external principles have no real things, just as there is no ice without water, and no water without ice. Therefore, it is said: 'If a person can recognize the mind, they will feel that there is not an inch of land on the earth.' Zibo (referring to Zen Master Zibo) does not think so. He said: 'If a person can comprehend the truth, let the myriad things be noisy, I can get leisure, and there is no trouble in adversity or prosperity.' Just like two, four, six, eight, ten, these are numbers that depend on other numbers, not the original numbers.
Earth, water, fire, and wind, the four great elements, cannot be mixed in the slightest. It seems that there is a 'self', but when these four are combined to form the body, these four have no 'self'. So you must know that if the body really has a 'self', it cannot be reduced to the four great elements. If the body cannot eventually be reduced to the four great elements, then people will only have birth and no death. Also, hardness, wetness, warmth, and movement are like the four directions, and the center is like the body. Therefore, without the external four directions, the center will not exist; without the center, the four directions will not exist; without hardness, wetness, warmth, and movement, the body will absolutely not exist; without the body, hardness, wetness, warmth, and movement will not exist either. Those who study the Way, in the arena of food, drink, and sex, find it difficult to decide victory or defeat. If they suddenly make such contemplation, the water of reason will naturally deepen day by day, and human desires will decrease day by day.
Those who have a 'self' and are ignorant, if they can give up everything, then those who have no 'self' and are spiritually enlightened can be fully realized. Again, ask: 'Is there such a thing as the three worlds (past, present, and future) being one body?' The master said: 'Yes.' Because the body is one, and the world is three, just like a person walking, the road is thousands of miles away, but there is only one person walking. If you say that the road is thousands of miles, and there are also thousands of people, this is a foolish saying. However, this body is not the body of form, bones, birth, death, gathering, and dispersal, but the Dharmakaya (法身). Once the Dharmakaya manifests, a thousand years is just a moment, and ten thousand kalpas (劫) are just a breath, let alone the three worlds being one body?' The old man tells you: 'The three worlds being one body, this is a secret indication of the opportunity for you to never die, which should not be ignored.' You must cherish yourself deeply, and if you encounter things that help the weak and relieve the distressed, you must be brave to take responsibility and do not shirk.
Two people
靜坐。心皆清明。清則無擾。明則不昧。無擾而不昧。豈有待之心乎。適然喜境現前。則喜心生。不喜境現前。則不喜心生。如喜心是我固有之心。則不喜境現前。他只是喜。豈能成不喜心那。三祖曰。能由境能。境由能境。欲知兩段。元是一空。
人要在是非患難里滾得過。是非患難里滾不過。則好人何來。故真金須火煆。好人須境煉。
顏子隳肢體。外形骸也。黜聰明。空妄心也。妄心空則真心露。形骸外則法身全。
離乃心之象也。如玩象而得意。則虛而明者。在我而不在文字語言。若一切文字語言。都從虛明流出。自然文天而機妙也。唐李長者。每以南無釋曩謨義。文字之師往往笑之。以為長者不辯華梵。殊不知長者獨得華嚴事事無礙法界之旨。既曰事事無礙。即以梵語釋華言亦可。華言釋梵語亦可。以世間書釋出世間書亦可。以出世間書釋世間書亦可。以惡言明善言亦可。以善言明惡言亦可。言明則意得。意得則至虛而明者。常為其君。一切染凈善惡華梵是非好惡。皆臣妾也。皆語言三昧也。嗚呼。心本虛而明。世忽之而不究。皆我現前身與心。礙而不虛。昧而不明。反執吝而不肯釋。殊不知礙而昧者。能釋之。則虛而明者。不待索而至矣。由是觀之。玩象得意之說。茍非嗜慾淺而天機
【現代漢語翻譯】 現代漢語譯本：他們的心都清澈明亮。清澈就不會有擾動，明亮就不會有昏昧。沒有擾動而且不昏昧，哪裡會有期待的心呢？如果適逢喜悅的境況出現，就會產生喜悅的心；如果不喜悅的境況出現，就不會產生喜悅的心。如果喜悅的心是我本來就有的，那麼不喜悅的境況出現時，它應該始終是喜悅的，怎麼會變成不喜悅的心呢？三祖說：『能』由『境』而『能』，『境』由『能』而『境』，想要了解這兩段，原本就是空無一物。 人要在是非和患難中經歷過來。如果不能在是非和患難中經歷過來，那麼好人從哪裡來呢？所以真金需要用火來燒煉，好人需要用境遇來磨鍊。 顏回毀壞肢體（指超越對外在形體的執著），是擺脫外在形骸的表現；捨棄聰明（指放下妄想分別的念頭），是空掉虛妄之心的表現。虛妄之心空了，那麼真心就會顯露；外在形骸擺脫了，那麼法身就會圓滿。 『離』是心的象徵。如果玩味表象而領會其意，那麼虛空而光明的心，就在我自身而不在文字語言中。如果一切文字語言，都從虛明的心中流出，自然會文采天成而充滿玄妙。唐朝的李長者，每次用梵語『南無釋曩謨』解釋其含義，文字之師常常嘲笑他，認為李長者不辨別梵語和漢語。但他們哪裡知道李長者獨自領悟了《華嚴經》事事無礙法界的宗旨。既然說是事事無礙，那麼用梵語解釋漢語也可以，用漢語解釋梵語也可以，用世間的書解釋出世間的書也可以，用出世間的書解釋世間的書也可以，用惡言闡明善言也可以，用善言闡明惡言也可以。言語明白，那麼意思就能領會；意思領會了，那麼至虛而明的心，就常常是主宰，一切染凈、善惡、華梵、是非、好惡，都是臣屬，都是語言三昧。唉！心本來是虛空而光明的，世人卻忽略而不去探究，都是因為我現前的身與心，被障礙而不虛空，被矇蔽而不光明，反而固執吝嗇而不肯放下。殊不知被障礙和矇蔽的心，如果能夠放下，那麼虛空而光明的心，不用尋求就會到來。由此看來，玩味表象而領會其意的說法，如果不是因為嗜慾淺薄而天機
【English Translation】 English version: Their minds are all clear and bright. Clarity prevents disturbance, and brightness prevents obscurity. Without disturbance and without obscurity, where would a mind of expectation reside? If a joyful circumstance appears, a joyful mind arises; if an unjoyful circumstance appears, an unjoyful mind arises. If the joyful mind were inherent within me, then when an unjoyful circumstance appears, it would remain joyful; how could it become an unjoyful mind? The Third Patriarch said, 'Ability arises from circumstance, and circumstance arises from ability. To understand these two aspects, know that they are fundamentally empty.' One must pass through trials and tribulations. If one cannot pass through trials and tribulations, where will good people come from? Therefore, true gold must be forged in fire, and good people must be tempered by circumstances. Yan Hui's relinquishing of his limbs (referring to transcending attachment to the external form) is a manifestation of discarding the outer form; his rejection of cleverness (referring to abandoning deluded and discriminating thoughts) is a manifestation of emptying the deluded mind. When the deluded mind is emptied, the true mind is revealed; when the outer form is discarded, the Dharma body is complete. 'Li' is a symbol of the mind. If one contemplates the symbol and grasps its meaning, then the empty and bright mind resides within oneself, not in words and language. If all words and language flow from the empty and bright mind, they will naturally be divinely inspired and full of profound subtlety. Li Changzhe (a Tang Dynasty figure), often explained the meaning of the Sanskrit phrase 'Namo Shakyamuni' (homage to Shakyamuni Buddha) , and teachers of language often laughed at him, thinking that Li Changzhe did not distinguish between Sanskrit and Chinese. But they did not know that Li Changzhe had uniquely grasped the principle of the unobstructed Dharma realm of the Avatamsaka Sutra (Flower Garland Sutra). Since it is said that everything is unobstructed, then using Sanskrit to explain Chinese is permissible, and using Chinese to explain Sanskrit is permissible; using worldly books to explain transcendental books is permissible, and using transcendental books to explain worldly books is permissible; using evil words to clarify good words is permissible, and using good words to clarify evil words. When the words are clear, the meaning can be understood; when the meaning is understood, then the supremely empty and bright mind is always the ruler, and all defilement and purity, good and evil, Sanskrit and Chinese, right and wrong, good and bad, are subjects, are the samadhi of language. Alas! The mind is originally empty and bright, but the world neglects it and does not investigate it, all because our present body and mind are obstructed and not empty, obscured and not bright, and we stubbornly cling to them and are unwilling to let go. Little do they know that if the obstructed and obscured mind can be released, then the empty and bright mind will arrive without being sought. From this perspective, the saying of contemplating the symbol and grasping its meaning, if not because desires are shallow and the heavenly mechanism
深者。像亦不易玩。意亦不易得。復勉之壇經。曹溪六祖所說也。曹溪初不知文字語言。然聞金剛經而豁然大悟。遂造黃梅得衣缽而歸嶺南。傳心宗于曹溪寶林寺。自是天下稱曹溪焉。其所說壇經。至於性相二宗。經之緯之。錯綜萬態。若老於文字語言三昧者也。此乃悟自心虛明之驗耳。人為萬物靈。知有此而不痛求而求他。謂萬物靈可乎。
大丈夫得其機而已矣。機無多少。以用之不同。故似有多少耳。然像先之機。即像后之機。像后之機。即像先之機。謂之一機。則像先不是象后。謂之多機。則像后之機。外象先之機。而機無別機。以乘時應物。故有象先象后之異也。
紫柏老人集卷之九 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十
明 憨山德清 閱
法語
示元復
複述姚少師在崇國寺。自題其像曰。看破芭蕉拄杖子。等閑徹骨露風流。有時搖動龜毛拂。直得虛空笑點頭。師說芭蕉拄杖子。身之謂也。我若看破。則心無累。心無累則明。明則性可見矣。凡見性之人。龜毛可以為拂。拂可以為天地。卷舒太虛。屈伸萬象。在我而不在造物也。此姚自讚也。紫柏則不然。芭蕉杖子即龜毛。生殺縱橫氣意豪。是聖是凡魂膽落。薰風
【現代漢語翻譯】 現代漢語譯本： 深刻的道理，就像（佛）的形象一樣不容易把握，其中的意蘊也不容易領會。再次勉勵你學習《壇經》，這是曹溪六祖（指慧能，禪宗六祖）所說的。《曹溪壇經》的作者最初並不識字，也不擅長言語，然而聽聞《金剛經》后卻豁然大悟，於是前往黃梅（指五祖弘忍）處得到衣缽，返回嶺南，在曹溪寶林寺傳授心宗。從此天下人都稱他為曹溪。他所說的《壇經》，對於性宗和相宗，既有經的闡述，又有緯的補充，錯綜複雜，包羅萬象，就像一個精通文字語言三昧的人一樣。這正是開悟自心虛明的驗證啊！人是萬物之靈，知道有這個（自心）卻不努力去尋求，反而向外尋求其他，能說這是萬物之靈嗎？
大丈夫只要把握住時機就可以了。時機沒有多少之分，因為運用不同，所以好像有多少之別。然而，現象之前的時機，就是現象之後的時機；現象之後的時機，就是現象之前的時機。說它是一個時機，那麼現象之前就不是現象之後；說它是多個時機，那麼現象之後的時機，不外乎現象之前的時機，而時機沒有其他的時機。因為順應時勢，應對事物，所以才有現象之前和現象之後的差異。
《紫柏老人集》卷之九 卍新續藏第 73 冊 No. 1452 《紫柏尊者全集》
《紫柏老人集》卷之十
明 憨山德清 閱
法語
示元復
元復講述姚少師在崇國寺，自己題寫自己的畫像說：『看破芭蕉做的枴杖，隨意顯露出徹骨的風流。有時搖動烏龜毛做的拂塵，直接讓虛空都笑著點頭。』（憨山德清）師父說，芭蕉做的枴杖，說的是身體。我如果看破了它，那麼心中就沒有牽累。心中沒有牽累就光明，光明那麼自性就可以顯現了。凡是見到自性的人，烏龜毛可以做拂塵，拂塵可以做天地，捲起舒展太虛，屈曲伸張萬象，都在於我而不在於造物者。這是姚少師自己讚美自己。紫柏（指紫柏真可）卻不這樣認為。芭蕉枴杖就是烏龜毛，生殺予奪縱橫豪邁。是聖是凡都嚇破了膽，（只有）和煦的春風（才能理解）。
【English Translation】 English version: Profound principles, like the image of the Buddha, are not easily grasped, and their meaning is not easily understood. I urge you again to study the 'Platform Sutra,' which was spoken by the Sixth Patriarch of Caoqi (Huineng, the Sixth Patriarch of Zen). The author of the 'Platform Sutra of Caoqi' initially did not know how to read or write, nor was he skilled in language, but after hearing the 'Diamond Sutra,' he suddenly attained enlightenment. He then went to Huangmei (referring to the Fifth Patriarch Hongren) to receive the robe and bowl, and returned to Lingnan, where he transmitted the Mind Dharma at Baolin Temple in Caoqi. From then on, the world called him Caoqi. The 'Platform Sutra' he spoke of, regarding the Sect of Characteristics and the Sect of Phenomena, has both the explanations of the sutras and the supplements of the weft, intricate and all-encompassing, like someone who is proficient in the samadhi of words and language. This is the verification of the enlightenment of the emptiness and clarity of one's own mind! Humans are the spirit of all things, knowing this (one's own mind) but not striving to seek it, instead seeking other things externally. Can it be said that this is the spirit of all things?
A great man only needs to grasp the opportunity. There is not much difference in opportunity, because the use is different, so it seems that there are more or less differences. However, the opportunity before the phenomenon is the opportunity after the phenomenon; the opportunity after the phenomenon is the opportunity before the phenomenon. Saying it is one opportunity, then the phenomenon before is not the phenomenon after; saying it is multiple opportunities, then the opportunity after the phenomenon is nothing more than the opportunity before the phenomenon, and the opportunity has no other opportunity. Because of adapting to the times and responding to things, there are differences between the phenomenon before and the phenomenon after.
Collected Works of Elder Zibo, Volume 9 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Elder Zibo, Volume 10
Read by Hanshan Deqing of the Ming Dynasty
Dharma Words
Instructing Yuanfu
Yuanfu recounted that Yao Shaoshi, at Chongguo Temple, inscribed his own portrait, saying: 'Seeing through the banana stalk staff, casually revealing thorough elegance. Sometimes shaking the whisk made of tortoise hair, directly making the void smile and nod.' (Hanshan Deqing) Master said, the banana stalk staff refers to the body. If I see through it, then there will be no burden in the heart. If there is no burden in the heart, then there is light, and if there is light, then the self-nature can be revealed. All those who see the self-nature, tortoise hair can be made into a whisk, and the whisk can be made into heaven and earth, rolling up and stretching the great void, bending and extending all phenomena, all depending on me and not on the creator. This is Yao Shaoshi praising himself. Zibo (referring to Zibo Zhenke) does not think so. The banana stalk staff is tortoise hair, giving life and taking life, bold and unrestrained. Whether saint or mortal, all are frightened, (only) the gentle breeze (can understand).
吹落樹頭桃。師問復。姚。老子有何長處。紫柏有何短處。若長短辨不出。便是眼中無珠漢。雖然。紫柏只知天經地義。禮也。姚老子若跳得這禮字圈柜出。饒他三十棒。如跳不出。三十棒。一棒也不饒。紫柏左右視曰。姚老子何在。複目睜。師曰。不在者且放過他。在者代受棒始得。
復問。人之性在母腹中時有乎。抑在母既生之後。一落地時方有乎。師問你說性有邊際否。性有古今否。復曰。性無邊際。無古今。師曰。性既無邊際古今。豈可以母之腹中。立有性不有性論。與既生之後。有性不有性論。棱嚴曰。清凈本然。云何忽生山河大地。此滿慈問如來之詞也。夫清凈本然猶水也。山河大地猶冰也。水則融通。冰則窒礙。疑窒礙不是融通。謂冰即水可乎。然離水無冰。謂冰非水可乎。復問所謂忽生者。果何旨耶。師曰。忽則非有心所及。必欲窮忽所以然之說。則忽似可以有心所測也。雖然。以佛性無常。水可以成冰。以諸法外真常而不能自建。故知冰可覆水也。又有我而昧者。外無我而靈者。則有我而昧者。不可得也。聖人知其如此。先會物歸己。然後開物成務。無往而不達也。夫何故。良以外己無物。外物無己。外己無物。則開物成務之物。未嘗非己也。外物無己。則物不待會而已全矣。然此理知而不
【現代漢語翻譯】 現代漢語譯本： 吹落樹頭的桃花。師父問復（僧人法號）。姚（僧人法號）。老子（指道德經的作者老子）有什麼長處？紫柏（僧人法號）有什麼短處？如果長處和短處分辨不出來，就是眼中沒有珠子的瞎子。雖然如此，紫柏只知道天經地義，這是禮的約束。姚老子如果能跳出這『禮』字的圈套，可以饒他三十棒。如果跳不出去，三十棒，一棒也不會饒。紫柏左右環顧說：『姚老子在哪裡？』復睜大眼睛。師父說：『不在的人且放過他，在的人代替他受棒才可以。』 復問：『人的性在母親腹中時有嗎？還是在母親生下之後，一落地時才有呢？』師父問：『你說性有邊際嗎？性有古今嗎？』復說：『性沒有邊際，沒有古今。』師父說：『性既然沒有邊際古今，怎麼可以用母親的腹中，來立有性或沒有性的論斷？與既生之後，有性或沒有性的論斷？』棱嚴（指《楞嚴經》）說：『清凈本然，云何忽生山河大地？』這是滿慈（佛陀弟子名）問如來的話。清凈本然就像水一樣，山河大地就像冰一樣。水則融通，冰則窒礙。懷疑窒礙不是融通，說冰就是水可以嗎？然而離開水就沒有冰，說冰不是水可以嗎？復問：『所謂忽生，究竟是什麼意思呢？』師父說：『「忽」則不是有心可以達到的。如果一定要窮究「忽」所以然的說法，那麼「忽」好像可以用心來測度了。』雖然如此，因為佛性無常，水可以變成冰。因為諸法外在的真常不能自己建立，所以知道冰可以恢復成水。又有執著于『我』而迷惑的人，外在沒有『我』而靈明的人。那麼執著于『我』而迷惑的人，是不可得的。聖人知道是這樣，先會合萬物歸於自身，然後開物成務，無往而不通達。為什麼呢？因為外在自身沒有物，外在物沒有自身。外在自身沒有物，那麼開物成務的物，未嘗不是自身。外在物沒有自身，那麼物不等待會合就已經完備了。然而這個道理知道卻不...
【English Translation】 English version: The peach blossoms are blown from the tree branches. The master asks Fu (a monk's dharma name). Yao (a monk's dharma name). What are Lao Tzu's (referring to Lao Tzu, the author of the Tao Te Ching) strengths? What are Zibo's (a monk's dharma name) weaknesses? If you cannot distinguish between strengths and weaknesses, you are like a blind man without pearls in his eyes. However, Zibo only knows the natural laws and moral principles, which are the constraints of propriety. If Yao Lao Tzu can jump out of this circle of the word 'propriety,' he can be spared thirty blows. If he cannot jump out, thirty blows, not even one will be spared. Zibo looks around and says, 'Where is Yao Lao Tzu?' Fu opens his eyes wide. The master says, 'Let those who are not here be spared for now; those who are here must take the blows on his behalf.' Fu asks, 'Does a person's nature exist in the mother's womb, or does it only exist after the mother gives birth, when the person first touches the ground?' The master asks, 'Do you say that nature has boundaries? Does nature have ancient and modern times?' Fu says, 'Nature has no boundaries, no ancient and modern times.' The master says, 'Since nature has no boundaries and no ancient and modern times, how can we use the mother's womb to establish the argument of whether nature exists or does not exist? And the argument of whether nature exists or does not exist after birth?' Leng Yan (referring to the Shurangama Sutra) says, 'Originally pure and natural, how suddenly arise mountains, rivers, and the great earth?' This is Manjushri's (a disciple of the Buddha) question to the Tathagata. Originally pure and natural is like water, and mountains, rivers, and the great earth are like ice. Water is fluid and unobstructed, while ice is stagnant and obstructive. Doubting that stagnation is not fluidity, can we say that ice is water? However, without water, there is no ice; can we say that ice is not water?' Fu asks, 'What exactly is the meaning of the so-called sudden arising?' The master says, '「Suddenly」 is not something that can be reached by a conscious mind. If you must exhaustively investigate the reason for 「suddenly,」 then 「suddenly」 seems to be measurable by the mind.' Even so, because Buddha-nature is impermanent, water can become ice. Because the true constancy outside of all dharmas cannot establish itself, we know that ice can revert to water. There are also those who cling to 'self' and are deluded, and those who are enlightened without 'self' externally. Then those who cling to 'self' and are deluded are unattainable. The sage knows this, first uniting all things to return to oneself, and then opening things to accomplish tasks, without going anywhere without reaching. Why? Because outside of oneself there is no thing, and outside of things there is no self. Outside of oneself there is no thing, then the thing that opens things to accomplish tasks has never not been oneself. Outside of things there is no self, then the thing does not wait to be united and is already complete. However, this principle is known but not...
能行。則多生染習終不能消。行而不能證。則固有之靈。亦終不能全復。證而不能忘。則稱性之用。終不現前。故曰。有大機。必有大用。
水寒極則成冰。寒過則冰還覆水。性變而為情。情盛則陰極。凡一切染習種子。皆屬陰也。照性成修。則染習勢也。漸自損減。凈種功能亦漸增益。轉依有六。惟損力益能。轉是初心者。日用逆順關頭之利器也。然非慚愧。助其勝解。則余轉便不能入矣。
師問復曰。汝身之可把捉者。皮肉筋骨而已。濕暖動者。皆不可把捉也。可把捉者。謂地大。不可把捉者。或謂水。或謂火。或謂風。總名四大。有本四大。有末四大。本四大。汝尋常所履之地。所飲之水。所食熱物。所能鼓萬物者是也。末四大。汝身皮肉筋骨。與濕暖動是也。然末不離本。始假借本而有身。有身如不假本而資之。身必敗壞。此理甚明。但眾人封于情計。不能以理折情。所以執身之習。不易消耳。聖人以心用身。眾人以身累心。以心用身者。如口吐沫。一吐不知有幾千沫星。如周顛仙。以一身而化多身也。以身累心者。計可把捉皮肉筋骨。為我之身。而不知終非我有也。此身始本不為我有。終亦不為我有。則中間所有者。又豈我之有耶。聖人當有此身之時。即不有其有。故至於將死之時。地還地。
【現代漢語翻譯】 現代漢語譯本：如果修行卻不能有所成就，那麼累生累世的染污習氣終究無法消除。如果修行卻不能證悟，那麼本有的靈性也終究無法完全恢復。如果證悟卻不能忘懷，那麼與自性相符的妙用，終究不會顯現。所以說：『有大的根基，必定有大的作用。』
水寒冷到極點就會結成冰，寒冷過度冰又會還原成水。自性轉變成為情識，情識旺盛就會陰氣達到極點。凡是一切染污習氣的種子，都屬於陰。觀照自性而成就修行，那麼染污習氣的勢力，就會逐漸減少，清凈種子的功能也會逐漸增益。轉變所依有六種，只有損減染污的力量，增益清凈的功能，這種轉變是修行初學者，在日常生活中，面對順境逆境時的有利工具。然而如果沒有慚愧心，來幫助增長殊勝的理解，那麼其他的轉變就無法進入了。
老師又問：『你身體可以把握住的東西，不過是皮、肉、筋、骨罷了。濕潤、溫暖、能動的東西，都是無法把握的。可以把握的東西，稱為地大（四大元素之一，代表堅固性）。不可把握的東西，或者說是水大（四大元素之一，代表流動性），或者說是火大（四大元素之一，代表熱能），或者說是風大（四大元素之一，代表氣體流動），總稱為四大。有根本四大，有末端四大。根本四大，是你平時所踩的土地，所喝的水，所吃的熱食，所能鼓動萬物的東西。末端四大，是你身體的皮、肉、筋、骨，以及濕潤、溫暖、能動這些。然而末端離不開根本，最初是藉助於根本而有身體，有了身體如果不能借助於根本來滋養它，身體必定會敗壞。這個道理非常明顯。但是眾人被情識所矇蔽，不能用理智來折服情識，所以執著于身體的習氣，不容易消除啊。聖人用心來役使身體，眾人用身體來拖累心。用心來役使身體的人，比如口中吐出的泡沫，一吐不知道有幾千個泡沫星。比如周顛仙（傳說中的仙人），以一身而化為多身。用身體來拖累心的人，計較可以把握的皮肉筋骨，認為是我的身體，而不知道最終不是我所擁有的。這個身體開始本來不為我所有，最終也不為我所有，那麼中間所有的，又怎麼會是我所擁有的呢？聖人在擁有這個身體的時候，就不認為是他所擁有的，所以到了將要死去的時候，地大歸還地大。』
【English Translation】 English version: If one practices but cannot achieve, then the accumulated defilements from countless lifetimes will ultimately not be eliminated. If one practices but cannot attain enlightenment, then the inherent spirituality will ultimately not be fully restored. If one attains enlightenment but cannot forget, then the wonderful functions that accord with one's nature will ultimately not manifest. Therefore, it is said: 'With great potential, there must be great function.'
When water is extremely cold, it turns into ice; when the coldness passes, the ice reverts to water. When nature transforms into emotions, and emotions become intense, yin reaches its extreme. All seeds of defilement belong to yin. When illuminating nature leads to cultivation, the power of defilement gradually diminishes, and the function of pure seeds gradually increases. There are six aspects of transformation, but only reducing the power of defilement and increasing the ability of purity. This transformation is a useful tool for beginners in daily life when facing favorable and unfavorable situations. However, without shame and remorse to aid in increasing understanding, other transformations cannot enter.
The teacher further asked: 'What can you grasp of your body is only skin, flesh, tendons, and bones. What is moist, warm, and moving cannot be grasped. What can be grasped is called the earth element (one of the four great elements, representing solidity). What cannot be grasped is either the water element (one of the four great elements, representing fluidity), or the fire element (one of the four great elements, representing heat), or the wind element (one of the four great elements, representing gaseous movement), collectively called the four great elements. There are fundamental four great elements and terminal four great elements. The fundamental four great elements are the ground you usually tread on, the water you drink, the hot food you eat, and what can move all things. The terminal four great elements are your body's skin, flesh, tendons, bones, and what is moist, warm, and moving. However, the terminal cannot be separated from the fundamental. Initially, the body exists by borrowing from the fundamental. If the body does not rely on the fundamental for nourishment, it will surely decay. This principle is very clear. But people are blinded by emotions and cannot subdue emotions with reason, so the habit of clinging to the body is not easily eliminated. Sages use the mind to employ the body, while ordinary people use the body to burden the mind. Those who use the mind to employ the body are like spitting out foam from the mouth, one spit does not know how many thousands of foam stars there are. Like Zhou Dian Xian (a legendary immortal), who transforms one body into many bodies. Those who use the body to burden the mind, calculate the graspable skin, flesh, tendons, and bones as my body, but do not know that it is ultimately not mine. This body initially does not belong to me, and ultimately does not belong to me, so what is in between, how can it be mine? When sages have this body, they do not consider it as their own, so when they are about to die, the earth element returns to the earth element.'
水還水。火還火。風還風。即以其所借者。交還之。何怖懼之有。死惟其不怖懼。則一點靈明。凝定如泰山。何得昏亂。以故死累于其所借者。而不累于其所未亂者。況有此一點靈明在。自然死者不死。而復借本地大。與本水火風大為身。死而復生。生而復死。更歷千萬世而機不息也。此說雖是。然未知六塵緣影為心所以然之故。本末四大。縱件數借還。似亦了了。觀其會物歸己。則終成兩橛。如能究徹緣影之心。則靈明始凝。又靈明凝定。亦有淺深。如斷見思惑。得羅漢果。斷塵沙惑。得菩薩果。斷根本無明盡者。始得佛果。故曰。心數理妙。孔老未知也。
墨香庵常言
乳參水則漓。醪參水則薄。去古遠而人心澆。故以不怪者為怪。謂怪者常也。有法古之風者見之。則以捏怪目之宜然也。
或曰。民性多暴。聖人道之以其仁。民性多逆。聖人道之以其義。民性多縱。聖人道之以其禮。民性多愚。聖人道之以其智。民性多妄。聖人道之以其信。殊不知民性非暴。可以道之於仁。民性非逆。可以道之於義。民性非縱。可以道之於禮。民性非愚。可以道之於智。民性非妄。可以道之於信。若然者。暴而道之以仁。逆而道之以義。縱而道之以禮。愚而道之以智。妄而道之以信。皆治之也。非道之也。治
之如鯀治水。道之如禹道水。故逆其性者。功弗置。順其性者。續乃成。若性本暴而道之以仁。吾知聖人復生。其道難行矣。大都習可以治。性可以道。故暴者習也。非性也。
披林逐虎兕。入水嬰蛟龍。世以之為勇。非勇也。能以至公之理。折隱私之情。勝而弗敗者。是為勇也。
或曰。今道有赤子。將為牛馬所踐。見之者。無問賢不肖。必惕惕然。皆欲驅牛馬以活之也。至夫國有弱君。室有色婦。而謀其國欲其室者。惟恨其君與夫。不罹赤子之禍也。噫。是復何心哉。即欲活之之心耳。微涉可欲。瞥然失照。一至此乎。故曰。不見可欲。使心不亂。夫技與道。同出而異名耳。故善於道者。技亦道也。不善於道者。道亦技也。若然者。道與技果一乎哉。果異乎哉。
夫煩惱之與菩提。濁波之與清水。空之與色。屈之與信。果一物乎。兩物乎。忽而弗觀。則三惑浩然。反而推之。則三德宛爾。此非勞形役骨而可入。貴乎于妄心忽生時。窮其所自。或牽于聲耶。或牽於色耶。逆耶順耶。生耶死耶。隨心生處。即而體之。極而窮之。生於自乎。生於他乎。兩者合而生乎。綿然無間。堅然痛究。至於智力無所加功。情根無地可植。越著精彩。如饑狗之嚙枯骨。細嚼則無味。舍之則無聊。嚙之。嚙之。又嚙
【現代漢語翻譯】 現代漢語譯本： 就像鯀（Gun）（人名，以治水失敗而聞名）治理洪水一樣，不如禹（Yu）（人名，以成功治理洪水而聞名）疏導洪水。所以違背事物本性的做法，不會有所成就；順應事物本性的做法，才能延續成功。如果人的本性是暴戾的，卻用仁義來引導他，我知道即使聖人復生，這種方法也很難行得通。總的來說，習慣可以改變，本性可以引導。所以暴戾是習慣造成的，不是本性。 披荊斬棘追逐老虎和犀牛，進入水中搏鬥蛟龍，世人認為這是勇敢，但不是真正的勇敢。能夠用至公的道理，克制個人的私情，戰勝自己而不被慾望打敗，這才是真正的勇敢。 有人說，現在路邊有個嬰兒，將要被牛馬踐踏，見到的人，無論賢明還是愚笨，必定會感到驚懼，都想驅趕牛馬來救活他。至於國家有軟弱的君主，家裡有美貌的妻子，卻有人圖謀他的國家，覬覦他的妻子，只恨那個君主和丈夫，沒有遭遇嬰兒被踐踏的禍患。唉，這又是什麼樣的心思呢？明明是想要救活嬰兒的心啊，稍微沾染了慾望，立刻就失去了本來的光明。竟然到了這種地步嗎？所以說，不去看那些能引起慾望的東西，才能使心不亂。技藝和道，同出一源而名稱不同。所以善於掌握道的人，技藝也是道；不善於掌握道的人，道也只是技藝。如果這樣說，道和技藝究竟是一回事呢？還是不同的兩回事呢？ 煩惱和菩提（Bodhi）（覺悟），濁浪和清水，空和色（Rupa）（物質），彎曲和伸直，究竟是一回事呢？還是兩回事呢？忽然不去觀察，那麼貪嗔癡三惑就會氾濫；反過來推究它，那麼法身、般若、解脫三德就會顯現。這不是勞累身體、役使筋骨就能達到的境界，重要的是在妄心忽然產生的時候，追究它的根源。或許是被聲音所牽引？或許是被美色所牽引？是順從它？還是違逆它？是生？還是死？隨著妄心產生的地方，立即去體會它，徹底地探究它，是產生於自身？還是產生於他物？還是兩者結合而產生？綿延不斷地追問，堅定不移地探究，直到智慧的力量無法再增加，情慾的根源無處可紮根。超越了這些，精神煥發，就像飢餓的狗啃咬枯骨，仔細咀嚼卻沒有味道，丟棄它又感到無聊，啃咬，啃咬，再啃咬。
【English Translation】 English version: It is like Gun (a figure known for his failed attempt to control floods) controlling the floods, which is not as good as Yu (a figure known for successfully controlling floods) channeling the water. Therefore, those who go against the nature of things will not achieve success; those who follow the nature of things will continue to succeed. If a person's nature is violent, but you try to guide him with benevolence, I know that even if a sage were to be reborn, this method would be difficult to implement. In general, habits can be corrected, and nature can be guided. Therefore, violence is caused by habit, not by nature. To break through forests to chase tigers and rhinoceroses, to enter the water to fight dragons, the world considers this bravery, but it is not true bravery. To be able to use the principle of utmost fairness to restrain personal selfish desires, to conquer oneself without being defeated by desires, this is true bravery. Someone said, 'Now there is a baby on the road who is about to be trampled by cattle and horses. Those who see it, whether wise or foolish, will surely be alarmed and want to drive away the cattle and horses to save the baby. As for a country with a weak ruler, a household with a beautiful wife, and someone plotting to take over his country and coveting his wife, they only hate that the ruler and husband have not suffered the misfortune of the baby being trampled. Alas, what kind of mind is this? Clearly, it is the heart that wants to save the baby, but slightly tainted by desire, it immediately loses its original light. Has it come to this point? Therefore, it is said, 'Do not look at what can arouse desire, so that the mind will not be disturbed.' Skill and the Dao (the Way), come from the same source but have different names. Therefore, those who are good at mastering the Dao, their skill is also the Dao; those who are not good at mastering the Dao, the Dao is also just a skill. If that is the case, are the Dao and skill ultimately the same thing? Or are they two different things?' Are afflictions and Bodhi (enlightenment), turbid waves and clear water, emptiness and Rupa (form), bending and stretching, ultimately the same thing? Or two different things? If you suddenly do not observe them, then the three poisons of greed, hatred, and delusion will overflow; if you turn around and investigate them, then the three virtues of Dharmakaya (the body of essence), Prajna (wisdom), and liberation will appear. This is not a state that can be reached by toiling the body and laboring the bones, but it is important to investigate the source of the deluded mind when it suddenly arises. Perhaps it is being drawn by sound? Perhaps it is being drawn by beauty? Is it following it? Or opposing it? Is it life? Or death? Wherever the deluded mind arises, immediately experience it, thoroughly investigate it, is it produced from oneself? Or is it produced from other things? Or is it produced from the combination of the two? Continuously question, firmly investigate, until the power of wisdom can no longer be increased, and the roots of desire have nowhere to take root. Transcending these, the spirit is radiant, like a hungry dog gnawing on a dry bone, chewing carefully but finding no taste, discarding it but feeling bored, gnawing, gnawing, and gnawing again.
之。忽而精力之與枯骨。能所命斷。始不疑空不異色。屈不異信。煩惱不異菩提。眾生不異諸佛矣。噫。能𢬵命者。可以殺人。能割情者。可以入道。雖聖人復生。不易吾言矣。
夫心術無常。顧其所馮如何耳。故馮於十惡。則泥犁見焉。馮于慳貪。則餓鬼見焉。馮于愚癡。則畜生見焉。馮於五戒。則見之人。馮於十善。則見之天。馮於四諦。則聲聞道成。馮於十二因緣。則緣覺果就。馮於六度。則菩薩慈弘。馮于最上乘。則佛果圓滿。至於馮於六經。則謂之儒。馮于百家。則謂之百氏。若韓非馮于刑名。孫武馮于兵。較之畜生之與餓鬼。餓鬼之與地獄。三者推其所馮。雖皆不善。此果報非因心也。噫。人爲萬物之靈。如所馮果善。則克聖奚難哉。而韓非孫武。既為人矣。不幸而所馮不善。導天下以殺戮。則其泥犁以為園觀。長劫遊戲。吾知其不免乎。或曰。刑名以救德教之不備。兵乃戮寡而救多。皆仁術也。子何俱非之。對曰。考之出世之典。徴之治世之經。未有不聞大道。而善用者也。如善用之。自非聖人莫能焉。
夫廓然無朕。奚吉奚兇。陰陽既不可以籠罩。禍福豈可以雌雄之哉。噫。介爾有知。萬物生焉。是以觀爻象可以推休咎。聽音聲可以定吉兇也。若然者。一心不生。則三藏六經。惡能筌蹄
【現代漢語翻譯】 現代漢語譯本：一旦精力耗盡，生命走到盡頭，能夠完全理解空與色沒有分別，屈辱與信任沒有分別，煩惱與菩提沒有分別，眾生與諸佛沒有分別。唉！能夠主宰生命的人，可以殺人；能夠割捨情感的人，可以入道。即使聖人復生，也不會改變我的話。
人的心術沒有常性，關鍵在於它所依憑的是什麼。所以，依憑十惡，就會見到泥犁（Niraya，地獄）；依憑慳貪，就會見到餓鬼；依憑愚癡，就會見到畜生；依憑五戒，就會見到人；依憑十善，就會見到天；依憑四諦，就會成就聲聞道；依憑十二因緣，就會成就緣覺果；依憑六度，就會菩薩慈悲廣大；依憑最上乘，就會佛果圓滿。至於依憑六經，就稱為儒；依憑百家，就稱為百氏。如果韓非依憑刑名之術，孫武依憑兵法，與畜生、餓鬼、地獄相比，三者推究他們所依憑的，雖然都不善，但這種果報並非因為他們的心。唉！人是萬物之靈，如果所依憑的果真良善，那麼成就聖人又有什麼困難呢？而韓非、孫武，既然是人，不幸的是他們所依憑的不善，引導天下人互相殺戮，那麼他們把泥犁（Niraya，地獄）當作園林觀賞，長久地在那裡遊戲，我知道他們是無法避免的。有人說：刑名是爲了彌補德教的不足，兵乃是殺戮少數而拯救多數，都是仁義之術。你為什麼都否定它們呢？回答說：考察出世間的經典，驗證治理世間的經典，沒有不通曉大道而能善用的。如果能善用，那麼除了聖人沒有人能做到。
廓然虛空，沒有吉兇的跡象。陰陽都無法籠罩它，禍福又怎麼能用雌雄來衡量呢？唉！一旦有了知覺，萬物就產生了。因此，觀察爻象可以推斷吉兇，聽聲音可以判斷吉兇。如果這樣，一心不生，那麼三藏六經，又怎麼能成為捕魚的筌和捕捉兔子的蹄呢？
【English Translation】 English version: Once energy is exhausted and life comes to an end, one can fully understand that there is no difference between emptiness and form, no difference between humiliation and trust, no difference between afflictions and Bodhi (enlightenment), and no difference between sentient beings and all Buddhas. Alas! Those who can control life can kill; those who can relinquish emotions can enter the path. Even if a sage were to be reborn, he would not change my words.
The human mind is impermanent; the key lies in what it relies upon. Therefore, relying on the ten evils, one will see Niraya (hell); relying on stinginess and greed, one will see hungry ghosts; relying on ignorance, one will see animals; relying on the five precepts, one will see humans; relying on the ten virtues, one will see heavens; relying on the Four Noble Truths, the path of Sravakas (listeners) will be accomplished; relying on the twelve links of dependent origination, the fruit of Pratyekabuddhas (solitary Buddhas) will be achieved; relying on the six perfections, the compassion of Bodhisattvas will be vast; relying on the supreme vehicle, the fruit of Buddhahood will be perfected. As for relying on the Six Classics, one is called a Confucian; relying on the Hundred Schools, one is called one of the Hundred Schools. If Han Fei relies on legalism, and Sun Wu relies on military strategy, compared to animals, hungry ghosts, and hells, examining what they rely upon, although all are not good, this karmic retribution is not because of their minds. Alas! Humans are the most intelligent of all beings; if what they rely upon is truly good, then what difficulty is there in becoming a sage? But Han Fei and Sun Wu, since they are humans, unfortunately, what they rely upon is not good, leading the world to slaughter each other, then they treat Niraya (hell) as a garden to view, playing there for a long time, I know they cannot avoid it. Someone says: Legalism is to make up for the deficiencies of moral education, and military force is to kill the few to save the many, both are benevolent arts. Why do you deny them all? I reply: Examining the scriptures of transcendence and verifying the classics of governing the world, there is no one who does not understand the Great Way and can use them well. If one can use them well, then no one but a sage can do it.
Vast and empty, there are no signs of good or bad fortune. Yin and Yang cannot encompass it, so how can fortune and misfortune be measured by male and female? Alas! Once there is awareness, all things arise. Therefore, observing the hexagrams can predict good and bad fortune, and listening to sounds can determine good and bad fortune. If so, if a single thought does not arise, then how can the Tripitaka (Three Baskets) and the Six Classics become the fish trap and the rabbit snare?
之乎。
夫深山重淵。蛟龍虎兕之所恃也。多財高位。富姓貴耀之所恃也。然蛟龍虎兕。富姓貴耀。皆不能免其患者。以恃賈之耳。雖然外天下者。則不可悅以富貴。外富貴者。則不可辱以貧賤也。噫。恃潔而高世。賈患而傷生者。名乎非名乎。若然者。則蛟龍虎兕不為暴。富姓貴耀不為貪。而至暴至貪者。非外天下忘富貴者乎。
夫榮之賈辱。利之賈盜。人皆易知也。而名之招忌。德之招謗。道之招毀。知而未真乎。果真知乎。非真蹈其閫者。豈易知哉。
天下皆慕富貴。而厭貧賤。皆惡飢寒。而好飽暖。殊不知非貧賤飢寒為之地。則富貴飽暖何自而來哉。
夫旱極則水至。澇極則旱來。是以聖人履霜而知冰。驗來而知往也。若然者。未至其極。猶可備之。既至其極。極則不返。備之何益。
凡為之於未有。一為而萬成。萬成而一不損。損則萬亦何益。以其不損。謂之益矣。
夫招生死者身也。招好惡者心也。生死之與好惡。聖人痛患之。以其患之。患無所患也。眾人不患之。故患患之耳。今有人於此。雖未能即去其招。知招為患之媒。以其知之。媒日疏矣。於是知疏媒者。雖未齊聖。聖由是始也。
夫惺之與夢。晝之與夢。天乎人乎。在天則謂之晝夜。在人則謂之惺
【現代漢語翻譯】 現代漢語譯本 之乎（語氣助詞）。
深山和深淵，是蛟龍（傳說中的一種神獸）和老虎、犀牛（兕，sì）所依仗的地方。眾多的財富和顯赫的地位，是富人家族和高貴權勢所依仗的地方。然而，蛟龍、老虎、犀牛，富人家族和高貴權勢，都不能免除他們的憂患，因為他們依賴這些東西。即使這樣，超脫于天下的人，不能用富貴來使他愉悅；超脫于富貴的人，不能用貧賤來侮辱他。唉！依仗清高而傲視世俗，以求取名聲而傷害生命的人，是真有名還是假有名呢？如果真是這樣，那麼蛟龍、老虎、犀牛不算暴虐，富人家族和高貴權勢不算貪婪，而最暴虐最貪婪的人，難道不是那些超脫于天下而忘記富貴的人嗎？
因為追求榮耀而招致羞辱，因為追求利益而招致盜竊，人們都容易明白。但是因為追求名聲而招來嫉恨，因為擁有德行而招來誹謗，因為遵循正道而招來詆譭，是知道卻不真切呢？還是真正知道呢？不是真正深入其中，怎麼容易知道呢？
天下的人都羨慕富貴，而厭惡貧賤；都厭惡飢寒，而喜歡飽暖。卻不知道如果沒有貧賤飢寒作為襯托，那麼富貴飽暖又從哪裡來呢？
乾旱到了極點，就會有水到來；水澇到了極點，就會有乾旱到來。因此聖人踩到霜就知道要結冰，驗證了未來就知道過去。如果是這樣，在還沒有到極點的時候，還可以防備它；已經到了極點，到了極點就不會返回，防備它又有什麼用呢？
凡是在事物還沒有發生的時候就去作為，一次作為就能成就萬事，萬事成就而一點也不會減少。減少了，那麼萬事又有什麼用呢？因為沒有減少，所以才說是增益啊。
招來生死的是身體，招來好惡的是心。生死和好惡，聖人深感憂患。因為憂患它們，所以憂患也就無所憂患了。眾人不憂患它們，所以憂患就憂患自身了。現在有個人在這裡，即使不能立刻去除招致憂患的根源，但知道招致憂患是禍患的媒介。因為他知道這一點，媒介就一天天疏遠了。於是知道疏遠媒介的人，即使沒有達到聖人的境界，成聖的道路也由此開始了。
清醒和做夢，白天和夜晚，是天意還是人為呢？從天意來說，就叫做晝夜；從人來說，就叫做清醒。
【English Translation】 English version Zhi hu (exclamatory particle).
Deep mountains and abysses are what Jiaolong (a mythical dragon), tigers, and rhinoceros rely on. Abundant wealth and high positions are what wealthy families and noble powers rely on. However, Jiaolong, tigers, rhinoceros, wealthy families, and noble powers cannot escape their worries because they depend on these things. Even so, those who transcend the world cannot be pleased with wealth and honor; those who transcend wealth and honor cannot be humiliated by poverty and lowliness. Alas! Those who rely on purity to look down on the world, and seek fame at the expense of their lives, are they truly famous or falsely famous? If that is the case, then Jiaolong, tigers, and rhinoceros are not tyrannical, and wealthy families and noble powers are not greedy. Are not the most tyrannical and greedy those who transcend the world and forget wealth and honor?
That pursuing glory leads to humiliation, and pursuing profit leads to theft, people easily understand. But that pursuing fame invites jealousy, possessing virtue invites slander, and following the Way invites defamation, is it knowing but not truly knowing? Or is it truly knowing? Those who have not truly delved into it, how can they easily know?
Everyone in the world admires wealth and honor and detests poverty and lowliness; everyone hates hunger and cold and loves fullness and warmth. But they do not know that if there were no poverty, lowliness, hunger, and cold as a contrast, where would wealth, honor, fullness, and warmth come from?
When drought reaches its extreme, water will come; when flooding reaches its extreme, drought will come. Therefore, the sage knows that ice will form from treading on frost, and knows the past by verifying the future. If that is the case, when it has not reached its extreme, it can still be prepared for; once it has reached its extreme, it will not return. What is the use of preparing for it?
Whenever you act before something exists, one action can accomplish everything, and everything accomplished will not be diminished. If it is diminished, then what is the use of everything? Because it is not diminished, it is called benefit.
What invites birth and death is the body; what invites likes and dislikes is the mind. Sages deeply worry about birth, death, likes, and dislikes. Because they worry about them, there is nothing to worry about. Ordinary people do not worry about them, so they worry about their own worries. Now, if there is someone here who, even if they cannot immediately remove the source of worry, knows that inviting worry is the medium of trouble. Because they know this, the medium becomes more distant day by day. Therefore, those who know how to distance the medium, even if they have not reached the state of a sage, the path to becoming a sage begins from here.
Awakening and dreaming, day and night, is it the will of Heaven or the will of man? From the perspective of Heaven, it is called day and night; from the perspective of man, it is called awakening.
夢。故知此者。天亦可也。人亦可也。若然者。天之與人。在我而不在造物明矣。
吾嘗思天之上。更有何物。思地之下。載我者誰乎。思之。思之。又思之。思不及處。則不可以口門吐矣。又豈可以言語形狀之哉。雖然真悲者無聲。真親者無情。故聲容情生。則天地大而我細矣。
夫榮者夢辱。富者夢盜。饑者夢食。渴者夢飲。勇者夢怯。怯者夢勇。南人夢舟。北人夢馬。天機深者夢山水雲物。以其所嗜不同。故夢之各別耳。是以至人達此。知天地可以反覆。山海可以移易。死生可以遊戲。故曰悟唯識者。可以紹佛祖之位。
或問余曰。布袋和尚何笑之多哉。曰怕人怪耳。問者聞余言。以為紿而不信。是不知圖大事者。慮必遠。行遠道者。輜必重。布袋和尚。與雙林傅大士。皆彌勒化身也。此老為當來之佛。任釋迦之東宮。事非細矣。若不深思遠謀。則臨時悔無及也。問者曰。吾聞子之言。若深告我者也。苦仆根鈍識昏。卒未能領略。乞詳而示之。予復謂之曰。子知之乎。傅大士制藏輪。布袋和尚以笑面對人。蓋慮娑婆化周。龍華將始。若不預培眾生般若之因。結天下歡喜之緣。則臨成佛時。機感愚癡。眾生多瞋。愚癡則聞法無益。多瞋。則行慈不普。兩者聖人之重責。重責不慮。成佛何為乎。
【現代漢語翻譯】 現代漢語譯本：夢境。因此，瞭解這個道理的人，可以通達天道，也可以通達人道。如果這樣，那麼天道與人道，取決於我自身，而不是造物主，這不是很明顯嗎？
我曾經思考，天的上面，還有什麼東西？思考地的下面，承載我的是什麼？思考啊，思考啊，再思考啊，思考到無法企及的地方，就不能用嘴說出來了。又怎麼可以用言語來形容呢？雖然真正的悲傷是無聲的，真正的親情是無情的。所以，聲音、容貌、情感產生，那麼天地就顯得廣大，而我就顯得渺小了。
榮華的人夢見屈辱，富有的人夢見被盜，飢餓的人夢見食物，口渴的人夢見飲水，勇敢的人夢見膽怯，膽怯的人夢見勇敢，南方人夢見船，北方人夢見馬。天性機巧深邃的人夢見山水雲物。因為他們所喜好的不同，所以夢境也各自不同。因此，達到極高境界的人明白了這個道理，知道天地可以顛倒，山海可以移動，生死可以遊戲。所以說，領悟唯識的人，可以繼承佛祖的地位。
有人問我：『布袋和尚（Budai Heshang，一位以笑容示人的禪宗和尚）為什麼總是笑呢？』我說：『是怕人們感到奇怪啊。』問的人聽了我的話，認為我在欺騙他而不相信。這是因為他們不知道圖謀大事的人，考慮問題一定長遠；走遠路的人，準備的物資一定充足。布袋和尚，與雙林傅大士（Shuanglin Fu Dashi，南北朝時期的佛教居士），都是彌勒（Maitreya，未來佛）的化身。這位老人家是當來之佛，擔任釋迦（Shakya，釋迦牟尼佛）的東宮太子，事情可不是小事啊。如果不深思熟慮，那麼臨時後悔也來不及了。』問的人說：『我聽了您的話，好像您在深深地告誡我。只是我根器遲鈍，認識昏昧，最終還是不能領會。請您詳細地告訴我。』我再次對他說：『您知道嗎？傅大士製作藏輪（Zanglun，佛教著作），布袋和尚用笑容面對人，大概是考慮到娑婆世界（Saha world，我們所居住的充滿苦難的世界）的教化將要圓滿，龍華三會（Longhua Assembly，彌勒佛成佛時舉行的三次法會）即將開始。如果不預先培養眾生般若（Prajna，智慧）的因，結下天下歡喜的緣，那麼等到成佛的時候，眾生的根機愚癡，嗔恨心重。愚癡，那麼聽聞佛法也沒有益處；嗔恨心重，那麼行慈悲就不能普及。這兩者都是聖人的重大責任。不考慮這些重大的責任，成佛又有什麼用呢？』
【English Translation】 English version: Dreams. Therefore, those who understand this principle can comprehend the way of Heaven and also the way of humanity. If so, then the way of Heaven and the way of humanity depend on myself, not the Creator, isn't that obvious?
I have pondered, above the sky, what else is there? I have pondered, beneath the earth, who carries me? Ponder, ponder, and ponder again. Where thought cannot reach, it cannot be uttered by the mouth. How can it be described with words? Although true sorrow is silent, and true affection is without emotion. Therefore, when sound, appearance, and emotion arise, the universe seems vast, and I seem small.
The honored dream of disgrace, the wealthy dream of theft, the hungry dream of food, the thirsty dream of drink, the brave dream of cowardice, the cowardly dream of bravery, southerners dream of boats, northerners dream of horses. Those with deep heavenly insight dream of mountains, waters, clouds, and objects. Because their preferences differ, their dreams are also different. Therefore, those who reach the highest state understand this principle, knowing that heaven and earth can be reversed, mountains and seas can be moved, and life and death can be played with. Therefore, it is said that those who realize the 'only consciousness' (Vijnaptimatrata) can inherit the position of the Buddhas and Patriarchs.
Someone asked me: 'Why does Budai Heshang (a Chan Buddhist monk known for his laughter) laugh so much?' I said: 'He is afraid people will find it strange.' The questioner, upon hearing my words, thought I was deceiving him and did not believe me. This is because they do not know that those who plan great things must consider things far ahead; those who travel far must prepare ample supplies. Budai Heshang, and Shuanglin Fu Dashi (a Buddhist layman of the Southern and Northern Dynasties), are both incarnations of Maitreya (the future Buddha). This old man is the Buddha to come, serving as Shakya's (Shakyamuni Buddha) crown prince; the matter is not trivial. If he does not think deeply and plan far ahead, then it will be too late to regret it later.' The questioner said: 'I hear your words as if you are deeply advising me. But I am dull-witted and slow to understand, and I still cannot grasp it. Please explain it to me in detail.' I replied to him again: 'Do you know? Fu Dashi created the Zanglun (Buddhist writings), and Budai Heshang faces people with a smile, probably considering that the teaching of the Saha world (the world we live in, full of suffering) is about to be completed, and the Longhua Assembly (the three assemblies held when Maitreya Buddha attains Buddhahood) is about to begin. If they do not cultivate the cause of Prajna (wisdom) in sentient beings in advance and form the bond of joy throughout the world, then when they attain Buddhahood, the faculties of sentient beings will be foolish, and their anger will be heavy. If they are foolish, then hearing the Dharma will be of no benefit; if their anger is heavy, then the practice of compassion will not be universal. Both of these are the heavy responsibilities of a sage. If these heavy responsibilities are not considered, what is the point of becoming a Buddha?'
且眾生以十分言之。識字者寡。而不識字者多。順之則喜。逆之則瞋。故寄廣長舌于輪藏。結歡喜緣于笑面也。若然者。六根皆眼。逆順皆春。故以眼見輪藏者。耳聞輪藏者。手摸輪藏者。身觸輪藏者。意緣輪藏者。若口贊。若口毀。皆于輪藏培般若因。此既培之。彼則成之。故佈袋之笑。乃英雄之賣憨也。傅大士之制輪藏。乃豪傑之網羅也。余故曰。圖大事者謀必遠。涉遠道者輜必重。問者感泣而謝焉。
凡善笑者必善哭。善走者必善蹶。是以飛廉惡來。皆不得其死。韓娥秦青。世皆以能謳聞。若然者。則布袋和尚之笑非笑也。屈原之愁非愁也。予以是知彌勒以笑說法。三閭大夫以愁得道也。至於仲由結纓而死。死非真死。飛廉之與惡來。非真死可乎。
窗前有松。天上有月。風搖窗影。不知者。夜見之疑以為鬼。怖而失聲。求救旁人。人曉之曰。非鬼也。月上窗明。風搖松影耳。何故妄怖。怖者雖聞其言。終疑著鬼。至於黎明日上。躬自驗之。不覺失笑。始悟非鬼也。嗚呼。窓間之影。夜見之即疑為鬼。晝見之則不以為鬼。影非有二。見者一人。何自起自倒若是乎。夫十方依正三世。猶窓間之影耳。凡夫見之以為有。二乘見之以為空。菩薩見之以為心。故曰。若人識得心。大地無寸土。
吾少
【現代漢語翻譯】 現代漢語譯本： 而且眾生以十分來說，認識字的人少，而不認識字的人多。順從他們就高興，違逆他們就生氣。所以把廣長舌寄託在輪藏（一種佛教法器，內藏經文，轉動可以視同誦經）上，把歡喜的因緣結在笑臉上。如果這樣，那麼六根都是眼睛，順境逆境都是春天。所以用眼睛看到輪藏的人，用耳朵聽到輪藏的人，用手觸控輪藏的人，用身體接觸輪藏的人，用意念想到輪藏的人，無論是讚美還是詆譭，都是在輪藏上培植般若（智慧）的因。這裡培植了，那裡就會成就。所以布袋（彌勒佛的化身）的笑，是英雄在賣弄憨厚。傅大士（南北朝時期的居士）製作輪藏，是豪傑在廣羅大眾。所以我說，圖謀大事的人，計劃一定長遠；走遠路的人，準備一定充分。提問的人感動得哭泣並表示感謝。
大凡善於笑的人，一定也善於哭；善於走路的人，一定也善於跌倒。因此飛廉（商紂王的臣子）和惡來（商紂王的臣子），都沒有得到好死。韓娥（善於唱歌的人）和秦青（善於唱歌的人），世人都因為他們善於唱歌而聞名。如果這樣，那麼布袋和尚的笑就不是真笑，屈原的愁就不是真愁。我因此知道彌勒（未來佛）用笑來說法，屈原用愁來得道。至於仲由（孔子的弟子）結好帽帶而死，死不是真死。飛廉和惡來的死，難道能算是真正的死亡嗎？
窗前有松樹，天上有月亮，風搖動窗戶的影子。不知道的人，晚上看到它，懷疑是鬼，害怕得失聲，向旁邊的人求救。旁邊的人告訴他說，不是鬼，是月亮照在窗戶上，風搖動松樹的影子罷了，為什麼無端害怕？害怕的人雖然聽到了他的話，最終還是懷疑有鬼。等到黎明日出，親自去驗證，不禁失笑，才明白不是鬼。唉！窗戶間的影子，晚上看到就懷疑是鬼，白天看到就不認為是鬼。影子並沒有兩個，看見的人是一個人，為什麼自己嚇自己到這種地步呢？十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）依正（依報和正報，佛教術語）三世（過去、現在、未來），就像窗戶間的影子一樣。凡夫看見它，認為是實有；二乘（聲聞乘和緣覺乘）看見它，認為是空；菩薩看見它，認為是心。所以說，如果人認識了自己的心，大地就沒有一寸土地可以執著。
我年輕的時候……
【English Translation】 English version: Moreover, speaking of sentient beings in general, few are literate, while many are illiterate. If you comply with them, they are happy; if you go against them, they become angry. Therefore, the 'long broad tongue' (referring to eloquent teaching) is entrusted to the 'wheel-turning scripture repository' (Lunzang, a Buddhist device containing scriptures, turning it is considered equivalent to reciting them), and the affinity of joy is tied to the smiling face. If this is so, then all six senses are eyes, and both favorable and unfavorable circumstances are spring. Therefore, those who see the Lunzang with their eyes, hear the Lunzang with their ears, touch the Lunzang with their hands, feel the Lunzang with their bodies, and contemplate the Lunzang with their minds, whether they praise or criticize it, are all cultivating the seed of Prajna (wisdom) in the Lunzang. If it is cultivated here, it will be accomplished there. Therefore, the smile of Budai (another name for Maitreya Buddha) is a hero feigning simplicity. The creation of the Lunzang by Fu Dashi (a lay Buddhist during the Northern and Southern Dynasties) is a hero's net to gather the masses. Therefore, I say, those who plan great things must have far-reaching plans; those who travel far must have ample provisions. The questioner was moved to tears and expressed gratitude.
Generally, those who are good at laughing must also be good at crying; those who are good at walking must also be good at stumbling. Therefore, Fei Lian (a minister of King Zhou of Shang) and E Lai (a minister of King Zhou of Shang) both met with bad ends. Han E (a skilled singer) and Qin Qing (a skilled singer) are known throughout the world for their singing abilities. If this is so, then the laughter of the Budai monk is not true laughter, and the sorrow of Qu Yuan (a famous poet) is not true sorrow. I therefore know that Maitreya (the future Buddha) uses laughter to teach the Dharma, and Qu Yuan attained enlightenment through sorrow. As for Zhong You (a disciple of Confucius) who died adjusting his hat strings, his death was not a true death. Can the deaths of Fei Lian and E Lai be considered true deaths?
In front of the window there is a pine tree, and in the sky there is a moon. The wind shakes the shadow of the window. Those who do not know, when they see it at night, suspect it is a ghost, become frightened and cry out, seeking help from those nearby. The person nearby tells them, 'It is not a ghost, it is the moon shining on the window, and the wind shaking the shadow of the pine tree. Why be afraid for no reason?' Although the frightened person hears these words, they still suspect it is a ghost. When dawn breaks and the sun rises, they personally verify it and cannot help but laugh, finally realizing it is not a ghost. Alas! The shadow in the window, when seen at night, is suspected to be a ghost; when seen during the day, it is not considered a ghost. The shadow is not two different things, the person seeing it is the same person. Why do they frighten themselves to such an extent? The ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down), the environment and beings (dependent and direct retributions, Buddhist terms), and the three times (past, present, and future) are like the shadow in the window. Ordinary people see it and think it is real; those of the Two Vehicles (Sravaka and Pratyekabuddha) see it and think it is empty; Bodhisattvas see it and think it is the mind. Therefore, it is said, 'If a person recognizes their own mind, there is not an inch of land on the great earth to be attached to.'
When I was young...
時。但知人有過。不知己有過。既長。雖知人有過。亦知己有過矣。久之。但知己有過。不知人有過矣。
水不自清。人清之也。人不清之。水自清也。譬夫心不自明。人明之也。人不明之。心自明也。噫。雖不自明。謂之無明可乎。
心有四德。常樂我凈是也。常則無生滅。樂則無好惡。我則無主宰。凈則染不得。故得常者。天地毀而不老。得樂者。眾苦交而超然。得我者。造萬有而無心。得凈者。處五濁而清泠。雖然四者。即心之有乎。離心之有乎。離即之有乎。三者辨。則四德可言也。
一日忽覺身心超然。從夕至旦。此樂不失。偶觸逆境。便不超然也。病在覺故。如樂不覺。則苦亦不覺矣。噫。覺之為害也若是。況不覺乎。
夫饑而得食。渴而得飲。貧而得富。富而得官。此四者。其始得之也。喜不可以言語形容焉。況愚而得智。智而得忘。忘而得心。其樂豈可以言語形容之哉。
夫人而無仰食者。非奴則婢也。故家有十人仰食者。其相必不寒。家有百人仰食者。其相必殊眾。至千人仰食。萬人仰食者。猶星中之月也。其光明碩大可知矣。於戲。凡人仰之而食者。財有餘故耳。殊不知富有法財。能博濟萬古之蒼生者。則其光明之普。又非星中之月可並矣。由此觀之。世財可以
資生。不能資無生。生則有死。死則有盡。無生則無死。無死則無盡。若然者。資生之德有盡。資無生之恩。寧有盡哉。故仰食於人者。以自不能資生故也。自既不能資生。豈能資人之生乎。如牛馬不能自生。必資於人然後可生也。故無人仰食者。謂之奴婢。乃貴之也。非賤之也。故古人罵義學之徒。謂之奴兒婢子。良有以焉。
或曰。人有聖賢之異。道無聖賢之異。我則曰。人無聖賢之異。道有聖賢之異。故曰。一切聖賢。皆以無為法而有差別也。
或曰。道者。說也。路也。殊不知有說則有聲。有路則可行。有聲非道。可行非到。非道非到。道非道也。
或者愛畫花而不愛生花。有笑之者曰。愛假而不愛真。愚矣乎。其人曰。生花造化所化。畫花吾心所畫。造物乃吾心中之影。子以影生者為真。吾以心生者不為假。吾非乎。子非乎。必有知者。然後可辨也。
或者犯淫病而不能治。至於病篤欲死。良醫拱手焉。吾因問病者曰。淫從何生。答曰。淫從心生。吾再問曰。心從何生。曰不知。吾曰。心尚不知。將何生淫。淫尚不生。將何生病。病者悶然而不應。自夕至旦。疑而不解。疑重則淫輕。淫輕則病減。忽然悟心無生。所謂淫與病者。龜之毛。兔之角也。惡可實哉。
或者參究趙
【現代漢語翻譯】 現代漢語譯本： 資生（依靠外物維持生命）。不能資無生（不能幫助沒有生命的東西產生生命）。有生命就會有死亡。有死亡就會有終結。沒有生命就不會有死亡。沒有死亡就不會有終結。如果這樣說來，依靠外物維持生命的恩德是有盡頭的，那麼幫助沒有生命的東西產生生命的恩德，難道會有盡頭嗎？所以仰賴別人供養食物的人，是因為自己不能維持生命。自己既然不能維持生命，怎麼能幫助別人維持生命呢？就像牛馬不能自己生存，必須依靠人才能生存。所以沒有人供養食物的人，被稱為奴婢，這是尊重他們，不是輕賤他們。所以古人罵那些講義理的學徒，稱他們為奴兒婢子，確實是有原因的。
有人說，人有聖賢的差別，道沒有聖賢的差別。我卻說，人沒有聖賢的差別，道有聖賢的差別。所以說，一切聖賢，都是以無為法而有差別的。
有人說，道，是說辭，是道路。卻不知道有說辭就會有聲音，有道路就可以行走。有聲音不是道，可以行走不是到達。不是道不是到達，道就不是真正的道了。
有人喜歡畫的花而不喜歡真的花。有人嘲笑他說，喜歡假的而不喜歡真的，真是愚蠢啊。那人說，真的花是造化所創造的，畫的花是我的心所畫的。造物是我的心中的影子。你認為影子所生的東西是真的，我認為從心中所生的東西不是假的。我錯了嗎？你錯了嗎？必須有明白的人，才能分辨清楚。
有人得了淫慾的病而不能治好，以至於病重快要死了，名醫也束手無策。我於是問病人說，淫慾是從哪裡產生的？回答說，淫慾是從心中產生的。我再問，心是從哪裡產生的？回答說不知道。我說，心尚且不知道從哪裡產生，又將如何產生淫慾？淫慾尚且不產生，又將如何產生疾病？病人悶悶不樂，沒有回答。從晚上到早晨，疑惑而不解。疑惑加重，淫慾就減輕。淫慾減輕，疾病就減少。忽然領悟到心本來就沒有產生。所謂的淫慾和疾病，就像烏龜的毛，兔子的角一樣，怎麼可能是真實的呢？
有人蔘究趙州（禪宗祖師） English version: Sustaining life (relying on external things to maintain life). Cannot sustain non-life (cannot help something without life to generate life). If there is life, there will be death. If there is death, there will be an end. If there is no life, there will be no death. If there is no death, there will be no end. If this is the case, the virtue of relying on external things to sustain life has an end, then the grace of helping something without life to generate life, could it have an end? Therefore, those who rely on others for food are because they cannot sustain their own lives. Since they cannot sustain their own lives, how can they help others sustain their lives? Just like cattle and horses cannot survive on their own and must rely on humans to survive. Therefore, those who are not provided with food are called slaves, which is to respect them, not to despise them. Therefore, the ancients scolded those who lectured on righteousness, calling them slaves, and there was indeed a reason for it.
Someone said, people have differences between sages and the wise, but the Dao has no differences between sages and the wise. I say, people have no differences between sages and the wise, but the Dao has differences between sages and the wise. Therefore, it is said that all sages and the wise are different because of non-action.
Someone said, the Dao is speech, is a road. But they do not know that if there is speech, there will be sound, and if there is a road, one can walk. If there is sound, it is not the Dao, and if one can walk, one has not arrived. If it is not the Dao, one has not arrived, then the Dao is not the true Dao.
Someone loves painted flowers but does not love real flowers. Someone laughed at him and said, 'Loving the fake and not loving the real is foolish.' That person said, 'Real flowers are created by nature, and painted flowers are painted by my heart. Creation is a shadow in my heart. You think that what is born from the shadow is real, but I think that what is born from the heart is not fake. Am I wrong? Are you wrong? There must be someone who understands before it can be distinguished clearly.'
Someone contracted a disease of lust and could not be cured, to the point that he was seriously ill and about to die, and even famous doctors were helpless. So I asked the patient, 'Where does lust come from?' He replied, 'Lust comes from the heart.' I asked again, 'Where does the heart come from?' He replied, 'I don't know.' I said, 'If you don't even know where the heart comes from, how will you generate lust? If lust does not arise, how will you generate disease?' The patient was sullen and did not answer. From evening to morning, he was doubtful and could not understand. If doubt increases, lust decreases. If lust decreases, disease decreases. Suddenly, he realized that the heart originally did not arise. The so-called lust and disease are like the fur of a tortoise and the horns of a rabbit, how can they be real?'
Someone is investigating Zhaozhou (a Zen master)
【English Translation】 Sustaining life (relying on external things to maintain life). Cannot sustain non-life (cannot help something without life to generate life). If there is life, there will be death. If there is death, there will be an end. If there is no life, there will be no death. If there is no death, there will be no end. If this is the case, the virtue of relying on external things to sustain life has an end, then the grace of helping something without life to generate life, could it have an end? Therefore, those who rely on others for food are because they cannot sustain their own lives. Since they cannot sustain their own lives, how can they help others sustain their lives? Just like cattle and horses cannot survive on their own and must rely on humans to survive. Therefore, those who are not provided with food are called slaves, which is to respect them, not to despise them. Therefore, the ancients scolded those who lectured on righteousness, calling them 'slaves', and there was indeed a reason for it. Someone said, 'people have differences between sages and the wise, but the Dao has no differences between sages and the wise.' I say, 'people have no differences between sages and the wise, but the Dao has differences between sages and the wise.' Therefore, it is said that all sages and the wise are different because of non-action. Someone said, 'the Dao is speech, is a road.' But they do not know that if there is speech, there will be sound, and if there is a road, one can walk. If there is sound, it is not the Dao, and if one can walk, one has not arrived. If it is not the Dao, one has not arrived, then the Dao is not the true Dao. Someone loves painted flowers but does not love real flowers. Someone laughed at him and said, 'Loving the fake and not loving the real is foolish.' That person said, 'Real flowers are created by nature, and painted flowers are painted by my heart. Creation is a shadow in my heart. You think that what is born from the shadow is real, but I think that what is born from the heart is not fake. Am I wrong? Are you wrong? There must be someone who understands before it can be distinguished clearly.' Someone contracted a disease of lust and could not be cured, to the point that he was seriously ill and about to die, and even famous doctors were helpless. So I asked the patient, 'Where does lust come from?' He replied, 'Lust comes from the heart.' I asked again, 'Where does the heart come from?' He replied, 'I don't know.' I said, 'If you don't even know where the heart comes from, how will you generate lust? If lust does not arise, how will you generate disease?' The patient was sullen and did not answer. From evening to morning, he was doubtful and could not understand. If doubt increases, lust decreases. If lust decreases, disease decreases. Suddenly, he realized that the heart originally did not arise. The so-called lust and disease are like the fur of a tortoise and the horns of a rabbit, how can they be real?' Someone is investigating Zhaozhou (a Zen master)
州庭前柏樹子話頭有年矣。亦嘗自謂有所悟。一日叩之。子參庭前柏樹子話。既無義路。則汝謂之無義路。又何從而得也耶。
吾嘗于喜怒哀樂四者之間。尋其頭目。果是何物。而能喜能怒能哀能樂乎。又正喜時則怒安在。正怒時則喜安在。正哀時則樂安在。正樂時則哀安在。朝尋之。暮尋之。日尋之。月尋之。年尋之。積年尋之。一旦得其頭面。始知喜時非人。怒時非人。哀時非人。樂時非人。皆我也。我喜我怒我哀我樂。我自尋之。俱非人也。雖然乃已發之伎倆耳。如未發之時。則四者頭面又安在哉。知此則可與言喜怒哀樂也。又知喜怒哀樂者。始可與言未發也。噫。未發果可言乎。果不可言乎。然而善言之者。以不言言之。言之不言。奚不可哉。
聲之與色。果障道乎。果不障道乎。說者以為聰明鑿。而真知喪矣。殊不知風鳴萬松。月照千峰。聲乎色乎。障道乎。不障道乎。此既不障。則艷姬清唱。豈獨障道哉。若然者。聲色惡能障道。人自障耳。人障道而反誣聲色。何異張翁吃酒李翁醉也。
龍之喜淵。虎之喜林。雖水陸不同。然皆喜其可庇形也。殊不知龍無慾。虎無毒。雖陸蟠晝出。其誰害之。人所以室之者。以龍頷有夜光之珠。虎能食人故也。
或者以為天之高。自高也。地之
【現代漢語翻譯】 現代漢語譯本：
關於趙州庭前柏樹子（Zhaozhou's cypress tree，指趙州禪師關於庭前柏樹的著名禪宗公案）的話頭，我已經思考多年了，也曾自認為有所領悟。一天，我問自己：你參究庭前柏樹子這個話頭，既然它沒有義理可尋，那麼你說它沒有義理可尋，又是從何得來的呢？
我曾經在喜、怒、哀、樂這四種情緒之間，尋找它們的根源，想知道究竟是什麼東西，能夠產生喜、怒、哀、樂這些情緒。而且，當正處於喜悅的時候，憤怒在哪裡呢？當正處於憤怒的時候，喜悅在哪裡呢？當正處於悲哀的時候，快樂在哪裡呢？當正處於快樂的時候，悲哀在哪裡呢？我早上尋找，晚上尋找，每天尋找，每月尋找，每年尋找，多年來不斷地尋找。一旦找到了它們的根源，才明白喜悅的時候不是人，憤怒的時候不是人，悲哀的時候不是人，快樂的時候也不是人，都是『我』。我喜、我怒、我哀、我樂，我自己尋找它們，發現它們都不是外在的人或事物。雖然這些都是已經發泄出來的表現，那麼在這些情緒尚未發生的時候，喜、怒、哀、樂的根源又在哪裡呢？知道了這些，才可以和你談論喜、怒、哀、樂。又只有瞭解喜、怒、哀、樂的人，才可以和他談論未發的狀態。唉！未發的狀態果真可以說嗎？果真不可以說嗎？然而，善於表達的人，用不言語的方式來表達它，用言語來表達不言語的狀態，又有什麼不可以的呢？
聲音和色彩，究竟是障礙修道的因素呢？還是不障礙修道的因素呢？有些人認為追求聲色之娛會使人聰明反被聰明誤，而喪失了真正的智慧。卻不知道風吹動萬棵松樹發出聲響，月光照耀著千座山峰，這些是聲音還是色彩呢？是障礙修道還是不障礙修道呢？既然這些都不構成障礙，那麼美麗的女子唱歌跳舞，難道就一定會障礙修道嗎？如果真是這樣，那麼聲色本身又怎麼能障礙修道呢？是人自己障礙自己罷了。人自己障礙了修道，反而責怪聲色，這和張老翁喝酒，李老翁卻醉了有什麼區別呢？
龍喜歡深淵，老虎喜歡山林，雖然生活在水裡和陸地上不同，但都是喜歡能夠隱藏自己身形的地方。卻不知道龍沒有貪慾，老虎沒有惡意，即使在陸地上盤踞，白天出來活動，又有誰會傷害它們呢？人們之所以要囚禁它們，是因為龍的下巴有夜明珠，老虎會吃人。
或許有人認為天之所以高，是它自己本來就高；地之所以 English version:
For years, I have pondered the topic of Zhaozhou's cypress tree (Zhaozhou's cypress tree, referring to the famous Zen koan of Zen Master Zhaozhou about the cypress tree in the courtyard). I once thought I had gained some insight. One day, I asked myself: You are investigating the koan of the cypress tree in the courtyard. Since there is no logical path to follow, then how can you say that there is no logical path to follow?
I once sought the origin of the four emotions of joy, anger, sorrow, and pleasure, wondering what it was that could produce these emotions. Moreover, when one is joyful, where is anger? When one is angry, where is joy? When one is sorrowful, where is pleasure? When one is joyful, where is sorrow? I searched in the morning, searched in the evening, searched daily, searched monthly, searched yearly, and searched for years. Once I found their origin, I realized that in joy it is not a person, in anger it is not a person, in sorrow it is not a person, and in pleasure it is not a person; it is all 'I'. I am joyful, I am angry, I am sorrowful, I am pleased. I sought them myself and found that they are not external people or things. Although these are all expressions that have already been manifested, where is the origin of joy, anger, sorrow, and pleasure when these emotions have not yet arisen? Knowing this, one can discuss joy, anger, sorrow, and pleasure with you. And only those who understand joy, anger, sorrow, and pleasure can discuss the state of non-arising with you. Alas! Can the state of non-arising truly be spoken of? Can it truly not be spoken of? However, those who are skilled at expressing it express it through non-speaking, and express the state of non-speaking through speaking. What is impossible about that?
Are sounds and sights truly obstacles to the path of cultivation? Or are they not obstacles to the path of cultivation? Some say that pursuing sensory pleasures leads to cleverness being mistaken for wisdom, and the loss of true knowledge. But they do not know that the wind blowing through ten thousand pine trees creates sounds, and the moonlight illuminates a thousand peaks. Are these sounds or sights? Are they obstacles to the path of cultivation or not? Since these do not constitute obstacles, then would beautiful women singing and dancing necessarily obstruct the path of cultivation? If that were the case, then how could sounds and sights themselves obstruct the path of cultivation? It is people who obstruct themselves. People obstruct their own cultivation and blame sounds and sights, which is no different from Old Zhang drinking wine and Old Li getting drunk.
The dragon loves the deep pool, and the tiger loves the forest. Although they live in different environments, water and land, they both love places where they can conceal themselves. But they do not know that the dragon has no greed and the tiger has no malice. Even if they dwell on land and come out during the day, who would harm them? The reason people imprison them is because the dragon has a luminous pearl under its chin, and the tiger can eat people.
Perhaps some think that the sky is high because it is naturally high; the earth is
【English Translation】 Regarding the topic of Zhaozhou's cypress tree (Zhaozhou's cypress tree, referring to the famous Zen koan of Zen Master Zhaozhou about the cypress tree in the courtyard), I have been thinking for many years, and I once thought I had gained some insight. One day, I asked myself: You are investigating the koan of the cypress tree in the courtyard. Since there is no logical path to follow, then how can you say that there is no logical path to follow? I once sought the origin of the four emotions of joy, anger, sorrow, and pleasure, wondering what it was that could produce these emotions. Moreover, when one is joyful, where is anger? When one is angry, where is joy? When one is sorrowful, where is pleasure? When one is joyful, where is sorrow? I searched in the morning, searched in the evening, searched daily, searched monthly, searched yearly, and searched for years. Once I found their origin, I realized that in joy it is not a person, in anger it is not a person, in sorrow it is not a person, and in pleasure it is not a person; it is all 'I'. I am joyful, I am angry, I am sorrowful, I am pleased. I sought them myself and found that they are not external people or things. Although these are all expressions that have already been manifested, where is the origin of joy, anger, sorrow, and pleasure when these emotions have not yet arisen? Knowing this, one can discuss joy, anger, sorrow, and pleasure with you. And only those who understand joy, anger, sorrow, and pleasure can discuss the state of non-arising with you. Alas! Can the state of non-arising truly be spoken of? Can it truly not be spoken of? However, those who are skilled at expressing it express it through non-speaking, and express the state of non-speaking through speaking. What is impossible about that? Are sounds and sights truly obstacles to the path of cultivation? Or are they not obstacles to the path of cultivation? Some say that pursuing sensory pleasures leads to cleverness being mistaken for wisdom, and the loss of true knowledge. But they do not know that the wind blowing through ten thousand pine trees creates sounds, and the moonlight illuminates a thousand peaks. Are these sounds or sights? Are they obstacles to the path of cultivation or not? Since these do not constitute obstacles, then would beautiful women singing and dancing necessarily obstruct the path of cultivation? If that were the case, then how could sounds and sights themselves obstruct the path of cultivation? It is people who obstruct themselves. People obstruct their own cultivation and blame sounds and sights, which is no different from Old Zhang drinking wine and Old Li getting drunk. The dragon loves the deep pool, and the tiger loves the forest. Although they live in different environments, water and land, they both love places where they can conceal themselves. But they do not know that the dragon has no greed and the tiger has no malice. Even if they dwell on land and come out during the day, who would harm them? The reason people imprison them is because the dragon has a luminous pearl under its chin, and the tiger can eat people. Perhaps some think that the sky is high because it is naturally high; the earth is
厚自厚也。日之明。自明也。月之圓。自圓也。燈之光。自光也。殊不知離吾心則天失其高明。而地失其博厚矣。若然者。日之明。月之圓。燈之光。皆吾心之彩也。噫。人能知此。可與言天地之道乎。
平受為苦樂之因。苦樂為平受之果。三受互藉。無有暫停。如汲井輪。循環無始。忽憎忽愛。忽愛忽憎。憎愛忽窮。現平受容。忽攖逆順。受容隨失。失成愛憎。是以無受之明。如雲籠月。光不能顯。受盡云空。本月昭然。此受不可以無功而遣。不可以有功而驅。無功則受豈自空。有功則反資受地。反覆推循。理無所出。若然者。則受終不可空耶。受不可空。則眾生絕成佛之梯。諸佛塞度生之路。聖凡兩病。學佛何益。
天道憫疏略。人道貴周密。疏略者。於人則不競。於時則失利。周密者。於人則善競。於時則多利。競而多利者。雖取勝于目前。未必有益於身後也。不競而失利者。雖負敗於目前。未必無益於身後也。且人不勝天。敗豈有常哉。
毛道凡夫。初無見諦。于諸逆順憎愛無常。或我之所憎。人之所愛。或我之所愛。人之所憎。皆妄也。然而離妄求真。離波求水。未之有焉。故曰。迷悟真妄。如臂屈伸。本無背面。若悟者。妄即真也。迷者真即妄也。所以能屈能伸者。臂也。能真能妄者
【現代漢語翻譯】 現代漢語譯本 自身的厚重是因為它本身就是厚重的。太陽的光明，是因為它本身就是光明的。月亮的圓滿，是因為它本身就是圓滿的。燈的光亮，是因為它本身就是光亮的。卻不知道離開了我的心，那麼天就失去了它的高遠光明，大地就失去了它的廣博厚重。如果真是這樣，那麼太陽的光明、月亮的圓滿、燈的光亮，都是我心的色彩啊！唉！人如果能夠明白這個道理，就可以和他談論天地的法則了。
平靜的感受是苦和樂的原因，苦和樂是平靜感受的結果。三種感受互相憑藉，沒有停止的時候，就像汲水的水井輪，循環沒有開始。忽然憎恨忽然喜愛，忽然喜愛忽然憎恨，憎恨和喜愛到了盡頭，就顯現出平靜的感受。忽然遇到不順和順利，平靜的感受就隨著失去，失去就變成了喜愛和憎恨。因此，沒有感受的明凈，就像云籠罩著月亮，光亮不能顯現。感受消盡雲散天空，本來的月亮就顯現出來。這種感受不可以不費力氣就去除，也不可以用力氣去驅趕。不費力氣，那麼感受怎麼會自動空掉？用力氣，反而資助了感受的產生。反覆推究，道理無從產生。如果真是這樣，那麼感受終究是不可以空掉的嗎？感受不可以空掉，那麼眾生就斷絕了成佛的階梯，諸佛就堵塞了度化眾生的道路，聖人和凡人都生病，學佛有什麼用呢？
天道憐憫疏忽粗略，人道注重周全細密。疏忽粗略的人，在人際關係中就沒有競爭力，在時機上就會失去利益。周全細密的人，在人際關係中就善於競爭，在時機上就多得利益。競爭而多得利益的人，即使在眼前取得勝利，也未必對身後有益處。不競爭而失去利益的人，即使在眼前遭受失敗，也未必對身後沒有益處。況且人不能勝過天，失敗哪裡有常呢？
愚昧無知的凡夫，最初沒有證悟真理，對於各種不順和順利，憎恨和喜愛變化無常。有時我所憎恨的，卻是別人所喜愛的；有時我所喜愛的，卻是別人所憎恨的，這些都是虛妄的。然而離開虛妄去尋求真實，離開波浪去尋求水，從來沒有這樣的事情。所以說，迷惑和覺悟、真實和虛妄，就像手臂的彎曲和伸展，本來沒有正面和背面。如果覺悟的人，虛妄就是真實。迷惑的人，真實就是虛妄。所以能夠彎曲能夠伸展的，是手臂。能夠真實能夠虛妄的
【English Translation】 English version Its own thickness is because it is inherently thick. The sun's brightness is because it is inherently bright. The moon's roundness is because it is inherently round. The lamp's light is because it is inherently light. Yet, unknowingly, if separated from my mind, then the sky loses its height and brightness, and the earth loses its breadth and thickness. If that is so, then the sun's brightness, the moon's roundness, and the lamp's light are all colors of my mind! Alas! If a person can understand this principle, then one can discuss the Way of Heaven and Earth with them.
Neutral feeling is the cause of suffering and happiness; suffering and happiness are the result of neutral feeling. The three feelings rely on each other, without pause, like a well wheel, cycling without beginning. Suddenly hate, suddenly love; suddenly love, suddenly hate. When hate and love reach their end, neutral feeling appears. Suddenly encountering adversity and favor, neutral feeling is lost, and loss becomes love and hate. Therefore, the clarity of no feeling is like clouds covering the moon, the light cannot be revealed. When feeling is exhausted and the clouds dissipate, the original moon appears. This feeling cannot be removed effortlessly, nor can it be driven away forcefully. Without effort, how can feeling empty itself? With effort, it instead aids the ground of feeling. Repeatedly examining and following, no principle can emerge. If that is so, then feeling can never be emptied? If feeling cannot be emptied, then sentient beings are cut off from the ladder to Buddhahood, and Buddhas block the path to saving beings. Both saints and mortals are sick, what is the benefit of studying Buddhism?
The Way of Heaven pities negligence and carelessness; the Way of Man values thoroughness and meticulousness. Those who are negligent and careless lack competitiveness in relationships and lose opportunities in time. Those who are thorough and meticulous are good at competing in relationships and gain many advantages in time. Those who compete and gain many advantages, even if they achieve victory in the present, may not benefit their future. Those who do not compete and lose advantages, even if they suffer defeat in the present, may not be without benefit to their future. Moreover, man cannot overcome Heaven, how can defeat be constant?
Ordinary foolish beings initially have no true insight. Regarding all adversities and favors, hate and love are impermanent. Sometimes what I hate is what others love; sometimes what I love is what others hate. All of these are delusions. However, to seek truth apart from delusion, to seek water apart from waves, has never happened. Therefore, it is said that delusion and enlightenment, truth and falsehood, are like the bending and stretching of an arm, originally without front or back. If one is enlightened, delusion is truth. If one is deluded, truth is delusion. Therefore, what can bend and stretch is the arm. What can be true and can be false is
。心也。故知臂者不可以屈伸惑之。了心者。不可以迷悟拘之。
于諸欲境。觀若險崖。則染因為凈之資矣。于諸勝境。不生欣仰。則凈因為染之隙矣。故曰。境無染凈。惟精進者。則觸途成觀也。
地非水無以浮。水非地無以載。靜推兩者之功。卒不能折衷。能折衷者。可以為師矣。
天下皆知富貴之與貧賤。有而不無者也。昨天堂之與地獄。或者決以為無。殊不知富貴貧賤。既有而不無。奚獨天堂地獄。無而不有也哉。
吾賦性剛褊。人少有逆之。則勃然不悅。然而事過即忘之矣。噫。吾雖忘之。受吾觸者。安能忘之哉。若然者。我忘而人不忘。未忘也。須人我俱忘。始忘也。
夫見后而不見先者。未可與語春也。見下而不見上者。未可與語主也。故牛馬知牧而不知主。魚鳥知春而不知冬。殊不知非冬奚春。非主奚牧。皆不思耳。故思之思之。鬼神將通之。況主與冬哉。噫。人而不思。則去牛馬不遠矣。
夫萬物皆心也。以未悟本心。故物能障我。如悟本心。我能轉物矣。是以聖人促萬劫為一瞬。延一刻為千古。散一物為萬物。如片月在天。影臨萬水也。卷萬物為一物。如影散百川。一月所攝也。此非神力為之。吾性分如是耳。
不吃糖者不知甜。不吃醋者不知酸。
【現代漢語翻譯】 現代漢語譯本：心就是一切的根本。因此，要知道手臂的屈伸變化不會迷惑它，領悟了心的人，不會被迷惑和覺悟所束縛。 在各種慾望的境界面前，如果能觀想它們如同危險的懸崖，那麼染污的因反而可以成為凈化的資糧。在各種美好的境界面前，如果不產生欣喜仰慕之情，那麼凈化的因反而會成為染污的開端。所以說，境界本身沒有染污和清凈之分，只有精進的人，才能觸及任何事物都成為觀照的契機。 地如果沒有水就無法漂浮，水如果沒有地就無法承載。靜態地推究兩者各自的功用，最終也無法找到調和的辦法。能夠調和兩者的人，可以作為老師了。 天下的人都知道富貴和貧賤是實際存在的。然而說到天堂和地獄，有些人卻堅決認為沒有。殊不知富貴貧賤既然是實際存在的，為什麼唯獨天堂地獄，就沒有存在的可能呢？ 我的性情剛強急躁，別人稍微有違逆我的地方，我就會勃然不悅。然而事情過後就忘記了。唉，我雖然忘記了，但受到我冒犯的人，怎麼能夠忘記呢？如果這樣，我忘記了而別人沒有忘記，就等於沒有真正忘記。必須人我和俱都忘記，才算是真正的忘記。 如果只看到後面而看不到前面，就不能和他談論春天；只看到下面而看不到上面，就不能和他談論主人。所以牛馬只知道放牧而不知道主人，魚鳥只知道春天而不知道冬天。卻不知道沒有冬天哪裡來的春天，沒有主人哪裡來的放牧。都是因為不思考啊。所以要思考，再思考，鬼神都會幫助你通達，更何況是主人和冬天呢？唉，人如果不思考，那就和牛馬相差不遠了。 萬物都是心的顯現。因為沒有領悟本心，所以外物能夠障礙我。如果領悟了本心，我就能轉化外物了。因此，聖人能將漫長的劫數縮短為一瞬間，將短暫的一刻延長為千古，將一個物體分散為萬物，就像一輪月亮在天上，影子倒映在無數的水中一樣。也能將萬物收攝為一個物體，就像影子從無數的河流中消失，被一輪月亮所攝取一樣。這並非是神力所為，而是我們本性的自然顯現。 不吃糖的人不知道甜，不吃醋的人不知道酸。
【English Translation】 English version: The mind is the root of everything. Therefore, know that the bending and stretching of the arm cannot confuse it; one who understands the mind cannot be bound by delusion and enlightenment. When facing various realms of desire, if one can contemplate them as dangerous cliffs, then the cause of defilement can instead become a resource for purification. When facing various beautiful realms, if one does not generate feelings of joy and admiration, then the cause of purification can instead become an opening for defilement. Therefore, it is said that realms themselves have no defilement or purity; only for the diligent practitioner can every encounter become an opportunity for contemplation. Without water, the earth cannot float; without earth, water cannot be supported. Statically examining the functions of both, one ultimately cannot find a way to reconcile them. One who can reconcile them can be a teacher. Everyone in the world knows that wealth and poverty exist. However, when it comes to Heaven (the realm of celestial beings) and Hell (the realm of suffering), some people resolutely believe they do not exist. Little do they know that since wealth and poverty exist, why is it that Heaven and Hell cannot exist? My nature is rigid and impatient; if someone slightly contradicts me, I become displeased. However, after the matter passes, I forget it. Alas, although I forget it, how can those who were offended by me forget it? If that is the case, if I forget but others do not, then it is not true forgetting. Only when both I and others forget can it be considered true forgetting. If one only sees the back and not the front, one cannot discuss spring with them. If one only sees the bottom and not the top, one cannot discuss the master with them. Therefore, cattle and horses only know grazing but do not know the master; fish and birds only know spring but do not know winter. They do not know that without winter, where would spring come from? Without a master, where would grazing come from? It is all because they do not think. Therefore, think and think again, and even ghosts and spirits will help you understand, let alone the master and winter. Alas, if people do not think, then they are not far from cattle and horses. All things are manifestations of the mind. Because one has not realized the original mind, external things can obstruct me. If one realizes the original mind, I can transform external things. Therefore, sages can shorten countless eons into an instant, extend a moment into eternity, and scatter one thing into all things, like a single moon in the sky reflected in countless waters. They can also gather all things into one thing, like shadows disappearing from countless rivers, taken in by a single moon. This is not done by divine power, but is the natural manifestation of our nature. One who does not eat sugar does not know sweetness; one who does not eat vinegar does not know sourness.
甜酸尚爾。況大道乎。
夫一心不生。萬法無咎。人物交輳。本來廓如也。若然者。群芳非色。滂沛非聲明矣。故曰。哀樂相生。正明目而視之。不可得而見也。傾耳而聽之。不可得而聞也。
忍字為義。以刀刺心。則使識字曉義者。知觸事之際。念不可輕起也。如念起不當乎理。即拔慧刀以刺之。乃惡念消而善心長矣。善淳而化之。則幾乎道矣。忍也如是。可不儆哉。
吾問王子曰。仲由聞過則喜。令名無窮。奚哉。曰惟心虛者。能受善故。天地雖大。虛能包之。虛則久長。令名之無窮宜矣。
善惡無常。愛憎無住。故眾人可以希賢。賢人可以希聖。喜可以為怒。怒可以為喜。如四者有常。則聖人設教。益天下之愚矣。
羅籠五臟者。形骸也。主宰一身者。自心也。形骸可見。而五臟可知。唯自心。非但人莫能知。即自知自心。猶己眼觀己眼也。故介然有知。物即生心。今有人於此。召群愚而為叛。其討叛者。不以誠而以詐。豈唯叛不可討。使天下失信。自此始矣。
我未嘗見有大無明人。如有之。千尺層冰。一朝燸動。即汪洋莫測也。
若人以為骨賤氣昏。于大道不敢企焉。殊不知鱗蟲可以為龍。羽蟲可以為鳳。善惡無常。清濁無主。勤勤于善而不息。則近性。近則
【現代漢語翻譯】 現代漢語譯本： 甜和酸的味道尚且如此（容易分辨），更何況是深奧的大道呢？ 如果一心不生起妄念，萬法也就沒有過失。人和物聚集在一起，其本來的狀態是空曠寂靜的。如果真是這樣，那麼各種花朵也就不是色相，盛大的雨水也就不是聲音了。所以說，悲哀和快樂相互產生。用明亮的眼睛去看，也無法看到；側耳傾聽，也無法聽到。 『忍』字的含義，是用刀刺向心。這就能讓識字明理的人，在遇到事情的時候，知道不可以輕易動念。如果念頭生起不符合道理，就應該用智慧之刀刺向它，這樣惡念就會消除，善心就會增長。善心純正並能感化他人，那就接近於『道』了。『忍』是如此重要，怎能不警惕呢？ 我問王子說：『仲由（Zhong You，孔子的學生，以勇猛著稱）聽到別人指出他的過錯就高興，因此美名遠揚，這是為什麼呢？』王子回答說：『只有內心虛空的人，才能接受好的建議。天地雖然廣大，但虛空才能包容它。虛空才能長久，所以美名遠揚是應該的。』 善和惡沒有恒常不變的狀態，愛和憎也沒有固定的歸屬。所以普通人可以通過努力成為賢人，賢人也可以通過努力成為聖人。喜悅可以轉變為憤怒，憤怒也可以轉變為喜悅。如果這四者是恒常不變的，那麼聖人設立教化，就是白白地教導天下的愚人了。 包裹五臟六腑的是形體，主宰整個身體的是自己的心。形體可以被看見，五臟六腑可以被瞭解。只有自己的心，不僅別人無法瞭解，就連自己瞭解自己的心，也像是用自己的眼睛看自己的眼睛一樣困難。所以，稍微有一點知覺，外物就會引起內心的活動。現在有個人在這裡，召集一群愚蠢的人來造反，而討伐叛亂的人，不用誠實的方法而用欺騙的手段，這不僅不能平定叛亂，還會使天下人失去信任，而這種現象就從此開始了。 我從未見過非常愚昧無知的人。如果真有這樣的人，就像千尺厚的冰層，一旦被融化，就會變成深不可測的汪洋大海。 如果有人認為骨頭低賤，氣質昏濁，因此不敢追求大道，那就大錯特錯了。要知道，有鱗的蟲類可以變成龍，有羽毛的蟲類可以變成鳳。善和惡沒有恒常不變的狀態，清澈和污濁也沒有固定的歸屬。勤奮地行善而不停止，那就接近於本性了。接近本性，那麼...
【English Translation】 English version: Even sweetness and sourness are discernible. How much more so is the profound Great Path? If a single thought does not arise, then all dharmas are without fault. When people and things gather together, their original state is vast and empty. If this is so, then the myriad blossoms are not form, and the torrential rain is not sound. Therefore, it is said that sorrow and joy arise together. To look with clear eyes, one cannot see it; to listen with attentive ears, one cannot hear it. The character 『Ren』 (忍, forbearance) signifies righteousness, with a knife piercing the heart. This enables those who know how to read and understand righteousness to realize that when encountering matters, one should not lightly give rise to thoughts. If a thought arises that is not in accordance with reason, then one should use the sword of wisdom to pierce it, thus eliminating evil thoughts and increasing good intentions. When goodness is pure and can transform others, then it is close to the 『Dao』 (道, the Way). 『Ren』 is so important, how can one not be vigilant? I asked the prince, 『Zhong You (仲由, a disciple of Confucius known for his bravery) rejoiced when he heard of his faults, and therefore his good name was boundless. Why is this?』 The prince replied, 『Only those with an empty heart can receive good advice. Although heaven and earth are vast, emptiness can encompass them. Emptiness is long-lasting, so it is fitting that his good name is boundless.』 Good and evil are not constant, and love and hate have no fixed abode. Therefore, ordinary people can aspire to be virtuous, and virtuous people can aspire to be sages. Joy can turn into anger, and anger can turn into joy. If these four were constant, then the sages would have established teachings in vain, only to benefit the foolish of the world. What encloses the five viscera is the physical body, and what governs the entire body is one's own mind. The physical body can be seen, and the five viscera can be understood. Only one's own mind, not only can others not know it, but even oneself knowing one's own mind is like one's own eye looking at one's own eye. Therefore, with the slightest awareness, objects will give rise to mental activity. Now, if there is someone here who gathers a group of fools to rebel, and those who are suppressing the rebellion do not use sincerity but use deception, not only will the rebellion not be quelled, but it will also cause the world to lose faith, and this phenomenon will begin from here. I have never seen a person of great ignorance. If there were such a person, it would be like a thousand-foot layer of ice, which, once melted, would become an unfathomable ocean. If someone thinks that bones are base and temperament is dull, and therefore dares not aspire to the Great Path, then they are greatly mistaken. One should know that scaled insects can become dragons, and feathered insects can become phoenixes. Good and evil are not constant, and purity and turbidity have no fixed abode. Diligently doing good without ceasing is close to one's nature. Being close to one's nature, then...
順。順則化。化則虛。虛則靈。然虛而靈者。即心而求耶。外心而求耶。即心而求。則把柄在我。不屬造物明矣。若然者。骨之貴賤。氣之清濁。豈有常哉。顧其所習如何耳。故曰。性相近也。習相遠也。必以骨賤氣昏。而不能聖。此自棄之徒也。既自棄矣。雖終年日月。與聖人為侶。亦不能熏之矣。況下焉者乎。
人爲萬物之靈。雖五尺童子。亦能習而言之。及徴其所謂靈者何物。雖大儒老衲。未始不罔錯者也。故曰。事事尋常總不差。相逢舉著便淆訛。且道病根在恁么處。參三十年來為汝說破。
天生日月。不為穿窬而張明。地闕江湖。不為車馬而設險。然行者之惡險。盜者之惡明。不啻吳越之仇也。惟天廢日月。地塞江湖。則兩者無憾矣。噫。天廢日月。則群生失明。地塞江湖。則萬物焦心。故天不為盜者之惡明而廢日月。地不為行者之惡險而塞江湖。仲尼不為桓魋之疾賢而避是非也。
或曰。子之道不能行。因毀者之多耳。曰吾道之不能行。非毀者之過也。過在吾修道之弗誠耳。誠則感物必弘矣。雖然昔人有聞乞肉聲而悟道。睹桃花而識心。豈既死之豬。無知之木。賢于吾者耶。
介然有知。召毀之始。廓然無我。縱毀誰知。無知而知。不昧是非。此可毀乎。不可毀乎。
或
【現代漢語翻譯】 現代漢語譯本：順應自然規律，就能達到化境；達到化境，就能虛空無滯；虛空無滯，就能產生靈性。然而，這種虛空而靈妙的狀態，是在內心尋求呢？還是在內心之外尋求呢？如果在內心尋求，那麼主導權就掌握在自己手中，顯然不屬於造物主所能掌控的。如果這樣，人的資質是高貴還是低賤，稟賦是清明還是昏濁，難道是固定不變的嗎？關鍵在於他所學習的內容如何罷了。所以說：『人的本性是相近的，但由於後天的習染而變得疏遠了。』如果一定認為資質低下、稟賦昏濁的人就不能成為聖人，這就是自暴自棄的人。既然已經自暴自棄了，即使終年累月與聖人為伴，也不能被聖人的德行所薰陶了，更何況是資質更差的人呢？
人是萬物中最有靈性的。即使是五尺高的孩童，也能通過學習來談論靈性。等到追問他所說的靈性是什麼，即使是大學者、老和尚，也未嘗不感到迷惑和錯亂。所以說：『事事尋常總不差，相逢舉著便淆訛。』且說病根在哪裡？讓我用三十年的參悟來為你點破。
上天創造日月，不是爲了方便盜賊而顯光明；大地形成江河湖泊，不是爲了方便車馬而設定險阻。然而，趕路的人厭惡險阻，盜賊厭惡光明，就像吳國和越國之間的仇恨一樣。只有上天廢棄日月，大地填塞江河湖泊，這兩者才不會感到遺憾。唉！上天廢棄日月，那麼眾生就會失去光明；大地填塞江河湖泊，那麼萬物就會焦渴而死。所以上天不會因為盜賊厭惡光明而廢棄日月，大地不會因為趕路的人厭惡險阻而填塞江河湖泊。仲尼（仲尼：孔子的字）不會因為桓魋（桓魋：春秋時期宋國的大夫，為人兇暴）嫉妒賢能而回避是非。
有人說：『您的道不能推行，是因為詆譭您的人太多了。』我說：『我的道不能推行，不是詆譭者的過錯，而是我修道不夠真誠。』如果真誠，那麼感化萬物的力量必然會很強大。雖然如此，過去有人聽到乞討肉的聲音而悟道，看到桃花而認識到本心。難道死去的豬、無知的樹木，比我賢能嗎？
稍微有了知覺，詆譭就開始了。完全沒有了自我，縱然詆譭又有誰知道呢？在無知中產生知，就不會昧於是非。這樣的人可以被詆譭嗎？不可以被詆譭嗎？
有人問。
【English Translation】 English version: To accord with the natural order is to transform. To transform is to become void. To become void is to become spiritually potent. But is this state of voidness and spiritual potency sought within the mind, or outside the mind? If sought within the mind, then the control lies in my own hands, clearly not belonging to the Creator. If so, are the qualities of bones noble or base, the nature of qi (qi: vital energy) clear or turbid, fixed? It depends on what one learns. Therefore, it is said, 'By nature, people are similar; through practice, they become different.' To insist that those with base bones and turbid qi cannot become sages is to abandon oneself. Having abandoned oneself, even spending years with sages will not imbue one with their virtue, let alone those of lesser quality.
Humans are the most spiritually intelligent of all beings. Even a five-foot-tall child can learn to speak of spirituality. But when asked what this spirituality is, even great scholars and old monks are often confused and mistaken. Therefore, it is said, 'In ordinary matters, there is never a mistake; but when discussed, confusion arises.' Where does the root of the problem lie? Let me, with thirty years of contemplation, reveal it to you.
Heaven creates the sun and moon, not to provide light for thieves. Earth forms rivers and lakes, not to create obstacles for carriages and horses. Yet, travelers hate obstacles, and thieves hate light, as much as the hatred between Wu and Yue (Wu and Yue: ancient rival states). Only if Heaven abolishes the sun and moon, and Earth fills in the rivers and lakes, would both be without regret. Alas! If Heaven abolishes the sun and moon, all beings will lose light. If Earth fills in the rivers and lakes, all things will wither. Therefore, Heaven does not abolish the sun and moon because thieves hate light, nor does Earth fill in the rivers and lakes because travelers hate obstacles. Zhongni (Zhongni: Confucius's courtesy name) did not avoid right and wrong because Huan Tui (Huan Tui: a violent official in the state of Song during the Spring and Autumn period) was jealous of the virtuous.
Someone asks, 'Your Dao (Dao: the Way) cannot be practiced because there are too many who slander you.' I say, 'My Dao cannot be practiced not because of the slanderers, but because my cultivation of the Dao is not sincere enough.' If sincere, then the power to influence all things will be great. However, in the past, someone attained enlightenment upon hearing the sound of begging for meat, and someone recognized their mind upon seeing a peach blossom. Are dead pigs and ignorant trees more virtuous than I?
With the slightest awareness, slander begins. With complete egolessness, who would know even if slandered? Knowing without knowing, one is not ignorant of right and wrong. Can such a person be slandered? Cannot be slandered?
Someone asks.
曰。牛頭融公未見四祖時。則百鳥銜花。天人獻供。既見之後。花鳥不來。天人絕響。何哉。曰鬼神敬德而不知道。知道則孰非聖人。何花鳥天人之別哉。
夫天理之與人慾。微塵之與大地。果一乎哉。果二乎哉。一之則眾人皆聖人也。不一。則是聖人設教為無益也。故知冰即水者。冰非有也。知水即冰者。水非有也。水非有則理不礙事。冰非有則事不礙理。事不礙理。則行彌十界而常寂。理不礙事。則知周萬物而不勞。不勞則教無不施。常寂則道無不一。道無不一。如花在春。教無不施。如春在花。果一乎哉。果二乎哉。
或曰。惠迪吉。從逆兇。有是乎哉。噫。無是則日月可以使之墜。江海可以使之枯矣。今日月在天。江海固然。有是乎哉。無是乎哉。
昔有指鹿為馬。證龜成鱉者。天下不平之。今則指鹿為麟。證龜為龍。天下皆然之。哀哉。
夫風之驅云。水之轉石。何無心而有力焉。情之昏性。習之惑知。亦若莫之為而為之。其有心也耶。無心也耶。何力捍而莫能制乎。
陽燧取火。方諸取水。故向月則水注。向日則火然。夫水之與火。果生於日月乎。果生於諸燧乎。果生於盤艾乎。若生於日月。則非諸燧水何不注。火何不然。若生於諸燧。未向日月時。亦何不注不然耶。知
【現代漢語翻譯】 現代漢語譯本： 有人問：『牛頭融公（Niutou Rong Gong，禪宗大師）未見四祖（Fourth Patriarch，禪宗四祖道信）時，百鳥銜花，天人獻供；既見之後，花鳥不來，天人絕響，這是為什麼呢？』 答：『鬼神敬的是德行而不知道真理。如果知道了真理，那麼誰不是聖人呢？又何必區分花鳥天人呢？』
天理與人慾，微塵與大地，究竟是一還是二呢？如果是一，那麼所有的人都是聖人；如果不是一，那麼聖人設教就沒有意義了。所以，知道冰就是水，那麼冰就不是真實存在的；知道水就是冰，那麼水也不是真實存在的。水不是真實存在的，那麼真理就不會妨礙事物；冰不是真實存在的，那麼事物就不會妨礙真理。事物不妨礙真理，那麼行為遍及十界而常處於寂靜之中；真理不妨礙事物，那麼智慧周遍萬物而不費力。不費力，那麼教化無處不施行；常寂靜，那麼道無處不歸一。道無處不歸一，就像花在春天一樣；教化無處不施行，就像春天在花中一樣。究竟是一還是二呢？』
有人說：『順應天道則吉祥，違背天道則兇險，有這回事嗎？』 唉！如果沒有這回事，那麼就可以讓日月墜落，讓江海枯竭了。現在日月在天上，江海依然存在，難道有這回事嗎？難道沒有這回事嗎？』
過去有指鹿為馬，證實烏龜變成鱉的人，天下人都認為不公平。現在卻是指鹿為麒麟，證實烏龜變成龍，天下人都認為是對的。可悲啊！』
風吹動云，水轉動石頭，為什麼無心卻有力量呢？情感迷惑本性，習氣迷惑智慧，也好像不是誰在做卻自然而然地發生了。這究竟是有心呢，還是無心呢？為什麼用盡力量也無法阻止呢？』
陽燧（Yangsui，古代取火工具）取火，方諸（Fangzhu，古代取水工具）取水，所以對著月亮水就出現，對著太陽火就燃燒。那麼水和火，究竟是產生於日月呢？還是產生於陽燧和方諸呢？還是產生於盤艾（Panai，盛放陽燧和方諸的器具）呢？如果產生於日月，那麼為什麼不是所有的陽燧都能取水，所有的方諸都能取火呢？如果產生於陽燧和方諸，那麼在沒有對著日月的時候，為什麼不能取水和取火呢？要知道……
【English Translation】 English version: Someone asked: 'When Niutou Rong Gong (Master Niutou Rong, a Chan master) had not yet met the Fourth Patriarch (Fourth Patriarch Daoxin, the fourth patriarch of Chan Buddhism), hundreds of birds would carry flowers and heavenly beings would offer tribute. After he met the Fourth Patriarch, the flowers and birds no longer came, and the heavenly beings ceased their sounds. Why is this?' The answer: 'Ghosts and spirits respect virtue but do not understand the truth. If they understood the truth, then who would not be a sage? Why then distinguish between flowers, birds, and heavenly beings?'
Are heavenly principles and human desires, a speck of dust and the great earth, ultimately one or two? If they are one, then all people are sages. If they are not one, then the sage's teachings are meaningless. Therefore, knowing that ice is water means that ice is not truly existent. Knowing that water is ice means that water is not truly existent. If water is not truly existent, then principle does not obstruct phenomena. If ice is not truly existent, then phenomena do not obstruct principle. If phenomena do not obstruct principle, then actions pervade the ten realms while remaining in constant stillness. If principle does not obstruct phenomena, then wisdom encompasses all things without effort. Without effort, then teachings are applied everywhere. In constant stillness, then the Way is unified everywhere. The Way is unified everywhere, like flowers in spring. Teachings are applied everywhere, like spring in flowers. Are they ultimately one or two?'
Someone said: 'Following the Way brings good fortune, opposing the Way brings misfortune. Is this true?' Alas! If this were not true, then the sun and moon could be made to fall, and the rivers and seas could be made to dry up. Now the sun and moon are in the sky, and the rivers and seas remain. Is this true? Is this not true?'
In the past, there were those who called a deer a horse, and those who proved a turtle to be a soft-shelled turtle. The world considered this unfair. Now, they call a deer a unicorn, and prove a turtle to be a dragon, and the world considers this correct. How sad!'
The wind drives the clouds, and the water turns the stones. Why is it that they are without intention yet have power? Emotions confuse the nature, and habits delude the wisdom. It is as if they happen without anyone doing them. Is this with intention, or without intention? Why is it that no amount of force can stop them?'
The Yangsui (a tool for obtaining fire in ancient times) obtains fire, and the Fangzhu (a tool for obtaining water in ancient times) obtains water. Therefore, when facing the moon, water appears, and when facing the sun, fire burns. Then, do water and fire originate from the sun and moon? Or do they originate from the Yangsui and Fangzhu? Or do they originate from the Panai (a container for holding the Yangsui and Fangzhu)? If they originate from the sun and moon, then why can't all Yangsui obtain water, and all Fangzhu obtain fire? If they originate from the Yangsui and Fangzhu, then why can't they obtain water and fire when not facing the sun and moon? Know that...
此則可與語神化矣。
有形而最大者。莫過乎天地。無形而最大者。莫過乎太虛。包諸有無而最大者。莫過乎自心。自心如鏡之光。兩者光中之影也。故見光者。則影無留礙。執影者。則本光常失。本光常失。則光用不顯。光用不顯。則影執不消。安有即影見光者。與之言自心之光乎。
夫形者。心之影。影者。形之影。今有人於此。圖影欲真。殊不知縱真。影也。生形者。豈可以筆墨圖之哉。
或曰。何物非心哉。但因分別而心成物耳。直不分別。物物皆心也。故馬顧影而不驚。狐見侶而不疑。初無二見故也。
火可見。此相火。非性火。若性火則周遍而不可見。故凡薪傳則見。不傳則不見者。相火非性火也。乃若云。水性濕。火性熱。此則又以性喻義耳。
以世眼觀人。不足盡人。何以故。地獄眾生。見丈六金身。如黑象腿。佛尚如此。況其他乎。
有我。則我在天地中。無我。則天地在我中。
如現前各人之身。畢竟因何而有。究其所歸。父母情未動。赤白決不流。身何所有。父母既情動。四大隨感生。精華非形質。似形而非形。非形任運長。所以有此身。由是而觀。以父母情動為因。赤白二交而為緣。窮身之因與緣。不過如此。乃心之因。則在我而不在父母。父
【現代漢語翻譯】 現代漢語譯本： 此話可以用來形容語言的神奇作用了。
有形體而最大的，莫過於天地。無形體而最大的，莫過於太虛（宇宙的空曠）。包含所有有形和無形而最大的，莫過於自心（自己的心）。自心就像鏡子的光芒，有形之物和無形之物都是光中的影子。所以，見到光的人，影子就不會成為阻礙；執著于影子的人，就會常常失去本來的光芒。本來的光芒常常失去，那麼光的作用就不會顯現；光的作用不顯現，那麼對影子的執著就不會消除。哪裡有通過影子就能見到光的人呢？和這樣的人談論自心的光芒嗎？
形體是心的影子，影子是形體的影子。現在有個人在這裡，試圖把影子畫得逼真，卻不知道即使畫得再真，也只是影子。產生形體的，難道可以用筆墨描繪出來嗎？
有人問：『什麼東西不是心呢？』只是因為分別才使心成為物罷了。直接不分別，萬物都是心。所以馬看著自己的影子而不驚慌，狐貍見到同伴而不懷疑，最初就沒有二元的看法。
火可以被看見，這是相火（現象之火），不是性火（本質之火）。如果是性火，那麼它就周遍一切而不可見。所以凡是新增柴火就可見，不新增柴火就不可見的，是相火而不是性火。至於說，水性濕潤，火性炎熱，這又是用性質來比喻道理罷了。
用世俗的眼光看人，不能完全瞭解人。為什麼呢？地獄的眾生，見到丈六金身（佛像），就像黑象的腿。佛尚且如此，更何況其他人呢？
有我，那麼我就在天地之中；無我，那麼天地就在我之中。
就像現在各位的身軀，究竟是因為什麼而有的呢？追究它最終的歸宿。父母的情慾沒有發動，赤白二精（精子和卵子）絕對不會流動，身體從何而來？父母的情慾一旦發動，四大（地、水、火、風）隨著感應而生。精華不是形體，像形體卻又不是形體。不是形體卻自然生長，所以才有了這個身體。由此看來，以父母的情慾發動為因，赤白二精交合為緣，窮究身體的因和緣，不過如此。而心的因，則在於自身而不在父母。
【English Translation】 English version: This saying can be used to describe the miraculous function of language.
Among things with form, nothing is greater than Heaven and Earth. Among things without form, nothing is greater than the Great Void (the emptiness of the universe). Among things that encompass both form and formlessness, nothing is greater than one's own mind (self-mind). The self-mind is like the light of a mirror; both things with form and things without form are shadows within that light. Therefore, those who see the light will not be hindered by shadows; those who cling to shadows will often lose the original light. If the original light is often lost, then the function of the light will not manifest; if the function of the light does not manifest, then the clinging to shadows will not be eliminated. Where can one find someone who can see the light through the shadow? Would you discuss the light of the self-mind with such a person?
Form is the shadow of the mind, and the shadow is the shadow of form. Now, there is someone here who tries to paint the shadow to make it look real, but he does not know that even if it is painted realistically, it is still just a shadow. Can that which produces form be depicted with brush and ink?
Someone asks: 'What is not the mind?' It is only because of discrimination that the mind becomes things. If one directly does not discriminate, all things are the mind. Therefore, a horse looks at its own shadow without being startled, and a fox sees its companion without suspicion, because there is initially no dualistic view.
Fire can be seen; this is 'phenomenal fire' (xiang huo), not 'essential fire' (xing huo). If it were essential fire, then it would be all-pervasive and invisible. Therefore, whatever is visible when fuel is added and invisible when fuel is not added is phenomenal fire, not essential fire. As for saying that water is wet and fire is hot, this is merely using qualities to illustrate principles.
Looking at people with worldly eyes is not enough to fully understand them. Why? Beings in hell see the sixteen-foot golden body (zhang liu jin shen) (Buddha image) as the leg of a black elephant. If the Buddha is seen like this, what about others?
If there is 'I', then 'I' am in Heaven and Earth; if there is no 'I', then Heaven and Earth are in 'I'.
Like the bodies of each of you present here, what is the ultimate cause of their existence? Investigate their final destination. If the parents' desire has not stirred, the red and white essences (chi bai er jing) (sperm and egg) will definitely not flow; where does the body come from? Once the parents' desire stirs, the four elements (si da) (earth, water, fire, wind) arise in response. The essence is not a form, it resembles a form but is not a form. It is not a form, yet it grows naturally, and that is why there is this body. From this perspective, the parents' stirring of desire is the cause, and the union of the red and white essences is the condition. Exhaustively investigating the cause and condition of the body, it is nothing more than this. As for the cause of the mind, it lies within oneself and not in the parents.
母雖交會。我若無憎愛。想豈無故投。以是而推之。因境生心。則境為生心之因。感受氣分亦緣也。
心力無狀。取功名而試之。此試之有也。次忘身心而試之。此試之無也。有無俱試而弗醉。始能妙萬物而神矣。故曰。能豪傑而未聖賢者。執有心堅。事所以遂也。惟豪傑而能聖賢者。有無之主也。噫。有之主。尚難立。況無之主乎。昔人有言曰。有無二法。攝盡一切法。非獨立於有無之初。而用有無者。惡能吐此與。
凈瓶數枝花。無生殘紅墮。水面點胭脂。亦是春深路。惟心之外。別無一法。離心有法。無有是處。若知此者。長於金屋。死於泥塗。籧篨為棺。何異驪山。驪山秦槨。鑿石千仞。骨鄰下天。可謂深藏。藏深冗深。盜得致富。由是觀之。泥塗秦槨。孰我孰若。是以達人。未死忘生。未生忘死。空中種樹。春豈有邊。花開結果。實佔大地。
無生若可知。為有知。知無生無知。知無生有知。則生已有生。安知無生哉。無知知無生。既曰無知。誰知無生。若知無生。還同有知。
生無所立。謂之行屍。死有所負。謂之債鬼。
地大四塵成。水大三塵。火大二塵。風大一塵。故塵多者質重。質重者力微。唯心無一塵。故力不可思議。塵謂色香味觸也。
一身之親。莫親
【現代漢語翻譯】 現代漢語譯本 即使母親交合，如果我沒有憎恨或喜愛的念頭，怎麼會無緣無故地投生呢？由此推論，因為外境而生起心念，那麼外境就是生起心念的原因，感受氣息和名分也是因緣。
心力沒有形狀，用追求功名來試驗它，這是『有』的試驗。進一步忘記身心來試驗它，這是『無』的試驗。如果能同時試驗『有』和『無』而不迷惑，才能巧妙地運用萬物而達到神奇的境界。所以說，能夠成為豪傑但不能成為聖賢的人，是執著于『有』的心念堅定，事情因此能夠成功。只有豪傑才能成為聖賢，因為他們是『有』和『無』的主宰。唉！成為『有』的主宰尚且困難，更何況是『無』的主宰呢？古人有話說：『有』和『無』兩種方法，涵蓋了一切法。不是獨立於『有』和『無』的初始狀態，而運用『有』和『無』的人，怎麼能說出這樣的話呢？
凈瓶里插著幾枝花，沒有生滅，殘紅凋落，落在水面上，像是點綴的胭脂，這也是春色深濃的景象。只有心之外，沒有其他任何法。離開心而存在法，是沒有道理的。如果明白這個道理，即使長於金屋，死於泥塗，用籧篨（qú chú，用竹篾、蒲草等編織成的粗席）做棺材，和葬在驪山（lí shān）又有什麼區別呢？驪山秦始皇的棺槨，開鑿石頭千仞之深，屍骨接近天界，可以說是深藏了。藏得越深，漏洞也越多，盜墓的人因此致富。由此看來，泥塗和驪山的秦始皇棺槨，哪個對我更有利呢？因此，通達的人，未死就忘記了生，未生就忘記了死，在空中種樹，春天哪裡有邊際？花開結果，果實佔據大地。
如果『無生』可以被認知，那就是『有知』。認知『無生』是『無知』，認知『無生』是『有知』，那麼生已經有了生，怎麼能知道『無生』呢？『無知』認知『無生』，既然說是『無知』，誰來認知『無生』？如果認知『無生』，還是和『有知』一樣。
生沒有立足之處，叫做行屍走肉。死後還揹負著債務，叫做討債鬼。
地大由四種微塵組成，水大由三種微塵組成，火大由兩種微塵組成，風大由一種微塵組成。所以微塵越多，物質越重，物質越重，力量越微弱。只有心沒有一種微塵，所以力量不可思議。微塵指的是色、香、味、觸。
一身之中，最親近的莫過於...
【English Translation】 English version Even if the mother engages in intercourse, if I have no thoughts of hatred or love, how could I be born without a reason? From this, it can be inferred that the mind arises because of external circumstances, then the external circumstances are the cause of the mind arising, and the feeling of breath and name are also conditions.
The power of the mind has no form. To test it by pursuing fame and fortune is a test of 'existence'. Further, to test it by forgetting the body and mind is a test of 'non-existence'. If one can test both 'existence' and 'non-existence' without being confused, then one can skillfully use all things and reach a miraculous state. Therefore, it is said that those who can become heroes but not sages are those whose minds are firmly attached to 'existence', and things can therefore be successful. Only heroes can become sages because they are the masters of 'existence' and 'non-existence'. Alas! It is difficult to be the master of 'existence', let alone the master of 'non-existence'? The ancients have said: 'Existence' and 'non-existence' are two methods that encompass all dharmas. Those who do not stand independently at the beginning of 'existence' and 'non-existence' and use 'existence' and 'non-existence', how can they say such words?
Several branches of flowers are inserted in a clean vase. Without arising or ceasing, the fallen red petals float on the water's surface, like rouge dots, which is also a scene of deep spring. Only outside the mind, there is no other dharma. To have dharma apart from the mind is unreasonable. If one understands this principle, even if one grows up in a golden house and dies in the mud, what is the difference between using a 'qú chú' (coarse mat woven from bamboo strips, reeds, etc.) as a coffin and being buried in Mount Li ('lí shān')? The coffin of Qin Shi Huang in Mount Li, carved thousands of feet deep into the stone, with bones close to the heavens, can be said to be deeply buried. The deeper it is buried, the more loopholes there are, and grave robbers become rich because of it. From this point of view, which is more beneficial to me, the mud or the coffin of Qin Shi Huang in Mount Li? Therefore, enlightened people forget life before death and forget death before birth. Planting trees in the air, where is the edge of spring? Flowers bloom and bear fruit, and the fruit occupies the earth.
If 'non-birth' can be known, then it is 'having knowledge'. To know 'non-birth' is 'no knowledge', to know 'non-birth' is 'having knowledge', then birth already has birth, how can one know 'non-birth'? 'No knowledge' knows 'non-birth', since it is said to be 'no knowledge', who knows 'non-birth'? If one knows 'non-birth', it is still the same as 'having knowledge'.
Life without a foothold is called a walking corpse. Death with debts is called a debt-collecting ghost.
The earth element is composed of four dusts, the water element of three dusts, the fire element of two dusts, and the wind element of one dust. Therefore, the more dust there is, the heavier the substance, and the heavier the substance, the weaker the force. Only the mind has no dust, so its power is inconceivable. Dust refers to form, smell, taste, and touch.
Among the closest things to oneself...
于皮。是故以針刺皮。悽然覺痛難禁焉。然皮之親。不若肉之親。肉之親。不若骨之親。骨之親。不若髓之親。髓之親。不若心之親。故曰。心生則種種法生。今天下不唯不以親者為親。反以不親者為親。是以親親者。終不親矣。嗚呼。心作天堂。心作地獄。心作聖人。心作眾人。至於大之天地。廣之萬物。皆心之造作。而世之號稱聰明有識者。若問其身與心之所從來。皆莫知何說也。此而不悲。更復何悲。
夫喜怒無常。其猶板筑。而人情膠執。妄結悲歡。是以仇如吳越。愛如妻子。一言相合。即割封成好。一事相乖。即背恩忘義。悠悠古今。率惑于茲。惟有道者。知喜可使怒。怒可使喜。二俱無常。視同映象。故好惡交前。而心常間也。
一念不生。孤明圓照。六塵葑蔀。本妙失真。是以情波浩瀚。業火焦然。三界朽居。並遭焚溺。唯徹見自心者。知念不單生。必籍塵起。塵難獨立。必憑念彰。反覆推尋。當處寂滅。故神珠在掌。光非外來。悟物除真。而不作用想也。
四十八愿。彌陀如來因中為法藏比丘時。對世自在王佛。所發之愿也。若以眾生有思惟心測度之。即一愿尚難擔荷。況四十八愿哉。殊不知于理推之。虛空之無際。天地之高厚。萬物之廣多。聖乎凡乎。有知乎。無知乎。皆不越
我自心者也。故曰。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。漚滅空本無。況復諸三有。以此觀之。則法藏所發之愿。如來印證之辭。證之於理。即之於事。皎如日星。夫復何疑。又眾生習俗庸鄙。識不高明。橫計六尺之軀為身。方寸之心為心。無論貴賤賢愚。榮榮辱辱。順順逆逆。窮神殫慮。嚴飾萬態。自生至死。無須臾之休歇者。特未能窺破此身此心耳。是以大覺聖人。愍而哀之。發廣大之愿。昭廓心境。使一切眾生。豁清慧目。獲無身之身。無心之心。無身則大患永息。無心則勞勤頓空。故曰。大患莫若於有身。勞勤莫先於有智也。然則無身之身。形充八極。無心之心。照窮萬有。人爲萬物之靈。於此大身廣心。冥然不悟。局于臭軀殼上。墮于妄想夢中。毫不自覺。反乃驚怪於法藏比丘者。果靈乎哉。
達觀未見樹而夢藤。莊周自知人而化蝶。然藤無知。而蝶有知。無知則無情。有知則有識。無情必無感。有識必有因。無感而入夢。有識而相緣。一以此夢。一以彼夢。夢雖無別。夢源匪同。惟知源者。可詳夢也。
夫道之在人。如空在谷。谷也者。千呼則千應。萬呼則萬響。以其空在故也。人為萬物靈。以惡言觸之。即勃然而怒。以美言獎之。則春然而喜。千觸則千怒。萬獎則萬喜。
【現代漢語翻譯】 現代漢語譯本： 這都是我自心的顯現。所以說，『在空寂廣大覺悟之中，猶如大海生起一個水泡。所有充滿業力的微塵國土，都依賴於空性而生。水泡破滅，空性本體原本就沒有生滅。更何況是欲界、色界、無色界這三有世間呢？』以此來觀察，那麼Dharmākara（法藏比丘）所發的大愿，以及如來的印證之辭，從道理上驗證，在事實上考察，就像太陽和星星一樣明亮，還有什麼可以懷疑的呢？ 而且眾生習氣庸俗淺薄，見識不高明，總是錯誤地認為這六尺之軀是自身，這方寸之心是真心。無論是富貴貧賤，賢能愚笨，榮耀屈辱，順利逆境，都窮盡心神，竭盡思慮，極力裝飾各種形態，從生到死，沒有片刻的休息，這都是因為未能看破這個身體和這個心啊！因此，大覺悟的聖人，憐憫和哀嘆他們，發起廣大的誓願，開闊他們的心境，使一切眾生，都能開啟清明的智慧之眼，獲得無身之身，無心之心。沒有了身，那麼巨大的憂患就永遠止息；沒有了心，那麼辛勤的勞作就立刻空寂。所以說，『最大的憂患莫過於有身，辛勤的勞作莫過於有智。』既然如此，那麼無身之身，其形體充滿整個宇宙；無心之心，其光明照遍萬有。人作為萬物之靈，對於這個廣大的身和心，卻茫然不覺悟，侷限於這個臭皮囊上，沉溺於虛妄的幻想夢境中，毫不自覺。反而對Dharmākara（法藏比丘）感到驚訝奇怪，這能算是靈性嗎？ 達觀的人沒有見到樹木就夢見了藤蔓，莊周自認為自己是人卻夢化為蝴蝶。然而藤蔓沒有知覺，而蝴蝶有知覺。沒有知覺就沒有情感，有知覺就有意識。沒有情感必然沒有感應，有意識必然有因緣。沒有感應而進入夢境，有意識而相互關聯。一個以此夢境，一個以彼夢境，夢境雖然沒有區別，夢境的根源卻不相同。只有知道根源的人，才可以詳細地瞭解夢境。 道存在於人，就像空存在於山谷中。山谷，呼喊千次就有千次的迴應，呼喊萬次就有萬次的迴響，因為山谷是空曠的。人是萬物之靈，用惡語觸犯他，立刻勃然大怒；用美言讚揚他，就滿面春風地高興。觸犯千次就憤怒千次，讚揚萬次就高興萬次。
【English Translation】 English version: These are all manifestations of my own mind. Therefore, it is said, 'Within the vast awakening of emptiness, it is like a bubble arising in the ocean. All the lands of infinitesimal dust filled with karma, depend on emptiness for their existence. When the bubble bursts, the essence of emptiness originally has no arising or ceasing. How much more so are the three realms of existence?' Observing in this way, then the vows made by Dharmākara (Dharmākara, meaning 'Treasure of Dharma'), and the words of endorsement by the Tathāgata (如來), when verified by reason and examined in reality, are as clear as the sun and stars. What more can there be to doubt? Moreover, sentient beings' habits are mundane and shallow, their understanding is not profound. They mistakenly consider this six-foot body as themselves, and this inch-square heart as their true mind. Whether rich or poor, wise or foolish, in glory or disgrace, in favorable or adverse circumstances, they exhaust their minds and thoughts, striving to adorn all kinds of forms. From birth to death, they have no moment of rest. This is because they have failed to see through this body and this mind! Therefore, the Greatly Awakened Sage, out of compassion and pity for them, made vast vows, broadened their minds, and enabled all sentient beings to open their clear eyes of wisdom, to obtain a body without a body, and a mind without a mind. Without a body, then the great suffering will be forever extinguished; without a mind, then the diligent labor will immediately become empty. Therefore, it is said, 'The greatest suffering is no greater than having a body, and diligent labor is no greater than having intelligence.' If this is so, then the body without a body fills the eight extremes; the mind without a mind illuminates all things. Humans, as the most intelligent of all beings, are unaware of this vast body and mind, confined to this stinking carcass, and immersed in delusional dreams, without any self-awareness. Instead, they are surprised and amazed at the Bhikshu Dharmākara (Dharmākara, meaning 'Treasure of Dharma'). Can this be considered intelligence? A person of great insight dreams of vines without seeing trees, and Zhuang Zhou (莊周) knew himself as a man but transformed into a butterfly in a dream. However, vines have no awareness, while butterflies have awareness. Without awareness, there is no emotion; with awareness, there is consciousness. Without emotion, there is no feeling; with awareness, there is cause and condition. Entering a dream without feeling, and relating to each other with awareness. One dreams with this, and the other dreams with that. Although the dreams are not different, the sources of the dreams are not the same. Only those who know the source can understand the dream in detail. The Dao (道) in people is like emptiness in a valley. The valley, if called a thousand times, will respond a thousand times; if called ten thousand times, will echo ten thousand times, because it is empty. Humans are the most intelligent of all beings. If touched with harsh words, they immediately become furious; if praised with beautiful words, they become joyful. If touched a thousand times, they become angry a thousand times; if praised ten thousand times, they become happy ten thousand times.
今觸則今怒。古獎則古喜。由是而觀。則千呼千應。萬呼萬響者。豈谷能然哉。空能應也。知此則怒怒喜喜。今今古古。非有妙喜怒今古。而喜怒今古不能累者存。則觸之將至。應有窮焉。
墨光亭常言
宴坐靜堂。胸次寂寥。若可以喻太虛。忽聞聲響。即瞥然心生。便覺方寸稍窒。而太虛之度。不復有矣。是以靜中所得。難以應世。應世則失。故曰不可以靜中求。亦不可以動中求。超然動靜之外。而不廢其用可也。又曰。動用於一虛之中。寂寥于萬化之域。雖然會得。做不到者。未易及此。
好生惡死。人物皆然。以知覺齊故也。夫知覺齊終當得聖。故曰。有心者。皆可成聖。戒殺非怖罪也。特不敢食聖人肉耳。使虎狼知此。寧再害物。人為最靈。嗜殺不止。是人不如虎狼也。
明可以破暗乎。暗可以蔽明乎。明能破暗。明即自破。暗能蔽明。暗即自蔽。何哉。明非暗則功不留。暗非明則勢不立。故曰。明中有暗。不與暗相遇。暗中有明。不與明相睹。
念果有生乎。念果無生乎。有生。則生不生生。無生則無生不生。若然者。則介然一念。乃無生之梯乎。
大凡逆境。生則不過譭謗罵詈。死則不過相殺相戮。能觀身非有。觀心如幻。則罵詈殺戮。何損何加。故曰。若真修道
人。不見世間過。
一心不生。萬法無咎。此三祖之言也。脫白驅烏。率能道之。然一心不生。雖龐眉老宿。或不易到。況其下者乎。
紫柏先生未能醒夢一如。故開眼即醒。閤眼即夢。醒夢交馳。初無暫息。有時即夢。推醒中之境。有時即醒。推夢中之境。醒夢雖殊。然境不越乎逆順。推來推去。日久歲深。忽然醒夢皆空。而能醒能夢者。乃憨笑而嘲紫柏先生曰。汝開眼時推尋我。閤眼時推尋我。推尋得我。如老鼠入牛角相似。我今跳出醒夢圈匱。汝再能奈我乎。紫柏先生震怒喝曰。直饒汝躲根在醒夢之表。亦是夢中夸夢也。於是渠不答而遁去。且道渠遁向何處去。古德有曰。蝦跳不出鬥。
夫已過之事。猶醒中之夢也。果且有乎哉。果且無乎哉。有則雖造物之妙。莫能使之即呈焉。無則猶計之。若不能忘耳。故至愚之人。不忘昨毆也。惟有道者能忘之。
大黃之與人蔘。藥中之春秋。雖販夫灶婦無不曉然也。如病犯在食。大黃雖暴。必甘服之者。以其暴能泄積也。今有人於此。以暴言危計。種種加陷於我。我能春然受之。褊習之積。日消而不自知。若然者。則大黃未必非人蔘之地也。
以思為眼。見身始終。
聞為思之始。思為聞之終。思為修之始。修為思之終。修為證之
【現代漢語翻譯】 現代漢語譯本 人。不見世間過。 一心不生，萬法無咎。這是三祖（指禪宗三祖僧璨大師）說的話。即使是脫離困境、驅逐黑暗的人，也能說出這句話。然而，『一心不生』，即使是須發皆白的老修行，或許也不容易達到，更何況是那些修行更淺的人呢？ 紫柏先生（指明代高僧紫柏真可）未能做到醒時和夢時一樣。所以睜開眼睛就是醒，閉上眼睛就是夢，醒和夢交替出現，沒有片刻停止。有時在夢中，推究醒時的境界；有時在醒時，推究夢中的境界。醒和夢雖然不同，但境界不超出順境和逆境。這樣推來推去，日久年深，忽然醒和夢都空了。而那個能醒能夢的人，就笑著嘲笑紫柏先生說：『你睜眼時推究我，閉眼時推究我，推究得到我，就像老鼠鉆進了牛角一樣。我現在跳出了醒夢的圈子，你再能把我怎麼樣呢？』紫柏先生震怒喝道：『就算你躲藏在醒夢之外，也是在夢中誇說夢而已！』於是那個人不回答就逃走了。且說他逃向哪裡去了？古德（指古代有德行的僧人）有話說：『蝦跳不出鬥。』 已經過去的事情，就像醒時的夢一樣。果真有嗎？果真沒有嗎？如果說有，即使是造物者的巧妙，也不能使它立刻呈現。如果說沒有，卻又好像還在計較它，不能忘記。所以最愚蠢的人，不會忘記昨天挨的打。只有得道的人才能忘記它。 大黃和人蔘，是藥中的春秋（比喻兩種藥的極端對立）。即使是小販和廚娘沒有不明白的。如果生病是由於食物積滯，大黃雖然藥性猛烈，也一定會甘心服用，因為它猛烈能瀉積。現在有個人在這裡，用惡毒的言語和危險的計謀，種種地陷害我，我能欣然接受它，那麼狹隘的習氣，就會一天天消減而不自覺。如果這樣，那麼大黃未必不能起到人蔘的作用。 以思慮為眼睛，看見身體的始終。 聽聞是思慮的開始，思慮是聽聞的終結。思慮是修行的開始，修行是思慮的終結。修行是證悟的終結。
【English Translation】 English version People do not see the passing of the world. 'If a single thought does not arise, all dharmas are without fault.' These are the words of the Third Patriarch (referring to the Third Zen Patriarch, Sengcan). Even those who escape difficulties and dispel darkness can speak these words. However, 'If a single thought does not arise,' even an old monk with white hair and eyebrows may not easily attain it, let alone those with shallower practice? Master Zibo (referring to the eminent Ming Dynasty monk, Zibo Zhenke) could not achieve sameness between wakefulness and dreaming. Therefore, opening his eyes was waking, and closing his eyes was dreaming. Waking and dreaming alternated without a moment's rest. Sometimes in dreams, he investigated the state of wakefulness; sometimes in wakefulness, he investigated the state of dreams. Although waking and dreaming are different, the states do not go beyond favorable and adverse circumstances. Pushing back and forth, day after day, year after year, suddenly both waking and dreaming were empty. And the one who could wake and dream laughed and mocked Master Zibo, saying, 'You investigate me when your eyes are open, and you investigate me when your eyes are closed. Investigating me is like a mouse entering a bull's horn. Now I have jumped out of the circle of waking and dreaming, what can you do to me?' Master Zibo angrily shouted, 'Even if you hide beyond waking and dreaming, you are still boasting about dreams in a dream!' Thereupon, that person did not answer and fled. Where did he flee to? An ancient worthy (referring to an ancient virtuous monk) said, 'A shrimp cannot jump out of a bucket.' Past events are like dreams in wakefulness. Do they truly exist? Do they truly not exist? If they exist, even the ingenuity of the creator cannot make them appear immediately. If they do not exist, it is as if one is still dwelling on them, unable to forget. Therefore, the most foolish person does not forget yesterday's beating. Only those who have attained the Way can forget it. Rhubarb and ginseng are the 'Spring and Autumn' (a metaphor for extreme opposites) of medicine. Even peddlers and cooks understand this. If illness is caused by food stagnation, even though rhubarb is potent, one will willingly take it because its potency can clear the stagnation. Now, if someone here uses malicious words and dangerous schemes to harm me in various ways, and I can accept it with joy, then narrow habits will gradually diminish without my realizing it. If so, then rhubarb may not necessarily be different from the function of ginseng. Using thought as eyes, see the beginning and end of the body. Hearing is the beginning of thought, and thought is the end of hearing. Thought is the beginning of practice, and practice is the end of thought. Practice is the end of realization.
始。證為修之終。證為度之始。度為證之終。如環輪相轉。愿王無盡。如大白牛牽最上乘車。運豈有終哉。
尚色者不知有利。尚利者不知有名。尚名者不知有身。尚身者不知有心。尚心者不知有性。尚性者不知無性之性。由是言之。蛇而龍。凡而聖。尚而已矣。是以尚尚者。可以情通。可以理執。惟無所尚者。謂之滿覺。既滿既覺。尚何加哉。故曰。如來藏中不許有識。有識則藏破。破則漏。或漏于小。或漏于外。乃至漏于地獄等。皆從識始。
閤眼即夢。夢而求醒。以謂已醒。一切人境靡不現前。殊不知謂醒之醒。猶在夢中。忽然大醒。方知夢中之醒。初非真醒。若然者。夢由心有。無心無夢。醒由夢有。無夢無醒。予是以知介爾有知。無心而不境。廓然無思。無境而非心。夢兮醒兮。心兮境兮。如水洗水。如金博金。厭夢而求醒。痛醒而求空。此所謂把髻投衙。誰為訟主。
智進全名。余度皆字。先以定動。后以智拔。良以煩惱山堅。非定力不足以搖撼之。無明根深。非智光不足以照其無本。徹其無體。
周處志在斬蛟。則不見水可溺。李廣志在射虎。則不見石可堅。商丘開信利而不疑害。則出入於火。而不見火可燒。與夫從高而墜。亦不見高可危。予是以知水本不溺。石本不堅。火
【現代漢語翻譯】 現代漢語譯本：開始是修行的終點，證悟是度化的起點，度化是證悟的終點。如同環輪互相運轉，願力永無止境。如同大白牛牽引著最上乘的車，執行豈會有終結呢？
執著于外色的人不知道有利，執著于利益的人不知道有名聲，執著于名聲的人不知道有身體，執著于身體的人不知道有心，執著於心的人不知道有自性（Sva-bhāva），執著于自性的人不知道無自性的自性。由此說來，蛇可以化為龍，凡人可以成為聖人，關鍵在於執著什麼。因此，執著于執著的人，可以用情感溝通，可以用道理堅持。只有無所執著的人，才叫做圓滿覺悟（Samantabhadra）。既然圓滿又覺悟，還用再增加什麼呢？所以說，如來藏（Tathāgatagarbha）中不允許有識（Vijñāna），有識就會破壞如來藏，破壞就會產生漏洞，或者漏洞在於小乘，或者漏洞在於外道，乃至漏洞到地獄等等，都是從識開始的。
合上眼睛就是做夢，在夢中尋求醒來，以為已經醒了，一切人事物境都歷歷在目。卻不知道所謂的醒，仍然在夢中。忽然真正醒來，才知道夢中的醒，最初並非真正的醒。如果這樣，夢由心而生，無心則無夢；醒由夢而生，無夢則無醒。因此我知道，稍微有一點知覺，沒有心就沒有境界；完全沒有思慮，沒有境界就沒有心。夢啊醒啊，心啊境啊，如同用水洗水，如同用金博金。厭惡夢而尋求醒來，痛恨醒來而尋求空，這叫做把髮髻當成罪犯告到衙門，誰來當訴訟的主人呢？
智慧增長叫做全名，其餘的度化都叫做字。先用禪定來使妄動停止，然後用智慧來連根拔除。實在是因為煩惱山堅固，沒有禪定的力量不足以搖撼它；無明（Avidyā）的根深，沒有智慧的光芒不足以照亮它的無本性，徹悟它的無自體。
周處一心想斬殺蛟龍，所以看不到水可以淹死人；李廣一心想射殺老虎，所以看不到石頭可以堅硬。商丘開相信利益而不懷疑危害，所以在火中出入，卻看不到火可以燒灼。以及從高處墜落，也看不到高處可以危險。因此我知道，水本來不能淹死人，石頭本來不堅硬，火本來
【English Translation】 English version: The beginning is the end of cultivation. Enlightenment (Bodhi) is the beginning of deliverance. Deliverance is the end of enlightenment. Like a ring turning endlessly, may the vows of the King be inexhaustible. Like a great white ox pulling the supreme vehicle, how could its journey ever end?
Those who value form (Rūpa) do not know what is beneficial. Those who value benefit do not know what is fame. Those who value fame do not know what is the body. Those who value the body do not know what is the mind. Those who value the mind do not know what is the self-nature (Sva-bhāva). Those who value self-nature do not know the self-nature of no-self-nature. From this, we can say that a snake can become a dragon, and a mortal can become a sage. It all depends on what one clings to. Therefore, those who cling to clinging can communicate with emotion and adhere to reason. Only those who cling to nothing are called Fully Awakened (Samantabhadra). Being both full and awakened, what more is needed? Therefore, it is said that the Tathāgatagarbha (Tathāgatagarbha) does not allow consciousness (Vijñāna). If there is consciousness, the Tathāgatagarbha will be broken. If it is broken, there will be leakage, either leakage into the Hinayana, or leakage into external paths, or even leakage into hell, etc., all of which begin with consciousness.
Closing the eyes is dreaming. Seeking to awaken in a dream, one thinks one has awakened. All people, events, and environments appear vividly. But one does not know that the so-called awakening is still in a dream. Suddenly, one truly awakens and realizes that the awakening in the dream was never a true awakening. If so, dreams arise from the mind; without mind, there are no dreams. Awakening arises from dreams; without dreams, there is no awakening. Therefore, I know that with a slight bit of awareness, without mind, there is no realm. With complete absence of thought, without realm, there is no mind. Dream and awakening, mind and realm, are like washing water with water, like exchanging gold for gold. To detest dreams and seek awakening, to hate awakening and seek emptiness, this is like taking a topknot to the court as a criminal; who will be the plaintiff?
The advancement of wisdom is called the full name, and the remaining deliverances are called the style name. First, use Samādhi to still the movement, and then use wisdom to uproot it. This is because the mountain of afflictions is solid, and the power of Samādhi is not enough to shake it. The root of ignorance (Avidyā) is deep, and the light of wisdom is not enough to illuminate its rootlessness and thoroughly realize its lack of self-nature.
Zhou Chu was determined to slay the dragon, so he did not see that water could drown. Li Guang was determined to shoot the tiger, so he did not see that stone could be hard. Shang Qiu Kai believed in benefit and did not doubt harm, so he entered and exited fire without seeing that fire could burn. And falling from a height, he also did not see that height could be dangerous. Therefore, I know that water originally cannot drown, stone originally is not hard, fire originally
本不燒。高本不危。而或者畏溺而不敢入。畏堅而不敢射。畏熱而不敢近。畏危而不敢墜者。皆自溺自堅自燒自危也。嘻。知此則能出入于死生吉兇之域。而無害矣。
凡菩薩欲成佛者。必以四弘誓為椎論。舍是而修。則小道矣。或者疑之曰。煩惱斷不斷。在我而已。至於眾生無邊。法門無量。力有強弱。證有愚智。曷能概盡之歟。殊不知人但無恒心耳。心果能恒。則劫石可磨。滄海可竭。況其他哉。且煩惱未斷。則慧風不大。多聞弗逮。則法雷不遠。故易之恒。雷風恒。蓋非雷無以驚昏蟄。非風無以鼓萬物。夫昏蟄既醒。復能鼓之。非恒而何。不恒者。巫醫尚不可作。能與有為乎。
莊周以為魚之大。莫過乎鯤鯨。鳥之大莫過乎鵬。人之巨莫過乎龍伯國氏。此三者。天下有情之至大者也。殊不知應持菩薩。以不見佛頂致疑。由十方上窮三十二恒河沙。而佛頂不見如故。若然者。則周所謂鯤鵬龍伯氏。不異焦螟螻蟻矣。而或者。又以吾言弘闊勝大而弗信。今請實之。夫小大生乎有待。有待生於有心。如一心不生。物我兩化。覓無待尚不可得。況有待哉。
人因口腹以錢為網。窮舌根之味。結報復之怨。故楚子將死。猶貪熊蹯。竟不遑食而被弒。噫。子父尚然。況受啖者乎。
人心無常。猶若
水耳。方圓隨器。初無定體。遇可欲境。心則成貪。遇不可欲境。心則成瞋。遇可欲不可欲境。猶豫不決。心則成癡。故方癡時則貪瞋無地。方瞋時則癡貪無源。若境不觸心。心不染境。則所謂貪瞋癡三者。會而為常光矣。雖然會不徒耳。茍未了心境皆心。如眼不見眼。手不捉手。會豈易易哉。
匹夫匹婦。不達死生幽明之故。凡有所感憤。以為一死。永不復生。往往甘非命死者。豈少哉。殊不知死果不復生。則聖賢勞勤以為善。反不若匹夫匹婦之智矣。聖賢以知生必有死。不為生累。死必有生。不為死愚。所以為善而無倦焉。如果死不復生。則桀紂所為之惡。孰代其償責歟。夫以是知堯舜為善必不謬。桀紂為惡必大愚。由是而觀。匹夫匹婦有所不堪。甘心而死者。乃桀紂之餘氣也。
有問皮毬子曰。色即空乎。皮毬子曰。子喚何物為色。大之天地耶。小之萬物耶。若以天地為色。則天地外遍計依他而不有。若以萬物為色。外天地則萬物復何可得耶。夫遍計者。謂于無色處橫計有色。色計空消。則橫計色影。殊不知外色無空。計色之計既消。復計色影。與計色之計。何異哉。大都眾生不明自心。心外見法。或起色見。或起空見。空色無常。隨計所見。譬如冰水本非兩物。忽然為冰。忽然為水。眾人于無常
【現代漢語翻譯】 現代漢語譯本： 水滴，其形狀隨著容器而改變，最初沒有固定的形態。當遇到令人喜愛的環境時，內心便產生貪念；當遇到令人厭惡的環境時，內心便產生嗔恨；當遇到既令人喜愛又令人厭惡的環境時，猶豫不決，內心便產生愚癡（癡，指缺乏智慧，不明事理）。因此，當處於愚癡狀態時，貪婪和嗔恨便無處容身；當處於嗔恨狀態時，愚癡和貪婪便無從產生。如果環境不觸動內心，內心也不受環境污染，那麼所謂的貪、嗔、癡這三者，就會融合成為永恒的光芒。雖然說是融合，但並非徒勞無功。如果不能明瞭心和境都是由心所生，就像眼睛看不見自己的眼睛，手抓不住自己的手一樣，融合又談何容易呢？
普通百姓，不明白死亡和生命的幽深奧秘，凡是遇到什麼感受或憤恨，就認為一死之後，永遠不會再有來生，常常甘願枉死的人，難道還少嗎？殊不知如果死後真的不再有來生，那麼聖賢辛勤努力行善，反而不如普通百姓的『智慧』了。聖賢因為知道生必定有死，所以不被生命所拖累；死後必定有生，所以不為死亡所迷惑。因此行善而不知疲倦。如果死後不再有來生，那麼夏桀、商紂所做的惡事，誰來承擔責任呢？由此可知，堯舜行善必定沒有錯，夏桀、商紂作惡必定非常愚蠢。由此看來，普通百姓遇到有所不能忍受的事情，就甘心求死，乃是夏桀、商紂的殘餘習氣啊。
有人問皮毬子（一位禪師的稱謂）說：『色（色，指一切有形之物）即是空嗎？』皮毬子說：『你所說的「色」是指什麼呢？是指大的如天地，還是小的如萬物呢？』如果把天地當作色，那麼天地之外，就充滿了遍計所執（遍計所執，佛教術語，指虛妄分別），而不是真實存在。如果把萬物當作色，那麼在天地之外，萬物又從何而來呢？所謂的遍計所執，是指在沒有色的地方，橫加計度認為有色。計度空消失了，就橫加計度色的影子。殊不知在色之外沒有空，計度色的計度既然已經消失，又去計度色的影子，與計度色的計度，有什麼區別呢？大多數眾生不明白自己的心，在心外見法，或者產生色的見解，或者產生空的見解。空和色都是無常的，隨著計度而產生不同的見解。譬如冰和水本來不是兩種東西，忽然變成冰，忽然變成水，眾人對於無常
【English Translation】 English version: Water, its shape changes with the container, initially having no fixed form. When encountering a desirable environment, the mind generates greed; when encountering an undesirable environment, the mind generates hatred; when encountering an environment that is both desirable and undesirable, hesitation arises, and the mind generates ignorance (ignorance, referring to a lack of wisdom and understanding of principles). Therefore, when in a state of ignorance, greed and hatred have no place to reside; when in a state of hatred, ignorance and greed have no source to arise from. If the environment does not touch the mind, and the mind is not contaminated by the environment, then the so-called greed, hatred, and ignorance will merge into eternal light. Although it is said to be a fusion, it is not in vain. If one cannot understand that both the mind and the environment are born from the mind, just as the eye cannot see its own eye, and the hand cannot grasp its own hand, how easy is it to talk about fusion?
Ordinary people do not understand the profound mysteries of death and life. Whenever they encounter feelings or resentment, they believe that after one death, there will never be another life. Are there few who willingly die in vain? Little do they know that if there is truly no rebirth after death, then the diligent efforts of sages and virtuous people to do good would be inferior to the 'wisdom' of ordinary people. Sages and virtuous people know that birth inevitably leads to death, so they are not burdened by life; death inevitably leads to birth, so they are not deluded by death. Therefore, they do good without weariness. If there is no rebirth after death, then who will bear the responsibility for the evil deeds of Jie and Zhou (Jie and Zhou, referring to infamous tyrannical rulers in Chinese history)? From this, we can know that Yao and Shun (Yao and Shun, referring to sage rulers in Chinese history) must be right in doing good, and Jie and Zhou must be extremely foolish in doing evil. From this perspective, ordinary people who cannot bear something and willingly seek death are remnants of the habits of Jie and Zhou.
Someone asked Piqiuzi (Piqiuzi, a title for a Chan master), 'Is form (form, referring to all tangible things) emptiness?' Piqiuzi said, 'What do you mean by 'form'? Do you mean something as large as heaven and earth, or as small as all things?' If you take heaven and earth as form, then outside of heaven and earth, there is only parikalpita (parikalpita, a Buddhist term referring to false discrimination), not true existence. If you take all things as form, then outside of heaven and earth, where can all things be found? The so-called parikalpita means falsely assuming that there is form where there is no form. When the calculation of emptiness disappears, one falsely calculates the shadow of form. Little does one know that there is no emptiness outside of form. Since the calculation of form has already disappeared, what is the difference between calculating the shadow of form and calculating form itself? Most sentient beings do not understand their own minds and see the Dharma outside of the mind, either generating the view of form or generating the view of emptiness. Emptiness and form are both impermanent, and different views arise according to calculation. For example, ice and water are not originally two different things, but suddenly become ice, and suddenly become water. People are impermanent
忽然之中。計冰為質礙。計水為融通。計質礙者。固迷其本矣。計融通者。亦迷其末矣。蓋融通無性。待質礙而有號。質礙亦無性。待融通而立名。夫名者。賓也。非寔也。今天下宗賓而失寔。以離色求空為拙。即色明空為巧。拙拙巧巧。情計橫生。窩巢萬種。見聞棲泊。如綿著棘。如膠投漆。自無始以來。至於即今。不以超情求入。惟任情問道。道變為情。故曰。空色如子。情為其母。又曰。情為化母。又曰。情為有無母。子以情問。吾以情答。蓋因情酬情。情在子而不在我矣。子若忘情。始知我不以情答子也。子未忘情。我雖超情應子。子亦謂情。子若知此。則即色即空之旨。亦在子而不在我矣。
皮毬子曰。至顯而不可見者。情也。故深情厚貌之人。父子不相測。至隱而不難見者。性也。故見性之人。聖人眾人。無相疑也。今天下恣情而忽性。父生子而疑于子。子生於父而疑父。蓋恣情則習相遠也。如伏羲氏生千古之上。而文王仲尼生千古之下。仲尼不疑周公。文王不疑伏羲。蓋不忽性。則性相近也。故曰。凡百眾人。以交神之道見之。則于開物成務之際。不生心而仁普。不裁製而義當。不威儀而禮明。不變通而智不惑。不盟約而信不爽。此無他。蓋率性而然也。
應物而物不能搖。謂之寂。不搖
【現代漢語翻譯】 現代漢語譯本：忽然之間，執著于冰的凝固阻礙，執著於水的融化流通。執著于凝固阻礙的，是迷惑於事物的根本；執著于融化流通的，也是迷惑於事物的末節。要知道，融化流通本身沒有自性，依賴於凝固阻礙才有了名稱；凝固阻礙本身也沒有自性，依賴於融化流通才得以立名。這名稱，只是賓客，並非真實存在。現在世人尊崇賓客而失去了真實，認為離開色相去尋求空性是笨拙的，認為就在色相中明白空性是巧妙的。笨拙啊笨拙，巧妙啊巧妙，種種情見計算橫生，像鳥兒築巢一樣，在見聞中棲息停泊，如同棉花沾上了荊棘，如同膠水投入了油漆，從無始以來，直到現在，不以超越情感的方式求得入道，只是任由情感來問道，道也就變成了情感。所以說，空和色就像兒子，情感是它們的母親。又說，情感是化生的母親。又說，情感是有和無的母親。你因為情感而發問，我因為情感而回答。這實在是因情感來酬答情感，情感在你而不在我啊。你如果忘卻了情感，才會知道我不是用情感來回答你。你如果還沒有忘卻情感，我即使超越情感來應答你，你也會認為是情感。你如果知道了這個道理，那麼即色是空的宗旨，也在你而不在我啊。 皮毬子說：『最顯明卻又無法看見的，是情感。所以深情厚貌的人，父子之間也無法互相揣測。最隱蔽卻又容易看見的，是本性。所以見到本性的人，聖人和普通人之間，不會互相猜疑。現在世人放縱情感而忽略本性，父親生了兒子卻懷疑兒子，兒子生於父親卻懷疑父親。這是因為放縱情感就會習性相差很遠。比如伏羲氏生於千古之上，而文王、仲尼生於千古之下，仲尼不懷疑周公，文王不懷疑伏羲，這是因為不忽略本性，就會本性相近。所以說，凡是普通人，用與神交往的方式來看待他們，那麼在開創事物、成就事業的時候，不生私心而仁愛普及，不加裁斷而合乎道義，不用威儀而禮節分明，不改變常規而智慧不迷惑，不訂立盟約而信用不爽失。這沒有其他原因，就是因為順應本性而自然如此啊。』 應物而不被外物所動搖，叫做寂靜。不搖動
【English Translation】 English version: Suddenly, there is attachment to ice as solidity and obstruction, and attachment to water as fluidity and permeation. Those attached to solidity and obstruction are certainly deluded about the root of things. Those attached to fluidity and permeation are also deluded about the branches. Know that fluidity has no inherent nature; it relies on solidity to have a name. Solidity also has no inherent nature; it relies on fluidity to establish its name. These names are merely guests, not the reality. Now, people in the world honor the guest and lose the reality, considering it clumsy to seek emptiness apart from form, and clever to understand emptiness within form. Clumsy, clumsy, clever, clever—all sorts of emotional calculations arise, like birds building nests, dwelling and lodging in seeing and hearing, like cotton stuck to thorns, like glue thrown into lacquer. From beginningless time until now, they do not seek entry through transcending emotions, but only inquire about the Way by indulging in emotions. Thus, the Way transforms into emotions. Therefore, it is said that emptiness and form are like sons, and emotion is their mother. It is also said that emotion is the mother of transformation. It is also said that emotion is the mother of existence and non-existence. You ask with emotion, and I answer with emotion. This is truly responding to emotion with emotion; the emotion is in you, not in me. If you forget emotion, you will then know that I do not answer you with emotion. If you have not forgotten emotion, even if I respond to you transcending emotion, you will still consider it emotion. If you understand this, then the principle that form is emptiness is also in you, not in me. Pi Qiuzi (a name) said: 'What is most obvious yet cannot be seen is emotion. Therefore, people with deep emotions and pleasing appearances cannot fathom each other, even as father and son. What is most hidden yet not difficult to see is nature. Therefore, those who see their nature, whether sages or ordinary people, do not doubt each other. Now, people in the world indulge in emotion and neglect nature. A father gives birth to a son but doubts him, and a son is born of a father but doubts him. This is because indulging in emotion leads to vastly different habits. For example, Fuxi (a legendary emperor) was born in the distant past, while King Wen (a historical figure) and Confucius (Kongzi) were born far later. Confucius did not doubt the Duke of Zhou (another historical figure), and King Wen did not doubt Fuxi, because they did not neglect nature, and thus their natures were similar. Therefore, it is said that all ordinary people, when viewed with the way of interacting with the divine, will, in the process of initiating things and accomplishing tasks, not give rise to selfish thoughts but universally extend benevolence, not impose restrictions but act in accordance with righteousness, not require imposing ceremonies but manifest clear propriety, not change the norm but possess wisdom without confusion, and not make covenants but maintain unwavering trustworthiness. This is for no other reason than that they are acting in accordance with their nature.' To respond to things without being swayed by them is called stillness. Not swaying
者。本無生謂之滅。無生而應物。應物而不搖。謂之寂滅。
夫但能週一身者。妄知也。遍能周萬有者。真知也。妄知外真知。則如波離水也。真知外妄知。如水不即波也。然知有真妄。又何哉。蓋知本無真妄。以眾人自真自妄耳。如天機深者。知妄知不離真知而有。則妄自窮矣。妄既窮。則真之待安能獨立耶。噫。真妄情枯。本知昭然于日用之間。辟如春著花容。不取則艷然在目。設生心取之。而花神逝矣。故曰。不離當處常湛然。覓即知君不可見。以此觀之。則本知充然常在。以眾人心粗而不精。故日用昧之耳。棱嚴曰。心精遺聞。聞遺則所謂聲塵者。皆會本妙矣。故曰。一切浮塵及器世間諸變化相。如湯消冰。應念化成無上知覺。夫佛語本平常。辟如地堅水濕。火暖風動。義本如是。豈待刳去本妙之心思。方始洞然哉。雖然如庸常魔。入其心肺。至於世智辨聰者。雖于佛語平常。亦不易入也。
蓮密瓣鎖蓬。蓬鎖子。子鎖密。三鎖而斯藏。茍無斯藏。則生生無盡者。幾乎息矣。故能知此。則無盡者皆在握矣。既皆在握。則聖聖凡凡。愚愚智智。或生或殺。柄不在人。人安能見。豈惟人不見。自亦難見。如密知密。密則不密矣。故曰。鬼神可以知者。念后之事也。
常則安。異則駭。駭則疑。
{ "translations": [ "現代漢語譯本：\n\n所謂『本無生』，是指沒有產生。雖然沒有產生，卻能應和萬物，應和萬物卻不為所動，這就叫做寂滅。\n\n如果僅僅能夠了解自身，那是虛妄的認知。如果能夠普遍瞭解萬有，才是真正的認知。虛妄的認知之外尋求真正的認知，就像離開水去尋找波浪。真正的認知之外尋求虛妄的認知，就像水不等於波浪。然而，知道有真有妄，又有什麼用呢？要知道，認知本身沒有真妄之分，只是人們自己區分真妄罷了。就像天機深邃的人，知道虛妄的認知離不開真正的認知而存在，那麼虛妄自然會窮盡。虛妄既然窮盡，那麼真正的認知又怎麼能獨立存在呢？唉！真妄之情消散，本來的認知在日常生活中自然顯現。就像春天花朵綻放，不去刻意採摘，它的艷麗依然在眼前。如果生起心去採摘，花的神韻就消失了。所以說：『不離當下之處，常是湛然清凈，如果向外尋覓，就知道你不可見。』由此看來，本來的認知充盈常在，只是人們心粗而不精細，所以在日常生活中忽略了它。《楞嚴經》說：『心精遺失了聽聞的功能，聽聞的功能遺失了，那麼所謂的聲塵，都會匯歸於本來的妙明。』所以說：『一切浮動的塵埃以及器世間的各種變化現象，就像沸湯消融冰塊一樣，應念之間化成無上的知覺。』佛語本來就很平常，就像地堅硬、水濕潤、火溫暖、風流動一樣，道理本來就是這樣，難道要挖空心思去理解本來的妙明，才能徹底明白嗎？雖然如此，如果庸俗的魔障進入內心，即使是世間的聰明人，對於平常的佛語，也不容易領悟。\n\n蓮花的密瓣包裹著蓮蓬，蓮蓬包裹著蓮子，蓮子又被緊密地包裹著。三重包裹，才得以隱藏。如果沒有這種隱藏，那麼生生不息的輪迴，幾乎就要停止了。所以，能夠明白這個道理，那麼無盡的奧秘都掌握在手中了。既然都掌握在手中，那麼無論是聖人凡人，愚人智人，或生或殺，主宰權柄不在別人手中，別人又怎麼能看到呢？豈止是別人看不到，自己也很難看到。就像秘密知道秘密，秘密就不再是秘密了。所以說：『鬼神能夠知道的，是念頭之後的事情。』\n\n恒常則安穩，變異則驚駭，驚駭則疑慮。" , "english_translations": [ "English version:\n\n'The fundamentally unborn' means without arising. Though without arising, it can respond to all things, and responding to all things without being moved is called Nirvana.\n\nIf one can only understand oneself, that is false knowledge. If one can universally understand all existence, that is true knowledge. Seeking true knowledge outside of false knowledge is like seeking waves apart from water. Seeking false knowledge outside of true knowledge is like water not being identical to waves. However, what is the use of knowing there is true and false? Know that knowledge itself has no true or false; it is only people who distinguish between true and false themselves. Like those with profound heavenly insight, they know that false knowledge cannot exist apart from true knowledge, then falsehood will naturally be exhausted. Since falsehood is exhausted, how can true knowledge stand alone? Alas! When the emotions of true and false wither away, the original knowledge naturally manifests in daily life. It is like flowers blooming in spring; if you don't deliberately pick them, their beauty is still before your eyes. If you give rise to the thought of picking them, the spirit of the flower vanishes. Therefore, it is said: 'Without leaving this very place, it is always serenely clear; if you seek it outwardly, you will know that you cannot see it.' From this perspective, the original knowledge is fully present at all times, but people are coarse and not refined, so they are oblivious to it in daily life. The Shurangama Sutra says: 'When the essence of mind loses the function of hearing, and the function of hearing is lost, then the so-called sound-dust will all converge into the original wondrous brightness.' Therefore, it is said: 'All floating dust and the various changing phenomena of the world, like boiling water melting ice, transform into unsurpassed awareness in an instant.' The Buddha's words are originally very ordinary, just like the earth is firm, water is wet, fire is warm, and wind moves. The principles are inherently so. Do we need to rack our brains to understand the original wondrous brightness before we can fully understand?\n\nAlthough this is so, if vulgar demonic obstacles enter the mind, even worldly clever people will not easily grasp the ordinary words of the Buddha.\n\nThe lotus's dense petals enclose the lotus pod (lianpeng), the lotus pod encloses the lotus seeds (lianzi), and the lotus seeds are tightly enclosed. Threefold enclosure is how it is hidden. Without this hiding, the endless cycle of birth and death would almost cease. Therefore, if one can understand this principle, then the endless mysteries are all in one's grasp. Since they are all in one's grasp, then whether it is sages or ordinary people, fools or wise people, whether they live or die, the power to decide is not in the hands of others. How can others see it? Not only can others not see it, but even oneself can hardly see it. It is like a secret knowing a secret; then the secret is no longer a secret. Therefore, it is said: 'What ghosts and spirits can know is what happens after the thought.'\n\nConstancy brings peace, change brings alarm, and alarm brings doubt." ] }
疑則無主。無主則為變化所眩矣。剛柔所搖矣。故常也者。破疑之利器也。
鳥之所以能飛。魚之所以能躍。人皆見之。而眼之所以能見。耳之所以能聞。人皆莫能自覺。是以終身而見。終身而聞。終不能知聞見者。是何物焉。悲夫。
蓬蓬而鳴者。孰不知其風焉。潺湲而流者。孰不知其水焉。而忽卷屋拔茅。漂州蕩縣。則不知其所以致之端也。能知其端。雖復旋嵐偃岳。稽天浸地。未始驚也。夫羞惡之心。無恥之習。猶吳越耳。吳強則並越。越強則並吳。此自然之勢也。如學者見理未定。操志非堅。凡卒然臨事之際。不覺不知。習乘理隙。一鼓而下。理君敗績矣。
老氏曰。上士聞道。勤而行之。中士聞道。若存若亡。下士聞道。大笑之。不笑不足以為道。予則曰。上士聞道大笑之。不笑不足以為道。中士聞道勤而行之。下士聞道若存若亡。或者以老為是。以予為非。非唯不得予心。且不知老矣。
亮公過江止何園寺。顏延之。張緒。眷德留連。每嘆曰。安汰吐珠玉於前。斌亮振金聲於後。清言妙緒。將絕復興。嗚呼。良馬微伯樂。則終困於鹽車。至人微識者。則沒世而不聞。浩然滄海。豈唯一珠。隤然泰山。寧無異木。我大覺聖人。統九有而為君。宅大千以為國。智山崇峻。教海汪洋之
【現代漢語翻譯】 現代漢語譯本： 疑惑就會失去主見。沒有主見就會被變化所迷惑。被剛強和柔弱所動搖。所以，『常』（不變的原則）是破除疑惑的利器。
鳥為什麼能飛，魚為什麼能跳，人們都看得見。但是眼睛為什麼能看見，耳朵為什麼能聽見，人們卻都不能自覺。因此，終身都在看，終身都在聽，卻始終不能知道看和聽的是什麼東西。可悲啊！
呼呼作響，誰不知道那是風呢？潺潺流動，誰不知道那是水呢？但是突然間掀翻屋頂，拔起茅草，淹沒州縣，就不知道導致這些的根源了。如果能知道它的根源，即使是迴旋的狂風吹倒山嶽，洪水淹沒大地，也不會感到驚訝。可羞恥之心，**的習慣，就像吳國和越國一樣。吳國強大就吞併越國，越國強大就吞併吳國。這是自然之勢。如果學習的人見解沒有確定，操守志向不堅定，凡是突然面臨事情的時候，不知不覺，壞習慣乘著道理的空隙，一下子就攻下來了，道理之君就失敗了。
老子說：『上士聽了道，勤奮地去實行它；中士聽了道，好像存在又好像不存在；下士聽了道，大笑它。不被嘲笑，那就不足以成為道。』我說：『上士聽了道大笑它，不被嘲笑，那就不足以成為道。中士聽了道，勤奮地去實行它；下士聽了道，好像存在又好像不存在。』或許有人認為老子是對的，認為我是錯的。這不僅是不瞭解我的心意，而且是不瞭解老子啊。
亮公（人物名）過江住在何園寺（寺廟名）。顏延之（人物名）、張緒（人物名）仰慕他的德行，依依不捨地挽留他，常常感嘆說：『安汰（人物名）在前吐出珠玉般的言辭，斌亮（人物名）在後發出金石般的聲音。清妙的言論和思緒，將要斷絕又重新興盛。』唉！良馬沒有伯樂（人物名），最終也會困在運鹽的車上。至人沒有識貨的人，就會終身默默無聞。浩瀚的滄海，難道只有一顆珍珠嗎？崩塌的泰山，難道沒有奇異的樹木嗎？我們偉大的覺悟的聖人，統治著九州（中國的代稱）而成為君王，把大千世界作為自己的國家。智慧之山崇高峻拔，教誨之海浩瀚無垠。
【English Translation】 English version: Doubt leads to loss of mastery. Without mastery, one is dazzled by change, swayed by strength and weakness. Therefore, 'constancy' (unchanging principle) is a sharp weapon to break through doubt.
People see why birds can fly and fish can leap. But people are not aware of why their eyes can see and their ears can hear. Therefore, they see and hear throughout their lives, yet they never know what it is that sees and hears. Alas!
Who doesn't know that the roaring sound is the wind? Who doesn't know that the murmuring flow is the water? But when suddenly roofs are overturned, thatch is uprooted, and prefectures and counties are flooded, they don't know the root cause of these events. If one can know the root cause, even if swirling gales topple mountains and floods inundate the earth, one would not be surprised. The heart of shame and aversion, the habit of **, are like Wu and Yue (ancient states). When Wu is strong, it annexes Yue; when Yue is strong, it annexes Wu. This is the natural course of things. If a student's understanding of principle is not firm and their resolve is not steadfast, then whenever they suddenly face a situation, unknowingly and unconsciously, bad habits take advantage of the gaps in principle and, with a single drumbeat, they conquer, and the ruler of principle is defeated.
Laozi said, 'When the superior man hears the Dao (the Way), he diligently practices it; when the average man hears the Dao, he seems to remember it and then forget it; when the inferior man hears the Dao, he laughs at it. If it is not laughed at, it is not sufficient to be the Dao.' I say, 'When the superior man hears the Dao, he laughs at it; if it is not laughed at, it is not sufficient to be the Dao. When the average man hears the Dao, he diligently practices it; when the inferior man hears the Dao, he seems to remember it and then forget it.' Perhaps some think Laozi is right and I am wrong. This is not only failing to understand my heart, but also failing to understand Laozi.
Liang Gong (person's name) crossed the river and stayed at Heyuan Temple (temple's name). Yan Yanzhi (person's name) and Zhang Xu (person's name), admiring his virtue, lingered and reluctantly let him leave, often sighing and saying, 'An Tai (person's name) in the past uttered words like pearls and jade, and Bin Liang (person's name) afterwards emitted sounds like gold and stone. Pure and wonderful words and thoughts, about to be extinguished, are revived again.' Alas! A fine horse without Bole (person's name) will ultimately be trapped pulling a salt cart. A perfect man without a discerning eye will be unknown throughout his life. In the vast ocean, is there only one pearl? On the towering Mount Tai, is there no unusual tree? Our great enlightened sage rules the Nine Provinces (ancient China) as a sovereign and takes the great thousand worlds as his country. The mountain of wisdom is lofty and towering, and the ocean of teaching is vast and boundless.
中。則異木神珠。斷不可以車載斗量。能知其數也。但智者見之謂之智。仁者見之謂之仁耳。
自心清曠。止水澄空。不可以喻其至也。得其至。則余欲自忘矣。及一微涉動。則吉兇不召而集。吉兇既集。利害盈前。而患得患失之心。浮沉于寸虛之館。所謂清曠自心。早埋沒矣。自心埋沒。則萬事無主。唯見可欲者。即欣然而欲得。見不可欲者。則刺然而弗快。心光既蔽。群暗云生矣。
我聞善用其心者。五逆十惡。皆菩提之康莊也。而不善用其心者。三學六度。皆般若之仇讎也。由是觀之。青山白雲。未必為幽閑。紫陌紅塵。未必為喧擾。顧其人遇之如何耳。故曰。我自調心。非干汝事。
公孫大娘之舞劍也。不知劍之舞我手也。我手之舞劍也。劍兮手兮。相忘而相用。雖有聖智。莫可測識。況物我未忘者。安能知此乎。故曰。技無大小。能入神者。乃與造化同功也。由是觀之。大之天地。小之萬物。物物皆手。手手皆劍矣。敵何自而入焉。知此者。可與言觸事而真。體之即神與。
道不在心。欲不在物。心生則道失。物棄欲自存。是以建心求道者傷。刳物制欲者狂。譬之自刎而求生。耽形而逃影。吾知稚子見之。必哀其傷。而笑其狂矣。今天下方將以傷狂為指南。道烏乎明。欲烏乎止。
【現代漢語翻譯】 現代漢語譯本：那麼，異木神珠（奇異樹木所產的神奇珠子），不能用車輛裝載，也不能用斗來衡量，無法知道它的數量。只是有智慧的人看到它，就說是智慧；仁愛的人看到它，就說是仁愛罷了。
自己的心清澈空曠，就像平靜的止水，澄明的虛空，沒有什麼可以比擬它的極致。得到這種極致，我就想忘記自己了。等到有一點點微小的擾動，那麼吉兇禍福就會不招自來。吉兇禍福既然聚集，利益和損害就擺在眼前，於是患得患失的心，就在這小小的方寸之地浮沉不定。這樣，所謂的清澈空曠的自心，早就被埋沒了。自心被埋沒，那麼萬事就沒有主宰。只看到可以貪求的，就欣然想要得到；看到不可以貪求的，就感到不快。心光既然被遮蔽，各種黑暗就如雲般產生了。
我聽說善於運用自己心的人，即使是犯下五逆十惡（佛教中的極重罪行），也是通往菩提（覺悟）的康莊大道。而不善於運用自己心的人，即使是修習三學（戒、定、慧）六度（佈施、持戒、忍辱、精進、禪定、般若），也是般若（智慧）的仇敵。由此看來，青山白雲，未必就是幽靜閒適；繁華的街道，滾滾的紅塵，未必就是喧鬧擾人。關鍵在於人如何看待它們罷了。所以說，『我自己調伏我的心，與你無關』。
公孫大娘舞劍的時候，不知道是劍在舞動我的手，還是我的手在舞動劍。劍啊，手啊，相互遺忘而相互作用。即使有聖人的智慧，也無法測度認識。何況是物我和我執尚未忘卻的人，怎麼能知道這個道理呢？所以說，技藝沒有大小之分，能夠達到神妙境界的，就能與天地造化同功。由此看來，大的如天地，小的如萬物，萬物都是手，手都是劍啊。敵人從哪裡進入呢？知道這個道理的人，可以和他談論接觸事物而體悟真理，體會它就是神妙啊。
道不在於心，慾望不在於物。心生起，道就喪失；拋棄物，慾望卻依然存在。因此，建立心來求道的人會受到傷害，挖空外物來克制慾望的人是瘋狂的。這就像自己割斷自己的脖子來求生，貪戀形體卻想逃避影子。我知道小孩子看到這些，一定會哀憐他們的傷害，而嘲笑他們的瘋狂。現在天下將以這種傷害和瘋狂作為指南，道怎麼能彰明，慾望怎麼能止息呢？
【English Translation】 English version: Then, the exotic wooden divine pearls (magical pearls produced by exotic trees) cannot be loaded by vehicles or measured by bushels, and their number cannot be known. It's just that the wise see it and call it wisdom; the benevolent see it and call it benevolence.
One's own mind is clear and vast, like still water, clear and empty space, nothing can compare to its ultimate state. Attaining this ultimate state, I would want to forget myself. But when even a slight disturbance arises, good and bad fortune will gather uninvited. Since good and bad fortune have gathered, benefits and harms are before one's eyes, and the mind of worrying about gains and losses floats and sinks in this small inch-square space. In this way, the so-called clear and vast mind has long been buried. When the mind is buried, then everything has no master. Only seeing what is desirable, one is happy to want to obtain it; seeing what is undesirable, one feels displeasure. Since the light of the mind is obscured, all kinds of darkness arise like clouds.
I have heard that those who are good at using their minds, even if they commit the five rebellious acts and ten evils (extremely serious crimes in Buddhism), are on the broad road to Bodhi (enlightenment). And those who are not good at using their minds, even if they practice the three learnings (discipline, concentration, wisdom) and the six perfections (generosity, discipline, patience, diligence, concentration, wisdom), are enemies of Prajna (wisdom). From this perspective, green mountains and white clouds are not necessarily secluded and leisurely; bustling streets and rolling red dust are not necessarily noisy and disturbing. It depends on how people perceive them. Therefore, it is said, 'I tame my own mind, it is none of your business'.
When Gongsun Da Niang dances with the sword, she does not know whether the sword is dancing my hand, or my hand is dancing the sword. Sword, hand, forgetting each other and using each other. Even with the wisdom of a sage, it cannot be measured and recognized. How can those who have not forgotten the self and objects, and attachment to self, know this principle? Therefore, it is said that skills have no size, and those who can enter the realm of the divine are working with the same merit as the creation of the universe. From this perspective, the large is like heaven and earth, the small is like all things, all things are hands, and hands are swords. Where does the enemy enter from? Those who know this principle can be talked to about contacting things and realizing the truth, experiencing it is divine.
The Dao is not in the mind, and desire is not in things. When the mind arises, the Dao is lost; when things are discarded, desire still exists. Therefore, those who build the mind to seek the Dao are harmed, and those who hollow out external things to restrain desires are crazy. It is like cutting one's own throat to seek life, clinging to form but wanting to escape the shadow. I know that children will see these and pity their harm and laugh at their madness. Now the world will take this harm and madness as a guide, how can the Dao be manifested, and how can desire be stopped?
紫柏老人集卷之十 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十一
明 憨山德清 閱
解經
心經說
般若波羅蜜多。
此言智慧到彼岸。非愚癡者所能到。般若有三種。如實相。觀照。文字。是也。實相般若。即人人本有的心。觀照般若。即心上光明。能悟達。則心光發朗。凡吐一言一句。長篇短什。足為萬古燈明。用除癡暗。故稱文字般若。
心。
此經大部之綱骨。如人一身。雖有五臟百骸。惟心為主。
經。
訓常。又訓路。常則天魔外道不能沮壞。路則凡聖皆所共由。
觀自在菩薩。行深般若波羅蜜多時。照見五蘊皆空。度一切苦厄。
觀自在。即觀世音之別名。此菩薩既悟自心。以觀照之光。深破昏毒。不同二乘偏淺。故曰行深。夫昏毒。即五蘊。為萬苦根株。千殃之本。眾生未能空此。故縈纏苦厄。如蠶作繭。于百沸湯中。頭出頭沒。絲無斷日。菩薩既斷蘊絲。故得空色兩融。智悲並運。若事若理。譬庖丁解牛。無物迎刃。故稱自在。
舍利子。色不異空。空不異色。色即是空。空即是色。受想行識。亦復如是。
舍利子。鹙子。佛之弟子也。其慧辨超卓。識
【現代漢語翻譯】 現代漢語譯本
紫柏老人集卷之十 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十一
明 憨山德清 閱
解經
心經說
般若波羅蜜多 (Bore Boluomiduo)。
此言智慧到達彼岸。不是愚癡的人所能到達的。般若有三種，即實相般若、觀照般若和文字般若。實相般若，就是人人本有的心。觀照般若，就是心上的光明。能夠領悟通達，那麼心光就會煥發朗照，凡是說出一言一句，長篇短文，都足以成為萬古長明的燈，用來去除愚昧黑暗，所以稱為文字般若。
心。
這是這部經的大部分綱領和骨架，就像人的一身，雖然有五臟百骸，但以心為主。
經。
是常的意思，也是路的意思。常，那麼天魔外道就不能夠沮喪破壞；路，那麼凡人和聖人都共同由此通行。
觀自在菩薩 (Guanzizai Pusa)。行深般若波羅蜜多 (Bore Boluomiduo) 時。照見五蘊皆空。度一切苦厄。
觀自在，就是觀世音的別名。這位菩薩既然領悟了自己的心，用觀照的光芒，深深地破除昏昧毒害，不同於二乘的偏頗淺薄，所以說『行深』。那昏昧毒害，就是五蘊，是萬般痛苦的根源，千種災殃的根本。眾生不能夠使五蘊空掉，所以被苦厄纏繞，就像蠶作繭一樣，在沸騰的開水中，頭出頭沒，絲沒有斷絕的日子。菩薩既然斷絕了五蘊的絲，所以能夠得到空和色兩相融合，智慧和慈悲一同運用。無論是事還是理，就像庖丁解牛一樣，沒有東西阻擋刀刃，所以稱作自在。
舍利子 (Shelizi)。色不異空。空不異色。色即是空。空即是色。受想行識。亦復如是。
舍利子，又名鹙子，是佛的弟子。他的智慧辯才超群卓越，見識
【English Translation】 English version
The Collection of Old Man Zibo, Volume 10 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
The Collection of Old Man Zibo, Volume 11
Reviewed by Hanshan Deqing of the Ming Dynasty
Explanation of Scriptures
Explanation of the Heart Sutra
Prajnaparamita (Bore Boluomiduo).
This means wisdom reaching the other shore, which cannot be attained by the foolish. There are three types of prajna: True Reality Prajna, Contemplation Prajna, and Textual Prajna. True Reality Prajna is the inherent mind of everyone. Contemplation Prajna is the light of the mind. If one can comprehend and understand, the light of the mind will shine brightly. Every word and sentence spoken, whether long or short, is sufficient to be a lamp shining for eternity, used to dispel ignorance and darkness, hence it is called Textual Prajna.
Heart.
This is the main framework and structure of the major part of this sutra, like the human body, which has five viscera and hundreds of bones, but the heart is the master.
Sutra.
It means constant, and also means road. Constant, then demons and heretics cannot frustrate and destroy it; road, then ordinary people and sages all travel together on it.
When Avalokitesvara Bodhisattva (Guanzizai Pusa) practiced the profound Prajnaparamita (Bore Boluomiduo), he illuminated and saw that the five skandhas are all empty, and crossed over all suffering and distress.
Avalokitesvara is another name for Guanshiyin. Since this Bodhisattva has realized his own mind, he uses the light of contemplation to deeply break through delusion and poison, unlike the biased and shallow nature of the Two Vehicles, hence it is said 'practiced profoundly'. That delusion and poison are the five skandhas, which are the root of all suffering and the source of thousands of calamities. Sentient beings cannot empty these, so they are entangled in suffering and distress, like silkworms making cocoons, heads emerging and submerging in boiling water, with no day for the silk to be cut off. Since the Bodhisattva has cut off the silk of the skandhas, he can attain the fusion of emptiness and form, and the simultaneous operation of wisdom and compassion. Whether it is matter or principle, it is like a butcher dissecting an ox, with nothing obstructing the blade, hence it is called freedom.
Sariputra (Shelizi), form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form. Sensation, perception, volition, and consciousness are also like this.
Sariputra, also known as Shariputra, is a disciple of the Buddha. His wisdom and eloquence are outstanding, and his knowledge
越等倫。然未悟大乘真空。尚醉枯寂。故如來呼其名而告之曰。我所謂照見五蘊空者。非是離蘊之空。即蘊之空也。汝莫錯了。五蘊。色受想行識是也。色則遠而言之。太虛天地山河草木。無分鉅細。凡可見者。皆謂之色。近而言之。現前塊然血肉之軀是也。受謂無始以來。從生至死。眼見耳聞鼻臭舌嘗身觸意緣。皆吸前塵而生者。想謂受而籌量。善惡臧否。寵辱是非。行謂籌量無常。遷流不決。識謂籌量曉了。判然無惑。此五者。合而言之。實惟一念。分而言之。乃五用差別也。
舍利子。是諸法空相。不生不滅。不垢不凈。不增不減。是故空中無色。無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界。乃至無意識界。無無明。亦無無明盡。乃至無老死。亦無老死盡。無苦集滅道。無智亦無得。
如來慮鹙子。及一切眾生。余疑未盡。復揭而示之曰。五蘊既空。心光獨露。浮雲淨盡。滿月當天。則生滅垢凈增減。皆紅爐點雪矣。故悟真空之後。豈但五蘊元空。即十二處。十八界。及十二因緣。苦集滅道。亦龜毛兔角也。雖然冰不自融。春回乃泮。霜不自釋。日出乃消。五蘊乃至十八界。十二因緣等法。冰也。霜也。觀照般若。如春如日。冰霜既化。所謂春之與日。何啻已陳芻狗。故曰。無智亦無
【現代漢語翻譯】 現代漢語譯本： 越等倫（Yuedenglun）。然而尚未領悟大乘真空的道理，仍然沉醉於枯寂之中。所以如來呼喚他的名字告訴他說：『我所說的照見五蘊皆空，不是離開五蘊的空，而是五蘊即是空啊。你不要弄錯了。』五蘊，指的是色、受、想、行、識。從遠處來說，太虛、天地、山河、草木，無論大小，凡是能看見的，都叫做色。從近處來說，就是眼前這塊血肉之軀。受，指的是從無始以來，從生到死，眼睛所見、耳朵所聞、鼻子所嗅、舌頭所嘗、身體所觸、意識所緣，都是吸取前塵而產生的。想，指的是在受的基礎上進行籌量，分辨善惡、好壞、褒貶、榮辱、是非。行，指的是籌量無常，遷流不定。識，指的是籌量曉了，判然沒有疑惑。這五者，合起來說，實際上只是一念；分開來說，則是五種作用的差別。
舍利子（Sariputra），一切法的空相，是不生不滅、不垢不凈、不增不減的。所以，在空中沒有色，沒有受、想、行、識，沒有眼、耳、鼻、舌、身、意，沒有色、聲、香、味、觸、法，沒有眼界，乃至沒有意識界，沒有無明（avidya），也沒有無明滅盡，乃至沒有老死，也沒有老死滅盡，沒有苦、集、滅、道（duhkha, samudaya, nirodha, marga），沒有智慧，也沒有獲得。
如來考慮到舍利子（Sariputra）以及一切眾生，還有疑惑沒有完全消除，又進一步揭示說：『五蘊既然是空，心光就獨自顯露，如同烏雲消散，滿月當空。那麼，生滅、垢凈、增減，都如同紅爐點雪一般了。』所以，領悟真空之後，豈止是五蘊本來是空，就是十二處、十八界，以及十二因緣、苦集滅道，也如同龜毛兔角一般不存在。雖然冰不會自己融化，要等到春天到來才會消融；霜不會自己消散，要等到太陽出來才會消失。五蘊乃至十八界、十二因緣等法，就像冰霜一樣。觀照般若（prajna），就像春天和太陽一樣。冰霜既然融化，那麼所謂的春天和太陽，又何止是已經丟棄的草狗一樣呢？所以說，沒有智慧，也沒有獲得。
【English Translation】 English version: Yuedenglun. However, he had not yet realized the emptiness of Mahayana, and was still intoxicated with barren stillness. Therefore, the Tathagata called his name and told him: 'What I mean by illuminating the emptiness of the five skandhas (five aggregates), is not emptiness apart from the skandhas, but the skandhas themselves are emptiness. Do not misunderstand. 'The five skandhas are form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Speaking from afar, the great void, heaven and earth, mountains and rivers, plants and trees, regardless of size, all that can be seen is called form. Speaking from nearby, it is the present lump of flesh and blood. Feeling refers to what is experienced from beginning to end, from birth to death, what the eyes see, the ears hear, the nose smells, the tongue tastes, the body touches, and the mind conceives, all of which are produced by absorbing the dust of the past. Perception refers to measuring based on feeling, distinguishing good and evil, right and wrong, praise and blame, honor and disgrace. Mental formations refer to measuring impermanence, flowing and undecided. Consciousness refers to measuring and understanding clearly, without any doubt. These five, taken together, are actually just one thought; taken separately, they are five different functions.'
Sariputra, all dharmas (phenomena) are characterized by emptiness; they are neither produced nor destroyed, neither defiled nor pure, neither increasing nor decreasing. Therefore, in emptiness there is no form, no feeling, perception, mental formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or dharma; no realm of the eye, and so forth, up to and including no realm of consciousness; no ignorance (avidya), and also no extinction of ignorance, and so forth, up to and including no old age and death, and also no extinction of old age and death; no suffering (duhkha), accumulation (samudaya), cessation (nirodha), or path (marga); no wisdom, and also no attainment.'
The Tathagata, considering that Sariputra and all sentient beings still had doubts that had not been completely eliminated, further revealed: 'Since the five skandhas are empty, the light of the mind alone is revealed, like clouds clearing away, and the full moon in the sky. Then, birth and death, defilement and purity, increase and decrease, are all like snow melting in a red-hot furnace.' Therefore, after realizing emptiness, it is not only the five skandhas that are originally empty, but also the twelve ayatanas (sense bases), the eighteen dhatus (elements), and the twelve links of dependent origination, suffering, accumulation, cessation, and path, are also like horns on a tortoise or fur on a rabbit. Although ice does not melt by itself, it thaws when spring returns; frost does not dissipate by itself, it disappears when the sun rises. The five skandhas, and even the eighteen dhatus, the twelve links of dependent origination, etc., are like ice and frost. Contemplative prajna (wisdom) is like spring and the sun. Since the ice and frost have melted, then what are spring and the sun, but discarded straw dogs? Therefore, it is said: no wisdom, and also no attainment.'
得。
以無所得故。菩提薩埵依般若波羅蜜多故。心無掛礙。無掛礙故。無有恐怖遠離顛倒夢想。究竟涅槃。三世諸佛。依般若波羅蜜多故。得阿耨多羅三藐三菩提。
嗟乎。此段無得之光。不特菩薩依之而無掛礙。諸佛亦依而得菩提。佛與菩薩光非有二。而優劣迢然者何哉。究光之始。實無優劣。以光極強照。照極生迷。故覺迷迷滅。靈覺極圓者。名之為佛。光雖圓悟。迷習漸除。覺路尚遙。名為菩薩。以本光言之。非惟眾生妄想。即成佛亦妄想耳。然未成佛者。若無妄想。悟入無門。故曰。一切眾生。由妄想而墮生死。亦由妄想而出生死。由妄想而墮生死者。凡夫也。凡夫不悟此身眾苦根株。此心攀緣賊媒。放之不放。遊戲於六根六塵。如蒼蠅為唾所粘。濡滯腥沫。至死不悟。由妄想而出生死者。或逢知識明誨。或讀佛祖聖賢經書。始悟蠅為唾粘之咎。翻然悱憤。乃慕鵬舉青冥。若然則妄想之心。得非扶搖之風哉。故未證悟者。此片妄想。斷不可不堅不固。有等愚癡凡夫。錯解佛祖聖賢之旨。見說無我無人無眾生無壽者。毋意毋必毋固毋我。及本來無一物。天理上著不得人慾等語。遂牢記胸中。逢人高談危論。以為已悟。如是之人。誠可哀憫。且汝現前日用之間。七情六慾。三毒無明。如蛇如蝎。誰
【現代漢語翻譯】 現代漢語譯本： 因為沒有獲得任何東西的緣故。菩提薩埵（菩提薩埵，enlightening being）依靠般若波羅蜜多（般若波羅蜜多，perfection of wisdom）的緣故，內心沒有牽掛和障礙。因為沒有牽掛和障礙的緣故，就沒有恐怖，遠離顛倒夢想，最終達到涅槃（涅槃，liberation）。過去、現在、未來三世的一切諸佛，依靠般若波羅蜜多（般若波羅蜜多，perfection of wisdom）的緣故，證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，unsurpassed perfect enlightenment）。
唉！這段沒有獲得的光明，不僅僅是菩薩依靠它而沒有牽掛和障礙，諸佛也依靠它而證得菩提（菩提，enlightenment）。佛與菩薩的光明難道不是一樣的嗎？而優劣差別如此之大，是什麼原因呢？探究光明的開始，實際上沒有優劣之分。因為光明極強地照耀，照耀到極致就會產生迷惑。所以覺悟使迷惑消滅，靈覺達到極圓滿的，就稱之為佛。光明雖然圓滿覺悟，但迷惑的習氣逐漸消除，覺悟的道路還很遙遠，就稱為菩薩。從本來的光明來說，不僅僅是眾生的妄想，即使是成佛也是妄想啊。然而沒有成佛的人，如果沒有妄想，就沒有悟入的門徑。所以說，一切眾生，因為妄想而墮入生死輪迴，也因為妄想而脫離生死輪迴。因為妄想而墮入生死輪迴的，是凡夫。凡夫不覺悟這個身體是眾多痛苦的根源，這個心是攀緣的賊媒，放縱而不放手，在六根六塵中游戲，就像蒼蠅被唾液粘住一樣，沉溺於腥臭的泡沫中，到死也不覺悟。因為妄想而脫離生死輪迴的，或者遇到善知識的開導，或者讀到佛祖聖賢的經書，才開始覺悟蒼蠅被唾液粘住的過錯，幡然醒悟，於是仰慕大鵬鳥飛向青冥。如果這樣，那麼妄想的心，難道不是扶搖直上的風嗎？所以沒有證悟的人，這片妄想，絕對不可以不堅定不鞏固。有些愚癡的凡夫，錯誤地理解佛祖聖賢的旨意，見到說無我、無人、無眾生、無壽者，不要臆測、不要固執、不要執著於我，以及本來沒有一物，天理上容不得人慾等等話語，就牢牢記住在心中，逢人就高談闊論，以為自己已經覺悟。像這樣的人，實在可悲可憫。而且你現在日常所用之間，七情六慾，三毒無明，像蛇像蝎一樣，是誰...
【English Translation】 English version: Because there is nothing to be attained. Bodhisattvas (菩提薩埵, enlightening being), relying on Prajna Paramita (般若波羅蜜多, perfection of wisdom), have no hindrance in their minds. Because there is no hindrance, there is no fear, and they are far from distorted dreams, ultimately reaching Nirvana (涅槃, liberation). All Buddhas of the past, present, and future, relying on Prajna Paramita (般若波羅蜜多, perfection of wisdom), attain Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).
Alas! This light of non-attainment not only allows Bodhisattvas to rely on it and have no hindrance, but also allows all Buddhas to rely on it and attain Bodhi (菩提, enlightenment). Is the light of Buddhas and Bodhisattvas not the same? And what is the reason for such a great difference in superiority and inferiority? Investigating the beginning of the light, there is actually no distinction between superior and inferior. Because the light shines extremely strongly, and when it shines to the extreme, it produces delusion. Therefore, enlightenment eliminates delusion, and those whose spiritual awareness reaches perfect completeness are called Buddhas. Although the light is perfectly enlightened, the habits of delusion are gradually eliminated, and the path to enlightenment is still far away, so they are called Bodhisattvas. From the perspective of the original light, it is not only the delusions of sentient beings, but even becoming a Buddha is also a delusion. However, for those who have not yet become Buddhas, if there is no delusion, there is no way to enter enlightenment. Therefore, it is said that all sentient beings fall into the cycle of birth and death because of delusion, and also escape from the cycle of birth and death because of delusion. Those who fall into the cycle of birth and death because of delusion are ordinary people. Ordinary people do not realize that this body is the root of many sufferings, and that this mind is a treacherous matchmaker of clinging, indulging in the six senses and six dusts, like a fly stuck in saliva, immersed in the stinky foam, and not realizing it until death. Those who escape from the cycle of birth and death because of delusion, either encounter the guidance of a wise teacher, or read the scriptures of Buddhas, patriarchs, sages, and virtuous people, and then begin to realize the fault of the fly being stuck in saliva, and suddenly awaken, and then admire the Peng bird flying to the blue sky. If so, then is the mind of delusion not the wind that rises straight up? Therefore, for those who have not yet attained enlightenment, this piece of delusion must not be unsteady or unsolidified. Some foolish ordinary people mistakenly understand the meaning of the Buddhas, patriarchs, sages, and virtuous people, and when they see words such as 'no self, no person, no sentient being, no life span,' 'do not speculate, do not be stubborn, do not cling to self,' and 'originally there is nothing,' 'heavenly principles cannot tolerate human desires,' etc., they firmly remember them in their hearts, and talk about them loudly to others, thinking that they have already attained enlightenment. Such people are truly pitiful and lamentable. Moreover, in your current daily use, the seven emotions and six desires, the three poisons and ignorance, like snakes and scorpions, who...
敢觸著。不幸而有觸之者。未有不遭螫嚙。既自家毒氣。曾未消得纖毫。說甚大話。汝欲消此毒氣。須服清涼之藥始得。清涼藥。非龍肝鳳髓。非善見空青。即是上來所謂此片妄想。不可不堅不固者是也。果能此志堅固。則七情六慾三毒無明。漸化為般若光明矣。觀想雖多。以要言之。一曰空想。二曰假想。三曰中想。空想若成。則內之身心。外之世界。若漆桶底脫。直下玲瓏。老氏所謂大患者。永免矣。假想若成。皎月浮空。長天一碧。蹄涔江海。散影分輝。中想若成。陶空鑄有。如臂屈伸。宛轉隨心。不乖全體。空想治見思之毒。假想治塵沙無明之毒。中想治根本無明之毒。噫。此三毒者。乃天下之大毒也。除佛之外。誰不遭其毒害。皮毒毒般若。肉毒毒解脫。骨毒毒法身。是以天竺醫王。制大神方。以空想之藥治皮毒。以假想之藥治肉毒。以中想之藥治骨毒。然想藥雖三。而不越乎一念。故達一念空者。即成般若德。念雖空洞。不廢群有。即成解脫德。有無相即。空色相離。不即不離。一念相應。即成法身德。要到無掛閡地位。無恐怖境界。直須三惑都除。若纖毫不盡。縱菩薩猶沉覺礙。況凡夫哉。故曰。余塵尚諸學。明極即如來。又曰。因明有見。暗成無見。不明自發。則諸暗相永不能昏。所謂因明有見者。
【現代漢語翻譯】 現代漢語譯本： 敢於觸碰它。不幸觸碰到它的人，沒有不被蜇咬的。既然自身帶有毒氣，一絲一毫都無法消除，還說什麼大話呢？你想要消除這毒氣，必須服用清涼的藥物才行。這清涼藥，不是龍肝鳳髓，也不是善見空青，就是上面所說的這片妄想，不可不堅定不牢固。如果能有這種堅定不移的志向，那麼七情六慾、三毒（貪嗔癡）無明，就會逐漸轉化為般若（智慧）光明了。 觀想的方法雖然很多，但用要點來說，一是空想，二是假想，三是中想。空想如果成功，那麼內在的身心，外在的世界，就像漆桶底部脫落一樣，直接變得通透明亮。老子所說的大患，就永遠可以避免了。假想如果成功，就像皎潔的月亮浮在空中，廣闊的天空一片碧藍，小水洼也能像江海一樣，散佈著月亮的身影和光輝。中想如果成功，就像在虛空中塑造實有，像手臂屈伸一樣，隨意自如，不違背整體。 空想用來治療見思惑（錯誤的見解和思惑）的毒，假想用來治療塵沙惑（像塵沙一樣多的迷惑）的毒，中想用來治療根本無明（最根本的迷惑）的毒。唉！這三毒，是天下最大的毒啊！除了佛之外，誰不遭受它的毒害？皮中毒害般若，肉中毒害解脫，骨中毒害法身（佛的真身）。因此，古印度（天竺）的醫王，製造大神藥，用空想的藥來治療皮毒，用假想的藥來治療肉毒，用中想的藥來治療骨毒。然而，觀想的藥雖然有三種，但不超出乎一念。所以，通達一念空性的人，就成就般若德（智慧的功德）；念頭雖然空洞，但不妨礙萬物的存在，就成就解脫德（解脫的功德）；有和無相互依存，空和色相互分離，不即不離，一念相應，就成就法身德（法身的功德）。 要達到沒有牽掛阻礙的地位，沒有恐怖的境界，必須把三種迷惑都消除乾淨。如果一絲一毫沒有消除乾淨，即使是菩薩，仍然會沉溺在覺悟的障礙中，更何況是凡夫呢？所以說：『剩餘的塵垢還在學習，光明達到極點就是如來。』又說：『因為光明而有所見，反而會變成無見。如果光明自然顯發，那麼各種黑暗的現象就永遠不能使你昏暗。』所謂因為光明而有所見，是……
【English Translation】 English version: Dare to touch it. Those who unfortunately touch it will inevitably be stung. Since one carries poison within oneself, not a single bit can be eliminated, so what grand words are spoken? If you want to eliminate this poison, you must take cooling medicine. This cooling medicine is not dragon liver and phoenix marrow, nor is it 'good to see empty blue' (善見空青), but rather the aforementioned 'one thought of delusion' (妄想), which must be firm and unyielding. If one can have this firm and unwavering aspiration, then the seven emotions, six desires, and the three poisons (greed, hatred, and delusion) and ignorance will gradually transform into prajna (wisdom) light. Although there are many methods of contemplation, in essence, there are three: emptiness contemplation (空想), provisional contemplation (假想), and middle contemplation (中想). If emptiness contemplation is successful, then the inner body and mind, and the outer world, will be like the bottom of a lacquer bucket falling out, becoming directly transparent and bright. The great affliction that Lao Tzu spoke of can be avoided forever. If provisional contemplation is successful, it is like a bright moon floating in the sky, a vast sky of azure blue, even small puddles can be like rivers and seas, scattering the moon's reflection and radiance. If middle contemplation is successful, it is like molding existence from emptiness, like the bending and stretching of an arm, freely at will, without deviating from the whole. Emptiness contemplation is used to cure the poison of views and thoughts (見思惑), provisional contemplation is used to cure the poison of dust-like ignorance (塵沙惑), and middle contemplation is used to cure the poison of fundamental ignorance (根本無明). Alas! These three poisons are the greatest poisons in the world! Who, except for the Buddha, does not suffer from their harm? The skin is poisoned by prajna, the flesh is poisoned by liberation, and the bones are poisoned by the dharmakaya (the body of the Buddha's teachings). Therefore, the king of medicine in ancient India (天竺), created great divine medicine, using the medicine of emptiness contemplation to cure skin poison, the medicine of provisional contemplation to cure flesh poison, and the medicine of middle contemplation to cure bone poison. However, although there are three types of contemplation medicine, they do not go beyond one thought. Therefore, those who understand the emptiness of one thought achieve the virtue of prajna; although the thought is empty, it does not hinder the existence of all things, thus achieving the virtue of liberation; existence and non-existence are interdependent, emptiness and form are separated, neither identical nor separate, one thought in accordance, thus achieving the virtue of dharmakaya. To reach the state of no attachments or hindrances, and no fear, one must completely eliminate the three delusions. If even a trace is not completely eliminated, even a Bodhisattva will still be immersed in the obstacles of enlightenment, let alone ordinary people? Therefore, it is said: 'Remaining dust is still learning, the ultimate brightness is the Tathagata.' It is also said: 'Because of light, there is seeing, but it turns into non-seeing. If the light naturally manifests, then all dark phenomena can never darken you.' The so-called 'because of light, there is seeing' is...
匪獨三光之明。因空。因假。因中。皆因明耳。若不因明。孤光自發。凡聖情消。又說甚麼三觀一心。一心三觀。即所謂文字般若。觀照般若。實相般若。亦不勝贅焉。然未到徹頭徹腦處。此智慧光明。寸步舍離不得。若背明而行。管取斷常坑中。墮落有分在。
故知般若波羅蜜多。是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦。真實不虛。故說般若波羅蜜多咒。即說咒曰。
揭諦揭諦。波羅揭諦。波羅僧揭諦。菩提薩婆訶。
大哉心光。智不可知。識不可識。陰陽不能籠罩。有無不能形容。破障除昏。凡聖無與等者。謂之大神咒。大明咒。無上咒。無等等咒。不亦宜乎。而般若有顯密。自觀自在菩薩。至於得阿耨多羅三藐三菩提。謂之顯說般若。自故知般若波羅蜜多。乃至菩提薩婆訶。謂之密談般若。又咒者。加蜾蠃之祝螟蛉。念茲在茲。似我之聲。綿綿不斷。則諸蟲受薰。莫知然而化為蜾蠃矣。諸佛如來。以慈悲顯密。薰一切眾生。故一切眾生。莫知然而化之。嗚呼。佛恩廣大。誰知報者。而正法垂秋。祖道寥落。顧鈍根小子。道德虛薄。無以感人。甘向秦庭號呼。徹歲賦無衣而救楚者誰哉。
心經
般若波羅蜜多心經。
夫智慧愚癡。初非兩種。彼岸此岸。
【現代漢語翻譯】 現代漢語譯本： 不僅僅是太陽、月亮、星辰的光明，空、假、中（三諦）都是因為光明才能顯現。如果沒有光明，孤立的光芒自己產生，凡夫和聖人的情識都消失了，還說什麼三觀一心，一心三觀呢？這也就是所謂的文字般若（通過文字理解的智慧），觀照般若（通過觀照獲得的智慧），實相般若（證悟實相的智慧），說也說不完。然而，如果沒有達到徹底領悟的境界，這種智慧光明一刻也不能離開。如果背離光明而行，一定會墮落在斷見和常見的深坑中。
所以，要知道般若波羅蜜多（到達智慧彼岸）是偉大的神咒，是偉大的明咒，是無上的咒語，是無與倫比的咒語，能消除一切痛苦，真實不虛。所以說般若波羅蜜多咒，即說咒語如下：
揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。
多麼偉大的心光啊！智慧不可知，意識不可識，陰陽不能籠罩，有無不能形容，破除障礙，消除昏昧，凡夫和聖人都無法與之相比，所以稱之為大神咒、大明咒、無上咒、無等等咒，不是很合適嗎？而般若有顯說和密說。從觀自在菩薩（Avalokiteśvara Bodhisattva）開始，直到獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），這叫做顯說般若。從『故知般若波羅蜜多』開始，直到『菩提薩婆訶』，這叫做密談般若。咒語就像蜾蠃（一種寄生蜂）祝螟蛉（一種昆蟲）一樣，念念不忘，模仿我的聲音，綿綿不斷，那麼這些蟲子受到薰染，不知不覺地就化為蜾蠃了。諸佛如來用慈悲的顯說和密說，薰陶一切眾生，所以一切眾生不知不覺地就被轉化了。唉！佛恩廣大，誰知道報答呢？而正法衰落，祖師之道也變得冷清。我這個愚鈍的小子，道德淺薄，無法感動他人，只能像在秦庭一樣號哭，徹夜吟唱沒有衣服的歌謠，又有誰來解救楚國呢？
心經
般若波羅蜜多心經。
智慧和愚癡，本來不是兩種東西；彼岸和此岸，
【English Translation】 English version: It is not only the brightness of the three luminaries (sun, moon, and stars); emptiness (空, śūnyatā), provisionality (假, prajñapti), and the Middle Way (中, madhyama) are all due to brightness. If there were no brightness, solitary light would arise on its own, and the emotions of ordinary beings and sages would vanish. Then what would be the point of talking about the threefold contemplation in one mind (三觀一心) and the one mind in threefold contemplation (一心三觀)? This is what is called the 'written Prajna' (文字般若, the wisdom understood through words), the 'contemplative Prajna' (觀照般若, the wisdom gained through contemplation), and the 'real aspect Prajna' (實相般若, the wisdom of realizing the true nature of reality), which are too numerous to mention. However, if one has not reached the point of thorough understanding, this light of wisdom cannot be abandoned even for a moment. If one goes against the light, one will surely fall into the pit of eternalism and annihilationism (斷常坑).
Therefore, know that the Prajna Paramita (般若波羅蜜多, Perfection of Wisdom) is the great divine mantra, the great bright mantra, the supreme mantra, the unequaled mantra, which can remove all suffering, truly and without falsehood. Therefore, the Prajna Paramita mantra is spoken, that is, the mantra is spoken as follows:
Gaté Gaté, Paragaté, Parasamgaté, Bodhi Svaha.
How great is the light of the mind! Wisdom cannot be known, consciousness cannot be recognized, yin and yang cannot encompass it, existence and non-existence cannot describe it. It breaks through obstacles, eliminates darkness, and neither ordinary beings nor sages can compare with it. Therefore, it is called the great divine mantra, the great bright mantra, the supreme mantra, the unequaled mantra. Is it not fitting? Prajna has both explicit and secret teachings. From Avalokiteśvara Bodhisattva (觀自在菩薩) to the attainment of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), this is called the explicit teaching of Prajna. From 'Therefore, know that the Prajna Paramita' to 'Bodhi Svaha,' this is called the secret teaching of Prajna. Moreover, a mantra is like the Sphex wasp (蜾蠃) chanting to the larva of the moth (螟蛉), with constant mindfulness, imitating my voice, continuously, so that the insects are influenced and unknowingly transform into Sphex wasps. All Buddhas and Tathagatas (如來) use compassion, both explicitly and secretly, to influence all sentient beings, so that all sentient beings are unknowingly transformed. Alas! The Buddha's grace is vast, who knows how to repay it? But the true Dharma is declining, and the path of the patriarchs is desolate. I, a dull-witted child, with shallow virtue, cannot move others. I can only cry out like in the Qin court, singing songs of having no clothes all night long. Who will rescue the state of Chu?
The Heart Sutra (心經)
The Heart Sutra of the Prajna Paramita.
Wisdom and ignorance are not originally two things; the other shore and this shore,
本是同源。以其見有身心。即名愚癡住此岸。以其不見有身心。即名智慧到彼岸也。經則萬古不變之稱。心則八部最先之主。不變。則凡聖可以共由。最先。則誰能捨此。而求無上菩提哉。
觀自在菩薩。行深般若波羅蜜多時。照見五蘊皆空度一切苦厄。
眾生未始非菩薩。但不達人法皆空。被苦厄所陷。故名眾生。若了達無礙。孰非菩薩。
舍利子。色不異空。空不異色。色即是空。空即是色。受想行識。亦復如是。
至此特呼名而告之者。謂上菩薩所證之空。非小乘偏空。亦非頑空。亦非斷空。直即色之空耳。色既可以即空。則空亦可以即色。故曰。色不異空。空不異色。五蘊之中。色蘊其一。色空既可以相即。余蘊例然。故曰。受想行識。亦復如是。
舍利子。是諸法空相。不生不滅。不垢不凈。不增不減。是故空中無色。無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界。乃至無意識界。無無明。亦無無明盡。乃至無老死。亦無老死盡。無苦集滅道。無智亦無得。以無所得故。
至此再呼名而告之者。佛慮其偏小習重。卒難游大乘二空法海。故明揭顯露以啟迪之。諸法空相。譬如質礙之冰。既已融化成水。在方器則隨而方之。在圓器則隨而圓之。觸風可以為濤聲
【現代漢語翻譯】 現代漢語譯本： 原本是同一個根源。因為執著于有身心，就叫做愚癡，停留在生死的此岸。因為不執著于有身心，就叫做智慧，到達涅槃的彼岸。佛經是萬古不變的稱謂，心是八部眾生最先的主宰。不變，那麼凡人和聖人都可以共同遵循；最先，那麼誰能捨棄它，而去追求無上的菩提呢？
觀自在菩薩（Avalokiteśvara Bodhisattva，觀世音菩薩）。在深妙的般若波羅蜜多（Prajnaparamita，智慧到彼岸）修行時，照見五蘊（skandha，構成人身的五種要素，即色、受、想、行、識）皆空，從而度脫一切苦難。
眾生本來就是菩薩，只不過不明白人法皆空的道理，被苦難所困。所以叫做眾生。如果了達一切無礙，誰又不是菩薩呢？
舍利子（Sariputra，釋迦牟尼佛的十大弟子之一）。色（rupa，物質現象）不異於空（sunyata，空性），空不異於色。色即是空，空即是色。受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、識（vijnana，了別），也是這樣。
佛陀在此特別呼喚舍利子的名字來告訴他，是因為菩薩所證悟的空，不是小乘的偏空，也不是頑空，也不是斷空，而是直接就是色的空性。色既然可以等同於空，那麼空也可以等同於色。所以說：『色不異空，空不異色』。五蘊之中，色蘊是其中之一。色和空既然可以相互等同，其餘的受、想、行、識也同樣如此。所以說：『受想行識，亦復如是』。
舍利子。一切法的空相，不生不滅，不垢不凈，不增不減。因此，在空性中，沒有色，沒有受、想、行、識，沒有眼、耳、鼻、舌、身、意（六根），沒有色、聲、香、味、觸、法（六塵），沒有眼界，乃至沒有意識界（十八界）。沒有無明（avidya，對事物真相的迷惑），也沒有無明止息，乃至沒有老死，也沒有老死止息。沒有苦、集、滅、道（四聖諦），沒有智慧，也沒有證得。因為沒有所得的緣故。
佛陀在此再次呼喚舍利子的名字來告訴他，是擔心他偏執于小乘的習氣太重，難以進入大乘的二空法海。所以明白地揭示出來以啓發他。諸法的空相，譬如具有質礙的冰，既然已經融化成水，放在方形的容器里就呈現方形，放在圓形的容器里就呈現圓形，接觸風就可以形成濤聲。
【English Translation】 English version: Originally, they share the same source. Because of clinging to the existence of body and mind, it is called ignorance, dwelling on this shore of birth and death. Because of not clinging to the existence of body and mind, it is called wisdom, reaching the other shore of Nirvana.
The Sutra is a term for the unchanging throughout the ages, and the mind is the foremost master of the eight classes of beings. If it is unchanging, then ordinary people and sages can follow it together; if it is the foremost, then who can abandon it and seek unsurpassed Bodhi?
Avalokiteśvara Bodhisattva (Guānzìzài Púsà, the Bodhisattva Who Observes the Sounds of the World). When practicing deeply the Prajnaparamita (Bōrě Bōluómìduō, Perfection of Wisdom), he illuminated the five skandhas (wǔyùn, aggregates that constitute a person: form, feeling, perception, volition, and consciousness) as empty, thus transcending all suffering and distress.
Sentient beings are inherently Bodhisattvas, but they do not understand the emptiness of both persons and phenomena, and are trapped by suffering. Therefore, they are called sentient beings. If one understands and is free from obstacles, who is not a Bodhisattva?
Sariputra (Shèlìzǐ, one of the ten great disciples of Shakyamuni Buddha). Form (rūpa, sè) is not different from emptiness (sunyata, kōng), emptiness is not different from form. Form is emptiness, emptiness is form. Sensation (vedana, shòu), perception (samjna, xiǎng), volition (samskara, xíng), and consciousness (vijnana, shí) are also like this.
The reason for specifically calling his name here is that the emptiness realized by the Bodhisattva is not the biased emptiness of the Hinayana, nor is it nihilistic emptiness, nor is it annihilationist emptiness, but directly the emptiness of form itself. Since form can be equated with emptiness, then emptiness can also be equated with form. Therefore, it is said: 'Form is not different from emptiness, emptiness is not different from form.' Among the five skandhas, form is one of them. Since form and emptiness can be mutually equated, the remaining sensation, perception, volition, and consciousness are also the same. Therefore, it is said: 'Sensation, perception, volition, and consciousness are also like this.'
Sariputra. These dharmas are characterized by emptiness; they are not born, not destroyed, not defiled, not pure, not increasing, not decreasing. Therefore, in emptiness, there is no form, no sensation, perception, volition, or consciousness; no eye, ear, nose, tongue, body, or mind (six sense organs); no form, sound, smell, taste, touch, or dharma (six sense objects); no realm of the eye, and so forth, up to no realm of consciousness (eighteen realms). There is no ignorance (avidya, wúmíng), and no extinction of ignorance, and so forth, up to no old age and death, and no extinction of old age and death. There is no suffering, accumulation, cessation, or path (Four Noble Truths); no wisdom, and no attainment. Because there is nothing to be attained.
The reason for calling Sariputra's name again here is that the Buddha is concerned that he is too attached to the habits of the Hinayana and finds it difficult to enter the vast ocean of the two emptinesses of the Mahayana. Therefore, he reveals it clearly to enlighten him. The characteristic of emptiness of all dharmas is like ice with substance and obstruction, which has already melted into water. When placed in a square container, it takes the shape of a square; when placed in a round container, it takes the shape of a circle; when it touches the wind, it can become the sound of waves.
。映地可以為天色。在江湖可以浮萬斛。在大旱可以為雲霓。無往而莫不自在矣。又方圓之器。喻前境。前境自有生滅垢凈增減。如水成冰。無非質礙。學者知此。則十二處。十八界。十二支。及四諦。皆瞭如也。雖然境不能自空。必假照以空之。境空智在。病去藥存。終非本體。藥亦洗之。方盡染污。故曰。無智亦無得。
菩提薩埵依般若波羅蜜多故。心無掛礙。無掛礙故。無有恐怖遠離顛倒夢想。究竟涅槃。三世諸佛。依般若波羅蜜多故。得阿耨多羅三藐。三菩提。故知般若波羅蜜多。是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦。真實不虛。故說般若波羅蜜多咒。即說咒曰。
揭諦揭諦。波羅揭諦。波羅僧揭諦。菩提薩婆訶。
嗚呼甚矣。偏小習重之難化也如此。故如來種種告之。令其深信。意者。此般若波羅蜜多。不惟觀自在菩薩依之。心無掛礙而得涅槃。即三世諸佛。亦因之而得無上菩提。尚恐其驚疑未徹。再敕之曰。此般若波羅蜜多。是大神咒。是大明咒。是無上咒。是無等等咒。神則威靈莫測。明則無幽不燭。無上則更無有上者。無等則更無有等者。聖人為物。至矣盡矣。無可以加矣。猶說密咒以加持之。予讀此經至是。不覺涕泗橫流。莫能自止。比因抱疾潭柘山中。
【現代漢語翻譯】 現代漢語譯本： 映照在地上可以呈現天空的顏色，在江河湖泊中可以漂浮萬斛（量詞，古代容量單位）之物，在大旱之時可以化為雲彩和彩虹。無論在哪裡，都無不自在。又如方圓的器皿，比喻眼前的境況。眼前的境況自有生滅、垢凈、增減，就像水變成冰，無非是物質的阻礙。學習的人如果明白這個道理，那麼十二處（指眼、耳、鼻、舌、身、意六根及其所對的色、聲、香、味、觸、法六塵），十八界（指六根、六塵、六識），十二因緣（十二支），以及四諦（苦、集、滅、道）就都清楚明白了。雖然境不能自己變空，必須藉助智慧的觀照才能使它空。境空了，智慧仍然存在，就像病好了藥還留著，終究不是本體。藥也要洗去，才能完全去除污染。所以說，『無智亦無得』。
菩提薩埵（Bodhisattva，菩薩）依靠般若波羅蜜多（Prajnaparamita，智慧到彼岸）的緣故，心中沒有牽掛和障礙。因為沒有牽掛和障礙的緣故，就沒有恐怖，遠離顛倒夢想，最終達到涅槃（Nirvana，寂滅）。過去、現在、未來三世的一切諸佛，都是依靠般若波羅蜜多的緣故，證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以，要知道般若波羅蜜多，是偉大的神咒，是偉大的明咒，是無上的咒語，是無與倫比的咒語，能夠解除一切痛苦，真實不虛。所以，宣說般若波羅蜜多咒，即說咒語如下：
揭諦揭諦（Gate Gate，去吧，去吧），波羅揭諦（Paragate，到彼岸去），波羅僧揭諦（Parasamgate，大家都到彼岸去），菩提薩婆訶（Bodhi Svaha，覺悟成就）。
唉，偏執于小乘的習氣如此難以化解！所以如來（Tathagata，佛）種種告誡，讓他們深深相信。意思是說，這般若波羅蜜多，不只是觀自在菩薩（Avalokiteshvara Bodhisattva）依靠它，心中沒有牽掛而得到涅槃，就是過去、現在、未來三世的一切諸佛，也是因此而證得無上菩提。還恐怕他們驚疑不徹底，再次告誡說，這般若波羅蜜多，是偉大的神咒，是偉大的明咒，是無上的咒語，是無與倫比的咒語。神，就指威靈不可測度；明，就指沒有幽暗不照亮。無上，就是再沒有比它更高的；無等，就是再沒有能與它相等的。聖人對於事物，已經到了極致，沒有什麼可以再增加的了。還說秘密的咒語來加以加持。我讀這部經到這裡，不禁涕淚橫流，不能自已。近來因為生病住在潭柘山中。
【English Translation】 English version: Reflected on the ground, it can display the color of the sky. In rivers and lakes, it can float myriad 'hu' (斛, ancient unit of volume). In a great drought, it can transform into clouds and rainbows. Wherever it goes, it is always at ease. Furthermore, square and round vessels are metaphors for the present circumstances. The present circumstances have their own arising, ceasing, defilement, purity, increase, and decrease, just like water turning into ice, which is nothing but material obstruction. If a student understands this, then the twelve 'ayatanas' (處, sense bases: the six senses and their objects), the eighteen 'dhatus' (界, realms: the six senses, their objects, and the six consciousnesses), the twelve 'nidanas' (支, links of dependent origination), and the Four Noble Truths (四諦, suffering, its cause, its cessation, and the path to its cessation) will all be clearly understood. Although the environment cannot empty itself, it must rely on illumination to empty it. When the environment is empty, wisdom remains, like medicine remaining after the illness is gone, ultimately not the original substance. The medicine must also be washed away to completely remove the contamination. Therefore, it is said, 'No wisdom, also no attainment.'
'Bodhisattva' (菩提薩埵, a being striving for enlightenment) relies on 'Prajnaparamita' (般若波羅蜜多, the perfection of wisdom), therefore, the mind has no hindrance. Because there is no hindrance, there is no fear, and one is far from distorted dreams, ultimately reaching 'Nirvana' (涅槃, liberation). All Buddhas of the three times rely on 'Prajnaparamita', therefore, they attain 'Anuttara-samyak-sambodhi' (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment). Therefore, know that 'Prajnaparamita' is the great divine mantra, the great illuminating mantra, the unsurpassed mantra, the unequaled mantra, capable of removing all suffering, truly not false. Therefore, recite the 'Prajnaparamita' mantra, which is:
'Gate Gate' (揭諦揭諦, Gone, gone), 'Paragate' (波羅揭諦, gone beyond), 'Parasamgate' (波羅僧揭諦, gone altogether beyond), 'Bodhi Svaha' (菩提薩婆訶, enlightenment hail!).
Alas, how difficult it is to transform the deeply ingrained habits of the Hinayana! Therefore, the 'Tathagata' (如來, the Thus-Gone One, Buddha) repeatedly admonishes them, urging them to deeply believe. The meaning is that this 'Prajnaparamita' is not only relied upon by 'Avalokiteshvara Bodhisattva' (觀自在菩薩, the Bodhisattva of Compassion), whose mind is without hindrance and attains 'Nirvana', but also all Buddhas of the three times attain unsurpassed enlightenment because of it. Still fearing that their doubts are not completely dispelled, he further instructs them, saying that this 'Prajnaparamita' is the great divine mantra, the great illuminating mantra, the unsurpassed mantra, the unequaled mantra. 'Divine' means its spiritual power is unfathomable; 'illuminating' means there is no darkness it does not illuminate. 'Unsurpassed' means there is nothing higher than it; 'unequaled' means there is nothing equal to it. The sage's treatment of things has reached the ultimate, and there is nothing that can be added. Still, he speaks the secret mantra to bless it. When I read this sutra to this point, I could not help but burst into tears, unable to stop myself. Recently, I have been residing in Tanzhe Mountain due to illness.
念云間徐太僕琰。衛法勞勤。釋此以慰益其道心耳。
心經說
般若波羅蜜多心經者。實眾生大夜之明燈。諸佛之慧命也。梵語般若。此翻智慧。梵語波羅蜜多。此翻到彼岸。蓋謂有智慧者。照破煩惱。不溺情波。生死超然。妙契本有。所謂登彼岸焉。心乃喻此經。如人一身。雖有百骸五藏。心為主耳。此經文雖簡略。實六百卷雄文之心也。經者。古今不易常然。徑路。人得趨而進也。觀自在菩薩者。謂此菩薩。以如上智慧。圓照空有。了無掛礙。肇公云。照不失虛。則涉有而無累。虛不失照。則觀空而不醉。即有無而離色空。所以能有能無。可空可色。故曰自在。若夫眾生執有。二乘尚無。各偏所見。不能圓通。便不自在。夫智慧之與聰明。大相懸絕。聰明則由前塵而發。智慧則由本心而生。故聰明有生滅。而智慧無依倚也。所以不生滅耳。行深般若波羅蜜多時者。謂此菩薩所修觀智。不同二乘偏淺。乃深般若也。惟其深般若故。故能照徹色空。本無二致。元一實相。自是凡夫不了。見色而不見空。二乘偏執。見空而不見色。一如恒河之水。魚龍認為窟宅。天人認為琉璃。人間世認為波流。餓鬼認為猛𦦨。四者所見。不過皆情耳。惟悟心者。了無此見。色既如是。受想行識。未嘗有異。故曰。受想行識
【現代漢語翻譯】 現代漢語譯本：為慰勞云間徐太僕琰衛護佛法的辛勤，特作此文以增益其道心。
《心經》說
《般若波羅蜜多心經》（Prajnaparamita Hrdaya Sutra）是眾生漫漫長夜中的明燈，是諸佛的慧命。梵語『般若』（Prajna），這裡翻譯為『智慧』。梵語『波羅蜜多』（Paramita），這裡翻譯為『到彼岸』。大概是說有智慧的人，照破煩惱，不沉溺於情慾之波，超越生死，美妙地契合本有的真性，這就是所謂的到達彼岸。『心』是比喻這部經，就像人一身，雖有百骸五臟，心是主導。這部經文雖然簡略，實際上是六百卷宏大文章的精髓。
『經』，是古今不變的常理，是路徑，人們可以沿著它前進。『觀自在菩薩』（Avalokiteśvara Bodhisattva），是指這位菩薩，以如上的智慧，圓滿地照見空與有，了無掛礙。僧肇說：『照見而不失去虛空，那麼涉足於有也不會被牽累；體悟空性而不失去照見，那麼觀察空也不會沉迷。』即存在與不存在而脫離色與空，所以能有能無，可空可色，所以說自在。那些眾生執著于有，二乘（Sravakas and Pratyekabuddhas）之人又執著于無，各自偏執所見，不能圓融通達，便不自在。智慧與聰明，大相逕庭。聰明由外在事物而引發，智慧由本心而生。所以聰明有生滅，而智慧無所依傍，所以不生不滅。
『行深般若波羅蜜多時』，是指這位菩薩所修的觀智，不同於二乘的偏頗淺薄，而是深奧的般若。正因為是深般若，所以能照徹色與空，原本沒有兩樣，原本是一個實相。只是凡夫不明白，見色而不見空；二乘偏執，見空而不見色。就像恒河的水，魚龍認為是窟宅，天人認為是琉璃，人間認為是波流，餓鬼認為是猛火。這四者所見，不過都是各自的情執罷了。只有覺悟本心的人，才能明白沒有這些分別。色既然如此，受、想、行、識（Skandha）也未嘗有不同。所以說，受、想、行、識
【English Translation】 English version: This is written to console Xu Yan, the Vice Minister of the Court of Imperial Sacrifices from Yunjian, for his diligent efforts in protecting the Dharma, and to enhance his devotion.
Explanation of the Heart Sutra
The Prajnaparamita Hrdaya Sutra (Heart Sutra) is truly the bright lamp in the long night for sentient beings, and the wisdom-life of all Buddhas. The Sanskrit word 'Prajna' is translated here as 'wisdom'. The Sanskrit word 'Paramita' is translated here as 'to the other shore'. It roughly means that those with wisdom illuminate and break through afflictions, do not drown in the waves of emotions, transcend birth and death, and wonderfully unite with their original nature, which is what is called reaching the other shore. 'Heart' is a metaphor for this sutra, just as in a person's body, although there are hundreds of bones and five organs, the heart is the main one. Although the text of this sutra is brief, it is actually the heart of the magnificent six hundred volumes.
'Sutra' is the unchanging principle of ancient and modern times, a path that people can follow to advance. 'Avalokiteśvara Bodhisattva' refers to this Bodhisattva who, with the above wisdom, perfectly illuminates emptiness and existence, without any hindrance. Seng Zhao said: 'Illuminating without losing emptiness, then engaging in existence will not be a burden; realizing emptiness without losing illumination, then observing emptiness will not be intoxicating.' That is, existing and non-existing while separating from form and emptiness, so it can be existent and non-existent, empty and formed, hence it is called self-existent. Those sentient beings cling to existence, and the Sravakas and Pratyekabuddhas cling to non-existence, each biased in their views, unable to achieve complete understanding, and therefore not self-existent. Wisdom and cleverness are vastly different. Cleverness arises from external things, while wisdom arises from the original mind. Therefore, cleverness has birth and death, while wisdom is independent, so it is neither born nor dies.
'When practicing deeply Prajnaparamita' refers to the wisdom of observation cultivated by this Bodhisattva, which is different from the biased and shallow wisdom of the Sravakas and Pratyekabuddhas, but is profound Prajna. Precisely because it is profound Prajna, it can illuminate form and emptiness, which are originally not different, originally one true reality. It is just that ordinary people do not understand, seeing form but not seeing emptiness; the Sravakas and Pratyekabuddhas are biased, seeing emptiness but not seeing form. Just like the water of the Ganges River, fish and dragons consider it a cave, heavenly beings consider it crystal, humans consider it a stream, and hungry ghosts consider it fierce flames. What these four see are nothing more than their own emotional attachments. Only those who awaken to their original mind can understand that there are no such distinctions. Since form is like this, sensation, perception, volition, and consciousness (Skandha) are also not different. Therefore, it is said that sensation, perception, volition, and consciousness
亦復如是。照見五蘊皆空。則一切苦厄盡矣。凡夫迷倒。不悟此身四大假合。執以為實。故聞生則喜。聞死則悲。殊不知此身。以四大觀之本不可得。喚誰生死。身既乃爾。此心亦然。妄想攀緣影子。不過四蘊合成。若以四蘊觀之。是心亦不可得。喚誰煩惱。人不悟此。聞譽則歡然為順。聞毀則慼然不悅。此乃恣情縱識。不以觀行。轉識而成智。則將飄淪苦海。逆浪千尋。出沒無常。改頭換面。橫豎羽毛。寧有已哉。痛矣眾生。佛本現成。不肯承當。眾生分外。甘自擔荷。受此荼毒。猶未省悟。舍利子。佛之高弟也。聰明絕倫。才辨超眾。佛呼其名而告之曰。菩薩以智慧照徹五蘊。大患永辭。長揖三界。汝知之乎。即色之空。而不廢涉世也。是諸法空相者。此空相照見五蘊之空也。此空本無生滅。本無垢凈。本無增減。或以道前道中道后釋之。未必然也。何故行人以智慧照五蘊時。色空坐斷。凡聖情盡。此時寶劍當陽。佛亦不能嬰其鋒铓。況菩薩與凡夫耶。是故空中無色。無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界。乃至無意識界者。謂此菩薩。以此智慧。豈惟照五蘊空耳。至於十二處。十八界。莫不皆空矣。何故謂五蘊即十二處。十二處即十八界。佛以眾生根器不同。隨機設教。有迷心不迷色者。為說
五蘊。有迷色不迷心者。為說十二處。有心色俱迷者。為說十八界。要而言之。蘊處界三。不出色心也。無無明。亦無無明盡。乃至無老死。亦無老死盡。無苦集滅道。無智亦無得者。謂菩薩以智慧照之。此真空之中。非惟蘊入界本空。至於十二因緣流轉亦空。非惟流轉空耳。還滅亦空。非惟還滅空耳。苦集滅道皆空也。非惟種種皆空。即此能空蘊入界三。乃至苦集滅道之智。亦不可得。蓋所既不有。能不單立故也。十二支。及四諦。雖則聲聞緣覺。巧拙有異。要而言之。真空之中。無是事也。菩提薩埵。依般若波羅蜜多故。心無掛礙。無掛礙故。無有恐怖。遠離顛倒夢想。究竟涅槃。三世諸佛依般若波羅蜜多故。得阿耨多羅三藐三菩提者。謂此經不惟眾生宗之。度生死流而登彼岸。直饒諸佛菩薩。分真究竟。亦必本此也。此蓋贊勸流通此經。使諸眾生。依般若而進修。庶不遭魔外眩惑也。永嘉曰。大丈夫兮秉慧劍。般若鋒兮金剛𦦨。非但空摧外道心。蚤曾落卻天魔膽。大都有志於出世者。如此力量。如此風雲之思。如此激烈之懷抱。如大火聚。使萬物嬰之。直下灰飛煙滅可也。不然則少見可欲。而兒女情生矣。或云。師之論此經。不分因果。不列科章。似乎儱侗。不合古規。恐不宜也。余則應之曰。我佛所說千經萬
【現代漢語翻譯】 現代漢語譯本： 五蘊（Skandha，構成個體經驗的五種要素）。對於迷惑於色（Rupa，物質現象）而不迷惑於心（Citta，精神現象）的人，佛陀為他們講說十二處（Ayatana，感覺的來源）。對於心和色都迷惑的人，佛陀為他們講說十八界（Dhatu，構成經驗的要素）。總而言之，蘊、處、界這三者，都離不開色和心。沒有無明（Avidya，對實相的無知），也沒有無明滅盡；乃至沒有老死（Jara-marana，衰老和死亡），也沒有老死滅盡。沒有苦（Dukkha，痛苦）、集（Samudaya，痛苦的根源）、滅（Nirodha，痛苦的止息）、道（Magga，通往止息痛苦的道路），沒有智慧（Jnana，對實相的洞察），也沒有所得（Prapti，證悟）。這是說菩薩（Bodhisattva，追求覺悟的修行者）用智慧來照見，在這真空（Sunyata，空性）之中，不僅五蘊、十二處、十八界本來是空，甚至十二因緣（Dvadasanga-pratityasamutpada，生命輪迴的十二個環節）的流轉也是空。不僅流轉是空，還滅也是空。不僅還滅是空，苦、集、滅、道也都是空。不僅種種都是空，就連這能空五蘊、十二處、十八界，乃至苦、集、滅、道的智慧，也是不可得的。因為所空的對象本來就不存在，能空的主體也就無法單獨成立。十二因緣和四諦（Catvari-arya-satyani，四聖諦），雖然聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）在理解和運用上有巧妙和笨拙的差異，但總而言之，在真空之中，沒有這些事。菩提薩埵（菩薩）依靠般若波羅蜜多（Prajnaparamita，智慧的完成），所以內心沒有掛礙。因為沒有掛礙，所以沒有恐怖，遠離顛倒夢想（Viparyasa，錯誤的認知），最終達到涅槃（Nirvana，解脫）。三世諸佛依靠般若波羅蜜多，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是說這部經不僅是眾生所依止的，能度過生死之流而登上彼岸，即使是諸佛菩薩，要達到分證和究竟的覺悟，也必定以這部經為根本。這大概是讚歎和勸人流通這部經，使一切眾生依靠般若而精進修習，或許可以避免遭受邪魔外道的迷惑。永嘉禪師說：『大丈夫啊，秉持著智慧之劍，般若的鋒芒啊，像金剛杵一樣銳利。不僅能摧毀外道的心，早已嚇破了天魔的膽。』大凡有志於出世的人，要有這樣的力量，這樣的氣概，這樣的激烈的胸懷，像巨大的火堆，使萬物靠近它，立刻灰飛煙滅才行。不然的話，就會貪圖少許的慾望，而生出兒女之情了。或者有人說：『您對這部經的論述，不分因果，不列章節，似乎含糊不清，不符合古代的規矩，恐怕不合適吧？』我則回答說：『我佛所說的千經萬卷……』
【English Translation】 English version: The Five Skandhas (Five aggregates that constitute individual experience). For those who are deluded by Rupa (Form, material phenomena) but not by Citta (Mind, mental phenomena), the Buddha speaks of the Twelve Ayatanas (Twelve sense bases). For those who are deluded by both Citta and Rupa, the Buddha speaks of the Eighteen Dhatus (Eighteen elements of existence). In short, the Skandhas, Ayatanas, and Dhatus are inseparable from Rupa and Citta. There is no Avidya (Ignorance), nor is there the cessation of Avidya; and there is no Jara-marana (Old age and death), nor is there the cessation of Jara-marana. There is no Dukkha (Suffering), Samudaya (Arising of suffering), Nirodha (Cessation of suffering), or Magga (Path to the cessation of suffering). There is no Jnana (Wisdom), nor is there attainment (Prapti). This means that Bodhisattvas (Enlightenment beings) illuminate with wisdom, and in this Sunyata (Emptiness), not only are the Skandhas, Ayatanas, and Dhatus fundamentally empty, but even the cycle of the Twelve Nidanas (Twelve links of dependent origination) is also empty. Not only is the cycle empty, but also its cessation is empty. Not only is its cessation empty, but Dukkha, Samudaya, Nirodha, and Magga are all empty. Not only are all things empty, but even the wisdom that can empty the Skandhas, Ayatanas, Dhatus, and even Dukkha, Samudaya, Nirodha, and Magga is unattainable. Because what is emptied does not exist, the subject that can empty cannot stand alone. The Twelve Nidanas and the Four Noble Truths (Catvari-arya-satyani), although Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) have differences in skill and clumsiness in understanding and application, in short, in Sunyata, these things do not exist. Bodhisattvas rely on Prajnaparamita (Perfection of wisdom), so their minds have no hindrance. Because there is no hindrance, there is no fear, and they are far from Viparyasa (Inverted views), ultimately reaching Nirvana (Liberation). The Buddhas of the three times rely on Prajnaparamita to attain Anuttara-samyak-sambodhi (Unsurpassed perfect enlightenment). This means that this Sutra is not only relied upon by sentient beings to cross the stream of birth and death and reach the other shore, but even Buddhas and Bodhisattvas, to achieve partial and ultimate enlightenment, must take this Sutra as their foundation. This is probably praising and encouraging the circulation of this Sutra, so that all sentient beings can rely on Prajna and diligently practice, perhaps avoiding the bewilderment of demons and heretics. Yongjia said: 'O great man, wielding the sword of wisdom, the sharpness of Prajna is like a vajra. Not only can it destroy the minds of heretics, but it has long frightened the demons of heaven.' Those who aspire to transcend the world must have such strength, such spirit, such intense aspirations, like a great fire, so that all things that approach it will immediately be reduced to ashes. Otherwise, they will covet small desires and give rise to the emotions of children. Or someone might say: 'Your discussion of this Sutra does not distinguish between cause and effect, nor does it list chapters, seeming vague and not in accordance with ancient rules, which may not be appropriate.' I would reply: 'The thousands of Sutras spoken by the Buddha...'
論。五時不等。不過陶汰眾生情塵。洗滌其見地。茍情塵盡而見地正。則古規不合之中。實合之也。子胡多語乎。故知般若波羅蜜多。是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦。真實不虛。此亦讚歎般若。尊重效驗耳。神則妙萬物而莫測。可測則不神矣。明則圓應萬有而無所累。累則不明矣。無上則更無過其上者。有過之者則不上矣。無等等。則無可與等者。圓滿充實。更無及者也。圭峰云。彌滿清凈。中不容他。孰與等之。已上皆顯說般若也。然般若有三。所謂文字。觀照。實相也。蓋非文字無以起觀照。非觀照無以鑒實相。非實相。則菩薩無所宗極也。極者何。證之謂也。夫證有淺深。淺則斷見思。及塵沙耳。深則圓拔根本無明。直抵妙覺而後已。雖三觀一心。兼修並進。然斷見思。則空觀之力居多。斷塵沙無明。則假觀之力居多。斷根本無明。則中觀之力居首。夫見地明。而不修觀行者。何殊有田而不耕也。雖修觀行。而見地不明。又如盲人行路。非惟不能還家。我恐其將墮坑落塹也。若人怕生死而厭煩惱。無如以四大觀身。四蘊觀心焉。夫四大觀身。四蘊觀心之旨。此如來剖心剜膽。指個方便。冀眾生即此臭軀殼上。攀緣影中。使即妙悟此身此心。原一實相耳。然眾生流浪生死。輪轉苦趣。
【現代漢語翻譯】 現代漢語譯本：論及五時教法的不等，無非是爲了陶冶和淘汰眾生的情執塵垢，洗滌他們的知見。如果情執塵垢消盡而知見純正，那麼即使不符合古規，實際上也是符合的。你為何要多說呢？所以說，般若波羅蜜多（Prajna Paramita，智慧到彼岸）是大神咒，是大明咒，是無上咒，是無等等咒，能消除一切痛苦，真實不虛。這也在讚歎般若，尊重其效驗。『神』是指玄妙萬物而不可測度，可以測度就不玄妙了。『明』是指圓滿地應和萬有而不受牽累，受牽累就不明瞭。『無上』是指沒有超過它的，有超過它的就不是無上了。『無等等』是指沒有可以與之相比的，圓滿充實，沒有能及得上它的。圭峰禪師說，彌滿清凈，中間不容其他，誰能與它相比呢？以上都是顯說般若。然而般若有三種，即文字般若、觀照般若和實相般若。沒有文字般若就無法生起觀照般若，沒有觀照般若就無法照見實相般若，沒有實相般若，菩薩就沒有所歸依的終極目標。什麼是終極目標？就是證悟。證悟有深淺之分，淺的斷除見惑思惑以及塵沙惑，深的徹底拔除根本無明，直達妙覺而後止。雖然空觀、假觀、中觀三觀一心，兼修並進，但斷除見思惑，空觀的力量居多；斷除塵沙無明，假觀的力量居多；斷除根本無明，中觀的力量居首。如果知見明瞭而不修習觀行，就像有田地而不耕種一樣。即使修習觀行，而知見不明瞭，又像盲人走路一樣，不僅不能回家，恐怕還會掉進坑裡。如果有人害怕生死而厭惡煩惱，最好用四大觀身，五蘊觀心。四大觀身，五蘊觀心的要旨，就像如來剖開心臟，挖出肝膽，指點一個方便法門，希望眾生就在這個臭皮囊上，在攀緣的幻影中，當下妙悟此身此心，原本就是一實相。然而眾生流浪生死，在輪迴的苦難中轉動。
【English Translation】 English version: The inequality of the Five Periods of Teaching is merely to refine and eliminate the emotional defilements of sentient beings and to cleanse their views. If emotional defilements are exhausted and views are correct, then even if it doesn't conform to ancient rules, it actually does. Why do you say more? Therefore, it is known that Prajna Paramita (Perfection of Wisdom) is the great divine mantra, the great bright mantra, the unsurpassed mantra, the mantra without equal, which can remove all suffering, truly and without falsehood. This is also praising Prajna and respecting its efficacy. 'Divine' means subtly encompassing all things and being unfathomable; if it can be fathomed, it is not divine. 'Bright' means perfectly responding to all existence without being burdened; if burdened, it is not bright. 'Unsurpassed' means there is nothing above it; if there is something above it, it is not unsurpassed. 'Without equal' means there is nothing comparable to it, perfectly complete and without any that can reach it. Guifeng Chan Master said, 'All-pervading and pure, not allowing anything else within; who can compare to it?' The above are all explicit explanations of Prajna. However, there are three types of Prajna: textual Prajna, contemplative Prajna, and real-aspect Prajna. Without textual Prajna, there is no way to arise contemplative Prajna; without contemplative Prajna, there is no way to perceive real-aspect Prajna; without real-aspect Prajna, Bodhisattvas have no ultimate goal to rely on. What is the ultimate goal? It is realization. Realization has shallow and deep levels. The shallow level cuts off the delusions of views and thoughts, as well as the delusions like dust and sand. The deep level completely uproots fundamental ignorance, directly reaching wondrous enlightenment and then stopping. Although the three contemplations (emptiness, provisional existence, and the middle way) are of one mind, cultivated simultaneously and progressively, the power of the contemplation of emptiness is predominant in cutting off the delusions of views and thoughts; the power of the contemplation of provisional existence is predominant in cutting off the delusions like dust and sand; the power of the contemplation of the middle way is foremost in cutting off fundamental ignorance. If one's view is clear but one does not cultivate contemplation and practice, it is like having fields but not plowing them. Even if one cultivates contemplation and practice, but one's view is not clear, it is like a blind person walking; not only will one not be able to return home, I fear one will fall into pits and traps. If one fears birth and death and detests afflictions, it is best to contemplate the body with the four elements and contemplate the mind with the five aggregates. The essence of contemplating the body with the four elements and contemplating the mind with the five aggregates is like the Thus Come One (Tathagata) opening his heart and extracting his gallbladder, pointing out an expedient method, hoping that sentient beings, right on this stinking skin bag, in the clinging shadows, will immediately and wonderfully realize that this body and this mind are originally one real aspect. However, sentient beings wander in birth and death, revolving in the suffering realms.
實非聲色貨利。飲食男女牽障也。特其不能以四大觀身。四蘊觀心。則見有身可得。有心可礙。有身可得。則生死宛然。有心可礙。則憎愛熾然。生死厚而憎愛深。則本有智慧光明埋沒矣。佛與眾生豈兩個耶。佛不過無死生無愛憎人耳。眾生則有生死有憎愛佛也。四大觀身者。凡行人行住坐臥。當以齋潔念頭。回觀此身。皮肉筋骨本屬地大。血脈涕涶津液本屬水大。暖氣屬火。動轉屬風。諦審觀察。於我何有。今橫執之。而不捨離。認以為實。何殊兩鬼爭臭尸焉。如是觀久。積習行深。生處漸熟。熟處漸生。至於練盡。練之一字。不可忽也。茍非真為死生漢子。逆順境臨。便擔荷不起矣。四蘊觀心者。先觀受蘊究從何有。推而窮之。為無因忽生耶。為托境生耶。無因能生。則前境未感。本心寂寥靈徹。烏得有所謂妄想耶。托境而生。則前境遷變。心亦遷變。遷變之心。豈真我心。若真我心。天地以之建立。萬物以之為本。若其遷變。安能為天地根蒂。萬物之本乎。故知遷變者。特攀緣影子耳。夫真心則塵生不生。塵滅不滅。照物而無累者也。故毗舍浮佛偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。此偈世尊大慈。全提緣起無生綱領也。如能悟此。則心經之妙。盡於此矣。夫緣起無生者
【現代漢語翻譯】 現代漢語譯本： 真正重要的不是聲色、貨物和利益。飲食男女是牽絆和阻礙。特別是因為人們不能用四大（地、水、火、風）來觀察身體，用四蘊（色、受、想、行）來觀察心，所以才會覺得身體是可以得到的，心是可以被阻礙的。認為身體是可以得到的，那麼生死輪迴就真實存在；認為心是可以被阻礙的，那麼憎恨和愛戀就會熾盛。生死輪迴越深重，憎恨和愛戀就越強烈，那麼原本具有的智慧光明就被埋沒了。佛和眾生難道是兩個不同的存在嗎？佛只不過是沒有生死、沒有愛憎的人罷了。眾生則是那些有生死、有憎愛的人，他們就是未成佛的人。用四大來觀察身體的方法是：凡是修行人在行走、站立、坐臥的時候，應當以清凈的念頭，反觀這個身體。面板、肌肉、筋骨本來就屬於地大，血液、鼻涕、唾液、體液本來就屬於水大，暖氣屬於火大，動轉屬於風大。仔細審視觀察，這個身體與『我』有什麼關係呢？現在人們卻執著於它，不肯捨棄，認為它是真實的。這和兩隻鬼爭奪腐臭的屍體有什麼區別呢？像這樣觀察久了，長期練習深入，生疏的地方漸漸熟悉，熟悉的地方漸漸生疏，直到完全煉化。『煉』這個字，不可忽視啊！如果不是真正爲了生死大事而努力的人，遇到順境或逆境，就無法承擔了。用四蘊來觀察心的方法是：首先觀察受蘊（感受）究竟從何而來。推究到極點，它是沒有原因而忽然產生的嗎？還是依託外境而產生的呢？如果說沒有原因就能產生，那麼在感受外境之前，本心寂靜空靈，怎麼會有所謂的妄想呢？如果說是依託外境而產生，那麼外境遷變，心也隨之遷變。遷變的心，難道是真正的『我』心嗎？如果真是『我』心，天地就依靠它來建立，萬物就依靠它作為根本。如果它會遷變，又怎麼能成為天地的根基、萬物的根本呢？所以要知道，遷變的心，只不過是攀緣外境的影子罷了。真正的真心，是塵埃生起它也不生起，塵埃滅去它也不滅去，照見萬物而沒有牽累。所以毗舍浮佛（Vipasyin Buddha）的偈語說：『假借四大以為身，心本無生因境有。前境若無心亦無，罪福如幻起亦滅。』這首偈語是世尊（Buddha）的大慈悲，完全提點了緣起性空的綱領。如果能夠領悟這一點，那麼《心經》（Heart Sutra）的奧妙，就盡在於此了。所謂緣起性空，就是……
【English Translation】 English version: What truly matters is not sensual pleasures, material possessions, or personal gain. Food, drink, and sexual desire are hindrances and obstacles. The main problem is that people cannot observe the body through the Four Great Elements (earth, water, fire, and wind) and the mind through the Four Aggregates (form, feeling, perception, and mental formations). Because of this, they believe that the body can be obtained and the mind can be obstructed. If one believes the body can be obtained, then the cycle of birth and death is real. If one believes the mind can be obstructed, then hatred and love will become intense. The deeper the cycle of birth and death, the stronger the hatred and love, and the original light of wisdom will be buried. Are the Buddha (Buddha) and sentient beings two different entities? The Buddha is simply someone without birth, death, love, or hate. Sentient beings are those who have birth, death, love, and hate; they are those who have not yet become Buddhas. The method of observing the body through the Four Great Elements is as follows: Whenever a practitioner is walking, standing, sitting, or lying down, they should use a pure mind to reflect on this body. Skin, flesh, sinews, and bones originally belong to the earth element; blood, mucus, saliva, and bodily fluids originally belong to the water element; warmth belongs to the fire element; and movement belongs to the wind element. Carefully examine and observe: what relationship does this body have with 'me'? Yet people cling to it, unwilling to let go, believing it to be real. How is this different from two ghosts fighting over a decaying corpse? If one observes in this way for a long time, practicing deeply, the unfamiliar gradually becomes familiar, and the familiar gradually becomes unfamiliar, until it is completely refined. The word 'refine' cannot be ignored! If one is not truly striving for the great matter of birth and death, they will be unable to bear the burden when facing favorable or unfavorable circumstances. The method of observing the mind through the Four Aggregates is as follows: First, observe where the feeling aggregate (sensation) ultimately comes from. Investigate it to the extreme: does it arise suddenly without a cause, or does it arise dependent on external conditions? If it can arise without a cause, then before experiencing external conditions, the original mind is still and clear; how could there be so-called delusions? If it arises dependent on external conditions, then as external conditions change, the mind also changes. Is a changing mind the true 'my' mind? If it were truly 'my' mind, heaven and earth would rely on it to be established, and all things would rely on it as their foundation. If it changes, how can it be the root of heaven and earth, the foundation of all things? Therefore, know that a changing mind is merely the shadow of clinging to external conditions. The true mind is such that when dust arises, it does not arise, and when dust ceases, it does not cease; it illuminates all things without being burdened. Therefore, the verse of Vipasyin Buddha (Vipasyin Buddha) says: 'Borrowing the Four Great Elements to form the body, the mind originally has no birth, it arises because of conditions. If there are no prior conditions, the mind is also absent; sin and blessing are like illusions, arising and ceasing.' This verse is the great compassion of the Buddha (Buddha), completely pointing out the principle of dependent origination and non-arising. If one can realize this, then the mystery of the Heart Sutra (Heart Sutra) is exhausted in this. What is meant by dependent origination and non-arising is...
。謂心不自生。生必由塵。塵不自顯。顯必由心。惟不自生。心無性也。惟不自顯。塵無性也。心塵無性。則無生現前。無性心塵。則緣生不廢。心塵既爾。萬法皆然矣。此旨在於華嚴。則謂之法界。在法華。則謂之實相。或曰。此經以破相為宗。談空為趣。豈與華嚴法華同轍而語哉。夫華嚴法華。皆顯示圓宗。而此經密譚實相。乃古德成言。非不佞臆度穿鑿也。噫眾生疑情。不了此旨。于無身中妄見有身。于無心中妄見有心。殊不知無身之身。形充法界。無心之心。靈照群品。夫此身此心。豈是高遠玄妙也耶。即吾日用之中。應緣之際。未始不昭昭然也。老洞華嚴曰。佛法在日用處。穿衣吃飯處。屙屎放尿處。舉心動念即不是了也。龐居士曰。日用事無別。惟吾自偶諧。神通並妙用。運水及搬柴。然此旨有悟而未修者。有修而未成者。有證而受用者。今有人於此。微有小悟。即不修行。便謂已了。則修與證。掉頭不顧。癡到臘月三十日。一場懡㦬也。不佞此論。非敢參入義黨。比因海陽居士。偶叩及此。不覺率意而成。故無啟請三寶證明加被偈也。揭諦揭諦。波羅揭諦。波羅僧揭諦。菩提薩婆訶者。此密說般若也。既謂之密。則不佞不敢強論矣。
心經說
夫心經一書。乃世出世間。聖賢豪傑之
【現代漢語翻譯】 現代漢語譯本 所謂心不是自身產生，產生必定依賴於塵（外在事物）。塵不能自身顯現，顯現必定依賴於心（內在意識）。正因為不是自身產生，心就沒有自性。正因為不是自身顯現，塵就沒有自性。心和塵都沒有自性，那麼『無生』的境界就會顯現。沒有自性的心和塵，那麼因緣生法就不會停止。心和塵既然如此，萬法都是這樣。這個主旨在《華嚴經》中，就稱之為法界；在《法華經》中，就稱之為實相。或者有人會說，這部《心經》以破除表相為宗旨，以談論空性為旨趣，怎麼能和《華嚴經》、《法華經》相提並論呢？《華嚴經》和《法華經》都是爲了顯示圓滿的教義，而這部《心經》秘密地談論實相，這是古代大德的定論，並非我不才之人隨意揣測。《心經》啊！眾生疑惑不解，不明白這個主旨，在沒有身體中胡亂看見有身體，在沒有心中胡亂看見有心。卻不知道沒有身體的身體，其形體充滿法界；沒有心的心，其靈性照耀萬物。這個身體和這個心，難道是高遠玄妙的東西嗎？就在我們日常使用之中，應對各種因緣的時候，未嘗不是清清楚楚地顯現著。老洞華嚴說：『佛法就在日常使用之處，穿衣吃飯之處，拉屎撒尿之處，只要一起心動念就不是了。』龐居士說：『日常所做的事情沒有特別之處，只是我自己恰好與之和諧。神通和妙用，就在於運水和搬柴。』然而這個主旨，有的人領悟了卻沒有修行，有的人修行了卻沒有成就，有的人證悟了並且能夠受用。現在有的人，稍微有一點領悟，就不再修行，就說自己已經明白了，那麼修行和證悟，就掉頭不顧，愚癡到臘月三十日，還是一場茫然不知所措。我不才的這番議論，並非敢於參與義理之爭，只是因為海陽居士，偶爾問及此事，不知不覺就隨意寫成了，所以沒有祈請三寶證明加持的偈子。揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶，這是秘密地宣說般若。既然說是秘密，那麼我不才之人就不敢強行論述了。
《心經說》
《心經》這本書，乃是世間和出世間，聖賢豪傑的...
【English Translation】 English version It is said that the mind does not arise by itself; its arising must depend on dust (external objects). Dust cannot manifest by itself; its manifestation must depend on the mind (internal consciousness). Precisely because it does not arise by itself, the mind has no self-nature. Precisely because it does not manifest by itself, dust has no self-nature. When both mind and dust have no self-nature, then the state of 'no-arising' will appear. When mind and dust have no self-nature, then the arising of phenomena through conditions will not cease. Since mind and dust are like this, all phenomena are like this. This main point, in the Avatamsaka Sutra (Flower Garland Sutra), is called the Dharmadhatu (realm of reality); in the Lotus Sutra, it is called the True Aspect (reality). Or someone might say, this Heart Sutra takes the elimination of appearances as its purpose and discussing emptiness as its aim, how can it be compared with the Avatamsaka Sutra and the Lotus Sutra? The Avatamsaka Sutra and the Lotus Sutra are both to reveal the perfect teaching, while this Heart Sutra secretly discusses the True Aspect; this is the established conclusion of ancient virtuous ones, not my own arbitrary speculation. Alas! Sentient beings are doubtful and do not understand this main point, falsely seeing a body in what has no body, falsely seeing a mind in what has no mind. They do not know that the body of no-body fills the Dharmadhatu; the mind of no-mind illuminates all things. Is this body and this mind something high, distant, mysterious, and profound? It is right in our daily use, in our response to various conditions, that it is always clearly manifesting. Old Dong Huayan said: 'The Buddha-dharma is in daily use, in the place of wearing clothes and eating food, in the place of shitting and pissing; as soon as a thought arises, it is not it.' Layman Pang said: 'Daily affairs are no different, only I myself happen to be in harmony with them. Supernatural powers and wonderful functions are in carrying water and chopping firewood.' However, regarding this main point, some have realized it but have not cultivated it, some have cultivated it but have not achieved it, and some have realized it and are able to benefit from it. Now, some people, with a slight realization, stop cultivating and say that they have already understood; then they turn their backs on cultivation and realization, foolishly reaching the thirtieth day of the twelfth month, still in a state of confusion and at a loss. My discussion here is not to participate in doctrinal disputes, but because Layman Haiyang occasionally asked about this, I unconsciously wrote it casually, so there is no verse requesting the Three Jewels to certify and bless it. Gate Gate, Paragate, Parasamgate, Bodhi Svaha, this is secretly speaking of Prajna (wisdom). Since it is said to be secret, then I dare not force a discussion.
Heart Sutra Discourse
The book Heart Sutra is of the world and beyond the world, of sages, worthies, heroes, and...
神術也。是以得其旨者。御大千而王天下。如黠童牧羊。鞭䇿指揮之間。靡不得其所者也。究其關鍵。則照見五蘊皆空一句。又此經之心焉。今有人於此。志在聞道。而欲兼善一切。舍是書而他求。所謂夜行而棄燭。非愚即狂矣。大抵道之不明。世之難治。皆根於我相。我相既立。見可欲者。即欣然而悅之。悅之而不滿所懷。即勃然而怒矣。天機由是而塞。好惡由是而偏。以故本有智慧光明埋沒盡矣。以日用而觀之。則愛憎交戰于靈臺。情識浮沉于寵辱。以今古而觀之。七雄五伯之相戮。漢唐宋元之得失。雖復盡善不盡善。不可同年而語及乎。非武則亂不可定。非智則國不可守。要而言之。皆不出我相也。是以真性日昧。妄想日濃。質樸日漓。世道日下。故曰。以智治國國之賊。有我治人物之敵。夫賊之與敵。雖父母施之於子。必不能行。寧惟不能行。將必反目而攻之矣。如來知我相之毒天下。其害甚大。所以即一念而開色心。即色心而開五蘊。即色塵而開十二處。又即五蘊而開十八界。使夫眾生。悟知身執心執。俱本於我相。我相根本。又生於無明。支支相緣。苦集相起。故達無明之所由生者。則真性自朗。達色心無性者。則一念不可得。達五蘊無性。則色心亦不可得。達十二處之所由生者。即如庖丁解牛。了無全
【現代漢語翻譯】 現代漢語譯本：這是神妙的法術啊。因此，領悟其中要旨的人，能夠駕馭整個大千世界，統治天下，就像聰明的牧童放羊一樣，只需揮動鞭子指揮，沒有不能各得其所的。探究其中的關鍵，就在於『照見五蘊皆空』這一句，這又是這部經書的核心所在。現在如果有人在這裡，立志于求聞真道，卻又想兼顧一切，捨棄這本書而去其他地方尋求，這就像在黑夜裡行走卻丟掉了蠟燭，不是愚蠢就是瘋狂了。大體上說，真理的不彰明，世道的難以治理，都根源於『我相』（認為有一個真實的『我』的觀念）。『我相』一旦確立，見到合乎自己心意的東西，就欣然地喜歡它；喜歡卻不能滿足自己的慾望，就勃然大怒。天機因此而被堵塞，好惡因此而產生偏頗。因此，原本具有的智慧光明就被完全埋沒了。從日常生活中來看，愛和憎在心頭交戰，情感和意識在得寵和受辱中沉浮。從古今歷史來看，戰國七雄和春秋五霸互相殘殺，漢唐宋元各朝代的得失，即使做得再好也不可能完全盡善盡美，不能相提並論。沒有武力就無法平定亂局，沒有智慧就無法守住國家，總而言之，都離不開『我相』的作祟。因此，真正的本性日益暗淡，虛妄的念頭日益濃厚，質樸的品格日益喪失，世道人心日益衰敗。所以說：用智巧來治理國家，是國家的禍害；懷著『我』的觀念來管理人民，是人民的敵人。禍害和敵人，即使是父母施加在子女身上，也一定行不通。不僅行不通，而且一定會反目成仇。如來佛知道『我相』毒害天下，其危害非常大，所以從一念生起而開示色心（物質和精神），從色心而開示五蘊（色、受、想、行、識），從色塵（色法的對象）而開示十二處（六根和六塵），又從五蘊而開示十八界（六根、六塵、六識），使眾生覺悟到，對身體的執著和對心的執著，都根本來源於『我相』，而『我相』的根本，又產生於無明（對事物真相的迷惑）。各個環節互相聯繫，苦和集（苦的根源）相因而起。所以，通達無明產生的原因，那麼真性自然顯現光明；通達色心沒有自性，那麼一念都不可得；通達五蘊沒有自性，那麼色心也不可得；通達十二處產生的原因，就像庖丁解牛一樣，完全瞭解牛的身體結構 English version: This is a divine art. Therefore, those who grasp its essence can govern the entire macrocosm and rule the world, just like a clever shepherd tending sheep, who, with a flick of the whip, ensures that everything is in its proper place. The key lies in the phrase 'perceiving that the five skandhas (form, feeling, perception, mental formations, consciousness) are all empty,' which is the heart of this scripture. Now, if someone here aspires to hear the truth but also wants to have everything at once, abandoning this book to seek elsewhere, it is like walking in the dark and discarding the candle—either foolish or mad. Generally speaking, the obscurity of the truth and the difficulty of governing the world both stem from the 'self-image' (the notion of a real 'I'). Once the 'self-image' is established, upon seeing something desirable, one is delighted; if the desire is not fulfilled, one becomes enraged. The divine mechanism is thus blocked, and likes and dislikes become biased. Consequently, the inherent wisdom and light are completely buried. In daily life, love and hate battle in the mind, and emotions and consciousness fluctuate with favor and disgrace. Looking at history, the warring of the Seven Heroes and the Five Hegemons, the gains and losses of the Han, Tang, Song, and Yuan dynasties, even if done well, cannot be perfect and cannot be compared. Without force, chaos cannot be quelled; without wisdom, the country cannot be defended. In short, all stem from the 'self-image'. Therefore, true nature becomes increasingly obscured, delusional thoughts become increasingly dense, simplicity becomes increasingly lost, and the world declines. Hence it is said: 'Governing a country with cleverness is a scourge to the country; governing people with a sense of self is an enemy to the people.' Such scourges and enemies, even if inflicted by parents upon their children, will surely fail. Not only will they fail, but they will surely turn against each other. The Tathagata (another name for Buddha) knew that the 'self-image' poisons the world and its harm is very great. Therefore, from a single thought, he reveals form and mind (matter and spirit); from form and mind, he reveals the five skandhas; from the objects of form (objects of form), he reveals the twelve ayatanas (six sense organs and six sense objects); and from the five skandhas, he reveals the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses), enabling sentient beings to realize that attachment to the body and attachment to the mind both originate from the 'self-image,' and the root of the 'self-image' arises from ignorance (delusion about the true nature of things). Each link is interconnected, and suffering and its origin arise together. Therefore, understanding the cause of ignorance allows true nature to shine forth; understanding that form and mind have no inherent existence makes a single thought unattainable; understanding that the five skandhas have no inherent existence makes form and mind also unattainable; understanding the cause of the twelve ayatanas is like the butcher dissecting an ox, fully understanding the structure of the ox's body
【English Translation】 This is a divine art. Therefore, those who grasp its essence can govern the entire macrocosm and rule the world, just like a clever shepherd tending sheep, who, with a flick of the whip, ensures that everything is in its proper place. The key lies in the phrase 'perceiving that the five skandhas (form, feeling, perception, mental formations, consciousness) are all empty,' which is the heart of this scripture. Now, if someone here aspires to hear the truth but also wants to have everything at once, abandoning this book to seek elsewhere, it is like walking in the dark and discarding the candle—either foolish or mad. Generally speaking, the obscurity of the truth and the difficulty of governing the world both stem from the 'self-image' (the notion of a real 'I'). Once the 'self-image' is established, upon seeing something desirable, one is delighted; if the desire is not fulfilled, one becomes enraged. The divine mechanism is thus blocked, and likes and dislikes become biased. Consequently, the inherent wisdom and light are completely buried. In daily life, love and hate battle in the mind, and emotions and consciousness fluctuate with favor and disgrace. Looking at history, the warring of the Seven Heroes and the Five Hegemons, the gains and losses of the Han, Tang, Song, and Yuan dynasties, even if done well, cannot be perfect and cannot be compared. Without force, chaos cannot be quelled; without wisdom, the country cannot be defended. In short, all stem from the 'self-image'. Therefore, true nature becomes increasingly obscured, delusional thoughts become increasingly dense, simplicity becomes increasingly lost, and the world declines. Hence it is said: 'Governing a country with cleverness is a scourge to the country; governing people with a sense of self is an enemy to the people.' Such scourges and enemies, even if inflicted by parents upon their children, will surely fail. Not only will they fail, but they will surely turn against each other. The Tathagata (another name for Buddha) knew that the 'self-image' poisons the world and its harm is very great. Therefore, from a single thought, he reveals form and mind (matter and spirit); from form and mind, he reveals the five skandhas; from the objects of form (objects of form), he reveals the twelve ayatanas (six sense organs and six sense objects); and from the five skandhas, he reveals the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses), enabling sentient beings to realize that attachment to the body and attachment to the mind both originate from the 'self-image,' and the root of the 'self-image' arises from ignorance (delusion about the true nature of things). Each link is interconnected, and suffering and its origin arise together. Therefore, understanding the cause of ignorance allows true nature to shine forth; understanding that form and mind have no inherent existence makes a single thought unattainable; understanding that the five skandhas have no inherent existence makes form and mind also unattainable; understanding the cause of the twelve ayatanas is like the butcher dissecting an ox, fully understanding the structure of the ox's body
牛矣。以十二處觀現前此身。亦無全身可得也。達十八界之所由生者。則知色心二法。外則析為六塵。內則析為六根。中則即將現前分別。歷歷覺知之心。又析為六識嘻。非我佛大慈深悲。則我相之根。毒害之本。眾苦之垢。豈易拔易滌哉。滌垢如寒濤漱石。拔根如金剛破物。漱之不已。石必終易。破之不已。物必終空。石易終穿。物空我廢。所謂若虧其一。必喪其兩耳。夫物我既忘。則本心自露。故曰。靈光獨耀。迥脫根塵也。若夫將此光。照出世則覺路可登。照世間則古道可復。余故曰。心經一書。世出世之神術也。般若總部其名有八。文則六百餘卷。惟此經。又六百卷雄文之關鍵也。此經之關鍵。又照見五蘊皆空一句是矣。照見五蘊皆空。又本乎色心二法。色心二法。又本乎瞥起一念。瞥起一念。又本乎真心。惟真心初本澄湛。本無根塵物我。而獨立於五蘊之先。絕無所感。則一念瞥起所由。雖大智高明之士。扣其瞥起所由生。竟無有能酬者也。小子於此亦疑之久矣。安得有破疑之大師。我以身肉充供。亦所甘心焉。
釋金剛經
心外無法。如來實語。水外無波。聖人切喻。但眾生從無始以來。名言習氣。染深難化。故聞凡著凡。聞聖著聖。聞有著有。聞無著無。聞生死。著生死。聞涅槃著涅槃。
【現代漢語翻譯】 現代漢語譯本： 唉！用十二處（十二處：眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵）來觀察眼前的這個身體，也找不到一個完整的身體。通達十八界（十八界：六根、六塵、六識）的產生，就知道色法（物質）和心法（精神）這兩種法，向外分析就是六塵，向內分析就是六根，中間就是當下分別、清清楚楚覺知的心，又分析為六識。如果不是我佛大慈大悲，那麼『我相』（我執）的根源、毒害的根本、眾苦的污垢，哪裡容易拔除和洗滌呢？洗滌污垢就像寒冷的波濤沖刷石頭，拔除根源就像金剛摧毀物體。不停地衝刷，石頭最終會被改變；不停地摧毀，物體最終會變成空無。石頭容易被穿透，物體空了我執就會廢除。這就是所謂的『如果虧損其中一個，必定喪失兩個』啊！如果物和我都忘記了，那麼本心自然顯露。所以說：『靈光獨自照耀，完全脫離根塵』。如果將這靈光照向出世，那麼覺悟的道路就可以攀登；照向世間，那麼古老的道德就可以恢復。所以我說，《心經》一書，是出世和世間的神奇法術。般若部的總名有八個，經文有六百多卷，只有這部《心經》，又是這六百卷雄偉文章的關鍵。這部《心經》的關鍵，又是『照見五蘊皆空』這一句。照見五蘊皆空，又是基於色法和心法。色法和心法，又是基於瞬間生起的一念。瞬間生起的一念，又是基於真心。只有真心最初本來澄澈，本來沒有根塵物我，而獨立於五蘊之前，絕對沒有任何感受，那麼一念瞬間生起的原因，即使是大智高明的人士，追問這一念瞬間生起的原因，竟然沒有能夠回答的。我對此也疑惑很久了，哪裡能有破除疑惑的大師？我用身體的肉來供養，也是心甘情願的。
《釋金剛經》
心外沒有法，這是如來的真實之語。水外沒有波浪，這是聖人的懇切比喻。但是眾生從無始以來，名言習氣，染污深重難以化解，所以聽到凡夫就執著于凡夫，聽到聖人就執著于聖人，聽到有就執著于有，聽到無就執著于無，聽到生死就執著于生死，聽到涅槃就執著于涅槃。
【English Translation】 English version: Alas! Using the twelve entrances (twelve entrances: the six senses of eye, ear, nose, tongue, body, and mind, and the six objects of sense: form, sound, smell, taste, touch, and dharma) to observe this body before me, I cannot find a complete body. Understanding the origin of the eighteen realms (eighteen realms: the six senses, the six objects of sense, and the six consciousnesses), one knows that the two dharmas of rupa (matter) and nama (mind) can be analyzed outwardly into the six objects of sense, inwardly into the six senses, and in the middle, the present discriminating and clearly aware mind can be analyzed into the six consciousnesses. If it were not for the great compassion of my Buddha, how could the root of 'self-image' (ego-attachment), the source of poison, the dirt of all suffering, be easily uprooted and cleansed? Cleansing the dirt is like cold waves washing stones, uprooting the root is like diamond destroying objects. Washing unceasingly, the stone will eventually be changed; destroying unceasingly, the object will eventually become empty. The stone is easily penetrated, the object is empty and the ego is abolished. This is what is meant by 'If one is deficient, both will surely be lost!' If both object and self are forgotten, then the original mind will naturally be revealed. Therefore, it is said: 'The spiritual light shines alone, completely detached from the root and dust.' If this light is directed towards transcendence, then the path of enlightenment can be climbed; if it is directed towards the world, then the ancient morality can be restored. Therefore, I say that the book of the 'Heart Sutra' is a magical art for both transcendence and the world. The general name of the Prajna section is eight, and the scriptures have more than six hundred volumes, but only this 'Heart Sutra' is the key to these six hundred volumes of magnificent writing. The key to this 'Heart Sutra' is the sentence 'Shining upon the five skandhas, seeing that they are all empty'. Seeing that the five skandhas are all empty is based on the two dharmas of rupa and nama. The two dharmas of rupa and nama are based on the fleeting arising of a single thought. The fleeting arising of a single thought is based on the true mind. Only the true mind is originally clear and pure, originally without root, dust, object, or self, and stands independently before the five skandhas, absolutely without any feeling, so the reason for the fleeting arising of a single thought, even for those with great wisdom and high intelligence, when asked about the reason for the fleeting arising of this thought, no one can answer. I have also doubted this for a long time, where can I find a great master to dispel my doubts? I would willingly offer my body and flesh as a sacrifice.
《Explanation of the Diamond Sutra》
There is no dharma outside the mind, this is the true word of the Tathagata (another name for Buddha). There are no waves outside the water, this is the earnest metaphor of the sage. But sentient beings, from beginningless time, have deep-rooted habits of names and words, which are difficult to transform, so when they hear about the mundane, they cling to the mundane; when they hear about the sacred, they cling to the sacred; when they hear about existence, they cling to existence; when they hear about non-existence, they cling to non-existence; when they hear about birth and death, they cling to birth and death; when they hear about nirvana (state of enlightenment), they cling to nirvana.
聞世界著世界。聞微塵眾著微塵眾。本心即隱沒。被名言所轉。執而忘返。埋沒自性。所以如來於般若會上。說金剛經。即世界而破微塵眾。即微塵眾而破世界堅習。堅習既破。微塵習除。虧一喪兩。一兩既喪。本心頓露。故六祖曰。不思善。不思惡。阿那個是明上座本來面目。此老即善惡情上。指渠曉得個無善惡的。這個無善惡的。名有多種。曰本性。曰真心。曰佛性。曰本覺等。故天機深者。不受名言所染。能即名言而悟名言不及者。如此經以世界微塵眾情上。如來宛轉方便。借微塵眾。破世界有名無實。借世界。破微塵眾有名無實。究竟兩者名實無當。情消性復。即與六祖因善惡之情。悟無善惡本來面目。初無差別。即此而觀。若不能即名言。了悟得名言染不得的。不惟世界即一合相。微塵眾亦一合相也。何以故。情未破故。吾故曰。虧一喪兩。茲眾位偶聚泖上。結金剛般若緣。此非就地抽苗。皆是多生曾親近諸佛菩薩來。所以不期邂逅。道人與世泊然。初無他慕。今更深夜靜。白燭光中。不惜口業。世出世法。將高就低。種種辟喻。委曲剖析此一分經。雖眾位根器。生熟不同。或聞道人拈提。或有所入。或無所入。解者。自今日後。由粗而精。既精則必入神。既能入神。則一切名言。世界微塵。聖凡善惡。把
【現代漢語翻譯】 現代漢語譯本 聽聞世界就執著於世界，聽聞微塵眾（極小的粒子集合）就執著于微塵眾。這樣，本心（原本的心性）就會隱沒，被名言（語言文字）所左右，執迷不悟，埋沒了自性（本來的性質）。所以如來（佛陀）在般若法會上，宣說《金剛經》，就是要即世界而破除對微塵眾的執著，即微塵眾而破除對世界的堅固習氣。堅固習氣一旦破除，微塵的習氣也隨之消除，如同『虧一喪兩』（失去一個反而失去兩個）。一旦『一』和『兩』都失去，本心就會頓然顯露。所以六祖慧能說：『不思善，不思惡，阿哪個是明上座（指聽法者）本來面目？』六祖是在善惡的情感上，指點他明白那個無善無惡的境界。這個無善無惡的境界，名稱有很多種，可以叫做本性，可以叫做真心，可以叫做佛性，可以叫做本覺等等。所以，天性聰慧、根基深厚的人，不會被名言所迷惑，能夠即名言而悟道；而那些不能透過名言悟道的人，就像這部經用世界和微塵眾來比喻一樣，如來用委婉方便的方式，借微塵眾來破除對世界『有名無實』的執著，借世界來破除對微塵眾『有名無實』的執著。最終，兩者都名不副實，情感消融，自性恢復，這與六祖因善惡之情而悟到無善無惡的本來面目，初無差別。由此看來，如果不能透過名言，了悟到名言無法染污的境界，那麼不僅世界是一個『一合相』（由多種因素和合而成），微塵眾也是一個『一合相』。為什麼呢？因為情執沒有破除的緣故。所以我說，『虧一喪兩』。各位今天有幸聚集在泖湖之上，結下《金剛般若》的法緣，這並非是臨時起意，而是大家多生累世以來曾經親近諸佛菩薩的緣故。所以才能不期而遇，修道之人與世俗之事淡泊相處，沒有其他的追求。現在夜深人靜，在白燭的光芒中，我不惜口業，將世間法和出世間法，由高就低，用各種比喻，詳細地剖析這一分經文。雖然各位的根器有生有熟，或許聽了我的講解，有所領悟，或許沒有領悟。領悟的人，從今天以後，由粗淺到精深，既然精深就必定能入神妙之境。既然能入神妙之境，那麼一切名言、世界微塵、聖凡善惡，都...
【English Translation】 English version Hearing of 'world,' one becomes attached to 'world.' Hearing of 'aggregates of dust particles' (microscopic particles), one becomes attached to 'aggregates of dust particles.' Thus, the original mind (original nature of mind) becomes obscured, swayed by names and words, clinging and forgetting to return, burying one's own nature (inherent nature). Therefore, the Tathagata (Buddha) in the Prajna assembly, spoke the Diamond Sutra, which is to break through the attachment to aggregates of dust particles by means of 'world,' and to break through the firm habits regarding 'world' by means of 'aggregates of dust particles.' Once the firm habits are broken, the habits of dust particles are also eliminated, like 'losing one to lose two' (losing one actually results in losing two). Once 'one' and 'two' are both lost, the original mind will suddenly be revealed. Therefore, the Sixth Patriarch Huineng said: 'Do not think of good, do not think of evil, what is the original face of Ming Shangzuo (referring to the listener)?' The Sixth Patriarch was pointing out to him, on the basis of the emotions of good and evil, to understand that state of neither good nor evil. This state of neither good nor evil has many names, it can be called original nature, true mind, Buddha-nature, original enlightenment, and so on. Therefore, those who are deeply intelligent and have profound roots will not be contaminated by names and words, and can awaken through names and words; while those who cannot awaken through names and words, just like this sutra uses 'world' and 'aggregates of dust particles' as metaphors, the Tathagata uses tactful and convenient means, using 'aggregates of dust particles' to break through the attachment to 'world' which is 'named but without substance,' and using 'world' to break through the attachment to 'aggregates of dust particles' which is 'named but without substance.' Ultimately, both are not commensurate with their names and realities, emotions dissolve, self-nature is restored, which is no different from the Sixth Patriarch's enlightenment to the original face of neither good nor evil through the emotions of good and evil. From this perspective, if one cannot understand through names and words that the realm cannot be contaminated by names and words, then not only is the 'world' a 'composite phenomenon' (formed by the combination of various factors), but the 'aggregates of dust particles' is also a 'composite phenomenon.' Why? Because emotional attachments have not been broken. Therefore, I say, 'losing one to lose two.' All of you are fortunate to gather on Lake Mao today, forming a karmic connection with the Diamond Prajna. This is not a temporary idea, but because you have all been close to Buddhas and Bodhisattvas in many lifetimes. Therefore, we can meet unexpectedly, and practitioners and worldly affairs live together indifferently, without other pursuits. Now, in the deep and quiet night, in the light of white candles, I do not hesitate to use my speech, lowering the worldly and transcendental teachings, using various metaphors, and analyzing this section of the sutra in detail. Although your faculties are different, some may have gained insight from my explanation, and some may not have gained insight. Those who understand, from today onwards, will progress from the superficial to the profound, and since it is profound, it will surely enter the realm of the divine. Since one can enter the realm of the divine, then all names and words, world and aggregates of dust particles, saints and mortals, good and evil, all...
柄在自手裡。彼名言安能轉我。未解者。自今日後。必須要解。始不負堯峰中此翻邂逅。且老病不與人期。流光不可把玩。世出世法。各須努力。
眾生情計。不此即彼。不聖即凡。故曰。聖凡情盡。體露真常。今世界可碎。微塵可合。則世界與微塵。未始有常也。而眾生於未始有常之間。計世界為一。計微塵為多。不一即多。不多即一。酣計而不醒。從無始以來。至於今日。死此生彼。死彼生此。究其所以。不過我見未空。隨處計著。故如來曰。一合相即不可說。凡夫貪著其事。利根眾生。茍和合微塵而有世界。世界果有乎。碎世界而為微塵。微塵果有乎。嗚呼。此貴在自悟。不貴說破。所以如來於此經。提無生之綱于緣生之中。真深慈大悲也。
夫碎世界而為微塵眾。微塵果有乎。合微塵眾而為世界。世界果有乎。此兩者互為主客。迭相蕩洗。而一多之情。豈煩天風海濤鼓漱。然後滌除者哉。故善用其心者。終日處乎一多之中。而一多不能累也。反是者。則不勝累矣。故此經曰。一合相者。即非一合相。是名一合相。而凡夫貪著其事者。是不達一多無常。主客無定故也。如能達之。則一合相。未始非天人師焉。蘇長公有言曰。溪聲便是廣長舌。吾則曰。一合相便是廣長舌也。或者以長公為是。以我為
【現代漢語翻譯】 現代漢語譯本： 主動權掌握在自己手中。別人的言論怎麼能左右我呢？不理解的人，從今天以後，必須要理解，才不辜負在堯峰的這次相遇。況且衰老和疾病不會與人約定時間，時光流逝不可挽留。世間法和出世間法，各自都要努力。
眾生的情識計較，不是這樣就是那樣，不是聖人就是凡人。所以說，聖人的情識和凡人的情識都消盡，本性就顯露真常。如今世界可以破碎，微塵可以聚合，那麼世界和微塵，本來就沒有常態。而眾生在本來就沒有常態之間，計較世界為一個整體，計較微塵為眾多。不是一個就是多個，不是多個就是一個。沉迷於計較而不醒悟，從無始以來，直到今天，死在這裡，生在那裡，死在那裡，生在這裡。追究其原因，不過是我執沒有空，隨處計較執著。所以如來說，『一合相』（統一的整體）是不可說的，凡夫貪戀執著於它。有智慧的眾生，如果聚合微塵而有世界，世界真的存在嗎？破碎世界而為微塵，微塵真的存在嗎？唉！這貴在自己領悟，不在於說破。所以如來在這部經中，在緣起之中提挈無生的綱要，真是深切的慈悲啊！
破碎世界成為無數微塵，微塵真的存在嗎？聚合無數微塵成為世界，世界真的存在嗎？這兩者互為主客，互相沖擊洗滌，而一和多的情執，難道要靠天風海濤的鼓動沖刷，然後才能滌除嗎？所以善於用心的人，整天處於一和多之中，而一和多不能夠拖累他。反之，就會不堪重負。所以這部經說：『一合相』（統一的整體），就不是『一合相』（統一的整體），只是名為『一合相』（統一的整體）。而凡夫貪戀執著於它，是不明白一和多是無常的，主和客是沒有定性的緣故。如果能夠明白這個道理，那麼『一合相』（統一的整體），未嘗不是天人師啊！蘇軾曾說：『溪聲便是廣長舌』。我說：『一合相便是廣長舌』。或許有人認為蘇軾說的是對的，認為我說的是錯的。
【English Translation】 English version: The handle is in your own hand. How can others' words sway me? Those who do not understand must understand from today onwards, so as not to waste this encounter at Yaofeng. Moreover, old age and sickness do not make appointments with people, and fleeting time cannot be grasped. Both worldly and transcendental dharmas require effort.
Sentient beings' emotional calculations are either this or that, either saintly or mundane. Therefore, it is said, 'When the emotions of both saints and ordinary beings are exhausted, the true and constant nature is revealed.' Now, the world can be shattered, and dust motes can be assembled, so the world and dust motes have never had a constant state. And sentient beings, in the midst of what has never had a constant state, calculate the world as a single entity and dust motes as many. Not one, then many; not many, then one. They are intoxicated with calculation and do not awaken, from beginningless time until today, dying here and being born there, dying there and being born here. Investigating the reason, it is simply that the ego-view has not been emptied, and they are attached to calculation everywhere. Therefore, the Tathagata said, 'A composite phenomenon (一合相) [a unified whole] is unspeakable; ordinary people are greedy and attached to it.' Wise sentient beings ask, 'If the world exists by assembling dust motes, does the world truly exist? If the world is shattered into dust motes, do the dust motes truly exist?' Alas! This is valued in self-realization, not in explaining it away. Therefore, in this sutra, the Tathagata extracts the essence of non-origination from within conditioned arising, which is truly profound compassion!
If the world is shattered into a multitude of dust motes, do the dust motes truly exist? If a multitude of dust motes are assembled into a world, does the world truly exist? These two are mutually subject and object, washing and cleansing each other, and the emotions of one and many—must they rely on the roaring of heavenly winds and ocean waves to be cleansed? Therefore, those who skillfully use their minds are constantly in the midst of one and many, and one and many cannot burden them. The opposite is true for those who cannot bear the burden. Therefore, this sutra says, 'A composite phenomenon (一合相) [a unified whole] is not a composite phenomenon (一合相) [a unified whole]; it is merely named a composite phenomenon (一合相) [a unified whole].' And ordinary people are greedy and attached to it because they do not understand that one and many are impermanent, and subject and object are not fixed. If one can understand this, then a composite phenomenon (一合相) [a unified whole] is never not a teacher of gods and humans! Su Shi (蘇軾) [also known as Su Dongpo, a famous Chinese poet] said, 'The sound of the stream is the long, broad tongue.' I say, 'A composite phenomenon (一合相) [a unified whole] is the long, broad tongue.' Perhaps some think Su Shi is right and I am wrong.
非。以我為是。以長公為非。此所謂癡人前。不可說夢也。
世界與微塵眾。往復研之。但有名言。俱無自體。謂世界合微塵眾而有。謂微塵眾碎世界而有。皆眾生橫計也。然此橫計。不無其因。始因於事不精理不徹而生。事精。則能了知事外無理。理徹。則能了知理外無事。事外無理。事果有乎。理外無事。理果有乎。是以性宗不成。相宗始精。相宗不成。性宗始圓。精即圓故。精而無思。圓即精故。圓而歷然。無思。故即事而契同。歷然。故即理而彌照。此等受用。自他滿足。但因中易知而難證。果中易證而難忘。噫。因中即受用。果中受用忘。此非披毛戴角者。不能也。
夫我人眾生壽者四見。初本一我見耳。以展轉橫計。遂成四見。若以智眼觀之。則一心不生。我尚不有。誰為我見。我見既拔。則餘者不待遣而自空矣。又我見者。無主宰中。強作主宰之謂。人見則待我而生。眾生見。即循情分別。不能返照之謂。壽者見。不過貪生畏死之念也。用是觀之。則金剛經所說四見。實不在經。即在吾人周旋日用逆順之間。與佛何干。雖然若不是這瞿曇老漢。曲折點破。則茫茫大塊。終古不旦矣。
佛問須菩提曰。若人碎三千大千世界。而為微塵眾。是微塵眾。可謂多乎。須菩提曰甚多。予以是知
【現代漢語翻譯】 現代漢語譯本：不是這樣的。如果認為自己是對的，認為長公是錯的，這就是所謂的對癡人說夢，是無法理解的。
世界和微塵眾，反覆推敲研究，都只是名稱概念，沒有獨立的實體。說世界是由微塵眾組合而成，或者說微塵眾可以分解成世界，都是眾生的妄想。然而這種妄想，並非沒有原因。最初是因為對事物理解不精深，對道理領悟不透徹而產生。如果對事物理解精深，就能明白事物之外沒有道理；如果對道理領悟透徹，就能明白道理之外沒有事物。事物之外沒有道理，事物真的存在嗎？道理之外沒有事物，道理真的存在嗎？因此，法相宗不成立，法性宗才能開始精進；法相宗不成立，法性宗才能開始圓滿。精進就是圓滿，所以精進而不需思慮；圓滿就是精進，所以圓滿而清晰明瞭。不需思慮，所以能從具體事物中契合真理；清晰明瞭，所以能從抽像道理中普遍照耀。這些領悟和受用，自身和他人都得到滿足。只是在因地修行時容易理解卻難以證悟，在果地成就時容易證悟卻難以忘記。唉！因地修行時就能領悟和受用，果地成就時卻忘記了受用，這不是那些披著毛戴著角的凡夫俗子所能做到的。
所謂我見（認為有一個真實的自我），人見（將自我與他人對立），眾生見（執著于感官享受），壽者見（貪生怕死），這四種錯誤的見解，最初都源於一個『我見』。由於輾轉推演，橫生計較，才形成了這四種見解。如果用智慧的眼睛來觀察，就會發現一個念頭都不產生，『我』尚且不存在，哪裡來的『我見』呢？『我見』一旦拔除，那麼其餘三種見解，不用刻意去除，自然就空掉了。而且，所謂的『我見』，就是在沒有主宰的地方，強行認為有一個主宰。『人見』則依賴於『我見』而產生。『眾生見』就是順應情感分別，不能反觀自照。『壽者見』不過是貪生怕死的念頭罷了。用這種觀點來看，金剛經所說的四種見解，實際上並不在經書里，而就在我們日常生活的順境逆境之中，與佛又有什麼關係呢？雖然如此，如果不是這瞿曇（Gautama，釋迦牟尼佛的姓）老漢，委婉曲折地指破，那麼茫茫大地，終究永遠不會天亮啊。
佛問須菩提（Subhuti，佛陀的弟子之一）說：『如果有人把三千大千世界（trichiliocosm，佛教宇宙觀中的一個宇宙）粉碎成微塵眾（aggregate of minute particles），這些微塵眾，可以說多嗎？』須菩提回答說：『非常多。』我因此知道。
【English Translation】 English version: No. To consider oneself right and Elder Zhang wrong is like telling dreams to a fool, which is incomprehensible.
The world and aggregates of minute particles, when repeatedly examined, are merely names and concepts, lacking independent entities. To say the world is formed by aggregates of minute particles, or that aggregates of minute particles can be broken down into the world, are all delusions of sentient beings. However, these delusions are not without cause. They initially arise from a lack of thorough understanding of things and principles. If one understands things thoroughly, one will realize that there is no principle outside of things; if one comprehends principles thoroughly, one will realize that there are no things outside of principles. If there is no principle outside of things, do things truly exist? If there are no things outside of principles, do principles truly exist? Therefore, when the Dharma Characteristics School (Lakshana School) is not established, the Dharma Nature School (Nature School) can begin to advance; when the Dharma Characteristics School is not established, the Dharma Nature School can begin to become complete. Advancement is completeness, so advancement does not require thought; completeness is advancement, so completeness is clear and distinct. Without thought, one can accord with truth through concrete things; clear and distinct, one can universally illuminate through abstract principles. These realizations and benefits satisfy both oneself and others. However, it is easy to understand but difficult to realize during the causal stage of practice, and easy to realize but difficult to forget during the resultant stage of accomplishment. Alas! To realize and benefit during the causal stage of practice, and to forget the benefit during the resultant stage of accomplishment, is something that those wearing fur and horns (those of limited understanding) cannot do.
The four views of self (belief in a real self), person (seeing self in opposition to others), sentient being (attachment to sensory pleasures), and life-span (fear of death), all originate from the single view of 'self.' Due to repeated inferences and calculations, these four views are formed. If one observes with the eye of wisdom, one will find that not a single thought arises; if 'self' does not even exist, where does the 'view of self' come from? Once the 'view of self' is eradicated, the remaining three views will naturally disappear without needing to be intentionally removed. Moreover, the so-called 'view of self' is the act of forcibly asserting a master where there is no master. The 'view of person' arises dependent on the 'view of self.' The 'view of sentient being' is following emotional distinctions and being unable to reflect inwardly. The 'view of life-span' is simply the thought of clinging to life and fearing death. From this perspective, the four views mentioned in the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) are not actually in the sutra, but are in our daily lives, in favorable and unfavorable circumstances, and what does it have to do with the Buddha? Nevertheless, if it were not for that old man Gautama (Gautama, the family name of Shakyamuni Buddha), who pointed it out in a roundabout way, the vast earth would never dawn.
The Buddha asked Subhuti (Subhuti, one of the Buddha's disciples), 'If someone were to crush the trichiliocosm (trichiliocosm, a universe in Buddhist cosmology) into aggregates of minute particles, would these aggregates of minute particles be considered many?' Subhuti replied, 'Very many.' From this, I know.
須菩提之意。以為不但多耳。諦觀而察之。誠乃有名無實。故曰。即非微塵眾。是名微塵眾。複次世界之意。亦有名無實耳。故曰即非世界。是名世界。蓋微塵自無其體。必碎世界而有。世界亦無其體。必合微塵而成。故以世界觀塵。世現而塵不現。以微塵觀世。塵形而世不形。或計多碎相。則多碎相現。計一合相。則一合相現。多碎相。即微塵之別名。一合相。即世界之異稱耳。若當機頓了。多碎相。與一合相。皆有名而無實。則一多之情。不待掃而自盡矣。一多之情既盡。則我固有之心光。昭然現前矣。故曰。凡聖情盡。體露真常。又此情。緣一而起謂之一。情緣多而起。謂之多。情緣凡而起。謂之凡。情緣聖而起。謂之聖。情故一一多多。凡凡聖聖。不過一情之橫計耳。又曰遍計。又曰前塵相想。又曰六塵緣影。皆此情之別名也。圭峰科此段義。謂證法界。有味乎哉。
夫有卷則有舒。有聚則有散。有合則有碎。此自然之理也。故如來呼須菩提而告之曰。若三千大千世界。可碎而為微塵。是微塵眾。果多耶少耶。須菩提承佛而言曰。甚多。夫碎大千世界而為微塵。以凡夫心量較之。則不勝其多矣。若如來所知。則不勝其少也。豈微塵多少之數。如來不知。乃待須菩提定耶。蓋如來逆知一切眾生。雖根有鈍
【現代漢語翻譯】 現代漢語譯本：須菩提的想法是，（微塵）不僅僅是數量多。仔細觀察就會發現，實際上是徒有虛名。所以說，『即非微塵眾，是名微塵眾』。其次，世界的概念也是徒有虛名。所以說，『即非世界，是名世界』。微塵本身沒有實體，必須粉碎世界才能形成；世界本身也沒有實體，必須由微塵聚合而成。所以用世界的角度觀察微塵，世界顯現而微塵不顯現；用微塵的角度觀察世界，微塵顯形而世界不顯形。如果計較眾多破碎的相，那麼眾多破碎的相就顯現；如果計較一個聚合的相，那麼一個聚合的相就顯現。眾多破碎的相，就是微塵的別名；一個聚合的相，就是世界的另一種稱呼。如果當下頓悟，眾多破碎的相和一個聚合的相，都只是有名無實，那麼執著於一和多的情感，不用刻意去除也會自然消失。執著於一和多的情感既然消失，那麼我們本有的心光，就會昭然顯現。所以說，凡夫和聖人的情感都消失了，本體就會顯露出真常。這種情感，緣于『一』而生起就叫做『一』，緣于『多』而生起就叫做『多』，緣于『凡』而生起就叫做『凡』，緣于『聖』而生起就叫做『聖』。因為情感的緣故，才有一一、多多、凡凡、聖聖，不過是一種情感的橫向計較罷了。又叫做『遍計』，又叫做『前塵相想』，又叫做『六塵緣影』，都是這種情感的別名。圭峰將這段義理歸類為證法界，真是意味深長啊。 有捲曲就有舒展，有聚集就有分散，有聚合就有破碎，這是自然的道理。所以如來呼喚須菩提而告訴他說：『如果三千大千世界可以粉碎成微塵，這些微塵的數量，到底是多還是少呢？』須菩提承蒙佛的教誨回答說：『非常多。』粉碎大千世界成為微塵，用凡夫的心量來衡量，就多得數不清了。如果用如來的智慧來衡量，那就少得數不清了。難道微塵數量的多少，如來不知道，還要等待須菩提來確定嗎？這是因為如來預先知道一切眾生，雖然根器有遲鈍。
【English Translation】 English version: Subhuti's (one of the ten principal disciples of the Buddha) idea is that (microcosms) are not just numerous. Upon careful observation, they are actually just names without substance. Therefore, it is said, 'What is not a multitude of microcosms, is called a multitude of microcosms.' Secondly, the concept of the world is also just a name without substance. Therefore, it is said, 'What is not a world, is called a world.' Microcosms themselves have no substance; they must be formed by shattering the world. The world itself has no substance; it must be formed by the aggregation of microcosms. Therefore, when observing microcosms from the perspective of the world, the world appears, and the microcosms do not. When observing the world from the perspective of microcosms, the microcosms appear, and the world does not. If one focuses on the numerous fragmented aspects, then the numerous fragmented aspects appear. If one focuses on a single aggregated aspect, then a single aggregated aspect appears. The numerous fragmented aspects are just another name for microcosms. The single aggregated aspect is just another term for the world. If one achieves sudden enlightenment, realizing that both the numerous fragmented aspects and the single aggregated aspect are just names without substance, then the attachment to 'one' and 'many' will naturally disappear without effort. Once the attachment to 'one' and 'many' is gone, our inherent heart-light will shine forth clearly. Therefore, it is said, when the emotions of ordinary beings and sages are exhausted, the essence reveals its true constancy. This emotion, arising from 'one,' is called 'one'; arising from 'many,' is called 'many'; arising from 'ordinary,' is called 'ordinary'; arising from 'sage,' is called 'sage.' Because of emotion, there is 'one-one,' 'many-many,' 'ordinary-ordinary,' 'sage-sage,' which are merely horizontal calculations of emotion. It is also called 'parikalpita' (conceptualization), also called 'thoughts of past dust,' also called 'shadows of the six dusts,' all of which are different names for this emotion. Guifeng (a famous buddhist monk) categorizes the meaning of this passage as proving the Dharmadhatu (the realm of truth), which is truly profound. Just as there is contraction, there is expansion; just as there is gathering, there is scattering; just as there is aggregation, there is fragmentation. This is the natural principle. Therefore, the Tathagata (another name for the Buddha) calls out to Subhuti and tells him, 'If the three thousand great thousand worlds can be shattered into microcosms, are these microcosms many or few?' Subhuti, receiving the Buddha's teaching, replies, 'Very many.' Shattering the great thousand worlds into microcosms, measured by the mind of an ordinary person, would be countless. If measured by the wisdom of the Tathagata, it would be countless few. Does the Tathagata not know the number of microcosms, and must wait for Subhuti to determine it? This is because the Tathagata foreknows all sentient beings, even though their faculties may be dull.
利之不同。而執世界為一合相。未始有不同者也。但利根眾生。一聞世界可碎而為微塵。則不待須菩提。言多微塵。即非微塵眾。是名微塵眾。然後悟世界。必非一合相。柰鈍根眾生。須待須菩提。密破其微塵多眾之執。然後知一合相。初本非世界。假眾微塵合。而始成世界。世界既合微塵眾而始有者。則世界當一合相住時。住本無住。合本無合。豈待碎世界而為微塵眾。然後一合相始破哉。又須菩提以為我與如來。碎世界而為微塵。合微塵而為世界。合合碎碎。重疊翻騰。上根與中根。固已皆悟世界本無。合微塵而有。微塵亦無。碎世界而有。至此則一多之執情。不待觀空。然後破也。柰下根之難悟。所以須菩提。復拈三千大千世界。即非世界。是名世界。顯告而曉之曰。若世界實有者。即是一合相。世界若是一合相。則如來往嘗又說一合相。即非一合相是名一合相。此又何耶。如來與須菩提。憫眾生執情之難破。味著此身。計為實有。委曲翻騰。而下根眾生執解未盡。故如來呼須菩提。而再告之曰。一合相者。即是不可說。但凡夫之人。貪著其事。豈須菩提不知一合相。即非一合相。待如來再告之。而後曉耶。蓋如來借須菩提而深責下根。執現前之身。橫謂實有。而味著也。嗚呼。初碎世界而為微塵。徴微塵而非
【現代漢語翻譯】 現代漢語譯本 利益的不同。而執著于將世界看作一個整體的結合體，原本就沒有什麼不同。只是對於利根的眾生來說，一聽到世界可以粉碎成微塵，就不需要等待須菩提（佛陀的十大弟子之一，解空第一）說『眾多微塵，就不是微塵的集合，只是名為微塵的集合』，然後就能領悟世界必定不是一個整體的結合體。無奈鈍根的眾生，需要等待須菩提，細緻地破除他們對於微塵眾多集合的執著，然後才知道一個整體的結合體，最初本來就不是世界，只是憑藉眾多微塵的結合，才開始形成世界。世界既然是結合眾多微塵才開始有的，那麼當世界以一個整體的結合體存在時，存在本身就沒有存在，結合本身就沒有結合。難道要等到粉碎世界成為微塵的集合，然後一個整體的結合體才開始被破除嗎？ 而且須菩提認為，我和如來（佛陀的稱號），粉碎世界成為微塵，結合微塵成為世界，結合結合，粉碎粉碎，重疊翻騰。上根和中根的眾生，本來就已經領悟到世界本來就沒有結合微塵而有，微塵也沒有粉碎世界而有。到了這裡，那麼對於一和多的執著，不需要等待觀空，然後才能破除。無奈下根的眾生難以領悟，所以須菩提，再次拈出三千大千世界（佛教宇宙觀中的一個單位世界），『就不是世界，只是名為世界』，明顯地告訴他們說，如果世界是真實存在的，那就是一個整體的結合體。世界如果是一個整體的結合體，那麼如來往常又說『一個整體的結合體，就不是一個整體的結合體，只是名為一個整體的結合體』，這又是為什麼呢？如來和須菩提，憐憫眾生執著情感難以破除，貪戀執著這個身體，認為它是真實存在的，委婉曲折地反覆開導，而下根的眾生執迷不悟。所以如來呼喚須菩提，再次告訴他說，『一個整體的結合體，就是不可說』，只是凡夫俗子，貪戀執著于這件事。難道須菩提不知道一個整體的結合體，就不是一個整體的結合體，要等待如來再次告訴他，然後才明白嗎？如來是借須菩提來深刻地責備下根的眾生，執著于眼前的身體，橫加認為它是真實存在的，而貪戀執著它啊。唉，最初粉碎世界成為微塵，證明微塵並非真實存在。
【English Translation】 English version The difference in benefits. Yet, clinging to the world as a single composite entity, there has never been any difference. However, for beings of sharp faculties, upon hearing that the world can be shattered into dust motes, they do not need Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) to say, 'Many dust motes are not a multitude of dust motes, but are merely called a multitude of dust motes.' Then they realize that the world is certainly not a single composite entity. Alas, beings of dull faculties must wait for Subhuti to subtly break their attachment to the multitude of dust motes before they know that a single composite entity was originally not the world. It is only through the combination of numerous dust motes that the world begins to form. Since the world only exists by combining a multitude of dust motes, then when the world exists as a single composite entity, its existence is fundamentally without existence, and its combination is fundamentally without combination. Why wait to shatter the world into a multitude of dust motes for the single composite entity to be broken? Moreover, Subhuti believes that I and the Tathagata (title of the Buddha) shatter the world into dust motes and combine dust motes into the world, combining and shattering, overlapping and churning. Beings of superior and intermediate faculties have already realized that the world does not inherently exist by combining dust motes, nor do dust motes inherently exist by shattering the world. At this point, the attachment to one and many does not need to wait for contemplating emptiness to be broken. Alas, beings of inferior faculties are difficult to enlighten, so Subhuti once again picks up the 'three thousand great thousand worlds' (a unit of the Buddhist cosmology), saying, 'They are not the world, but are merely called the world,' clearly telling them, 'If the world truly exists, then it is a single composite entity. If the world is a single composite entity, then the Tathagata has often said, 'A single composite entity is not a single composite entity, but is merely called a single composite entity.' What is this?' The Tathagata and Subhuti, pitying the difficulty in breaking the emotional attachments of beings, clinging to this body and considering it real, repeatedly and circuitously enlighten them, but beings of inferior faculties remain unenlightened. Therefore, the Tathagata calls out to Subhuti and tells him again, 'A single composite entity is unspeakable,' but ordinary people are attached to this matter. Does Subhuti not know that a single composite entity is not a single composite entity, and must wait for the Tathagata to tell him again before understanding? The Tathagata is using Subhuti to deeply rebuke beings of inferior faculties, clinging to the present body, presumptuously considering it real, and clinging to it. Alas, initially shattering the world into dust motes proves that dust motes are not truly existent.
有。微塵非有。則世界無體。故須菩提。不先破一合相之執而先破多微塵之執。蓋多微塵既破。則一合相之執。不待破而破矣。何者。多為一體。多破則一無體矣。一多情盡。則世界與微塵。皆清凈法界也。指何物為世界微塵耶。學者知此。則我如來父子翻騰剖析之苦心。方始知也。如果知之。則三千大千世界之堅。初碎而為微塵。再合微塵而為世界。何異一紙卷舒。浮雲之聚散者哉。
釋棱嚴經
吾嘗讀佛頂經。於七處徴心。初有疑焉。既而疑情忽消。始知如來之心。即我之心也。吾之疑。即阿難之疑也。吾疑既消。則阿難豈復疑之乎。凡學者。於七處徴心之辯。皆謂初處不難。餘者難耳。殊不知有內則有外。有外則立潛根。立潛根則立中間。立中間則立開眼見明。閤眼見暗。立開眼見明。閤眼見暗。則立隨所合處。立隨所合處。則立一切無著。若然者。則初徴內之辯。為六者之尤也。得其尤。則餘黨自滅矣。且眾生之執情。特執心在內之情難破耳。如執內之情既破。餘者何難哉。吾以是知學者謂六者難。不謂初者難。實不經苦心故也。
夫明心是明何心。為明真心耶。為明妄心耶。若明真心。真外無妄。更教誰明真心耶。若明妄心。為妄心有心可明以明之耶。為無心可明以明之耶。有心可明。
【現代漢語翻譯】 現代漢語譯本： 有。如果微塵不是實有，那麼世界就沒有實體。所以，須菩提（Subhuti，佛陀的弟子），佛陀不先破除對『一合相』（ekasamghata-samjna，整體統一的觀念）的執著，而是先破除對眾多微塵的執著。因為當對眾多微塵的執著被破除后，對『一合相』的執著，也就不攻自破了。為什麼呢？因為多是由一體組成的，當多被破除，那麼一體也就沒有實體了。當一和多的概念都消失，那麼世界和微塵，就都是清凈的法界了。那麼，什麼是世界微塵呢？學者如果明白這一點，才能理解如來佛父子（指佛陀及其弟子）苦心婆心地分析的用意。如果理解了這一點，那麼三千大千世界（trisahasra-mahā-sahasra-lokadhātu，一個巨大的宇宙系統）的堅固，最初破碎為微塵，然後又將微塵重新組合爲世界，這和一張紙的捲起和舒展，浮雲的聚集和消散，又有什麼區別呢？
解釋《楞嚴經》（Śūraṅgama Sūtra）
我曾經讀《佛頂經》（Buddhāvatamsaka Sūtra），對於『七處征心』（sapta sthānāni citta，在七個地方尋找心）感到疑惑。後來，疑惑突然消失，才明白如來的心，就是我的心。我的疑惑，就是阿難（Ānanda，佛陀的十大弟子之一）的疑惑。我的疑惑既然消失了，那麼阿難還會再疑惑嗎？一般的學者，對於『七處征心』的辯論，都認為第一個地方不難，其餘的難。卻不知道，有了內在，才會有外在；有了外在，才會建立潛根；建立了潛根，才會建立中間；建立了中間，才會建立睜眼見明，閉眼見暗；建立了睜眼見明，閉眼見暗，才會建立隨所合處；建立了隨所合處，才會建立一切無著。如果這樣，那麼最初征內在的辯論，就是六者中最關鍵的。抓住了最關鍵的，那麼其餘的也就自然消滅了。而且眾生的執著，特別是在於執著心在內在的這種情感難以破除。如果執著內在的情感已經被破除，其餘的又有什麼難的呢？因此我知道學者認為其餘六處難，而不認為最初一處難，實際上是因為沒有經過苦心的思考。
所謂『明心』，是明白什麼心呢？是明白真心呢？還是明白妄心呢？如果明白真心，那麼真心之外沒有妄心，還教誰去明白真心呢？如果明白妄心，那麼妄心是有心可以用來明白它呢？還是沒有心可以用來明白它呢？如果有心可以明白，
【English Translation】 English version: Yes. If the subtle dust particles are not real, then the world would have no substance. Therefore, Subhuti (Buddha's disciple), the Buddha does not first break the attachment to the 'ekasamghata-samjna' (the notion of a unified whole), but first breaks the attachment to the many subtle dust particles. Because once the attachment to the many subtle dust particles is broken, the attachment to the 'ekasamghata-samjna' will be broken without even needing to be broken. Why? Because the many are composed of one entity, and when the many are broken, then the one has no substance. When the concepts of one and many are exhausted, then the world and the subtle dust particles are all pure Dharma realms. So, what are the world's subtle dust particles? If scholars understand this, then they can understand the painstaking efforts of the Tathagata (Buddha) and his disciples in analyzing and dissecting. If they understand this, then the solidity of the trisahasra-mahā-sahasra-lokadhātu (a great cosmic system) is initially broken into subtle dust particles, and then the subtle dust particles are reassembled into the world. What difference is there between this and the rolling and unrolling of a piece of paper, or the gathering and scattering of floating clouds?
Explanation of the Śūraṅgama Sūtra
I once read the Buddhāvatamsaka Sūtra and had doubts about the 'sapta sthānāni citta' (seven locations of the mind). Later, the doubts suddenly disappeared, and I realized that the Tathagata's mind is my mind. My doubt is Ānanda's (one of the Buddha's ten great disciples) doubt. Now that my doubt has disappeared, will Ānanda still doubt? Generally, scholars, regarding the debate on the 'seven locations of the mind', all believe that the first location is not difficult, and the rest are difficult. But they do not know that with the inner, there will be the outer; with the outer, the latent root will be established; with the latent root established, the middle will be established; with the middle established, seeing light with open eyes and darkness with closed eyes will be established; with seeing light with open eyes and darkness with closed eyes established, the place of combination will be established; with the place of combination established, all non-attachment will be established. If so, then the initial debate on the inner is the most crucial of the six. If the most crucial is grasped, then the rest will naturally disappear. Moreover, the attachment of sentient beings is especially difficult to break when it comes to the emotion of clinging to the mind being within. If the emotion of clinging to the inner has been broken, what else is difficult? Therefore, I know that scholars think the other six locations are difficult, and do not think the first location is difficult, is actually because they have not gone through painstaking thought.
What is meant by 'clarifying the mind'? Is it clarifying the true mind? Or is it clarifying the deluded mind? If it is clarifying the true mind, then there is no delusion outside of the true mind, so who else is there to teach to clarify the true mind? If it is clarifying the deluded mind, then does the deluded mind have a mind that can be used to clarify it? Or does it have no mind that can be used to clarify it? If there is a mind that can be clarified,
則阿難認能推窮者為心。世尊直咄之不許。咄之不許者。非不許也。世尊之意。冀阿難回機反照。照此能推窮之心。為在七處耶。為不在七處耶。若在七處。則處處推心所在。皆一無所在。為不在七處。則根境都無。心托何處。良以阿難於七處徴心時。推窮不精。呈答未了。以為能推窮者。固即七處推之無在。然知無在之心。又是何物。若初計心在七處之心。固依根塵而有二。推之無在。我已無疑。但現前能知無在者。又是何物。此物字。較之前物字。又深一層矣。前物字是依根塵而有之心。后物字是離根塵而有之心。雖直下推之無在。而知無在者。是必我心。故阿難曰。我以能推窮者為心。殊不知未經七處推窮之心。是有在之心。既經七處推窮之後。則有在之心。已了無在久矣。然有在之心。是托有境而有知。無在之心。是托無在而有托。有在而有之心。阿難已忘之矣。惟托無在而有之心。尚認為心。此所以佛雖咄之。而阿難心終不死。至於見聞覺知俱離。而內守幽閑。猶為法塵分別影事。故阿難心稍有肯處。然終不能全肯者。阿難似未悟法塵分別之影。此塵此影。即無在之異名故也。如阿難果知此塵此影。本無在之境。牽引而起。初無有性。則分別此影者。又轉而為無塵智矣。夫無塵智者。從凡而至聖。從迷而至
【現代漢語翻譯】 現代漢語譯本： 阿難認為那個能夠推究、窮盡事物的心就是真心。世尊直接呵斥他，不認可這種說法。世尊的呵斥，並非真的不認可，而是希望阿難能夠迴轉機鋒，反過來審視這個能推究的心，看它究竟是在七處（眼、耳、鼻、舌、身、意、末那識）之中，還是不在七處之中。如果在七處之中，那麼在每一處推究心的所在，都將一無所獲。如果不在七處之中，那麼根（感覺器官）和境（感覺對像）都無從談起，心又依託在哪裡呢？ 這是因為阿難在七處征心時，推究得不夠精細，回答得不夠透徹，以為那個能推究的心，固然在七處推究之後都找不到。然而，知道『無所在』的心，又是什麼東西呢？如果說最初認為心在七處的心，本來就是依賴根塵而有分別的，推究之後發現無所在，我對此已經沒有疑問。但是，現在這個能夠知道『無所在』的東西，又是什麼呢？這個『東西』，比之前的『東西』，又深入了一層。之前的『東西』是依賴根塵而有的心，之後的『東西』是脫離根塵而有的心。即使直接推究之後發現無所在，但知道『無所在』的，必定是我的心。所以阿難說，『我以能推窮者為心』。 殊不知未經七處推窮的心，是有所在的心。既然經過七處推窮之後，那麼有所在的心，早已了無所在很久了。然而，有所在的心，是依託有境而有知覺；無所在的心，是依託無所在而有所依託。有所在而有的心，阿難已經忘記了。唯獨依託無所在而有的心，還認為是真心。這就是為什麼佛雖然呵斥他，而阿難的心始終沒有真正死透的原因。 至於見聞覺知都已脫離，而內心安守于幽靜閒適之中，仍然是法塵（dharma-dhātu，指意識的對象）分別的影子。所以阿難的心稍微有所肯定，但始終不能完全肯定，是因為阿難似乎沒有領悟法塵分別的影子。這個塵，這個影，就是『無所在』的另一種說法。如果阿難真的知道這個塵，這個影，本來就是無所在的境界牽引而生起，最初並沒有自性，那麼分別這個影子的，又會轉變為無塵的智慧了。這無塵的智慧，是從凡夫到達聖人，從迷惑到達覺悟的橋樑。
【English Translation】 English version: Then Ānanda (one of the principal disciples of the Buddha, known for his memory) identified the ability to investigate and exhaustively examine as the mind. The World-Honored One (Śākyamuni Buddha) directly rebuked him, not permitting this view. This rebuke was not a denial, but rather the World-Honored One's intention was to encourage Ānanda to turn his attention inward and reflect, examining whether this mind capable of investigation is located in the seven locations (eye, ear, nose, tongue, body, mind, and manas-consciousness), or not located in the seven locations. If it is in the seven locations, then investigating the mind's location in each place will reveal nothing to be found. If it is not in the seven locations, then the roots (sense organs) and objects (sense data) are both absent, so where does the mind rely? This is because when Ānanda examined the mind in the seven locations, his investigation was not thorough enough, and his answer was not complete. He thought that the mind capable of investigation was indeed nowhere to be found after investigating in the seven locations. However, what is it that knows 'nowhere to be found'? If the initial thought was that the mind is in the seven locations, which is originally dependent on the roots and dusts (sense objects) and has distinctions, and after investigation it is found to be nowhere, I have no doubt about this. But what is it that is currently able to know 'nowhere to be found'? This 'thing' is a deeper layer than the previous 'thing'. The previous 'thing' is the mind that depends on the roots and dusts, and the latter 'thing' is the mind that is independent of the roots and dusts. Even if it is directly investigated and found to be nowhere, it is certain that it is my mind that knows 'nowhere to be found'. Therefore, Ānanda said, 'I take the ability to investigate as the mind'. He does not know that the mind that has not been investigated in the seven locations is a mind that has a location. Since it has been investigated in the seven locations, then the mind that has a location has long been nowhere to be found. However, the mind that has a location relies on the existence of objects to have awareness; the mind that is nowhere relies on nowhere to have reliance. Ānanda has already forgotten the mind that has existence and awareness. He still considers the mind that relies on nowhere to be the true mind. This is why, although the Buddha rebuked him, Ānanda's mind never truly died. As for the fact that seeing, hearing, feeling, and knowing have all been abandoned, and the mind is at peace in a quiet and leisurely state, it is still a shadow of the discrimination of dharma-dhātu (objects of consciousness). Therefore, Ānanda's mind is slightly affirmative, but it is never fully affirmative, because Ānanda does not seem to have realized the shadow of the discrimination of dharma-dhātu. This dust, this shadow, is another way of saying 'nowhere to be found'. If Ānanda truly knew that this dust, this shadow, was originally drawn and arisen from the realm of nowhere, and had no self-nature from the beginning, then the one who discriminates this shadow would be transformed into dustless wisdom. This dustless wisdom is the bridge from ordinary people to saints, from delusion to enlightenment.
悟。茍微此智。則一切眾生終不可成佛矣。故此章。題之曰明心。不亦宜乎。
佛頂經曰。因明有見。暗成無見。不明自發。則諸暗相永不能昏。余悟此。始知孔老非同道也。乃同化也。自是余之信心彌切。實以成佛自期矣。然此光。又豈待成佛而有耶。即吾現前日用。未嘗不炯炯然在也。特以橫計明暗之執未消。所以籍明塵則能見。不籍則不能見。故暗相可昏耳。如明暗執謝。于大夜之中。見不殊白日矣。而白日之中。光亦無增焉。嘉靖間。有書華嚴經者。以精誠堅至。妄念不生。情執不起。能于暗室書經如白晝。余不敢自秘。愿與天下共。乃屬四明李生記之。
根塵之初。本光本自圓滿。于圓滿中。佛尚著不得。況眾生乎。以此光元無常性。瞥爾不覺。變起根塵。光陷其中。即名為識。然識有六。在眼司色。謂之眼識。乃至在意司法。謂之意識。又七識亦名意識。而與此識不同。蓋名同體異耳。凡一切眾生。不以六塵為前境作牽引。識總不生。若無六根。雖生亦無所託。故曰。境有牽心之業用。根有托識之功能。心與識。名異體同。勿生別解。嗚呼。以根塵之初言之。堯與紂光無增減。以根塵既立言之。則堯與紂霄壤懸隔。蓋堯得之。紂失之耳。如緣見因明。暗成無見。此便是陷根塵的樣子。如不明
【現代漢語翻譯】 現代漢語譯本：領悟。如果沒有這種智慧，那麼一切眾生終究不可能成佛。因此，這一章題為『明心』，不是很合適嗎？ 《佛頂經》說：『因為執著于光明而產生見解，就會因為黑暗而形成沒有見解。如果不明白自性光明本來就存在，那麼各種黑暗的現象永遠不能使你迷惑。』我領悟到這一點，才知道孔子和老子與佛陀所走的道路並不相同，而是屬於教化的範疇。從此以後，我的信心更加堅定，並且立志要成就佛果。然而，這種光明難道要等到成佛之後才會有嗎？即使在我們現在日常的運用中，它也未嘗不是明亮地存在著。只是因為我們橫生分別，執著于光明和黑暗的對立，所以藉助外在的光明就能看見，不借助就不能看見，因此黑暗的現象才能夠迷惑我們。如果光明和黑暗的執著消除了，那麼在黑暗的夜晚里，所見到的和白天沒有什麼不同。而在白天，光明也沒有增加。嘉靖年間，有一位書寫《華嚴經》的人，因為精誠懇切，沒有妄念，不起情執，能夠在黑暗的房間里書寫經書如同在白天一樣。我不敢將此事隱瞞，願意與天下人分享。於是請四明的李生記錄下來。 根和塵最初的時候，本來的光明是圓滿具足的。在這圓滿的光明中，佛都無法執著，更何況是眾生呢？因為這種光明本來就沒有常性，稍微不覺察，就會發生變化，產生根和塵，光明陷在其中，就叫做『識』。然而，識有六種，在眼睛裡掌管顏色，叫做眼識，乃至在意識里掌管法，叫做意識。第七識也叫做意識，但是和這個意識不同，只是名稱相同，本體不同罷了。所有一切眾生，如果不以六塵作為外在的境界來牽引，識就不會產生。如果沒有六根，即使產生了也沒有依託的地方。所以說：『境界有牽引心念的作用，根有依託識的功能。』心和識，名稱不同，本體相同，不要產生別的理解。唉！以根塵最初的狀態來說，堯和紂的光明沒有增減。以根塵已經建立的狀態來說，那麼堯和紂就像天和地一樣懸殊。這是因為堯得到了光明，紂失去了光明。就像因為執著于光明而產生見解，就會因為黑暗而形成沒有見解，這就是陷入根塵的樣子。如果不明白自性光明本來就存在
【English Translation】 English version: Enlightenment. If there were no such wisdom, then all sentient beings would ultimately be unable to attain Buddhahood. Therefore, is it not appropriate to title this chapter 『Clarifying the Mind』? The Surangama Sutra says: 『Because of clinging to brightness, views arise; because of darkness, no views arise. If one does not understand that self-illumination is inherent, then all dark appearances can never obscure.』 Upon realizing this, I understood that Confucius and Lao Tzu did not follow the same path as the Buddha, but rather belonged to the realm of transformation. From then on, my faith became even more firm, and I resolved to attain Buddhahood. However, does this light only appear after attaining Buddhahood? Even in our present daily activities, it is always shining brightly. It is only because we create distinctions and cling to the duality of light and darkness that we can see with the aid of external light, but cannot see without it. Therefore, dark appearances can obscure us. If the clinging to light and darkness is eliminated, then in the darkest night, what is seen is no different from daylight. And in daylight, the light is not increased. During the Jiajing period, there was someone who wrote the Avatamsaka Sutra. Because of their sincere and unwavering devotion, no deluded thoughts arose, and no emotional attachments were formed. They were able to write the sutra in a dark room as if it were daytime. I dare not keep this a secret, and wish to share it with the world. Therefore, I asked Li Sheng of Siming to record it. In the beginning of the root (根, gen, sensory organs) and dust (塵, chen, sense objects), the original light is perfectly complete. Within this perfect completeness, even the Buddha cannot grasp it, let alone sentient beings. Because this light originally has no constant nature, a moment of unawareness leads to change, and the root and dust arise. The light becomes trapped within them, and this is called 『consciousness』 (識, shi, consciousness). However, there are six types of consciousness. In the eye, it governs color, and is called eye-consciousness (眼識, yan shi). And so on, until in the mind, it governs dharma, and is called mind-consciousness (意識, yi shi). The seventh consciousness is also called mind-consciousness, but it is different from this consciousness. They share the same name, but have different entities. All sentient beings, if they do not use the six dusts as external objects to pull them along, consciousness will not arise. If there are no six roots, even if it arises, it has nowhere to rely. Therefore, it is said: 『Objects have the function of pulling the mind, and roots have the function of supporting consciousness.』 Mind and consciousness have different names, but the same entity. Do not create separate interpretations. Alas! Speaking of the initial state of root and dust, the light of Yao and Zhou (堯 and 紂, Yao and Zhou, legendary sage king and infamous tyrant) has neither increased nor decreased. Speaking of the state where root and dust have already been established, then Yao and Zhou are as far apart as heaven and earth. This is because Yao obtained the light, and Zhou lost it. Just as clinging to brightness gives rise to views, and darkness gives rise to no views, this is what it looks like to be trapped in root and dust. If one does not understand that self-illumination is inherent
自發。此便是廓落根塵的樣子。又陷之與廓。本無常法。若得緣因佛性熏炙之。則根塵之初。圓滿本光。終必開解。解則會行。行則終證。設己解不行。習終不消。習既不消。根塵難脫。如解而能行。不惟根塵迥脫。即根塵皆複本光矣。此事說則容易。領略尤難解尚難領。何況行哉。但得能行。何愁不證。既得之。自然發願廣大。良以同體之悲。稱性之慈。大且無待。寧局于小。如四弘誓。十愿王等。皆痛同體而發者也。道人口門狹小。一時為汝一氣吐不盡。聊書此以作前茅。程子宜知好惡。努力精進。
緣見因明。見初非緣。明既非緣。暗豈為緣。我以是知有日月燈之明。則見萬物。無日月燈明。則不見萬物。以理準之。無有是處。何以故。以見暗在眼前者。暗既在前。能所昭然。兩非交涉。以暗較明。明亦如是。
夫因明而見物。明謝則不見矣。故曰。緣見因明。暗成無見也。不因明而見物。雖一切暗相現前。而我無待之見。本自昭然。故曰不明自發。則諸暗相永不能昏也。雖然鴟梟夜撮蚤虱。察秋毫。晝則瞑目而不見太山。又貓犬晝夜俱見。晝夜俱見。則與無待之見。又何別焉。夫貓犬根全則見。根不全則不見。惟聖人根全亦見。根不全亦見。至於頂亦見。足亦見。背亦見。腹亦見。週身四體八萬
【現代漢語翻譯】 現代漢語譯本 自發。這就是廓落根塵（指六根和六塵，即感覺器官和感覺對像）的樣子。又說陷之於廓，本來就沒有常法。如果得到緣因佛性的薰陶，那麼根塵之初，就能圓滿本來的光明，最終必然開解。開解就能實行，實行就能最終證悟。假設已經理解卻不實行，習氣終究不能消除。習氣既然不能消除，根塵就難以脫離。如果理解而且能夠實行，不僅根塵完全脫離，而且根塵都能恢復本來的光明。這件事說起來容易，領悟尤其困難，理解尚且難以領悟，更何況實行呢。只要能夠實行，何愁不能證悟。既然得到了，自然會發起廣大的誓願，因為同體之悲，稱性之慈，廣大而且無所待，寧願侷限於小處。如四弘誓願、十愿王等，都是痛惜同體而發起的。道人的口門狹小，一時無法為你一口氣說完，姑且寫這些作為先導。程子應該知道好壞，努力精進。
緣于見而因於明。見的最初並非緣于什麼。明既然不是緣于什麼，暗難道是緣于什麼嗎？我因此知道，有日月燈的光明，就能看見萬物；沒有日月燈的光明，就看不見萬物。用這個道理來衡量，沒有這樣的道理。為什麼呢？因為看見黑暗就在眼前，黑暗既然在前，能見和所見昭然分明，兩者沒有交涉。用黑暗來比較光明，光明也是這樣。
因為憑藉光明才能看見事物，光明消失就看不見了。所以說，緣于見而因於明，黑暗成就了沒有看見。不憑藉光明而看見事物，即使一切黑暗的景象呈現在眼前，而我無所依賴的見性，本來就是昭然分明的。所以說，不因光明而自發，那麼各種黑暗的景像永遠不能使之昏暗。雖然貓頭鷹夜裡能捕捉跳蚤和虱子，能看清秋毫，白天卻閉著眼睛看不見泰山。又貓和狗白天晚上都能看見，白天晚上都能看見，那麼與無所依賴的見性，又有什麼區別呢？貓和狗根（指感覺器官）完整就能看見，根不完整就看不見。只有聖人根完整也能看見，根不完整也能看見，甚至頭頂也能看見，腳也能看見，背也能看見，腹也能看見，週身四體八萬
【English Translation】 English version Spontaneous. This is the appearance of being open and free from the defilements of the senses and their objects (root-dusts). Furthermore, to be trapped within this openness is not a constant state. If one is influenced by the cause and condition of Buddha-nature, then at the very beginning of the root-dusts, the original light is perfected, and ultimately, understanding will arise. Understanding leads to practice, and practice leads to ultimate realization. If one understands but does not practice, habitual tendencies will never be eliminated. If habitual tendencies are not eliminated, it is difficult to escape the root-dusts. If one understands and is able to practice, not only will the root-dusts be completely detached, but they will also restore their original light. This matter is easy to talk about, but difficult to comprehend, and understanding is even more difficult than comprehension, let alone practice. But if one is able to practice, why worry about not attaining realization? Once attained, one will naturally make vast vows, because of the compassion for all beings as one's own body, and the inherent kindness, which is vast and without dependence, rather than being confined to small matters. Such as the Four Great Vows, the Ten Great Vows of Samantabhadra, etc., are all made out of sorrow for all beings as one's own body. The mouth of a Daoist is narrow, and I cannot tell you everything in one breath. I will write this as a guide. Chengzi should know what is good and bad, and strive diligently.
Relying on sight and depending on light. The initial seeing does not rely on anything. Since light does not rely on anything, does darkness rely on anything? I know this because with the light of the sun, moon, and lamps, one can see all things; without the light of the sun, moon, and lamps, one cannot see all things. Judging by this principle, there is no such reason. Why? Because seeing darkness is right before one's eyes, and since darkness is in front, the seer and the seen are clearly distinct, and the two do not interact. Comparing darkness to light, light is also the same.
Because one sees things by relying on light, when the light disappears, one cannot see. Therefore, it is said, 'Relying on sight and depending on light, darkness results in no seeing.' Without relying on light to see things, even if all dark appearances are present, my independent seeing is inherently clear. Therefore, it is said, 'Spontaneous without relying on light,' then all dark appearances can never obscure it. Although owls can catch fleas and lice at night and see fine details, they close their eyes during the day and cannot see Mount Tai. Also, cats and dogs can see both day and night. If they can see both day and night, then how is it different from independent seeing? Cats and dogs can see when their senses (roots) are complete, and cannot see when their senses are incomplete. Only sages can see when their senses are complete, and can also see when their senses are incomplete, even the top of the head can be seen, the feet can be seen, the back can be seen, the abdomen can be seen, the whole body, four limbs, eighty-four thousand
四千毛孔。無不見者。故大悲菩薩。八萬四千母陀羅臂。臂臂有手。手手有眼。良以書不盡言。言不盡意。聖人設象以盡其意。猶一人之身。身有六根。六根所待者。謂之六塵。今棱嚴會上。大覺聖人於六根之中。略舉眼根。因日月燈光之明塵。塵能發識。有識則見。此妄見也。真見則不待明塵。而本照徹無遺者是也。一根既然。余根皆爾。故臨濟曰。汝等諸人。赤肉團上。有一無位真人。在人之六根。乃能放大光明。汝若生心擬會。即非真人矣。
以手搔癢。謂有能所。以手把髻。身不離地。緣見因明。見如我手。癢如明緣。以此而觀。能所宛然。不明自發。獨立無待。不明自發。旨本符契。橫計忽生。千轉相因。因因無盡。識難窮究。惟得真法界者。不受識瞞。得惟識者。不受意言瞞。此皆據用徴照。茍非鵝王擇乳實難。
明暗自相代謝。見精本自湛然。
吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。師曰。大慧禪師。一日問禮侍者。喚作竹篦則觸。不喚作竹篦則背如何。禮答不得。卻曰。望和尚為某作個方便指示。大慧向他道。你是福州人。我說個喻子向你。如將名品荔枝。和皮殼一時剝了。以手送在你口邊。只是你不解吞。達觀
【現代漢語翻譯】 現代漢語譯本：四千毛孔，沒有一處看不見的。所以大悲菩薩（Mahakaruna Bodhisattva），有八萬四千母陀羅臂（mudra arms），每隻手臂都有手，每隻手都有眼睛。這是因為文字不能完全表達語言，語言不能完全表達意思，聖人設立形象來表達它的意思。就像一個人的身體，身體有六根（six sense organs），六根所依賴的，叫做六塵（six sense objects）。現在《楞嚴經》法會上，大覺聖人（Greatly Enlightened Sage）在六根之中，略微舉出眼根，因為日月燈光的光明之塵，塵能引發意識，有了意識就能看見。這是虛妄的見。真正的見，是不依賴光明之塵，而本身就能照徹無遺的。一個根是這樣，其餘的根都是這樣。所以臨濟（Linji）說：『你們這些人，在赤肉團上，有一位無位真人（True Man of No Rank），在人的六根之中，能夠放出大光明。你們如果生心去揣測，就不是真人了。』 用手撓癢，認為有能和所。用手盤髮髻，身體不離開地面。因為看見依賴光明，見就像我的手，癢就像光明。用這個來觀察，能和所清清楚楚。不明自發，獨立無待。不明自發，旨意根本相符。橫生的計較忽然產生，千轉相因，因因沒有窮盡，意識難以窮究。只有得到真法界（True Dharma Realm）的人，才不會被意識欺騙。得到惟識（Yogacara）的人，才不會被意言欺騙。這些都是根據作用來驗證照見的。如果不是鵝王擇乳，實在很難。 明暗自身互相代謝，見精（seeing essence）本身本來清澈明凈。 我看不見的時候，為什麼看不見我看不見的地方？如果看見看不見，自然不是那看不見的相。如果看不見我看不見的地方，自然不是外物，怎麼不是你呢？師父說：大慧禪師（Dahui Zonggao）有一天問禮侍者：『叫作竹篦（bamboo stick）就觸犯，不叫作竹篦就違背，怎麼樣？』禮侍者回答不上來，就說：『希望和尚為我作個方便指示。』大慧向他說道：『你是福州人，我說個比喻給你聽。就像把名品荔枝，連皮殼一起剝了，用手送到你嘴邊，只是你不懂得吞。』達觀（Daguan）。
【English Translation】 English version: Of the four thousand pores, there is not one that does not see. Therefore, the Great Compassion Bodhisattva (Mahakaruna Bodhisattva) has eighty-four thousand mudra arms, each arm has a hand, and each hand has an eye. This is because writing cannot fully express language, and language cannot fully express meaning. The sages establish images to express its meaning. It is like a person's body, which has six sense organs, and what the six sense organs rely on is called the six sense objects. Now, in the Surangama Sutra assembly, the Greatly Enlightened Sage, among the six sense organs, slightly mentions the eye organ, because of the bright dust of sunlight, moonlight, and lamplight. Dust can give rise to consciousness, and with consciousness, one can see. This is false seeing. True seeing does not rely on bright dust, but inherently illuminates completely without omission. If one sense organ is like this, all the others are like this. Therefore, Linji said: 'You people, on the mass of red flesh, there is a True Man of No Rank, who, within the six sense organs of a person, can emit great light. If you give rise to a mind to speculate, then it is not the True Man.' Scratching an itch with the hand implies a subject and object. Holding a hair bun with the hand does not separate the body from the ground. Because seeing relies on light, seeing is like my hand, and the itch is like the light. Observing in this way, the subject and object are clearly distinct. Non-illumination arises spontaneously, independent and without reliance. Non-illumination arises spontaneously, and the meaning fundamentally corresponds. Horizontal calculations suddenly arise, with thousands of transformations causing each other, and the causes are endless. Consciousness is difficult to exhaustively investigate. Only those who attain the True Dharma Realm are not deceived by consciousness. Those who attain Yogacara are not deceived by conceptual language. These are all based on function to verify illumination. If it is not like the swan-king choosing milk, it is truly difficult. Brightness and darkness alternate with each other, but the essence of seeing is inherently clear and serene. When I do not see, why do I not see the place where I do not see? If you see the unseen, then naturally it is not the aspect of the unseen. If you do not see the place where I do not see, then naturally it is not an external object, so how is it not you? The master said: One day, Dahui Zonggao asked the attendant: 'To call it a bamboo stick is to offend, and not to call it a bamboo stick is to betray, what is it?' The attendant could not answer, and said: 'I hope the abbot will give me a convenient instruction.' Dahui said to him: 'You are from Fuzhou, I will tell you a metaphor. It is like peeling a famous lychee, skin and all, and putting it in your mouth with your hand, but you just don't know how to swallow it.' Daguan.
燈下看大慧語錄。至此不覺失笑。你眾人且道。笑個恁么。如薦得。不勞達觀饒舌。既薦不得。老漢為汝說破此段經。也不妨礙。只如如來為阿難。老婆心切至矣。何異大慧和皮殼剝了名品荔枝。送在禮侍者口邊。只是他不解吞。大底此事茍不到智訖情枯之地。斷然承當不下。且道如何是智訖情枯的樣子。咄。泥牛夜半歸來遠。踏破前峰萬頃云。
由彼覺明。有明明覺。失彼精了。黏妄發光。是以汝今離暗離明。無有見體。離動離靜。元無聽質。無通無塞嗅性不生。非變非恬。嘗無所出。不離不合。覺觸本無。無滅無生。了知安寄。汝但不循動靜合離恬變通塞生滅明暗。如是十二諸有為相。隨拔一根。脫黏內伏。伏歸元真。發本明曜。耀性發明。諸餘五黏。應拔圓脫。不由前塵所起知見。明不循根。寄根明發。由是六根互相為用。阿難。汝豈不知。今此會中。阿那律陀無目而見。䟦難陀龍無耳而聽。殑伽神女非鼻聞香。驕梵缽提異舌知味。舜若多神無身覺觸。如來光中映令暫現。既為風質其體元無。諸滅盡定。得寂聲聞。如此會中。摩訶迦葉久滅意根。圓明瞭知。不因心念。阿難今汝諸根。若圓㧞已。內瑩發光。如是浮塵。及器世間。諸變化相。如湯消冰。應念化成無上知覺。師曰。靈光寂照。彌滿清凈。中不
容他。外此有法。無有是處。凡眾生見心外有法。皆瞥爾念生。念生即有我。有我則有限量。所以有內有外。內則根識是。外則依報是。依報是無情。正報是有情。因有是是。有我我所。雖三細六粗。生起次第有別。究本言之。原是一個圓常佛性。以眾生念起之後。了不覺悟。膠于根塵。識托其中。戀能戀所。能即六根。所即六塵。根塵能所。疆界確然。是以眼識則能司色。耳識則能司聲。餘四例然。所謂由彼覺明。有明明覺。覺明即是真心。明覺即是妄心。此妄心。即真心迷轉者。非離真心外。別有妄心生。既迷於真。失彼精了。黏妄發光。根塵是所黏。識是能黏。譬如眼識不能自生。必由明暗二塵引起。才有此識。若無前塵。識終不有。故心外見法者。則有前塵。有前塵則有妄識。既有妄識。六根次第應用。一點也差謬不得。此皆是情識封蔀故也。若能當下照此一念。原無起相。即念本無。念尚不有。安得有前塵。凡有前塵為留礙者。只是自家直下不能觀破此念。故清涼云。十世古今。終始不離於當念。無邊剎海。自他不隔于毫端。蓋有念即有自他。即有古今。念他喚一尚不可。何處有二。由是觀之。天地萬物一切含靈。不出我一念。又天臺智者云。一念具三千。謂有念時。念息三千泯。謂無念時。行者真發菩提
心者。當於起念時。了不可得。念息時。洞照十虛。所以這一節經。最初不過迷了真心有妄心。因有妄心。即有根塵。因有根塵。即有疆界。因有疆界。便不能互用靈通。此就迷上說。若離暗離明。既無見體。難道就沒了見。若沒了見。即是木偶人也。蓋因明暗而有見者。應物之識也。離明暗而有見者真心之照也。此個關頭。正是迷悟根本。悟得來。應物之識。即是真見。悟不來。真心之照。即是應物之識。卻不是兩件。因迷悟斯有二致耳。一根如是。諸根亦然。真心發照。則不託於前塵而起。起不託塵。此是離物獨立而照。獨立則心外無法。心外無法。不知又喚恁么作根塵。故云門云。盡大地是沙門一隻眼。雲門此意。即是經云。今汝諸根。若圓拔已。內瑩發光。如是浮塵。及器世間。諸變化相。如湯消冰。應念化成無上知覺。器世間是無情。眾生是有情。如何眾生悟了道。一切無情器世間。亦化成無上知覺。此個竅子。不知在何處。尋得這個竅子著。說無情器界成佛亦可。說有情眾生不成佛亦可。所謂拈頭作尾。喚尾作頭。權衡在手。袖貶由誰。到這裡。說無六根。而有見聞亦可。有六根而無見聞亦可。上來雲門的話頭。有照處。便有用。在經旨直饒會得。只是一個照。用處又存乎其人。六根互用也不甚奇特。會
【現代漢語翻譯】 現代漢語譯本： 『心』（Citta）的真諦在於，當念頭生起時，你會發現它根本無法被把握。當念頭止息時，你的覺照會洞徹整個十方虛空。所以這一段經文，最初不過是迷失了真心而產生了妄心。因為有了妄心，就有了根塵（Indriya and Visaya）。因為有了根塵，就有了疆界。因為有了疆界，就不能互相運用靈通。這是就迷失的層面來說的。如果離開了黑暗和光明，既然沒有了能見的本體，難道就沒有了見嗎？如果沒了見，那就如同木偶人一樣了。因為光明和黑暗而產生的見，是應物之識。離開光明和黑暗而有的見，是真心的照耀。這個關鍵點，正是迷悟的根本。如果能領悟，應物之識就是真見。如果不能領悟，真心之照就變成了應物之識。其實並不是兩回事，只是因為迷和悟而產生了兩種不同的結果。一根如此，其他的根也是一樣。真心發出的照耀，不會依賴於前塵而生起。生起不依賴於塵，這就是離開外物獨立而照。獨立，那麼心外就沒有法。心外沒有法，不知道又該如何稱呼根塵呢？所以雲門（Yunmen）說：『整個大地都是沙門（Śrāmaṇa）的一隻眼。』雲門的意思，就是經文所說的：『現在你們的諸根，如果完全拔除，內在瑩澈發光，那麼這些浮塵（floating dust）以及器世間（Bhajana-loka）的各種變化之相，就像沸湯消融冰塊一樣，應念之間就化成無上的知覺。』器世間是無情之物，眾生是有情之物，為什麼眾生悟道之後，一切無情的器世間，也會化成無上的知覺呢？這個竅門，不知道在哪裡。如果能找到這個竅門，那麼說無情的器界成佛也可以，說有情的眾生不成佛也可以。這就是所謂的『拈頭作尾，喚尾作頭，權衡在手，袖貶由誰。』到了這裡，說沒有六根（Ṣaḍindriya），而有見聞也可以，有六根而沒有見聞也可以。上面雲門的話頭，有照的地方，就有用處。在經文的宗旨里，即使領會了，也只是一個『照』。用處又在於個人。六根互用（Indriyaparavrtti）也不算特別奇特，領會了……
【English Translation】 English version: The essence of 『Mind』 (Citta) lies in the fact that when a thought arises, you find it fundamentally unattainable. When the thought ceases, your awareness penetrates the entire ten directions of space. Therefore, this section of the scripture initially addresses nothing more than the delusion of losing the true mind and giving rise to the false mind. Because there is a false mind, there are sense organs and sense objects (Indriya and Visaya). Because there are sense organs and sense objects, there are boundaries. Because there are boundaries, there cannot be mutual use of spiritual powers. This is from the perspective of delusion. If one departs from darkness and light, since there is no seeing entity, does that mean there is no seeing at all? If there is no seeing, then it is like a wooden puppet. The seeing that arises because of light and darkness is the discriminating consciousness responding to objects. The seeing that exists apart from light and darkness is the illumination of the true mind. This critical point is the root of delusion and enlightenment. If one can realize it, the discriminating consciousness responding to objects is true seeing. If one cannot realize it, the illumination of the true mind becomes the discriminating consciousness responding to objects. In reality, they are not two separate things; it is only because of delusion and enlightenment that two different results arise. It is the same with one sense organ as it is with all the others. The illumination emitted by the true mind does not rely on past objects to arise. Arising without relying on objects is independent illumination apart from things. Being independent means there is no dharma outside the mind. If there is no dharma outside the mind, how should we call sense organs and sense objects? Therefore, Yunmen (Yunmen) said: 『The entire earth is the one eye of a Śrāmaṇa (Śrāmaṇa).』 Yunmen』s meaning is what the scripture says: 『Now, if your sense organs are completely uprooted, and the inner being is clear and radiant, then these floating dust and the various changing appearances of the physical world (Bhajana-loka), like boiling water melting ice, will instantly transform into supreme awareness.』 The physical world is inanimate, and sentient beings are animate. Why is it that after sentient beings attain enlightenment, all inanimate physical world also transforms into supreme awareness? This key point, I don』t know where it is. If one can find this key point, then it is possible to say that the inanimate physical world can attain Buddhahood, and it is also possible to say that sentient beings cannot attain Buddhahood. This is what is called 『taking the head as the tail, calling the tail as the head, the scales are in hand, who decides the praise or blame.』 Arriving here, it is possible to say that there are no six sense organs (Ṣaḍindriya), yet there is seeing and hearing; it is also possible to say that there are six sense organs, yet there is no seeing and hearing. The topic of Yunmen above, where there is illumination, there is use. In the essence of the scripture, even if one understands, it is only an 『illumination.』 The use also lies in the individual. The mutual use of the six sense organs (Indriyaparavrtti) is not particularly remarkable, understanding...
得從緣薦得相應捷之句。即便受用得來也。此節經雖由真起妄。會妄歸真。發許多作用。不過自家日用尋常事耳。以迷者謂之奇特。又古德云。靈光獨耀。迥脫根塵。這等說話。只好為未發心的人說。若少有見的。聞此定然鼻笑不已。既謂之靈光。是活漉漉地。說恁么迥脫不迥脫。且他本無畔岸。這個軀殼子。不過三五尺長。以三五尺長。置之無畔岸之中。且道是迥脫不迥脫。若道不迥脫。六尺軀殼子。安能籠罩得無畔岸的靈光。若道迥脫。只今大眾。莫不在軀殼上作窩坐。這個窩坐。雖只有五六尺長。若不是個真正英靈男子。且慢莫提起。說他迥脫不迥脫。若然如是。畢竟怎麼樣好。三途一報五千劫。得出頭來是幾時。
真心實不可以一體求。多體得。又不可以遍體知。亦不可以不遍測。離一離多。離遍不遍。所以又能一能多。能遍能不遍也。今阿難不悟真心。惟攀緣橫計。故如來知其病處。隨機付藥。究竟言之。了無實義。亦無定方。如難阿難云。若咸覺者。挃應無在。既挃一處。遍體多覺。斷無是理。如來就阿難計處難之。意者。挃一支而四支咸覺。則挃者亦知。不挃者亦知。則可言挃者無挃矣。何則以三支不挃有知。則一支挃者。可即無挃也。
紫柏老人集卷之十一 卍新續藏第 73 冊 N
o. 1452 紫柏尊者全集
紫柏老人集卷之十二
明 憨山德清 閱
釋毗舍浮佛偈
夫外堅濕暖動而觀之。則此身初非我有。外前境而觀之。則此心本無生處。外心境而觀之。則罪罪福福。皆本無主也。故曰假借四大以為身。如來大慈。豈欺我哉。
宋黃庭堅。號山谷。有貴人以絹求山谷書自所作文。山谷笑曰。庭堅所作文烏足寶。惟寒山詩。乃沃火宅清涼之具。遂書與之。復囑之曰。寒山詩雖佳。然源從七佛偈流出。故山谷凡所行樂之地。書七佛偈最多。而七佛偈中。毗舍浮佛偈。尤為殊勝。所以然者。蓋過去千佛。微此佛則莫能成其終。現在千佛。微此佛則莫能成其始。成始成終。實系此偈。是故讀誦書寫受持樂說。流佈毗舍浮佛偈者。十方三世諸佛並其神力。現出廣長舌相。讚歎是人功德不少。毗舍浮佛。此言一切自在覺。嗚呼。一切自在覺。一切不自在障。初非異源。故曰心佛及眾生。是三無差別。但諸佛善用其心。則無往而非自在。眾生不善用其心。則無往而非障礙。然此障礙。不從天降。不從地生。亦非人與。以其見有我身。則死生榮辱至矣。以其見有我心。則好惡煩惱至矣。夫死生榮辱好惡煩惱。皆以我身我心為本源。茍有勇猛丈夫。能直下拔其本。塞其源
【現代漢語翻譯】 現代漢語譯本 《紫柏尊者全集》卷十二
明 憨山德清 閱
釋迦毗舍浮佛偈
觀察那外在堅硬、潮濕、溫暖、運動的事物，就會明白這身體最初就不是我所擁有的。觀察那外在的境界，就會明白這心本來就沒有產生的地方。如果超越心和境界來觀察，那麼所謂的罪與福，原本都是沒有主人的。所以說，這身體是假借四大（地、水、火、風）和合而成的。如來佛的大慈大悲，難道會欺騙我嗎？
宋朝的黃庭堅，號山谷。有位達官貴人想用絲絹求山谷寫他自己所作的文章。山谷笑著說：『我黃庭堅所作的文章哪裡值得珍藏？只有寒山詩，才是澆滅火宅（比喻充滿煩惱的世間）的清涼之物。』於是就寫了寒山詩給他。又囑咐他說：『寒山詩雖然好，但它的源頭是從過去七佛的偈語流傳出來的。』所以山谷凡是遊玩享樂的地方，書寫七佛偈最多。而七佛偈中，毗舍浮佛偈尤其殊勝。為什麼這樣說呢？因為過去千佛，如果沒有這位佛，就不能完成他們的終結；現在千佛，如果沒有這位佛，就不能開始他們的開端。成就終結和開始，實際上都維繫于這個偈語。因此，讀誦、書寫、受持、樂說、流佈毗舍浮佛偈的人，十方三世諸佛都會顯現出廣長舌相，讚歎這個人功德無量。毗舍浮佛（Vipasyin Buddha），意思是『一切自在覺』。唉！一切自在覺，和一切不自在的障礙，最初並非來自不同的源頭。所以說，『心、佛和眾生，這三者沒有差別。』只是諸佛善於運用他們的心，所以無論到哪裡都自在；眾生不善於運用他們的心，所以無論到哪裡都有障礙。然而這些障礙，不是從天上降下來的，也不是從地上生長出來的，也不是別人給的。因為他們認為有我身，所以死生榮辱就產生了；因為他們認為有我心，所以好惡煩惱就產生了。死生榮辱、好惡煩惱，都是以我身我心為根本來源。如果有個勇猛丈夫，能夠直接拔除這個根本，堵塞這個源頭……
【English Translation】 English version The Complete Works of Venerable Zibo, Volume 12
Reviewed by Hanshan Deqing of the Ming Dynasty
Verse of Vipasyin Buddha
Observing the external hardness, wetness, warmth, and movement, one realizes that this body was never truly mine. Observing the external environment, one realizes that this mind has no place of origin. Observing beyond the mind and environment, one realizes that both sin and merit are originally without an owner. Therefore, it is said that this body is formed by the temporary combination of the four great elements (earth, water, fire, and wind). How could the great compassion of the Tathagata deceive me?
Huang Tingjian of the Song Dynasty, also known as Shangu, was once asked by a nobleman to write out his own compositions on silk. Shangu smiled and said, 'My writings are not worth treasuring. Only the poems of Hanshan are the means to extinguish the burning house (a metaphor for the world filled with afflictions) with coolness.' So he wrote out the poems of Hanshan for him. He further instructed him, 'Although the poems of Hanshan are good, their source flows from the verses of the Seven Buddhas.' Therefore, Shangu wrote out the verses of the Seven Buddhas most often in places where he enjoyed himself. Among the verses of the Seven Buddhas, the verse of Vipasyin Buddha is particularly outstanding. Why is this so? Because without this Buddha, the past thousand Buddhas could not have completed their end; without this Buddha, the present thousand Buddhas could not have begun their beginning. The completion of the end and the beginning are actually tied to this verse. Therefore, those who recite, write, uphold, joyfully speak, and propagate the verse of Vipasyin Buddha, all the Buddhas of the ten directions and three times will manifest their broad and long tongues to praise the immeasurable merits of these people. Vipasyin Buddha (Vipasyin Buddha) means 'all-liberated awareness'. Alas! All-liberated awareness and all un-liberated obstacles do not originate from different sources. Therefore, it is said, 'The mind, the Buddha, and sentient beings are not different.' It is just that the Buddhas skillfully use their minds, so they are free wherever they go; sentient beings do not skillfully use their minds, so they are obstructed wherever they go. However, these obstacles do not descend from the sky, nor do they grow from the earth, nor are they given by others. Because they believe in the existence of a self-body, birth, death, honor, and disgrace arise; because they believe in the existence of a self-mind, likes, dislikes, and afflictions arise. Birth, death, honor, disgrace, likes, dislikes, and afflictions all have their fundamental source in the self-body and self-mind. If there is a courageous man who can directly uproot this foundation and block this source...'
。則眾生之障礙。未始非諸佛之解脫也。八大人覺經曰。心為惡源。形為罪藪。予以是愈信山谷謂寒山詩。為沃火宅清涼之具。源從七佛偈流出。無欺焉。或問曰。枯惡源。空罪藪。有道乎。應之曰。假借四大以為身。心本無生因境有。此半偈能讀而誦。誦而思。思而明。明而達。則惡源之枯不枯。罪藪之空不空。子自知之。非予口舌所能告也。
夫心為惡源。形為罪藪。凡血氣之屬必有知。血氣非形乎。知非心乎。嗚呼。形之與心。莫知是何怪物。而毒眾生若此。人有言曰。修行本無他術。茍能柰何得自己身心便了。雖然柰何得自己身心。豈細故哉。是以聖人哀之。設大方便。使博地凡夫。即惡源而為慈悲之海。即罪藪而為功德之林。達形非形。了心非心。非形則形充八極而無累。非心則智周萬物而不勞。如是妙用。莫如毗舍浮佛頌也。毗舍浮佛。此言一切自在覺。此自在覺。炯然獨立。于眾生日用之中。初無障礙。然在諸佛便得自在受用。在眾生便成障礙。且道病根在甚麼處。咄。大地眾產生正覺。十方諸佛陷泥犁。
夫患本無根。根于身心。所以顏子墮肢體黜聰明者。拔患根也。老子亦曰。我有大患。為我有身。我若無身。何患之有。由是言之。身乃饑凍榮辱死生之樁也。如以堅濕暖動觀身。則患
【現代漢語翻譯】 現代漢語譯本：那麼眾生的障礙，未嘗不是諸佛的解脫。正如《八大人覺經》所說：『心是罪惡的根源，形體是罪惡的聚集地。』因此我更加相信黃庭堅所說寒山詩，是熾熱火宅中清涼的器具，源頭是從過去七佛的偈語中流出，真實不虛。有人問：『枯竭罪惡的根源，空掉罪惡的聚集地，有方法嗎？』我回答說：『假借地、水、火、風四大元素而形成身體，心本來沒有生，因為外境才產生。』這半句偈語能夠讀誦，誦了之後思考，思考之後明白，明白之後通達，那麼罪惡的根源枯竭與否，罪惡的聚集地空與不空，你自己會知道的，不是我的口舌所能告訴你的。
心是罪惡的根源，形體是罪惡的聚集地。凡是有血氣的東西必定有知覺，血氣不是形體嗎？知覺不是心嗎？唉！形體和心，不知道是什麼怪物，卻這樣毒害眾生。有人說：『修行本來沒有其他方法，如果能夠奈何得了自己的身心就可以了。』雖然說奈何得了自己的身心，難道是小事嗎？因此聖人哀憐眾生，設立極大的方便法門，使廣大的凡夫，即在罪惡的根源轉為慈悲的海洋，即在罪惡的聚集地轉為功德的樹林。通達形體不是真正的形體，瞭解心不是真正的心。不是真正的形體，那麼形體充滿整個宇宙而沒有牽累；不是真正的心，那麼智慧周遍萬物而不費力。像這樣的妙用，沒有比得上毗舍浮佛（Vipasyin Buddha，過去七佛之一）的偈語了。毗舍浮佛，意思是『一切自在覺』。這自在覺，光明獨立，在眾生的日常使用之中，最初沒有障礙。然而在諸佛那裡便能自在受用，在眾生這裡便成為障礙。且說病根在什麼地方？咄！大地眾生都成正覺，十方諸佛卻陷入地獄。
疾病本來沒有根源，根源在於身心。所以顏回拋棄肢體，屏棄聰明，就是爲了拔除疾病的根源。老子也說：『我最大的憂患，是因為我有身體。我如果沒有身體，哪裡會有憂患呢？』由此說來，身體是飢餓、寒冷、榮耀、恥辱、死亡、生存的根本。如果用堅固、潮濕、溫暖、流動來觀察身體，那麼憂患就...
【English Translation】 English version: Then the obstacles of sentient beings are not, in fact, the liberation of all Buddhas. As the Sutra of Eight Great Awakenings says: 'The mind is the source of evil, and the body is the gathering place of sins.' Therefore, I am even more convinced that Huang Tingjian's words about Hanshan's poems are cooling instruments in the fiery house, originating from the verses of the past seven Buddhas, which are true and not false. Someone asked: 'Is there a way to dry up the source of evil and empty the gathering place of sins?' I replied: 'Borrowing the four great elements of earth, water, fire, and wind to form the body, the mind originally has no birth, but arises because of external circumstances.' If this half-verse can be read and recited, recited and contemplated, contemplated and understood, and understood and penetrated, then whether the source of evil is dried up or not, and whether the gathering place of sins is empty or not, you will know for yourself, and it is not something that my tongue can tell you.
The mind is the source of evil, and the body is the gathering place of sins. All beings with blood and qi must have consciousness. Is blood and qi not the body? Is consciousness not the mind? Alas! The body and the mind, I don't know what kind of monsters they are, yet they poison sentient beings in this way. Someone said: 'Cultivation originally has no other methods; if one can manage one's own body and mind, that is enough.' Although managing one's own body and mind is said to be enough, is it a trivial matter? Therefore, the sages have compassion for sentient beings and establish great expedient methods, so that vast ordinary people can transform the source of evil into an ocean of compassion and transform the gathering place of sins into a forest of merit. Understanding that form is not true form, and realizing that mind is not true mind. If it is not true form, then form fills the entire universe without burden; if it is not true mind, then wisdom pervades all things without effort. Such wonderful function is unmatched by the verse of Vipasyin Buddha (Vipasyin Buddha, one of the Seven Buddhas of the Past). Vipasyin Buddha means 'all-liberated awareness'. This liberated awareness is bright and independent, and in the daily use of sentient beings, there is initially no obstacle. However, in the Buddhas, it can be freely enjoyed, and in sentient beings, it becomes an obstacle. Let's say, where is the root of the disease? Tut! All sentient beings on earth attain perfect enlightenment, but all the Buddhas in the ten directions fall into hell.
Illness originally has no root; the root lies in the body and mind. Therefore, Yan Hui abandoning his limbs and rejecting his intelligence was to eradicate the root of illness. Lao Tzu also said: 'My greatest worry is because I have a body. If I had no body, what worries would I have?' From this, it can be said that the body is the root of hunger, cold, honor, disgrace, death, and survival. If we observe the body with solidity, wetness, warmth, and movement, then the worries...
樁不待推而倒矣。心乃好惡是非之樁。如以物我同根觀心。勞勤好惡雜毒之樁。亦不待推而倒矣。噫。兩樁既倒。身心情枯。堅濕暖動。即法身也。能好惡為雜毒者。即無分別智也。以無分別智之魚。游無邊際法身之海。水不待忘魚。魚自忘。魚不待忘水。水亦自忘。魚水相忘。而浮沉自在清冷之懷。則魚與水皆象先之紹介也。剖塵居士勉之。
毗舍浮佛。此言自在覺。覺與自在。體用互稱耳。蓋覺則自在。自在則覺。故聖人體用圓融。無粗不精。精則一。一則無待。無待則無外。無外則物我同根。天地一體。所以大不廢小。體不廢用。根兮塵兮。根不自立。由塵而樁。塵不自立。由根而賓。由塵而樁。樁果有乎。由根而賓。賓果有乎。兩者既決。物我寂寥。故曰。寂寥于萬化之域。動用於一虛之中。故根不礙塵。塵不礙根。大用全而無跡。無跡則物我何在。知此謂之覺。根塵不相留礙。謂之自在。若然者。根未嘗有根。塵未嘗有塵。聖人善用其心。故自在而覺。眾人不善用其心。所以自在覺。翻成不自在障耳。余以是知以四大觀身。有身用而無身相。以前境觀心。有心用而無我執。故此半偈。誠破死生之爻象。治心病之醫王也。
夫身心之初。有無身心者。湛然圓滿而獨存焉。伏羲氏得之而畫卦。仲尼
【現代漢語翻譯】 現代漢語譯本：木樁無需推倒也會自己倒塌。這顆心就好比是好惡是非的木樁。如果用物我同根的觀點來看待這顆心，那麼那些勞累、勤苦、好惡、混雜的毒素所形成的木樁，也無需推倒就會自己倒塌。唉！兩根木樁既然倒塌，身心就會像枯木一樣。堅固、濕潤、溫暖、流動，這就是法身（Dharmakaya）啊！能夠產生好惡等混雜毒素的，就是無分別智（Nirvikalpa-jnana）。用無分別智的魚，游在無邊無際的法身之海中，水無需忘記魚，魚自己就會忘記水；魚無需忘記水，水也會自己忘記魚。魚和水互相遺忘，而浮沉自在，心中一片清冷，那麼魚和水都是先賢的介紹啊。剖塵居士勉勵自己吧。
毗舍浮佛（Visvabhu Buddha），意思是自在覺。覺和自在，是體和用的互相稱謂罷了。覺就能自在，自在就能覺。所以聖人的體和用圓融無礙，沒有粗糙而不精細的，精細就歸於一，歸於一就無所依賴，無所依賴就無所外求，無所外求就物我同根，天地一體。所以大不廢小，體不廢用。根啊塵啊，根不能自己成立，由塵而形成木樁；塵不能自己成立，由根而成為賓客。由塵而形成木樁，木樁真的存在嗎？由根而成為賓客，賓客真的存在嗎？兩者既然決斷，物我就寂靜空虛。所以說，寂靜空虛于萬物變化的區域，動用存在於一片虛無之中。所以根不妨礙塵，塵不妨礙根。大用完全而沒有痕跡，沒有痕跡那麼物我在哪裡呢？知道這個就叫做覺。根和塵不互相阻礙，就叫做自在。如果這樣，根未曾有過根，塵未曾有過塵。聖人善於運用自己的心，所以自在而覺悟。眾人不善於運用自己的心，所以自在覺悟，反而變成不自在的障礙啊！因此我知道用四大（四大元素）來觀察身體，有身體的作用而沒有身體的相狀；用以前的境界來觀察心，有心的作用而沒有我的執著。所以這半句偈語，確實是打破生死循環的爻象，是治療心病的醫王啊。
身心之初，有無身心者，湛然圓滿而獨存焉。伏羲氏得之而畫卦，仲尼
【English Translation】 English version: The stake will fall without being pushed. The mind is like a stake of good and evil, right and wrong. If we view the mind with the perspective of the oneness of self and others, then the stake formed by labor, diligence, likes and dislikes, and mixed poisons will also fall without being pushed. Alas! Since the two stakes have fallen, the body and mind will be like withered wood. Firmness, moisture, warmth, and movement, this is the Dharmakaya (法身)! That which can generate mixed poisons such as likes and dislikes is non-discriminating wisdom (Nirvikalpa-jnana 無分別智). Using the fish of non-discriminating wisdom, swimming in the boundless ocean of the Dharmakaya, the water does not need to forget the fish, the fish will forget the water itself; the fish does not need to forget the water, the water will also forget itself. The fish and water forget each other, and floating and sinking freely, with a clear and cool heart, then the fish and water are both introductions from the sages. Layman Pouchen, encourage yourself.
Visvabhu Buddha (毗舍浮佛), means 'Self-Existent Awareness'. Awareness and self-existence are merely mutual designations of essence and function. Awareness is self-existent, and self-existence is awareness. Therefore, the essence and function of a sage are perfectly integrated, with nothing coarse that is not refined. Refinement leads to oneness, oneness leads to independence, independence leads to non-externality, and non-externality leads to the oneness of self and others, and the unity of heaven and earth. Therefore, the great does not abandon the small, and essence does not abandon function. Root and dust, the root cannot establish itself, it is formed into a stake by the dust; the dust cannot establish itself, it becomes a guest by the root. Formed into a stake by the dust, does the stake truly exist? Becoming a guest by the root, does the guest truly exist? Since both are determined, self and others are silent and empty. Therefore, it is said, 'Silent and empty in the realm of myriad transformations, activity exists within a void.' Therefore, the root does not hinder the dust, and the dust does not hinder the root. The great function is complete without a trace, and without a trace, where are self and others? Knowing this is called awareness. Root and dust do not remain as obstacles, this is called self-existence. If so, the root has never had a root, and the dust has never had dust. Sages are skilled in using their minds, therefore they are self-existent and aware. Ordinary people are not skilled in using their minds, so self-existence and awareness turn into obstacles of non-self-existence! Therefore, I know that using the four great elements (四大元素) to observe the body, there is the function of the body but not the form of the body; using the previous states to observe the mind, there is the function of the mind but not the attachment to self. Therefore, this half-verse is truly the key to breaking the cycle of birth and death, and the king of medicine for curing the diseases of the mind.
At the beginning of body and mind, there is that which is without body and mind, serenely complete and existing alone. Fuxi obtained it and drew the trigrams, Confucius
氏得之而翼易。老氏得之二篇乃作。吾大覺老人得之。于靈山會上。拈花微笑。人天百萬。聖凡交羅。獨迦葉氏亦得之。自是由阿難氏。乃至於達磨氏。大鑒氏。南嶽氏。青原氏。並相繼而得之。於是乎千變萬化。鬼面神頭。或以慈悲為三昧。或以瞋怒為三昧。或以苦行為三昧。或以語言文字為三昧。或以棒喝破沙盆為三昧。以至於滾木毬。握木蛇。斬蛇伏虎叱龍之類。書不勝舉。如上種種三昧。世出世法。交相造化。使夫眾生日用而不知。而或知。不知即名凡夫。或知即名聖人。嗚呼。聖人與眾人。初本一條。惟以知不知。乃凡聖分焉。由是而觀。知亦由我。不知亦由我。何天下知者寡。而不知者多。病在何處。良以有生以來。計身心以為我。而身心之前者。湛然圓滿。妙物無累。反昧之而不覺。一不覺則永不覺。所以威音同稟。以至於今。猶茫然無省。勞他聖人。右提左挈。百計千方。委曲施盡。伎倆亦窮。總不知覺。古人呼此輩謂之行屍走肉。白日小鬼。不亦宜乎。吾毗舍浮佛。復不以眾生難度而退願心。說此偈。要使博地凡夫。共登無上。夫無上者。謂身心之初。有大圓鏡智。光徹終古。妙拔群有。威神莫測。得之即聖。失之則凡故也。若然者。凡聖之分。不過於身心窠窟。翻得破者。則解脫無方。不能翻得
【現代漢語翻譯】 現代漢語譯本 老子得到它而更加完善《易經》。老子得到這兩篇經文，於是創作了《道德經》。我大覺老人（指佛陀）在靈山法會上得到它，拈花微笑，人天百萬，聖人凡人交織在一起，只有迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）尊者也領悟了。從此以後，由阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）尊者，乃至達摩（Bodhidharma，禪宗初祖）祖師，大鑒（Dàjiàn，即慧能，禪宗六祖）禪師，南嶽（Nányuè，懷讓禪師，慧能弟子）禪師，青原（Qīngyuán，行思禪師，慧能弟子）禪師，都相繼得到了它。因此，才有了千變萬化，各種各樣的教化方式。或者以慈悲為三昧（samādhi，正定），或者以嗔怒為三昧，或者以苦行為三昧，或者以語言文字為三昧，或者以棒喝、打破沙盆為三昧，甚至還有滾木毬、握木蛇、斬蛇伏虎、呵斥龍之類的手段，例子舉不勝舉。像上面所說的種種三昧，世間法和出世間法，互相作用，使得眾生每天都在使用它卻不知道。或者知道，或者不知道。不知道就叫做凡夫，知道就叫做聖人。唉！聖人和眾人，最初本是一樣的，只是因為知道與不知道，才區分了凡人和聖人。由此看來，知道也是因為我，不知道也是因為我。為什麼天下知道的人少，而不知道的人多呢？病在哪裡呢？實在是因為從出生以來，就執著于身心，認為身心就是我。而身心之前的那個東西，湛然圓滿，美妙無比，沒有任何牽累，反而迷惑而不覺悟。一旦不覺悟，就永遠不覺悟。所以，從威音王佛（Vipaśyī Buddha，過去七佛之首）到現在，仍然茫然無知，沒有醒悟。白白地讓聖人，左提右挈，想盡千方百計，委曲周全地施展，手段也用盡了，總是不覺悟。古人稱呼這些人，叫做行屍走肉，白日小鬼，不也是很合適的嗎？我毗舍浮佛（Viśvabhū Buddha，過去七佛之第二佛）不因為眾生難以度化而退失願心，說了這個偈子，就是要使廣大的凡夫，共同登上無上之境。所謂無上，就是指身心之初，有大圓鏡智（Ādarśa-jñāna，如實反映一切事物的大智慧），光明徹照古今，美妙地超越一切存在，威神之力不可測度。得到它就是聖人，失去它就是凡人。如果是這樣，那麼，凡人和聖人的區別，不過在於能否打破身心這個窠臼。能夠打破的，就解脫自在，沒有障礙；不能打破的
【English Translation】 English version Lao Tzu obtained it and further improved the 'I Ching' (Classic of Changes). Lao Tzu obtained these two chapters, and then created the 'Tao Te Ching' (Classic of the Way and Virtue). I, the Great Awakened Elder (referring to the Buddha), obtained it at the Vulture Peak Assembly, twirling a flower and smiling. Millions of humans and gods, saints and mortals, were intertwined, and only Venerable Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) also understood it. From then on, from Venerable Ānanda (one of the ten great disciples of the Buddha, known as the foremost in hearing), to Bodhidharma (the first patriarch of Zen Buddhism), Great Master Dàjiàn (Huineng, the Sixth Patriarch of Zen), Zen Master Nányuè (Huairang, a disciple of Huineng), Zen Master Qīngyuán (Xingsi, a disciple of Huineng), all successively obtained it. Therefore, there are countless transformations and various methods of teaching. Sometimes using compassion as samādhi (concentration), sometimes using anger as samādhi, sometimes using asceticism as samādhi, sometimes using language and words as samādhi, sometimes using shouts and blows, breaking a sand pot as samādhi, and even rolling wooden balls, holding wooden snakes, slaying snakes and subduing tigers, scolding dragons, and so on. The examples are too numerous to mention. Like the various samādhis mentioned above, worldly and transcendental dharmas interact, causing sentient beings to use it every day without knowing it. Some know, some do not know. Those who do not know are called ordinary beings, and those who know are called sages. Alas! Sages and ordinary beings were originally the same, but it is only because of knowing and not knowing that ordinary beings and sages are distinguished. From this perspective, knowing is also due to me, and not knowing is also due to me. Why are there so few who know in the world, and so many who do not know? Where is the problem? It is truly because since birth, they have been attached to the body and mind, thinking that the body and mind are me. But that which is before the body and mind is serene, complete, wonderful, and without any burden, yet they are deluded and do not awaken. Once they do not awaken, they will never awaken. Therefore, from Vipaśyī Buddha (the first of the past seven Buddhas) until now, they are still ignorant and have not awakened. They let the sages in vain, lift them from the left and pull them from the right, exhaust all kinds of methods, and exhaust all their means, but they still do not awaken. The ancients called these people walking corpses and ghosts in broad daylight, is it not appropriate? I, Viśvabhū Buddha (the second of the past seven Buddhas), did not retreat from my vow because sentient beings are difficult to save, and spoke this verse, wanting to enable vast ordinary beings to ascend to the unsurpassed realm together. The so-called unsurpassed refers to the beginning of body and mind, where there is the Great Perfect Mirror Wisdom (Ādarśa-jñāna, the great wisdom that truly reflects all things), its light shines through the ages, wonderfully surpassing all existence, and its majestic power is immeasurable. Obtaining it is to become a sage, losing it is to become an ordinary being. If this is the case, then the distinction between ordinary beings and sages lies only in whether they can break through the nest of the body and mind. Those who can break through it are liberated and free, without obstacles; those who cannot break through it
破者。則障礙長劫。蓋死生無根。以身為根。好惡無本。以心為本。茍能以四大觀身。身何所在。前境觀心。心從何起。知身所在。即身有而無累。知心所起。即心有而不生。身有而無累。生死何妨。心有而不生。應物何礙。生死何妨。則愿輪常轉。應物無礙則慧日常明。雖然。初心學人。不以持偈為梯航。則苦海難度。又持偈有上中下之不同。上者以其天機深妙。觸偈即悟。中者惟持久始得心開。下者由讀而誦。誦而能持。持而能熟。熟則或以此生得入。或以多生得入。入則本同。上達無異。以此觀之。根無利鈍。能信者皆得出苦。何故自甘暴棄。或以貧賤累而不能持偈。或以富貴累而不能持偈。貧賤富貴。雖榮辱不等。累無兩般。且年光不可把玩。老病不與人期。一息不來。便成他世。凡百罪業。是汝作者。不免隨之。隨而不離。如影隨形。天上人間。太虛空中。總無你逃避處。如可逃得。則一切佛祖聖賢之聰明。不若凡夫之愚癡矣。
假借四大以為身。心本無生因境有。夫有生之患。莫大於生死。而生死之患。惟至人則能超然無累。下是則孰不受其累。然生死又本于有身。老氏云。我有大患。為我有身。故出世聖人。示此偈開悟是輩。此身不過五行攢簇而成。四大合併而有。所言四大者。地水火風是也。
【現代漢語翻譯】 現代漢語譯本： 破戒者，會障礙漫長的劫數。要知道生死沒有根源，以身體為根源；喜好和厭惡沒有根本，以心為根本。如果能用四大（地、水、火、風）來觀察身體，身體又在哪裡呢？用前塵往事來觀察內心，內心又從何處生起呢？知道身體的所在，那麼身體的存在就不會成為累贅；知道內心生起之處，那麼內心存在卻不會產生執著。身體存在而沒有累贅，生死又有什麼妨礙？內心存在而不產生執著，應對事物又有什麼障礙？生死沒有妨礙，那麼願力之輪就能常轉；應對事物沒有障礙，那麼智慧之光就能日日常明。雖然如此，初學之人，如果不把持誦偈語作為梯子和船隻，那麼苦海難以渡過。而且持誦偈語有上、中、下三種不同。上等根器的人，因為他們天性聰慧深妙，一接觸偈語就能領悟；中等根器的人，只有持久不懈才能心開意解；下等根器的人，通過先讀後誦，誦熟后才能受持，受持純熟后，或許今生就能得入佛道，或許要經過多生才能得入佛道。一旦得入佛道，那麼證悟的本源都是相同的，向上通達也沒有差異。由此看來，根器沒有利鈍之分，能夠相信的人都能脫離苦海。為什麼還要自甘墮落、自我放棄呢？有的人因為貧窮低賤而不能持誦偈語，有的人因為富貴榮華而不能持誦偈語。貧窮低賤和富貴榮華，雖然榮辱不同，但造成的牽累卻沒有兩種差別。況且時光不可玩弄，衰老疾病不會與人相約。一口氣不來，便成了來世。所有的罪業，都是你自身所造作，無法避免地會跟隨你。跟隨而不分離，就像影子跟隨形體一樣。天上人間，太虛空中，都沒有你逃避的地方。如果可以逃避，那麼一切佛祖聖賢的聰明，就不如凡夫的愚癡了。
假借四大（地、水、火、風）和合而成身體，心本來沒有生起，因為外境才有。有生之患，沒有比生死更大的了，而生死的禍患，只有至人才能超越而不受牽累，除此之外誰不受其牽累呢？然而生死又來源於有身體。老子說：『我之所以有大的憂患，是因為我有身體。』所以出世的聖人，開示這首偈語來開悟這些人。這個身體不過是五行（金、木、水、火、土）聚集而成，四大（地、水、火、風）合併而有。所說的四大，就是地、水、火、風。
【English Translation】 English version: Those who break the precepts will obstruct themselves for long kalpas (aeons). Know that birth and death have no root; the body is the root. Likes and dislikes have no origin; the mind is the origin. If one can contemplate the body with the Four Great Elements (earth, water, fire, and wind), where is the body to be found? If one contemplates the mind with past experiences, from where does the mind arise? Knowing where the body is, the body exists without being a burden. Knowing where the mind arises, the mind exists without attachment. If the body exists without being a burden, what harm is there in birth and death? If the mind exists without attachment, what obstacle is there in responding to things? If there is no harm in birth and death, then the wheel of vows can turn constantly. If there is no obstacle in responding to things, then the light of wisdom can shine daily. However, for beginners, if they do not use holding and reciting verses as a ladder and boat, then the sea of suffering is difficult to cross. Moreover, there are three different levels of holding and reciting verses: superior, intermediate, and inferior. Those with superior faculties, because of their deep and subtle innate wisdom, can awaken upon touching a verse. Those with intermediate faculties can only open their minds through perseverance. Those with inferior faculties, through reading and then reciting, reciting until they can hold it, and holding it until they are familiar with it, may enter the path in this life or after many lives. Once they enter the path, the origin of enlightenment is the same, and there is no difference in reaching upward. From this perspective, there is no distinction between sharp and dull faculties; those who can believe can all escape suffering. Why then do they abandon themselves and give up? Some cannot hold and recite verses because of poverty and lowliness, and some cannot hold and recite verses because of wealth and honor. Although poverty and lowliness and wealth and honor have different glories and shames, the burdens they create are no different. Moreover, time cannot be played with, and old age and sickness do not wait for people. If one breath does not come, it becomes the next life. All sins and karmas are created by you, and you cannot avoid following them. Following without separation, like a shadow following a form. In the heavens and on earth, in the vast emptiness, there is nowhere for you to escape. If you could escape, then the wisdom of all Buddhas, ancestors, sages, and worthies would not be as good as the foolishness of ordinary people.
The body is formed by borrowing the Four Great Elements (earth, water, fire, and wind), and the mind originally has no birth; it exists because of external circumstances. Of the sufferings of existence, none is greater than birth and death, and of the sufferings of birth and death, only the perfect person can transcend without being burdened. Who else is not burdened by it? However, birth and death originate from having a body. Lao Tzu said, 'My great affliction is that I have a body.' Therefore, the world-transcending sages revealed this verse to enlighten these people. This body is nothing more than an aggregation of the Five Elements (metal, wood, water, fire, and earth), and it exists by the combination of the Four Great Elements (earth, water, fire, and wind). The Four Great Elements are earth, water, fire, and wind.
此四何名為大。謂其無處不遍。故稱之為大。此四大在身。則為肉。為皮。為筋骨。為血脈。為痰唾。為津液。為熱氣。為動轉。今現前此身。不過此等合成。既合成矣。眾生不悟非堅。確然執之為身。故臨死生之際。處利害關頭。心神恍惚。千算萬計。不過要保全此個軀殼子。殊不知此身。皮肉筋骨感地而有。血脈津液。感水而有。一切熱氣感火而有。凡百運轉感風而有。故智者。不待閑時方作此想。于日用中常作此想。皮肉筋骨。原從地有。血脈津液。原從水有。熱氣原從火有。動轉原從風有。此四大者。一切眾生。凡有血氣之屬。皆所共有。我何癡迷。確然妄執為身。此想周旋俯仰。進退屈伸。常專注不斷。漸漸純孰。一旦頓悟。此身何在。故昔人有悟之者云。將頭臨白刃。猶似斬春風。且一切生死眾患如箭。我身如垛。既悟此身。堅濕暖動。各還其本。垛尚不有。箭來誰受。故曰。假借四大以為身也。夫心有真心。有妄心。真心則聖人與凡夫無所間別者。無所增損者。廣大靈明。廓然充滿。本無生。安有死。本無來。安有去。離生死。絕去來。不離日用。湛然常在。不可以有心得。不可以無心求。惟神而明之者可幾也。此心不悟。雖衣冠楚楚。總是行屍走肉。人爲萬物之靈。於此不悚然懼。惕然省者。非顛倒
【現代漢語翻譯】 現代漢語譯本 這四種（地、水、火、風）為什麼被稱為『大』呢？因為它們無處不在，所以被稱為『大』。這四大元素在身體中，就表現爲肉、皮、筋骨、血脈、痰唾、津液、熱氣和動轉。現在我們眼前的這個身體，不過是這些東西合成的。既然是合成的，眾生卻不明白它是虛幻不實的，反而堅固地執著它為自身。所以，在臨死生之際，在涉及利害的關鍵時刻，心神恍惚，千方百計，不過是要保全這個軀殼。卻不知道這個身體，皮肉筋骨是感受地的性質而有的，血脈津液是感受水的性質而有的，一切熱氣是感受火的性質而有的，一切運轉是感受風的性質而有的。所以，有智慧的人，不等到空閑時才這樣想，而是在日常生活中常常這樣想：皮肉筋骨，原本是從地而來的；血脈津液，原本是從水而來的；熱氣，原本是從火而來的；動轉，原本是從風而來的。這四大元素，一切眾生，凡是有血氣的生物，都是共同擁有的。我為什麼如此癡迷，堅固地妄執它為自身呢？這種想法，在周旋俯仰、進退屈伸時，常常專注不斷，漸漸純熟，一旦頓悟，這個身體又在哪裡呢？所以古人有開悟的人說：『將頭臨向白刃，就像斬斷春風一樣。』而且一切生死眾多的苦難就像箭一樣，我的身體就像箭靶。既然領悟到這個身體，堅、濕、暖、動，各自迴歸其本源，箭靶尚且不存在，箭來了誰承受呢？所以說，（我們的身體）是假借四大元素而形成的。心有真心，有妄心。真心是聖人與凡夫之間沒有差別的，沒有增減的，廣大靈明，廓然充滿，本來沒有生，哪裡會有死？本來沒有來，哪裡會有去？離開生死，斷絕來去，不離日常運用，湛然常在。不可以用有心去領會，不可以用無心去尋求，只有用心體會並明白它的人才能接近它。這個心如果不領悟，即使穿著華麗的衣服，也只是行屍走肉。人是萬物之靈，如果對此不悚然警懼，惕然反省，那就太顛倒了。 English version Why are these four (earth, water, fire, and wind) called 'great'? Because they are omnipresent, hence they are called 'great.' These four great elements, when in the body, manifest as flesh, skin, sinews and bones, blood vessels, phlegm and saliva, bodily fluids, heat, and movement. This body before us is merely a composite of these things. Since it is a composite, sentient beings do not realize its impermanence and instead firmly cling to it as themselves. Therefore, at the moment of life and death, at critical junctures involving gain and loss, the mind is bewildered, and all calculations are made to preserve this physical shell. Little do they know that this body—flesh, skin, sinews, and bones—arises from the nature of earth; blood vessels and bodily fluids arise from the nature of water; all heat arises from the nature of fire; and all movement arises from the nature of wind. Therefore, the wise do not wait for leisure to contemplate this, but constantly contemplate it in their daily lives: flesh, skin, sinews, and bones originally come from earth; blood vessels and bodily fluids originally come from water; heat originally comes from fire; and movement originally comes from wind. These four great elements are shared by all sentient beings, all creatures with blood and breath. Why am I so deluded, firmly clinging to it as myself? This thought, in all actions—turning, looking up, bowing, advancing, retreating, bending, and stretching—should be constantly focused and unceasing, gradually becoming pure and熟練. Once there is a sudden awakening, where is this body then? Therefore, an enlightened person of old said, 'Facing a white blade to the head is like cutting through the spring breeze.' Moreover, all the numerous sufferings of birth and death are like arrows, and my body is like a target. Since one has realized this body—solidity, wetness, warmth, and motion—each returns to its origin. If the target no longer exists, who will receive the arrows? Therefore, it is said that (our body) is formed by borrowing the four great elements. The mind has a true mind and a deluded mind. The true mind is that which has no difference between sages and ordinary people, that which has no increase or decrease, vast and luminous, expansive and full, originally without birth, so how can there be death? Originally without coming, so how can there be going? Separated from birth and death, cut off from coming and going, not separate from daily use, serenely and constantly present. It cannot be comprehended with a mind of intention, nor can it be sought with a mind of non-intention. Only those who understand it through spiritual insight can approach it. If this mind is not realized, even if one is dressed in fine clothes, one is merely a walking corpse. Humans are the most intelligent of all beings; if one is not alarmed and fearful of this, and does not reflect upon it, then one is truly inverted.
【English Translation】 English version Why are these four (earth, water, fire, and wind) called 'great'? It is because they are all-pervasive. These four elements in the body are the flesh, skin, tendons, bones, blood vessels, phlegm, saliva, body fluids, heat, and movement. The body we see before us is nothing more than a combination of these elements. Since it is a combination, sentient beings do not realize that it is not solid, but firmly cling to it as the self. Therefore, at the time of death, at the critical moment of gain and loss, the mind is in a state of confusion, and all calculations are made to preserve this body. But they do not know that this body, the skin, flesh, tendons, and bones, are due to the earth element; the blood vessels and body fluids are due to the water element; all heat is due to the fire element; and all movement is due to the wind element. Therefore, the wise do not wait for leisure to contemplate this, but constantly contemplate this in their daily lives. The skin, flesh, tendons, and bones originally come from the earth element; the blood vessels and body fluids originally come from the water element; the heat originally comes from the fire element; and the movement originally comes from the wind element. These four elements are shared by all sentient beings, all those with blood and breath. Why am I so foolish, clinging to it as the self? This thought should be constantly focused on in all actions, such as turning, looking up, bowing, advancing, retreating, bending, and stretching, gradually becoming pure and熟練. Once there is a sudden awakening, where is this body? Therefore, an enlightened person of old said, 'Facing a white blade to the head is like cutting through the spring breeze.' Moreover, all the sufferings of birth and death are like arrows, and my body is like a target. Since one has realized that this body, solidity, wetness, warmth, and motion, each returns to its origin, and the target no longer exists, who will receive the arrows? Therefore, it is said that (our body) is formed by borrowing the four great elements. The mind has a true mind and a false mind. The true mind is the same for sages and ordinary people, without increase or decrease, vast and bright, expansive and full, originally without birth, so how can there be death? Originally without coming, so how can there be going? Separated from birth and death, cut off from coming and going, not separate from daily use, serenely and constantly present. It cannot be understood with a mind of intention, nor can it be sought with a mind of non-intention. Only those who understand it through spiritual insight can approach it. If this mind is not realized, even if one is dressed in fine clothes, one is merely a walking corpse. Humans are the most intelligent of all beings; if one is not alarmed and fearful of this, and does not reflect upon it, then one is truly inverted.
。即著鬼迷矣。妄心者。感物而有。受制於物。故逢順境則喜。逢逆境則瞋。憎愛交加。靈臺汩沒。一受於心。恨不即釋。喜不即化。此皆妄心也。真心。雖然應物。物不能累。如明鏡照像。雖辨妍丑。而本無心。妄心。則因境有。即受境累。故曰。心本無生因境有也。
毗舍浮佛。此言一切自在覺。既自在覺矣。有何物而為障礙哉。然未覺者。不免一途成滯。見色則被色障礙。見空則被空障礙。忽然而有身。則被身障礙。介然而有心。則被心障礙。身障礙。生老病死。心障礙。喜怒哀樂。是以周旋一光之中。而妄成角立。既角立矣。一切不自在至矣。生有老迫。老有病迫。病有死迫。喜有怒迫。怒有哀迫。哀有樂迫。迫者相催之謂也。嗚呼。生若定常。老不可迫。喜若定常。哀不可迫。以其無常。流之莫能已也。惟有道者。達身無常。四大成故。達心無常。前境生故。達四無常。一身待故。達境無常。因心有故。借一蕩四。四無所立。借四蕩一。一無所存。借境蕩心。心初不有。借心蕩境。境不自留。一四互蕩。心境兼忘。一身而為無量之身。身相不壞一心。而慮周萬物。寸抱本閑。由一切不自在。入一切自在。達之者。剎那可以超曠劫。如其未達。解脫幢。即成行屍肉塊。智慧津。翻作苦海逆浪。自古及今
【現代漢語翻譯】 現代漢語譯本： 執著于外物就是被鬼迷惑了。妄心，是感受外物而產生的，受外物控制。所以遇到順境就歡喜，遇到逆境就嗔怒。憎恨和喜愛交織，使靈臺昏昧。一旦接受了某種感受，就不能立刻放下怨恨，也不能立刻化解喜悅，這些都是妄心。真心，雖然能應和外物，卻不會被外物所牽累，就像明鏡照物，雖然能分辨美醜，但本身並沒有分別心。妄心，是因外境而產生，就會被外境所牽累。所以說，『心本來沒有產生，是因外境而有』。
毗舍浮佛（Vipassī Buddha，過去七佛之一）。意思是『一切自在覺』。既然已經自在覺悟了，還有什麼東西能成為障礙呢？然而沒有覺悟的人，難免會執著于某一方面。見到色相就被色相障礙，見到空性就被空性障礙。忽然有了身體，就被身體障礙；稍微有了心念，就被心念障礙。身體的障礙是生老病死，心念的障礙是喜怒哀樂。因此在光明之中徘徊，卻妄自分割對立。既然分割對立，一切不自在就都來了。生有老年的逼迫，老有疾病的逼迫，病有死亡的逼迫，喜有憤怒的逼迫，怒有悲哀的逼迫，悲有快樂的逼迫，『迫』就是互相催促的意思。唉！如果生命是永恒不變的，老就不會逼迫；如果喜悅是永恒不變的，悲哀就不會逼迫。正因為它們是無常的，所以才會流逝不止。只有得道的人，才能通達身體是無常的，由四大（地、水、火、風）組成；通達心念是無常的，由之前的境況產生；通達四大是無常的，依賴於身體而存在；通達境況是無常的，因為心念而產生。借用一個來盪滌四個，四個就無所立足；借用四個來盪滌一個，一個也無所存在。借用外境來盪滌心念，心念本來就沒有產生；借用心念來盪滌外境，外境也不會自己停留。一和四互相盪滌，心和境都忘卻。一個身體可以化為無量的身體，身體的相狀不會壞滅；一顆心可以周慮萬物，原本狹隘的心胸變得開闊。從一切不自在，進入一切自在。通達這個道理的人，剎那間就可以超越曠劫（極長的時間）。如果不能通達，解脫的旗幟，就成了行屍走肉；智慧的甘露，反而變成苦海的逆浪。自古至今都是如此。
【English Translation】 English version: To be attached to external things is to be deluded by ghosts. The deluded mind arises from sensing external objects and is controlled by them. Therefore, it rejoices in favorable circumstances and becomes angry in adverse circumstances. Hatred and love intertwine, causing the spiritual platform to become obscured. Once a feeling is accepted, resentment cannot be immediately released, nor can joy be immediately transformed. These are all deluded minds. The true mind, although responsive to external objects, is not burdened by them, like a clear mirror reflecting images, which distinguishes beauty and ugliness without any inherent intention. The deluded mind arises from external circumstances and is burdened by them. Therefore, it is said, 'The mind originally has no birth; it arises from external circumstances.'
Vipassī Buddha (one of the Seven Buddhas of the Past). This means 'complete and unconditioned awareness'. Since one is already completely and unconditioned aware, what can be an obstacle? However, those who are not enlightened inevitably become attached to one aspect. Seeing form, they are obstructed by form; seeing emptiness, they are obstructed by emptiness. Suddenly having a body, they are obstructed by the body; slightly having a mind, they are obstructed by the mind. The body's obstacles are birth, old age, sickness, and death; the mind's obstacles are joy, anger, sorrow, and happiness. Therefore, they wander within a single ray of light, yet falsely create division and opposition. Once there is division and opposition, all lack of freedom arises. Birth is pressured by old age, old age is pressured by sickness, sickness is pressured by death, joy is pressured by anger, anger is pressured by sorrow, and sorrow is pressured by happiness. 'Pressure' means urging each other on. Alas! If life were constant and unchanging, old age would not pressure it; if joy were constant and unchanging, sorrow would not pressure it. Because they are impermanent, their flow cannot be stopped. Only those who have attained the Way understand that the body is impermanent, composed of the four great elements (earth, water, fire, and wind); understand that the mind is impermanent, arising from previous circumstances; understand that the four great elements are impermanent, dependent on the body for existence; understand that circumstances are impermanent, arising because of the mind. Using one to dispel the four, the four have no foundation; using the four to dispel the one, the one has no existence. Using external circumstances to dispel the mind, the mind originally does not arise; using the mind to dispel external circumstances, external circumstances do not remain on their own. The one and the four dispel each other, and both mind and circumstances are forgotten. One body can transform into countless bodies, and the form of the body does not decay; one mind can contemplate all things, and the originally narrow mind becomes broad. From all lack of freedom, one enters all freedom. Those who understand this principle can transcend countless eons (extremely long periods of time) in an instant. If one cannot understand, the banner of liberation becomes a walking corpse; the nectar of wisdom turns into the turbulent waves of a sea of suffering. This has been the case from ancient times to the present.
。豪傑英雄。打破這關捩子不得。雖功高千古。名光萬世。于本分上事。了無交涉。故生時受生迷。老時受老迷。病時受病迷。死時受死迷。喜怒哀樂時。受喜怒哀樂迷。以迷續迷。迷無斷日。人爲萬物之靈。而靈不悟。以靈續迷。為一切黑業本。山高海積。未有撼竭之時。少知自反者。安得不懼乎。又靈如融通之水。迷如窒礙之冰。融通。則在方而方。在圓而圓。窒礙。則方則定方。圓則定圓。方圓無滯之謂活。方圓有定之謂死。是故聖人居方圓。而方圓莫能滯。以無滯故。所以能通天下之情。眾人則不然。見方而被方惑。見圓而起圓執。所以在聖人。即死而活。在眾人。即活而死。故聖人謂之生人。眾人謂之死人。由是觀之。自上古以來。所謂生人者。能得幾何哉。為聖不難。難在通靈。茍能通靈。非惟身心俱靈。大則虛空天地萬物之伙。微則一介一塵一毛一發。靡不靈矣。至於三藏六經。諸子之流。百工之技。亦無不通。故達身靈通。無事可礙。達心靈通。無理可障。化生老病死。為無上涅槃。回喜怒哀樂。證大菩提。涅槃菩提。從身心得。若無身心。二果何階。故曰。此身為塵勞山。此心為雜毒海。一旦達身無己。塵勞山即功德聚也。達心如幻。雜毒海即般若漿也。人爲萬物之靈。不自重。甘為死人。不為生
【現代漢語翻譯】 現代漢語譯本：豪傑英雄，如果不能打破這個關鍵之處（關捩子，比喻生死輪迴的關鍵），即使功高千古，名揚萬世，對於自身最根本的事情，也毫無關係。所以活著的時候受活著的迷惑，老了的時候受衰老的迷惑，生病的時候受疾病的迷惑，死了的時候受死亡的迷惑，喜怒哀樂的時候，受喜怒哀樂的迷惑。用迷惑延續迷惑，迷惑沒有斷絕的時候。人是萬物中最有靈性的，但是靈性卻不能覺悟，用靈性延續迷惑，成為一切罪惡的根源，像高山大海一樣堆積，沒有動搖枯竭的時候。很少有知道反省自身的人，怎麼能不感到恐懼呢？ 又，靈性就像融通的水，迷惑就像阻礙流通的冰。融通，那麼在方形的容器里就是方形的，在圓形的容器里就是圓形的。阻礙，那麼方形就一定是方形，圓形就一定是圓形。方形圓形沒有滯礙叫做活，方形圓形有定式叫做死。所以聖人處在方圓之中，而方圓卻不能束縛他。因為沒有滯礙，所以能夠通達天下的情況。眾人卻不是這樣，看到方形就被方形迷惑，看到圓形就產生對圓形的執著。所以在聖人那裡，即使是死也是活的，在眾人那裡，即使是活也是死的。所以聖人被稱為生人，眾人被稱為死人。由此看來，從上古以來，所謂的生人，能有多少呢？ 成為聖人並不難，難在通達靈性。如果能夠通達靈性，不僅身心都靈敏，大到虛空天地萬物的集合，小到一粒微塵一根毛髮，沒有不靈敏的。至於三藏（佛教經典的總稱）六經（儒家經典的總稱），諸子百家的學說，各種工匠的技藝，也沒有不通達的。所以通達身體的靈性，沒有什麼事情可以阻礙。通達心靈的靈性，沒有什麼道理可以障礙。化解生老病死，成為無上的涅槃（佛教用語，指解脫生死的狀態）。轉變喜怒哀樂，證得大菩提（佛教用語，指覺悟的智慧）。涅槃和菩提，從身心中獲得。如果沒有身心，這兩種果位從哪裡獲得呢？ 所以說，這身體是塵勞山（比喻煩惱），這心是雜毒海（比喻各種慾望）。一旦通達身體沒有自我，塵勞山就是功德的聚集。通達心如幻象，雜毒海就是般若漿（比喻智慧）。人是萬物中最有靈性的，卻不自重，甘願做死人，不做生人。
【English Translation】 English version: Heroes and great men, if they cannot break through this key point (關捩子, Guan Liezi, metaphor for the key to the cycle of birth and death), even if their achievements are eternally high and their names shine for myriad ages, it has nothing to do with their fundamental affairs. Therefore, when alive, they are deluded by being alive; when old, they are deluded by being old; when sick, they are deluded by being sick; when dead, they are deluded by being dead; in times of joy, anger, sorrow, and happiness, they are deluded by joy, anger, sorrow, and happiness. Using delusion to continue delusion, there is no end to delusion. Humans are the most spiritual of all beings, but their spirituality is not awakened. Using spirituality to continue delusion becomes the root of all dark karma, accumulating like high mountains and vast seas, with no time to shake or exhaust it. Few know to reflect on themselves; how can they not be afraid? Furthermore, spirituality is like flowing water, while delusion is like obstructive ice. When flowing, it is square in a square container and round in a round container. When obstructed, square is fixed as square, and round is fixed as round. The absence of stagnation in squareness and roundness is called 'alive'; the fixedness of squareness and roundness is called 'dead'. Therefore, sages dwell in squareness and roundness, yet squareness and roundness cannot bind them. Because there is no stagnation, they can understand the conditions of the world. Ordinary people are not like this; seeing squareness, they are deluded by squareness; seeing roundness, they develop attachment to roundness. Therefore, for sages, even death is alive; for ordinary people, even life is dead. Thus, sages are called 'living people,' and ordinary people are called 'dead people.' From this perspective, how many so-called 'living people' have there been since ancient times? Becoming a sage is not difficult; the difficulty lies in understanding spirituality. If one can understand spirituality, not only will the body and mind be sensitive, but everything from the vastness of space, heaven, earth, and all things to the smallest dust mote, hair, or strand will be sensitive. As for the Three Treasures (三藏, San Zang, the complete collection of Buddhist scriptures), the Six Classics (六經, Liu Jing, the complete collection of Confucian scriptures), the philosophies of various schools, and the skills of all artisans, there will be nothing that is not understood. Therefore, attaining the spirituality of the body means that nothing can hinder you. Attaining the spirituality of the mind means that no reason can obstruct you. Transforming birth, old age, sickness, and death into unsurpassed Nirvana (涅槃, Nirvana, the state of liberation from the cycle of birth and death). Turning joy, anger, sorrow, and happiness into the realization of great Bodhi (菩提, Bodhi, enlightened wisdom). Nirvana and Bodhi are obtained from the body and mind. If there is no body and mind, from where can these two fruits be obtained? Therefore, it is said that this body is a mountain of worldly troubles (塵勞山, Chen Lao Shan, metaphor for afflictions), and this mind is an ocean of mixed poisons (雜毒海, Za Du Hai, metaphor for various desires). Once one understands that the body has no self, the mountain of worldly troubles becomes a gathering of merits. Once one understands that the mind is like an illusion, the ocean of mixed poisons becomes the nectar of Prajna (般若漿, Bo Re Jiang, metaphor for wisdom). Humans are the most spiritual of all beings, yet they do not value themselves, willingly becoming dead people instead of living people.
人。可悲已。
此半頌。特十四字而已。然大藏與一千七百則機緣。九經二篇百家之要。莫不備焉。子若張而演之。雖大塊為墨。崑崙為筆。天風為手。虛空為紙。莫能盡也。故曰。佛法有不思議力。既曰不思議。豈可以眾生臆見揣摩而能知耶。但當諦信受持。則終自悟入。夫信則誠。誠則一。一則我持頌之心。了無所附麗。如是積久。則身心橫計。一朝爆落。則生死鑄而為涅槃。煩惱化而為菩提矣。此兩者謂之二轉依果。所謂轉生死而依涅槃。轉煩惱而依菩提也。然凡夫心識粗浮。卒不能制之一處。故須由讀而誦。誦而持。持而專。專而一。一則鄰化。鄰化。則將乘緣生而入無生矣。
達觀道人。嘗以毗舍浮佛傳法偈授人時。必曰。持千百萬遍。自在受用現前矣。毗舍浮佛。此言一切自在覺。而深推其旨。大要破眾生身心之執耳。故曰。假借四大以為身。心本無生因境有。即此觀之。一切眾生。從無始劫來。至於今日。莫能自在。于死生憎愛之中者。良以見有自身。則身相為礙。見有自心。則心相為礙。嗚呼。身相礙於外。心相礙於內。一動一靜。內外相礙。無須臾超然之境。可哀矣哉。即此相礙之境。在聖人日用中而身充法界。如月赴眾水。知周萬物。如鏡照群像。不速而至。不勞而遍。東坡大悲閣
【現代漢語翻譯】 現代漢語譯本： 人。可悲啊。
這半首偈頌，僅僅十四個字而已。然而，大藏經與一千七百則機緣，九經二篇百家之要義，沒有不包含在其中的。你如果展開來演說它，即使以大地為墨，崑崙山為筆，天風為手，虛空為紙，也無法窮盡它的意義。所以說，佛法有不可思議的力量。既然說是不可思議，怎麼可以用眾生的臆想揣測而能瞭解呢？只要真誠地相信並接受奉持，最終自然會領悟進入。相信就會真誠，真誠就會專一，專一就是我持誦偈頌的心，完全沒有任何依附。像這樣積累長久，那麼身心的橫向計較，一旦爆發脫落，那麼生死就會被鑄造成涅槃，煩惱就會被化為菩提。這兩者被稱為二轉依果，就是將生死轉依于涅槃，將煩惱轉依于菩提。然而凡夫的心識粗糙浮動，最終不能控制在一處，所以必須由讀而誦，誦而持，持而專，專而一，專一就會鄰近於化境。鄰近於化境，那麼將憑藉因緣而生，進入無生之境。
達觀道人，曾經在將毗舍浮佛（Vipasyin Buddha，過去七佛之一）傳法偈傳授給別人的時候，必定說：『持誦千百萬遍，自在受用就會顯現於眼前了。』毗舍浮佛，這指的是一切自在覺。而深入推究其中的旨意，大要在於破除眾生身心的執著。所以說：『假借四大以為身，心本無生因境有。』就此觀察，一切眾生，從無始劫以來，直到今天，不能自在地處於死生憎愛之中的原因，實在是因為見到有自身，那麼身相就成為障礙；見到有自心，那麼心相就成為障礙。唉，身相障礙於外，心相障礙於內，一動一靜，內外互相障礙，沒有片刻超然的境界，真是可悲啊。即使在這種互相障礙的境界中，聖人在日常使用中也能身充法界，如同月亮映照在眾水中，智慧周遍萬物，如同鏡子照耀著各種形象，不用催促就能到達，不用勞累就能周遍。東坡大悲閣
【English Translation】 English version: Alas, people are pitiable.
This half-verse, consisting of only fourteen characters, encompasses the entire Tripitaka, the seventeen hundred opportunities, the essentials of the Nine Classics, the Two Chapters, and the Hundred Schools. If you were to expand and elaborate on it, even if the earth were the ink, Mount Kunlun the brush, the wind of the heavens the hand, and the void the paper, you could not exhaust its meaning. Therefore, it is said that the Buddha-dharma has inconceivable power. Since it is said to be inconceivable, how can it be understood by the conjectures of sentient beings? One should only sincerely believe, accept, and uphold it, and eventually one will naturally awaken and enter. Belief leads to sincerity, sincerity leads to oneness, and oneness means that my mind holding the verse has no attachments whatsoever. Accumulating in this way for a long time, the horizontal calculations of body and mind will one day burst and fall away. Then, birth and death will be forged into Nirvana, and afflictions will be transformed into Bodhi. These two are called the two fruits of transformation, which is to transform birth and death into reliance on Nirvana, and to transform afflictions into reliance on Bodhi. However, the minds of ordinary people are coarse and floating, and ultimately cannot be controlled in one place. Therefore, one must go from reading to reciting, from reciting to upholding, from upholding to focusing, and from focusing to oneness. Oneness will lead to transformation. Approaching transformation, one will then rely on conditions to arise and enter the realm of no-birth.
Daoist Daguan once said when transmitting the verse of Vipasyin Buddha (Vipasyin Buddha, one of the Seven Buddhas of the Past): 'Hold and recite it millions of times, and the enjoyment of freedom will appear before you.' Vipasyin Buddha refers to the awareness of all freedom. And deeply exploring its meaning, the main point is to break the attachments of sentient beings to body and mind. Therefore, it is said: 'Borrowing the four great elements to form the body, the mind is originally unborn, arising from conditions.' Observing this, all sentient beings, from beginningless time until today, are unable to be free in the midst of birth, death, love, and hate, because they see a self, and the form of the body becomes an obstacle; they see a mind, and the form of the mind becomes an obstacle. Alas, the form of the body obstructs externally, and the form of the mind obstructs internally. With every movement and stillness, internal and external obstruct each other, and there is not a moment of transcendent state. How sad! Even in this state of mutual obstruction, the sage's daily activities fill the Dharma Realm, like the moon reflected in all waters, and wisdom pervades all things, like a mirror reflecting all images, arriving without haste and pervading without effort. Great Compassion Pavilion of Dongpo.
記。乃此偈註疏也。其略曰。大悲者。觀世音之變也。至何獨疑于大悲乎。如以東坡之意推之。則心念不靜。應物必亂。非東坡不知即動而靜。即色而空。蓋東坡量自己分上。只體得理具光景。未到無身而現多身。無心而智鑒群品地位。如此地位。非大菩薩。豈易為哉。然觀東坡理具之旨。則所見無惑矣。體此無惑之見。于憎愛境上。死生關頭。真實挨將去。到佛菩薩地位。終有時在也。
釋八大人覺經
夫覺與不覺。如拳手卷舒耳。聖人知其如此。所以即眾生日用不知之知。開為八覺。覺則如拳復手。手復則提挈四生。搬運三世。束太虛如芥子。捻大地為微塵。舉無不成。用無不驗。皆十指之力也。若手作拳。則十指屈而不能信矣。信既不能。安得有如上之用哉。故拳譬不覺。手譬了覺。以此觀之。諸佛不覺。則不異眾生。眾生忽覺。則不異諸佛。如屈指則拳。信指則手。而信之與屈。屈之與信。機在心而不在拳手也。然拳手可見。而心不可見。唯聖人因可見而見不可見。故能以不可見役可見者。所以可見者為聖人之利。而不為聖人之害也。而眾人以可見者為我有。則不可見者。愈遠而愈疏矣。故曰。性相近也。習相遠也。如一旦悟可見者。即不可見者。則日用不知之知。不惟開而為八覺。即千萬覺可
【現代漢語翻譯】 現代漢語譯本：這是對偈頌的註釋和疏解。其大意是：『大悲』指的是觀世音菩薩的化身。為什麼唯獨對『大悲』感到疑惑呢？如果用蘇東坡的理解來推斷，那就是心念如果不平靜，應對事物必然會混亂。並非蘇東坡不知道『即動而靜，即色而空』的道理，而是蘇東坡只是從自己的角度出發，體會到理體具備的光景，還沒有達到『無身而現多身，無心而智鑒群品』的境界。這樣的境界，不是大菩薩，怎麼能夠輕易做到呢？然而，觀察蘇東坡關於理體具備的宗旨，那麼他的見解就沒有什麼疑惑了。將這種沒有疑惑的見解，在憎恨和喜愛的境界中，在生死關頭，真實地去體驗和實踐，到達佛菩薩的境界，終究會有實現的那一天。
解釋《八大人覺經》
覺悟與不覺悟，就像拳頭和手掌的捲起和伸開一樣。聖人明白這個道理，所以從眾生日常不知的知覺中，開示出八種覺悟。覺悟就像拳頭變成手掌，手掌伸開就能提攜四生，搬運三世，將太虛束縛得像芥菜籽一樣小，將大地捏成微塵。舉起任何事物沒有不成功的，運用任何事物沒有不靈驗的，這都是十指的力量啊。如果手握成拳頭，那麼十指彎曲就不能伸展了。既然不能伸展，又怎麼能有上述的功用呢？所以，拳頭比喻不覺悟，手掌比喻了覺悟。由此看來，諸佛如果不覺悟，就和眾生沒有區別；眾生如果忽然覺悟，就和諸佛沒有區別。就像彎曲手指就成了拳頭，伸展手指就成了手掌，而伸展和彎曲，彎曲和伸展，關鍵在於心，而不在於拳頭和手掌。然而，拳頭和手掌是可見的，而心是不可見的。只有聖人能夠通過可見的事物，看到不可見的事物，所以能夠用不可見的事物來役使可見的事物。因此，可見的事物成為聖人的利益，而不是聖人的禍害。而眾人卻把可見的事物當作自己擁有的，那麼不可見的事物，就越來越遠，越來越疏遠了。所以說：『本性是相近的，習性是相遠的。』如果一旦領悟到可見的事物就是不可見的事物，那麼日常不知的知覺，不僅可以開啟為八種覺悟，即使開啟為千萬種覺悟也是可以的。
【English Translation】 English version: This is a commentary and explanation of the verse. Its main idea is: 'Great Compassion' refers to the transformation of Avalokiteśvara (Guanshiyin Pusa 觀世音菩薩). Why doubt 'Great Compassion' alone? If we infer from Su Dongpo's (蘇東坡) understanding, it means that if the mind is not calm, responding to things will inevitably be chaotic. It's not that Su Dongpo doesn't know the principle of 'being still in movement, being emptiness in form,' but rather that Su Dongpo only understands the scenery of the inherent principle from his own perspective, and has not yet reached the realm of 'manifesting many bodies without a body, and discerning all beings with wisdom without a mind.' Such a realm cannot be easily achieved without a great Bodhisattva. However, observing Su Dongpo's purpose regarding the inherent principle, then his views have no doubts. Taking this view without doubt, in the realm of hatred and love, at the juncture of life and death, truly experience and practice it, and reaching the realm of Buddhas and Bodhisattvas will eventually have a day to realize.
Explanation of the Sutra of Eight Great Awakenings
Awakening and non-awakening are like the curling and extending of a fist and a palm. The sage understands this principle, so from the knowledge that sentient beings do not know in daily life, he reveals eight kinds of awakenings. Awakening is like a fist turning into a palm, and an extended palm can carry the four births, transport the three worlds, bind the great void as small as a mustard seed, and knead the earth into fine dust. Raising anything is not unsuccessful, and using anything is not ineffective, all of which are the power of the ten fingers. If the hand is clenched into a fist, then the ten fingers are bent and cannot be extended. Since it cannot be extended, how can there be the above-mentioned functions? Therefore, the fist is a metaphor for non-awakening, and the palm is a metaphor for awakening. From this perspective, if the Buddhas are not awakened, they are no different from sentient beings; if sentient beings suddenly awaken, they are no different from the Buddhas. Just like bending fingers becomes a fist, and extending fingers becomes a palm, and the key to extending and bending, bending and extending, lies in the mind, not in the fist and palm. However, the fist and palm are visible, while the mind is invisible. Only the sage can see the invisible through the visible, so he can use the invisible to employ the visible. Therefore, the visible becomes the benefit of the sage, not the harm. But the public regards the visible as their own, then the invisible becomes more and more distant and estranged. Therefore, it is said: 'Nature is similar, habits are far apart.' If one suddenly realizes that the visible is the invisible, then the knowledge that is not known in daily life can not only be opened into eight kinds of awakenings, but even opened into thousands of awakenings is possible.
開也。此不知之知。在諸佛則名八萬四千三昧。此八萬四千三昧。在眾生則名八萬四千煩惱。嗟乎。煩惱與三昧。果有常耶。果無常耶。有常則眾生終難得佛。無常則諸佛亦可以為眾生。如諸佛還作眾生。則眾生又何必求得佛哉。凡誦持此經者。果知我現前日用不知之知。如來為我開為八覺。我因八覺而悟廓之。則八萬四千之覺。在我日用。不在諸佛言說也。予故曰。拳手可見。而心不可見。則不可見者。果可以數量盡哉。
釋十二因緣
所謂十二緣生者。無明行識名色六入觸受愛取有生老死。不了自心。謂之無明。既成無明。則必循緣。謂之行。循緣則必分別。謂之識。既成識矣。則必橫計。橫計實無其體。但有虛稱。謂之名。身因橫計所有。塊然一物。謂之色。然而名色解雖次第。乃一支也。根境相敵。謂之觸。觸則領納。謂之受。受必耽著。謂之愛。愛而不捨。計為常有。謂之取。取而執實。謂之有。有則有生。生則有老。老則有死。自無明至老死。謂之十二支。此十二支。為一切眾生生死煩惱之窟宅。亦是一切諸佛菩提涅槃之樂土也。顧行人治之何如耳。
夫十二因緣者。謂因無明而緣行。因行而緣識。因識而緣名色。因名色而緣六入。因六入而緣觸。因觸而緣受。因受而緣愛。因愛而緣
取。因取而緣有。因有而緣生。因生而緣老死。是名十二因緣。然無明與行。則屬過去。識。乃過去之終。現在之始耳。名色六入觸受愛。此五支則屬現在。取。乃現在之終。未來之始也。有生老死。此三支則屬來世。又無明。有迷理無明。有迷事無明。迷理無明。謂不了第一義諦。普光明智中。本無古今凡聖身心。即此不了。名之迷理無明。迷事無明。謂執現前四大假合之身。四蘊橫集之心。此是我身。此是我心。只此執著分別者。順則歡喜。逆則煩惱。此點執受。名之迷事無明。故曰。迷理無明未破。決不能達本。迷事無明未破。決不能忘情。以不達本故。法身本有而不悟。以不忘情故。色身本無而橫執。此執不消。依之而造善惡之行。行成謂之業。業熟謂之果。受苦樂時謂之報。此就行一支而演說也。識則以行業牽引受果報。分別投胎。妄起憎愛名識。此識投胎之後。在母胎中。作赤白主。無有形段可見。但有其名。故謂之名。色。即赤白和合。至第五個七日。名形位。謂諸根四肢。似有而未全。故謂之色。六入則名色已后。至第六個七日。名毛髮爪齒位。至第七個七日。名具根位。謂六根開張。有入六塵之用。故名六入。此兩支皆胎中具。若形位。毛髮爪齒位。又名色六入兩支間開出也。觸則出胎已后。至三
【現代漢語翻譯】 現代漢語譯本 『取』（取：執取）。因為『取』而產生『有』（有：業力）。因為『有』而產生『生』（生：出生）。因為『生』而產生『老死』（老死：衰老和死亡）。這叫做十二因緣。然而，『無明』（無明：對真理的無知）和『行』（行：行為）屬於過去。『識』（識：意識）是過去的結束，現在的開始。『名色』（名色：精神和物質），『六入』（六入：六根），『觸』（觸：接觸），『受』（受：感受），『愛』（愛：愛慾），這五支屬於現在。『取』是現在的結束，未來的開始。『有』，『生』，『老死』這三支屬於未來世。 再說，『無明』有迷於理的『無明』，有迷於事的『無明』。迷於理的『無明』，是指不瞭解第一義諦（第一義諦：最高的真理），在普光明智（普光明智：普遍光明的智慧）中，本來沒有古今凡聖的身心，不瞭解這一點，就叫做迷於理的『無明』。迷於事的『無明』，是指執著于眼前四大（四大：地、水、火、風）假合之身，四蘊（四蘊：色、受、想、行）橫集之心，認為這是我的身體，這是我的心。只是這種執著分別，順從就歡喜，違逆就煩惱。這一點執受，叫做迷於事的『無明』。所以說，迷於理的『無明』沒有破除，決不能通達根本。迷於事的『無明』沒有破除，決不能忘卻情感。因為不通達根本，所以法身（法身：佛的真身）本有而不覺悟。因為不忘卻情感，所以色身（色身：物質的身體）本無而橫加執著。這種執著不消除，就依此而造作善惡的行為。行為完成叫做業（業：行為的果報）。業成熟叫做果（果：結果）。感受苦樂時叫做報（報：報應）。這是就行這一支而演說。 『識』則以行業牽引而承受果報，分別投胎，妄起憎愛叫做『識』。這個『識』投胎之後，在母胎中，作為赤白的主體，沒有形狀段落可見，但有其名，所以叫做『名』。『色』，就是赤白和合，到第五個七日，名叫形位，就是諸根四肢，似乎有而未全，所以叫做『色』。『六入』則在『名色』之後，到第六個七日，名叫毛髮爪齒位，到第七個七日，名叫具根位，就是六根開張，有入六塵（六塵：色、聲、香、味、觸、法）之用，所以名叫『六入』。這兩支都在胎中具備。若形位，毛髮爪齒位，又從『名色』『六入』兩支間開出。『觸』則出胎以後，到三
【English Translation】 English version 『Taking』 (取: Taking, grasping). Because of 『taking』, 『existence』 (有: Existence, becoming) arises. Because of 『existence』, 『birth』 (生: Birth) arises. Because of 『birth』, 『old age and death』 (老死: Old age and death) arise. This is called the Twelve Links of Dependent Origination. However, 『ignorance』 (無明: Ignorance) and 『action』 (行: Action) belong to the past. 『Consciousness』 (識: Consciousness) is the end of the past and the beginning of the present. 『Name and form』 (名色: Name and form, mind and body), 『six entrances』 (六入: Six entrances, six sense organs), 『contact』 (觸: Contact), 『feeling』 (受: Feeling), 『craving』 (愛: Craving), these five links belong to the present. 『Taking』 is the end of the present and the beginning of the future. 『Existence』, 『birth』, 『old age and death』, these three links belong to the future life. Furthermore, 『ignorance』 includes ignorance of principle and ignorance of phenomena. Ignorance of principle refers to not understanding the First Noble Truth (第一義諦: The ultimate truth), that in the Universal Light Wisdom (普光明智: Universal Light Wisdom), there is originally no body and mind of ancient or modern, ordinary or sage. Not understanding this is called ignorance of principle. Ignorance of phenomena refers to clinging to the present body, which is a false combination of the four great elements (四大: Four great elements: earth, water, fire, and wind), and the mind, which is a temporary gathering of the four aggregates (四蘊: Four aggregates: form, feeling, perception, volition), thinking 『This is my body, this is my mind.』 Just this clinging and discrimination, being happy when things go smoothly and troubled when things go against, this clinging is called ignorance of phenomena. Therefore, it is said that if ignorance of principle is not broken, one can never reach the root. If ignorance of phenomena is not broken, one can never forget emotions. Because one does not reach the root, the Dharma body (法身: Dharma body, the body of the Buddha) is originally present but not realized. Because one does not forget emotions, the form body (色身: Form body, the physical body) is originally non-existent but clung to. If this clinging is not eliminated, one will create good and evil actions based on it. The completion of action is called karma (業: Karma, action and its consequences). The ripening of karma is called result (果: Result). Experiencing suffering and happiness is called retribution (報: Retribution). This is an explanation based on the link of action. 『Consciousness』 then, drawn by karma, receives the result, discriminating and being reborn, falsely arising hatred and love, is called 『consciousness』. After this 『consciousness』 is reborn, in the mother's womb, it acts as the basis of red and white, without visible shape or form, but only with its name, so it is called 『name』. 『Form』 is the combination of red and white. By the fifth week, it is called the stage of shape, which is the roots and limbs, seemingly present but not complete, so it is called 『form』. 『Six entrances』 then, after 『name and form』, by the sixth week, it is called the stage of hair, nails, and teeth. By the seventh week, it is called the stage of complete roots, which is the opening of the six sense organs, having the function of entering the six sense objects (六塵: Six sense objects: sight, sound, smell, taste, touch, and dharma), so it is called 『six entrances』. These two links are complete in the womb. The stage of shape, the stage of hair, nails, and teeth, also arise between the two links of 『name and form』 and 『six entrances』. 『Contact』 then, after leaving the womb, until three
四歲時。六根雖對六塵。未能了知。故苦樂想未生名觸。受則謂從五六歲至十二三時。因六塵觸對六根。即能納受前境好惡等事。雖能了別。然未能起淫貪之心。但名為受。愛謂從十四五歲至十八九歲時。貪于種種勝妙資具。及淫慾等境。然猶未能廣遍追求。但名為愛。取。則從二十歲后。貪慾轉盛。於五塵境。四方馳求。曾無厭足。故名為取。此五支。雖在胎出胎之不同。總屬現在。取。則是現在終。亦未來始。先已揀之。此復略顯。有謂因馳求諸境。起善惡業。積聚牽引。當生三有之果。是名為有。三有則欲有。色有。無色有。是此三有。又名三界。生謂從現世善惡之業。後世還於六道四生中受生。是名為生。老死。謂從來世受生已后。五蘊之身。熟已還壞。故名老死。嗚呼。此十二因緣。非三達洞明。五眼圓照。孰能至於此。雖然學不檢名。名不審義。義豈能精。義既不精。則終難入神。義不入神。則實用無徴。實用無徴。雖說時似悟。對境終迷耳。故一觸死生禍福之機。便作不得主宰。以致名敗德喪。取笑千古。退世人之信心。即此觀之。不以佛祖聖賢自任。則十二因緣之名。尚不及聞。況能檢名審義。精義入神。以致用哉。即太史公。號稱博古。於三世報復。猶疑而不了。況其他耶。如史遷於十二因緣。能
檢名審義。一心了知。則三世報復。決不至失言。取笑於後人。嗚呼惜哉。
八識規矩
前五識
性境現量通三性。
此言前五識。於三境中。惟緣性境。三量中。惟是現量。三性俱通。
性境者。謂所緣諸色境。不帶名言。得境自相也。相者。青黃赤白之謂。名者。長短方圓之稱。現量者。謂對境親明。不起分別也。性境屬境。現量屬心。三性者。善性惡性無記性也。三性俱通。以五識性。非恒一故。
性境若說根塵能所。八法而成。是落小乘。如惟識則無有此境。此境現前。如明鏡照像。湛然明瞭。不起分別。如雲真境也。善惡兩性。在五識雖無分別。而照從是起。故通。
眼耳身三二地居。
三界分為九地。自地獄至六慾天。皆欲界也。為一地。四禪。色界也。有四地。四空。無色界也。有四地。共為九地。欲界名五趣雜居地。五識俱全。初禪天。名離生喜樂地。是為二地。止有眼耳身三識。無鼻舌二識。以無段食故。自三地以上。則五識俱無。
遍行別境善十一。中二大八貪瞋癡。
此二句。言五識心所。遍行有五。別境有正。善心所十一。中隨煩惱二。大隨煩惱八。根本煩惱六。今止有貪瞋癡三。共心所三十四。皆任運無分別者。
【現代漢語翻譯】 現代漢語譯本： 檢查名稱並審察其含義，一心瞭然明白。這樣，三世的報應就不會出現失誤，以至於被後人取笑。唉，多麼可惜啊。
八識規矩頌
前五識
性境現量通三性。
這句話是說前五識，在三種境中，只緣性境；在三種量中，只是現量；三種性質都包括。
性境，是指所緣的各種色境，不帶有名稱言說，得到境的自身相狀。相，是指青黃赤白等顏色；名，是指長短方圓等稱謂。現量，是指對境親切明瞭，不起分別。性境屬於境，現量屬於心。三性，是指善性、惡性、無記性。三種性質都包括，因為五識的性質不是恒常不變的。
如果說性境的根、塵、能、所，由八法構成，那就落入了小乘。如果按照唯識的觀點，就沒有這樣的境。此境現前，就像明鏡照物，清澈明瞭，不起分別，如同真實的境界。善惡兩種性質，在五識中雖然沒有分別，但照了之後是從這裡生起的，所以說通達。
眼耳身三識在二地居住。
三界分為九地。從地獄到六慾天，都屬於欲界，為一地。四禪（色界），有四地。四空（無色界），沒有**，有四地。總共為九地。欲界名為五趣雜居地，五識都齊全。初禪天，名為離生喜樂地，是為第二地，只有眼、耳、身三識，沒有鼻、舌二識，因為沒有段食的緣故。從第三地以上，就沒有五識了。
遍行別境善十一，中二大八貪瞋癡。
這兩句是說五識的心所。遍行有五種，別境有五種，善心所有十一種，中隨煩惱有兩種，大隨煩惱有八種，根本煩惱有六種，現在只說貪、瞋、癡三種。總共有心所三十四種，都是任運而無分別的。
【English Translation】 English version: Examine the name and scrutinize its meaning, understanding it with a focused mind. In this way, the retribution of the three times will not be mistaken, so as to be laughed at by later generations. Alas, what a pity!
'Verses on the Rules of the Eight Consciousnesses'
The First Five Consciousnesses
'The nature realm and present perception encompass the three natures.'
This sentence refers to the first five consciousnesses. Among the three realms, they only cognize the nature realm; among the three kinds of perception, they are only present perception; all three natures are encompassed.
The nature realm refers to the various color objects that are cognized, without any names or words attached, obtaining the self-nature of the object. 'Appearance' refers to colors such as blue, yellow, red, and white; 'name' refers to designations such as long, short, square, and round. Present perception refers to being directly and clearly aware of the object, without arising any discrimination. The nature realm belongs to the object, and present perception belongs to the mind. The three natures refer to good nature, evil nature, and neutral nature. All three natures are encompassed because the nature of the five consciousnesses is not constant.
If one says that the root, object, ability, and that which is acted upon of the nature realm are constituted by eight dharmas, then one has fallen into the Hinayana. According to the Vijnanavada (Yogacara) perspective, there is no such realm. When this realm appears, it is like a clear mirror reflecting an image, clear and bright, without arising any discrimination, like a true realm. Although the two natures of good and evil are not distinguished in the five consciousnesses, the illumination arises from here, so it is said to be encompassing.
The eye, ear, and body consciousnesses reside in two realms.
The Three Realms are divided into Nine Realms. From hell to the Six Desire Heavens, all belong to the Desire Realm, which is one realm. The Four Dhyanas (Form Realm) have four realms. The Four Emptinesses (Formless Realm) have no **, and have four realms. In total, there are Nine Realms. The Desire Realm is called the Realm of Mixed Abodes of the Five Destinies, where all five consciousnesses are complete. The First Dhyana Heaven is called the Realm of Joy Born of Detachment, which is the second realm, with only the eye, ear, and body consciousnesses, and without the nose and tongue consciousnesses, because there is no coarse food. From the third realm upwards, there are no five consciousnesses.
'Pervasive, specific, good eleven, minor two, major eight, greed, hatred, and delusion.'
These two lines refer to the mental factors of the five consciousnesses. There are five pervasive mental factors, five specific mental factors, eleven good mental factors, two minor secondary afflictions, eight major secondary afflictions, and six fundamental afflictions. Now, only greed, hatred, and delusion are mentioned. In total, there are thirty-four mental factors, all of which are spontaneous and without discrimination.
五識同依凈色根。
白凈色根者。指勝義而言。惟天眼能見。蓋落形質者。是浮塵根。豈能照物。以有勝義根在。故能緣境。言五個識。同依勝義根而起也。
九緣七八好相鄰。
九緣者。空。明。根。境。作意。分別。依染凈。依根本。依種子也。眼識具九緣而生。耳識惟從八。除明緣故鼻舌身惟七。除空明二緣故。
合三離二觀塵世。
鼻舌身三識。閤中取境。眼耳二識。離中取境。觀。即能緣見分。塵世。即所緣相分。
愚者難分識與根。
此言小乘愚法聲聞。不知根之與識。各有種子現行。以為根識互生也。不知根之種現。但能導識之種現。謂根為生識之緣則可。謂生識則不可。以識自有能生之種子故也。小乘未破所知障。於法不了。故難分耳。
變相觀空唯后得。果中猶自不詮真。
佛有根本智。有後得智。根本智。乃實智。能親緣真如。后得智。乃權智。但能了俗。不能親緣真如。果頭佛已破見思惑。能六根互用。變起相分。復觀相空。以不知前五。及七八等識。遂自認為后得智。不知后得智。乃從根本智而得者。小乘雖有如理如量二智。特其名耳。豈真后得智耶。即后得智。在佛果中。猶不詮真。況因中乎。詮。契也。根本智無分別。所以親
【現代漢語翻譯】 現代漢語譯本 五識（眼識、耳識、鼻識、舌識、身識）共同依存於清凈的色根（凈色根）。
所謂的白凈色根，指的是勝義根（勝義根）而言，只有天眼才能看見。因為有形質的，是浮塵根（浮塵根），怎麼能照見事物呢？因為有勝義根存在，所以能夠緣取外境。這裡說五個識，共同依存於勝義根而生起。
九緣指的是空、明、根、境、作意、分別、依染凈、依根本、依種子。眼識的產生具備九種因緣。耳識只有八種，缺少了明緣。鼻識、舌識、身識只有七種，缺少了空緣和明緣。
鼻識、舌識、身識這三個識，是閤中取境。眼識、耳識這兩個識，是離中取境。觀，指的是能緣的見分。塵世，指的是所緣的相分。
愚昧的人難以區分識和根。
這裡說的是小乘愚法聲聞，他們不知道根和識，各有種子和現行，以為根和識是互相產生的。他們不知道根的種子和現行，只能引導識的種子和現行。說根是產生識的因緣還可以，說根能產生識就不對了。因為識自己有能生的種子。小乘沒有破除所知障，對於法理不瞭解，所以難以區分。
變現相分，觀察諸法為空，只是后得智（后得智）的作用。即使在佛果位中，后得智也不能完全詮釋真如。
佛有根本智（根本智）和后得智。根本智是真實的智慧，能夠直接緣取真如。后得智是權巧的智慧，只能瞭解世俗，不能直接緣取真如。在佛果位，已經破除了見思惑，能夠六根互用，變現出相分，再觀察相分是空性的。因為不知道前五識，以及第七識、第八識等，就自認為是后得智。他們不知道后得智是從根本智中得到的。小乘雖然有如理智和如量智這兩種智慧的名稱，但只是個名稱而已，哪裡是真正的后得智呢？即使是后得智，在佛果位中，也不能完全詮釋真如，更何況是在因地呢？詮，是契合的意思。根本智沒有分別，所以能夠直接緣取真如。
【English Translation】 English version The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) all rely on the pure sense-organs (凈色根, jing se gen).
The so-called pure sense-organs refer to the ultimate sense-organs (勝義根, shengyi gen), which can only be seen by the heavenly eye. Because those with form and substance are the floating dust sense-organs (浮塵根, fu chen gen), how can they illuminate things? Because the ultimate sense-organs exist, they can grasp external objects. It is said here that the five consciousnesses arise together relying on the ultimate sense-organs.
The nine conditions refer to emptiness, light, sense-organ, object, attention, discrimination, reliance on purity and impurity, reliance on the fundamental, and reliance on seeds. The eye-consciousness arises with nine conditions. The ear-consciousness has only eight, lacking the condition of light. The nose-consciousness, tongue-consciousness, and body-consciousness have only seven, lacking the conditions of emptiness and light.
The nose-consciousness, tongue-consciousness, and body-consciousness, these three consciousnesses, grasp objects in combination. The eye-consciousness and ear-consciousness, these two consciousnesses, grasp objects separately. 'Observation' refers to the perceiving aspect of consciousness. 'World of dust' refers to the object aspect of consciousness.
Foolish people find it difficult to distinguish between consciousness and sense-organs.
This refers to the Shravakas of the Hinayana who are foolish in the Dharma. They do not know that the sense-organs and consciousness each have seeds and manifestations, and they think that the sense-organs and consciousness arise from each other. They do not know that the seeds and manifestations of the sense-organs can only guide the seeds and manifestations of consciousness. It is acceptable to say that the sense-organs are the conditions for the arising of consciousness, but it is not correct to say that the sense-organs can produce consciousness. Because consciousness itself has the seeds that can produce it. The Hinayana has not broken through the cognitive obscurations, and they do not understand the Dharma, so it is difficult for them to distinguish.
Transforming appearances and observing phenomena as empty is only the function of subsequent wisdom (后得智, hou de zhi). Even in the state of Buddhahood, subsequent wisdom cannot fully explain the true suchness.
The Buddha has fundamental wisdom (根本智, genben zhi) and subsequent wisdom. Fundamental wisdom is true wisdom, which can directly grasp true suchness. Subsequent wisdom is expedient wisdom, which can only understand the mundane and cannot directly grasp true suchness. In the state of Buddhahood, the afflictions of views and emotions have been broken through, and the six sense-organs can be used interchangeably, transforming appearances and then observing that the appearances are empty. Because they do not know the first five consciousnesses, as well as the seventh and eighth consciousnesses, they consider themselves to have subsequent wisdom. They do not know that subsequent wisdom is obtained from fundamental wisdom. Although the Hinayana has the names of wisdom of suchness and wisdom of measure, they are just names, and where is the true subsequent wisdom? Even subsequent wisdom, in the state of Buddhahood, cannot fully explain true suchness, let alone in the causal stage? '詮' (quan) means to accord with. Fundamental wisdom has no discrimination, so it can directly grasp true suchness.
緣真如。后得智。從色根起。是有分別的。所以不能親緣無分別理。
小乘以無我為真如。斷了六識分別執。便能六根互用。以為能親緣真如。
偈曰。小家果頭佛。理量徒有名。迷名不知義。疑大而起諍。五識同一覺。是以眼可聞。耳不能見色。實非本根咎。咎在分別者。以故見思破。六根即互用。彼小不知此。未究七八五。三者曉然了。橫計渠自破。既破棄舊法。悲哀歸大乘。羅什首初師。疑什亦有辨。一朝悟大理。仍復師羅什。
圓明初發成無漏。三類分身息苦輪。
前五識隨八識轉。佛位中。第八識轉為無漏白凈識。而相應心所。即成大圓鏡智。歘爾現前。故云初發。則前五識即成無漏。三類身者。法報化。三身中之化身也。千丈大化身。被大乘四加行菩薩。丈六小化身。被大乘三資糧位。菩薩及二乘凡夫。隨類化身。則三乘普被。六趣均沾。以止息眾生苦輪也○前八句明有漏。后四句明無漏。
第六識
俱頌其造善作惡不定之功能。
三性三量通三境。三界輪時易可知。
善。惡。無記。三性。現。比。非。三量。性。獨影。帶質。三境。俱通也。比者。比類而知。非者。情有理無。比度不著也。帶質境有二。以心緣心。中間相分。從兩頭生。帶本質生
【現代漢語翻譯】 現代漢語譯本：緣于真如（Tathata，事物的真實本性）。后得智（智的獲得晚於根本智）。從色根（眼根）生起。因此是有分別的。所以不能直接認識無分別的真理。
小乘佛教以無我（Anatta，沒有永恒不變的自我）為真如。斷除了六識（眼識、耳識、鼻識、舌識、身識、意識）的分辨執著。便能使六根（眼、耳、鼻、舌、身、意）互用。認為這樣就能直接認識真如。
偈語說：小乘的果頭佛（指證悟不究竟的佛）。在理性和衡量上徒有虛名。迷惑于名相而不知其義。懷疑大乘而生起爭論。前五識（眼識、耳識、鼻識、舌識、身識）是同一覺知。因此眼睛可以聽聞聲音。耳朵不能看見顏色。實際上不是根本器官的過錯。過錯在於分別。因此破除見惑和思惑。六根就能互相作用。小乘不瞭解這個道理。沒有徹底研究第七識（末那識）、第八識（阿賴耶識）和前五識。這三者一旦明瞭。橫加計度的說法自然瓦解。既然破除了舊的法門。就悲哀地歸向大乘。鳩摩羅什（Kumarajiva，一位偉大的佛經翻譯家）最初是他們的老師。懷疑鳩摩羅什也有辨別能力。一旦領悟了大乘的道理。仍然又以鳩摩羅什為師。
圓滿光明初次生髮成就無漏（不再產生煩惱）。法身、報身、化身三類應化身止息眾生的苦難。
前五識隨著第八識（阿賴耶識）運轉。在佛的果位中。第八識轉變為無漏的白凈識。而相應的心理作用。就成為大圓鏡智（Dharmadhatu Wisdom）。忽然顯現。所以說是初次生髮。那麼前五識就成為無漏。三類身指的是法身、報身、化身。三身中的化身。千丈大的化身。被大乘四加行位的菩薩所教化。丈六小的化身。被大乘三資糧位的菩薩以及二乘的凡夫所教化。隨著不同根器的眾生而示現不同的化身。那麼三乘的眾生普遍被度化。六道眾生都能得到利益。以此來止息眾生的苦難。前面八句說明有漏（有煩惱）。後面四句說明無漏（沒有煩惱）。
第六識（意識）
共同讚頌它造善作惡不定之功能。
善、惡、無記三種性質。現量、比量、非量三種衡量方式。性境、獨影境、帶質境三種境界。都貫通。在三界輪迴時容易知道。比量是通過比較推論而得知。非量是情有理無。比度不準確。帶質境有兩種。以心緣心。中間的相分。從兩頭產生。帶著本質而生。
【English Translation】 English version: Conditioned by the True Suchness (Tathata, the true nature of things). The wisdom acquired later (acquired after the fundamental wisdom). Arises from the sense-organ of form (eye-organ). Therefore, it is discriminative. So, it cannot directly perceive the non-discriminative principle.
The Theravada school takes non-self (Anatta, no permanent self) as the True Suchness. By cutting off the discriminative attachments of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). It can enable the six sense-organs (eye, ear, nose, tongue, body, mind) to function interchangeably. Thinking that this can directly perceive the True Suchness.
The verse says: The Fruition Buddha of the small vehicle (referring to the Buddha who is not completely enlightened). In reason and measurement, it is merely a name. Confused by names without knowing their meaning. Doubting the Mahayana and giving rise to disputes. The first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) are the same awareness. Therefore, the eyes can hear sounds. The ears cannot see colors. In reality, it is not the fault of the fundamental organs. The fault lies in discrimination. Therefore, breaking through the delusions of views and thoughts. The six sense-organs can then interact. The small vehicle does not understand this principle. Not thoroughly studying the seventh consciousness (Manas-consciousness), the eighth consciousness (Alaya-consciousness), and the first five consciousnesses. Once these three are understood. The contrived calculations will naturally collapse. Since the old Dharma is broken. They sadly return to the Mahayana. Kumarajiva (a great translator of Buddhist scriptures) was initially their teacher. Suspecting that Kumarajiva also had the ability to discern. Once enlightened to the principles of Mahayana. They still took Kumarajiva as their teacher.
Perfect brightness initially arises, accomplishing non-outflow (no longer producing afflictions). The three types of transformation bodies, Dharma-kaya, Sambhogakaya, Nirmanakaya, cease the cycle of suffering for sentient beings.
The first five consciousnesses follow the eighth consciousness (Alaya-consciousness). In the Buddha's position. The eighth consciousness transforms into the pure white consciousness without outflow. And the corresponding mental functions. Become the Great Perfect Mirror Wisdom (Dharmadhatu Wisdom). Suddenly appearing. Therefore, it is said to be the initial arising. Then the first five consciousnesses become without outflow. The three types of bodies refer to the Dharma-kaya, Sambhogakaya, Nirmanakaya. The Nirmanakaya among the three bodies. The thousand-foot transformation body. Is taught to the Bodhisattvas of the four preparatory stages of the Mahayana. The sixteen-foot transformation body. Is taught to the Bodhisattvas of the three accumulation stages of the Mahayana and the ordinary people of the two vehicles. Manifesting different transformation bodies according to the different capacities of sentient beings. Then the sentient beings of the three vehicles are universally saved. The beings of the six realms can all benefit. This is to stop the cycle of suffering for sentient beings. The first eight sentences explain outflow (with afflictions). The last four sentences explain non-outflow (without afflictions).
The Sixth Consciousness (Mind-Consciousness)
Together praising its function of creating good and evil, which is uncertain.
The three natures of good, evil, and neutral. The three measurements of present, comparative, and non-measurement. The three realms of the real realm, the reflected realm, and the dualistic realm. All are interconnected. It is easy to know when in the cycle of the three realms. Comparative measurement is known through comparison and inference. Non-measurement is emotional but without reason. The comparison is not accurate. The dualistic realm has two types. Using mind to perceive mind. The intermediate image division. Arises from both ends. Arising with essence.
起。名真帶質。以心緣色。中間相分。惟從見分一頭生起。變帶質起。名似帶質。獨影亦有二。一有質獨影。五根種現。皆托質起。一無質獨影。緣空花兔角。及過未等所變相分。是五塵落謝影子。止緣過去五塵。與未來變起五塵影子。不緣見在五塵也。
前生六識。攬法塵影子。以成今生形種。今生又因形起影。是來生受形種子。今生若能六識作觀。破了我執。不攬法塵。則不受分段身矣○六識輪轉三界。顯易可知。
相應心所五十一。
此句是標數。性界二句是立名。欲令眾生因名以闡義。因義以會理。會理以致用。致用在作觀上說。致用以體道。體道以立德。
善惡臨時別配之。
六識遇善境時。與善心所相應。遇不善無記境時。與不善無記心所相應。故曰別配之。此特平平緣耳。若增上緣。則善心勇猛。噁心所。俱轉而為善矣。
性界受三恒轉易。
六識於三性。三界。並憂喜苦樂舍五受。恒常轉變改易也。
根隨信等總相連。
根本煩惱六。隨煩惱二十。善十一。等余遍行五。別境五。不定四。共五十一。亦相連性界受等轉易也。
動身發語獨為最。
動身發語時。於八個識中。行相最勝。以有情故也。
引滿能招業力牽。
引。引起也。滿。圓滿也。言六識能造業招果。
發起初心歡喜地。
歡喜地。因斷分別我法故。
此識于初地初心。轉成無漏。以斷有分別我法二執故。
俱生猶自現纏眠。
無分別我法二執。與生俱生。此時尚未斷。猶纏縳眠伏。以所知障未斷故。
遠行地后純無漏。觀察圓明照大千。
遠行乃第七地也。此識以前漏無漏閑雜而生。至此地后。則俱生二障。永不現行。而純無漏。相應心所。亦轉為妙觀察智。而圓明照大千矣。
第七識
帶質有覆通情本。
七識於三境中緣帶質境。三性中惟有覆無記性。有覆者。障蔽真性。通六識情故。本八識也。通情本。故曰相分兩頭生。
七識緣八識見分。為內自我。七識是心。本識亦是心。所以說以心緣心。真帶質。八識是其本質。故七識既以八識見分為內自我。則八識見分。即七識本位。八識見分緣色。即七識緣色也。色非真。故曰似帶質。
問帶質是帶八識本質而生了。然如何是七識的境。八識能藏一切。所藏一切根身器界。我愛執藏。八識便有境了。這境從何來。是從六識來也。便知七識原無體位。其相分從六八兩頭而生。
隨緣執我量為非。
此識于無分別我法二
【現代漢語翻譯】 現代漢語譯本
『引』，是引起的意思。『滿』，是圓滿的意思。意思是說六識能夠造業並招致果報。 發起初心歡喜地（pramudita bhumi）。 歡喜地（pramudita bhumi），因為斷除了分別我執和法執的緣故。 此識在初地（pramudita bhumi）的最初階段，轉變為無漏，因為斷除了有分別的我執和法執這兩種執著。 俱生猶自現纏眠。 無分別的我執和法執，與生俱來，此時尚未斷除，仍然纏縛沉睡，因為所知障（jneyavarana）尚未斷除的緣故。 遠行地（duramgama bhumi）后純無漏，觀察圓明照大千。 遠行地（duramgama bhumi）是第七地（duramgama bhumi）。此識在此地之前，有漏和無漏交雜而生。到了此地之後，則俱生的兩種障礙，永遠不再現行，而純粹是無漏。相應的『心所』（citta-vrtti），也轉變為妙觀察智（pratisamvid-bala），而圓滿光明地照耀大千世界。 第七識（manas） 帶質有覆通情本。 第七識（manas）在三種境中緣帶質境。在三種性質中，只有有覆無記性。『有覆』，是障蔽真性。通達六識的情感，根本是第八識（alaya-vijnana）。通達情感的根本，所以說相分從兩頭產生。 第七識（manas）緣第八識（alaya-vijnana）的見分，作為內在的自我。第七識（manas）是心，本識也是心，所以說以心緣心，是真正的帶質。第八識（alaya-vijnana）是它的本質，所以第七識（manas）既然以第八識（alaya-vijnana）的見分作為內在的自我，那麼第八識（alaya-vijnana）的見分，就是第七識（manas）的本位。第八識（alaya-vijnana）的見分緣色，就是第七識（manas）緣色。色不是真實的，所以說是相似的帶質。 問：帶質是帶著第八識（alaya-vijnana）的本質而產生的嗎？然而如何是第七識（manas）的境？第八識（alaya-vijnana）能藏一切，所藏的一切根身器界，我愛執藏，第八識（alaya-vijnana）便有了境了。這境從何而來？是從六識來也。便知第七識（manas）原本沒有**，它的相分是從六識和八識（alaya-vijnana）兩頭而生。 隨緣執我量為非。 此識對於無分別的我執和法執。
【English Translation】 English version
'Yin' means to cause. 'Man' means complete. It means that the six consciousnesses can create karma and bring about consequences. Initiating the initial mind of the Joyful Ground (pramudita bhumi). The Joyful Ground (pramudita bhumi) is because the discrimination of self and dharma have been severed. This consciousness, at the initial stage of the first ground (pramudita bhumi), transforms into non-outflow, because it has severed the two attachments of discriminating self and dharma. The co-arisen still manifests entanglement and dormancy. The non-discriminating self and dharma attachments, which arise together with birth, have not yet been severed at this time, and are still entangled and dormant, because the knowledge obscuration (jneyavarana) has not yet been severed. After the Far-Going Ground (duramgama bhumi), it is purely non-outflow, observing perfect clarity and illuminating the great thousand. The Far-Going Ground (duramgama bhumi) is the seventh ground (duramgama bhumi). Before this ground, this consciousness arises mixed with outflow and non-outflow. After reaching this ground, the two co-arisen obscurations will never manifest again, and it will be purely non-outflow. The corresponding 'mental functions' (citta-vrtti) also transform into the Wonderful Observing Wisdom (pratisamvid-bala), and illuminate the great thousand worlds with perfect clarity. The Seventh Consciousness (manas) It carries the essence, is obscured, and connects to the root of emotions. The seventh consciousness (manas) relates to the carried-essence realm among the three realms. Among the three natures, it only has the obscured and indeterminate nature. 'Obscured' means obscuring the true nature. It connects to the emotions of the six consciousnesses, and the root is the eighth consciousness (alaya-vijnana). It connects to the root of emotions, so it is said that the appearance aspect arises from both ends. The seventh consciousness (manas) relates to the seeing-aspect of the eighth consciousness (alaya-vijnana) as the inner self. The seventh consciousness (manas) is mind, and the fundamental consciousness is also mind, so it is said that mind relates to mind, which is the true carried-essence. The eighth consciousness (alaya-vijnana) is its essence, so since the seventh consciousness (manas) takes the seeing-aspect of the eighth consciousness (alaya-vijnana) as the inner self, then the seeing-aspect of the eighth consciousness (alaya-vijnana) is the original position of the seventh consciousness (manas). The seeing-aspect of the eighth consciousness (alaya-vijnana) relates to form, which is the seventh consciousness (manas) relating to form. Form is not real, so it is said to be a similar carried-essence. Question: Does carrying the essence mean carrying the essence of the eighth consciousness (alaya-vijnana) to arise? However, how is it the realm of the seventh consciousness (manas)? The eighth consciousness (alaya-vijnana) can store everything, all the stored roots, body, and world, the clinging to self-love, and the eighth consciousness (alaya-vijnana) then has a realm. Where does this realm come from? It comes from the six consciousnesses. Then it is known that the seventh consciousness (manas) originally has no **. Its appearance aspect arises from both the six consciousnesses and the eighth consciousness (alaya-vijnana). It clings to self according to conditions, measuring it as wrong. This consciousness, regarding the non-discriminating self and dharma attachments.
執。是任運綿綿。故云隨緣執我。
八大遍行別境慧。貪癡我見慢相隨。
大隨惟八。遍行五別境。止通慧。根本煩惱。止具四。貪癡見慢是也。
恒審思量我相隨。
前五識非恒非審。六識審而非恒。惟此識恒常審推思察量度。執八識見分為我。故曰我相隨。
有情日夜鎮昏迷。四惑八大相應起。
既執八識為內自我。則有情恒處生死長夜而不自覺。以與四惑八大相應而起。四惑。即根本煩惱四。
六轉呼為染凈依。
八個識俱為轉識。惟六識作觀。則諸識俱轉。故轉獨加於六識。呼七識為染凈之依。蓋六識有分別。七識無分別。有分別。依無分別起。以無分別近無情故。
極喜初心平等性。無功用行我恒摧。
凡一地中。具初中后三心。即入住出也。此識于初地初心。斷一分無明。便轉成無漏。為似平等性智。以因中轉也。無功用行。是八地無分別我法二執。至此盡斷。故曰我恒摧。乃為真平等性智矣。
六識到第八地。轉妙觀察智。如何七識初地初心。就轉平等智耶。蓋六識到觀成后。轉妙觀察智。初作觀時。轉為似妙觀察智。
如來現起他受用。十地菩薩所被機。
佛果位中。現十種他受用身。十地菩薩。乃所被之機也。
【現代漢語翻譯】 現代漢語譯本 執。是任運綿綿，所以說隨緣執著於我。
八大遍行別境慧，貪婪、愚癡、我見、傲慢相隨。
『大隨』指八大隨煩惱，『遍行』指五遍行心所，『別境』指止、通、慧。根本煩惱，止息了就具備四種：貪婪、愚癡、我見、傲慢。
恒常審慎地思量，與『我』的相狀相隨。
前五識不是恒常也不是審慎的，第六識是審慎的但不是恒常的。只有第七識是恒常審慎地推測思量，執著第八識的見分作為『我』，所以說與『我』的相狀相隨。
有情眾生日夜都在昏迷之中，四種迷惑和八大隨煩惱相應而生起。四惑，就是根本煩惱中的四種。
第六轉識被稱為染凈的所依。
八個識都可以稱為轉識，只有第六識能夠進行觀照，那麼所有的識都會轉變。所以『轉』這個字只加在第六識上。稱第七識為染凈的所依。因為第六識有分別，第七識沒有分別。有分別的生起，依賴於沒有分別的。因為沒有分別的接近於無情。
極喜地（初地）的初心，證得平等性智，無需功用行，『我』的執著恒常被摧毀。
一般來說，一個地中，具備初、中、后三種心，也就是入住出。第七識在初地初心時，斷除一分無明，就轉成無漏，成為相似的平等性智，因為是在因地中轉變。『無功用行』，是指第八地沒有分別的我法二執，到這個時候完全斷除，所以說『我』的執著恒常被摧毀，這才成為真正的平等性智。
第六識到第八地，轉為妙觀察智，為什麼第七識在初地初心，就轉為平等性智呢？因為第六識到觀照成就之後，才轉為妙觀察智。最初作觀的時候，轉為相似的妙觀察智。
如來顯現他受用身，十地菩薩是所教化的對象。
在佛的果位中，顯現十種他受用身，十地菩薩，就是被教化的對象。
【English Translation】 English version 'Attachment' is the continuous flow of conditioned existence. Therefore, it is said to be clinging to 'self' according to conditions.
The eight great pervasive mental factors, pervasive mental factors, specific object mental factors, and wisdom are accompanied by greed, delusion, self-view, and pride.
'Great accompanying' refers to the eight great secondary afflictions; 'pervasive' refers to the five pervasive mental factors; 'specific object' refers to concentration, thorough knowledge, and wisdom. The root afflictions, when ceased, possess four: greed, delusion, self-view, and pride.
Constantly and carefully contemplating, accompanied by the appearance of 'self'.
The first five consciousnesses are neither constant nor careful; the sixth consciousness is careful but not constant. Only the seventh consciousness is constantly and carefully speculating and measuring, clinging to the seeing-aspect of the eighth consciousness as 'self'. Therefore, it is said to be accompanied by the appearance of 'self'.
Sentient beings are constantly in a state of confusion day and night, with the four delusions and eight great secondary afflictions arising in correspondence. The four delusions are the four root afflictions.
The sixth transformed consciousness is called the basis of defilement and purity.
All eight consciousnesses can be called transformed consciousnesses, but only the sixth consciousness can engage in contemplation, then all consciousnesses will transform. Therefore, the word 'transformed' is only added to the sixth consciousness. The seventh consciousness is called the basis of defilement and purity because the sixth consciousness has discrimination, while the seventh consciousness does not. The arising of discrimination relies on the absence of discrimination, because the absence of discrimination is close to insentience.
At the initial mind of the Joyful Ground (first ground), the wisdom of equality is attained, without effort, the attachment to 'self' is constantly destroyed.
Generally speaking, within one ground, there are three minds: initial, middle, and final, which are entering, dwelling, and exiting. When the seventh consciousness is at the initial mind of the first ground, it cuts off a portion of ignorance and transforms into non-outflow, becoming similar to the wisdom of equality, because it is transforming in the causal ground. 'Effortless practice' refers to the absence of discrimination of self and dharma in the eighth ground. At this point, it is completely cut off, so it is said that the attachment to 'self' is constantly destroyed, and this becomes the true wisdom of equality.
The sixth consciousness transforms into the wisdom of wonderful observation at the eighth ground, so why does the seventh consciousness transform into the wisdom of equality at the initial mind of the first ground? Because the sixth consciousness transforms into the wisdom of wonderful observation after contemplation is accomplished. When initially contemplating, it transforms into a similar wisdom of wonderful observation.
The Tathagata manifests the enjoyment-body for others, and the bodhisattvas of the ten grounds are the beings to be taught.
In the fruition of Buddhahood, ten kinds of enjoyment-bodies for others are manifested, and the bodhisattvas of the ten grounds are the objects to be taught.
第八識
性惟無覆五遍行。
此識因中。於三性中。惟無覆無記性。緣境之時。相應心所。惟五遍行。
界地隨他業力生。
此識於三界九地之中。隨六識善惡業力而生。以八識無記性故。
二乘不了因迷執。由此能興論主諍。
此識最微細。所以二乘愚法聲聞。不信有此。惟以前六識受熏持種。斷了見思。執為如理智。六根互用。執為如量智。以無明全未破故。所以大乘論主反覆辯論。證有此識也。
浩浩三藏不可窮。
能持種子不失曰能藏。受染凈等熏曰所藏。七識執為我曰執藏。三藏體用深廣。故凡小不達。
淵深七浪境為風。
八識如澄湛之淵。由前七個識攬前境為風。興起波浪耳。
受薰持種根身器。
此識能受前染凈熏。能持根身器界種子。根是六根。身為內世界。器為外世界。
去後來先作主公。
惟此識為總報主。
不動地前才舍藏。金剛道后異熟空。
第八地為不動地。此識初至此地。才舍能藏所藏執藏。至金剛道后。乃等覺位。異熟者。變異而熟。異時而熟。異類而熟。金剛道后。斷生相無明。異熟種子方空也。
金剛觀智。是智之名。言其堅利能壞一切無明。有生住異滅
【現代漢語翻譯】 現代漢語譯本 第八識（Ālaya-vijñāna）：
性惟無覆五遍行。
此識（第八識）在因地中，就三種性質（善、惡、無記）而言，唯是無覆無記性。緣取境界的時候，相應的唯有五遍行心所（作意、觸、受、想、思）。
界地隨他業力生。
此識（第八識）在三界（欲界、色界、無色界）九地（欲界五趣雜居地、離生喜樂地、定生喜樂地、離喜妙樂地、舍念清凈地、空無邊處地、識無邊處地、無所有處地、非想非非想處地）之中，隨前六識（眼識、耳識、鼻識、舌識、身識、意識）善惡業力而生。因為第八識是無記性。
二乘不了因迷執。由此能興論主諍。
此識（第八識）最為微細，所以二乘（聲聞乘、緣覺乘）愚法聲聞，不相信有此識。只認為前六識接受熏習，保持種子。斷了見惑思惑，就執著為如理智。六根互用，就執著為如量智。因為無明（avidyā）完全沒有破除，所以大乘論主反覆辯論，證明有此識。
浩浩三藏不可窮。
能持種子不失叫做能藏，接受染污清凈等熏習叫做所藏，第七識（末那識，Manas-vijñāna）執著第八識為我叫做執藏。三藏（能藏、所藏、執藏）體用深廣，所以凡夫小乘不能通達。
淵深七浪境為風。
第八識如澄澈深邃的淵潭，由於前七個識（眼識、耳識、鼻識、舌識、身識、意識、末那識）攬取前境作為風，興起波浪罷了。
受薰持種根身器。
此識（第八識）能接受前染污清凈的熏習，能保持根身器界種子。根是六根（眼根、耳根、鼻根、舌根、身根、意根），身是內世界，器是外世界。
去後來先作主公。
只有此識（第八識）為總報主。
不動地前才舍藏。金剛道后異熟空。
第八地為不動地（Acalā bhūmi）。此識（第八識）初至此地，才捨棄能藏所藏執藏。至金剛道后，乃是等覺位。異熟（vipāka）的意思是變異而成熟，異時而成熟，異類而成熟。金剛道后，斷生相無明，異熟種子才空。
金剛觀智，是智慧的名稱。說它堅固銳利，能壞一切無明。有生住異滅。
【English Translation】 English version The Eighth Consciousness (Ālaya-vijñāna):
Its nature is only un-obscured, with the five ever-present mental factors.
This consciousness (the eighth consciousness), in its causal stage, regarding the three natures (wholesome, unwholesome, and neutral), is only of the un-obscured neutral nature. When cognizing objects, the corresponding mental factors are only the five ever-present ones (attention, contact, feeling, perception, and volition).
Its realm and ground arise according to the power of others' karma.
This consciousness (the eighth consciousness), within the three realms (desire realm, form realm, and formless realm) and nine grounds (the mixed dwelling ground of the five destinies in the desire realm, the ground of joy born of detachment, the ground of joy born of meditation, the ground of wonderful joy born of detachment from joy, the ground of purity of equanimity and mindfulness, the ground of the sphere of infinite space, the ground of the sphere of infinite consciousness, the ground of the sphere of nothingness, and the ground of neither perception nor non-perception), arises according to the wholesome and unwholesome karmic power of the first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), because the eighth consciousness is of a neutral nature.
The Two Vehicles do not understand it, due to delusion and attachment. Hence, it can give rise to disputes among treatise masters.
This consciousness (the eighth consciousness) is extremely subtle, so the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), foolish Śrāvakas, do not believe in its existence. They only believe that the first six consciousnesses receive熏習(xūn xí, influence), maintain seeds. Having severed the afflictions of views and thoughts, they cling to this as 'reasoned wisdom'. The mutual functioning of the six sense faculties, they cling to as 'measured wisdom'. Because ignorance (avidyā) has not been completely broken, the Mahāyāna treatise masters repeatedly debate to prove the existence of this consciousness.
Vast and boundless, the Three Storehouses cannot be fathomed.
The ability to maintain seeds without loss is called 'the able to store'. Receiving the熏習(xūn xí, influence) of defilement and purity is called 'the stored'. The seventh consciousness (Manas-vijñāna) clinging to the eighth consciousness as 'I' is called 'the clinging to store'. The substance and function of the Three Storehouses (the able to store, the stored, and the clinging to store) are profound and vast, so ordinary beings and the Small Vehicle cannot comprehend them.
Profound and deep, the seven waves take the environment as wind.
The eighth consciousness is like a clear and deep pool. Because the first seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and Manas-vijñāna) grasp the environment as wind, waves arise.
It receives熏習(xūn xí, influence), maintains seeds, roots, body, and vessel.
This consciousness (the eighth consciousness) can receive the熏習(xūn xí, influence) of defilement and purity, and can maintain the seeds of roots, body, and vessel realm. The roots are the six roots (eye root, ear root, nose root, tongue root, body root, and mind root), the body is the inner world, and the vessel is the outer world.
It goes last and comes first, acting as the master.
Only this consciousness (the eighth consciousness) is the master of the overall retribution.
Before the Immovable Ground, it just relinquishes the store. After the Vajra Path, the other-ripe is empty.
The eighth ground is the Immovable Ground (Acalā bhūmi). This consciousness (the eighth consciousness), upon first reaching this ground, just relinquishes the able to store, the stored, and the clinging to store. After the Vajra Path, it is the position of Equal Enlightenment. 'Other-ripe' (vipāka) means maturing through transformation, maturing at a different time, and maturing in a different category. After the Vajra Path, the ignorance of the arising aspect is severed, and the seeds of other-ripe are then empty.
Vajra Wisdom is the name of wisdom. It is said to be firm and sharp, able to destroy all ignorance. There is arising, abiding, changing, and ceasing.
。異熟空。則瞥起一念。無明空矣。
大圓無垢同時發。普照十方塵剎中。
此識至佛果位中。轉成上品無漏凈體。號無垢識。與相應大圓鏡智。同發起時。普照十方。圓明世界。
唯識略解
夫搜剔陰陽之奧。囊括造化之精。洞洪蒙之源。破渾沌之竅。超儒老而獨高。冠百氏而弘深。舍唯識之宗而他求。未之有也。夫唯遮境有。識簡心空。遮境則識外無法。簡空則非同枯滅。是以夷斷常之坑。塞生滅之路。圓彰中道。刊定因明。魔外望絕。凡聖共遵耳。然識有八種。有心王心所之殊。茍非智慧空靈。思量妙絕。豈易窺其庭哉。阿賴耶識等。大略窮其所由生。直以真如照極反昧。生滅與不生滅和合。謂之證自證分。即如醒人忽爾昏作人語。雖聞而不能了了。謂之醒耶。又不能了了。謂之昏耶。人語又聞。此之謂昏醒相半。迷悟之關也。此等時節。有人喚之。則昏隨醒矣。不喚則醒隨昏矣。醒既隨昏。而外不能了境。又不作夢。惟昏然而已。謂之自證分。此等時節。位無能所。冥然獨存也。少頃頓夢種種悲歡苦樂。據能觀而言。謂之見分。即所觀之所。即相分。或問曰。見相二分。前後生耶。抗然生耶。余應之曰。見相二分。謂之前後生者。現量之中。不許有無分別。才生分別。現量滅矣。謂
【現代漢語翻譯】 現代漢語譯本：異熟空（Vipāka-śūnyatā，指異熟果報的空性），則剎那間生起一念，無明（Avidyā，指對事物真相的無知）也就空了。
大圓無垢同時發，普照十方塵剎中。
此識（Vijñāna，指意識）至佛果位中，轉成上品無漏凈體，號無垢識（Amala-vijñāna，指清凈無染的意識）。與相應的大圓鏡智（Ādarśa-jñāna，指如明鏡般反映一切的智慧）同時發起時，普照十方，圓滿光明的世界。
唯識略解
探究陰陽的奧秘，囊括造化的精華，洞悉洪荒的根源，打破混沌的玄機，超越儒家和道家而獨自高妙，凌駕百家學說而弘大深遠，捨棄唯識宗（Vijñānavāda，佛教宗派，強調萬法唯識所變）而去其他地方尋求真理，是不可能的。唯識宗認為境是虛幻的，識能簡擇心的空性。遮止外境，則識之外沒有法；簡擇空性，則不同於枯木死灰般的寂滅。因此，填平斷滅和常有的深坑，堵塞生滅的道路，圓滿地彰顯中道（Madhyamā-pratipad，不落兩邊的正道），刊定因明（Hetu-vidyā，邏輯學），使魔和外道無法窺視，凡人和聖人都共同遵循。然而識有八種，有心王（Citta，指主要的意識）和心所（Caitasika，指伴隨意識產生的心理活動）的區別。如果不是智慧空靈，思量精妙，怎麼容易窺探其中的奧妙呢？阿賴耶識（Ālaya-vijñāna，指含藏一切種子識的根本識）等，大概窮盡了它所由來的原因，直接用真如（Tathātā，指事物本來的真實如是的狀態）照破極端的迷惑，生滅和不生滅相互和合，稱之為證自證分（Svasaṃvedana-bhāga，指能自我證知的意識部分）。就像清醒的人忽然說出昏迷時說的話，雖然聽到了卻不能完全明白。說是清醒嗎？又不能完全明白。說是昏迷嗎？人語又聽到了。這就叫做昏醒相半，是迷和悟的關鍵。在這種時候，如果有人呼喚他，那麼昏迷就隨著清醒而消失了。如果不呼喚，那麼清醒就隨著昏迷而消失了。清醒既然隨著昏迷而消失，那麼對外不能明瞭外境，又不作夢，只是昏昏沉沉而已，這叫做自證分。在這種時候，沒有能和所，只是冥然獨存。過一會兒忽然夢到種種悲歡苦樂，就其能觀而言，叫做見分（Darśana-bhāga，指能見的意識部分），所觀的境界，就叫做相分（Nimitta-bhāga，指所見的境界）。或者有人問：見分和相分，是前後產生呢？還是同時產生呢？我回答說：如果說見分和相分是前後產生的，那麼在現量（Pratyakṣa，指直接的、不帶分別的認知）之中，不允許有任何分別。一旦產生分別，現量就消失了。如果說
是
【English Translation】 English version: Vipāka-śūnyatā (the emptiness of resultant retribution), then in a flash, a single thought arises, and ignorance (Avidyā, the lack of knowledge of the true nature of things) is emptied.
The Great Perfect Immaculate simultaneously arises, universally illuminating the ten directions and countless lands.
This consciousness (Vijñāna) when it reaches the Buddha-fruit position, transforms into a superior, undefiled, pure substance, called the Immaculate Consciousness (Amala-vijñāna). When it arises simultaneously with the corresponding Great Round Mirror Wisdom (Ādarśa-jñāna), it universally illuminates the ten directions, the perfectly bright world.
Brief Explanation of Consciousness-Only
To explore the mysteries of yin and yang, to encompass the essence of creation, to penetrate the source of primordial chaos, to break through the secrets of undifferentiated existence, to surpass Confucianism and Taoism in its unique height, to crown all schools of thought in its breadth and depth, to abandon the Consciousness-Only school (Vijñānavāda, a Buddhist school emphasizing that all phenomena are manifestations of consciousness) and seek elsewhere is impossible. The Consciousness-Only school believes that external reality is illusory, and consciousness can discern the emptiness of the mind. To negate external reality is to say that there is no dharma outside of consciousness; to discern emptiness is not the same as inert annihilation. Therefore, it fills the pits of annihilationism and eternalism, blocks the path of birth and death, fully manifests the Middle Way (Madhyamā-pratipadā, the path that avoids extremes), and establishes the science of logic (Hetu-vidyā), causing demons and heretics to despair, and both ordinary beings and sages to follow. However, there are eight types of consciousness, with distinctions between the mind-king (Citta, the primary consciousness) and mental factors (Caitasika, mental activities that accompany consciousness). If one does not possess empty and spiritual wisdom, and subtle and profound contemplation, how can one easily glimpse its mysteries? The Ālaya-consciousness (Ālaya-vijñāna, the storehouse consciousness containing all seeds of consciousness), etc., roughly exhausts the reasons for its arising, directly using Suchness (Tathātā, the true nature of things as they are) to illuminate and reverse extreme delusion, the combination of arising and ceasing with non-arising and non-ceasing is called the self-awareness aspect (Svasaṃvedana-bhāga). It is like a sober person suddenly speaking words from a state of confusion, although heard, they cannot be fully understood. Is it said to be sober? Yet it cannot be fully understood. Is it said to be confused? Yet human speech is heard. This is called half-sober and half-confused, the key to delusion and enlightenment. At such times, if someone calls out to him, then confusion disappears with sobriety. If no one calls out, then sobriety disappears with confusion. Since sobriety disappears with confusion, then one cannot understand external reality, nor does one dream, but is only in a state of confusion, this is called the self-awareness aspect. At such times, there is no subject or object, only a solitary existence in the darkness. After a while, one suddenly dreams of various joys and sorrows, from the perspective of the one who observes, it is called the perception aspect (Darśana-bhāga), and the observed realm is called the object aspect (Nimitta-bhāga). Or someone asks: Do the perception aspect and the object aspect arise sequentially or simultaneously? I respond: If it is said that the perception aspect and the object aspect arise sequentially, then in direct perception (Pratyakṣa), no discrimination is allowed. Once discrimination arises, direct perception disappears. If it is said that
是
之抗生。則能所弗同也。此四分乃八識之本。故有志於此宗者。不可不留神焉。四分通澈。則八識之綱。思過半矣。
夫八識四分。乃相宗之綱骨也。阿賴耶識。末那識。分別識。眼耳鼻舌身五識。謂之八識。證自證分。自證分。見分。相分。謂之四分。究本言之。八識四分。初無別體。特以真如隨緣。乃成種種耳。夫真如隨緣之旨。最難明瞭。良以真如清凈。初無薰染。如何瞥起隨緣耶。於此參之不已。忽然悟入。所謂八識四分。不煩少檢。唯識之書。便能了了矣。故曰性宗通而相宗不通。則性宗所見。猶未圓滿。通相宗而不通性宗。則相宗所見。亦未精徹。性相俱通。而未悟達磨之禪。則如葉公畫龍。頭角望之非不宛然也。欲其濟亢旱。興雷雨。斷不能焉。是以有志於出世。而荷擔法道。若性。若相。若禪宗。敢不端誠而留神哉。惟相宗名義數多。若非心智妙密。委曲精搜。實未易明也。今則取大略稍論而疏之。但粗曉蒙孺耳。大抵阿賴耶識。通前眼耳鼻舌身五識。當並而發揮之。似覺易明。蓋阿賴耶識。及前五識。皆屬現量。又皆上品果中轉也。若第七識。第六識則三品皆具。三品者。見道為下品。修道為中品。究竟為上品。故七六因中轉也。或曰。前五識成無漏相應心品。現身益物。何以先言第八成無
漏耶。以圓明初發。乃第八識相應心品。成大圓鏡智。故其前五根。即第八識所變相分。能變本識。既成無漏。所變五根。自當即成無漏矣。能發五根。既成無漏。則所發五識。遂成無漏何疑哉。或曰。既言八識轉成四智。何故卻言相應心品耶。對曰。唯識第十云。此四品總攝佛地。一切有為功德皆盡。此轉有漏八識七識六識五識相應心品如次而得。智雖非識而依識。轉識為主。故說識轉得。又有漏位。智劣識強。無漏位中。智強識劣。為勸有情。依智舍識。故說轉識成智也。大乘所緣緣義曰。言是帶己相者。帶與己相。各有二義。言帶有二義者。一則挾帶。即能緣心親挾境體而緣。二則變帶。即能緣心變起相分而緣也。親挾者。謂之實境。變起者。謂之假境。假境者何。即實境影子也。影子者何。謂前五識親挾實境。乃任運而緣。不帶名言。現量中也。譬諸明鏡。物臨即照。原無心也。才覺妍丑。現量已滅。即落比量矣。余是知假境影子。意識所緣耳。又能緣心變起相分而緣。亦假境也。今安慧宗中。妄謂因中無漏五識。能緣真如。殊不知五識成智。必待第八識轉而為根本智。然後五識轉成所作智也。此中目此智為后得者何也。謂根本而後得也。以五識及第八識皆屬現量。果上同轉故也。彼謂因中五識未轉智而能緣
【現代漢語翻譯】 現代漢語譯本 漏耶（疑問語氣詞）。以圓滿明凈的本性最初顯發時，乃是第八識（阿賴耶識，儲存一切種子）相應的心理活動。成就大圓鏡智（如實反映一切事物的智慧）。因此，前五根（眼、耳、鼻、舌、身），即是第八識所變現的相分（認識對像）。能變現的根本識，既然成就無漏（沒有煩惱），所變現的五根，自然也就成就無漏了。能引發五根的第八識既然成就無漏，那麼由五根所引發的五識（眼識、耳識、鼻識、舌識、身識），也就成就無漏，這有什麼可懷疑的呢？ 或者有人問：『既然說八識轉成四智（大圓鏡智、平等性智、妙觀察智、成所作智），為什麼又說是相應的心理活動呢？』 回答說：《唯識論》第十卷說：『這四品（四智）總攝佛地的所有有為功德。』這是說，轉變有漏的第八識、第七識（末那識，恒常思量『我』的識）、第六識（意識，分別判斷的識）、第五識相應的心理活動，依次而得到四智。智雖然不是識，但是依存於識。轉變識是主要的，所以說轉變識而得到智。而且，在有漏的階段，智弱而識強；在無漏的階段，智強而識弱。爲了勸導有情眾生，依從智而捨棄識，所以說轉變識而成就智。 《大乘所緣緣義》說：『所說是帶有自身相狀的，帶與自身相狀，各有兩種含義。』所說『帶』有兩種含義：一是挾帶，即能緣的心親身挾帶境體的本體而緣取；二是變帶，即能緣的心變現出相分而緣取。親身挾帶的，稱之為實境；變現出來的，稱之為假境。什麼是假境呢？就是實境的影子。什麼是影子呢？就是前五識親身挾帶實境，乃是任運而緣取，不帶有任何名言概念，處於現量（直接經驗）之中。譬如明鏡，物體臨近就照見，原本沒有分別心。一旦覺察到美醜，現量就已經消失，立即落入比量（推理判斷）了。其餘所知都是假境的影子，是意識所緣取的。 而且，能緣的心變現出相分而緣取，也是假境。現在安慧宗（唯識宗的一個派別）中，錯誤地認為因地（修行階段）的無漏五識，能夠緣取真如（宇宙本體）。殊不知五識成就智，必須等待第八識轉變為根本智（大圓鏡智），然後五識才能轉變為成所作智。這裡稱此智為后得智（根本智之後獲得的智慧）是什麼意思呢？是指在根本智之後獲得的。因為五識及第八識都屬於現量，在果位上同時轉變的緣故。他們認為因地中的五識在未轉變為智時就能緣取真如。
【English Translation】 English version Le ye (an interrogative particle). When the perfect and clear nature initially manifests, it is the mental activity corresponding to the eighth consciousness (Ālaya-vijñāna, the storehouse consciousness). It achieves the Great Perfect Mirror Wisdom (wisdom that reflects all things as they are). Therefore, the first five roots (eye, ear, nose, tongue, body) are the objective aspects transformed by the eighth consciousness. Since the transforming fundamental consciousness has achieved non-outflow (freedom from defilements), the five roots it transforms will naturally also achieve non-outflow. Since the eighth consciousness that gives rise to the five roots has achieved non-outflow, then the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) arising from the five roots will also achieve non-outflow. What is there to doubt? Someone might ask: 'Since it is said that the eight consciousnesses are transformed into the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom), why is it also said to be corresponding mental activity?' The answer is: The tenth volume of the Vijñaptimātratāsiddhi states: 'These four qualities (the four wisdoms) encompass all conditioned merits of the Buddha-ground.' This means that the transformation of the outflowing eighth consciousness, seventh consciousness (Manas-vijñāna, the consciousness that constantly thinks of 'self'), sixth consciousness (Mano-vijñāna, the consciousness of discrimination), and the mental activities corresponding to the five consciousnesses, successively attain the four wisdoms. Although wisdom is not consciousness, it depends on consciousness. Transforming consciousness is primary, so it is said that transforming consciousness attains wisdom. Moreover, in the stage of outflow, wisdom is weak and consciousness is strong; in the stage of non-outflow, wisdom is strong and consciousness is weak. To encourage sentient beings to rely on wisdom and abandon consciousness, it is said that transforming consciousness achieves wisdom. The Meaning of Objects of Cognition in Mahāyāna states: 'What is said to be accompanied by its own characteristics, the accompaniment and its own characteristics, each have two meanings.' The 'accompaniment' has two meanings: first, to grasp, that is, the cognizing mind personally grasps the essence of the object and cognizes it; second, to transform, that is, the cognizing mind transforms and arises as the objective aspect and cognizes it. What is personally grasped is called the real object; what is transformed and arises is called the false object. What is the false object? It is the shadow of the real object. What is the shadow? It is that the first five consciousnesses personally grasp the real object, and thus cognize it naturally, without any conceptual notions, in the present moment (direct experience). It is like a clear mirror, which reflects when an object approaches, originally without any discriminating mind. Once beauty or ugliness is perceived, the present moment has already vanished, and it immediately falls into inference (reasoned judgment). The rest of what is known are shadows of false objects, which are cognized by the mind-consciousness. Moreover, the cognizing mind transforms and arises as the objective aspect and cognizes it, which is also a false object. Now, in the Anhui school (a branch of the Yogācāra school), they mistakenly believe that the non-outflowing five consciousnesses in the causal stage (the stage of practice) can cognize Suchness (the ultimate reality). They do not know that the five consciousnesses achieving wisdom must wait for the eighth consciousness to be transformed into the Fundamental Wisdom (Great Perfect Mirror Wisdom), and then the five consciousnesses can be transformed into the Accomplishing Wisdom. What does it mean to call this wisdom the Acquired Wisdom (wisdom acquired after the Fundamental Wisdom) here? It refers to what is acquired after the Fundamental Wisdom. Because the five consciousnesses and the eighth consciousness all belong to the present moment, they are transformed simultaneously in the fruition stage. They believe that the five consciousnesses in the causal stage can cognize Suchness even before they are transformed into wisdom.
真如。非妄而何。縱于果上識雖轉智。第能照俗而不能緣真如故。護法師曰。果中猶自不詮真。況因中乎。
紫柏老人集卷之十二 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十三
明 憨山德清 閱
緣起
刻藏緣起
嘉隆間。袁汾湖以大法垂秋。僧曹無遠慮。不思唐宋之世。大藏經板。海內不下二十餘副。自元迄明。南都藏板。印造者多。已饃糊不甚清白矣。且歲久腐朽。燕京板雖完壯。字畫清白顯朗。以在禁中。印造茍非奏請。不敢擅便。又世故無常。治亂豈可逆定。不若易梵筴為方冊。則印造之者價不高。而書不重。價不高。則易印造。書不重。則易廣佈。縱經世亂。必焚燬不盡。使法寶常存。慧命堅固。譬夫廣種薄收。雖遭饑饉。不至餓死。時法本禪人。實聞此言。但本公自顧力弱。不能圖之。然此志耿耿在肝膈間。無須臾敢忘者也。至於萬曆七年。予來自嵩少。掛錫清風涇上。去大云寺不甚遠。寺有云谷老宿。乃空門白眉也。時本谷為雲谷侍者。予訪雲谷于大云。復值本公在焉。既而及刻藏之舉。以為非三萬金未能完此。眾生以財為命。豈易乞哉。大都常人之情。有傷其命。雖父母。兄弟妻子之間。有不悅者。以世外之人。乞人
【現代漢語翻譯】 真如（Tathata，事物的真實本性）。如果不是真實的，那又是什麼呢？即使在果位上，意識可以轉為智慧，但它只能照見世俗的現象，而不能證悟真如。護法法師（Dharmapala）說：『在果位中尚且不能完全詮釋真如，更何況在因位中呢？』
紫柏老人集卷之十二 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十三
明 憨山德清 閱
緣起
刻藏緣起
嘉靖隆慶年間。袁汾湖（袁黃，字坤儀，號了凡）認為佛法衰落，僧侶沒有長遠的考慮。不考慮唐宋時期，國內大藏經（Tripitaka）的雕版不下二十多副。從元朝到明朝，南都（南京）的藏經雕版，印刷的很多，已經模糊不清了。而且時間長了會腐朽。燕京（北京）的雕版雖然完整，字跡清晰，但因為在皇宮中，印刷如果不奏請，不敢擅自進行。而且世事無常，治亂難以預料。不如把梵文的貝葉經改為方冊，這樣印刷的人成本不高，書也不笨重。成本不高，就容易印刷。書不笨重，就容易廣泛傳播。即使經歷世間的戰亂，也一定不會全部焚燬，使佛法常存，慧命堅固。譬如廣泛播種，少量收穫，即使遇到饑荒，也不至於餓死。當時法本禪人（Faben Chanren），確實聽到了這些話。但法本禪人自認為力量薄弱，不能實現這個計劃。然而這個志向一直記在心裡，沒有片刻敢忘記。到了萬曆七年，我從嵩山少林寺來到這裡，掛單在清風涇上，離大云寺不遠。寺里有云谷老宿（Yungu Laosu），是空門中的傑出人物。當時法本是雲谷老宿的侍者。我到大云寺拜訪雲谷老宿，又遇到了法本禪人。後來談到刻藏的事情，認為沒有三萬金不能完成。眾生把錢財看得比生命還重要，哪裡容易乞討到呢？大多數普通人的想法，有損害他們生命的，即使是父母、兄弟、妻子之間，也有不高興的。以出世之人的身份，向人乞討
【English Translation】 Tathata (真如, the true nature of things). If it is not unreal, then what is it? Even in the fruition stage, although consciousness can be transformed into wisdom, it can only illuminate mundane phenomena and cannot realize Tathata. Dharma Master Dharmapala (護法法師) said: 'Even in the fruition stage, it is not possible to fully explain Tathata, let alone in the causal stage?'
Zibo Laoren Ji, Volume 12 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Zibo Laoren Ji, Volume 13
Read by Hanshan Deqing (憨山德清) of the Ming Dynasty
Origin
Origin of Carving the Tripitaka
During the Jiajing and Longqing periods (嘉靖隆慶年間) of the Ming Dynasty, Yuan Fenhu (袁汾湖, Yuan Huang, styled Kunyi, named Liaofan) believed that the Dharma was declining and that monks did not have long-term considerations. He did not consider that during the Tang and Song dynasties, there were no fewer than twenty sets of woodblocks for the Tripitaka (大藏經) within the country. From the Yuan to the Ming dynasties, the woodblocks of the Tripitaka in Nanjing (南都) were printed a lot, and they had become blurred and unclear. Moreover, they would decay after a long time. Although the woodblocks in Yanjing (燕京, Beijing) were complete and the characters were clear, because they were in the imperial palace, printing could not be carried out without a request. Moreover, worldly affairs are impermanent, and order and chaos cannot be predicted. It would be better to change the palm-leaf manuscripts of Sanskrit into square books, so that the cost of printing would not be high and the books would not be heavy. If the cost is not high, it is easy to print. If the books are not heavy, it is easy to spread widely. Even if the world experiences war, they will certainly not be completely burned, so that the Dharma treasure can always exist and the wisdom-life can be firm. It is like sowing widely and harvesting little; even if there is a famine, one will not starve to death. At that time, Chan Master Faben (法本禪人) indeed heard these words. However, Chan Master Faben considered himself weak and unable to realize this plan. However, this aspiration remained in his heart and he dared not forget it for a moment. In the seventh year of the Wanli era (萬曆七年), I came here from Mount Song (嵩山) Shaolin Temple (少林寺) and stayed at Qingfeng Jing (清風涇), not far from Dayun Temple (大云寺). In the temple was Elder Yungu (雲谷老宿), an outstanding figure in the Buddhist community. At that time, Faben was Elder Yungu's attendant. I visited Elder Yungu at Dayun Temple and met Chan Master Faben again. Later, when we talked about carving the Tripitaka, we thought that it could not be completed without 30,000 taels of gold. Sentient beings value money more than life, so where is it easy to beg for it? Most ordinary people think that if something harms their lives, even parents, brothers, and wives will be unhappy. As a person who has left the world, begging from people
性命。誰愿之哉。予曰。小子何不見大若是乎。但恐辦心不真。真則何慮無成。且堂堂大明。反不若宋元之盛哉。宋板藏經。亦有書刻者。元板亦不下十餘副。子急圖之。毋自歉。老漢雖不敏。敢為刻藏之旗鼓。旗所以一人之目。鼓所以一人之耳。目一則明。耳一則聰。聰之與明。眾生之所本有者。特無大法以熏開其心。故雖有而不能用。子謂眾生。財與命同。以故難乞。殊不知以財為重者。誠聰明未啟耳。如聰明一啟。即知此身幻化非堅。此心起滅不常矣。既知此矣。即乞其頭。亦歡然愿施者。況身外阿堵物耶。於是法本輩。化弱為強。轉狹為廣。視刻藏之舉。若壯士屈伸臂耳。了無難色。然猶未舉行也。及密藏開公。問法于老漢。因而囑以刻藏之事。開公曰。易梵筴為方冊。則不尊重。無乃不可乎。予破之曰。金玉尊重。則不可以資生。米麥雖不如金玉之尊重。然可以養生。使梵筴雖尊重。而不解其意。則尊之何益。使方冊雖不尊重。以價輕易造。流之必溥。于普萬普之中。豈無一二人解其義趣者乎。我又聞之。我法如涂毒鼓。于眾人中擊之發聲。無論有心無心。聞之者。命根皆斷。若然者。不惟尊重供養者。有大功德。即毀之謗之之徒。終必獲益。且娑㜑度生。以折門為先。攝門次之。縱使輕賤方冊之輩。先墮
【現代漢語翻譯】 現代漢語譯本： 性命，誰願意捨棄呢？我說：『你們怎麼看不到（功德）如此之大呢？只是擔心發心不真誠。如果真誠，又何必擔心不能成功？況且堂堂大明，反而不如宋元時期興盛呢？宋朝刊刻的藏經，也有人書寫雕刻。元朝刊刻的也不下十餘部。你們趕緊籌劃這件事，不要妄自菲薄。老漢我雖然不敏，也敢於為刊刻藏經搖旗吶喊。旗幟是爲了使人目光專注，鼓聲是爲了使人聽覺集中。目光專注則明察，聽覺集中則聰慧。聰慧與明察，是眾生本來就具有的。只是沒有大法來薰陶開啟他們的心，所以即使有也無法運用。你們說眾生把錢財看得和性命一樣重，因此難以乞舍。卻不知道把錢財看得重的人，實在是聰明智慧沒有開啟啊。如果聰明智慧一旦開啟，就會知道這身體是虛幻變化而不堅固的，這心念是生滅無常的。既然知道了這些，即使乞求他的頭顱，也會歡喜樂意地施捨，更何況是身外之物呢？』於是法本等人，化弱為強，轉狹為廣，看待刊刻藏經這件事，就像壯士伸屈手臂一樣，完全沒有為難之色。然而仍然沒有開始行動。等到密藏開公（法號），向我請教佛法，因而囑託他刊刻藏經的事情。開公說：『把貝葉經改為方冊，是不是不夠尊重，恐怕不可以吧？』我駁斥他說：『金玉雖然貴重，卻不可以用來資養生命。米麥雖然不如金玉貴重，卻可以用來養活生命。即使貝葉經很貴重，卻不理解其中的意思，那麼尊重它有什麼用呢？即使方冊經書不夠貴重，但因為價格低廉容易製造，流傳必定廣泛。在廣泛流傳之中，難道沒有一兩個人理解其中的義理趣味嗎？』我又聽說，我的佛法就像塗了毒藥的鼓，在眾人之中敲擊發出聲音，無論有心無心，聽到的人，命根都會斷絕。如果這樣，不只是尊重供養的人，有大功德，即使是譭謗它的人，最終也必定獲益。況且娑婆世界度化眾生，以折服之門為先，攝受之門次之。縱使輕賤方冊經書的人，先墮落
【English Translation】 English version: 'Life, who would willingly give it up?' I said, 'Why don't you see how great this (merit) is? I only worry that your resolve is not sincere. If it is sincere, why worry about not succeeding? Moreover, the great Ming Dynasty is not as prosperous as the Song and Yuan dynasties. The Song Dynasty also had people writing and carving the Tripitaka. The Yuan Dynasty had no less than ten copies. You should quickly plan this matter and not be self-deprecating. Although I am not talented, I dare to be the vanguard for carving the Tripitaka. The flag is to focus one's eyes, and the drum is to focus one's ears. Focused eyes are clear, and focused ears are sharp. Clarity and sharpness are inherent in all beings. It's just that there is no great Dharma to cultivate and open their minds, so even if they have it, they cannot use it. You say that sentient beings value wealth as much as life, so it is difficult to beg from them. But they don't know that those who value wealth are truly those whose wisdom has not been awakened. Once wisdom is awakened, they will know that this body is illusory and impermanent, and that this mind is constantly arising and ceasing. Once they know this, even if you ask for their head, they will gladly give it, let alone external possessions?' Thereupon, Fa Ben and others transformed weakness into strength, and narrowness into breadth. They viewed the carving of the Tripitaka as easily as a strong man stretching his arms, without any difficulty. However, they still had not taken action. When Mi Zang Kai Gong (Dharma name) asked me about the Dharma, I entrusted him with the task of carving the Tripitaka. Kai Gong said, 'Is it not disrespectful to change the palm-leaf scriptures into bound volumes? Is it not inappropriate?' I refuted him, saying, 'Gold and jade are precious, but they cannot be used to sustain life. Rice and wheat are not as precious as gold and jade, but they can be used to nourish life. Even if palm-leaf scriptures are precious, if you don't understand their meaning, what is the use of respecting them? Even if bound volumes are not precious, because they are cheap and easy to produce, they will surely circulate widely. Among the widespread circulation, will there not be one or two people who understand their meaning and interest?' I also heard that my Dharma is like a drum coated with poison. When it is struck in a crowd, it makes a sound. Whether intentional or unintentional, those who hear it will have their life roots severed. If so, not only those who respect and make offerings will have great merit, but even those who slander it will ultimately benefit. Moreover, in the Saha world, saving sentient beings begins with the method of subduing, followed by the method of embracing. Even those who despise bound volumes will first fall
地獄。受大極苦。苦則反本。反本即知墜地獄之因。知因則改過。改過則易輕賤為尊重。是以攝之不可則折之。以折之之故。則見有地獄。既見地獄。則痛想天堂矣。由信天堂而信佛。故尊重與輕賤。乃翻手覆手耳。老漢但願一切眾生。輕賤佛法墮地獄中。因地獄苦發菩提心。若然者。易梵筴為方冊。則廣長舌相。猶殊勝萬萬倍矣。子何不智若此乎。於是道開聞予言。泣涕俱下。跪而發誓曰。謹奉和尚命。若有人舍三萬金。刻此藏板者。道開愿以頭目腦髓。供養是人。自今而後。藏板不完。開心不死。由是觀之。則法本道開。不才老漢。及現前一切刻藏施主。皆袁汾湖之化身也。
募寫大士緣起
夫聖人無常身。以眾生身為身。如片月在空影臨萬水。有見不見。則水有清濁。非無月也。我觀音大士。以聞思修。入三摩地。初于聞中入流忘所。獲二殊勝。成三十二應。使一切眾生心水清凈者。隨緣而得見月焉。由是論之。則菩薩眾生初非有別。以聞思修薰之。即得入流忘所。圓通妙應。以貪瞋癡熏之。即順無明。流墮諸趣。以故菩薩憫其同體。即所自驗方。救療群有。駕大慈悲。分身散影。隨類利益。滇南清上人。一日病幾死。夢觀世音。勸其念自性佛。遂瘳。由是發心圖大士萬身。普施供養。報菩薩恩。
【現代漢語翻譯】 現代漢語譯本： 地獄，承受巨大的痛苦。痛苦到了極點就會反思根本。反思根本就能知道墜入地獄的原因。知道原因就能改正過錯。改正過錯就能將輕賤轉變為尊重。所以，用攝受的方法不行就用折服的方法。因為折服的緣故，就能看見地獄的存在。既然看見地獄，就會痛苦地嚮往天堂了。因為相信天堂而相信佛法。所以，尊重與輕賤，不過是翻手覆手之間的事情。老衲只希望一切眾生，因為輕賤佛法而墮入地獄之中，因為地獄的痛苦而發起菩提心。如果這樣，那麼將貝葉經改為紙質書，其廣長舌相的功德，還要殊勝萬萬倍啊！你為什麼如此不明白這個道理呢？於是道開聽了我的話，哭泣流涕，跪下發誓說：『謹遵和尚的命令。如果有人捨棄三萬金，來雕刻這部藏經板，道開願意用頭目腦髓，來供養這個人。從今以後，藏經板不完成，道開誓不罷休。』由此看來，那麼法本、道開、我這個不才的老衲，以及現在所有刻藏經的施主，都是袁汾湖（人名）的化身啊。
募寫大士緣起
聖人沒有固定的身相，而是以眾生的身相為身相。就像一片月亮在空中，影子倒映在萬水中一樣。能看見或不能看見，是因為水有清澈或渾濁的區別，並不是沒有月亮。我觀音大士（Avalokiteśvara，以聞思修入三摩地），通過聽聞、思維、修習，進入三摩地（Samadhi，禪定）。最初從聽聞中進入法流，忘記自我，獲得兩種殊勝的能力，成就三十二應化身。使一切眾生的心水清凈的人，就能隨緣而看見月亮。由此說來，那麼菩薩（Bodhisattva，指觀音大士）和眾生最初並沒有區別。用聽聞、思維、修習來熏習，就能進入法流，忘記自我，獲得圓滿通達的妙用。用貪婪、嗔恨、愚癡來熏習，就會順從無明，流落到各個惡道。因此菩薩憐憫眾生與自己同體，就用自己親身驗證過的方法，來救治眾生。駕馭著大慈悲，分身散影，隨著不同的類別利益眾生。滇南的清上人，有一天病得快要死了，夢見觀世音（Avalokiteśvara），勸他念自性佛，於是病就好了。因此發心繪製大士的萬身像，普遍施捨供養，報答菩薩的恩德。
【English Translation】 English version: Hell. Suffering great extreme pain. Suffering to the extreme leads to returning to the root. Returning to the root means knowing the cause of falling into hell. Knowing the cause means correcting mistakes. Correcting mistakes means transforming contempt into respect. Therefore, if persuasion doesn't work, use subjugation. Because of subjugation, one sees the existence of hell. Having seen hell, one painfully yearns for heaven. Believing in heaven leads to believing in the Buddha. Thus, respect and contempt are merely a matter of flipping the hand. This old monk only wishes that all sentient beings, due to contempt for the Buddha's teachings, fall into hell, and from the suffering of hell, generate Bodhicitta (the aspiration for enlightenment). If so, then changing palm-leaf scriptures to paper books, the merit of the broad and long tongue will be ten million times more superior! Why are you so ignorant of this principle? Thereupon, Daokai, hearing my words, wept and prostrated himself, vowing: 'I will respectfully obey the Abbot's command. If someone donates thirty thousand gold pieces to carve this Tripitaka (Buddhist canon) woodblock, Daokai is willing to offer his head, eyes, brain, and marrow to that person. From now on, if the Tripitaka woodblock is not completed, Daokai will not rest even if it costs me my life.' From this, it can be seen that the Dharma text, Daokai, this unworthy old monk, and all the present patrons who donate to carve the Tripitaka, are all incarnations of Yuan Fenhu (a person's name).
The Origin of Fundraising for Copying the Great Being
Sages have no fixed form, but take the forms of sentient beings as their own. Like a sliver of moon in the sky, its reflection appears in ten thousand waters. Whether it is seen or not depends on whether the water is clear or turbid, not that the moon is absent. I, Avalokiteśvara (the Bodhisattva of Compassion, Guan Yin), through hearing, thinking, and cultivating, enter Samadhi (a state of meditative consciousness). Initially, from hearing, one enters the stream of Dharma, forgetting the self, obtaining two supreme abilities, and manifesting thirty-two response bodies. Those whose mind-water is clear can see the moon according to their conditions. From this, it can be said that Bodhisattvas (enlightenment beings) and sentient beings are initially not different. By熏習(xunxi, perfuming, influencing) with hearing, thinking, and cultivating, one can enter the stream of Dharma, forgetting the self, and attain perfect and unobstructed wondrous responses. By 熏習(xunxi, perfuming, influencing) with greed, hatred, and ignorance, one will follow ignorance and fall into various evil realms. Therefore, Bodhisattvas, pitying sentient beings as being of the same essence as themselves, use the methods they have personally verified to save all beings. Riding on great compassion, they divide their bodies and scatter their shadows, benefiting beings according to their respective categories. Qing Shangren of Yunnan Province, one day, was on the verge of death from illness. He dreamed of Avalokiteśvara (the Bodhisattva of Compassion, Guan Yin), who advised him to recite the Buddha of his own nature, and then he recovered. Therefore, he resolved to draw ten thousand images of the Great Being (Avalokiteśvara), universally donating and offering them, to repay the Bodhisattva's kindness.
信入意地。情見乎辭。余見其涕淚俱出。而作是言。因嘅焉為之述此。夫清禪人以篤疾為水。得睹菩薩清涼之月。達觀道人聞其言。即直下不疑。則以不疑為水。亦復見之。愿諸凈信。各各若我直下不疑。則菩薩清涼之月。在在而見。雖然眾生業重。不疑為難。且向第二門頭往生極樂。共睹彌陀。聞無上法音。又普門中最方便處也。
鐵缽緣起
大哉佛缽。其來遠矣。過去諸佛。不可數極。現在諸佛。皆親執持。未來諸佛。非缽不食。佛尚寶惜。況比丘乎。去佛既遠。戒法凋零。凡沙門釋子。住家者多。乞食者少。而乞食者。復率操瓢。不知持缽。所在名藍真宇。聚徒講演。安禪集眾。千指萬指。未見有缽食者。夫缽者。聖人應量之器。量我量物。如函受蓋。如黃鐘之律。應氣不爽。故即飲食而調心。心調而物化。物化而善廣。遠則兼利界外。近則澤布寰中。故曰。一夫全德。道洽大千也。然則缽者。利己利物。大法所繫。豈細物哉。乃今忝為佛子者。食非缽食。飲非缽飲。蹈蓮花面之跡。壞菩提身之根。飾偽以亂真。馮虛以構偽。邪風競扇。純正遭讒。於是幻子愷公。痛正像之風移。慨教流之日薄。遂披尋律藏。精考缽儀。以為泥古則不近人情。狥情則乖于古式。瓦缽則危脆易損。金銀則侈奢非法。惟
鐵缽堅樸。難毀易辦。而末法比丘。心行粗浮。時又艱險。故獨宜焉。嗚呼。羅睺洗缽。缽碎為五。自茲律分五部。宗尚不一。戒珠失掌。比丘不持戒律。比丘尼等不行八敬。持應量器。遊行酒肆。或入淫舍。種種家醜。如來懸知。蓋嘗閔痛其陵夷。迄今戒壇生草。衣缽蕭然。且不知缽為何物矣。嗟乎。既為佛子。當報佛恩。報佛恩中。復有緩急。自非英衲。孰識時宜。愷公以法器莫重於缽。發心造鐵缽五百口。隨緣乞之。儻仗我皇靈。缽功就緒。則上祈聖算。下祝民康。惟愿正法昌隆。魔風殄息。繩繩法器。萬古無殘。
棲霞寺定慧堂飯僧緣起
佛法者。心學也。然紹隆佛法者。僧也。故薄僧者。非薄佛。薄自心也。夫自心者。聖賢由之而生。天地由之而建。光明廣大。靈妙圓通。不死不生。無今無古。昭然于日用之間。即之而不可入。離之而不可遺。在眼而見。在心而知。境未對時。圓滿獨立。百工得之而技精。聖人得之而道備。不難而易見。觸事而冥契。而人薄之。故日用而不知焉。昔達觀穎禪師行腳時。至吳中。日勢稍晚。投宿律居。主者弗納。師責而數之曰。如來有言。汝曹不聞之乎。在家僧不喜客僧來者。我法當滅。由是觀之。穎公有道之士。一宿不留。何怒至此。蓋非自安。實痛佛法之衰
【現代漢語翻譯】 現代漢語譯本：鐵缽堅固樸實，難以毀壞且易於製作。但末法時期的比丘（佛教出家男眾），心性行為粗糙浮躁，又正值時局艱難險惡，所以鐵缽尤其適宜使用。唉！羅睺（佛陀之子）洗缽時，缽碎裂為五塊。從此，律宗分為五部，各自宗奉的教義不盡相同。戒律如同脫手的明珠，比丘不持守戒律，比丘尼（佛教出家女眾）等不遵行八敬法。手持應量器，卻出入酒肆，甚至進入淫舍，各種家醜，如來（佛陀的稱號）早已預知。佛陀曾經悲憫痛惜佛法的衰落。直到如今，戒壇上長滿野草，衣缽冷落淒涼，甚至不知道缽是什麼東西了。唉！既然身為佛弟子，就應當報答佛恩。報答佛恩之中，又有輕重緩急之分。如果不是英明的僧人，誰能認識到時局的需要呢？愷公認為法器之中沒有比缽更重要的了，發心製造鐵缽五百口，隨緣乞化。如果仰仗我皇上的庇佑，缽的功德圓滿完成，那麼向上可以祈求聖上的福壽，下可以祝願百姓安康。只願正法昌盛興隆，邪魔之風消滅止息，法器代代相傳，永遠沒有殘缺。
棲霞寺定慧堂飯僧緣起
佛法，是心性的學問。然而紹隆佛法的人，是僧人。所以輕視僧人，不是輕視佛，而是輕視自己的心。這顆心，聖賢由此而生，天地由此而建立，光明廣大，靈妙圓通，不生不滅，無古無今，明明白白地在日常生活中顯現。想要接近它卻無法進入，想要離開它卻無法捨棄。在眼睛裡就能看見，在心裡就能知曉。在境未相對時，它圓滿獨立。百工得到它，技藝就能精湛；聖人得到它，道業就能完備。不難理解而且容易看見，接觸事物就能暗合。但是人們卻輕視它，所以在日常生活中也不知道它的存在。從前，達觀穎禪師行腳時，到達吳中，天色已晚，想要投宿在律宗的寺廟裡，主持僧人不接納他。禪師責備並數落他說：『如來曾經說過，你們難道沒有聽過嗎？在家僧不喜歡客僧來，我的佛法應當滅亡。』由此看來，穎公是有道之士，即使一宿不留，為何如此憤怒？這並非是爲了自己安逸，而是痛心佛法的衰敗。
【English Translation】 English version: The iron bowl is sturdy and simple, difficult to destroy and easy to make. However, monks (Buddhist ordained men) in the Dharma-ending Age have coarse and frivolous minds and behaviors, and the times are difficult and dangerous, so the iron bowl is particularly suitable. Alas! When Rahula (Buddha's son) washed his bowl, it broke into five pieces. From then on, the Vinaya school was divided into five parts, each with different doctrines. The precepts are like pearls slipping from the hand, monks do not uphold the precepts, and nuns (Buddhist ordained women) and others do not follow the Eight Respects. Holding the appropriate measuring vessel, they enter taverns and even brothels. The Tathagata (title of the Buddha) already knew about all kinds of family scandals. The Buddha once lamented the decline of the Dharma. Until now, weeds grow on the ordination platform, and the robes and bowls are desolate, and they don't even know what a bowl is anymore. Alas! Since we are disciples of the Buddha, we should repay the Buddha's kindness. Among repaying the Buddha's kindness, there are priorities. If it were not for enlightened monks, who would recognize the needs of the times? Master Kai believes that there is no Dharma instrument more important than the bowl, and he has vowed to make five hundred iron bowls, begging for alms as conditions allow. If we rely on the blessing of my emperor, and the merit of the bowls is completed, then we can pray for the longevity of the emperor and wish the people peace and prosperity. May the True Dharma flourish and the demonic winds cease, and may the Dharma instruments be passed down from generation to generation, without any defects forever.
The Origin of the Offering to Monks at the Dinghui Hall of Qixia Temple
The Buddha-dharma is the study of the mind. However, those who promote the Buddha-dharma are the monks. Therefore, to despise monks is not to despise the Buddha, but to despise one's own mind. This mind is the source of sages and the foundation of heaven and earth. It is vast and bright, spiritually wondrous and all-pervasive, neither born nor dying, without past or present, clearly manifested in daily life. One cannot enter it by approaching, nor abandon it by leaving. It can be seen in the eyes and known in the heart. When the object is not yet present, it is complete and independent. Artisans who obtain it can refine their skills; sages who obtain it can perfect their path. It is not difficult to understand and easy to see, and one can be in tacit agreement with everything. But people despise it, so they do not know its existence in daily life. In the past, when Zen Master Daguan Ying was traveling, he arrived in Wuzhong. It was getting late, and he wanted to stay overnight in a Vinaya monastery, but the abbot refused to accept him. The Zen master rebuked him, saying, 'Has the Tathagata not said, 'Have you not heard? If monks at home do not like visiting monks, my Dharma will perish.' From this, it can be seen that Master Ying is an enlightened person. Even if he was not allowed to stay for one night, why was he so angry? This was not for his own comfort, but to lament the decline of the Buddha-dharma.
。心學之不明故也。予以是知。飯僧一事。功德最大。大以資培佛種。小則廣植福因。今棲霞禪堂主者。云峰遍上人。有志飯僧。惟是連歲薦饑。力不稱願。云堂如舊。青煙寂寞。來者悽然。余目睹其事。心甚哀之。既而為其倡百人之緣。一人歲施米十斗。十年為限。無論豐荒。緣不可斷。嗚呼。去聖時遙。世道交喪。識慮非遠。所重者不重。所輕者率重焉。夫至重者。自心也。開明自心者。佛學也。傳佛學者。僧也僧來而不喜。薄自心也。人爲萬物之靈。乃不知重心學。其可乎哉。因書以告四眾云。
積慶庵緣起
寒山子詩曰。庭際何所有。白雲抱幽石。世之高明者。無論今昔。皆味之而不能忘。豈不以其天趣自然。即物而無累者乎。萬曆歲癸巳中秋。達觀道人以問疾毗耶。維舟當湖。既而太宰陸居士疾少差。亦放舟顧道人于案山之陽。案山距積慶不十里許。太宰公季子。適與毛修之相視而笑曰。案山水富而竹貧。積慶水貧而竹富。安得有神通者。掬當湖之水。注積慶老禪缽中。移積慶之竹於五老峰下。顧不美哉。予聞之曰。道人受性慵懶。亦無奇特神通。不暇掬當湖之浪。亦不暇移積慶之篁。何不放舟積慶。飽其空翠。歸宿案山。不亦可乎。既至積慶。則苔徑幽然。修篁澄碧。椽敗屋老。庵宇蕭條。
【現代漢語翻譯】 現代漢語譯本：這是因為對心學的理解不夠透徹。我因此認識到，供養僧人這件事，功德最大。從大的方面來說，可以培植佛種；從小處說，也能廣泛地種下福報的因緣。現在棲霞禪堂的主持，云峰遍上人，有志於供養僧人，只是因為連年遭受饑荒，力量不足以實現願望，禪堂依舊如舊，香火冷清，來的人感到淒涼。我親眼目睹這件事，心裡非常悲哀。於是為他發起百人結緣的活動，每人每年捐獻米十斗，以十年為期限，無論豐收還是荒年，這個緣分都不能斷絕。唉！距離聖人的時代已經很久遠，世風日下，人們的見識和考慮不夠長遠，該重視的不重視，該輕視的反而重視。最應該重視的，是自己的內心啊。開啟和明白自己的內心，就是佛學。傳播佛學的人，就是僧人。僧人來了卻不歡喜，就是輕視自己的內心啊。人是萬物中最有靈性的，卻不知道重視心學，這怎麼可以呢？因此寫下這些話來告訴大家。
積慶庵緣起
寒山子的詩說：『庭院裡有什麼呢？白雲擁抱著幽靜的石頭。』世上那些高明的人，無論是過去還是現在，都對此感到回味無窮，難以忘懷。難道不是因為這其中蘊含著天然的趣味，自然而然，不被外物所牽累嗎？萬曆癸巳年中秋，達觀道人因為生病住在毗耶，停船在當湖。不久，太宰陸居士的病稍微好轉，也放船到案山的南面拜訪道人。案山距離積慶庵不到十里路。太宰公的兒子，正好和毛修之互相看著笑著說：『案山水資源豐富但竹子稀少，積慶庵水資源稀少但竹子茂盛。如果能有神通的人，舀取當湖的水，注入積慶庵老禪師的缽中，移植積慶庵的竹子到五老峰下，那不是很好嗎？』我聽了之後說：『道人性情懶散，也沒有什麼奇特的神通，沒有空閑舀取當湖的水，也沒有空閑移植積慶庵的竹子。為什麼不放船到積慶庵，飽覽那裡的翠綠景色，然後回到案山居住，不也可以嗎？』到了積慶庵，只見苔蘚小路幽靜，修長的竹子清澈碧綠，房子的椽子腐爛，房屋破舊，庵宇顯得蕭條。
【English Translation】 English version: This is because the understanding of Xinxue (the study of the mind) is not thorough enough. I have come to realize that the act of offering food to monks is the greatest merit. In a larger sense, it can cultivate the seeds of Buddhahood; in a smaller sense, it can widely plant the causes for blessings. Now, the abbot of Qixia Chan Hall, Yunfeng Bian Shangren (Venerable Yunfeng Bian), is determined to offer food to monks, but due to successive years of famine, his strength is insufficient to fulfill his wish. The Chan hall remains as before, the incense is deserted, and those who come feel desolate. I have witnessed this matter with my own eyes and feel very sad in my heart. Therefore, I initiated a hundred-person connection activity for him, with each person donating ten dou (a unit of dry measure) of rice per year, for a period of ten years. Regardless of whether it is a year of abundance or famine, this connection must not be broken. Alas! It has been a long time since the era of the sages, and the world is declining. People's knowledge and considerations are not far-reaching. What should be valued is not valued, and what should be despised is instead valued. What is most important is one's own mind. To open and understand one's own mind is Buddhism. Those who propagate Buddhism are monks. To not be happy when monks come is to despise one's own mind. Humans are the most intelligent of all things, yet they do not know to value Xinxue (the study of the mind). How can this be? Therefore, I write these words to tell everyone.
The Origin of Jiqing Hermitage
The poem by Hanshanzi (Cold Mountain) says: 'What is there in the courtyard? White clouds embrace secluded stones.' Those who are wise in the world, whether in the past or present, all find it unforgettable. Is it not because it contains a natural interest, natural and unburdened by external things? In the Mid-Autumn Festival of the year Gui Si in the Wanli era, Da Guan Daoren (Taoist Da Guan) stayed in Piye due to illness, mooring his boat at Danghu (Dang Lake). Soon after, Taizai (Grand Tutor) Lu Jushi's (Layman Lu) illness improved slightly, and he also sailed to the south of Anshan (Desk Mountain) to visit the Taoist. Anshan is less than ten li (Chinese mile) away from Jiqing Hermitage. Taizai Gong's (Duke Taizai) son, happened to look at Mao Xiuzhi and smiled, saying: 'Anshan has abundant water resources but few bamboos, while Jiqing Hermitage has scarce water resources but lush bamboos. If there were someone with supernatural powers who could scoop up the water of Danghu and pour it into the bowl of the old Chan master of Jiqing Hermitage, and transplant the bamboos of Jiqing Hermitage to the foot of the Five Elders Peak, wouldn't that be wonderful?' After hearing this, I said: 'The Taoist is lazy in nature and has no special supernatural powers. He has no time to scoop up the waves of Danghu, nor does he have time to transplant the bamboos of Jiqing Hermitage. Why not sail to Jiqing Hermitage, enjoy the verdant scenery there, and then return to Anshan to live? Wouldn't that be okay?' Upon arriving at Jiqing Hermitage, we saw that the mossy path was secluded, the slender bamboos were clear and green, the rafters of the house were rotten, the house was old, and the hermitage appeared desolate.
道人謂二三子曰。道遠乎哉。觸事而真。聖遠乎哉。體之即神。故曰。仁者見之以為仁。智者見之以為智。夫厭喧趨寂者。睹白雲幽石而通玄。醉榮刺空者。聞花館笙歌而忘倦。惟得自心者。喧兮寂兮。榮兮辱兮。無往而非心兮。蓋獨立則無待。無待則無外。無外則無分別。無分別則無我所。若然者。積慶之廢興成敗。譬夫水之興波。波之覆水耳。雖然道人愿諸賢豪君子。舍夢中財。嚴空中境。即相冥真。從緣得旨。則積慶瓦礫荊榛。瑯玕古木。皆諸君廣長舌相也。敢不勤之。時一蘆運禪人揖其祖曰。大師深慈。為此庵施筆頭三昧。增光存歿。寧弗拜謝。
徑山佛殿緣起
雙徑。冠世絕境也。自崑崙南來。翱翔萬里。越天目而逶迤。隱隱隆隆。雄雌萬狀。勢方奔舞。直趨東溟。而雙溪一阻。則英靈秀杰之氣回。而氤氳盤薄。怒拔於五峰之間。世為龍象窟宅。自唐國一欽祖開山。乃至宋大慧杲禪師。傳心如貫珠。燈燈相續。以迄於今。則去聖彌遠。世與道喪。僧不能轉俗。更為俗轉矣。夫經曰。若能轉物。即同如來。今不能轉俗。章為俗轉。豈非現成肉佛。自作眾生。嗚呼。一心不生。凡聖路斷。一微涉動。染凈俄分。即此而觀。眾生諸佛。初無差別。了悟者夢覺都除。未了悟者。不惟于無夢中作夢。更于
【現代漢語翻譯】 現代漢語譯本： 道人對眾人說：『道離我們很遠嗎？在每件事中都能體現真理。聖人離我們很遠嗎？體會它就能達到神妙的境界。』所以說：『仁者看到它認為是仁，智者看到它認為是智。』那些厭惡喧囂追求寂靜的人，看到白雲幽石就能領悟玄機；那些沉迷於榮華富貴而刺探虛空的人，聽到華麗的樓館裡的笙歌就忘記了疲倦。只有那些認識自己內心的人，無論喧囂還是寂靜，榮耀還是恥辱，沒有一樣不是內心的體現。因為獨立自主就沒有依賴，沒有依賴就沒有外在的束縛，沒有外在的束縛就沒有分別心，沒有分別心就沒有『我』的執著。如果能這樣，那麼積累的福慶的興盛衰敗，就像水掀起波浪，波浪又迴歸於水一樣。雖然如此，我還是希望各位賢豪君子，捨棄夢中的財富，莊嚴空中的境界，在現象中領悟真諦，從因緣中獲得旨意，那麼積累的福慶，瓦礫荊棘，瑯玕古木，都是各位廣長舌相的體現啊。怎敢不努力呢？』當時，一蘆運禪人向他的祖師作揖說：『大師深厚的慈悲，為這庵施予筆頭三昧，增光于生者和逝者，怎能不拜謝呢？』
徑山佛殿緣起
雙徑，是冠絕天下的絕佳境地。它從崑崙山向南而來，翱翔萬里，越過天目山而蜿蜒，隱隱隆隆，雄偉和秀麗千姿百態，氣勢正奔騰飛舞，直奔東海而去。但被雙溪阻擋，於是英靈秀杰之氣迴旋，氤氳盤旋，怒拔於五峰之間，世世代代成為龍象的窟宅。自從唐國一欽祖開山，直到宋代大慧杲禪師，傳心就像貫穿珠子一樣，燈燈相續，一直到今天。但是離聖人越來越遠，世風日下，僧人不能轉化世俗，反而被世俗所轉化了。佛經上說：『如果能轉化外物，就等同於如來。』現在不能轉化世俗，反而被世俗所轉化，豈不是現成的肉身佛，自己卻把自己當成眾生？唉！一心不生，凡聖之路斷絕；稍微有一點動念，染污和清凈立刻區分開來。從這裡來看，眾生和諸佛，本來就沒有差別。了悟的人，夢醒后一切都消失；沒有了悟的人，不僅在沒有夢的時候做夢，更在
【English Translation】 English version: The Daoist said to his disciples, 'Is the Dao far away? It is true in everything we encounter. Are the sages far away? Embody it and you will reach the realm of the divine.' Therefore, it is said, 'The benevolent see it as benevolence, the wise see it as wisdom.' Those who厭惡(yànwù, detest) the noisy and seek tranquility can understand the profound by seeing white clouds and secluded rocks; those who are drunk on glory and wealth and probe emptiness forget their weariness when they hear the songs and music in flowery pavilions. Only those who understand their own hearts, whether in noise or silence, glory or disgrace, nothing is not a manifestation of the heart. For independence means no dependence, no dependence means no external constraints, no external constraints mean no discrimination, and no discrimination means no attachment to 'self'. If this is so, then the rise and fall, success and failure of accumulated blessings are like waves rising from water, and waves returning to water. Nevertheless, I hope that all virtuous gentlemen will abandon the wealth of dreams, adorn the realm of emptiness, understand the truth in phenomena, and obtain the meaning from conditions. Then the accumulated blessings, tiles and thorns, 瑯玕(lánggān, a kind of jade-like bamboo) ancient trees, are all manifestations of your long and broad tongues. How dare we not strive for it?' At that time, Yilu Yun, a Chan monk, bowed to his ancestor and said, 'The great master's profound compassion has bestowed the Samadhi of the writing brush upon this hermitage, adding glory to the living and the deceased. How can we not bow and thank you?'
The Origin of the Jing Mountain Buddha Hall
雙徑(Shuāngjìng, Double Path), is a world-renowned and unparalleled scenic spot. It comes from the Kunlun Mountains in the south, soaring for thousands of miles, crossing the Tianmu Mountains and winding,隱隱隆隆(yǐnyǐn lónglóng, faintly rumbling), with myriad forms of majesty and beauty, its momentum is surging and dancing, heading straight for the East Sea. But blocked by the Double Streams, the spirit of heroes and outstanding talents returns, and the 氤氳(yīnyūn, dense) swirls, angrily rising between the Five Peaks, becoming the dwelling place of dragons and elephants for generations. Since Yiqin, the first ancestor of the Tang Dynasty, opened the mountain, up to the Chan Master Dahui Gao of the Song Dynasty, the transmission of the mind is like stringing beads, lamp after lamp continuing, until today. But the distance from the sages is getting farther and farther, the world is declining, and monks cannot transform the secular, but are transformed by the secular. The Sutra says, 'If one can transform things, one is equal to the Tathagata.' Now, unable to transform the secular, but transformed by the secular, is it not a ready-made flesh Buddha, making oneself a sentient being? Alas! If the one mind does not arise, the path of the ordinary and the holy is cut off; if there is a slight movement of thought, defilement and purity are immediately distinguished. From this point of view, sentient beings and all Buddhas are originally no different. Those who understand, when the dream awakens, everything disappears; those who do not understand, not only dream in the absence of dreams, but even more so in
大夢中強為己覺。殊可嘆耳。昔佛經行時。俄指曰。此地可建一梵剎。帝釋信手拈一莖草插已。曰建剎竟。比幻居講主。作徑山僧引進導師。不遠千里。來曲阿見老漢曰。徑山眾上人某。曾引渠䟦涉燕山。請開藏主。並祈旁鼓修殿嚴像。藏主已諾。會病未至。蒙大師代以幻餘本公。今復遷化。則向來所舉。似同說夢。故某與眾僧。不憚勞勤。今更強顏來禮和尚。所愿不惜彈指。震大法雷。破眾生癡夢。成就如上勝事。老漢曰。公等此來。既不為自求。專為祖道。今老漢有一轉語。舉似公等。公等答得相應。即夢中說覺。覺中說夢。恣我舌端。無不可者。試問帝釋插草。建梵剎耶。不建梵剎耶。建則琳宮寶坊。了不現前。不建則佛與帝釋。兩皆脫空。時諸上人俱以默答。老漢亦以默領。唯喝石崖旁觀不禁。向老漢曰。和尚不必拋擲古今。廣打葛藤。國一大慧鼻孔。要與和尚不別。道開法本。雖皆夢中承當。和尚大須覺中著到。管取徑山大雄寶殿。剎那成就。諸祖殘棋。移星換斗。唯時王內翰。于比部。只解順水推船。不能逆風把柁。攛掇喝石生兒。並諸現前黑白大眾。擎跽而請。唯愿和尚發大慈悲。勿孤負喝石。亦令某等各各愿滿。噫。雙徑五峰江海秀。瀨陽江澈影重重。相逢莫問誰家曲。管取聲聲落眼中。
湖
【現代漢語翻譯】 現代漢語譯本 在如大夢之中，極力想要讓自己覺醒，真是令人嘆息啊！從前佛經流傳的時候，有僧人指著某處說：『此地可以建造一座梵剎（寺廟）。』帝釋天（佛教護法神）隨意拈起一根草插在那裡，說：『建造寺廟完畢。』 後來幻居講主（法號幻居的講師），把徑山僧人（徑山寺的僧人）引薦給導師，不遠千里，來到曲阿拜見老漢（指說話者自稱）說：『徑山寺的眾位上人某某，曾經引薦他跋山涉水來到燕山，請他主持開藏（開啟藏經）事宜，並祈求他四處奔走修繕殿宇，莊嚴佛像。藏主已經應允，但因病未能成行。承蒙大師您派遣幻餘本公（法號幻餘本的僧人）代替。如今幻餘本公也已經圓寂。那麼，之前所舉薦的事情，好像只是在說夢話。』所以，我和眾僧不辭辛勞，今天再次厚著臉皮來拜見和尚您，所希望的是您不吝惜彈指（比喻時間極短）之間，震動大法雷（比喻宣講佛法），破除眾生的愚癡之夢，成就如上殊勝之事。 老漢說：『各位此來，既然不是爲了自己，而是專為弘揚祖師之道。現在我有一句轉語（禪宗用語，指啓發頓悟的話），說給各位聽。各位如果回答得相應，那麼夢中說覺，覺中說夢，任憑我舌頭怎麼說都可以。試問帝釋天插草，是建造梵剎呢，還是不建造梵剎呢？』 如果說是建造了，那麼華麗的宮殿和寶塔，一點也沒有顯現出來。如果說沒有建造，那麼佛和帝釋天，兩者都落空了。 當時各位上人都沉默不語。老漢也以沉默迴應。只有喝石崖（人名，法號喝石崖的僧人）在旁邊觀看，忍不住對老漢說：『和尚不必拋擲古今，廣泛地糾纏不清。國一大慧（人名）的鼻孔，要與和尚沒有分別，說道開法本（開始講經說法），雖然都是在夢中承擔，和尚您必須在覺醒中落實。保證徑山寺的大雄寶殿，剎那間就能成就，諸位祖師的殘局，也能移星換斗（比喻徹底改變）。』 只有時王內翰（人名），在比部（官職名）任職，只懂得順水推舟，不能逆風把舵。攛掇喝石生兒（人名），以及各位在場的黑白大眾（指僧人和俗人），跪著請求。只希望和尚您發大慈悲，不要辜負喝石，也讓我們的願望都能圓滿。唉！雙徑（地名）五峰（山名）的江海多麼秀麗，瀨陽江（地名）的江水清澈，倒影重重。相逢時不要問是誰家的曲子，只管聽著，聲音都落入眼中。 湖
【English Translation】 English version To forcibly awaken oneself in a great dream is truly lamentable! In the past, when the Buddhist scriptures were being propagated, a monk pointed and said, 'This place is suitable for building a Vihara (monastery).' Indra (a deity in Buddhism, protector of the Dharma) casually picked a blade of grass and planted it, saying, 'The construction of the Vihara is complete.' Later, the lecturer Huanju (Lecturer Huanju), introduced the monks of Jing Mountain (Jing Mountain Temple) to the teacher, traveling a thousand miles to Qu'a to see the old man (the speaker referring to himself), saying, 'The venerable monks of Jing Mountain Temple, so-and-so, once led him to trek through the Yan Mountains, inviting him to preside over the opening of the Sutra Treasury, and requesting him to work hard to repair the halls and adorn the Buddha statues. The keeper of the Sutra Treasury had already agreed, but was unable to come due to illness. Thanks to the Great Master, you sent Huan Yu Bengong (Monk Huan Yu Bengong) to replace him. Now, Huan Yu Bengong has also passed away. So, the matters previously recommended seem like mere dreams.' Therefore, I and the monks, not fearing hardship, have come again to pay respects to the Abbot, hoping that you will not hesitate to snap your fingers (a metaphor for a very short time) and unleash the great thunder of the Dharma (a metaphor for expounding the Dharma), breaking the deluded dreams of sentient beings and accomplishing the aforementioned auspicious events. The old man said, 'Since you have come here not for yourselves, but solely for the propagation of the ancestral path, I now have a turning phrase (a Zen term referring to words that inspire enlightenment) to share with you. If you answer appropriately, then speaking of awakening in a dream, and speaking of dreams in awakening, I can say whatever I want. Let me ask, did Indra planting the grass build a Vihara, or did it not build a Vihara?' If you say it was built, then the magnificent palaces and precious pagodas are not visible at all. If you say it was not built, then both the Buddha and Indra are empty. At that time, all the venerable monks remained silent. The old man also responded with silence. Only He Shiya (a person's name, Monk He Shiya) watched from the side and couldn't help but say to the old man, 'Abbot, there is no need to throw around the past and present, and get entangled in endless arguments. The nostrils of Guo Yida Hui (a person's name) should be no different from yours. Speaking of opening the Dharma teachings, although it is all undertaken in a dream, you, Abbot, must implement it in awakening. Guarantee that the Great Hero Hall of Jing Mountain Temple will be accomplished in an instant, and the unfinished game of the ancestors can be transformed completely.' Only Shi Wang Neihan (a person's name), who serves in the Ministry of Revenue (an official title), only knows how to go with the flow and cannot steer against the wind. He incited He Shi Sheng'er (a person's name), and all the black and white masses present (referring to monks and laypeople), to kneel and request. We only hope that you, Abbot, will have great compassion, not disappoint He Shi, and also fulfill our wishes. Alas! How beautiful are the rivers and seas of Shuangjing (a place name) and the Five Peaks (a mountain name), and how clear is the water of the Laiyang River (a place name), with its reflections upon reflections. When we meet, do not ask whose song it is, just listen, and the sounds will fall into your eyes. Lake
州府弁山圓證寺募四萬八千彌陀緣起
夫四十八愿者。乃西方極樂世界。阿彌陀如來。因中為法藏比丘時。對世自在王佛。所發之愿也。若以有思惟心測度之。即一愿功德。尚難信受。況四十八愿。若廣大無極。迂闊無稽者。寧不為之驚怪哉。殊不知于理推之。虛空之無際。天地之高厚。萬物之廣多。聖乎。凡乎。有知乎。無知乎。皆不越我自心者也。故曰。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。漚滅空本無。況復諸三有。以此觀之。則法藏所發之愿。如來印證之辭。證之於理。即之於事。皎如日星。夫何疑。又眾生習俗庸鄙。識不高明。計六尺之軀為身。方寸之影為心。無論貴賤榮辱逆順。窮神殫慮。勞骨弊形。奇智異謀。嚴飾萬態。自生至死。無須臾自在者。不過未能窺破身心耳。是以大覺愍而哀之。發廣大之愿。示無邊之勝。照廓其心境。使一切眾生。肅清慧日。獲無身之身。無心之心。無身之身。形充八極。無心之心。照窮萬有。悲夫。人爲萬物之靈。於此大身廣心。冥然莫悟。局執于臭軀殼上。甘陷於妄想夢中。初不自覺。反乃驚怪於法藏比丘者。人果靈乎。不靈乎。余萬曆庚寅歲。結夏于留都攝山棲霞寺。以七月旬有二日。有斷手僧如林者。來山白余曰。我斷隻手。不為名聞。不為
衣食。我聞阿彌陀如來。有四十八愿。愿依數請四十八員。真實持戒。求生西方禪僧。僧各頂戴旃檀彌陀靈相。于晝夜六時。精修凈業。無限年月。以畢生為期。柰何事大力寡。無以感人。故斷隻手以表寸赤。愿乞一大檀越。舍千金為我開疏。惟愿大德。決我凡心。余聞其言。愀然久之。乃謂之曰。斷手不難。舍財難耳。若不聞眾生舍財如割身肉乎。茍手斷心偽。愿豈易克哉。且連歲海內饑饉不勝。有能慨然施千金者。恐無是處。不若遵彌陀本願。化四萬八千人。人各乞銀一錢。積少成多以集事。不亦可乎。雖然。諸佛不可思議。眾生亦不可思議。余非具他心聖人。安敢妄言。請以初願。及次愿。拈鬮于佛。佛許可者。即奉行之。斷手僧。謹置鬮于如來慈鏡光中。泣涕以禱。信手拈之。即得次愿。遂索余言。掇敘發心大概。遍告十方。愧余不能文。不敢贅言于愿尾。堅辭弗獲免。又云臺居士。余之故人。斷手僧。又居士往所信者。故書此以慰存沒云。雖然佛事人情。初非有二。顧其用心何如耳若如法藏用心。即人情不異佛事也。若眾生用心。即佛事不異人情也。余慨如林上人。樸實真率。能不惜形軀。斷手自盟於四十八愿。愿四萬八千人。克彌陀之果。視餘一瓶一缽。獨善其身。何啻蹄涔匹乎滄海。上人慎而行之。天
【現代漢語翻譯】 現代漢語譯本： 衣食（維持生計）。我聽說阿彌陀如來（Amitabha Tathagata，西方極樂世界的教主）有四十八愿。我希望按照這個數字，請四十八位真正持戒、求生西方的禪僧。每位僧人頭頂供奉旃檀（Sandalwood）彌陀靈相（Amitabha』s sacred image）。于晝夜六時（一天分為六個時段），精進修行凈土法門。時間不限，以終身為期。無奈我能力有限，難以感動他人。所以斷掉一隻手，以表明我的赤誠之心。希望乞求一位大檀越（Dānapati，慷慨的施主），捐獻千金為我開路。惟愿大德（偉大的修行者），堅定我的凡俗之心。 我聽了他的話，憂愁了很久，然後對他說：『斷手不難，舍財難啊！難道你沒聽說眾生舍財如同割捨身上的肉嗎？如果手斷了，心卻是虛偽的，願望又怎麼容易實現呢？況且連年以來，國內饑荒嚴重，能夠慨然捐出千金的人，恐怕沒有吧。不如遵從彌陀本願，化緣四萬八千人，每人乞討一錢銀子，積少成多來完成這件事，不也可以嗎？』 雖然如此，諸佛（Buddhas）的境界不可思議，眾生的心念也不可思議。我並非具有他心通的聖人，怎敢妄言。請以初願和次愿，拈鬮（draw lots）于佛前，佛許可的，就奉行它。』斷手僧恭敬地將鬮放在如來慈鏡光中，哭泣著祈禱，隨意拈取，就得到了次愿。於是索要我的話語，簡要敘述發心的大概，遍告十方。慚愧我沒有文采，不敢在愿尾贅言。堅決推辭，卻不能免。還有云臺居士（Yun Tai Upasaka），是我的老朋友，也是斷手僧一直信任的人。所以寫下這些話，以慰藉生者和逝者。雖然佛事和人情，本來就沒有兩樣，關鍵在於用心如何。如果像法藏（Dharmakara，阿彌陀佛的前身）那樣用心，那麼人情就不異於佛事。如果像眾生那樣用心，那麼佛事就不異於人情。 我感慨如林上人（Rulin Shangren）的樸實真誠，能夠不惜自己的身體，斷手自誓於四十八愿。希望四萬八千人，能夠成就彌陀之果。與我一個瓶子一個缽，只顧自己修行的行為相比，又何止是蹄印中的水洼比之於滄海呢？上人謹慎地去做吧，上天會保佑你的。
【English Translation】 English version: Clothing and food (sustenance). I heard that Amitabha Tathagata (the lord of the Western Pure Land) has forty-eight vows. I wish to invite forty-eight truly precept-holding Chan monks who seek rebirth in the West, according to this number. Each monk will reverently carry a sandalwood (Sandalwood) image of Amitabha (Amitabha』s sacred image) on their head. During the six periods of day and night (the day is divided into six periods), they will diligently cultivate the Pure Land practice. There is no time limit, taking one's entire life as the term. Unfortunately, my ability is limited, and it is difficult to move others. Therefore, I cut off one hand to show my sincere heart. I hope to beg a great Dānapati (Dānapati, a generous benefactor) to donate a thousand gold pieces to pave the way for me. I only wish that the great virtuous one (great practitioner) will strengthen my mundane heart. After listening to his words, I was worried for a long time, and then said to him: 'Cutting off a hand is not difficult, but giving up wealth is difficult! Haven't you heard that sentient beings giving up wealth is like cutting off the flesh on their bodies? If the hand is cut off, but the heart is false, how can the vow be easily fulfilled? Moreover, for years, there has been a severe famine in the country, and I am afraid that there is no one who can generously donate a thousand gold pieces. It is better to follow Amitabha's original vow, and beg for alms from forty-eight thousand people, each begging for one coin of silver, accumulating small amounts to accomplish this matter, wouldn't that be possible?' Even so, the realm of the Buddhas (Buddhas) is inconceivable, and the thoughts of sentient beings are also inconceivable. I am not a sage with telepathy, how dare I speak rashly. Please draw lots (draw lots) before the Buddha with the first vow and the second vow, and if the Buddha permits it, then follow it.' The one-handed monk respectfully placed the lot in the compassionate mirror light of the Tathagata, weeping and praying, and picked it up at will, and obtained the second vow. So he asked for my words, briefly described the outline of the initiation of the mind, and announced it in all directions. I am ashamed that I have no literary talent, and I dare not add any words to the end of the vow. I resolutely declined, but could not avoid it. There is also Yun Tai Upasaka (Yun Tai Upasaka), who is my old friend, and also someone whom the one-handed monk has always trusted. So I wrote these words to comfort the living and the dead. Although Buddhist affairs and human feelings are originally not two different things, the key lies in how the mind is used. If you use your mind like Dharmakara (Dharmakara, the previous life of Amitabha Buddha), then human feelings are no different from Buddhist affairs. If you use your mind like sentient beings, then Buddhist affairs are no different from human feelings. I lament the simplicity and sincerity of Rulin Shangren (Rulin Shangren), who can sacrifice his body and vow to the forty-eight vows by cutting off his hand. I hope that forty-eight thousand people can achieve the fruit of Amitabha. Compared with my behavior of having only one bottle and one bowl, and only caring about my own practice, how is it more than a puddle in a hoof print compared to the ocean? Shangren, be careful and do it, and heaven will bless you.
必祐之。今太宰公。已為四萬八千彌陀之領袖。則見賢思齊者。必云然而和之矣。克愿奚難哉。
吳江聖壽寺緣起
即花尋春者。春未必在花。即水尋魚者。魚未必在水。雖然。離花而覓春。外水而求魚。又豈可得哉。故道不在跡。道豈能自彰。教不在人。教豈能自弘。如來之道猶春也。天下名藍真宇。種種教跡則花也。吳江聖壽寺。肇跡吳赤烏年間。今數百千載猶嵬然獨存於荒廢之餘。趙宗伯聞而惜之。適與道人及此因緣。為之創五百人緣。集茲勝事。蓋憐花存春之意也。若夫教海濤生。魚龍聽法。又道人末後句耳。
迎無量壽佛立像緣起
釋迦文佛成道已。思惟所親未度。而度眾生。非師範人天之則。遂升忉利為母說法。以優闐王想佛成渴。命三十二匠。往地居天。刻佛三十二相。請歸優闐國供養。此像教之始也。萬曆庚子冬。有始光居士。自閩之杭。訪云棲袾大師。因見大師所供無量壽佛立像殊勝。精神慈注。瞻禮之間。使眾生染習。于不知不覺之頃。忽生凈想。居士默謂曰。吾安得如此像。供之家庵。以酬夙願。訊之則刻匠已死。大師望居士眉宇之色。欲像之心。有不能割者。謂居士曰。此像亦易得。匠者云亡。貧衲為居士別覓一匠刻之。保任不減先刻者。居士遂五體投地。捐貲付
【現代漢語翻譯】 現代漢語譯本： 必會保佑他。如今太宰公，已經成為四萬八千尊彌陀（Amitabha，阿彌陀佛）的領袖，那麼看到賢能的人就想向他看齊的人，一定會說是這樣並且贊同他。實現這個願望又有什麼困難呢？
吳江聖壽寺緣起
就像尋花找春天的人，春天未必就在花上；就像在水中找魚的人，魚未必就在水裡。雖然如此，離開花去尋找春天，離開水去尋找魚，又怎麼可能找到呢？所以道不在於表面的痕跡，道又怎麼能自己彰顯呢？教義不在於人，教義又怎麼能自己弘揚呢？如來的道就像春天一樣，天下的名剎真宇，種種教義的痕跡就像花一樣。吳江聖壽寺，始建於吳赤烏年間，如今數百年千年過去，仍然巍然屹立於荒廢之中。趙宗伯聽說了這件事，感到惋惜，恰好與道人有這樣的因緣，為之創立五百人緣，聚集這美好的事情。大概是憐惜花而想留住春天的意思吧。至於教海生濤，魚龍聽法，又是道人最後的總結了。
迎無量壽佛立像緣起
釋迦文佛（Sakyamuni Buddha）成道后，思考著所親近的人還沒有得度，而度化眾生，不做人天的榜樣是不行的。於是上升到忉利天（Trayastrimsa Heaven）為母親說法。因為優闐王（King Udayana）思念佛陀心切，命三十二個工匠，前往地居天，雕刻佛陀的三十二相（thirty-two marks of a Buddha），請回優闐國供養。這是佛像教化的開始。萬曆庚子年冬天，有位始光居士，從福建到杭州，拜訪云棲袾大師（Master Zhuhong of Yunqi）。因為見到大師所供奉的無量壽佛（Amitayus，阿彌陀佛）立像非常殊勝，精神慈祥專注，瞻仰禮拜之間，使眾生在不知不覺中受到薰染，忽然生起清凈的念頭。居士默默地說，我怎麼能得到這樣的佛像，供奉在我的庵堂里，以酬謝我宿世的願望呢？詢問之後才知道雕刻的工匠已經去世。大師看到居士眉宇之間，想要雕刻佛像的心，有不能割捨的，就對居士說，這佛像也容易得到。工匠雖然去世了，貧僧為你另外找一個工匠雕刻，保證不比先前雕刻的差。居士於是五體投地，捐獻錢財交付。
【English Translation】 English version: He will surely bless him. Now, His Excellency the Grand Tutor has already become the leader of forty-eight thousand Amitabhas (Amitabha, the Buddha of Infinite Light), then those who see the virtuous and think of emulating them will surely say 'yes' and agree with him. What difficulty is there in fulfilling this wish?
The Origin of Shengshou Temple in Wujiang
It is like one who seeks spring by looking for flowers; spring is not necessarily in the flowers. It is like one who seeks fish in the water; fish is not necessarily in the water. However, how can one find spring by leaving the flowers, or seek fish by leaving the water? Therefore, the Dao is not in the traces; how can the Dao manifest itself? The teachings are not in the person; how can the teachings propagate themselves? The Dao of the Tathagata (Tathagata, 'Thus Gone One', refers to the Buddha) is like spring, and the famous temples and true abodes in the world, the various traces of teachings, are like flowers. Shengshou Temple in Wujiang was founded during the Chiwu era of the Wu Dynasty. Now, hundreds and thousands of years have passed, and it still stands tall amidst the desolation. Zhao Zongbo heard of this and felt pity. He happened to have this karmic connection with the Daoist, and established a connection with five hundred people for it, gathering this auspicious event. It is probably the intention of cherishing the flowers and wanting to preserve the spring. As for the teachings of the sea giving rise to waves, and fish and dragons listening to the Dharma, that is the Daoist's final summary.
The Origin of Welcoming the Standing Statue of Amitayus Buddha
After Sakyamuni Buddha (Sakyamuni Buddha) attained enlightenment, he thought about those close to him who had not yet been liberated, and that liberating sentient beings without setting an example for humans and gods would not do. Therefore, he ascended to Trayastrimsa Heaven (Trayastrimsa Heaven) to preach the Dharma to his mother. Because King Udayana (King Udayana) longed for the Buddha, he ordered thirty-two artisans to go to the Earthly Abode Heaven to carve the thirty-two marks of a Buddha (thirty-two marks of a Buddha), and invited them back to Udayana to make offerings. This is the beginning of the teaching of Buddha statues. In the winter of the Gengzi year of the Wanli era, there was a lay Buddhist named Shiguang who went from Fujian to Hangzhou to visit Master Zhuhong of Yunqi (Master Zhuhong of Yunqi). Because he saw the standing statue of Amitayus Buddha (Amitayus, the Buddha of Infinite Life) enshrined by the master was very extraordinary, with a kind and focused spirit, during the contemplation and worship, it caused sentient beings to be influenced unconsciously, and suddenly gave rise to pure thoughts. The lay Buddhist said silently, 'How can I obtain such a statue to enshrine in my hermitage to repay my past vows?' After inquiring, he learned that the carving artisan had already passed away. The master saw in the lay Buddhist's eyebrows the desire to carve a Buddha statue, which could not be relinquished, and said to the lay Buddhist, 'This statue is also easy to obtain. Although the artisan has passed away, this poor monk will find another artisan to carve it for you, and I guarantee that it will not be inferior to the previous carving.' The lay Buddhist then prostrated himself on the ground and donated money to pay.
托于師。約明年四月迎像。不幸袾大師蹈湯火之災。像不如約。屆期。居士果遣手足來迎。大師謂眾。當即以山中原像應其請。像可再雕。言不可食。既而某迎像出山。適當道猬集。買舟不得。偶有一船泊于江滸。迎像者問舟子曰。舟可載人否。曰否。曰船不載人。欲載何者。舟子曰。余以待佛。迎像者異之。謂舟子曰。專欲汝舟載佛耳。舟子欣然許諾。舁像舟中。禮供甚䖍。云此佛前一夕。已徴余兩人夢矣。至姑蘇又將易舟所易舟子。夜復夢金人來舟中。像至宛如夢中所見。無不驚異。蓋與前舟夫婦所得夢景。正相符耳。還家安立凈室。觀者雲集。奇哉。斯像謂之木佛耶。善使人夢。謂之肉佛耶。諦視之揣摩之。則木佛也。嗚呼。木佛善使人夢。世則疑之。肉佛說法。世則不疑。如以唯心觀之。木佛肉佛。兩者未嘗非心也。以未嘗非心之印。印世之疑與信。果有疑信耶。果無疑信耶。天機深者於此印了知不疑。則大之天地。多之萬物。及於虛空。皆納于立像一毛孔隙。毛孔不窄。天地萬物不多。于不窄不多之中。六塵內遂舉一塵。問天下黑白。此塵謂自生耶。他生耶。共生耶。無因生耶。黑白中有能轉此語者。渠臭皮囊。不異立像。供之無倦。
募書金字華嚴經緣起
余聞華嚴大部。有一四天下微塵數
【現代漢語翻譯】 現代漢語譯本： 託付給袾宏大師（云棲蓮池大師的法號）。約定明年四月迎請佛像。不幸的是，袾宏大師遭遇湯火之災（指大師圓寂）。佛像未能如約送達。到了約定的日期，居士果然派人前來迎請。大師（指袾宏大師的弟子）對眾人說：『應當立即將山中的原有佛像應允他們的請求。佛像可以再雕刻，但說過的話不能不算數。』不久，迎請佛像的人將佛像請出山。恰好遇到很多刺猬聚集，無法買到船隻。偶然有一條船停靠在江邊。迎請佛像的人問船伕說：『你的船可以載人嗎？』船伕說：『不可以。』迎請佛像的人問：『船不載人，想要載什麼呢？』船伕說：『我（的船）在等待佛。』迎請佛像的人感到驚異，對船伕說：『我們正想用你的船來載佛。』船伕欣然答應。大家將佛像抬到船中，禮拜供養非常虔誠。船伕說：『這尊佛在前天晚上，已經託夢給我和我的妻子了。』到達姑蘇后，又要更換船隻和船伕。新的船伕夜裡也夢見金人來到船中。佛像的樣子和他在夢中所見完全一樣，沒有不感到驚異的。原來和之前那對船伕夫婦所做的夢境，完全相符。迎請者將佛像運回家中，安放在乾淨的房間里。觀看的人雲集。真是奇妙啊！這尊佛像，如果說是木頭做的佛像嗎？它卻善於使人做夢。如果說是肉身佛嗎？仔細觀察、揣摩，它確實是木頭做的佛像。唉！木頭佛善於使人做夢，世人反而懷疑它。肉身佛說法，世人反而不懷疑。如果用唯心的觀點來看，木佛和肉佛，兩者沒有哪一樣不是心的顯現。用這無一不是心的印記，來印證世人的懷疑和相信，真的有懷疑和相信嗎？真的沒有懷疑和相信嗎？天性機敏深刻的人，能夠在此印證了知而不懷疑，那麼大的天地，眾多的萬物，乃至虛空，都能納入這立像的一個毛孔之中。毛孔並不狹窄，天地萬物也不顯得多。在這不狹窄也不多的境界中，六塵（色、聲、香、味、觸、法）之內隨便舉出一個塵，問天下人什麼是黑，什麼是白。這個塵說是自己產生的嗎？是其他事物產生的嗎？是共同產生的嗎？還是沒有原因產生的呢？黑白之中有誰能轉動這個話頭，那人的臭皮囊，和這立像就沒有什麼不同。供養他也不會感到厭倦。 募集書寫金字《華嚴經》的緣起 我聽說《華嚴經》大部，有一四天下微塵數（形容極多）
【English Translation】 English version: Entrusted to Master Zhuhong (Dharma name of Yunqi Lianchi Master). It was agreed to welcome the image in April of the following year. Unfortunately, Master Zhuhong encountered the disaster of 'boiling water and fire' (referring to the Master's passing). The image could not be delivered as agreed. When the appointed date arrived, the layman indeed sent his men to welcome the image. The Master (referring to Master Zhuhong's disciple) said to the assembly, 'We should immediately grant their request with the original image in the mountain. The image can be carved again, but words spoken cannot be taken back.' Soon, those welcoming the image brought it out of the mountain. Coincidentally, many hedgehogs gathered, making it impossible to buy a boat. By chance, a boat was docked on the riverbank. Those welcoming the image asked the boatman, 'Can your boat carry people?' The boatman said, 'No.' Those welcoming the image asked, 'If the boat doesn't carry people, what does it carry?' The boatman said, 'I am waiting for the Buddha.' Those welcoming the image were surprised and said to the boatman, 'We specifically want your boat to carry the Buddha.' The boatman gladly agreed. Everyone carried the image into the boat, offering reverence and worship with great sincerity. The boatman said, 'This Buddha appeared in a dream to me and my wife the night before last.' Upon arriving in Gusu, they were about to change boats and boatmen. The new boatman also dreamed of a golden figure coming into the boat at night. The appearance of the image was exactly as he had seen in his dream, and everyone was amazed. It turned out that the dream scene experienced by the previous boatman and his wife was exactly the same. The welcomers transported the image back home and placed it in a clean room. Crowds gathered to watch. How wonderful! This Buddha image, if it is said to be a wooden Buddha, it is good at making people dream. If it is said to be a flesh Buddha, upon careful observation and examination, it is indeed a wooden Buddha. Alas! A wooden Buddha is good at making people dream, yet the world doubts it. A flesh Buddha speaks the Dharma, yet the world does not doubt it. If viewed from the perspective of 'mind-only', neither the wooden Buddha nor the flesh Buddha is anything other than a manifestation of the mind. Using this imprint of 'nothing is not mind' to imprint the world's doubts and beliefs, are there really doubts and beliefs? Are there really no doubts and beliefs? Those with deep and keen insight can understand and know without doubt in this imprint, then the great heaven and earth, the myriad things, and even emptiness, can all be contained within a single pore of this standing image. The pore is not narrow, and the myriad things of heaven and earth are not many. Within this state of neither narrowness nor abundance, pick up any one dust from the six dusts (form, sound, smell, taste, touch, dharma) and ask the world what is black and what is white. Does this dust arise from itself? Does it arise from other things? Does it arise together? Or does it arise without cause? If there is anyone among black and white who can turn this phrase, then that person's stinking skin bag is no different from this standing image. There will be no weariness in offering to him. The Origin of Fundraising to Write the Golden Lettered Avatamsaka Sutra I have heard that the great Avatamsaka Sutra has a number of dust motes equal to the number of worlds in four continents (an expression for extremely many).
品。三千大千世界微塵數偈。每慮其廣大眾多。不能於此生窮之矣。及讀唐譯華嚴經。偶得一偈。不勝踴躍慶幸。偈曰。毗盧遮那佛。願力周法界。一切國土中。恒轉無上輪。此偈總二十字。而大部華嚴。包括無餘。毗盧遮那。此言光明遍照一切處。願力周法界。蓋法界有十。謂佛法界。菩薩法界。緣覺法界。聲聞法界。天法界。修羅法界。人法界。畜生法界。餓鬼法界。地獄法界是也。然地獄以十惡五逆為花。餓鬼以慳吝刻剝為花。畜生以愚癡亂倫為花。人以根本戒為花。修羅以十善好鬥為花。天以未到定十善為花。聲聞以四諦析色為花。緣覺以十二因緣還滅為花。菩薩以三學六度為花。佛以萬德周圓為花。嗚呼。東方出聖人焉。西方出聖人焉。上古出聖人焉。后千百世出聖人焉。凡所作為。未有無花而有果者也。我無十惡五逆。則地獄誰入。我無慳吝刻剝。則餓鬼誰受。我無愚癡亂倫之行。則畜生誰作。我有五常始得為人。我行十善而好勝。則不免為修羅。我能修定。廣行十善。則當生天。我修四諦。析色明空。必得聲聞。我作還滅之觀。終登緣覺。我行六度。長劫無疲。定成菩薩。我三惑永斷。萬德周圓。必圓證妙覺。此名實之徴也。如我一念不生。則十界無地。凡焉。聖焉。鏡中眉。空中花耳。雖然。參須實
【現代漢語翻譯】 現代漢語譯本： 品。三千大千世界微塵數偈（佛經中的詩句）。每每考慮到它的廣大眾多，恐怕這一生都無法窮盡。等到讀到唐譯《華嚴經》時，偶然得到一偈，不禁歡欣鼓舞，慶幸不已。偈語是：『毗盧遮那佛（意為光明遍照一切處的佛），願力周遍法界（宇宙萬物存在的空間）。一切國土中，恒常運轉無上法輪（佛法的教義）。』這偈語總共二十字，卻將整部《華嚴經》都包括在內，沒有遺漏。毗盧遮那，就是光明遍照一切處的意思。願力周遍法界，是因為法界有十種，分別是佛法界、菩薩法界、緣覺法界、聲聞法界、天法界、修羅法界、人法界、畜生法界、餓鬼法界、地獄法界。然而，地獄以十惡五逆為花，餓鬼以慳吝刻薄為花，畜生以愚癡為花，人以根本戒為花，修羅以十善好鬥為花，天以未到定十善為花，聲聞以四諦析色為花，緣覺以十二因緣還滅為花，菩薩以三學六度為花，佛以萬德周圓為花。 唉！東方出了聖人，西方出了聖人，上古出了聖人，後世千百年也會出聖人。凡是他們的所作所為，沒有不先有花而結成果的。我沒有十惡五逆，那麼地獄誰去？我沒有慳吝刻薄，那麼餓鬼誰受？我沒有愚癡的行為，那麼畜生誰做？我有五常（仁義禮智信）才得以做人。我行十善卻又好勝，那麼免不了成為修羅。我能修定，廣泛行十善，那麼應當生天。我修四諦，分析色相，明白空性，必定能成為聲聞。我作還滅的觀想，最終能登上緣覺。我行六度，長久不疲倦，必定能成就菩薩。我三惑（見惑、思惑、無明惑）永遠斷除，萬德周圓，必定能圓滿證得妙覺。這就是名副其實的徵兆啊。如果我一念不生，那麼十界無地，凡也好，聖也好，都不過是鏡中眉，空中花罷了。雖然如此，參悟必須真實。
【English Translation】 English version: Chapter. Countless verses like the dust motes in a three-thousand-great-thousand world system. I often worry about their vastness and multitude, fearing I cannot exhaust them in this lifetime. When I read the Tang translation of the Avatamsaka Sutra (Flower Garland Sutra), I happened upon a verse, and I was overjoyed and fortunate. The verse says: 'Vairocana Buddha (meaning the Buddha whose light shines everywhere), his vows pervade the Dharma Realm (the realm of all existence). In all lands, he constantly turns the unsurpassed Dharma wheel (the teachings of Buddhism).' This verse contains only twenty characters, yet it encompasses the entire Avatamsaka Sutra without omission. Vairocana means 'light shines everywhere.' The vows pervade the Dharma Realm because there are ten Dharma Realms: the Buddha Dharma Realm, the Bodhisattva Dharma Realm, the Pratyekabuddha (Self-Enlightened One) Dharma Realm, the Sravaka (Hearer) Dharma Realm, the Deva (Heavenly Being) Dharma Realm, the Asura (Fighting Spirit) Dharma Realm, the Human Dharma Realm, the Animal Dharma Realm, the Preta (Hungry Ghost) Dharma Realm, and the Hell Dharma Realm. However, hell takes the ten evils and five rebellious acts as its flower; hungry ghosts take stinginess and exploitation as their flower; animals take ignorance and ** as their flower; humans take the fundamental precepts as their flower; asuras take the ten good deeds and contentiousness as their flower; devas take the ten good deeds with the unreached state of meditative absorption as their flower; sravakas take the analysis of form through the Four Noble Truths as their flower; pratyekabuddhas take the cessation of the Twelve Links of Dependent Origination as their flower; bodhisattvas take the three learnings (sila, samadhi, prajna) and six perfections (dana, sila, ksanti, virya, dhyana, prajna) as their flower; and Buddhas take the perfection of all virtues as their flower. Alas! A sage emerges in the East, a sage emerges in the West, a sage emerged in ancient times, and sages will emerge in later generations. All their actions are never without a flower preceding the fruit. If I have no ten evils and five rebellious acts, who will enter hell? If I have no stinginess and exploitation, who will suffer as a hungry ghost? If I have no ignorant and ** actions, who will become an animal? I have the five constant virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) to be human. If I practice the ten good deeds but am competitive, then I will inevitably become an asura. If I can cultivate samadhi and widely practice the ten good deeds, then I should be born in heaven. If I cultivate the Four Noble Truths, analyze form and understand emptiness, I will surely become a sravaka. If I contemplate the cessation of dependent origination, I will eventually attain the state of a pratyekabuddha. If I practice the six perfections tirelessly for a long kalpa (eon), I will surely become a bodhisattva. If I permanently sever the three delusions (delusions of views, delusions of thought, and delusions of ignorance) and perfect all virtues, I will surely fully realize wondrous enlightenment. This is the true sign. If I have no arising of a single thought, then the ten realms have no ground, whether ordinary or holy, they are merely eyebrows in a mirror, flowers in the sky. Nevertheless, contemplation must be genuine.
參。悟須實悟。則華嚴四法界。不在八十一卷。而在我日用也。如參悟未能。且從八十一卷語言文字。檢名審實。實審則義精。亦非分外。四法界者。理法界。事法界。事理無礙法界。事事無礙法界是也。理法界。則水外無波。事法界。則波外無水。事理無礙法界。則波水無礙。事事無礙法界。則波波無礙。以水言之。則謂之理。以波言之。則謂之事。以波水言之。則謂之事理。以波波言之。則謂之事事。是故善用其心者。即一塵而入四法界。如因一枝花得無邊春耳。況此經八十一卷。言言皆枝。字字皆花。有智男子。或因一枝一花。而得無盡春光。則荊棘蓬蒿。未始非春也。荊棘蓬蒿。六凡之譬也。如花如枝。四聖之譬也。荊州府江陵縣承天寺。有了初善禪人。以為古人剝皮為紙。析骨為筆。刺血為墨。而流通此經。欲凡有知覺者。即文字語言。而入華嚴法界。善雖不能流通此經。愿以莊嚴此經為佛事。藉此少報四重之恩。不亦可乎。於是發心募眾。共書金字華嚴經一部。並綸觀一卷。如勝事夢感。愿凡書一字一言。一葉一卷。乃至十卷。八十一卷者。皆仗此因緣。如因一花。而得無邊之春。因一言一字。而盡入華嚴法界。此禪人發心莊嚴此經之愿也。索予數語為前茅。予愿凡諸黑白賢豪。皆當見作隨喜。然眾生舍
財如割身肉。茍無卓見。隨喜之緣亦不易結。禪人當作剝皮析骨刺血之想。則一錢半錢。不可誤用。況多錢者乎。善禪勉之。
山東東昌府鐵塔隆興寺化緣文
東昌東郭二里許。有寺曰隆興。肇自洪武初。乃祝聖道場也。地勢幽朗。高林垂陰。古塔昂霄。鐘梵流響。或悲風塵而登臨者。頓覺煩襟洗然。徘徊卒不忍去。良以如來說法。權實迭唱。或以香飯為階梯。放光為舟楫。寄文字以傳心。施棒喝而啟悟。乃至樓臺礙日。覺路鋪金。通而會之。無非廣長舌之波瀾也。大凡人情無常。善惡從境。故以善境誘之。則善心生。惡境熏炙則惡念起。聖人有見於此。弗吝弘慈。分身散影。應質垂軀。飾以奇特莊嚴。廣以無邊妙剎。使夫眾生磕著撞著。觸處善境。冥移其習。密化其惡。所謂鑄頑成仁。陶癡為慧者也。或者不達此意。以浪費民財短之。是數二五而不知十也。夫行一善。則息一惡。息一惡。則省一刑。一刑省於家。十刑省于里。萬刑省於國。謂之無補於治道可乎。隆興大殿。及支官旁宇廊廡。且以年深日久。風霜蟲剝。摧頹極甚。若不修整。非惟祝聖失古。即廣長舌壞。說法器殘。而雷音亦無聞矣。寺僧覺蓮課公大慨于茲。乃謀諸侍御傅居士。並一切黑白賢豪。誓續舊緒。余甚敬其識卓見殊。以故綴數語
【現代漢語翻譯】 現代漢語譯本 錢財如同割身上的肉一樣。如果沒有卓越的見識，隨喜（suí xǐ，隨喜功德，指見人行善，內心喜悅，如同自己行善一樣）的因緣也不容易結下。禪修之人應當作剝皮析骨、刺血一般的想法，那麼一錢半錢，都不可隨便誤用，更何況是更多的錢財呢。善於禪修的人勉勵自己吧。
山東東昌府鐵塔隆興寺化緣文
東昌（Dōngchāng）東郭（Dōngguō）外二里左右，有座寺廟叫做隆興寺（Lóngxīng Sì）。始建於洪武（Hóngwǔ）初年，是祝聖（zhù shèng，祝願聖上）的道場。地勢幽靜開闊，高大的樹林垂下綠蔭，古老的塔高聳入雲霄，鐘聲和梵唄聲流淌迴響。有人因為悲嘆世間的風塵而登臨此地，頓時覺得煩惱一掃而空，徘徊不忍離去。這是因為如來（Rúlái，佛的十號之一）說法，權巧方便和真實義理交替宣講。或者以香飯為階梯，放光為舟楫，寄託文字來傳遞心意，施以棒喝來啓發覺悟。乃至樓臺遮蔽日光，覺悟的道路鋪滿黃金。融會貫通地理解這些，無非是廣長舌（guǎng cháng shé，佛的三十二相之一，表示說法真實無妄）的波瀾壯闊的展現啊。大凡人情世故變化無常，善惡都隨著環境而改變。所以用好的環境來引導，那麼善心就會產生；被惡劣的環境薰染，那麼惡念就會生起。聖人看到了這一點，不吝惜弘揚慈悲，分身散影，應化世間，以奇特莊嚴來裝飾，以無邊美妙的佛剎來廣佈。使得眾生磕著碰到，處處都是好的環境，暗中改變他們的習氣，悄悄地化解他們的惡念。這就是所謂的使頑劣之人成為仁者，將愚癡之人陶冶成有智慧的人啊。有些人不明白這個道理，認為這是浪費民財而加以指責，這是隻知其二五而不知其十啊。行一件善事，就減少一件惡事；減少一件惡事，就節省一項刑罰；一項刑罰節省在一家，十項刑罰節省在一個里，萬項刑罰節省在一個國家。說這對治理國家沒有幫助可以嗎？隆興寺（Lóngxīng Sì）的大殿，以及旁邊的官房和廊廡，因為年深日久，風霜蟲蛀，已經非常破敗。如果不加以修繕，不僅祝聖（zhù shèng）失去了古意，而且廣長舌（guǎng cháng shé）也損壞了，說法的器具殘破了，雷音（léi yīn，佛的說法如雷聲般震耳發聵）也聽不到了。寺僧覺蓮（Juélián）對此深感憂慮，於是與侍御傅（Shìyù Fù）居士以及一切善人賢士商議，發誓要繼承先人的事業。我非常敬佩他的見識卓越，所以寫下這幾句話。
【English Translation】 English version Wealth is like cutting flesh from one's own body. If one lacks profound insight, the opportunity to cultivate joyful participation (suí xǐ, rejoicing in others' merits) is not easily attained. A Chan practitioner should contemplate peeling skin, dissecting bones, and drawing blood. Then, even a penny or half a penny should not be misused, let alone a larger sum. May those skilled in Chan practice encourage themselves.
Solicitation Text for the Iron Pagoda of Longxing Temple in Dongchang Prefecture, Shandong
About two li (Chinese mile) outside the east gate of Dongchang (Dōngchāng), there is a temple called Longxing Temple (Lóngxīng Sì). Founded in the early Hongwu (Hóngwǔ) era, it is a sacred site for praying for the emperor. The terrain is secluded and open, with tall trees casting shade. The ancient pagoda soars into the sky, and the sounds of bells and chanting resonate. Those who lament the dust of the world and come to visit feel their worries instantly washed away, lingering and reluctant to leave. This is because the Tathagata (Rúlái, one of the ten epithets of a Buddha) teaches the Dharma, alternating between expedient means and ultimate truths. Sometimes using fragrant rice as a ladder, radiating light as a boat, entrusting words to convey the mind, and employing shouts and blows to awaken enlightenment. Even the towers blocking the sun and the path to enlightenment paved with gold, when understood comprehensively, are nothing but the magnificent manifestations of the broad and long tongue (guǎng cháng shé, one of the thirty-two marks of a Buddha, signifying truthful and unwavering speech). Generally, human emotions are impermanent, and good and evil depend on the environment. Therefore, by guiding with a good environment, good intentions arise; by being熏炙 (xūn zhù, smoked and roasted) by a bad environment, evil thoughts arise. The sages, seeing this, do not hesitate to promote compassion, dividing their bodies and scattering their shadows, responding to the world, adorning it with extraordinary splendor, and spreading boundless wonderful Buddha-lands. This enables sentient beings to encounter good environments everywhere, subtly changing their habits and quietly transforming their evil thoughts. This is what is meant by transforming the stubborn into the benevolent and molding the foolish into the wise. Some do not understand this principle and criticize it as wasting the people's wealth, knowing only two and five but not ten. Performing one good deed reduces one evil deed; reducing one evil deed saves one punishment; saving one punishment in a family, ten punishments in a neighborhood, and ten thousand punishments in a country. Can it be said that this does not contribute to the governance of the country? The main hall of Longxing Temple (Lóngxīng Sì), as well as the adjacent official quarters and corridors, have become extremely dilapidated due to years of wind, frost, and insect damage. If they are not repaired, not only will the prayers for the emperor lose their ancient meaning, but the broad and long tongue (guǎng cháng shé) will also be damaged, the instruments for preaching the Dharma will be broken, and the thunderous sound (léi yīn, the Buddha's teaching is like thunder, deafening and enlightening) will no longer be heard. The temple monk Juelian (Juélián) is deeply concerned about this, so he consulted with Layman Shiyu Fu (Shìyù Fù) and all virtuous and noble people, vowing to continue the work of their predecessors. I greatly admire his profound insight, so I write these few words.
。代為十方白雲。
棱伽山寺大藏閣緣起
眾生不悟言說法身。而為文字所轉。如悟言說法身。則不必離言說。而求法身也。古有鳥官。聞羽蟲之音。知其好惡吉兇焉。由是而觀。則言說法身。亦不外鳥音有也。眉山曰。溪聲便是廣長舌。山色無非清凈身。則言說法身。與色相法身無別也。豈惟色相哉。鼻之所臭。舌之所嘗。身之所觸。意之所知。謂之臭味法身。觸法法身。亦不悖初言說法身也。故靈云見桃花而悟道。樓子聽曲聲而明心。良有以乎。然文字般若。又言說法身廣長舌相也。娑婆眾生。心量狹小。習尚卑微。茍不以廣長舌相。吐大雷音。震其常情。則生死之夢。終不醒矣。又諸施之中。法施為上。財施次之。然微財施。則法施難廣。是以能割所有身命之財。流通佛法者。其功與法施等也。某人立心造大藏一部。施石湖棱伽。山僧某禪人。構閣供養。永為人天眼目。施者受者。必皆無我所心。而能成此言說法身之功德也。豈可以算數知哉。末法眾生福薄。凡集勝事。多難少易。某其勉之。
棱嚴寺五十三參長生緣起
槜李棱嚴。以嘉靖時倭奴之變。寺因火之。於是清涼寶地。翻成熱惱之場。曠古名林。遂為游晏之所。識者慨焉。萬曆間。有豫章密藏開公。乞食城中。以為長水靈蹟
【現代漢語翻譯】 現代漢語譯本： 代為十方白雲。
棱伽山寺大藏閣緣起
眾生不領悟言說法身（Dharmakaya manifested through speech），卻被文字所迷惑。如果領悟了言說法身，就不必離開言語，而另外去尋求法身了。古時候有鳥官，聽聞羽蟲的聲音，就知道它們的喜好、厭惡、吉兇。由此看來，言說法身，也不外乎存在於鳥的聲音中。眉山（指蘇軾）說：『溪流的聲音就是廣長舌，山巒的景色無非是清凈身。』那麼言說法身，與色相法身（Dharmakaya manifested through form）就沒有區別了。豈止是色相呢？鼻子所嗅到的，舌頭所嚐到的，身體所觸碰到的，意識所知曉的，稱之為臭味法身，觸法法身，也不違背最初所說的言說法身。所以靈云（禪師）見到桃花而悟道，樓子（禪師）聽到曲聲而明心，確實是有原因的。然而文字般若（Prajna manifested through written words），又是言說法身的廣長舌相。娑婆世界的眾生，心量狹小，習氣卑微，如果不以廣長舌相，發出巨大的雷音，震醒他們的常情，那麼生死之夢，終究不會醒來。而且各種佈施之中，法施（Dharma Dana，佈施佛法）最為殊勝，財施（Dana，佈施財物）次之。然而沒有財施，法施難以推廣。因此能夠割捨所有身命的資財，流通佛法的人，他的功德與法施相等。某人發心建造大藏經一部，施捨給石湖棱伽山寺，山僧某禪人，建造閣樓供養，永遠作為人天的眼目。佈施者和接受者，必定都要沒有我所之心，才能成就這言說法身的功德啊。這又豈能用算數來衡量呢？末法時代的眾生福報淺薄，凡是聚集殊勝之事，大多困難多而容易少。某人要努力啊。
棱嚴寺五十三參長生緣起
槜李（今浙江嘉興）的棱嚴寺，因為嘉靖年間倭寇作亂，寺廟被燒燬。於是清涼的寶地，變成了熱惱的場所，曠古的名勝，成爲了遊玩宴飲的地方。有識之士對此感到慨嘆。萬曆年間，有豫章（今江西南昌）的密藏開公，在城中乞食，認為應該恢復長水（地名）的靈蹟。
【English Translation】 English version: Acting on behalf of the ten directions, [like] white clouds.
The Origin of the Great Sutra Pavilion at Lengjia Mountain Temple
Sentient beings do not awaken to the Dharmakaya (法身) [Dharma body] manifested through speech, but are instead misled by words. If one awakens to the Dharmakaya manifested through speech, then there is no need to abandon speech in order to seek the Dharmakaya. In ancient times, there were bird officials who could understand the sounds of feathered insects and know their likes, dislikes, good fortune, and misfortune. From this perspective, the Dharmakaya manifested through speech is also present in the sounds of birds. Meishan [眉山, referring to Su Shi 蘇軾] said, 'The sound of the stream is the broad and long tongue, and the color of the mountains is none other than the pure body.' Then the Dharmakaya manifested through speech is no different from the Dharmakaya manifested through form. And it's not just form. What the nose smells, what the tongue tastes, what the body touches, what the mind knows – these are called the Dharmakaya of scent and taste, the Dharmakaya of touch and phenomena, and they do not contradict the initial Dharmakaya manifested through speech. Therefore, Lingyun [靈云, a Chan master] attained enlightenment upon seeing peach blossoms, and Louzi [樓子, a Chan master] understood the mind upon hearing music. There is indeed a reason for this. Furthermore, the Prajna (般若) [wisdom] of written words is also the broad and long tongue of the Dharmakaya manifested through speech. The sentient beings of the Saha world (娑婆世界) [this world] have narrow minds and base habits. If one does not use the broad and long tongue to emit a great thunderous sound to shake their ordinary sentiments, then the dream of birth and death will never be awakened. Moreover, among all kinds of giving, Dharma Dana (法施) [giving of the Dharma] is the most supreme, and Dana (財施) [giving of wealth] is secondary. However, without the giving of wealth, the giving of the Dharma is difficult to propagate. Therefore, those who can relinquish all their wealth, including their own lives, to circulate the Buddha's teachings, their merit is equal to the giving of the Dharma. Someone has resolved to build a complete Tripitaka (大藏經) [Great Collection of Sutras] and donate it to Lengjia Mountain Temple in Shihu. A certain Chan monk of the mountain has built a pavilion to enshrine it, forever serving as the eyes of humans and devas. The giver and the receiver must both be without the mind of 'I' and 'mine' in order to accomplish the merit of this Dharmakaya manifested through speech. How can this be measured by numbers? The sentient beings of the Dharma Ending Age (末法時代) [degenerate age] have meager blessings. Whenever gathering for auspicious events, there are more difficulties than ease. That person must strive.
The Origin of the Longevity Cause of the Fifty-Three Pilgrimages at Lengyan Temple
Lengyan Temple (棱嚴寺) in Zuili (槜李) [present-day Jiaxing, Zhejiang] was burned down during the Jiajing era (嘉靖) [Ming Dynasty] due to the disturbances of the Japanese pirates (倭奴). Thus, the cool and pure sacred ground became a place of hot afflictions, and the ancient famous forest became a place for recreation and feasting. Those with discernment lamented this. During the Wanli era (萬曆) [Ming Dynasty], the Venerable Micang Kai (密藏開公) of Yuzhang (豫章) [present-day Nanchang, Jiangxi] begged for food in the city, believing that he should restore the spiritual traces of Changshui (長水) [place name].
。豈當久委草莽。乃不辭寒暑。而舊物始復。雖正殿緩之未建。然有靜室可以藏經板。有云堂可以安法侶。有香廚可以供饘粥。晨昏禪誦。異口同音。擊磬鳴鐘。祝延聖壽。愿吾君明齊日月。算等山河。五穀豐登。蒼生樂業。此林下道人寸志也。嗚呼。一旦既廢熱惱之場。復為清涼福地。游晏之所。今為更始名藍。微開郎則曠古祝聖之壇。幾為有力皮矣。雖然法界門中。無孤單法。設微鶴林蕖上人佐之。寧即功成速若是乎。至於諸大金湯。不避嫌疑。不顧譭譽。並心護持。始終如一。雖給孤復生龐老再來。不是過也。余固不敏。感金湯護持之念。開郎鶴林寒暑之勤。倡善財五十三參之緣。究五十三善知識。無論黑白男女。但聞緣發心。見作隨喜者。請一人施米千升。永充棱嚴十方聖凡長生供養。庶幾無負吾君資生之恩。如來法乳之惠。金湯護持之力。二上人恢復之勞也。
䟽
刻大藏經䟽
大覺示生。順機緣而應質。聖人制誥。愍同體以垂慈。大夢雷霆。幽霄日月。揭萬古之昏蓋。活群靈之慧根。半字滿字。宛轉剖本有之光。大身小身。方便現圓回之相。道高則聲聞自遠。義備則圓照無虧。理不乖事。開凡聖之正因。色不異空。杜魔外之邪見。滋多生之凈種。破五使之疑情。曰深曰淺。總就路以還
家。若見若聞。俱立地而成佛。是以補天地之玄化。廣君親之至仁。挽回薄俗之風。啟迪高明之習。舍乎大藏。別覓真乘。何啻飢寒。棄捐梁纊。或以釋迦非我國之人。而不從其法。抑不思文王亦西夷之產。奚以被其風。渴不辨泉。饑無擇飯。迷方固當問路。愈病必事求醫。乃智者之所尊。不智者之所棄。從長為善。舍短稱賢。泥塗可以致雲霄。行潦可以通滄海。故刺血為墨者。非無知而作。剝皮伐紙者。心有見而然。在昔固有英賢。當世豈無豪傑。是非曲直。義理淺深。譬夫九天之上。而日星皎如。萬鏡之中。而燈珠燦爾。然非韓愈歐陽修之排斥。曷致契嵩洪覺范之發揮。陽擠陰助。權抑實揚。天風起而云翳消。時雨降而枯槁茂。爰自運有通塞。法以升沉。玄奘求經于印度。必也唐文皇之朝。懷璉鳴佛于洛陽。宜乎宋仁宗之世。況我太祖高皇帝。成祖文皇帝。于通訓。則頒金湯之詔。在會典。則列墻塹之條。故曰。化頑兇而益王綱。利善良而資帝道。義林幽䆳。俗世罕聞。王臣無愛無憎。黎庶宜崇宜正。捧王言之煥朗。識聖鑒之淵微。豈不以功高世憲。道格殊方者哉。用是吾道開法本。不揆下愚。遠追德意。誓刻經律論之全藏。愿報佛法僧之至恩。力微而滿愿為艱。事勝而資檀須普。或十函五函。量緣而襄刻。或一
【現代漢語翻譯】 家。若見若聞。俱立地而成佛。因此可以彌補天地間的玄妙造化，弘揚君王親屬間的至高仁愛，扭轉淺薄庸俗的社會風氣，啓發高尚明智的道德修養。如果捨棄大藏經，另外尋求真正的佛法，那就像飢寒交迫的人丟棄精美的絲綿衣物一樣。或許有人認為釋迦牟尼不是我們國家的人，而不遵從他的佛法。但他們沒有想到周文王也是西方夷族的人，為什麼他的德化能夠被人們接受呢？口渴的人不會挑剔泉水，飢餓的人不會選擇食物。迷路的人當然要問路，生病的人必須求醫。這是智者所尊崇的，不智者所拋棄的。學習別人的長處，改正自己的缺點，就可以稱得上賢能。泥濘的道路可以通向雲霄，細小的水流可以匯入大海。所以刺血為墨的人，並非無知妄為；剝皮作紙的人，心中自有見解。過去有英明的賢人，當今難道就沒有傑出的人才嗎？是非曲直，義理深淺，就像九天之上，日月星辰那樣明亮；萬面鏡子之中，燈珠那樣燦爛。然而，如果沒有韓愈、歐陽修的排斥，怎麼會有契嵩、洪覺范的發揮呢？陽面的排擠，反而促成了陰面的幫助；表面的壓制，實際上是暗中的弘揚。天風吹起，烏雲消散；及時雨降落，枯萎的草木得以茂盛。自從世運有通達和阻塞，佛法也有興盛和衰落。玄奘（Tang Sanzang）到印度求取佛經，正值唐太宗（Tang Taizong）的時代。懷璉（Huai Lian）在洛陽弘揚佛法，適逢宋仁宗（Song Renzong）的時代。更何況我們的太祖高皇帝（Taizu Gao Huangdi），成祖文皇帝（Chengzu Wen Huangdi），在《通訓》中頒佈了金湯般的詔令，在《會典》中列入了墻塹的條文。所以說，教化頑劣兇惡之人，可以增益國家的綱紀；利益善良百姓，可以輔助帝王的統治。義理之林深邃幽遠，世俗之人很少聽聞。君王大臣不應有所偏愛或憎恨，百姓民眾應該崇尚正道。捧讀君王的英明詔令，認識聖上鑑察的深刻精微。這難道不是因為他們的功德高於世俗的法度，他們的道行契合特殊的地域嗎？因此，我們開創佛法的根本，不揣冒昧，傚法前人的美德，發誓刻印經、律、論的全部藏經，願意報答佛、法、僧的至高恩德。力量微薄，要圓滿這個願望很困難；事業宏大，需要的施捨必須普及。或者捐助十函、五函，根據自己的緣分來襄助刻印；或者一 現代漢語譯本
【English Translation】 Home. If seeing or hearing, both establish the ground and become Buddha. Therefore, it can supplement the mysterious transformations of heaven and earth, broaden the supreme benevolence of rulers and relatives, reverse the vulgar customs, and enlighten noble practices. Abandoning the Great Treasury (Da zang, the complete collection of Buddhist texts), seeking the true vehicle (Zhen cheng, the true teaching) elsewhere is like discarding fine silk garments when suffering from hunger and cold. Perhaps some think that Sakyamuni (Shijia Muni, the founder of Buddhism) is not a person from our country and therefore do not follow his Dharma (Fo fa, Buddhist teachings). But they do not consider that King Wen (Wen Wang, founder of Zhou dynasty) was also a product of the Western Yi (Xi Yi, ancient tribes in the west), so why was his influence accepted? A thirsty person does not discriminate against the spring, and a hungry person does not choose food. When lost, one should ask for directions; to cure illness, one must seek a doctor. This is what the wise respect and the unwise discard. Learning from strengths and abandoning shortcomings is called virtuous. A muddy path can lead to the clouds, and a small stream can flow to the vast sea. Therefore, those who draw blood for ink do not act without knowledge, and those who peel skin for paper have insights in their hearts. In the past, there were wise and virtuous people; are there no heroes in this era? Right and wrong, the depth of meaning, are like the bright sun and stars in the ninth heaven, and like the brilliant lamp in ten thousand mirrors. However, without the rejection of Han Yu (Han Yu, a famous writer) and Ouyang Xiu (Ouyang Xiu, a famous writer), how could there be the development of Qisong (Qi Song, a Buddhist monk) and Hongjue Fan (Hongjue Fan, a Buddhist monk)? Negative pressure leads to positive assistance; superficial suppression actually promotes hidden advancement. When the heavenly wind rises, the clouds dissipate; when timely rain falls, withered plants flourish. Since fortune has times of prosperity and decline, the Dharma also has times of rise and fall. Xuanzang (Xuan Zang, a famous Buddhist monk) sought scriptures in India during the reign of Emperor Taizong of Tang (Tang Wen Huang, Emperor Taizong of Tang Dynasty). Huai Lian (Huai Lian, a Buddhist monk) proclaimed the Buddha in Luoyang during the reign of Emperor Renzong of Song (Song Renzong, Emperor Renzong of Song Dynasty). Moreover, our Emperor Taizu Gao (Taizu Gao Huangdi, Emperor Taizu of Ming Dynasty) and Emperor Chengzu Wen (Chengzu Wen Huangdi, Emperor Chengzu of Ming Dynasty) issued golden decrees in the Tongxun (Tong Xun, a historical record) and listed wall regulations in the Huidian (Hui Dian, a collection of laws and regulations). Therefore, it is said that transforming the stubborn and fierce can benefit the kingdom, and benefiting the good can assist the imperial way. The forest of righteousness is deep and secluded, rarely heard by the secular world. Kings and ministers should have no love or hate, and the people should respect and correct themselves. Holding up the bright words of the king and recognizing the profound insight of the sage, is it not because their merits are higher than the laws of the world and their paths are in harmony with special regions? Therefore, we open the root of the Dharma, not presuming to be foolish, and follow the virtues of our predecessors, vowing to engrave the entire collection of Sutras, Vinaya, and Shastras, and willing to repay the supreme kindness of the Buddha, Dharma, and Sangha. With meager strength, it is difficult to fulfill this wish; with a great cause, the donations must be universal. Or donate ten or five volumes, according to one's affinity, to assist in the engraving; or one English version
部兩部。隨意而樂成。大地慈雲。普天甘露。一字之功。讚揚之莫盡。半偈之益。思議之難窮。乃知常啼東請。善財南詢。皆重法以輕生。亦知恩而報德。直以身為如來之床座。豈若手持菩薩之慧燈。眾生造罪。愚昧先之。大士利生。智光始也萬行波騰。離般若則終歸苦業。六通云變。舍漚和則俱墮遍空。慈母周旋百至。未喻佛子之用心。良友曲照多方。庶象至人之護念。流通大藏。希覯勝因。或貴或賤。共成堅固之緣。無親無䟽。咸作難遭之想。終期克濟。永用宣流。
廣諸祖道影䟽
華鐘匪叩。則音響不流。寶炬未然。則寒光匿耀。故歸依佛祖。藉有刑儀。即像道存。云傳貴廣。愿身星布。影遍寰區。譬一鐘聲。多人夢破。如分燈𦦨。大夜常明矣。洪武間。黑白中好道者。繪華梵諸祖道影。自大迦葉尊者而下。至國初耆宿百二十尊。藏諸留都之南。牛首山。其精神慈注。風度高簡。非靈臺空清。妙思通幽者。未易著筆也。萬曆己丑。開待者省余于金壇。于觀察北園。且西發清涼。道出石頭。余曰。牛首諸祖道影。往曾於祖堂塵𡋯中。檢得六尊。若云開月露。光華照人。諮詢其餘。寺僧曰。均藏牛首。余懷此六寒暑矣。弗能忘。汝無卻勞。披暑一行。或可理也。對曰。謹奉和尚命。隨䇿杖往。果得靈相
【現代漢語翻譯】 現代漢語譯本：哪怕是兩部經書，只要隨意而樂意地完成，其功德也如大地般的慈雲，普降甘露于整個世界。哪怕只是一個字的功德，也讚揚不盡；哪怕只是半句偈語的益處，也難以思議。由此可知，常啼菩薩（Sadāprarudita，為求法而常啼哭的菩薩）東行求法，善財童子（Sudhana，華嚴經中求道的童子）南行參訪，都是重視佛法而輕視生命，也是知恩圖報。直接以自身作為如來的床座，哪裡比得上手持菩薩的智慧之燈？眾生造罪，愚昧無知是先導；大士利益眾生，智慧之光是開端。萬種修行如波濤般涌動，離開般若（Prajñā，智慧）最終歸於苦業；六神通變化莫測，捨棄漚和（Ogha，煩惱的瀑流）則一同墮入空無。慈母百般呵護，也未必能理解佛子的用心；良友多方勸導，或許能像征至人的護念。流通大藏經，希望能遇到殊勝的因緣。無論是富貴還是貧賤，共同成就堅固的善緣；無論親疏，都應抱持難遭難遇的想法。最終期望能夠成功，永遠用來宣揚流佈。
廣諸祖道影疏
華麗的鐘如果不敲擊，聲音就不會流傳；珍貴的火炬如果不點燃，寒冷的光芒就會隱藏。所以歸依佛祖，憑藉一定的儀式，佛像和佛法才能存在。云傳貴在廣泛，愿祖師的身影如星辰般分佈，遍佈整個世界。譬如一聲鐘響，能驚醒許多人的夢；如同分燈續焰，能使漫漫長夜永遠光明。洪武年間，黑白衣中的好道之人，繪製了華梵諸祖的道影，從大迦葉尊者（Mahākāśyapa，釋迦牟尼佛的大弟子）以下，到國初的耆宿一百二十尊，藏在留都（南京）的南邊，牛首山。他們的精神慈祥專注，風度高尚簡樸，不是靈臺空明清澈，妙思通達幽深的人，難以著筆。萬曆己丑年，開待者在金壇的觀察北園省視我，並且向西前往清涼山（五臺山），路過石頭城。我說，牛首山的諸祖道影，我曾經在祖堂的塵埃中，撿到六尊，如同云開月現，光華照人。詢問其餘的道影，寺僧說，都藏在牛首山。我為此懷念了六個寒暑了，不能忘記。你不要怕辛苦，冒著暑熱走一趟，或許可以找到。他回答說，謹遵和尚的命令，拄著枴杖前往，果然得到了靈相。
【English Translation】 English version: Even if it's just two scriptures, as long as they are completed casually and willingly, their merit is like the compassionate clouds of the earth, showering sweet dew upon the entire world. Even the merit of a single word cannot be praised enough; even the benefit of half a verse is difficult to fathom. From this, we know that Sadāprarudita (the Bodhisattva who constantly weeps for the Dharma) traveled east to seek the Dharma, and Sudhana (the youth in the Avatamsaka Sutra seeking the Way) traveled south to visit teachers, both valuing the Dharma over life and repaying kindness with gratitude. Directly using oneself as the Tathagata's (Tathāgata, 'the Thus Come One', an epithet of the Buddha) bed, how can it compare to holding the Bodhisattva's lamp of wisdom? Sentient beings create sins, with ignorance as the precursor; great beings benefit sentient beings, with the light of wisdom as the beginning. Ten thousand practices surge like waves, but without Prajñā (wisdom), they ultimately return to suffering; the six supernatural powers change unpredictably, but abandoning Ogha (the flood of afflictions), they all fall into emptiness. A loving mother's hundredfold care may not understand the mind of a Buddha's disciple; a good friend's multifaceted guidance may symbolize the protection of a perfect being. Circulating the Great Treasury of Scriptures, hoping to encounter a supreme cause. Whether rich or poor, together we create a firm connection; whether close or distant, we should all cherish the thought of encountering something rare and difficult. Ultimately, we hope to succeed and forever use it to propagate and spread.
Preface to the Portraits of Various Ancestors
If a magnificent bell is not struck, its sound will not spread; if a precious torch is not lit, its cold light will be hidden. Therefore, to take refuge in the Buddhas and Ancestors, we rely on certain rituals, so that the image and the Dharma can exist. The transmission of the Dharma values breadth, and we wish that the figures of the Ancestors would be distributed like stars, covering the entire world. Just as the sound of a bell can awaken many people from their dreams, so too can the sharing of a lamp illuminate the long night forever. During the Hongwu era, virtuous practitioners among both monks and laypeople painted portraits of the Ancestors of both India and China, from Mahākāśyapa (the Buddha's great disciple) downwards, to one hundred and twenty venerable elders of the early dynasty, and stored them south of Liudu (Nanjing), on Niushou Mountain. Their spirit was compassionate and focused, and their demeanor was noble and simple. Those whose spiritual platform is not clear and pure, and whose subtle thoughts do not penetrate the profound, would find it difficult to put pen to paper. In the year of Jichou in the Wanli era, the attendant Kai visited me at the Beiyuan of Guancha in Jintan, and was about to travel west to Qingliang Mountain (Mount Wutai), passing through Stone City. I said, 'The portraits of the Ancestors on Niushou Mountain, I once found six of them in the dust of the ancestral hall, like clouds parting to reveal the moon, their radiance illuminating people. When I inquired about the rest, the monks said that they were all stored on Niushou Mountain. I have missed them for six years and cannot forget them. Do not be afraid of hardship, take a trip in the heat, and perhaps you can find them.' He replied, 'I respectfully obey the Abbot's command,' and went with his staff, and indeed obtained the spiritual images.
。會太宰陸公見之。喟然嘆曰。是當儼臨人天。光映群品。柰何歲月浸久。凋殘若是。聖人未滅度時。吾輩業重垢深。不遑近事。茲睹道影。何啻親承。得丹青家妙契其真者。臨寫十部。散佈十方永作供養。分輝迸耀。普照昏衢。顧不大哉。開待者韙太宰議。慨然任之。太宰首臨一部。金沙善云居士。於九部中。隨寫一部。余尚未得其人。開待者跪而請曰。愿和尚䟽是因緣。令諸善信生大法喜。合併勝心。成此希有。余曰善。夫由心生形。由形生影。而善反者。由影得形。由形得心。由心得道。若然者。則百二十紙。和尚不動舌根。為天下人漏泄家風不少也。
又。
夫有自心則有虛空。有虛空則有天地。有天地則有山水。有山水則有道場。有道場則有諸祖。有諸祖則有道影。是以由道影而識諸祖。由諸祖而辨道場。由道場而知天地。由天地而測虛空。由虛空以悟自心者。可謂尋流而得源矣。若然者。則大如天地。雜如萬物。皆諸祖道影也。豈待索于僧繇道玄之筆端。然後謂道影乎哉。雖然。凡心鄙劣。未能觸途成觀。須憑勝相。故阿難白佛。我見如來三十二相。勝妙殊絕。形體映徹。猶如琉璃。常自思惟。此相非是欲愛所生。何以故。欲氣粗濁。腥臊交遘。膿血雜亂。不能發生勝凈妙明紫金光聚。是以
【現代漢語翻譯】 現代漢語譯本：太宰陸公（官名，陸姓太宰）見到（道影）后，感慨嘆息道：『這（道影）本應莊嚴地面對人天，光芒照耀萬物，奈何歲月流逝太久，已經凋殘成這樣。聖人（指佛陀）未涅槃時，我們這些人的業障深重，罪垢深厚，沒有空閑去親近侍奉。如今見到道影，不亞於親自承蒙教誨。』於是請丹青畫家中技藝精妙、能深刻領會（道影）真髓的人，臨摹十部，散佈到十方永遠供養，分發光輝，照亮黑暗的道路，這難道不是一件偉大的事情嗎！開待者（人名）向太宰建議此事，太宰慨然應允。太宰首先臨摹一部，金沙善云居士在九部中，隨意臨摹一部，其餘的還沒有找到合適的人。開待者跪著請求說：『希望和尚（指作者）能撰寫這段因緣，讓各位善信生起大法喜悅，共同發起殊勝之心，成就這件稀有難得的事情。』我（指作者）說：『好。』由心產生形，由形產生影，而善於反思的人，能由影得到形，由形得到心，由心得到道。如果這樣，那麼這一百二十張紙，和尚我不動舌頭，也為天下人泄露了不少家風啊。 又。 有自心就有虛空，有虛空就有天地，有天地就有山水，有山水就有道場，有道場就有諸祖，有諸祖就有道影。因此，由道影而認識諸祖，由諸祖而辨別道場，由道場而瞭解天地，由天地而測度虛空，由虛空而領悟自心的人，可以說是尋著水流找到了源頭。如果這樣，那麼大如天地，雜如萬物，都是諸祖的道影啊！難道要等到從僧繇（著名畫家）和道玄（著名畫家）的筆端去尋找，然後才說是道影嗎？雖然如此，凡夫的心思鄙陋淺薄，不能隨時隨地都能有所領悟，必須憑藉殊勝的形象。所以阿難（佛陀的十大弟子之一）對佛陀說：『我看見如來的三十二相（佛陀所具有的三十二種殊勝的相貌），殊勝美妙，與衆不同，形體晶瑩透徹，猶如琉璃。我常常思惟，這些相不是由欲愛所生。為什麼呢？因為欲氣粗濁，腥臭污穢交雜，膿血混濁，不能產生殊勝清凈、美妙光明的紫金光芒。』因此。
【English Translation】 English version: When Grand Preceptor Lu (a title, Grand Preceptor whose surname is Lu) saw it (the portrait), he sighed and said, 'This (portrait) should solemnly face humans and gods, its light illuminating all beings. Alas, as time has passed, it has become so withered. When the Sage (referring to the Buddha) had not yet attained Nirvana, our karma was heavy and our defilements were deep, so we had no time to attend to him closely. Now, seeing this portrait is no different than receiving his teachings in person.' Therefore, he requested skilled painters who could deeply understand the true essence (of the portrait) to make ten copies, distribute them in the ten directions for eternal veneration, spreading its radiance and illuminating the dark paths. Isn't this a great undertaking!' Kai Daizhe (a person's name) suggested this to the Grand Preceptor, who readily agreed. The Grand Preceptor first copied one, and the lay Buddhist Jinsha Shanyun copied one of the nine. The others have not yet found suitable people. Kai Daizhe knelt and pleaded, 'May the Venerable Monk (referring to the author) write about this cause and condition, so that all faithful believers may generate great joy, combine their excellent minds, and accomplish this rare and precious thing.' I (referring to the author) said, 'Good.' From the mind arises form, and from form arises shadow. Those who are good at reflection can obtain form from shadow, obtain mind from form, and obtain the Way from mind. If so, then these one hundred and twenty pages, without the Venerable Monk moving his tongue, will have revealed no small amount of family tradition to the world. Furthermore. If there is self-mind, then there is emptiness. If there is emptiness, then there are heaven and earth. If there are heaven and earth, then there are mountains and rivers. If there are mountains and rivers, then there are sacred sites. If there are sacred sites, then there are the Ancestors. If there are the Ancestors, then there are their portraits. Therefore, to recognize the Ancestors through their portraits, to distinguish the sacred sites through the Ancestors, to understand heaven and earth through the sacred sites, to measure emptiness through heaven and earth, and to awaken to one's own mind through emptiness, can be said to be finding the source by following the stream. If so, then as vast as heaven and earth, as diverse as all things, all are portraits of the Ancestors! Must we wait to seek them from the brushstrokes of Sengyou (a famous painter) and Daoxuan (a famous painter) before calling them portraits? Although this is so, the minds of ordinary people are base and inferior, unable to achieve insight at every turn, and must rely on superior images. Therefore, Ananda (one of the Buddha's ten great disciples) said to the Buddha, 'I see the Tathagata's thirty-two marks (the thirty-two auspicious marks of the Buddha), supremely wonderful and unique, his form radiant and transparent, like crystal. I often think, these marks are not born of desire and love. Why? Because the energy of desire is coarse and turbid, with foul and putrid mixtures, and mingled with pus and blood, unable to generate the supremely pure, wonderful, and bright golden-purple light.' Therefore.
渴仰。從佛剃落。以此觀之。阿難佛弟。尚觀勝相發心。況凡劣者乎。故諸祖道影。不可不廣也。雖華梵殊土。其天容道貌。精光炳爍。使人瞻之。塵習頓空。即相會心。千古旦暮。與諸祖周旋于大光明藏中。微道影孰能至此。留都牛首山。藏諸祖道影。一百二十尊。以歲久紙故色勞。將至零落。於是某人誓願廣圖祖影。遍流天下。惟善男信女。睹影開悟。共證自心云。
常熟慧日寺西方殿造像䟽
聖人無常心。以眾生心為心。大覺無常善。以眾生善為善。眾生既有此心。即具此善。如心本不有。善本不具。雖聖人設教。大覺垂形。何異乎夸錦繡。鼓琴瑟。于聾瞽人之前哉。是以聖人設教。不可不周。大覺垂形。不可不廣也。然教有淺深。形有大小。千變萬化。染凈無常。要而言之。不過開眾生本有之心。熏發本具之善而已。常熟縣郭中慧日寺。西方殿既萬鼎新。而像設未備。果林禪人發心造阿彌陀佛像。輔以觀音勢至二大士像。意在為緣廣普。像雖三座。愿結萬人之緣。人乞三分。以訖其事。有愿獨造者。禪人正色告之曰。真松最初一念。意在緣普。雖屬大檀盛心。不敢奉命。紫柏道人聞而嘉之。遂述此以告有緣者。流芳不可把玩。老病不與人期。逢緣勇猛。見作隨喜。慨然樂助。結凈土緣。培成佛種
。豈惟不負禪人最初一念。亦人人本分事也。此片勇猛隨喜之心。本非天降。亦非地生。先天地而非無。後天地而非有。故曰。有物先天地。無名本寂寥。能為萬象始。不逐四時凋。阿彌陀佛。此云無量壽佛。佛有事佛。有理佛。理佛聖凡平等。愚智本具。不因成佛而增。不因為凡而減。惟有事佛。必假緣熏而顯。事佛既顯。理佛即圓。事理無虧。是謂究竟。故曰。佛種從緣起。所以聖人設教。貴乎必周必廣者。以眾生染凈無常。熏發成種故也。果林禪人。方將以彌陀之愿。觀音之慈。勢至之悲。普熏一切有緣。如一燈光。傳百千燈。以至無盡。所謂萬人緣者。乃無盡燈之嚆矢耳。
重建嘉興棱嚴寺佛殿疏
首棱嚴。此言一切事究竟堅固。一切事者。略則五蘊六入。廣則十二處十八界也。初長水璇禪師。讀首棱嚴經。至清凈本然。云何忽生山河大地處。疑而不解。及參瑯玡覺。曰清凈本然。云何忽生山河大地。覺曰。清凈本然。云何忽生山河大地。璇師於是疑情頓釋。歸槜李疏此經。譬夫禹之治水。循其性而疏之。古今稱絕唱焉。茲寺自宋迄本朝。時雖代謝。慧炬常然。像設莊嚴。香臺靜宇。昭映日月。而諸方龍象。道長水者。必懷香入郭。探尋靈蹟。戀弗忍去。蓋璇師行化之地。精神所存故也。嘉靖間
【現代漢語翻譯】 現代漢語譯本：這不僅僅是不辜負禪修者最初的念頭，也是每個人本分內的事。這種勇猛隨喜之心，並非從天而降，也不是從地而生，它先於天地而存在卻並非虛無，後於天地而存在卻並非實有。所以說：『有物先天地，無名本寂寥，能為萬象始，不逐四時凋。』阿彌陀佛（Amitabha，無量壽佛），佛有事相上的佛和理體上的佛。理體上的佛，聖凡平等，愚笨和智慧本來就具備，不會因為成佛而增加，也不會因為成為凡人而減少。只有事相上的佛，必須藉助因緣的熏習才能顯現。事相上的佛顯現，理體上的佛就圓滿了。事相和理體沒有虧缺，這就叫做究竟。所以說：『佛種從緣起』，因此聖人設立教法，貴在務必周全和廣泛，因為眾生的染污和清凈無常，熏習引發成種子。果林禪人，正要以阿彌陀佛（Amitabha）的願力，觀音（Avalokitesvara）的慈悲，勢至（Mahasthamaprapta）的悲心，普遍熏習一切有緣眾生，像一盞燈的光芒，傳遞百千盞燈，以至無窮無盡。所謂萬人之緣，就是這無盡燈的開端啊。
重建嘉興楞嚴寺佛殿疏
首楞嚴（Śūraṅgama），意思是『一切事究竟堅固』。一切事，簡略地說就是五蘊六入，廣義地說就是十二處十八界。當初長水璇禪師，讀《首楞嚴經》（Śūraṅgama Sūtra），讀到『清凈本然，云何忽生山河大地』處，疑惑不解。等到參訪瑯玡覺禪師，問：『清凈本然，云何忽生山河大地？』瑯玡覺禪師回答：『清凈本然，云何忽生山河大地！』璇禪師於是疑情頓釋，回到槜李疏解這部經。好比禹疏導洪水，順著水的本性來疏導它，古今都稱讚為絕唱。這座寺廟從宋朝到本朝，時代雖然更替，智慧的火炬卻常燃不熄。佛像設定莊嚴，香臺清靜，照映著日月。而各方的龍象，凡是談論長水禪師的，必定懷著香進入嘉興城，探尋他的靈蹟，流連不忍離去。因為這裡是璇禪師行教化的地方，精神所在啊。嘉靖年間
【English Translation】 English version: This is not only to live up to the initial thought of the meditator, but also everyone's inherent duty. This courageous and joyful mind is neither sent from heaven nor born from the earth. It exists before heaven and earth, yet it is not void; it exists after heaven and earth, yet it is not substantial. Therefore, it is said: 'There is something that precedes heaven and earth, nameless and originally tranquil, capable of initiating all phenomena, and not decaying with the four seasons.' Amitabha (Amitabha, Buddha of Immeasurable Life). There are phenomenal Buddhas and noumenal Buddhas. The noumenal Buddha is equal in both sage and ordinary beings; foolishness and wisdom are inherent, neither increasing with Buddhahood nor decreasing with being an ordinary person. Only the phenomenal Buddha must be manifested through the influence of conditions. When the phenomenal Buddha is manifested, the noumenal Buddha is perfected. When phenomena and noumenon are without deficiency, this is called ultimate. Therefore, it is said: 'The Buddha-seed arises from conditions.' Therefore, the sages establish teachings, valuing thoroughness and breadth, because the defilement and purity of sentient beings are impermanent, influencing and developing into seeds. Chan Master Guolin is about to universally influence all beings with affinity with the vows of Amitabha (Amitabha), the compassion of Avalokitesvara (Avalokitesvara), and the sorrow of Mahasthamaprapta (Mahasthamaprapta), like the light of one lamp transmitting hundreds and thousands of lamps, to the point of endlessness. The so-called affinity of ten thousand people is the beginning of this endless lamp.
Eulogy for Rebuilding the Buddha Hall of Lengyan Temple in Jiaxing
Śūraṅgama (Śūraṅgama) means 'ultimate and firm in all matters.' 'All matters' briefly refers to the five aggregates and six entrances, and broadly refers to the twelve places and eighteen realms. Initially, Chan Master Changshui Xuan, while reading the Śūraṅgama Sūtra (Śūraṅgama Sūtra), reached the passage 'Originally pure and natural, how could mountains, rivers, and the great earth suddenly arise?' and was puzzled. When he visited Chan Master Langye Jue, he asked: 'Originally pure and natural, how could mountains, rivers, and the great earth suddenly arise?' Chan Master Langye Jue replied: 'Originally pure and natural, how could mountains, rivers, and the great earth suddenly arise!' Chan Master Xuan then immediately resolved his doubts and returned to Zuili to comment on this sutra. It is like Yu the Great controlling the floods, dredging them according to their nature, praised as an unsurpassed masterpiece throughout history. This temple, from the Song Dynasty to the present dynasty, although times have changed, the torch of wisdom has always burned brightly. The Buddha statues are solemnly arranged, the incense stands are quiet, illuminating the sun and moon. And the dragon elephants from all directions, those who speak of Chan Master Changshui, must enter Jiaxing City with incense, seeking his spiritual traces, lingering and unable to leave. Because this is the place where Chan Master Xuan practiced and taught, where his spirit resides. During the Jiajing period
寺廢。僧徒散逸。珠林寶地。掬為丘墟。余過而哀之。無何豫章開郎。擁錫東來。遂有恢復之舉。既而諸縉紳先生高其義。群然和之。誠通造物。枯木為之重榮。甘泉為之再涌。於是禪室粗備。香燈續明。唯大雄寶殿尚有待焉。敢告四方賢豪。見善隨喜。勝因宜培。嗚呼。璇師因讀棱嚴而生疑。因疑而參瑯玡。頓悟清凈本然之心。遂為百世心宗之祖。然璇師所悟之心。豈外諸君子。日用昭昭靈靈者乎。特迷悟一間耳。故迷之則清凈本然。遂為五蘊六入十二處十八界。悟之則五蘊六入十二處十八界。未始不清凈本然也。由是觀之。則一切事究竟堅固。一切事不究竟堅固。茍非其人。道不虛行。然則諸君子。凡有樹于棱嚴者。如富者施財。貧者施力。辯者施言。藝者施伎。有力者之金湯。孰非究竟堅固者哉。
懺薦牛麂疏
夫忽生之前。我尚不有。喚誰作業。有業有酬。是以造善則升。造惡則墜。墜極思本。本于惡因。翻然改圖。惟善是務。墜因始杜。福報油然。人天途開。鬼獄緣薄。墜者日昇。升者日多。多寡相資。升墜無已。某披搜聖斷。罪福昭如。凡有所辜。敢不懺薦。萬曆甲午八月之初。掛搭匡廬。忽構瘧疾。寒熱交楚。神識煎惶。將百日有餘。幻質憔悴。氣力衰微。畏寒服皮。兼飲牛乳。皮則九麂
【現代漢語翻譯】 現代漢語譯本：寺廟荒廢，僧人四處離散，曾經的珠林寶地，如今也只能捧起一把把的瓦礫。我路過此地，心中感到悲哀。不久之後，豫章的開郎法師帶著禪杖來到這裡，於是有了重振寺廟的舉動。緊接著，各位縉紳先生都讚賞他的義舉，紛紛響應。這真是感動了上天，枯木因此重新煥發生機，甘甜的泉水也再次涌出。於是禪房大致具備，香火也得以延續。唯獨大雄寶殿還有待修建。因此，我敢於告知四方賢達豪傑，見到善事就隨喜贊助，應該培植殊勝的因緣。唉！璇法師因為讀《楞嚴經》（Surangama Sutra）而產生疑問，因為有疑問而去參訪瑯琊禪師，最終頓悟了清凈本然的真心，於是成為百世心宗的祖師。然而，璇法師所悟到的真心，難道在各位君子日常所用、明明朗朗、靈靈不昧的心之外嗎？只不過是迷惑和覺悟之間的一念之差罷了。所以，迷惑時，清凈本然的心就變成了五蘊（Skandha，色、受、想、行、識）、六入（Ayatana，眼、耳、鼻、舌、身、意）、十二處（Dvadashayatana，六根和六塵）和十八界（Ashtadasha Dhatu，六根、六塵和六識）；覺悟時，五蘊、六入、十二處和十八界，無一不是清凈本然的心。由此看來，一切事究竟堅固，一切事不究竟堅固。如果不是合適的人，道是不會白白施行的。既然如此，各位君子，凡是對《楞嚴經》有所建樹的，就像富人捐獻錢財，窮人貢獻力量，能言善辯的人貢獻言語，有技藝的人貢獻技藝，有權勢的人提供保護，哪一樣不是究竟堅固的呢？
懺薦牛麂疏
在還沒有出生之前，『我』尚且不存在，要叫誰來造業呢？有業就有報應。因此，造善業就上升，造惡業就墮落。墮落到極點就會思考根本，根本在於惡因。如果幡然悔悟，改過自新，只做善事，那麼墮落的因就會被杜絕，福報自然而然地產生，人天之路就會開啟，鬼獄的因緣就會變得稀薄。墮落的人一天天上升，上升的人越來越多，多和少相互資助，上升和墮落沒有停止的時候。我查閱聖人的決斷，罪和福的道理非常明顯。凡是有所冒犯的，怎敢不懺悔薦拔呢？萬曆甲午年八月初，我掛單在匡廬山，忽然得了瘧疾，忽冷忽熱，非常痛苦，神識也感到煎熬和惶恐，持續了一百多天。身體變得憔悴，氣力衰微。因為怕冷而服用獸皮，還喝牛奶。獸皮大概用了九張麂子皮（一種鹿皮）。
【English Translation】 English version: The temple is desolate, and the monks are scattered. The once precious land of Zhulin is now just a pile of ruins. I passed by and felt sorrowful. Soon after, the monk Kairang from Yuzhang came with his staff, and thus began the effort to restore the temple. Subsequently, the local gentry and gentlemen praised his righteous act and responded in unison. It truly moved the Creator, causing withered trees to flourish again and sweet springs to flow once more. As a result, the meditation rooms were roughly prepared, and the incense lamps continued to burn. Only the Mahavira Hall (Great Hero Hall) still needs to be built. Therefore, I dare to inform the virtuous and heroic people of all directions that they should rejoice in good deeds and cultivate superior causes. Alas! Master Xuan became doubtful after reading the Surangama Sutra (Lengyan Jing), and because of his doubts, he consulted Master Langye, finally realizing the pure and inherent true mind, thus becoming the ancestor of the Hundred Generations Mind School. However, is the true mind that Master Xuan realized outside of the bright and clear, spiritually aware mind that you gentlemen use daily? It is only a difference of one thought between delusion and enlightenment. Therefore, in delusion, the pure and inherent mind becomes the five skandhas (Pancha-skandha, form, feeling, perception, mental formations, and consciousness), six ayatanas (Shadayatana, six sense organs), twelve dvadashayatanas (twelve sense fields) and eighteen ashtadasha dhatus (eighteen elements); in enlightenment, the five skandhas, six ayatanas, twelve dvadashayatanas and eighteen ashtadasha dhatus are none other than the pure and inherent mind. From this perspective, everything is ultimately firm, and everything is not ultimately firm. If it is not the right person, the Dao will not be practiced in vain. Therefore, gentlemen, all those who contribute to the Surangama Sutra, like the rich donating money, the poor contributing strength, the eloquent contributing words, the skilled contributing skills, and the powerful providing protection, which of these is not ultimately firm?
A Memorial for Repentance and Recommendation for Cows and Sika Deer
Before birth, 'I' did not yet exist. Who is there to create karma? With karma, there is retribution. Therefore, creating good karma leads to ascent, and creating bad karma leads to descent. Descending to the extreme leads to thinking about the root, which lies in bad causes. If one suddenly repents and reforms, only doing good deeds, then the cause of descent will be blocked, and blessings will naturally arise, opening the path to humans and devas (gods), and thinning the karmic connection to ghosts and hells. Those who are descending will ascend day by day, and those who are ascending will increase more and more. The many and the few assist each other, and ascent and descent never cease. I have consulted the judgments of the sages, and the principles of sin and blessing are very clear. For all that I have offended, how dare I not repent and recommend them? In the early eighth month of the Jiawu year of the Wanli era, I stayed at Mount Kuanglu and suddenly contracted malaria, with alternating chills and fever, causing great pain, and my consciousness felt tormented and fearful, lasting for more than a hundred days. My body became haggard, and my strength weakened. Because I was afraid of the cold, I took animal skins and drank milk. The skins were probably from nine sika deer (a type of deer).
。牛乳百斤。服飲之餘。竊生慚愧。濫充佛子。道業不修。慧不勝癡。致此重罰。猶借毛族身份資生。茍不仗佛慈。口讀內典。心生恐怖。罪花難凋。福果非香。於是始服麂皮。即發願心。一皮轉妙法蓮花經一部。九皮九轉。酬乳惟三。愿彼牛麂。乘此法力。解脫毛群。生人天界。英特超朗。福慧並深。不忘宿命。常思德本。委肝棄腦竭生盡誠。痛念我恩。忘我資己。護持佛法。昭廓人天。扶升抑墜。虛空有盡。彼愿無窮。福慧為航。廣載一切。凡有知者。彼岸咸登。某今幸身體康強。精力如舊。若忘初願。有如梵川。於是灑掃館室。張掛如來儀容。然燈燒香。朝暮勸劬。無敢懈疲。口讀妙法。心注妙義。身體蓮花。三業清凈。懺摩牛麂。傍生罪戾。如湯消冰。現業往因。應念化成無上知覺。生生世世。我為其師。牛麂為子。現人天身。摧邪輔正。轉大法輪。震大法雷。十方三世。微塵剎海。凡有情處。願力悉充。如空充滿。雖有聖智。於色邊際。揀毛許色相。決不可得。故色充滿。即是空充滿。又如冰多水多。泥多象大。水深濕深。我發是愿。牛麂如船。我如明月。船載明月。歸宿無得。不勝慚悚。仰干三寶證明。謹疏。
本空上人住西庵飯僧疏
夫公私無常心。忘己為人則謂之公。忘人為己則謂之私
【現代漢語翻譯】 現代漢語譯本：我喝了相當於一百斤牛奶的量，在服用飲用之後，我私下裡感到慚愧。我濫竽充數地成為佛弟子，道業沒有好好修習，智慧比不上愚癡，導致了這樣的重罰。我仍然借用著毛皮動物的身份來維持生活，如果不是仰仗佛的慈悲，口中誦讀佛經，心中感到恐懼，罪惡之花難以凋謝，福德之果並不芬芳。於是我開始穿麂皮，隨即發願，用一件麂皮轉抄一部《妙法蓮華經》，九件麂皮轉抄九部，以此來報答牛奶的恩情，雖然僅僅報答了三成。我願那些牛和麂，憑藉這佛法的力量，脫離毛皮動物的群體，轉生到人天界，變得英俊特出、超凡開朗，福德和智慧都深厚。希望它們不忘記前世的因緣，常常思念恩德的根本，竭盡全力，竭盡忠誠，痛切地懷念我的恩情，忘記自己而幫助我，護持佛法，使人天界更加光明，扶持上升，抑制墜落。即使虛空有窮盡的時候，它們的願力也沒有窮盡的時候。以福德和智慧為航船，廣泛地運載一切眾生，凡是有知覺的眾生，都能到達彼岸。我現在有幸身體健康強壯，精力像以前一樣充沛，如果忘記最初的誓願，就如同梵天一樣。於是我灑掃館室，張掛如來的畫像，點燃燈，焚燒香，早晚勤勉地勸導自己，不敢懈怠疲憊。口中誦讀《妙法蓮華經》，心中專注于經文的妙義，身體如同蓮花一樣純潔，身、口、意三業清凈。我懺悔牛和麂這些傍生所造的罪業，就像用沸水融化冰雪一樣，現在的業報和過去的因緣，都應念化成無上的智慧和覺悟。生生世世，我做它們的老師，牛和麂做我的弟子，顯現人天之身，摧毀邪惡，輔助正義，轉動大法輪，震響大法雷。十方三世，微塵一樣多的剎土和大海，凡是有情眾生的地方，願力都充滿，如同虛空一樣充滿。即使有聖人的智慧，在色法的邊際，揀擇一根毛髮那麼細微的色相，也絕對不可能得到。所以色法充滿，也就是空充滿。又像冰多水也多，泥多象也大，水深濕氣也深。我發下這樣的誓願，牛和麂如同船隻，我如同明月，船隻運載著明月，歸宿之處不可得。我不勝慚愧和恐懼，仰仗三寶的證明。謹此陳述。
本空上人住西庵飯僧疏
所謂公私無常之心，忘記自己而為他人著想就叫做公，忘記他人而為自己著想就叫做私。
【English Translation】 English version: After consuming the equivalent of a hundred catties of milk, I secretly felt ashamed. I was merely posing as a Buddhist disciple, not properly cultivating the path, and my wisdom was no match for my ignorance, leading to this severe punishment. I am still relying on the form of a fur-bearing animal for sustenance. If it were not for the Buddha's compassion, reciting scriptures with my mouth while feeling fear in my heart, the flowers of sin would be difficult to wither, and the fruits of blessings would not be fragrant. Therefore, I began to wear deerskin, and immediately made a vow to transcribe one copy of the 'Lotus Sutra' for each piece of deerskin, transcribing nine copies with nine pieces, to repay the milk's kindness, though only repaying thirty percent. I wish that those cows and deer, through the power of this Dharma, could escape the group of fur-bearing animals and be reborn in the realms of humans and gods, becoming outstanding, extraordinary, and enlightened, with deep blessings and wisdom. May they not forget their past lives, always remember the root of kindness, and wholeheartedly and sincerely remember my kindness, forgetting themselves to help me, protect the Buddha's Dharma, illuminate the realms of humans and gods, support the rising and suppress the falling. Even if space has an end, their vows will have no end. May they use blessings and wisdom as a ship, widely carrying all beings, so that all sentient beings can reach the other shore. I am now fortunate to have a healthy and strong body, with energy as abundant as before. If I forget my initial vow, may I be like Brahma. Therefore, I sweep and clean the hall, hang up the image of the Tathagata, light lamps, burn incense, and diligently encourage myself morning and evening, not daring to be lazy or tired. I recite the 'Lotus Sutra' with my mouth, focus on the profound meaning of the scripture with my heart, and keep my body as pure as a lotus flower, with my body, speech, and mind purified. I repent for the sins of the cows and deer, these animals, like melting ice with hot water. May present karma and past causes transform into supreme wisdom and enlightenment in an instant. In life after life, may I be their teacher, and the cows and deer be my disciples, manifesting in human and divine forms, destroying evil, assisting righteousness, turning the great Dharma wheel, and thundering the great Dharma thunder. In the ten directions and three times, in the dust-like lands and seas, wherever there are sentient beings, may my vows be fulfilled, as full as space. Even with the wisdom of a sage, at the edge of form, choosing a hair-like form, it is absolutely impossible to obtain. Therefore, the fullness of form is the fullness of emptiness. Also, like more ice, more water; more mud, a larger elephant; deeper water, deeper moisture. I make this vow, may the cows and deer be like boats, and I be like the bright moon. The boat carries the bright moon, and the destination is unattainable. I am filled with shame and fear, relying on the Three Jewels for proof. I respectfully submit this statement.
A Memorial of Support for Feeding Monks at the Western Hermitage by Upasaka Benkong
The so-called heart of public and private is impermanent. Forgetting oneself for the sake of others is called public, forgetting others for the sake of oneself is called private.
。公則無為而不大。私則無為而不小。故以廣心施一針。則福德難量。以狹心施千金。其福德亦有限也。由是觀之。則作福聚德。豈惟富貴者能之。而貧賤者不能耶。顧其施心廣狹何如耳。通江橋西。百步許。有華嚴庵者。乃太宰陸公。司寇王公。捐俸買廢庵。而延本空上人飯僧之所也。五臺弇州二公。現宰官身。猶為客比丘計若此。況吾曹乎。佛言住家比丘。見客比丘來不喜者。是我法滅之兆。夫喜與不喜。公私判然。我曹茍有把茆蓋頭。痛以佛誡警心。則法將滅而復昌熾可期也。本空勉諸。
代大眾止雨祈晴疏
伏聞一心不生。萬法無咎。三言感格。五福咸臻。茲者淫雨連綿。田疇漸沒。百穀將腐。黎民絕再生之望。一人憂惶。溥海增有死之悲。溝壑幾填之時。性命未殘之際。痛省水澇之災。目外無眚。光輝之錫。心上有徴。故眾生不貪。水澇無源。眾生不瞋。亢旱無本。情遷而後有兇吉。心動而後屬陰陽。今某等抉眚有方。塞源有土。仰仗佛法僧三寶威神之力。君親師三敬精到之誠。合捐凈資。營辦微供。然香諷經禮懺。兼洗人我之愆。尊卑之罪。伏願上天俯察。赦難解之刑。賜易求之福。天風忽起。群陰掃盡而無遺。皓日頓生。萬物均輝而共戴。再愿聖主算余天地。臣佐福等山河。自然風不鳴條
【現代漢語翻譯】 現代漢語譯本： 公心行事，即使無為，其影響也極其廣大；私心行事，即使無為，其影響也極其微小。所以，以廣闊的心施捨一針，其福德難以衡量；以狹隘的心施捨千金，其福德也是有限的。由此看來，積累福報和功德，難道只有富貴的人才能做到，而貧賤的人就不能嗎？關鍵在於施捨的心是廣闊還是狹隘罷了。通江橋西邊，大約一百步的地方，有一座華嚴庵（寺廟名），是太宰陸公（官名，陸姓官員），司寇王公（官名，王姓官員）捐出俸祿購買廢棄的庵堂，用來供養本空上人（僧人名號）供養僧眾的地方。五臺弇州（地名，兩位官員）這兩位大人，現在身居宰官之位，還為客居的比丘（出家人）考慮如此周到，更何況我們這些普通人呢？佛說，住在寺院的比丘，見到客居的比丘來訪而不歡喜，這是我的佛法將要滅亡的徵兆。歡喜與不歡喜，公心與私心判然分明。我們如果還有茅草屋可以遮頭，就要深刻地用佛的教誨來警醒內心，那麼佛法將要滅亡而又重新昌盛是可以期待的。本空你要努力啊。
代大眾止雨祈晴疏（代表大眾祈求停止下雨，祈求晴天的文書）
我聽說，一心不生，萬法就沒有過錯；三言（指佛法僧）能夠感應，五福（長壽、富貴、康寧、好德、善終）就能全部到來。現在淫雨連綿，田地漸漸被淹沒，各種莊稼將要腐爛，百姓斷絕了再生的希望，一人憂愁恐慌，整個天下都增加了死亡的悲哀。在溝壑幾乎要被填滿的時候，在生命還沒有完全消失的時候，痛切地反省水澇的災害，眼睛之外沒有災禍，光輝的賜予，心中有徵兆。所以眾生不貪婪，水澇就沒有源頭；眾生不嗔恨，乾旱就沒有根本。情感遷移之後才有兇吉，心念動搖之後才屬於陰陽。現在我們這些人尋找災禍的根源有方法，堵塞源頭有途徑。仰仗佛法僧三寶的威神之力，君親師三者的敬意精誠到達，共同捐獻乾淨的錢財，營辦微薄的供養。點燃香火，諷誦經文，禮拜懺悔，同時洗滌人我之間的過錯，尊卑之間的罪過。希望上天明察，赦免難以解除的刑罰，賜予容易得到的福報。希望天風忽然吹起，將所有的陰霾掃除乾淨沒有遺留，明亮的太陽立刻出現，萬物都沐浴在陽光下共同敬戴。再次希望聖上的壽命超過天地，臣子的福報如同山河一樣長久，自然風也不會吹動樹枝。
【English Translation】 English version: Acting with impartiality, even without deliberate effort, its influence is extremely vast; acting with selfishness, even without deliberate effort, its influence is extremely small. Therefore, giving a single needle with a broad mind, its merit is immeasurable; giving a thousand gold pieces with a narrow mind, its merit is also limited. From this perspective, can accumulating blessings and merits only be done by the rich and noble, and not by the poor and lowly? The key lies in whether the giving heart is broad or narrow. To the west of Tongjiang Bridge, about a hundred steps away, there is a Huayan Monastery (name of the temple), which was purchased by Grand Tutor Lord Lu (title, official named Lu) and Minister of Justice Lord Wang (title, official named Wang) with their salaries, to support Venerable Benkong (monk's name) in providing meals for the Sangha (monastic community). These two adults, Wutai Yanzhou (place names, two officials), currently holding the position of ministers, still consider the needs of visiting Bhikkhus (monks) so thoughtfully, how much more should we ordinary people? The Buddha said, 'A Bhikkhu residing in a monastery who is not pleased to see visiting Bhikkhus is a sign of the decline of my Dharma.' Pleasure and displeasure, impartiality and selfishness are clearly distinct. If we still have a thatched roof to cover our heads, we should deeply use the Buddha's teachings to awaken our hearts, then the decline of the Dharma followed by its resurgence can be expected. Benkong, strive diligently.
A Memorial on Behalf of the Masses to Stop the Rain and Pray for Sunshine
I have heard that if a single thought does not arise, then all Dharmas are without fault; if the Three Words (referring to Buddha, Dharma, and Sangha) can resonate, then the Five Blessings (longevity, wealth, health, love of virtue, and a peaceful death) can all arrive. Now, the incessant rain continues, the fields are gradually submerged, all kinds of crops are about to rot, and the people have lost hope of rebirth. One person is worried and fearful, and the whole world has increased the sorrow of death. At a time when the ditches are almost filled, when life has not completely disappeared, deeply reflect on the disaster of the flood. There is no calamity outside the eyes; the bestowal of radiance has a sign in the heart. Therefore, if sentient beings are not greedy, the flood has no source; if sentient beings are not hateful, the drought has no root. Only after emotions shift are there good and bad fortunes; only after thoughts move do they belong to Yin and Yang. Now, we have a method to find the root of the disaster, and a way to block the source. Relying on the majestic power of the Three Jewels of Buddha, Dharma, and Sangha, and the sincere reverence of the three (ruler, parents, and teacher), we jointly donate clean money to prepare meager offerings. Lighting incense, reciting scriptures, performing prostrations and repentance, and at the same time washing away the faults between self and others, and the sins between superiors and inferiors. May the heavens above observe, pardon the difficult-to-resolve punishments, and bestow easily obtainable blessings. May the heavenly wind suddenly rise, sweeping away all the darkness without leaving any behind, and may the bright sun immediately appear, so that all things are bathed in sunlight and jointly revere it. Again, may the Holy Lord's lifespan exceed heaven and earth, and may the blessings of the ministers be as long as the mountains and rivers, so that the natural wind does not rustle the branches.
。雨不破塊。合境之內。比閭之間。無擇長幼。共享安康。
募寫十六開士道影疏
夫形之與影。未始不相因而有也。亦未始不相因而無也。然則有無之初。有不相因而有。有不相因而無者存焉明矣。世人徒役於有無形影之間。流而忘反。以真為假。以假為真。眾患生焉。聖人悲之。即真假而設方便。以為從有形。可以入無形。由有無可以入非有非無。入而全之。則向之所謂存焉者。昭然在目也。雖然形近乎有。影近乎無。近則易入。是故聖人形化而影留。使天下後世。即影得形。即形得心。即心復性。亦猶從有入無。從無入不無者也。今有人誓寫十六開士道影。三十餘堂。遍散寰內名剎供養之。如片月在天。影臨萬水。或因此而得復性。則生是心者。豈非大慈乎哉。說者以為影不若形。形不若心。心不似性。何不即以性示。安事影為。是不知由粗可以得精。由精可以入妙。若然者。則粗為入妙之嚆矢明矣。達觀道人聞而悅之。乃張大其說。以廣勸知其道者。共成勝事云耳。
盧溝橋資福庵募資常住地䟽
盧溝橋東資福庵。庵中守心老禪。鑿土得泉。泉鳴如雷。眾人皆驚。不移時鳴止。唯寒流湛然。來源莫測其深淺。老禪汲之。普施四方往來渴乏者。然綆短井深。慮不能久。遂斫木為輪。合
【現代漢語翻譯】 現代漢語譯本： 雨水不會沖毀田埂，整個地區，鄰里之間，無論老少，都能共享平安健康。 為募集繪製十六位開悟之士畫像的緣起疏文： 形體與影像，從來都是相互依存而存在的，也從來都是相互依存而消失的。然而，在有無的初始階段，存在著不相互依存而存在，以及不相互依存而消失的情況，這一點是很明顯的。世人只是在有無形影之間奔波勞碌，迷失而不知返回，把真實的當作虛假的，把虛假的當作真實的，各種苦難因此產生。聖人對此感到悲憫，就以真假為基礎而設立方便法門，認為從有形可以進入無形，從有無可以進入非有非無。進入並完全領悟它，那麼先前所說的『存焉者』，就會昭然在目了。雖然形體接近於有，影像接近於無，接近就容易進入。因此，聖人顯現形體而留下影像，使天下後世的人，能夠通過影像而認識形體，通過形體而認識心，通過心而恢復本性，也就像是從有進入無，從無進入不無一樣。現在有人發誓要繪製十六位開悟之士的畫像，三十多堂，遍佈天下名剎供養，就像一輪明月在天空中，影子倒映在萬水中一樣。或許有人因此而得以恢復本性，那麼生起這種心的人，難道不是具有大慈悲心嗎？有人說，影像不如形體，形體不如心，心不如本性，為什麼不直接以本性來開示，還要影像做什麼呢？這是不知道從粗淺可以得到精妙，從精妙可以進入玄妙。如果這樣說，那麼粗淺就是進入玄妙的開端，這一點是很明顯的。達觀道人聽了之後非常高興，於是大力宣揚這個說法，廣泛勸導知道這個道理的人，共同成就這件殊勝的事情。 盧溝橋資福庵募集常住資金的疏文： 盧溝橋東邊的資福庵，庵中的守心老禪師，鑿地得泉，泉水的聲音像雷鳴一樣，眾人都感到驚恐。不久，雷鳴般的聲音停止了，只有寒冷的泉水清澈湛然，來源深淺無法測度。老禪師汲取泉水，普遍施捨給四方來往口渴的人。然而井繩短而井深，擔心不能長久，於是砍伐木頭製作水輪。
【English Translation】 English version: The rain does not break the ridges. Within the entire area, among the neighborhoods, regardless of age, all share peace and health. A prospectus for soliciting the painting of portraits of sixteen enlightened Bodhisattvas: Form and shadow have always been interdependent for existence, and they have always been interdependent for non-existence. However, in the initial stage of existence and non-existence, there exists a state of existence without interdependence and a state of non-existence without interdependence. This is clear. Worldly people merely toil between existence and non-existence, form and shadow, drifting and forgetting to return, taking the real as the false, and the false as the real. All kinds of suffering arise from this. The sage is saddened by this and establishes expedient means based on truth and falsehood, believing that from form one can enter formlessness, and from existence and non-existence one can enter neither existence nor non-existence. Entering and fully realizing it, then what was previously called 'that which exists' will be clearly visible. Although form is close to existence and shadow is close to non-existence, closeness makes it easier to enter. Therefore, the sage manifests form and leaves behind shadow, so that people of later generations can recognize form through shadow, recognize the mind through form, and restore their nature through the mind, just as one enters non-existence from existence, and enters not-non-existence from non-existence. Now, someone vows to paint portraits of sixteen enlightened Bodhisattvas, more than thirty halls, and spread them throughout famous monasteries for offering, like a bright moon in the sky, with its shadow reflected in ten thousand waters. Perhaps someone may thereby be able to restore their nature. Then, is not the one who gives rise to this mind one of great compassion? Some say that shadow is not as good as form, form is not as good as mind, and mind is not as good as nature. Why not directly reveal nature, and what is the use of shadow? This is not knowing that from the coarse one can obtain the refined, and from the refined one can enter the subtle. If that is the case, then the coarse is clearly the beginning of entering the subtle. The Taoist Daguan heard this and was very pleased, so he vigorously promoted this idea, widely encouraging those who know this principle to jointly accomplish this excellent deed. A prospectus for raising funds for the permanent residence of Zifu Temple in Lugou Bridge: Zifu Temple is located east of Lugou Bridge. The old Chan master Shou Xin in the temple dug the ground and found a spring. The sound of the spring was like thunder, and everyone was frightened. Soon, the thunderous sound stopped, and only the cold spring water was clear and serene, its source and depth unfathomable. The old Chan master drew water from it and generously gave it to thirsty travelers from all directions. However, the rope was short and the well was deep, and he worried that it would not last long, so he cut wood to make a water wheel.
輪為轂。利有用無。以人役畜。輪名般若。泉名福海。人畜俱名菩薩。老禪意者。以菩薩運般若輪。汲福海水。賙濟十方。無論貴賤人畜。有心無心。凡沾涓滴者。皆得發明自心。同登彼岸。托蓮華中。親近彌陀。達觀道人聞而悅之。悅而隨喜之。喟然嘆曰。大哉是輪。軋軋福海。上下無常。虛而不屈。守心老禪以無盡願力持之。運而不窮。則其功德豈可心思口議者歟。於是為之倡一百七十人緣。買地四百餘畝。用資常住。使般若之輪。福海之水。潤沾一切。終古無息。伏願見者聞者。於此因緣。生大歡喜。生大感激。慨然破慳貪囊。施如意珠。共成勝事。顧不美哉。
方山李長者像前自卜出處疏
伏聞佛祖聖賢。凡出出處處。必隨宜而然。若不隨宜。則機不逗物。于教於法。于自於他。皆無利益。某自惟發身于荒寒。絕俗于倉卒。乘虛入實。弄假成真。此心此跡。一切顛末。人雖不知。自決了了。且佛祖智鑒。前無量劫。后無量劫。現前無量事。如秋潭無波。湛徹三際。微云度空。纖影弗昧。自然某平生好醜。皆在照中。然而某見地雖則無疑。而現行思惑。逢緣觸境。智劣識強。每墮愆失。自惟出處。未即判然。何者。顧在身命易舍。于教無益。於法無補。如是則出不如處也。又念祖道。荒涼陵遲。不
【現代漢語翻譯】 現代漢語譯本： 輪子作為輪轂（hub）。利用『有』和『無』的相互作用。用人來役使牲畜。輪子名為般若（Prajna，智慧）。泉水名為福海（Sea of Blessings）。人和牲畜都名為菩薩（Bodhisattva，覺悟的有情）。老禪（指年老的禪修者）的意思是，用菩薩來運轉般若之輪，汲取福海之水，賙濟十方（各個方向）。無論是高貴還是低賤，有心還是無心，凡是沾到一點點水滴的，都能啓發自己的心，一同登上彼岸（涅槃），寄託于蓮花之中，親近阿彌陀佛（Amitabha Buddha）。達觀道人（一位通達的修行者）聽了之後非常高興，高興之後隨喜讚歎，感嘆地說：『多麼偉大啊，這個輪子！軋軋作響的福海，上下運轉沒有停止，空虛卻不會屈服。守心老禪用無盡的願力來保持它，運轉而不窮盡，那麼他的功德又豈是可以用心思和言語來衡量的呢？』於是他發起了一百七十人的善緣，購買了四百多畝土地，用來作為常住的資財，使般若之輪，福海之水，滋潤一切，永遠沒有停止。希望見到的人，聽到的人，對於這個因緣，生起大歡喜，生起大感激，慷慨地打破慳吝貪婪的口袋，佈施如意寶珠，共同成就這殊勝的事情，豈不是很好嗎！ 方山李長者像前自卜出處疏 我聽說佛祖聖賢，凡是出世還是隱居，必定是隨著適宜的情況而定。如果不隨著適宜的情況，那麼機緣就不能與事物相契合，對於教義，對於佛法，對於自己，對於他人，都沒有利益。我自認為出身于荒涼寒冷的地方，與世俗隔絕於倉促之間，從虛無進入真實，弄假成真。這顆心，這個行跡，一切的來龍去脈，別人雖然不知道，我自己卻非常清楚。而且佛祖的智慧明鑑，前無量劫，后無量劫，現在無量的事情，就像秋天的深潭沒有波浪，清澈地照徹三際（過去、現在、未來），即使是微小的雲彩經過天空，纖細的影子也不會被遺漏。自然我平生的好壞，都在佛祖的照見之中。然而我的見地雖然沒有疑惑，但是現在的行為和思慮，遇到因緣，接觸境界，智慧不足，意識卻很強，常常會犯錯。我自認為出世還是隱居，還沒有明確的決定。為什麼呢？考慮到捨棄身命很容易，但是對於教義沒有益處，對於佛法沒有幫助，這樣的話，出世不如隱居。又想到祖師的道統，荒涼衰敗，不
【English Translation】 English version: The wheel serves as the hub. Utilize the interaction of 'being' and 'non-being'. Employ humans to manage livestock. The wheel is named Prajna (Wisdom). The spring is named Fu Hai (Sea of Blessings). Both humans and livestock are named Bodhisattva (Enlightened Being). The old Chan (referring to an elderly Chan practitioner) means to use Bodhisattvas to turn the Wheel of Prajna, drawing water from the Sea of Blessings, and providing relief to the ten directions. Regardless of nobility or lowliness, with intention or without, all who receive even a drop of water can awaken their own minds, ascend to the other shore (Nirvana) together, entrust themselves to the lotus flower, and draw near to Amitabha Buddha. Da Guan Daoren (an enlightened practitioner) heard this and was delighted, rejoicing and praising it. He sighed and said, 'How great is this wheel! The rumbling Sea of Blessings, turning endlessly, empty yet unyielding. The old Chan of guarding the mind maintains it with endless vows, turning without exhaustion, so how can his merits be measured by thought or word?' Therefore, he initiated a good deed with one hundred and seventy people, purchasing over four hundred mu of land to use as permanent assets, so that the Wheel of Prajna and the water of the Sea of Blessings can nourish all things, never ceasing. May those who see and hear this, for this cause, generate great joy, generate great gratitude, generously break open the bags of stinginess and greed, donate wish-fulfilling jewels, and together accomplish this magnificent deed. Isn't it wonderful! A Memorial Before the Image of Elder Li of Fangshan, Divining His Course of Action I have heard that Buddhas and sages, whether they emerge into the world or remain in seclusion, must act according to what is appropriate. If they do not act according to what is appropriate, then the opportunity will not align with things, and there will be no benefit to the teachings, to the Dharma, to oneself, or to others. I believe that I was born in a desolate and cold place, separated from the world in haste, entering reality from emptiness, turning falsehood into truth. This heart, this path, the entire story, although others may not know it, I myself am very clear about it. Moreover, the wisdom of the Buddhas is like a clear mirror, reflecting countless kalpas in the past, countless kalpas in the future, and countless events in the present, like a deep autumn pool without waves, clearly illuminating the three realms (past, present, future). Even the slightest cloud passing through the sky, the faintest shadow will not be missed. Naturally, my good and bad deeds in life are all within the Buddha's illumination. However, although my understanding is without doubt, my current actions and thoughts, encountering conditions and touching realms, my wisdom is insufficient, but my consciousness is strong, and I often make mistakes. I believe that my emergence into the world or remaining in seclusion is not yet clearly decided. Why? Considering that it is easy to give up my life, but it is of no benefit to the teachings, and of no help to the Dharma, then emerging into the world is not as good as remaining in seclusion. Furthermore, I think of the lineage of the patriarchs, desolate and declining, not
忍受其恩。而不能捐軀報德。寸心難安。如是則處不如出也。於是于某年日月。躬詣長者尊像前。焚香疏意。拈鬮決之。伏惟長者。不吝慈悲。為教。為法。為某。判然一決出處。敢不奉命。不勝惶悚。以聞。
喜禪人然指修檀溪寺䟽
吾悲世之人。知有昨日。知有今日。又知有明日。若以三世詰之。則曰。不知也。殊不知。過去世即昨日。現在世即今日。未來世即明日。故曰。昨日。今日。與明日。是名小三世。過去。現在。與未來。是明大三日。可見今生富貴者。必從前所修而來。現在貧賤者。必從前所不修而召。然有前修。而富貴不能榮者。前不修。而貧賤不能累者。此乃富貴貧賤初無增減者也。此兩者。知其修。而不知其不能修者。是謂福人。知其不能修者。而初無所修。是謂智人。惟佛與諸大菩薩。始二嚴俱備。檀溪寺。昔道安祖師。率襄人修智福之所。邇來凋落不堪。有真喜禪人。雖有志修建。顧福德涼薄。無以感人。乃以指為燭。燃而供佛。且誓曰。喜若心真。勝事必克。喜心不真。勝事難成。吾聞襄之僧徒僉曰。喜禪人然指修寺。非為衣食。勝事無終。神其無靈。予四月二十四日。再游檀溪。適值喜禪人。察其眉宇。知其心真。遂書此仰白十方云。
施堅固子及頂骨莊嚴佛像䟽
【現代漢語翻譯】 現代漢語譯本： 感念他的恩情，卻無法捨身報答，內心難以安寧。這樣看來，不如離開這裡。於是在某年某月某日，親自到長者（對有德者的尊稱）的畫像前，焚香陳述心意，拈鬮決定去留。恭請長者，不吝惜慈悲，爲了教義，爲了佛法，爲了我，明確地決定去留。我怎敢不遵從命令，不勝惶恐地稟告。
喜禪人燃指修檀溪寺疏
我悲憫世人，只知道昨天，知道今天，又知道明天。如果用三世來追問他們，他們就會說：『不知道。』卻不知道，過去世就是昨天，現在世就是今天，未來世就是明天。所以說，昨天、今天和明天，這叫做小三世。過去、現在和未來，這叫做大三世。可見今生富貴的人，必定是從前世所修來的；現在貧賤的人，必定是從前世不修而招致的。然而有前世修行，而富貴不能使他榮耀的；有前世不修，而貧賤不能使他困頓的，這乃是富貴貧賤本來就沒有增減。這兩種人，知道修行，卻不知道自己不能修行，這叫做有福之人。知道自己不能修行，而本來就沒有修行，這叫做有智慧之人。只有佛和諸大菩薩，才能夠福德和智慧兩種莊嚴都具備。檀溪寺，從前道安祖師（東晉高僧）率領襄陽人修建，是修習智慧和福德的地方。近來寺廟凋敝衰落，不成樣子。有真喜禪人，雖然有志向修建，但恐怕福德淺薄，無法感動他人，於是用手指當蠟燭，點燃來供佛，並且發誓說：『如果真喜的心是真誠的，那麼這件盛事必定成功；如果真喜的心不真誠，那麼這件盛事難以成功。』我聽說襄陽的僧人都說：『喜禪人燃指修寺，不是爲了衣食，這件盛事沒有結果，神靈難道沒有靈驗嗎？』我在四月二十四日，再次遊覽檀溪寺，正好遇到喜禪人，觀察他的眉宇，知道他的心是真誠的，於是寫下這篇文章，仰告十方諸佛。
施堅固子及頂骨莊嚴佛像疏
【English Translation】 English version: Bearing his kindness, yet unable to sacrifice myself to repay his virtue, my heart is uneasy. In this case, it is better to leave than to stay. Therefore, on a certain day of a certain month of a certain year, I personally went before the venerable image of the Elder (a respectful title for a virtuous person), burned incense and expressed my intentions, and drew lots to decide whether to leave or stay. I humbly request the Elder, not to spare your compassion, for the sake of the teachings, for the sake of the Dharma, for my sake, to make a clear decision on whether to leave or stay. How dare I not obey your command, I report this with utmost trepidation.
A Preface for the Monk Xi Burning His Finger to Repair Tanxi Temple
I grieve for the people of the world, who only know yesterday, know today, and know tomorrow. If asked about the three lifetimes, they will say, 'I do not know.' They do not know that the past life is yesterday, the present life is today, and the future life is tomorrow. Therefore, it is said that yesterday, today, and tomorrow are called the small three lifetimes. Past, present, and future are called the great three lifetimes. It can be seen that those who are rich and noble in this life must have cultivated in their previous lives; those who are poor and lowly in this life must have incurred it from not cultivating in their previous lives. However, there are those who cultivated in their previous lives, but wealth and nobility cannot glorify them; there are those who did not cultivate in their previous lives, but poverty and lowliness cannot burden them. This is because wealth, nobility, poverty, and lowliness have no increase or decrease in themselves. These two types of people, who know to cultivate but do not know that they cannot cultivate, are called blessed people. Those who know that they cannot cultivate and have never cultivated are called wise people. Only the Buddha and the great Bodhisattvas possess both the adornments of merit and wisdom. Tanxi Temple, formerly built by Master Dao'an (a eminent monk of the Eastern Jin Dynasty) leading the people of Xiangyang, is a place for cultivating wisdom and merit. Recently, the temple has become dilapidated and desolate. There is the monk Zhenxi, who, although he has the ambition to repair it, fears that his merit is shallow and unable to move others. Therefore, he uses his finger as a candle, burning it to offer to the Buddha, and vows, 'If Zhenxi's heart is sincere, then this great undertaking will surely succeed; if Zhenxi's heart is not sincere, then this great undertaking will be difficult to achieve.' I heard the monks of Xiangyang say, 'Monk Xi burns his finger to repair the temple, not for food and clothing, this great undertaking will not end, how can the gods not be efficacious?' On the twenty-fourth day of the fourth month, I visited Tanxi Temple again, and happened to meet Monk Xi. Observing his eyebrows, I knew that his heart was sincere, so I wrote this article, reverently reporting to the Buddhas of the ten directions.
A Preface for Donating Solid Seeds and Skull Relics to Adorn a Buddha Image
恭聞七寶佈施。滿四方空。福德無邊。終歸生滅。全身頓捐。等一芥子。慧光圓極。始契真常。是故雪山菩薩。不以微軀慳惜。得法于形骸之餘。善財童子。不以百城迢遙。滿心於煙水之聚。倘非憂深慮遠。愿終難克。必須誠竭思窮。道則易成。然淫機不斷。血肉化腥臊之物。欲習頓枯。面板成香潔之珠。心有粗精。涂分香臭。茍悟一念未生之始。聖凡誰名。痛觀四微初借之時。男女始兆。故萬寶之海。惟舍利為君。堅固為輔。良以無生未達。緣生夢癡。若了緣生。腥臊不朽。天地毀而堅固無損。出界空而舍利常光。比丘可九頓首于釋迦如來。及文殊普賢十八阿羅漢。像設靈焰之中。佈施堅固子三十顆。頂骨三十圓。永安於主伴五腑之虛。所愿弟子可。生生世世。在在處處。升沉交加之際。凡聖互聚之場。見思未斷。常以比丘身。承事三寶。如影隨形。如光隨鏡。影逢陰滅。光受塵封。吾此願心。精持堅密。非同光影。滅處愈彰。封時愈照。幸而見思惑斷。一切雜身。隨類弘法。無敢疲厭。更願施我堅固者。施我頂骨者。我所積福慧。皆迴向施者。並一切眾生。福等佛福。慧等佛慧。我願始滿。我聞無論僧俗。凡修福慧。福慧十分。國王得四分。修者得六分。何以故。皇帝為世主故。作福慧者。若不仰仗世主寵
靈。護持之德。欲作一毛頭福慧。終不可得。是故修福慧者。無忘君恩。親恩。師恩。施者恩。善友恩。如忽略忘恩者。寧惟作福慧難成。即人身易失。壽命不長。百兇交聚。萬吉自消。我故追思種種之恩。五內如焚。一心悲痛。代發種種願心。伏乞十方常住三寶。釋迦如來。十二部經。憍陳如尊者。一切聖凡護法靈聰。共垂證盟。又愿發願之後。當今 聖主。堯風永扇。舜日長明。四海清平。萬民樂業。生身父母。光生於朽骨。悟達于遊魂。可再九頓首。不勝慚痛。謹疏。
度麂疏
伏聞如來明誨。比丘不得服絲綿絹帛。靴履裘膬。茲可久瘧之餘。精氣少損。形骸羸弱。動止畏寒。茍不以皮革藩屏。則江風夜露。恐難支御。於是賈麂皮若干張。緝下衣一條。聊防先患。雖則律有開遮持犯之款。然內心終不自安。切念麂類。生前黑業牽連。死後慈門無路。命殘箭網。皮碎刀針。今既用其氣分。將來瓜葛難辭。若不預期超拔。作緣未必無階。所以用一皮。為其口誦妙法蓮華經一部。伏願仗如來之慈力。妙法之威神。麂等開迷云于剎那。梯覺路于般若。自知作佛。如鑿井見泥。發願度生。即窮子得寶。
祈雨疏
恭聞聖人無常心。眾生無常習。顧在感應奚若。則機教生焉。譬如醫無常醫。病無常
病。醫病相扣。而精粗始辨。故病以寒者。治之以寒藥。病以熱者。治之以熱藥。如眾生有無量病。佛為醫王。亦有無量藥。世有亢旱之憂。如來則不吝實力之應。又此實力者。非但如來獨有。亦有天實力。地實力。聖實力。凡實力。龍王實力。龍王眷屬實力。並一切鬼神餘部等實力。所以雨不求則不降。眾生不感。諸佛不應。然諸佛中。有大悲云生如來者。深愍眾生亢旱之苦。禾苗不秀。則谷飯無本。谷飯無本。則眾生生機絕矣。於是大悲云生如來。發願救之。故凡有亢旱之處。稱此如來名。則如來大自在實力三昧之用。率諸聖凡。種種齊施實力。轉枯槁而為滋茂。即亢陽而為甘霖。伏願大悲云生如來。不違本誓。俯應群機。三草二木。一切百穀。普救焦枯。並得秀實。謹疏。
紫柏老人集卷之十三 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十四
明 憨山德清 閱
金剛經白文序
此經東來。熾于唐。迄于歷代。芒寒色正。皎如日月。逮我明。揚光續𦦨雖不乏人。而金剛正眼若墮雲霧。蓋常思其故。學問尚理。謂之所知愚。所知愚不破。則自心不得現前。自心不得現前。則心隨境轉。糾纏莫解。以有所住見。求無所住心。離經分析。蕭統孤涎
【現代漢語翻譯】 現代漢語譯本： 病與醫治疾病是相互關聯的，由此才能分辨出精細與粗略。所以，對於因寒而引起的疾病，就用寒性的藥物來治療；對於因熱而引起的疾病，就用熱性的藥物來治療。就像眾生有無量種疾病，佛（Buddha，覺悟者）作為醫王，也有無量種藥物。世間有乾旱的憂患，如來（Tathagata，佛的稱號）就不會吝惜自身實力的應現。而且這種實力，不僅僅是如來獨有，也有天（Deva，天神）的實力、地（Earth，大地）的實力、聖（Arya，聖者）的實力、凡（Common people，凡人）的實力、龍王（Nāga King，龍族之王）的實力、龍王眷屬的實力，以及一切鬼神和其他部眾等的實力。所以，不下雨是因為沒有祈求，眾生沒有感應，諸佛（Buddhas，諸位覺悟者）就不會應現。然而，在諸佛之中，有大悲云生如來（Mahākaruṇāmegha-utpāda-tathāgata），他深深憐憫眾生遭受乾旱的痛苦，禾苗不能生長，那麼穀物飯食就沒有來源。穀物飯食沒有來源，那麼眾生的生機就斷絕了。於是，大悲云生如來發愿救助他們。所以，凡是有乾旱的地方，稱念這位如來的名號，那麼如來大自在實力三昧（Mahā-vairocana-vikurvita-samādhi）的作用，就會率領諸位聖者和凡人，共同施展各種實力，使枯槁變為滋潤茂盛，使亢陽變為甘霖。伏願大悲云生如來，不要違背最初的誓願，俯身應和眾生的根機，使三草二木和一切穀物，普遍從焦枯中得到拯救，並且能夠秀穗結實。謹此疏文。
《紫柏老人集》卷十三 卍新續藏第73冊No.1452《紫柏尊者全集》
《紫柏老人集》卷十四
明 憨山德清 閱
《金剛經》白文序
此經東傳以來，在唐朝最為興盛，歷代都是如此，它的光芒清寒，色彩純正，像日月一樣皎潔。到了我朝明代，發揚光大、繼續闡釋的人雖然不乏其人，但是金剛般銳利的正眼卻好像落入了雲霧之中。我常常思考其中的緣故，是因為學問崇尚理，稱之為『所知愚』。『所知愚』不破除，那麼自心就不能顯現於目前。自心不能顯現於目前，那麼心就會隨著外境而轉動，糾纏不清，難以解脫。以有所住的見解，去尋求無所住的心，離開經文進行分析，就像蕭統那樣徒勞無益。
【English Translation】 English version: Illness and healing are interconnected, and through this, the subtle and the coarse can be distinguished. Therefore, for illnesses caused by cold, they are treated with cold medicines; for illnesses caused by heat, they are treated with hot medicines. Just as sentient beings have countless illnesses, the Buddha (Buddha, the Awakened One) as the King of Medicine, also has countless remedies. When the world faces the worry of drought, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) does not hesitate to manifest his power in response. Moreover, this power is not only possessed by the Tathagata alone, but also by the power of the Devas (Deva, gods), the power of the Earth (Earth), the power of the Aryas (Arya, noble ones), the power of common people (Common people), the power of the Nāga Kings (Nāga King, dragon kings), the power of the Nāga King's retinue, and the power of all ghosts, spirits, and other groups. Therefore, rain does not fall if it is not requested, and the Buddhas (Buddhas, enlightened beings) do not respond if sentient beings do not feel a connection. However, among the Buddhas, there is the Tathagata Great Compassion Cloud Arising (Mahākaruṇāmegha-utpāda-tathāgata), who deeply pities the suffering of sentient beings from drought. If the seedlings do not grow, then there is no source for grain and rice. If there is no source for grain and rice, then the life force of sentient beings is cut off. Therefore, the Tathagata Great Compassion Cloud Arising makes a vow to save them. So, wherever there is drought, reciting the name of this Tathagata, the function of the Tathagata's Great Self-Mastery Power Samadhi (Mahā-vairocana-vikurvita-samādhi) will lead all the sages and ordinary people to jointly exert various powers, transforming barrenness into lushness, and turning excessive heat into sweet rain. I humbly pray that the Tathagata Great Compassion Cloud Arising will not violate his original vow, and will condescend to respond to the faculties of sentient beings, so that the three grasses, two trees, and all grains may be universally saved from desiccation and be able to flourish and bear fruit. This memorial is respectfully submitted.
Collected Works of Old Man Zibo, Volume 13 Supplement to the Wan-zi Tripitaka, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Old Man Zibo, Volume 14
Reviewed by Hanshan Deqing of the Ming Dynasty
Preface to the Plain Text of the Diamond Sutra
Since this sutra came east, it has flourished in the Tang Dynasty and throughout the dynasties. Its radiance is pure and its color is upright, as bright as the sun and moon. In our Ming Dynasty, although there is no lack of people who promote and continue to explain it, the sharp, diamond-like right eye seems to have fallen into clouds and mist. I often think about the reason for this, which is that learning values reason, which is called 'intellectual ignorance'. If 'intellectual ignorance' is not broken, then one's own mind cannot appear in the present. If one's own mind cannot appear in the present, then the mind will follow external circumstances and become entangled and difficult to untangle. Using the view of having something to abide in to seek the mind of having nothing to abide in, analyzing apart from the sutra, is as futile as Xiao Tong's efforts.
。沁于識海。而經曷由明乎。欲經之明莫若直求佛心。欲求佛心莫若持誦本文。冥寞于離微玄妙之外。堅精於死生順逆之關。心心不斷。如酵之於酪。如面蘗之於酒。亦非有心。亦非無心。緣緣之中。有忽然而成者。故大鑒本新州賣柴漢耳。非積文字義理之素。偶然弛擔。聞經心開。因造黃梅。取祖印而佩之。號于萬世曰六祖。夫非歷劫聞熏。緣緣成熟之明驗耶。昔龐蘊。一日仰臥讀此經。丹霞訶之曰。非慢法乎。蘊於左足加右足而已。余讀傳燈錄至此。未嘗不流涕交頤。扼腕而痛不已也。今刪分數。刻經本文。如來之旨云廓天布。凡有知識者。死生受持。操大鑒之券。以展龐公之用。則酪出乳中決矣。
石門文字禪序
夫自晉宋齊梁。學道者。爭以金屑翳眼。而初祖東來。應病投劑。直指人心。不立文字。后之承虛接響。不識藥忌者。遂一切峻其垣。而筑文字于禪之外。由是分疆列界。剖判虛空。學禪者。不務精義。學文字者。不務了心。夫義不精。則心了而不光大。精義而不了心。則文字終不入神。故寶覺欲以無學之學。朝宗百川而無盡。嘆民公南海波斯。因風到岸。標榜具存。儀刑不遠。嗚呼。可以思矣。蓋禪如春也。文字則花也。春在於花。全花是春。花在於春。全春是花。而曰。禪與文字。有
二乎哉。故德山臨濟棒喝交馳。未嘗非文字也。清涼天臺疏經造論。未嘗非禪也。而曰。禪與文字有二乎哉。逮于晚近。更相笑而更相非。嚴於水火矣。宋寂音尊者憂之。因名其所著。曰文字禪。夫齊秦構難。而按以周天子之命令。遂投戈臥鼓。而順於大化。則文字禪之為也。蓋此老子。向春臺擷眾芳。諦知春花之際。無地寄眼。故橫心所見。橫口所言。斗千紅萬紫於三寸枯管之下。於此把住。水泄不通。即於此放行。波瀾浩渺。乃至逗物而吟。逢緣而詠。併入編中。夫何所謂禪與文字者。夫是之謂文字禪。而禪與文字有二乎哉。噫。此一枝花。自瞿曇拈后。數千餘年。擲在糞掃堆頭。而寂音再一拈似。即今流佈。疏影撩人。暗香浮鼻。其誰為破顏者。
重刻智證傳序
大法之衰。由吾儕綱宗不明。以故祖令不行。而魔外充斥。即三尺豎子。掠取古德剩句。不知好惡。計為己悟。僭竊公行。可嘆也。有宋覺范禪師於是乎懼。乃離合宗教。引事比類。折衷五家宗旨。至發其所秘。犯其所忌而不惜。昔人比之貫高程嬰公孫杵臼之用心。噫。亦可悲矣。書以智證名。非智不足以辨邪正。非證不足以行賞罰。蓋照用全。方能荷大法也。充覺范之心。即天下有一人焉。能讀此書。直究綱宗。行祖令。斯不負著書之意
【現代漢語翻譯】 現代漢語譯本：難道禪與文字真的是兩回事嗎？所以德山宣鑒（Deshan Xuanjian）和臨濟義玄（Linji Yixuan）棒喝交加，未嘗不是文字的體現。清涼澄觀（Qingliang Chengguan）和天臺智顗（Tiantai Zhiyi）疏解佛經、撰寫論著，未嘗不是禪的體現。卻說禪與文字是兩回事嗎？到了晚近，更是互相嘲笑、互相否定，如同水火一般對立。宋代的寂音尊者（Jiyin Zunzhe）對此感到憂慮，因此將他的著作命名為《文字禪》。齊國和秦國發生爭端，如果用周天子的命令來調解，就能使他們放下武器，停止戰爭，順應大道。那麼，《文字禪》的作用也是如此。這位老禪師，從春天的花園裡採擷各種花朵，深刻地認識到春花盛開之際，無處不是美景。所以他隨心所見，隨口所言，在三寸筆管之下展現出千紅萬紫的景象。於此把握住，滴水不漏；即於此放開，波瀾壯闊。乃至觸物而吟，逢緣而詠，都編入書中。那麼，什麼是禪與文字呢？這就是所謂的文字禪，難道禪與文字真的是兩回事嗎？唉！這一枝花，自從瞿曇（Qutan，即釋迦牟尼佛）拈花微笑之後，數千年來，被丟棄在垃圾堆里。而寂音尊者再次拈起，如今得以流傳，疏朗的影子撩人心絃，淡淡的香氣撲鼻而來，有誰會為之破顏一笑呢？
重刻《智證傳》序
大法的衰落，是因為我們這些人的綱宗不明，所以祖師的命令無法推行，而邪魔外道充斥。即使是三尺高的孩童，也掠取古德的殘餘語句，不知好壞，就當做自己開悟了，僭越的行為公然進行，真是可嘆啊！宋代的覺范禪師（Juefan Chanshi）對此感到擔憂，於是將宗教和宗派離析聚合，引用事例進行比類，折衷五家宗派的宗旨，甚至揭發他們所隱瞞的，冒犯他們所忌諱的也不惜。過去有人將他比作貫高、程嬰、公孫杵臼那樣用心良苦。唉！真是可悲啊！這本書以『智證』命名，沒有智慧就無法辨別邪正，沒有實證就無法施行賞罰。只有照用兼備，才能承擔大法。如果能領會覺范禪師的心意，那麼天下只要有一個人，能夠讀懂這本書，直接探究綱宗，施行祖師的命令，就不辜負他著書的用意了。
【English Translation】 English version: Are 'Chan' (Zen) and words really two separate things? Therefore, the shouts and blows of Deshan Xuanjian (Deshan Xuanjian, a famous Chan master) and Linji Yixuan (Linji Yixuan, founder of the Linji school) were never separate from the expression of words. Qingliang Chengguan (Qingliang Chengguan, a Huayan Buddhist master) and Tiantai Zhiyi (Tiantai Zhiyi, founder of the Tiantai school) elucidating scriptures and writing treatises were never separate from 'Chan'. Yet, it is said that 'Chan' and words are two separate things? In recent times, they have mocked and denied each other even more, as opposed as water and fire. The Venerable Jiyin (Jiyin Zunzhe) of the Song Dynasty was concerned about this, so he named his work 'Words of Chan' ('Wenzi Chan'). If the states of Qi and Qin were in conflict, and the orders of the Zhou Emperor were used to mediate, they could lay down their arms, cease warfare, and comply with the Great Way. The function of 'Words of Chan' is also like this. This old master, picking various flowers from the spring garden, deeply realized that in the blooming of spring flowers, there is no place without beauty. Therefore, what he saw in his heart and spoke from his mouth, he displayed the myriad reds and purples under the three-inch writing brush. Grasping it here, not a drop leaks; releasing it here, the waves are vast. Even chanting upon encountering objects, and composing poems upon encountering circumstances, are all included in the book. So, what are 'Chan' and words? This is what is called 'Words of Chan', are 'Chan' and words really two separate things? Alas! This one flower, since Gautama (Qutan, i.e., Shakyamuni Buddha) smiled while holding it up, has been discarded in the garbage heap for thousands of years. And Venerable Jiyin picks it up again, and now it is circulated, its sparse shadow stirring people's hearts, its faint fragrance filling the nose, who will break into a smile for it?
Preface to the Re-engraving of 'Biography of Wisdom and Proof'
The decline of the Great Dharma is because our fundamental principles are unclear, so the ancestral orders cannot be carried out, and demons and heretics abound. Even three-foot-tall children seize the remaining phrases of the ancient worthies, not knowing good from bad, and consider themselves enlightened, their presumptuous actions carried out openly, it is truly lamentable! The Chan Master Juefan (Juefan Chanshi) of the Song Dynasty was concerned about this, so he separated and combined religions and sects, cited examples for comparison, reconciled the tenets of the five houses, even revealing what they concealed, and not hesitating to offend what they tabooed. In the past, some people compared him to Guan Gao, Cheng Ying, and Gongsun Chujiu, who used their minds with great care. Alas! It is truly sad! This book is named 'Wisdom and Proof' ('Zhizheng'), without wisdom, one cannot distinguish between right and wrong, without proof, one cannot administer rewards and punishments. Only with both illumination and function can one bear the Great Dharma. If one can understand the mind of Chan Master Juefan, then if there is even one person in the world who can read this book, directly investigate the fundamental principles, and carry out the ancestral orders, then he will not have written the book in vain.
。即未能洞明此書。而能廣其傳於天下。以待夫一人焉。能洞明之者。縱未能即酬覺范之志。亦覺范所與也。覺范所著。有僧寶傳。林間錄。與是書相表裡。業已有善刻。金沙于中甫比部。復捐貲刻是書。三集並行於世。亦法門一快事也。有志於宗門者。珍重流通。是所望雲。
麟禪人刺血跪書華嚴經序
吾雜華。通法界之經也。直指毗盧果海。性德圓融。無礙廣大自在微細。嚴以示眾生日用。現證平等心地法門。欲因之以廓塵習。昭真境。不離當處。頓得無量受用耳。觀夫佛等。眾生等。剎土塵毛染凈等。劫念往來三際等。迷悟因果理事等。法爾如然。居然自在。惟其所以不等者。良由吾人自昧於一念之差。究竟有天淵之隔。所以情生智隔。想變體殊。故曰。奇哉奇哉。一切眾生。具有如來智慧德相。但以妄想顛倒執著。而不證得。若離妄想執著。則自然業智。當下現前。如一微塵。具含大千經卷。智人明見。剖而出之。則利用無窮。由是觀之。無論眾生心。具不具。只在當人眼明不明耳。豈更有他哉。是以文殊舉之以為智。普賢操之以為行。善財挾之以發心。彌勒帶之而趣果。四十二位之各證。五十三人之全提。月滿三觀。星羅十門。行布圓融。事理無礙。以極塵毛涉入。依正互嚴。種種言詮。重重
【現代漢語翻譯】 現代漢語譯本：如果不能洞察這本書的真諦，卻能讓它廣泛流傳於天下，以等待那位能夠洞察它的人出現。能夠洞察它的人，即使不能立刻酬謝覺范（Jue Fan，人名）的志向，也是覺范所期望的。覺范所著的《僧寶傳》、《林間錄》與這本書相互補充，已經有了好的版本。金沙于中甫比部，又捐資刻印這本書，三部著作同時流傳於世，也是佛門的一件快事。有志於宗門的人，珍重流通，這是我所期望的。
麟禪人刺血跪書《華嚴經》序
《華嚴經》（Avatamsaka Sutra）是貫通法界的經典，直接指引毗盧遮那佛（Vairocana Buddha）的果海，性德圓融，無礙廣大，自在微細，莊嚴地向眾生展示日常生活中現證平等心地的法門，希望藉此來廓清塵世的習氣，彰顯真實的境界，不離當下之處，頓然獲得無量的受用。觀察佛與眾生平等，剎土塵毛染凈平等，劫念往來三際平等，迷悟因果理事平等，法爾如是，自然自在。之所以有不平等之處，實在是因為我們自己迷惑於一念之差，最終導致天淵之別。所以情生智隔，想變體殊。所以說：『奇哉奇哉，一切眾生，都具有如來（Tathagata）的智慧德相，只是因為妄想顛倒執著，而不能證得。』如果離開妄想執著，那麼自然本具的智慧，當下就會顯現。如同一微塵，具含大千世界的經卷，有智慧的人明見，剖析而出，則利用無窮。由此看來，無論眾生的心具不具足，只在于當人眼明不明瞭。難道還有其他的嗎？因此文殊菩薩（Manjusri Bodhisattva）舉起它作為智慧的象徵，普賢菩薩（Samantabhadra Bodhisattva）操持它作為行動的指南，善財童子（Sudhana）懷著它以發起菩提心，彌勒菩薩（Maitreya Bodhisattva）帶著它而趨向果位。四十二位菩薩各自證悟，五十三位善知識全部提攜。月圓滿了空、有、中三觀，星羅布列十玄門。行布圓融，事理無礙，以極小的微塵涉入，依報和正報互相莊嚴，種種言語詮釋，重重
【English Translation】 English version: If one cannot fully understand this book, but can spread it widely throughout the world, it is to await the arrival of the one who can understand it. The one who can understand it, even if unable to immediately repay Jue Fan's (Jue Fan, a person's name) aspirations, is also what Jue Fan desires. Jue Fan's works, 'Biographies of the Sangha Treasures' and 'Records from the Forest,' complement this book and already have good editions. Jinsha Yu Zhongfu, a vice minister, also donated funds to print this book, and the three works are circulating simultaneously in the world, which is also a joyous event for the Buddhist community. Those who aspire to the Zen school, cherish and circulate it, this is what I hope for.
Preface to the Avatamsaka Sutra Written in Blood and Kneeling by Zen Master Lin
The Avatamsaka Sutra (Avatamsaka Sutra) is a sutra that penetrates the entire Dharma Realm, directly pointing to the Fruit Sea of Vairocana Buddha (Vairocana Buddha), the inherent virtue is perfectly integrated, unobstructed and vast, freely subtle, and solemnly shows sentient beings the Dharma gate of directly realizing the equal mind-ground in daily life, hoping to use it to clear away the habits of the mundane world, reveal the true realm, without leaving the present place, and suddenly obtain immeasurable benefits. Observing that Buddhas and sentient beings are equal, Buddha lands, dust motes, defilement and purity are equal, kalpas, thoughts, past, present and future are equal, delusion, enlightenment, cause and effect, principle and phenomena are equal, naturally as it is, naturally free. The reason for the inequality is really because we ourselves are confused by a difference in a single thought, which ultimately leads to a difference as vast as heaven and earth. Therefore, emotions arise and wisdom is separated, thoughts change and the substance is different. Therefore, it is said: 'How wonderful, how wonderful, all sentient beings possess the wisdom and virtuous appearance of the Tathagata (Tathagata), but because of delusional thoughts, inverted views, and attachments, they cannot attain it.' If one leaves delusional thoughts and attachments, then the naturally inherent wisdom will immediately manifest. Like a single dust mote, it contains the scriptures of the great thousand worlds, and the wise person clearly sees it, analyzes it and brings it out, then its use is infinite. From this perspective, whether the minds of sentient beings are complete or not, it only depends on whether the person's eyes are clear or not. Is there anything else? Therefore, Manjusri Bodhisattva (Manjusri Bodhisattva) raises it as a symbol of wisdom, Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) holds it as a guide for action, Sudhana (Sudhana) embraces it to arouse Bodhicitta, and Maitreya Bodhisattva (Maitreya Bodhisattva) carries it to move towards the fruition. The forty-two positions of Bodhisattvas each realize, and the fifty-three good advisors all uplift. The moon is full of the three contemplations of emptiness, existence, and the middle way, and the stars are scattered in the ten profound gates. The practice is perfectly integrated, principle and phenomena are unobstructed, with extremely small dust motes involved, the dependent and the principal rewards mutually adorn, various verbal explanations, layer upon layer
法象。火聚刀山之解脫。臥棘牛狗之堅持。乃至異類潛行。分身散影。無非遊刃微塵之利具也。由具利。則塵易破。塵破。則經卷出。經卷出。則德性彰。德性彰。則果海足。果海足。則無不足。其猶融會萬派。吐納百川。故德用無邊。惟心現量。恒沙佛土。即目非遙。不涉途程。而頓證者。只在當人。一念迴光返照之力耳。斯則六千道成於言下。猶是鈍根。三喚普賢于目前。豈為智眼。信乎聾瞽。封蔀識情。非上根圓器。其孰彷彿之。故曰。眾生日用而不知。茍知之。則根塵識界。草芥塵毛。通為法界之真經。屈伸俯仰。咳唾掉臂。總是普賢之妙行。以如是經。海墨積書而不盡。以如是行。日用現行而有餘。如是則非智眼莫能見。非大力莫能荷。今麟禪人。用瀝血跪書此經。是明見而後書之耶。抑因書而後明見耶。猶然書之慾見。而未及見耶。若明見而後書。則不待操觚。全經已具。如臨寶鏡。又豈淋漓翰墨區區于簡牘文字之間耶。若因書而後明見。則現前日用。妙用全彰。似懸珠網。又豈昏沉業識茫茫於水月空華之界耶。若書之慾見而未及見。則析骨為筆。剝皮為紙。刺血為墨。徒點染太虛。揮灑金屑。豈不重增迷悶。枉歷辛勤耶。雖然。一枝葉落。而天下秋回。寸管灰飛。而大地春起。是則書與不書。全經自在
。見與不見。明昧一如。悲夫。夜壑藏舟。力者負之而不覺。覺則透出毗盧。全彰法界。昭昭然毫端眉睫之間。物物頭頭。而與普賢交臂也。此其麟乎。休師有言。華嚴性海。與我同遊者。舍子其誰歟。否則暫閉閣門。試請回途。重參曼室大士。子行矣。無忘所屬。
小板法華經序
此經不屬刻未刻。亦不不屬刻未刻。所以眾生與諸佛。未嘗須臾離此經也。然諸佛證而忘之。忘而用之。故日用觸事而真。真則神。神則不可測。故曰。此經非思量分別之所能解。唐修雅法師。謂此經佛之意。祖之髓。眾生之心。由是觀之。則修雅之言。又可比丘之左券也。雖然眾生日用而不知。又豈能證而忘之。忘而用之哉。故不知此經者。不可不知。證此經者。不可不忘之。故曰。情存一念悟。甯越昔時迷。槜李鮑勝友昆季。發心刻小字梵筴。妙法華經。與佛頂首棱嚴經。法華根于無量義處。束為六萬余言。六萬余言。束為二十八品。二十八品。束為七軸。七軸束為如是妙法。四字而已。四字束為眾生日用現前一念。一念束至於無念。無念即無量義處也。此無量義處。則十方三世聖凡依正。精粗好醜。報復因果。皆無量義處。大圓鏡之影像也。鮑勝友昆季。所刻二經。筆畫精爽。流佈稀奇。負笈擔囊。行腳甚便。于鑑照。
【現代漢語翻譯】 現代漢語譯本：見與不見，明與不明，實際上是一樣的。可悲啊！就像船藏在深谷中，有力氣的人揹著它卻不覺得。一旦覺悟，就能透出毗盧遮那佛（Vairocana，光明遍照），完全彰顯法界（Dharmadhatu，諸法總相）。明明白白地就在毫毛筆端、眉睫之間，萬事萬物，處處都能與普賢菩薩（Samantabhadra，大行愿）相遇。這就是麒麟吧？休師曾說：『華嚴性海（Avatamsaka nature-ocean，華嚴經所闡述的真如本性），能與我一同暢遊的，除了你還有誰呢？』否則，就暫時關閉房門，試著回頭，重新參拜曼室大士（Manjusri，文殊菩薩）。你走吧，不要忘記你所歸屬的地方。
小板《法華經》序
此經不屬於刻了或沒刻，也不屬於不刻或刻了。因此，眾生與諸佛，未曾有片刻離開過此經。然而，諸佛證悟了卻忘記了它，忘記了卻運用它，所以日常運用、接觸事物都是真實的。真實就變得神奇，神奇就變得不可測度。所以說，此經不是思量分別所能理解的。唐朝的修雅法師說此經是佛的意旨，祖師的精髓，眾生的心。由此看來，修雅的話，又可以作為比丘的憑證。雖然眾生每天都在用卻不知道，又怎麼能證悟了卻忘記，忘記了卻運用呢？所以，不知道此經的人，不能不知道；證悟此經的人，不能不忘記。所以說，情念存在一絲一毫的領悟，勝過往昔的迷惑。槜李的鮑勝友昆季，發心刻小字梵文《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）與《佛頂首楞嚴經》（Śūraṅgama Sūtra）。《法華經》根源於無量義處（Amitartha，無量諸法的源頭），總共六萬多字，六萬多字歸納為二十八品，二十八品歸納為七軸，七軸歸納為如此妙法四個字而已，四個字歸納為眾生日常運用現前一念，一念歸納至於無念，無念就是無量義處。這無量義處，就是十方三世聖凡依正，精粗好醜，報復因果，都是無量義處大圓鏡的影像。鮑勝友昆季所刻的二經，筆畫精妙清爽，流傳稀少奇特，揹著書箱，挑著行李，行腳非常方便。在鑑照方面。
【English Translation】 English version: Seeing and not seeing, clarity and obscurity, are essentially the same. Alas! It's like a boat hidden in a deep ravine; the strong carry it without realizing it. Once awakened, one can penetrate Vairocana (光明遍照, the Illuminating One), fully manifesting the Dharmadhatu (諸法總相, the totality of all phenomena). Clearly, it is right at the tip of the brush, between the eyebrows, in all things, everywhere one can encounter Samantabhadra (大行愿, Universal Worthy). Is this not the Qilin (a mythical Chinese creature)? Master Xiu once said, 'In the Avatamsaka nature-ocean (華嚴性海, the ocean of inherent nature described in the Avatamsaka Sutra), who else can roam with me but you?' Otherwise, temporarily close the door, try to turn back, and re-visit Manjusri (文殊菩薩, the Bodhisattva of Wisdom). Go now, and do not forget where you belong.
Preface to the Small-Plate Lotus Sutra
This sutra does not belong to being engraved or not engraved, nor does it not belong to not being engraved or being engraved. Therefore, sentient beings and all Buddhas have never been apart from this sutra for a moment. However, the Buddhas realize it and forget it, forget it and use it, so daily use and contact with things are all real. Real becomes miraculous, and miraculous becomes immeasurable. Therefore, it is said that this sutra cannot be understood by thinking and discrimination. Dharma Master Xiuya of the Tang Dynasty said that this sutra is the intention of the Buddha, the marrow of the patriarchs, and the mind of sentient beings. From this perspective, Xiuya's words can also be used as evidence for a Bhikkhu. Although sentient beings use it daily without knowing it, how can they realize it and forget it, forget it and use it? Therefore, those who do not know this sutra must know it; those who realize this sutra must forget it. Therefore, it is said that a single thought of understanding is better than past confusion. Bao Shengyou and his brothers from Zuili, with a sincere heart, engraved the small-character Sanskrit Saddharma Puṇḍarīka Sūtra (妙法蓮華經, Lotus Sutra) and the Śūraṅgama Sūtra (佛頂首楞嚴經, Surangama Sutra). The Lotus Sutra is rooted in Amitartha (無量義處, the place of immeasurable meanings), totaling more than 60,000 words. These 60,000 words are summarized into 28 chapters, 28 chapters are summarized into 7 scrolls, and 7 scrolls are summarized into just these four words: 'Such is the wonderful Dharma.' These four words are summarized into the present moment of daily use by sentient beings, and this one thought is summarized into no-thought. No-thought is the place of immeasurable meanings. This place of immeasurable meanings is the image of the great perfect mirror, reflecting all the holy and mundane, dependent and independent, refined and coarse, good and bad, retribution, cause, and effect of the ten directions and three times. The two sutras engraved by Bao Shengyou and his brothers have exquisite and refreshing strokes, and their circulation is rare and unique, making them very convenient for carrying in a satchel or on a shoulder pole. In terms of mirroring.
真不可思議功德耳。鶴林蕖公屬比丘䟦之。比丘素不能言。姑書鮑勝友昆季。刻二經緣起遺之。然二經刻未刻。二勝友于境風逆順之頃。未嘗不流佈也。
小板棱嚴經序
首棱嚴。此言一切事究竟堅固。一切事究竟堅固。即法華觸事而真也。第名異而實同。故未得堅固定者。往往被名言所轉耳。棱嚴七處徴心。與八還辨見。佛與阿難。主賓酬酢。往復奇險。雖蘇秦張儀之辨。設登棱嚴會上。知其必舌卷而神喪矣。蓋蘇張能馳騁有心有見之域。一涉無心無見之場。其舌之卷。神之喪。不亦宜乎。嗚呼。無心則無不知。無見則無不視。于無不知之知。無不視之視。會一切聖凡好醜之事。則何事不堅固哉。鮑勝友昆季。倘能悟此。則棱嚴與法華。字字皆實相頂佛也。
重壽投子青和尚頌古集序
洞上家風。曹山三墮。日出連山。月圓當戶。縱橫生殺。明暗相參。無縫布衫。木人服得。半穿皮履。石女拖來。汝若下劣寶幾珍御。汝若驚異白牯貍奴。至於云攢頂急。佛眼難窺。劫外靈枝。烏雞失曉。此非賣油翁的骨兒孫。管取未夢見在。嘻。此一段家風。寂寥掃地久矣。歲戊戌一陽初復。連山之日重放光明。當戶之月倍加精彩。吳臨川謂天地君親師。皆罔極之恩。一官盡瘁。萬不酬一。莫若舉揚洞上家
【現代漢語翻譯】 現代漢語譯本：真是不可思議的功德啊。鶴林蕖公囑託比丘䟦之（Bhiksu Ba Zhi）。比丘䟦之（Bhiksu Ba Zhi）向來不善言辭，姑且書寫鮑勝友（Bao Shengyou）昆季的事蹟，刻印兩部經的緣起贈送給他們。然而這兩部經刻印與否並不重要，重要的是鮑勝友（Bao Shengyou）昆季在境內，無論風向順逆，都不遺餘力地流佈佛法。
《小板棱嚴經序》
首楞嚴（Shou Lengyan），意思是『一切事究竟堅固』。一切事究竟堅固，就是《法華經》所說的觸事而真。只是名稱不同而實質相同。所以那些沒有得到堅固的人，往往被名言所迷惑。楞嚴經七處征心，與八還辨見，佛與阿難（Ananda）之間，主賓互相酬答，往復之間充滿奇險。即使蘇秦、張儀這樣的辯士，如果登上楞嚴法會，也會知道自己必定舌頭打結，精神崩潰。因為蘇秦、張儀只能在有心有見的領域馳騁，一旦涉足無心無見的境界，他們的舌頭打結，精神崩潰，也是理所當然的。唉！無心則無所不知，無見則無所不見。在無所不知的知，無所不見的見中，會合一切聖凡好醜之事，那麼什麼事不堅固呢？鮑勝友（Bao Shengyou）昆季，如果能夠領悟到這一點，那麼《楞嚴經》與《法華經》，字字都是實相頂佛啊。
《重壽投子青和尚頌古集序》
洞上宗的家風，曹山（Caoshan）的三墮，日出連山，月圓當戶。縱橫生殺，明暗相參。無縫布衫，木人穿得。半穿皮履，石女拖來。你若是下劣，寶幾珍御也視而不見；你若是驚異，白牯貍奴也無動於衷。至於云攢頂急，佛眼難窺；劫外靈枝，烏雞失曉。這如果不是賣油翁的嫡系子孫，恐怕連做夢都夢不見。唉！這一段家風，寂寥掃地已經很久了。戊戌年一陽初復，連山之日重放光明，當戶之月倍加精彩。吳臨川認為天地君親師，都是罔極之恩，做官盡瘁，萬難酬一，不如舉揚洞上宗的...
【English Translation】 English version: Truly inconceivable merit! Elder Helin Qu entrusted Bhiksu Ba Zhi with this task. Bhiksu Ba Zhi was never good with words, so he simply wrote about the deeds of Bao Shengyou and his brothers, and had the origins of two sutras engraved and presented to them. However, whether these two sutras were engraved or not is not important; what is important is that Bao Shengyou and his brothers, within the region, regardless of whether the wind was favorable or unfavorable, spared no effort in disseminating the Dharma.
'Preface to the Little Plank Surangama Sutra'
Shou Lengyan (Surangama), means 'ultimately firm in all matters'. Ultimately firm in all matters is what the Lotus Sutra refers to as 'truth in contact with all things'. It's just that the names are different but the essence is the same. Therefore, those who have not attained firmness are often misled by names and words. The Surangama Sutra's seven locations questioning the mind, and the eight returns discerning seeing, the Buddha and Ananda (Ananda), host and guest responding to each other, the back-and-forth is full of wonder and danger. Even debaters like Su Qin and Zhang Yi, if they were to ascend to the Surangama Dharma assembly, would know that their tongues would surely be tied and their spirits would collapse. Because Su Qin and Zhang Yi can only gallop in the realm of having a mind and having views, once they step into the realm of no mind and no views, their tongues being tied and their spirits collapsing is only natural. Alas! Without a mind, there is nothing that is not known; without seeing, there is nothing that is not seen. In the knowing of nothing not known, and the seeing of nothing not seen, converging all matters of saints and mortals, good and bad, then what is not firm? Bao Shengyou and his brothers, if they can realize this, then every word of the Surangama Sutra and the Lotus Sutra is the true form, the Buddha on the crown of the head.
'Preface to the Collected Ancient Odes of Chongshou Touzi Qing, the Monk'
The family style of the Caodong (Caodong) school, the three falls of Caoshan (Caoshan), the sun rising over the Lian mountains, the moon round at the door. Vertical and horizontal life and death, light and darkness intermingling. Seamless cloth robe, a wooden man can wear it. Half-worn leather shoes, a stone woman drags them along. If you are inferior, you will not see the precious seats and treasures; if you are surprised, you will be unmoved by the white bull cat. As for the clouds gathering urgently at the top of the head, the Buddha's eye is difficult to see; the spiritual branch outside the kalpa, the black hen loses the dawn. If this is not the direct descendant of the oil seller, I am afraid they have not even dreamed of it. Alas! This family style has been desolate and swept away for a long time. In the year of Wuxu, the first yang returns, the sun of the Lian mountains shines brightly again, and the moon at the door is even more splendid. Wu Linchuan believes that heaven, earth, sovereign, parents, and teachers are all boundless grace, and to exhaust oneself in officialdom is difficult to repay even one ten-thousandth, it is better to promote the Caodong school...
風。君臣五位。曹山三墮。使下劣者。睹寶幾而情消。驚異者。觸貍奴而心歇。輝佛日。固皇圖。莫是過也。雖然曹洞家風。綿密精深。若非真參實悟。掉臂祖關者。往往心粗膽大。死在句下。故賣油翁。頌藥山與云巖遊山。腰間刀響因緣曰。大鵬無伴過天池。師子將兒絕後隨。崑崙觸犯歸行路。一吼吞云萬象馳。看此翁作略如此。濟上謂之全機大用。全機大用。即兩個泥牛斗入海之機也。不是家裡人。切不可向癡兒前說夢。臨川受性疏樸。甘澹泊如魚甘水。昔舒王見蔣山元。問向上事。元曰。公有障道者三。近道者一。賞舒王平生甘澹泊。如頭陀耳。
遠公五論序
夫論以不敬王者名。果不敬乎。蓋將折衷于至理。而特申其情耳。其情既伸。則知方內方外。並行而不悖矣。豈唯不悖哉。將使方內有資方外弘通之益。而方外有啟方內無生之明。有啟無生之明。乃凡有所知者。皆沾其靈照。有資弘通之益。方外之賓。雖跡絕於物。茍欲行道。必乘王者之運。其化始廣也。是故經世能以出世為宗。謂之豪傑而聖賢。出世能以經世為用。謂之聖賢而豪傑。若然者。方內方外。猶波與水耳。今有人於斯。謂必撥波而飲水。其渴始解。外水而能波。其源始澄。雖三尺童子。必聚口而笑。況上智乎。茲論五篇。大略階
【現代漢語翻譯】 現代漢語譯本： 風。君臣五位（指曹洞宗的五種君臣關係）。曹山三墮（指曹山祖師的三種示現）。使資質低下的人，看到珍寶幾案而貪戀之心消退；使驚異不解的人，接觸到貓奴而妄想之心止息。光輝佛日，鞏固皇圖，難道是過錯嗎？雖然曹洞宗的家風，綿密精深，如果不是真正參透實悟，甩開膀子走出祖師關隘的人，往往心粗膽大，死在言句之下。所以賣油翁，讚頌藥山（Yao Shan）和云巖（Yun Yan）遊山，腰間刀響的因緣說：『大鵬沒有伴侶飛過天池，獅子帶著幼崽斷絕後路跟隨。崑崙山觸犯禁忌返回行路，一聲怒吼吞云萬象奔跑。』看這位老翁的作為如此，濟上（Ji Shang）稱之為全機大用。全機大用，就是兩個泥牛斗入海的機鋒啊。不是家裡人，切不可在癡兒面前說夢。臨川（Lin Chuan）受性疏樸，甘於淡泊就像魚甘於水。從前舒王（Shu Wang）拜見蔣山元（Jiang Shan Yuan），問向上之事。元（Yuan）說：『您有障礙修道的有三種，接近道的有一種。』讚賞舒王（Shu Wang）平生甘於淡泊，如同頭陀一樣。
遠公（Yuan Gong）五論序
大凡立論以不尊敬王者為名，果真是不尊敬嗎？這不過是將折衷于最高的道理，而特別申明他的情懷罷了。他的情懷既然申明，那麼就知道方內（指世俗）和方外（指佛門），並行而不相違背了。豈止是不相違背呢？將使方內有資助方外弘揚佛法的益處，而方外有啓發方內無生之理的明智。有了啓發無生之理的明智，那麼凡是所有知覺者，都沾染他的靈光照耀。有了資助弘揚佛法的益處，方外的賓客，即使足跡與世俗隔絕，如果想要行道，必定要憑藉王者的運勢，他的教化才能廣泛。因此，經世（治理世事）能夠以出世（脫離世俗）為宗旨，稱之為豪傑而聖賢。出世能夠以經世為作用，稱之為聖賢而豪傑。如果這樣，方內和方外，就像波浪和水一樣。現在有個人在這裡，說必須撥開波浪才能飲水，他的口渴才能解除；離開水而能有波浪，它的源頭才能澄清。即使三尺孩童，也必定聚在一起嘲笑，更何況是上等智慧的人呢？這五篇論著，大概是階梯。
【English Translation】 English version: Wind. The Five Ranks of Sovereign and Minister (referring to the five relationships in the Caodong school). Cao Shan's Three Falls (referring to the three manifestations of Master Cao Shan). Causing those of inferior quality to have their desires extinguished upon seeing the jeweled table; causing those who are surprised and puzzled to have their delusive thoughts cease upon touching the cat servant. Shining the Buddha's sun, solidifying the imperial plan, is this a mistake? Although the family style of the Caodong school is meticulous and profound, if one has not truly penetrated and realized, and swung their arms out of the ancestral barrier, they are often careless and bold, dying under the words. Therefore, the oil seller, praising Yao Shan and Yun Yan for traveling in the mountains, said of the cause of the knife sound at his waist: 'The roc flies alone across the heavenly pond, the lion leads its cubs, cutting off the path behind. Kunlun Mountain violates the taboo and returns to the road, one roar swallows the clouds and all things run.' Seeing this old man's actions like this, Ji Shang calls it the complete machine and great use. Complete machine and great use, is the mechanism of two mud cows fighting into the sea. If you are not family, never tell dreams in front of a foolish child. Lin Chuan's nature is simple and unadorned, content with tranquility like a fish content with water. Once, King Shu saw Jiang Shan Yuan and asked about the matter of upward progress. Yuan said, 'You have three obstacles to the path, and one that is close to the path.' Praising King Shu for being content with tranquility throughout his life, like a dhuta.
Preface to Yuan Gong's Five Treatises
Generally, establishing a theory with the name of disrespecting the king, is it really disrespect? It is merely to reconcile with the ultimate truth, and to especially express his feelings. Since his feelings are expressed, then it is known that the inner (referring to the secular world) and the outer (referring to the Buddhist world) run parallel without contradicting each other. How can it only be not contradicting? It will make the inner have the benefit of assisting the outer in propagating the Dharma, and the outer have the wisdom of enlightening the inner to the principle of no-birth. Having the wisdom of enlightening the principle of no-birth, then all those who have awareness are stained by his spiritual light. Having the benefit of assisting in propagating the Dharma, the guests from the outer, even if their footprints are cut off from the world, if they want to practice the Way, they must rely on the king's fortune, and his teachings can be widespread. Therefore, managing the world (Jingshi) can take leaving the world (Chushi) as its purpose, and is called a hero and a sage. Leaving the world can take managing the world as its use, and is called a sage and a hero. If so, the inner and the outer are like waves and water. Now there is someone here who says that he must separate the waves to drink water, and his thirst can be quenched; leaving the water and being able to have waves, its source can be clarified. Even a three-foot child will gather together and laugh, let alone a person of superior wisdom? These five treatises are roughly a ladder.
淺及深。緣微而著。在家奉法。以體極為尊。順化為宅。所以重君親也。方外之士。必以求宗而超化。超化則不貴厚生為益。求宗則以息患為功。以至形神殊致。形則有聚有散。神則無滅無生。是以為善必召餘慶。為惡必有餘殃。辟夫昨日敬客。今日客敬我。昨日辱人。今日人辱我。如我前生為善。今日得樂。前生為惡。今日罹殃。推而廣之。一生既爾。則千生萬生。以至無盡生。靡不皆然也。嗚呼。孔子作春秋。託名于褒貶。使後世亂臣賊子。懼誅而不敢肆橫。夫名者。賓也。借名而討罪。天下尚誡而生恐。我樓煩大師。特伸亮到之心。精剖無生之旨。使夫高識之流。即緣生而達無生。籍無生而廣治道。小人知為惡有報。則其遷善之心。不待刑后而始生。君子知為善無罪。能為之弗已。則善化而造微。微則妙。妙則不可以有心求。不可以無心入。有無既不能彷彿其樊。豈可以心思口議哉。以此觀之。東魯之於樓煩。名實可辨矣。然此論不行世久矣。予甚慨之。如日月在天。浮雲蔽之。使天下不睹其光輝。如摩尼在秘。使飢寒者莫得濟其欲。於是授梓弘通。凡有緣者。如渴飲海。雖小腹與大腹。固不同量。恣其各得所飽也。
重刻應庵和尚語錄序
臨濟正宗。大於楊岐會。盛於五祖演。至於圓悟嫡嗣。曰
【現代漢語翻譯】 現代漢語譯本：從淺顯到深刻，因細微的緣由而顯現。在家修行佛法，以體悟至極之理為尊。順應教化為歸宿，因此重視君王和父母。方外之士（指出家人），必定以尋求根本真理而超越世俗教化。超越世俗教化，就不以追求物質生活的富足為益處；尋求根本真理，就以止息煩惱為功德。以至於形體和精神的歸宿不同，形體有聚合有離散，精神則無生無滅。因此，行善必定會帶來額外的福慶，作惡必定會有遺留的災殃。好比昨天尊敬客人，今天客人尊敬我；昨天侮辱別人，今天別人侮辱我。如果我前生行善，今天就得到快樂；前生作惡，今天就遭受災禍。推而廣之，一生是這樣，那麼千生萬生，乃至無盡的生命，沒有不都是這樣的。唉！孔子作《春秋》，寄託褒揚和貶斥于其中，使後世的亂臣賊子，懼怕被誅殺而不敢肆意橫行。名聲，是外在的表象。借用名聲來討伐罪惡，天下人尚且會因此警戒而產生恐懼。我樓煩大師，特別闡發光明正大的心，精闢地剖析無生（anutpāda）的旨意，使那些具有高深見識的人，就能從因緣生法而通達無生之理，憑藉無生之理而弘揚治理國家的方法。小人知道作惡會有報應，那麼他們改過向善的心，不必等到刑罰之後才產生。君子知道行善沒有罪過，能夠堅持不懈地去做，那麼善行就會不斷發展而達到精妙的境界。精妙的境界，不可以有心去追求，也不可以無心進入。有和無都不能夠稍微描繪出它的範圍，怎麼可以用心思和言語來議論呢？用這個觀點來看，東魯（指孔子）和樓煩（指樓煩大師）的功績，名實是可以分辨的。然而這種理論不流行於世已經很久了，我非常感慨。就像太陽和月亮在天上，被浮雲遮蔽，使天下人不能看到它們的光輝；就像摩尼寶珠（maṇi）隱藏在隱秘之處，使飢寒交迫的人不能得到滿足。於是我將它付梓印刷，廣泛傳播，凡是有緣的人，就像口渴的人飲用海水，雖然小肚子和大肚子，容量固然不同，但可以各自得到飽足。 重刻應庵和尚語錄序 臨濟正宗（línjì zhèngzōng），興盛于楊岐會（yángqí huì），鼎盛於五祖演（wǔzǔ yǎn），至於圓悟（yuánwù）的嫡傳弟子，就是...
【English Translation】 English version: From the shallow to the profound, arising from subtle causes. Practicing the Dharma at home, one reveres the realization of the ultimate truth. Taking accordance with transformation as one's dwelling, hence valuing the ruler and parents. Those who have left the household life (referring to monks and nuns) must seek the fundamental principle and transcend worldly transformations. Transcending worldly transformations means not valuing the enrichment of material life as beneficial; seeking the fundamental principle means taking the cessation of suffering as merit. As for the different destinations of form and spirit, form has aggregation and dispersion, while spirit has neither birth nor death. Therefore, doing good will surely bring extra blessings, and doing evil will surely have remaining calamities. It's like respecting a guest yesterday, and the guest respecting me today; insulting someone yesterday, and someone insulting me today. If I did good deeds in my previous life, I will receive happiness today; if I did evil deeds in my previous life, I will suffer misfortune today. Extending this further, one life is like this, then thousands of lives, even countless lives, are all like this. Alas! Confucius wrote the 'Spring and Autumn Annals', entrusting praise and blame within it, causing rebellious ministers and treacherous sons of later generations to fear being executed and not dare to act recklessly. Fame is an external appearance. Using fame to punish crimes, the world will still be warned and generate fear. My Master Loufan (Lóufán dàshī) especially elucidates the bright and upright mind, incisively analyzing the meaning of non-arising (anutpāda), enabling those with profound knowledge to understand the principle of non-arising from conditioned arising, and to promote the methods of governing the country by relying on the principle of non-arising. If petty people know that doing evil will have retribution, then their minds to correct their mistakes and do good will arise without waiting for punishment. If gentlemen know that doing good has no fault, they can persevere in doing it, then good deeds will continue to develop and reach a subtle state. The subtle state cannot be sought with intention, nor can it be entered without intention. Since existence and non-existence cannot even slightly depict its scope, how can it be discussed with thoughts and words? From this perspective, the merits of Donglu (Dōnglǔ) (referring to Confucius) and Loufan (referring to Master Loufan) can be distinguished in name and reality. However, this theory has not been popular in the world for a long time, and I am very saddened. It's like the sun and moon in the sky, obscured by floating clouds, preventing the world from seeing their brilliance; like the maṇi jewel (maṇi) hidden in a secret place, preventing the hungry and cold from satisfying their desires. Therefore, I have it printed and widely disseminated, so that all those who have affinity, like thirsty people drinking seawater, although small stomachs and large stomachs have different capacities, they can each be satisfied. Preface to the Re-engraved Records of Monk Ying'an The Linji (línjì) Orthodox Tradition flourished in Yangqi Hui (yángqí huì), reached its peak in Wuzu Yan (wǔzǔ yǎn), and as for the direct disciple of Yuanwu (yuánwù), it is...
虎丘隆。而隆之嫡嗣。應庵和尚是也。予讀和尚。住處州妙嚴禪院語。乃知此老。有心開飯店。爭柰米不賤。饑者怕來吃。飽者又生厭。若有人于潭柘句中理會得。即要見應庵亦不難。若也理會未得。見潭柘尚難。況見應庵者哉。
記
造栴檀輪記
俟刻方冊大藏經成。予愿造栴檀輪貯之。輪之上下。列四聖六凡。輪之最下。謂之心海。蓋四聖六凡。雖升沈有異。而離心別無建立。故曰。離圓覺無六道。舍圓覺無三乘。圓覺即自心之別名也。大藏經五千余卷。雖淺深弗等。圓別迥殊。至於權權實實。千變萬化。不過發明我之本有心源耳。若然則心海之大。此輪之妙。轉而弗停。流而無止。正如夜光之寶。宛轉于金盤之中未嘗息焉。但眾生見有身故。即生死浩然。執有心故。即愛憎橫起。是以心海之大。迷而成小。此輪之妙。轉而為粗。若復大藏流充寰宇。使凡有心識者。藉佛靈寵。於一言半句之下。心海開通。即粗為妙。則刻經之功。造輪之勝。又豈凡夫淺見薄識所能思議者乎。老漢雖不敏。願心既發。輪影已成。由影而形。將遍塵剎。由一佛境。至於百千佛境。由百千佛境。至於無量佛境。此心此愿。亦隨諸佛境昭廓。我既昭廓。愿一切眾生。如我無異。雖然唯不能始終之為難。即刻經之際。若
【現代漢語翻譯】 現代漢語譯本： 虎丘隆（Huchiulong，人名）。而隆的嫡系後代，就是應庵和尚。我讀應庵和尚在處州妙嚴禪院的語錄，才知道這位老人家，有心想開飯店，無奈米價太貴。飢餓的人怕來吃，吃飽的人又心生厭倦。如果有人能從潭柘（Tan Zhe，地名）的語句中領會到，那麼想見到應庵和尚也不難。如果領會不到，見潭柘都難，更何況是見應庵和尚呢？ 記 造栴檀輪記 等到刻印完成方冊大藏經，我願意製造栴檀輪來儲藏它。輪的上下，排列著四聖六凡（Sisheng Liufan，佛教術語，指聖人和凡人）。輪的最下方，稱作心海。因為四聖六凡，雖然升沉不同，但離開心就沒有其他建立。所以說：離開圓覺（Yuanjue，佛教術語，指圓滿覺悟）就沒有六道（Liudao，佛教術語，指六種輪迴的境界），捨棄圓覺就沒有三乘（Sancheng，佛教術語，指三種修行途徑）。圓覺就是自心的別名。大藏經五千多卷，雖然深淺不同，圓融差別很大，至於權巧和真實，千變萬化，不過是發明我本來就有的心源罷了。如果這樣，那麼心海的廣大，此輪的精妙，轉動而不停歇，流淌而無止境，正如夜光寶珠，在金盤中旋轉而從不停止。但眾生因為看到有身體，就生死無盡；執著于有心，就愛憎橫生。因此心海的廣大，迷惑而變小；此輪的精妙，轉動而變得粗糙。如果大藏經流傳充滿寰宇，使所有有心識的人，憑藉佛的靈驗庇佑，在一言半句之下，心海開通，那麼粗糙就變為精妙。那麼刻經的功德，造輪的殊勝，又豈是凡夫淺薄的見識所能思議的呢？老漢雖然不敏捷，但願心已經發出，輪的影子已經形成。由影子而形成實體，將遍佈塵世。由一個佛的境界，到百千個佛的境界，由百千個佛的境界，到無量個佛的境界。這心這愿，也隨著諸佛境界而昭顯廣大。我既然昭顯廣大，愿一切眾生，和我一樣沒有差別。雖然只是不能堅持到底最為困難，即使在刻經的時候，如果
【English Translation】 English version: Huchiulong (a person's name). And Long's direct descendant is the monk Ying'an. I read the sayings of the monk Ying'an at Miaoyan Zen Monastery in Chuzhou, and I realized that this old man had the intention of opening a restaurant, but unfortunately, the price of rice was too expensive. The hungry are afraid to come and eat, and the full are tired of it. If someone can understand from the sentences of Tan Zhe (a place name), then it is not difficult to see the monk Ying'an. If you can't understand it, it is difficult to see Tan Zhe, let alone see the monk Ying'an? Record Record of Making the Sandalwood Wheel When the carving of the complete Tripitaka in square volumes is finished, I wish to make a sandalwood wheel to store it. On the top and bottom of the wheel are arranged the Four Saints and Six Realms (Sisheng Liufan, Buddhist term, referring to saints and ordinary people). The bottom of the wheel is called the Sea of Mind. Because the Four Saints and Six Realms, although they rise and fall differently, there is no other establishment apart from the mind. Therefore, it is said: without Perfect Enlightenment (Yuanjue, Buddhist term, referring to perfect enlightenment), there are no Six Realms (Liudao, Buddhist term, referring to the six realms of reincarnation); without Perfect Enlightenment, there are no Three Vehicles (Sancheng, Buddhist term, referring to the three paths of practice). Perfect Enlightenment is another name for one's own mind. The Tripitaka, with more than five thousand volumes, although different in depth and with great differences in completeness, as for skillful means and reality, with thousands of changes, is nothing more than revealing the source of my inherent mind. If so, then the vastness of the Sea of Mind, the subtlety of this wheel, turning without stopping, flowing without end, is just like a luminous pearl, rotating in a golden plate without ever ceasing. But sentient beings, because they see that there is a body, are endlessly in birth and death; clinging to the idea that there is a mind, love and hate arise horizontally. Therefore, the vastness of the Sea of Mind is confused and becomes small; the subtlety of this wheel is turned and becomes coarse. If the Tripitaka flows and fills the universe, so that all those with consciousness, relying on the Buddha's spiritual blessing, with just a word or half a sentence, the Sea of Mind opens up, then the coarse becomes subtle. Then the merit of carving the scriptures, the excellence of making the wheel, how can ordinary people with shallow views and little knowledge comprehend it? Although the old man is not quick-witted, the vow has already been made, and the shadow of the wheel has already formed. From shadow to form, it will spread throughout the world. From one Buddha realm, to hundreds of thousands of Buddha realms, from hundreds of thousands of Buddha realms, to countless Buddha realms. This mind, this vow, also follows the Buddha realms in manifesting vastness. Since I manifest vastness, I wish all sentient beings to be no different from me. Although only the inability to persevere to the end is the most difficult, even at the time of carving the scriptures, if
觸可意不可意事。此皆十方諸佛。護念汝之深慈也。無得錯會。
微笑庵記
夫微笑者。金剛王寶劍也。是凡是聖。嬰其鋒芒。命根立斷。故我大覺老人。拈花于靈山會上。能破顏而微笑者。飲光一人而已。至於風穴上堂。拈飲光微笑。勘諸大眾。惟念法華。接拍成令耳。萬曆丁酉。于吳江觀音大士像前。偶閱大寶積經。兜率天授記品。觸著我釋迦如來微笑光劍。是時也。但覺根外無境。境外無根。根境各不相到。直得一切凡聖窩窟。不踢自翻。然知根境不相到者。復是何物。嗚呼。眼不見眼。鼻不嗅鼻。花不拈花。香不聞香。請試道看。如道不得。則達觀道人。且不妨移名換字去也。徑山寂照之傍。有大白寮。取棱嚴大白傘蓋意也。恐後人妄會為老氏大白若辱。故用微笑易之。凡我法屬。若知易名之意。管取立地凡聖情盡。笑光劍新。無擇有心無心。百尺竿頭。進步不進步。吹毛劍上。捨命不捨命。道人但管盡法。不管無民。如是則此微笑光劍。又為涂毒鼓也。咦。大眾火速掩耳。留取窮性命。下五峰。出雙徑。震大法雷施大法雨。也不是分外事。各各珍重。
長松館記
長松館。在潯陽城中。其地有隱然隆然之勢。館去廬岳不遠。故山嵐潭霧。每輕籠遲迴而不滅。滅而忽明。明滅無常焉
【現代漢語翻譯】 現代漢語譯本： 觸及到合意或不合意的事情，這都是十方諸佛護念你的深切慈悲，不要錯誤理解。 《微笑庵記》 所謂『微笑』，是金剛王寶劍。無論是凡人還是聖人，觸及到它的鋒芒，性命的根基立刻斷絕。因此，我佛釋迦牟尼在大靈山會上拈花示眾，能夠破顏微笑的，只有迦葉尊者一人而已。至於風穴禪師上堂時，拈出迦葉尊者的微笑來勘驗大眾，只有念法華經的人，才能接上節拍，完成指令。萬曆丁酉年，我在吳江觀音大士像前，偶然閱讀《大寶積經·兜率天授記品》，觸及到我釋迦如來的微笑光劍。那時，只覺得根外無境，境外無根，根與境各自不相干涉，直接使得一切凡聖的巢穴，不踢自己就翻倒了。然而，知道根境不相干涉的，又是什麼東西呢？唉！眼不見眼，鼻不嗅鼻，花不拈花，香不聞香。請試著說說道理看。如果說不出道理，那麼達觀道人，不妨改名換字去了。徑山寂照的旁邊，有大白寮，取的是《楞嚴經》大白傘蓋的意義。恐怕後人錯誤地理解為老子的大白，所以用微笑來代替它。凡是我的法眷，如果知道改名的意義，一定能立刻凡聖之情消盡，笑光劍煥然一新。無論是有心還是無心，百尺竿頭，進步還是不進步，吹毛劍上，捨命還是不捨命。道人只管儘自己的本分，不管有沒有人信服。這樣，這微笑光劍，又成了涂毒鼓了。咦！大眾趕快摀住耳朵，留下窮究性命的功夫，下五峰，出雙徑，震大法雷，施大法雨，也不是分外的事情。各自珍重。 《長松館記》 長松館，在潯陽城中，那地方有隱隱隆起的地勢。館距離廬山不遠，所以山間的雲霧，常常輕輕籠罩，遲遲不散，消散了又忽然明亮，明亮和消散變化無常。
【English Translation】 English version: Touching agreeable or disagreeable matters, all of this is the deep compassion of the Buddhas of the ten directions protecting and mindful of you. Do not misunderstand. 'Record of the Smiling Hermitage' The 'smile' is the Vajra King's precious sword. Whether it be a mortal or a sage, touching its sharp edge will instantly sever the root of life. Therefore, when my Buddha Shakyamuni held up a flower at the Vulture Peak Assembly, only Mahakasyapa was able to break into a smile. As for when Zen Master Fengxue, in his sermon, brought up Mahakasyapa's smile to examine the assembly, only those who recite the Lotus Sutra could catch the beat and complete the instruction. In the year Dingyou of the Wanli era, in front of the image of the Great Compassionate Guanyin in Wujiang, I happened to read the 'Chapter on Predictions in Tushita Heaven' from the 'Maharatnakuta Sutra', and touched the smiling light-sword of my Shakyamuni Tathagata. At that moment, I only felt that there was no realm outside the root, and no root outside the realm. The root and the realm did not interfere with each other, directly causing all the nests of mortals and sages to overturn without being kicked. However, what is it that knows that the root and the realm do not interfere with each other? Alas! The eye does not see the eye, the nose does not smell the nose, the flower does not hold the flower, the fragrance does not smell the fragrance. Please try to explain the principle. If you cannot explain the principle, then the Taoist Daguan might as well change his name and style. Beside the Jizhao of Jingshan, there is the Dabai Hermitage, which takes the meaning of the Great White Canopy from the Shurangama Sutra. Fearing that later generations would mistakenly understand it as Laozi's Dabai, I replaced it with 'smile'. All my Dharma relatives, if they understand the meaning of the name change, will surely be able to immediately exhaust the emotions of mortals and sages, and the smiling light-sword will be brand new. Whether with intention or without intention, at the top of a hundred-foot pole, whether advancing or not advancing, on the hair-splitting sword, whether sacrificing life or not sacrificing life. The Taoist only manages to fulfill his duty, regardless of whether anyone believes him. In this way, this smiling light-sword is also a poisoned drum. Alas! The assembly should quickly cover their ears, save the effort of exhaustively investigating life, descend the Five Peaks, emerge from Shuangjing, shake the great Dharma thunder, and bestow the great Dharma rain, which is not an extraneous matter. Each of you, take care. 'Record of the Long Pine Pavilion' The Long Pine Pavilion is located in the city of Xunyang. The land there has a hidden, rising terrain. The pavilion is not far from Mount Lu, so the mountain mists and pond vapors often lightly envelop it, lingering and not dissipating. When they dissipate, they suddenly become bright again, brightness and dissipation being impermanent.
。昔山谷謂招隱風。概湖光山色。朝莫萬態。能陰而善晴。若有鬼神假之作奇供。以徼福于有道之士。今是館之嵐霧陰晴。於前后左右之松。似亦不遜招隱也。顧予非有道者耳。往年抱瘧松云間。來慈偕其弟匡石。多方調治。予性不耐服藥。復恣情所爽口者。故瘧鬼得肆焉。既而予瘧稍瘳。遂有曹溪之役。曹溪還。復償牢山之盟。奄忽三易寒暑。至戊戌。結夏襄之隆東華嚴寺時。廬岳黃龍潭。名修潔者。赍來慈書至。則匡石已有凈土之遊矣。嘆息久之。於是復還潯陽。一悼匡石。淹留累日。復坐長松軒下。經行庭除。見山嵐潭霧。變態恍惚。不覺追惟過現交遊聚散之情。與夫死生之變。並不可以思惟心。定其兇吉。若嵐霧之幻化。可見而不可執捉者也。夫名與利。眾人之所爭者也。身與心。眾人之所執者也。然有變化密移之君。握其機權。而我人間世。無論智愚貴賤。皆不敢不遵其命者也。惟未窮而知變者。能棄眾人之所爭。空眾人之所執。則密移之君。始不得逞其權耳。即過現之機局既然。則六合之內。六合之外。種種升沈情狀。何異乎館之前後左右。山嵐潭霧。去來之無常哉。
歸宗堅固子記
歲戊戌。汪大參靜峰。授實齋居士。堅固子一顆。己亥春。饒州阮司丞。遣皖山馬祖庵主圓通。赍沉香龕一
【現代漢語翻譯】 現代漢語譯本： 昔日山谷（黃庭堅的號）曾說招隱寺的風光，概括了湖光山色，早晚呈現萬千姿態，時而陰沉，時而晴朗，彷彿有鬼神藉助這些景象，創造出奇異的景象，以此來祈求有道之士的福祉。如今這座館舍的嵐霧陰晴，以及前後左右的松樹，似乎也不遜色于招隱寺。只是我並非有道之人罷了。往年我身患瘧疾，住在松云間，來慈和他的弟弟匡石，想方設法地調理醫治。我生性不耐煩服藥，又放縱自己吃喜歡吃的食物，所以瘧鬼得以肆虐。不久我的瘧疾稍微好轉，於是就有了去曹溪（廣東韶關南華寺所在地）的行程。從曹溪回來后，又償還了去牢山（嶗山，位於山東青島）的盟約。轉眼間過了三年。到了戊戌年，在襄陽隆中東華嚴寺結夏安居時，廬山黃龍潭寺名叫修潔的和尚，帶來了來慈的信。信中說匡石已經往生凈土了。我嘆息了很久。於是又回到潯陽（江西九江），追悼匡石，停留了多日。又坐在長松軒下，在庭院中散步，看到山嵐潭霧，變幻莫測，不知不覺地追憶起過去和現在交往聚散的情景，以及生死的變化，這些都不能用思惟心來確定其吉兇，就像嵐霧的幻化，可以看見卻無法捉摸一樣。名利是眾人所爭奪的，身心是眾人所執著的。然而有變化莫測的君主，掌握著其中的機權，而我們人間世，無論智愚貴賤，都不敢不遵從他的命令。只有那些未到窮途末路就懂得變化的人，才能拋棄眾人所爭奪的，放空眾人所執著的，那麼變化莫測的君主，才無法施展他的權柄。既然過去和現在的機緣已經如此，那麼六合之內，六合之外，種種升沉的情狀，又與這座館舍前後左右的山嵐潭霧，來去無常有什麼區別呢？
歸宗堅固子（作者法號）記
戊戌年，汪大參靜峰，授予實齋居士堅固子一顆。己亥年春天，饒州阮司丞，派遣皖山馬祖庵的住持圓通，送來沉香龕一個。
【English Translation】 English version: In the past, Shangu (Huang Tingjian's alias) said that the scenery of Zhaoyin Temple encompassed the lake and mountain views, presenting myriad forms from morning till night, sometimes cloudy, sometimes sunny, as if ghosts and spirits were using these scenes to create strange spectacles, thereby seeking blessings for virtuous individuals. Now, the mist and sunshine of this lodge, as well as the pines to the front, rear, left, and right, seem to be no less impressive than those of Zhaoyin Temple. It's just that I am not a virtuous person. Years ago, I suffered from malaria and lived in Songyun Jian. Lai Ci and his younger brother Kuangshi tried every means to treat me. I was naturally impatient with taking medicine and indulged in eating whatever I liked, so the malaria demon was able to run rampant. Soon after my malaria slightly improved, I made a trip to Caoxi (location of Nanhua Temple in Shaoguan, Guangdong). After returning from Caoxi, I fulfilled my promise to go to Laoshan (Mount Lao, located in Qingdao, Shandong). In the blink of an eye, three years passed. In the year of Wuxu, when I was observing the summer retreat at the Dong Huayan Temple in Longzhong, Xiangyang, a monk named Xiujie from Huanglongtan Temple on Mount Lu brought a letter from Lai Ci. The letter said that Kuangshi had already passed away to the Pure Land. I sighed for a long time. Then I returned to Xunyang (Jiujiang, Jiangxi), mourned Kuangshi, and stayed for many days. I sat again under the Changsong Pavilion, strolled in the courtyard, and saw the mountain mists and pond vapors, changing unpredictably. Unconsciously, I recalled the past and present scenes of gatherings and separations, as well as the changes of life and death, which cannot be determined as auspicious or inauspicious by the thinking mind, just like the illusion of mist, which can be seen but cannot be grasped. Fame and profit are what people strive for, and the body and mind are what people cling to. However, there is an unpredictable ruler who holds the power, and we in this human world, regardless of wisdom or foolishness, nobility or lowliness, dare not disobey his commands. Only those who understand change before reaching the end of their rope can abandon what people strive for and empty what people cling to, then the unpredictable ruler will not be able to exert his power. Since the opportunities of the past and present are already like this, then within the six directions and beyond the six directions, what difference is there between the various states of rise and fall and the mountain mists and pond vapors around this lodge, coming and going impermanently?
Recorded by Guizong Jianguzi (author's Dharma name)
In the year of Wuxu, Wang Dashen Jingfeng bestowed a Jianguzi (diamond seed) upon the lay Buddhist Shizhai. In the spring of the year of Jihai, Ranzhou Ruan Sicheng sent Yuanto, the abbot of Mazuan Temple in Wanshan, to deliver a sandalwood shrine.
座。供養紫柏。紫柏以授實齋居士。貯大參所授堅固子鎮撫歸宗。居士曰。汪大參無心於沉香龕。阮司丞亦無心於堅固子。兩無心而適相受。如磁石針。自然相吸。愿乞一言記之。紫柏曰。夫堅固不自堅固。香龕不自香龕。我謂之堅固。則堅固現前。我謂之香龕。則香龕本具。如謂堅固與香龕是兩物。則分別未忘。又謂堅固與香龕。皆非心外之物。則能以理融事。未能觸事而真。茍能觸事而真。十方三世。皆堅固子也。盡空法界。皆沉香龕也。汪大參與阮司丞。作如是施。則一施一切施。實齋居士作如是受。則一受一切受。一施一切施。施本無施。一受一切受。受本無受。施本無施。施無有窮。受本無受。受無有盡。如是施。何異虛空生風。如是受。何異鏡光納影。所以劫石消。而施受皆無盡藏也。居士知此。則金輪與法輪。日用齊轉。豈惟堅固子與沉香龕。善能說偈哉。松風水月。瓦礫荊棘。無非歸宗廣長舌相也。
檀溪寺菩提燈記
我聞世出世間。有五種廣大音聲。能為五乘之雷。隨宜而震驚之。皆從如來功德法力中流出也。如罰十惡。賞十善。此震驚人天乘之雷也。如達諸行無常。是生滅法。涅槃寂靜。無為安樂。此震驚聲聞乘之雷也。如悟不由他。狹視聲聞。獨覺得道。此震驚緣覺乘之雷也。如
【現代漢語翻譯】 現代漢語譯本： 實齋居士在座。供養紫柏禪師。紫柏禪師將汪大參所贈的堅固子（一種佛教信物）轉贈給實齋居士，以鎮撫歸宗（地名）。居士說：『汪大參並非有意于沉香龕（一種香爐），阮司丞也並非有意于堅固子。兩方都無心，卻恰好相互接受，如同磁石吸引鐵針，自然而然。希望禪師能為此事說一句。』紫柏禪師說：『堅固子並非自身堅固，香龕也並非自身散發香氣。我說它是堅固子，堅固子的概念才顯現；我說它是香龕，香龕的本質才具備。如果認為堅固子和香龕是兩樣東西，那就是分別心未曾忘卻。如果認為堅固子和香龕都不是心外之物，那就是能以理來融通事，但未能觸及事物本身的真實。如果能觸及事物本身的真實，那麼十方三世，一切都是堅固子；整個空寂的法界，一切都是沉香龕。汪大參和阮司丞這樣施捨，就是一施一切施；實齋居士這樣接受，就是一受一切受。一施一切施，施的本質是沒有施；一受一切受，受的本質是沒有受。施的本質是沒有施，所以施沒有窮盡；受的本質是沒有受，所以受沒有止境。這樣的施捨，與虛空生風有什麼不同？這樣的接受，與鏡子映照影像有什麼不同？所以即使經歷漫長的時間，施與受都將是無盡的寶藏。居士如果明白這個道理，那麼金輪（象徵佛的教法）與法輪（象徵佛的教義）就能在日常生活中一同運轉，豈止是堅固子與沉香龕能夠善於說法？松樹間的風聲、水中的月影、瓦片、礫石、荊棘，無一不是歸宗的廣長舌相（佛的說法）。』 檀溪寺菩提燈記 我聽說世間和出世間，有五種廣大的音聲，能像五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的雷聲一樣，根據不同的情況而震醒眾生，這些都從如來的功德法力中流出。例如懲罰十惡，獎賞十善，這是震醒人天乘的雷聲。例如領悟諸行無常，是生滅之法，涅槃寂靜，是無為的安樂，這是震醒聲聞乘的雷聲。例如領悟真理不依賴他人，輕視聲聞乘，獨自覺悟得道，這是震醒緣覺乘的雷聲。例如
【English Translation】 English version: Realzhai Layman was present. He made offerings to Zen Master Zibo. Zibo then gave the Firm Seed (a Buddhist relic) that Grand Secretary Wang had given him to Realzhai Layman to pacify Guizong (a place name). The Layman said, 'Grand Secretary Wang had no intention regarding the Agarwood Shrine (a type of incense burner), and Vice Minister Ruan also had no intention regarding the Firm Seed. Both were without intention, yet they happened to receive each other, like a magnet attracting a needle, naturally attracting each other. I wish to ask for a word to record this.' Zen Master Zibo said, 'The Firm Seed is not firm of itself, and the Agarwood Shrine is not fragrant of itself. When I call it the Firm Seed, the concept of the Firm Seed appears; when I call it the Agarwood Shrine, the essence of the Agarwood Shrine is inherently present. If you think that the Firm Seed and the Agarwood Shrine are two separate things, then discrimination has not been forgotten. If you think that the Firm Seed and the Agarwood Shrine are not things outside the mind, then you can use reason to integrate things, but you have not yet touched the truth of things themselves. If you can touch the truth of things themselves, then the ten directions and three times, everything is the Firm Seed; the entire empty Dharma realm, everything is the Agarwood Shrine. Grand Secretary Wang and Vice Minister Ruan made such offerings, then one offering is all offerings; Realzhai Layman received in this way, then one reception is all receptions. One offering is all offerings, the essence of offering is no offering; one reception is all receptions, the essence of reception is no reception. The essence of offering is no offering, so offering is inexhaustible; the essence of reception is no reception, so reception is endless. Such offering, what is the difference from wind arising in emptiness? Such reception, what is the difference from a mirror reflecting an image? Therefore, even if kalpas pass, offering and receiving will be an inexhaustible treasure. If the Layman understands this principle, then the Golden Wheel (symbolizing the Buddha's teachings) and the Dharma Wheel (symbolizing the Buddha's doctrine) can turn together in daily life. How can it be said that only the Firm Seed and the Agarwood Shrine are good at speaking Dharma? The wind in the pines, the moon in the water, tiles, gravel, thorns, all are the long, broad tongue of Guizong (the Buddha's teaching).' Record of the Bodhi Lamp at Tanxi Temple I have heard that in the world and beyond the world, there are five kinds of vast sounds that can be like the thunder of the Five Vehicles (Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle), awakening beings according to their different situations. These all flow from the Tathagata's merits and Dharma power. For example, punishing the ten evils and rewarding the ten good deeds, this is the thunder that awakens the Human-Deva Vehicle. For example, realizing that all phenomena are impermanent, are the law of arising and ceasing, Nirvana is tranquil, is unconditioned bliss, this is the thunder that awakens the Sravaka Vehicle. For example, realizing that truth does not depend on others, looking down on the Sravaka Vehicle, and attaining enlightenment alone, this is the thunder that awakens the Pratyekabuddha Vehicle. For example,
叱咤二乘。廣修六度。不斷菩薩行。不捨菩提心。處無量生死而不疲厭。此震驚菩薩乘之雷也。如雲此是第一乘。勝乘。最勝乘。上乘。無上乘。此震驚大心眾生之雷也。此五乘雷。又名五菩提燈。蓋雷能發聰。燈能開明。聰發則聞遺。而聽無遠近。明開則見徹。而視無中邊矣。若然者。則一微之內。十虛之外。而無遺聰遺明焉。惟聰無遺。耳可以觀色。惟明無遺。眼可以聞聲。故曰。寄根明發。則明不循根。明不循根。豈惟眼可觀聲。亦可聞香。亦可嘗味。亦可覺觸。亦可知法。即我身八萬四千毛孔。亦可以見色聞聲也。噫。一根而具六根之用。非至明至勇。而返流全一者。其孰能之。萬曆戊戌。新秋日。有宰官菩薩。金牛居士王爾康。游檀溪寺。瞻谷隱之遺蹤。不堪其岑寂。時有寒泉古柏獨守檀溪之句。始蠲俸銀一兩。囑寺僧真喜。佃地一畝。稍資佛前燈火之明。倘有同志者十人。則佃地有十畝之資。明不廣且遠哉。或又因明而延聰。有施鐘鼓而作佛事者。未可知也。涅槃有涂毒鼓句。棱嚴有擊鐘驗常之辭。此又五種廣大音聲之註腳也。顧其人所聞所見何如耳。如以人天眼耳聞見之。則謂之人天菩提燈。人天鐘鼓聲。乃至大心眾生。眼耳聞見之。則謂之大心眾生菩提燈。菩提鐘鼓聲。又曰。心外無法。如當機薦此
【現代漢語翻譯】 現代漢語譯本 呵斥聲震懾了聲聞乘和緣覺乘（二乘）。廣泛地修習佈施、持戒、忍辱、精進、禪定、智慧（六度），不間斷地行菩薩道，不捨棄菩提心（覺悟之心），處於無量的生死輪迴中而不感到疲憊厭倦。這就像震動菩薩乘的雷霆一般。如果說這是第一乘、殊勝乘、最殊勝乘、上乘、無上乘，這就是震動具有大心的眾生的雷霆。這五乘雷，又名五菩提燈。雷能啓發聽覺，燈能開啟光明。聽覺被啓發，就能聽到被遺漏的聲音，聽到的範圍沒有遠近的限制；光明被開啟，就能徹底地看清事物，看到的範圍沒有中間和邊際的限制。如果這樣的話，那麼在一粒微塵之內，在十方虛空之外，就沒有被遺漏的聽覺和光明了。只有聽覺沒有遺漏，耳朵才可以觀看顏色；只有光明沒有遺漏，眼睛才可以聽到聲音。所以說：『依憑根塵而使光明生髮，那麼光明就不再侷限於根塵。』光明不侷限於根塵，豈止是眼睛可以觀看聲音，也可以聞到香味，也可以嚐到味道，也可以感覺到觸覺，也可以知曉法。即使是我身上八萬四千個毛孔，也可以看到顏色，聽到聲音啊。唉！一個根具有六根的作用，不是至明至勇，並且返本歸一的人，誰能夠做到呢？萬曆戊戌年新秋之日，有宰官菩薩，金牛居士王爾康，遊覽檀溪寺，瞻仰谷隱禪師的遺蹟，感嘆這裡的岑寂冷清。當時有『寒泉古柏獨守檀溪』的詩句。於是開始捐出俸銀一兩，囑託寺僧真喜，購買田地一畝，稍微資助佛前的燈火光明。倘若有志同道合者十人，那麼就可以購買田地十畝的資金，光明不是很廣大而深遠嗎？或許又因為光明而延伸到聽覺，有捐獻鐘鼓來做法事的人，也未可知。在《涅槃經》中有『涂毒鼓』的說法，《楞嚴經》中有『擊鐘驗常』的言辭。這又是五種廣大音聲的註解。但看那人所聽所見如何罷了。如果以人天眼耳來聽聞見到的，就稱之為人天菩提燈，人天鐘鼓聲。乃至大心眾生，用眼耳來聽聞見到的，就稱之為大心眾生菩提燈，菩提鐘鼓聲。又說：『心外無法。』如果當機推薦這個。
【English Translation】 English version He rebukes and startles the Śrāvakayāna and Pratyekabuddhayāna (Two Vehicles). He extensively cultivates the Six Pāramitās (Six Perfections): Dāna (Generosity), Śīla (Discipline), Kṣānti (Patience), Vīrya (Effort), Dhyāna (Meditation), and Prajñā (Wisdom). He continuously practices the Bodhisattva path, never abandoning the Bodhicitta (the mind of enlightenment). He dwells in limitless Saṃsāra (cycle of birth and death) without weariness or aversion. This is like the thunder that startles the Bodhisattva Vehicle. If it is said that this is the First Vehicle, the Superior Vehicle, the Most Superior Vehicle, the Supreme Vehicle, the Unsurpassed Vehicle, then this is the thunder that startles beings with great minds. These five Vehicle thunders are also known as the Five Bodhi Lamps. Thunder can awaken hearing, and lamps can illuminate. When hearing is awakened, one can hear what has been missed, and there are no limitations of near or far in what is heard. When light is illuminated, one can see things thoroughly, and there are no limitations of middle or edge in what is seen. If this is so, then within a single mote of dust, and beyond the ten directions of space, there is no missed hearing or illumination. Only when hearing is without omission can the ear see colors. Only when illumination is without omission can the eye hear sounds. Therefore, it is said: 'Relying on the root to manifest illumination, then illumination does not follow the root.' If illumination does not follow the root, how can it be that only the eye can see sounds? It can also smell fragrances, taste flavors, feel touch, and know dharmas. Even the eighty-four thousand pores on my body can see colors and hear sounds. Alas! One root possesses the functions of all six roots. Who can achieve this except for those who are supremely wise and courageous, and who return to the source and become one? On an early autumn day in the year Wuxu of the Wanli era, Wang Erkang, a government official Bodhisattva and lay Buddhist of the Golden Ox, visited Tanxi Temple to contemplate the traces of Zen Master Guyin, lamenting its desolation and loneliness. At that time, there was the line 'Cold springs and ancient cypresses alone guard Tanxi.' Thereupon, he began to donate one tael of his salary, entrusting the monk Zhenxi of the temple to purchase one mu of land, to slightly support the light of the lamps before the Buddha. If there are ten like-minded people, then there will be funds to purchase ten mu of land. Is this light not vast and far-reaching? Perhaps, because of this light, hearing will be extended, and there will be those who donate bells and drums to perform Buddhist ceremonies. This is not yet known. In the Nirvana Sutra, there is the saying of the 'Poison-Coated Drum,' and in the Shurangama Sutra, there are the words 'Striking the bell to verify constancy.' This is another annotation on the five kinds of vast and great sounds. But it depends on what the person hears and sees. If one hears and sees with the eyes and ears of humans and devas, then it is called the Bodhi Lamp of humans and devas, the bell and drum sounds of humans and devas. Even if beings with great minds hear and see with their eyes and ears, then it is called the Bodhi Lamp of beings with great minds, the Bodhi bell and drum sounds. It is also said: 'Outside the mind, there is no dharma.' If one recommends this at the opportune moment.
。則近取諸身。遠取諸物。何法非菩提燈。非菩提鐘鼓聲哉。紫柏道人。聞居士之橫口如此。陰不悅其鬚髮未除。而攙我談柄。聊記此。以為他日索柄之媒云。
房山縣天開骨香庵記
夫聖人無常身。以眾生身為身。辟如月無常影。以百川澄湛而影現焉。萬曆壬申。五月十九日。𣵠鹿山云居東觀音寺。住持明亮等。以修補石經山雷音窟中。三世佛座下地面石。石下有一石函。函面鐫曰。大隋大業十二年歲次丙子。四月丁巳朔。八日甲子。於此函內。安置佛舍利三粒。愿住持永劫。明亮等見之。且驚且喜。遂揭視之。內有小銅函。銅函內。有小金函。金函內。有小金瓶。如胡豆許。內秘舍利。果三粒。小大有差。一大逾粟。一如粟。一細逾粟。而銅函外。皆靈骨附焉。嗚呼。自隋迄明。迨逾千載。而舍利靈骨。俱時復現。豈偶然哉。將非積年水旱弗調。邊塞多虞。佛祖悲憫。示此希有。為和風甘雨。殄滅腥丑之徴乎。將非大明主化瞋習為慈波乎。抑聖母崇信三尊所致乎。予聞石經山。自北齊慧思尊者。鐫大藏於石。以壽佛慧命。隋靜琬繼之。至元慧月終焉。琬公圓寂。靈骨一分塔于靈居寺背。一分藏雷音窟中。今者舍利靈骨。是必琬公門弟子之所藏也。子問開侍者曰。佛身充滿法界乎。對曰。佛與眾生本無
【現代漢語翻譯】 現代漢語譯本：那麼近的可以取自身上的道理，遠的可以取萬物中的道理，有什麼法不是菩提的明燈，什麼聲音不是菩提的鐘鼓聲呢？紫柏道人聽聞這位居士如此滔滔不絕，心中略有不悅，覺得他還沒剃度就來搶我的話頭。姑且記下這些，作為日後向他討回話柄的憑據。
房山縣天開骨香庵記
聖人沒有固定的身相，而是以眾生的身相為自身。好比月亮沒有固定的影子，而是因為無數清澈的河流湖泊才能顯現出月影。萬曆壬申年（1572年），五月十九日，幽鹿山云居東觀音寺的住持明亮等人，爲了修補石經山雷音窟中三世佛座下的地面石，發現石頭下面有一個石函。石函面上刻著：『大隋大業十二年歲次丙子，四月丁巳朔，八日甲子，於此函內，安置佛舍利三粒，愿住持永劫。』明亮等人看到后，既驚訝又歡喜，於是打開石函檢視。裡面有一個小銅函，銅函內有一個小金函，金函內有一個小金瓶，大約像胡豆那麼大，裡面藏著舍利，果然是三粒。大小略有差別，一顆比小米大，一顆像小米那麼大，一顆比小米還小。銅函外面，都附著靈骨。唉！從隋朝到明朝，已經過去一千多年了，而舍利和靈骨，都同時再次顯現，難道是偶然的嗎？恐怕是因為多年來水旱災害不斷，邊境戰事頻繁，佛祖慈悲憐憫，才顯現出這種稀有的景象，作為風調雨順、消滅邪惡的徵兆吧？恐怕是大明朝的君主將嗔恨之心化為慈悲之波吧？或許是聖母崇信三寶所致吧？我聽說石經山，自從北齊慧思尊者開始，將大藏經刻在石頭上，以延長佛的慧命。隋朝的靜琬繼承了他的事業，直到元朝的慧月才最終完成。琬公圓寂后，一部分靈骨埋葬在靈居寺的後面，一部分藏在雷音窟中。現在這些舍利和靈骨，一定是琬公的門徒弟子所藏的。子問開侍者說：『佛身充滿法界嗎？』開侍者回答說：『佛與眾生本來沒有
【English Translation】 English version: Then, nearby, one can draw from the principles within oneself; far away, one can draw from the principles within all things. What Dharma is not a Bodhi lamp? What sound is not the bell and drum of Bodhi? The Daoist Zibo, hearing the layman speak so volubly, was inwardly displeased that he, still unshaven, was interrupting my discourse. I record this briefly as a means to reclaim the conversation in the future.
Record of the Tiankai Bone Fragrance Hermitage in Fangshan County
The sage has no constant body; he takes the bodies of sentient beings as his own. It is like the moon having no constant shadow; its reflection appears in the clear depths of a hundred rivers. In the year Ren Shen of the Wanli reign (1572), on the nineteenth day of the fifth month, Mingliang and others, the abbots of the Dong Guanyin Temple at Youlu Mountain Yunju, while repairing the stone beneath the seats of the Three Buddhas in the Leiyin Cave of Stone Sutra Mountain, discovered a stone box beneath the stone. On the face of the box was inscribed: 'In the twelfth year of the Daye era of the Great Sui Dynasty, in the year Bingzi, on the first day of the fourth month, Ding Si, on the eighth day, Jiazi, three Buddha relics are placed within this box, with the wish that they may abide forever.' Mingliang and the others were both surprised and delighted upon seeing this. They opened it and found a small copper box inside. Within the copper box was a small gold box, and within the gold box was a small gold bottle, about the size of a broad bean, containing the relics, indeed three in number. Their sizes varied slightly, one larger than a millet grain, one the size of a millet grain, and one smaller than a millet grain. Adhering to the outside of the copper box were spiritual bones. Alas! From the Sui Dynasty to the Ming Dynasty, more than a thousand years have passed, and yet the relics and spiritual bones have reappeared together. Could this be mere coincidence? Is it not perhaps because of the years of drought and flood, and the frequent troubles on the borders, that the Buddhas, in their compassion, have manifested this rare phenomenon as a sign of favorable winds and sweet rain, and the eradication of evil? Is it not perhaps because the ruler of the Great Ming is transforming hatred into waves of compassion? Or is it due to the Empress Dowager's reverence for the Three Jewels? I have heard that Stone Sutra Mountain, since the Venerable Huisi of the Northern Qi Dynasty, has been engraving the Great Canon on stone to prolong the Buddha's wisdom-life. Jingwan of the Sui Dynasty continued this work, and Huiri of the Yuan Dynasty finally completed it. After the passing of Master Wan, a portion of his spiritual bones was buried behind Lingju Temple, and a portion was hidden in Leiyin Cave. These relics and spiritual bones must have been hidden by the disciples of Master Wan. Zi asked the attendant Kai, 'Does the Buddha's body pervade the Dharma Realm?' Kai replied, 'The Buddha and sentient beings are fundamentally without
差別。寧不充滿。予又問曰。佛身既充滿。舍利亦充滿乎。開方沉吟。予振聲喝曰。汝不聞。昔有中貴登浙江阿育王山。未進三門。問笑翁曰。舍利安在。笑翁指松枝。松枝遂放光。汝若知此。則舍利充滿。與不充滿。自知下落。余又何言。雖然洪鐘虛受。靡扣不應。幽谷無私。有聲斯響。故聖無常身。月無常影。水清則影現。機感則聖應。是室之建。有年數矣。而未得名。俟舍利靈骨。並光照臨。始得名焉。予與二三子。皆得信宿舍利光中。又得忍庵慈公昆季。為香飯主人。何幸如之。夫眾生骨臭。諸佛骨香。而果香臭有常。凡豈成聖。垢豈能凈。予以骨香名此庵者。了知一切眾生初無常性。以其隨順無明。而六道星陳。若不隨順。誰骨非香。愿登庵思名。得名思意。得意忘思。思忘忘忘。若然者。豈惟是室為骨香哉。四方上下。無往而非骨香也。
陸太宰手印記
昔有一王。生而勤善。至老無懈。但臨命終時。偶觸逆境。瞋心一生。因此命盡。即墮蟒身。以善根力故。身雖墮蟒。自知是蟒。求脫無由。竊以為幸得一比丘。為我說三歸五戒。蟒身可脫也。時有一比丘至蟒處。不知蟒蟠林中。忽聞有呼比丘者。比丘異之。此深山曠野。樹林叢雜。何人呼我。躊躕四顧。又呼曰。比丘我是某王。以臨終生瞋
【現代漢語翻譯】 現代漢語譯本： 差別嗎？難道不是充滿的嗎？我又問：『佛身既然是充滿的，舍利（佛陀火化后的遺留物）也是充滿的嗎？』開方沉吟不語。我大聲喝道：『你沒聽說過嗎？以前有位中貴來到浙江阿育王山，還沒進三門，問笑翁說：『舍利在哪裡？』笑翁指著松枝，松枝就放光。你如果知道這個，那麼舍利充滿與否，自己就知道下落了，我還要說什麼呢？』雖然洪鐘空虛才能接受聲音，不敲擊就不會迴應；幽深的山谷沒有私心，有聲音就會迴響。所以聖人沒有固定的身形，月亮沒有固定的影子，水清澈影子就顯現，機緣感應聖人就會應現。這間屋子的建造，已經有些年頭了，但還沒有名字，等待舍利的靈骨，以及光芒照耀降臨，才得到名字。我與幾位同道，都能在信宿舍利的光芒中，又得到忍庵慈公昆季，作為香飯的主人，是多麼幸運啊！眾生的骨頭是臭的，諸佛的骨頭是香的，如果香臭有定常，那麼凡夫怎麼能成聖，污垢怎麼能變乾淨？我用『骨香』來命名這間庵，是徹底明白一切眾生本來就沒有恒常的自性，因為他們隨順無明，所以六道輪迴像星辰一樣排列。如果不隨順無明，誰的骨頭不是香的呢？希望登上庵堂思考這個名字，得到名字的意義，得意而忘卻思考，思考也忘記，忘記了又忘記。如果這樣，豈止是這間屋子是骨香的呢？四面八方，上下內外，沒有哪個地方不是骨香的啊！』 陸太宰手印記 以前有一位國王，生來就勤奮善良，到老都沒有懈怠。但臨終的時候，偶然遇到不順心的事，生起了一絲嗔恨心，因此命終后，就墮落為蟒蛇之身。因為有善根的力量，雖然身墮蟒蛇，自己知道是蟒蛇，想要求脫卻無門。他暗自慶幸能遇到一位比丘，為他說三歸五戒，這樣蟒蛇之身就可以脫離了。當時有一位比丘來到蟒蛇所在的地方，不知道蟒蛇盤踞在樹林中，忽然聽到有人呼喚比丘。比丘感到奇怪，這裡是深山曠野，樹林茂密，是誰在呼喚我？猶豫著四處張望，又聽到呼喚說：『比丘，我是某某國王，因為臨終生起嗔恨心……』
【English Translation】 English version: 'Is there a difference? Isn't it all-pervading?' I further asked, 'Since the Buddha's body is all-pervading, are the Śarīra (relics after the Buddha's cremation) also all-pervading?' Kaifang remained silent in contemplation. I shouted loudly, 'Have you not heard? Once, a high-ranking official came to Mount Ayuwang in Zhejiang, and before entering the three gates, asked Xiaoweng, 'Where are the Śarīra?' Xiaoweng pointed to a pine branch, and the pine branch emitted light. If you understand this, then whether the Śarīra are all-pervading or not, you will know the answer yourself. What more can I say?' Although a great bell is empty to receive sound, it will not respond unless struck; a secluded valley is impartial, it will echo if there is sound. Therefore, sages do not have a constant form, and the moon does not have a constant shadow. When the water is clear, the reflection appears; when the opportunity arises, the sage responds. The construction of this room has been several years, but it has not been named yet. It awaits the arrival of the Śarīra's spiritual bones and the illumination of light before it can be named. I and a few others are fortunate to be in the light of the Śarīra in the Xin Su dormitory, and also to have the Ci Gong brothers of Ren'an as the hosts of fragrant meals. How fortunate we are! The bones of sentient beings are foul, while the bones of all Buddhas are fragrant. If fragrance and foulness were constant, how could ordinary beings become sages, and how could defilement become pure? I named this hermitage 'Bone Fragrance' to fully understand that all sentient beings originally have no constant nature. Because they follow ignorance, the six realms of reincarnation are arranged like stars. If they do not follow ignorance, whose bones would not be fragrant? I hope that by ascending to the hermitage and contemplating the name, one can obtain the meaning of the name, forget thinking upon obtaining the meaning, forget thinking, and forget forgetting. If so, it is not only this room that is 'Bone Fragrance'; in all directions, above and below, there is no place that is not 'Bone Fragrance!' Seal of Lu Taizai Once, there was a king who was diligent and virtuous from birth and remained so until old age. However, at the time of his death, he encountered an unfavorable situation and generated a moment of anger. As a result, upon his death, he was reborn as a python. Due to the power of his good roots, although he was reborn as a python, he knew that he was a python and sought a way to escape, but there was no way. He secretly hoped to encounter a Bhikṣu (Buddhist monk) who would recite the Three Refuges and Five Precepts for him, so that he could be liberated from the python's body. At that time, a Bhikṣu came to the place where the python was, unaware that the python was coiled in the forest. Suddenly, he heard someone calling 'Bhikṣu'. The Bhikṣu was surprised. 'This is a remote mountain wilderness with dense forests. Who is calling me?' Hesitating, he looked around, and then he heard the call again, 'Bhikṣu, I am a certain king, and because I generated anger at the time of my death...'
。今墮蟒身。愿大德說三歸五戒。度我脫苦。比丘曰。某王生而勤善。至老無懈。死必生天。豈墮蟒身耶。蟒曰。以我臨終瞋熾。瞋主善伴。伴必隨主。故墮蟒身。以生平勤善力故。所以若聞三歸五戒。蟒身可脫。於是比丘遂為說三歸五戒訖。蟒果死。奇哉念力。變通無常。生而勤善。死動瞋心。故善不善。新瞋受報。及聞歸戒。以新善熏力。故善隨續。瞋消蟒死而生天。奇哉念力。何其神乎。即此而觀。可知念無大小。若因善生心。雖事大而難成。必當深思遠慮。千萬方便。委曲為之。若因惡生心。事雖微細。必當直下克去所欲。勿使成之。自然此世他生。人間天上。受報光大。德冠常倫。凡所欲為。靡不克愿。何以故。最初善念力故。故曰。善不可不勤。惡不可不克。當湖陸太宰。生平信佛。至於護法之際。譭譽超然。若信佛者。即憎為愛。若不信者。即愛為憎。但知護法事重。而親疏榮辱。了不關心。故其當大病之中。眉宇廓清。神不為撓。其未病時。以左手為凈。凡污染處。決不用之。惟用右手而已。及病勢疑危。不知日出為朝。日入為暮。凡歷旬日。則左手第二指。與大拇指相掏。堅然若天生。而不可解者。茍非念力精虔。死生不入其胸。孰能臻於此。嗚呼。左手果凈。右手果不凈。則一身兩手。而凈穢亢
然不同界。以跡觀之。果如是也。以理推之。又大不然。手無凈穢。凈穢唯心。豈有一人而二心乎。一人既無二心。則心凈無穢不凈。果無穢不凈。寧獨左手謂之凈。將恐右手。向謂不凈者。未有不凈者也。何以故。一心既凈。即從足至頂。從邊至中。以至八萬四千毛孔無不凈者。故曰。心凈則佛土凈。此聖人之言也。我則曰。心凈則毛孔皆凈。毛孔既皆凈。安得山河國土不皆凈乎。若然者。太宰此印。果死而不解。其往生佛土必矣。雖然。可與智者道。難為眾人言也。
經龕畫八部神記
萬曆辛卯。余寫法華棱嚴二經畢。龕上當繪八部真形。藉其威神。以御不祥。使護持二經。在在無恙。而槜李棱嚴寺昱公。適以華嚴變相來。予觀之甚喜。遂屬鄣山丁生云鵬臨摹。登龕佈置。精妙玲瓏。莊嚴殊為希有。夫華嚴變相。雖聖凡不同。其主伴森然。威儀具足。至於即事表法。玄旨幽朗。如月在秋水。不假言語。使見者。各各顯了不惑。其中八部。如阿修羅。此言非天。迦樓羅。此言金翅鳥。緊那羅。此言疑人。摩睺羅伽。此言大蟒。夜叉。此言苦活。毗樓博叉。此言種種色莊嚴眼根。鳩槃茶。此言魘魅鬼。乾達婆。此言尋香。各有其王。統無量眷屬。敬受佛敕。隨處護法。本有常光。生佛不二。隨緣熏炙。現
【現代漢語翻譯】 現代漢語譯本： 然而（各佛）界不同。從（佛的）事蹟來看，果報確實如此。從道理上推斷，又大不一樣。手本身沒有乾淨和污穢之分，乾淨和污穢在於人的內心。難道有一個人會有兩種心嗎？一個人既然沒有兩種心，那麼心乾淨就沒有污穢不乾淨。如果確實沒有污穢不乾淨，難道只有左手才叫乾淨嗎？恐怕右手，之前認為不乾淨的，也沒有不乾淨的了。為什麼呢？一心既然乾淨，那麼從腳到頭頂，從邊緣到中心，以至八萬四千個毛孔沒有不乾淨的。所以說，『心凈則佛土凈』，這是聖人的話。我則說，心凈則毛孔都乾淨。毛孔既然都乾淨，怎麼會有山河國土不都乾淨呢？如果這樣，太宰的這枚印章，確實是死而不解，他往生佛土是必然的。雖然如此，這些道理可以和智者說，難以和普通人說啊。
《經龕畫八部神記》
萬曆辛卯年，我書寫《法華經》和《楞嚴經》完畢。經龕上應該繪製八部護法神的真形，憑藉他們的威神之力，來抵禦不祥，使他們護持這兩部經，無論在哪裡都平安無事。而槜李楞嚴寺的昱公，恰好帶著《華嚴經》的變相圖前來。我看了非常高興，於是囑咐鄣山的丁生云鵬臨摹，佈置在經龕上，（畫面）精妙玲瓏，莊嚴殊勝，非常稀有。華嚴變相圖，雖然聖凡不同，但其主伴分明，威儀具足，至於即事表法，玄妙的旨意幽深明朗，就像月亮在秋水之中，不需要言語，使見到的人，各自明白而不迷惑。其中的八部，如阿修羅（意為非天），迦樓羅（意為金翅鳥），緊那羅（意為疑人），摩睺羅伽（意為大蟒），夜叉（意為苦活），毗樓博叉（意為種種色莊嚴眼根），鳩槃茶（意為魘魅鬼），乾達婆（意為尋香），各有其王，統領無量眷屬，恭敬地接受佛的敕令，隨處護持佛法，本有常光，眾生與佛沒有分別，隨著因緣的薰染，顯現……
【English Translation】 English version: However, the realms are different. Judging from the traces (of the Buddha), the karmic results are indeed as such. Reasoning from the principles, it is greatly different again. The hand itself has no purity or impurity; purity and impurity lie in the mind. How can one person have two minds? Since one person has no two minds, then if the mind is pure, there is no impurity or uncleanness. If there is indeed no impurity or uncleanness, is it only the left hand that is called pure? I fear that the right hand, which was previously considered impure, is also not impure. Why? Since the one mind is pure, then from the feet to the crown of the head, from the edge to the center, even the eighty-four thousand pores are all pure. Therefore, it is said, 'When the mind is pure, the Buddha land is pure.' These are the words of a sage. I say, when the mind is pure, all the pores are pure. Since all the pores are pure, how can the mountains, rivers, and lands not all be pure? If that is the case, then this seal of the Grand Tutor is indeed not released by death, and his rebirth in the Buddha land is certain. However, these principles can be discussed with the wise, but are difficult to explain to ordinary people.
Record of Painting the Eight Classes of Gods in the Sutra Shrine
In the year Xinmao of the Wanli era, I finished writing the two sutras, the Lotus Sutra (Fahua Jing) and the Surangama Sutra (Lengyan Jing). The shrine should be painted with the true forms of the Eight Classes of Dharma-Protectors (Babu Hufa Shen), relying on their majestic power to ward off misfortune, so that they protect these two sutras, ensuring peace and security everywhere. Coincidentally, Yu Gong of Lengyan Temple in Zuili came with a transformation painting of the Avatamsaka Sutra (Huayan Jing). I was very pleased to see it, so I instructed Ding Yunpeng of Zhangshan to copy it and arrange it in the shrine. The (painting) is exquisite and delicate, solemn and rare. Although the transformation painting of the Avatamsaka Sutra differs between the holy and the mundane, its main figures and companions are distinct, and its majesty is complete. As for representing the Dharma through events, the profound meaning is deep and clear, like the moon in autumn water, requiring no words, so that those who see it each understand without confusion. Among them, the Eight Classes, such as Asura (meaning non-heaven), Garuda (meaning golden-winged bird), Kinnara (meaning doubtful person), Mahoraga (meaning great serpent), Yaksha (meaning suffering life), Virupaksha (meaning eyes adorned with various colors), Kumbhanda (meaning nightmare demon), Gandharva (meaning scent-seeker), each has its king, leading countless retinues, respectfully receiving the Buddha's decree, protecting the Dharma everywhere, inherently possessing constant light, with no difference between sentient beings and Buddhas, influenced by conditions, manifesting...
相不同。故眾生一念起處。各有所因。如修羅。多瞋諂詐。迦樓羅。吞啖資生。緊那羅。奏樂得食。摩睺羅伽。守護伽藍。夜叉。惱他活己。毗樓博叉。主領龍眾。鳩槃茶。食啖精氣。魘魅眾生。乾達婆。尋香奏樂。如是種種。感報不同。亦顧其初心何如耳。今一切黑白。日用治習之際。起念不一。試一一觀察。此阿修羅業耶。此迦樓羅業耶。乃至乾達婆業耶。照其惡念起處。以知見之火。精進之風。忍辱之冶。持戒之椎。禪定之炭。佈施之水。種種淬鍊。使一切染習之銅。頓镕無跡。則孰非如來種族耶。如是則八部靈聰。各以見光。為廣長舌相。況其秉佛護法。肝腦塗地者哉。圖而供養之。宜矣。
趙少宰施大悲菩薩記
夫一心不生。手眼無量。介然念起。手眼用分。無量則手可見色。眼可捉物。用分則手惟能捉。眼惟能見。以此觀之。菩薩眾生。手眼平等。是以兩目兩臂者。能一心不生。則圓用無虧。千手千眼者。介然念起。則根塵互限。譬如空谷無心。千呼千應。萬呼萬應。然呼者至勞。應者無疲。空谷虛而匪靈者。尚萬應而不窮。吾人靈而不虛者。呼則有盡。況虛而至靈。妙萬物而獨立者乎。其手眼無量。諸根互用。奚足疑哉。乃有疑而未信者。蓋執六尺為軀。方寸為心故也。殊不知。見小者必
【現代漢語翻譯】 現代漢語譯本：他們的相貌各不相同。因此，眾生每一個念頭的生起，都有其各自的原因。例如，阿修羅（Asura，非天），多是嗔恨、諂媚、虛詐；迦樓羅（Garuda，金翅鳥），以吞食為生；緊那羅（Kinnara，天樂神），通過演奏音樂獲得食物；摩睺羅伽（Mahoraga，大蟒神），守護伽藍（Sangharama，寺院）；夜叉（Yaksa，藥叉），通過惱害他人來養活自己；毗樓博叉（Virupaksa，增長天王），統領龍眾；鳩槃茶（Kumbhanda，甕形鬼），吞食人的精氣，用魘魅之術迷惑眾生；乾達婆（Gandharva，香音神），尋找香氣並演奏音樂。像這樣種種不同的情況，所感受的果報也各不相同，這也取決於他們最初的念頭是怎樣的。現在，在一切日常的所作所為中，我們的念頭並非只有一個，不妨一一觀察，這是阿修羅的業，還是迦樓羅的業，乃至是乾達婆的業？照見惡念生起的地方，用知見的火焰，精進的風力，忍辱的冶煉，持戒的鐵錘，禪定的炭火，佈施的水流，種種方法來淬鍊，使一切被染污的習氣，像銅一樣，完全熔化得無影無蹤，那麼，誰又不是如來的種族呢？如果這樣，那麼八部靈聰（Devas and Dragons，天龍八部）都會以他們的見光，作為廣長舌相（Buddha's perfect mark，佛的三十二相之一）。更何況那些秉持佛法、護衛佛法，即使肝腦塗地的人呢？為他們畫像並供養，是應該的。
趙少宰施大悲菩薩記
一心不生，則手眼無量。稍微有一念生起，手眼的作用就有了分別。無量的時候，手可以看見顏色，眼睛可以抓住物體；有了分別的時候，手只能抓住東西，眼睛只能看見東西。由此看來，菩薩和眾生，在手眼的使用上是平等的。因此，兩隻眼睛兩隻手臂的人，如果能做到一心不生，那麼圓滿的作用就不會有虧缺；而有千手千眼的人，稍微有一念生起，那麼六根和六塵就會互相限制。譬如空曠的山谷，沒有心念，千聲呼喚就有千聲迴應，萬聲呼喚就有萬聲迴應，然而呼喚的人非常疲勞，迴應的山谷卻不會疲憊。空谷是虛無而沒有靈性的，尚且能萬聲迴應而不窮盡，我們人是有靈性而不是虛無的，呼喚就會有窮盡，更何況是虛無而又至為靈妙，能包容萬物而又獨立存在的真心呢？它的手眼是無量的，諸根可以互相使用，這有什麼值得懷疑的呢？那些懷疑而不相信的人，是因為他們執著於六尺之軀為自身，把方寸之心當作真心啊。他們不知道，見小的人必然...
【English Translation】 English version: Their appearances are different. Therefore, each thought that arises in sentient beings has its own cause. For example, Asuras (non-heavenly beings) are mostly filled with anger, flattery, and deceit; Garudas (golden-winged birds) sustain themselves by devouring; Kinnaras (heavenly musicians) obtain food by playing music; Mahoragas (great serpent gods) guard the Sangharama (monastery); Yakshas (demons) live by tormenting others; Virupaksha (Guardian King of the West) leads the dragon hosts; Kumbhandas (pot-shaped ghosts) devour people's essence and bewitch sentient beings with enchantments; Gandharvas (celestial musicians) seek fragrance and play music. Like this, various different situations result in different retributions, which also depend on what their initial thoughts were like. Now, in all our daily actions, our thoughts are not singular. We might as well observe them one by one: is this the karma of an Asura, or the karma of a Garuda, or even the karma of a Gandharva? Illuminate the place where evil thoughts arise, and use the fire of knowledge, the wind of diligence, the smelting of patience, the hammer of precepts, the charcoal of meditation, and the water of generosity to temper them in various ways, so that all the defiled habits, like copper, are completely melted away without a trace. Then, who is not of the Tathagata's lineage? If this is so, then the eight classes of spiritual beings (Devas and Dragons) will all use their light of sight as the long and broad tongue (Buddha's perfect mark). How much more so those who uphold the Buddha's Dharma and protect the Dharma, even to the point of sacrificing their lives? It is fitting to draw their images and make offerings to them.
Record of Zhao Shaozai's Offering to the Great Compassion Bodhisattva
If the one mind does not arise, then the hands and eyes are limitless. If a single thought arises, then the functions of the hands and eyes become differentiated. When limitless, the hand can see colors, and the eye can grasp objects; when differentiated, the hand can only grasp, and the eye can only see. From this perspective, Bodhisattvas and sentient beings are equal in their use of hands and eyes. Therefore, those with two eyes and two arms, if they can achieve the non-arising of the one mind, then the perfect function will not be deficient; while those with a thousand hands and a thousand eyes, if a single thought arises, then the six roots and six dusts will mutually limit each other. For example, in an empty valley, without any intention, a thousand calls will receive a thousand responses, and ten thousand calls will receive ten thousand responses. However, the caller becomes very tired, while the responding valley does not tire. The empty valley is empty and without spirit, yet it can respond to ten thousand calls without exhaustion. We humans are spiritual and not empty, so our calls will have an end. How much more so that which is empty and yet supremely spiritual, encompassing all things and yet existing independently? Its hands and eyes are limitless, and the faculties can be used interchangeably. What is there to doubt? Those who doubt and do not believe are because they cling to the six-foot body as themselves and regard the square-inch heart as the true mind. They do not know that those who see the small must...
失大。見狹者必失廣。大莫大於無身。廣莫廣于無心。故曰。非無身之至。無以示無量百千寶目妙臂。非無量百千寶目妙臂。無以示無身之至也。故無思者。可以契同。契同者。可以圓用。圓用則熾然分別。而不乖同體。如用未至圓。雖身如槁木。心如死灰。皆非真忘也。惟真忘者。猶龍焉。彈指之頃。現身無常。大則可以橫塞虛空。細則可以芥子為宮。龍乃有欲之物。業力凡用。尚難思議。況無慾者乎。虞山趙少宰。以白銅鑄大悲菩薩像。手眼姿態。妙絕天下。達觀道人。一見而悅之。赩現眉宇。少宰曰。師悅之乎。對曰悅。且謂少宰曰。悅名固同。悅心大別。悅為菩薩。悅利益眾生。是為出世之悅也。悅功名。悅爵位。是為世間之悅也。貧道固不敏。公能以寶像施我。不敏范而師之。則所惠大矣。敢不銘德。少宰曰。師還天目。愿以此像。施於青山白雲之間。不亦偉乎。此像藉名山福地。可以久安。又得師為之主。則天目有主。菩薩有所。不佞之愿也。既而道人下天目。聞菩薩猶未至潛。豈少宰以空谷之心而應我。吾以呼者之心。以俟是像也歟。雖然。我以法界為天目。虛空為大悲。若然者。像不出虞山。未始不在天目也。菩薩雖在虞山。道人未始不在大慈悲父。提㧞照燭之中也。恐忘所施。后遂無聞。負少宰之
【現代漢語翻譯】 現代漢語譯本 失去大的，見識狹隘的人必然失去廣闊的。沒有什麼比沒有自身更大，沒有什麼比沒有私心更廣闊。所以說，不是達到無身（Nirakaya，法身）的極致，就無法示現無量百千寶目妙臂（千手千眼觀音）。不是擁有無量百千寶目妙臂，就無法示現無身（Nirakaya，法身）的極致。所以，沒有思慮的人，可以與道契合相同。能夠契合相同的人，可以圓滿運用。圓滿運用就能熾盛地分別事物，而不違背同體的本性。如果運用沒有達到圓滿，即使身體像枯槁的樹木，心像死灰一樣，都不是真正的忘我。只有真正忘我的人，才像龍一樣，在彈指的瞬間，顯現無常之身。大可以橫貫充滿虛空，小可以在芥菜籽中作為宮殿。龍尚且是有慾望的生物，其業力所產生的運用尚且難以思議，更何況是沒有慾望的人呢？ 虞山趙少宰，用白銅鑄造大悲菩薩像（Avalokiteśvara，觀世音菩薩），手眼姿態，精妙絕倫。達觀道人，一見而心生歡喜，喜悅之情顯現在眉宇之間。趙少宰問：『禪師喜歡這尊像嗎？』達觀道人回答說：『喜歡。』並且對趙少宰說：『喜歡的名稱雖然相同，喜歡的內心卻大不相同。喜歡菩薩，喜歡利益眾生，這是出世間的喜歡。喜歡功名，喜歡爵位，這是世間的喜歡。貧道我不夠敏捷，如果您能將這尊寶像施捨給我，我不敏捷地傚法並以菩薩為師，那麼您所給予的恩惠就太大了。怎敢不銘記您的恩德呢？』趙少宰說：『禪師返回天目山後，希望將這尊像，安置在青山白雲之間，不也是一件偉大的事情嗎？這尊像憑藉名山福地，可以長久安穩，又得到禪師您來主持，那麼天目山就有了主，菩薩也有了歸宿，這是我的願望。』 之後達觀道人離開天目山，聽說菩薩像還沒有送到潛山。難道是趙少宰用空谷迴音的心來回應我，而我卻用呼喚的心來等待這尊像嗎？即使如此，我以法界（Dharmadhatu）為天目山，以虛空為大悲（Mahākaruṇā）。如果這樣，像沒有離開虞山，也未嘗不在天目山。菩薩雖然在虞山，道人我未嘗不在大慈悲父的提拔照耀之中。恐怕時間久了忘記了所施捨的，後來就沒了訊息，辜負了趙少宰的恩情。
【English Translation】 English version Losing the great comes from seeing narrowly; those with narrow vision will surely lose the vast. Nothing is greater than having no self (Nirakaya, the Dharmakaya). Nothing is broader than having no mind (selfishness). Therefore, it is said: Without reaching the ultimate of no self (Nirakaya), there is no way to manifest the immeasurable hundreds of thousands of precious eyes and wondrous arms (Thousand-Armed Avalokiteśvara). Without having immeasurable hundreds of thousands of precious eyes and wondrous arms, there is no way to manifest the ultimate of no self (Nirakaya). Therefore, those without thoughts can be in harmony with the Tao. Those who can be in harmony can use it perfectly. Perfect use allows for vigorous differentiation without violating the nature of the unified body. If the use has not reached perfection, even if the body is like withered wood and the mind is like dead ashes, it is not true selflessness. Only those who are truly selfless are like dragons, manifesting impermanent bodies in the snap of a finger. They can be so large as to fill the void, and so small as to make a mustard seed their palace. Dragons are creatures with desires, and the use of their karmic power is already inconceivable; how much more so for those without desires? Zhao Shaozai of Yushan cast a statue of the Great Compassion Bodhisattva (Avalokiteśvara) in white copper, with hand gestures and expressions of unparalleled beauty. The Daoist Daguang was delighted at first sight, and his joy was evident in his eyebrows. Zhao Shaozai asked, 'Does the master like this statue?' Daguang replied, 'I do.' And he said to Zhao Shaozai, 'The name of liking may be the same, but the heart of liking is very different. Liking the Bodhisattva, liking to benefit sentient beings, is a transcendent liking. Liking fame and fortune, liking rank and position, is a worldly liking. I am not clever enough; if you could bestow this precious statue upon me, I would clumsily emulate and take the Bodhisattva as my teacher, then the favor you bestow would be great indeed. How dare I not remember your virtue?' Zhao Shaozai said, 'After the master returns to Tianmu Mountain, he hopes to place this statue among the green mountains and white clouds. Wouldn't that be a great thing? This statue, relying on the blessed land of a famous mountain, can be safe and secure for a long time, and with the master presiding over it, Tianmu Mountain will have a master, and the Bodhisattva will have a home. This is my wish.' Later, the Daoist Daguang left Tianmu Mountain and heard that the Bodhisattva statue had not yet arrived at Qian Mountain. Could it be that Zhao Shaozai responded to me with the heart of an echo in an empty valley, while I waited for this statue with the heart of a caller? Even so, I take the Dharmadhatu as Tianmu Mountain and the void as Great Compassion (Mahākaruṇā). If so, the statue has not left Yushan and has never been absent from Tianmu Mountain. Although the Bodhisattva is in Yushan, I, the Daoist, have never been absent from the uplifting and illuminating light of the Great Compassionate Father. I fear that I will forget what was given and later have no news, betraying Zhao Shaozai's kindness.
心施。昧道人之初願。故記。
禮五祖文
蓋聞過去佛。不得無生之心。不得成無上覺道。現在佛。不得過去佛心。不得成無上覺道。未來佛。不得現在佛心。亦不得成無上覺道。由是而觀。我釋迦老人。若不得迦葉佛心。則不得有心成佛。慈氏不得迦文之心。亦不得有心成佛。雖然。迦文既不得有心成佛。則靈山會上。拈花示眾。惟飲光微笑領旨。是果有心乎哉。無心乎哉。於此簡別得出。前則飲光兄之。后則慈氏不敢弟之。設簡別不出。計有則常刺入心。計無則斷刺入心。斷常坑險。自古自今。遭其翳眼而墮者。不知其幾矣。是以諸佛菩薩。興大慈悲。示大手眼。一實多名。無量方便。當其隨宜出世。曰佛。曰祖。曰菩薩。曰比丘。曰居士。譬如一味多食。一莖多器。識得破者。即名得實。識不破者。忘實遺名。曰佛。曰祖。曰菩薩等。皆名也。非實也。所謂實者。古德于無根舌頭。直吐訊息曰。大眾要識本心否。汝等各各現前。靈光獨耀。迥脫根塵。體露真常。不拘文字。薦取則當下緣心頓歇。脫復生心。即鄉關萬里。某以是知。百丈不得馬祖之心。則不能揚眉吐氣。馬祖不得讓祖之心。則不免家門枯淡。乃知我震旦鼻祖。不得多羅之心。則神光立雪。斷臂而求。不知將何分付。昔然燈佛授迦文之
【現代漢語翻譯】 現代漢語譯本：心施（xīn shī）：以心佈施。昧道人之初願：違背了求道之人的最初願望。故記：因此記錄下來。
禮五祖文
蓋聞過去佛：聽說過去的佛，不得無生之心：如果沒有證悟無生法忍的真心，不得成無上覺道：就不能成就無上的覺悟之道。現在佛：現在的佛，不得過去佛心：如果沒有領悟過去佛的心印，不得成無上覺道：就不能成就無上的覺悟之道。未來佛：未來的佛，不得現在佛心：如果沒有領悟現在佛的心印，亦不得成無上覺道：也不能成就無上的覺悟之道。由是而觀：由此看來，我釋迦老人（Shìjiā lǎorén）：我的老師釋迦牟尼佛，若不得迦葉佛心：如果不能領悟迦葉佛（Jiāyè Fó）的心印，則不得有心成佛：就不能以有心的方式成佛。慈氏（Císhì）：彌勒菩薩，不得迦文之心：如果沒有領悟釋迦牟尼佛的心印，亦不得有心成佛：也不能以有心的方式成佛。雖然：雖然如此，迦文既不得有心成佛：釋迦牟尼佛既然不能以有心的方式成佛，則靈山會上：那麼在靈山法會上，拈花示眾：拈花示眾，惟飲光（Yǐngguāng）：只有迦葉尊者微笑領旨：微笑領會了佛的旨意，是果有心乎哉：這究竟是有心呢？無心乎哉：還是無心呢？於此簡別得出：在這裡如果能夠分辨得出，前則飲光兄之：那麼前者是迦葉尊者所領悟的，后則慈氏不敢弟之：後者是彌勒菩薩不敢以弟弟自居的。設簡別不出：如果分辨不出來，計有則常刺入心：執著于有，那麼常的見解就會像刺一樣扎入心中，計無則斷刺入心：執著于無，那麼斷的見解就會像刺一樣扎入心中。斷常坑險：斷見和常見的陷阱，自古自今：自古至今，遭其翳眼而墮者：被它矇蔽雙眼而墮落的人，不知其幾矣：不知道有多少了。是以諸佛菩薩：因此諸佛菩薩，興大慈悲：興起大慈悲心，示大手眼：示現廣大的神通和智慧，一實多名：同一個實相有多種名稱，無量方便：用無量的方便法門。當其隨宜出世：當他們隨著因緣出世時，曰佛：就稱為佛，曰祖：稱為祖師，曰菩薩：稱為菩薩，曰比丘：稱為比丘，曰居士：稱為居士。譬如一味多食：譬如一種味道可以做出多種食物，一莖多器：一根莖可以做成多種器物。識得破者：能夠識破這些的人，即名得實：就叫做證得了實相。識不破者：不能識破這些的人，忘實遺名：就會忘記實相而執著于名相。曰佛：所謂的佛，曰祖：祖師，曰菩薩等：菩薩等等，皆名也：都是名稱，非實也：不是實相。所謂實者：所謂實相，古德于無根舌頭：古代的祖師在沒有根的舌頭上，直吐訊息曰：直接吐露訊息說，大眾要識本心否：『大眾想要認識自己的本心嗎？』汝等各各現前：你們每個人當下，靈光獨耀：靈明的光芒獨自照耀，迥脫根塵：遠遠地脫離了六根和六塵，體露真常：本體顯露出真實不變的自性，不拘文字：不拘泥於文字。薦取則當下緣心頓歇：如果能夠當下領悟，那麼攀緣的心就會立刻停止，脫復生心：如果不能領悟而又生起分別心，即鄉關萬里：就離家鄉有萬里之遙了。某以是知：我因此知道，百丈（Bǎizhàng）不得馬祖之心：百丈禪師如果沒有領悟馬祖（Mǎzǔ）的心印，則不能揚眉吐氣：就不能揚眉吐氣。馬祖不得讓祖之心：馬祖如果沒有領悟讓祖（Ràngzǔ）的心印，則不免家門枯淡：就難免家風衰敗。乃知我震旦鼻祖：要知道我們中國的禪宗初祖，不得多羅之心：如果沒有領悟多羅尊者（Duōluó Zūnzhě）的心印，則神光立雪：那麼神光（Shénguāng）在雪地裡，斷臂而求：斷臂求法，不知將何分付：也不知道要傳付什麼。昔然燈佛（Rándēng Fó）授迦文之：從前燃燈佛給釋迦牟尼佛授記的
【English Translation】 English version: Heart Giving. To obscure the original aspiration of the seeker of the Way. Therefore, recorded.
Homage to the Fifth Patriarch
It is said that past Buddhas, without attaining the mind of non-origination, could not achieve the Unsurpassed Perfect Enlightenment. Present Buddhas, without attaining the mind of past Buddhas, could not achieve the Unsurpassed Perfect Enlightenment. Future Buddhas, without attaining the mind of present Buddhas, also could not achieve the Unsurpassed Perfect Enlightenment. From this, we can see that if our old Shakyamuni (Shìjiā lǎorén), did not attain the mind of Kashyapa Buddha (Jiāyè Fó), he could not have aspired to become a Buddha with a mind. Maitreya (Císhì), without attaining the mind of Shakyamuni, also could not have aspired to become a Buddha with a mind. However, since Shakyamuni could not have become a Buddha with a mind, then at the Vulture Peak Assembly, when he held up a flower to show the assembly, only Mahakashyapa (Yǐngguāng) smiled and understood the meaning. Was this truly with a mind, or without a mind? If one can discern this, then the former is what Mahakashyapa understood, and the latter is what Maitreya dared not claim. If one cannot discern this, clinging to existence will be like a thorn piercing the heart, and clinging to non-existence will be like a thorn cutting off the heart. The dangerous pitfalls of permanence and annihilation have, from ancient times to the present, caused countless people to be blinded and fall. Therefore, all Buddhas and Bodhisattvas, with great compassion, manifest great hands and eyes, one reality with many names, and countless expedient means. When they appear in the world according to circumstances, they are called Buddhas, Patriarchs, Bodhisattvas, Bhikshus, or Laymen. It is like one flavor made into many dishes, or one stem made into many vessels. Those who can see through this are said to have attained the reality. Those who cannot see through this forget the reality and cling to the names, such as Buddhas, Patriarchs, Bodhisattvas, etc., which are all names and not the reality. What is meant by reality is that ancient masters, with their rootless tongues, directly revealed the message, saying, 'Do you all want to recognize your original mind?' Each of you, right now, your luminous light shines alone, far transcending the roots and dust, the essence reveals the true constancy, not bound by words. If you can grasp it directly, then the mind that clings to conditions will instantly cease. If you fail to grasp it and give rise to discriminating thoughts, then you are ten thousand miles away from your homeland. I know this because if Baizhang (Bǎizhàng) had not attained the mind of Mazu (Mǎzǔ), he could not have raised his eyebrows and exhaled. If Mazu had not attained the mind of Rangzǔ, he could not have avoided the withering of his family tradition. It is known that our first Patriarch of Zen in China, if he had not attained the mind of Dāratārā (Duōluó Zūnzhě), then Shenguang (Shénguāng) would have stood in the snow, cut off his arm to seek the Dharma, and not known what to entrust. In the past, when Dipamkara Buddha (Rándēng Fó) prophesied to Shakyamuni,
記。迦文以無得為得。名得阿耨多羅三藐三菩提。龍湖聞禪師。初參其師曰。無上妙道。可得聞乎。其師曰。莫謗他好。聞曰。從上以來。光震華梵。豈是虛設。其師曰。是實事。聞公即穎然大悟而去。曹溪呈我五祖大師偈曰。本來無一物。何處惹塵埃。若然者。則某懸懸二十年。若渴鹿思泉。冀一接足。則不勝有心矣。有心則有我。有我則有物。有物則與曹溪本來無物之旨。大煞違背矣。雖然見義不為。非勇也。某固不肖。忝為大師遠孫。寧甘望崖退屈哉。且道不退屈一句。作么生。敢道大師不得我心。則無以接曹溪。曹溪不得我心。則無以光茂兒孫。直饒威音王佛。設不得我心。縱使百劫坐道場。管取佛法不現前在。若也我不得東村王大伯心。即不能為一切聖凡之巴鼻。不惟不能為一切聖凡之巴鼻。亦不能接引端敬二子。發菩提心。及一切助緣隨喜。若霖等。可吐此心於祖前。實不敢以緣勝生勝情。緣劣生劣情。二情坐斷。本心自露。惟愿以此剖獻慈光之中。伏願哀憐攝受。
禮石門圓明禪師文
萬曆二十六年。十二月十九日。予自廬山歸宗寺。挈開先壽公。與吳門朗驅烏。來臨川。於二十九日黃昏。舟次筠溪石門寺西南隅者。蓋取坤土表信故也。夫信之為物也大。故出世法與世法。微信則皆不成就
【現代漢語翻譯】 現代漢語譯本：記載。釋迦牟尼（Gautama Buddha）認為無所得才是真正的得。稱之為證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。龍湖聞禪師，最初參拜他的老師時說：『無上妙道，可以聽聞嗎？』他的老師說：『不要誹謗它。』聞禪師說：『從古以來，光芒震動華梵（中國和印度），難道是虛假的嗎？』他的老師說：『這是真實的事情。』聞禪師立刻穎悟而去。曹溪（六祖慧能）呈給五祖大師的偈語說：『本來無一物，何處惹塵埃。』如果這樣，那麼我懸懸掛念二十年，像口渴的鹿思念泉水一樣，希望能夠接近，那就不免是有心了。有心就有我，有我就有物，有物就與曹溪本來無物的宗旨，大大違背了。雖然，見到正義而不去做，不是勇敢的行為。我本來不賢，忝為大師的遠孫，寧可甘心在山崖邊退縮嗎？且說不退縮這一句，怎麼做？敢說大師不能瞭解我的心，就無法接續曹溪；曹溪不能瞭解我的心，就無法光大茂兒孫。即使是威音王佛（Vimalakirti），如果不能瞭解我的心，縱然經過百劫坐在道場，也一定無法使佛法顯現。如果我不能瞭解東村王大伯的心，就不能成為一切聖凡的榜樣。不惟不能成為一切聖凡的榜樣，也不能接引端敬二子，發起菩提心，以及一切助緣隨喜的善行，像若霖等人。可以把此心吐露在祖師面前，實在不敢因為緣分殊勝而生起殊勝的情感，因為緣分低劣而生起低劣的情感。兩種情感都斷絕，本心自然顯露。惟愿以此剖白奉獻在慈光之中，伏願哀憐攝受。 禮拜石門圓明禪師文 萬曆二十六年，十二月十九日，我從廬山歸宗寺，帶著開先壽公，與吳門朗驅烏，來到臨川。在二十九日黃昏，船停靠在筠溪石門寺西南角，這是取坤土來表達誠信的緣故。誠信這種東西非常重要，所以出世法和世間法，沒有誠信就都不能成就。
【English Translation】 English version: Record. Gautama Buddha considered non-attainment as true attainment, calling it the attainment of anuttara-samyak-sambodhi (supreme complete enlightenment). Zen Master Longhu Wen, when first visiting his teacher, said, 'Can the supreme wonderful path be heard?' His teacher said, 'Do not slander it.' Zen Master Wen said, 'Since ancient times, the light has shaken China and India (Hua and Fan), is it false?' His teacher said, 'It is true.' Zen Master Wen immediately understood and left. Caoxi (the Sixth Patriarch Huineng) presented a verse to the Fifth Patriarch, saying, 'Originally there is nothing, where does dust arise?' If so, then I have been anxiously thinking for twenty years, like a thirsty deer longing for a spring, hoping to approach it, then it is inevitable that I have a mind. Having a mind means having a self, having a self means having things, having things greatly contradicts Caoxi's original principle of having nothing. Although, seeing righteousness and not doing it is not courageous. I am originally unworthy, humbly being a distant descendant of the master, would I rather retreat at the edge of the cliff? Furthermore, how to act on the phrase 'not retreating'? I dare to say that if the master cannot understand my heart, he cannot continue Caoxi; if Caoxi cannot understand my heart, he cannot glorify the descendants. Even if it is Vimalakirti Buddha, if he cannot understand my heart, even if he sits in the Bodhimanda for hundreds of kalpas, he will certainly not be able to make the Buddha-dharma manifest. If I cannot understand the heart of Wang Dabo of Dongcun, I cannot be a model for all sages and ordinary beings. Not only can I not be a model for all sages and ordinary beings, but I also cannot guide Duanjing and the other two to arouse the Bodhi mind, as well as all the good deeds of joyful support, like Ruolin and others. I can reveal this heart before the ancestors, and I dare not generate superior emotions because of superior conditions, or generate inferior emotions because of inferior conditions. When both emotions are cut off, the original mind naturally reveals itself. I only wish to offer this confession in the midst of compassionate light, and I humbly wish for compassionate acceptance. A Eulogy for Zen Master Yuanming of Shimen On the nineteenth day of the twelfth month of the twenty-sixth year of the Wanli era, I came from Guizong Temple on Mount Lu, bringing along Kaixian Shou Gong, and Lang Quwu from Wumen, to Linchuan. On the evening of the twenty-ninth, the boat docked in the southwest corner of Shimen Temple in Yunxi, which was to take the Kun earth to express sincerity. The thing of sincerity is very important, so both the transcendental dharma and the worldly dharma cannot be achieved without sincerity.
。如出世法。備殫五位。則以信為始。世法經綸五常。則以信為終。故信始終萬法者也。夫出世法中。自飲光微笑以來。能以語言文字揚其笑者。惟馬鳴龍樹而已。然二尊者。皆產于梵。不產于華。產于華。能以語言文字。大飲光之笑者。惟谷隱東林。與石門而已。石門即圓明。圓明即寂音。寂音諱洪。字覺范。生五十六年而卒。著書百餘部。如尊頂法論。法華髻珠論。僧寶傳。林間錄。及智證傳。石門文字禪。此皆予所經目者也。其餘渴慕而未及見焉。石門十四歲。講唯識論有聲。十九參云庵文禪師。畢大事。門嘗曰。吾見云庵之後。不惟死生禍福。皆我道具。即語言文字三昧。千萬言可以立就。又拈棱伽經曰。以自心執著。心似外境轉。彼所見非有。是故說惟心。予即師所拈觀之。但了心外無法。則前境頓融。法外無心。則我相自化。噫。前境融而我相化。始能自信。黃面瞿曇。借我舌根說法於二千年前。孔老借我舌根。述春秋。刪詩書。作六篇。鳴道德。顏隳肢體。則我殼漏子。與妄想心。已忘于春秋時矣。故飲光一笑。落萬古于聲中。顏回一坐。坐斷語言文字之路。于身心之外。若然者。則飲光何長。顏回何短。故短佛而長孔老。短孔老而長佛者。皆道聽塗說。非三氏的骨兒孫也。夫信有依通之信。有智通之
【現代漢語翻譯】 現代漢語譯本 至於出世之法，完備地包括五位（五種階位）。那麼以『信』為開端。世俗之法，治理人事的五常（仁、義、禮、智、信），則以『信』為終結。所以說，『信』是貫穿始終、統攝萬法的根本。在出世之法中，自從飲光（迦葉尊者）微笑以來，能夠用語言文字來宣揚他的微笑的，只有馬鳴（Aśvaghoṣa）和龍樹（Nāgārjuna）兩位尊者而已。然而這兩位尊者，都出生在印度，沒有出生在中國。在中國，能夠用語言文字來大大宣揚飲光微笑的，只有谷隱東林和石門（寺）而已。石門就是圓明，圓明就是寂音。寂音，名諱為洪，字覺范，活了五十六年而去世。著作了一百多部書，如《尊頂法論》、《法華髻珠論》、《僧寶傳》、《林間錄》以及《智證傳》、《石門文字禪》，這些都是我親自看過的。其餘的，我渴望見到卻未能如願。石門十四歲時，講解《唯識論》就很有名聲。十九歲時參拜云庵文禪師，完成了大事（開悟）。石門曾經說過：『我見了云庵之後，不只是死生禍福，都成了我的工具，就連語言文字三昧，也能千言立就。』又拿起《楞伽經》說：『以自心執著，心隨外境轉。彼所見非有，是故說唯心。』我便依照老師所說的來觀察。只要明白了心外無法，那麼眼前的境界就會立刻消融；法外無心，那麼我相自然就會化解。唉，眼前境界消融而我相化解，才能真正地自信。黃面瞿曇（釋迦牟尼佛）借我的舌根在兩千年前說法，孔子和老子借我的舌根，來著述《春秋》，刪定《詩經》、《尚書》，創作《道德經》六篇。顏回（顏淵）肢體殘缺，那麼我的軀殼和妄想心，早在春秋時代就已經忘卻了。所以飲光（迦葉尊者）的微笑，將萬古都落實在聲音之中；顏回（顏淵）的一坐，坐斷了語言文字之路。在身心之外，如果真是這樣，那麼飲光（迦葉尊者）有什麼長處，顏回（顏淵）又有什麼短處呢？所以貶低佛而抬高孔老，貶低孔老而抬高佛的人，都是道聽途說，不是儒釋道三家的真正後代。『信』有依通之信，有智通之
【English Translation】 English version As for the transcendent dharma, it fully encompasses the five positions (five stages). Then, it begins with 'faith'. As for worldly dharma, the five constants (benevolence, righteousness, propriety, wisdom, and faith) that govern human affairs, it ends with 'faith'. Therefore, 'faith' is the fundamental principle that runs through and encompasses all dharmas. Among the transcendent dharmas, since Kāśyapa (Mahākāśyapa) smiled, only Aśvaghoṣa and Nāgārjuna were able to use language and words to proclaim his smile. However, these two venerable ones were both born in India, not in China. In China, only Guyin Donglin and Shimen (Temple) were able to greatly proclaim the smile of Kāśyapa with language and words. Shimen is Yuanming, and Yuanming is Jiyin. Jiyin, whose name was Hong and style name was Juefan, lived for fifty-six years before passing away. He wrote more than a hundred books, such as 'Treatise on the Supreme Head Dharma', 'Treatise on the Jewel of the Lotus Sutra', 'Biography of the Sangha Treasure', 'Records from the Forest', as well as 'Biography of Wisdom and Attainment', and 'Shimen's Literary Chan'. These are all what I have personally seen. As for the rest, I longed to see them but could not fulfill my wish. When Shimen was fourteen years old, he was already famous for lecturing on the 'Consciousness-Only Treatise'. At the age of nineteen, he visited Chan Master Yun'an Wen and completed the great matter (enlightenment). Shimen once said: 'After I saw Yun'an, not only did life, death, fortune, and misfortune all become my tools, but even the samadhi of language and words could be accomplished with thousands of words immediately.' He also picked up the Laṅkāvatāra Sūtra and said: 'Because of clinging to one's own mind, the mind turns with external objects. What they see is not real, therefore it is said that it is only mind.' I then observed according to what the teacher said. As long as one understands that there is no dharma outside the mind, then the present realm will immediately dissolve; if there is no mind outside the dharma, then the self-image will naturally dissolve. Alas, only when the present realm dissolves and the self-image dissolves can one truly have self-confidence. The yellow-faced Gautama (Śākyamuni Buddha) borrowed my tongue to preach the dharma two thousand years ago, and Confucius and Laozi borrowed my tongue to write the 'Spring and Autumn Annals', edit the 'Book of Poetry' and 'Book of Documents', and create the six chapters of the 'Tao Te Ching'. Yan Hui (Yan Yuan) had physical defects, then my body and deluded mind had already been forgotten in the Spring and Autumn period. Therefore, Kāśyapa's (Mahākāśyapa) smile embodies eternity in sound; Yan Hui's (Yan Yuan) sitting cut off the path of language and words. Outside of body and mind, if this is really the case, then what are Kāśyapa's (Mahākāśyapa) strengths, and what are Yan Hui's (Yan Yuan) shortcomings? Therefore, those who belittle the Buddha and elevate Confucius and Laozi, and those who belittle Confucius and Laozi and elevate the Buddha, are all hearsay and not the true descendants of Confucianism, Buddhism, and Taoism. 'Faith' has faith based on reliance, and faith based on wisdom.
信。故出世法中。自飲光乃至曹溪而下。于依通之信。智通之信。茍非鵝王。水乳豈易擇哉。是以石門于篆面鞭背。謫戌瘴海之時。搜剔五家綱宗。精深整理。成禪宗標格。防閑魔外于像季之秋。此心何心乎。即仲尼述春秋之心也。故師曰。知我者。其惟此書乎。罪我者。其惟此書乎。所謂五家者。即臨濟曹洞雲門偽仰法眼是也。嗚呼。予生於五百年後。師著書於五百年前。予因師之書。而始知宗門有綱宗之說。既而寒忘衣。饑忘食。窺索久之。則綱宗肯綮。照用生殺之機。亦稍盡崖略矣。綱宗崖略。不但宗門為然。即教家亦有綱宗。如天臺。清涼。慈恩。于佛所說法。各有所判。如天臺。有化儀化法四教之說。清涼。有小始終頓圓五教之說。溯而上之五天。則有清光戒賢。此皆產于梵者也。若谷隱。凡佛所說經。率以三分判之。所謂序正流通也。戒賢。即唐奘師得法師也。戒賢傳彌勒之宗。其宗謂之法相宗。若天臺清涼。西土馬鳴龍樹。皆謂之法性宗。法相如波。法性如水。後世學者。各專其門。互相排斥。故波之與水。不能通而為一。此曹皆以情學法者也。非以理學法者也。殊不知凡聖精粗。情有而理無者也。凡耳精粗。所不能盡者。理有而情無者也。至於甚者。斥達磨所傳之宗謂邪禪。其說曰。自飲光以至二十
【現代漢語翻譯】 現代漢語譯本： 確實如此。所以在出世法中，從飲光（迦葉尊者）乃至曹溪（六祖慧能）之後，對於依通（依靠神通）的信任、智通（智慧神通）的信任，如果不是像鵝王那樣善於分辨，水和乳又怎麼容易區分呢？因此，石門（指石門慧洪禪師）在臉上被刺字、背上被鞭打、被貶謫到瘴癘之地的時期，搜尋整理五家（禪宗五家）的綱宗，進行精深地整理，形成了禪宗的標格，在像法末季防範邪魔外道。這顆心是什麼心呢？就是仲尼（孔子）著述《春秋》的心啊。所以慧洪禪師說：『瞭解我的，大概只有這本書吧！責備我的，大概也只有這本書吧！』 所說的五家，就是臨濟宗、曹洞宗、雲門宗、溈仰宗、法眼宗。唉！我生於五百年後，慧洪禪師著書於五百年前。我因為慧洪禪師的書，才開始知道宗門有綱宗的說法。之後便寒冷忘記穿衣，飢餓忘記吃飯，窺探研究了很久，那麼綱宗的關鍵之處，照用生殺的機用，也稍微瞭解了大概。綱宗的大概，不僅僅是宗門如此，即使是教家也有綱宗。比如天臺宗、清涼宗、慈恩宗，對於佛所說之法，各有自己的判釋。比如天臺宗，有化儀、化法、四教的說法。清涼宗，有小、始、終、頓、圓五教的說法。追溯到古印度的五天，則有清光、戒賢（均為印度高僧）。這些都是產生於印度的。 如果像谷隱（谷隱蘊空禪師），凡是佛所說的經典，都用三分法來判釋，所謂序分、正宗分、流通分。戒賢，就是唐朝玄奘法師的得法師父。戒賢傳授彌勒的宗派，這個宗派被稱為法相宗。像天臺宗、清涼宗，西土的馬鳴菩薩、龍樹菩薩，都稱為法性宗。法相如波浪，法性如水。後世的學者，各自專攻一個門派，互相排斥，所以波浪和水，不能融通為一。這些人都是用情感來學習佛法，不是用理智來學習佛法。殊不知凡夫和聖人，精細和粗略，情感有而理智沒有的。凡夫的耳朵，精細和粗略，所不能完全瞭解的，是理智有而情感沒有的。至於更過分的，斥責達磨（菩提達摩）所傳的宗派為邪禪，他們的說法是：從飲光（迦葉尊者）到第二十
【English Translation】 English version: Indeed. Therefore, in the transcendental Dharma, from Yin Guang (Kashyapa) down to Cao Xi (the Sixth Patriarch Huineng), regarding the trust in relying on supernatural powers (Yitong) and the trust in wisdom-based supernatural powers (Zhitong), if one is not as discerning as the Swan King, how easily can milk and water be distinguished? Thus, when Shi Men (referring to Zen Master Shi Men Huihong) was tattooed on his face, whipped on his back, and exiled to the pestilent seas, he searched and organized the cardinal principles (Gang Zong) of the Five Houses (of Chan Buddhism), refining and arranging them profoundly, forming the standards of Chan Buddhism, and guarding against demons and heretics in the Dharma-ending Age. What is this mind? It is the mind of Zhong Ni (Confucius) when he wrote the 'Spring and Autumn Annals.' Therefore, Zen Master Huihong said, 'Those who understand me are probably only this book! Those who blame me are probably only this book!' The so-called Five Houses are the Linji school, the Caodong school, the Yunmen school, the Weiyang school, and the Fayan school. Alas! I was born five hundred years later, and Zen Master Huihong wrote his book five hundred years ago. It was because of Zen Master Huihong's book that I began to know that the Chan school had the doctrine of cardinal principles. Afterwards, I forgot to put on clothes when cold and forgot to eat when hungry, exploring and studying for a long time. Then, the key points of the cardinal principles, the mechanisms of illumination, application, life, and death, were also slightly understood in outline. The outline of the cardinal principles is not only true for the Chan school, but also for the doctrinal schools. For example, the Tiantai school, the Qingliang school, and the Ci'en school each have their own interpretations of the Dharma taught by the Buddha. For example, the Tiantai school has the doctrines of transformative practices (Hua Yi), transformative Dharma (Hua Fa), and the Four Teachings. The Qingliang school has the doctrines of the Small, Initial, Final, Sudden, and Perfect Five Teachings. Tracing back to the Five Indias of ancient times, there were Qing Guang and Jiexian (both eminent Indian monks). These all originated in India. If one is like Gu Yin (Zen Master Gu Yin Yun Kong), all the sutras spoken by the Buddha are judged by the three-part method, namely the introduction section (Xu Fen), the main section (Zheng Zong Fen), and the transmission section (Liu Tong Fen). Jiexian was the Dharma-transmitting teacher of the Tang Dynasty's Xuanzang. Jiexian transmitted the school of Maitreya, which is called the Faxiang school (Yogacara). The Tiantai school, the Qingliang school, and the Western Land's Bodhisattva Asvaghosa and Bodhisattva Nagarjuna are all called the Faxing school (Madhyamaka). Faxiang is like waves, and Faxing is like water. Later generations of scholars each specialized in one school, mutually rejecting each other, so the waves and the water could not merge into one. These people all study the Dharma with emotions, not with reason. Little do they know that for ordinary people and sages, for the refined and the coarse, there are emotions but no reason. What the ears of ordinary people, refined and coarse, cannot fully understand is that there is reason but no emotion. As for the even more extreme, they denounce the school transmitted by Dharma (Bodhidharma) as evil Chan, their saying is: From Yin Guang (Kashyapa) to the twentieth
四祖師子尊者。為異見王斬之。安有所謂二十五祖。與夫達磨者乎。彼不知神光學窮內外。立雪齊腰。斷左臂置於鼻祖之前。而乞安心。使達磨果非聖人。則神光之臂。亦不易斷。光能以理自勝。外形骸而求法。豈獨善其身者。能為之乎。蓋其志。在兼善萬世者也。及光得粲。則光為二祖。粲為三祖。三祖有信心銘。其言簡。其理精。此非洞了心外無法。法外無心。孰能臻於是。粲授此銘於四祖信。信授此銘於五祖忍。忍授此銘於六祖能。六祖本嶺南新州賣柴漢。初不識文字語言。一日擔柴入市。有賈買柴。適誦金剛經。祖聞應無所住而生其心。誦聲未已。祖即大悟。及賈償柴直。祖問曰。汝所讀者何書。賈曰。金剛經。曰此經何從來。賈曰。蘄州黃梅五祖處得來。祖咨嗟久之。且曰。奈我有老母在。無人養耳。若得十金安母。則黃梅可往也。賈聞而異之。隨施十金與祖安母。祖至黃梅。忍大師知其根性猛利。故當眾蓋覆之。至祖得衣缽而南遁。后大闡達磨之宗。長飲光之笑。予以是知馬鳴龍樹。谷隱東林。與圓明大師。皆即文字語言而傳心。曹溪則即心而傳文字語言。即文字語言而傳心。如波即水也。即心而傳文字語言。如水即波也。波即水。所謂極數而窮靈。水即波。所謂窮靈而極數。極數而窮靈。則法相法性之
【現代漢語翻譯】 現代漢語譯本：四祖師子尊者（Fourth Ancestor, Venerable Simha），被異見王（King of Heretics）斬首，哪裡有什麼第二十五祖，以及達磨（Bodhidharma）呢？那些人不知道慧可（Huike，神光）窮究內外，立雪齊腰，斷左臂置於菩提達摩（Bodhidharma）之前，而乞求安心。如果達磨果真不是聖人，那麼慧可的臂膀，也不容易被斬斷。慧可能夠以理智戰勝自己，不顧外在形骸而求法，難道是隻顧自己的人能夠做到的嗎？大概他的志向，在於兼善天下萬世之人啊。等到慧可得到僧璨（Sengcan），那麼慧可就是二祖，僧璨就是三祖。三祖有《信心銘》，它的語言簡練，它的道理精深，這如果不是洞徹了心外無法，法外無心，誰能夠達到這種境界呢？僧璨將此銘傳授給四祖道信（Daoxin），道信將此銘傳授給五祖弘忍（Hongren），弘忍將此銘傳授給六祖慧能（Huineng）。慧能本來是嶺南新州賣柴的漢子，起初不識文字語言。一天挑柴入市，有顧客買柴，恰好誦讀《金剛經》。慧能聽到『應無所住而生其心』，誦讀的聲音還沒停止，慧能就立刻大悟。等到顧客付了柴錢，慧能問道：『你所讀的是什麼書？』顧客說：『《金剛經》。』慧能說：『這部經是從哪裡來的？』顧客說：『從蘄州黃梅五祖弘忍處得來。』慧能感嘆了很久，並且說：『無奈我有老母在，沒有人贍養啊。如果能得到十金安頓母親，那麼黃梅是可以去的。』顧客聽了感到驚異，於是施捨十金給慧能安頓母親。慧能到達黃梅，弘忍大師知道他根性猛利，所以當衆掩蓋他。等到慧能得到衣缽而向南逃遁，後來大大闡揚達磨的宗風，長久地發出飲光的微笑。我因此知道馬鳴（Ashvaghosa）、龍樹（Nagarjuna）、谷隱東林（Guyin Donglin），以及圓明大師（Yuanming），都是即文字語言而傳心。曹溪（Caoxi，六祖慧能駐錫之地）則是即心而傳文字語言。即文字語言而傳心，如波即水啊。即心而傳文字語言，如水即波啊。波即水，所謂極數而窮靈。水即波，所謂窮靈而極數。極數而窮靈，那麼法相法性的...
【English Translation】 English version: The Fourth Ancestor, Venerable Simha, was beheaded by the King of Heretics. Where then is the so-called Twenty-fifth Ancestor, and Bodhidharma? Those people do not know that Huike (Shenguang) exhausted the inner and outer teachings, stood in snow up to his waist, cut off his left arm and placed it before Bodhidharma, begging for peace of mind. If Bodhidharma were truly not a sage, then Huike's arm would not have been so easily severed. Huike was able to overcome himself with reason, disregarding his external form to seek the Dharma. Could someone who only cares about himself do this? His ambition, it seems, was to benefit all people for all generations. When Huike obtained Sengcan, then Huike became the Second Ancestor, and Sengcan became the Third Ancestor. The Third Ancestor has the 'Inscription on Faith in Mind' (Xin Xin Ming), its words are concise, its principles profound. If one has not thoroughly understood that there is no Dharma outside the mind, and no mind outside the Dharma, who could attain this state? Sengcan transmitted this inscription to the Fourth Ancestor Daoxin, Daoxin transmitted this inscription to the Fifth Ancestor Hongren, Hongren transmitted this inscription to the Sixth Ancestor Huineng. Huineng was originally a firewood seller from Xinzhou in Lingnan, initially illiterate. One day, carrying firewood into the market, a customer bought firewood and happened to be reciting the Diamond Sutra. Huineng heard 'one should produce a mind that dwells nowhere' (ying wu suo zhu er sheng qi xin), and before the recitation finished, Huineng immediately had a great awakening. When the customer paid for the firewood, Huineng asked: 'What book are you reading?' The customer said: 'The Diamond Sutra.' Huineng said: 'Where does this sutra come from?' The customer said: 'It comes from the Fifth Ancestor Hongren at Huangmei in Qizhou.' Huineng sighed for a long time, and said: 'Unfortunately, I have an old mother, and no one to support her. If I could get ten gold pieces to settle my mother, then Huangmei would be possible.' The customer was surprised to hear this, and then gave ten gold pieces to Huineng to settle his mother. Huineng arrived at Huangmei, and the Great Master Hongren knew that his roots were sharp and keen, so he concealed him in public. When Huineng obtained the robe and bowl and fled south, he later greatly propagated the Dharma of Bodhidharma, and emitted the smile of drinking light for a long time. I therefore know that Ashvaghosa, Nagarjuna, Guyin Donglin, and Yuanming, all transmitted the mind through words and language. Caoxi (the place where the Sixth Ancestor Huineng resided) transmitted words and language through the mind. Transmitting the mind through words and language is like waves being water. Transmitting words and language through the mind is like water being waves. Waves are water, which is called exhausting numbers to reach the spirit. Water is waves, which is called exhausting the spirit to reach numbers. Exhausting numbers to reach the spirit, then the Dharma characteristics and Dharma nature...
波也。窮靈而極數。則法性法相之水也。故石門以文字禪名其書。文字波也。禪水也。如必欲離文字而求禪。渴不飲波。必欲撥波而覓水。即至昏昧。寧至此乎。故曰。性宗通。而相宗不通。事終不圓。相宗通。而性宗不通。理終不徹。事不圓。則不能入事不成就三昧。理不徹。則不能入理不成就三昧。縱性相俱通。而不通禪宗。機終不活。機不活。則理事不成就三昧。雖入而不能用也。若夫圓明大師。則又出入乎性相之樊。掉臂于禪宗之域。即出世法。而融攝世法。以世法而波瀾乎出世之法。如春著花。如花承春。秾鮮秀麗。又如月在秋水。豈煩指點而得其清明者哉。某本殺豬屠狗之夫。唯知飲酒啖肉。恃醉使氣而已。安知所謂佛知見耶。不謂吳門楓橋雨中。承輪道人一傘之接。雨漸而為甘露。甘露漸而續石門之血脈。石門之血脈。幸而續之。則飲光之笑聲。或將傳於龍華會上。未可知也。雖然。不肖何人。敢大言如此。茍無自信於心。初不假于外者。何不憚大川峻嶺。即窮冬而登石門。此心之痛。惟佛與孔老。必皆俯而慈攝者也。偈曰。心外無法。聖凡生殺。情枯智訖。天機始活。稽首石門。心法洞達。飲光之笑。長而不歇。天風怒號。萬竅皆悅。笑不在口。聲豈有滅。太虛為頤。大地為舌。不肖所悟。圓明之訣
。法乳恩深。敢畏風雪。天寒地凍。寒極暖發。千紅萬紫。如來所說。但自忘懷。無往不潔。以潔開物。物皆解脫。以是報恩。何恩弗答。
祭法通寺遍融老師文
予受性豪放。習亦粗戇。一言不合。不覺眥裂火迸。自吳門遇覺公。棄書劍從剃染。而舊習亦為稍更。然于宗教未有開悟。一日讀唐張拙偈。至斷除妄想重增病。趣向真如亦是邪句。舍然大笑曰。謬矣。何不道。斷除妄想方除病。趣向真如不是邪。時旁僧謂予曰。公以為張拙偈錯耶。若張拙錯。或錯一字。何下句亦錯。予聞之不解。遂疑悶經歲。弗能已。一日忽醒曰。渠本不錯。乃我錯耳。既而自設問答。如何是斷除妄想重增病。曰披蓑衣救火。如何是趣向真如亦是邪。曰罪不重科。從此于禪家機緣語句。頗究心焉。而於教乘汗漫。猶未及也。及讀天臺智者觀心頌。始於教有入。時予有偈曰。念有一切有。念無一切無。有無惟一念。念沒有無無。洎萬曆元年。北遊燕京。謁暹法師于張家灣。謁禮法師于千佛寺。又訪寶講主于西方庵。末後參遍老於法通寺。遍問汝是甚麼人。對曰。江南寒貧晚士。曰來京城作甚麼。對曰。習講。問習講作甚麼。曰貫通經旨。代佛揚化。遍曰。汝當清凈說法。對曰。即今不染一塵。遍下炕。搊予衣曰。汝道不染一塵
【現代漢語翻譯】 現代漢語譯本： 法乳深恩難以回報，哪裡還畏懼風雪嚴寒？天寒地凍到了極點，暖意自然生髮。千紅萬紫，都是如來所說之真理。只要能夠忘懷自我，那麼無論去向何方，無處不是清凈之地。以清凈之心來開啟萬物，萬物皆可得到解脫。用這樣的方式來報答佛恩，還有什麼恩情不能報答呢？
祭法通寺遍融老師文
我生性豪放不羈，學習也粗疏魯莽。一句話不投機，便會怒目圓睜，火冒三丈。自從在吳門遇到了覺公（指覺公禪師），便放棄了書本和劍，剃度出家。但過去的習氣也只是稍微改變了一些。然而對於佛法的宗旨，我還沒有開悟。有一天，我讀唐朝張拙的偈語，讀到『斷除妄想重增病，趣向真如亦是邪』這兩句時，我忽然大笑，說道：『錯了！為什麼不說，斷除妄想方能除病，趣向真如不是邪呢？』當時旁邊的僧人對我說：『你認為張拙的偈語錯了嗎？如果張拙錯了，或許錯一個字，為什麼下句也錯了呢？』我聽了之後不明白，於是疑惑苦悶了一年多，不能釋懷。有一天，我忽然醒悟，說道：『本來不是他錯了，而是我錯了啊！』 於是我自己設立問答。什麼是『斷除妄想重增病』？回答說：『披蓑衣救火』。什麼是『趣向真如亦是邪』？回答說：『罪不重科』。從此以後，對於禪宗的機鋒語句，我頗為用心研究。但是對於教理的博大精深，我還沒有深入瞭解。等到讀了天臺智者大師的《觀心頌》，才開始對教理有所領悟。當時我作了一首偈語：『念有一切有，念無一切無。有無惟一念，念沒有無無。』 到了萬曆元年，我北遊燕京，在張家灣拜謁了暹法師（指暹法師），在千佛寺拜謁了禮法師（指禮法師），又在西方庵拜訪了寶講主（指寶講主）。最後在法通寺參拜了遍老（指遍融禪師）。遍老問我：『你是甚麼人？』 我回答說：『江南寒門貧困的晚輩讀書人。』 遍老問：『來京城做什麼？』 我回答說：『學習講經。』 遍老問：『學習講經做什麼？』 我回答說：『貫通經書的宗旨，代替佛陀弘揚教化。』 遍老說：『你應該清凈說法。』 我回答說：『現在我一塵不染。』 遍老走下炕，拉著我的衣服說：『你說你不染一塵？』
【English Translation】 English version: The kindness of the Dharma milk is profound and difficult to repay, how can I fear the wind and snow? When the extreme cold of winter arrives, warmth naturally arises. The myriad reds and purples are all truths spoken by the Tathagata (another name for Buddha). As long as one can forget oneself, then no matter where one goes, there is no place that is not pure. Use a pure heart to open up all things, and all things can be liberated. Use this method to repay the Buddha's kindness, what kindness cannot be repaid?
A Eulogy for Teacher Bianrong of Fatong Temple
I was born with a bold and unrestrained nature, and my studies were also rough and clumsy. If a word didn't agree with me, I would glare and burst into flames. Since meeting Master Jue (referring to Chan Master Juegong) in Wumen, I abandoned books and swords and took tonsure. But my old habits were only slightly changed. However, I had not yet awakened to the essence of the Dharma. One day, I read a verse by Zhang Zhuo of the Tang Dynasty, and when I read the lines 'Eliminating delusion increases illness, pursuing Suchness is also evil,' I suddenly laughed and said, 'Wrong! Why not say, eliminating delusion is the way to cure illness, pursuing Suchness is not evil?' At that time, a monk next to me said, 'Do you think Zhang Zhuo's verse is wrong? If Zhang Zhuo is wrong, perhaps only one word is wrong, why is the next line also wrong?' I didn't understand when I heard this, so I was puzzled and depressed for more than a year, unable to let go. One day, I suddenly woke up and said, 'It wasn't him who was wrong, but me!' So I set up questions and answers myself. What is 'Eliminating delusion increases illness'? The answer is: 'Putting on a raincoat to put out a fire.' What is 'Pursuing Suchness is also evil'? The answer is: 'A crime is not punished twice.' From then on, I studied the pivotal phrases of Chan Buddhism with great care. But I had not yet deeply understood the vastness of the teachings. When I read the 'Ode to Contemplation of the Mind' by Tiantai Zhi Zhe (referring to Zhiyi, founder of the Tiantai school), I began to have some understanding of the teachings. At that time, I wrote a verse: 'With a thought, everything exists; without a thought, everything is non-existent. Existence and non-existence are only one thought; without a thought, there is neither existence nor non-existence.' In the first year of the Wanli era, I traveled north to Beijing and visited Dharma Master Xian (referring to Dharma Master Xian) in Zhangjiawan, Dharma Master Li (referring to Dharma Master Li) in Qianfo Temple, and also visited Lecturer Bao (referring to Lecturer Bao) in Xifang Hermitage. Finally, I visited Old Bian (referring to Chan Master Bianrong) in Fatong Temple. Old Bian asked me, 'Who are you?' I replied, 'A poor and late-blooming scholar from Jiangnan.' Old Bian asked, 'What are you doing in Beijing?' I replied, 'Studying the scriptures.' Old Bian asked, 'What are you doing studying the scriptures?' I replied, 'To understand the essence of the scriptures and propagate the teachings on behalf of the Buddha.' Old Bian said, 'You should preach the Dharma with purity.' I replied, 'Right now, I am unstained by a single speck of dust.' Old Bian got off the kang (a heated platform bed), grabbed my clothes and said, 'You say you are unstained by a single speck of dust?'
。這好直裰向甚麼處來。適旁有僧侍。遍曰。直裰當施此僧。遂施之。遍見予內尚有衣。大笑曰。脫去一層。還有一層。自是予往來遍老之門。觀其動履。冥啟予多矣。又有普照師者。臥法通遍室。亦契愛予。嗚呼。遍老。照師。予違茲范。奄忽十九寒暑。法堂塵積。黃葉萋萋。聊具瓣香。以表素思。遍老有靈。伏惟享之。予聞世諦。有父則有子嗣。微嗣則人類絕。然有宗嗣焉。有恩嗣焉。而出世法中。則有戒嗣焉。有法嗣焉。予于遍老之門。未敢言嗣。若所謂德。則此老啟迪不淺。焉敢忘之。茲敘脫白顛末。宗教所自。于吊辭者。蓋寔有報德之思焉。
悼廬山黃龍徹空堂師文
凡寄形於大塊間者。無論智愚。前乎千百世。后乎千百世。群群而生。逐逐而死。豈可以數計哉。唯有道者。雖物生亦生。物死亦死。然生不以形勞神。死不以神計形。不以形勞神。則同生于萬物紛擾之中。而其神常靜。不以神計形。則神離形時。譬夫人將澡沐。脫故弊衣耳。我堂師。默持金剛般若經。三十餘年。南北馳驅。開山創業于天地之陽。人勞師亦勞。人息師亦息。其中人情百端。世事變幻。若寵若驚。或榮或辱。此卷金剛經。未始須臾放下。以故即世時。以持經力。形不累神。且得慈聖皇太后。頒大藏經。以光其既寂云
。雖然。衲子家。平生於空閑寂寞之濵。抱赤獨立。天不可得而清我。地不可得而濁我。前千百世。不可得而弊我。后千百世。不可得而新我。又不以天下共譽。可得而光我。天下共毀。可得而掩我。況于外榮乎。某甲與堂師為道義交。比自峨嵋順流東歸。道出潯陽。遙見匡廬。不覺潸然淚墮。余昔與師。共樂於此。今五峰蒼然。龍潭湛爾。而師已逝矣。嗚呼。孰知逝而不逝者。師乎師乎。鑒我之寸赤乎。持此經。以保厥後乎。
贈少宗天恩二開士禮補陀還燕文
燕之房山縣。上方兜率寺。隆澤二開士。慕補陀有年矣。既包腰下黃金臺。由潞河。之彭城。折蘆渡江。浮淮絕海。出沒于風濤百險。一朝登補陀。若窮子還故山。積懷欽渴。唯慈父是覲。安知有身心哉。於是觀音大聖。為之現身。不亦宜乎。或聞而駭且疑之。彼二上人者。蘊何德業。菩薩特為之現身耶。是不知萬物一物。萬神一神。以身心未忘。力不能會真。始有凡聖之隔。茍能會真。菩薩與眾生。未始不神交也。故嘗聞之。能敬重自己佛性。則一切凡聖。皆可以交神之道見之。然則二開士。親睹我大聖之容。如子見父。本家常事。奚駭之有。雖然。道德之變如江湖之日趨下也。天下不貴性觀。唯貴情觀。如咸體咸爻。初本一卦。即體觀之。其
【現代漢語翻譯】 現代漢語譯本：雖然如此，我輩出家人，平生都在空閑寂寞的地方，保持著赤子般的獨立。天無法使我變得清澈，地無法使我變得污濁。過去千百世，無法使我衰敗；未來千百世，也無法使我變得新奇。又不因為天下人共同讚譽，就能使我增光；天下人共同詆譭，就能使我被掩蓋。更何況是身外之榮呢？某甲與堂師是道義之交。自從峨眉山順流東歸，路過潯陽，遙望廬山，不禁潸然淚下。我過去與老師，一同在此快樂。如今五老峰依然蒼翠，龍潭依然清澈，而老師已經逝去了。嗚呼！誰知道逝去卻又沒有逝去的人，是老師啊！老師啊！請您明鑑我的寸心吧！持守這部經書，以保佑後世吧！
贈送給少宗天恩二位開士，禮拜普陀山後返回燕地的文章
燕地的房山縣，上方兜率寺，隆澤二位開士，仰慕普陀山已經很久了。他們帶著腰纏萬貫的資財，從潞河出發，經過彭城，折斷蘆葦渡過長江，漂洋過海。在風浪百險中出沒，一旦登上普陀山，就像窮困的兒子回到故鄉。心中充滿了欽佩和渴望，只想著拜見慈父。哪裡還顧得上身心呢？因此觀音大聖（Avalokiteśvara），為他們顯現真身，不也是很正常的嗎？或許有人聽了會感到驚駭和懷疑：這兩位上人，蘊含著什麼樣的德行和功業，菩薩（Bodhisattva）竟然特地為他們顯現真身呢？這是因為他們不知道萬物本為一物，萬神本為一神。因為身心尚未忘卻，力量不足以領會真諦，才有了凡人和聖人的區別。如果能夠領會真諦，菩薩與眾生，本來就是神交的。所以曾經聽過：能夠敬重自己的佛性（Buddha-nature），那麼一切凡人和聖人，都可以用神交的方式來相見。既然如此，二位開士親眼見到我大聖的容顏，就像兒子見到父親一樣，是本家常事，有什麼可驚駭的呢？雖然如此，道德的變化就像江河一天天向下流一樣。天下人不看重性觀，只看重情觀。就像咸卦和咸爻，最初本是一卦，如果從體觀的角度來看，那麼
【English Translation】 English version: Although it is so, we monks, throughout our lives, dwell in empty and solitary places, maintaining a childlike independence. Heaven cannot make me clear, and earth cannot make me turbid. The past thousands of lifetimes cannot make me decay, and the future thousands of lifetimes cannot make me new. Moreover, I am not glorified by the common praise of the world, nor am I obscured by the common slander of the world. How much less by external glory? I, so-and-so, and the teacher of the hall are friends in the Way. Since returning east from Mount Emei, passing through Xunyang, and gazing at Mount Lu from afar, I could not help but shed tears. I used to rejoice here with the teacher. Now the Five Old Men Peaks are still verdant, and the Dragon Pool is still clear, but the teacher has already passed away. Alas! Who knows that the one who has passed away yet has not passed away is the teacher! O teacher! Please discern my sincere heart! Hold this sutra to protect posterity!
A Farewell Essay to Laymen Shaozong and Tianen, Returning to Yan after Pilgrimage to Mount Putuo
In Fangshan County of Yan, at the Upper Tushita Temple, the two laymen, Longze and Tianen, have longed for Mount Putuo for many years. They carried abundant wealth, departed from the Lu River, passed through Pengcheng, broke reeds to cross the Yangtze River, and sailed across the sea. Emerging and submerging in a hundred dangers of wind and waves, once they ascended Mount Putuo, it was like a poor son returning to his homeland. Their hearts were filled with admiration and longing, only thinking of seeing their compassionate father. How could they care about their bodies and minds? Therefore, it is only natural that the Great Sage Avalokiteśvara (Guanyin Dasheng) manifested his true form for them. Perhaps some may hear this and be shocked and doubtful: What virtues and merits do these two superiors possess that the Bodhisattva (Pusa) would specially manifest his true form for them? This is because they do not know that all things are originally one thing, and all gods are originally one god. Because the body and mind have not yet been forgotten, and the power is insufficient to comprehend the truth, there is a distinction between ordinary people and sages. If one can comprehend the truth, the Bodhisattva and sentient beings are originally in spiritual communion. Therefore, it has been said that if one can respect one's own Buddha-nature (Foxing), then all ordinary people and sages can be seen through the way of spiritual communion. Since this is the case, the two laymen personally seeing the face of our Great Sage is like a son seeing his father, a common occurrence in the family. What is there to be shocked about? Although it is so, the change of morality is like the river flowing downwards day by day. The world does not value nature-contemplation, but only values emotion-contemplation. Just like the Hexagram Xian and the lines of Xian, originally one hexagram, if viewed from the perspective of the body, then
神未始不全也。以爻觀之。則不勝其紛紛矣。噫。安得人之忘身心。而親覲大聖。于日用之間哉。
紫柏老人集卷之十四 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十五
明 憨山德清 閱
題
題金剛經塔
余瞻禮是塔。自如是我聞。以迄信受奉行。一畫至於一字。一字至於一句。一句至於一行。一行至於一經。鱗鱗曳曳。宛轉橫斜。靜對之如遠水孤峰。流觀之則長空雁序。及其標塔標佛。忽然妙合。則七寶無所施其工。帝梵何所關其巧。直自一心不生處為基。不生用處為用。世尊未說是經。此塔先已成就。經云。應無所住而生其心。全是此塔註腳。鑒大師且從其註腳悟入。而今此塔。當機電掣。豈無毒眼漢。見鞭影而馳乎。螺燈父子刻施是經。余竊有囑累。昔有堅持此經者。江風敗舟。經遂漂墮。意其竟入龍宮矣。一日其妻浣于溪畔。見群螺結聚。沉浮衍漾。如水上燈毬。怪而掇之。群螺既盡。此經獨出。誠愿刻者施者受持者。等彼群螺。遂與此塔。共結一段不思議公案也。
題東坡禪喜集
此集或以文章奇之。無乃略神駿而取玄黃乎。殊不知作者。力在自性宗通。以不傳之妙。拋擲于語言三昧。尻脊無常。聖凡生殺。譬
【現代漢語翻譯】 神性從未有不完備的時候。如果從卦爻的角度來看，就會陷入無盡的紛擾之中。唉，怎樣才能使人忘卻自身，在日常生活中親自領悟大聖人的教誨呢？
紫柏老人集卷之十四 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十五
明 憨山德清 閱
題
題金剛經塔
我瞻仰這座塔，從『如是我聞』（梵文：Evam maya srutam，佛經的開頭語，意為『我是這樣聽說的』）開始，到『信受奉行』（指相信並接受佛經的教誨並付諸實踐）結束。一筆一畫，乃至一字一句，一句一行，一行一經，鱗次櫛比，蜿蜒曲折。靜靜地面對它，如同面對遠處水面的孤峰；流動地觀看它，則像長空中雁群的序列。當標示塔的文字和標示佛的文字，忽然巧妙地融合在一起時，那麼七寶（佛教中的七種珍寶）也無處施展它們的工藝，帝釋天（佛教中的天神）和梵天（印度教中的主神）也無從施展他們的技巧。直接從一心不生之處作為根基，以不生之用作為作用。世尊（釋迦牟尼佛的尊稱）還未宣說這部經（《金剛經》），這座塔就已經成就了。《金剛經》說，『應無所住而生其心』（指不執著于任何事物而生起清凈的心），完全是這座塔的註解。鑒大師（指六祖慧能）且從這個註解悟入。而今這座塔，當機立斷，難道沒有眼力敏銳的人，見到鞭子的影子就奔跑嗎？螺燈父子刻施這部經，我私下裡有些囑託。過去有位堅持讀誦這部經的人，江風吹壞了船，經書就漂走了，心想它一定是進入龍宮了。一天，他的妻子在溪邊浣洗，看見一群螺聚集在一起，沉浮蕩漾，像水上的燈球。感到奇怪就撿了起來，撿完螺之後，唯獨這部經出現了。真心希望刻經的人、施經的人、受持經的人，都像那些螺一樣，與這座塔，共同結一段不可思議的公案。
題東坡禪喜集
這部集子或許因為文章的奇特而被稱讚，這難道不是忽略了神駿而只取玄黃嗎？殊不知作者的功力在於自性宗通，以不傳之妙，拋擲于語言三昧。尻脊無常，聖凡生殺，譬如
【English Translation】 The divine nature has never been incomplete. If viewed from the perspective of the hexagrams, one would be overwhelmed by endless disturbances. Alas, how can one forget oneself and personally approach the Great Sage in daily life?
Collected Works of Elder Zibo, Volume 14 Supplement to the Wan Xu Zang, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Elder Zibo, Volume 15
Reviewed by Hanshan Deqing of the Ming Dynasty
Titles
Title for the Diamond Sutra Pagoda
I venerate this pagoda, from 'Thus have I heard' (Evam maya srutam, the opening words of Buddhist scriptures, meaning 'Thus I have heard') to 'believe, accept, and practice' (referring to believing, accepting, and putting the teachings of the Buddhist scriptures into practice). Each stroke, each character, each phrase, each line, each sutra, scale upon scale, winding and turning. Quietly facing it is like facing a solitary peak on a distant lake; viewing it in motion is like the sequence of geese in the long sky. When the characters marking the pagoda and the characters marking the Buddha suddenly merge wonderfully, then the seven treasures (the seven precious substances in Buddhism) have nowhere to display their craftsmanship, and Indra (a deity in Buddhism) and Brahma (the principal god in Hinduism) have no way to display their skills. Directly take the place where a single thought does not arise as the foundation, and take the use of non-arising as the function. Before the World Honored One (a respectful title for Shakyamuni Buddha) had spoken this sutra (the Diamond Sutra), this pagoda was already accomplished. The sutra says, 'One should develop the mind that abides nowhere' (referring to developing a pure mind without being attached to anything), which is entirely a commentary on this pagoda. Great Master Jian (referring to the Sixth Patriarch Huineng) even attained enlightenment from this commentary. And now this pagoda, with its decisive action, is there not a sharp-eyed person who runs at the sight of the whip's shadow? The Luo Deng father and son had this sutra engraved and donated. I have some private requests. In the past, there was someone who insisted on reciting this sutra, but the river wind broke the boat, and the sutra drifted away, thinking it must have entered the Dragon Palace. One day, his wife was washing by the stream and saw a group of snails gathered together, floating and swaying like lanterns on the water. Feeling strange, she picked them up. After picking up all the snails, only this sutra appeared. I sincerely hope that those who engrave the sutra, those who donate the sutra, and those who uphold the sutra, will be like those snails, and together with this pagoda, form an inconceivable public case.
Title for the Collection of Chan Joy of Su Dongpo
This collection may be praised for the uniqueness of its articles, but isn't that neglecting the divine and only taking the mysterious? One does not know that the author's strength lies in the thorough understanding of the self-nature school, throwing the un-transmitted mystery into the samadhi of language. The impermanence of the body, the birth and death of the holy and the mundane, is like
夫夜光在盤。宛轉流利。雖智如神禹。曷能測其向方哉。
題雪山半偈捨身卷
聖人一言。天地卒難以覆載。蓋大道所在耳。身為大患。此男子能于千巖萬壑冰雪之間。捐大患而貨半偈。非至明至勇者乎。
題普陀大士示現卷
拜者不至。大士現身。豈因至者。我至身現。豈關菩薩。反覆觀察。合現無地。于無地中。海山霞生。妙容慈肅。見者淚滴。海水可枯。此淚無竭。作是念人。普門頓入。耳擲波閑。眼聞鯨吼。水陸空行。圓通自在。樂既無根。苦非有蒂。
題師子林紀勝集
師子林記。紫柏道人得於吳門沈伯宏齋中。嗚呼。師子林榛莽久矣。狐兔成群。白日青天。作諸妖孽。師子貪睡不管。今此集一出。師子鼻孔。竟為之牽痛矣。痛則醒。醒則吼。請問見前大眾。且道師子正吼時。這一隊狐兔。向何處著落。能薦此。師子林一旦恢復。許渠來林中。蹴踏自在去。
題包生所刻棱伽經
此經以五法。三自性。八識。二無我為宗。為根熟菩薩。直明識體全真。頓成智用。故佛于棱伽山說經者。蓋山高峻。下臨大海。傍絕門戶。惟得神通者堪通之。乃表心地法門。非修證可能往耳。棱伽此言不可往。若然者。則一切眾生終不可往耶。雖然。境不自境。由心故境。心
【現代漢語翻譯】 現代漢語譯本 『夜光』（珍貴的寶珠）在盤中，宛轉流淌，光彩照人。即使智慧如『神禹』（傳說中治理洪水的聖人）一般，又怎麼能測出它的方向呢？
題『雪山半偈捨身卷』
聖人的一句話，天地都難以完全覆蓋和承載，大概是因為它蘊含著『大道』（宇宙的根本真理）的所在吧。『身』（肉身）是最大的禍患，這位男子能夠在千巖萬壑、冰天雪地之間，捨棄這最大的禍患而換取半句偈語，如果不是極其聰明、極其勇敢的人，又怎麼能做到呢？
題『普陀大士示現卷』
不虔誠拜謁的人，『大士』（觀世音菩薩的尊稱）不會現身；難道是因為虔誠拜謁的人，我才現身嗎？我的現身難道與『菩薩』（覺悟的有情）有關嗎？反覆觀察，現身無處可尋。在這無處可尋之中，海山之間霞光升起，美妙的容顏慈祥而莊嚴，見到的人都流下眼淚。海水可能會乾涸，但這眼淚卻不會枯竭。能這樣想的人，立刻就能進入『普門』（觀世音菩薩普門示現的法門）。耳朵里充斥著海浪的聲音，眼睛裡看到鯨魚的吼叫，在水陸空中自由行走，圓融通達，自在無礙。快樂沒有根源，痛苦也沒有蒂結。
題『師子林紀勝集』
《師子林記》，是『紫柏道人』（明末高僧）在『吳門』（蘇州的別稱）『沈伯宏』（人名)的齋房中得到的。唉！『師子林』（園林名）荒蕪很久了，狐貍和兔子成群結隊，在光天化日之下，作怪作妖。『師子』（獅子，比喻有力量的人）貪睡而不管理。現在這部集子一出，『師子』的鼻孔，竟然因此而被牽動疼痛了。痛就會醒，醒了就會吼叫。請問在座的各位，且說『師子』正在吼叫的時候，這一群狐貍和兔子，該往哪裡躲藏呢？如果能推薦出來，『師子林』一旦恢復原貌，就允許他來林中，自由自在地行走。
題『包生』（人名）所刻《棱伽經》
這部經以『五法』（五種法門），『三自性』（三種自性），『八識』（八種意識），『二無我』（人無我和法無我）為宗旨。是為根基成熟的『菩薩』（覺悟的有情）直接闡明識體的全部真實，頓悟成就智慧的應用。所以『佛』（釋迦牟尼佛）在『棱伽山』（山名）說這部經，是因為山高而陡峭，下面臨著大海，旁邊沒有門戶，只有得到神通的人才能通過，這是表明心地法門，不是通過修行證悟就能到達的。『棱伽』這個詞的意思是不可往。如果這樣說，那麼一切眾生最終都不能到達了嗎？雖然如此，境不是自己成為境，而是由心而成為境，心
【English Translation】 English version The 『Night-Shining Pearl』 (a precious gem) is in a tray, swirling and flowing with brilliant light. Even with wisdom like that of 『Yu the Great』 (a legendary sage who controlled the floods), how could one possibly determine its direction?
Inscription on the Scroll of Renouncing the Body for Half a Gatha on Snow Mountain
A single word from a sage is difficult for heaven and earth to fully cover and bear, probably because it contains the location of the 『Great Dao』 (the fundamental truth of the universe). The 『body』 (physical body) is the greatest affliction. This man was able to renounce this greatest affliction in the midst of thousands of cliffs and valleys, ice and snow, in exchange for half a gatha. If he were not extremely intelligent and courageous, how could he have done it?
Inscription on the Scroll of the Manifestation of the Great Being of Putuo
Those who do not prostrate themselves with reverence will not see the 『Great Being』 (a respectful title for Avalokiteśvara Bodhisattva) manifest; is it because of those who prostrate themselves with reverence that I manifest? Is my manifestation related to the 『Bodhisattva』 (an enlightened being)? Upon repeated observation, there is no place where manifestation can be found. Within this place where there is no place, the rosy clouds rise between the sea and the mountains, the beautiful countenance is kind and solemn, and those who see it shed tears. The seawater may dry up, but these tears will not be exhausted. Those who think in this way can immediately enter the 『Universal Gate』 (the Dharma gate of Avalokiteśvara Bodhisattva's universal manifestation). The ears are filled with the sound of waves, the eyes see the roar of whales, walking freely in water, on land, and in the air, perfectly integrated, unobstructed, and at ease. Happiness has no root, and suffering has no stem.
Inscription on the Collection of Celebrated Sites of the Lion Forest
The 『Record of the Lion Forest』 was obtained by 『Daoist Zibo』 (a prominent monk of the late Ming Dynasty) in the study of 『Shen Bohong』 (a personal name) in 『Wumen』 (another name for Suzhou). Alas! The 『Lion Forest』 (a garden name) has been desolate for a long time, with foxes and rabbits in groups, creating all kinds of demons and monsters in broad daylight. The 『Lion』 (a metaphor for a powerful person) is greedy for sleep and does not manage it. Now that this collection has come out, the 『Lion』s』 nostrils have actually been pulled and pained by it. Pain will awaken, and awakening will roar. May I ask everyone present, where should this group of foxes and rabbits hide when the 『Lion』 is roaring? If you can recommend them, once the 『Lion Forest』 is restored to its original appearance, they will be allowed to come to the forest and walk freely.
Inscription on the Laṅkāvatāra Sūtra Engraved by 『Bao Sheng』 (a personal name)
This sutra takes the 『Five Dharmas』 (five kinds of Dharma), the 『Three Self-Natures』 (three kinds of self-nature), the 『Eight Consciousnesses』 (eight kinds of consciousness), and the 『Two No-Selves』 (the no-self of persons and the no-self of phenomena) as its tenets. It is for 『Bodhisattvas』 (enlightened beings) with mature roots to directly clarify the complete truth of the nature of consciousness and to suddenly achieve the application of wisdom. Therefore, the 『Buddha』 (Shakyamuni Buddha) spoke this sutra on 『Laṅkā Mountain』 (a mountain name) because the mountain is high and steep, facing the sea below, and there are no gates beside it, only those who have supernatural powers can pass through it. This is to show the Dharma gate of the mind-ground, which cannot be reached through cultivation and realization. The word 『Laṅkā』 means 『cannot go』. If that is the case, then can all sentient beings ultimately not go? Although that is so, the realm does not become a realm by itself, but becomes a realm because of the mind, the mind
不自心。由境故心。境不自境。境不可得。心不自心。心亦不可得。心境既不可得。則智山無待。覺海無邊。不動腳跟。早登棱伽之頂。才生心想。頓入如來之藏矣。僧問巖頭起滅不停時如何。巖頭問僧誰起滅。凡讀此經者。果於巖頭句下。別有轉身。始來與老漢商量此經未晚。
題坡翁文字禪
東坡老賊。以文字為綠林。出沒于峰前路口。荊棘叢中。窩弓藥水箭。無處不藏。專候殺人不眨眼索性漢。一觸其機。刀箭齊發。尸橫血濺。碧流成赤。你且道他是賊不是賊。試辨驗看。若辨得。管取從來攔路石。沸湯潑雪。
題趙生畫扇
霧勢昏曉。山形有無。且不可以心測。又豈可以筆墨盡哉。然墨光之初。心路之始。必有主人存焉。故達者知雲霧昏曉無常。即例山形等耳。然後筆筆墨墨。橫拖豎抹。意之所到。筆之所隨。主客升降。初無常位。意果意乎。筆果筆乎。吾於密郎扇頭。得趙生矣。
題師子端禪師語錄
予客代之清涼山。一夕夢一僧蒙師子皮。自東而西。斜陽在天。光燭其面。忽然啟齒。口如血盆。牙似霜劍。夢切自計曰。如彼者我當爲之。及讀端師子語錄。驚其脫略窠臼。大用縱橫。不從軌則。果若金毛師子。跳擲露地。百獸聞風。靡不腦裂者也。嗚呼。去古既遠。宗
【現代漢語翻譯】 現代漢語譯本：不是心自己產生。因為外境的緣故才產生心。外境不是自己成為外境。外境是不可得的。心不是自己成為心。心也是不可得的。心和外境既然都是不可得的，那麼智慧之山就無需等待，覺悟之海就沒有邊際。不移動你的腳跟，就能早日登上棱伽山頂（Lankavatara，楞伽經所指的山），才一生起心念，就立刻進入如來的寶藏了。有僧人問巖頭禪師，生滅不停的時候該怎麼辦？巖頭禪師反問僧人，是誰在生滅？凡是讀這部經的人，如果能在巖頭禪師的這句話下，另外有自己的轉機，再來和老漢我商量這部經也不晚。
題坡翁文字禪
東坡老賊，把文字當成綠林。出沒在山峰前、路口，荊棘叢中。暗藏弓箭，無處不在。專門等候那些殺人不眨眼的強盜。一旦觸動他的機關，刀箭齊發，屍橫遍野，血流成河。你們說說看，他是賊不是賊？試試辨別驗證一下。如果辨別得了，自然能像沸水潑雪一樣，融化所有攔路石。
題趙生畫扇
霧氣的態勢，黎明的景象，山巒的形狀，似有似無。這不可以用心去揣測，又怎麼可以用筆墨完全描繪出來呢？然而在墨光初現的時候，心路開始的時候，必定有主人存在。所以通達的人知道雲霧和黎明是無常的，山巒的形狀等等也是如此。然後一筆一墨，橫拖豎抹，意念所到之處，筆也隨之而動，主觀和客觀相互提升下降，沒有固定的位置。意念是真正的意念嗎？筆是真正的筆嗎？我在密郎的扇面上，看到了趙生了。
題師子端禪師語錄
我客居在五臺山的清涼寺。一天晚上夢見一個僧人披著獅子皮，從東向西走來。夕陽在天空中，光芒照在他的臉上。忽然他張開嘴，口如血盆，牙齒像霜劍。夢中我暗自思量，像他這樣的人，我應當傚法。等到讀了端師子禪師的語錄，驚歎他擺脫了舊的模式，運用非常廣泛，不遵循常規。真像一頭金毛獅子，在空地上跳躍，百獸聽到風聲，沒有不腦裂的。唉，距離古代已經很久遠了，宗
【English Translation】 English version: It is not the mind arising by itself. It is due to external circumstances that the mind arises. Circumstances do not become circumstances by themselves. Circumstances are unattainable. The mind does not become the mind by itself. The mind is also unattainable. Since both the mind and circumstances are unattainable, then the mountain of wisdom is without dependence, and the sea of awakening is boundless. Without moving your feet, you can ascend the summit of Lankavatara (Lankavatara, the mountain referred to in the Lankavatara Sutra) early. As soon as a thought arises, you immediately enter the treasury of the Tathagata. A monk asked Zen Master Yantou, 'What should be done when arising and ceasing do not stop?' Zen Master Yantou asked the monk, 'Who is arising and ceasing?' Whoever reads this sutra, if they can have their own turning point under Zen Master Yantou's words, it is not too late to discuss this sutra with this old man.
Inscription on Su Dongpo's Literary Zen
The old thief Su Dongpo uses words as a green forest. He appears and disappears in front of peaks, at crossroads, and in thorny bushes. Hidden bows and arrows are everywhere. He specializes in waiting for ruthless bandits who kill without blinking an eye. Once his mechanism is triggered, knives and arrows are fired simultaneously, corpses lie everywhere, and blood flows into rivers. Tell me, is he a thief or not? Try to discern and verify. If you can discern it, you will naturally be able to melt all obstacles like boiling water pouring on snow.
Inscription on Zhao Sheng's Painted Fan
The state of the mist, the scene of dawn, the shape of the mountains, are both existent and nonexistent. This cannot be measured by the mind, and how can it be fully depicted by brush and ink? However, at the beginning of the ink light, at the beginning of the path of the mind, there must be a master present. Therefore, those who are enlightened know that clouds and dawn are impermanent, and so are the shapes of mountains and so on. Then, with each stroke of ink, horizontally dragging and vertically smearing, wherever the intention reaches, the brush follows. Subject and object rise and fall, without a fixed position. Is the intention a true intention? Is the brush a true brush? On Milang's fan, I have found Zhao Sheng.
Inscription on the Recorded Sayings of Zen Master Shizi Duan
I was a guest at Qingliang Temple on Mount Wutai. One night, I dreamed of a monk wearing a lion's skin, walking from east to west. The setting sun was in the sky, and its light shone on his face. Suddenly he opened his mouth, his mouth like a blood basin, his teeth like frost swords. In the dream, I thought to myself, I should emulate someone like him. When I read the recorded sayings of Zen Master Shizi Duan, I was amazed at his detachment from old patterns, his extensive use, and his non-compliance with conventions. He is truly like a golden-haired lion, leaping in the open, and all beasts that hear the wind are not brain-split. Alas, it has been a long time since ancient times, and the sect
門爪牙希遘。率皆如妖狐怪狗。軟暖委靡。凡見可欲。搖尾乞憐。萬態迎合。一充其欲。閻羅老漢。叱咤其前。猶不暇顧。況顧我道哉。至於由機緣而頌古作。由頌古而評唱集。由評唱而所謂秘要者行。秘要行。則后之學者。評唱不知。安知頌古。頌古不知。安知機緣。機緣不知。安知自心。自心不知。安知祖意。夫機緣者。活句耳。生殺自在。抑揚莫測。凡聖路窮。是非藥病。茍非其人。道不虛行。唯了悟自心者。即病為藥。即藥為病。即生而殺。即縱而奪。正抑乃揚。正殺乃生。以棒喝為廣長舌。以鐵釘飯木札羹為供養。臨機哮吼。天龍欣悅。狐兔魂銷。若然者。今之以秘要自謂正傳。慢侮法道。寧不有愧於師乎。
題穆玄庵所著書後
昔人有將黃金鑄佛而供事之。一旦為大盜負而藏之重泉之下。世皆不知也。奄忽更代。初鑄佛者。子孫亦皆星散異鄉矣。爾時重泉。倏然光達丹霄。四方遠近。靡不睹之。且驚且駭。譁然相汲引。而尋光所自。以善水者。下重泉而獲金像。浮舉而供事之。巢陵唐邑內翰穆孔暉。號玄庵。其所著述。發揮儒釋精奧。書成若干部。先生即世五十餘年矣。茲由同郡傅侍御光宅。表而彰之。余故亦得鉆研玄庵秘典。大凡男子立志。不可淺近。圖一時炫耀于俗黨。但當務其深遠者
。精克而成之。更百世之後。或有同志者出焉。其猶鑄佛以黃金。雖藏之於重泉之下。異日必光達丹霄也。即此言之。大盜藏像。盜唯一人。而俗黨蔽高。無世不廣。故莊周有曰。高言不止於眾心。妙樂不達于里耳。然精光所積。雖天地莫能蔽之。況人情私嫉乎哉。
題王畫卷
夫見畫不見筆。見筆不見手。見手不見心。見心不見心之前者。謂之見見可乎。茍借畫見筆。借筆見手。藉手見心。借心見心之前者。謂之不見見可乎。雖然。展卷則雲物縱橫。收卷則峰泉寥寂。且道展收把柄。畢竟落誰手裡。得恁么自在。疑則輞川有摩詰可問。
䟦
䟦麒禪人血書華嚴經
吾聞華嚴大經。實根本法輪。佛與大菩薩之事。非小根可堪。故曰龍象蹴踏。非驢可堪。終始一念。今昔一時。因果一佛。凡聖一性。十方一剎。三界一體。正像末一法。初中后一際。當處現前。不涉情解。本自圓成。非修所得。故曰智由三昧觀照方便。迷解顯得。不是修成。若夫悲願熏炙。稱性而周。事亦無盡。或曰。愿終功廢。則過去諸佛。帶果行因。豈不多事。雖然。一乘無修。始終一念云云者。蓋指果體而言也。若在凡夫。必當先悟果體根本。然後法古佛之樣。規行矩步。始以信入。次則歷行住迴向地等。圓治積生
【現代漢語翻譯】 現代漢語譯本： 這是經過精心研究而完成的。即使經過一百代之後，或許會有志同道合的人出現。這就像用黃金鑄造佛像，即使藏在深淵之下，將來也必定會光芒照耀天空。就此而言，大盜藏匿佛像，盜賊只有一個；而世俗之人遮蔽高尚的道理，沒有哪個時代不廣泛存在。所以莊周說：『高深的言論不能止於眾人的心，美妙的音樂不能傳達到鄉里人的耳朵。』然而，精純的光芒所積聚的力量，即使天地也不能遮蔽它，更何況是人情的私心嫉妒呢？ 題王畫卷 看見畫卻看不見筆墨，看見筆墨卻看不見手，看見手卻看不見心，看見心卻看不見心之前的狀態，這可以稱作看見了嗎？如果憑藉畫看見筆墨，憑藉筆墨看見手，憑藉手看見心，憑藉心看見心之前的狀態，這可以稱作沒有看見嗎？即使如此，展開畫卷則雲彩山峰縱橫交錯，收起畫卷則山峰泉水寂靜無聲。那麼，展開和收起的把柄，究竟落在誰的手裡呢？能夠如此自在。如果疑惑，可以向輞川的王維（摩詰）請教。 跋 跋 麒禪人（法號）《華嚴經》 我聽說《華嚴經》這部大經，是根本的法輪，是佛和諸大菩薩的事業，不是小根器的人所能承受的。所以說龍象能夠踐踏，驢子不能。始終是一念，過去和現在是一時，因果是一佛，凡人和聖人是同一本性，十方是一個剎土，三界是一個整體，正法、像法、末法是一個法，最初、中間、最後是一個際。當下現前，不涉及情識理解，本來就是圓滿成就的，不是通過修行得到的。所以說智慧是由三昧觀照方便而產生的，迷惑和覺悟都是顯現的，不是修成的。至於悲願的薰陶，周遍於一切，事業也是無窮無盡的。或者有人說，願力最終會耗盡，那麼過去諸佛帶著果報而行因地之事，豈不是多此一舉？雖然如此，一乘法門沒有修，始終是一念等等，這是指果地的本體而言的。如果是在凡夫，必須先領悟果地的本體根本，然後傚法古佛的樣子，規規矩矩地行事，開始以信入門，然後經歷行、住、迴向地等，圓滿地治理積累的業力。
【English Translation】 English version: This was accomplished through meticulous study and effort. Even after a hundred generations, perhaps someone with the same aspirations will emerge. It's like casting a Buddha image with gold; even if hidden beneath deep springs, one day it will surely illuminate the heavens. Speaking of this, a great thief hides the image; there is only one thief. But worldly people obscure lofty principles; there is no age without this widespread phenomenon. Therefore, Zhuang Zhou said, 'Profound words cannot resonate with the hearts of the masses, and exquisite music cannot reach the ears of villagers.' However, the accumulated power of refined light cannot be obscured even by heaven and earth, let alone by the private jealousy of human emotions? Inscription on Wang's Painting Scroll To see the painting but not the brushstrokes, to see the brushstrokes but not the hand, to see the hand but not the heart, to see the heart but not what is before the heart – can this be called seeing? If one uses the painting to see the brushstrokes, the brushstrokes to see the hand, the hand to see the heart, and the heart to see what is before the heart – can this be called not seeing? Even so, when the scroll is unfurled, clouds and mountains stretch out in all directions; when the scroll is rolled up, peaks and springs are desolate and silent. Then tell me, into whose hands does the handle of unfurling and rolling up ultimately fall? To be so free and at ease. If there is doubt, one can ask Wang Wei (Mojie) of Wangchuan. Postscript Postscript by Chan Monk Qi (Dharma name) on the Avatamsaka Sutra I have heard that the great Avatamsaka Sutra is the fundamental Dharma wheel, the undertaking of the Buddha and great Bodhisattvas, which cannot be borne by those of small capacity. Therefore, it is said that dragons and elephants can trample, but donkeys cannot. Beginning and end are a single thought, past and present are a single moment, cause and effect are a single Buddha, ordinary beings and sages are of the same nature, the ten directions are a single Buddha-land, the three realms are a single body, the Dharma in the Correct Dharma age, the Semblance Dharma age, and the Degenerate Dharma age is a single Dharma, the beginning, middle, and end are a single boundary. Present right here, not involving emotional understanding, originally complete and perfect, not obtained through cultivation. Therefore, it is said that wisdom arises from the convenience of samadhi contemplation; delusion and enlightenment are both manifestations, not achieved through cultivation. As for the nurturing of compassion and vows, pervading all things, the undertaking is also endless. Or someone might say that vows will eventually be exhausted, then wouldn't the past Buddhas, carrying the fruit of their actions while performing the deeds of the causal stage, be doing something superfluous? Even so, the One Vehicle has no cultivation, beginning and end are a single thought, etc., which refers to the essence of the fruit. If one is an ordinary person, one must first understand the fundamental essence of the fruit, then follow the example of the ancient Buddhas, acting according to the rules, beginning with entering through faith, and then experiencing the stages of practice, abiding, and dedicating merit, etc., fully governing accumulated karma.
染習。習盡功圓。則毗盧能事畢矣。經中首以善財問法。遍參勝友五十三者。蓋聖人所慮。書不盡言。言不盡意。故設像寓意。使彼有志於一乘者。玩意得像。神而明之。肉身現證。無勞修得。如法華以龍女成佛之象。寓彼實相。以至三週九喻。重重旁敲。與華嚴何別。但下劣凡夫。不信自心。徒信佛語。被文字所轉。埋沒本光。不能直下受用。是非之仆。榮辱之奴。死生之仇。好惡之黨。顛之倒之。奴主反位。大用翻為迷事無明。大機總成迷理之障。理迷則觸事皆礙。事礙則于理終迷。故華嚴之法界。法華之實相。名存義昧。義昧則理無所會。理無所會。則道不終通。道既不通。到家何日。既不到家。安有所得。無得則見必不定。見不定則偏圓無辨。邪正不分。謂之知解之徒。渠尚無分。豈能現證而受用者哉。豫章潯陽之廬山。山有黃龍寺。寺額即今上所賜也。寺眾有麒禪人。有志於佛一乘。顧惟天機不深。受性魯鈍。于華嚴法界。率難通悟。於是發願書大經全部。意在青山白雲。朝暮書而讀。讀而禮稱。懺洗過現重輕罪垢。果其夙有微善。仗毗盧之寵靈。雜華之熏發。法界頓開。入佛種性。麒之告余也如此。余嘉其有志。綴華嚴大概如此。余再謂麒曰。若知舉筆飲墨。向白紙上。橫畫豎直之者。念耶。時耶。佛耶
。性耶。剎耶。乃至際耶。像耶。意耶。現前耶。不現前耶。嗚呼。若能領此。則須彌為筆。太虛為紙。大地為墨。書若經者。果有盡乎。果無盡乎。子若不會。雖剝皮為紙。析骨為筆刺血為汁。與善財童子相去尚遠在。況五十三勝友。若能親近乎。麒其勉之。麒其體之。
䟦黃山谷集
此集如水清珠。濁波萬頃。投之立澄。如摩尼寶。飢寒之世得之。主病即愈。蓋此老不特尊其所知。行其所知而已。且能掉臂格外作獅子吼者也。觀其于寵辱關頭。死生路上。跳躑自在。若夜光之珠。宛轉于金盤之中。影不可留。如水天盪漾于太清之內。光無定在。有誣先生謂列子中亦有禪語。禪豈普通始來哉。此非先生語。不識好惡者所贅語耳。列子之言。雖精密至到者。亦可以義路通。禪則不唯義路不可通。縱無義路。亦非禪也。唯徹悟自心者。即閉門造車。出門合轍矣。而不識好惡者。欲以義理穿鑿。所謂撮摩虛空。祇益自勞耳。余知其家裡人。故䟦數語。
䟦賀知忍刺血書金剛經
未刺指時。指塞虛空。才刺指時。血流大地。指即金剛。血即般若。故罪無輕重。半字能消。福無淺深。援毫即滿。雖然澹庵居士。未即世時。不以此經為常課。則即世之後。子雖有曾參之孝。為書此經。終與金剛般若血脈
【現代漢語翻譯】 現代漢語譯本：是自性嗎？是剎那嗎？乃至是邊際嗎？是形象嗎？是意念嗎？是顯現於眼前嗎？是不顯現於眼前嗎？唉！如果能夠領悟這些，那麼即使以須彌山（Sumeru，佛教宇宙觀中的中心山）為筆，太虛空為紙，大地為墨，書寫這樣的經典，果真有窮盡的時候嗎？果真沒有窮盡的時候嗎？你如果不能領會，即使剝下面板作為紙，劈開骨頭作為筆，刺破身體取血為墨汁，與善財童子（Sudhana，華嚴經中的求道者）相比，還相差很遠。更何況是親近五十三位善知識呢？希望你努力啊！希望你體會啊！
跋黃山谷集
這部文集就像清澈水中的珍珠，即使投入到萬頃濁浪中，也能立刻使水澄清。又像摩尼寶珠（Mani jewel，能滿足願望的寶珠），在飢寒交迫的世道中得到它，就能治癒疾病。因為這位老先生不僅尊重他所知道的，實行他所知道的，而且還能自由自在地發出獅子吼（lion's roar，佛陀的教誨）。看他在榮辱關頭，生死路上，跳躍騰挪，自由自在，就像夜明珠在金盤中旋轉，光影無法停留；又像水光天色在太空中盪漾，光芒沒有固定的位置。有人誣衊先生說《列子》中也有禪語。禪難道是普通的東西嗎？這不是先生說的話，是不識好壞的人所新增的。列子的言論，即使再精密周到，也可以用義理來解釋。而禪不僅不能用義理來解釋，即使沒有義理，也不是禪。只有徹底領悟自心的人，即使閉門造車，出門也能合乎車轍。而不識好壞的人，想用義理來穿鑿附會，就像想用手去撮摩虛空，只會徒勞無功。我知道他是內行人，所以寫下這幾句話。
跋賀知忍刺血金剛經
未刺指時，手指充滿虛空；才刺指時，鮮血流遍大地。手指就是金剛（vajra，堅硬不摧之物），鮮血就是般若（prajna，智慧）。所以罪業沒有輕重之分，即使半個字也能消除；福德沒有深淺之別，拿起筆就能圓滿。雖然澹庵居士（Dan'an Layman），在世的時候，不把這部經作為日常功課，那麼即使在他去世之後，你即使有曾參（Zeng Shen，以孝著稱）的孝心，為他書寫這部經，最終也與金剛般若的血脈
【English Translation】 English version: Is it self-nature? Is it a kshana (moment)? Or even an edge? Is it an image? Is it a thought? Is it appearing before us? Is it not appearing before us? Alas! If one can comprehend this, then even if Mount Sumeru (the central mountain in Buddhist cosmology) were the pen, the great void were the paper, and the earth were the ink, would the writing of such a scripture ever be exhausted? Would it truly never be exhausted? If you cannot understand, even if you peel off your skin for paper, split your bones for a pen, and draw blood for ink, you would still be far from Sudhana (a seeker of truth in the Avatamsaka Sutra). How much more so to approach the fifty-three virtuous friends? Strive diligently! Embody it!
Postscript to the Collected Works of Huang Shangu
This collection is like a pearl in clear water; when thrown into ten thousand acres of turbid waves, it immediately clarifies the water. It is like a Mani jewel (a wish-fulfilling jewel); obtaining it in a time of hunger and cold will cure illness. This old master not only respects what he knows and practices what he knows, but also freely roars like a lion (the Buddha's teaching). Observe how he leaps and frolics freely at the juncture of honor and disgrace, on the road of life and death, like a luminous pearl rotating in a golden plate, its shadow impossible to hold; like the shimmering water and sky rippling within the vastness, its light without a fixed location. Someone falsely accuses the master, saying that there are Zen words in the book of Liezi. Is Zen something ordinary? These are not the master's words, but additions by those who do not know good from bad. The words of Liezi, even if precise and thorough, can be explained through reasoning. But Zen not only cannot be explained through reasoning, even without reasoning, it is not Zen. Only those who thoroughly awaken to their own mind, even if they build a cart behind closed doors, will find it fits the ruts when they go out. Those who do not know good from bad, wanting to force interpretations through reasoning, are like trying to grasp empty space, only increasing their own labor. I know he is one of us, so I write these few words.
Postscript to He Zhiren's Blood-Written Diamond Sutra
Before piercing the finger, the finger fills the void; as soon as the finger is pierced, blood flows across the earth. The finger is vajra (diamond, indestructible), the blood is prajna (wisdom). Therefore, sins have no light or heavy distinction; even half a word can eliminate them. Blessings have no shallow or deep distinction; picking up the brush fills them completely. Although Layman Dan'an, when he was alive, did not take this sutra as a daily practice, even if after his death, you have the filial piety of Zeng Shen (known for his filial piety), writing this sutra for him, it will ultimately connect with the bloodline of the Diamond Prajna
。不能接續。若然者。居士即此經。此經即學仁父子血脈。豈以存沒斷續哉。我聞般若無古今。金剛無內外。有古今則有延促。有內外則有親疏。而未至蘊空者。則唸唸生滅。情塵膠執。即蚊虻唼膚。而舉身毛豎。稻芒在眼。而四方易位。況以熱指刺于冷針。鮮血迸流。能無痛乎。今學仁即流為墨。即墨成字。至於句偈。完茲一卷。究其情悃。與舍全身何異。達觀道人。見而哀之。且感學仁精誠。不愧紫巖。書此附之經尾。愿見聞之者。皆發是心。
䟦鐘鼓頌
聖人有身而無累。有心而不勞。以其無累故。則一身可為千萬身。以其無勞故。則一心可以窮萬法。眾人則不然。有身則有累。有心則有勞。累之勞之。從無始以至今日。死死生生。榮榮辱辱。好惡萬端。改頭換面。羽毛鱗角。無所不經。得為人身。忝在最靈。極為希有。于希有之身。不能聞道。洗長劫之勞累。與馬牛何異哉。雖然勞之與累。亦不可易洗。若欲洗之。須以此頌為香水海。久滌自除。則眾人可至於聖人也。智者思之。
䟦牟子言道章
莊子曰。道惡乎在。道在稊稗。易則曰。形而上者謂之道。形而下者謂之器。有人問趙州如何是大道。州曰。大道透長安。今有人於此三者。並舉而問曰。牟子之言道。莊邪。易邪。余應之
【現代漢語翻譯】 現代漢語譯本：如果不是這樣，那麼居士您就是這部經，這部經就是學仁父子的血脈。難道會因為他們的去世而斷絕嗎？我聽說般若（Prajna，智慧）沒有古今之分，金剛（Vajra，堅固不壞）沒有內外之別。有古今之分就會有時間的長短，有內外之別就會有親疏之分。而那些沒有達到蘊空境界的人，他們的念頭唸唸生滅，情感塵埃執著不放，就像蚊虻叮咬面板，全身的毛髮都會豎起來；稻芒落在眼裡，就會覺得四方顛倒。更何況用熱的手指去刺冰冷的針，鮮血迸流，怎麼會不痛呢？現在學仁的血流出來化為墨，墨又寫成字，完成了這一卷經書。探究他的真情實意，與捨棄整個身體又有什麼區別呢？達觀道人看到后，感到悲哀，並且感嘆學仁的精誠，不愧於紫巖。因此寫下這些附在經書的末尾，希望見到和聽到這些的人，都能發起這樣的心。
跋鐘鼓頌
聖人有身體卻沒有累贅，有心卻沒有勞煩。因為沒有累贅，所以一個身體可以化為千萬個身體；因為沒有勞煩，所以一顆心可以窮盡萬法。眾人則不是這樣，有身體就有累贅，有心就有勞煩。被累贅和勞煩所困擾，從無始以來直到今天，死死生生，榮榮辱辱，好惡萬端，改頭換面，羽毛鱗角，無所不經歷。能夠得到人身，算是最為靈性的，極其稀有。對於這稀有的人身，卻不能聞道，洗去長久以來的勞累，與馬牛有什麼區別呢？雖然勞累和累贅，也不是那麼容易洗去的。如果想要洗去，必須用這篇頌文作為香水海，長期洗滌自然就能去除。那麼眾人就可以達到聖人的境界了。智者應該思考這個問題。
跋牟子言道章
莊子說：『道在哪裡呢？』道在稊稗（ti pi，細小的草）。《易經》則說：『形而上者謂之道，形而下者謂之器。』有人問趙州禪師什麼是大道，趙州禪師說：『大道通長安。』現在有人將這三者並列起來問：牟子所說的道，是莊子的思想呢，還是《易經》的思想呢？我回答說：
【English Translation】 English version: If that were not the case, then you, layman, are this scripture, and this scripture is the bloodline of Xue Ren and his son. How could it be severed by their passing? I have heard that Prajna (Prajna, wisdom) has no past or present, and Vajra (Vajra, diamond-like, indestructible) has no inside or outside. Having past and present implies duration, and having inside and outside implies closeness and distance. Those who have not reached the state of emptiness of the skandhas (five aggregates) experience thoughts arising and ceasing moment by moment, with emotional attachments clinging tightly. It's like a mosquito biting the skin, causing all the body's hairs to stand on end; a grain of rice in the eye makes one feel disoriented. How much more painful would it be to prick a cold needle with a hot finger, causing fresh blood to spurt out? Now, Xue Ren's blood flows and transforms into ink, and the ink forms words, completing this scroll of scripture. Examining his true intentions, what difference is there between this and sacrificing his entire body? The Daoist Daguan saw this and felt sorrow, and admired Xue Ren's sincerity, worthy of Ziyan. Therefore, he wrote this at the end of the scripture, hoping that those who see and hear it will all generate this mind.
Postscript to the Ode to the Bell and Drum
Sages have bodies but no burdens, and minds but no toil. Because they have no burdens, one body can transform into thousands of bodies; because they have no toil, one mind can exhaust all dharmas. Ordinary people are not like this; having a body brings burdens, and having a mind brings toil. Burdened and toiled, from beginningless time until today, dying and being born, experiencing glory and disgrace, myriad likes and dislikes, changing faces and forms, feathers, scales, and horns, experiencing everything. To obtain a human body is considered the most spiritual and extremely rare. Yet, with this rare human body, one cannot hear the Dao (the Way) and wash away the toil of long kalpas (eons), what difference is there from horses and cows? Although toil and burdens are not so easily washed away. If you wish to wash them away, you must use this ode as a sea of fragrant water, and long-term washing will naturally remove them. Then ordinary people can reach the state of sages. Wise people should contemplate this.
Postscript to Mouzi's Chapter on Words and the Dao
Zhuangzi said, 'Where is the Dao?' The Dao is in the tiniest weeds (ti pi, small grass). The Book of Changes says, 'What is above form is called the Dao, and what is below form is called a vessel.' Someone asked Zen Master Zhaozhou what the Great Dao is, and Zhaozhou said, 'The Great Dao leads to Chang'an.' Now, someone puts these three together and asks: Is Mouzi's saying about the Dao Zhuangzi's thought, or the Book of Changes' thought? I respond:
曰。莊易且置。敢問趙州大道透長安句。果言道耶。不言道耶。若謂言道。則其言不可以智識知。義路得。若謂不言道。問道答道。有何差別。有人于兩問中。知得好惡雌黃不謬。則莊易之道。譬如月在秋空。朗然廓澈。若檢點不出不但于趙州句中。無有出身之計。即莊莊易易。總向癡人說夢耳。雖然。由粗而得精。由精而遺聞。粗之與精。固亦遺聞之嚆矢哉。
䟦證道歌
漢留侯狀如美婦人。本朝劉誠意亦狀如婦人。然皆臨大事。決大幾。若鏡中見眉目然。當世無與等者。永嘉大師。雖云外枯禪。貌亦柔秀。宋寂音尊者。初讀其證道歌。至大丈夫秉慧劍句。寂音以為此老。貌必杰特。威掩萬僧者。及禮其道影。始知體不勝衣。貌如少年宣律師。乃嘆曰。斷不可以言貌觀人。蓋此老平生踐履明白。心智猛利。故吐辭等刀鋸耳。譬如香象。擺脫五欲韁鎖。超然而去。真大丈夫哉。邇來去聖轉遙。人根薄劣。凡所謂出家者。皆產于荒寒昧略之鄉。其父母不過為兒女負重。舍而出家。為其一身衣食之計。非為求出世而來。次則逋逃之徒。憲網張迫。以我緇林。為其淵藪。乃一時偷生之計。豈有成佛志乎。余浪跡江海。三十餘年。足跡遍天下。在在處處。所見緇流黃冠。率飽食橫眠。遊談無根。靡丑不作。污佛污
【現代漢語翻譯】 現代漢語譯本： 問：先將《莊子》和《易經》放在一邊。敢問趙州禪師『大道透長安』這句話，究竟是說了『道』，還是沒說『道』？如果說是說了『道』，那麼這句話就不能用智識去理解，只能用意理去領會。如果說沒說『道』，那麼『問道』和『答道』又有什麼區別呢？如果有人能在這兩問中，分辨出好壞真偽，不被迷惑，那麼《莊子》和《易經》的道理，就好像秋夜的月亮，明亮而空曠。如果分辨不出來，不僅在趙州禪師的這句話中找不到出路，就連《莊子》和《易經》這些淺顯的道理，也只是在對癡人說夢罷了。雖然如此，從粗淺到精深，從精深到遺忘言語，粗淺和精深，也正是遺忘言語的開端啊。 跋《證道歌》 漢朝的留侯（張良）長得像美麗的婦人，本朝的劉誠意（劉基）也長得像婦人，但他們都在面臨大事時，能決斷關鍵。就像在鏡子里看到眉毛和眼睛一樣清晰。當時沒有人能與他們相比。永嘉大師（永嘉玄覺），雖然被稱為『外枯禪』，但相貌也很柔和秀美。宋朝的寂音尊者，最初讀到他的《證道歌》，讀到『大丈夫秉慧劍』這句時，寂音尊者認為這位老禪師，相貌必定是傑出不凡，威嚴足以壓倒萬僧。等到瞻仰他的畫像時，才知道他體弱不堪衣，相貌像少年時的宣律師。於是感嘆道：『絕對不能以言語和相貌來判斷人。』大概是這位老禪師平生踐行明白，心智猛利，所以說出的話像刀鋸一樣鋒利。譬如香象，擺脫了五欲的韁鎖，超然離去，真是大丈夫啊。近來離聖人越來越遠，人們的根器也越來越差。那些所謂的出家人，大多出生在荒涼愚昧的地方，他們的父母不過是爲了減輕兒女的負擔，才讓他們出家，為的是他們一生的衣食，而不是爲了求得解脫而來。其次是那些逃亡的人，因為法律的追捕緊迫，才把我們的僧林，當作他們的藏身之處。這不過是一時的茍且偷生之計，哪裡有成佛的志向呢？我浪跡江湖三十多年，足跡遍佈天下。無論在哪裡，所見到的僧人和道士，大多是吃飽了就睡，遊談無根，什麼醜事都做，玷污佛陀，玷污...
【English Translation】 English version: He said: Let's set aside Zhuangzi and the Book of Changes for now. May I ask, does Zhao Zhou's (Zhao Zhou Congshen) statement 'The Great Way penetrates Chang'an' truly speak of the 'Dao' (the Way), or does it not speak of the 'Dao'? If it is said to speak of the 'Dao', then its words cannot be understood by intellect, but can only be attained through reason and principle. If it is said not to speak of the 'Dao', then what is the difference between 'asking about the Dao' and 'answering about the Dao'? If someone can discern good and bad, truth and falsehood, in these two questions without being misled, then the principles of Zhuangzi and the Book of Changes are like the moon in the autumn sky, bright and clear. If one cannot discern them, not only will one find no way out in Zhao Zhou's statement, but even the simple principles of Zhuangzi and the Book of Changes will be like telling dreams to a fool. Nevertheless, from the coarse to the refined, from the refined to the forgetting of words, the coarse and the refined are indeed the beginning of forgetting words. Postscript to the Song of Enlightenment Han's Marquis Liu (Zhang Liang) looked like a beautiful woman, and Liu Cheng Yi (Liu Ji) of this dynasty also looked like a woman, but they both made decisive decisions when facing major events. It was as clear as seeing eyebrows and eyes in a mirror. No one at the time could compare to them. Yongjia Dashi (Yongjia Xuanjue), although called 'outer withered Chan', also had a gentle and beautiful appearance. Venerable Jiyin of the Song Dynasty, when he first read his Song of Enlightenment, upon reaching the line 'The great man wields the sword of wisdom', Venerable Jiyin thought that this old Chan master must have an outstanding appearance and a majesty that could overwhelm ten thousand monks. When he paid homage to his portrait, he realized that he was too weak to wear his robes and looked like the young Vinaya Master Xuan. So he sighed and said, 'One should never judge a person by words and appearance.' It is probably because this old Chan master practiced clearly throughout his life and had a keen mind, so his words were as sharp as knives and saws. Like a fragrant elephant, breaking free from the reins of the five desires, he transcends and leaves, truly a great man. Lately, the distance from the sages has become increasingly far, and people's roots have become increasingly weak. Most of those so-called monks are born in desolate and ignorant places. Their parents only let their children become monks to reduce their burden and for their lifelong food and clothing, not to seek liberation. Secondly, there are those who flee, because the law is pressing, they regard our monastic community as their hiding place. This is only a temporary expedient, how can they have the ambition to become a Buddha? I have wandered the world for more than thirty years, and my footprints have covered the world. Everywhere I have seen monks and Taoists, most of them eat their fill and sleep, talk without roots, do all kinds of ugly things, defile the Buddha, defile...
老退人信心。若使一宿老人。肉目睹此。安得不痛哭流涕哉。夫子房龍門。設不為經世用。出家求無上菩提。當不在永嘉下風。昔崔趙公問徑山國一欽禪師曰。弟子出得家不。欽曰。出家乃大丈夫事。豈將相之所能為。趙公心服之。故曰諦審先宗。是何標格。乃今狐兔成群。龍象騰逝。則釋迦老子。正當為酒肉班頭。嗚呼痛哉。
䟦大川和尚飯十萬八千僧卷
余讀諸居士偈言䟦語。雖喜其有順水推船之心。痛其無逆風把柁之手。且道如何是逆風把柁。咄。直下死生險浪之中。當頭榮辱。顛風之際。赤心不昧。萬善常勤以舟為命。則併力支撐。以國為舟。則同心共濟。凡百情關。冰消瓦解一切人我。電掃雷轟。方許渠向沒巴鼻漢前。雌黃佛法去。雖然。出身一句。又作么生。鐵索一條誰鎖放。嶺頭諸佛笑同牽。
䟦宋仲珩篆書金剛經
金剛般若。兩者之堅利。世所共知。惟愚癡之堅利。或未察焉。夫愚癡不堅。我當先破。愚癡不利。我當先犯。今我頑于死生好惡之執。牢不可破。鋒不可犯。是以威音釋迦。先我得道也。雖然。愚癡不堅不利。則般若無本矣。故聖人以金剛喻般若。良以金剛能斷一切。一切不能斷金剛故也。如般若能斷一切愚癡。愚癡不能斷般若也。此就知有者言也。如未知有。
【現代漢語翻譯】 現代漢語譯本： 老修行人會因此生起信心。如果讓一位年老的修行人親眼目睹這些現象，怎能不痛哭流涕呢？如果當年張良（字子房，漢初名臣）和司馬遷（字子長，又稱龍門，西漢史學家）不為經世所用，而是出家尋求無上菩提（梵語Anuttara-samyak-sambodhi，無上正等正覺，佛教最高覺悟），他們的成就肯定不會在永嘉禪師之下。過去崔趙公問徑山國一欽禪師說：『弟子可以出家嗎？』欽禪師回答說：『出家乃大丈夫之事，豈是將相之輩所能為的？』趙公聽後心悅誠服。所以說，仔細審察先輩宗師的言行，是何等樣的氣魄和格局！而如今，寺廟裡卻儘是些狐兔之輩，真正的龍象卻隱遁消失，那麼釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）恐怕只能當個酒肉和尚的頭領了。唉，真是令人痛心啊！ 跋大川和尚飯十萬八千僧卷 我讀了各位居士的偈語和跋語，雖然欣喜他們有順水推舟的心，但也痛惜他們沒有逆風掌舵的能力。那麼，什麼是逆風掌舵呢？呵！就是在直面生死險惡的浪濤之中，面對當頭的榮辱，在顛簸的風浪之際，保持赤誠之心不被矇蔽，永遠勤奮地行持各種善事，把佛法之舟當作生命一樣愛護，那麼就能同心協力地支撐它；把國家當作一條船，那麼就能同心協力地共渡難關。對於各種情感的關卡，要像冰雪消融、瓦片破碎一樣，對於一切人我的分別，要像電光雷鳴一樣迅速掃除，這樣才允許他在那些不明事理的人面前，評論佛法的優劣。雖然如此，那麼，從生死中超脫出來的那一句又該怎麼說呢？鐵索一條，是誰鎖住又放開的？山嶺上的諸佛笑著一同牽引。 跋宋仲珩篆書金剛經 《金剛經》（Vajracchedika Prajna Paramita Sutra，佛教經典）中的金剛（Vajra，金剛石）和般若（Prajna，智慧），兩者都非常堅固銳利，這是世人所共知的。但是，愚癡的堅固銳利，或許還沒有被人們察覺。如果愚癡不堅固，我就應該首先破除它；如果愚癡不銳利，我就應該首先冒犯它。如今，我執著于生死好惡的觀念，頑固得牢不可破，鋒利得不可侵犯。因此，威音王佛（Vajrashabdha Megharaji Buddha，過去佛名）和釋迦牟尼佛才能先我得道啊。雖然如此，如果愚癡不堅固不銳利，那麼般若也就沒有根本了。所以聖人以金剛來比喻般若，正是因為金剛能夠斷除一切，而一切卻不能斷除金剛。就像般若能夠斷除一切愚癡，而愚癡卻不能斷除般若一樣。這是就認識到般若存在的人而言的。如果還沒有認識到般若的存在，又該如何呢？
【English Translation】 English version: Old practitioners will develop faith because of this. If an old practitioner were to witness these phenomena with their own eyes, how could they not weep bitterly? If Zhang Liang (Zi Fang, a famous minister in the early Han Dynasty) and Sima Qian (Zi Chang, also known as Longmen, a historian of the Western Han Dynasty) had not been used for worldly affairs, but had instead left home to seek Anuttara-samyak-sambodhi (supreme complete enlightenment, the highest enlightenment in Buddhism), their achievements would certainly not be inferior to those of Yongjia Zen Master. In the past, Cui Zhao Gong asked Zen Master Guo Yi of Jingshan, 'Can this disciple leave home?' Zen Master Qin replied, 'Leaving home is a matter for great men, how can it be done by generals and ministers?' Zhao Gong was sincerely convinced after hearing this. Therefore, it is said that carefully examining the words and deeds of the ancestral masters, what kind of spirit and pattern is that! But now, the temples are full of foxes and rabbits, and the real dragons and elephants have disappeared, then Sakyamuni Buddha (the founder of Buddhism) is probably only the leader of the drunken monks. Alas, it is really heartbreaking! Postscript to the Scroll of Great Monk Chuan Feeding 108,000 Monks I have read the verses and postscripts of the lay practitioners, and although I am pleased that they have the heart to go with the flow, I also regret that they do not have the ability to steer against the wind. So, what is steering against the wind? Ha! It is in the midst of the dangerous waves of life and death, facing the honor and disgrace that come head-on, in the midst of the turbulent storms, keeping the sincere heart unblinded, and always diligently practicing all kinds of good deeds, cherishing the boat of Dharma as if it were life, then we can support it with one heart and one mind; treating the country as a boat, then we can overcome difficulties with one heart and one mind. For all emotional barriers, they should be like ice melting and tiles breaking, and for all distinctions between self and others, they should be swept away as quickly as lightning and thunder, so that he can be allowed to comment on the merits and demerits of the Dharma in front of those who do not understand the truth. Even so, then, how should that sentence of transcending life and death be said? A chain of iron, who locked it and released it? The Buddhas on the mountain ridge laugh and pull it together. Postscript to Song Zhongheng's Seal Script Diamond Sutra The Vajra (diamond) and Prajna (wisdom) in the Diamond Sutra (Vajracchedika Prajna Paramita Sutra, a Buddhist scripture) are both very strong and sharp, which is well known to the world. However, the strength and sharpness of ignorance may not have been noticed by people. If ignorance is not strong, I should first break it; if ignorance is not sharp, I should first offend it. Now, I am attached to the concept of life and death, good and evil, stubbornly unbreakable, and sharply inviolable. Therefore, Vajrashabdha Megharaji Buddha and Sakyamuni Buddha were able to attain enlightenment before me. Even so, if ignorance is not strong or sharp, then Prajna has no root. Therefore, the sage uses Vajra to compare Prajna, precisely because Vajra can cut off everything, but everything cannot cut off Vajra. Just as Prajna can cut off all ignorance, but ignorance cannot cut off Prajna. This is in terms of those who recognize the existence of Prajna. If one has not yet recognized the existence of Prajna, then what?
則愚癡能斷般若。般若不能斷愚癡也。由是而觀。愚癡之與般若。金剛之與萬物。豈有常哉。顧其人用心如何耳。如先以知有為前茅。則般若如金剛。如未知有。強以事行破執。則愚癡如金剛。故金剛一物。不惟能喻般若。亦可以喻愚癡也。此經有五千余言。疑二十有七。吾曹果能善用其心。則言言疑疑。皆觀照之媒妁也。反是則言言疑疑。亦愚癡之紹介也。如青蘿本元臣。榮國公本緇流。而所為如此。果以言言疑疑。為媒妁耶。為紹介耶。吾不得而知也。宋仲珩篆書。妙絕古今。精密圓活。神氣流注。如春著花。余雖至愚。貪玩不知目勞。況智者乎。羅司理心堯。初既得之於無心。豈終能以有心寶之哉。惟無心得之。亦無心寶之。則有未常有。而無未常無。所以得常無常有也。
書周輪云發願文后
有勝解無慚愧。謂之見魔。有慚愧無勝解。謂之悲鬼。見魔悲鬼。皆自心宛昧所成。茍能逆順關頭。掉臂徐疾過得。所謂見魔悲鬼。俱鑄為文殊普賢矣。嘻。知即易。行即難。萬仞崖端談笑躑。寒山拾得兩無功。
物不遷論跋
予聞入無生者。方知剎那。故五十計較經。有菩薩白佛曰。我罪滅。如何不見罪滅之相。佛曰。汝曹心能轉生否。對曰。我心若不轉生。則不能與如來共語。佛曰。汝曹心
【現代漢語翻譯】 現代漢語譯本： 那麼愚癡能夠斷滅般若（prajna，智慧），而般若卻不能斷滅愚癡。由此看來，愚癡和般若，金剛（vajra，比喻堅硬無比）和萬物，難道有什麼永恒不變的性質嗎？關鍵在於人如何用心罷了。如果先以知見作為引導，那麼般若就如同金剛；如果還不明白知見，卻強行用事相去破除執著，那麼愚癡就如同金剛。所以金剛這一事物，不僅能夠比喻般若，也可以比喻愚癡。這部經有五千多字，提出了二十七個疑問。我們如果能夠善於運用自己的心，那麼字字句句、疑問重重，都是觀照的媒介。反之，那麼字字句句、疑問重重，也都是愚癡的介紹人。比如青蘿本是元朝的臣子，榮國公本是出家的僧人，但他們的所作所為卻是如此。究竟是以字字句句、疑問重重作為媒介呢？還是作為介紹人呢？我就不得而知了。宋仲珩的篆書，精妙絕倫，精密圓潤，神氣流動，如同春天開花。我雖然非常愚笨，但貪戀玩賞，不知眼睛疲勞，更何況是聰明人呢？羅司理心堯，當初是從無心中得到的，難道最終能用有心來珍藏它嗎？只有用無心得到它，也用無心珍藏它，那麼有就未曾有過，而無也未曾沒有，所以才能得到常無常有。
《書周輪云發願文后》 有殊勝的理解卻沒有慚愧心，這叫做見魔（dristi-mara，知見的魔障）。有慚愧心卻沒有殊勝的理解，這叫做悲鬼。見魔和悲鬼，都是由於自己的心迷惑不清所造成的。如果能夠在順逆的關鍵時刻，輕鬆自在地通過，那麼所謂的見魔和悲鬼，都會被轉化為文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，實踐的象徵）了。唉！知道容易，做到難。在萬丈懸崖邊談笑徘徊，寒山（Hanshan）和拾得（Shide）兩人也毫無用處。
《物不遷論跋》 我聽說進入無生境界的人，才知道剎那的意義。所以《五十計較經》中，有菩薩問佛說：『我的罪業消滅了，為什麼看不見罪業消滅的相狀？』佛說：『你們的心能夠轉變生滅嗎？』回答說：『我的心如果不轉變生滅，就不能和如來（Tathagata，佛的稱號）共同對話。』佛說：『你們的心』
【English Translation】 English version: Then ignorance can sever prajna (wisdom), but prajna cannot sever ignorance. From this perspective, what is constant between ignorance and prajna, vajra (diamond, symbolizing indestructibility) and all things? It depends on how a person uses their mind. If one first uses knowledge as a guide, then prajna is like a vajra; if one does not yet understand knowledge but forcibly uses actions to break attachments, then ignorance is like a vajra. Therefore, the vajra, as an object, can not only be used to symbolize prajna but also ignorance. This sutra has more than five thousand words and raises twenty-seven doubts. If we can skillfully use our minds, then every word and every doubt will be a medium for contemplation. Conversely, every word and every doubt will also be an introducer of ignorance. For example, Qingluo was originally a minister of the Yuan Dynasty, and the Duke of Rongguo was originally a monk, but their actions were such. Are they using every word and every doubt as a medium? Or as an introducer? I cannot know.
Postscript to the Vow Text of Zhou Lunyun Having superior understanding without shame is called a 'vision demon' (dristi-mara, demon of views). Having shame without superior understanding is called a 'compassionate ghost.' Vision demons and compassionate ghosts are all formed by the obscurity of one's own mind. If one can pass through the critical moments of adversity and ease with a wave of the arm, then the so-called vision demons and compassionate ghosts will all be forged into Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice). Alas! Knowing is easy, doing is difficult. Talking and laughing on the edge of a ten-thousand-foot cliff, Hanshan and Shide are both useless.
Postscript to the Treatise on the Immovability of Things I have heard that those who enter the realm of non-birth know the meaning of an instant. Therefore, in the Sutra of Fifty Calculations, a Bodhisattva asked the Buddha, 'My sins have been extinguished, why do I not see the appearance of the extinction of sins?' The Buddha said, 'Can your minds transform birth and death?' The Bodhisattva replied, 'If my mind does not transform birth and death, then I cannot speak with the Tathagata (the Buddha's title).' The Buddha said, 'Your minds'
轉生時。見心初生之相否。對曰。不知。佛曰。汝曹既不知心生初相。豈罪滅相。汝曹獨知之乎。即此以觀心轉不轉。生相滅相。皆不越一剎那耳。而物非物。遷不遷。又豈能越之哉。予以是知駁不遷。辯不遷者。剎那未知。無生尚遙。而駁駁辯辯。得非掉棒打水月乎。則予亦不免多口之咎。
半山老人擬寒山詩跋
月在秋水。春在花枝。若待指點而得者。則非其天矣。吾讀半山老人擬寒山詩。恍若見秋水之月。花枝之春。無煩生心而悅。果天耶。非天耶。具眼者試為薦之。
戒殺放生文跋
夫貴賤殊業。物我同靈。恃力殘生。滋蔓惡習。暢一時之口味。結萬劫之身殃痛不免之酬償。截無始之苦本。莫若戒殺。殺若不戒。則我暢物結。物暢我結。結暢相乘。如汲井輪。循環不已。往復思之。甚可恐怖。恐怖既生。視物如人。視人如我。夫殺機一動。不惟殘賊同靈。寔則自斷命根。作如是想。何待佛出齒臼。然後戒殺哉。
䟦宋豬齒臼化佛文
物物有佛。物物不知。以不知故。遞相啖食。如汲井輪。長劫無已。佛憫物故。流慈齒臼。豬口出佛。梵相圓滿。狀若拇指。亦如秋月。光明顯露。若聞若見。生希奇想。俱大恐怖。自是戒殺。等不殺己。我發是愿。佛即現前。非色非空。非
【現代漢語翻譯】 現代漢語譯本： 轉生的時候，能看見心念初生的狀態嗎？回答說：『不知道。』佛說：『你們既然不知道心念初生的狀態，難道就知道罪業消滅的狀態嗎？你們唯獨知道這些嗎？』就此觀察心念的轉變與不轉變，生起與滅去的狀態，都不超過一剎那的時間啊。而事物是不是真正的事物，遷變與不遷變，又怎麼能超越這一剎那呢？我因此知道駁斥『不遷』、辯論『不遷』的人，連剎那間的道理都不知道，無生的境界還很遙遠，卻在那裡駁斥來辯論去，豈不是像用棍子敲打水中的月亮嗎？這樣看來，我也免不了多嘴的過失。 半山老人擬寒山詩跋 月亮在秋天的水中，春天在花朵的枝頭上。如果等待別人指點才能領悟，那就不是它們天然的狀態了。我讀半山老人模仿寒山寫的詩，彷彿看見秋水中的月亮，花枝上的春天，不用費心就能感到喜悅。這果真是天然的嗎？不是天然的嗎？有眼力的人不妨推薦它。 戒殺放生文跋 貴賤的職業不同，萬物和我們有相同的靈性。依仗強力殘害生命，會滋長蔓延惡的習氣。滿足一時的口腹之慾，會結下萬劫的災殃。痛苦不可避免地要償還。截斷無始以來的痛苦根源，不如戒殺。殺戮如果不戒除，那麼我滿足了，萬物就受苦；萬物滿足了，我就受苦。彼此的因果糾結互相增長，就像水井裡的轆轤，循環不已。反覆思考這些，實在令人感到恐懼。恐懼產生后，看待萬物就像看待人一樣，看待人就像看待自己一樣。殺機一旦產生，不僅是殘害了有靈性的生命，實際上是自己斷絕了生命的根源。如果這樣想，何必等待佛陀出世教導，然後才戒殺呢？ 䟦宋豬齒臼化佛文 萬物都有佛性，萬物卻不知道。因為不知道，所以互相吞食，像水井裡的轆轤一樣，長久地持續下去沒有盡頭。佛憐憫萬物，所以流出慈悲，在豬的牙齒中顯現。從豬口中出現佛，佛的相貌圓滿，形狀像大拇指，也像秋天的月亮，光明明顯地顯露出來。如果聽到或看到，產生稀奇的想法，都感到非常恐懼。從此就戒殺，像不殺自己一樣。我發出這樣的願望，佛就立刻顯現。非色非空，非...
【English Translation】 English version: At the time of rebirth, can one see the initial state of the arising of the mind? The answer is: 'I do not know.' The Buddha said: 'Since you do not know the initial state of the arising of the mind, how could you know the state of the extinguishing of sins? Is this all you know?' From this, observe the transformation and non-transformation of the mind, the states of arising and ceasing, all of which do not exceed a kshana (moment). And whether things are truly things, whether they change or do not change, how can they surpass this kshana? Therefore, I know that those who refute 'non-change' and argue for 'non-change' do not even understand the principle of a kshana, and the state of non-birth is still far away. Yet they refute and argue, is it not like hitting the moon in the water with a stick? In this case, I cannot avoid the fault of being talkative. Postscript to Banshan Laoren's Imitation of Hanshan's Poems The moon is in the autumn water, and spring is on the branches of flowers. If one has to wait for someone to point it out to understand, then it is not its natural state. When I read Banshan Laoren's poems imitating Hanshan, it is as if I see the moon in the autumn water and the spring on the branches of flowers, and I feel joy without effort. Is this truly natural? Or is it not natural? Those with discerning eyes may recommend it. Postscript to the Essay on Abstaining from Killing and Releasing Life Noble and humble have different occupations, but all beings and we share the same spirit. Relying on strength to harm life will foster and spread evil habits. Satisfying a moment's appetite will create calamities for countless kalpas (aeons). The retribution of suffering is unavoidable. To cut off the root of suffering from beginningless time, it is better to abstain from killing. If killing is not abstained from, then if I am satisfied, beings will suffer; if beings are satisfied, I will suffer. The entanglement of cause and effect increases each other, like a well pulley, endlessly cycling. Thinking about these repeatedly is truly terrifying. Once fear arises, one will see beings as one sees people, and see people as one sees oneself. Once the intention to kill arises, it is not only harming sentient beings, but actually cutting off one's own life root. If one thinks in this way, why wait for the Buddha to appear and teach before abstaining from killing? Postscript to the Song Dynasty Essay on the Transformation of a Buddha from a Pig's Tooth Mortar All things have Buddha-nature, but all things do not know it. Because they do not know it, they devour each other, like a well pulley, continuing endlessly for a long time. The Buddha pities all things, so he emanates compassion and manifests in a pig's tooth. A Buddha emerges from the pig's mouth, the Buddha's appearance is complete, shaped like a thumb, also like the autumn moon, the light clearly revealed. If one hears or sees it, one will have a rare thought, and all will feel great fear. From then on, abstain from killing, as if not killing oneself. If I make such a vow, the Buddha will immediately appear. Neither form nor emptiness, neither...
凡非聖。凡聖中出。以是之故。物物是佛。云何業醉佛心。佛佛相食。愿是慈波。注入眾齒。如一燈光。分百千燈。燈燈續分。光光無盡。物睹佛光。普照三世。於此實語。凡見聞者。號呼涕泣。如豬正殺。受痛即我。作如是觀。殺習頓止。
宋繡觀音經䟦
禪人林白。持宋繡觀音經一卷。予拜而讀之。至觀其音聲即得解脫。忽然疑生意會不快。及見無盡意菩薩。聞佛贊觀音功德之利。而無盡意即解頸眾珍寶瓔珞。持上觀世音菩薩。菩薩不肯受。因佛勸而受之。即將一分奉釋迦牟尼佛。一分奉多寶佛塔處。乃豁然疑消。夫多寶佛。過去佛也。釋迦佛。現在佛也。若無過去。則現在無待。若無現在。則過去成斷。若無過去。現在。則未來奚立。若廢三世。則昧剎那。若昧剎那。則一切聖凡之用。依正之基。將何藉焉。由是觀之。蓋聖人本欲直示其旨。顧眾生機鈍。不能神而明之。故設象以寓意。使玩而得之。則像忘而自契也。知此則現前讀經者。與觀讀經者。雖愚智弗倫。皆周旋于寂滅光中。初無間隔。此經妙麗。神采具足。針針刺入圓通之境。字字貫攝至道之真。自宋迄明。六百載矣。而字畫鋒刃。鏗然若新。非瀝肝膽之誠。孰能至此。
䟦怪石供
石本無怪。怪自禹始。迄于東坡居士。豈
惟不以石為怪。直以石為無上供養。眾人聞而怪之。以為天廚王饌。名花香果。及珍羞異寶。始足為至。公以齊安小兒浴時戲石。當禪師供。不以褻乎。然莊生有云。高言不止於眾心。余謂無上之供。自應駭俗。雖然。禹之所怪。坡之所愛。皆未有樹也。古德有言曰。若人識得心。大地無寸土。寸土既無。又安有石哉。則禹所怪。坡所愛。總夢中語耳。即達觀道人。亦不免開眼說夢在。或有傍不禁的。出來請問和尚。既無寸土。只今腳跟在恁么處。老漢緩緩向他道。汝不聞金屑雖貴。落眼成塵耶。
䟦宋圓明大師邵陽別吳強仲敘
未戰誰不勇。臨戰誰不恐。惟置死生於不可得之地者。如師子游行。孤蹤絕侶。然此不可得之地。非獨石門安樂場。寔一切聖凡所共。惟臨境不惑。得受用之。不然。縱見道精深。決非將種。若圓明老漢。居縲紲。濵九死。而飲食談笑如平時。死生不入其懷。真菩提場中梟騎耶。
又。
石門老人有言曰。成就世出世法者。特一切能捨耳。此言雖若不甚精深。細而味之。茍非置死生於度外者。孰能與此哉。今老人于桎梏之中。而榮辱不能入其懷。飲食談笑。不異平日。猶超然而自得也者。非洞徹自心。圓用自心者。雖見地高出佛祖。我知其觸境旗靡矣。
䟦半
【現代漢語翻譯】 現代漢語譯本：只是不因為用石頭供養而感到奇怪，而是直接把石頭當作無上的供養。眾人聽了感到奇怪，認為天上的美味佳餚、名貴的花朵香果，以及珍奇的美味寶物，才足以算是最好的供養。您用齊安（Qi'an）小孩洗澡時玩耍的石頭，來當作禪師的供養，難道不是太不敬了嗎？然而莊子（Zhuangzi）說過，高深的言論不會被大眾所接受。我認為無上的供養，自然應該驚世駭俗。雖然如此，大禹（Yu）感到奇怪的，蘇軾（Po）所喜愛的，都還沒有確立。古代的德行高尚的人說過：『如果人能認識自己的心，大地上就沒有一寸土地。』既然沒有一寸土地，又哪裡會有石頭呢？那麼大禹感到奇怪的，蘇軾所喜愛的，總歸是夢中的話罷了。即使是達觀道人（Daguan Daoren），也免不了睜著眼睛說夢話。或許有旁邊的人忍不住，出來請問和尚：『既然沒有一寸土地，如今你的腳跟站在什麼地方？』老漢慢慢地對他說：『你沒聽說過嗎？金屑雖然珍貴，落入眼中也會變成塵土。』 跋宋圓明大師邵陽別吳強仲敘 沒有開戰的時候誰不勇敢？面臨戰爭的時候誰不恐懼？只有把生死置之度外的人，才能像獅子一樣勇猛，孤身一人，沒有同伴。然而這種置之度外的地方，不僅僅是石門（Shimen）安樂的場所，實際上是一切聖人和凡人共同擁有的。只有面臨境界不迷惑，才能得到受用。不然，縱然見解精深，也絕不是將才。像圓明老漢（Yuanming Laohan）這樣，身處牢獄，瀕臨九死一生，卻飲食談笑如平時一樣，生死不放在心上，真是菩提道場中的驍勇之士啊。 又 石門老人（Shimen Laoren）有句話說：『成就世間和出世間法的人，特別在於能夠捨棄一切。』這句話雖然好像不是很精深，但仔細品味，如果不是把生死置之度外的人，誰能做到這一點呢？現在這位老人在桎梏之中，榮辱不能進入他的內心，飲食談笑，和往常一樣，仍然是超然自得的樣子，如果不是洞徹自心，圓滿運用自心的人，即使見地高出佛祖，我知道他也會在遇到境界時潰不成軍。 跋半
【English Translation】 English version: It's not just that one shouldn't be surprised by using stones as offerings, but rather directly regard stones as the supreme offering. The crowd, upon hearing this, found it strange, believing that heavenly delicacies, precious flowers, fragrant fruits, and rare and exotic treasures were the only things worthy of being considered the best offerings. You are using stones that children in Qi'an (Qi'an, place name) play with during bath time as offerings to the Zen master. Isn't that disrespectful? However, Zhuangzi (Zhuangzi, a philosopher) said, 'Profound words do not resonate with the masses.' I believe that the supreme offering should naturally be shocking to the world. Even so, what Yu (Yu, a legendary ruler) found strange and what Po (Po, likely refers to Su Shi, a poet) loved have not yet been established. An ancient virtuous person said, 'If one recognizes one's own mind, there is not an inch of land on the earth.' Since there is not an inch of land, where would there be stones? Then what Yu found strange and what Po loved are ultimately words in a dream. Even Daguan Daoren (Daguan Daoren, a Buddhist monk) cannot avoid speaking dreams with his eyes open. Perhaps someone nearby couldn't help but come out and ask the monk, 'Since there is not an inch of land, where are your feet standing right now?' The old man slowly said to him, 'Have you not heard that although gold dust is precious, it becomes dust when it falls into the eye?' Postscript to Song Dynasty Great Master Yuanming of Shaoyang's Farewell to Wu Qiangzhong's Preface Who isn't brave before battle? Who isn't afraid when facing battle? Only those who place life and death beyond their grasp are like a lion, solitary and without companions. However, this place beyond grasp is not only the peaceful place of Shimen (Shimen, place name), but in reality, it is shared by all saints and mortals. Only by not being confused when facing circumstances can one receive its benefits. Otherwise, even with profound insights, one is definitely not a general. Like the old man Yuanming (Yuanming Laohan, a Buddhist monk), being in prison, on the verge of death, yet eating, drinking, and laughing as usual, not taking life and death to heart, he is truly a brave warrior in the Bodhi field. Also The old man of Shimen (Shimen Laoren, a Buddhist monk) has a saying: 'Those who achieve worldly and otherworldly dharmas are especially able to relinquish everything.' Although this saying may not seem very profound, upon careful consideration, who can do this if they do not place life and death beyond their grasp? Now, this old man, in shackles, cannot be affected by honor or disgrace, eating, drinking, and laughing, not different from usual, still being transcendent and content. If one does not thoroughly understand one's own mind and fully utilize one's own mind, even if their insights surpass the Buddhas, I know they will be defeated when encountering circumstances. Postscript to Half
山老人擬寒山子詩
受持千百萬過。心地花開。香浮鼻孔。鼻孔生香。香不聞香。善知此者。則半山老人。舌根拖地。亦不分外也。
書聖觀彌勒贊后
理水如海。吾心如魚。以海養魚。化龍奚難。更得觸不如意事撼之。即如天風激海。雲濤洶涌。潑日震空。空為之殞墮。則大用始得現前。子思所謂尊其所知。則高明矣。行其所知。則光大矣。
䟦毗舍浮佛偈
夫眾人知貴生。而不知所以養生之道。故為生之所累至人知養生之道。本于無生。故能視生無生。無生而生。生無物累也。嗟乎。今有人於此。目為色之所累。耳為聲之所累。至於心為七情五欲之所累。猶曰我平生快樂無累。殊不知無累者。累之久矣。蓋眾人慾重神昏。坐過而不知焉。辟如醉夫臥于泥淖之中。人曉之曰。泥淖非可臥之所。醉者。瞪目怒曰。我生平不解飲酒。汝奚誣我。今天下俱抱醉夫之疾。安得有不醉者而與之言哉。雖然。毗舍浮佛頌。即醉夫能讀而誦。誦而思。思而明。明而得。何患其終不醒耶。
䟦寂音尊者十明論敘
夫至愚之人。使其蹈火則畏燒煮。雖驅之不入。五欲湯火。燒煮眾生法身慧命。非止一朝一夕。而人甘心蹈之弗畏者。豈其喪心病狂哉。蓋計臭皮囊為凈器。計無明心為命根。不
【現代漢語翻譯】 現代漢語譯本
山老人擬寒山子詩
受持千百萬遍。心地之花盛開，香氣飄浮於鼻孔。鼻孔生出香氣，卻又不執著于香氣。能夠真正理解這一點的人，便是半山老人。即使舌頭拖在地上，也沒有什麼不合適的。
書聖觀彌勒贊后
治理水流如同治理大海，我的心如同魚兒一樣。用大海來養育魚兒，化為龍又有什麼困難呢？如果再遇到不如意的事情來撼動它，就如同天風激盪大海，雲濤洶涌澎湃，震動太陽，搖撼天空，天空都為之隕落，那麼巨大的作用才能夠顯現出來。子思所說的『尊崇所知，則會高明；實行所知，則會光大』，就是這個道理。
跋毗舍浮佛偈 (Vipassī Buddha Gatha)
世人都知道珍視生命，卻不知道養生的方法。因此被生命所拖累。得道之人懂得養生之道，本源於無生。所以能夠看待生如同無生，無生而生，生命就沒有外物的拖累。唉！現在有這樣的人，眼睛被美色所拖累，耳朵被聲音所拖累，甚至心被七情五欲所拖累，還說我一生快樂沒有拖累。殊不知所謂的沒有拖累，其實是被拖累很久了。這是因為世人慾望深重，精神昏聵，就這樣迷迷糊糊地度過一生而不知道。好比一個醉漢躺在泥淖之中，有人告訴他說，泥淖不是可以躺臥的地方。醉漢瞪大眼睛怒斥道，我平生不喝酒，你為什麼要誣陷我？現在天下人都患有醉漢的毛病，哪裡能找到不醉的人來與他們講道理呢？雖然如此，毗舍浮佛 (Vipassī Buddha) 的偈頌，即使是醉漢也能讀誦，誦讀而思考，思考而明白，明白而得到，又何必擔心他們最終不能醒悟呢？
跋寂音尊者十明論敘
即使是最愚蠢的人，如果讓他踩到火里，也會害怕被燒煮，即使驅趕他也不會進入。然而五欲的湯火，燒煮眾生的法身慧命，並非只是一朝一夕的事情，人們卻甘心踩進去而不害怕，難道是他們喪失了心智，精神錯亂了嗎？這是因為他們把臭皮囊當作乾淨的器皿，把無明的心當作生命的根本，不 English version
Mountain Old Man Imitates Hanshanzi's Poems
Receive and uphold it millions of times. The flower of the mind blooms, and its fragrance floats in the nostrils. Fragrance arises from the nostrils, yet one is not attached to the fragrance. One who truly understands this is like the Old Man of Banshan. Even if his tongue drags on the ground, it is not inappropriate.
After Reading the Sage of Calligraphy's Praise of Maitreya (Maitreya)
Governing water is like governing the sea; my heart is like a fish. Using the sea to nourish the fish, what difficulty is there in transforming into a dragon? If one encounters unpleasant things to shake it, it is like the wind of heaven stirring the sea, the clouds and waves surging, shaking the sun and shaking the sky, causing the sky to fall. Then the great function can begin to manifest. What Zisi (a Confucian philosopher) said, 'Respect what you know, and you will be wise; practice what you know, and you will be great,' is this principle.
Postscript to the Gatha of Vipassī Buddha (Vipassī Buddha)
People know to value life, but they do not know the way to nourish life. Therefore, they are burdened by life. The enlightened person knows the way to nourish life, which originates from non-birth. Therefore, they can view birth as non-birth; non-birth gives rise to birth, and life is free from the burden of external things. Alas! There are people who are burdened by beauty through their eyes, burdened by sound through their ears, and even burdened by the seven emotions and five desires through their hearts, yet they say, 'I have been happy and unburdened all my life.' Little do they know that what they call unburdened has actually been burdened for a long time. This is because people's desires are heavy, and their minds are confused. They pass through life in a daze without knowing it. It is like a drunkard lying in the mud. Someone tells him, 'The mud is not a place to lie down.' The drunkard glares and scolds, 'I have never drunk alcohol in my life. Why do you slander me?' Now, everyone in the world suffers from the drunkard's illness. Where can one find someone who is not drunk to reason with them? Nevertheless, if even a drunkard can read and recite the Gatha of Vipassī Buddha (Vipassī Buddha), recite and contemplate, contemplate and understand, understand and attain, why worry that they will not eventually awaken?
Postscript to the Tenfold Clarity Treatise by Venerable Silent Sound
Even the most foolish person, if made to step into fire, would fear being burned, and would not enter even if driven. Yet the boiling fire of the five desires burns the Dharma body and wisdom life of sentient beings, not just for a day or two, but people willingly step into it without fear. Is it that they have lost their minds and gone mad? It is because they regard the stinking skin bag as a clean vessel, and regard the mind of ignorance as the root of life, not
【English Translation】 Mountain Old Man's Imitation of Hanshan's Poetry
Receiving and upholding it millions of times. The flower of the mind blossoms, fragrance floats in the nostrils. The nostrils generate fragrance, yet one is not attached to the fragrance. One who truly understands this is the Old Man of Banshan. Even if his tongue drags on the ground, it is not out of place.
After Reading the Eulogy of Maitreya (Maitreya) by the Sage of Calligraphy
Governing water is like governing the sea; my heart is like a fish. Using the sea to nourish the fish, what difficulty is there in transforming into a dragon? Furthermore, if one encounters unpleasant events to shake it, it is like the heavenly wind stirring the sea, the clouds and waves surging, shaking the sun and the sky, causing the sky to fall. Then the great function can begin to manifest. What Zisi (a Confucian philosopher) said, 'Respect what you know, and you will be enlightened; practice what you know, and you will be magnified,' is this principle.
Postscript to the Verse of Vipassī Buddha (Vipassī Buddha)
People know to value life, but they do not know the way to nourish life. Therefore, they are burdened by life. The perfected person knows the way to nourish life, which originates from non-birth. Therefore, they can view birth as non-birth; non-birth gives rise to birth, and life is free from the burden of things. Alas! Now there are people who are burdened by sights through their eyes, burdened by sounds through their ears, and even burdened by the seven emotions and five desires through their hearts, yet they say, 'I have been happy and unburdened all my life.' Little do they know that what they call unburdened has been burdened for a long time. This is because people's desires are heavy, and their minds are confused. They pass through life in a daze without knowing it. It is like a drunkard lying in the mud. Someone tells him, 'The mud is not a place to lie down.' The drunkard glares and says angrily, 'I have never drunk alcohol in my life. Why do you slander me?' Now, everyone in the world suffers from the drunkard's illness. Where can one find someone who is not drunk to reason with them? Nevertheless, the verse of Vipassī Buddha (Vipassī Buddha), even if a drunkard can read and recite it, recite and contemplate it, contemplate and understand it, understand and attain it, why worry that they will not eventually awaken?
Postscript to the Treatise on the Tenfold Clarity by Venerable Silent Sound
Even the most foolish person, if made to step into fire, would fear being burned, and would not enter even if driven. Yet the boiling fire of the five desires burns the Dharma body and wisdom life of sentient beings, not just for a day or two, but people willingly step into it without fear. Is it that they have lost their minds and gone mad? It is because they regard the stinking skin bag as a clean vessel, and regard the mind of ignorance as the root of life, not
能以四大觀身。四蘊觀心故也。今人于眠臥之際。枕子稍不安穩。則不能睡。必安之而後適。死生於人亦大矣。人皆公然自安。略不為之計。則負覺范老漢多矣。
䟦宋圓明大師邵陽別胡強仲敘
清凈光中。無端強照。于無身心處計有身心。心為惡源。形為罪藪。源若不塞。惡豈有窮。藪若不空。罪必無盡。雖然心無善惡。形未吉兇。惡源未始不為慈悲之海。罪藪未始不為功德之山。顧其用心操行何如耳。嗚呼。介然有知。知而不返。惡流肆矣。塊然有執。執而不釋。罪山崇矣。唯有道者。了心非有。不待遺而愛憎自消。知身本無。不避患而榮辱自解。故曰。若人慾知佛境界。當凈其意如虛空。遠離妄想及諸取。令心所向皆無礙。我寂音尊者。方羈縻于縲紲之中。九死一生之地。而能超然自得。所謂生死憂患。莫能入其胸中。何術致此哉。大丈夫既無經世之志。則于出世宜盡心焉。故曰。盡心了知性。知性即能用。辟如龍能用水為云。用云爲雨。故處水不溺。行雲不墜耳。予以是知有道者。脫處死生憂患之域。非惟覓憂患不可得。且能用憂患為廣長舌者也。今以此敘。作鐵釘飯。供養一源宗禪人。禪人知此。予何憾焉。
䟦宋圓明大師別胡強仲敘遺愚庵講主
夫法本出情。以情求法。法不可
【現代漢語翻譯】 現代漢語譯本： 能夠用四大（地、水、火、風，構成物質世界的四種基本元素）來觀察身體，用四蘊（色、受、想、行，構成精神世界的四種要素）來觀察心。現在的人在睡覺的時候，枕頭稍微不舒服，就睡不著，一定要調整好才覺得舒服。生死對於人來說也是大事啊！人們卻都公然地安於現狀，一點也不為之考慮，那就太辜負覺范老和尚了。 跋宋圓明大師邵陽別胡強仲敘 清凈的光明中，無緣無故地強行照耀，在沒有身心的地方計較有身心。心是罪惡的根源，形體是罪惡的聚集地。根源如果不堵塞，罪惡哪裡會有窮盡？聚集地如果不空掉，罪惡必定沒有止境。雖然心沒有善惡之分，形體沒有吉兇之別，罪惡的根源未嘗不可以成為慈悲的海洋，罪惡的聚集地未嘗不可以成為功德的山。關鍵在於用心和行為如何罷了。唉！稍微有了知覺，知覺了卻不反省，罪惡就肆意流淌了。稍微有了執著，執著了卻不放開，罪惡之山就高聳了。只有得道的人，明白心不是實有的，不用刻意捨棄，愛憎自然消除；知道身體本來是空的，不逃避禍患，榮辱自然解脫。所以說：『如果有人想知道佛的境界，應當清凈他的意念如同虛空，遠離妄想和各種執取，使心所向往的都沒有阻礙。』我的寂音尊者，正被束縛在牢獄之中，身處九死一生之地，卻能超然自得，所謂的生死憂患，不能進入他的心中。用什麼方法達到這樣的境界呢？大丈夫既然沒有經世濟民的志向，那麼對於出世就應該盡心盡力。所以說：『盡心了知自性，了知自性就能起作用。』譬如龍能用水變為云，用云變為雨，所以在水中不會被淹死，在雲中行走不會墜落。我因此知道得道的人，即使身處生死憂患的境地，不僅找不到憂患，而且能用憂患作為廣長舌（說法度人的能力）。現在用這篇序，作為鐵釘飯（比喻珍貴的供養），供養一源宗的禪人。禪人如果明白這個道理，我就沒有什麼遺憾了。 跋宋圓明大師別胡強仲敘遺愚庵講主 佛法本來出於情，如果用情去追求佛法，佛法就不可得了。
【English Translation】 English version: One can contemplate the body through the Four Great Elements (earth, water, fire, and wind, the four basic elements constituting the material world), and contemplate the mind through the Four Aggregates (form, sensation, perception, and volition, the four elements constituting the spiritual world). Nowadays, when people sleep, they cannot fall asleep if the pillow is slightly uncomfortable; they must adjust it to feel comfortable. Birth and death are also major events for people! Yet people openly settle for the status quo and do not consider them at all, which would be a great disservice to old Master Juefan. Postscript to Master Yuanming of Song Dynasty's Farewell to Hu Qiangzhong of Shaoyang In the pure and clear light, there is an unwarranted and forceful illumination, calculating the existence of body and mind where there is no body or mind. The mind is the source of evil, and the body is the gathering place of sin. If the source is not blocked, how can evil ever be exhausted? If the gathering place is not emptied, sin will surely be endless. Although the mind has no inherent good or evil, and the body has no inherent fortune or misfortune, the source of evil can become an ocean of compassion, and the gathering place of sin can become a mountain of merit. It all depends on how one uses their mind and conducts their actions. Alas! Having a slight awareness, yet not reflecting upon it, evil flows unrestrained. Having a slight attachment, yet not releasing it, the mountain of sin becomes towering. Only those who have attained the Dao understand that the mind is not real, and without deliberately abandoning them, love and hate naturally disappear; knowing that the body is fundamentally empty, without avoiding misfortune, honor and disgrace naturally dissolve. Therefore, it is said: 'If one wishes to know the realm of the Buddha, one should purify their thoughts like empty space, stay away from delusions and all attachments, so that the mind is unobstructed in all directions.' My Venerable Jiyin is currently bound in prison, in a place where nine out of ten die, yet he can be detached and content. The so-called worries of birth, death, and suffering cannot enter his heart. What method does he use to achieve this state? Since a great man has no ambition to govern the world and benefit the people, then he should devote himself to transcending the world. Therefore, it is said: 'Exhaustively understand one's nature, and knowing one's nature enables one to use it.' For example, a dragon can use water to create clouds, and use clouds to create rain, so it will not drown in water and will not fall when walking in the clouds. I therefore know that those who have attained the Dao, even when in the realm of birth, death, and suffering, not only cannot find suffering, but can also use suffering as a long and broad tongue (the ability to preach and save people). Now, I use this preface as 'iron nail rice' (a metaphor for precious offerings) to offer to the Chan practitioners of the Yiyuan sect. If the Chan practitioners understand this principle, I will have no regrets. Postscript to Master Yuanming of Song Dynasty's Farewell to Hu Qiangzhong by the Lecturer of Yiyuan Hermitage The Dharma originally arises from emotion. If one seeks the Dharma with emotion, the Dharma cannot be obtained.
得。知不可得而求之。其惑滋甚。如范滂孔北海之徒。其人品高。問學廣。亦奇男子也。至臨患難則疑悔橫生。赍悶而沒惜哉。此蓋打頭不遇作家。以情求道誤之耳。殊不知道若可以情求。則儀秦之流。皆可謂聞道矣。即寂音尊者。童丱剃除。聲已藉甚。所至講席。白眉大龍。靡不推服。然猶不謂之聞道。及見云庵文叟。始了自心。宜其歷死生波險之地。辟若娑竭出海。慈雲法雨。遐被窮荒也。邇來去聖愈遠。吾曹軟暖。不勝觀矣。敢望其出情求法乎。嗟哉。上則託名宗教。次之奔走衣食而已。率以為教之典要。宗門活句。是古人茶飯。豈今人所能咬嚼。自是一犬吠聲。百犬狺之。遂乃成風。卒難移易。惟愚庵貴講主。情出流輩。深痛斯弊。亦恨挽之而未能焉。予故重之。贈以洪老送胡生敘。且䟦數語如此。
讀法華普門品䟦
予讀法華普門品。至若有眾生多於淫慾。常念恭敬觀世音菩薩。便得離欲。不覺置卷嗟嘆久之。眾生之大患。患莫過於淫慾。茍能常念恭敬觀世音菩薩。便得離欲。佛言不妄。今天下恭敬念觀世音菩薩者。在處有之。乃稱名而離欲者。何其寡哉。則佛言亦有妄乎。嗚呼。淫慾恭敬。初非兩物。果能至誠常念菩薩。即恭敬現而淫慾沒。稱名少懈。則淫慾現而恭敬沒。如此境界深淺。氣
【現代漢語翻譯】 現代漢語譯本：唉，如果認為道是可以追求而得到的，那麼只會使迷惑更加嚴重。就像范滂（東漢末年名士）和孔北海（孔融，東漢末年文學家）這些人，他們人品高尚，學問淵博，也是傑出的人物。但到了面臨患難的時候，卻疑慮後悔，最終帶著苦悶而去世，實在可惜啊！這大概是因為一開始就沒遇到真正的導師，用情感來追求道而造成的錯誤。實在不知道如果道可以用情感來追求，那麼像儀秦（張儀和蘇秦，戰國時期縱橫家）之流，都可以說是得道了。即使是寂音尊者，從小就剃度出家，名聲已經很大，所到之處講經說法，德高望重的人無不推崇信服。然而仍然不能說他是得道了，等到他見到云庵文叟（禪宗大師）之後，才明白了自心。所以他才能經歷生死險惡之地，就像娑竭龍王從大海中出來一樣，慈悲的法雨，廣泛地施布到偏遠荒涼的地方。近來離聖人越來越遠，我們這些人軟弱無能，不堪入目啊！還敢指望他們用情感來追求佛法嗎？可嘆啊！上面的人托著宗教的名義，其次的人只是爲了奔波衣食罷了。人們大多把這些當作佛教的典要，而禪宗的活潑語句，是古人日常的茶飯，哪裡是現在的人所能咀嚼消化的呢？自己像一隻狗叫，引來一百隻狗跟著亂叫，於是就形成了風氣，最終難以改變。只有愚庵（禪師名號）特別注重講主，他的情感超出了一般人，深深地痛恨這種弊病，也遺憾自己無法挽回。所以我很看重他，贈送他洪老送胡生敘，並且題寫幾句話如此。
讀《法華經·普門品》跋
我讀《法華經·普門品》，讀到『若有眾生多於淫慾，常念恭敬觀世音菩薩（佛教菩薩名），便得離欲』，不禁放下書卷，感嘆良久。眾生最大的禍患，沒有比淫慾更嚴重的了。如果能夠常常唸誦恭敬觀世音菩薩，便能脫離淫慾，佛說的話不會虛妄。現在天下恭敬唸誦觀世音菩薩的人，到處都有，但是能夠因為稱念菩薩名號而脫離淫慾的人，為什麼這麼少呢？難道佛說的話也有虛妄的時候嗎？唉！淫慾和恭敬，本來就不是兩樣東西。如果能夠至誠地常常唸誦菩薩，那麼恭敬心就會顯現，而淫慾就會消失；如果稱念菩薩名號稍微懈怠，那麼淫慾就會顯現，而恭敬心就會消失。如此境界的深淺，氣
【English Translation】 English version: Alas, to think that the Dao can be attained by seeking only intensifies delusion. Like Fan Pang (a famous figure in the late Eastern Han Dynasty) and Kong Beihai (Kong Rong, a writer in the late Eastern Han Dynasty), these people were of high character and broad learning, truly remarkable men. Yet, when faced with adversity, doubts and regrets arose, and they passed away in sorrow—how regrettable! This is likely because they did not encounter a true master from the start, mistakenly seeking the Dao through emotions. Little do they know that if the Dao could be attained through emotions, then figures like Yi Qin (Zhang Yi and Su Qin, strategists of the Warring States period) could all be said to have attained the Dao. Even the Venerable Jiyin, who was tonsured as a child and whose reputation was already immense, with every lecture he gave being revered and admired by all, still could not be said to have attained the Dao. It was only upon meeting Yun'an Wensou (a Zen master) that he understood his own mind. Thus, he was able to traverse the perilous lands of life and death, like the Sāgara Dragon King emerging from the sea, his compassionate Dharma rain widely benefiting the desolate wilderness. In recent times, we are increasingly distant from the sages, and we are weak and incompetent, a sorry sight to behold! How can we dare to expect them to seek the Dharma through emotions? Alas! Those at the top merely use religion as a guise, while those below simply strive for food and clothing. People mostly regard these as the essentials of Buddhism, while the lively phrases of Zen are the daily fare of the ancients—how can people today chew and digest them? One dog barks, and a hundred dogs follow suit, thus forming a trend that is difficult to change. Only Yu'an (a Zen master's title) particularly valued the lecturer, his emotions surpassing ordinary people, deeply hating this malpractice, and regretting his inability to reverse it. Therefore, I value him greatly, presenting him with the 'Preface to Hong Lao's Farewell to Hu Sheng,' and adding a few words like this.
Postscript to Reading the 'Universal Gate Chapter' of the Lotus Sutra
When I read the 'Universal Gate Chapter' of the Lotus Sutra, reaching the passage 'If there are sentient beings with excessive lust, by constantly thinking of and revering Avalokiteśvara Bodhisattva (a Buddhist Bodhisattva), they will be able to leave lust,' I could not help but put down the scroll and sigh for a long time. The greatest affliction of sentient beings is none greater than lust. If one can constantly recite and revere Avalokiteśvara Bodhisattva, one can be freed from lust—the Buddha's words are not false. Today, there are people everywhere who respectfully recite Avalokiteśvara Bodhisattva, but why are there so few who are able to leave lust by reciting the Bodhisattva's name? Could it be that the Buddha's words are also sometimes false? Alas! Lust and reverence are not originally two separate things. If one can sincerely and constantly recite the Bodhisattva's name, then reverence will manifest and lust will disappear; if one is slightly lax in reciting the Bodhisattva's name, then lust will manifest and reverence will disappear. Such is the depth and shallowness of the state, the air
力生熟。予亦驗之屢矣。佛語不妄。人無恒志。自墮疑網耳。
䟦周叔宗書聽法華歌
夫法華七軸。六萬余言。而其所詮者。雖三週九喻。直譚曲說。亦不過一實相耳。惟此實相。昭然不離日用之中。奈何樓子六十餘年。辛勤行腳。求之而不可得。長慶蒲團七破。求之而不得。由是觀之。行求亦不得。坐求亦不得。則此實相。又非四威儀中。可得而求矣。然則昭然本在日用之語。寧非夢言哉。乃永嘉覺老又曰。不離當處常湛然。覓即知君不可見。以永嘉之語。較彼二老所求之見。何天下老和尚。舌頭雌黃不定若是耶。及讀唐修雅法師法華經歌。則若庖丁解牛。公輸子之為匠。而縱橫逆順。精粗鉅細。皆大白牛之全體也。是牛也。頭角崢嶸。出入于吾人六根門頭。咆哮蹴踏。喜怒無常。平田淺草。綠楊溪畔。黑白互奪。使吾即文字求之而不得。離文字求之而不得。離即離非。求之而不得。畢竟至於無可奈何此畜。曇生通禪人。每以奈何此畜不得為恨。一見此歌。便有跨牛之志。然不得能書者書而寶之。作一覓牛話頭。無擇山林城市。境緣逆順。持此參此。若不得牛。殫生弗已。紫柏道人。舍然大笑曰。汝非跳過魚盤。覓豆腐之瞎貓乎。當今能書者。舍吾叔宗而他求。豈不誤邪。雖然。若有人問大白牛兒。畢
【現代漢語翻譯】 現代漢語譯本：努力自然會熟練。我多次驗證過這個道理。佛說的話真實不虛。人只是沒有持之以恒的志向，自己陷入疑惑的羅網罷了。
跋周叔宗書聽法華歌
《法華經》七卷，六萬多字，而它所闡述的，即使通過三週說法和九種比喻，直接或委婉地講述，也不過是一個實相而已。唯有這個實相，昭然顯現，不離我們日常的應用之中。奈何樓子禪師六十多年，辛勤地四處參學，卻求之而不得。長慶禪師在蒲團上坐破了七個，也求之而不得。由此看來，通過行走去尋求也不可得，通過靜坐去尋求也不可得。那麼這個實相，又不是在行住坐臥這四種威儀中可以尋求得到的了。既然如此，那麼昭然顯現在日常應用中的說法，難道不是夢話嗎？於是永嘉玄覺禪師又說：『不離當下之處，常是湛然清凈，若去尋求，就知道你無法見到它。』用永嘉禪師的話，來比較那兩位老禪師所尋求的見地，為什麼天下的老和尚，說法如此模棱兩可，沒有定準呢？等到讀了唐修雅法師的《法華經歌》，就好像庖丁解牛，公輸子做木匠一樣，縱橫逆順，精細粗略，巨大細小，都是大白牛的全體。這頭牛啊，頭角崢嶸，出入於我們六根的門頭，咆哮踢踏，喜怒無常，在平坦的田野、淺淺的草地、綠色的楊柳溪邊，黑白互相爭奪，使我們從文字上去尋求它而不得，離開文字去尋求它也得不到。離開也不是，不離開也不是，去尋求它也得不到，最終到了無可奈何的地步。曇生通禪人，常常以無法奈何這頭牛為憾事。一見到這首歌，便有了駕馭牛的志向。然而沒有能寫字的人寫下來並珍藏它，就作一個尋找牛的話頭，無論在山林還是城市，境遇是順境還是逆境，都以此來參究。如果找不到牛，終生不罷休。紫柏道人聽了，哈哈大笑說：『你不是跳過魚盤去尋找豆腐的瞎貓嗎？』當今能寫字的人，捨棄我的朋友周叔宗而去向別人求，豈不是錯了？雖然如此，如果有人問起大白牛的事情，最終......
【English Translation】 English version: Practice makes perfect. I have verified this many times. The Buddha's words are not false. People just lack perseverance and fall into the net of doubt themselves.
Postscript to Zhou Shuzong's Calligraphy of Listening to the Lotus Sutra Song
The Lotus Sutra, in seven fascicles and over sixty thousand words, elucidates nothing more than the One Reality, even through its three rounds of teachings and nine parables, whether directly or indirectly. This One Reality is clearly manifest and inseparable from our daily activities. Yet, Zen Master Louzi spent over sixty years diligently traveling and seeking, but could not attain it. Zen Master Changqing wore out seven meditation cushions, yet could not attain it. From this, we can see that seeking through travel is unattainable, and seeking through sitting meditation is also unattainable. Then, this One Reality cannot be found in the four modes of conduct (walking, standing, sitting, and lying down). If so, is the teaching that it is clearly manifest in daily activities just a dream? Furthermore, Zen Master Yongjia Xuanjue said: 'Without leaving this very place, it is always serene and clear; if you seek it, you will know that you cannot see it.' Comparing Zen Master Yongjia's words with the views sought by those two old Zen masters, why are the tongues of the old Zen masters in the world so ambiguous and uncertain? Upon reading Dharma Master Xiuya of the Tang Dynasty's 'Lotus Sutra Song,' it is like a butcher dissecting an ox or a carpenter like Gongshuzi, where everything, whether vertical or horizontal, forward or backward, fine or coarse, large or small, is the entirety of the Great White Ox. This ox, with its prominent horns, enters and exits through the gates of our six senses, roaring and stomping, with ever-changing moods of joy and anger, in the flat fields, shallow meadows, and by the green willow streams, black and white vying with each other, making it impossible for us to seek it in the words, and impossible to seek it apart from the words. Neither apart nor not apart, seeking it is unattainable, ultimately leading to a state of helplessness with this beast. Chan Practitioner Tamsheng often regretted his inability to do anything with this ox. Upon seeing this song, he had the aspiration to ride the ox. However, without someone who can write it down and treasure it, he made it a topic of seeking the ox, whether in the mountains or cities, in favorable or adverse circumstances, using this to investigate. If he could not find the ox, he would not give up in this lifetime. Daoist Zibo laughed loudly and said: 'Are you not like a blind cat jumping over a fish plate to seek tofu?' In this day and age, to abandon my friend Zhou Shuzong and seek someone else who can write, would that not be a mistake? Even so, if someone asks about the Great White Ox, ultimately...
竟在甚麼處。張草米書揮筆處。細聽蹄響墨池邊。
書東坡詩后
鳥囚不忘飛。馬系常念馳。靜中不自勝。莫若任所之。貧賤苦形勞。富貴嗟神疲。作堂名靜照。此語子謂誰。江湖隱淪士。豈無適時資。此東坡靜照堂詩也。嗚呼。心外無法。觸目其誰。動之與靜。富貴貧賤。但有名言。初非他物。眉山可謂了得便用。何異繩鋸木斷。水滴石穿。斷則根塵不到。主賓夢醒。穿則十虛通達。生殺機窮。謂物即心而心外無物。謂心即物而物外無心。解用則賓不抗主。自然接拍成令。不解用則主逐賓隊。觸處成乖。故曰。若能轉物。即同如來。且道轉物一句。孰能吐得。榮辱交加分主客。根塵暫喚作常光。
䟦蘇長公大悲閣記
魚活而筌死。欲魚馴筌。茍無活者守之。魚豈終肯馴筌哉。如書不盡言。言不盡意。蓋意活而言死故也。故曰。承言者喪。滯句者迷。予讀東坡大悲閣記。乃知東坡得活而用死。則死者皆活矣。前大悲閣記。則公示手眼于文字之中。使人即文字而得照用也。后大悲閣記。則公示手眼于文字之外。使人忘文字而得照用也。若然則東坡之文字。非文字也。乃象也。如意得而像忘。則活者在我矣。如所謂大悲菩薩。具八萬四千清凈寶目。八萬四千母陀羅臂。豈菩薩獨有耶。實我未嘗不
【現代漢語翻譯】 現代漢語譯本 究竟在什麼地方？就在張旭草書、米芾書法揮筆之處。仔細聽，（那聲音）就在墨池邊傳來。
題東坡詩后
被囚禁的鳥兒不會忘記飛翔，被拴著的馬兒常常想著奔馳。身處安靜之中卻不能自我控制，不如順其自然。貧窮卑賤的人為形體勞苦，富貴的人感嘆精神疲憊。建造廳堂命名為『靜照』，這句話是對誰說的呢？那些隱居江湖的人士，難道沒有適應時勢的才能嗎？這是蘇東坡《靜照堂詩》。唉！心外沒有法，觸目所及都是它。動與靜，富貴與貧賤，都只是名稱言語，本來就不是其他什麼東西。眉山（指蘇東坡）可以說是完全領悟了，並且運用自如，這和用繩子鋸木頭，用水滴穿石頭有什麼區別呢？鋸斷了，就根塵不染，主賓如夢初醒；滴穿了，就十方虛空通達，生死之機窮盡。說物就是心，心外沒有物；說心就是物，物外沒有心。理解並運用，賓就不對抗主，自然就能合拍成令；不理解並運用，主就追逐賓隊，到處都產生矛盾。所以說：『如果能夠轉化外物，就與如來一樣。』那麼，轉化外物這句話，誰能說得出來呢？榮辱交加，分清主客；根塵暫且喚作常光。
跋蘇長公《大悲閣記》
魚活著，魚笱（捕魚工具）就死了；想要魚馴服於魚笱，如果沒有懂得活用魚笱的人守護它，魚怎麼會始終肯馴服於魚笱呢？就像文字不能完全表達語言，語言不能完全表達意思，這是因為意思鮮活而語言是死的。所以說：『執著于言語的人會喪失真意，拘泥於字句的人會迷惑。』我讀蘇東坡的《大悲閣記》，才知道蘇東坡懂得活用鮮活的道理，而使用死的東西，那麼死的東西也就都變成活的了。前面的《大悲閣記》，是蘇東坡在文字之中展示他的手段和眼光，使人能夠從文字中得到觀照和運用；後面的《大悲閣記》，是蘇東坡在文字之外展示他的手段和眼光，使人能夠忘記文字而得到觀照和運用。如果這樣，那麼蘇東坡的文字，就不是文字了，而是表象。就像得到了意思而忘記了表象，那麼鮮活的道理就在我這裡了。就像所謂的大悲菩薩（Mahakaruna），具有八萬四千清凈寶目，八萬四千母陀羅臂（mudra，手印）。難道只有菩薩才有嗎？實際上我未嘗不具備啊。
【English Translation】 English version Where exactly is it? It's right where Zhang Xu's cursive script and Mi Fu's calligraphy flourish. Listen closely, (the sound) comes from the edge of the ink pond.
After reading Su Dongpo's poem
A caged bird doesn't forget to fly, a tethered horse constantly thinks of galloping. Being in stillness yet unable to control oneself, it's better to go with the flow. The poor and lowly suffer physical labor, the rich and noble lament mental fatigue. Building a hall named 'Still Illumination,' who is this saying addressed to? Those hermits in the rivers and lakes, do they not have the talent to adapt to the times? This is Su Dongpo's 'Still Illumination Hall Poem.' Alas! There is no dharma outside the mind; everything that meets the eye is it. Movement and stillness, wealth and poverty, are merely names and words; they are not other things in themselves. Meishan (referring to Su Dongpo) can be said to have fully understood and used it freely, what difference is there between sawing wood with a rope and dripping water to penetrate stone? When sawed through, the roots and dust are untouched, and the host and guest awaken from a dream; when dripped through, the ten directions of emptiness are penetrated, and the mechanism of life and death is exhausted. Saying that things are the mind, and there is nothing outside the mind; saying that the mind is things, and there is no mind outside of things. Understanding and using it, the guest does not resist the host, and naturally, they can harmonize into a command; not understanding and using it, the host chases the guest, and contradictions arise everywhere. Therefore, it is said: 'If one can transform things, one is the same as the Tathagata (Tathagata, thus-gone one).' Then, who can utter the phrase 'transform things'? Honor and disgrace intertwine, distinguishing host and guest; roots and dust are temporarily called constant light.
Postscript to Su Changgong's 'Record of the Great Compassion Pavilion'
When the fish is alive, the fish trap is dead; wanting the fish to be tamed by the fish trap, if there is no one who knows how to use the fish trap, how will the fish ever be willing to be tamed by the fish trap? Just as writing cannot fully express language, and language cannot fully express meaning, this is because meaning is alive while language is dead. Therefore, it is said: 'Those who cling to words will lose the true meaning, and those who are attached to phrases will be confused.' I read Su Dongpo's 'Record of the Great Compassion Pavilion' and realized that Su Dongpo knows how to use the living principle and use the dead things, then the dead things will all become alive. The previous 'Record of the Great Compassion Pavilion' is Su Dongpo displaying his means and vision within the words, enabling people to obtain contemplation and application from the words; the latter 'Record of the Great Compassion Pavilion' is Su Dongpo displaying his means and vision outside the words, enabling people to forget the words and obtain contemplation and application. If so, then Su Dongpo's words are not words, but representations. Just as obtaining the meaning and forgetting the representation, then the living principle is with me. Just like the so-called Great Compassion Bodhisattva (Mahakaruna), possessing eighty-four thousand pure precious eyes and eighty-four thousand mudra (mudra, hand seal) arms. Is it only the Bodhisattva who has them? In reality, I have never not possessed them.
具也。但有照而無用。謂之似具。唯照用齊到者。謂之真具。故顏氏之子。有不善未嘗不知。此非照乎。知之而未嘗復行。此非用乎。然而必欲八萬四千寶目。八萬四千妙臂。以象照用。其故何哉。蓋眾生具八萬四千煩惱。堅等大地。非照何以破之。非用何以轉之。又曰。窮源達本謂之照。鑄染成凈謂之用。予聞東坡嘗稱文章之妙。宛曲精盡。勝妙獨出。無如棱嚴。茲以二記觀之。非但公得棱嚴死者之妙。茍不得棱嚴活者。烏能即文字而離文字。離文字而示手目者哉。
䟦陸大宗伯云居募文
昔如來不捨穿針之福者。良以福非積善而不成。善成則性有繼矣。故曰。繼之者。善也。成之者。性也。即此而觀。善固緣生。能乘緣生。而入無生。何殊因花而得春哉。若然則穿針之福。獨非花乎。今陸大宗伯。養高綠野有日矣。年登九十。猶不以老卻穿針之緣。為諸緣山主敷凍云之花。香浮遐邇。可謂給孤後身也。嗚呼善哉。
䟦曹溪碎缽
夫一心不生。則聖凡無地。物我同光。是故聖人不同。而此心此道。未始不同也。唯執情忘本。乃見有不同耳。老子生於佛后。孔子生於老后。我讀道德。不見其有非佛之言。我讀春秋論語。亦不見有非佛之言。大都聖人應世。本無常心。但以百姓心為心。故凡可
以引其為善者。靡所不至。譬如良醫。但欲愈病。參苓薑桂。隨宜用之。至於奇癥怪疾。雖砒霜蛇蝎。亦所不忌。其去病一也。後世三家之徒。不達聖人本意。互相是非。攻擊排斥。血戰不已。是何異操戈而自刃也。我聞莊衢魏公。本朝盛德君子。妒曹溪一缽而不能容。手碎之。何示人不廣若是。雖然。大鑒本以虛空為缽。天地萬物為缽中之食。能稻糧饑饉。藥草疾疫。公亦缽中食耳。安有食食食哉。夫何故。無能所故。無能所則無待。無待則獨立。獨立則無生心措手之地。嗚呼。起公九原讀是䟦。寧不汗顏哉。雖然。且道如何是和事老人手段。逆順境緣風過樹。殘生不直半文錢。
程康伯書圓覺經䟦
婆伽老漢。直指眾生日用熱惱。為神通大光明藏。十二大士。曲說如來神通大光明藏為熱惱。自是父子情乖。聖凡路斷。康伯程氏。旁觀忍酸不禁。於是發心手書是經。積畫成字。積字成章。積章成帙。於一剎那中圓覺成就。違而復順。斷而復通。父子歡呼。接拍承令。聖凡雲集。水到渠成。紫柏道人適買舟于岷江之干。康伯氏于神通大光明藏中。拈出供養道人。是時不以面受。乃用背享。直得文殊杜口。普賢失跌。況其餘乎。雖然。蟣虱以頭顱為崑崙。屈步以蹄涔為滄海。小大無常。孰得孰失。
書周叔宗臨帖卷
禪家有離經一字。即是魔說。依經解義。三世佛冤。書家有學書而死於法者。謂之奴書。觀叔宗周氏。臨諸家帖。于縱橫變態之中。法時露焉。譬夫濃雲雷動之初。龍雖不見。頭角暫露。而天機深者。神而明之。則龍之頭角。不在叔宗筆陣。而在我欲得不得之間耳。
䟦石屋禪師山居詩
詩曰。莫謂山居便自由。年來無日不懷憂。竹邊婆子常偷筍。麥里兒童故放牛。栗蟥地蠶傷菜甲。野豬山鼠食禾頭。施為便有不如意。只得消歸自己休。
夫身心者。死生好惡之鵠也。鵠不忘。則矢不已。矢不已。則害我者寧有窮哉。然害我者。大抵不出有心無心之域。故至人去此不去彼。此去則彼無主矣。主無而敵恣。何殊矢射虛空耶。故此老以消歸自己為歸宿。旨哉言乎。
䟦東坡阿彌陀佛頌
予讀東坡阿彌陀佛頌。異其頌旨曉然。如日出大地。光無不燭。奇哉長公。昔人謂五祖戒公之前身。不亦宜乎。夫圓覺倒想。初非有常。倒想在諸佛。即名圓覺。圓覺在眾生。即名倒想。如眾生能善用其心。孰非無量壽覺。娑婆孰非蓮花凈土。必曰外眾生而得佛。外娑婆而生凈土。此為鈍根聊設化城爾。今天下請其入化城。則欣然皆喜。延之寶所。莫不攢眉而去。何耶。
書某
【現代漢語翻譯】 現代漢語譯本 書周叔宗臨帖卷
禪宗有『離經一字，即是魔說』的說法。如果只是依照經書來解釋義理，那麼即使是三世諸佛也會感到冤枉。書法家中有爲了學習書法而死守法則的人，這被稱為『奴書』。觀看周叔宗臨摹各家字帖，在縱橫變化的形態之中，法則時常顯露出來。這好比濃雲雷動之初，龍雖然看不見，但頭角會暫時顯露出來。而對於天機領悟深刻的人，能夠心領神會，那麼龍的頭角，就不在於周叔宗的筆法之中，而在於我想要得到卻又無法完全得到的那種意境之間。
跋石屋禪師山居詩
詩中寫道：『不要說山居就很自由，一年到頭沒有一天不感到憂愁。竹林邊的老婦常常偷挖竹筍，麥田里的兒童故意放牛。栗樹上的蛀蟲、地裡的蠶會傷害菜苗，野豬和山鼠會吃掉稻穗。想要有所作為卻總有不如意的地方，只能把這些都消解歸於自身。』
身心，是趨向于生、死、好、惡的目標。如果目標不忘記，那麼箭矢就不會停止。箭矢不停，那麼傷害我的事物難道會有窮盡嗎？然而，傷害我的事物，大多不出于有心或無心的範疇。所以，達到極高境界的人，去除這個而不去除那個。如果這個被去除了，那麼那個就沒有了主宰。沒有了主宰而敵人恣意妄為，這和用箭射向天空有什麼區別呢？所以這位老禪師以消解歸於自身作為歸宿，說得多麼精闢啊！
跋東坡阿彌陀佛頌
我讀蘇東坡的《阿彌陀佛頌》，驚異於他的頌詞旨意如此明白曉暢，就像太陽升起照耀大地，光明無處不照。真是奇妙啊，蘇東坡！古人說他是五祖戒公（指五祖寺的戒禪師）的前身，不是很合適嗎？圓覺（Buddha-gnosis）中的顛倒妄想，本來就不是固定不變的。顛倒妄想存在於諸佛那裡，就叫做圓覺；圓覺存在於眾生那裡，就叫做顛倒妄想。如果眾生能夠善於運用自己的心，那麼誰不是無量壽覺（Amitayus-Buddha）呢？娑婆世界（Sahā）哪裡不是蓮花凈土（Sukhavati）呢？如果一定要說在眾生之外才能成佛，在娑婆世界之外才能往生凈土，這只是爲了根器遲鈍的人而設立的化城（an unreal city）罷了。現在天下人請他們進入化城，就欣然歡喜；邀請他們前往寶所（the real destination），卻無不皺著眉頭離去。這是為什麼呢？
書某
【English Translation】 English version Calligraphy Scroll of Zhou Shuzong Copying Ancient Texts
In Zen Buddhism, there's a saying: 'One word deviating from the sutras is the devil's talk.' Merely interpreting the meaning according to the sutras would wrong even the Buddhas of the three times. Among calligraphers, there are those who die adhering to the rules of calligraphy, which is called 'slave calligraphy.' Observing Zhou Shuzong's copying of various calligraphic styles, within the transformations of vertical and horizontal strokes, the rules are often revealed. This is like the beginning of a thunderous storm with dense clouds; although the dragon is not visible, its horns are temporarily revealed. And for those who deeply understand the heavenly mechanism, they can comprehend it spiritually. Then, the dragon's horns are not in Zhou Shuzong's brushstrokes, but in the realm between what I want to attain and cannot fully attain.
Postscript to Zen Master Shiwu's Mountain Dwelling Poem
The poem says: 'Don't say living in the mountains is carefree; throughout the year, there's not a day without worry. The old woman by the bamboo grove often steals bamboo shoots; the children in the wheat field deliberately let the cattle loose. Chestnut weevils and earthworms harm the vegetable seedlings; wild boars and mountain rats eat the ears of grain. Trying to do something always leads to dissatisfaction; one can only dissolve these and return to oneself.'
The body and mind are the targets of life, death, good, and evil. If the target is not forgotten, then the arrows will not cease. If the arrows do not cease, then will the things that harm me ever end? However, the things that harm me mostly do not go beyond the realm of intentional or unintentional. Therefore, those who reach the highest state remove this but do not remove that. If this is removed, then that has no master. Without a master, the enemy acts wantonly; how is this different from shooting arrows into the empty sky? Therefore, this old Zen master takes dissolving and returning to oneself as the final destination. How insightful are his words!
Postscript to Su Dongpo's Ode to Amitabha Buddha
I read Su Dongpo's 'Ode to Amitabha Buddha' and was amazed at how clear and understandable the meaning of his ode is, like the sun rising and shining upon the earth, with light illuminating everywhere. How wonderful, Su Dongpo! The ancients said he was the previous incarnation of Zen Master Jie of the Fifth Patriarch Temple (Wuzu Temple); isn't that fitting? The inverted thoughts in Perfect Enlightenment (Yuanjue) are not fixed. Inverted thoughts exist in the Buddhas, and they are called Perfect Enlightenment; Perfect Enlightenment exists in sentient beings, and it is called inverted thoughts. If sentient beings can skillfully use their minds, then who is not Amitayus-Buddha (the Buddha of Immeasurable Life)? Where is Sahā (this world) not Sukhavati (the Pure Land of Utmost Bliss)? If one insists that one must become a Buddha outside of sentient beings, and be born in the Pure Land outside of Sahā, this is merely a transformation city (an unreal city) set up for those of dull faculties. Now, when people are invited to enter the transformation city, they are delighted; but when invited to go to the treasure land (the real destination), they all frown and leave. Why is this?
Written by someone
禪人募刻大藏卷后
夫大藏佛語也。而大藏之所詮者。佛心也。佛語如薪。佛心如火。薪多則火熾。薪盡則火不可傳。火不可傳。則變生為熟。破暗張明之用。幾乎息矣。故傳火必待于薪。而火始有用。傳心必合於佛語。而心始無疑。我心既無疑。佛心我心也。佛心我心。則凡有知覺者。孰非佛耶。雖然。眾生本佛。奈何日用而不知。謂之根本無明。辟如生盲之人。出胎墮地。雖長百歲。終不知天地日月。是何物也。眾生本佛。日用不知謂之生盲。謂之無明。不亦可乎。夫生盲之人。一旦得良醫抉其障翳。則天地之大。日月之明。瞭然無惑矣。眾生之無明。若不得佛語。為之金錍。抉其無明障翳。雖佛性本有。惡能識哉。如火未始不在也。不得薪以傳之。則火不可得而用也。故曰地二生火。天三成之。三若不成。則火雖在。亦不可得而照物也。如眾生正因佛性雖在。不得緣因佛性熏之。則了因不開。了因不開。則正因終不得而復矣。由是而言。緣因。佛語也。了因。佛語之所詮者也。正因。則眾生本有之自心也。自心固有。不得佛語傳之。了因了之。自心雖固有。終不能用也。正如火在。而不得薪以傳之。火亦終不可得而用也。是故有志於用自心者。必先明佛語。夫自心明。則無往而非明矣。故曰不明自發。則
【現代漢語翻譯】 現代漢語譯本 禪人募刻大藏卷后
大藏經是佛的語言。而大藏經所詮釋的，是佛的心。佛語如同柴薪，佛心如同火焰。柴薪多則火焰熾盛，柴薪耗盡則火焰無法傳遞。火焰無法傳遞，那麼將生變熟、破除黑暗彰顯光明的功用，就幾乎停止了。所以傳遞火焰必須依靠柴薪，火焰才能發揮作用；傳遞佛心必須符合佛語，內心才能沒有疑惑。我的內心既然沒有疑惑，佛心就是我的心。佛心是我的心，那麼凡是有知覺的，誰不是佛呢？
雖然如此，眾生本來是佛，奈何每天使用卻不知道，這叫做根本無明。譬如天生的盲人，從母胎出生落地，即使活到百歲，始終不知道天地日月是什麼東西。眾生本來是佛，每天使用卻不知道，這叫做天生盲人，叫做無明，不也是可以的嗎？
天生的盲人，一旦得到良醫用金針撥開他的眼翳，那麼天地的廣大，日月的光明，就完全清楚而沒有疑惑了。眾生的無明，如果沒有佛語作為金針，撥開他的無明眼翳，即使佛性本來就有，又怎麼能認識呢？如同火從來沒有不在，如果沒有柴薪來傳遞它，那麼火就不能被使用。所以說地二生火，天三成就它。三如果不成就，那麼火雖然存在，也不能用來照亮物體。如同眾生的正因佛性雖然存在，如果沒有緣因佛性來熏習它，那麼了因就不能開啟。了因不能開啟，那麼正因終究不能恢復。由此而言，緣因，就是佛語；了因，就是佛語所詮釋的內容；正因，就是眾生本有的自心。自心本來就有，如果沒有佛語來傳遞它，了因來了解它，自心雖然本來就有，終究不能使用。正如火存在，而沒有柴薪來傳遞它，火也終究不能被使用。
因此，有志於運用自心的人，必須先明白佛語。如果自心明白，那麼無論到哪裡都是光明。所以說不明白自發，那麼...
【English Translation】 English version Afterword to the Collection of Sutras Engraved by a Chan Practitioner
The Great Treasury (Da Zang) is the language of the Buddha. And what the Great Treasury explains is the mind of the Buddha. The Buddha's words are like firewood, and the Buddha's mind is like fire. The more firewood, the more intense the fire; when the firewood is exhausted, the fire cannot be passed on. If the fire cannot be passed on, then the function of transforming the raw into the cooked, breaking through darkness and revealing light, will almost cease. Therefore, passing on the fire must rely on firewood for the fire to be useful; passing on the mind must accord with the Buddha's words for the mind to be without doubt. Since my mind is without doubt, the Buddha's mind is my mind. If the Buddha's mind is my mind, then who among those with awareness is not a Buddha?
Although this is so, sentient beings are originally Buddhas, but what a pity that they use it daily without knowing it; this is called fundamental ignorance (根本無明, genben wuming). It is like a person born blind, who, from the moment they are born, even if they live to be a hundred years old, will never know what heaven, earth, the sun, and the moon are. Sentient beings are originally Buddhas, but they use it daily without knowing it; this is called being born blind, called ignorance, is it not?
A person born blind, once they obtain a good doctor who uses a golden needle to remove their cataracts, then the vastness of heaven and earth, and the brightness of the sun and moon, will be completely clear and without doubt. The ignorance of sentient beings, if they do not have the Buddha's words as a golden needle to remove their cataracts of ignorance, even if Buddha-nature (佛性, foxing) is originally present, how can they recognize it? It is like fire that has never not been present, but if there is no firewood to transmit it, then the fire cannot be used. Therefore, it is said that earth produces fire in the second stage, and heaven completes it in the third. If the third stage is not completed, then even though the fire is present, it cannot be used to illuminate objects. It is like the inherent Buddha-nature (正因佛性, zhengyin foxing) of sentient beings, even though it is present, if it is not熏習(xunxi, influenced) by the conditioning cause Buddha-nature (緣因佛性, yuan yin foxing), then the manifesting cause (了因, liaoyin) cannot be opened. If the manifesting cause cannot be opened, then the inherent cause will ultimately not be restored. From this, it can be said that the conditioning cause is the Buddha's words; the manifesting cause is what the Buddha's words explain; the inherent cause is the original self-mind of sentient beings. The self-mind is originally present, but if there are no Buddha's words to transmit it, and the manifesting cause to understand it, then even though the self-mind is originally present, it can never be used. Just as fire is present, but if there is no firewood to transmit it, the fire can never be used.
Therefore, those who aspire to use their own mind must first understand the Buddha's words. If the self-mind is clear, then everywhere will be bright. Therefore, it is said that if one does not understand self-arising, then...
諸暗相永不能昏。而永不能昏之人。始可以開物成務矣。予是知大藏一刻。豈惟凡夫可以登正覺。寔治道中。開物成務一大機也。刻大藏之緣始。今某將丐緣於四方。馮太史䟦其前。予繼太史而復䟦之者。蓋念聚薪不易。如薪聚而火不傳者。未之有也。佛語宏傳。而眾生不明自心者。亦未之有也。某行矣無滯。
䟦法華抒海
余讀戒公法華抒海。至全人即法處。猛覺心廓目遺。妙不越粗誠非思量分別所能解也。夫蓮花象也。妙法意也。學人能玩象得意。像未始非意。粗未始非妙。且道全人即法時。阿誰玩象。咄。
書鶴勒那問二十二祖公案后
歲在萬曆癸巳春。予客燕山碧雲寺。燈下讀佛祖通感。至此不覺掩卷而嘆。且覆而思之。鶴勒往世為比丘。赴飯龍宮。遍觀五百眾中。無一人堪任妙供。故不欲諸子同赴。而諸子不解師意。妄生人我。師則勉強狥情攜之赴會。既而五百弟子以福微德薄。生於羽族。仍感惠而從化。嗚呼。當爲最靈之物。不以智照而以情。較乃為羽族而從化。蓋迷極而反覺也。雖然至此而覺。莫若先此而覺。豈不勝哉。時奇子問曰。鶴勒如何不知鶴眾夙因。二十二祖奚獨知之。曰。見道則無優劣。損習則有淺深。以深則洞照無涯。淺乃光燭有限之故。又問鶴勒說法。九易寒
【現代漢語翻譯】 現代漢語譯本： 永恒的黑暗無法使他昏聵。而永遠不會被黑暗矇蔽的人，才能夠開創事物，成就事業。因此我知道，雕刻大藏經這一舉動，不僅僅是凡夫俗子可以由此登上正覺（Bodhicitta，覺悟之心），實際上也是治理國家，開創事物，成就事業的一大契機。現在某人將要向四方募捐以雕刻大藏經。馮太史為之作序，我繼太史之後再次題跋，是因為考慮到聚集柴火不容易，如果柴火聚集起來卻無法點燃，這是不可能的。佛語廣泛傳播，而眾生卻不明白自己的本心，這也是不可能的。某人將要出發了，不會有所停滯。
題跋《法華抒海》
我閱讀戒公的《法華抒海》，讀到『全人即法』之處，猛然醒悟，心胸開闊，眼界遺忘一切。玄妙之處不會超出粗淺之處，確實不是思量分別所能理解的。蓮花是表象，妙法是意蘊。學習的人如果能夠玩味表象而領會意蘊，那麼表象未嘗不是意蘊，粗淺未嘗不是玄妙。那麼請問，當『全人即法』的時候，是誰在玩味表象？咄！
書寫鶴勒那（Kakula，第二十二祖）問二十二祖公案之後
萬曆癸巳年春天，我客居燕山碧雲寺。在燈下閱讀《佛祖通感》，讀到這裡不禁掩卷嘆息，反覆思量。鶴勒那過去世是比丘（bhikkhu，佛教出家人），前往龍宮應供。遍觀五百眾中，沒有一人堪任妙供，所以不想讓諸弟子一同前往。而諸弟子不理解師父的用意，妄生人我之見。師父於是勉強順應他們的心意，攜帶他們赴會。等到五百弟子因為福德淺薄，轉生為羽族，仍然感念恩惠而歸順教化。唉！本應成為最靈敏的生物，卻不用智慧觀照而用情感，最終轉生為羽族而歸順教化，這是因為迷惑到了極點反而覺悟了。雖然如此，到了這種地步才覺悟，不如在此之前就覺悟，豈不是更好嗎？當時奇子問道：『鶴勒那為什麼不知道鶴眾的前世因緣，而二十二祖卻唯獨知道呢？』回答說：『見道就沒有優劣之分，損減習氣則有深淺之別。因為深厚就能洞察無涯，淺薄就只能光芒照耀有限的緣故。』又問：『鶴勒那說法，九次改變寒
【English Translation】 English version: Eternal darkness can never obscure him. And only those who are never obscured by darkness can initiate things and accomplish tasks. Therefore, I know that the act of engraving the Great Treasury Sutra (Da zang jing) is not only a means for ordinary people to ascend to Bodhicitta (覺悟之心, the mind of enlightenment), but also a great opportunity for governing the country, initiating things, and accomplishing tasks. Now, someone is going to solicit donations from all directions to engrave the Great Treasury Sutra. Grand Historian Feng wrote a preface for it, and I am writing a postscript after the Grand Historian because I believe that it is not easy to gather firewood. If the firewood is gathered but cannot be lit, that is impossible. If the Buddha's words are widely spread, but sentient beings do not understand their own minds, that is also impossible. Someone is about to set off and will not be delayed.
Postscript to 'Elucidating the Lotus Sutra'
I read Master Jie's 'Elucidating the Lotus Sutra', and when I read the part about 'the whole person is the Dharma', I suddenly woke up, my mind broadened, and my vision forgot everything. The subtlety does not exceed the crudeness, and it is indeed not something that can be understood by thinking and discrimination. The lotus flower is a symbol, and the wonderful Dharma is the meaning. If a learner can appreciate the symbol and understand the meaning, then the symbol is never not the meaning, and the crudeness is never not the subtlety. Then tell me, when 'the whole person is the Dharma', who is appreciating the symbol? Tut!
After writing about Kakula (鶴勒那, the twenty-second patriarch) asking the twenty-second patriarch's case
In the spring of the year Gui Si in the Wanli era, I was a guest at Biyun Temple in Yanshan. Under the lamp, I read 'The Interconnectedness of Buddhas and Patriarchs', and I couldn't help but close the book and sigh, thinking about it repeatedly. Kakula (鶴勒那) in his past life was a bhikkhu (比丘, Buddhist monk), going to the Dragon Palace to receive offerings. After observing the five hundred people, he found that none of them were qualified to receive the wonderful offerings, so he did not want the disciples to go with him. But the disciples did not understand the master's intention and gave rise to the view of self and others. The master then reluctantly complied with their wishes and took them to the meeting. Later, the five hundred disciples, because of their shallow blessings and virtues, were reborn as feathered creatures, but still felt grateful and followed the teachings. Alas! They should have become the most intelligent beings, but they did not use wisdom to observe but used emotions, and eventually were reborn as feathered creatures and followed the teachings. This is because they were confused to the extreme and then awakened. Although it is so, it is better to awaken before this point than to awaken at this point, isn't it better? At that time, Qizi asked: 'Why didn't Kakula know the past causes of the crane crowd, but the twenty-second patriarch alone knew it?' He replied: 'There is no superiority or inferiority in seeing the Way, but there are differences in the depth of reducing habits. Because depth can penetrate the boundless, and shallowness can only illuminate the limited.' He also asked: 'Kakula preached the Dharma, changing the cold nine times
暑。鶴眾卒未解脫。摩拏說偈將畢。鶴眾即悟無生。飛鳴而去何哉。曰。起信論云。如來色心業勝。故聞法者易悟。由是而觀。則摩拏道力。過鶴勒多矣。辟如撞鐘。槌大則聲洪。槌細則響邇。奇子聞之。躍然合掌作禮。
䟦蘇長公集
大眉山。凡作文作贊作偈。發揮不傳之妙。縱橫誕幻。使入莫得窺其藩籬者。蓋其所得眾生語言陀羅尼三昧。于大雄氏未睹明星之前久矣。故能從是處說出非來。從非處說出是來。從是非處。說出不是不非來。從不是不非處。說出是是非非來。長亦可。短亦可。高亦可。下亦可。淺亦可。深亦可。近亦可。遠亦可。凡其可者。皆千古不拔之定見也。定見如盤。其語言如珠。珠走盤中。盤盛其珠。而橫斜曲直。衝突自在。竟不可方所測。如有生心測之者。辟如以網張風。以籃盛水也。知其難測。而甘心終不敢測者。益非矣。東坡氏。豈三頭六臂異乎人者耶。亦橫眉豎鼻。無所異乎人耶。但事理之障。障他不得。所以無不可耳。又事理之障。不能障他。妙在何處。妙在不傳也。只此不傳者。孔氏得之而為萬世師。老氏得之而為群有師。釋氏得之而為無師之師。今有人於此。能知無師之師住處。則不可傳之妙。許渠獨得焉。
䟦唐修雅法師聽法華經歌
夫心法本妙。
【現代漢語翻譯】 現代漢語譯本： 暑熱時節，鶴群始終未能解脫。摩拏（Mana，人名）說完偈語后，鶴群立刻領悟了無生之理，鳴叫著飛走了，這是為什麼呢？回答說：根據《起信論》所說，如來（Tathagata，佛的稱號）的色身、心識和業力都非常殊勝，所以聽聞佛法的人容易開悟。由此看來，摩拏的道力超過了鶴勒多（Helerduo，人名）很多。這好比撞鐘，槌子大則聲音洪亮，槌子小則聲音低沉。奇子（Qizi，人名）聽了這些話，高興地合掌作禮。
跋蘇長公集
大眉山（Dameishan，地名）的蘇軾，凡是作文章、作讚語、作偈語，都能發揮那不可言傳的妙處，縱橫馳騁，變化莫測，使人無法窺探到他的門徑。大概是因為他已經獲得了眾生語言陀羅尼三昧（Dharani Samadhi of the Languages of Sentient Beings，一種禪定境界），遠在大雄氏（Mahavira，釋迦牟尼佛的稱號）未睹明星之前就已經證得了。所以他能從『是』處說出『非』來，從『非』處說出『是』來，從『是』『非』處，說出『不是不非』來，從『不是不非』處，說出『是是』『非非』來。長也可以，短也可以，高也可以，低也可以，淺也可以，深也可以，近也可以，遠也可以。凡是他所認為可以的，都是千古不變的堅定見解。這堅定見解如同盤子，他的語言如同珠子。珠子在盤中滾動，盤子盛著珠子，橫斜曲直，衝突自在，完全無法預測。如果有人想用生滅心去揣測他，就好比用網去兜風，用籃子去盛水一樣。知道他的深不可測，而甘心始終不敢去揣測他的人，就更加不對了。東坡先生（Dongpo，蘇軾的別稱）難道是長著三個頭六條臂膀，與衆不同的人嗎？他也只是橫眉豎鼻，與常人沒有什麼不同啊。只是事理的障礙，障礙不了他，所以他才無所不可。再說，事理的障礙，不能障礙他，這妙處在哪裡呢？妙處就在於『不傳』二字。僅僅是這『不傳』的道理，孔子（Confucius）得到了它，就成為萬世師表；老子（Laozi）得到了它，就成為萬物的老師；釋迦牟尼佛（Sakyamuni Buddha）得到了它，就成為沒有老師的老師。現在如果有人在這裡，能夠知道這『無師之師』的住處，那麼這不可言傳的妙處，就允許他獨自獲得了。
跋唐修雅法師聽法華經歌
心法原本玄妙。
【English Translation】 English version: During the hot season, the flock of cranes remained unenlightened. After Mana (name of a person) finished reciting the verse, the cranes immediately realized the principle of non-birth and flew away chirping. Why is this? The answer is: According to the 'Awakening of Faith in the Mahayana,' the Tathagata's (title of the Buddha) physical form, mind, and karma are all supremely excellent, so those who hear the Dharma easily attain enlightenment. From this perspective, Mana's spiritual power far surpasses that of Helerduo (name of a person). It's like striking a bell; a large mallet produces a loud sound, while a small mallet produces a soft sound. Qizi (name of a person) listened to these words and joyfully put his palms together in reverence.
Postscript to the Collection of Su Changgong
Su Shi of Dameishan (name of a place), whenever he composes essays, eulogies, or verses, can express the ineffable subtleties, soaring freely and unpredictably, making it impossible for others to glimpse his methods. It is probably because he has already attained the Dharani Samadhi of the Languages of Sentient Beings (a state of meditative concentration), long before Mahavira (title of Sakyamuni Buddha) saw the morning star. Therefore, he can speak 'non-being' from 'being,' speak 'being' from 'non-being,' speak 'neither being nor non-being' from 'being and non-being,' and speak 'being-being' and 'non-non-being' from 'neither being nor non-being.' Long is acceptable, short is acceptable, high is acceptable, low is acceptable, shallow is acceptable, deep is acceptable, near is acceptable, far is acceptable. Whatever he deems acceptable is a firm and unchanging view that lasts for eternity. This firm view is like a plate, and his words are like pearls. The pearls roll on the plate, and the plate holds the pearls, moving horizontally, obliquely, crookedly, and freely, completely unpredictable. If someone tries to fathom him with a mind of arising and ceasing, it's like trying to catch the wind with a net or fill a basket with water. Knowing his unfathomable depth, and willingly refraining from trying to fathom him, is even more incorrect. Is Master Dongpo (another name for Su Shi) someone with three heads and six arms, different from ordinary people? He also has horizontal eyebrows and a vertical nose, no different from ordinary people. It's just that the obstacles of affairs and principles cannot obstruct him, so he is capable of anything. Furthermore, the obstacles of affairs and principles cannot obstruct him. Where does the wonder lie? The wonder lies in 'non-transmission.' It is solely this principle of 'non-transmission' that Confucius obtained, becoming a teacher for all ages; Laozi obtained it, becoming a teacher for all beings; Sakyamuni Buddha obtained it, becoming a teacher without a teacher. Now, if someone here can know the dwelling place of this 'teacher without a teacher,' then he is allowed to obtain this ineffable subtlety alone.
Postscript to the Song of Dharma Master Tang Xiuya Listening to the Lotus Sutra
The Dharma of the mind is originally profound.
無間聖凡。乃今在聖人。則能六根互用。凡夫則甘坐豐蔀之愚。以為眼惟能見。而不能聞。耳惟能聞。而不能見。殊不知凡夫以遍計不了。謂藤是蛇。故六根似不能互用耳。如遍計情消。則依他本妙。根塵無得。能所不斷。匪涉情解。日用現證。故曰佛法在日用處。所作所為。舉心動念。卻又不是也。吾大雄氏。於法華會上三週九喻。橫說豎說。形容妙法。可謂曲盡慈腸矣。然終不若是歌。拈提本妙。使大心凡夫。一讀其歌。當處現前。而法華富有六萬余言。演說妙法。不為不廣。然皆死句也。惟雅得活句之妙。能點死為活。譬如一切瓦鑠銅鐵。丹頭一點。皆成黃金白璧。又如月在秋水。春著花枝。其清明秾鮮。豈待指點然後知其妙哉。
書棱嚴截流后
佛頂即自心。自心即佛頂。心頂互奪。常光現前。此五乳峰下鼻祖截流之機。如講主以截流之筆。發揮棱嚴大意。開爽絕塵。一歷眼根。耳根洞徹。夫頂既不可以眼見。心又豈可以智識知哉。雖然。五陰十二入十八界皆頂也。特頂不見頂。現行忽起。用處生疑。逐日頂墮耳。
䟦五慈觀閣記
棗柏有言曰。十世古今。始終不離於當念。無邊剎海。自他不隔于毫端。由是觀之。則一念未生之時。謂之宗。一念既生之後。謂之用。故宗之與用。如
一指之屈伸耳。指未屈伸時。指在而不可以見聞得。指正屈伸時。指隱而不可以動靜識。謂其動乎。屈不是伸。謂其靜乎。伸不是屈。屈之伸之。各各獨立。故正伸時。屈不可得。正屈時。伸亦不可得。正屈伸時。指體不可得。未屈伸時。屈伸亦不可得。惟知宗者。可以用用。宗辟指體。用辟屈伸。又知宗者。則情出古今。用用者。則自他不隔。然後將此愛人謂之仁。將此處事得宜謂之義。將此施之於上下。品節有條謂之禮。將此變通一切而不滯。謂之智。將此確然固守。臨死生交易之際。無毫髮茍且。謂之信。此五者。古人用不盡。今人故得用之。知此則五慈之旨。思過半矣。雖然愛見之慈。忍力之慈。與夫等慈大慈。皆可以義理得也。唯真慈一著子。茍非明悟自心。不纏知見。辟如葉公畫龍。真龍現前。未必不投筆怖走也。
書肇論后
夫心本無住。有著者情。情本無根。離心無地。故會心者情了。全性者心空。心空則大用自在。如春在萬物。風在千林。其吼喚鮮明變化之態。烏可以情智彷彿者哉。肇祖五論之制。宗本不遷等作。何異春生萬物。風嘯千林矣乎。既能生而能鼓之。則生鼓之前。必有春不可得而生。風不可得鼓者存焉。雖然。微宗本。則四論無心。微四論。則宗本無身。夫身也者。心之
【現代漢語翻譯】 現代漢語譯本： 僅僅是指頭的屈伸罷了。當手指未屈伸時，手指存在，但無法通過見聞感知。當手指正在屈伸時，手指隱沒，無法通過動靜來認識。說它動嗎？屈不是伸。說它靜嗎？伸不是屈。屈和伸，各自獨立。所以正在伸時，屈不可得；正在屈時，伸也不可得；正在屈伸時，指頭的本體不可得；未屈伸時，屈伸也不可得。只有懂得根本的人，才能運用它。根本開闢了指頭的本體，運用開闢了屈伸。又懂得根本的人，就能超越古今的情感。運用運用的人，就能做到自他不隔。然後將這愛人之心稱為仁，將這處理事情得當稱為義，將這施行於上下，品節有條理稱為禮，將這變通一切而不滯留稱為智，將這確然固守，在生死交易之際，沒有絲毫茍且稱為信。這五者，古人使用不盡，今人故而能夠使用。懂得這些，那麼五種慈悲的要旨，就思考過半了。雖然愛見之慈、忍力之慈，以及等慈、大慈，都可以通過義理來理解。唯有真慈這一著，如果不是明悟自心，不被知見纏繞，就像葉公畫龍，真龍出現面前，未必不會丟下筆害怕逃走。
《書肇論后》
心本來沒有執著，有所執著就是情。情本來沒有根，離開心就沒有立足之地。所以領會心的人，情就了達；保全本性的人，心就空明。心空明則大用自在，如同春天存在於萬物之中，風存在於千林之中，那吼叫鮮明變化的狀態，哪裡可以用情感和智慧來揣測呢？鳩摩羅什大師製作的五論，以宗本不遷等作為根本，這與春天生長萬物，風在千林中呼嘯有什麼不同呢？既然能夠生長而且能夠鼓動它，那麼在生長鼓動之前，必然有春天不可得而生，風不可得而鼓動的存在。雖然如此，沒有宗本，那麼四論就沒有靈魂；沒有四論，那麼宗本就沒有形體。所謂形體，就是心的...
【English Translation】 English version: It is merely the bending and stretching of a finger. When the finger is not bent or stretched, the finger exists, but it cannot be perceived through seeing or hearing. When the finger is being bent or stretched, the finger is hidden and cannot be recognized through movement or stillness. If you say it is moving, bending is not stretching. If you say it is still, stretching is not bending. Bending and stretching are each independent. Therefore, when it is stretching, bending cannot be obtained; when it is bending, stretching cannot be obtained. When it is bending and stretching, the essence of the finger cannot be obtained; when it is not bending or stretching, bending and stretching cannot be obtained. Only those who understand the fundamental can use it. The fundamental opens up the essence of the finger, and the use opens up bending and stretching. Furthermore, those who understand the fundamental can transcend emotions of the past and present. Those who use the use can achieve non-separation between self and others. Then, calling this love for others 'benevolence' (仁, rén), calling this handling of affairs appropriately 'righteousness' (義, yì), applying this to superiors and subordinates with orderly principles 'propriety' (禮, lǐ), transforming all things without being attached 'wisdom' (智, zhì), and firmly adhering to this, without the slightest carelessness in the exchange of life and death 'trustworthiness' (信, xìn). These five, the ancients used inexhaustibly, and therefore people today can use them. Understanding this, then the essence of the five kinds of loving-kindness is more than halfway understood. Although the loving-kindness of love and perception, the loving-kindness of endurance, as well as equal loving-kindness and great loving-kindness, can all be understood through principles. Only this one move of true loving-kindness, if one does not clearly awaken to one's own mind and is not entangled by knowledge and views, is like Lord Ye drawing a dragon; when the real dragon appears before him, he may very well drop his brush and run away in fear.
Postscript to the Treatise of Chao
The mind originally has no attachment; having attachment is emotion. Emotion originally has no root; without the mind, there is no place to stand. Therefore, those who understand the mind, their emotions are clear; those who preserve their nature completely, their minds are empty. When the mind is empty, great function is unhindered, like spring existing in all things, wind existing in a thousand forests. How can the state of roaring, clarity, and transformation be fathomed by emotion and wisdom? Master Kumarajiva's creation of the Five Treatises, taking the principle of non-moving as the foundation, is no different from spring giving rise to all things, and wind howling in a thousand forests. Since it can give rise and can stir it, then before giving rise and stirring, there must be the existence of spring that cannot be obtained by giving rise, and wind that cannot be obtained by stirring. Although this is so, without the fundamental principle, the Four Treatises have no soul; without the Four Treatises, the fundamental principle has no body. The body is the mind's...
郛郭也。心也者。性之郛郭也。
毗舍浮佛頌䟦
此頌四句二十八字。包括大藏。透徹禪源。靡不罄矣。但眾生浮淺。憂慮弗深。立志茍且。見卵而求時夜。見苗而求腹果。是以讀者雖多。獲效則寡耳。予持此。凡十五易寒暑。而猶精持不休。每觸逆順憎愛交加之地。必以此頌為前茅。覆軍殺將。亦不知其幾。今人持未滿千萬過。遂尤其不效。復求效者持之。辟如掘井。去土三尺而無水。尋易地而掘之。復無水。復易之。水終不得。而精神竭。渴終不解。茍有志持此頌者。能知掘井之喻。而持之無懈。若無靈效。老僧舌根。定當腐壞。
八大人覺經䟦
八大人覺經。辭旨清遠。如月在秋水。雖至愚之人。無煩指點。皎然意了耳。然是經去古既遠。流行亦寡。初因明東禪人。手寫一軸。東雖即世。其上足世南持而示余。余疾讀之。不覺心開意朗。既而命諸黑白廣傳之。夫八覺之妙。豈外眾生日用不知之知。別有所覺耶。如來大人。憫諸不覺。即將眾生日用不知之知。開為八覺。有緣者。脫得一覺乃可以破長夜之昏矣。辟分一燈之𦦨。遍照世中。則其靈𦦨寧有窮哉。
又。
夫人之在心。猶魚之在水也。魚之在水。果知水乎。人之在心。果知心乎。魚能知水則龍已。人能知心則聖已
【現代漢語翻譯】 現代漢語譯本： 『郛郭（fú guō）：外城，這裡指屏障。』心啊，是性的屏障。 毗舍浮佛（Vipassī Buddha）頌跋 這首頌有四句，共二十八字，包含了整個大藏經的精髓，透徹地闡釋了禪宗的根源，沒有遺漏任何內容。然而，眾生膚淺浮躁，憂慮不夠深刻，立下的志向也只是敷衍了事，就像看到雞蛋就想立刻吃到雞，看到禾苗就想立刻吃到果實一樣。因此，閱讀的人雖然很多，但獲得效果的人卻很少。我堅持誦持這首頌，已經過了十五個寒暑，仍然精進不懈。每當遇到逆境、順境、憎恨、喜愛交織的時候，必定用這首頌作為先鋒，攻無不克，戰無不勝，也不知道經歷了多少次。現在的人誦持不滿千萬遍，就抱怨它沒有效果，又去尋求其他能帶來效果的方法，這就像挖井一樣，挖了三尺深卻沒有水，就換個地方再挖，還是沒有水，又換個地方，結果始終得不到水，而精神卻耗盡了，口渴也始終無法解除。如果有人立志誦持這首頌，能夠明白挖井的比喻，並且堅持不懈地誦持，如果還沒有靈驗的效果，我這個老和尚的舌頭一定會爛掉。 八大人覺經跋 《八大人覺經》的文辭和旨意清澈而深遠，就像秋天的月亮倒映在水中一樣，即使是最愚笨的人，也不需要過多的指點，自然就能明白其中的意思。然而，這部經距離古代已經很久遠了，流傳也很少。起初是因為明東禪人手寫了一卷，明東禪人去世后，他的弟子世南拿著它給我看，我快速地讀了一遍，不知不覺心胸開闊，意念明朗。於是我命令僧人和俗人廣泛地傳抄這部經。八覺的妙處，難道是在眾生每天都在使用卻不知道的知覺之外，另外還有什麼覺悟嗎？如來大人憐憫眾生不覺悟，於是將眾生每天都在使用卻不知道的知覺，開示為八種覺悟。有緣的人，如果能夠脫離其中一種覺悟，就可以打破漫長黑夜的昏暗了。就像分出一盞燈的光芒，照亮整個世界，那麼它的靈驗難道會有窮盡的時候嗎？ 又。 人在心中，就像魚在水中一樣。魚在水中，真的知道水的存在嗎？人在心中，真的知道心的存在嗎？魚如果能知道水的存在，那它就是龍了。人如果能知道心的存在，那就是聖人了。
【English Translation】 English version: 『Fuguo (郛郭): Outer city wall, here referring to a barrier.』 The mind is the barrier of the nature. Postscript to the Verse of Vipassī Buddha (毗舍浮佛) This verse, with its four lines and twenty-eight characters, encompasses the essence of the entire Tripitaka (大藏經), thoroughly elucidating the source of Zen (禪源) without omission. However, beings are superficial and shallow, their worries not deep enough, and their aspirations merely perfunctory. They are like seeking a chicken upon seeing an egg, or seeking a fruit upon seeing a sprout. Therefore, although many read it, few obtain its benefits. I have upheld this verse for fifteen years, diligently persevering without ceasing. Whenever I encounter situations of adversity, fortune, hatred, or love, I invariably use this verse as my vanguard, conquering and vanquishing, countless times. People nowadays, after reciting it less than ten million times, complain that it is ineffective and seek other methods that might bring results. This is like digging a well, reaching three feet without finding water, then digging elsewhere, again without finding water, and then digging elsewhere again. In the end, water is never found, and one's spirit is exhausted, and thirst remains unquenched. If one aspires to uphold this verse, understanding the metaphor of digging a well and persevering without懈(xiè) (懈: laxity), if there is still no efficacious effect, then this old monk's tongue will surely rot. Postscript to the Sutra of Eight Awakenings of Great Beings (八大人覺經) The words and meaning of the Sutra of Eight Awakenings of Great Beings are clear and profound, like the moon reflected in autumn water. Even the most foolish person, without much guidance, can naturally understand its meaning. However, this sutra is far removed from ancient times, and its circulation is scarce. Initially, Chan Master Mingdong (明東禪人) hand-copied a scroll. After Mingdong passed away, his disciple Shinan (世南) held it and showed it to me. I quickly read it, and unknowingly my heart opened and my mind became clear. Thereupon, I ordered monks and laypeople to widely propagate it. The wonder of the Eight Awakenings, is it something other than the knowledge that beings use daily without knowing? The Tathagata (如來), a great being, pities those who are not awakened, and thus reveals the knowledge that beings use daily without knowing as the Eight Awakenings. Those who have affinity, if they can escape one of these awakenings, can break the darkness of the long night. It is like dividing the light of a lamp, illuminating the entire world, so how can its efficacy ever be exhausted? Furthermore. A person in the mind is like a fish in water. Does the fish in the water truly know the existence of water? A person in the mind, does he truly know the existence of the mind? If a fish can know the existence of water, then it is already a dragon. If a person can know the existence of the mind, then he is already a sage.
。故曰。百姓日用而不知。嗚呼。人爲萬物之靈。生既不知所以生。死豈能知所以死乎。一不知則永不知。永不知則無所知矣。人而無知。可不痛哉。於是大覺聖人見而悲之曰。奇哉眾生。俱有如來。吾已先覺。彼猶不覺。不覺則昏迷長夜。終古不思矣。是豈忍乎。遂將眾生日用不知之知。開為八覺。雖則淺深階次。所用弗同。要而言之。從凡入聖。自覺覺他。靡不滿也。此經總三百七十一字。言簡旨豐。遮照精深。有而能無。無而能有。能得一覺。則大夢頓醒。況得八覺者乎。嘻。覺則眾生可以作佛。凡魚可以為龍也。元至政間。雪庵溥大師。號稱能書。書此經若干卷。流行海宇。自元迄今本朝。將三百年。于萬曆辛卯四月望日。鶴林蕖公。偶得一卷。于本寺明秀禪房。憲副包公乃鐫于石。以壽其傳云。
書寶積經偈后
寶積經偈曰。四大假為女。其中無所有。凡夫迷惑心。執取以為實。女人如幻化。愚者不能了。妄見女相故。生於染著心。譬如幻化女。而實非女人。無智者迷惑。便生於欲想。如是了知已。一切女無相。此相皆寂然。是名女三昧。
此偈載寶積經。句十六。字八十。辭旨朗然。譬如月在天碧。清光照人。涼入心肺。積生熱惱。當處冰銷。此就天機深者。染目得益而言也。如根器
【現代漢語翻譯】 現代漢語譯本：所以說，百姓每天都在用它，卻不知道它的存在。唉！人是萬物中最有靈性的，活著的時候尚且不知道為何而生，死了又怎麼能知道為何而死呢？一旦不知道，就永遠不會知道；永遠不會知道，那就什麼都不知道了。人如果什麼都不知道，這難道不可悲嗎？於是，偉大的覺悟者（大覺聖人）看到這種情況，悲憫地說：『真是奇怪啊，眾生都具有如來（Tathagata）的智慧德相，我已經先覺悟了，他們卻還不覺悟。不覺悟就會在昏昧的長夜中沉淪，永遠不會思考。』這怎麼能忍心呢？於是就把眾生每天都在用卻不知道的『知』，開示為八種覺悟（八覺）。雖然有深淺次第的不同，所用的方法也不一樣，但總而言之，從凡夫到聖人，自覺覺他，沒有不圓滿的。這部經總共三百七十一個字，言簡意賅，遮顯與觀照都精深微妙，有而能視為空無，無而能生出萬有。能夠領悟一種覺悟，就能從大夢中頓然醒悟，更何況是領悟了八種覺悟的人呢？啊！覺悟了，眾生就可以成佛，普通的魚也可以變成龍啊。元朝至正年間，雪庵溥大師，號稱擅長書法，書寫這部經若干卷，流傳於天下。從元朝到現在的本朝，將近三百年。在萬曆辛卯年四月十五日，鶴林蕖公，偶然在本寺明秀禪房得到一卷，憲副包公於是把它刻在石頭上，用來流傳後世。 書寶積經偈后 《寶積經》的偈頌說：『四大（四大）和合而成的身體，就像一個女人，其中並沒有實在的東西。凡夫迷惑顛倒，執著地認為它是真實的。女人就像幻化出來的一樣，愚笨的人不能明白。因為錯誤地看到女人的外相，所以生起染著之心。譬如幻化出來的女人，實際上並不是真正的女人。沒有智慧的人迷惑顛倒，就生起慾望。像這樣瞭解之後，就知道一切女人都沒有實在的相狀。這種相狀都是寂靜的，這就叫做女三昧（Stri-samadhi）。』 這首偈頌出自《寶積經》，共有十六句，八十個字，文辭和旨意都非常明朗。譬如明月懸掛在碧藍的天空中，清澈的光芒照耀著人們，涼意沁入心脾。長久以來的煩惱，當下就像冰雪一樣消融。這是就天性機敏、根器深厚的人，從染污的境界中得到利益來說的。如果根器
【English Translation】 English version: Therefore, it is said, the people use it daily without knowing it. Alas! Man is the most spiritual of all beings. If he does not know why he lives, how can he know why he dies? If he does not know, he will never know. If he never knows, then he knows nothing. Is it not painful for a man to be without knowledge? Thereupon, the Great Awakened Sage (Da Jue Sheng Ren) saw this and lamented, saying: 'How strange are sentient beings! All possess the Tathagata (Tathagata). I have already awakened, but they are still not aware. If they are not aware, they will be lost in the dark night, never thinking.' How can this be endured? Therefore, he revealed the 'knowledge' that sentient beings use daily without knowing, as the Eight Awakenings (Ba Jue). Although there are differences in depth and sequence, and the methods used are different, in short, from ordinary man to sage, self-awakening and awakening others, nothing is incomplete. This sutra contains a total of three hundred and seventy-one words, concise and rich in meaning, with profound and subtle obscuration and illumination. It has the ability to be without, and without the ability to have. If one can attain one awakening, one can awaken from a great dream, let alone those who have attained eight awakenings? Ah! If awakened, sentient beings can become Buddhas, and ordinary fish can become dragons. During the Zhi Zheng period of the Yuan Dynasty, Great Master Xue'an Pu, known for his calligraphy, wrote several volumes of this sutra, which spread throughout the world. From the Yuan Dynasty to the present dynasty, nearly three hundred years have passed. On the fifteenth day of the fourth month of the Xinmao year of the Wanli era, He Lin Qu Gong accidentally obtained a volume in the Mingxiu Chan room of this temple, and Vice Commissioner Bao Gong engraved it on stone to pass it on to future generations. After Writing the Verse of the Ratnakuta Sutra The verse of the Ratnakuta Sutra says: 'The four great elements (Si Da) falsely form a woman, in which there is nothing real. Ordinary people are deluded and cling to it as real. A woman is like an illusion, which fools cannot understand. Because of wrongly seeing the appearance of a woman, a mind of attachment arises. For example, a woman who is transformed by illusion is not really a woman. Those without wisdom are deluded and give rise to desire. Having understood in this way, one knows that all women have no real form. This form is all stillness, and this is called the Stri-samadhi (Stri-samadhi).' This verse is from the Ratnakuta Sutra, with sixteen lines and eighty words, the words and meaning are very clear. It is like the bright moon hanging in the blue sky, the clear light shining on people, and the coolness penetrating the heart and lungs. Long-standing troubles melt away like ice and snow. This is in reference to those who are quick-witted and have deep roots, who benefit from the realm of defilement. If the roots are
稍鈍。能讀而誦。能誦而思。能思而用之。則毛嬙西施。抱身執手。唼舌吮唇。何殊木偶。雖然。女人之為害大矣。漢李陵與虜戰。陵曰。吾士氣少衰。而鼓不起者何也。軍中豈有女子乎。搜于匿車下皆劍斬焉。明日復戰。斬首三千餘級。彼但畜之。已毀王師必勝之氣。今吾曹壞服毀容。求無上道。于欲而不能斷。淫機綿然。一旦觸境。不幸與之從事。不唯出苦無期。如針鼻缺。如石折難合。靜而思之。首可碎也。肝可裂也。心可刳也。遇如斯人。此觀破壞。生不若死。死而不生則已。死而有生。生必入地獄矣。
䟦蘇東坡十八大阿羅漢頌
予讀眉山蘇軾供十八大阿羅漢頌。愛其思致幽深。辭氣誕幻。發揮不傳之妙。如月在秋水。無煩指點。朗然現前。使人見之。不覺心遊象先。遺物獨立也。若非得無所得心者。烏能致是哉。然以是知黃面老人。並諸尊者。離是無所得心。亦無別奇勝。或問曰。無所得心可得聞乎。對曰。若不可得聞。而問聞者。又誰耶。雖然。心不知心。眼不見眼。知此則得無所得。如啞人食蜜。甜與不甜。豈可以口舌窮之哉。
書黃龍寺藏經閣毗盧佛記后
毗盧遮那。此言光明遍一切處。阿鼻。此言無間地獄。謂諸苦具黑業遍一切處。此義黑白粲然。舉著便疑若謂光明果
【現代漢語翻譯】 現代漢語譯本： 稍微遲鈍一些。能夠閱讀並背誦。能夠背誦並思考。能夠思考並運用它。那麼即使是毛嬙（古代美女）和西施（古代美女），擁抱身體，握著手，嘴對嘴，吸吮嘴唇，又與木偶有什麼區別呢？雖然如此，女人帶來的危害太大了。漢朝的李陵與匈奴作戰，李陵說：『我們士兵的士氣稍微衰弱，而鼓聲也振奮不起來，這是為什麼呢？軍中難道有女子嗎？』搜查后在隱藏的車下發現了女子，全部用劍斬殺。第二天再次作戰，斬首三千多級。匈奴只是畜養她們，就已經摧毀了王師必勝的氣概。現在我們這些人改變服裝，毀壞容貌，尋求無上的道，卻在慾望上不能斷絕，淫慾的念頭綿綿不斷。一旦接觸到外界，不幸與慾望糾纏，不僅脫離苦海遙遙無期，就像針鼻缺損，像石頭斷裂難以複合。靜下心來思考這些，頭都可以撞碎，肝都可以撕裂，心都可以挖空。遇到這樣的人，這種修行就被破壞了，活著不如死了。死了而不能超生也就算了，死了如果還要轉生，那必定會墮入地獄。
跋 蘇東坡十八阿羅漢頌
我讀了眉山蘇軾所作的《十八阿羅漢頌》，喜愛他那幽深的思想和奇特的文辭。他發揮了難以言傳的精妙之處，就像月亮在秋水之中，無需指點，清晰地呈現在眼前，使人看到之後，不知不覺心神遊于形象之前，遺忘了外物而獨立存在。如果不是得到了『無所得心』的人，怎麼能達到這種境界呢？然而，由此可知，黃面老人（指佛陀）以及各位尊者，離開了這『無所得心』，也沒有其他的奇妙之處。有人問：『無所得心可以聽聞嗎？』回答說：『如果不能聽聞，那麼是誰在問聽聞這件事呢？』雖然如此，心不能認識心，眼不能看見眼。明白了這個道理，就得到了『無所得』，就像啞巴吃蜂蜜，甜不甜，怎麼能用口舌來窮盡呢？
書黃龍寺藏經閣毗盧佛記后
毗盧遮那（Vairocana），意思是光明遍照一切處。阿鼻（Avici），意思是無間地獄，指各種痛苦的刑具和黑業遍佈一切地方。這個道理黑白分明，一說出來就容易引起懷疑，如果說光明的結果 English version: Slightly dull. Able to read and recite. Able to recite and contemplate. Able to contemplate and apply it. Then, what difference is there between Mao Qiang (an ancient beauty) and Xi Shi (an ancient beauty), embracing bodies, holding hands, mouth to mouth, sucking lips, and wooden puppets? Even so, the harm brought by women is too great. Li Ling of the Han Dynasty fought against the Xiongnu. Li Ling said, 'Why is it that our soldiers' morale is slightly weakened, and the drums cannot be roused? Could there be women in the army?' After searching, women were found hidden under the carriages, and they were all beheaded with swords. The next day, they fought again and beheaded more than three thousand levels. The Xiongnu only kept them, and they had already destroyed the victorious spirit of the royal army. Now, we people change our clothes, destroy our appearance, and seek the supreme path, but we cannot cut off desires, and the thoughts of lust are continuous. Once we come into contact with the outside world, and unfortunately become entangled with desires, not only is there no hope of escaping the sea of suffering, but it is like a needle's eye is missing, like a stone is broken and difficult to reunite. Calming down and thinking about these things, the head can be smashed, the liver can be torn, and the heart can be dug out. Meeting such a person, this practice is destroyed, and it is better to die than to live. If you die and cannot be reborn, then so be it. If you die and have to be reborn, then you will surely fall into hell.
Postscript to Su Dongpo's Ode to the Eighteen Arhats
I read Su Shi of Meishan's 'Ode to the Eighteen Arhats,' and I love his profound thoughts and fantastic words. He has brought out the unspeakable subtleties, like the moon in the autumn water, without the need for pointing, clearly presented before the eyes, causing people to unconsciously let their minds wander before the image, forgetting external things and existing independently. If it were not for someone who had obtained the 'mind of no attainment,' how could he have reached this state? However, from this, it can be known that the yellow-faced old man (referring to the Buddha) and all the venerable ones, apart from this 'mind of no attainment,' have no other wonders. Someone asked, 'Can the mind of no attainment be heard?' The answer is, 'If it cannot be heard, then who is asking about hearing this matter?' Even so, the mind cannot know the mind, and the eye cannot see the eye. Understanding this principle, one obtains 'no attainment,' just like a mute person eating honey, how can the sweetness or lack thereof be exhausted by the mouth and tongue?
After writing the Record of Vairocana Buddha in the Sutra Pavilion of Huanglong Temple
Vairochana (Vairocana), means that light shines everywhere. Avici (Avici), means uninterrupted hell, referring to all kinds of painful instruments and black karma that pervade all places. This principle is clearly black and white, and it is easy to cause suspicion as soon as it is said. If the result of light
【English Translation】 English version: Slightly dull. Able to read and recite. Able to recite and contemplate. Able to contemplate and apply it. Then, what difference is there between Mao Qiang (an ancient beauty) and Xi Shi (an ancient beauty), embracing bodies, holding hands, mouth to mouth, sucking lips, and wooden puppets? Even so, the harm brought by women is too great. Li Ling of the Han Dynasty fought against the Xiongnu. Li Ling said, 'Why is it that our soldiers' morale is slightly weakened, and the drums cannot be roused? Could there be women in the army?' After searching, women were found hidden under the carriages, and they were all beheaded with swords. The next day, they fought again and beheaded more than three thousand levels. The Xiongnu only kept them, and they had already destroyed the victorious spirit of the royal army. Now, we people change our clothes, destroy our appearance, and seek the supreme path, but we cannot cut off desires, and the thoughts of lust are continuous. Once we come into contact with the outside world, and unfortunately become entangled with desires, not only is there no hope of escaping the sea of suffering, but it is like a needle's eye is missing, like a stone is broken and difficult to reunite. Calming down and thinking about these things, the head can be smashed, the liver can be torn, and the heart can be dug out. Meeting such a person, this practice is destroyed, and it is better to die than to live. If you die and cannot be reborn, then so be it. If you die and have to be reborn, then you will surely fall into hell.
Postscript to Su Dongpo's Ode to the Eighteen Arhats
I read Su Shi of Meishan's 'Ode to the Eighteen Arhats,' and I love his profound thoughts and fantastic words. He has brought out the unspeakable subtleties, like the moon in the autumn water, without the need for pointing, clearly presented before the eyes, causing people to unconsciously let their minds wander before the image, forgetting external things and existing independently. If it were not for someone who had obtained the 'mind of no attainment,' how could he have reached this state? However, from this, it can be known that the yellow-faced old man (referring to the Buddha) and all the venerable ones, apart from this 'mind of no attainment,' have no other wonders. Someone asked, 'Can the mind of no attainment be heard?' The answer is, 'If it cannot be heard, then who is asking about hearing this matter?' Even so, the mind cannot know the mind, and the eye cannot see the eye. Understanding this principle, one obtains 'no attainment,' just like a mute person eating honey, how can the sweetness or lack thereof be exhausted by the mouth and tongue?
After writing the Record of Vairocana Buddha in the Sutra Pavilion of Huanglong Temple
Vairochana (Vairocana), means that light shines everywhere. Avici (Avici), means uninterrupted hell, referring to all kinds of painful instruments and black karma that pervade all places. This principle is clearly black and white, and it is easy to cause suspicion as soon as it is said. If the result of light
遍一切處。則黑業不可遍一切處。若謂黑業遍一切處則光明不可遍一切處。若謂兩種俱遍。不相妨礙者。此又不然。何以故。千年暗室。忽然一燈。暗即隨滅。光遍滿故。唯石頭老人謂光明中有黑業。不與黑業相對。黑業中有光明。不與光明相對。噫。宗風久衰。此意寂寞。往往舉似龐眉老衲。取胡盧而笑。況黃口禪雛。吾觀華嚴文殊師利。教善財童子一百一十城。參五十三知識。雖多境緣順逆。三昧無常。或以殺業。或以淫業。如是種種作諸佛事。要之皆助發毗盧光耳。故頓悟石頭參同之意。則阿鼻即入毗盧之門。不然毗盧即入阿鼻之牖。蓋一切眾生。無有定性。以無上知見之香薰之。則諸佛光生。以四弘六度之香薰之。則菩薩光生。以十二因緣還滅之香薰之。則緣覺光生。以四諦之香薰之。則聲聞光生。以增上十善之香薰之。則諸天光生。以猜忌徼福之香薰之。則修羅光生。以五戒之香薰之。則人光生。以愚癡之香薰之。則旁生光生。以慳吝之香薰之。則餓鬼光生。以十惡五逆之香薰之。則地獄光生。或謂六凡非光者。彼未了黑業無性故也。了此則飛潛橫走。孰非毗盧之光哉。今匡廬黃龍寺。有僧謂宰官菩薩。曾乾亨言曰。黃龍藏經閣成。未有司閣者。仆欲造毗盧佛一尊。以為匡廬風月主人。可乎。曾公曰。善哉
希有。子既欲以毗盧圓滿之香。熏一切眾生。亨雖不敏。敢不以文字三昧助發此光。達觀道人偶讀斯文。亦橫口一上。見作隨喜云耳。
䟦陳仲醇大藏閣緣起后
夫以藥治病。病得愈者。常醫也。常醫死。而抄其方者。偶中。病癒又醫之常之。常者也。惟良醫則不然。直以病治病。此下功也。如無擇病與不病。聞其風而喪我者。此上功也。嗟乎。眾生四百四病。皆客病也。非主病也。主病特飢渴兩者耳。然兩者。又本于有身。身本于有我。我故曰。聞其風而喪我者。上功也。若夫五伯之爭長。七雄之兢雄。使其果能我喪我。則雄雄長長。得非翦龜之毛哉。我如來大人。凡有所說。皆喪我之前茅也。若然者。垂裳而天下治。茍非我喪。我不能焉。或謂藥可以治病者。我知其非良醫也。
讀石壁經碑䟦
萬曆歲在癸巳春。余掛錫燕山碧雲柳樹庵。應華亭徐太僕琰之請也。燈下讀唐蘇州刺史白居易。重玄寺石壁經碑。逆思隋靜琬尊者。刊石為經。積盈大藏。竊校優劣。不勝悲惋。夫重玄經惟八種。而白公極廣長舌相贊之。猶恨不能盡。而我琬公刊大藏於石。設公一登白帶。則其讚歎。當復何如。適開侍者。赍大藏自三吳來。令其讀之。亦不勝悲惋。因囑其刊于𣵠鹿崖壁之上。使觀者知琬公之功。殆
【現代漢語翻譯】 現代漢語譯本： 稀有啊！您既然想用毗盧遮那佛圓滿的香氣，薰染一切眾生，我亨雖然不敏捷，怎敢不用文字三昧來幫助啓發這光明？達觀道人偶然讀到這篇文章，也會張口讚歎，見到后隨喜讚歎罷了。
跋陳仲醇大藏閣緣起后
用藥物治療疾病，病能夠痊癒的，是普通的醫生。普通醫生死了，而抄錄他的藥方的人，偶爾碰巧對癥，病痊癒了又像對待普通醫生一樣對待他，這是常理。只有高明的醫生不是這樣，直接用病來治療病，這是下等的功夫。如果能做到不選擇病與不病，聽到這種風氣就喪失自我的，這是上等的功夫。唉！眾生有四百零四種病，都是客病，不是主病。主病特別只有飢渴兩種罷了。然而這兩種，又根本在於有身體，身體根本在於有我。所以我說，『聽到這種風氣就喪失自我的』，是上等的功夫。至於春秋五霸爭奪盟主，戰國七雄爭奪霸權，如果他們果真能夠喪失自我，那麼爭奪盟主和霸權，豈不是像剪烏龜的毛一樣毫無意義嗎？我如來大人，凡是所說的，都是喪失自我的先導。如果這樣，垂衣拱手而天下就能得到治理。如果不能喪失自我，我就不能做到。有人說藥物可以治療疾病，我知道他不是高明的醫生。
讀石壁經碑跋
萬曆癸巳年春天，我掛錫在燕山碧雲寺柳樹庵，應華亭徐太僕徐琰的邀請。在燈下讀唐朝蘇州刺史白居易的重玄寺石壁經碑，回想隋朝靜琬尊者，把佛經刻在石頭上，積累成大藏經，私下比較優劣，不禁感到悲傷惋惜。重玄經只有八種，而白居易用極盡廣長的舌相讚美它，還遺憾不能完全表達。而我的靜琬尊者把大藏經刻在石頭上，如果白居易登上白帶山，那麼他的讚歎，又該是怎樣呢？恰好開侍者，從三吳帶來了大藏經，讓他讀了，也不禁感到悲傷惋惜。因此囑咐他刻在𣵠鹿崖壁之上，使觀看的人知道靜琬尊者的功德，大概是...
【English Translation】 English version: How rare! Since you wish to use the perfect fragrance of Vairocana (毗盧遮那佛，the universal Buddha) to熏 (xūn, to薰染, to薰陶) all sentient beings, how dare I, Heng (亨, the author's name), though not clever, fail to assist in illuminating this light with the Samadhi (三昧，state of meditative consciousness) of words? If the Daoist Dàguān (達觀道人，a Daoist) were to read this text, he would also open his mouth in praise and rejoice upon seeing it.
Postscript to the Preface of Chen Zhongchun's (陳仲醇，a person's name) Great Treasury Pavilion
Using medicine to cure illness, if the illness is cured, that is a common doctor. When a common doctor dies, and someone copies his prescription, if it happens to be effective, and the illness is cured, they treat him as a common doctor. This is the norm. Only a good doctor is different. He directly uses the illness to treat the illness; this is inferior skill. If one can neither choose illness nor non-illness, and loses oneself upon hearing of it, this is superior skill. Alas! Sentient beings have four hundred and four illnesses, all of which are external illnesses, not primary illnesses. The primary illnesses are only hunger and thirst. However, these two originate from having a body, and the body originates from having a self. Therefore, I say, 'losing oneself upon hearing of it' is superior skill. As for the Five Hegemons (五伯，the five most powerful rulers in the Spring and Autumn period) vying for leadership and the Seven Warring States (七雄，the seven most powerful states in the Warring States period) competing for dominance, if they could truly lose themselves, then their vying for leadership and dominance would be as meaningless as shearing hair from a tortoise. My Tathagata (如來，the 'Thus-gone' one, an epithet of the Buddha), the great man, whatever he says is a precursor to losing oneself. If so, then by simply letting his robes hang down, the world would be governed. If I cannot lose myself, I cannot achieve this. If someone says that medicine can cure illness, I know that he is not a good doctor.
Postscript to Reading the Stone Wall Sutra Stele
In the spring of the year Gui Si (癸巳，year 30 of the cycle) of the Wanli (萬曆，the reign of Emperor Shenzong of Ming) era, I stayed at the Willow Tree Nunnery of Biyun Temple (碧雲寺，Temple of Azure Clouds) in Yanshan (燕山，mountain range near Beijing), at the invitation of Xu Yan (徐琰，a person's name), the Vice Minister of the Court of Imperial Sacrifices from Huating (華亭，an area in Shanghai). Under the lamp, I read the Stone Wall Sutra Stele of Chongxuan Temple (重玄寺，Temple of Profound Learning) by Bai Juyi (白居易，a famous poet of the Tang Dynasty), the Prefect of Suzhou (蘇州，a city in Jiangsu province) of the Tang Dynasty. I reflected on the Venerable Jingwan (靜琬尊者，a monk of the Sui Dynasty) of the Sui Dynasty, who carved sutras on stone, accumulating a great collection. Privately comparing their merits, I could not help but feel sorrow and regret. The Chongxuan Sutra only has eight types, and Bai Juyi praised it with the most extensive and eloquent tongue, still regretting that he could not fully express it. And my Venerable Jingwan carved the Great Treasury (大藏，the complete collection of Buddhist texts) on stone. If Bai Juyi were to ascend Mount Baidai (白帶，a mountain), then what would his praise be like? Just then, the attendant Kai (開，a person's name) brought the Great Treasury from Sanwu (三吳，an area in Jiangsu province), and I had him read it, and he also could not help but feel sorrow and regret. Therefore, I instructed him to carve it on the cliff of 𣵠 Deer Cliff, so that those who see it will know the merit of Venerable Jingwan, which is probably...
非清冕諸師可並萬一矣。
䟦東坡油水頌
薪多火多。境大智大。離薪離境。火智無地。是故達人就陰息影。日中逃影。離境覓智。從上以來。無有是處。油辟本性。水辟妄情。火辟境智。究此三者。初非有一。況有三乎。性變為情。情變為境。了境須智。即情逆用。以功較之。賞罰立焉。毫釐之間。名實難負。智者思之。敢不力行。能力行者。千古旦暮。眉山長公。乃是其子。
書般若無知論后
此論文致婉密。理路沖遠。得之於心。可以達六經。徹大藏。旁通百氏。如登妙高。群峰該覽。故用之出世。度越諸乘。穩證自心。用之經世。即事即理。橫拈豎弄。靡不合聖帝明王之轍。是真寔學。讀而成誦。誦而味之。味之精了。自疑永斷。取決自心。不由他印也。
紫柏老人集卷之十五 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十六
明 憨山德清 閱
拈古
凡佛經首。有此<
【現代漢語翻譯】 非清冕諸師可並萬一矣。 （即使是）非清冕（不清凈，不莊嚴）的諸位老師，（他們的見解）也難以達到（清冕諸師的）萬分之一。
䟦東坡油水頌 題跋東坡（蘇軾）的《油水頌》
薪多火多。境大智大。離薪離境。火智無地。是故達人就陰息影。日中逃影。離境覓智。從上以來。無有是處。油辟本性。水辟妄情。火辟境智。究此三者。初非有一。況有三乎。性變為情。情變為境。了境須智。即情逆用。以功較之。賞罰立焉。毫釐之間。名實難負。智者思之。敢不力行。能力行者。千古旦暮。眉山長公。乃是其子。 柴薪多則火也多，境界大則智慧也大。離開柴薪和境界，火和智慧就沒有依託之處。因此，通達的人（應該）在陰涼處休息，而不是在陽光下躲避影子。離開境界去尋求智慧，自古以來，沒有這樣的道理。油用來比喻本性，水用來比喻虛妄的情感，火用來比喻境界和智慧。探究這三者，最初並非有一個獨立存在，更何況有三個呢？本性轉變為情感，情感轉變為境界。瞭解境界需要智慧，就是對情感進行逆向運用。根據功勞的大小，賞罰就確立了。即使是細微的差別，名和實也難以相符。智者應該深思，怎敢不努力實踐呢？能夠努力實踐的人，（其精神）千古長存。眉山的蘇軾，就是這樣的人。
書般若無知論后 書寫在《般若無知論》之後
此論文致婉密。理路沖遠。得之於心。可以達六經。徹大藏。旁通百氏。如登妙高。群峰該覽。故用之出世。度越諸乘。穩證自心。用之經世。即事即理。橫拈豎弄。靡不合聖帝明王之轍。是真寔學。讀而成誦。誦而味之。味之精了。自疑永斷。取決自心。不由他印也。 這篇文章文辭委婉細膩，理路深遠。如果能領悟於心，就可以通達《六經》，徹悟《大藏經》，廣泛瞭解諸子百家。就像登上妙高山（山名），可以盡覽群峰。因此，用它來出世，可以超越各種乘（佛教的修行方式），穩固地證悟自心。用它來經世，就是事事皆是真理，無論怎樣運用，都符合聖帝明王的法則。這才是真正的學問。閱讀並背誦它，背誦並體會它，體會得精深透徹，自我的疑惑就會永遠斷除，一切取決於自己的內心，而不是其他人的印證。
紫柏老人集卷之十五 《紫柏老人集》第十五卷 卍新續藏第 73 冊 No. 1452 紫柏尊者全集 《卍新續藏》第73冊，編號1452，《紫柏尊者全集》
紫柏老人集卷之十六 《紫柏老人集》第十六卷
明 憨山德清 閱 明朝，憨山德清（人名）閱
拈古 拈古（引用古語並加以評論）
凡佛經首。有此<
【English Translation】 Even the teachers who are not 'Qing Mian' (not pure and solemn) are far from comparable, not even one in ten thousand.
Colophon to Dongpo's Ode to Oil and Water
More firewood, more fire. Greater realm, greater wisdom. Separated from firewood and realm, fire and wisdom have no ground. Therefore, enlightened people rest in the shade, not fleeing from shadows in the sun. Seeking wisdom apart from the realm, there has never been such a thing. Oil is a metaphor for inherent nature, water for deluded emotions, and fire for realm and wisdom. Investigating these three, initially there is not even one, let alone three? Nature transforms into emotion, emotion transforms into realm. Understanding the realm requires wisdom, which is the reverse application of emotion. Based on the merit, rewards and punishments are established. Even in the slightest difference, name and reality are difficult to match. The wise should contemplate this, how dare they not strive to practice? Those who can strive to practice, their spirit lasts forever. Su Shi of Meishan is such a person.
After Writing 'Treatise on Prajna Without Knowledge'
This essay is subtle and profound in its writing, and far-reaching in its reasoning. If grasped in the heart, it can penetrate the Six Classics, thoroughly understand the Great Treasury (Tripitaka), and widely comprehend the Hundred Schools. Like ascending Mount Miaogao (name of a mountain), one can view all the peaks. Therefore, using it to transcend the world, one can surpass all vehicles (Buddhist paths of practice) and firmly realize one's own mind. Using it to govern the world, every event is truth, and no matter how it is applied, it conforms to the principles of sage emperors and enlightened kings. This is true and substantial learning. Read and recite it, recite and savor it, and when the savoring is refined and thorough, self-doubt will be forever cut off. Everything depends on one's own heart, not on the validation of others.
Collection of Old Man Zibo, Volume 15 卍 Newly Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collection of Old Man Zibo, Volume 16
Read by Hanshan Deqing of the Ming Dynasty
Picking Up the Ancients
At the beginning of all Buddhist scriptures, there is this character (referring to the Siddham Sanskrit seed syllable). However, the meaning of this character cannot be understood by all humans, devas, demons, and heretics. Only those who thoroughly understand their own minds and have unobstructed understanding of all Buddhist scriptures can know the meaning of this character. From this perspective, this character is the guiding principle of all Buddhas. If one is not a true child of the Buddha, one will definitely not recognize the meaning of this character. For example, in Fenyang's (person's name) Yellow Calf Gatha, Yunyan (place name)...
寶鏡三昧。臨濟三玄三要。與夫四賓主句。皆此字之訓詁也。邇來大人不出。典刑誰舉。此所以佛祖之綱宗。本具在而不知耳。其不知者。果不能知耶。特其不畏生死之苦耳。如其果知生死可畏。唯佛祖典刑是究。則知見漸開。信力漸充。疑情漸破。而佛祖之綱宗。舉著便知矣。既知之。則於一切古德防閑魔外之具。即能舉而行之矣。豈唯知之而已哉。
夫眾生所以不得道者。別無他障。不過未悟現前日用。能分別好惡之心。是前塵影子。認為本來人。此認一錯。則千錯萬錯。淪墜長劫。皆自此起也。故長沙岑曰。學道之人不識真。只為從前認識神。無量劫來生死本。癡人喚作本來人。如快性丈夫。窮此識神。為緣境而有耶。為不緣境而有耶。緣境而有。則此識神本自無體。不緣境而有。則此識神境未觸時。本無窠臼。而棱嚴會上佛曰。一切眾生。不知常住真心。性凈明體。用諸妄想。此想不真。故有輪轉。棱嚴常住真心。即此本無窠臼者是。棱嚴用字。即此認字。是然棱嚴即龍樹四性。開而為七處。徴窮阿難。而阿難雖經七處窮討其攀緣之心。必無所在。而阿難猶認能推窮者為心。故如來咄曰。此非汝心。前塵相想。佛可謂老婆心徹底矣。然阿難執吝相想。尚不肯舍。至於如來飛光左右。輪掌開合。種種方便
【現代漢語翻譯】 現代漢語譯本： 《寶鏡三昧》（Baojing Sanmei，一種禪宗修行方法）、臨濟宗的『三玄三要』（Sanxuan Sanyao，禪宗教學中的三種玄妙和三種要點），以及『四賓主句』（Sibinzhu Ju，禪宗用語，指四種不同的師徒關係），都是對『字』（指佛性或真如）的訓詁。近來，有德行的大人物不再出現，誰來樹立典範呢？這就是佛祖的綱宗，本來就具備卻不自知的原因。那些不自知的人，是真的不能知道嗎？只是因為他們不畏懼生死的痛苦罷了。如果他們真的知道生死的可怕，一心探究佛祖的典範，那麼知見就會逐漸開啟，信心就會逐漸增長，疑慮就會逐漸消除，佛祖的綱宗，一舉一動就能明白。既然明白了，那麼對於一切古代大德防範邪魔外道的工具，就能拿來運用了。豈止是知道而已呢？ 眾生之所以不能得道，沒有其他的障礙，不過是沒有領悟到眼前日常所用的，能夠分別好壞的心，是前塵的影子，卻認為它是本來的人。這一認識一旦出錯，就會導致千錯萬錯，沉淪於漫長的劫數之中，這一切都由此而起。所以長沙岑（Changsha Cen，禪宗大師）說：『學道之人不識真，只為從前認識神。無量劫來生死本，癡人喚作本來人。』如果像快性丈夫一樣，窮究這個識神，它是由於緣境而有呢？還是不緣境而有呢？如果是緣境而有，那麼這個識神本身就沒有實體。如果不緣境而有，那麼這個識神在境未觸及時，本來就沒有固定的處所。而《楞嚴經》（Lengyan Jing）會上佛說：『一切眾生，不知常住真心，性凈明體，用諸妄想，此想不真，故有輪轉。』《楞嚴經》所說的常住真心，就是這個本來沒有固定處所的東西。 《楞嚴經》所說的『用』字，就是這個『認』字。然而《楞嚴經》就是龍樹（Longshu，佛教哲學家）的四性，展開為七處，徵詢窮究阿難（Ananda，佛陀的十大弟子之一）。而阿難雖然經過七處窮討他攀緣的心，必定沒有所在，而阿難仍然認為能推窮的就是心。所以如來呵斥說：『此非汝心，前塵相想。』佛可以說是老婆心徹底了。然而阿難執迷於相想，尚且不肯捨棄，以至於如來飛光左右，輪掌開合，種種方便。
【English Translation】 English version: 'Baojing Sanmei' (The Jewel Mirror Samadhi, a Chan practice), the Linji School's 'Three Mysteries and Three Essentials' (Sanxuan Sanyao, three profound principles and three essential points in Chan teachings), and the 'Four Host and Guest Distinctions' (Sibinzhu Ju, four types of relationships between master and disciple in Chan), are all explanations of the 'word' (referring to Buddha-nature or Suchness). In recent times, great virtuous figures have ceased to appear; who will uphold the standards? This is why the fundamental principle of the Buddhas and Patriarchs is inherently present but not recognized. Are those who do not recognize it truly incapable of knowing? It is simply because they do not fear the suffering of birth and death. If they truly knew the dreadfulness of birth and death and single-mindedly investigated the standards of the Buddhas and Patriarchs, then their understanding would gradually open, their faith would gradually increase, their doubts would gradually be dispelled, and the fundamental principle of the Buddhas and Patriarchs would be known with every action. Once known, they could then take up and employ all the means used by ancient virtuous ones to guard against demons and external paths. It is not merely knowing alone. The reason why sentient beings cannot attain the Dao is not due to any other obstacle, but simply because they have not awakened to the present daily function of the mind that distinguishes between good and bad, which is merely a shadow of past experiences, yet they mistake it for their original self. This one mistaken recognition leads to thousands upon thousands of mistakes, causing them to sink into long kalpas of suffering, all arising from this. Therefore, Changsha Cen (a Chan master) said: 'Those who study the Dao do not recognize the truth, simply because they have always recognized the spirit. The root of birth and death for countless kalpas, fools call it the original self.' If, like a decisive person, one were to thoroughly investigate this consciousness, is it due to conditions or not due to conditions? If it is due to conditions, then this consciousness has no inherent substance. If it is not due to conditions, then this consciousness, before encountering conditions, has no fixed abode. And in the 'Surangama Sutra' (Lengyan Jing), the Buddha said: 'All sentient beings do not know the constant true mind, the pure and bright essence of their nature, and instead use false thoughts. Because these thoughts are not true, there is transmigration.' The constant true mind mentioned in the 'Surangama Sutra' is this thing that has no fixed abode. The word 'use' in the 'Surangama Sutra' is this word 'recognize'. However, the 'Surangama Sutra' is like Nagarjuna's (Longshu, a Buddhist philosopher) four natures, expanded into seven locations, questioning and thoroughly investigating Ananda (one of the Buddha's ten great disciples). And although Ananda thoroughly investigated his clinging mind in seven locations, it was nowhere to be found, yet Ananda still considered the one who could investigate to be the mind. Therefore, the Tathagata scolded him, saying: 'This is not your mind, it is merely the reflection of past experiences.' The Buddha can be said to have been thoroughly compassionate. Yet Ananda clung to these reflections and was unwilling to let go, even as the Tathagata emitted light to the left and right, rotated his palms, and used all sorts of skillful means.
。開曉阿難。以為手有開合。見無開合。頭有動靜。見無動靜。此非即客而辨主乎。客譬開合動靜。見譬亭主。燦如黑白。而阿難猶未敢認亭主為主人。確計過客是主翁。是以如來假匿王觀河之見。本無童髦。旁啟阿難。既而阿難至於認見為物。如來以為阿難見精既同於物。則如來見精亦物矣。如來見精既同於物。則阿難可見如來之見矣。故曰。若同見者。名為見吾。吾不見時。何不見吾不見之處。此如來以離物獨立之見。示阿難悟入。而阿難似未承當。故如來又曰。若見不見。自然非彼不見之相。蓋不見之相。無待而獨立者也。縱如來五眼。且不能窺覿。況阿難乎。故曰。吾見既非是物。汝見亦非是物。此離物之見。非汝而誰。又見若同物。汝既見物。物亦應見汝。果如是。則物我雜亂。並諸世間不成安立。此如來宛轉。預塞阿難轉計之路。使其情枯智訖。攀緣心歇。則即物無累之見。迥然現前矣。豈阿難果有如許轉計者哉。偈曰。攀緣心歇。見精現前。一肩擔荷。豈有中邊。用處本空。何須離根。根雖不離。用合本源。寄根明發。如來自說。寄非常住。即根解脫。根脫塵離。圓明瞭知。舉心動念。照鏡頭迷。
娑婆。此言堪忍。蓋此界眾生。於八萬四千煩惱。一一堪忍於心。吝而不肯洗除故也。若大心凡夫
【現代漢語翻譯】 現代漢語譯本：佛陀開導阿難（Ananda，佛陀的十大弟子之一），認為手有張開和閉合，但見性沒有張開和閉合；頭有動和靜，但見性沒有動和靜。這難道不是用客體來分辨主體嗎？張開、閉合、動、靜好比是過客，見性好比是房子的主人。見性明明白白，就像黑和白一樣。但是阿難仍然不敢承認見性是主人，反而執意認為過客是主人。因此，如來（Tathagata，佛陀的稱號）假借國王觀看河流的例子，本來就沒有童年和老年之分，從側面啓發阿難。之後，阿難甚至認為見性是物體。如來認為，如果阿難的見精和物體相同，那麼如來的見精也就成了物體。如果如來的見精和物體相同，那麼阿難就可以看見如來的見性了。所以說：『如果見性和物體相同，那麼就叫做看見我。我沒有看見的時候，為什麼你看不見我沒有看見的地方？』這是如來用脫離物體的獨立的見性，來開示阿難領悟。但是阿難好像沒有領會。所以如來又說：『如果看見不見，自然就不是那不見的景象。』因為不見的景象，是無需憑藉而獨立的。即使如來的五眼（肉眼、天眼、慧眼、法眼、佛眼），也不能完全看清楚，更何況是阿難呢？所以說：『我的見性不是物體，你的見性也不是物體。』這種脫離物體的見性，不是你又是誰呢？而且，如果見性和物體相同，你既然能看見物體，物體也應該能看見你。如果真是這樣，那麼物我和雜亂，整個世間都不能安穩存在。這是如來委婉地預先堵塞阿難轉移想法的道路，使他的情感枯竭，智慧用盡，攀緣之心停止，那麼脫離物體的見性，就會迥然地顯現在眼前。難道阿難真的有這麼多轉移想法嗎？偈語說：攀緣之心停止，見精就會顯現。一個人承擔一切，哪裡會有中間和邊緣？作用之處本來就是空，何須離開根本？根本雖然沒有離開，作用卻與本源相合。依附於根本，光明煥發，這是如來自己說的。依附於無常，就能從根本上解脫。根本解脫，脫離塵埃，圓滿明瞭地知曉一切。舉心動念，就像照鏡子一樣迷惑。娑婆（Saha），意思是堪忍。因為這個世界的眾生，對於八萬四千種煩惱，每一種都能忍受在心中，吝嗇而不肯洗除。 若大心凡夫
【English Translation】 English version: The Buddha enlightened Ananda (one of the ten principal disciples of the Buddha), thinking that the hand has opening and closing, but the nature of seeing does not have opening and closing; the head has movement and stillness, but the nature of seeing does not have movement and stillness. Isn't this using the object to distinguish the subject? Opening, closing, movement, and stillness are like passers-by, and the nature of seeing is like the owner of the house. The nature of seeing is clear, just like black and white. However, Ananda still dares not admit that the nature of seeing is the master, but insists that the passer-by is the master. Therefore, the Tathagata (title of the Buddha) uses the example of the king watching the river, which originally has no childhood or old age, to enlighten Ananda from the side. Afterwards, Ananda even thinks that the nature of seeing is an object. The Tathagata thinks that if Ananda's seeing essence is the same as an object, then the Tathagata's seeing essence will also become an object. If the Tathagata's seeing essence is the same as an object, then Ananda can see the Tathagata's seeing nature. Therefore, it is said: 'If the seeing nature is the same as an object, then it is called seeing me. When I don't see, why can't you see where I don't see?' This is the Tathagata using the independent seeing nature that is detached from objects to enlighten Ananda to understand. But Ananda doesn't seem to understand. So the Tathagata said again: 'If you see the unseen, it is naturally not the appearance of the unseen.' Because the appearance of the unseen is independent without relying on anything. Even the Tathagata's five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) cannot see clearly, let alone Ananda? Therefore, it is said: 'My seeing nature is not an object, and your seeing nature is not an object.' This seeing nature that is detached from objects, who is it if not you? Moreover, if the seeing nature is the same as an object, since you can see the object, the object should also be able to see you. If this is the case, then the object and I are mixed up, and the entire world cannot exist peacefully. This is the Tathagata subtly blocking Ananda's path of shifting thoughts in advance, so that his emotions are exhausted, his wisdom is exhausted, and his clinging mind stops, then the seeing nature that is detached from objects will appear clearly before him. Does Ananda really have so many shifting thoughts? The verse says: When the clinging mind stops, the seeing essence will appear. One person bears everything, where will there be a middle and an edge? The place of action is originally empty, why leave the root? Although the root has not left, the action is in harmony with the original source. Relying on the root, the light shines brightly, this is what the Tathagata himself said. Relying on impermanence, one can be liberated from the root. The root is liberated, detached from dust, and knows everything completely and clearly. Raising the mind and moving thoughts is like being confused by looking in a mirror. Saha, means endurance. Because the sentient beings in this world can endure each of the eighty-four thousand afflictions in their hearts, and are stingy and unwilling to wash them away. If a great-minded ordinary person
。頓了八萬四千煩惱。皆無自性。則八萬四千煩惱。不名煩惱。而名八萬四千三昧矣。于諸三昧。亦能堪忍於心。則名菩薩。不名眾生。如但堪忍煩惱。不能堪忍三昧。則名眾生。不名菩薩也。即此觀之。菩薩眾生。初無常位。茍達煩惱無性。則眾生不異菩薩。于無性中橫起無明。則菩薩不異眾生。古德有言。菩薩眾生。本唯一心。心迷則法法皆迷。心了則法法皆了。了則物我無差。迷則是非橫起。且道如何是了的樣子。于逆境中能作歡喜想。于順境中能作煩惱想。此想成熟。則逆順死生之機。在我而不在造物矣。
夫瑜伽之秘密。與西天初祖教外別傳之秘密。大有不同。而瑜伽之秘密。惟佛與佛乃能知之。若教外別傳之秘密。無論凡小。或因拈花而領悟。或因棒喝而明心。而悟入境界。斷非未悟之人所能測知。故名秘密。予以是知瑜伽之秘密。在佛則顯。在凡則密。惟教外別傳之秘密。在凡則顯。在佛則密。何以故。蓋教外別傳之宗。不惟不拘凡小。即販夫灶婦。一悟其宗。便解橫拈豎弄。大震鼻祖之風。若江陵賣米餅漢。及凌行婆等。所謂教外別傳之秘密。在此等人分上。謂之直顯則可。謂之秘密。則不免惹他鼻笑有分在。故曰。如來禪許師兄會。祖師禪則恐未夢見在。予故曰。瑜伽秘密。在佛則顯。禪宗
【現代漢語翻譯】 現代漢語譯本：頓悟了八萬四千種煩惱，明白它們都沒有自性，那麼這八萬四千種煩惱就不再被稱為煩惱，而是被稱為八萬四千種三昧（Samadhi，正定）。對於各種三昧，也能在心中安忍，這就稱為菩薩（Bodhisattva），不稱為眾生。如果只能安忍煩惱，不能安忍三昧，那就稱為眾生，不稱為菩薩。由此看來，菩薩和眾生，最初並沒有固定的位置。如果通達煩惱沒有自性，那麼眾生和菩薩就沒有區別；在沒有自性中橫生無明，那麼菩薩和眾生就沒有區別。古德說：『菩薩和眾生，本來就是一心。心迷了，那麼一切法都迷；心明白了，那麼一切法都明白。明白了，那麼物和我就沒有差別；迷惑了，那麼是非就橫生。』那麼，什麼是明白的樣子呢？在逆境中能生起歡喜的想法，在順境中能生起煩惱的想法。這種想法成熟了，那麼逆境、順境、死亡、生存的契機，就在我自己而不在造物主了。 瑜伽（Yoga）的秘密，與西天初祖教外別傳的秘密，大有不同。而瑜伽的秘密，只有佛與佛才能知道。至於教外別傳的秘密，無論凡夫還是小乘，或許因為拈花而領悟，或許因為棒喝而明心。而悟入的境界，絕非未悟之人所能測知，所以稱為秘密。因此我認為瑜伽的秘密，在佛那裡就顯現，在凡夫那裡就隱秘；而教外別傳的秘密，在凡夫那裡就顯現，在佛那裡就隱秘。為什麼呢？因為教外別傳的宗旨，不只不拘泥於凡夫小乘，即使是小商小販、燒火做飯的婦人，一旦領悟了它的宗旨，就能隨意運用，大振禪宗鼻祖的風範。比如江陵賣米餅的漢子，以及凌行婆等人。所謂的教外別傳的秘密，在這些人身上，說是直接顯現也可以，說是秘密，恐怕要惹人嘲笑。所以說：『如來禪允許師兄領會，祖師禪恐怕還沒夢見過。』所以我說：瑜伽的秘密，在佛那裡就顯現，禪宗
【English Translation】 English version: Having awakened to the eighty-four thousand afflictions, realizing they are without inherent nature, then these eighty-four thousand afflictions are no longer called afflictions, but are called eighty-four thousand Samadhis (正定). Being able to patiently endure all Samadhis in the mind, this is called a Bodhisattva (菩薩), not a sentient being. If one can only patiently endure afflictions and cannot patiently endure Samadhis, then one is called a sentient being, not a Bodhisattva. From this perspective, Bodhisattvas and sentient beings initially have no fixed positions. If one understands that afflictions have no inherent nature, then sentient beings are no different from Bodhisattvas; if ignorance arises in the absence of inherent nature, then Bodhisattvas are no different from sentient beings. An ancient worthy said: 'Bodhisattvas and sentient beings are originally of one mind. If the mind is deluded, then all dharmas are deluded; if the mind is enlightened, then all dharmas are enlightened. If enlightened, then there is no difference between things and self; if deluded, then right and wrong arise arbitrarily.' Then, what is the appearance of enlightenment? In adverse circumstances, one can generate thoughts of joy; in favorable circumstances, one can generate thoughts of affliction. When this thought matures, then the opportunity for adversity, favor, death, and life lies within oneself and not in the creator. The secret of Yoga (瑜伽) is very different from the secret of the special transmission outside the teachings of the first patriarch of the Western Heaven. And the secret of Yoga can only be known by Buddhas and Buddhas. As for the secret of the special transmission outside the teachings, whether ordinary or small, perhaps one may realize it through holding up a flower, or perhaps one may awaken the mind through a shout or a blow. And the state of enlightenment is by no means something that the unenlightened can fathom, so it is called a secret. Therefore, I believe that the secret of Yoga is manifest in the Buddha but hidden in ordinary people; while the secret of the special transmission outside the teachings is manifest in ordinary people but hidden in the Buddha. Why? Because the doctrine of the special transmission outside the teachings not only does not adhere to ordinary or small, even peddlers and cooking women, once they understand its doctrine, can use it freely and greatly promote the style of the Zen patriarch. For example, the man selling rice cakes in Jiangling, and Ling Xingpo and others. The so-called secret of the special transmission outside the teachings, in these people, it can be said to be directly manifest, but to call it a secret would inevitably invite ridicule. Therefore, it is said: 'The Tathagata's Zen allows fellow practitioners to understand, but the Patriarch's Zen may not have been dreamed of.' Therefore, I say: The secret of Yoga is manifest in the Buddha, Zen
秘密。在佛則密。此兩種秘密。茍非宗教精深者。決不可鹵莽舉似。有招罪咎。
肇論總有四篇。本無則直示無生之體。不遷。即示物外無真。般若無知。則無所不知。無所不知。所以知無知也。不真空。則無物不真。無物不真。物果真有哉。涅槃無名。所以即名本無名也。然四論分門。交相發光。照我日用逆順之沖。愛憎之口。可意則心竅發悅。不可意則毛孔生煙。故曰。一念瞋心起。百萬障門開。然此障。謂從境生耶。謂從心生耶。若從境生。境本無知。安能生障。若從心生。境若不觸。心非有障。推之於境。境生無理。推之於心。心生無理。心境既皆無理。凡謂從境生障。從心生障。從非心非境生障。此皆情之橫計。非達理之見也。故讀此論者。由讀而誦。由誦而持。持則精。精則入神。入神。則根境若片雪之投紅爐。我欲不化。安可得哉。果能至此。方不負立言之心。授言之慈也。然後本無即不遷。不遷即般若無知。般若無知即不真空。不真空即涅般無名。涅槃無名。即不真空。不真空。即般若無知。般若無知。即物不遷。物不遷。即本無。頭而尾之。尾而頭之。縱亦可。橫亦可。交錯亦可。分條亦可。可不可。不可無不可。夜光在盤。宛轉橫斜。衝突之際。豈可以方隅測哉。但不出盤。我則不疑也。
【現代漢語翻譯】 現代漢語譯本：秘密在於佛法之中。這兩種秘密，如果不是對宗教有精深理解的人，絕對不可以輕率地拿來炫耀，否則會招致罪過。
《肇論》總共有四篇。其中，《本無》直接揭示了無生之本體；《不遷》則表明外物之中沒有真實；《般若無知》意味著無所不知，正因為無所不知，所以才能認識到無知；《不真空》則意味著沒有事物不是真實的，如果沒有事物不是真實的，那麼事物果真是存在的嗎？《涅槃無名》意味著名稱的本質就是沒有名稱。然而，這四篇論著各自成篇，又相互輝映，照亮了我們日常生活中順境和逆境的衝擊，以及愛和憎的念頭。遇到合意的事情，內心就感到愉悅；遇到不合意的事情，就怒火中燒。所以說：『一念嗔心起，百萬障門開。』然而，這些障礙，是說從外境產生呢？還是說從內心產生呢？如果說從外境產生，外境本身沒有知覺，怎麼能產生障礙呢？如果說從內心產生，如果沒有外境的觸動，內心也不會有障礙。推究外境，外境產生障礙沒有道理；推究內心，內心產生障礙也沒有道理。既然心和境都沒有道理，那麼凡是說從外境產生障礙，從內心產生障礙，或者從非心非境產生障礙，這些都是情感的妄加揣測，不是通達真理的見解。所以，讀這部論著的人，要由讀而誦，由誦而持。持之以恒就會精進，精進就會進入神妙的境界。進入神妙的境界，那麼根和境就像一片雪花投入紅色的爐子，我想不被融化，怎麼可能呢？如果真能達到這種境界，才不辜負作者立言的苦心，以及傳授教言的慈悲。然後，《本無》就是《不遷》，《不遷》就是《般若無知》，《般若無知》就是《不真空》，《不真空》就是《涅槃無名》。《涅槃無名》就是《不真空》，《不真空》就是《般若無知》，《般若無知》就是《物不遷》，《物不遷》就是《本無》。從頭到尾，從尾到頭，縱向可以，橫向也可以，交錯也可以，分條也可以，可以不可以，不可以沒有不可以。夜明珠在盤子里，無論怎樣滾動傾斜，在碰撞之際，怎麼可以用方位來衡量呢？只要不超出盤子，我就不會懷疑。
【English Translation】 English version: The secret lies within the Buddha's teachings. These two kinds of secrets should absolutely not be rashly displayed by those who do not have a profound understanding of religion, otherwise it will invite guilt.
The Zhao Lun (Essays of Sengzhao) consists of four essays in total. Among them, Ben Wu (Substance Non-Being) directly reveals the essence of non-birth; Bu Qian (Immutability) indicates that there is no truth outside of things; Bore Wuzhi (Prajna Non-Knowing) means knowing everything, and it is because of knowing everything that one can recognize non-knowing; Bu Zhen Kong (Dishonest Emptiness) means that there is nothing that is not true. If nothing is not true, then do things really exist? Niepan Wuming (Nirvana No-Name) means that the essence of name is no name. However, these four essays each form a chapter, and they also illuminate each other, illuminating the impact of favorable and unfavorable circumstances in our daily lives, as well as the thoughts of love and hate. When encountering agreeable things, the heart feels happy; when encountering disagreeable things, anger flares up. Therefore, it is said: 'One thought of anger arises, and a million obstacles open.' However, these obstacles, are they said to arise from the external environment? Or are they said to arise from the heart? If they are said to arise from the external environment, the external environment itself has no perception, how can it produce obstacles? If they are said to arise from the heart, if there is no touch from the external environment, the heart will not have obstacles. Investigating the external environment, it is unreasonable for the external environment to produce obstacles; investigating the heart, it is unreasonable for the heart to produce obstacles. Since both the heart and the environment are unreasonable, then all those who say that obstacles arise from the external environment, obstacles arise from the heart, or obstacles arise from neither the heart nor the environment, these are all emotional speculations, not insights into the truth. Therefore, those who read this treatise should read it and recite it, and hold it in mind. Perseverance will lead to diligence, and diligence will lead to entering a mystical state. Entering a mystical state, then the root and the environment are like a snowflake thrown into a red furnace. If I want not to be melted, how is it possible? If one can truly reach this state, then one will not fail the author's painstaking efforts in establishing words, as well as the compassion of transmitting teachings. Then, Ben Wu (Substance Non-Being) is Bu Qian (Immutability), Bu Qian (Immutability) is Bore Wuzhi (Prajna Non-Knowing), Bore Wuzhi (Prajna Non-Knowing) is Bu Zhen Kong (Dishonest Emptiness), and Bu Zhen Kong (Dishonest Emptiness) is Niepan Wuming (Nirvana No-Name). Niepan Wuming (Nirvana No-Name) is Bu Zhen Kong (Dishonest Emptiness), Bu Zhen Kong (Dishonest Emptiness) is Bore Wuzhi (Prajna Non-Knowing), Bore Wuzhi (Prajna Non-Knowing) is Wu Bu Qian (Things Immutability), and Wu Bu Qian (Things Immutability) is Ben Wu (Substance Non-Being). From beginning to end, from end to beginning, vertical is possible, horizontal is also possible, interlaced is also possible, divided into sections is also possible, possible or not possible, it is impossible to have nothing impossible. A night-shining pearl in a plate, no matter how it rolls and tilts, how can it be measured by direction when it collides? As long as it does not go beyond the plate, I will not doubt it.
洞微如知此。則異日作吾道金湯。舍子而誰歟。洞微勉之。
恰恰用心時。恰恰無心用。無心恰恰用。常用恰恰無。此四句。乃是大師悟心之後。消融習氣實效也。前兩句。謂調心之功。貴在血脈不斷。后兩句圓續本脈。有恰恰用心無。恰恰無心用。則不免粘帶故也。蓋妙性獨立。坐斷兩頭。血脈綿然。廓爾虛融。習氣任運而消。真體無心而契。任運而消。習忘而本無功。無心而契。體證而本無得。無功則無修。無得則無寄。無修無寄。口掛東壁。且道說甚麼法。細聽年年三月里。鷓鴣啼處百花香。此皆大師親曾踐履過來的光景。故其吐辭渾璞。不辭圭角。模寫自受用境界。何其切哉。且道如何是血脈。瞥起。便是傷他。無念。佛即受殺。傷殺之際。血脈斷矣。此個竅子。須是見地潔凈。保任不虛。觸著自知痛癢(讀永嘉集示眾)。
信心銘曰。境由能境。能由境能。欲知兩段。原是一空。此四句只是一句。一句了徹。大事了畢。若人果能了知。能外境而不有我。日月熾然分別之心。即大智也。果能了知。境外能而本無。則目前千差萬別之境。一真獨露也。夫兩段無常。雖真不有。一真隱顯。兩段舒捲。諦了無疑。何貴何賤。用處昭然。生殺萬變。殺則黃金失色。生則瓦礫生光。明暗相參。權屬主張。即
【現代漢語翻譯】 現代漢語譯本：洞微如果能明白這些，那麼將來發揚我的道統，除了你還有誰呢？洞微你要努力啊。
『恰恰用心時，恰恰無心用。無心恰恰用，常用恰恰無。』這四句，乃是大師悟心之後，消融習氣的真實效驗。前兩句，說的是調心的功夫，貴在血脈不斷。后兩句圓滿地接續了本來的血脈。如果只是『恰恰用心無，恰恰無心用』，則不免粘滯於過去的習氣。因為妙性是獨立的，能截斷兩頭，血脈綿延不斷，空曠而虛融，習氣自然而然地消融，真體無心而契合。任運而消，習氣消忘而本來沒有功勞；無心而契合，本體證悟而本來沒有所得。沒有功勞就沒有修持，沒有所得就沒有寄託。沒有修持沒有寄託，就像口掛在東墻上。且說這是說的什麼法？仔細聽，年年三月里，鷓鴣啼叫的地方百花飄香。這些都是大師親自經歷過的光景，所以他吐露的言辭渾厚樸實，不加修飾，描摹自己受用的境界，多麼貼切啊。且說什麼是血脈？稍微動念，便是傷害它。沒有念頭，佛也會被殺死。在傷害和殺死的瞬間，血脈就斷了。這個竅門，必須是見地清凈，保持不虛妄，觸碰到了自然知道痛癢（讀永嘉集示眾）。
《信心銘》說：『境由能境，能由境能。欲知兩段，原是一空。』這四句只是一句，一句了徹，大事了畢。如果有人果真能了知，能于境外而不執著於我，日月般熾熱的分辨之心，就是大智慧。如果果真能了知，境外之能本來就沒有，那麼目前千差萬別的境界，就是一真獨露。兩段無常，雖然真實卻不執著，一真隱沒顯現，兩段舒張收卷。徹底明白了無疑，哪裡還有什麼貴賤之分？用處昭然若揭，生殺萬變。殺則黃金失去顏色，生則瓦礫發出光芒。明暗相互參照，權力歸屬主張，即……
【English Translation】 English version: If Dongwei (name of a person) can understand this, then who else but you will carry forward my teachings in the future? Dongwei, you must strive for it.
『Exactly when using the mind, exactly when using no-mind. No-mind exactly when using, constantly using exactly when without.』 These four lines are the true effect of the master's enlightenment and the dissolving of habitual tendencies. The first two lines speak of the effort of regulating the mind, valuing the unbroken bloodline. The latter two lines perfectly continue the original bloodline. If it's just 『exactly when using the mind, there is no mind, exactly when using no-mind, there is use,』 then one cannot avoid being attached to past habits. Because the wondrous nature is independent, able to sever both ends, the bloodline is continuous, vast and empty, habitual tendencies naturally dissolve, and the true essence is united without mind. Naturally dissolving, habits are forgotten and there is originally no merit; uniting without mind, the essence is realized and there is originally no attainment. Without merit, there is no cultivation; without attainment, there is no dependence. Without cultivation and without dependence, it's like a mouth hanging on the east wall. What Dharma (teaching) is being spoken of? Listen carefully, every year in the third month, where the partridge sings, a hundred flowers are fragrant. These are all scenes that the master has personally experienced, so his words are simple and unadorned, depicting his own state of enjoyment, how apt it is. What is the bloodline? A slight thought arises, and it harms it. Without thought, the Buddha (enlightened one) will be killed. At the moment of harming and killing, the bloodline is broken. This key point requires a pure understanding, maintaining it without falsehood, touching it and naturally knowing pain (read Yongjia Ji's instructions to the assembly).
The Xin Xin Ming (Verses on Faith-Mind) says: 『The realm arises from the ability to perceive the realm, the ability arises from the realm's ability. If you want to know both segments, they are originally empty.』 These four lines are just one line, one line thoroughly understood, the great matter is finished. If someone can truly understand, able to be outside the realm without being attached to the self, the sun and moon-like blazing discriminating mind is great wisdom. If one can truly understand that the ability outside the realm originally does not exist, then the myriad different realms before the eyes are the sole manifestation of the true. The two segments are impermanent, although true, they are not attached to. The one true hides and appears, the two segments stretch and contract. Thoroughly understanding without doubt, where is there any distinction between noble and base? The use is clearly revealed, life and death are infinitely changing. Killing, then gold loses its color; giving life, then rubble emits light. Light and darkness refer to each other, authority belongs to the master, that is…
言而了。假名曰教。即了通言。假名為宗。宗教如花。春在何處。待汝思量。殘紅滿地。
有人喪妻者。夢其妻求破地獄偈。覺而求之。無有也。問薦福古老云。若人慾了知。三世一切佛。應觀法界性。一切唯心造。此偈是也。遂舉家持誦。后見亡者。寶衣天冠。縹緲空中。稱謝而去。軾聞之佛印禪師。佛印聞之范堯夫。予讀東坡書破地獄偈語。恨其舌相不甚廣長。吐偈意未盡。嗚呼。此偈豈特破地獄哉。自地獄至餓鬼。餓鬼至畜生。畜生至人。人至修羅。修羅至天。天至聲聞。聲聞至緣覺。緣覺至菩薩。菩薩至佛。是凡是聖。一破無遺矣。或謂地獄餓鬼畜生。破則不疑。至破人天。及界外四聖。恐不當理。對曰。四聖六凡。雖染凈不同。然皆念後事耳。如曹溪問惠明不思善。不思惡。是阿那個面目。明言下大悟。遂嗣曹溪。能于曹溪句中有個入頭。方知破地獄偈是斬佛劍。且道劍柄。只今在誰手裡。一念不生沈死水。六根才動犯波濤。聖凡路斷翻身處。生殺那知在斗稍。
大智發於心。於心何處尋。成就一切義。無古亦無今。此四句偈。事理不成就。即是文殊根本智。普賢差別智。一部華嚴經盡具其中。誦之者。多能生慧。何以故。大智。根本智也。大智發於心。理成就矣。然智既發於心。則心已化而
為智。更從何處覓心。若心有可覓。則是心能見心。無有是理。故曰。於心何處尋也。無處尋。即所謂無依也。大智無依。則橫無外。橫無外。則橫無待矣。無待之智。非理不成就乎。理不成就。則不礙事。而事成就。故曰。成就一切義。雖能成就一切義。而無古無今。則事又不成就矣。無古今無所住也。無住故豎無外。豎無外。則豎無待矣。此偈是南安巖嚴尊者。為侍者而作。侍者前生為牛。以䭾磚造寺功德。獲報為僧。苦無聞性。誦此偈久。聞性豁然而開。一切經書遂能記憶。故名此偈為智慧偈。以誦之者。多能發慧故也。
魏府元禪師曰。佛法在日用處。行住坐臥處。喫茶吃飯處。言語相問處。所作所為處。舉心動念。又卻不是也。芙蓉毓老行食。龐居士擬接。芙蓉卻縮手曰。生心受施。凈名早訶。去此一機還甘否。老龐曰。當時善現豈不作家。芙蓉曰。非關他事。老龐曰。食到口邊。被他奪卻。芙蓉乃下食。老龐曰。不消一句。達觀只今問諸善知識。且道芙蓉老龐。雙鏡交光之際。機鋒捷出。又如夜光之珠。橫斜衝突于金盤之中。卒難捉摸。謂其東突。忽復北突。謂其中轉。忽向西行。是舉心動念耶。不舉心動念耶。若謂舉心動念。魏老又道不是佛法。若謂不舉心動念。芙蓉老龐又非土木偶人。有人直
【現代漢語翻譯】 現代漢語譯本：智慧從何處尋求？如果心可以被找到，那就是心能看見心，這是沒有道理的。所以說，『於心何處尋也』，無處可尋，就是所謂的『無依』。大智慧沒有依賴，那麼橫向就沒有邊際；橫向沒有邊際，那麼橫向就沒有對待。沒有對待的智慧，不是真理不能成就嗎？真理不能成就，那麼就不妨礙事物，而事物卻能成就，所以說『成就一切義』。雖然能成就一切義，卻沒有過去和現在，那麼事物又不能成就了。沒有過去和現在，就沒有停留之處。沒有停留之處，那麼縱向就沒有邊際；縱向沒有邊際，那麼縱向就沒有對待。這首偈是南安巖嚴尊者為侍者而作。侍者前生是牛，因為馱磚建造寺廟的功德，獲得轉世為僧的果報，但苦於沒有聞性的能力。誦讀這首偈很久之後，聞性豁然開朗，一切經書都能記憶。所以稱這首偈為智慧偈，因為誦讀它的人，大多能啓發智慧。 魏府元禪師說：『佛法就在日常生活中，在行走坐臥中，在喝茶吃飯中，在言語交談中，在所作所為中，在舉心動念中。』但又不是這樣。芙蓉毓老正在吃飯，龐居士想要去接他的飯碗，芙蓉卻縮回手說：『生起分別心接受施捨，維摩詰早就呵斥過了。』去掉這個機鋒，還甘心嗎？龐居士說：『當時善現難道不是個行家嗎？』芙蓉說：『不關他的事。』龐居士說：『食物到了嘴邊，卻被他奪走了。』芙蓉於是放下食物。龐居士說：『不消一句。』達觀現在問各位善知識，且說芙蓉和龐居士，雙鏡交光之際，機鋒敏捷地發出，又像夜光之珠，橫斜衝突于金盤之中，難以捉摸。說它向東突，忽然又向北突；說它在中間轉，忽然又向西行。這是舉心動念呢？還是不舉心動念呢？如果說是舉心動念，魏老又說不是佛法；如果說是不舉心動念，芙蓉和龐居士又不是泥塑木雕的偶像。有人直接...
【English Translation】 English version: Where else can wisdom be sought? If the mind could be found, it would mean the mind can see the mind, which is illogical. Therefore, it is said, 'Where to seek the mind?' Nowhere to seek, which is what is meant by 'no reliance'. Great wisdom has no reliance, then horizontally there is no limit; horizontally there is no limit, then horizontally there is no duality. Wisdom without duality, isn't it that truth cannot be achieved? If truth cannot be achieved, then it does not hinder affairs, and yet affairs can be achieved, therefore it is said, 'achieve all meanings'. Although it can achieve all meanings, there is no past and no present, then affairs cannot be achieved. Without past and present, there is nowhere to dwell. Without dwelling, then vertically there is no limit; vertically there is no limit, then vertically there is no duality. This verse was composed by Venerable Yan Yan of Nan'an Rock for his attendant. The attendant was a cow in his previous life, and because of the merit of carrying bricks to build a temple, he was rewarded with rebirth as a monk, but he suffered from the inability to hear and understand. After reciting this verse for a long time, his ability to hear and understand suddenly opened up, and he was able to remember all the scriptures. Therefore, this verse is called the Wisdom Verse, because those who recite it are often able to develop wisdom. Zen Master Yuan of Wei Prefecture said, 'The Buddha-dharma is in daily life, in walking, standing, sitting, and lying down, in drinking tea and eating rice, in speaking and asking questions, in what is done and what is acted upon, in every thought and every movement of the mind.' But it is also not so. Elder Furong Yu was eating, and Layman Pang intended to take his bowl, but Furong withdrew his hand and said, 'To give rise to discriminating thoughts when receiving alms, Vimalakirti (凈名, Vimalakirti) has long rebuked.' If you remove this critical moment, are you still willing? Layman Pang said, 'Wasn't Shànxiàn (善現, Subhuti) an expert at that time?' Furong said, 'It's not his business.' Layman Pang said, 'The food reached his mouth, but it was taken away.' Furong then put down the food. Layman Pang said, 'Not a single word is needed.' Now Daguan asks all you good knowing friends, tell me, at the moment when Furong and Layman Pang, two mirrors reflect each other, the critical moment is swiftly issued, and it is like a night-shining pearl, colliding horizontally and obliquely in a golden plate, difficult to grasp. Saying it suddenly rushes east, suddenly it rushes north again; saying it turns in the middle, suddenly it goes west. Is this moving the mind or not moving the mind? If it is said to be moving the mind, Elder Wei also said it is not the Buddha-dharma; if it is said not to be moving the mind, Furong and Layman Pang are not clay or wooden idols. Someone directly...
下揀別得出。達觀當身為床座供養。伊若揀別不出。饒你芙蓉老龐復生雪屈。也須捺下雲頭。聽達觀處分始得。古人一機一境。有縱有奪。有生有殺。故曰。我與汝同條生。不與汝同條死。且道同死同生作么生會。咄。雙鏡交光休擬議。法輪大轉食輪中。
東坡贊法偈。以意為根。四句云。法塵是五塵落謝影子。意根所取。非有實境。何以故。蓋明瞭意識。有初中后三分。初分近前五識。猶屬現量。中分是六識正位。屬比量。後分近七識。屬非量。唯五識所取。為現量。為真境。若六識既非現量。不過五塵之影耳。故曰。法塵以佛為體。佛是覺義。現量所得。在境為真境。故曰法身。永明云。初居圓成現量之中。浮塵未起。此即法身也。后落明瞭意根之地。外狀潛形。外狀即浮塵。所謂法塵也。昔龐居士見馬祖。頓融前境。前境既融。非法身而何。故偈云風止浪靜也。然法身。離法塵無別有故。又曰。水無別水也。放為江河。用則兼善也。是大乘菩薩之作用。非止自利。兼亦利他。且流通不滯也。匯為沼沚。不用則獨善也。是聲聞小乘之法。止於自利而已。豈有及物之功用乎。風止浪靜。浪即前七個識也。八識規矩云。淵深七浪境為風是也。
一喚回頭識我不。依稀蘿月又成鉤。千金之子才流落。漠漠窮
【現代漢語翻譯】 現代漢語譯本：
下等人揀選分辨不出來。達觀的人應當以自身為床座來供養（指尊重和接納一切）。如果他揀選分辨不出來，即使你像芙蓉道楷、老龐居士復生、雪竇重顯再世，也必須放下你的見解，聽從達觀的人來處置才行。古人一機一境，有縱有奪，有生有殺。所以說：『我與你同條生，不與你同條死。』那麼，同死同生該如何理解呢？咄！雙鏡交光，休要擬議，法輪大轉，食輪之中（指真理的展現超越了思辨，體現在日常生活中）。
東坡居士贊法偈，以意根為根本。其中四句說：『法塵是五塵落謝的影子，意根所取，並非真實境界。』為什麼呢？因為明瞭意識，有初、中、后三分。初分接近前五識，還屬於現量（直接感知）；中分是第六識的正位，屬於比量（推理判斷）；後分接近第七識，屬於非量（錯誤認知）。只有五識所取，才是現量，才是真境。如果六識不是現量，不過是五塵的影子罷了。所以說：『法塵以佛為體』，佛是覺悟的意思，現量所得，在境界中就是真境，所以說是法身。永明延壽禪師說：『最初處於圓成實性的現量之中，浮塵未起，這就是法身。』後來落入明瞭意根之地，外在的表象隱藏了真實的形態，外在的表象就是浮塵，也就是所謂的法塵。從前龐居士見到馬祖道一，頓時融化了之前的境界，之前的境界既然融化了，不是法身又是什麼呢？所以偈語說『風止浪靜』。然而法身，離開法塵沒有分別，所以又說：『水沒有分別』，放開來就是江河，用起來就兼顧行善，這是大乘菩薩的作用，不只是自利，也利他，而且流通沒有滯礙。匯聚起來就是水池，不用就只是獨善其身，這是聲聞小乘的法，只在于自利而已，哪裡有利益眾生的功用呢？風止浪靜，浪就是前面的七個識。《八識規矩頌》說：『淵深七浪境為風』。
一喚回頭識我不？依稀蘿月又成鉤。千金之子才流落，漠漠窮 English version:
Inferior people cannot discern. The enlightened should offer their bodies as a seat of honor (referring to respecting and accepting everything). If they cannot discern, even if you are like Furong Daokai, the old layman Pang reborn, or Xuedou Chongxian reincarnated, you must put down your views and listen to the enlightened to handle it. The ancients had one opportunity, one state, with release and control, life and death. Therefore, it is said: 'I am born with you on the same branch, but I do not die with you on the same branch.' Then, how should one understand 'same death, same birth'? Hah! The light of two mirrors intersecting, do not speculate, the Dharma wheel turns greatly, within the wheel of food (referring to the manifestation of truth transcends speculation and is embodied in daily life).
Dongpo's verse praising the Dharma, takes the root of intention as the foundation. Four lines say: 'Dharma dust is the shadow of the five dusts falling away, taken by the root of intention, not a real state.' Why? Because the clear consciousness has three parts: beginning, middle, and end. The beginning part is close to the first five consciousnesses, still belonging to direct perception (現量, xiànliàng); the middle part is the proper position of the sixth consciousness, belonging to inference (比量, bǐliàng); the end part is close to the seventh consciousness, belonging to non-perception (非量, fēiliàng). Only what is taken by the five consciousnesses is direct perception, is the true state. If the sixth consciousness is not direct perception, it is just the shadow of the five dusts. Therefore, it is said: 'Dharma dust takes the Buddha as its body,' Buddha means enlightenment, what is obtained by direct perception, in the state is the true state, therefore it is called Dharmakaya (法身, fǎshēn). Yongming Yanshou Zen master said: 'Initially residing in the direct perception of perfect reality, the floating dust has not yet arisen, this is the Dharmakaya.' Later falling into the place of clear intention, the external appearance hides the true form, the external appearance is the floating dust, which is the so-called Dharma dust. Once, layman Pang saw Mazu Daoyi, and suddenly melted the previous state, since the previous state has melted, what is it if not the Dharmakaya? Therefore, the verse says 'The wind stops and the waves are calm.' However, the Dharmakaya, apart from Dharma dust, has no difference, so it is also said: 'Water has no difference,' released it is rivers, used it combines goodness, this is the function of the Mahayana Bodhisattva, not only benefiting oneself, but also benefiting others, and the circulation is not stagnant. Gathered it is a pond, unused it is only benefiting oneself, this is the Dharma of the Sravaka Hinayana, only in benefiting oneself, where is the function of benefiting sentient beings? The wind stops and the waves are calm, the waves are the previous seven consciousnesses. The Eight Consciousnesses Verse says: 'The abyss is deep, the seven waves, the state is the wind.'
Once called back, do you recognize me? The sparse moon on the vine becomes a hook again. The son of a thousand gold falls into poverty, desolate and poor
【English Translation】 Inferior people cannot discern. The enlightened should offer their bodies as a seat of honor (referring to respecting and accepting everything). If they cannot discern, even if you are like Furong Daokai, the old layman Pang reborn, or Xuedou Chongxian reincarnated, you must put down your views and listen to the enlightened to handle it. The ancients had one opportunity, one state, with release and control, life and death. Therefore, it is said: 'I am born with you on the same branch, but I do not die with you on the same branch.' Then, how should one understand 'same death, same birth'? Hah! The light of two mirrors intersecting, do not speculate, the Dharma wheel turns greatly, within the wheel of food (referring to the manifestation of truth transcends speculation and is embodied in daily life). Dongpo's verse praising the Dharma, takes the root of intention as the foundation. Four lines say: 'Dharma dust is the shadow of the five dusts falling away, taken by the root of intention, not a real state.' Why? Because the clear consciousness has three parts: beginning, middle, and end. The beginning part is close to the first five consciousnesses, still belonging to direct perception (現量, xiànliàng); the middle part is the proper position of the sixth consciousness, belonging to inference (比量, bǐliàng); the end part is close to the seventh consciousness, belonging to non-perception (非量, fēiliàng). Only what is taken by the five consciousnesses is direct perception, is the true state. If the sixth consciousness is not direct perception, it is just the shadow of the five dusts. Therefore, it is said: 'Dharma dust takes the Buddha as its body,' Buddha means enlightenment, what is obtained by direct perception, in the state is the true state, therefore it is called Dharmakaya (法身, fǎshēn). Yongming Yanshou Zen master said: 'Initially residing in the direct perception of perfect reality, the floating dust has not yet arisen, this is the Dharmakaya.' Later falling into the place of clear intention, the external appearance hides the true form, the external appearance is the floating dust, which is the so-called Dharma dust. Once, layman Pang saw Mazu Daoyi, and suddenly melted the previous state, since the previous state has melted, what is it if not the Dharmakaya? Therefore, the verse says 'The wind stops and the waves are calm.' However, the Dharmakaya, apart from Dharma dust, has no difference, so it is also said: 'Water has no difference,' released it is rivers, used it combines goodness, this is the function of the Mahayana Bodhisattva, not only benefiting oneself, but also benefiting others, and the circulation is not stagnant. Gathered it is a pond, unused it is only benefiting oneself, this is the Dharma of the Sravaka Hinayana, only in benefiting oneself, where is the function of benefiting sentient beings? The wind stops and the waves are calm, the waves are the previous seven consciousnesses. The Eight Consciousnesses Verse says: 'The abyss is deep, the seven waves, the state is the wind.' Once called back, do you recognize me? The sparse moon on the vine becomes a hook again. The son of a thousand gold falls into poverty, desolate and poor
途有許愁。天童此頌。凡留心玄學者。或喜其明白現成。本無奇險。或鄙其粘皮帶骨。流墮識情。殊不知劍無利鈍。藥無貴賤聶政專諸用之。立斷君相之命。扁鵲華陀用之。談笑中可以起死回生。茍非其人。雖莫耶善劍。不若鋤钁之利。腐草之效也。於是感而重頌之。頌曰。牛頭南。馬頭北。覿面相逢還不識。鄰寺金剛哭甚哀。東村大姐叫冤屈。若道予此頌。與天童本無差別。然領會天童頌子。則不難領會予頌。吾知趙州復起。妙喜再生。恐亦摸不著在。況其下者乎。若道予之頌子。與天童大別。然天童亦頌此則因緣。予亦頌此則因緣。豈一則因緣。而有兩意耶。諸兄弟。這兩個頌子。若揀點不知好惡。且謾道會禪也。
自佛教東來。方外高賓。方內勝士。簧鼓其道者。代不乏人。惟東晉潯陽廬山東林遠祖。憂深而慮遠。所見卓然。以為僧而不知其宗。俗而不知其化。則宗化混淆。俱無所主。乃撰在家出家。宗化之所以然。垂諸萬世。使奉法之徒。各知方向。若揭日月于中天。震雷霆于大夢。有目者孰不睹焉。有耳者孰不聞焉。然而近世在家出家者。有至死而不聞其篇目。況其義乎。嗚呼。去佛既久。魔強法弱。邪說橫行。正言蕪沒。予每思至此。不知淚之所從也。姑命奇郎。先錄在家出家論傳。示有志於吾道
【現代漢語翻譯】 現代漢語譯本：途中充滿了許多憂愁。天童覺禪師的這首偈頌，凡是留心於玄學的人，或許喜歡它的明白直接，本來就沒有什麼奇特和危險之處；或許又鄙視它粘滯膚淺，流於意識和情感。但殊不知劍沒有鋒利與遲鈍之分，藥沒有貴重與低賤之別，聶政、專諸用劍，能立即斷送君王宰相的性命，扁鵲、華佗用藥，談笑間可以起死回生。如果不是合適的人，即使是莫邪寶劍，也不如鋤頭好用，即使是珍貴藥材，也不如腐草有效。因此我有所感觸而再次作頌。頌曰：『牛頭山在南，馬頭山在北，面對面相逢卻互不相識。鄰寺的金剛悲哀地哭泣，東村的大姐冤枉地叫屈。』如果說我的這首偈頌，與天童覺禪師的原本沒有差別，那麼領會了天童覺禪師的偈頌，就不難領會我的偈頌。我知道即使趙州禪師復活，妙喜禪師再生，恐怕也摸不著邊際，更何況是那些資質更差的人呢？如果說我的偈頌與天童覺禪師的大不相同，然而天童覺禪師也是爲了這個因緣而作頌，我也是爲了這個因緣而作頌，難道同一個因緣，會有兩種不同的意思嗎？各位同修，這兩個偈頌，如果挑剔得不知好壞，那就姑且不要說會參禪了。 自從佛教傳入中國，方外的得道高僧，方內的賢士，宣揚佛法的人，歷代都不缺乏。只有東晉潯陽廬山東林寺的慧遠大師（Huiyuan，東林寺的建立者），憂慮深遠，見解卓越。他認為僧人如果不知道佛教的宗旨，俗人如果不知道佛教的教化，那麼宗旨和教化就會混淆，都無所適從。於是撰寫了《在家出家論》（Zaijia Chujia Lun，On Laymen and Monks）闡述了在家和出家的道理，以及佛教的宗旨和教化，流傳於萬世，使信奉佛法的人，各自知道方向，就像把太陽和月亮懸掛在空中，像在大夢中發出雷霆之聲，有眼睛的人誰看不到呢？有耳朵的人誰聽不到呢？然而近世的在家和出家之人，有到死都沒有聽說過這篇文章的篇名的，更何況是理解其中的含義呢？唉！離開佛陀的時代已經很久了，魔的力量強大，佛法的力量衰弱，邪說橫行，正言被埋沒。我每每想到這裡，不知道眼淚從何而來。姑且命令奇郎，先抄錄《在家出家論》傳世，給那些有志於佛道的人。
【English Translation】 English version: There is much sorrow on the way. This verse by Tiantong Jue (Tiantong Jue, a Chan master). Those who are mindful of metaphysics may like its clarity and directness, originally without any strangeness or danger; or they may despise its stickiness and superficiality, flowing into consciousness and emotion. But they do not know that swords have no sharpness or dullness, and medicines have no nobility or lowliness. Nie Zheng (Nie Zheng, an assassin) and Zhuan Zhu (Zhuan Zhu, an assassin) used swords to immediately end the lives of kings and ministers, while Bian Que (Bian Que, a famous doctor) and Hua Tuo (Hua Tuo, a famous doctor) used medicine to bring the dead back to life in laughter. If it is not the right person, even the Mo Xie sword (Mo Xie, a legendary sword) is not as useful as a hoe, and even precious medicinal materials are not as effective as rotten grass. Therefore, I am moved and compose a verse again. The verse says: 'Niu Tou Mountain (Niu Tou Mountain, a mountain in Jiangsu) is in the south, Ma Tou Mountain (Ma Tou Mountain, a mountain in Anhui) is in the north, but they do not recognize each other when they meet face to face. The Vajra (Vajra, a Buddhist guardian deity) in the neighboring temple cries sadly, and the elder sister in the east village cries out for injustice.' If it is said that my verse is no different from the original of Tiantong Jue, then understanding the verse of Tiantong Jue, it is not difficult to understand my verse. I know that even if Zen Master Zhaozhou (Zhaozhou, a famous Chan master) were to be resurrected and Zen Master Miaoxi (Miaoxi, a famous Chan master) were to be reborn, I am afraid they would not be able to grasp the point, let alone those who are less qualified? If it is said that my verse is very different from that of Tiantong Jue, but Tiantong Jue also composed a verse for this cause, and I also composed a verse for this cause. Could it be that the same cause has two different meanings? Brothers, if you are picky and do not know what is good or bad about these two verses, then do not even talk about understanding Chan. Since Buddhism was introduced to China, there has been no shortage of eminent monks from beyond the secular world and virtuous scholars from within it who have promoted the Dharma. Only Master Huiyuan (Huiyuan, the founder of Donglin Temple) of Donglin Temple (Donglin Temple, a temple in Jiangxi) in Xunyang, Lushan (Lushan, a mountain in Jiangxi) in the Eastern Jin Dynasty, had deep and far-reaching worries and outstanding insights. He believed that if monks did not know the purpose of Buddhism and laymen did not know the teachings of Buddhism, then the purpose and teachings would be confused and there would be no direction. Therefore, he wrote 'Zaijia Chujia Lun' (Zaijia Chujia Lun, On Laymen and Monks), explaining the principles of being a layman and a monk, as well as the purpose and teachings of Buddhism, which have been passed down for all ages, so that those who believe in the Dharma can each know their direction, just like hanging the sun and moon in the sky, like the sound of thunder in a great dream, who with eyes cannot see it? Who with ears cannot hear it? However, in recent times, there are laymen and monks who have not even heard the title of this article until their death, let alone understand its meaning? Alas! It has been a long time since the Buddha left, the power of demons is strong, the power of the Dharma is weak, heresies are rampant, and righteous words are buried. Whenever I think of this, I do not know where the tears come from. I will order Qilang to transcribe the 'Zaijia Chujia Lun' and pass it on to those who are interested in the Buddhist path.
者究心焉。
老氏曰。天地不仁。以萬物為芻狗。聖人不仁。以百姓為芻狗。夫芻狗之為物也。其未陳也。錦繡以飾之。音樂以獻之。及其已陳也。或棄之道涂。或充之釜灶而已矣。金剛般若經曰。若有我相人相眾生相壽者相。則非菩薩。又曰。若見眾生有可度者即是我相人相眾生相壽者相。以此觀之。則天地以萬物為芻狗。聖人以百姓為芻狗。非不仁也。不仁也者。特無我之異稱耳。聖人豈不知芻狗。束薪為之哉。復以錦繡文之者。以驗其無用而用也。夫無用而用。物無而用不無。物無而用不無。雖天地之大。萬物之眾。未始有物也。知其未始有物。而天地之用不無。萬物之用競足。此非無我相無人相無眾生相無壽者相。而度生之用常然者。安知不仁之仁。仁大而無外者乎。
皖山。永嘉。並得教外別傳之妙。貴在坐斷語言文字。直悟自心。而信心銘。證道歌。則千紅萬紫。如方春之花。果語言文字耶。非語言文字耶。有旁不禁者試道看。雖然花果礙春乎。花如礙春。春則不花可也。知礙而春必花之。則春之癡矣。春而不癡。花果礙春哉。如此則語言文字。與教外別傳。相去幾許。
無從而來。蓬蓬如雷。藉虛能游。觸物生號。鼓萬物而有聲無形。去來了無其蹤。號之曰風。然不免生滅。故非真
風也。夫真風者。不藉空而能游。不觸物而能鳴。本無去來。豈有生滅。靈山拈之頭陀微笑。迦葉呼之阿難應諾。當面蹉過。剎竿倒卻。以至鼻祖西來。神光立雪。少室風生。玉樓起粟。欲求安心。心不可得。斷臂胡為。鮮血狼籍。流入曹溪。曹溪為碧。天童頌而無聲。三祖言而無語。信心銘作。虛空蟲蛀。自是真風大扇。智火熾然。無論有心無心。是凡是聖。觸之則燒卻面門。背之則凍殺法身。使能言者捲舌。有智者成愚。儒失所以為儒。老失所以為老。何其禍及自家。唸一聲佛者。直須漱口三日。此皆真風鼓舞所致也。天童頌曰。一段真風見也么。綿綿化母理機梭。織成古錦含春象。無奈東君漏泄何。此頌翻騰。家聲有損有益。有雌有雄。化真風而成古錦。騾糞拈來。換人眼珠。好心不得好報。雪裡送炭。反道增寒。達觀道人忍酸不禁。口占一偈。一段真風見也么。綿綿化母理機梭。織成古錦含春象。無奈東君漏泄何。又有旁不禁者進曰。此是天童頌。老和尚何故白日青天之下。驅耕夫之牛。奪饑人之食。和尚曰。我也不管他天童不天童。且道老漢鼻孔在甚麼處。道不出。且禮拜喫茶去。再來真風中。雌黃別白未晚。
知三合而有鳴。五合而有聞。則根塵之構。不待蕩洗而後除也。故曰。知之一字。眾妙之
【現代漢語翻譯】 現代漢語譯本 風啊。這真正的風，不憑藉空間也能遊動，不接觸物體也能鳴響。本來就沒有來去，哪裡會有生滅？在靈山會上，釋迦牟尼佛拈花示眾，摩訶迦葉尊者破顏微笑；迦葉呼喚，阿難應答。當面錯過，剎竿倒塌。以至於菩提達摩祖師西來，慧可禪師立雪斷臂。少室山風聲驟起，玉樓前人們感到寒冷。想要尋求安心，卻發現心不可得。斷臂又是爲了什麼呢？鮮血淋漓，流入曹溪，曹溪因此變得碧綠。天童覺禪師歌頌它卻無聲，禪宗三祖僧璨大師談論它卻無語。《信心銘》寫成，如同虛空被蟲蛀。從此真正的風大肆吹拂，智慧之火熾烈燃燒。無論是心存念想還是無心，是凡人還是聖人，接觸到它就會燒燬面門，背離它就會凍僵法身。使得能言善辯的人閉口不言，有智慧的人變得愚鈍。儒家失去了之所以為儒家的根本，道家失去了之所以為道家的根本。這禍患怎麼會波及到自家呢？唸一聲佛號的人，必須用清水漱口三天。這些都是真正的風鼓動所導致的啊。天童覺禪師的頌詞說：『一段真風見也么？（難道你見到這陣真正的風了嗎？）綿綿化母理機梭。（連綿不絕的造化之母在織布機上穿梭。）織成古錦含春象。（織成一幅古老的錦緞，蘊含著春天的景象。）無奈東君漏泄何？（可惜春神泄露了天機。）』這首頌詞翻來覆去，對家風既有損害也有益處，既有陰柔也有陽剛。將真正的風化為古老的錦緞，將騾糞拿來，換取人的眼珠。好心沒有好報，雪中送炭，反而增加了寒冷。達觀道人忍不住酸楚，隨口吟了一首偈語：『一段真風見也么？（難道你見到這陣真正的風了嗎？）綿綿化母理機梭。（連綿不絕的造化之母在織布機上穿梭。）織成古錦含春象。（織成一幅古老的錦緞，蘊含著春天的景象。）無奈東君漏泄何？（可惜春神泄露了天機。）』又有旁邊忍不住的人進言說：『這是天童覺禪師的頌詞，老和尚您為什麼要在光天化日之下，驅趕耕夫的牛，奪走飢餓之人的食物呢？』和尚說：『我也不管他天童不天童，且說說看老漢的鼻孔在哪裡？』說不出來，就先禮拜喫茶去吧。以後再來在真正的風中，辨別清楚是非曲直也不晚。
知道三合就會有鳴響，五合就會有聽聞，那麼根塵的結構，就不需要等待盪滌才能去除。所以說：『知』這一個字，是眾妙之門。
【English Translation】 English version The wind. This true wind, it can travel without relying on space, and it can sound without touching objects. Originally, there is no coming or going, so how can there be birth and death? At the Vulture Peak assembly, Shakyamuni Buddha held up a flower, and Mahākāśyapa (one of the principal disciples of the Buddha) smiled knowingly; Kāśyapa called out, and Ānanda (Buddha's cousin and one of his ten principal disciples) responded. Missing it right in front of your face, the flagpole collapses. As for Bodhidharma (an Indian Buddhist monk and is traditionally credited as the transmitter of Chan Buddhism to China) coming from the West, and Huike (considered the Second Patriarch of Chinese Chan Buddhism) standing in the snow and cutting off his arm. The wind rises sharply on Mount Shaoshi (Shaoshi Mountain), and people feel cold in front of the Jade Pavilion. Wanting to seek peace of mind, but finding that the mind cannot be obtained. What was the arm cut off for? The fresh blood flowed into Caoqi (Caoqi Temple), and Caoqi became green because of it. Tiantong Jue (Chan master) praises it but is silent, and the Third Patriarch Sengcan (the third Chinese Patriarch of Chan Buddhism) talks about it but is speechless. The Faith Mind Inscription is written, like the void being eaten by insects. From then on, the true wind blows wildly, and the fire of wisdom burns fiercely. Whether one has thoughts or is without thought, whether one is a mortal or a sage, touching it will burn one's face, and turning away from it will freeze one's Dharma body. It makes those who can speak eloquently shut their mouths, and those who have wisdom become foolish. Confucianism loses its foundation for being Confucianism, and Taoism loses its foundation for being Taoism. How can this disaster affect one's own home? Those who recite the Buddha's name once must rinse their mouths with clean water for three days. All of these are caused by the blowing of the true wind. Tiantong Jue's verse says: 'Have you seen a segment of true wind? The continuous transforming mother manages the loom shuttle. Weaving an ancient brocade containing the image of spring. But what a pity that the Lord of Spring leaks the secret?' This verse turns back and forth, with both damage and benefit to the family tradition, both feminine and masculine. Transforming the true wind into an ancient brocade, taking mule dung and exchanging it for people's eyes. Good intentions are not rewarded, sending charcoal in the snow, but instead increasing the cold. Da Guan Daoren (Taoist) could not bear the sourness and casually recited a verse: 'Have you seen a segment of true wind? The continuous transforming mother manages the loom shuttle. Weaving an ancient brocade containing the image of spring. But what a pity that the Lord of Spring leaks the secret?' Then someone nearby who could not bear it stepped forward and said: 'This is Tiantong Jue's verse, why are you, old monk, driving the farmer's ox and taking away the food of the hungry in broad daylight?' The monk said: 'I don't care about him, Tiantong or not, but tell me, where is the old man's nostril?' If you can't say it, then first bow and have tea. It's not too late to come back later and distinguish right from wrong in the true wind.
Knowing that three combine and there is sound, and five combine and there is hearing, then the structure of the roots and dusts does not need to wait for washing away to be removed. Therefore, it is said: 'Knowing' this one word is the gate of all wonders.
門。古之至人。有以眼觀音聲。耳視色相。即遠示近。即塞示通。山壁可以直度。虛空可以遊行。無他道也。其始不過知有待。迷無待而成耳。有待即無待也。既知之矣。復能行之。故有待漸生。無待漸熟。熟則化。化則同。所以能于遠中示近。塞中示通也(拈東坡鐘銘)。
迷性而為情。則油水莫辨。即情而悟性。始知油水不可以同住。同住。水見火則起。油見火則湛然。湛然者。可與火一。一則無敵。所以油不知火。火不知油。油火不相知。而始能相為用。水則與火不一矣。所以見火則起耳。火喻誘情之境。水喻染境之情。油喻了境之智。然外境則情不生。外情則智無地。夫情與智初非兩物。以其被境所轉。名之為情。了境非有。名之為智。是以智情同住。如油共水。情觸境則奔流莫返。智了境則能所無生。故智恒與理一。情恒與理乖。如油恒與火一。水恒與火乖。乖則成敵。敵必有勝負。如水不勝火。則終必負敗而起矣。即此而觀。外境則無理。外情亦無智。學者知此。便會老龐日用事無別。頭頭自偶諧也。老龐初發身於火宅。沈家財于湘水。妻子團圞。共鍛無生。根塵蕭然。轉識成智。生死大事。一生了拔。推其所由。亦不過了達前境無性。根識蒂脫。乘理治情。逆順無間。動止一如。知得徹。行得到
【現代漢語翻譯】 現代漢語譯本：
門（門徑，方法）。古代的至人（達到極高境界的人），有的人用眼睛觀看聲音，用耳朵觀看形色，即遠能顯示為近，即閉塞能顯示為通達。山壁可以徑直穿過，虛空可以填滿。沒有其他的方法。開始不過是知道有對待，迷惑于無對待而成就罷了。有對待即是無對待。既然知道了這個道理，又能實行它，所以有對待逐漸產生，無對待逐漸成熟。成熟了就會化解，化解了就會相同。所以能夠在遙遠之中顯示為近，在閉塞之中顯示為通達（拈東坡鐘銘）。
迷惑于自性而產生情感，就像油和水無法分辨。從情感中覺悟自性，才知道油和水不可以同住。同住，水遇到火就會沸騰，油遇到火就會平靜。平靜的，可以與火合一。合一就無敵。所以油不知道火，火也不知道油。油和火互不相知，才能互相為用。水則與火不能合一。所以遇到火就會沸騰。火比喻誘發情感的境界，水比喻被境界染污的情感，油比喻明瞭境界的智慧。然而沒有外境，情感就不會產生；沒有外在的情感，智慧就沒有地方安立。情感與智慧最初並非兩物，因為被外境所轉，所以名為情感；明瞭外境本空，所以名為智慧。因此智慧和情感同住，就像油和水。情感接觸外境就會奔流不回，智慧明瞭外境則能所雙亡。所以智慧總是與真理合一，情感總是與真理相違背。就像油總是與火合一，水總是與火相違背。相違背就會成為敵人，敵人必定有勝負。如果水不能勝過火，最終必定失敗而沸騰。由此看來，外境之外沒有真理，外在的情感之外也沒有智慧。學習的人知道了這些，就會明白龐蘊居士的日常行事沒有什麼特別，一切都自然和諧。龐蘊居士最初從火宅中發身，把家財沉入湘水，妻子團聚，共同修習無生之法。根塵寂靜，轉識成智。生死大事，一生徹底了結。推究他所憑藉的，也不過是了達前境本無自性，根識脫落，依循真理來調伏情感，順境逆境沒有分別，動靜都一樣。知道得透徹，行持得圓滿。
【English Translation】 English version:
The gate (path, method). The supreme beings (those who have reached the highest state) of ancient times, some used their eyes to see sounds, and their ears to see forms and colors, so that the distant could be shown as near, and the blocked could be shown as open. Mountain walls could be passed through directly, and emptiness could be filled. There is no other way. It begins with nothing more than knowing that there is dependence, and being deluded by non-dependence to achieve it. Dependence is non-dependence. Since one knows this principle, and can also practice it, dependence gradually arises, and non-dependence gradually matures. When it matures, it transforms; when it transforms, it becomes the same. Therefore, one can show the near in the far, and the open in the blocked (quoting Dongpo's inscription on a bell).
Being deluded by one's nature and giving rise to emotions is like not being able to distinguish oil from water. Awakening to one's nature from emotions, one then knows that oil and water cannot coexist. Coexisting, water boils when it meets fire, while oil remains calm when it meets fire. The calm can be one with fire. Being one, it is invincible. Therefore, oil does not know fire, and fire does not know oil. Oil and fire do not know each other, and only then can they be used together. Water cannot be one with fire. Therefore, it boils when it meets fire. Fire is a metaphor for the state that induces emotions, water is a metaphor for emotions contaminated by the state, and oil is a metaphor for the wisdom that understands the state. However, without an external state, emotions will not arise; without external emotions, wisdom has no place to stand. Emotions and wisdom were originally not two things, but because they are turned by the external state, they are called emotions; understanding that the external state is empty, it is called wisdom. Therefore, wisdom and emotions coexist, like oil and water. When emotions touch the external state, they flow away and never return; when wisdom understands the external state, both the subject and object disappear. Therefore, wisdom is always one with truth, and emotions are always contrary to truth. Just as oil is always one with fire, and water is always contrary to fire. Being contrary becomes an enemy, and the enemy must have victory and defeat. If water cannot overcome fire, it will eventually fail and boil. From this, it can be seen that there is no truth outside the external state, and there is no wisdom outside the external emotions. Those who study and know this will understand that Layman Pang's daily activities are nothing special, and everything is naturally harmonious. Layman Pang initially arose from the burning house, sank his family wealth into the Xiang River, and his wife and children reunited to practice the unproduced Dharma together. The roots and dust were silent, and he turned consciousness into wisdom. The great matter of birth and death was completely resolved in one lifetime. Investigating what he relied on, it was nothing more than understanding that the previous state had no self-nature, the roots and consciousness were detached, and he followed the truth to subdue emotions, with no distinction between favorable and unfavorable circumstances, and movement and stillness were the same. Knowing thoroughly and practicing completely.
。自然臨臘月三十日。一家大小並應念而化。宜其然矣。如東坡作油水偈。勝妙精絕。非聞道而勇於行者不能也。故有志於了辦生死者。長公之偈。不可不留意焉(拈東坡油水頌)。
洞山曰。貪瞋癡。太無知。果賴今朝捉得伊。行即打。空即槌。分付心王仔細推。無量劫來不解脫。問汝三人知不知。神鼎曰。貪瞋癡。實無知。十二時中任從伊。行即往。坐即隨。分付心王無可為。無量劫來元解脫。何須更問知不知。這兩頌。有人愛洞山日用之間。境緣逆順。鍛鍊自心。鉗錘猛密。有人愛神鼎真到大休歇處。咳唾掉臂。戲笑譏訶。無非解脫三昧。達觀老漢。現前問汝大眾。汝道洞山鼻孔。神鼎腳根。在甚麼處。汝敢胡亂揣摩。殊不知神鼎不打洞山爐鞴中陶鑄來。安得便恁么自在。洞山不打神鼎見地上得個訊息。從汝朝即打。暮即槌。敢保貪瞋癡。直待驢年也未調伏在。汝等若揀別得出。許汝會如來禪。若祖師禪猶鄉關萬里。若要會祖師禪。須把洞山神鼎置向腦後。自家面前尋一條轉身路頭始得。故曰。只是舊時行履處。相逢舉著便淆訛。奇男子家。本來鼻孔撩天。腳跟點地。為甚麼如作賊人。常自心虛。偶被人按著。便愁贓物無地藏去。若是良人家男女。從他千搖萬撼。自然不生虛驚。心安如海。為甚麼得如此
【現代漢語翻譯】 現代漢語譯本：自然會在臘月三十日，一家老小一起唸佛而往生，這是很自然的事情。就像蘇東坡寫的油水偈，精妙絕倫，如果不是聞道並且勇於實踐的人是做不到的。所以，有志於了斷生死的人，蘇東坡的偈語，不可不留意啊（拈出蘇東坡的油水頌）。
洞山說：『貪瞋癡，太無知，今日方才捉住你。走就打，空就捶，交給心王仔細推。無量劫來不得脫，問你三人知不知？』神鼎說：『貪瞋癡，實無知，十二時中任由伊。走就往，坐就隨，交給心王無可為。無量劫來原解脫，何須更問知不知？』這兩首偈頌，有人喜歡洞山在日常生活中，面對各種順逆境緣，鍛鍊自己的心，鉗錘猛烈緊密。有人喜歡神鼎真正到達大休歇的境界，咳嗽吐唾沫，搖手動臂，嬉笑譏諷，無非都是解脫三昧。達觀老漢，現在問你們大家，你們說洞山的鼻孔，神鼎的腳跟，在哪裡？你們膽敢胡亂猜測，卻不知道神鼎不是在洞山的爐火中陶冶出來的，怎麼能這麼自在？洞山不是在神鼎的見地上得到訊息，任憑你早晨打，晚上捶，我敢保證貪瞋癡，直到驢年也未必能調伏。你們如果能分辨得出，才允許你們會如來禪，如果只是祖師禪，還差得遠。如果想要會祖師禪，必須把洞山神鼎拋到腦後，在自己面前尋找一條轉身的路才行。所以說：『只是舊時行履處，相逢舉著便淆訛。』奇男子家，本來鼻孔朝天，腳跟點地，為什麼像個做賊的人，常常自己心虛？偶爾被人按住，就愁贓物沒地方藏。如果是良家的男女，任憑別人千搖萬撼，自然不會虛驚，心安如海。為什麼會這樣呢？
【English Translation】 English version: Naturally, on the thirtieth day of the twelfth month, the whole family, young and old, will be reborn through reciting the Buddha's name together. This is only natural. Just like the 'Oil and Water Gatha' written by Su Dongpo (Su Shi), it is exquisitely wonderful. Those who have not heard the Dao (the Way) and are not brave in practicing it cannot achieve this. Therefore, those who aspire to end the cycle of birth and death should pay attention to Su Dongpo's gatha (a verse or hymn). (Picking up Su Dongpo's 'Oil and Water Gatha').
Dongshan (a Chan master) said: 'Greed, anger, and ignorance are so ignorant. Only today have I caught you. When you walk, I will hit you. When you are empty, I will hammer you. Entrust it to the King of Mind to examine carefully. For countless kalpas (eons), you have not been liberated. I ask you three, do you know?' Shending (another Chan master) said: 'Greed, anger, and ignorance are truly ignorant. Throughout the twelve hours, I let them be. When they walk, I go. When they sit, I follow. Entrust it to the King of Mind, there is nothing to do. For countless kalpas, they have been originally liberated. Why ask if they know?' In these two gathas, some people admire Dongshan's daily life, facing various favorable and adverse circumstances, tempering his own mind, with fierce and tight hammering. Some people admire Shending's true arrival at the state of great rest, coughing and spitting, waving his arms, joking and mocking, all of which are nothing but liberation samadhi (a state of meditative consciousness). Old man Daguan (a Chan master), now asks you all, where do you say Dongshan's nostrils and Shending's heels are? You dare to speculate wildly, but you don't know that Shending was not forged in Dongshan's furnace. How could he be so free? Dongshan did not gain news from Shending's insight. Even if you hit him in the morning and hammer him in the evening, I dare to guarantee that greed, anger, and ignorance will not be subdued until the year of the donkey (a Chinese idiom meaning 'never'). If you can distinguish them, then I will allow you to understand the Tathagata (another name for Buddha) Chan (Zen). If it is only Patriarchal Chan, it is still far away. If you want to understand Patriarchal Chan, you must put Dongshan and Shending behind you and find a way to turn around in front of you. Therefore, it is said: 'It is just the old path, but when you meet and talk about it, it becomes confused.' A true man should have his nostrils facing the sky and his heels on the ground. Why is he like a thief, always feeling guilty? If he is caught, he worries that he has nowhere to hide the stolen goods. If he is a good man or woman, no matter how much he is shaken, he will not be alarmed and his mind will be as calm as the sea. Why is this so?
穩當。蓋渠從來不竊他人物故。比來去古轉遠。大人不出。法道凌遲。大可怖畏。無論黑白。或於經論上覓得些知見。葛藤內惹得些臊氣。自謂我已見徹佛祖源底。便乃向無佛處稱尊。有一等瞎公雞。隨聲晝夜。忽然撞個本色人。輕輕一拶。便七荒八亂。理會不下。又不能直下生大慚愧。悲泣自訟。反於本色人分上。生大我慢。結死冤仇。只今之世。如此等流。十人之中。到有五雙。老漢所謂作賊人心虛。殊不知此等事。如來謂之一大事因緣。祖師謂之向上事。茍非夙具靈骨。有段英雄氣宇。豈易荷擔。近有一等杜撰禿奴。拍盲居士。以昭昭靈靈日用現成者。領會得。即謂之徹了。何不自家向冷靜處。細細檢點。一上我之貪瞋癡種子。果拔耶。未耶。果貪瞋癡即戒定慧耶。老漢雖不與他共住。然其果肯檢點。決知他心上亦有不安處在。只是被眼前虛名浮利籠罩了。故甘昧心。不肯向人露布丑處。我且問汝一千七百則葛藤。雖是古人殘羹餿飯。如果能則則無疑。還有則把未徹耶。若有則把未徹。且向洞山神鼎頌子里。尋個轉身去。為甚麼如此。只為自家面前不解得個轉身路頭。少不得教汝依門傍戶去。雖然如是。殘羹餿飯。饑者亦可點心。大眾珍重。
華嚴經曰。如是自性。如幻如夢。如影如像。悉不成就。直言
【現代漢語翻譯】 現代漢語譯本： 穩當。因為他從來不偷竊別人的東西。現在離古代越來越遠，有德行的大人不出世，佛法衰敗，這真是太可怕了。無論是僧人還是居士，有些人從經書理論中找到一些知見，在錯綜複雜的公案中沾染了一些污穢之氣，就自認為我已經徹底明白了佛祖的根源。便在沒有佛的地方稱尊稱大。還有一些瞎眼的公雞，隨聲附和，日夜不停。忽然遇到一個真正有見地的人，輕輕一試探，便驚慌失措，無法應對，又不能立刻生起大慚愧心，悲傷哭泣地自我反省，反而對真正有見地的人產生極大的傲慢，結下死仇。當今這個時代，像這樣的人，十個人中，有五對。我常說做賊的人心虛。殊不知這件事，如來稱之為『一大事因緣』（指開悟成佛的重大機緣），祖師稱之為『向上事』（指追求更高境界的事情）。如果不是天生具有靈性，有英雄般的氣概，怎麼能輕易承擔得起？近來有一些胡編亂造的假和尚，裝模作樣的居士，把昭昭靈靈、日常現成的東西，領會了，就說自己徹悟了。為什麼不自己在冷靜的地方，仔細檢查一下，我心中的貪、嗔、癡的種子，是拔除了呢？還是沒有拔除呢？是貪、嗔、癡就是戒、定、慧呢？我雖然不與他們住在一起，但是如果他們肯檢查反省，一定知道他們心裡也有不安的地方。只是被眼前的虛名浮利籠罩了，所以甘願昧著良心，不肯向人暴露自己的醜陋之處。我且問你們一千七百則公案，雖然是古人的殘羹剩飯，如果能一一參透無疑，還有哪一則沒有參透呢？如果有一則沒有參透，就到洞山神鼎的頌子里，尋找一個轉身的機會。為什麼這樣做？只因爲自己面前不明白一個轉身的門路，不得不教你依門傍戶地去尋找。雖然是殘羹剩飯，飢餓的人也可以用來充飢。大眾珍重。
《華嚴經》（Avatamsaka Sutra）說：『像這樣的自性（svabhava），如幻如夢，如影如像，都是不能成就的。』直說。
【English Translation】 English version: It is reliable because he never steals other people's belongings. Nowadays, it is getting further and further away from ancient times, virtuous great people do not appear, and the Dharma declines, which is truly terrifying. Whether monks or laypeople, some people find some knowledge and views from scriptures and theories, and get some foul air in the intricate koans, and then they think that I have completely understood the source of the Buddhas. Then they claim to be supreme in places where there are no Buddhas. There are also some blind roosters who echo others day and night. Suddenly encountering a truly insightful person, a slight test will cause them to panic and be unable to cope, and they cannot immediately generate great shame and remorse, and weep and self-reflect, but instead generate great arrogance towards the truly insightful person and form a deadly feud. In this era, among ten people, there are five pairs like this. I often say that thieves have guilty consciences. Little do they know that this matter is called 'a great cause and condition' (mahā-nidāna) by the Tathagata (Tathāgata, 'Thus Gone One', another name for the Buddha, indicating one who has 'thus gone' to enlightenment) and 'an upward matter' by the Patriarchs (referring to the pursuit of higher realms). If one is not born with spirituality and heroic spirit, how can one easily bear it? Recently, there have been some fabricated fake monks and pretentious laypeople who comprehend the clear and spiritual, daily and readily available things and say that they have completely awakened. Why don't you carefully examine yourself in a calm place, whether the seeds of greed, anger, and ignorance in my heart have been eradicated or not? Are greed, anger, and ignorance the same as precepts, concentration, and wisdom? Although I do not live with them, if they are willing to examine and reflect, they must know that there are also uneasy places in their hearts. It's just that they are shrouded in the false fame and floating benefits in front of them, so they are willing to go against their conscience and are unwilling to expose their ugliness to others. I will ask you 1,700 koans, although they are the leftovers of the ancients, if you can thoroughly understand each one without doubt, which one has not been thoroughly understood? If there is one that has not been thoroughly understood, go to the verses of Dongshan Shending (Dòngshān Shéndǐng, a Zen master) to find an opportunity to turn around. Why do this? Just because you don't understand a way to turn around in front of you, you have to teach you to look for it by relying on doors and leaning against houses. Although it is leftovers, hungry people can also use it to fill their stomachs. Everyone, cherish this.
The Avatamsaka Sutra (Huáyán Jīng) says: 'Such self-nature (svabhāva), like illusion, like a dream, like a shadow, like an image, all cannot be achieved.' To speak directly.
諸法如幻。學者皆知之。惟言自性如幻。雖久醉於義海者。未始弗疑也。又不知痛癢而不疑者。則疑之者。必非不疑者所能知焉。而洞了自性。已到不疑之地者。此真不疑者也。真不疑者。佛祖尚畏之。況其餘乎。
圓成匪幻。依他無地。依他匪幻。遍計無從。遍計匪幻。依他匪伏。依他匪幻。圓成曷契。余以是知理不成就。則隨緣之用不廢。事不成就。則眾生復性不難也。
予讀端師子。戒壇示沙彌偈。不覺長嘆久之。大都土無肥瘦。水無清濁。農人勤勞。真實做去。瘦地亦自有收。漁人耐煩守去。清水亦自得魚。因想海東曉公。來中國求法。夜宿渴甚。顧傍有一泓。掬而飲之。甘涼異常。明日視之。乃髑髏坑也。正噦間。忽自悟曰。一心不生。萬法無咎。遂還日本。疏華嚴圓覺等經。大行於世。又鳩摩羅什五六歲時。隨母舉佛缽。竊唸曰。我身甚小。佛缽甚大。不覺失聲下缽。母問其故。對曰。適我生心。缽有輕重。一法既爾。萬法皆然。夫復何疑。今之學者。未見知識法師。先自疑曰。此善知識。果能開悟我否。此法師果能教我否。此戒師。果自己持戒清凈否。嗚呼。君子吹毛求善。小人吹毛求疵。而求善之心不若求疵之工。此等器量。做世間好人尚做不得。況為如來子乎。端師子偈曰。登壇受具
【現代漢語翻譯】 現代漢語譯本： 一切法都如幻象。學佛的人都知道這個道理。唯獨說到自性也如幻象，即使是長期沉浸在佛法義理中的人，也難免會心生疑惑。還有一種人，對於自性如幻既不理解也不關心，所以不會產生懷疑。而真正能對自性如幻產生懷疑的人，是那些不懷疑的人所無法理解的。只有那些徹底明瞭自性，已經達到不再懷疑境界的人，才是真正的不懷疑者。真正的不懷疑者，連佛和祖師都會敬畏，更何況是其他人呢？
圓成實性不是虛幻的，依他起性就沒有立足之地。依他起性不是虛幻的，遍計所執就無從產生。遍計所執不是虛幻的，依他起性就不會被遮伏。依他起性不是虛幻的，又怎麼能契合圓成實性呢？因此我知道，如果理上不能成就，那麼隨緣起用的作用就不會廢止；如果事上不能成就，那麼眾生恢復本性的過程就不會困難。
我讀到端師子（Duan Shizi，人名）在戒壇上為沙彌開示的偈語，不禁長時間地嘆息。大體上說，土地沒有肥沃和貧瘠之分，水沒有清澈和渾濁之分，農人只要勤勞耕作，真實地去做，即使是貧瘠的土地也會有收穫；漁人只要耐心守候，即使是清澈的水中也能捕到魚。因此我想起海東的曉公（Xiao Gong，人名）來到中國求法，晚上口渴得厲害，看到旁邊有一處水洼，捧起來喝，覺得甘甜清涼異常。第二天去看，才知道是個骷髏坑。正在嘔吐的時候，忽然自己醒悟說：『一心不生，萬法無咎。』於是返回日本，疏解《華嚴經》、《圓覺經》等經典，在世間廣為流傳。還有鳩摩羅什（Kumarajiva，人名）五六歲的時候，跟隨母親舉起佛缽，心裡想：『我的身體很小，佛缽很大。』不覺失聲把缽掉在地上。母親問他原因，他回答說：『剛才我生起分別心，缽就有了輕重。』一法既然如此，萬法都是這樣，還有什麼可懷疑的呢？現在的學佛人，還沒見到善知識法師，就先自己懷疑說：『這位善知識，果真能開悟我嗎？這位法師果真能教導我嗎？這位戒師，果真自己持戒清凈嗎？』唉！君子吹毛求疵是爲了求善，小人吹毛求疵是爲了找茬，而求善的心還不如求疵的功夫。這種器量，做世間的好人都做不成，更何況是做如來的弟子呢？端師子（Duan Shizi，人名）的偈語說：『登上戒壇受具足戒……』
【English Translation】 English version: All dharmas are like illusions. Scholars all know this. Only when it is said that self-nature is also like an illusion, even those long immersed in the ocean of meaning will inevitably harbor doubts. There are also those who neither understand nor care about self-nature being like an illusion, and therefore do not doubt. Those who can truly doubt self-nature being like an illusion are incomprehensible to those who do not doubt. Only those who thoroughly understand self-nature and have reached the state of no doubt are the true non-doubters. The true non-doubters are feared even by Buddhas and Patriarchs, let alone others.
Perfected reality is not illusory; dependent origination has no ground. Dependent origination is not illusory; conceptual construction has no origin. Conceptual construction is not illusory; dependent origination is not subdued. Dependent origination is not illusory; how can one accord with perfected reality? Therefore, I know that if principle is not accomplished, then the function of following conditions will not cease; if practice is not accomplished, then the restoration of sentient beings' inherent nature will not be difficult.
When I read the verse that Duan Shizi (Duan Shizi, a person's name) gave to the Shramaneras at the ordination platform, I couldn't help but sigh for a long time. Generally speaking, land has no distinction of fertility or barrenness, water has no distinction of clarity or turbidity. If farmers work diligently and do things truthfully, even barren land will have a harvest. If fishermen patiently wait, even clear water will yield fish. Therefore, I think of Xiao Gong (Xiao Gong, a person's name) from Hae Dong who came to China to seek the Dharma. One night, he was very thirsty and saw a puddle nearby. He scooped it up and drank it, finding it exceptionally sweet and cool. The next day, he looked and realized it was a skull pit. Just as he was about to vomit, he suddenly realized, 'When the one mind does not arise, all dharmas are without fault.' So he returned to Japan and annotated scriptures such as the Avatamsaka Sutra and the Surangama Sutra, which were widely circulated in the world. Also, when Kumarajiva (Kumarajiva, a person's name) was five or six years old, he followed his mother to lift the Buddha's bowl and thought to himself, 'My body is very small, and the Buddha's bowl is very large.' He inadvertently dropped the bowl to the ground. His mother asked him why, and he replied, 'Just now, I gave rise to a discriminating thought, and the bowl had weight.' Since one dharma is like this, all dharmas are like this. What is there to doubt? Nowadays, students of Buddhism, before even seeing a virtuous teacher or Dharma master, doubt themselves, saying, 'Can this virtuous teacher truly enlighten me? Can this Dharma master truly teach me? Is this precept master truly pure in his own precepts?' Alas! A gentleman nitpicks to seek goodness, while a petty person nitpicks to find fault, and the effort to seek goodness is not as great as the skill to find fault. With such capacity, they cannot even be good people in the world, let alone be children of the Tathagata? Duan Shizi's (Duan Shizi, a person's name) verse says, 'Ascend the ordination platform to receive the full precepts...'
戒。第一莫疑師。摘取果子吃。莫管樹橫枝(拈讀端師子偈)。
吾讀法華經。知得六根清凈者。則眼見三千大千之色。耳聞三千大千之聲。鼻嗅三千大千之香。舌嘗三千大千之味。身覺三千大千之觸。意洞三千大千之法。若掌中見果也。雖然。吾知而未得用者。六根未清凈耳。如一清凈。則現前矣。何疑哉。於戲。此用人誰不有。以見思覆之。塵沙蔽之。故不現前。如見思斷。而塵沙空。心如軒轅之鏡。十方通徹自證之矣。豈待人言之乎。
東坡觀世音贊曰。眾生墮八難。身心俱喪失。惟有一念在。能呼觀世音。火坑與刀山。猛獸諸毒藥。眾苦萃于身。呼者常不痛。呼者若自痛。則必不能呼。若其了不痛。安用呼菩薩。眾生以二故。一身受眾苦。若能真不二。即是觀世音。八萬四千人。同時俱赴救。解曰。夫一身之微。八難頓集則難存。而身心俱喪可知矣。然身心俱喪。而能呼觀音者。身耶心耶。是身是心。則難存而身心已喪久矣。非身非心。則知痛而能呼觀世音者。果有痛乎。果無痛乎。有痛則身與心未嘗喪也。無痛則身與心未嘗不喪也。難者當即身心而推其痛。復離身心而推其痛。于即離離即之間。往返觀察推究。一旦察著痛處。則果有痛果無痛自知。不煩求觀音覓痛所在耳。東坡此贊。妙密超詣
【現代漢語翻譯】 現代漢語譯本 戒。第一不要懷疑你的老師。像摘取果子吃一樣，不要管樹枝是橫的還是斜的（拈讀端師子偈）。
我讀《法華經》，知道六根清凈的人，就能眼見三千大千世界的種種顏色，耳聞三千大千世界的種種聲音，鼻嗅三千大千世界的香氣，舌嘗三千大千世界的味道，身覺三千大千世界的觸感，意洞察三千大千世界的法理，就像在手掌中看到果實一樣。雖然如此，我知道卻未能運用，是因為六根尚未清凈。如果有一根清凈，那麼這一切就會立刻顯現。有什麼可懷疑的呢？唉！這種能力誰沒有呢？只是被見思煩惱覆蓋，被塵沙煩惱遮蔽，所以不能顯現。如果見思煩惱斷除，塵沙煩惱消空，心就像軒轅的鏡子一樣，十方通徹，自然就能自我證悟了。哪裡還需要別人來說呢？
蘇東坡的《觀世音贊》說：『眾生墮入八難（指八種苦難的境界），身心都喪失了。只有一念尚存，能夠呼喚觀世音（Avalokiteśvara）。火坑與刀山，猛獸和各種毒藥，各種痛苦聚集在身上，呼喚觀世音的人常常不會感到痛苦。如果呼喚的人自己感到痛苦，那麼必定不能呼喚。如果完全不感到痛苦，又何必呼喚菩薩（Bodhisattva）呢？眾生因為有二元對立的觀念，所以一身承受各種痛苦。如果能夠真正做到不二，那就是觀世音。八萬四千人，同時都來救助。』解釋說：一個人身體如此微弱，八難同時降臨就難以生存，那麼身心都喪失是可以理解的。然而身心都喪失了，還能呼喚觀音，這是身在呼喚呢，還是心在呼喚呢？如果是身是心，那麼難以生存，身心早就喪失了。如果非身非心，那麼知道痛苦而能呼喚觀世音的人，果真有痛苦嗎？果真沒有痛苦嗎？有痛苦，那麼身與心未曾喪失。沒有痛苦，那麼身與心未嘗不喪失。受難的人應當即身心來推究這痛苦，又離身心來推究這痛苦，在即離和離即之間，往返觀察推究。一旦察覺到痛處，那麼果真有痛果真無痛自己就會知道，不需要麻煩求觀音來尋找痛苦所在了。』蘇東坡的這篇贊文，精妙深奧，超越常人。
【English Translation】 English version Precepts. First, do not doubt your teacher. Like picking fruit to eat, do not mind whether the branches of the tree are horizontal or slanted (quoting the verse of Master Duanduan).
I read the Lotus Sutra and learned that those whose six senses are purified can see the various colors of the three thousand great thousand worlds with their eyes, hear the various sounds of the three thousand great thousand worlds with their ears, smell the fragrances of the three thousand great thousand worlds with their noses, taste the flavors of the three thousand great thousand worlds with their tongues, feel the sensations of the three thousand great thousand worlds with their bodies, and understand the principles of the three thousand great thousand worlds with their minds, just like seeing a fruit in the palm of their hand. Although this is so, I know it but have not been able to use it because my six senses are not yet purified. If one sense is purified, then all of this will immediately appear. What is there to doubt? Alas! Who does not have this ability? It is only covered by the afflictions of views and thoughts (見思), and obscured by the afflictions of dust and sand (塵沙), so it cannot appear. If the afflictions of views and thoughts are cut off, and the afflictions of dust and sand are emptied, the mind will be like the mirror of Xuanyuan, penetrating all directions, and will naturally be self-realized. Where is the need for others to speak of it?
Su Dongpo's Ode to Avalokiteśvara says: 'Sentient beings fall into the eight difficulties (八難, bā nán, referring to eight adverse conditions that hinder spiritual practice), both body and mind are lost. Only one thought remains, able to call upon Avalokiteśvara (觀世音). Fire pits and mountains of knives, fierce beasts and various poisons, all kinds of suffering gather on the body, but those who call upon Avalokiteśvara often do not feel pain. If those who call upon him feel pain themselves, then they certainly cannot call upon him. If they feel no pain at all, then why call upon the Bodhisattva (菩薩, Púsà)? Sentient beings suffer all kinds of pain because of duality. If they can truly achieve non-duality, that is Avalokiteśvara. Eighty-four thousand people will come to the rescue at the same time.' The explanation says: 'A person's body is so weak that it is difficult to survive when the eight difficulties come at once, so it is understandable that both body and mind are lost. However, if both body and mind are lost, who is calling upon Avalokiteśvara, the body or the mind? If it is the body or the mind, then it is difficult to survive, and the body and mind have long been lost. If it is neither body nor mind, then does the person who knows pain and can call upon Avalokiteśvara truly have pain? Does he truly have no pain? If there is pain, then the body and mind have not been lost. If there is no pain, then the body and mind have not failed to be lost. The sufferer should investigate the pain in terms of both body and mind, and also investigate the pain apart from body and mind, observing and investigating back and forth between being together and being apart. Once the source of the pain is discovered, then one will know for oneself whether there is truly pain or truly no pain, and there is no need to trouble oneself to seek Avalokiteśvara to find the location of the pain.' Su Dongpo's ode is wonderfully profound and surpasses ordinary people.
。豈魯直少游輩。所能彷彿哉。予觀天童頌洞山病中機緣頌雖妙。然不若此贊。四棱蹋地也。頌曰。放下臭皮袋。拈轉赤肉團。當頭鼻孔正。直下髑髏干。予曰。髑髏不幹。則鼻孔不正。鼻孔不正。則箭鋒相值之機。自然鈍置不少矣。又解云。自難字至種種觀察。皆比量也。東坡此贊。但于盎生注中。頭一難字。若不忽略。著力觀察。則東坡贊自然有入。直下髑髏干。即智訖情枯之謂也。活人髑髏。與死人髑髏。初無有異。但活人髑髏。情識未枯。智趣未忘。謂之臭髑髏。死人髑髏。以其情智俱枯。古人謂之金剛髑髏。即法身之謂也。蓋情智既枯。則我忘。我忘則無物非道。故曰。道遠乎哉。觸事而真。聖遠乎哉。體之即神者。體字即比量也。神字即現量也。痛咀嚼之。
韓大伯點雪竇偈曰。一兔橫身當古路。蒼鷹才見便生擒。後來獵犬無靈性。空向枯樁舊處尋。香巖曰。動容揚古路。不墮悄然機。今有人以一念不生為佛。喜怒未發為中。此所謂枯樁舊處尋者也。能舉一而反諸。則明暗動靜通塞恬變合離生滅。俱未形時。若不是佛是中。則一精明。分成六和合。翻成外說矣。故有隔壁聞釵釧聲者。曾亦得入。即此言之。則六塵皆韓大伯之古路也。即六塵而不粘六塵者。即韓大伯之兔也。臨濟用其機。而變其名。
【現代漢語翻譯】 現代漢語譯本：豈是魯直（黃庭堅，字魯直）和少游（秦觀，字少游）這些人所能比擬的呢？我看天童（天童正覺禪師）所作的《頌洞山病中機緣頌》雖然精妙，但還是不如這篇贊。真是四棱著地，穩穩當當！頌文說：『放下臭皮袋，拈轉赤肉團。當頭鼻孔正，直下髑髏干。』我說：『髑髏不幹，那麼鼻孔就不正。鼻孔不正，那麼箭鋒相值的機鋒，自然會遲鈍不少了。』又解釋說：『從「自難」二字到「種種觀察」，都是比量。』蘇東坡這篇贊，只要在看《盎生注》時，對開頭的「難」字，如果不忽略，著力觀察，那麼對蘇東坡的贊自然會有所領悟。『直下髑髏干』，就是智慧窮盡，情感枯竭的意思啊。活人的髑髏和死人的髑髏，本來沒有什麼不同。只不過活人的髑髏，情感和意識還沒有枯竭，智慧和趣味還沒有忘記，所以叫做臭髑髏。死人的髑髏，因為情感和智慧都枯竭了，古人稱之為金剛髑髏，也就是法身的意思。大概是因為情感和智慧既然枯竭，那麼我就忘記了，我忘記了就沒有什麼不是道。所以說：『道離我們很遠嗎？接觸事物就是真理。聖人離我們很遠嗎？體會它就是神妙。』這裡的『體』字就是比量，『神』字就是現量。要痛下功夫，仔細咀嚼啊。 韓大伯點評雪竇禪師的偈語說：『一兔橫身當古路，蒼鷹才見便生擒。後來獵犬無靈性，空向枯樁舊處尋。』香巖禪師說：『動容揚古路，不墮悄然機。』現在有人把一念不生當作佛，喜怒未發當作中，這就是所謂的『空向枯樁舊處尋』。能夠舉一反三，那麼明暗、動靜、通塞、恬變、合離、生滅，在這些還沒有形成的時候，如果不是佛，不是中，那麼一精明就會分成六和合，反而成了外道之說了。所以有隔壁聽到釵釧聲音的人，也曾經得以入門。就此而言，那麼六塵都是韓大伯的古路啊。即處於六塵而不被六塵所粘著的人，就是韓大伯的兔子啊。臨濟禪師運用了其中的機鋒，而改變了它的名稱。
【English Translation】 English version: How could they be compared to the likes of Lu Zhi (Huang Tingjian, styled Luzhi) and Shaoyou (Qin Guan, styled Shaoyou)? I have seen Tiantong's (Zen Master Tiantong Zhengjue) 'Ode to Dongshan's Opportunity in Sickness,' which is exquisite, but still not as good as this eulogy. It is truly four-square and firmly grounded! The verse says: 'Lay down the stinking skin bag, turn over the red flesh mass. The nostrils are straight at the head, the skull is dry directly below.' I say: 'If the skull is not dry, then the nostrils are not straight. If the nostrils are not straight, then the sharpness of the encounter of arrow points will naturally be dulled quite a bit.' It is also explained: 'From the word 'difficult' to 'various observations,' all are analogies.' Su Dongpo's eulogy, if one does not neglect the initial 'difficult' word in the 'Angsheng Commentary' and focuses on observing it, then one will naturally have some understanding of Su Dongpo's eulogy. 'Directly below, the skull is dry' means the exhaustion of wisdom and the withering of emotions. There is originally no difference between the skull of a living person and the skull of a dead person. However, the skull of a living person has not yet withered in emotions and consciousness, and has not forgotten wisdom and interest, so it is called a stinking skull. The skull of a dead person, because both emotions and wisdom are withered, the ancients called it a Vajra skull, which is the meaning of Dharmakaya. It is probably because since emotions and wisdom are withered, then I am forgotten, and if I am forgotten, then nothing is not the Tao. Therefore, it is said: 'Is the Tao far away? It is true in contact with things. Are the sages far away? To embody it is to be divine.' The word 'embody' here is analogy, and the word 'divine' is direct perception. Chew on it painfully and carefully. Han Dabo commented on Zen Master Xuedou's verse, saying: 'A rabbit lies across the ancient road, the falcon captures it as soon as it sees it. Later hunting dogs have no spirituality, and search in vain for the old place of the withered stump.' Zen Master Xiangyan said: 'Moving expresses the ancient road, not falling into the silent opportunity.' Now some people regard not generating a single thought as Buddha, and not expressing joy or anger as the middle way. This is what is called 'searching in vain for the old place of the withered stump.' If one can infer the rest from one example, then when brightness and darkness, movement and stillness, unobstructedness and blockage, tranquility and change, union and separation, birth and death, are not yet formed, if it is not Buddha, not the middle way, then one intelligence will be divided into six harmonies, and will instead become an externalist theory. Therefore, there are those who hear the sound of hairpins and bracelets from the next door, who have also been able to enter. In this regard, then the six dusts are all Han Dabo's ancient road. Those who are in the six dusts without being attached to the six dusts are Han Dabo's rabbit. Zen Master Linji used its opportunity and changed its name.
則曰。諸人赤肉團上。各各有一無位真人。於六根門頭。放大光明。照天照地。自汝諸人不能薦得。如上諸語。皆古德禪老。抖擻屎腸。為黃口禪雛。說老婆禪也。如其本分為人。露一些子不得。何以故。佛祖命根斷故。況熱腦眾生耶。故曰法堂前草深一丈。良不我欺(拈韓大伯點雪竇公案)。
永嘉證道歌有曰。但自懷中解垢衣。誰能向外夸精進。此兩句歌。賺殺天下人不少。非永嘉之咎也。人自咎耳。故看教與參禪。雖皆是勝事。脫打頭不逢作家。教眼卻被義理塞殺。禪心即被野狐涎塗抹了。殊不知。凡尚義理。古人謂之所知愚。凡染野狐涎。古人謂之識解依通。蓋尚義理。情終不枯。一不枯。一不涉文字義理問答處。便茫然不知雌黃。如陳摻問雲門曰。教意則不問。如何是教外別傳意。門曰。教外別傳則且置。如何是教意。摻曰。黃卷赤軸。門曰。此是能詮之文。如何是教意。摻曰。口欲談而辭喪。心將緣而慮忘。門曰。口欲談而辭喪。為對有言。心將緣而慮忘。為對妄想。如何是教意。摻茫然不知答。門曰。聞尚書善解法華經是否。摻曰不敢。門曰。經云治生產業。皆順正法。且道今非非想天。幾人退位。摻愈茫然。門訶斥而去。以是摻重發心參禪。請以雲門作用觀之。則永嘉但自懷中解垢衣。誰能向
【現代漢語翻譯】 現代漢語譯本： 他說：『各位，在你們這團紅肉之上，各自都有一位無位真人（指本性、佛性），從六根（眼、耳、鼻、舌、身、意）門頭，放出光明，照天照地。』只是你們這些人不能領會得到。像上面這些話，都是古代的禪宗老前輩，抖擻精神，爲了那些剛入門的禪宗學徒，說的老婆禪（指淺顯易懂的禪語）。如果真是本分之人，一絲一毫都不能顯露。為什麼呢？因為會斷了佛祖的命根。更何況是那些頭腦發熱的眾生呢？所以說，『法堂前草深一丈』，實在沒有欺騙我（拈韓大伯點雪竇公案）。
永嘉證道歌里說：『但自懷中解垢衣，誰能向外夸精進。』這兩句歌，欺騙了天下不少人。這不是永嘉的過錯，是人們自己的過錯。所以看教典和參禪，雖然都是很好的事情，但如果一開始就沒遇到真正的行家，那麼看教典的眼睛就會被義理堵塞，禪心就會被野狐涎（指錯誤的禪解）塗抹。殊不知，凡是崇尚義理的，古人稱之為『所知愚』；凡是沾染野狐涎的，古人稱之為『識解依通』。因為崇尚義理，情執終究不會枯竭。一旦不枯竭，一旦不涉及文字義理的問答之處，便茫然不知如何分辨。比如陳摻問雲門（禪宗大師）說：『教意（佛教經義）就不問了，如何是教外別傳意（指不立文字，直指人心的禪宗心法）？』雲門說：『教外別傳暫且放下，如何是教意？』陳摻說：『黃卷赤軸（指佛經）。』雲門說：『這是能詮之文（指能夠解釋經義的文字），如何是教意？』陳摻說：『口欲談而辭喪，心將緣而慮忘（想開口說話卻找不到合適的言辭，想用心去思慮卻忘記了所要思慮的對象）。』雲門說：『口欲談而辭喪，是爲了應對有言；心將緣而慮忘，是爲了應對妄想。如何是教意？』陳摻茫然不知如何回答。雲門說：『聽說尚書善於講解法華經，是嗎？』陳摻說：『不敢當。』雲門說：『經中說，治理生產的行業，都順應正法。那麼請問，現在非非想天（佛教中的最高境界）有幾人退位？』陳摻更加茫然。雲門呵斥他離開了。因此陳摻重新發心參禪。請用雲門的作用來觀察，那麼永嘉的『但自懷中解垢衣，誰能向
【English Translation】 English version: He said: 'Each of you has a True Man of No Rank (referring to inherent nature, Buddha-nature) on top of your lump of red flesh, emitting great light from the gates of the six senses (eyes, ears, nose, tongue, body, mind), illuminating heaven and earth.' It's just that none of you can recognize it. All the above words are old Chan masters, shaking their spirits, speaking 'old woman Chan' (referring to simple and easy-to-understand Chan sayings) for those newly initiated Chan students. If it were truly a person of inherent nature, not a single bit could be revealed. Why? Because it would cut off the life-root of the Buddhas and Patriarchs. How much more so for those hot-headed sentient beings? Therefore, it is said, 'The grass in front of the Dharma Hall is ten feet deep,' truly not deceiving me (picking up Han Dabo's comment on Xue Dou's case).
Yongjia's Song of Enlightenment says: 'Just untie the soiled garment from within your breast, who can boast of diligent progress outwardly?' These two lines of the song have deceived no small number of people in the world. This is not Yongjia's fault, but the fault of the people themselves. Therefore, reading the teachings and practicing Chan, although both are excellent things, if one does not encounter a true master from the start, then the eye for the teachings will be blocked by doctrines and principles, and the Chan mind will be smeared with the saliva of wild foxes (referring to incorrect Chan interpretations). Little do they know that those who value doctrines and principles are called 'the foolishness of what is known' by the ancients; those who are tainted with the saliva of wild foxes are called 'reliance on understanding and communication' by the ancients. Because valuing doctrines and principles, emotional attachments will ultimately not wither. Once they do not wither, once they do not involve questions and answers about textual doctrines and principles, then they are at a loss as to how to distinguish right from wrong. For example, Chen Can asked Yunmen (a Chan master): 'I will not ask about the meaning of the teachings (Buddhist scriptures), what is the meaning of the separate transmission outside the teachings (referring to the Chan mind-method that does not rely on words and directly points to the human mind)?' Yunmen said: 'Let's put aside the separate transmission outside the teachings for now, what is the meaning of the teachings?' Chen Can said: 'Yellow scrolls and red axes (referring to Buddhist scriptures).' Yunmen said: 'These are the words that can explain the meaning, what is the meaning of the teachings?' Chen Can said: 'The mouth wants to speak but words are lost, the mind wants to contemplate but thoughts are forgotten (wanting to speak but unable to find the right words, wanting to contemplate but forgetting what to contemplate).' Yunmen said: 'The mouth wants to speak but words are lost, is in response to having words; the mind wants to contemplate but thoughts are forgotten, is in response to delusional thoughts. What is the meaning of the teachings?' Chen Can was at a loss as to how to answer. Yunmen said: 'I heard that Shangshu is good at explaining the Lotus Sutra, is that so?' Chen Can said: 'I dare not claim that.' Yunmen said: 'The sutra says that managing productive industries all accords with the right Dharma. Then tell me, how many people have retired from the Heaven of Neither Perception Nor Non-Perception (the highest realm in Buddhism)?' Chen Can was even more at a loss. Yunmen scolded him and he left. Therefore, Chen Can renewed his determination to practice Chan. Please observe it with Yunmen's function, then Yongjia's 'Just untie the soiled garment from within your breast, who can
外夸精進。豈陳尚書獨不解此兩句耶。如果解了。如何見雲門如木偶人相似。蓋此公義理窠臼不先踢翻。卻被跛足阿師踢翻了。直得無坐地處。此所謂貪觀江上月。失卻手中橈。即識解依通。雖稍活潑。初非義理窠臼。可以埋沒得渠。然謂之識解。此是依通之信。非道通之信也。依通之信。說時似悟。觸境必迷。譬如汞銀。觸火不得。一觸火便飛去矣。道通之信則不然。如迦那提婆。以舌辯困外道。外道弟子恨婆困其師。一日婆經行林間。外弟子以利刃決提婆腹曰。汝以舌困吾師。我以刀困汝。汝復能神乎。提婆春然受之。而且種種安慰教誨之。提婆腸胃委地。弟子驚號而至。提婆誨曰。彼自壞善根耳。與我何預。但悲其忿毒所燒。終必墮苦。我心果不瞋其所害。則其墮苦之苦。終當代受之。更以甘露洗其腸胃。我心方安。噫。婆之照用。豈尚義理之講師。野狐涎之宗。所能較其雌雄者哉。又有所謂講道學者。更不若講師與野狐禪矣。故曰。一盲引眾盲。引得眾盲入火坑。予故曰。永嘉此兩句歌。賺殺天下人不少。雖然。若是作家。此兩句歌。亦是殺人劍。活人劍耳。
夫華嚴之小根。法華之退席。一者以為華嚴攝機未盡。則謂之未暢本懷。一者以為法華之退席。即華嚴之小根也。惡得獨以華嚴為不圓。而法華
【現代漢語翻譯】 現代漢語譯本： 表面上誇耀精進。難道陳尚書唯獨不理解這兩句話嗎？如果理解了，怎麼會覺得雲門禪師像個木偶人一樣？這是因為陳尚書的義理窠臼沒有事先打破，卻被跛腳的阿師打破了，以至於無處安身。這就是所謂的『貪觀江上月，失卻手中橈』。即使是依通的識解，雖然稍顯活潑，但並非義理窠臼所能埋沒的。然而，稱之為識解，這只是依通的信，而非道通的信。依通的信，說的時候好像明白了，遇到實際情況必定迷惑。譬如水銀，不能碰火，一碰火就飛走了。道通的信則不然，比如迦那提婆（Kanadeva，古印度論師）。他以口才辯論使外道困窘。外道的弟子怨恨迦那提婆使他們的老師困窘。一天，迦那提婆在樹林間行走，外道的弟子用利刃剖開迦那提婆的肚子說：『你用口才使我的老師困窘，我用刀使你困窘，你還能顯神通嗎？』迦那提婆安然接受，並且種種安慰教誨他。迦那提婆的腸胃掉在地上，弟子驚叫著跑開了。迦那提婆教誨說：『他自己破壞了善根罷了，與我有什麼關係？只是悲憫他被忿怒毒火所燒，終究必定墮入苦難。如果我的心中果真不嗔恨他所造成的傷害，那麼他墮入苦難的痛苦，終究應當由我來代為承受。』又用甘露清洗他的腸胃，我的心才安定。唉！迦那提婆的照用，豈是那些只講義理的講師，或野狐禪之徒所能比較高下的？又有所謂講道學者，更不如講師與野狐禪了。所以說：『一盲引眾盲，引得眾盲入火坑。』所以我說，永嘉禪師這兩句歌，欺騙了天下不少人。雖然如此，如果是真正的行家，這兩句歌，也是殺人劍，活人劍啊。
華嚴宗的小根器之人，以及法華會的退席者，一種人認為華嚴經攝受眾生的根機尚未窮盡，就說它沒有完全表達佛的本懷；另一種人認為法華會的退席者，就是華嚴宗的小根器之人。怎麼能單單認為華嚴經是不圓滿的，而法華經是圓滿的呢？
【English Translation】 English version: Outwardly boasting of diligence. Could it be that Minister Chen alone does not understand these two sentences? If he does understand, how could he see Yunmen (Yunmen, a famous Chan master) as being like a wooden puppet? This is because this public figure's ideological framework was not overturned beforehand, but was overturned by a lame master, to the point of having nowhere to sit. This is what is meant by 'Greedily watching the moon on the river, losing the oar in hand.' Even if it is the understanding of reliance, although slightly lively, it is not something that can be buried by the ideological framework. However, calling it understanding, this is the faith of reliance, not the faith of the Way. The faith of reliance, when spoken, seems like enlightenment, but when encountering actual situations, it is bound to be confused. It is like mercury, which cannot touch fire; once it touches fire, it flies away. The faith of the Way is not like this. For example, Kanadeva (Kanadeva, an ancient Indian philosopher). He used his eloquence to embarrass the heretics. The disciples of the heretics resented Kanadeva for embarrassing their teacher. One day, Kanadeva was walking in the forest, and the disciples of the heretics used a sharp blade to cut open Kanadeva's stomach, saying, 'You used your eloquence to embarrass my teacher, I will use my knife to embarrass you. Can you still display supernatural powers?' Kanadeva accepted it calmly, and even comforted and taught him in various ways. Kanadeva's intestines fell to the ground, and the disciples ran away screaming. Kanadeva taught, 'He himself has destroyed his roots of goodness, what does it have to do with me? I only pity him for being burned by the fire of anger and poison, and he will inevitably fall into suffering. If my heart truly does not resent the harm he has caused, then the suffering of his fall into suffering should ultimately be borne by me.' He then washed his intestines with nectar, and my heart was at peace. Alas! Kanadeva's illumination and application, how can those lecturers who only talk about doctrine, or the followers of wild fox Chan, compare their strengths and weaknesses? Moreover, those so-called scholars who lecture on the Way are even worse than the lecturers and wild fox Chan. Therefore, it is said, 'A blind man leads a crowd of blind men, leading the crowd of blind men into a pit of fire.' Therefore, I say, these two lines of Yongjia's (Yongjia, a Chan master) song have deceived many people in the world. Although this is the case, if it is a true expert, these two lines of song are also a sword that kills people and a sword that saves people.
The small roots of the Avatamsaka (Avatamsaka Sutra, Flower Garland Sutra) and the those who withdraw from the Lotus assembly (Lotus Sutra), one group thinks that the Avatamsaka Sutra has not exhausted the reception of sentient beings, so they say that it has not fully expressed the Buddha's original intention; the other group thinks that those who withdraw from the Lotus assembly are the small roots of the Avatamsaka Sutra. How can one simply think that the Avatamsaka Sutra is not complete, while the Lotus Sutra is complete?
獨圓乎哉。於是兩家之徒。宗清涼者。遂以法華為未圓。宗天臺者。又以華嚴為未圓。吾則紿之曰。果以華嚴為攝機未盡。爾時佛說大經。除諸大菩薩之外。猶有八部等眾。以宿世曾植圓因。故亦得聞毗盧之音。敢問復除異類聞經之外。更有餘眾生不聞華嚴乎。如有之。何獨小根不聞經。遂謂之攝機不盡耶。又以法華之退席為不圓者。敢問除退席之下。尚有餘眾生不聞法華耶。如有之。則華嚴之小根。未必非圓也。聞者無以應。吾復諭之曰。若知之乎。華嚴無小根。則圓能縛矣。法華無退席。則妙能滯矣。惟圓而帶小。妙而帶愚。始見華嚴之圓非圓也。法華之妙非妙也。故曰。證圓覺而住持圓覺者。凡夫也。欲證圓覺。而未及圓覺者。如來也。知此則知天臺清涼矣。聞者罔措而退。
華嚴曰。如是自性。如幻如化。如影如像。悉不成就。真如之性本自圓成。不覺而動。隨緣流轉。故理不成就。依他遍計即無自性。故事不成就。事理俱不成就。所以理障事障。皆不煩化而並消。事理障消。聖凡莫測。故本色人拈頭作尾。以尾作頭。而頭尾端整。生殺自在也。
我讀法華經囑累品。不覺涕泗橫流也。何故。法華之妙至妙也。眾生之粗至粗也。以至妙之法。欲至粗之眾生。各各領解。在大菩薩猶難焉。故如來囑
【現代漢語翻譯】 現代漢語譯本： 難道只有圓融才是真理嗎？因此，宗奉清涼的學徒，就認為《法華經》還不夠圓融；宗奉天臺的學徒，又認為《華嚴經》還不夠圓融。我便開導他們說：如果認為《華嚴經》攝受眾生的根機還不夠完備，那麼當時佛陀宣講這部大經時，除了諸位大菩薩之外，還有天龍八部等聽眾，因為他們前世種下了圓滿的因，所以也能聽聞到毗盧遮那佛的聲音。請問，除了這些異類聽聞佛經之外，還有其他眾生沒有聽聞《華嚴經》嗎？如果還有，為什麼唯獨小根器的人沒有聽聞佛經，就說它攝受眾生的根機不夠完備呢？又因為《法華經》中有聽眾退席就認為它不夠圓融，請問，除了這些退席的人之外，還有其他眾生沒有聽聞《法華經》嗎？如果還有，那麼《華嚴經》中小根器的人，未必就不是圓融的體現。聽者無言以對。我再次開導他們說：你們知道嗎？《華嚴經》如果沒有小根器的人，那麼圓融就會被束縛；《法華經》如果沒有退席的人，那麼玄妙就會停滯。只有圓融中帶有小根器，玄妙中帶有愚鈍，才能看到《華嚴經》的圓融並非真正的圓融，《法華經》的玄妙並非真正的玄妙。所以說：證悟圓覺而安住于圓覺境界的，是凡夫；想要證悟圓覺，但還沒有達到圓覺境界的，是如來。明白了這個道理，就明白了天臺宗和清涼宗的真諦了。聽者茫然不知所措，然後退下了。
《華嚴經》說：『這樣的自性，如夢幻，如變化，如影子，如映象，都是不真實的。』真如的自性本來就是圓滿成就的，因為不覺而生起妄動，隨著因緣而流轉，所以從理上來說是不真實的。依他起性和遍計所執性都沒有自性，所以從事上來說是不真實的。事和理都不真實，所以理障和事障，都不需要刻意去除就能同時消除。事理之障一旦消除，聖人和凡人都無法測度。所以，本來面目的人能夠顛倒頭尾，以尾作頭，而頭尾仍然端正，生死自在。
我讀《法華經·囑累品》時，不禁涕淚橫流。為什麼呢？因為《法華經》的玄妙達到了極致，而眾生的粗陋也達到了極致。想要用這極致玄妙的佛法，讓極其粗陋的眾生都能領悟理解，即使是大菩薩也很難做到。所以如來囑託他們。
【English Translation】 English version: Is only perfect completeness the truth? Therefore, the followers of Qingliang (Qingliang, a Buddhist master) considered the Lotus Sutra (Fahua Jing) to be incomplete, while the followers of Tiantai (Tiantai, a Buddhist school) considered the Flower Garland Sutra (Huayan Jing) to be incomplete. I then enlightened them, saying: If you believe that the Flower Garland Sutra does not fully encompass the capacities of all beings, then when the Buddha preached this great sutra, in addition to the great Bodhisattvas, there were also the Eight Classes of beings (Tianlong Babu, deities and demigods in Buddhist cosmology) and others who listened, because they had planted perfect causes in their past lives, so they were also able to hear the voice of Vairocana (Piluzhena, the universal Buddha). May I ask, besides these non-human beings who heard the sutra, are there other beings who did not hear the Flower Garland Sutra? If there are, why is it only those with lesser capacities who did not hear the sutra, leading you to say that it does not fully encompass the capacities of all beings? Also, because some listeners left their seats during the Lotus Sutra, you consider it to be incomplete. May I ask, besides those who left their seats, are there other beings who did not hear the Lotus Sutra? If there are, then the lesser capacities in the Flower Garland Sutra may not necessarily be an imperfection. The listeners were speechless. I enlightened them again, saying: Do you know? If the Flower Garland Sutra had no beings with lesser capacities, then its completeness would be constrained. If the Lotus Sutra had no one leaving their seats, then its subtlety would be stagnant. Only when completeness includes lesser capacities, and subtlety includes ignorance, can we see that the completeness of the Flower Garland Sutra is not true completeness, and the subtlety of the Lotus Sutra is not true subtlety. Therefore, it is said: Those who realize perfect enlightenment and abide in perfect enlightenment are ordinary beings; those who desire to realize perfect enlightenment but have not yet reached perfect enlightenment are the Tathagatas (Rulai, 'Thus Come One', an epithet of the Buddha). Understanding this, you will understand the true essence of the Tiantai and Qingliang schools. The listeners were at a loss and then withdrew.
The Flower Garland Sutra says: 'Such self-nature is like illusion, like transformation, like a shadow, like an image, all unreal.' The self-nature of True Thusness (Zhenru, ultimate reality) is originally perfectly complete, but because of non-awakening, it arises and moves, flowing and transforming according to conditions, so in terms of principle, it is unreal. Dependent origination (Yitaqi, arising from conditions) and conceptual discrimination (Bianjisuo Zhi, mental constructs) have no self-nature, so in terms of phenomena, it is unreal. Since both phenomena and principle are unreal, both the obstacles of principle and the obstacles of phenomena can be eliminated simultaneously without any deliberate effort. Once the obstacles of phenomena and principle are eliminated, neither sages nor ordinary beings can fathom it. Therefore, a person of original nature can reverse the head and tail, making the tail the head, and yet the head and tail are still perfectly aligned, with freedom over life and death.
When I read the Entrustment Chapter (Zhulei Pin) of the Lotus Sutra, I could not help but shed tears. Why? Because the subtlety of the Lotus Sutra reaches its extreme, and the crudeness of sentient beings also reaches its extreme. To use this extremely subtle Dharma to enable extremely crude sentient beings to understand and comprehend is difficult even for great Bodhisattvas. Therefore, the Tathagata entrusts them.
其弘法曰。累之者。誠然也。
法華云。開佛知見。其旨本自明白。初無玄妙。若以玄妙求之。則佛知見便不明白了。蓋佛意即眾生日用不知之知。開佛知見。知見既開。則眼見色。耳聞聲。鼻嗅香。舌嘗味。身覺觸。意攀援。無往而非佛知見也。予以是知。眾生於佛知見中。開眾生知見。諸佛于眾生知見中。開佛知見耳。以此觀之。諸佛眾生。元無定體。顧其所開知見何如耳。
無盡意疑音聲可以耳聞。而此菩薩。於一切音聲。以何因緣獨用眼觀耶。佛答無盡意。但言一切眾生。受諸苦惱時。一心稱呼觀世音。觀世音即時觀一切稱呼之音聲。而眾生皆得解脫。無盡意即曉然領解不疑。眾生以耳聞音聲。則物我亢然。故八難交臨。眾苦齊劫。劫我者謂之能。我受其劫謂之所。所以根境搖盪。業火焚燒。究其所自。以耳為聞聲之地。音聲為耳識之牽引。故曰。境有牽心之業用。茍能以眼觀聲。則根無所待。而境無能待。作是觀時。不惟眾生菩薩窩白盡翻。實乃凡聖路窮。苦樂根拔。然此等作用。非知解邊事。所以遇緣觸境。無分逆順。皆我入路之楷梯也。
阿難以無著名心。有四重過。當因成假時。已說不得。無著。剎那而相續。剎那而相待。至於相待假時。已離不著三重矣。于熾然有待之後。而曰
【現代漢語翻譯】 現代漢語譯本：他弘揚佛法時說：『累贅啊，確實是這樣。』
《法華經》說：『開啟佛的知見。』其主旨原本就明白，最初並沒有什麼玄妙之處。如果用玄妙來尋求它，那麼佛的知見反而就不明白了。大概佛的意思就是眾生每天都在用卻不知道的知。開啟佛的知見，知見既然開啟，那麼眼睛看到顏色，耳朵聽到聲音，鼻子聞到香味，舌頭嚐到味道，身體感覺到觸覺，意識去攀緣，沒有哪一樣不是佛的知見。我因此知道，眾生在佛的知見中，開啟眾生的知見；諸佛在眾生的知見中，開啟佛的知見罷了。用這個觀點來看，諸佛和眾生，原本沒有固定的本體，只在於他們所開啟的知見如何罷了。
無盡意菩薩（Akshayamati Bodhisattva）懷疑音聲可以用耳朵聽見，而這位菩薩，對於一切音聲，因為什麼因緣唯獨用眼睛來觀察呢？佛回答無盡意菩薩（Akshayamati Bodhisattva），只是說一切眾生，在遭受各種苦惱的時候，一心稱念觀世音菩薩（Avalokiteśvara），觀世音菩薩（Avalokiteśvara）立刻觀察一切稱念的聲音，眾生都能得到解脫。無盡意菩薩（Akshayamati Bodhisattva）立刻清楚地領悟理解，不再懷疑。眾生用耳朵聽聲音，那麼物與我之間就相互對抗，所以八難同時降臨，各種苦難一起侵襲。侵襲我的叫做『能』，我所遭受的侵襲叫做『所』。所以根和境搖擺動盪，業火焚燒。追究它的根源，是因為耳朵是聽聲音的地方，音聲是耳朵意識的牽引。所以說：『境有牽動心識的業用。』如果能用眼睛觀察聲音，那麼根就沒有所依賴，而境也沒有能依賴的。作這樣的觀想時，不只是眾生和菩薩（Bodhisattva）的窠臼完全翻轉，實際上是凡夫和聖人的道路窮盡，苦和樂的根源被拔除。然而這些作用，不是知解方面的事情，所以遇到因緣，接觸境界，無論順境逆境，都是我進入真理的階梯。
阿難（Ānanda）以沒有執著的心，有四重過失。當因成為假象時，已經說了『不得』。『無著』，剎那間相續，剎那間相對待，至於相對待的假象時，已經離開了不執著的三重了。在熾盛地存在對待之後，卻說...
【English Translation】 English version: When he propagated the Dharma, he said, 'Cumbersome, indeed it is.'
The Lotus Sutra says, 'To open the Buddha's knowledge and vision.' Its main point is originally clear, and there is nothing mysterious at the beginning. If you seek it with mystery, then the Buddha's knowledge and vision will not be clear. Probably the Buddha's meaning is the knowledge that all beings use every day but do not know. To open the Buddha's knowledge and vision, once knowledge and vision are opened, then the eyes see colors, the ears hear sounds, the nose smells fragrances, the tongue tastes flavors, the body feels touch, and the mind clings. There is nothing that is not the Buddha's knowledge and vision. I therefore know that sentient beings, within the Buddha's knowledge and vision, open the knowledge and vision of sentient beings; the Buddhas, within the knowledge and vision of sentient beings, simply open the Buddha's knowledge and vision. From this point of view, Buddhas and sentient beings originally have no fixed entity, it just depends on what their opened knowledge and vision is like.
Akshayamati Bodhisattva (無盡意菩薩) doubts that sound can be heard with the ears, but this Bodhisattva, for all sounds, for what reason does he uniquely observe with his eyes? The Buddha answers Akshayamati Bodhisattva (無盡意菩薩), simply saying that when all sentient beings are suffering various afflictions, if they single-mindedly call upon Avalokiteśvara (觀世音菩薩), Avalokiteśvara (觀世音菩薩) immediately observes all the sounds of their calling, and all sentient beings can be liberated. Akshayamati Bodhisattva (無盡意菩薩) immediately clearly understands and no longer doubts. Sentient beings use their ears to hear sounds, then the object and the self are in opposition, so the eight difficulties arrive simultaneously, and all kinds of suffering attack together. That which attacks me is called 'the able,' and the attack I suffer is called 'the object.' Therefore, the roots and the environment shake and sway, and the fires of karma burn. Investigating its origin, it is because the ear is the place for hearing sounds, and sound is the attraction of the ear's consciousness. Therefore, it is said, 'The environment has the karmic function of attracting the mind.' If one can observe sound with the eyes, then the root has nothing to rely on, and the environment has nothing to rely on. When making such an observation, not only are the nests of sentient beings and Bodhisattvas (菩薩) completely overturned, but in reality, the paths of ordinary people and sages are exhausted, and the roots of suffering and joy are uprooted. However, these functions are not matters of intellectual understanding, so when encountering conditions and contacting environments, whether favorable or adverse, they are all ladders for me to enter the truth.
Ānanda (阿難) with a mind of non-attachment, has fourfold faults. When the cause becomes an illusion, it has already been said 'cannot be.' 'Non-attachment,' continues in an instant, is relatively dependent in an instant, and as for the illusion of relative dependence, it has already left the threefold of non-attachment. After the flourishing existence of dependence, yet says...
無著。豈非四重過乎。
夫待三合而執有鳴。五合而執有聞。此眾人也。廢三而執無鳴。廢五而執無聞。亦眾人也。惟三五合而不執有。三五廢而不執無者。此非眾人之所知也。予讀東坡法雲寺鐘銘。大悟語言三昧陀羅尼。蓋一切文字語言。皆自心之變也。知其自心之變。則合三而有鳴。合五而有聞。廢三而無鳴。廢五而無聞。譬如畫水成文。成文水也。不成文亦水也。合心也。廢亦心也。既皆是心。豈有心取心乎。心舍心乎。知其如此。可以為詩。可以為歌。可以為賦。可以悲鳴。可以歡呼。文字如花。自心如春。春若礙花。不名為春。花若礙春。不名為花。惟相資而無礙。故即花是春也。花可以即春。塵亦可以即根矣。豈根獨不可以即塵耶。根既可相即。又獨不可以互用之耶。銘曰。耳視目可聽。鳴寂寂時鳴。大圓空中師。獨處高廣座。臥士無所著。人引非引人。二俱無所說。而說無說法。法法雖無盡。問則應曰三。汝應如是聞。不應如是聽。又此數句。共六十字。字若譬花。句即春也。句若譬花。義即春也。義若譬花。理即春也。理若譬花。心即春也。然坡公此作。文嚴義精。茍非識妙者。直以為紙花耳。何春之有。蓋坡翁以為吾所以得悟六根互用之義。六塵皆道之妙。茍微三合之鳴。五合之聞。推至於
【現代漢語翻譯】 現代漢語譯本： 無著（Asanga）。這難道不是四重過失嗎？
依賴三種條件聚合而執著于『有鳴』，依賴五種條件聚合而執著于『有聞』，這是普通人的見解。否定三種條件而執著于『無鳴』，否定五種條件而執著于『無聞』，這也是普通人的見解。只有在三種五種條件聚合時不執著于『有』，在三種五種條件廢棄時不執著于『無』的人，才是非普通人所能理解的。
我讀蘇東坡（Su Dongpo）的法雲寺鐘銘，從而大徹大悟了語言三昧陀羅尼（language Samadhi Dharani）。一切文字語言，都是自心的變現。明白這是自心的變現，那麼三種條件聚合時就有鳴響，五種條件聚合時就能聽聞，三種條件廢棄時就沒有鳴響，五種條件廢棄時就不能聽聞。這就像在水上畫出文字，顯現出文字也是水，不顯現出文字也是水。聚合是心，廢棄也是心。既然一切都是心，哪裡有心去執取心，心去捨棄心呢？
明白了這個道理，就可以寫詩，可以唱歌，可以作賦，可以悲鳴，可以歡呼。文字如花，自心如春。春天如果被花所障礙，就不能稱之為春天。花如果障礙了春天，就不能稱之為花。只有互相資助而沒有障礙，所以說花就是春天。花可以即是春天，塵埃也可以即是根源了。難道根源就不能即是塵埃嗎？根源既然可以相互即入，又怎麼就不能相互作用呢？
銘文說：『耳朵可以看，眼睛可以聽，鳴響寂靜時也在鳴響，大圓空中是老師，獨自在高廣的座位上。躺臥的人沒有什麼執著，人引導不是人引導人，兩者都沒有什麼可說的，而說的是無說法。法法雖然無盡，如果問，就回答說是三。你應該這樣聽聞，不應該那樣聽聞。』
這幾句，一共六十個字。字如果比作花，句子就是春天。句子如果比作花，意義就是春天。意義如果比作花，道理就是春天。道理如果比作花，心就是春天。然而蘇東坡的這篇作品，文辭嚴謹，意義精深，如果不是有精妙見識的人，只會把它當作紙花罷了，哪裡會有春天的意味呢？蘇東坡認為我之所以能夠領悟六根互用的道理，六塵都是道的妙用，如果不是三種條件聚合的鳴響，五種條件聚合的聽聞，推及到...
【English Translation】 English version: Asanga, isn't this a fourfold fault?
To rely on the aggregation of three conditions and cling to 'there is sound', to rely on the aggregation of five conditions and cling to 'there is hearing', this is the view of ordinary people. To negate the three conditions and cling to 'there is no sound', to negate the five conditions and cling to 'there is no hearing', this is also the view of ordinary people. Only those who do not cling to 'being' when the three and five conditions aggregate, and do not cling to 'non-being' when the three and five conditions are discarded, are beyond the understanding of ordinary people.
I read Su Dongpo's (Su Dongpo) inscription on the bell of Fayun Temple, and thus greatly realized the language Samadhi Dharani (language Samadhi Dharani). All words and languages are manifestations of one's own mind. Understanding that these are manifestations of one's own mind, then there is sound when the three conditions aggregate, and there is hearing when the five conditions aggregate; there is no sound when the three conditions are discarded, and there is no hearing when the five conditions are discarded. This is like drawing characters on water; the manifested characters are also water, and the unmanifested characters are also water. Aggregation is mind, and discarding is also mind. Since everything is mind, where is there mind grasping mind, or mind abandoning mind?
Understanding this principle, one can write poetry, sing songs, compose fu (rhapsodies), lament, and rejoice. Words are like flowers, and one's own mind is like spring. If spring is obstructed by flowers, it cannot be called spring. If flowers obstruct spring, they cannot be called flowers. Only when they mutually support each other without obstruction, can it be said that flowers are spring. Flowers can be identical to spring, and dust can also be identical to the root. Can't the root be identical to dust? Since the root can interpenetrate, how can they not interact?
The inscription says: 'The ear can see, the eye can hear, the sound is ringing even in silence, the Great Round Void is the teacher, alone on the high and wide seat. The reclining person has no attachments, people guiding is not people guiding people, neither has anything to say, but speaks of no-speaking. Although the dharmas are endless, if asked, answer 'three'. You should hear in this way, not in that way.'
These sentences, a total of sixty characters. If characters are compared to flowers, sentences are spring. If sentences are compared to flowers, meaning is spring. If meaning is compared to flowers, principle is spring. If principle is compared to flowers, mind is spring. However, Su Dongpo's work is rigorous in its writing and profound in its meaning. If it were not for someone with subtle insight, they would only regard it as a paper flower; where would there be the meaning of spring? Su Dongpo believed that the reason I was able to understand the principle of the mutual use of the six senses, and that the six dusts are all the wonderful functions of the Tao, is because of the sound of the aggregation of the three conditions, the hearing of the aggregation of the five conditions, extending to...
三五合而無鳴無聞者。終不可得也。故鐘以師名。酬其德也。有師而無座。有座而不高廣何以大。稱大則無外。無外則臥士不可得矣。此舉鐘而略撞。非略之也。實攝之也。故撞有士之名。而無士之實也。如奪情不盡。則至理終不精徹。以人奪師士矣。師士奪而人不奪。猶未臻妙。又繼而奪其人矣。三者互奪。則用存而功忘矣。夫用存則情見自枯。功忘則義路自斷。義路斷而情見枯。得全我性命之微。豈昧三五。而執鳴執聞者之所能也。予初曰。讀東坡鐘銘。而大悟語言三昧陀羅尼者。非綺語也。非妄語也。有能讀予文。而知東坡作銘之意。則予又大圓師之仲弟也(拈東坡鐘銘)。
紫柏老人集卷之十六 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十七
明 憨山德清 閱
佛贊
釋迦佛贊
稽首無等尊。本光何起滅。在乎用不用。凡聖始分轍。不用但熱惱。用之皆神力。妙容三十二。一一吉祥備。功成賢劫時。非三亦非五。累足青蓮花。慈風扇萬物。此花觸風欹。髻珠亦如墮。彷彿欹墮間。有意難為語。當處念不生。法身爆然露。若作如是觀。供者真佛子。
釋迦文佛贊
妙容處處皆充滿。譬若春光在萬物。眾生日用苦不知。
【現代漢語翻譯】 現代漢語譯本 三五（指三種聲音和五種聲音的組合）合在一起卻聽不到任何聲響，這是不可能的。所以，鐘以『師』（指教導者）來命名，是爲了酬謝它的功德。有了『師』卻沒有座位，有了座位卻不高大寬廣，又怎麼能稱之為『大』呢？稱之為『大』，那就沒有內外之分。沒有內外之分，那麼隱士（臥士）也就不可得了。這舉起鐘而略過撞擊，並非真的略過，而是爲了更好地攝取（聲音的本質）。所以撞鐘有『士』（指有才能的人）的名義，卻沒有『士』的實際。如果去除情慾不徹底，那麼至高的道理終究不會精純透徹。用人來取代『師』和『士』，『師』和『士』被取代而人沒有被取代，仍然沒有達到妙境。又繼續取代那個人，三者互相取代，那麼作用存在而功德被遺忘了。作用存在，那麼情慾自然枯萎；功德被遺忘，那麼義理之路自然斷絕。義理之路斷絕而情慾枯萎，才能完全獲得我性命的精微之處。哪裡是那些執著于鳴響和聽聞，而不明三五之理的人所能理解的呢？我當初說，讀了蘇東坡的《鐘銘》而大悟語言三昧陀羅尼（指總持一切法門）的人，不是說綺語，也不是說妄語。有能讀懂我的文章，而知道蘇東坡作銘的用意的人，那麼我又可以算是大圓師（指佛）的仲弟了（拈出蘇東坡的《鐘銘》）。
紫柏老人集卷之十六 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十七
明 憨山德清 閱
佛贊
釋迦佛贊
稽首無等尊（指釋迦牟尼佛）。本來的光明從何處生起又從何處滅去？在於用與不用之間。凡夫和聖人由此開始分道揚鑣。不用它就只有熱惱，用它就都是神通之力。美妙的容貌具足三十二相，每一相都吉祥圓備。功德成就於賢劫之時，非三也非五（指超越了數字的限制）。累足於青蓮花之上，慈悲的風扇動萬物。這蓮花被風吹動而傾斜，髻上的寶珠也好像要墜落。彷彿傾斜墜落之間，有難以言說的意境。當念頭不生起的時候，法身就豁然顯露。如果能這樣觀想，那麼供養者就是真正的佛子。
釋迦文佛贊
美妙的容貌處處都充滿，譬如春光遍佈于萬物之中。眾生每日都在使用它卻不知道。
【English Translation】 English version It is ultimately impossible for three and five (referring to the combination of three kinds of sounds and five kinds of sounds) to come together without producing any sound or hearing anything. Therefore, the bell is named 'Shi' (teacher), to reward its virtue. If there is a 'Shi' but no seat, or if there is a seat but it is not tall and wide, how can it be called 'Great'? If it is called 'Great', then there is no distinction between inside and outside. If there is no distinction between inside and outside, then the recluse (Wo Shi) cannot be obtained. This raises the bell but omits the striking, not really omitting it, but rather to better capture (the essence of the sound). Therefore, striking the bell has the name of 'Shi' (talented person), but not the reality of 'Shi'. If the removal of desires is not thorough, then the supreme truth will ultimately not be pure and thorough. Using people to replace 'Shi' and 'Shi', if 'Shi' and 'Shi' are replaced but people are not, it still has not reached the realm of wonder. Then continue to replace that person, the three replace each other, then the function exists but the merit is forgotten. If the function exists, then desires will naturally wither; if the merit is forgotten, then the path of righteousness will naturally be cut off. If the path of righteousness is cut off and desires wither, then one can fully obtain the subtle aspects of my nature and life. How can those who are attached to ringing and hearing, and do not understand the principle of three and five, understand it? I initially said that those who read Su Dongpo's 'Bell Inscription' and greatly realized the Samadhi Dharani (referring to upholding all Dharma gates) of language are not speaking flowery words, nor are they speaking false words. If someone can read my article and know the intention of Su Dongpo's inscription, then I can be considered the second younger brother of the Great Perfect Teacher (referring to the Buddha) (picking out Su Dongpo's 'Bell Inscription').
Zibo Laoren Ji Volume 16 卍 New Continued Collection No. 1452 Complete Works of Venerable Zibo, Volume 73
Zibo Laoren Ji Volume 17
Ming Hanshan Deqing Read
Eulogy to the Buddha
Eulogy to Shakya Buddha
I bow my head to the Unequaled Honored One (referring to Shakyamuni Buddha). Where does the original light arise from and where does it cease? It lies in whether it is used or not. Ordinary people and sages begin to diverge from this. Without using it, there is only heat and vexation; using it, there is all the power of supernatural abilities. The wonderful appearance is complete with thirty-two marks, each mark is auspicious and complete. Merit is accomplished in the Bhadrakalpa, neither three nor five (referring to transcending the limitations of numbers). Feet rest on the blue lotus, the wind of compassion fans all things. This lotus is tilted by the wind, and the jewel on the bun also seems to fall. As if between tilting and falling, there is a realm that is difficult to express in words. When thoughts do not arise, the Dharmakaya is suddenly revealed. If one can contemplate in this way, then the offerer is a true son of the Buddha.
Eulogy to Shakyamuni Buddha
The wonderful appearance is full everywhere, like the spring light spreading throughout all things. Sentient beings use it every day but do not know it.
忽知福慧本具足。佛身非身盈八極。吾人計身拘六尺。佛心無心通一切。吾人生心一切礙。了得身心等兔角。威光熾盛星中月。見者聞者皆清涼。況復聞見皆寂滅。稽首牟尼無上尊。惟愿慈波恒澤物。
阿彌陀佛贊
大道非一亦非二。佛國如何有多種。究竟願力初不同。所以感報乃如是。此去西方十萬億。化主號曰阿彌陀。往因發願四十八。是故殊勝超一切。生其國者皆不退。我若發願祖無量。我即彌陀真骨肉。彌陀之身壽無數。萬斛芥子不可喻。悲智不從心外生。自強勇猛亦心力。如是觀察了無疑。我即彌陀最初師。弟子既出苦海已。師長豈墮于生死。
入山佛像贊
南面之樂。視同敝屣。茍非至明。見彼知此。幽石白雲。瑤宮金幾。誰雌誰雄。慈父蒿矢。
雪山苦行佛像贊
眼不見眼。心不明心。眼若見眼。眼非我眼。心若明心。心非我心。誰云六載。苦行慇勤。明星出時。一睹悟道。道若可悟。亦可修證。修證非道。三學六度。方便劬勞。熏炙隨順。轉識成智。智成識空。空即萬法。萬法即空。異相非礙。拈頭作尾。以腳為手。似乃顛倒。不壞本相。橫計不了。見手見腳。事事執著。如眼見眼。如心見心。如是見者。大海撈針。萬劫千生。勞筋苦骨。役心疲志。曾有何益
【現代漢語翻譯】 現代漢語譯本 忽然間領悟到福德和智慧原本就已具備。佛的法身並非侷限於有形之身，而是充盈于整個宇宙。我們凡人執著于這個六尺之軀，而佛的心卻無所執著，通達一切。我們凡人生起分別之心，就會被一切所障礙。如果能夠明白身心如同兔角般虛幻不實，那麼自身的威光就會像群星中的明月般熾盛。見到或聽到的人都會感到清涼自在，更何況是達到見聞皆寂滅的境界呢？我虔誠地向偉大的釋迦牟尼佛頂禮，愿您的慈悲之光永遠照耀世間萬物。
阿彌陀佛贊
通往真理的道路並非只有一條，也不是兩條。那麼，為什麼會有這麼多的佛國凈土呢？這是因為諸佛最初所發的願力不同，所以最終所感得的果報也各不相同。從這裡前往西方極樂世界，要經過十萬億個佛土。那裡的教化之主，名號是阿彌陀佛（Amitabha）。阿彌陀佛在過去因地修行時，曾發下四十八大愿，因此他的功德殊勝，超越一切諸佛。往生到他國度的人，都不會再退轉。如果我所發的誓願也像阿彌陀佛一樣無量無邊，那麼我就是阿彌陀佛真正的法身。阿彌陀佛的壽命是無量無盡的，即使用無數的芥子來比喻也無法形容。他的慈悲和智慧不是從心外求得的，而是通過自身的努力和精進所獲得的。如果能夠這樣觀察，心中就不會有任何疑惑，我就是阿彌陀佛最初的老師。既然弟子已經脫離了苦海，那麼師長又怎麼會再墮入生死輪迴呢？
入山佛像贊
不貪戀世俗的安樂，視其如同破舊的鞋子。如果不是具有極高的智慧，怎麼能看到那邊的美好而瞭解此處的不足呢？幽靜的巖石，潔白的雲朵，如同仙境般的宮殿，用美玉裝飾的幾案。誰是雌，誰是雄？慈悲的佛陀啊，我卻像那亂飛的箭矢般迷茫。
雪山苦行佛像贊
眼睛不能看見自己的眼睛，心也不能明白自己的心。如果眼睛能夠看見自己的眼睛，那麼這個眼睛就不是我真正的眼睛。如果心能夠明白自己的心，那麼這個心也不是我真正的心。誰說佛陀在雪山苦修了六年，是慇勤精進呢？當啟明星出現的時候，佛陀睹星悟道。如果道可以通過領悟而獲得，也可以通過修行來證得。但是修行和證得並不是道本身。三學（戒定慧）和六度（佈施、持戒、忍辱、精進、禪定、般若）都只是方便之法，是辛勤的勞作。通過熏習和調伏，將識轉變為智慧。當智慧成就時，識也就空了。空即是萬法，萬法即是空。不同的表象並不能構成障礙，將頭和尾顛倒過來，用腳當手，看起來似乎是顛倒的。但是並沒有破壞事物的本來面目，只是人們橫加揣測，無法理解。只看到手和腳，對一切事物都執著不放，就像眼睛想看見自己的眼睛，心想明白自己的心一樣。像這樣去看待事物，就像在大海里撈針一樣困難。即使經歷萬劫千生，勞累筋骨，耗費心力，又有什麼益處呢？
【English Translation】 English version Suddenly, I realized that blessings and wisdom are inherently complete. The Buddha's Dharma body is not limited to a physical form, but fills the entire universe. We ordinary people cling to this six-foot body, while the Buddha's mind is unattached and understands everything. When we ordinary people give rise to discriminating thoughts, we are obstructed by everything. If we can understand that the body and mind are as illusory as a rabbit's horn, then our own radiance will be as bright as the moon among the stars. Those who see or hear will feel cool and at ease, let alone those who reach the state of seeing and hearing both extinguished. I reverently bow to the great Shakyamuni Buddha, may your compassionate light forever illuminate all beings.
Praise to Amitabha Buddha
The path to truth is not just one, nor is it two. Then why are there so many Buddha lands? This is because the vows made by the Buddhas in the beginning were different, so the resulting rewards are also different. From here to the Western Pure Land, it takes passing through hundreds of thousands of millions of Buddha lands. The teaching master there is named Amitabha (Amitabha). Amitabha Buddha made forty-eight great vows in his past practice, so his merits are superior and surpass all Buddhas. Those who are born into his land will never regress. If my vows are as immeasurable as Amitabha Buddha's, then I am Amitabha Buddha's true Dharma body. Amitabha Buddha's life is immeasurable and endless, even countless mustard seeds cannot be used to describe it. His compassion and wisdom are not sought from outside the mind, but are obtained through his own efforts and diligence. If you can observe in this way, there will be no doubts in your heart, I am Amitabha Buddha's first teacher. Since the disciple has already escaped from the sea of suffering, how can the teacher fall into the cycle of birth and death again?
Praise to the Buddha Statue Entering the Mountain
Not greedy for worldly pleasures, regarding them as worn-out shoes. If one does not have supreme wisdom, how can one see the beauty of that side and understand the shortcomings of this place? Quiet rocks, white clouds, palace-like dwellings, jade-decorated tables. Who is female, who is male? Compassionate Buddha, I am as confused as a flying arrow.
Praise to the Ascetic Buddha Statue in the Snowy Mountains
The eye cannot see its own eye, the mind cannot understand its own mind. If the eye could see its own eye, then this eye would not be my true eye. If the mind could understand its own mind, then this mind would not be my true mind. Who says that the Buddha practiced asceticism in the snowy mountains for six years, diligently and earnestly? When the morning star appeared, the Buddha saw the star and attained enlightenment. If the Dao can be attained through understanding, it can also be attained through practice. But practice and attainment are not the Dao itself. The Three Learnings (precepts, concentration, wisdom) and the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) are just expedient means, they are diligent labor. Through cultivation and taming, consciousness is transformed into wisdom. When wisdom is achieved, consciousness is empty. Emptiness is all dharmas, all dharmas are emptiness. Different appearances do not constitute obstacles, turning the head and tail upside down, using the feet as hands, seems to be upside down. But it does not destroy the original appearance of things, it is just that people speculate and cannot understand. Only seeing the hands and feet, clinging to everything, just like the eye wanting to see its own eye, the mind wanting to understand its own mind. To see things in this way is as difficult as finding a needle in the sea. Even after tens of thousands of kalpas, exhausting muscles and bones, exhausting mind and will, what benefit is there?
。瞿曇方便。謂言成佛。佛若可成。斷非真佛。
釋迦佛雪山像贊(並序)
有生最苦者。惟生死耳。生死本乎情愛。情愛不斷。萬劫千生。酬償業債。我不重汝苦行雪山。睹星悟道。但服汝一切情愛。一刀截斷。此非大英雄漢子。安能把手心頭便判。是故稽首贊之。
本自尊貴。作下賤相。堆危巖畔。宛死模樣。人鳥絕蹤。雪覆千嶂。寥兮寂兮。那來情想。為什麼。活馬將他死馬醫。咦。不是一番寒徹骨。怎得梅花撲鼻香。
釋迦佛出山像贊
袞衣何似鹿裘安。雪覆千峰獨耐看。不是明星驚夢眼。肯來苦海弄波瀾。
一睹明星眼便花。逢人到處撒泥沙。六年苦行成何事。惹得諸方口業加。
慈慧寺毗盧佛贊
稽首無上毗盧佛。光明熾然遍一切。隨其份量各得之。聖凡受用皆圓滿。蟣虱未始終於小。修羅亦非必于大。祇因瞥爾情生時。如行巨海限牛跡。是故世雄設方便。范銅示此希有身。譬如雲凈中秋月。眾星圍繞增殊勝。見者聞者益清涼。熱惱頓入不思議。
廬岳毗盧佛贊
稽首無上真金色。相好圓滿非有無。江濤湖風廣長舌。一切見聞難思議。匡廬震旦勝道場。今復駐此光明尊。譬如寶盤得摩尼。宛轉橫斜恒不息。癡人若以方隅觀。何異層冰覓火
【現代漢語翻譯】 現代漢語譯本： 瞿曇（Gotama，釋迦牟尼的姓）的方便之說，在於聲稱可以成佛。如果佛可以輕易成就，那就絕不是真正的佛。
釋迦佛雪山像贊(並序)
人生最痛苦的事，莫過於生死輪迴。生死輪迴的根本在於情愛。如果情愛不斷絕，就要經歷無數劫、千百次轉生，償還業債。我不看重你（釋迦牟尼）在雪山苦行，睹星悟道。而是佩服你將一切情愛，一刀截斷。如果不是大英雄大丈夫，怎能如此果斷決絕？因此稽首讚歎。
原本尊貴無比，卻示現出貧賤之相，堆坐在危險的巖石邊，宛如死人一般。人跡鳥蹤全無，大雪覆蓋了無數山峰。多麼寂靜啊，哪裡還有什麼情愛的想法？為什麼要像對待垂死的馬一樣醫治他呢？唉！不是經過一番寒徹骨，怎能有梅花撲鼻香？
釋迦佛出山像贊
穿著華麗的官服怎比得上穿著粗布衣裳安穩？獨自一人在被白雪覆蓋的群山中，多麼耐人尋味。如果不是被啟明星驚醒了夢眼，怎肯來到這充滿苦難的世間掀起波瀾？
一見到啟明星，眼睛就花了。到處逢人就胡說八道。六年苦行到底成就了什麼？惹得各方人士增加口業。
慈慧寺毗盧佛贊
稽首頂禮無上的毗盧佛（Vairocana，報身佛）。您的光明熾盛，遍照一切。眾生隨各自的根器，都能得到您的加持。聖人凡夫所得到的受用都圓滿具足。蟣虱的微小，從未超出其自身；修羅（Asura，六道之一）的巨大，也並非絕對的大。只因爲一念情生之時，就如同在大海中行走，只能看到牛蹄印般大小的範圍。因此世間的英雄釋迦牟尼佛，設立方便法門，用銅鑄造出這稀有之身。譬如烏雲消散后的中秋明月，眾星圍繞更顯殊勝。見到或聽到的人，都會感到更加清涼，熱惱煩悶立刻進入不可思議的境界。
廬岳毗盧佛贊
稽首頂禮無上的真金色身，相好圓滿，非有非無。江濤湖風是您廣長的舌頭，一切見聞都難以思議。匡廬（Mount Lu）是震旦（China）的殊勝道場，如今又安住著這光明尊。譬如寶盤得到了摩尼寶珠（Mani，如意寶珠），宛轉橫斜，光明永不停止。癡人如果用方位來觀察您，那和在冰層中尋找火焰有什麼區別？
【English Translation】 English version: Gotama's (釋迦牟尼's family name) expedient means lie in claiming that one can become a Buddha. If a Buddha can be easily attained, then it is definitely not a true Buddha.
Eulogy for the Shakyamuni Buddha's Snow Mountain Image (with Preface)
The greatest suffering in life is none other than the cycle of birth and death. The root of birth and death lies in emotional love. If emotional love is not severed, one must undergo countless kalpas and thousands of lifetimes to repay karmic debts. I do not value your (Shakyamuni's) ascetic practices on Snow Mountain, or your enlightenment upon seeing a star. Rather, I admire you for severing all emotional love with a single stroke. If not for a great hero, how could one be so decisive? Therefore, I bow my head in praise.
Originally supremely noble, yet manifesting a humble appearance, sitting by dangerous rocks, resembling a dead person. No human or bird tracks, snow covering countless peaks. How desolate and silent, where would there be any thoughts of emotional love? Why treat him like a dying horse? Alas! If not for enduring the bone-chilling cold, how could the plum blossoms emit their fragrant scent?
Eulogy for the Shakyamuni Buddha Emerging from the Mountain Image
How can wearing ornate official robes compare to the peace of wearing coarse cloth? Alone amidst the snow-covered mountains, how captivating. If not for being awakened by the morning star, why would you come to this sea of suffering to stir up waves?
Upon seeing the morning star, the eyes become dazzled. Spreading nonsense everywhere. What has been accomplished by six years of ascetic practice? Causing people everywhere to create negative karma through speech.
Eulogy for the Vairocana Buddha at Ci Hui Temple
I bow in reverence to the supreme Vairocana Buddha (報身佛). Your light shines brightly, illuminating everything. Beings receive your blessings according to their capacity. The benefits received by sages and ordinary beings are all complete and perfect. The smallness of a nit never exceeds itself; the greatness of an Asura (六道之一) is not necessarily absolute. Only because of a single thought of emotional arising, it is like walking in the ocean, only seeing the size of an ox's footprint. Therefore, the world hero Shakyamuni Buddha established expedient means, casting this rare body in bronze. Like the autumn moon in a cloudless sky, surrounded by stars, it becomes even more magnificent. Those who see or hear will feel more refreshed, and the heat and vexation will immediately enter an inconceivable state.
Eulogy for the Vairocana Buddha at Mount Lu
I bow in reverence to the supreme true golden body, whose perfect features are neither existent nor non-existent. The waves of rivers and lakes are your broad and long tongue, and all that is seen and heard is inconceivable. Mount Lu (匡廬) is the supreme sacred site of China (震旦), and now this luminous尊 resides here again. Like a treasure plate obtaining a Mani jewel (如意寶珠), it revolves and shines, its light never ceasing. If a foolish person observes you with a sense of direction, what difference is there from searching for fire in layers of ice?
𦦨。智者日用心湛然。是故白毫常普照。
無量壽佛贊
有生必有滅。有壽必有數。佛以無量稱。必有其所以。此去極樂國。西方路甚遠。但唸佛號者。必當生其土。釋尊金口宣。決定無虛謬。生從不生有。不生者非數。非數為數本。是為萬物祖。此祖人皆有。不悟乃不睹。如頓見自心。生滅不可得。依此發誓愿。如阿彌陀佛。佛佛愿相紹。光光照不絕。是佛現前時。狐疑湯潑雪。
吳中泛海石佛贊(並序寄圓中曹直指)
夫像設之始。莫始於優填王金像。與旃檀像。像設之靈奇。則莫靈奇于阿育王銅像。與吳中石像。夫金佛不度罏。木佛不度火。則石佛不度水明矣。而吳中石佛。乃出沒大海。浮沉驚濤。螺發繩衣。跏趺于碧琉璃上。現大希奇。魚龍悲仰。濟海入吳。而獨應朱氏父子之請。由是觀之。石佛既以度水。則金佛度罏。木佛亦度火矣。予是以知無物非心。無像非真。心能所捲舒。精粗莫測。惟照用俱全者。則黃土與松枝。皆隨感放光。況我維衛迦葉二如來。于無量劫。與吳人有大因緣。特此顯現。令無量眾生起靈應想。想則思。思則悟。悟則通。通則近取諸身。遠取諸物。皆自心也。然四方黑白。不道于吳者。無緣瞻仰。予甚慨之。乃屬丁南羽氏繪像以傳。秋空之月。無擇蹄涔。
【現代漢語翻譯】 𦦨（語氣助詞，無實義）。智者每日用心，心性清澈明凈。因此，佛的白毫相光芒常普照一切。
無量壽佛贊
'有生必有滅，有壽必有數'。佛以'無量'為名，必定有其原因。從這裡到極樂世界，西方的路途非常遙遠。但是念誦佛號的人，必定能夠往生到那個國土。釋迦牟尼佛金口宣說，決定沒有虛假錯誤。生是從不生中產生，不生不是數量可以衡量的。非數是數的根本，是萬物的始祖。這個始祖人人都有，不領悟就不能見到。如果頓然見到自己的本心，生滅的現象就不可得。依照這個道理髮起誓願，就像阿彌陀佛一樣。佛佛的願力互相繼承，光光相照永不停止。當佛顯現在眼前的時候，所有的狐疑就像用開水潑雪一樣立即消融。
吳中泛海石佛贊(並序寄圓中曹直指)
一般來說，佛像的開始，沒有早於優填王的金像和旃檀像的。佛像的靈異神奇，沒有比阿育王銅像和吳中石像更靈異神奇的了。金佛不能渡熔爐，木佛不能渡火焰，那麼石佛不能渡水是很明顯的。但是吳中的石佛，卻能出沒于大海之中，在驚濤駭浪中浮沉。螺發繩衣，結跏趺坐于碧琉璃之上，顯現出極大的稀奇景象，魚龍都悲憫敬仰。它渡海進入吳地，只應朱氏父子的祈請。由此看來，石佛既然能夠渡水，那麼金佛也能渡熔爐，木佛也能渡火焰了。因此我知道沒有事物不是心，沒有形象不是真。心能收能放，精妙和粗糙都不可測度。只有照和用都完備的人，那麼黃土和松枝，都會隨著感應而放出光明。更何況我和維衛佛（Vipassi Buddha），迦葉佛（Kassapa Buddha）二如來，在無量劫以前，與吳地的人民有很大的因緣，特地顯現出來，讓無量眾生生起靈驗的念想。念想就會思考，思考就會領悟，領悟就會通達，通達就會近取自身，遠取萬物，都是自己的心。然而四方各地的人，沒有到吳地來的，就沒有緣分瞻仰石佛。我對此非常感慨。於是囑託丁南羽先生繪製佛像來流傳。秋天的月亮，不會選擇小水洼。
【English Translation】 𦦨 (an empty particle with no actual meaning). The wise man uses his mind diligently every day, and his mind is clear and pure. Therefore, the light of the Buddha's urna always shines universally.
Ode to Amitabha Buddha (Wuliangshou fo)
'Where there is birth, there must be death; where there is lifespan, there must be a limit'. The Buddha is named 'Immeasurable', and there must be a reason for it. From here to the Land of Ultimate Bliss (Sukhavati), the western path is very far. But those who recite the Buddha's name will surely be reborn in that land. Shakyamuni Buddha (Shizun) declared with his golden mouth that there is absolutely no falsehood or error. Birth arises from non-birth, and non-birth cannot be measured by numbers. Non-number is the root of number, and it is the ancestor of all things. This ancestor is present in everyone, but one cannot see it without enlightenment. If one suddenly sees one's own mind, the phenomena of birth and death become unattainable. Based on this principle, make a vow like Amitabha Buddha (Amituo fo). The vows of Buddhas inherit each other, and the lights shine on each other without ceasing. When the Buddha appears before you, all doubts will melt away like snow poured with boiling water.
Ode to the Stone Buddha Floating on the Sea in Wuzhong (with a preface, dedicated to Cao Zhizhi of Yuanzhong)
Generally speaking, the beginning of Buddha images did not precede the golden image and sandalwood image of King Udayana (Youdian wang). The spiritual wonder of Buddha images is not more wondrous than the bronze image of King Ashoka (Ayuwang) and the stone image of Wuzhong. It is clear that a golden Buddha cannot pass through a furnace, and a wooden Buddha cannot pass through fire, then a stone Buddha cannot pass through water. However, the stone Buddha in Wuzhong appears and disappears in the sea, floating and sinking in the raging waves. With spiral hair and rope clothing, sitting in the lotus position on top of blue lapis lazuli, it manifests great wonders, and fish and dragons are filled with sorrow and admiration. It crossed the sea and entered Wu, responding only to the request of the Zhu family, father and son. From this, it can be seen that since the stone Buddha can cross water, then the golden Buddha can also cross the furnace, and the wooden Buddha can also cross the fire. Therefore, I know that there is nothing that is not mind, and no image that is not true. The mind can contract and expand, and its subtlety and coarseness are immeasurable. Only those who have both illumination and function complete can cause yellow earth and pine branches to emit light in response to their feelings. Moreover, Vipassi Buddha (Weiwei fo) and Kassapa Buddha (Jiaye fo), the two Tathagatas, had great karmic connections with the people of Wu in countless kalpas, and specially manifested themselves to cause countless sentient beings to have thoughts of spiritual response. Thinking leads to contemplation, contemplation leads to enlightenment, and enlightenment leads to understanding. Understanding leads to taking oneself as an example and taking all things as examples, all of which are one's own mind. However, those in the four directions who have not come to Wu have no opportunity to admire the stone Buddha. I am very saddened by this. Therefore, I entrusted Mr. Ding Nanyu to paint the Buddha image to spread it. The autumn moon does not choose puddles.
二如來自茲處處示現矣。贊曰。
金佛不度罏。木佛不度火。石佛能度水。多生願力故。普愿見聞者。福慧如春花。不假安排力。花花妙自佳。因影得佛心。佛心無中外。應用雖不竭。迷之苦甚大。維衛迦葉佛。酬愿顯靈奇。水陸作佛事。由之不許知。凡有供養者。地獄化佛會。佛會五陰空。罪福亦不昧。獄室名福堂。檢名寔自詳。因苦生覺照。覺則物我忘。堯春無中邊。舜德寧促延。朝暮禮二像。披雲睹青天。魚龍仰光彩。虎兕融瞋顛。吳水與燕山。十五月皆圓。
彌勒化身贊
河目海口。心同太虛。長風游之。其地有餘。我心如此。何物能轉。布袋之中。聖凡難辨。
彌勒佛贊
世人多愁。尊者多笑。愁笑有常。用無粗妙。坦懷垂腹。布袋生殺。捏聚放開。聖凡失著。
善云堂彌勒佛贊
天容道貌妙難思。待到龍華見已遲。迥脫根塵渾獨露。頓空人我便相知。面門生笑猶非妙。肩背流春始是奇。一禮一瞻增福慧。常親寧不獲菩提。
護國寺自來佛贊(並序)
夫泥牛耕月。木馬嘶風。眾人聞而駭之。茲像非金非石。眾品合成。解附荊楚之舟。密換蠻夷之骨。達者知而易感。常徒昧而難懷。然其銷我爭于真慈。廓清涼于熱惱。雖不處王侯之位。而德貫象帝
之先。梵名佛陀。此言覺者。覺則無物非心。不覺則何心非物。何物非心。一莖草可以為丈六金身。何心非物。丈六金身可以為一莖草。噫。茍非其人。道不虛行。贊曰。
江清先得月。緣熟佛自來。我若心水凈。豁然佛眼開。自心垢未空。怒佛無靈通。病者飲蔗漿。橫疑黃連同。一朝疾病除。菜汁甜何如。禱佛佛不應。佛安有親疏。但將我心審。果乃誠未誠。若使心誠徹。無靈佛不情。
彌勒佛贊
一切煩惱歡喜本。若無煩惱歡喜離。是知歡喜無煩惱。終必歡喜無所資。我今稽首彌勒尊。笑口常開等海門。見聞隨喜消人我。通身毛孔皆生春。此春不向無心生。智愿成熟度有情。我若無情笑破口。敢問心生歡喜否。請觀木人鳥不怕。風吹手動渠不走。尊者歡笑誰不喜。喜者大都此喜此。若知此喜此外無。管教喜懼自然墮。布袋開來寶不多。相逢任取博凍餓。
枯木彌勒佛贊
生鐵鑄就。黃金打成。刻雕玉石。慈氏五形。何如枯木。不煩雕刻。德相圓滿。笑容可即。木不解笑。笑則非木。以木求笑。笑如龜毛。以笑求木。木如兔角。有名無實。無實無理。理路不通。千尋峭壁。茍能攀攬。莫是彌勒。
彌勒佛手執布袋贊
閉口舌頭隱。開口舌根露。不開不閉時。問在恁么處
。汝若知得了。布袋付與汝。汝若未知得。手捏終不與。
石佛贊
無際雲濤以為槎。並乘光照吳朱家。屢經兵火初無恙。見聞之者開心花。心花開處香十虛。光無中邊本來如。若人有緣一稽首。剎那三障頓消除。障銷石佛解說法。兩口一舌覆塵剎。眾生屙屎與放尿。舌上週旋誰覺著。誰覺著。誰覺著。眼不見眼見生殺。聖凡一例聽指揮。廣額屠兒真猛烈。無邊苦海成智海。一指屈伸情易決。深郎持此往峨嵋。魚龍處處生欣悅。狹路相逢劉薩訶。一切罪根方始拔。
彌勒佛贊
胸中有些事。肚皮大而窄。此心等虛空。胸部窄而廣。往來牛馬群。出入聖凡隊。何殊風度松。寧異月穿水。久行忽然坐。仰目視霄漢。既不慚高鳥。豈有游魚羨。
毗盧佛及文殊普賢二菩薩十八應真贊
毗盧佛
毗盧之光。日用照彰。以我未了。法身似藏。了知成熟。萬行功忘。就位其誰。喚奴作郎。
文殊菩薩
眾生未達。觸處惟情。達則情枯。詎多愛憎。金毛獅子。跳躑靡停。以此為坐。不行而行。
普賢菩薩
萬別千差。行無正邪。入眾生見。敷大悲花。像佔十虛。蹴蹂三車屠兒廣額。是子恩家。
第一賓度羅䟦啰墮阇尊者
左手虎口。銜藤一枝。藤
【現代漢語翻譯】 現代漢語譯本：
『你如果能夠領悟了這個道理，我就把布袋交給你。你如果不能領悟，就算你捏著它，我也不會給你。』 石佛贊 以無邊無際的雲濤作為木筏，一同乘著佛光照耀吳朱家。多次經歷戰火卻安然無恙，見到和聽聞的人都心花怒放。心花開放之處，香氣充滿整個虛空，佛光沒有邊際，本來就是如此。如果有人有緣分，恭敬地磕一個頭，剎那間就能消除三種業障。業障消除后，石佛就開始說法，兩口一舌覆蓋整個塵世。眾生拉屎和撒尿，舌頭上週而復始，有誰覺察到？有誰覺察到？有誰覺察到？眼睛看不見眼睛，卻能看見生殺。聖人和凡人一樣聽從指揮，廣額屠夫真是勇猛。無邊的苦海變成智慧之海，稍微屈伸手指，情況就容易決定。深郎拿著這個前往峨嵋山，魚和龍都處處感到欣喜。狹路相逢劉薩訶（菩薩名），一切罪惡的根源才開始被拔除。 彌勒佛贊 心中裝有一些事情，肚皮大卻狹窄。這顆心等同於虛空，胸部狹窄卻寬廣。來來往往于牛馬群中，出入于聖人和凡人的隊伍里。這風度與松樹有什麼不同？這情景與月亮穿透水面有什麼區別？長久行走後忽然坐下，抬頭看著天空。既然不感到對不起高飛的鳥，難道會羨慕遊動的魚嗎？ 毗盧佛（Vairocana，光明遍照）及文殊（Manjusri，妙吉祥）普賢（Samantabhadra，大行）二菩薩十八應真贊 毗盧佛 毗盧佛的光芒，日常都在顯現。因為我沒有領悟，法身好像被隱藏起來。領悟到成熟的階段，萬種修行都忘記了。成就這個位置的是誰？是叫奴隸作郎君。 文殊菩薩 眾生沒有通達，到處都是情慾。通達了，情慾就枯竭了，哪裡還有什麼愛和憎？金毛獅子，跳躍不停。用這個作為座位，不行也是行。 普賢菩薩 萬種差別，千種差異，行為沒有正和邪。進入眾生的見解，散佈大悲之花。大象佔據整個虛空，踐踏三車。屠夫廣額，是你的恩人。 第一賓度羅䟦啰墮阇（Pindola Bharadvaja）尊者 左手虎口，銜著一根藤條。
【English Translation】 English version:
'If you can understand this principle, I will give you the cloth bag. If you cannot understand it, even if you hold it in your hand, I will not give it to you.' Ode to the Stone Buddha Taking the boundless cloud waves as a raft, together riding the Buddha's light to illuminate the Wu Zhu family. Having experienced many wars and fires, it remains unscathed. Those who see and hear it are overjoyed. Where the heart-flower blooms, fragrance fills the entire void. The Buddha's light has no boundaries, it is originally like this. If someone has the affinity to respectfully bow their head, in an instant, they can eliminate the three obstacles. After the obstacles are eliminated, the Stone Buddha begins to preach the Dharma, with two mouths and one tongue covering the entire dusty world. Sentient beings excrete feces and urine, revolving on the tongue, who is aware of it? Who is aware of it? Who is aware of it? The eye cannot see the eye, but it can see birth and death. Saints and mortals alike listen to commands, the broad-browed butcher is truly fierce. The boundless sea of suffering becomes the sea of wisdom, with a slight bending of the finger, the situation is easily decided. Shen Lang takes this to Mount Emei, where fish and dragons everywhere feel joy. Meeting Liu Sahe (Bodhisattva's name) on a narrow road, the roots of all sins are just beginning to be uprooted. Ode to Maitreya Buddha In the chest are some matters, the belly is large but narrow. This heart is equal to the void, the chest is narrow but broad. Coming and going among herds of cattle and horses, entering and exiting the ranks of saints and mortals. What is the difference between this demeanor and a pine tree? What is the difference between this scene and the moon piercing the water? After walking for a long time, suddenly sitting down, looking up at the sky. Since one does not feel sorry for the high-flying birds, how can one envy the swimming fish? Ode to Vairocana (光明遍照) Buddha, Manjusri (妙吉祥) and Samantabhadra (大行) Bodhisattvas, and the Eighteen Arhats Vairocana Buddha The light of Vairocana, manifests daily. Because I have not understood, the Dharmakaya seems to be hidden. When understanding reaches maturity, all practices are forgotten. Who is it that achieves this position? It is calling a slave 'Lord'. Manjusri Bodhisattva Sentient beings have not attained, everywhere there is only desire. When attained, desire withers, where is there much love and hate? The golden-haired lion, leaps and bounds without stopping. Using this as a seat, not walking is also walking. Samantabhadra Bodhisattva Ten thousand differences, a thousand variations, actions have no right or wrong. Entering the views of sentient beings, scattering the flowers of great compassion. The elephant occupies the entire void, trampling the three vehicles. The butcher Guang'e, is your benefactor. The First Arhat, Pindola Bharadvaja In the tiger's mouth of the left hand, holding a vine.
疑屈伸。指若無知。稽首尊者。幽宵慧燈。親承佛記。照彼愛憎。
第二迦諾迦伐蹉尊者
雙手奉杖。外心手無。屈伸手指。早是為渠。渠若不薦。我無奈何。且收一足。再放為他。
第三迦諾迦䟦黎墮阇尊者
拂栽右手。左手空閑。閉兌通離。心無往還。以慈為人。人忽我真。當面蹉過。再來難親。
第四蘇頻陀尊者
撫膝左手。有何所思。握拳右手。不見所持。撫握雖二。人無二知。口開非笑。眼豁眉垂。
第五諾矩羅尊者
我問耆年。癢何因緣。為生於中。為起于邊。邊則同外。癢非中先。諦觀審察。童子超然。
第六䟦陀羅尊者
手雖掏珠。心不在茲。眼視他處。瞭然無疑。大顛舉似。韓愈罔知。首座叩齒。雷同逐之。
第七迦理迦尊者
面圓眉長。神異難量。眉作愿繩。繩牽法航。度諸有緣。出此鑊湯。月面日面。圓缺無常。
第八伐阇羅弗多尊者
肩露臂交。袈裟擁腰。看經跣足。風致逍遙。眼目人天。人天皆疑。是何尊者。蹴踏威儀。
第九戒博迦尊者
雲山蒼蒼。以石為床。趺坐右握。指何仰揚。林泉無暑。持扇思涼。疑獨眼龍。機鋒暗藏。
第十半托迦尊者
頂縮眼瞠。注心讀
【現代漢語翻譯】 現代漢語譯本 疑惑屈伸的含義。手指彷彿無所知覺。稽首禮拜尊者，您是黑夜中的智慧明燈，親身承受佛陀的教誨，照亮世間的愛憎。
第二 迦諾迦伐蹉尊者（Kanakavatsa）：
雙手捧著禪杖。外表看似內心空無一物。屈伸手指的動作，早已是爲了他（指點迷津）。如果他不能領會，我也無可奈何。姑且收回一隻腳，再放下是爲了他。
第三 迦諾迦跋黎墮阇尊者（Kanaka Bharadvaja）：
右手拿著拂塵，左手空閑。閉塞兌卦而通達離卦，心中沒有來往的念頭。以慈悲待人，人們卻認為我虛假。當面錯過，再想親近就難了。
第四 蘇頻陀尊者（Suvinda）：
左手撫摸膝蓋，似乎在思考什麼。右手握拳，卻看不見手中握著什麼。撫摸和握拳雖然是兩種動作，人們卻不理解其中的含義。張開嘴巴卻不是微笑，睜大眼睛，眉毛低垂。
第五 諾矩羅尊者（Nakula）：
我問這位老者，瘙癢是什麼原因引起的？是本來就生於身體內部，還是從外部引起的？如果是從外部引起的，那就和外物一樣了，瘙癢並非一開始就存在於內部。仔細觀察審視，童子（指尊者）已經超越了這些。
第六 跋陀羅尊者（Bhadra）：
手中雖然撥弄著念珠，心思卻不在這裡。眼睛看著別的地方，清清楚楚，毫無疑問。大顛禪師舉出這個例子，韓愈卻不明白。首座和尚敲著牙齒，也跟著人云亦云。
第七 迦理迦尊者（Kalika）：
面容圓潤，眉毛修長，神異之處難以估量。眉毛化作願望的繩索，繩索牽引著佛法的航船。度化各種有緣之人，脫離這水深火熱的苦難。月亮般的面容，太陽般的面容，圓滿和殘缺都是無常的。
第八 伐阇羅弗多尊者（Vajraputra）：
袒露肩膀，雙臂交叉，袈裟圍在腰間。光著腳看經書，風度瀟灑自在。他的眼神超越了人天，人天都感到疑惑。這是哪位尊者，舉手投足都充滿威儀。
第九 戒博迦尊者（Jivaka）：
雲山蒼翠，以石頭為床。跏趺而坐，右手握著什麼，手指向上揚起。林泉之中沒有暑氣，卻拿著扇子想要乘涼。讓人懷疑是獨眼龍，機鋒暗藏。
第十 半托迦尊者（Panthaka）：
頭頂收縮，眼睛瞪大，專心致志地讀... English version Questioning the meaning of bending and stretching. Fingers seem to be without knowledge. Bowing to the Venerable One, you are the lamp of wisdom in the dark night, personally receiving the Buddha's teachings, illuminating the world's loves and hates.
Second Kanakavatsa (迦諾迦伐蹉尊者):
Holding a staff with both hands. Outwardly appearing as if the mind is empty. The action of bending and stretching fingers is already for him (to point out the way). If he cannot understand, I can do nothing. Let me withdraw one foot, and then put it down again for him.
Third Kanaka Bharadvaja (迦諾迦跋黎墮阇尊者):
Holding a whisk in the right hand, the left hand is empty. Closing the Dui trigram and opening the Li trigram, there are no coming and going thoughts in the mind. Treating people with compassion, but people think I am false. Missing each other face to face, it will be difficult to be close again.
Fourth Suvinda (蘇頻陀尊者):
The left hand is stroking the knee, seemingly thinking about something. The right hand is holding a fist, but it is not clear what is being held. Although stroking and holding are two actions, people do not understand the meaning. Opening the mouth is not a smile, widening the eyes, and the eyebrows are drooping.
Fifth Nakula (諾矩羅尊者):
I asked this old man, what is the cause of itching? Is it originally born inside the body, or is it caused by external factors? If it is caused by external factors, then it is the same as external objects, and itching does not exist internally from the beginning. Observing carefully, the boy (referring to the Venerable One) has already transcended these.
Sixth Bhadra (跋陀羅尊者):
Although the hand is playing with prayer beads, the mind is not here. The eyes are looking elsewhere, clearly and without doubt. Zen Master Da Dian cited this example, but Han Yu did not understand. The chief monk knocked his teeth and followed suit.
Seventh Kalika (迦理迦尊者):
The face is round, the eyebrows are long, and the divine mystery is immeasurable. The eyebrows are transformed into the rope of vows, and the rope pulls the ship of Dharma. Deliver all those who have affinities, and escape from this suffering of deep water and scorching heat. The moon-like face, the sun-like face, fullness and incompleteness are impermanent.
Eighth Vajraputra (伐阇羅弗多尊者):
Exposing the shoulders, crossing the arms, and wearing the kasaya around the waist. Reading scriptures barefoot, the demeanor is free and unrestrained. His eyes transcend humans and devas, and humans and devas are all in doubt. Who is this Venerable One, whose every move is full of dignity.
Ninth Jivaka (戒博迦尊者):
The cloud mountains are verdant, using stones as a bed. Sitting in the lotus position, holding something in the right hand, the fingers are raised upwards. There is no heat in the forest springs, but he is holding a fan to cool off. It makes people suspect that he is a one-eyed dragon, with hidden opportunities.
Tenth Panthaka (半托迦尊者):
The top of the head is contracted, the eyes are wide open, focusing on reading...
【English Translation】 English version Questioning the meaning of bending and stretching. Fingers seem to be without knowledge. Bowing to the Venerable One, you are the lamp of wisdom in the dark night, personally receiving the Buddha's teachings, illuminating the world's loves and hates.
Second Kanakavatsa (迦諾迦伐蹉尊者):
Holding a staff with both hands. Outwardly appearing as if the mind is empty. The action of bending and stretching fingers is already for him (to point out the way). If he cannot understand, I can do nothing. Let me withdraw one foot, and then put it down again for him.
Third Kanaka Bharadvaja (迦諾迦跋黎墮阇尊者):
Holding a whisk in the right hand, the left hand is empty. Closing the Dui trigram and opening the Li trigram, there are no coming and going thoughts in the mind. Treating people with compassion, but people think I am false. Missing each other face to face, it will be difficult to be close again.
Fourth Suvinda (蘇頻陀尊者):
The left hand is stroking the knee, seemingly thinking about something. The right hand is holding a fist, but it is not clear what is being held. Although stroking and holding are two actions, people do not understand the meaning. Opening the mouth is not a smile, widening the eyes, and the eyebrows are drooping.
Fifth Nakula (諾矩羅尊者):
I asked this old man, what is the cause of itching? Is it originally born inside the body, or is it caused by external factors? If it is caused by external factors, then it is the same as external objects, and itching does not exist internally from the beginning. Observing carefully, the boy (referring to the Venerable One) has already transcended these.
Sixth Bhadra (跋陀羅尊者):
Although the hand is playing with prayer beads, the mind is not here. The eyes are looking elsewhere, clearly and without doubt. Zen Master Da Dian cited this example, but Han Yu did not understand. The chief monk knocked his teeth and followed suit.
Seventh Kalika (迦理迦尊者):
The face is round, the eyebrows are long, and the divine mystery is immeasurable. The eyebrows are transformed into the rope of vows, and the rope pulls the ship of Dharma. Deliver all those who have affinities, and escape from this suffering of deep water and scorching heat. The moon-like face, the sun-like face, fullness and incompleteness are impermanent.
Eighth Vajraputra (伐阇羅弗多尊者):
Exposing the shoulders, crossing the arms, and wearing the kasaya around the waist. Reading scriptures barefoot, the demeanor is free and unrestrained. His eyes transcend humans and devas, and humans and devas are all in doubt. Who is this Venerable One, whose every move is full of dignity.
Ninth Jivaka (戒博迦尊者):
The cloud mountains are verdant, using stones as a bed. Sitting in the lotus position, holding something in the right hand, the fingers are raised upwards. There is no heat in the forest springs, but he is holding a fan to cool off. It makes people suspect that he is a one-eyed dragon, with hidden opportunities.
Tenth Panthaka (半托迦尊者):
The top of the head is contracted, the eyes are wide open, focusing on reading...
經。梵音嘹亮。不許耳聽。字布白氎。雁飛秋空。橫斜斷續。影亂慧風。
第十一羅怙羅尊者
咬牙恨誰。恨世人癡。橫計身心。不知舍離。劍眉橫空。眼露殺機。以殺濟生。聖人深慈。
第十二那伽犀那尊者
身棲云外。目視人間。見彼好醜。冷笑銷閑。笑恐頷墮。擎拳撐持。小心太甚。至人之癡。
第十三因揭陀尊者
奉經遺杖。奉杖遺經。舍一取一。心終不停。兼珠與身。四者等一。一則無外。梵聲泠泠。
第十四伐那婆斯尊者
出入息空。山無異同。見山禮足。山多笑容。謂我在定。定無邊中。無邊中處。定慧雙融。
第十五阿氏多尊者
頭如擁腫。抱膝軒渠。鼻曲眼斜。眉垂心虛。心虛無我。豈有愛憎。凡百笑言。眾生慧燈。
第十六注茶半托迦尊者
樹老藤枯。心同太虛。我忘我所。樹即自余。左指伸屈。為誰說禪。廣長舌相。聲出右邊。
第十七慶友尊者
松云是身。身是松云。耳目雖存。本無見聞。交手奉杯。儼如忘懷。楊枝浸水。不灑同儕。
第十八賓頭盧尊者
衣不覆肩。足慵約鞋。雙眸上視。日月光霾。杖在右手。功難左無。心非有二。用豈差殊。
李次公畫接引佛薦見素居士(
【現代漢語翻譯】 現代漢語譯本 經文的梵音響亮，但不允許用耳朵去聽。文字書寫在白色的粗布上，像大雁飛過秋天的天空，橫斜斷續，影子擾亂了智慧之風。
第十一羅怙羅尊者（Rahula）： 咬牙切齒地恨誰呢？恨世人的愚癡。橫加算計身心，不知道捨棄和遠離。劍眉倒豎，眼中露出殺氣。用殺戮來救濟生命，這是聖人的深切慈悲。
第十二那伽犀那尊者（Nagasena）： 身居云外，目光注視人間。看到人世間的美好與醜陋，只是冷笑來消磨閑暇。笑得厲害，恐怕下巴都要掉下來，於是舉起拳頭支撐著。小心謹慎到了極點，這是得道之人的癡迷。
第十三因揭陀尊者（Angaja）： 供奉經書就放下手杖，供奉手杖就放下經書。捨棄一樣，選取一樣，內心始終無法停息。兼顧佛珠和身體，這四者等同於一。一則是沒有內外之分的整體，梵音清泠。
第十四伐那婆斯尊者（Vanavasa）： 呼氣和吸氣都空寂無聲，山在眼中沒有什麼不同。見到山就禮拜，山也報以笑容。說我處於禪定之中，禪定是沒有邊際的。在沒有邊際的境界中，禪定和智慧相互融合。
第十五阿氏多尊者（Ajita）： 頭長得像個腫塊，抱著膝蓋高興地笑著。鼻子是彎的，眼睛是斜的，眉毛低垂，內心空虛。內心空虛就沒有『我』的存在，哪裡還會有愛和憎呢？所有的一言一笑，都是眾生的智慧明燈。
第十六注茶半托迦尊者（Cudahpanthaka）： 樹老了，藤也枯萎了，內心如同太虛一般空曠。我忘記了『我』和『我』所擁有的，樹就是我自己。左手伸出又彎曲，這是為誰在宣說禪理呢？廣長舌相，聲音從右邊發出。
第十七慶友尊者（Kalaka）： 松樹和雲彩就是身體，身體就是松樹和雲彩。耳朵和眼睛雖然存在，實際上並沒有看見和聽見。雙手捧著杯子，看起來好像忘記了一切。用楊柳枝蘸水，卻不灑向同伴。
第十八賓頭盧尊者（Pindola）： 衣服不能蓋住肩膀，腳懶得穿好鞋子。雙眼向上看，日月的光芒都被遮蔽了。手杖在右手，想要左手也無所作為很難。心不是有兩個，作用難道會有差別嗎？
李次公畫接引佛薦見素居士
【English Translation】 English version The Sanskrit sounds of the sutra are loud, but not to be listened to with the ears. The words are written on white coarse cloth, like geese flying across the autumn sky, slanting and intermittent, their shadows disturbing the wind of wisdom.
The Eleventh: Venerable Rahula (Rahula): Gritting his teeth, who does he hate? He hates the foolishness of the world. Calculating body and mind, not knowing to relinquish and distance oneself. Sword-like eyebrows raised, eyes revealing murderous intent. Using killing to save lives, this is the deep compassion of a sage.
The Twelfth: Venerable Nagasena (Nagasena): Dwelling beyond the clouds, eyes gazing upon the human world. Seeing the good and the ugly, he merely laughs coldly to pass the time. Laughing so hard, he fears his chin will fall off, so he raises his fist to support it. Being overly cautious, this is the obsession of an enlightened person.
The Thirteenth: Venerable Angaja (Angaja): Offering the sutra, he puts down the staff; offering the staff, he puts down the sutra. Abandoning one, choosing one, the heart never ceases. Attending to both the beads and the body, these four are equal to one. One is a whole without inside or outside, the Sanskrit sound is clear and cold.
The Fourteenth: Venerable Vanavasa (Vanavasa): Exhaling and inhaling are silent and empty, the mountains appear no different. Seeing a mountain, he bows in reverence, and the mountain returns a smile. Saying that I am in meditation, meditation is without boundaries. In the realm without boundaries, meditation and wisdom merge together.
The Fifteenth: Venerable Ajita (Ajita): His head is like a swollen lump, hugging his knees and laughing happily. His nose is crooked, his eyes are slanted, his eyebrows droop, and his heart is empty. With an empty heart, there is no 'self', so how can there be love and hate? All his smiles and words are lamps of wisdom for sentient beings.
The Sixteenth: Venerable Cudahpanthaka (Cudahpanthaka): The tree is old, and the vine is withered, the heart is as vast as the empty sky. I forget 'me' and what 'I' possess, the tree is myself. The left hand extends and bends, for whom is he expounding Zen? The broad and long tongue, the voice comes from the right.
The Seventeenth: Venerable Kalaka (Kalaka): The pine and the clouds are the body, the body is the pine and the clouds. Although the ears and eyes exist, in reality, there is no seeing and hearing. Holding the cup with both hands, he seems to have forgotten everything. Dipping the willow branch in water, but not sprinkling it on his companions.
The Eighteenth: Venerable Pindola (Pindola): The clothes cannot cover the shoulders, the feet are too lazy to put on shoes properly. The eyes look upwards, the light of the sun and moon is obscured. The staff is in the right hand, it is difficult to have the left hand do nothing. The heart is not two, how can the functions be different?
Li Cigong's painting of Amitabha Buddha recommending the lay Buddhist Jian Su
別號善云)
佛身何在。在在而圓。日用不見。封埋塵緣。忽然垂手。欲接其誰。居士善云。此心了知。生前有德。死後畫佛。筆筆蓮花。香風拂拂。娑婆極樂。染凈無常。循業發現。實難思量。彌陀之愿。四十有八。愿愿逗機。當心一札。善云善云。豈闕見聞。好擲黃冠。頓超仙群。歸無量壽。長揖死生。車大蓮花。何妨經行。生為死母。憎死愛生。不若無生。無生常生。觀音為友。勢至為朋。七趣周旋。應知重輕。於此模糊。辜負李生。
調獅圖贊(並引)
獅子一吼。百獸腦裂。此猛之至也。獅子一躍。百獸皆悅。此和之至也。惟猛不和。殺物無辜。至人知其如此。故調而和之。為百獸師。寬猛中節。威而能和。如冬之日。暖然而春。故易曰。無妄之藥。不可試也。
法窟爪牙。晴空霹靂。一鳴一躑。若欣若戚。我本無心。天機淺深。同條生殺。明白浮沉。結角羅紋。交加難辨。銅睛鐵眼。蚤被眨轉。
掃象圖贊(並引)
夫根本差別。兩智一心。悟證淺深。致有先後。見性則莫大乎根本。治情則莫要乎差別。故古人有同條生。不同條死之典刑。明暗相參之權變。雖然聖人設象。要在盡意。得意忘象。則像為筌諦。得心忘情。則得無所得矣。
十惡五逆。窮之有性
【現代漢語翻譯】 現代漢語譯本
(別號善云)
佛身在何處？無處不在，圓滿周遍。日常運用卻視而不見，被塵世因緣所矇蔽。忽然伸出手來，想要接引誰呢？居士善云，對此心知肚明。生前積有德行，死後被人描繪成佛像，每一筆都畫著蓮花，清香之風輕輕拂動。娑婆世界和極樂世界，染污和清凈都是無常的，隨著各自的業力顯現，實在難以思量。阿彌陀佛的願力，共有四十八條，每一條願力都契合眾生的根機，直指人心。善云啊善云，難道還缺少見聞嗎？不如拋棄道士的帽子，立刻超越神仙的行列。歸向無量壽佛，長作一揖告別生死。乘坐大蓮花，又何妨自在經行？活著是死亡的母親，憎恨死亡而喜愛生存，不如達到無生之境，無生才是永恒的生。以觀音菩薩為友，以大勢至菩薩為朋。在六道輪迴中周旋，應當明瞭業力的輕重。如果對此還很模糊，就辜負了李生的期望。
調獅圖贊(並引)
獅子一吼，百獸嚇破膽。這是威猛到了極點。獅子一躍，百獸都感到喜悅。這是祥和到了極點。只有威猛而不祥和，就會無辜殺害生靈。得道之人明白這個道理，所以調伏它使之祥和，成為百獸的導師。寬容和威猛適中，威嚴而又祥和，就像冬天的太陽，溫暖得如同春天。所以《易經》說：『無妄之藥，不可輕試啊。』
法窟的爪牙，晴空的霹靂。一聲鳴叫，一次跳躍，若喜若憂。我本沒有心，天機有淺有深。同根而生，同根而死，明白什麼是浮，什麼是沉。盤結的角，交錯的紋路，交織在一起難以分辨。銅色的眼睛，鐵打的眼珠，早就被人撥動旋轉。
掃象圖贊(並引)
根本和差別，兩種智慧和一心，領悟和證得有深有淺，導致有先後次第。見到自性，就沒有比根本更重要的了；治理情慾，就沒有比差別更重要的了。所以古人有同根而生，不同根而死的典故，有明暗相互參照的權宜之變。雖然聖人設立形象，關鍵在於表達心意。領會了心意就忘掉形象，那麼形象就成了捕魚的筌；得到了真心就忘掉情慾，那麼就得到了無所得的境界。
十惡五逆，追究到極點，也是具有佛性的 English version
(Another name: Shanyun (善云))
Where is the Buddha's body? It is everywhere, perfectly complete. We use it daily but do not see it, obscured by the dust of karmic conditions. Suddenly reaching out a hand, who does he want to receive? Layman Shanyun (善云) knows this in his heart. He accumulated virtue in life, and after death, people depict him as a Buddha image, each stroke painting a lotus flower, with fragrant breezes gently blowing. The Saha world and the Pure Land of Ultimate Bliss, defilement and purity are all impermanent, manifesting according to their respective karmas, truly difficult to fathom. Amitabha Buddha's vows, there are forty-eight in total, each vow attuned to the faculties of sentient beings, directly pointing to the heart. Shanyun (善云), oh Shanyun (善云), do you lack seeing and hearing? Better to cast aside the Taoist's hat and immediately transcend the ranks of immortals. Return to Immeasurable Life, bow deeply and bid farewell to birth and death. Riding the great lotus flower, what harm is there in freely walking? Living is the mother of death, hating death and loving life, better to attain the state of no-birth, no-birth is eternal life. Take Avalokiteshvara (觀音) as a friend, and Mahasthamaprapta (勢至) as a companion. Circling in the seven realms, one should understand the weight of karma. If one is still unclear about this, one has failed Li Sheng's (李生) expectations.
Ode to Taming the Lion (with introduction)
A lion's roar shatters the brains of a hundred beasts. This is extreme ferocity. A lion's leap delights all the beasts. This is extreme harmony. Only ferocity without harmony will kill creatures innocently. An enlightened person understands this principle, so he tames it and harmonizes it, becoming a teacher of all beasts. Lenience and ferocity are moderate, majestic yet harmonious, like the winter sun, warm like spring. Therefore, the Book of Changes says: 'The medicine of innocence cannot be tried lightly.'
The claws and teeth of the Dharma cave, a thunderbolt in the clear sky. One cry, one leap, seeming joyful, seeming sorrowful. I originally have no mind, the heavenly mechanism is shallow and deep. Born from the same root, dying from the same root, understanding what floats and what sinks. Knotted horns, intertwined patterns, tangled together and difficult to distinguish. Copper eyes, iron pupils, have long been turned and rotated.
Ode to Sweeping the Elephant (with introduction)
Fundamentally different, two wisdoms and one mind, understanding and realization are deep and shallow, leading to sequence. Seeing one's nature, there is nothing greater than the root; governing emotions, there is nothing more important than differentiation. Therefore, the ancients had the paradigm of being born from the same root but dying from different roots, and the expedient changes of dark and light referring to each other. Although sages establish images, the key lies in expressing the intention. If one understands the intention and forgets the image, then the image becomes a trap for catching fish; if one obtains the true heart and forgets the emotions, then one obtains the state of no-attainment.
The ten evils and five rebellious acts, pursued to the extreme, also possess Buddha-nature.
【English Translation】 English version
(Another name: Shanyun (善云))
Where is the Buddha's body? It is everywhere, perfectly complete. We use it daily but do not see it, obscured by the dust of karmic conditions. Suddenly reaching out a hand, who does he want to receive? Layman Shanyun (善云) knows this in his heart. He accumulated virtue in life, and after death, people depict him as a Buddha image, each stroke painting a lotus flower, with fragrant breezes gently blowing. The Saha world and the Pure Land of Ultimate Bliss, defilement and purity are all impermanent, manifesting according to their respective karmas, truly difficult to fathom. Amitabha Buddha's vows, there are forty-eight in total, each vow attuned to the faculties of sentient beings, directly pointing to the heart. Shanyun (善云), oh Shanyun (善云), do you lack seeing and hearing? Better to cast aside the Taoist's hat and immediately transcend the ranks of immortals. Return to Immeasurable Life, bow deeply and bid farewell to birth and death. Riding the great lotus flower, what harm is there in freely walking? Living is the mother of death, hating death and loving life, better to attain the state of no-birth, no-birth is eternal life. Take Avalokiteshvara (觀音) as a friend, and Mahasthamaprapta (勢至) as a companion. Circling in the seven realms, one should understand the weight of karma. If one is still unclear about this, one has failed Li Sheng's (李生) expectations.
Ode to Taming the Lion (with introduction)
A lion's roar shatters the brains of a hundred beasts. This is extreme ferocity. A lion's leap delights all the beasts. This is extreme harmony. Only ferocity without harmony will kill creatures innocently. An enlightened person understands this principle, so he tames it and harmonizes it, becoming a teacher of all beasts. Lenience and ferocity are moderate, majestic yet harmonious, like the winter sun, warm like spring. Therefore, the Book of Changes says: 'The medicine of innocence cannot be tried lightly.'
The claws and teeth of the Dharma cave, a thunderbolt in the clear sky. One cry, one leap, seeming joyful, seeming sorrowful. I originally have no mind, the heavenly mechanism is shallow and deep. Born from the same root, dying from the same root, understanding what floats and what sinks. Knotted horns, intertwined patterns, tangled together and difficult to distinguish. Copper eyes, iron pupils, have long been turned and rotated.
Ode to Sweeping the Elephant (with introduction)
Fundamentally different, two wisdoms and one mind, understanding and realization are deep and shallow, leading to sequence. Seeing one's nature, there is nothing greater than the root; governing emotions, there is nothing more important than differentiation. Therefore, the ancients had the paradigm of being born from the same root but dying from different roots, and the expedient changes of dark and light referring to each other. Although sages establish images, the key lies in expressing the intention. If one understands the intention and forgets the image, then the image becomes a trap for catching fish; if one obtains the true heart and forgets the emotions, then one obtains the state of no-attainment.
The ten evils and five rebellious acts, pursued to the extreme, also possess Buddha-nature.
。千魔萬怪。孰返其正。合下了知。崑崙非堅。色空無地。白象現前。習垢有餘。是須掃除。長松之下。盆水涵虛。主伴交映。聖凡參差。森羅海印。在我雄雌。
菩薩贊
文殊師利菩薩贊
千巖萬壑皆層冰。一切眾生渾凍殺。昨夜梅花放嶺頭。紛紛蜂蝶承春色。巴蜀雪消流水急。無限魚龍生欣悅。大智現前春光回。觸著身心等冰釋。此光曾為七佛師。復為迦文之長子。無名可呼稱文殊。善財最初先見之。一見百城煙水邊。境界逆順不倒顛。歸來雙手一物無。清涼老漢重摩頂。
普賢菩薩贊
稽首遍吉大尊者。在在佛土為愿王。普率群生歸智海。波濤浩渺不可測。巍巍白象塞虛空。譬如缽中盛滿飯。飯滿豈復容纖物。像塞虛空坐何處。菩薩到此不停思。如鐘受擊聲答我。萬行門中饒伎倆。愿王不動恒自在。雪覆寒巖法界幽。瑯瑯貝葉彈舌轉。清音不許瞿曇聞。牛頭馬面偏知己。
禮北臺大文殊菩薩贊
稽首文殊智中尊。不離萬法得根本。譬如金師不廢器。廢器獨露金之體。善財一見難再逢。遙伸金臂摩其頂。此頂無分聖與凡。清凈顯露不可見。不可見處見妙相。亦如出水妙蓮華。妙容縹渺香雲中。一切見者皆歡喜。寶瓶藉此獸中王。欣然荷負恬于幾。翻惜人為萬物靈。相
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Who can return the myriad demons and monsters to the right path? In short, one must understand this clearly. Mount Kunlun is not indestructible, and form and emptiness are not without a place to stand. The white elephant has already appeared before us, but the habits and defilements of the past still remain and must be swept away. Beneath the tall pine tree, the water in the basin reflects the emptiness of the sky. The subject and object reflect each other, and the saint and the mortal are intertwined. The myriad phenomena are like the sea seal, all under my control.", "", "Praise of Bodhisattvas", "", "Praise of Manjusri Bodhisattva", "", "Thousands of cliffs and valleys are frozen with ice, and all living beings are about to freeze to death. Last night, plum blossoms bloomed on the mountain ridge, attracting swarms of bees and butterflies to receive the colors of spring. The snow in Sichuan and Shu melts, and the flowing water is rapid, and countless fish and dragons are joyful. Great wisdom appears, and the light of spring returns, touching the body and mind like ice melting away. This light of wisdom was once the teacher of the Seven Buddhas and is also the eldest son of Sakyamuni Buddha. There is no name to call him, so he is called Manjusri (symbol of wisdom). Sudhana (Sudhana-Kumara) first met Manjusri Bodhisattva. Upon seeing Manjusri Bodhisattva by the smoky waters of a hundred cities, the state of mind is not overturned by adverse or favorable circumstances. Returning with empty hands, having nothing, the old man Qingliang (Manjusri) again touches his head.", "", "Praise of Samantabhadra Bodhisattva", "", "I bow my head and pay homage to the great venerable Samantabhadra (symbol of the vows and practices of all Buddhas), who is the king of vows in every Buddha land. He universally leads sentient beings back to the ocean of wisdom, whose waves are vast and immeasurable. The towering white elephant fills the void, like a bowl filled with rice. If the bowl is full, how can it hold anything small? The elephant fills the void, so where does the Bodhisattva sit? The Bodhisattva stops thinking here, like a bell responding to my strike. In the gate of myriad practices, there are many skills and methods, and the King of Vows is unmoving and always at ease. Snow covers the cold rocks, and the Dharma realm is deep and secluded. The clear sound of the palm-leaf scriptures turns on the tongue. The pure sound is not allowed to be heard by Gautama (the family name of Sakyamuni Buddha), only the ox-headed and horse-faced guardians understand it.", "", "Praise of the Great Manjusri Bodhisattva of North Terrace", "", "I bow my head and pay homage to Manjusri Bodhisattva, the most honored in wisdom. Without leaving the myriad dharmas, one obtains the root. It is like a goldsmith not discarding the tools; only by discarding the tools can the essence of gold be revealed. It is difficult to meet Sudhana again after one meeting with Manjusri Bodhisattva, so he extends his golden arm from afar to touch his head. This head has no distinction between saint and mortal, pure and revealed but invisible. In the invisible place, one sees the wonderful form, like a wonderful lotus flower emerging from the water. The wonderful appearance is in the misty fragrant clouds, and all who see it are delighted. The precious vase relies on the king of beasts (lion) to carry it, happily bearing the burden, peaceful and content. It is a pity that people consider humans to be the most intelligent of all beings, yet they kill each other." ] }
參若個生悲戀。有心來此禮菩薩。解聞師吼輸英傑。積劫情根當下消。龍蛇混雜常自在。妙觀察智誰為母。煙水百城老人祖。率懷仰承菩薩力。吐此微詞贊功德。菩薩功德贊可盡。何異晴空轟霹靂。巍巍妙首妙吉祥。惟愿智光常照我。浮雲飛盡空無際。葉斗峰頭月孤冷。盡在清光妙湛中。瞥爾生心隔千里。
提珠菩薩贊
珠雖成串。不撥不轉。得意毫微。璇璣電卷。春秋幾何。提示無多。耳處聞聲。退之淆訛。
大悲菩薩贊
螃蟹蜈蚣。足多眼少。橫行直走。心事豈了。眾人雙手。目亦惟兩。多藝多才。皆出妄想。物我雖殊。有待之用。同異未忘。共而弗共。我觀大悲。由聞而覺。聲無逆順。一聞脫殼。殼乃謂塵。塵銷根㧞。初非先後。寧有本末。任運而周。多臂多頭。頭臂具眼。如清在秋。無論智愚。聞見皆驚。封我常執。疑彼聖明。四十八臂。一十一首。臂有承捉。首無左右。承則像智。捉則像悲。悲智交運。照無所遺。無待之光。熱惱清涼。一指屈信。蜜無中旁。念彼眾生。即蛆螃蟹。一切有知。三毒難解。稱大悲名。見大悲相。罄咳之間。悟入無上。無量壽聖。大悲之君。君臣願力。共拯迷群。如臂使指。了無彼此。正中無邪。妙物無累。無累之慈。惠物所思。若求男女。男女大師
【現代漢語翻譯】 現代漢語譯本： 參透了人世間的悲傷愛戀。有心來到這裡禮拜菩薩（Bodhisattva，佛教中發願要救度眾生的人）。一旦聽聞佛法的獅子吼聲，就能超越英傑。多生累劫的情感根源，當下就能消除。如同龍蛇混雜一般，卻能常常自在。妙觀察智（妙觀察智，五智之一，指能夠明辨諸法差別的智慧）的根源是誰？就像煙霧籠罩的眾多城池，老人是他們的祖先。我們都懷著敬仰之心，承受菩薩的力量。吐露這些微小的言辭，讚頌菩薩的功德。菩薩的功德讚頌不盡，如同晴空中突然響起的霹靂。高大雄偉，奇妙無比的首領，妙吉祥（Manjushri，文殊菩薩的別名）。只願您的智慧之光，常常照耀我。愿浮雲飛散殆盡，天空空曠無邊。在葉斗峰頂，月亮顯得孤單而清冷。一切都包含在清凈的光芒之中。稍微產生一個念頭，就如同相隔千里。
提珠菩薩贊
珠子雖然串成一串，但不去撥動它，就不會轉動。領會其中的微妙之處，就像璇璣（古代觀測天象的儀器）快速轉動，如同閃電一般。經歷了多少春秋歲月？其中的提示已經很多了。耳朵聽到了聲音，卻被錯誤的理解所迷惑。
大悲菩薩贊
螃蟹和蜈蚣，腳多眼睛少。橫著走，直著走，它們的心思哪裡能夠了解？眾人有雙手，眼睛也只有兩隻。擁有多種技藝和才能，都是出於虛妄的想像。事物和自我雖然不同，但都有其存在的價值。對事物相同和相異的執著還未消除，共同存在卻又彼此不同。我觀察大悲（Mahakaruna，佛教中的大慈悲心），是通過聽聞佛法而覺悟的。聲音沒有順逆之分，一聽聞就能脫去外殼。外殼指的是塵世的煩惱，塵世的煩惱消除了，根源也就拔除了。最初沒有先後之分，哪裡會有本末之說？順應自然規律而周遍一切，所以有許多手臂和頭。每個頭和手臂都具有眼睛，就像秋天的天空一樣清澈。無論是聰明還是愚笨的人，聽聞和看見都會感到驚訝。封閉我固有的執念，懷疑聖人的英明。四十八隻手臂，一十一個頭。手臂有承接和抓取的功能，頭沒有左右之分。承接象徵著智慧，抓取象徵著慈悲。慈悲和智慧交替執行，照耀一切，沒有遺漏。不需要等待的光芒，帶來清涼。一根手指的屈伸，其中蘊含的奧妙沒有偏頗。想到那些眾生，就像蛆蟲和螃蟹一樣，一切有知覺的生命，都難以擺脫貪嗔癡三毒的困擾。稱念大悲菩薩的名號，見到大悲菩薩的形象，在咳嗽之間，就能領悟進入無上的境界。無量壽聖（Amitayus，阿彌陀佛的別名），是大悲之君。君臣共同發願，一起拯救迷失的眾生。如同手臂指揮手指一樣，了無彼此的分別。正念之中沒有邪念，奇妙的事物沒有牽累。沒有牽累的慈悲，是眾生所期盼的。如果想要祈求生兒育女，大悲菩薩就是賜予兒女的大師。
【English Translation】 English version: Penetrating the sorrowful love of the world. With a sincere heart, I come here to worship Bodhisattvas (Bodhisattva, one who vows to save all beings in Buddhism). Once hearing the lion's roar of the Dharma, one can surpass even heroes. The roots of emotional entanglement from countless kalpas (aeons) can be eliminated in an instant. Like dragons and snakes mixed together, one can always be at ease. Who is the mother of the Wonderful Observing Wisdom (Myovyakukan Chi, one of the Five Wisdoms, referring to the wisdom that can distinguish the differences between all dharmas)? Like numerous cities shrouded in mist, the old man is their ancestor. We all hold reverence in our hearts, receiving the power of the Bodhisattva. Uttering these humble words, praising the merits of the Bodhisattva. The merits of the Bodhisattva cannot be fully praised, like a thunderbolt suddenly striking in the clear sky. Tall and majestic, wonderfully auspicious leader, Manjushri (Manjushri, a Bodhisattva associated with wisdom). I only wish that your light of wisdom will always illuminate me. May the floating clouds scatter completely, the sky vast and boundless. On the peak of Yedo, the moon appears solitary and cold. Everything is contained within the pure light. A slight thought arises, as if separated by a thousand miles.
Ode to the Rosary Bodhisattva
Although the beads are strung together, they will not turn unless touched. Grasping the subtle meaning, like the rapid rotation of the armillary sphere (an ancient instrument for observing celestial phenomena), like lightning. How many years have passed? The hints within are already numerous. The ears hear sounds, but are confused by erroneous interpretations.
Ode to the Great Compassion Bodhisattva
Crabs and centipedes, many legs and few eyes. Walking sideways, walking straight, how can their thoughts be understood? People have two hands, and only two eyes. Possessing various skills and talents, all arise from illusory thoughts. Although things and self are different, they all have their value. Attachment to the sameness and difference of things has not been eliminated, existing together yet different from each other. I observe Great Compassion (Mahakaruna, the great compassion in Buddhism), through hearing the Dharma and awakening. Sounds have no forward or reverse, upon hearing one can shed the shell. The shell refers to worldly afflictions, when worldly afflictions are eliminated, the root is also pulled out. Initially there is no before or after, where would there be a root or branch? Following the natural law and pervading everything, therefore there are many arms and heads. Each head and arm has eyes, like the clear sky in autumn. Whether intelligent or foolish, hearing and seeing will be amazed. Closing off my inherent attachments, doubting the wisdom of the saints. Forty-eight arms, eleven heads. The arms have the function of receiving and grasping, the heads have no left or right. Receiving symbolizes wisdom, grasping symbolizes compassion. Compassion and wisdom operate alternately, illuminating everything, leaving nothing out. The light that needs no waiting, brings coolness. The bending and stretching of a finger, the mysteries within have no bias. Thinking of those beings, like maggots and crabs, all sentient beings, are difficult to escape the three poisons of greed, anger, and ignorance. Reciting the name of the Great Compassion Bodhisattva, seeing the image of the Great Compassion Bodhisattva, in the midst of coughing, one can awaken and enter the unsurpassed state. Amitayus (Amitayus, another name for Amitabha Buddha), is the Lord of Great Compassion. The lord and his ministers together vow to save the lost beings. Like the arm directing the fingers, there is no distinction between each other. In the midst of right thought there is no evil thought, wonderful things have no burden. The compassion without burden, is what beings desire. If one seeks to have sons and daughters, the Great Compassion Bodhisattva is the master who grants children.
。因愛生信。因信心通。心通愛拔。菩薩神功。
觀音菩薩贊
稽首大悲觀世音。有大方便拔眾苦。若人多於淫慾心。常念恭敬便離欲。此言初聞不覺妙。久而味之妙無極。自是眾生心識粗。不知菩薩救苦益。淫業乃非一朝習。元從無始至今日。一稱名號欲頓離。眾生乍聞誰覆信。不信以其根未熟。根熟自然疑不起。治淫觀門既如是。治瞋觀門亦復爾。若人多於瞋恚心。當究瞋心自何始。不知其始欲滅瞋。辟如斷流不塞源。源若不流塞豈止。未得其始瞋安息。我願普念觀音者。于凡逆順憎愛中。發憤自強挨拶去。一朝戰勝萬無異。若作是念名正念。不作是念邪念耳。豈有人為萬物靈。不行正念行邪念(讀普門品)。
毒藥不可食。惡人不可親。食毒命必夭。親惡善必損。是故佛菩薩。種種設方便。以毒攻其毒。毒亦不殺人。以惡攻其惡。惡亦不害物。若作如是用。善惡無常性。毒若非妙藥。聖人物有棄。是以知觀音。善解此三昧。能于普門道。救一切眾生。受惠必報德。眾生常情見。以情報菩薩。掉棒打空月。空月若知痛。菩薩乃受供(讀本草)。
眾生無苦不呼名。菩薩不應誰復救。救苦慈威苦感生。苦是眾生大悲父。若謂菩薩願力深。一切世間苦皆度。作是觀者非善觀。善觀聖凡苦為本
【現代漢語翻譯】 現代漢語譯本： 因愛而生起信心，因信心而通達真理。心通達了，愛執便能拔除，這就是菩薩不可思議的神通功用。
讚頌觀音菩薩
我虔誠地頂禮大慈大悲的觀世音菩薩，您具有廣大的方便法門，能拔除眾生的種種痛苦。如果有人心中充滿淫慾，經常唸誦和恭敬觀音菩薩，便能遠離淫慾。初聽此言，或許不覺得有何玄妙，但長久體會，便會發現其中蘊含著無盡的妙理。只是因為眾生的心識粗糙，不能體會菩薩救苦的利益。淫慾之業並非一朝一夕所養成，而是從無始以來一直延續到今天。如果能稱念觀音菩薩的名號，就能立刻遠離淫慾，眾生乍一聽聞，有誰會相信呢？不相信是因為他們的根基尚未成熟，根基成熟了，自然不會產生懷疑。治理淫慾的觀修法門既然如此，治理嗔恚的觀修法門也是一樣。如果有人心中充滿嗔恚，應當探究嗔恚的根源在哪裡。如果不知道嗔恚的根源就想滅除嗔恚，就好比想斷絕河流卻不堵塞源頭。源頭如果不被堵塞，水流又怎麼會停止呢？沒有找到嗔恚的根源，嗔恚又怎麼能平息呢？我願普遍勸念觀音菩薩的人，在面對凡俗的逆境和順境，憎恨和愛戀時，發憤自強，將這些煩惱一一去除。一旦戰勝了這些煩惱，就會發現一切並沒有什麼不同。如果能這樣想，就叫做正念，如果不是這樣想，那就是邪念了。難道有人身為萬物之靈，卻不行正念而行邪念嗎？（讀《普門品》）
毒藥不可以食用，惡人不可以親近。食用毒藥必定會喪命，親近惡人必定會損害善行。因此，佛菩薩會設定種種方便法門，用毒藥來攻克毒藥，這樣毒藥也不會殺人；用惡行來攻克惡行，這樣惡行也不會危害事物。如果能這樣使用，善惡就沒有恒常不變的性質。毒藥如果不是妙藥，聖人也會將其拋棄。因此，要知道觀音菩薩善於理解這種三昧，能夠在普門示現的道路上，救度一切眾生。接受恩惠必定要報答恩德，這是眾生的常情。如果用人情來回報菩薩，就像用棍子敲打空中的月亮一樣，如果空中的月亮會感到疼痛，菩薩才會接受供養。（讀《本草》）
眾生沒有痛苦的時候不會呼喊菩薩的名號，菩薩如果不應聲救助，又有誰能救助呢？救苦的慈悲和威德，是因眾生的痛苦感應而生起的。痛苦是眾生的大悲之父。如果認為菩薩的願力深厚，就能度脫一切世間的痛苦，這樣觀察是不正確的。正確的觀察是，聖人和凡夫的痛苦都是根本。
【English Translation】 English version: From love arises faith; from faith, understanding. When the mind understands, attachments of love are uprooted. This is the miraculous power of a Bodhisattva (enlightened being).
Praise to Avalokiteśvara (Guanyin) Bodhisattva (Bodhisattva of Compassion)
I reverently bow to the compassionate Avalokiteśvara (Guanyin), who possesses great skillful means to relieve the suffering of all beings. If one is filled with lust, constantly reciting and revering Avalokiteśvara (Guanyin) will lead to detachment from desire. At first hearing, these words may not seem profound, but with prolonged contemplation, their subtlety becomes infinitely clear. It is because sentient beings' minds are coarse that they fail to appreciate the benefits of Avalokiteśvara (Guanyin)'s aid in alleviating suffering. The karma of lust is not formed in a day; it has accumulated from beginningless time until today. To instantly abandon lust by merely reciting Avalokiteśvara (Guanyin)'s name seems unbelievable to many. This disbelief stems from their immature roots; when the roots mature, doubt naturally disappears. Just as this method cures lust, so too does it address anger. If one is consumed by anger, one should investigate its origin. Attempting to eliminate anger without knowing its source is like trying to stop a river without blocking its source. If the source is not blocked, how can the flow cease? Without finding the origin, how can anger be pacified? I encourage all who recite Avalokiteśvara (Guanyin) to confront adversity and favor, hatred and love, with self-discipline and strength, resolving to overcome these afflictions one by one. Once these afflictions are conquered, one will find that nothing has fundamentally changed. Thinking in this way is called right mindfulness; thinking otherwise is wrong mindfulness. How can humans, the most intelligent of beings, choose wrong mindfulness over right mindfulness? (Read the Universal Gate Chapter)
Poison should not be consumed, and evil people should not be befriended. Consuming poison leads to death, and befriending evil people harms virtue. Therefore, Buddhas (enlightened beings) and Bodhisattvas (enlightened beings) employ various skillful means, using poison to counteract poison, so that the poison does not kill; using evil to counteract evil, so that the evil does not harm. If used in this way, good and evil have no fixed nature. If poison were not a potential remedy, sages would discard it. Thus, know that Avalokiteśvara (Guanyin) understands this samadhi (state of meditative consciousness) well, and can save all beings on the path of universal manifestation. It is common for beings to repay kindness. If one repays a Bodhisattva (enlightened being) with worldly favors, it is like striking the moon in the sky with a stick. Only if the moon feels pain will the Bodhisattva (enlightened being) accept the offering. (Read the Materia Medica)
Beings only call upon Avalokiteśvara (Guanyin)'s name when suffering. If Avalokiteśvara (Guanyin) does not respond, who will save them? The compassion and power to relieve suffering arise from the suffering of beings. Suffering is the great compassionate father of beings. To think that Avalokiteśvara (Guanyin)'s vows are so profound that all worldly suffering can be eliminated is an incorrect view. The correct view is that suffering is the root of both the holy and the mundane.
。若人頓了苦性空。菩薩爾時乃始現。現時電火喻莫齊。分別音聲皆可見。
初針至后針。線線曾不斷。由引乃成滿。滿豈有成耶。滿既非功立。引亦何初始。若能如是觀。繡者不可得。諸人善思念。菩薩即現前(繡像)。
寒溪古岸。細柳疏篁。裙帶微飄。巖花泛香。只籃雙鯉人在舟藏。無擇知愚。一瞻容光。刀山火聚。毒藥沸湯。凡百諸苦。灑然都忘。眾生熱惱。本自清涼。即覺橫夢。認奴作郎。勞彼至人。大慈多方。以魚為鼓。聲震八荒。縱爾闡提。聞腥亦喪(魚籃)。
三災九橫。八難二求。罪福無常。圓通自在。罪若有主。福不可修。福若常恒。罪不可洗。兩俱無力。悲智圓成。如見一花。春非有際。云巒海岸。朽宅青蓮。煙波渺彌。菩薩欲語(海湖)。
春山方青。桃花正開。天男大士。掛坐巖臺。花枝鸚鵡。側窺童子。唱酬本調。誰領斯旨。腳底有耳。耳中有眼。觀一切音。理豐言簡(天男)。
無際海濤中。雲山忽簇簇。魚龍及蝦蟹。猿狖並麋鹿。朝暮聽潮音。共沾慈悲福。人為萬物靈。睹此應痛哭。異類尚歸依。汝曹徒碌碌。浮生若漚泡。交臂顏已禿。童子不畏險。衝波頻仰伏。剎那根塵空。妙相春可掬。著眼嵐霧合。陰森惟紫竹。吳郎寄逸想。大地梅花馥(梅花
【現代漢語翻譯】 現代漢語譯本：如果有人頓悟了苦的自性本空，菩薩那時才會顯現。顯現之時，如閃電火花般迅速，難以比擬，所發出的種種音聲都可以聽見。 從第一針到最後一針，絲線始終沒有斷過。因為牽引才能成就圓滿，圓滿又豈是人為成就的呢？圓滿既然不是功力所立，那麼牽引又從何開始呢？如果能夠這樣觀照，繡像的人和繡像本身都不可得。各位善加思念，菩薩就會立刻顯現在眼前（繡像）。 寒冷的溪流，古老的岸邊，稀疏的柳樹和竹林。菩薩的裙帶微微飄動，巖石上的花朵散發著香氣。只籃和雙鯉魚藏在舟中。無論有智慧還是愚笨的人，只要瞻仰菩薩的容光，即使是刀山火海，毒藥沸騰的痛苦，也都會全然忘記。眾生的熱惱，本來就是清涼的。就像突然醒悟橫生的夢境，錯把奴僕認作丈夫。勞煩大士，以大慈悲心用種種方便法門，用魚作為鼓來敲打，聲音震動八方。即使是斷善根的闡提（icchantika，斷善根的人），聞到魚腥味也會喪失惡念（魚籃）。 經歷三災九橫（三種大災難和九種橫死），八難二求（八種苦難和兩種愿求），罪業和福報都是無常的，只有圓融通達才能自在。如果罪業有主宰，福報就無法修積。如果福報是永恒不變的，罪業就無法洗清。罪福兩方面都無力自主，只有悲心和智慧圓滿成就。如同見到一朵花，春天是沒有邊際的。雲霧繚繞的山巒，海岸，朽壞的房屋，青色的蓮花，煙波浩渺。菩薩想要說話（海湖）。 春天的山是青翠的，桃花正在盛開。天男（Deva，天人）大士，掛著身體坐在巖石臺上。花枝上的鸚鵡，側著頭窺視著童子。他們唱和著本來的音調，誰能領會其中的旨意呢？腳底有耳朵，耳朵里有眼睛，觀察一切聲音，道理豐富而語言簡練（天男）。 在無邊無際的海濤中，雲山忽然聚集。魚龍以及蝦蟹，猿猴和麋鹿。早晚都聽著潮水的聲音，共同沾染慈悲的福澤。人是萬物之靈，看到此情此景應該痛哭。不同的物類尚且懂得歸依，你們這些人卻徒勞無為。漂浮的人生就像水泡，互相交往，容顏已經衰老。童子不怕危險，在波浪中頻繁地仰視俯伏。剎那間根塵皆空，美妙的相貌在春天可以捧在手中。放眼望去，山嵐霧氣合攏，陰森森的只有紫竹。吳郎寄託著隱逸的想法，大地充滿了梅花的芬芳（梅花）。
【English Translation】 English version: If a person suddenly realizes that the nature of suffering is emptiness, then the Bodhisattva will appear. When appearing, it is as swift as lightning and fire, incomparable, and all kinds of sounds emitted can be heard. From the first stitch to the last stitch, the thread has never been broken. It is because of the pulling that completeness is achieved, but how can completeness be achieved by human effort? Since completeness is not established by effort, then where does the pulling begin? If one can contemplate in this way, neither the embroiderer nor the embroidery itself can be obtained. Everyone, think carefully, and the Bodhisattva will immediately appear before your eyes (embroidered image). Cold streams, ancient shores, sparse willows and bamboos. The Bodhisattva's skirt gently flutters, and the flowers on the rocks emit fragrance. A single basket and a pair of carp are hidden in the boat. Whether wise or foolish, as long as one gazes upon the Bodhisattva's countenance, even the suffering of knife mountains and fire seas, boiling poison, will be completely forgotten. The heat and vexation of sentient beings are originally cool and clear. It is like suddenly awakening from a dream, mistaking a servant for a husband. Troubling the great being, with great compassion using various expedient means, using fish as a drum to beat, the sound shakes in all directions. Even the icchantika (those who have severed their roots of goodness), upon smelling the fishy smell, will lose their evil thoughts (fish basket). Experiencing the three calamities and nine disasters (three major disasters and nine types of violent death), the eight difficulties and two requests (eight kinds of suffering and two kinds of wishes), sin and blessings are impermanent, only complete understanding can lead to freedom. If sin has a master, blessings cannot be cultivated. If blessings are eternal and unchanging, sin cannot be washed away. Both sin and blessings are powerless, only compassion and wisdom can be completely achieved. Like seeing a flower, spring has no boundaries. Cloud-shrouded mountains, coastlines, dilapidated houses, blue lotus flowers, misty waves. The Bodhisattva wants to speak (sea and lake). The spring mountains are green, and the peach blossoms are in full bloom. The Deva (heavenly being) Bodhisattva is hanging and sitting on a rock platform. The parrot on the flower branch is peeking at the boy. They sing and respond to the original tune, who can understand the meaning? There are ears on the soles of the feet, and eyes in the ears, observing all sounds, the principles are rich and the language is concise (Deva). In the boundless sea waves, cloud mountains suddenly gather. Fish, dragons, shrimp, crabs, monkeys, and deer. Morning and evening, they listen to the sound of the tide, and together receive the blessings of compassion. Humans are the spirit of all things, and should weep when seeing this scene. Different kinds of beings still know how to take refuge, but you people are working in vain. Floating life is like a bubble, interacting with each other, and the face is already aging. The boy is not afraid of danger, and frequently looks up and down in the waves. In an instant, the roots and dust are empty, and the wonderful appearance can be held in the hands in spring. Looking out, the mountain mists merge, and only the purple bamboo is gloomy. Wu Lang entrusts his thoughts of reclusion, and the earth is filled with the fragrance of plum blossoms (plum blossoms).
道人畫像)。
眾生有苦菩薩救。菩薩最初苦誰拔。若使更有所拔者。痛思拔拔何窮已。忽然智訖情枯時。海月雲山菩薩語。猛獸刀林及火坑。驚雷雹電慈悲鼓。此聲寧分聖與凡。一歷耳根無不死。是故觀音度眾生。空華落影春光始(海月)。
眼耳鼻舌身。此五本來妙。瞥爾明瞭起。五根如膠盆。一切好惡聲。觀音以目聽。有時則不然。耳聞不異眾。由聞達無聞。同入普門海。眼耳俱一境。惟根不相等。所證了無別。歸源浪分轍。有能則有所。所忘能亦滅。能既隨所盡。忘功不屬能。能盡所隨化。功亦不屬所。究竟兩無功。悲智妙莫測。二輪碾大夜。譬若杲日出。手尚多無數。慈威寧有常。眼不局面上。掌中亦放光。例以毛髮推。手眼復過是。世見大悲驚。驚則駭而惑。誰知即惑者。與菩薩無二(大悲)。
我聞菩薩心。即是眾生性。眾生與菩薩。兩杓同一柄。若說菩薩度眾生。總是當人顛倒病。若說眾生憶菩薩。亦如斬頭求活命。且道如何即得藥病俱除。血脈不斷。觀音應現比丘身。補怛巖前行正令(比丘)。
真觀聖凡情頓斷。大智現前菩薩露。悲觀慈觀利澤深。三草二木皆蒙潤。如是功德難思議。一切眾生愿瞻仰。眾生眾苦本無盡。菩薩願力豈有窮。無窮願力度無盡。譬如環輪尋始
【現代漢語翻譯】 （道人畫像）
眾生有苦菩薩救。菩薩最初苦誰拔？若使更有所拔者，痛思拔拔何窮已？忽然智訖情枯時，海月雲山菩薩語。猛獸刀林及火坑，驚雷雹電慈悲鼓。此聲寧分聖與凡？一歷耳根無不死。是故觀音（Avalokiteśvara，觀世音菩薩）度眾生，空華落影春光始（海月）。
眼耳鼻舌身，此五本來妙。瞥爾明瞭起，五根如膠盆。一切好惡聲，觀音（Avalokiteśvara，觀世音菩薩）以目聽。有時則不然，耳聞不異眾。由聞達無聞，同入普門海。眼耳俱一境，惟根不相等。所證了無別，歸源浪分轍。有能則有所，所忘能亦滅。能既隨所盡，忘功不屬能。能盡所隨化，功亦不屬所。究竟兩無功，悲智妙莫測。二輪碾大夜，譬若杲日出。手尚多無數，慈威寧有常。眼不局面上，掌中亦放光。例以毛髮推，手眼復過是。世見大悲驚，驚則駭而惑。誰知即惑者，與菩薩無二（大悲）。
我聞菩薩心，即是眾生性。眾生與菩薩，兩杓同一柄。若說菩薩度眾生，總是當人顛倒病。若說眾生憶菩薩，亦如斬頭求活命。且道如何即得藥病俱除，血脈不斷？觀音（Avalokiteśvara，觀世音菩薩）應現比丘身，補怛（Potalaka，普陀洛伽山）巖前行正令（比丘）。
真觀聖凡情頓斷，大智現前菩薩露。悲觀慈觀利澤深，三草二木皆蒙潤。如是功德難思議，一切眾生愿瞻仰。眾生眾苦本無盡，菩薩願力豈有窮？無窮願力度無盡，譬如環輪尋始
【English Translation】 (Portrait of a Taoist)
Beings suffer, Bodhisattvas save. Who alleviates the Bodhisattva's initial suffering? If there were further alleviation needed, the pain of alleviating would be endless. Suddenly, when wisdom is exhausted and emotions wither, the Sea Moon Cloud Mountain Bodhisattva speaks. Fierce beasts, forests of knives, and fiery pits, startling thunder and hail are the drums of compassion. Does this sound distinguish between saint and mortal? Once it passes through the ear, nothing is not saved. Therefore, Avalokiteśvara (觀世音菩薩, the Bodhisattva of Compassion) saves beings, the falling shadows of empty flowers mark the beginning of spring (Sea Moon).
Eyes, ears, nose, tongue, body, these five are originally wondrous. In a flash, clarity arises, the five senses are like glue pots. All good and bad sounds, Avalokiteśvara (觀世音菩薩, the Bodhisattva of Compassion) hears with the eyes. Sometimes it is not so, hearing with the ears is no different from the masses. Through hearing, one attains non-hearing, together entering the sea of universal access. Eyes and ears share the same realm, only the faculties are not equal. What is realized is no different, returning to the source, the waves diverge. If there is ability, there is something possessed, when the possessed is forgotten, ability also vanishes. When ability is exhausted along with the possessed, forgetting merit does not belong to ability. When ability is exhausted, the possessed transforms accordingly, merit also does not belong to the possessed. Ultimately, both are without merit, compassion and wisdom are wonderfully unfathomable. Two wheels grind the great night, like the rising of the bright sun. The hands are still countless, compassionate power is never constant. The eyes are not limited to the face, light also emanates from the palms. By analogy with hair, hands and eyes are even more so. The world sees great compassion and is startled, startled then terrified and confused. Who knows that the very one who is confused is no different from the Bodhisattva (Great Compassion)?
I hear the Bodhisattva's mind is the nature of beings. Beings and Bodhisattvas, two ladles with the same handle. If you say the Bodhisattva saves beings, it is all the upside-down sickness of the person. If you say beings remember the Bodhisattva, it is like seeking life after beheading. Tell me, how can one get rid of both medicine and disease, and the bloodline not be cut off? Avalokiteśvara (觀世音菩薩, the Bodhisattva of Compassion) appears as a Bhiksu (比丘, a Buddhist monk), before the Potalaka (普陀洛伽山, Mount Potalaka) rock, he carries out the correct decree (Bhiksu).
True contemplation severs the emotions of saint and mortal, great wisdom manifests, the Bodhisattva is revealed. Compassionate contemplation and loving contemplation are deeply beneficial, the three grasses and two trees are all nourished. Such merit is inconceivable, all beings wish to gaze upon. The sufferings of beings are inherently endless, how can the Bodhisattva's vows be exhausted? Endless vows save endlessly, like a ring wheel seeking a beginning.
終。眾生正當苦迫時。竭誠一念呼菩薩。菩薩聞呼以眼觀。呼者眾苦即時脫。若人知痛知不痛。不痛即是觀音力。一根入流諸塵消。八難滿證圓通覺(寶輪)。
天風海濤。不與耳交。能用眼觀。眾苦冰消。三十二應。十四無畏。並二隨順。一心不生。無德不備。稍涉情塵。鏡上有痕。能所角立。橫見疏親。以心取心。陸地平沈。水豈溺人。人自溺津。自是是水。水不消瞋。八難之中。風火殆險。無形割物。假物逞威。茍外薪空。兩者勢窮。風火既爾。水力亦同。天機深者。知此萬了。未能神會。寧免顛倒。吾言甚平。奇討難曉。達本忘枝。合下自了。苦是導師。勿得憎之。離苦覓樂。有師無資。襲明功墜。並昧斯義。縞縞白衣。月豈在指(觀濤白衣以手指月)。
提籃示人。踏入風塵。此一尾魚。明暗交陳。馬郎瞥地。牙齒生津。鎖骨挑后。出水方新(魚籃)。
稽首大悲觀世音。所求云何而得道。惟愿菩薩開示我。使我彈指獲圓通。圓通儻獲誓度眾。凡屬血氣有知者。一一領之入普門。菩薩以身為廣舌。開示現前所求者。汝若真欲得我心。我心只在汝日用。在眼數與色塵合。乃至在意與法和。汝能了色並余塵。塵為復從何處生。若知塵塵所生處。六根自無樁立地。根塵廓落一精明。迥迥孤光埋
不住。一切眾苦解脫師。以眼聞聲山說法。善財何處覓觀音。當問初求觀音人。是人身外尋菩薩。好堅一株成兩橛。曇郎化身端郎供。曇端俱從我口出。我若不得菩薩心。安能為渠通訊息。菩薩若不得我教。淪墜愛河終不了。只今危坐石龕中。松韻泉聲粉枯寂。枯木花開香異常。鼻根難嗅耳根識(石龕)。
觀音菩薩能救苦。未成菩薩苦誰救。往反推之救苦功。始終不見有功者。若人慾識觀世音。能解此贊即菩薩。眾生自然不須救。管取即如湯潑雪。
不以耳當。而以眼當。一切音聲。若存若亡。六根秀茂。片石昂藏。是誰鼻孔。大士眼眶(六根清凈)。
稽首大悲觀世音。隱勝現此稚子相。周瞻七丈有餘許。狹習眾生猶生懼。所懼謂其身高大。不信世中有是人。吾因若輩說此偈。使其當處懼情消。頓了吾身大逾彼。請觀菩薩觀觀者。若有大小詎能觀。以能觀無大小故。是則能照大小境。即如觀空亦此觀。縱觀天地亦復然。至於以觀觀芥子。總是能觀之所了。能觀果小弗能大。安可復觀天與地。能觀果大不能小。亦復不能觀芥子。吾以妙觀察智尋。能觀畢竟非大小。能觀既其非大小。虛空天地莫可比。是三大者尚乃爾。何況七丈稚子相。哀哉癡兒不自觀。逐境分別生恐懼。若人于偈能返研。管取大
【現代漢語翻譯】 現代漢語譯本： 不住。是解除一切眾苦的導師。用眼睛聽見聲音，山在說法。善財童子在何處尋找觀音菩薩？應當去問最初尋求觀音菩薩的人。那人向身外去尋找菩薩，好比硬要把一株樹砍成兩段。曇郎化身端郎來供養，『曇』和『端』都從我的口中說出。我如果不能領會菩薩的心意，怎麼能為你們傳遞訊息呢？菩薩如果得不到我的教導，就會沉淪在愛河中，永遠無法了脫。如今（觀音菩薩）正危坐在石龕（shíkān，石室）中，松樹的韻律和泉水的聲音都變得枯燥寂寞。枯木開花，香氣非同尋常，鼻根難以嗅到，要用耳根來識別。
觀音菩薩能夠救苦救難，但未成菩薩時誰來救他？反覆推究救苦的功用，始終不見有誰在行救苦之事。如果有人想認識觀世音菩薩，能理解這首贊偈就是菩薩。眾生自然就不需要誰來救，就像用開水潑雪一樣，立刻消融。
不是用耳朵去『當』（dāng，對應），而是用眼睛去『當』。一切音聲，或存在或消亡。六根（liùgēn，佛教指眼、耳、鼻、舌、身、意六種感覺器官）秀美茂盛，一片石頭高高聳立。這是誰的鼻孔？是大士的眼眶（六根清凈）。
我稽首禮拜大悲觀世音菩薩，隱藏殊勝之相，顯現出這個稚童之相。環顧四周，大約有七丈多高，見識淺陋的眾生仍然心生恐懼。所恐懼的是他的身高體大，不相信世間有這樣的人。我因為這些人的緣故說這首偈語，使他們當下的恐懼之情消除，立刻明白我的身體比他還要大。請觀察菩薩和觀察者，如果有大小的分別，怎麼能觀察呢？因為能觀察的心沒有大小的分別，所以能照見大小的境界。就像觀空也是這樣的觀法，縱觀天地也是這樣。至於用這種觀法來觀察芥子，都是能觀察的心所了知的。如果能觀察的心果真小，就不能觀大，又怎麼能觀天地呢？如果能觀察的心果真大，就不能觀小，也不能觀芥子。我用妙觀察智來尋覓，能觀察的心畢竟不是大小。能觀察的心既然不是大小，虛空天地都無法比擬。這三大尚且如此，何況七丈的稚童之相呢？可悲啊，癡迷的孩子不反觀自己，追逐外境，分別執著，產生恐懼。如果有人能反覆研究這首偈語，一定能明白大
【English Translation】 English version: Does not abide. (He is) the teacher who liberates from all suffering. With eyes hearing sounds, the mountain preaches the Dharma. Where does Sudhana (Shàncái Tóngzǐ, a seeker of enlightenment) seek Avalokiteśvara (Guānyīn Púsà, the Bodhisattva of Compassion)? One should ask the person who initially sought Avalokiteśvara. That person seeks the Bodhisattva outside of himself, like stubbornly splitting one tree into two pieces. Tánláng (a name) transforms into Duānláng (another name) to make offerings; both 'Tán' and 'Duān' come from my mouth. If I do not attain the Bodhisattva's mind, how can I convey messages for them? If the Bodhisattva does not receive my teachings, they will sink into the river of love and never be free. Now (Avalokiteśvara) sits precariously in the stone niche (shíkān, stone chamber), the rhythm of the pines and the sound of the spring become dry and desolate. A withered tree blooms with an extraordinary fragrance, difficult for the nose to smell, but recognizable by the ear.
Avalokiteśvara Bodhisattva can save from suffering, but who saves him when he has not yet become a Bodhisattva? Pushing back and forth to examine the function of saving from suffering, from beginning to end, no one is seen performing the act of saving. If one wishes to recognize Avalokiteśvara, understanding this verse of praise is to be the Bodhisattva. Sentient beings naturally do not need to be saved, it is like pouring hot water on snow, instantly melting away.
Not using the ear to 'correspond' (dāng, to match), but using the eye to 'correspond'. All sounds, whether existing or vanishing. The six roots (liùgēn, the six sense organs: eye, ear, nose, tongue, body, and mind) are lush and flourishing, a single stone stands tall and proud. Whose nostrils are these? The eye sockets of the Great Being (six roots purified).
I bow in reverence to the Great Compassionate Avalokiteśvara, concealing the supreme form, manifesting this child-like appearance. Looking around, it is more than seven zhang (ancient Chinese unit of measurement) tall, yet ignorant beings still feel fear. What they fear is its height and size, not believing that such a person exists in the world. I speak this verse because of these people, to make their present fear disappear, and to immediately understand that my body is even larger than it. Please observe the Bodhisattva and the observer; if there is a distinction of size, how can one observe? Because the observing mind has no distinction of size, it can illuminate realms of all sizes. Just like observing emptiness, it is the same way of observing; observing the heavens and earth is also like this. As for using this observation to observe a mustard seed, it is all understood by the observing mind. If the observing mind is truly small, it cannot observe the large; how then can it observe the heavens and earth? If the observing mind is truly large, it cannot observe the small; it also cannot observe a mustard seed. I seek with the Wonderful Observing Wisdom, and the observing mind is ultimately neither large nor small. Since the observing mind is neither large nor small, the void and the heavens and earth cannot be compared to it. If these three great things are like this, how much more so is the child-like appearance of seven zhang? Alas, foolish children do not reflect on themselves, chasing after external realms, discriminating and clinging, giving rise to fear. If one can repeatedly study this verse, one will surely understand the great
笑諦信自(現七丈稚子相)。
眾生有苦觀音救。觀音救苦自無苦。若自有苦能救人。自古至今無此理。譬如薪火煎冷水。水熱火本不曾濕。眾生墮落險難中。恐怖悲號求出離。誰知自己悲號者。一切眾苦不能縛。眾苦能縛悲號者。水亦可熱火可濕。若人遇苦作此觀。鑊湯爐炭常安樂(救苦)。
普門不遠。日用之中。好惡顏色。觀音之容。能專此觀。物我本同。火聚刀山。春波和融。才關思惟。菩薩潛蹤。仰冀救苦。首西面東。善財不禁。直得隱空。
眾人聖人。初非兩心。以不善用。致有升沈。水若外月。清而匪徹。月若外水。澈而有闕。互弗相外。能光能潔。眾人昧之。萬苦萃身。達身無待。待者皆神。以目觀聲。拯諸迷淪(水月)。
奇峰翠竹。菩薩之眉。眉解說法。孰能聞之。直以眼觀。對境心安。刀山火聚。不異瑯玕。外勁中虛。靈而我無。開彼七趣。悲拔三途。以智為日。霜雪消除。我覓罪相。女子之胡。六根互用。何往不洞。洞在何處。在我毛孔。一孔一身。菩薩微塵。散滿十虛。月印萬津。善財欲捉。鸚鵡笑人。榮辱得喪。孰假孰真。蜜有中邊。背巖無春(竹林)。
水外無心。觀者何物。心物茍辨。水觀乃得。得此觀時。無擇色空。十方三世。汪洋沖融。凡聖垢
除。始圓妙容。三塗八難。無量劇苦。恒作是觀。刀山樂土。若作他觀。樂土刀山。沖融性水。苦海波瀾。魚龍擾擾。五欲是耽。愛源冀枯。須待驢年。菩薩悲之。以身為船。往來慾海。結清凈緣。眼聞濤聲。主客同玄(水觀)。
雲濤無際中。片月何圓滿。菩薩月中坐。恐怖久已斷。魚龍仰眉宇。出沒無定時。常念觀世音。濤聲入路奇。隔壁墮釵釧。相逢誰解薦。薦得魚即龍。防渠作雷電。電比石火忙。生心早失光。楊枝插凈瓶。風蕩學低昂。團蒲吉祥草。坐到何年了。眾生界未空。我亦和泥倒。聲若用耳聞。眼根渾錯照(水月)。
稽首大悲觀世音。一切苦聲惟眼聞。刀山火聚成解脫。是時何處覓迷云。長江浪高如雪山。我若無心水本閑。眾河流急喻閃電。就中有路透長安。長安風月雖然好。頭上𦦨光燒杏早。不藉三春出地雷。眾生蟄夢終不了。南無最勝觀自在。苦厄山中作良導。
我聞觀世音。初亦是眾生。因遇觀音佛。教眼觀聲音。菩薩領教已。音聲用眼觀。生心觀不就。幾回多愁顏。愁苦觀不徹。觀久心忽裂。心裂知自遺。知遺見亦脫。知見雙忘時。眼觀音聲決。向時無量苦。今成悲智路。路由普門入。回互不回互。隔壁墮釵響。入路知幾個。觀聲善根深。見渠悅我心。我見觀音聲。朝
【現代漢語翻譯】 現代漢語譯本 除滅。開始時是圓滿微妙的容貌。三塗（地獄、餓鬼、畜生）八難（八種苦難的處境）中，有無量劇烈的痛苦。要經常這樣觀想：刀山就是快樂的凈土。如果作其他的觀想，快樂的凈土也會變成刀山。沖融的本性就像水一樣，苦海就像波濤一樣。魚龍互相擾動，沉溺於五欲之中。想要愛慾的源頭枯竭，需要等到驢年（遙遙無期）。菩薩憐憫他們，以自身為船，往來於慾望的海洋中，結下清凈的因緣。用眼睛聽到波濤的聲音，主體和客體都達到玄妙的境界（水觀）。
無邊無際的雲濤中，一片月亮多麼圓滿。菩薩坐在月亮之中，恐怖早已斷絕。魚龍仰望著菩薩的眉宇，時隱時現沒有定準。常常唸誦觀世音菩薩，波濤的聲音進入道路真是奇妙。隔壁掉落釵釧的聲音，相逢有誰能夠引薦？引薦成功魚就變成龍，提防它興風作浪。閃電比石火還要短暫，一生起心就立刻失去光明。用楊柳枝插入凈瓶中，風吹動它學習低頭和昂頭。坐在蒲團和吉祥草上，要坐到什麼時候才能結束？眾生的世界沒有空盡，我也要和泥土一起倒下。如果用耳朵來聽聲音，眼根就完全是錯誤的照見（水月）。
稽首頂禮大悲觀世音菩薩。一切痛苦的聲音唯有眼睛才能聽聞。刀山火聚都能變成解脫，這個時候到哪裡去尋找迷惑的雲霧？長江的波浪高得像雪山一樣，我如果沒有妄心，水本來就是平靜的。眾河流淌湍急就像閃電一樣，其中就有道路可以通往長安。長安的風花雪月雖然美好，頭上的火焰卻燒得杏樹過早凋謝。不憑藉春天打雷驚醒蟄伏的生物，眾生的沉睡的夢境始終無法了結。皈依最殊勝的觀自在菩薩，在充滿苦難的山中做眾生的良師益友。
我聽說觀世音菩薩，最初也是一個眾生。因為遇到觀音佛，教導他用眼睛來觀察聲音。菩薩領受教誨之後，就用眼睛來觀察聲音。如果生起分別心來觀，就不能成就，多少次為此愁眉苦臉。愁苦地觀想卻不能徹底明白，觀想長久了心忽然裂開。心裂開才知道是自己遺忘了本性，知道遺忘本性，知見也就脫落了。當知見都忘卻的時候，就能用眼睛來明確地觀察聲音。過去無量的痛苦，現在變成了悲智的道路。道路從普門品進入，回互與不回互。隔壁掉落釵釧的聲音，進入道路的有幾個人知道？觀聽聲音的善根很深，看見他我就心生喜悅。我看見觀音聲，早上
【English Translation】 English version Eliminating. Initially, it is a round and wondrous appearance. In the three evil paths (hell, hungry ghosts, animals) and eight difficulties (eight kinds of suffering situations), there are immeasurable intense sufferings. Constantly contemplate in this way: the mountain of knives is a joyful pure land. If you contemplate otherwise, the joyful pure land will become a mountain of knives. The harmonious nature is like water, and the sea of suffering is like waves. Fish and dragons disturb each other, indulging in the five desires. Wanting the source of love and desire to dry up requires waiting until the year of the donkey (a long time). Bodhisattvas pity them, using themselves as boats, traveling back and forth in the sea of desire, forming pure affinities. Hearing the sound of waves with the eyes, the subject and object both reach a profound state (water contemplation).
In the boundless sea of clouds, how round and full is a single moon. The Bodhisattva sits in the moon, and terror has long been cut off. Fish and dragons look up at the Bodhisattva's eyebrows, appearing and disappearing without certainty. Constantly recite the name of Avalokiteshvara Bodhisattva, the sound of the waves entering the path is truly wonderful. The sound of a hairpin falling next door, who can recommend it when we meet? If the recommendation is successful, the fish becomes a dragon, beware of it causing wind and waves. Lightning is faster than sparks from stone, and losing light happens as soon as a thought arises. Inserting a willow branch into a clean bottle, the wind sways it, learning to bow and raise its head. Sitting on a futon and auspicious grass, when will it end? The realm of sentient beings is not empty, and I will fall with the mud. If you listen to the sound with your ears, the eye-root is completely a wrong perception (water moon).
I bow my head in reverence to the Great Compassionate Avalokiteshvara Bodhisattva. Only the eyes can hear all the sounds of suffering. Mountains of knives and piles of fire can all become liberation, where can you find the clouds of delusion at this time? The waves of the Yangtze River are as high as snow mountains, if I have no deluded mind, the water is originally calm. The rapid flow of all rivers is like lightning, and there is a road in it that leads to Chang'an. Although the wind and moon of Chang'an are beautiful, the flames on the head burn the apricot trees too early. Without relying on thunder in spring to awaken the hibernating creatures, the sleeping dreams of sentient beings will never end. I take refuge in the most victorious Avalokiteshvara, acting as a good teacher and friend to sentient beings in the mountains full of suffering.
I have heard that Avalokiteshvara Bodhisattva was originally a sentient being. Because he met Avalokiteshvara Buddha, he taught him to use his eyes to observe sounds. After the Bodhisattva received the teaching, he used his eyes to observe sounds. If you give rise to discriminating thoughts to observe, you will not succeed, and you will frown many times because of this. Contemplating with sorrow and bitterness but not understanding thoroughly, after contemplating for a long time, the heart suddenly breaks open. When the heart breaks open, you realize that you have forgotten your original nature, and knowing that you have forgotten your original nature, knowledge and perception also fall away. When knowledge and perception are both forgotten, you can use your eyes to clearly observe sounds. The immeasurable suffering of the past has now become the path of compassion and wisdom. The path enters from the Universal Gate Chapter, mutually and non-mutually. The sound of a hairpin falling next door, how many people know that it enters the path? The roots of goodness for observing sounds are deep, and seeing him makes me happy. I see Avalokiteshvara's sound, in the morning
暮常照臨。因聲薦此意。便能投缽針。
菩薩眾生。初無異同。其心善用。先得圓通。我用不疑。太虛長風。遊行自在。何物成封。用稍不善。疑情橫現。死生榮辱。魔面佛面。菩薩哀之。抉我障翳。頓還本明。光洞三際。過現未來。冰河蓮開。臂交徐行。足不染埃。水變琉璃。魚龍皆驚。浮沉無所。有眼如盲。聲若眼觀。琉璃豈非。善財氣急。自恨鈍機。
春在桃花。紅如血染。春在菩薩。慈悲無倦。左肘倚石。右手屈指。伸者惟二。二三之中。屈伸無住。若以住求。是謂死句。活句在何。桃花婆娑。花解說法。法遍恒河。聞者以眼。頓出愛波。
七稱觀音。三稱四弘。信手拈來。普字分明。指上有眼。眼界觀聲。自親而疏。眾苦消停。效能如是。緣生無生。刀山劍樹。苦痛難承。夜間摸枕。大悲現形。交臂失之。跣足徒行。善財捕影。鸚鵡飛鳴。在而不見。楊枝礙睛。
謂此非實。普陀是真。隔垣釵墮。入借聲塵。聲可說法。色為大師。我無隱乎。爾欠諦思。三十二應。雌黃慈威。德山托缽。杲日流輝。眼界聞鐘。眾苦息機。
雨余芳草綠。編草成綠玉。趺坐玉溫潤。萬慮不煩濯。此心空潭清。垢凈忘邊幅。見者意自消。饒舌非我事。萬象解高論。聽者根豈具。惟不具根者。善聽
【現代漢語翻譯】 現代漢語譯本 暮色常常照耀降臨。憑藉聲音來推薦這個意念，便能投缽針（比喻契合心意）。 菩薩和眾生，最初沒有差異。如果能好好運用自己的心，就能先得到圓滿通達。我運用時不懷疑，就像太虛空中的長風一樣。**自在（形容無拘無束的狀態）。什麼東西能構成束縛呢？如果運用稍有不善，疑惑的情緒就會橫生。生死榮辱，就像魔鬼的面孔和佛的面孔一樣。 菩薩憐憫他們，挖去我的障礙和昏暗，立刻恢復本來的光明，光芒照透過去、現在、未來三際。冰河融化，蓮花盛開。雙臂交叉，緩緩行走，雙腳不沾染塵埃。水變成琉璃，魚和龍都感到驚訝。漂浮和沉沒都沒有固定的處所，有眼睛卻像瞎子一樣。如果能像用眼睛看一樣聽聲音，琉璃又有什麼特別呢？善財（指善財童子）感到氣息急促，自恨自己根器遲鈍。 春天在桃花中，紅得像血染一樣。春天也在菩薩心中，慈悲沒有止境。左肘靠著石頭，右手彎曲手指，伸出的只有兩根。在這二三之間，屈伸變化沒有停留。如果執著于停留，那就是死句。活句在哪裡呢？桃花在風中搖曳，花朵在說法，佛法遍佈恒河。聽到的人用眼睛，立刻涌出愛慕的波瀾。 七稱觀音（指稱念觀音菩薩的名號），三稱四弘（指稱念四弘誓願）。隨意拈來，『普』字分明。手指上有眼睛，用眼界的功用來聽聲音。從親近到疏遠，各種痛苦都消停了。效能本來就是這樣，因緣生法本來就是無生的。刀山劍樹，痛苦難以承受。夜間摸枕頭，大悲菩薩顯現身形。擦肩而過卻錯失了，光著腳徒勞行走。善財童子捕捉影子，鸚鵡在飛鳴。就在那裡卻看不見，楊柳枝擋住了眼睛。 說這裡不是真實的，普陀山（觀音菩薩的道場）才是真實的。隔著墻壁掉落的釵子，藉助聲音進入塵世。聲音可以說法，顏色可以作為大師。我沒有什麼隱瞞的，是你缺少仔細的思考。三十二應化身，有慈祥也有威嚴。德山（指德山宣鑒禪師）托著缽，像太陽一樣光輝流淌。用眼界的功用來聽鐘聲，各種痛苦都停止了。 雨後芳草碧綠，用草編織成碧綠的玉。盤腿坐在上面，玉石溫潤，各種思慮都無需洗滌。這顆心像空曠的深潭一樣清澈，污垢和乾淨都忘記了界限。見到的人心意自然消解，饒舌不是我的事。萬象都在高談闊論，聽的人根器是否具備呢？只有不具備根器的人，才能善於聽聞。
【English Translation】 English version The twilight often shines and descends. Recommend this intention through sound, and one can cast the bowl needle (a metaphor for aligning with one's heart). Bodhisattvas and sentient beings are initially no different. If one can use their mind well, they can first attain perfect understanding. I use it without doubt, like the long wind in the vast emptiness. **Free and at ease (describing a state of unconstraint). What can form a constraint? If the use is slightly improper, doubts will arise. Birth, death, honor, and disgrace are like the faces of demons and the faces of Buddhas. Bodhisattvas pity them, dig out my obstacles and darkness, and immediately restore the original brightness, the light shining through the three realms of past, present, and future. The ice river melts, and lotuses bloom. Arms crossed, walking slowly, feet not stained by dust. Water turns into lapis lazuli, and fish and dragons are surprised. Floating and sinking have no fixed place, having eyes but like the blind. If one can listen to sounds as if seeing with eyes, what is so special about lapis lazuli? Sudhana (referring to Sudhana-kumara) feels breathless, regretting his dull faculties. Spring is in the peach blossoms, red as if dyed with blood. Spring is also in the heart of the Bodhisattva, compassion without end. The left elbow rests on a stone, the right hand bends fingers, only two are extended. Between these two or three, bending and stretching have no dwelling. If one seeks dwelling, that is a dead phrase. Where is the living phrase? Peach blossoms sway in the wind, flowers expound the Dharma, the Dharma pervades the Ganges. Those who hear with their eyes immediately surge with waves of love. Seven recitations of Guanyin (referring to reciting the name of Avalokiteśvara Bodhisattva), three recitations of the Four Great Vows. Picked at random, the character 'Pu' (universal) is clear. There are eyes on the fingers, using the function of the eye realm to listen to sounds. From near to far, all sufferings cease. The inherent nature is like this, conditioned arising is inherently unborn. Mountains of knives and trees of swords, suffering is unbearable. Feeling for the pillow at night, Great Compassion manifests its form. Passing by and missing it, walking barefoot in vain. Sudhana chases shadows, parrots fly and sing. It is there but unseen, the willow branch obstructs the eyes. Saying this is not real, Mount Potalaka (the abode of Avalokiteśvara Bodhisattva) is real. A hairpin falling through the wall, entering the world of sound and dust. Sound can expound the Dharma, color can be a master. I have nothing to hide, it is you who lack careful thought. Thirty-two manifestations, with both kindness and majesty. Deshan (referring to Zen Master Deshan Xuanjian) carrying the bowl, like the sun shining brightly. Using the function of the eye realm to hear the sound of the bell, all sufferings cease. After the rain, the fragrant grass is green, weaving grass into green jade. Sitting cross-legged on it, the jade is warm and smooth, all thoughts need no washing. This heart is like a clear, empty pool, forgetting the boundaries of dirt and purity. Those who see it naturally dissolve their intentions, garrulousness is not my business. All phenomena are engaged in high discourse, do those who listen have the necessary faculties? Only those who do not have the necessary faculties are good at listening.
萬象說。熾然常不停。眼根為媒妁。接引苦眾生。普門作安歇。凈瓶與楊枝。當面徒排設。
熱惱清涼。初無有常。用之何如。遂見短長。菩薩知此。所觀異人。聲聞于眼。人則耳塵。于眼聞音。法無淺深。情關坐斷。凡聖平沈。以此為門。門包虛空。有形無形。陶鑄此中。造化辭巧。陰陽難工。一毛多身。萬竅號風。聲作佛事。大悲之宗。智悲為航。願力無窮。樹葉為席。妙容盤膝。屈信在心。豈在形跡。碧草蒙茸。秋光何密。
眾生眼毒。菩薩眼慈。慈毒相反。難為相知。毒盈惡極。惡極罪深。萬苦交至。始呼觀音。觀音能救。理折難通。眼界司聲。千災頓融。眾生知此。菩薩一同。
眾生無明。菩薩圓通。兩者諦觀。本非異同。三塗八難。眾苦靡窮。毒藥刀山。生心成封。拈來便用。用處渠逢。渠若是我。馬將喚龍。于茲薦取。悲智沖融。不涉安排。自然適中。重巖流水。舌相覆空。說法無盡。眼聞耳聾。萬般煩惱。六月松風。睡著善財。面西背東。
悲智之用。眾生本全。以我所故。圓而不圓。以苦為師。苦極深思。思之積久。心開神怡。寄根明發。用無順違。夜光在盤。自在而馳。生心卜度。火燒汝眉。菩薩哀之。方便備施。百千三昧。應身無疲。片月在空。萬影臨池。本無前後
【現代漢語翻譯】 現代漢語譯本： 萬象顯現，熾熱而永不停息，眼根作為媒介，接引受苦的眾生。普門（Samantamukha，觀世音菩薩的別名，意為普遍之門）是安歇之所，凈瓶和楊枝就擺在眼前。
熱惱和清涼，本無常態。如何運用，便會顯出短長。菩薩明白這個道理，所以觀察的角度與常人不同。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）執著于眼根，常人執著于耳塵。用眼睛聽聲音，佛法並無深淺之分。情慾的關卡一旦斷絕，凡人和聖人便平等沉寂。以此為門徑，此門包容虛空，有形無形之物，都在其中陶冶。造化之功難以用言辭形容，陰陽之力也難以企及。一根毛髮能顯現眾多身體，無數孔竅發出如風般的聲響。聲音也能作為佛事，是大悲之心的根本。智慧和慈悲是航船，願力無窮無盡。樹葉可以作為坐席，菩薩以美妙的姿態盤腿而坐。屈伸在於內心，豈在乎外在的形跡？碧綠的草地茂盛，秋天的景色多麼幽深。
眾生的眼睛充滿毒害，菩薩的眼睛充滿慈悲。慈悲和毒害相反，難以相互理解。毒害充滿，罪惡達到極點，罪惡達到極點，罪孽深重，各種苦難一齊到來，才開始呼喚觀音菩薩。觀音菩薩能夠救度眾生，這個道理難以用常理來解釋。眼界能夠司掌聲音，各種災難頓時消融。眾生明白這個道理，便與菩薩相同。
眾生充滿無明，菩薩圓融通達。仔細觀察兩者，本來並無不同。三塗（地獄、餓鬼、畜生）八難（沒有機會聽聞佛法的八種困境），各種苦難無窮無盡。毒藥和刀山，都是因為生起分別心而形成。拿來便用，用處就在其中。如果渠（指眾生）就是我（指菩薩），那麼馬就可以被叫做龍。在此推薦領悟，悲和智相互融合。不涉及任何安排，自然而然地恰到好處。重重山巖流水，舌頭可以覆蓋虛空。說法無窮無盡，用眼睛聽卻像耳朵聾了一樣。各種煩惱，就像六月的松風一樣清涼。善財童子睡著了，面朝西背朝東。
慈悲和智慧的運用，眾生本來就具備。因為有『我』的執著，所以圓滿而不圓滿。以苦難為老師，在苦難中深入思考。思考積累長久，心胸開闊，精神愉悅。寄託于根源，光明自然顯發，運用起來沒有順逆之分。夜光寶珠在盤中，自在地奔馳。如果生起分別心去揣測，就像火燒眉毛一樣危險。菩薩憐憫眾生，方便法門無不具備。百千種三昧（Samādhi，禪定），應化之身永不疲倦。一片月亮在空中，無數倒影映在水中。本來就沒有先後之分。
【English Translation】 English version: All phenomena manifest, blazing and ceaselessly flowing. The eye-faculty serves as the matchmaker, guiding suffering beings. The Samantamukha (Universal Gate, an epithet of Avalokiteśvara Bodhisattva) is the place of rest. The pure vase and willow branch are displayed right before you.
Heat and coolness have no constant nature. How you use them reveals their strengths and weaknesses. Bodhisattvas understand this, so their perspective differs from ordinary people. Śrāvakas (Disciples who attain enlightenment by listening to the Buddha's teachings) cling to the eye-faculty, while ordinary people cling to the dust of the ear. Hearing sounds with the eyes, the Dharma has no depth or shallowness. Once the gate of emotions is severed, the mundane and the sacred are equally submerged. Take this as the gateway; this gate encompasses emptiness. Both the formed and the formless are molded within it. The work of creation defies description, and the power of yin and yang is beyond reach. A single hair can manifest countless bodies, and myriad apertures roar like the wind. Sounds can also serve as Buddhist activities, the foundation of great compassion. Wisdom and compassion are the ship, and the power of vows is boundless. Leaves can serve as seats, and Bodhisattvas sit cross-legged in wondrous forms. Flexibility lies in the heart, not in outward appearances. The green grass is lush, and the autumn scenery is so profound.
The eyes of sentient beings are filled with poison, while the eyes of Bodhisattvas are filled with compassion. Compassion and poison are opposites, difficult to understand each other. When poison is full, evil reaches its extreme. When evil reaches its extreme, sins are heavy, and all kinds of suffering arrive together, only then do they call upon Avalokiteśvara. Avalokiteśvara can save sentient beings, but this principle is difficult to explain with ordinary logic. The realm of the eye can govern sound, and all calamities are instantly dissolved. When sentient beings understand this, they are the same as Bodhisattvas.
Sentient beings are filled with ignorance, while Bodhisattvas are perfectly enlightened. Observing both closely, they are not different in essence. The three evil paths (hell, hungry ghosts, animals) and the eight difficulties (eight conditions that prevent one from hearing the Dharma) bring endless suffering. Poisonous drugs and mountains of knives are formed because of arising discriminating thoughts. Take them and use them, the use is right there. If 'he' (sentient being) is 'me' (Bodhisattva), then a horse can be called a dragon. Here, I recommend realization, where compassion and wisdom merge. Without any arrangement, it is naturally appropriate. Layered rocks and flowing water, the tongue can cover emptiness. The Dharma is taught endlessly, but hearing with the eyes is like being deaf. All kinds of afflictions are like the cool pine breeze in June. Sudhana sleeps, facing west and with his back to the east.
The use of compassion and wisdom is inherent in all sentient beings. Because of the attachment to 'self', it is complete but not complete. Take suffering as the teacher, and think deeply in suffering. After prolonged thinking, the mind opens and the spirit rejoices. Relying on the root, light naturally shines forth, and there is no opposition in its use. The night-shining pearl is in the tray, freely running. If you arise discriminating thoughts to speculate, it is like burning your eyebrows. Bodhisattvas pity sentient beings and provide all kinds of expedient means. Hundreds of thousands of Samādhis (meditative states), the manifested body is never tired. A single moon is in the sky, and countless reflections are in the pond. There is originally no before or after.
。豈有參差。刀山火聚。解脫之機。但覺畏怯。線刺牛皮。
輕風生微波。異草生巖阿。菩薩自在坐。心念眾生多。瘦竹五六根。瓶中楊柳疏。大地本清涼。將何熱惱除。天風生海角。翠篠摩空虛。楊枝亦解舞。瓶水知湛如。女人慾成男。先將淫機枯。淫枯心清凈。定作大丈夫。童真剖恩愛。盡形守戒珠。參禪與學道。魔外難擾渠。忽開佛知見。以眼聞笙竽。分付董道人。精進長髭鬚。何必待來生。然後出迷涂。
六根不圓通。情念不能空。情忘念滅時。六根元互用。一作多佛事。多是一根功。八萬四千毛。個個無優劣。誰謂耳聞聲。誰道眼見色。聖凡無寸地。何母子先後。一念不生時。本光常獨露。圓通在蝮蝎。普門屬蛇虎。大士無功德。何贊復何毀。
以手為目。以珠為聲。虛空鯁骨。雜相無生。泉石清幽。寄此玉顏。半跏而坐。屈伸本閑。鸚鵡覓食。善財躲頑。呼之不來。不呼即還(持珠)。
以濤為槎。並泛海涯。有力爭請。唯然朱家。魚龍哀鳴。水族失爺。既為人有。吾曹咨嗟。人憐黿鼉。禱佛冥加。凡彼濕生。心開覺花。人心佛心。達本無差。魚龍知此。咨嗟徒嘩。心佛眾生。玉本無瑕。吳門緣熟。通玄地嘉。兩缽雖破。二尊靈遐。見聞之輩。數若河沙。若毀若譽。毒鼓誰撾。
【現代漢語翻譯】 現代漢語譯本：豈有差別？刀山火海，是解脫的契機。只是（人們）覺得畏懼膽怯，如同用細線刺牛皮一樣（無濟於事）。
輕風吹拂，泛起微波；奇異的花草，生長在山崖邊。菩薩自在安坐，心中掛念著眾生。稀疏的竹子僅有五六根，瓶中的楊柳枝也顯得稀疏。大地原本清涼，又有什麼熱惱需要去除呢？天風從海角吹來，翠綠的竹子摩擦著天空。楊柳枝也懂得舞動，瓶中的水清澈湛然。女人想要轉變成男人，首先要使淫慾之心枯竭。淫慾之心枯竭，內心自然清凈，必定能成為大丈夫。童真之人斷絕恩愛，終身守護戒律，如同守護珍寶。參禪和學道的人，魔和外道難以擾亂他。一旦開啟佛的知見，就能用眼睛聽到笙竽的聲音。囑咐董道人，要精進修行，留著長長的鬍鬚。何必等待來生，然後才脫離迷惑的境地呢？
六根不能圓融貫通，情慾和雜念就不能空掉。當情慾忘卻、雜念滅盡的時候，六根原本可以互相使用。做一件佛事，就像做了很多佛事一樣，很多佛事，其實只是一根（的作用）。八萬四千個毛孔，個個沒有優劣之分。誰說耳朵只能聽聲音，誰說眼睛只能看東西？聖人和凡人沒有絲毫的差別，哪裡有什麼母子先後的分別？當一念不生的時候，本來的光明常常獨自顯露。圓融貫通的道理，體現在蝮蛇和蝎子身上；普門示現的境界，也屬於蛇和老虎。大士沒有什麼功德，又有什麼值得讚揚或詆譭的呢？
用手當眼睛，用念珠當聲音。虛空之中如有魚骨卡住，各種表象並非真實產生。清澈幽靜的泉石，寄託著美麗的容顏。半跏而坐，屈伸自如，本來就很悠閑。鸚鵡尋找食物，善財（Sudhana）躲避頑童。呼喚它不來，不呼喚它反而回來（指持珠）。
以波濤為木筏，一同漂浮在海邊。有力的人爭相邀請，只有朱家願意接納。魚龍發出哀鳴，水族失去了父親。既然已經歸人所有，我們只能嘆息。人們憐憫黿（一種大型鱉）和鼉（揚子鱷），祈禱佛菩薩暗中加持。凡是濕生動物，都能心開覺悟之花。人心和佛心，從根本上來說沒有差別。魚龍如果懂得這個道理，嘆息也是徒勞。心、佛、眾生，如同美玉原本沒有瑕疵。吳地（指蘇州一帶）的因緣成熟，通玄的地方吉祥美好。兩隻缽雖然破了，二尊（指佛和菩薩）的靈驗卻很長遠。見聞之輩，數量多如恒河沙數。無論是譭謗還是讚譽，又有誰在敲打這毒鼓呢？
【English Translation】 English version: How can there be differences? Knife mountains and fiery gatherings are opportunities for liberation. But (people) feel fear and trepidation, like pricking cowhide with a thin thread (to no avail).
A gentle breeze stirs up ripples; exotic flowers and plants grow on the cliffs. The Bodhisattva sits freely, with all beings in mind. There are only five or six sparse bamboo stalks, and the willow branches in the vase also appear sparse. The earth is originally cool and clear, so what heat and vexation need to be removed? The heavenly wind blows from the corner of the sea, and the green bamboos rub against the sky. The willow branches also know how to dance, and the water in the vase is clear and still. If a woman wants to transform into a man, she must first exhaust her lustful desires. When lustful desires are exhausted, the mind will naturally be pure, and she will surely become a great person. A person of virginity severs love and affection, and guards the precepts throughout their life, as if guarding precious jewels. For those who practice Chan meditation and study the Way, demons and heretics find it difficult to disturb them. Once the Buddha's knowledge and vision are opened, one can hear the sound of sheng (a reed pipe wind instrument) and yu (a similar instrument) with their eyes. Entrust Dong Daoren to practice diligently and keep his long beard. Why wait for the next life to escape from the realm of delusion?
If the six senses cannot be perfectly integrated, emotions and thoughts cannot be emptied. When emotions are forgotten and thoughts are extinguished, the six senses can originally be used interchangeably. Doing one Buddha-deed is like doing many Buddha-deeds; many Buddha-deeds are actually the function of just one sense. Each of the eighty-four thousand pores is neither superior nor inferior. Who says that ears can only hear sounds, and who says that eyes can only see things? There is not a single inch of difference between saints and ordinary people, so where is the distinction between mother and child, before and after? When a single thought does not arise, the original light always shines alone. The principle of perfect integration is embodied in vipers and scorpions; the realm of universal manifestation also belongs to snakes and tigers. The Great Being has no merit, so what is there to praise or criticize?
Using the hand as the eye, using the beads as the voice. The void is like a fish bone stuck in the throat, and various appearances are not truly produced. The clear and secluded springs and rocks entrust the beautiful countenance. Sitting in the half-lotus position, stretching and contracting freely, is originally leisurely. The parrot seeks food, and Sudhana (善財) hides from naughty children. Calling it does not come, but not calling it returns (referring to holding the beads).
Taking the waves as a raft, floating together on the sea. Powerful people compete to invite, but only the Zhu family is willing to accept. Fish and dragons cry mournfully, and aquatic creatures lose their father. Since they have been taken by humans, we can only sigh. People pity the soft-shelled turtle (黿) and the Chinese alligator (鼉), praying for the Buddha and Bodhisattvas to secretly bless them. All creatures born from moisture can open the flower of enlightenment in their hearts. The human mind and the Buddha mind are fundamentally no different. If fish and dragons understand this principle, sighing is in vain. Mind, Buddha, and sentient beings are like jade that is originally without flaws. The conditions in the Wu region (蘇州一帶) are ripe, and the place of profound understanding is auspicious and beautiful. Although the two bowls are broken, the spiritual efficacy of the two honored ones (Buddha and Bodhisattva) is far-reaching. Those who see and hear are as numerous as the sands of the Ganges. Whether it is slander or praise, who is beating this poisonous drum?
有心無心。鼓實爪牙。癡子不解。打草驚蛇。蛇忽換骨。風雨橫斜。閃電光中。雷師開遮。石像鼻孔。或隆或窐。雪浪山崩。楮上行艖。水陸無虞。聖凡一車。運重致遠。手抱琵琶。有聲無聲。趙州賜茶。才涉唇吻。波浪如麻(吳中二石佛)。
稽首大悲觀世音。于音聲中作佛事。一切眾生受難時。號呼痛切即赴救。譬如凈月在天際。凡有水處皆遍入。水即眾生痛切心。月即菩薩方便力。刀山劍樹與鑊湯。黑風鬼國漂墮處。眾生命根將欲斷。菩薩委曲為之續。或遭饑饉寒病疫。子母不顧皆離析。菩薩身化衣食藥。令人歡喜復完聚。眾生設受愚癡苦。文字語言睹不悟。菩薩冥以甘露水。蕩除昏翳忽通達。世出世法觀掌果。了了分明永不惑。菩薩威神感即應。究竟俱我自心力。我心痛切若不真。有苦菩薩救不得。十四無畏及二隨。三十二應眾功德。若離我之痛切心。向外馳求寧有濟。我又諦觀此痛切。極力推求不見有。求之於苦苦無從。苦若有所豈能滅。我今號呼菩薩時。一切苦處成歡悅。是知苦樂總無常。眾生不了生順逆。寵辱紛紛夢正濃。幾度號呼喚不醒。惟愿菩薩愍我愚。冥熏加被喚即悟。悟後身心空里花。愛憎生死龜毛拂。如是了知圓通失。菩薩無地可站立。無奈去作馬郎婦。以欲鉤牽度眾苦。譬如以毒攻
【現代漢語翻譯】 現代漢語譯本 有心還是無心？如同鼓槌敲擊結實的爪牙。愚癡的人不明白，像打草驚蛇一樣。蛇突然蛻皮換骨，風雨交加，橫衝直撞。在閃電的光芒中，雷神顯現又隱藏。石像的鼻孔，有的高聳，有的低陷。雪崩如山倒，在紙上如同船隻行駛。水路和陸路都沒有憂患，聖人和凡人同在一輛車上。承載重任，到達遠方，如同手中抱著琵琶。有聲還是無聲？如同趙州禪師賜茶。才剛沾濕嘴唇，波浪就如麻般涌來（吳中二石佛）。
稽首禮拜大悲觀世音菩薩。在音聲之中行佛事。一切眾生遭受苦難的時候，呼救的聲音淒厲，菩薩立即前往救助。譬如清凈的月亮在天空中，凡是有水的地方都能映現月影。水就是眾生痛苦的心，月亮就是菩薩的方便之力。刀山劍樹和油鍋，黑風鬼國漂流墮落之處，眾生的命根將要斷絕，菩薩委婉地為他們延續。或者遭遇饑荒、寒冷、疾病、瘟疫，父母子女都無法顧及，四處離散。菩薩化身為衣物、食物、藥物，使人們歡喜，重新團聚。眾生即使遭受愚癡的痛苦，看到文字語言也不明白。菩薩暗中用甘露水，盪滌消除昏暗，使他們忽然通達。世間法和出世間法，看得像掌中的果實一樣，清清楚楚，永遠不再迷惑。菩薩的威神，感應迅速，最終都是我自心的力量。我的心如果不是真切地感到痛苦，即使有苦難，菩薩也無法救助。十四種無畏和二種隨順，三十二種應化身，種種功德，如果離開我真切的痛苦之心，向外馳求，又有什麼用呢？我又仔細觀察這痛苦，極力推求，卻找不到它的存在。在痛苦中尋找痛苦，痛苦無從尋覓。痛苦如果真實存在，又怎麼能夠被滅除呢？我現在呼喚菩薩的時候，一切痛苦的地方都變成了歡悅。由此可知，痛苦和快樂都是無常的，眾生不明白，所以產生順境和逆境。榮辱紛紛擾擾，像在濃烈的夢中，多少次呼喚也無法醒來。只願菩薩憐憫我的愚癡，暗中加持，使我一呼喚就能覺悟。覺悟之後，身心就像空中的花朵，愛憎生死就像烏龜身上的毛，用拂塵拂去。如果這樣瞭解圓通，菩薩就沒有地方可以站立。無奈只好去作馬郎婦，用慾望來引導救度眾生的痛苦，譬如用毒藥來攻。
【English Translation】 English version With intention or without intention? Like a drumstick striking solid claws and teeth. A foolish person doesn't understand, like startling a snake in the grass. The snake suddenly sheds its skin and bones, wind and rain intersect, rushing and colliding. In the flash of lightning, the Thunder God appears and conceals. The stone statue's nostrils, some are high, some are low. An avalanche like a mountain collapsing, on paper like boats sailing. No worries on water or land, saints and mortals are in the same vehicle. Bearing heavy responsibilities, reaching far away, like holding a pipa in hand. With sound or without sound? Like Zhao Zhou's gift of tea. Just touching the lips, waves rise like hemp (Two stone Buddhas in Wu Zhong).
I bow in reverence to the Great Compassionate Avalokiteśvara (Guanshiyin, Bodhisattva of Compassion). Performing Buddha-work within sounds. When all sentient beings suffer, their cries of pain are piercing, and the Bodhisattva immediately goes to their aid. Like the pure moon in the sky, it is reflected wherever there is water. Water is the painful heart of sentient beings, the moon is the Bodhisattva's expedient power. Mountains of knives and trees of swords, cauldrons of boiling oil, places where black winds and ghost realms drift and fall, when the life roots of sentient beings are about to be severed, the Bodhisattva subtly continues them. Or encountering famine, cold, disease, and plague, parents and children cannot care for each other, scattered everywhere. The Bodhisattva transforms into clothing, food, and medicine, making people happy and reunited. Even if sentient beings suffer from the pain of ignorance, they do not understand even when they see written words. The Bodhisattva secretly uses nectar, washing away the darkness, suddenly enabling them to understand. Worldly and transcendental dharmas are seen like fruit in the palm of the hand, clearly and distinctly, never again confused. The Bodhisattva's majestic power responds immediately, ultimately all being the power of my own mind. If my heart does not truly feel pain, even if there is suffering, the Bodhisattva cannot save me. The fourteen fearlessnesses and two compliances, the thirty-two response bodies, all kinds of merits, if separated from my true heart of pain, what use is it to seek outwards? I also carefully observe this pain, striving to find it, but I cannot find its existence. Seeking pain in pain, pain cannot be found. If pain truly exists, how can it be extinguished? When I call upon the Bodhisattva now, all places of suffering become joy. From this, it is known that pain and pleasure are impermanent, sentient beings do not understand, so they generate favorable and adverse circumstances. Honor and disgrace are chaotic, like being in a deep dream, no matter how many times you call, you cannot wake up. I only wish that the Bodhisattva would have compassion on my ignorance, secretly adding blessings, so that I can awaken as soon as I call. After awakening, the body and mind are like flowers in the sky, love and hate, birth and death, are like the fur of a tortoise, brushed away with a duster. If one understands the perfect penetration in this way, the Bodhisattva has no place to stand. Helplessly, one has to become the wife of Ma Lang, using desire to guide and save the suffering of sentient beings, like using poison to attack.
毒疾。疾除毒亦了無所。何妨鬼臉與神頭。順行逆行普利益。我因房山一斗泉。得睹菩薩相好身。又于慈壽石碑上。乞食曾禮菩薩相。菩薩手提新篾籃。籃里魚兒若活狀。蓮華艷冶襯光儀。令人瞻之生佛想。旃檀龍腦朝暮燒。香菸靄靄籠樓臺。供養富貴最無比。善財龍女常歡喜。惟有鸚鵡心不足。猶道枯淡難棲泊。誰知上方兜率寺。巖龕亦有觀世音。煙霞香火甚蕭索。超然不厭于寂寞(魚籃觀音)。
菩薩未得道。涉世寧自在。一旦悟自心。解脫非障礙。非身無盡身。慈嚴相非一。無心周萬物。精照靡不徹。身心本三昧。眾生甘下劣。無苦中見苦。非樂中求樂。是謂顛倒想。難入圓通覺。
驚濤撼岱嶽。巨舟不敢渡。菩薩何所能。蓮華瓣襯足。去來若鴻毛。飄然離恐怖。蛟龍與黿鼉。一切諸水族。睹影生慈心。劍輪忽停住。南無觀世音。智愿廣無盡。我既歸命禮。愿一切如我。
本來一精明。迷成六和合。譬如水結冰。窒礙非通達。文殊選當機。菩薩聖中首。聞聲聲即心。心不見心故。心若能自見。眼亦可觀眼。如是頓了知。眾苦皆解脫。○開物成務。聖人之能。或經或權。緣生無生。威中有慈。不與威相遇。慈中有威。不與慈相值。如山出雲。如月臨水。如春著花。三者同現。不遇乃成。不值乃
【現代漢語翻譯】 現代漢語譯本 毒疾。疾病消除，毒性也就不存在了。為什麼要在意鬼臉和神的面容呢？順行和逆行都能普遍利益眾生。我因為房山的一斗泉，得以見到菩薩莊嚴美好的身相。又在慈壽寺的石碑上，乞食時曾禮拜菩薩的形象。菩薩手裡提著新編的竹籃，籃子里的魚兒好像活著一樣。蓮花的艷麗光彩映襯著菩薩的儀容，令人瞻仰時產生對佛的嚮往。每天早晚焚燒旃檀（一種香木）和龍腦香（一種香料），香菸瀰漫籠罩著樓臺。這樣的供養無比富貴，善財童子和龍女常常歡喜。只有鸚鵡心懷不滿，還說這裡清淡難以棲息。誰知道上方兜率天宮的寺廟裡，巖洞里也有觀世音菩薩。那裡的煙霞香火非常蕭條冷落，菩薩卻超然不厭倦寂寞。（魚籃觀音）
菩薩未得道時，身處世間難道能自在嗎？一旦領悟了自己的本心，解脫就沒有障礙了。沒有固定不變的身體，慈悲莊嚴的相貌也不止一種。沒有分別心而周遍萬物，精微的觀照沒有不透徹的。身和心本來就是三昧（正定），眾生卻甘願處於下劣的境地。在沒有苦中卻自尋煩惱，不在真正的快樂中尋求快樂。這就是所謂的顛倒妄想，難以進入圓滿通達的覺悟。
驚濤駭浪撼動泰山，巨大的船隻也不敢渡過。菩薩有什麼能力呢？用蓮花瓣襯托著雙腳。來去就像鴻毛一樣輕盈，飄然遠離恐怖。蛟龍和黿鼉（兩種水生動物），一切水族，看到菩薩的影子都生起慈悲之心，刀劍輪頓時停止轉動。南無觀世音（皈依觀世音），智慧和願力廣大無盡。我既然歸命禮拜，愿一切眾生都像我一樣。
本來是一個精明，迷惑而成為六和合（眼耳鼻舌身意與色聲香味觸法）。譬如水結成冰，阻塞不通達。文殊菩薩選擇最適合的根機，觀世音菩薩是聖人中的首領。聽到聲音當下就是心，因為心本來就看不見心。心如果能夠自己看見自己，眼睛也可以看見眼睛。如果這樣立刻了悟，一切痛苦都解脫了。○開創事物，成就事業，是聖人的能力。或者用經，或者用權，因緣生滅本無自性。威嚴中帶有慈悲，卻不與威嚴相遇；慈悲中帶有威嚴，卻不與慈悲相值。就像山中涌出云，像月亮映照在水中，像春天開放花朵，三者同時顯現，不相遇才能成就，不相值才能……
【English Translation】 English version Poisonous disease. When the disease is eliminated, the poison also ceases to exist. Why be concerned about the faces of demons or gods? Both favorable and unfavorable actions universally benefit all beings. Because of a pint of spring water in Fangshan, I was able to behold the magnificent form of the Bodhisattva. Also, on the stone tablet of Cishou Temple, while begging for food, I once paid homage to the image of the Bodhisattva. The Bodhisattva held a newly woven bamboo basket in her hand, and the fish inside seemed alive. The splendor of the lotus flowers accentuated her radiant appearance, inspiring thoughts of the Buddha in those who gazed upon her. Sandalwood and borneol were burned morning and evening, and fragrant smoke enveloped the pavilions. Such offerings were incomparably rich and noble, bringing joy to Sudhana and the Dragon Girl. Only the parrot remained dissatisfied, still complaining that it was too bland and difficult to dwell there. Who knew that in the temple of Tushita Heaven above, there was also Avalokiteshvara in the rock cave? The mist and incense were very desolate, yet the Bodhisattva was transcendent and did not tire of solitude. (Fish Basket Avalokiteshvara)
Before attaining enlightenment, how could a Bodhisattva be at ease in the world? Once one awakens to one's own mind, liberation is without obstacles. There is no fixed body, and the compassionate and dignified appearances are not limited to one. Without a discriminating mind, one pervades all things, and subtle observation penetrates everything. Body and mind are originally samadhi (right concentration), yet sentient beings willingly remain in inferior states. They see suffering in the absence of suffering and seek pleasure in the absence of true joy. This is called inverted thinking, making it difficult to enter into perfect and unobstructed enlightenment.
The roaring waves shake Mount Tai, and even large ships dare not cross. What is the Bodhisattva capable of? Supporting her feet with lotus petals. Coming and going as light as a feather, drifting away from terror. Dragons and turtles, all aquatic creatures, seeing the Bodhisattva's shadow, give rise to compassionate hearts, and the wheel of swords suddenly stops turning. Namo Avalokiteshvara (Homage to Avalokiteshvara), wisdom and vows are vast and endless. Since I have taken refuge and paid homage, may all beings be like me.
Originally, there was one pure awareness, which became deluded into the six aggregates (eye, ear, nose, tongue, body, and mind, and form, sound, smell, taste, touch, and dharma). It is like water freezing into ice, obstructed and not flowing. Manjushri Bodhisattva chooses the most suitable capacity, and Avalokiteshvara Bodhisattva is the leader among the sages. Hearing the sound is immediately the mind, because the mind originally cannot see the mind. If the mind can see itself, the eye can also see the eye. If one realizes this immediately, all suffering is liberated. ○ To initiate things and accomplish tasks is the ability of sages. Sometimes through sutras, sometimes through expedient means, the arising and ceasing of conditions are without inherent nature. There is compassion within the majesty, yet it does not encounter the majesty; there is majesty within the compassion, yet it does not encounter the compassion. It is like clouds emerging from the mountain, like the moon reflected in the water, like flowers blooming in spring, the three appear simultaneously, achieving without encountering, ...
靈。惟成與靈。力在無功。大悲千手。手手有目。較此妙相。手眼何寡。寡為多母。多為寡子。多寡不到。智者自了。了則不疑。此相即我。我能疑我。入道之式。
五色令人目盲。五音令人耳聾。竹石而閑棲。身世。有無中則色之與聲。皆可入圓通。究其所以然。眼觀音之功。是故三塗八難。眾苦云從。凡逆之與順。如清風之度松。
智海慾海。初無有常。心兮善用。慾海發光。倘不善用。罏炭鑊湯。以蓮為舟。普門浮游。即呼而應。未分馬牛。馬窺鞭影。馳不待再。牛拽大車。所往自在。魚龍鳥獸。水陸之儔。海印三昧。靡影不收。手中楊枝。時蘸雲濤。熱惱沾者。百苦頓消。以海為盞。魚龍在掌。眼觀龍鳴。晴空雷響。
心火既熾。境風扇之。凋殘本妙。八難險奇。度一食頃。如千百劫。相驚寵辱。成熟黑業。勞彼慈母。奔波成勞。等觀大地。如一子驕。求不得苦。急於燒眉。人間乏嗣。天上共悲。救苦尋聲。了聲之前。普門月滿。我願亦圓。求女得女。求男得男。自心現量。菩薩之貪。若問幾許。手中數珠。童男童女。轉處自如。
吾嘗觸逆境。熱惱燒肝肺。吾嘗遇順境。喜悅發毛孔。本來一吾耳。苦樂何多種。世以苦為苦。不以樂為惡。誰知苦不了。皆因樂為妁。此妁弗能遣。苦
【現代漢語翻譯】 現代漢語譯本 靈。惟成與靈。力在無功。大悲千手（擁有千隻手的大悲觀音），手手有目（每隻手上都有一隻眼睛）。比較這種微妙的相，手眼為何顯得稀少？稀少是眾多的母親，眾多是稀少的兒子。達到不多不少的境界，智者自然明瞭。明瞭就不會懷疑，這種相就是我，我怎麼能懷疑我呢？這就是進入佛道的途徑。
五色使人眼盲，五音使人耳聾。像竹子和石頭一樣悠閒地隱居，身處有和無之間，那麼色彩和聲音，都可以進入圓融通達的境界。探究其中的原因，是眼觀音（用眼睛觀察世間聲音的觀音）的功勞。因此，三塗（地獄、餓鬼、畜生）八難（八種苦難），各種苦難如雲般涌來。凡是違逆和順從，就像清風吹過鬆樹一樣自然。
智慧之海和慾望之海，最初都沒有常態。心啊，如果善於運用，慾望之海也能發出光芒。如果不善於運用，就會墮入火爐和湯鍋。以蓮花為舟，在普門（觀世音菩薩的法門）中自由漂浮。只要呼喚就會應答，不會區分馬和牛。馬看到鞭子的影子，奔跑起來毫不遲疑。牛拉著大車，想去哪裡就去哪裡。魚、龍、鳥、獸，水陸的各種生物，都在海印三昧（一種甚深的禪定）中，沒有哪個影子不被收攝。手中的楊柳枝，時常蘸著雲濤，被熱惱沾染的人，各種痛苦立刻消散。以大海為杯盞，魚龍就在掌中。用眼睛觀看龍的鳴叫，晴朗的天空響起雷聲。
心中的火焰已經熾盛，外境的風又來煽動它。凋殘了原本的妙性，八難（八種苦難）顯得險峻奇異。度過一頓飯的時間，就像經歷了千百劫。互相驚擾，爭奪寵愛和榮辱，成熟了黑色的業力。勞累了慈愛的母親，奔波勞碌。平等地看待大地，就像一個孩子驕縱任性。求不得的痛苦，像火燒眉毛一樣急迫。人間缺少後嗣，天上共同悲哀。救苦救難，在聽到聲音之前，普門（觀世音菩薩的法門）的月亮已經圓滿，我的願望也圓滿了。求女得女，求男得男，這是自心的顯現，是菩薩的願力。如果要問有多少，就像手中的念珠，童男童女，轉動起來自如。
我曾經遭遇逆境，熱惱燒灼肝肺。我曾經遇到順境，喜悅從毛孔散發出來。本來就是一個我，苦樂為何有多種？世人以苦為苦，不以樂為惡。誰知道苦不能了結，都是因為快樂在作祟。這個作祟的快樂不能去除，苦
【English Translation】 English version The numinous. Only completion and the numinous. Strength lies in non-action. Great Compassion Thousand Hands (the Avalokiteśvara with a thousand hands), each hand has an eye (each hand has an eye). Comparing this wondrous form, why do the hands and eyes seem few? Fewness is the mother of many, many is the son of few. Reaching beyond few and many, the wise understand for themselves. Understanding brings no doubt, this form is me. How can I doubt myself? This is the way to enter the path.
Five colors blind the eye, five sounds deafen the ear. Like bamboo and stone, dwelling in leisure, being in the midst of being and non-being, then color and sound can both enter perfect penetration. Investigating the reason why, it is the merit of the Eye-Observing Sound (Avalokiteśvara who observes the sounds of the world with eyes). Therefore, the three evil paths (hell, hungry ghosts, animals) and eight difficulties (eight kinds of suffering), all kinds of suffering come like clouds. All adversities and conformities, like a clear breeze passing through pine trees.
The sea of wisdom and the sea of desire, initially have no constancy. The mind, if used well, the sea of desire emits light. If not used well, it becomes a furnace of burning coals and boiling soup. Taking the lotus as a boat, freely floating in the Universal Gate (the Dharma gate of Avalokiteśvara). Responding immediately upon being called, not distinguishing between horse and ox. The horse sees the shadow of the whip, galloping without hesitation. The ox pulls the cart, going wherever it pleases. Fish, dragons, birds, beasts, all kinds of creatures on land and water, in the Samadhi of the Ocean Seal (a profound state of meditation), no shadow is not collected. The willow branch in hand, often dipped in the waves of clouds, those stained by burning afflictions, all sufferings instantly vanish. Taking the sea as a cup, fish and dragons are in the palm. Watching the dragon's roar with the eyes, clear skies resound with thunder.
The fire of the heart is already blazing, the wind of circumstances fans it. Withered and ruined is the original wondrous nature, the eight difficulties (eight kinds of suffering) appear perilous and strange. Passing a meal's time, like experiencing thousands of kalpas. Mutually alarming, contending for favor and disgrace, ripening black karma. Exhausting the loving mother, running about in toil. Viewing the earth equally, like a single child being spoiled. The suffering of not getting what one wants, as urgent as burning eyebrows. The human world lacks descendants, the heavens grieve together. Saving from suffering and seeking sound, before hearing the sound, the moon of the Universal Gate (the Dharma gate of Avalokiteśvara) is already full, my vows are also complete. Seeking a daughter and getting a daughter, seeking a son and getting a son, this is the manifestation of one's own mind, the greed of a Bodhisattva. If you ask how much, like the rosary in hand, young boys and girls, turning it freely.
I have experienced adverse circumstances, burning afflictions scorching my liver and lungs. I have experienced favorable circumstances, joy emanating from my pores. Originally, it is just one me, why are there so many kinds of suffering and joy? The world takes suffering as suffering, and does not take joy as evil. Who knows that suffering cannot be ended, all because joy is the matchmaker. This matchmaker cannot be removed, suffering
根安可拔。縱使苦樂盡。平受亦是刺。是故觀世音。哀眾生三者。寔為諸惡源。眾苦之所集。於是設方便。教汝眼聞聲。入流成正覺。獲三十二應。得十四無畏。上下二隨順。廣菩薩悲智。且吾正苦時。猛獸與刀劍。一時俱歷受。楚痛莫能堪。號呼吾菩薩。忽想吾果痛。呼者復是誰。正痛又能呼。痛呼兩不涉。不涉而妄呼。何異夢蛇咬。方蛇夢咬時。怖畏不勝急。忽聞鼠翻盆。蛇我奚得失。
佛香庵旃檀觀音像贊(並序)
析旃檀則無片不香。分滄海則無滴不濕。旃檀滄海。以心為母。故得心者可以為諸聖祖。大地母。馮生既逝。以情觀之。似水競東而不能返矣。吾聞萬物一物。萬人一人。所以聖人知此而迭用之。若然者此像既生。馮生果真逝乎。贊曰。
馮生果死。此像不存。此像既存。馮生奚往。如眼觀聲。清機歷掌。馮生有靈。莫忽吾想。
吳道子觀音變相贊(並序)
凡畫之妙。不難於可見而妙。惟不可見。而妙著焉為難耳。故妙而可見者。易以平出。難以側形。唯遠視而彷彿側出。則非畫者逸想幻出。焉能不即而親。墨渝而神哉。故曰妙萬物而無累謂之神。神之所存。雖至朽之物。其生機觸心似不可掩。此不可掩者。寓萬物而靈。隨寓為君。君之所在。何物非臣。歲丁酉。
【現代漢語翻譯】 現代漢語譯本： 根源一旦被拔除，即使是痛苦和快樂都消失了。平靜地接受也是一種刺痛。因此，觀世音（Avalokiteśvara，菩薩名）。哀憐眾生的三種苦難，確實是各種罪惡的根源，各種痛苦的聚集之處。於是設定方便法門，教你用眼睛去聽聲音，進入法流成就正覺，獲得三十二應化身，得到十四種無畏，上下兩種隨順，廣大的菩薩悲智。況且我正在痛苦的時候，猛獸和刀劍，一時都經歷承受，楚痛難以忍受，號呼我的菩薩。忽然想到我的果報之痛，呼叫的又是誰呢？正在痛苦又能呼叫，痛苦和呼叫兩者互不相干。互不相干卻妄自呼叫，和夢中被蛇咬有什麼不同？當蛇在夢中咬的時候，恐怖畏懼非常緊急。忽然聽到老鼠打翻盆子，蛇和我又有什麼得失呢？
佛香庵旃檀觀音像贊(並序)
劈開旃檀木，沒有一片不香。分開滄海之水，沒有一滴不濕。旃檀和滄海，以心為根本。所以得到心的人可以成為諸聖的祖先，大地之母。馮生已經逝去，用情感來看待這件事，就像水向東流逝而不能返回一樣。我聽說萬物即一物，萬人即一人。所以聖人明白這個道理而交替運用它。如果這樣，這座佛像既然已經產生，馮生真的逝去了嗎？贊曰：
馮生如果死了，這座佛像就不應該存在。這座佛像既然已經存在，馮生又到哪裡去了呢？就像用眼睛觀看聲音一樣，清明的機理歷歷在目。馮生如果有靈，不要忽略我的思念。
吳道子觀音變相贊(並序)
凡是繪畫的精妙之處，不在於容易看見而精妙，而在於不容易看見，卻能精妙地顯現出來，這才是難的。所以精妙而容易看見的，容易平鋪直敘地表現出來，難以從側面描繪。只有遠視而彷彿從側面顯現出來，如果不是畫家超逸的想法幻化而出，怎麼能不親近而神妙呢？所以說，精妙地表現萬物而沒有牽累，就叫做神。神所存在的地方，即使是朽爛的東西，它的生機觸動人心也好像無法掩蓋。這無法掩蓋的東西，寄託于萬物而有靈性，隨著寄託而成為君主。君主所在的地方，什麼東西不是臣子呢？歲在丁酉。
【English Translation】 English version: Once the root is pulled out, even suffering and joy cease. To receive calmly is also a thorn. Therefore, Avalokiteśvara (觀世音, Bodhisattva's name). Pities the three sufferings of sentient beings, which are indeed the source of all evils and the gathering place of all sufferings. Thus, expedient means are established to teach you to hear sounds with your eyes, enter the stream of Dharma and achieve perfect enlightenment, obtain thirty-two response bodies, gain fourteen fearlessnesses, two kinds of obedience, and vast Bodhisattva compassion and wisdom. Moreover, when I am in pain, fierce beasts and swords are all experienced at once, and the pain is unbearable. I cry out to my Bodhisattva. Suddenly, I think of the pain of my karmic retribution, but who is calling out? While in pain, one can still call out, but the pain and the call are unrelated. Unrelated yet falsely calling out, how is it different from being bitten by a snake in a dream? When a snake bites in a dream, the fear is extremely urgent. Suddenly, one hears a rat overturning a basin. What gains or losses do the snake and I have?
Eulogy on the Sandalwood Avalokiteśvara Statue at the Buddha Fragrance Temple (with Preface)
If you split sandalwood, there is no piece that is not fragrant. If you divide the water of the vast ocean, there is no drop that is not wet. Sandalwood and the vast ocean take the mind as their mother. Therefore, those who attain the mind can become the ancestors of all sages and the mother of the earth. Feng Sheng has passed away. Looking at this with emotion, it is like water flowing eastward and unable to return. I have heard that all things are one thing, and all people are one person. Therefore, the sages understand this principle and use it alternately. If so, now that this statue has been created, has Feng Sheng truly passed away? The eulogy says:
If Feng Sheng is dead, this statue should not exist. Now that this statue exists, where has Feng Sheng gone? It is like seeing sound with the eyes, the clear mechanism is vividly present. If Feng Sheng has a spirit, do not neglect my thoughts.
Eulogy on Wu Daozi's Transformation of Avalokiteśvara (with Preface)
The subtlety of painting does not lie in being easily seen and subtle, but in being difficult to see, yet subtly manifested, which is difficult. Therefore, what is subtle and easily seen is easily expressed in a straightforward manner, but difficult to depict from the side. Only when viewed from afar and appearing as if from the side, if it is not the painter's transcendent idea that is transformed, how can it not be intimate and divine? Therefore, it is said that subtly expressing all things without encumbrance is called divine. Where the divine resides, even if it is a decayed thing, its vitality touches the heart as if it cannot be concealed. This un concealable thing is entrusted to all things and has spirituality, and becomes the ruler with the entrustment. Where the ruler is, what is not a subject? The year is Ding You.
余于董內翰家。瞻吳道子所畫觀音變相。三十二身。其精神態度。萬變錯出。譬如夜光之珠。在金盤之中。流轉自在。率不可以有思惟心。而計其所向也。或無心而非木偶。有思而非著想者。其可以知此哉。贊曰。
逸想所寄。非粗非精。觀音其師。寫我虛靈。筆筆畫著。緣生無生。一身眾妙。萬鏡一燈。可悅難即。欲離反冥。窮其所以。淵默雷霆。不貴耳聞。惟宜目聆。普門窈窕。意路難登。菩薩哀之。分光散形。為渠紹介。招手呼名。慈母聲咽。兒終不應。念茲心痛。徒自涕零。
髑髏觀音贊
觀音菩薩閑不徹。盡日觀身與夜接。觀去觀來見髑髏。枯然只在我眉睫。此時西施來作禮。菩薩淫心了不起。莫教出觀遭野狐。眼中見渠生歡喜。咄。是男是女皆如此。何必生心更愛憎。
準提菩薩贊
一心不生。萬用皆備。手臂錯執。超然無累。眾生熱惱。用處弗齊。以咒鑄習。蓮敷欲泥。
唐貫休畫十八羅漢贊
第一
十方一珠。三世一線。尊者有心。撥之豈轉。大顛春秋。韓愈綢繆。咨問幾何。立僧代酬。
第二
背倚枯槎。安知歲華。半邊鼻孔。落在誰家。出賣日月。破除大夜。戀幽之鬼。紛然驚詫。
第三
師觀一切。如母視子。子
感母恩。脫靴懷美。拳拳握策。兩指矗天。蝸牛生角。雙塔燈懸。
第四
握中何物。佛祖不識。左手倚膝。口開可測。默如雷轟。聲在未聲。若以耳聽。離婁失明。
第五
心外無法。雲山此心。是身果有。定則難尋。瞑目巖室。即身非身。有緣見者。其孰弗神。
第六
忽然想逢。誤獨眼龍。扇上青山。流泉何窮。屈伸五指。二三無定。恣口雌黃。千峰鐘磬。
第七
紺目澄碧。萬象莫逃。並握支頦。恐難堅牢。喉深如谷。開口便淺。不過三寸。閉藏孰辨。
第八
視身如雲。云豈異身。缽水楊枝。眾生之春。老松糾盤。風雨所在。無限龍蛇。恣其變態。
第九
飲啄之餘。消閑梵書。橫眸數墨。自卷自舒。白㲲鳥跡。鴻飛雪嶺。隨風斷續。野水留影。
第十
肘閣雲石。手還在空。袒肩持杖。眼視飛鴻。謂彼神用。其誰不備。有無非酒。飲者皆醉。
第十一
此木童子。有身無手。藉師成功。師手我有。用處隨宜。癢非在皮。待爬而除。問孰了知。
第十二
以眉說法。口吻俱閑。舒捲自在。長短之間。偶將為繩。束縛虛空。安置芥子。江山無窮。
第十三
口閉不開。誰知齒
【現代漢語翻譯】 現代漢語譯本 感念母恩深重，如同脫下靴子般輕鬆自在，心中緊緊把握著策略。兩指高高豎起，如同蝸牛生出角，又如雙塔上懸掛著明燈。
第四
手中握著的是什麼？連佛祖也無法辨識。左手托著膝蓋，張開的口可以揣測（心思）。沉默如同雷鳴般震耳，聲音存在於尚未發聲之時。如果用耳朵去聽，即使是離婁（古代視力極好的人）也會失去視力。
第五
心外沒有其他法則，雲山即是此心。這個身體果真存在嗎？如果執著於此，就難以尋覓真諦。閉上眼睛身處巖室，即身又非身。有緣得見此理的人，誰不會覺得神奇呢？
第六
忽然想要相逢，卻誤認了獨眼龍。扇子上的青山，流淌的泉水沒有窮盡。屈伸五指，二三之數沒有定準。隨意地信口雌黃，（實則）千峰萬壑都如同鐘磬般鳴響。
第七
深藍色的眼睛清澈明亮，萬象都無法逃脫（它的觀察）。併攏雙手托著下巴，恐怕難以長久保持。喉嚨深邃如山谷，開口說話就變得淺顯。不過三寸之地，閉合起來誰能辨別其中的奧妙？
第八
看待身體如同看待雲朵，雲朵又何嘗不是身體的顯現？缽中的水和楊柳枝，象徵著眾生的春天。老松樹盤根錯節，風雨是它生存的環境。無數的龍蛇，恣意地變化著姿態。
第九
吃喝完畢之後，用梵文書籍來消遣時光。斜著眼睛數著墨跡，自己捲起又自己舒展開。白色的氈子上留下鳥的足跡，如同鴻雁飛過雪山，隨著風勢時斷時續，野水倒映著天空的影子。
第十
肘靠著閣樓的雲石，手卻還在空中。袒露著肩膀拿著枴杖，眼睛注視著飛翔的鴻雁。說那是神通的作用，又有誰不具備呢？有和無都如同酒一般，飲用的人都會沉醉其中。
第十一
這個木頭童子，有身體卻沒有手。憑藉老師的功勞，老師的手就是我的手。用處隨著情況而變化，癢處並非只在面板表面。等待著被撓癢而去除，試問有誰真正瞭解其中的道理？
第十二
用眉毛來說法，口和嘴都閑著不用。舒展和捲起，都在長短之間。偶爾將眉毛當作繩索，束縛住虛空。安置芥子于其中，江山也變得無窮無盡。
第十三
嘴巴緊閉不張開，誰能知道牙齒（的存在）？
【English Translation】 English version Grateful for mother's kindness, like taking off boots with ease, firmly grasping strategies in mind. Two fingers pointing high, like snails growing horns, or twin towers with lamps hanging.
Fourth
What is held in the hand? Even the Buddha cannot recognize it. The left hand rests on the knee, the open mouth can be measured (intentions). Silence is like thunder, the sound exists before it is uttered. If you listen with your ears, even Li Lou (a person with exceptional eyesight in ancient times) will lose his sight.
Fifth
There is no law outside the mind; the clouds and mountains are this mind. Does this body truly exist? If you cling to it, it is difficult to find the truth. Closing your eyes in a rock chamber, it is both body and not body. Those who are fortunate enough to see this principle, who would not find it miraculous?
Sixth
Suddenly wanting to meet, but mistaking a one-eyed dragon. The green mountains on the fan, the flowing springs are endless. Bending and stretching five fingers, the numbers two and three are uncertain. Casually speaking nonsense, (in reality) thousands of peaks and valleys resonate like bells and chimes.
Seventh
The dark blue eyes are clear and bright, and all phenomena cannot escape (their observation). Holding the chin with clasped hands, it is probably difficult to maintain for long. The throat is as deep as a valley, and speech becomes shallow when the mouth opens. Only three inches in size, who can discern the mysteries within when closed?
Eighth
View the body as clouds; are clouds not a manifestation of the body? The water in the bowl and the willow branch symbolize the spring of all beings. The old pine tree is intricately rooted, and wind and rain are its environment. Countless dragons and snakes freely change their forms.
Ninth
After eating and drinking, spend time with Sanskrit books. Squinting and counting the ink marks, rolling it up and unrolling it myself. Bird tracks are left on the white felt, like wild geese flying over snowy mountains, intermittent with the wind, and wild water reflects the sky.
Tenth
The elbow rests on the pavilion's cloud stone, but the hand is still in the air. Baring the shoulder and holding a staff, the eyes watch the flying wild geese. Saying that it is the function of divine power, who does not possess it? Existence and non-existence are like wine, and those who drink it are all intoxicated.
Eleventh
This wooden child has a body but no hands. Relying on the teacher's merit, the teacher's hands are my hands. The use varies with the situation, and the itch is not only on the surface of the skin. Waiting to be scratched and removed, who truly understands the reason?
Twelfth
Using the eyebrows to preach the Dharma, the mouth and lips are idle. Stretching and curling, all within the length. Occasionally using the eyebrows as ropes, binding the void. Placing a mustard seed within, the landscape becomes endless.
Thirteenth
The mouth is tightly closed, who knows the teeth (exist)?
缺。舌根輕搖。一任賞罰。抱膝而坐。屹如枯株。欲昏未昏。以此自娛。
第十四
一掌五指。屈伸無常。如風玩柳。枝豈主張。謂屈謂伸。始終環輪。勞勤夢想。尊者爾瞋。
第十五
大悲菩薩。手眼百千。用既皆備。照何不圓。經珠與杖。並治妄想。念若未起。一虧喪兩。
第十六
指麾佛魔。把柄在我。雷厲風飛。縱操皆可。驢駝馬載。並足還錢。予奪生心。虛空有邊。
第十七
兩眉如風。兩目如海。經在面前。宛然有待。一毛山河。劫歷難窮。謂遠謂近。瓶之貯空。
第十八
微塵既剖。經始現前。文句無多。歷觀窮年。了知在我。不在於經。兩者有常。牛皮見星。
又十八羅漢贊
第一
枯槎生花。非耳不見。額鼻俱聳。春光何限。屈伸有常。機絕抑揚。三直兩曲。臂肱堂堂。
第二
頭疑怪石。發如飄柳。一手持珠。以珠代口。莫驚闊頷。具體而閑。顛倒佛頭。依稀德山。
第三
衣卸肩出。碧眸注經。此經甚深。大夢雷霆。文字非實。實非文字。獨垂一足。兩手自恣。
第四
視經垂頭。肩背吞耳。泉出地中。湛然存紙。嶺南老盧。柴擔暫停。待查龍藏。無所住心。
【現代漢語翻譯】 現代漢語譯本 缺失。舌根輕輕搖動。任憑賞賜或懲罰。抱著膝蓋坐著。像枯樹一樣靜止。將昏睡未昏睡之時，以此自娛自樂。
第十四
一隻手掌有五根手指。屈伸變化無常。如同風戲玩柳樹，柳枝哪裡有什麼主張？說是屈，說是伸，始終像環一樣循環。勞累和夢想都是虛妄。尊者啊，你為何發怒？
第十五
大悲菩薩（Mahakaruna Bodhisattva）。有千手千眼。作用既然都具備，為何照見還不圓滿？用念珠和禪杖，一同來對治妄想。念頭如果未曾生起，一虧損就喪失兩樣（指念珠和禪杖）。
第十六
指揮佛和魔，把柄都在我手中。像雷霆般迅速，像狂風般飛舞，縱然操縱一切都可以。像驢、駱駝、馬馱載東西，連本帶利都要還錢。給予和奪取如果生起分別心，虛空也會有邊際。
第十七
兩道眉毛像風一樣飄動，兩隻眼睛像大海一樣深邃。佛經就在眼前，卻宛如有所等待。一根毫毛包含山河，經歷的時間難以窮盡。說遠說近，就像瓶子裝空氣一樣。
第十八
當微塵被剖析開來，佛經才開始顯現於眼前。文字語句雖然不多，但要歷經觀看才能窮盡其義。要了知真理就在自己心中，而不是在於佛經。如果認為兩者是常存不變的，那就如同牛皮遮蔽了星光。
又十八羅漢贊
第一
枯萎的樹木開出花朵，不是耳朵聽不見。額頭和鼻子都高高聳起，春天的氣息多麼無限。屈伸變化有其規律，機鋒妙用絕妙而有抑揚。三處筆直兩處彎曲，臂膀雄壯而有力。
第二
頭部好像奇怪的石頭，頭髮好像飄動的柳條。一隻手拿著念珠，用念珠代替口說話。不要驚訝于寬闊的下巴，形體具備而內心安閑。顛倒佛頭，依稀可見德山（Deshan）禪師的風采。
第三
脫下衣服露出肩膀，碧綠的眼睛專注地看著佛經。這部佛經非常深奧，如同大夢中的雷霆。文字不是真實的，真實也不是文字。獨自垂下一隻腳，兩隻手隨意自在。
第四
看著佛經低下頭，肩膀和後背幾乎要吞沒耳朵。泉水從地中涌出，清澈地儲存在紙上。嶺南的老盧（指六祖慧能），柴擔暫時停放。等待查詢龍藏（藏經），達到無所住而生其心的境界。
【English Translation】 English version Missing. The root of the tongue gently sways. Let rewards and punishments take their course. Sitting with knees drawn up, still as a withered tree. Enjoying oneself in the state between wakefulness and sleep.
Fourteenth
A palm with five fingers. Bending and stretching are impermanent. Like the wind playing with the willow, how can the branches have their own will? Calling it bending, calling it stretching, it is always a cycle. Toil and dreams are illusions. Venerable one, why are you angry?
Fifteenth
Mahakaruna Bodhisattva (Great Compassion Bodhisattva). Has a thousand hands and a thousand eyes. Since the functions are all complete, why is the illumination not perfect? Use prayer beads and a staff together to subdue delusion. If a thought has not arisen, losing one means losing both.
Sixteenth
Commanding Buddhas and demons, the handle is in my hand. Like thunder and lightning, like wind and flight, I can manipulate everything. Like donkeys, camels, and horses carrying loads, both principal and interest must be repaid. If giving and taking give rise to discrimination, even emptiness will have boundaries.
Seventeenth
The eyebrows are like the wind, the eyes are like the sea. The sutra is before me, yet it seems to be waiting for something. A single hair contains mountains and rivers, the kalpas (aeons) are difficult to exhaust. Calling it far, calling it near, it is like a bottle containing emptiness.
Eighteenth
When a mote of dust is dissected, the sutra begins to appear before one's eyes. The words and phrases are not many, but it takes years to exhaust their meaning. Know that the truth is in oneself, not in the sutra. If you think that both are constant and unchanging, it is like a cowhide blocking the starlight.
In Praise of the Eighteen Arhats
First
A withered tree blooms, it's not that the ears cannot hear. The forehead and nose are both raised high, how limitless is the spring atmosphere. Bending and stretching have their rules, the subtle function is exquisite and has cadence. Three places are straight and two are curved, the arms are strong and powerful.
Second
The head is like a strange rock, the hair is like swaying willow branches. One hand holds prayer beads, using the beads to speak instead of the mouth. Do not be surprised by the wide chin, the form is complete and the heart is at ease. Inverting the Buddha's head, one can vaguely see the style of Zen Master Deshan (Deshan).
Third
Taking off the clothes and exposing the shoulder, the green eyes intently watch the sutra. This sutra is very profound, like thunder in a great dream. Words are not real, reality is not words. One foot hangs down alone, both hands are free and at ease.
Fourth
Looking at the sutra with head lowered, the shoulders and back almost swallow the ears. A spring emerges from the ground, clearly preserved on paper. Old Lu (referring to Huineng, the Sixth Patriarch) of Lingnan, temporarily puts down the firewood load. Waiting to search the Dragon Canon (Tripitaka), to attain the state of dwelling nowhere and giving rise to the mind.
第五
兩手支頷。恐其墮地。口開齒露。眼迸心睡。心睡身忘。石無施剛。石忘我足。沒入何妨。
第六
一心不生。我即龕巖。波浪衣紋。泉鳴翠巉。眼雖不開。光照六合。明暗兩忘。見精非雜。
第七
以杖倚額。額為杖架。一肩孤聳。並足酬價。杖額不同。主賓何功。唯肩與足。空磕虛空。
第八
琉璃與缽。內外洞然。目注其中。五臺現前。白雲卷舒。百狀千態。故埋松根。逞其自在。
第九
斂肩抱膝。果何所思。我所思者。心精思遺。思遺而坐。寬窄皆可。石本無相。吹毛莫躲。
第十
腕為杖主。手復持珠。更恐心放。托經自娛。秋空雁鳴。梵字參差。以此贊佛。耆年了知。
第十一
怒髮衝冠。惟思不然。刈茅非钁。一怒盡蠲。三屈兩伸。卷舒一手。瞋為佛事誠不請友。
第十二
腦後無際。枕馮高巖。手中所握。扇塵同函。云沸無心。偶遮半面。其誰作禮。直不我見。
第十三
面圓如楪。五官並冗。分強割界。漂杵流血。眾部之君。眉應不群。坐妨曲折。行則拖云。
第十四
背若果有。癢爬難除。果然無背。爬癢非虛。往復觀察。情枯智訖。池成月來。眼底見佛。
【現代漢語翻譯】 現代漢語譯本 第五
雙手托著下巴，唯恐它掉落。張著嘴，露出牙齒。眼睛突出，內心昏睡。內心昏睡，身體忘卻一切。石頭對他來說毫無阻礙。忘卻自我，雙腳沒入其中又有何妨？
第六
一心不生，我即是龕巖。波浪如同衣紋，泉水鳴叫，山峰翠綠陡峭。眼睛雖然閉著，光明卻照耀整個宇宙。忘卻光明與黑暗，所見的精髓並非雜亂。
第七
用枴杖支撐著額頭，額頭成為枴杖的支架。單肩高聳，雙腳併攏作為代價。枴杖和額頭不同，主客之間有何作用？只有肩膀和雙腳，在虛空中碰撞。
第八
琉璃和缽盂，內外通透明亮。目光注視其中，五臺山（Wutai Mountain）就在眼前。白雲舒捲，呈現出千姿百態。故意埋在松樹根下，展現其自在的狀態。
第九
收斂肩膀，抱緊雙膝，究竟在思考什麼？我所思考的是，心之精髓，思慮的遺忘。遺忘思慮而坐，寬窄皆可。石頭原本沒有相狀，吹毛求疵也無法躲藏。
第十
手腕作為枴杖的主人，手中又拿著念珠。更加擔心內心放縱，所以托著經書來自我娛樂。秋天的天空雁鳴，梵文字跡參差不齊。用這些來讚美佛，年老的僧人明白了。
第十一
憤怒得頭髮豎起，只想事情不是這樣。割茅草不是用鋤頭，一怒之下全部消除。三次彎曲兩次伸展，一手卷起一手舒展。憤怒作為佛事，實在是不請自來的朋友。
第十二
腦後沒有邊際，枕著高高的巖石。手中所握的，是拂塵和扇子一樣的物件。雲朵翻滾無心，偶爾遮住半張臉。有誰會向我作禮？我根本看不見自己。
第十三
臉圓得像碟子，五官都顯得擁擠。強行劃分界限，漂杵流血（形容戰爭的慘烈）。作為眾部的君主，眉毛應該與衆不同。坐著妨礙了曲折變化，行走則拖動雲彩。
第十四
如果背部真的存在，那麼瘙癢就難以去除。如果真的沒有背部，那麼抓癢就不是虛妄。反覆觀察，情感枯竭，智慧達到終點。水池形成，月亮到來，在眼底看見佛。
【English Translation】 English version Fifth
Supporting the chin with both hands, fearing it might fall. Mouth open, teeth exposed. Eyes bulging, mind asleep. Mind asleep, body forgets everything. The stone offers no resistance to him. Forgetting oneself, what harm is there in being submerged?
Sixth
When a single thought does not arise, I am the grotto. Waves are like the patterns of clothing, the spring water sings, the peaks are green and steep. Although the eyes are closed, the light illuminates the entire universe. Forgetting light and darkness, the essence of what is seen is not mixed.
Seventh
Leaning on the forehead with a staff, the forehead becomes a support for the staff. One shoulder is raised high, both feet together as the price. The staff and forehead are different, what is the function of host and guest? Only the shoulder and feet, colliding in the void.
Eighth
The lapis lazuli and alms bowl, inside and out, are clear and bright. Eyes focused within, Wutai Mountain (a sacred Buddhist mountain) appears before him. White clouds roll and unfurl, displaying a thousand forms. Deliberately buried under the roots of the pine tree, displaying its state of freedom.
Ninth
Shoulders hunched, knees embraced, what exactly is he thinking? What I am thinking is, the essence of the mind, the forgetting of thoughts. Sitting in forgetfulness of thought, wide or narrow, all is acceptable. The stone originally has no form, there is no hiding from fault-finding.
Tenth
The wrist is the master of the staff, the hand also holds prayer beads. Even more worried about the mind running wild, so he holds the scriptures for self-entertainment. In the autumn sky, geese are calling, Sanskrit characters are uneven. Using these to praise the Buddha, the elderly monk understands.
Eleventh
Hair standing on end in anger, only thinking that things are not as they should be. Cutting thatch is not done with a hoe, all is eliminated in a fit of anger. Three bends and two stretches, one hand curled and one hand extended. Anger as a Buddhist affair, truly an uninvited friend.
Twelfth
No boundary behind the head, pillowing against the high rock. What is held in the hand is a whisk and a fan-like object in the same box. Clouds boiling without intention, occasionally covering half the face. Who would pay respects to me? I simply do not see myself.
Thirteenth
The face is round like a plate, the five features all seem crowded. Forcibly dividing boundaries, pestles float in blood (describing the horror of war). As the ruler of the many divisions, the eyebrows should be extraordinary. Sitting obstructs flexibility, walking drags the clouds.
Fourteenth
If a back truly exists, then the itch is difficult to remove. If there truly is no back, then scratching is not an illusion. Observing back and forth, emotions wither, wisdom reaches its end. The pond forms, the moon arrives, the Buddha is seen at the bottom of the eyes.
第十五
眉揚目朗。彈指肅然。即此為舌。法沾人天。誰為虎子。牙爪鋒利。具而不張。野干爭避。
第十六
肩長無用。聊可倚杖。膝亦空閑。承經何恙。莫嫌眉長。飄拂巖龕。不礙眼光。湛如寒潭。
第十七
抱杖伸指。非三惟兩。以靴藏足。靴脫足爽。風致疏閑。巢由之間。發須若存。鼻孔蚤露。
第十八
衣不掩胸。心同虛空。握拳誰擊。開口漏風。謂手按膝。膝無我人。謂膝承手。手原屬身。
紫柏老人集卷之十七 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷十八
明 憨山德清 閱
唐貫休畫十六應真贊
第一賓度羅䟦啰墮阇尊者。一手持杖。而手屈二指。膝上閣經而不觀
杖穿虎口。余指間屈。以此為人。喚渠何物。頭顱異常。隆而復窊。巖底雙眸。光芒難遮。
第二迦諾迦伐蹉尊者。雙手結印而杖倚肩
形如枯木。忽開面門。鬚眉之間。眼掛鼻掀。楖栗一條。拳拳握牢。有心無心。筆墨難描。
第三迦諾迦䟦黎墮阇尊者。骨瘦棱層。目瞠而眉橫如劍。右手執拂。左手按膝
骨齊枯柴。物我忘懷。眼露眉橫。見人活埋。右手握拂。抑揚雌雄。聳肩
【現代漢語翻譯】 現代漢語譯本 第十五 眉毛飛揚，目光明亮。彈指之間，一片肅穆。當下就是舌頭（指說法）。佛法澤被世人。誰是真正的虎子？牙齒和爪子都非常鋒利。具備了卻不張揚，野獸都爭相躲避。 第十六 肩膀長了也沒什麼用，勉強可以用來拄枴杖。膝蓋空閑著，用來承載經書有什麼不好？不要嫌棄眉毛太長，在山洞裡飄動。不遮擋視線，清澈得像寒潭一樣。 第十七 抱著枴杖伸出手指，不是三根而是兩根。用靴子藏住腳，脫掉靴子腳就舒爽了。風度閑散，介於巢父和許由之間。頭髮和鬍鬚好像還存在，鼻孔卻早已露了出來。 第十八 衣服遮不住胸膛，心像虛空一樣。握緊拳頭要打誰？張開嘴巴漏風。說手按著膝蓋，膝蓋上沒有我也沒有人。說膝蓋承載著手，手本來就屬於身體。 紫柏老人集卷之十七 卍新續藏第 73 冊 No. 1452 紫柏尊者全集 紫柏老人集卷十八 明 憨山德清 閱 唐貫休畫十六應真贊 第一賓度羅䟦啰墮阇尊者（Pindola Bharadvaja，十六阿羅漢之一）。一手持杖，而手屈二指。膝上閣經而不觀 枴杖穿過虎口，其餘手指彎曲。用這個來做人，叫他什麼東西？頭顱形狀奇異，隆起又凹陷。巖石下的雙眼，光芒難以遮掩。 第二迦諾迦伐蹉尊者（Kanakavatsa，十六阿羅漢之一）。雙手結印而杖倚肩 形體像枯木一樣，忽然張開面孔。鬚眉之間，眼睛掛著鼻子掀起。楖栗木枴杖一條，緊緊地握牢。有心還是無心，筆墨難以描繪。 第三迦諾迦䟦黎墮阇尊者（Kanakabharadvaja，十六阿羅漢之一）。骨瘦棱層。目瞠而眉橫如劍。右手執拂。左手按膝 骨頭像枯柴一樣，忘記了物和我的區別。眼睛瞪著眉毛橫著，見到人就活埋。右手握著拂塵，抑揚頓挫。聳起肩膀
【English Translation】 English version Fifteenth Eyebrows raised, eyes bright. With a snap of the fingers, all is solemn. This very moment is the tongue (referring to teaching). The Dharma benefits all beings. Who is the true tiger cub? Teeth and claws are sharp. Possessing them but not displaying them, wild beasts all avoid him. Sixteenth Long shoulders are useless, barely able to support a staff. Knees are idle, what's wrong with holding scriptures? Don't dislike the long eyebrows, fluttering in the rock cave. They don't obstruct the view, clear like a cold pool. Seventeenth Holding a staff and extending a finger, not three but two. Hiding feet in boots, taking off the boots brings comfort. The demeanor is leisurely, between Chao Fu and Xu You. Hair and beard seem to exist, but the nostrils are already exposed. Eighteenth Clothes don't cover the chest, the heart is like empty space. Who will strike the clenched fist? Opening the mouth leaks wind. Saying the hand presses the knee, the knee has neither self nor others. Saying the knee supports the hand, the hand originally belongs to the body. Collected Works of Old Man Zibo, Volume 17 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo Collected Works of Old Man Zibo, Volume 18 Reviewed by Hanshan Deqing of the Ming Dynasty Eulogies on the Sixteen Arhats Painted by Guanxiu of the Tang Dynasty First, Venerable Pindola Bharadvaja (one of the Sixteen Arhats). One hand holds a staff, with two fingers bent. Scriptures are placed on the knee but not read. The staff pierces the tiger's mouth, the remaining fingers are bent. Using this to be a person, what should we call him? The shape of the head is unusual, bulging and sunken. The eyes under the rock, their light is hard to hide. Second, Venerable Kanakavatsa (one of the Sixteen Arhats). Both hands form a mudra, and the staff leans on the shoulder. The form is like a withered tree, suddenly opening the face. Between the beard and eyebrows, the eyes hang and the nose is upturned. A single staff of Zhelimu wood, tightly grasped. With intention or without intention, brush and ink cannot depict it. Third, Venerable Kanakabharadvaja (one of the Sixteen Arhats). Bones are thin and angular. Eyes wide open and eyebrows horizontal like swords. The right hand holds a whisk. The left hand presses the knee. Bones are like withered firewood, forgetting the distinction between things and self. Eyes staring and eyebrows horizontal, burying people alive upon seeing them. The right hand holds the whisk, modulating the tones. Shrugging the shoulders
並足。龍象之宗。
第四蘇頻陁尊者。趺坐石上。右手握拳。左手按膝。眉長覆面
一手握拳。一手閣膝。累足而坐。萬古一日。面部少寬。頭多峰巒。若問法義。兩眉覆顴。
第五諾矩羅尊者。雙手執木童子爬癢
俄覺背癢。手爬不能。用木童子。一爬癢停。未癢癢無。既癢爬除。敢問尊者。此癢何如。
第六䟦陀羅尊者。匾腦豐頤。瞠目上視。手掏數珠
春秋幾何。晝夜百八。珠轉如輪。聖凡生殺。腦額欠肥。偏頗所希。眼光射空。鳥駭停飛。
第七迦理迦尊者。宴坐石上。眉長繞身
面不盈楪。五官分職。聲色香味。各有法則。身無一尋。眉長丈餘。以此為舌。隨時卷舒。
第八伐阇羅弗多尊者。露肩交手。注目視經
貝多展石。橫眸讀之。交臂露肩。心有所思。空山無人。老樹為伴。風弄新條。如柔如斷。
第九戒博迦尊者。側坐。正見半面。一手執扇拂。一手屈三指
在手握扇。右手握拳。眾人之見。我則不然。以扇握手。拳亦何有。作是觀者。雲山我肘。
第十半托迦尊者。雙手持經。縮頸聳肩。注目視之
肩高枕骨。目迸天裂。經轉雙瞳。清機漏泄。風月無主。煩茲耆年。是龍是蛇。逐句試宣。
第十
【現代漢語翻譯】 現代漢語譯本 並足。龍象之宗。（並足：雙腳併攏；龍象：比喻佛門中傑出的人才；宗：宗師，這裡指尊者是佛門中的宗師。）
第四 蘇頻陁尊者（Supinda）。趺坐石上。右手握拳。左手按膝。眉長覆面。
一手握拳。一手閣膝。累足而坐。萬古一日。面部少寬。頭多峰巒。若問法義。兩眉覆顴。
第五 諾矩羅尊者（Nakula）。雙手執木童子爬癢。
俄覺背癢。手爬不能。用木童子。一爬癢停。未癢癢無。既癢爬除。敢問尊者。此癢何如。
第六 䟦陀羅尊者（Bhadra）。匾腦豐頤。瞠目上視。手掏數珠。
春秋幾何。晝夜百八。珠轉如輪。聖凡生殺。腦額欠肥。偏頗所希。眼光射空。鳥駭停飛。
第七 迦理迦尊者（Kalika）。宴坐石上。眉長繞身。
面不盈楪。五官分職。聲色香味。各有法則。身無一尋。眉長丈餘。以此為舌。隨時卷舒。
第八 伐阇羅弗多尊者（Vajriputra）。露肩交手。注目視經。
貝多展石。橫眸讀之。交臂露肩。心有所思。空山無人。老樹為伴。風弄新條。如柔如斷。
第九 戒博迦尊者（Jivaka）。側坐。正見半面。一手執扇拂。一手屈三指。
在手握扇。右手握拳。眾人之見。我則不然。以扇握手。拳亦何有。作是觀者。雲山我肘。
第十 半托迦尊者（Panthaka）。雙手持經。縮頸聳肩。注目視之。
肩高枕骨。目迸天裂。經轉雙瞳。清機漏泄。風月無主。煩茲耆年。是龍是蛇。逐句試宣。
【English Translation】 English version With feet together. The lineage of dragons and elephants. (Feet together: feet are close together; Dragon and elephant: a metaphor for outstanding talents in Buddhism; Lineage: master, here referring to the arhat as a master in Buddhism.)
The Fourth, the Venerable Supinda. Sitting in lotus position on a stone. Right hand clenched into a fist. Left hand resting on the knee. Eyebrows long, covering the face.
One hand clenched into a fist. One hand resting on the knee. Sitting with legs crossed. Ten thousand years are as one day. The face is slightly broad. The head has many peaks. If asked about the Dharma, the eyebrows cover the cheekbones.
The Fifth, the Venerable Nakula. Holding a wooden doll to scratch an itch with both hands.
Suddenly feeling an itch on the back. Unable to scratch it with the hand. Using a wooden doll. One scratch and the itch stops. Before the itch, there is no itch. Once it itches, the scratching removes it. May I ask, Venerable, what is this itch like?
The Sixth, the Venerable Bhadra. Flat head and full cheeks. Staring upwards. Counting prayer beads with his hand.
How many springs and autumns? Day and night, one hundred and eight. The beads turn like a wheel. Saints and mortals, birth and death. The forehead is somewhat lacking in fullness. Leaning towards the eccentric. The gaze shoots into the sky. Startling birds to stop flying.
The Seventh, the Venerable Kalika. Sitting leisurely on a stone. Eyebrows long, encircling the body.
The face does not fill a tray. The five senses each have their function. Sound, form, smell, taste. Each has its own rules. The body is not even one fathom. The eyebrows are more than ten feet long. Using these as a tongue. Rolling and unrolling at will.
The Eighth, the Venerable Vajriputra. Exposing a shoulder and crossing hands. Gazing intently at the scripture.
Spreading out the palm leaves on a stone. Reading it with sideways glances. Crossing arms and exposing a shoulder. The mind is contemplating something. In an empty mountain, there is no one. An old tree is a companion. The wind plays with new branches. As soft as can be broken.
The Ninth, the Venerable Jivaka. Sitting sideways. Seeing only half the face. One hand holding a fan. One hand with three fingers bent.
Holding a fan in the hand. The right hand clenched into a fist. The view of the masses. Is not my view. With a fan in hand. What is the fist for? One who observes thus. The clouds and mountains are my elbow.
The Tenth, the Venerable Panthaka. Holding a scripture with both hands. Shrinking the neck and shrugging the shoulders. Gazing intently at it.
Shoulders high as the occipital bone. Eyes bursting, splitting the sky. The scripture turns in the pupils. Clear wisdom is revealed. The wind and moon have no master. Troubling this old age. Is it a dragon or a snake? Try to proclaim it sentence by sentence.
一羅怙羅尊者。撐眉怒目。手有所指
怒則不喜。雙目如劍。眸子流火。晴空電閃。凡有邪思。指之即空。本光獨露。如日在中。
第十二那伽犀那尊者。擎拳拄頷。開口露舌。見喉而大笑
目動眉搖。開口見舌。以誠悟物。擎拳曲折。背後雲山。流泉潺潺。不以耳聞。我心始閑。
第十三因揭陀尊者。杖藜倚肩。左手托經。垂頭而注視。右手掏珠
降伏其心。使心不閑。珠輪指上。經置掌間。猶恐其放。杖倚腹肩。以經視眼。心遊象先。
第十四伐那婆斯尊者。六用不行。入定巖谷
心如死灰。形如槁木。神妙萬物。蒼巖骨肉。鐵磬誰鳴。空谷傳聲。呼之不聞。不呼眼瞠。
第十五阿氏多尊者。雙手抱膝而開口仰視。齒牙畢露。脫去數枚
抱膝何勞。頭顱岧峣。才開口縫。舌相可描。以眼說法。開合無常。明暗代謝。奚累此光。
第十六注茶半托迦尊者。倚枯槎而書空。腰插棕扇一握。上畫日月
古樹苔垂。指頻屈伸。請問大士。為我為人。棕扇一柄。匪搖風生。無邊熱惱。披拂頓清。
達磨贊
航海東來。唱傳佛心。斷臂求之。了不可得。一場懡㦬。阿誰受屈。五乳峰前。太煞狼籍。皮肉骨髓。腥氛逆鼻。只今聞著。還云不識
【現代漢語翻譯】 現代漢語譯本 一、羅怙羅尊者（Rahula）：撐著眉毛，怒目而視，手指著前方。
憤怒則不會喜悅，雙眼像劍一樣銳利，眼珠像流動的火焰，晴朗的天空閃著電光。凡是有邪惡的想法，（羅怙羅尊者）手指之處，邪思立即消失，本來的光明獨自顯露，就像太陽在空中一樣。
二、那伽犀那尊者（Nagasena）：手握拳頭，拄著下巴，張開嘴巴露出舌頭，露出喉嚨而大笑。
眼睛轉動，眉毛搖動，張開嘴巴露出舌頭，用真誠領悟事物，握緊拳頭彎曲著。背後是雲霧繚繞的山，流動的泉水發出潺潺的聲音。不通過耳朵聽，我的心才開始閒適。
三、因揭陀尊者（Ingata）：拄著藜杖靠在肩膀上，左手托著經書，低著頭注視著，右手撥弄著念珠。
降伏他的心，使心不得空閑。念珠在手指上轉動，經書放在手掌間。還擔心它（心）放縱，手杖靠在腹部和肩膀上。用看經書的眼睛看世界，心像大象一樣在前面遊蕩。
四、伐那婆斯尊者（Vanavasin）：六根（眼、耳、鼻、舌、身、意）的功用不行使，進入巖石山谷中禪定。
心像死灰一樣寂靜，身體像枯槁的樹木一樣。神妙地包含著萬物，蒼老的巖石就是他的骨肉。誰在敲打鐵磬？空曠的山谷傳遞著聲音。呼喚他聽不見，不呼喚他眼睛卻睜著。
五、阿氏多尊者（Ajita）：雙手抱著膝蓋，張開嘴巴仰頭看著，牙齒全部露出，脫落了好幾顆。
抱著膝蓋做什麼呢？頭高高地昂起。才張開口，舌頭的形狀就可以描繪。用眼睛說法，張開閉合沒有常態，光明和黑暗交替，何必連累這光明呢？
六、注茶半托迦尊者（CudaPanthaka）：靠著枯樹在空中書寫，腰間插著一把棕櫚扇，上面畫著太陽和月亮。
古老的樹木垂著青苔，手指頻繁地屈伸。請問大士（菩薩），（您）是爲了我還是爲了別人？棕櫚扇一把，不是用來搖動生風的。無邊的熱惱，（用它）扇動一下就立刻清涼。
達磨（Bodhidharma）贊
航海來到東方，宣揚佛陀的心法。斷臂來求法，最終卻一無所得。一場糊塗事，誰受到了委屈？五乳峰前，一片狼藉。皮肉骨髓，腥臭的氣味令人作嘔。如今聞到，還說不認識（本性）。
【English Translation】 English version 1. Venerable Rahula: Supporting his eyebrows, glaring angrily, with his finger pointing forward.
Anger does not bring joy. His eyes are as sharp as swords, his pupils like flowing fire, and lightning flashes in the clear sky. Wherever there are evil thoughts, at the point of (Rahula's) finger, the evil thoughts immediately vanish, and the original light shines forth alone, like the sun in the sky.
- Venerable Nagasena: Holding a fist, propping his chin, opening his mouth to reveal his tongue, laughing loudly with his throat exposed.
His eyes move, his eyebrows sway, he opens his mouth to show his tongue, and he understands things with sincerity. He clenches his fist and bends it. Behind him are misty mountains, and flowing springs make a gurgling sound. Not listening through the ears, my heart begins to be at ease.
- Venerable Ingata: Leaning on a staff against his shoulder, holding a scripture in his left hand, looking down intently, and turning prayer beads with his right hand.
Subduing his mind, preventing it from being idle. The prayer beads turn on his fingers, and the scripture is held in his palm. Still fearing that it (the mind) will be unrestrained, the staff leans against his abdomen and shoulder. He uses the eyes that read scriptures to view the world, and his mind wanders ahead like an elephant.
- Venerable Vanavasin: The functions of the six senses (eye, ear, nose, tongue, body, mind) are not exercised, and he enters into meditation in a rocky valley.
His heart is as still as dead ashes, and his body is like withered wood. Mysteriously containing all things, the ancient rocks are his flesh and bones. Who is striking the iron chime? The empty valley transmits the sound. Calling him, he does not hear, but without calling, his eyes are open.
- Venerable Ajita: Holding his knees with both hands, opening his mouth and looking up, all his teeth are exposed, and several have fallen out.
Why hold his knees? His head is raised high. Just opening his mouth, the shape of his tongue can be described. He teaches the Dharma with his eyes, opening and closing without constancy, light and darkness alternating, why burden this light?
- Venerable CudaPanthaka: Leaning against a withered tree and writing in the air, with a palm fan tucked into his waist, on which the sun and moon are painted.
Ancient trees are draped with moss, and his fingers frequently bend and stretch. May I ask, great Bodhisattva, are you doing this for me or for others? A palm fan, not used to create wind. Boundless afflictions, (using it) to fan once, and they are immediately cleared away.
Eulogy to Bodhidharma
Sailing to the East, proclaiming the Buddha's mind. Seeking the Dharma by cutting off his arm, but ultimately gaining nothing. A confused affair, who has been wronged? Before the Five Peaks, a scene of utter desolation. Flesh, bones, and marrow, the stench is nauseating. Even now, when smelled, you still say you do not recognize (your true nature).
。
旃檀乾闥婆神王贊
無生路絕。有生門開。聖人之權。變化莫猜。現容威猛。慈母之痛。凡有赤子。愛如麟鳳。
龍樹尊者道影贊
稽首龍樹尊。無端現月輪。若無那提婆。敗闕不堪聞。且道遮老漢。末後轉身一句子作么生。咄。外道五千成佛去。自家端只陷泥犁。
康居國會尊者像贊(並序)
嘗聞孫權初見會公。疑其形服。及求舍利有驗。遂建浮圖。嗚呼。人心多疑。皆生於有欲。有欲則計利害。利害未決。疑從是起。殊不知一心不生。凡聖平等。本光圓滿。利害奚從。眾生昧此。聖人悲之。不遠千萬里。抱夜光而投人。人猶按劍痛哉。
身非我有。心亦無常。身心之外。更復何當。三稱如來。血淚沾裳。終古之痛。為誰著忙。知公者希。公德難量。舍利昭靈。示現無方。嗟予小子。濫墮僧行。中秋之夜。一接容光。慈嚴流注。沃我焦腸。此情此恩。芥劫難忘。
康居國會尊者像贊寄憨公(並序)
三國為英雄之聚。亦刀兵之聚。慈悲般若。無有入處。而康祖一錫浮江。三稱如來。兩目流血。舍利投瓶。光燦六合。澤綿千古。是時也。吳之君臣。莫不為之動心變色。即事徴理。知有佛而不疑。六度既譯。安般門開。無擇黑白。得法眼凈。與夫禪思入
微者。不可計算。皆我祖為之嚆矢也。茲憨山清大師。因弘法戍瘴海。善以慈心三昧。普使朽骨生春。聖華居士。聞風感慕。特寫祖影。寄上曹溪。以為大師影響。嗚呼。曹溪肉佛所現。自唐及宋。飲曹溪而得道者。代不乏人。邇來曹溪涸矣。搖林蕭然。又藉憨師以謫戍為波瀾。而曹源復活。康祖分身。髑髏眼開。恒沙難喻。豈可以有思惟心。測其功德淺深者哉。達觀道人。不解逆風把柁。但解順水推船。為之贊曰。
康祖來吳。清公謫粵。髑髏大師。金剛眼突。瘴海之慘。骨刺魂驚。大師得戍。彌感聖明。曹溪蠱毒。飲者皆喪。大師飲之。銷盡諸障。指撮舍利。康祖之貪。貪不為我此心何慚。弘法得罪。命如單絲。千里瘴嶺。芒鞋踏遍雷道岧峣颶風正高。缽瓶孤逝。舌相昭昭。南粵魍魎白日鼓掌。我若無心。菩薩影響。有心應之。康祖愚癡。章甫之國。其誰不疑。石頭之別。肝膈冰冷。丁生吹火。寫康祖影。緣影得心。心忘性冥。大用無常。鐘以眼聽。根塵主客。收放夢醒。掌擎瑤塔。牢山之頂。
潭柘山嘉福寺觀音殿足跡贊(並序)
夫差雪恥而破越。勾踐嘗膽而亡吳。伍員覆楚。申包胥哭秦庭以復楚。皆苦心志。勞筋骨。積歲月。忘寒暑。而後其愿始克。今此道人。以有情之踵。磨無情之𦉊
【現代漢語翻譯】 現代漢語譯本：
微小的事物，不可計數，都是我祖先開始的。現在憨山清大師，因為弘揚佛法被貶謫到瘴癘之地，善於用慈心三昧，普遍使枯朽的生命煥發生機。聖華居士，聽到他的事蹟心生敬慕，特地畫了祖師的畫像，寄到曹溪，作為大師的示現。唉！曹溪是肉身佛所顯現的地方，從唐朝到宋朝，飲用曹溪水而得道的人，歷代都不乏其人。近年來曹溪已經乾涸了，樹林也蕭條冷落。又憑藉憨山大師以被貶謫為契機，而使曹溪源頭復活，康祖（指六祖慧能）分身顯現，骷髏的眼睛睜開了，其中的奧妙像恒河沙一樣難以比喻。這難道可以用有思有為的心，來衡量他的功德深淺嗎？達觀道人，不善於逆風掌舵，只善於順水推舟，為他讚頌說：
康祖來到吳地，清公被貶到廣東。骷髏大師，金剛眼突然睜開。瘴癘之地的悽慘，讓人骨刺驚魂。大師被貶謫，更加感念聖明的恩德。曹溪中了蠱毒，飲用的人都喪命，大師飲用它，消盡各種業障。指尖撮起舍利，是康祖的貪念。貪念不為自己，這顆心有什麼慚愧的？弘揚佛法而獲罪，生命像一根細絲。千里瘴癘山嶺，穿著草鞋走遍，雷州半島高峻，颶風正猛。只有缽和瓶相伴，舌相光明昭昭。南粵的妖怪白日裡鼓掌，我如果沒有妄心，菩薩就會應化顯現。如果有妄心迴應，那就是康祖的愚癡。在講究禮儀的國家，有誰不會懷疑呢？石頭希遷的禪法，讓人肝膽冰冷。丁生吹火，畫康祖的畫像。通過畫像而領悟心性，心忘卻而性顯明。大用無常，用眼睛來聽（指超越感官的領悟）。根塵、主客，收放自如，如夢初醒。手掌托著寶塔，在牢山的山頂。
潭柘山嘉福寺觀音殿足跡贊(並序)
夫差爲了雪恥而攻破越國，勾踐爲了復仇而滅亡吳國，伍子胥顛覆楚國，申包胥在秦國朝廷哭泣以求復興楚國，都是用心志的苦，勞筋骨的累，積累歲月的長，忘記寒暑的變換，然後他們的願望才開始實現。現在這位道人，用有情的腳跟，磨無情的磚石。
【English Translation】 English version:
Small things, countless, all began with my ancestors. Now, Great Master Hanshan Qing, because of propagating the Dharma, was exiled to a land of pestilence, skillfully using the Samadhi of Compassionate Mind, universally bringing spring to decayed bones. Layman Shenghua, hearing of his deeds, felt admiration and longing, and specially painted a portrait of the Patriarch, sending it to Caoxi, as a manifestation of the Great Master. Alas! Caoxi is the place where the flesh-body Buddha appeared. From the Tang Dynasty to the Song Dynasty, those who attained the Way by drinking the water of Caoxi were never lacking in any generation. In recent years, Caoxi has dried up, and the forests are desolate and bleak. Again, relying on Master Han's exile as a wave, the source of Caoxi is revived, Patriarch Kang (referring to the Sixth Patriarch Huineng) manifests his incarnation, and the eyes of the skull open, the mysteries of which are as difficult to describe as the sands of the Ganges. How can one use a mind of thought and action to measure the depth of his merits and virtues?
Da Guan, the Daoist, is not good at steering against the wind, but only good at pushing the boat with the current, and praises him, saying:
Patriarch Kang came to Wu, Qing Gong was exiled to Guangdong. The Skull Master, the Vajra eyes suddenly opened. The misery of the pestilent sea makes one's bones prickle and soul tremble. The Great Master's exile makes him even more grateful for the sage's grace. Caoxi is poisoned by Gu, and those who drink it die, but the Great Master drinks it and eliminates all obstacles. Picking up the relics with his fingertips is Kang Zu's greed. If greed is not for oneself, what shame is there in this heart? Being convicted for propagating the Dharma, life is like a single thread. Thousands of miles of pestilent mountains, walking all over in straw sandals, the Leizhou Peninsula is high and steep, and the hurricane is strong. Only the bowl and bottle accompany him, and the tongue is bright and clear. The goblins of Southern Yue clap their hands in broad daylight. If I have no deluded mind, the Bodhisattva will manifest. If there is a deluded mind in response, that is Kang Zu's foolishness. In a country that values etiquette, who would not doubt it? The Chan of Shitou Xiqian makes people's livers and gallbladders ice-cold. Ding Sheng blows the fire to paint Kang Zu's portrait. Through the portrait, one understands the nature of the mind, the mind forgets and the nature manifests. The great function is impermanent, listening with the eyes (referring to understanding beyond the senses). The roots and dust, the host and guest, are released and retracted freely, like waking from a dream. Holding the precious pagoda in the palm of the hand, at the top of Laoshan Mountain.
Inscription on the Footprints in the Guanyin Hall of Jiafu Temple on Tanzhe Mountain (with Preface)
Fuchai conquered the State of Yue to avenge his shame, Goujian destroyed the State of Wu to avenge his defeat, Wu Zixu overturned the State of Chu, and Shen Baoxu wept in the Qin court to restore the State of Chu. All of them suffered in their minds, labored their muscles and bones, accumulated years, and forgot the changes of cold and heat, and then their wishes began to be realized. Now this Daoist, with sentient heels, grinds against insentient bricks.
。𦉊穿跡成。雙趺宛然。使后之見者。毛髮俱豎。涕淚交下。懈怠之習。精進之光。云迸日露。以夫差等四子。心力所積。較此道人。足力淺深。其何如哉。余感而贊之。不惟見賢思齊。愿人人因贊生奮。因奮生恒。因恒生剋。贊曰。
頂禮道人雙足跡。身毛不覺忽俱豎。無始懈怠習頓除。覺天云迸精進日。逆想斯人初未逝。朝暮慇勤禮大士。心注聖容口稱名。形骸屈伸安可計。積日成月月成時。積時成歲歲成劫。如是積漸難盡言。水滴石穿心力至。辟如千里始初步。又如合抱生毫末。以踵磨𦉊𦉊漸易。𦉊易精進猶未已。𦉊穿大地承足底。地穿有時人不見。我獨了了無疑異。因之耿耿生悲泣。愿我從今頂禮后。精進為足踐覺地。境緣逆順湯潑雪。又如利刀破新竹。迎刃而解觸熱消。在在處處常自在。又愿見聞此跡者。剎那懈怠皆冰釋。
自讚
以石為屋。初無成敗。風塵負情。水月償債。寂寞心珠。虛空眼界。田衣拱默。累足捏怪。咦。是教是宗俱不會。像先富貴有誰爭。
或言汝廓落。吾笑汝褊窄。見善便歡喜。見惡即不樂。善惡未忘懷。安可入無著。又言汝了了。自了復度眾。信汝如活佛。朝夕生殷重。吾知汝見思尚在。法空未登。帶情說法。誑諸聾盲。吾聞知人者智。自知者明。汝于
兩者。何者為衡。咦。帶情說法情何物。明暗相參作者知。
汝若是我。世出世間種種好醜。一點也瞞你不得。我若是汝。一切逆順關頭。死生路口。如風過樹。如雲觸石。雖然如此。也未必是老漢本色事。若舉本色。管取凡聖魂消。毒鼓無聲在。有人不知汝腳根立處。橫搜豎覓。究竟汝生緣何處。但向伊道。自笑行蹤如野鶴。前岡飛倦有長松。
渠是我兮。我何所存。我是渠兮。渠何所留。生心揀別兮。血脈斷流。不揀別兮。儱侗宗猷。枯木開花兮。頑石點頭。當家種草兮。皮裡春秋。咦。相逢莫道無機智。多少魚龍銀海中。
汝這漢。閑多管。見人便勸學菩提。更解談長與說短。松江月。誰能識。今宵皎皎懸空碧。無限魚龍吸影忙。江濤滾滾渾泥出。阿庵努眼石灰湯。水晶庵內離婁窟。箇中夢。春浪急。蠱毒之家水莫吃。知不知。命根斷。命根斷時何處立。翻得身來夢已醒。黃金總是虛空骨。
牛首峰頭。獻花巖畔。不憚煙霞訪老儂。因緣往日曾相結。浮玉云。金鰲月。廣長舌相分明說。江北江南春本同。桃紅李白顏分別。且道分別個甚麼。誰家灶里火無煙。一任旁吹閑不徹。
問渠何處人。南北恣超放。有時觀驚濤。或復嘯層嶂。山水癖最深。膏肓莫可況。天子不得臣。諸侯不
【現代漢語翻譯】 現代漢語譯本：兩者。什麼才是衡量標準？咦。帶著情感說法，情感又是什麼東西？明暗相互參照，作者自己知道。
如果你是我，世間和出世間種種好壞，一點也瞞不了你。如果我是你，一切逆境順境的關鍵時刻，生死關頭，就像風吹過樹，像云碰到石頭。雖然這樣，也未必是老衲本來的面目。如果說本來的面目，定會使凡人和聖人都魂飛魄散。毒鼓已經沒有聲音了。有人不知道你立腳的地方，到處搜尋，最終想知道你從哪裡來。只管對他說：『自嘲自己的行蹤像野鶴一樣，在前方的山岡飛累了，就棲息在長松上。』
他是我的話，我還有什麼存在？我是他的話，他又能留下什麼？如果生出分別心，血脈就會斷流。如果不加分別，就會流於含糊籠統。枯木也能開花，頑石也能點頭。當家作主的人卻只知道種草，表面一套，背後一套。咦。相逢時不要說我沒有機智，有多少魚龍在銀色的大海中。
你這人，真是閑得沒事幹。見到人就勸人學習菩提，還喜歡談論別人的長處和短處。松江的月亮，有誰能認識？今晚如此皎潔地懸掛在碧空中，無數的魚龍忙著吸取月亮的倒影，江濤滾滾，渾濁的泥水翻涌而出。阿庵努睜大了眼睛，就像石灰水一樣。水晶庵內卻像離婁的洞穴一樣。這其中的夢啊，就像春天的浪潮一樣湍急。蠱毒之家裡的水可不能喝。知不知道？你的命根已經斷了。命根斷了，又能立在哪裡呢？翻過身來，夢已經醒了，黃金終究是虛空的骨頭。
在牛首峰的山頭，在獻花巖的旁邊，不怕煙霞，來拜訪老衲。往日的因緣曾經相結。浮玉的云，金鰲的月。用廣長舌相分明地說。江北江南，春天本來就是一樣的，只是桃花和李花的顏色有所不同。那麼，這不同之處又是什麼呢？誰家的灶里沒有煙火？任憑別人怎麼吹噓，也吹不透。
問他是什麼地方的人，南北各地隨意超脫放浪。有時觀看驚濤駭浪，有時對著高山峻嶺長嘯。愛好山水成癖，已經深入膏肓，無法醫治。天子不能使他為臣，諸侯不能役使他。
【English Translation】 English version: The two. What is the measure? Alas. Speaking with emotion, what is emotion? The author knows through the interplay of light and darkness.
If you were me, all the good and bad in the world, both mundane and transcendent, could not be hidden from you. If I were you, all the crucial moments of adversity and fortune, the crossroads of life and death, would be like wind passing through trees, like clouds touching rocks. Even so, that may not be the old monk's true nature. If the true nature is revealed, it will surely cause the souls of both ordinary people and sages to scatter. The poison drum is now silent. Some people do not know where you stand, searching everywhere, ultimately wanting to know where you come from. Just tell them: 'I laugh at my own tracks like a wild crane, tired of flying on the front hill, I rest on the tall pine.'
He is me, then what remains of me? I am him, then what can he retain? If discrimination arises, the bloodline will be severed. If there is no discrimination, it will become vague and general. A withered tree can bloom, and a stubborn stone can nod. The master of the house only knows how to plant grass, with one face in public and another in private. Alas. Do not say I have no wit when we meet, how many fish and dragons are in the silver sea.
You, sir, are truly idle. When you see people, you advise them to study Bodhi, and you also like to talk about others' strengths and weaknesses. The moon over Songjiang, who can recognize it? Tonight, it hangs so brightly in the blue sky, countless fish and dragons are busy absorbing the moon's reflection, the river waves roll, and the muddy water surges out. A'an Nu opens his eyes wide, like lime water. The crystal hermitage is like Li Lou's cave. The dreams within are as turbulent as the spring tides. The water in the house of poison must not be drunk. Do you know? Your life root is broken. When the life root is broken, where can you stand? Turning over, the dream has already awakened, gold is ultimately the bones of emptiness.
At the peak of Niushou Mountain, beside Xianhua Rock, unafraid of the mist and haze, I come to visit the old monk. The karmic connections of the past have been tied. The clouds of Fuyu, the moon of Jin'ao. Use the broad and long tongue to speak clearly. Jiangbei and Jiangnan, spring is originally the same, only the colors of peach blossoms and plum blossoms are different. Then, what is the difference? Whose stove has no smoke? Let others boast as they may, they cannot blow through it.
Ask him where he is from, freely transcending and indulging in all directions, north and south. Sometimes watching the startling waves, sometimes whistling at the towering peaks. The addiction to mountains and rivers is deepest, already incurable. The emperor cannot make him a subject, the feudal lords cannot employ him.
得黨。死生視一條。榮辱豈二想。更有一般拙。輕重不自量。直饒佛與祖。也要稱斤兩。境風逆順時。行藏任跌宕。虛舟橫急湍。魚龍憑覆仰。虎兕固知暴。錫環振偏響。忌諱吉亦兇。憨癡衰亦旺。首尾俱坐斷。中心拄子喪。善善而惡惡。譽譽而謗謗。觸途皆有入。生心蚤成障。憶昔登葛洪。反䇿天水漲。河梁羅黑白。掉頭明月上。陳侯即普賢。清光本一樣。永寧暮鐘動。幾回思鐵杖。高蹤不可追。令人殊悵怏。朗空不遠來。碧雲索爾像。信口敘疇昔。持歸常供養。
諸方禪和子。誰不有生緣。惟汝初不語。水中涵碧天。無風浪自寂。有影色本然。若謂是僧兮。依希具髭髯。若謂是俗兮。眼空鼻祖禪。若謂不可名。假號何駢駢。慣用明暗錘。錘破無底船。且道船底破時。向什麼處安身立命。落得智香薰法界。吳江煙水本依然。
陰陰紫柏覆枯禪。一道神光照大千。世上難逢開口笑。云邊常得枕流眠。
汝即吾兮。片月在天。影臨千澗。吾即汝兮。智訖情枯。泥牛作吼。且道誰家曲調。咄。海山云盡花巖出。光德庵前春水深。
汝即我兮全無覺知。我即汝兮妄想紛飛。合則非一。離則愈疑。縱有龍樹之明。鹙子之智。亦難辨伊。伊賦性豪縱。腸肚儱侗。繩墨不拘。利害如夢。頗具英雄之心。而
【現代漢語翻譯】 現代漢語譯本 得黨（指得到佛法真諦的人）。把生死看作同一回事。榮辱又豈是兩種不同的想法。更有一種人很笨拙，輕重不分。就算面對佛和祖師，也要斤斤計較。順境逆境時，行為舉止任憑跌宕起伏。如同空船橫在湍急的水流中，魚和龍任憑它翻覆。老虎和犀牛本來就知道是暴烈的，手持錫杖環發出清脆的聲響。把吉利的事情也當成忌諱，愚笨的人有時反而興旺。從頭到尾都截斷，中心的主張也喪失了。對好的就說好，對壞的就說壞，讚揚的就讚揚，誹謗的就誹謗。接觸任何事物都有所領悟，但早早地生出分別心就成了障礙。回憶起當年登上葛洪山，反過來水勢暴漲。在河橋上羅列著僧俗兩類人，掉頭而去，明月當空照耀。陳侯就是普賢菩薩的化身，清凈的光明本來就是一樣的。永寧寺的暮鐘敲響，多少次回想起手中的鐵杖。高尚的軌跡不可追尋，令人非常惆悵。明朗的虛空並不遙遠，碧藍的雲彩正在尋找你的畫像。隨口敘說往昔的事情，拿回來常常供養。
各地的禪和子，誰沒有生來的因緣？只有你最初不說話，水中倒映著碧藍的天空。沒有風浪自然寂靜，有影像顏色本來就是這樣。如果說是僧人，依稀可見鬍鬚。如果說是俗人，眼空無物，卻又在談論祖師禪。如果說不可名狀，那這些假名又為何如此眾多？慣用明暗兩種錘子，錘破沒有底的船。且說船底破的時候，到什麼地方安身立命？落得讓智慧的香氣薰染整個法界，吳江的煙水本來就是這樣。
陰暗的紫柏樹覆蓋著枯禪，一道神光照亮整個大千世界。世上難以遇到開懷大笑的事情，在云邊常常可以枕著流水而眠。
你就是我啊，像一片月亮在天上，影子倒映在千條澗水中。我就是你啊，智慧窮盡，情感枯竭，泥做的牛發出吼叫。且說這是誰家的曲調？咄！海上的雲彩消散，花巖顯露出來，光德庵前的春水正深。
你就是我啊，完全沒有覺知。我就是你啊，妄想紛紛飛舞。合在一起就不是一個，分開就更加疑惑。縱然有龍樹菩薩的智慧，舍利弗的才智，也難以分辨你。你天性豪放縱逸，心胸坦蕩，不拘泥於規矩，把利害看得像夢一樣。頗有英雄氣概，而且
【English Translation】 English version One attains De Dang (one who attains the true essence of the Dharma). Viewing life and death as one and the same. Why should honor and disgrace be considered two separate notions? There is yet another kind of person who is clumsy, unable to weigh matters properly. Even when facing the Buddha and the Patriarchs, they insist on measuring everything by the ounce. In times of favorable or adverse circumstances, let your actions rise and fall as they may. Like an empty boat adrift in a rapid current, let the fish and dragons overturn it as they please. Tigers and rhinoceroses are known to be fierce, and the tin staff rings out with a clear sound. What is considered auspicious can also be a taboo, and the foolish can sometimes prosper. Cut off both beginning and end, and the central pillar is lost. Praise the good and condemn the bad, praise those who are praised and slander those who are slandered. Encountering anything brings insight, but premature discrimination becomes an obstacle. Recalling the past when ascending Mount Ge Hong, the waters surged in reverse. On the river bridge are arrayed both monks and laypeople, turning their heads away, the bright moon shines in the sky. Marquis Chen is none other than an incarnation of Samantabhadra (Universal Worthy Bodhisattva), his pure light is inherently the same. The evening bell of Yongning Temple rings, how many times do I recall the iron staff in my hand. Lofty traces are impossible to follow, leaving one deeply saddened. The clear sky is not far away, the azure clouds are seeking your image. Casually recounting past events, bringing it back to be constantly venerated.
Among all the Chan (Zen) practitioners from various places, who does not have a karmic connection from birth? Only you were initially silent, the azure sky reflected in the water. Without wind, the waves are naturally still, with form, color is inherently so. If one says it is a monk, one can vaguely see a beard. If one says it is a layman, the eyes are empty, yet they discuss the Chan of the Patriarchs. If one says it is indescribable, then why are there so many false names? Accustomed to using both bright and dark hammers, hammering through the bottomless boat. And when the bottom of the boat is broken, where does one find a place to settle down and establish one's life? It results in the fragrance of wisdom permeating the entire Dharmadhatu (realm of Dharma), the misty waters of Wu River remain as they always were.
The shady Zibai (cypress tree) covers the withered Chan, a ray of divine light illuminates the entire Mahachiliocosm (great thousand world system). It is rare to encounter hearty laughter in the world, and one can often rest one's head on flowing water by the clouds.
You are me, like a sliver of moon in the sky, its reflection appearing in a thousand streams. I am you, wisdom exhausted, emotions withered, a clay ox roars. Tell me, whose melody is this? Tut! The clouds over the sea mountains dissipate, revealing the flower cliffs, the spring waters before Guangde Hermitage are deep.
You are me, completely without awareness. I am you, with deluded thoughts flying about. United, we are not one; separated, the doubt increases. Even with the wisdom of Nagarjuna (a famous Buddhist philosopher) and the intelligence of Sariputra (one of the Buddha's foremost disciples), it is difficult to discern you. You are naturally unrestrained and generous, with a broad mind, not bound by rules, and viewing gain and loss as a dream. Possessing a heroic spirit, and
無功名之志。所以難留于塵樊。只宜放浪于泉石。更有一種傲性。自謂佛祖是鈍根才料。黧奴白牯堪與交遊。有時引教證宗。引宗印教。有時荊棘瓦礫般般是寶。有時珊瑚瑪瑙不值糞草。一片舌頭褒貶無定。是非亂統。有恩處不異冤仇。無情處慣肯淹留。最是喜怒不常。如嬰兒模樣。我看你對人不設機關。觸著胡談漢談。惹得別人憎愛。自猶如癡如憨。紅禪衣一領披之喜歡。若被一個青眼郎君覷破。我看你不值一錢。呵呵呵。誰薦此。權衡在手任抑揚。要人活兮死即死。
朝供養。暮供養。喜怒無常情識浪。但能直下死偷心。此是老儂真妙相。紫羅袍。舊袈裟。兩種看來何者佳。旃檀狗糞分明在。凡聖關頭路不賒。如此會。無向背。流水青山渾不昧。只此不昧火中蓮。香光戒月無瑕颣。
血書金剛經贊
稽首金剛經。般若最堅利。一切有為法。無能越此者。若人見一字。或復聞一句。乃至四句等。功德難思議。墨書不若銀。銀書不若金。金書不若血。娑婆震旦國。有大精進女。視身等漚泡。知心本幻化。一念堅固信。歷刺十指血。書此無上寶。愿彼見聞者。頓空身心執。持此金剛劍。斷一切憎愛。如是妙利益。不求人之福。迴向般若海。澡我五漏身。獲凈七寶體。童真割世染。早遇明眼師。悟心為
【現代漢語翻譯】 現代漢語譯本：沒有追求功名利祿的志向，所以難以留在塵世的羈絆中，只適合放縱于山水之間。更有一種傲慢的性情，自認為佛祖是資質愚鈍的人，粗俗的僕人和老母牛才值得交往。有時引用佛教的教義來證明禪宗的宗旨，又引用禪宗的宗旨來印證佛教的教義。有時認為荊棘瓦礫都是寶貝，有時又覺得珊瑚瑪瑙不值糞土。一張嘴褒貶不定，是非顛倒。有恩於他，他卻像對待仇人一樣；沒有感情的地方，他反而願意停留。最是喜怒無常，像嬰兒一樣。我看你對人不設防，隨便亂說，惹得別人又愛又恨，自己卻像個癡呆的傻瓜。一件紅色的禪衣，穿上就很高興。如果被一個有眼光的聰明人看穿，我看你一文不值。哈哈哈。是誰推薦了你？權衡在你手中，任你壓制或抬舉。要人活就活，要人死就死。
早上供養，晚上供養，喜怒無常，情慾像波浪一樣。但能當下斷絕妄心，這就是我真正的美妙形象。紫色的官袍，舊的袈裟，兩種東西哪個更好？旃檀和狗屎的區別明明就在那裡，凡人和聖人的界限並不遙遠。如此領會，就沒有偏頗。流水青山，一切都清清楚楚。只有這不昧的真心，才能像火中的蓮花一樣清凈，像香光莊嚴的戒律一樣沒有瑕疵。
《金剛經贊》
稽首禮拜《金剛經》，般若智慧最為堅固銳利。一切有為法，沒有能超越它的。如果有人見到一個字，或者聽到一句，乃至四句等等，功德都難以思議。用墨書寫不如用銀書寫，用銀書寫不如用金書寫，用金書寫不如用血書寫。在娑婆世界和震旦國（中國），有一位非常精進的女子，視身體如水泡，知道心本來就是虛幻的。一念之間生起堅固的信心，用錐子刺破十指（*表示原文如此）。這無上的珍寶，愿見到和聽到的人，立刻空掉對身心的執著。持著這把金剛智慧之劍，斷除一切憎恨和愛戀。像這樣微妙的利益，不求自己的福報，迴向給般若智慧的大海，洗去我充滿煩惱的身體，獲得清凈的七寶之身。像童真一樣割捨世俗的污染，早日遇到有智慧的明師，領悟自心就是佛。
【English Translation】 English version: He has no ambition for fame or gain, so it's difficult for him to remain in the mundane world; he's only fit to roam freely among the springs and rocks. Moreover, he has an arrogant nature, considering the Buddhas and Patriarchs to be of dull capacity, and only fit to associate with coarse servants and old cows. Sometimes he cites the teachings to prove the Zen tenets, and sometimes he cites the Zen tenets to validate the teachings. At times, he sees thorns and rubble as treasures, while at other times, he considers coral and agate to be worthless as dung. His tongue offers praise and criticism without any fixed pattern, creating chaos in right and wrong. He treats kindness as if it were enmity, and lingers where there is no affection. Most of all, his moods are unpredictable, like a baby's. I see that you don't set traps for people, and you talk nonsense, causing others to both love and hate you, while you remain like a foolish simpleton. He is happy to wear a red Zen robe. If a discerning person sees through him, I think you are worth less than a penny. Hahaha. Who recommended this one? The scales are in your hand, allowing you to suppress or elevate as you please. To let someone live is to live; to let someone die is to die.
Morning offerings, evening offerings, moods are fickle, and emotions are like waves. But if you can directly cut off the deluded mind, this is my true and wondrous form. A purple official robe, an old kasaya (robe), which of the two seems better? The difference between sandalwood and dog feces is clearly there; the path between the mundane and the sacred is not far. Understanding in this way, there is no bias. Flowing water and green mountains, everything is clear. Only this un-deluded true mind can be like a lotus in the fire, pure and flawless like the fragrant and bright precepts.
Praise of the Diamond Sutra
I bow my head in reverence to the Diamond Sutra (Vajra Prajna Paramita Sutra), the most firm and sharp of prajna (wisdom). All conditioned dharmas (phenomena) cannot surpass it. If a person sees one word, or hears one sentence, or even four lines, the merit is inconceivable. Writing with ink is not as good as writing with silver; writing with silver is not as good as writing with gold; writing with gold is not as good as writing with blood. In the Saha world and the land of Zhendan (China), there was a woman of great diligence, who regarded her body as a bubble and knew that the mind is fundamentally illusory. With one thought of firm faith, she pierced her ten fingers with a needle (as it appears in the original text). This is the supreme treasure. May those who see and hear it immediately empty their attachments to body and mind. Holding this diamond sword of wisdom, cut off all hatred and love. Such wonderful benefits, I do not seek for my own blessings, but dedicate them to the ocean of prajna wisdom, to wash away my body filled with defilements, and obtain a pure body of seven treasures. Like a child, severing worldly defilements, may I encounter a wise teacher early and realize that my own mind is the Buddha.
佛子。弘彼妙法華。聲震微塵剎。無心及有心。非緣培聖種。況我血書經。果報寧虛誑。
憍陳如比丘贊
瑤宮金闕。視等微塵。不以富貴。而勤此身。雲山蒼蒼。借石為床。心如虛空。僧中之王。田衣被物。鼻孔昂藏。荷擔大法。苦海津樑。頭顱圓滿。螺發久除。欲覓一莖。雪觸紅爐。稽首陳如。比丘之祖。續佛心燈。光傳終古。此光非月。月有圓缺。不圓缺者。苾芻當說。說而不聞。自沒迷云。煩他木石。饒舌驚群。驚而忽省。楊枝救病。瓶解參禪。奉如來命。泉響千峰。眼觀正令。
竹杖贊
此君何來。愜我素懷。拄有撐無。峨眉五臺。手如持杖。杖不持手。直下便見。兩頭莫走。
寒山拾得贊
兄持數珠。弟握掃帚。若問雌雄。泥牛哮吼。山林市城。共覓無生。取像會意。撥粗得精。
頌古
楞嚴經。佛告阿難。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。湛堂準禪師頌曰。老胡徹底老婆心。為阿難陀意轉深。韓幹馬嘶。芳草渡。戴嵩牛臥綠楊陰。頌曰。
蒼龍慣喜臥重泉。頷下驪珠愈燦然。借問有誰能抉得。化為日月照山川。
南泉因東西兩堂。各爭貓兒。師遇之。白眾曰。道得
【現代漢語翻譯】 現代漢語譯本： 佛子啊，弘揚這微妙的《法華經》，其聲音震動如同微塵般眾多的世界（剎：佛教用語，指世界）。無論是無心還是有心之人，只要不是因緣具足，都難以培植成聖的種子。更何況是我所說的經典，其果報又怎麼會是虛假的呢？
憍陳如（梵文：Ajñātakauṇḍinya，佛教最早的五比丘之一）比丘贊 那華麗的宮殿，金色的樓閣，在他看來都如同微塵一般渺小。他不因追求榮華富貴，而辛勤修行此身。雲山蒼翠，他借石頭為床。心如虛空般澄澈，是僧眾中的王者。身披田衣（指補丁袈裟）覆蓋身體，鼻孔高昂，承擔著弘揚佛法的重任，是苦海中的津樑（比喻引導眾生脫離苦海）。頭顱圓滿，螺發早已剃除。想要尋找一根頭髮都找不到，如同雪花落入紅色的火爐中一般瞬間消融。稽首禮拜憍陳如，他是比丘的始祖，延續佛陀的心燈，光芒永遠流傳。這光芒並非月亮，月亮還有圓缺的時候。這不圓不缺的光芒，各位比丘應當說一說。說了卻聽不見，是因為自己沉沒在迷惑的雲霧中。驚擾了其他木頭和石頭（比喻無情眾生），多嘴饒舌地驚動了大家。驚動之後忽然醒悟，如同用楊柳枝沾水灑向病人以解除病痛一般。用瓶子來比喻開悟參禪，是奉行如來的命令。泉水在千峰間迴響，用眼睛觀察正法法理。
竹杖贊 這竹杖從何而來？如此符合我的心意。拄著它，有支撐和無支撐都一樣。峨眉山和五臺山（中國佛教四大名山）都可以去。手好像拿著竹杖，竹杖好像沒有被手拿著。直接當下就能明白，不要在兩頭來回奔走。
寒山（唐代詩僧）拾得（唐代詩僧，寒山的同伴）贊 哥哥拿著念珠，弟弟握著掃帚。如果問他們誰是雌誰是雄，泥做的牛都會發出吼叫。在山林和城市中，一起尋找不生不滅的真理。通過外在的形象來領會內在的意蘊，去除粗糙的，得到精粹的。
頌古 《楞嚴經》中，佛陀告訴阿難（釋迦牟尼佛的十大弟子之一）：『我看不見東西的時候，你看不見我看不見東西的那個地方嗎？』如果能看見看不見，自然就不是那看不見的景象。如果看不見我看不見東西的那個地方，自然就不是物體。怎麼能說不是你呢？湛堂準禪師的頌詞說：老胡（指達摩祖師）真是徹底的老婆心腸（比喻慈悲心切），爲了阿難陀（阿難的另一種稱呼）的疑惑用心良苦。如同韓幹（唐代畫家）畫的馬在長滿芳草的渡口嘶鳴，戴嵩（唐代畫家）畫的牛臥在綠色的楊柳樹蔭下。
頌曰： 蒼龍習慣於潛伏在深泉之中，下巴上的驪珠（比喻珍寶）更加燦爛。請問有誰能夠得到它呢？它會化為日月，照亮山川。
南泉禪師（唐代禪師）因為東西兩堂的僧人爭奪一隻貓，就對大家說：『說得出來……』
【English Translation】 English version: Oh, sons of the Buddha, propagate this wondrous Lotus Sutra, its sound reverberating through countless worlds (Kṣetra: a term in Buddhism referring to a world or realm). Whether with or without intention, without the right conditions, it's difficult to cultivate the seeds of sainthood. How much more so with the scriptures I speak of; how could their karmic rewards be false?
Eulogy to the Bhikṣu Ajñātakauṇḍinya (One of the first five disciples of the Buddha) Jade palaces and golden pavilions are seen as mere dust. He doesn't seek wealth and honor, but diligently cultivates this body. The clouds and mountains are verdant, using stones as a bed. His mind is like empty space, the king among monks. Wearing patched robes, his nose held high, bearing the great Dharma, a ferry across the sea of suffering. His head is perfectly round, his curly hair long gone. Trying to find a single strand is like snow touching a red-hot stove. I bow in reverence to Ajñātakauṇḍinya, the ancestor of bhikṣus, continuing the Buddha's mind-lamp, its light transmitted forever. This light is not the moon, for the moon waxes and wanes. This light that neither waxes nor wanes, the bhikṣus should speak of it. Speaking but not heard, one is lost in the clouds of delusion. Disturbing other wood and stone (metaphor for insentient beings), chattering and startling the crowd. Startled and suddenly awakened, like using a willow branch to sprinkle water and cure illness. Using a bottle to illustrate Chan meditation, obeying the command of the Tathagata (another name for the Buddha). The spring echoes through a thousand peaks, the eyes observing the true precepts.
Eulogy to the Bamboo Staff Where does this gentleman come from? So fitting to my heart. Leaning on it, whether there is support or not, it's the same. Mount Emei and Mount Wutai (Four sacred mountains in Chinese Buddhism) can be reached. The hand seems to hold the staff, the staff seems not to be held by the hand. Directly and immediately, it can be seen; don't run back and forth between the two ends.
Eulogy to Hanshan (Tang Dynasty poet-monk) and Shide (Tang Dynasty poet-monk, Hanshan's companion) The elder brother holds prayer beads, the younger brother holds a broom. If you ask who is male and who is female, a mud ox will roar. In forests and cities, together they seek the uncreated. Grasping the meaning through images, discarding the rough and obtaining the refined.
Verses on Ancient Themes In the Śūraṅgama Sūtra, the Buddha tells Ānanda (One of the ten main disciples of the Buddha): 'When I don't see, do you not see the place where I don't see?' If you can see the unseen, then naturally it is not the appearance of the unseen. If you cannot see the place where I don't see, then naturally it is not an object. How can it not be you? Chan Master Zhantang Zhun's verse says: Old Hu (referring to Bodhidharma) is thoroughly kind-hearted, deeply concerned for Ānanda's doubts. Like Han Gan's (Tang Dynasty painter) horse neighing at a grassy crossing, Dai Song's (Tang Dynasty painter) ox lying under the shade of green willows.
Verse says: The azure dragon is accustomed to lying in deep springs, the pearl under its chin shines even brighter. I ask, who can obtain it? It will transform into the sun and moon, illuminating mountains and rivers.
Chan Master Nanquan (Tang Dynasty Chan Master) encountered monks from the east and west halls fighting over a cat, and said to the assembly: 'If you can say it...'
即救取貓兒。道不得即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。州乃脫草履安頭上而出。師曰。汝適來若在。即救得貓兒也。頌曰。
設使南泉不舉刀。草鞋何地賣風騷。相逢若問兩堂客。鼻直橫眉總姓貓。
貓兒未必直千金。惹得堂頭亦動心。信手一刀成兩段。草鞋帶去血淋淋。
黃檗云。汝等儘是噇酒糟漢。還知大唐國內無禪師么。時有僧問諸方聚眾。為什麼卻道無禪師。師曰。不道無禪祇是無師。頌曰。
年去年來噇酒糟。迷花醉柳浪滔滔。雙眸驢糞換將去。含笑臨行奉一斝。
德山一日飯遲。托缽下堂。時雪峰作飯頭。見便云。這老漢鐘未鳴。鼓未響。托缽向什麼處去。師便歸方丈。峰舉似巖頭。頭曰。大小德山。未會末後句。師聞。令侍者喚來。問。汝不肯老僧那。頭密啟其意。師乃休去。至明日昇堂。果與尋常不同。頭至僧堂前。撫掌大笑曰。且喜老漢會末後句。雖然如是。只得三年。師果三年而歿。頌曰。
瞽叟掘井迫舜入。像卻忙忙填土石。悲哉舜兮何時出。度門未必是真賊。
又。
鐘鳴吃飯家常事。老漢偏渠托缽先。不是雪峰親勘破。巖頭管取亦茫然。
又。
垂垂白髮出堂來。一缽高擎果異哉。不是巖頭親點
【現代漢語翻譯】 現代漢語譯本 南泉禪師說：『如果你們能說出道理，就救下這隻貓。說不出，就斬了它。』眾僧無人能回答。禪師於是斬了貓。趙州禪師（Zhaozhou, a Chan master）從外面回來，南泉禪師（Nanquan, a Chan master）把之前的事情告訴他。趙州禪師便脫下草鞋，頂在頭上走了出去。南泉禪師說：『你剛才若在，就能救下那隻貓了。』頌曰： 假設南泉禪師沒有舉刀，草鞋在哪裡賣呢？如果有人問起兩堂的僧人，鼻樑挺直、橫眉怒目的，都姓貓。 貓兒未必值千金，卻惹得堂頭也動了心。隨手一刀砍成兩段，草鞋帶去血淋淋。 黃檗禪師（Huangbo, a Chan master）說：『你們都是些吃酒糟的漢子！還知道大唐國內沒有禪師嗎？』當時有僧人問：『各處都聚集僧眾，為什麼卻說沒有禪師呢？』黃檗禪師說：『不是說沒有禪，只是沒有師。』頌曰： 年年歲歲吃酒糟，迷戀花叢，沉醉於柳巷，放浪形骸。雙眼用驢糞換了去，含笑臨行，奉上一杯酒。 德山禪師（Deshan, a Chan master）有一天吃飯晚了，拿著缽下堂。當時雪峰禪師（Xuefeng, a Chan master）是飯頭，看見了就說：『這老漢鐘未鳴，鼓未響，拿著缽往哪裡去？』德山禪師便回方丈去了。雪峰禪師把這件事告訴了巖頭禪師（Yantou, a Chan master）。巖頭禪師說：『德山禪師雖然偉大，卻還沒明白最後的道理。』德山禪師聽說了，讓侍者叫來巖頭禪師，問：『你不認可老僧嗎？』巖頭禪師私下裡說明了他的意思。德山禪師這才作罷。到第二天升堂，果然與平常不同。巖頭禪師走到僧堂前，拍手大笑說：『可喜老漢明白了最後的道理！雖然如此，也只能活三年。』德山禪師果然三年後去世。頌曰： 瞽叟（Gusou, Shun's blind father）掘井，逼迫舜（Shun, a legendary Chinese ruler）進入井中，像（Xiang, Shun's half brother）卻匆忙地填土石。可悲啊，舜什麼時候才能出來？從門外經過，未必就是真賊。 又說： 鐘鳴吃飯是家常事，老漢偏要拿著缽先走。不是雪峰禪師親自勘破，巖頭禪師也必然茫然不知。 又說： 垂垂白髮走出禪堂，高高舉起缽，果然不同尋常。不是巖頭禪師親自點
【English Translation】 English version Nanquan (Nanquan, a Chan master) said, 'If you can speak a word of reason, you can save the cat. If you cannot, I will cut it in two.' No one in the assembly could answer. Thereupon, the master cut the cat in two. Zhaozhou (Zhaozhou, a Chan master) returned from outside. Nanquan told him what had happened. Zhaozhou then took off his straw sandals, placed them on his head, and walked out. Nanquan said, 'If you had been here just now, you could have saved the cat.' A verse says: If Nanquan had not raised his knife, where would the straw sandals be sold? If you ask the two halls of monks, those with straight noses and glaring brows all share the surname 'Cat'. The cat may not be worth a thousand gold pieces, yet it stirred the abbot's heart. With a casual stroke, it was cut in two. The straw sandals are carried away, dripping with blood. Huangbo (Huangbo, a Chan master) said, 'All of you are drunkards! Do you even know that there are no Chan masters in the land of the Great Tang?' At that time, a monk asked, 'Everywhere gatherings of monks are held, why do you say there are no Chan masters?' Huangbo said, 'It's not that there is no Chan, it's just that there are no masters.' A verse says: Year after year, they guzzle wine dregs, infatuated with flowers and intoxicated by willows, drifting aimlessly. Their eyes are exchanged for donkey dung, smiling as they offer a cup of wine before departing. One day, Deshan (Deshan, a Chan master) was late for the meal and descended from the hall with his bowl. Xuefeng (Xuefeng, a Chan master), who was the cook at the time, saw him and said, 'This old man, the bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan then returned to his room. Xuefeng told Yantou (Yantou, a Chan master) about this. Yantou said, 'Great Deshan, yet he hasn't understood the final word.' When Deshan heard this, he had the attendant summon Yantou and asked, 'Do you not approve of this old monk?' Yantou secretly explained his meaning. Deshan then let it go. The next day, when he ascended the hall, he was indeed different from usual. Yantou went to the front of the monks' hall, clapped his hands, and laughed loudly, saying, 'Gladly, the old man has understood the final word! Even so, he only has three years left.' Deshan indeed died three years later. A verse says: Gusou (Gusou, Shun's blind father) dug a well, forcing Shun (Shun, a legendary Chinese ruler) to enter it, while Xiang (Xiang, Shun's half brother) busily filled it with earth and stones. Alas, when will Shun emerge? Passing by the door, one may not necessarily be a true thief. Again: The bell ringing for the meal is a common occurrence, yet the old man insists on going first with his bowl. If Xuefeng had not personally investigated, Yantou would surely have been at a loss. Again: White hair hanging down as he comes out of the hall, holding the bowl high, truly extraordinary. If Yantou had not personally pointed it out
破。至今眼睡未曾開。
吉州禾山無殷禪師示眾曰。習學謂之聞。絕學謂之鄰。過此二者謂之真過。有僧問如何是真過。師曰。禾山解打鼓。曰如何是真諦。曰禾山解打鼓。又問即心即佛。則不問如何是非心非佛。師曰。禾山解打鼓。曰如何是向上事。師曰。禾山解打鼓。頌曰。
崑崙為竿兮長江絲。泰山為餌兮釣鯨鯢。咄。怪底桃花風雨急。魚龍總為浪頭迷。
白雲守端禪師往參楊岐。岐一日忽問受業師為誰。師曰。茶陵郁和尚。岐曰。吾聞伊過橋遭攧有省。作偈甚奇。能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。岐笑而趨起。師愕然。通夕不𥧌。黎明諮詢之。適歲暮。岐曰。汝見昨日打歐儺者么。曰見。岐曰。汝一籌不及。渠師復駭曰。意旨如何。岐曰。渠愛人笑。汝怕人笑。師大悟。頌曰。
從來伯樂九方皋。帶顧駑駘價倍高。怕笑只因心有負。一籌不及野狐曹。
又。
江上貪觀浪勢高。被人奪卻手中橈。孤舟風蕩渾無主。一笑分明殺活刀。
頌雪峰汝虎。
光還自照心無恐。汝虎誰知光正圓。最苦者僧成異類。人身一失幾時全。
頌隔壁聞釵釧聲。
耳外有聲無是事。除聲有耳事還無。燈前往復觀聲耳。
【現代漢語翻譯】 現代漢語譯本： 破。至今眼睛還未曾睜開。
吉州禾山無殷禪師開示大眾說：『學習叫做聞，超越學習叫做鄰，超過這兩者叫做真過。』有僧人問：『如何是真過？』禪師說：『禾山會打鼓。』僧人問：『如何是真諦？』禪師說：『禾山會打鼓。』又問：『即心即佛，則不問，如何是非心非佛？』禪師說：『禾山會打鼓。』問：『如何是向上事？』禪師說：『禾山會打鼓。』頌曰：
用崑崙山做釣竿啊，用長江做絲線，用泰山做魚餌啊，來釣大鯨魚。咄！怪不得桃花被風雨吹打得這麼急，魚和龍都因為浪頭而迷惑。
白雲守端禪師前去參訪楊岐（Yangqi）。楊岐有一天忽然問：『你的受業師父是誰？』守端禪師說：『是茶陵郁和尚（Chaling Yu Heshang）。』楊岐說：『我聽說他過橋時摔了一跤有所領悟，作的偈語非常奇特，你還能記得嗎？』守端禪師背誦道：『我有一顆明珠，長久被塵勞鎖住。今天塵埃落盡光明生起，照破山河萬朵。』楊岐笑著起身離開。守端禪師驚愕不解，整夜沒有睡覺。黎明時前去請教。正值歲末，楊岐說：『你看見昨天打儺戲的人了嗎？』守端禪師說：『看見了。』楊岐說：『你有一點比不上他。』守端禪師更加驚駭地說：『這是什麼意思？』楊岐說：『他喜歡別人笑，你害怕別人笑。』守端禪師大悟。頌曰：
從來伯樂和九方皋（Bole and Jiu Fanggao），帶著看劣馬，馬的價值反而提高一倍。害怕別人笑，只因爲心中有負擔，這一點比不上野狐禪。
又。
在江上貪看高高的浪頭，被人奪走了手中的船槳。孤零零的船在風中飄蕩完全沒有主宰，一笑之間分明是殺活的刀。
頌雪峰汝虎（Xuefeng Ruhuo）。
光明返回自身照耀內心沒有恐懼，汝虎誰知道光明正圓滿。最痛苦的是僧人變成異類，人身一旦失去什麼時候才能再得到？
頌隔壁聽到釵釧的聲音。
耳朵之外有聲音，沒有這件事。除去聲音，有耳朵，這件事還是沒有。在燈前往復觀看聲音和耳朵。
【English Translation】 English version: Broken. Eyes have not yet opened.
Zen Master Wuyin of Heshan in Jizhou instructed the assembly, saying: 'Learning is called hearing. Transcending learning is called neighboring. Surpassing these two is called true passing.' A monk asked, 'What is true passing?' The Master said, 'Heshan knows how to beat the drum.' The monk asked, 'What is true reality?' The Master said, 'Heshan knows how to beat the drum.' Again, he asked, 'If mind is Buddha, then I won't ask. What is neither mind nor Buddha?' The Master said, 'Heshan knows how to beat the drum.' He asked, 'What is the matter of upward striving?' The Master said, 'Heshan knows how to beat the drum.' A verse says:
Using Kunlun (Kunlun) as a fishing rod, and the Yangtze River (Changjiang) as silk thread, using Mount Tai (Taishan) as bait to fish for whales. Alas! No wonder the peach blossoms are battered by wind and rain, the fish and dragons are all confused by the waves.
Zen Master Baiyun Shouduan went to visit Yangqi (Yangqi). One day, Yangqi suddenly asked, 'Who is your ordination teacher?' The Master said, 'It is Venerable Chaling Yu (Chaling Yu Heshang).' Yangqi said, 'I heard that he had an awakening when he fell while crossing a bridge, and the verse he composed was very remarkable. Can you remember it?' The Master recited: 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone and light arises, illuminating the myriad forms of mountains and rivers.' Yangqi laughed and got up to leave. The Master was astonished and did not sleep all night. At dawn, he went to inquire. It was the end of the year, and Yangqi said, 'Did you see the people performing the exorcism dance yesterday?' The Master said, 'I saw them.' Yangqi said, 'You are one step behind them.' The Master was even more astonished and said, 'What does this mean?' Yangqi said, 'They like people to laugh, but you are afraid of people laughing.' The Master had a great awakening. A verse says:
From the beginning, Bole (Bole) and Jiu Fanggao (Jiu Fanggao) brought along inferior horses, and the value of the horses doubled. Fearing laughter is only because there is a burden in the heart, and in this respect, you are not as good as the fox spirit Zen.
Again.
On the river, greedily watching the high waves, someone snatched away the oar in your hand. The lone boat drifts in the wind, completely without a master. A smile clearly reveals the sword of life and death.
A verse on Xuefeng Ruhuo (Xuefeng Ruhuo).
The light returns to illuminate itself, and the heart has no fear. Ruhuo, who knows that the light is perfectly round? The most painful thing is for a monk to become a different kind. Once the human body is lost, when will it ever be regained?
A verse on hearing the sound of hairpins next door.
Outside the ear there is sound, but there is no such thing. If sound is removed, and there is an ear, the matter is still not there. Going back and forth in front of the lamp, observe the sound and the ear.
五色糞中得一珠。
頌五蘊山前一段空。
有我時時背主公。我無何處不相逢。刀山火聚閒遊戲。不負山前一段空。
僧問趙州。萬法歸一。一歸何處。州云。我在青州。做領布衫重七斤。頌曰。
七斤衫子制青州。半月沉江魚憚鉤。怪底蒼龍終是別。一歸何處解遨遊。
臨濟。尋常上堂曰。汝等諸人赤肉團上。有一無位真人。常在面門出入。照天照地。自汝諸人。未能薦得。頌曰。
無位真人乾屎橛。一名兩實使人猜。他家自有通人在。豈似韓盧逐塊來。
浮山法遠禪師。暮年休于會聖巖。敘佛祖奧義。作九帶曰。佛正法眼帶。佛法藏帶。理貫帶。事貫帶。理事縱橫帶。屈曲垂帶。妙葉兼帶。金針雙鎖帶。平懷常實帶。學者既已傳誦。師曰。若據圓極法門。本具十數。今此九帶。已為諸人說了。更有一帶。還見得么。若也見得親切分明。卻請出來對眾說看。說得分明。許汝通前九帶圓明道眼。若見不親切。說不相應。唯依吾語而為。己解則名謗法。諸人到此如何。眾無語。師叱之而去。頌曰。
沒坐地。沒坐地。五位九帶君須記。夜來風雨桃花落。處處相逢何處避。
長水問瑯玡云。清凈本然。云何忽生山河大地。瑯玡亦曰。清凈本然。云何忽生山河大地
【現代漢語翻譯】 現代漢語譯本 從五色糞便中得到一顆寶珠。
讚頌五蘊山前的那一段空寂。
有『我』的時候，常常背離主人翁（指真如自性）。沒有『我』的時候，無處不與它相逢。即使在刀山火海中也能自在遊戲，不辜負五蘊山前的那一段空寂。
有僧人問趙州禪師：『萬法歸於一，這一歸於何處呢？』趙州禪師說：『我在青州，做了一件領布衫，重七斤。』讚頌說：
七斤重的布衫在青州製成，半個月沉入江中，魚兒也害怕魚鉤。奇怪的是蒼龍終究是不同的，一歸何處才能自由遨遊？
臨濟禪師，平常上堂時說：『你們這些人，在赤肉團上，有一位無位真人（指本性），常常在面門出入，照天照地。只是你們這些人，未能領會。』讚頌說：
無位真人如同擦屁股的乾屎橛，一個名字兩種實質，使人猜疑。他家自有通達之人，哪裡像韓盧（狗名）追逐土塊一樣。
浮山法遠禪師，晚年隱居在會聖巖，敘述佛祖的奧義，作了九帶（比喻）：佛正法眼帶、佛法藏帶、理貫帶、事貫帶、理事縱橫帶、屈曲垂帶、妙葉兼帶、金針雙鎖帶、平懷常實帶。學人們已經傳誦這些，禪師說：『如果依據圓滿至極的法門，本來具有十數，現在這九帶，已經為你們說了。還有一帶，你們見到了嗎？如果見得親切分明，就請出來對大眾說看。說得分明，就允許你通達前面九帶的圓明道眼。如果見得不親切，說得不相應，只依我的話而自以為是，那就叫做謗法。』你們諸位到此如何呢？大眾無語。禪師呵斥他們而離去。讚頌說：
沒坐地，沒坐地，五位九帶你們須要牢記。昨夜風雨吹落桃花，處處相逢，又能到哪裡去逃避？
長水禪師問瑯玡禪師：『清凈本然，為何忽然生出山河大地？』瑯玡禪師也說：『清凈本然，為何忽然生出山河大地？』
【English Translation】 English version Obtaining a pearl from five-colored excrement.
A eulogy on the emptiness before the mountain of the five skandhas (five aggregates of clinging: form, feeling, perception, mental formations, and consciousness).
When there is a 'self', I often turn my back on the master (referring to the true nature). When there is no 'self', I meet it everywhere. Even in mountains of knives and seas of fire, I can play freely, not failing the emptiness before the mountain of the five skandhas.
A monk asked Zen Master Zhao Zhou: 'All dharmas return to one, where does this one return?' Zhao Zhou said: 'I am in Qingzhou, making a linen shirt weighing seven pounds.' The eulogy says:
A seven-pound shirt is made in Qingzhou, sinking into the river for half a month, the fish fear the hook. Strange that the azure dragon is ultimately different, where does one return to roam freely?
Zen Master Linji, usually in his Dharma talks, said: 'You people, on this mass of red flesh, there is a true person of no rank (referring to the original nature), who constantly enters and exits through the face, illuminating heaven and earth. It's just that you people have not been able to realize it.' The eulogy says:
The true person of no rank is like a dry turd for wiping the buttocks, one name with two realities, causing people to suspect. His family has its own enlightened people, how can it be like Han Lu (a dog's name) chasing after clods of earth?
Zen Master Fushan Fayuan, in his later years, retired to Huishanyan, narrating the profound meaning of the Buddhas and Patriarchs, and made nine belts (metaphors): the Buddha's Correct Dharma Eye Belt, the Buddha's Dharma Treasury Belt, the Principle-Penetrating Belt, the Affair-Penetrating Belt, the Principle-Affair Interwoven Belt, the Crookedly Hanging Belt, the Subtle Leaf Combining Belt, the Golden Needle Double Locking Belt, the Peaceful Mind Constantly Real Belt. The students were already reciting these, and the Zen master said: 'If according to the perfect and ultimate Dharma gate, it originally possesses ten numbers, now these nine belts have already been spoken for you. Is there still one belt, have you seen it? If you see it intimately and clearly, then please come out and speak to the assembly. If you speak clearly, then you are allowed to penetrate the enlightened eye of the round and bright of the previous nine belts. If you see it not intimately, and speak not correspondingly, only relying on my words and being self-righteous, then it is called slandering the Dharma.' How are you all at this point? The assembly was silent. The Zen master scolded them and left. The eulogy says:
No place to sit, no place to sit, the five ranks and nine belts you must remember. Last night the wind and rain blew down the peach blossoms, meeting everywhere, where can one escape to?
Zen Master Changshui asked Zen Master Langye: 'The pure is originally so, why did mountains, rivers, and the great earth suddenly arise?' Zen Master Langye also said: 'The pure is originally so, why did mountains, rivers, and the great earth suddenly arise?'
。頌曰。
嬰兒失怙久飄零。驀路相逢喚一聲。知得阿孃腸斷處。從教鐵漢淚須傾。
陸亙大夫。舉肇論向南泉曰。肇公所謂萬物一體。天地同根。也甚奇特。泉指庭前牡丹曰。大夫時人。見此一枝花如夢相似。頌曰。
龍出援毫豈是真。行雲施雨更謾人。夢中說夢知音少。花落庭前已過春。
圓覺經。居一切時不起妄念。于諸妄心亦不息滅。住妄想境。不加了知。于無了知不辨真寔。頌曰。
自家痛癢自家爬。爬重傷他莫怨嗟。翠竹黃花隨處有。江南江北路非賒。
巖頭全奯禪師。值沙汰。于鄂渚湖邊。作渡子。兩岸各掛一板。有人過渡。打板一下。師曰。阿誰。或曰要過那邊去。師乃舞棹迎之。一日因一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒甚處得來。師便打婆曰。婆生七子。六個不遇。知音。祇者一個。也不消得。便拋向水中。頌曰。
臭口才開驀一橈。老婆無計血腥臊。便將赤子拋寒浪。惹得魚龍四海囂。
世尊一日昇座。大眾才集定。文殊白槌云。諦觀法王法。法王法如是。世尊便下坐。頌曰。
瞿曇上座無奇特。下座須知便不同。就里相逢能委悉。靈山誰是作家翁。
又。
聖凡雲集非無事。有事如何口不開。上座
【現代漢語翻譯】 現代漢語譯本： 頌曰： 失去父親的孤兒長久漂泊，在陌生的路上相遇，一聲呼喚。如果知道母親肝腸寸斷的地方，就任憑鐵石心腸的漢子也該流下眼淚。
陸亙大夫，拿著《肇論》對南泉禪師說：『肇公所說的萬物一體，天地同根，也太奇特了。』南泉指著庭前的牡丹花說：『大夫你現在看這枝花，就像在夢裡一樣。』頌曰：
龍出來揮毫難道是真的嗎？行雲降雨更是欺騙人。在夢中說夢，知音很少，花落在庭前，春天已經過去。
《圓覺經》說：『處於任何時候都不生起虛妄的念頭，對於各種虛妄的心也不停止熄滅。安住在虛妄的境界中，不加以瞭解知曉，對於沒有了解知曉也不分辨真實。』頌曰：
自己的痛苦自己抓撓，抓撓重了傷害了別人不要埋怨。翠竹黃花到處都有，江南江北路途並不遙遠。
巖頭全奯（Quánhuò）禪師，遇到沙汰（shātài，指篩選淘汰），在鄂渚（Èzhǔ）湖邊，做擺渡人。兩岸各掛一塊木板，有人要渡河，就敲一下木板。禪師問：『是誰？』有人說：『要到那邊去。』禪師就搖著船槳迎接他。一天，一位老婦抱著一個孩子來，禪師就說：『搖船擺槳暫且不問，且說老婦手中的孩子是從哪裡來的？』禪師就打老婦，說：『老婦生了七個孩子，六個都沒遇到知音，只有這一個，也不值得要。』就把孩子拋到水裡。頌曰：
臭嘴才張開就猛地一搖槳，老婦沒有辦法，滿是血腥味。竟然將無辜的嬰兒拋入寒冷的波浪中，惹得魚龍在四海喧囂。
世尊有一天升座，大眾才聚集完畢，文殊（Wénshū）菩薩敲著木槌說：『仔細觀察法王的法，法王的法就是這樣。』世尊就下座了。頌曰：
瞿曇（Qútán，釋迦牟尼佛的姓氏）上座沒有什麼奇特之處，下座要知道就不同了。就在這裡相逢能夠詳細瞭解，靈山（Língshān，釋迦牟尼佛說法的地點）誰是真正的作家翁？
又說：
聖人和凡人雲集並非沒事，有事又如何不開開口？上座
【English Translation】 English version: Verse: An orphan, long lost and adrift, meets a stranger on the road and cries out. Knowing where his mother's heart is breaking, even a man of iron must shed tears.
Layman Lu Geng, holding the Zhao Lun, said to Zen Master Nanquan: 'What Master Zhao calls the oneness of all things, the same root of heaven and earth, is truly remarkable.' Nanquan pointed to the peony in the courtyard and said: 'Layman, you see this flower now as if in a dream.' Verse:
Is the dragon's wielding of the brush real? The moving clouds and rain are even more deceptive. Speaking of dreams within dreams, few understand. The flowers fall in the courtyard, and spring has passed.
The Surangama Sutra says: 'At all times, do not give rise to false thoughts, nor cease to extinguish all false minds. Dwell in the realm of delusion, without adding understanding or knowing. In the absence of understanding, do not distinguish truth from falsehood.' Verse:
Your own pain you scratch yourself. If scratching too hard hurts others, don't complain. Green bamboo and yellow flowers are everywhere. The road from Jiangnan to Jiangbei is not far.
Zen Master Yantou Quanhuo, encountering the purge, worked as a ferryman by the shore of Lake Ezhou. A plank was hung on each bank. When someone wanted to cross, they would strike the plank. The master would ask: 'Who is it?' Someone would say: 'I want to go to the other side.' The master would then row to meet them. One day, an old woman came with a child in her arms. The master said: 'I won't ask about rowing the boat, but where did the child in the old woman's arms come from?' The master then struck the old woman and said: 'The old woman bore seven children, six of whom did not meet a kindred spirit. Even this one is not worth keeping.' He then threw the child into the water. Verse:
The foul mouth opens and abruptly rows the oar. The old woman is helpless, filled with the stench of blood. He even throws the innocent infant into the cold waves, causing the fish and dragons to clamor in the four seas.
One day, the World-Honored One ascended the seat. When the assembly had gathered, Manjusri struck the gavel and said: 'Carefully observe the Dharma of the Dharma King. The Dharma of the Dharma King is thus.' The World-Honored One then descended from the seat. Verse:
The Venerable Gautama is nothing special. Those who descend from the seat must know the difference. If you can meet and understand thoroughly here, who is the true master of Ling Mountain?
Again:
Saints and mortals gather, it is not without purpose. If there is purpose, how can the mouth not open? The Venerable
定知還下座。文殊椎破使人猜。
又。
虎踞深林不見蹤。爪牙才露失威風。獵人弓矢尋常在。弦響須臾命已終。
又。
聖凡雲集事非常。據座緣何不舉揚。賴有文殊解收拾。上來下去兩頭光。
秀州華亭。船子德誠禪師。印心於藥山。與道。吾云巖為交洎離。藥山謂同志曰。予率性疏野。惟好山水。他後知我所止。遇伶俐座主指一人來。遂分攜至華亭。泛一小舟。隨緣度日。吾後到京口。遇夾山上堂。僧問如何是法身。曰法身無相。曰如何是法眼。曰法眼無瑕。吾失笑。山下座請問。某甲抵對這僧話。必有不是。致令失笑。望不吝慈悲。吾曰。和尚一等是出世。未有師在。山曰。甚處不是。曰某甲終不說。請往華亭船子處去。山曰。此人如何。曰此人上無片瓦。下無卓錐。若去。須易服而往。山乃散眾直造華亭。船子才見即問。大德住甚麼寺。山曰。寺即不住。住即不似。師曰。不似似個甚麼。山曰。不是目前。法師曰。甚處學得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。師又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。師便打山。豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問。拋綸擲釣。師意如何。師曰。絲懸淥水
【現代漢語翻譯】 現代漢語譯本 定知還下座。文殊（Manjusri，智慧的象徵）椎破使人猜。
又。
虎踞深林不見蹤。爪牙才露失威風。獵人弓矢尋常在。弦響須臾命已終。
又。
聖凡雲集事非常。據座緣何不舉揚。賴有文殊（Manjusri，智慧的象徵）解收拾。上來下去兩頭光。
秀州華亭。船子德誠禪師。印心於藥山。與道吾（Daowu）云巖（Yunyan）為交洎離。藥山謂同志曰。予率性疏野。惟好山水。他後知我所止。遇伶俐座主指一人來。遂分攜至華亭。泛一小舟。隨緣度日。吾後到京口。遇夾山（Jiashan）上堂。僧問如何是法身（Dharmakaya，佛的法性之身）。曰法身（Dharmakaya，佛的法性之身）無相。曰如何是法眼（Dharma Eye，洞察真理的智慧）。曰法眼（Dharma Eye，洞察真理的智慧）無瑕。吾失笑。山下座請問。某甲抵對這僧話。必有不是。致令失笑。望不吝慈悲。吾曰。和尚一等是出世。未有師在。山曰。甚處不是。曰某甲終不說。請往華亭船子處去。山曰。此人如何。曰此人上無片瓦。下無卓錐。若去。須易服而往。山乃散眾直造華亭。船子才見即問。大德住甚麼寺。山曰。寺即不住。住即不似。師曰。不似似個甚麼。山曰。不是目前。法師曰。甚處學得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。師又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。師便打山。豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問。拋綸擲釣。師意如何。師曰。絲懸淥水
【English Translation】 English version Surely, he will step down from the seat. Manjusri's (Manjusri, symbol of wisdom) smashing makes people guess.
Again.
The tiger crouches in the deep forest, its tracks unseen. Its claws and teeth barely revealed, it loses its imposing presence. The hunter's bow and arrow are always at hand. The string sounds, and in an instant, its life is over.
Again.
Saints and mortals gather, an extraordinary event. Why doesn't he expound from the seat? Fortunately, Manjusri (Manjusri, symbol of wisdom) knows how to tidy up. Up and down, both ends shine.
Xiuzhou Huating. Chan Master De Cheng, the Boatman, received mind-seal transmission from Yaoshan. He, Daowu (Daowu), and Yunyan (Yunyan) were close friends. Yaoshan said to his fellow practitioners, 'I am naturally unrefined and only love mountains and rivers. Later, if you know where I have settled, and a clever head monk points someone to me, then escort them to Huating. I drift on a small boat, passing the days as fate dictates.' Later, I arrived at Jingkou and encountered Jiashan (Jiashan) giving a lecture. A monk asked, 'What is the Dharmakaya (Dharmakaya, the Dharma-body of the Buddha)?' He replied, 'The Dharmakaya (Dharmakaya, the Dharma-body of the Buddha) is without form.' He asked, 'What is the Dharma Eye (Dharma Eye, the wisdom to see the truth)?' He replied, 'The Dharma Eye (Dharma Eye, the wisdom to see the truth) is without flaw.' I laughed. The monk below the seat asked, 'My response to this monk must have been incorrect, causing you to laugh. I hope you will not withhold your compassion.' I said, 'Venerable, you are equally liberated from the world, but you do not have a teacher.' Jiashan said, 'What was incorrect?' I said, 'I will not say. Please go to the Boatman at Huating.' Jiashan said, 'What is this person like?' I said, 'This person has not a tile above his head, nor a錐 below. If you go, you must change your clothes.' Jiashan then dismissed the assembly and went straight to Huating. As soon as the Boatman saw him, he asked, 'Great Virtue, what temple do you reside in?' Jiashan said, 'I do not reside in a temple. To reside is not to resemble.' The Master said, 'If it does not resemble, what does it resemble?' Jiashan said, 'Not what is before the eyes.' The Dharma Master said, 'Where did you learn this?' Jiashan said, 'Not where ears and eyes reach.' The Master said, 'One phrase that fits is like a donkey tethered for myriad kalpas.' The Master then asked, 'A silk thread a thousand feet long, the intention is in the deep pool. Three inches from the hook, why don't you speak?' As Jiashan was about to open his mouth, the Master struck him. He suddenly had a great awakening and nodded three times. The Master said, 'The silk thread on the pole is yours to play with, but not violating the clear waves, the meaning is naturally different.' Jiashan then asked, 'Casting the line and throwing the hook, what is the Master's intention?' The Master said, 'The silk hangs over the green water.'
。浮定有無之意。山曰。語帶玄而無路。舌頭談而不談。師曰。釣盡江波。錦鱗始遇。山乃掩耳。師曰。如是如是。遂囑曰。汝向去。直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇明斯事。汝今已得。他后莫住城隍聚落。但向深山。里钁頭邊覓取一個半個接續。無令斷絕。山乃辭行。頻頻回顧。師遂喚阇黎。山乃回首。師豎起橈子曰。汝將謂別有。乃覆船入水而逝。頌曰。
父子冤仇結最深。覆舟自盡孰知音。朱涇水月渾如舊。幾度空過未了心。
又。
一副肝腸剖不留。夾山猶自暗回頭。風恬浪靜船翻處。蘋蓼蕭蕭萬古愁。
又。
贈君十五棒。恨爾不知心。昨夜華亭月。朱涇何淺深。
初祖菩提達磨大師。初過震旦。至金陵見梁武帝。帝問曰。如何是聖諦第一義。師曰廓然無聖。曰對朕者誰。師曰不識。帝不領悟。師遂折蘆渡江至魏。后武帝舉問志公。公曰。陛下識此人否。曰不識志曰。此是觀音大士傳佛心印。曰當遣使詔之。曰莫道陛下詔。盍國人去。他亦不回。頌曰。
蕭公豈是等閑人。一見當頭便撒塵。直得老胡無措手。折蘆火速渡江津。
文殊師利在靈山會上。諸佛集處。見一女子近佛坐。入於三昧。文殊白佛云。何此女得近佛坐。佛云
【現代漢語翻譯】 現代漢語譯本： 浮動不定有無的意念。夾山（Jia Shan，人名）說：『言語帶有玄機卻無路可尋，舌頭談論卻又好像什麼都沒說。』藥山（Yao Shan，地名）說：『釣盡江河之水，才能遇到真正的錦鱗。』夾山於是掩住耳朵。藥山說：『正是這樣，正是這樣。』於是囑咐說：『你前往後，務必要在藏身之處不留軌跡，沒有軌跡的地方也不要藏身。我三十年在藥山，只明白這件事。你現在已經領悟。以後不要住在城池聚落，只向深山裡，在拿著鋤頭的人旁邊尋找一兩個能夠接續你的人，不要讓佛法斷絕。』夾山於是告辭離去，頻頻回頭。藥山於是叫道：『阇黎（She Li，梵語，意為弟子）！』夾山於是回頭。藥山豎起船槳說：『你以為還有別的嗎？』於是翻船入水而逝。頌曰： 父子之間的冤仇結得最深，翻船自盡有誰能理解他的心？朱涇（Zhu Jing，地名）的水月景色依舊如舊，多少次空過而未能了卻心願。 又說： 一副肝腸剖開也不保留，夾山仍然暗自回頭。風平浪靜之時船卻翻了，水邊的蘋草和蓼草在蕭瑟的秋風中，引起萬古的愁思。 又說： 贈送你十五棒，只恨你不明白我的心。昨夜華亭（Hua Ting，地名）的月亮，照著朱涇的水，哪裡知道它的深淺？ 初祖菩提達摩大師（Bodhidharma，人名），初次來到震旦（Zhendan，中國的古稱），到達金陵（Jinling，地名），見到梁武帝（Liang Wudi，人名）。梁武帝問道：『如何是聖諦第一義？』達摩大師說：『廓然無聖。』梁武帝說：『那面對朕的是誰？』達摩大師說：『不認識。』梁武帝不能領悟。達摩大師於是折蘆葦渡江到達魏國。後來梁武帝舉這件事問志公（Zhi Gong，人名），志公說：『陛下認識這個人嗎？』梁武帝說：『不認識。』志公說：『這是觀音大士（Avalokiteśvara）傳佛心印。』梁武帝說：『應當派遣使者詔他回來。』志公說：『不要說陛下詔他，即使全國的人去，他也不會回來。』頌曰： 蕭公（Xiao Gong，人名）豈是等閑之人，一見面就當頭撒土。使得老胡（指達摩）無措手，趕緊折蘆葦渡江而去。 文殊師利（Manjusri）在靈山會上（Lingshan Hui，佛教集會），諸佛聚集之處，見到一個女子靠近佛陀而坐，進入了三昧（Samadhi，佛教用語，指禪定）。文殊菩薩對佛陀說：『為何此女能夠靠近佛陀而坐？』佛陀說：
【English Translation】 English version: Floating, settling on the meaning of existence and non-existence. Jia Shan (name) said, 'The words carry mystery but have no path; the tongue speaks but seems to say nothing.' Yao Shan (name) said, 'Fish out all the river's waves, and then you'll meet the true carp.' Jia Shan then covered his ears. Yao Shan said, 'Just so, just so.' Then he instructed, 'After you leave, you must hide yourself where there's no trace, and where there's no trace, don't hide yourself. For thirty years I've been at Yao Shan, only understanding this matter. Now you've attained it. In the future, don't live in cities and villages, but go to the deep mountains, and by the side of those wielding hoes, seek out one or two who can continue your work, lest it be cut off.' Jia Shan then took his leave, frequently looking back. Yao Shan then called out, 'Shramana (term for a Buddhist disciple)!' Jia Shan then turned his head. Yao Shan raised his oar and said, 'Did you think there was something else?' Then he capsized the boat and entered the water, passing away. A verse says: The enmity between father and son is the deepest, who understands the sound of capsizing the boat and ending one's life? The water and moon of Zhu Jing (place name) remain as before, how many times have they been passed in vain without fulfilling the heart's desire. Again: A heart and liver are laid bare without reservation, yet Jia Shan still secretly turns his head. Where the wind is calm and the waves are still, the boat capsizes, the artemisia and smartweed by the water's edge evoke eternal sorrow. Again: I give you fifteen blows, hating that you don't understand my heart. Last night the moon over Hua Ting (place name), shines on the waters of Zhu Jing, who knows its depths? The First Patriarch, Bodhidharma (name), first arrived in Zhendan (ancient name for China), reaching Jinling (place name), and met Emperor Wu of Liang (name). Emperor Wu asked, 'What is the highest meaning of the Holy Truth?' Bodhidharma said, 'Vast emptiness, without holiness.' Emperor Wu said, 'Then who is facing me?' Bodhidharma said, 'I don't know.' Emperor Wu could not comprehend. Bodhidharma then crossed the river on a reed to the state of Wei. Later, Emperor Wu raised this matter to Zhi Gong (name), who said, 'Does Your Majesty know this man?' Emperor Wu said, 'I don't know.' Zhi Gong said, 'This is Avalokiteśvara (name) transmitting the Buddha's mind-seal.' Emperor Wu said, 'We should send an envoy to summon him back.' Zhi Gong said, 'Don't say Your Majesty summons him, even if the people of the whole country go, he will not return.' A verse says: How could Xiao Gong (name) be an ordinary person, upon meeting him, he immediately scattered dust. Making the old barbarian (referring to Bodhidharma) helpless, he quickly broke a reed and crossed the river. Manjusri (name), at the assembly on Vulture Peak (Lingshan Hui, Buddhist gathering), where all the Buddhas gathered, saw a woman sitting close to the Buddha, entering Samadhi (Buddhist term for meditative absorption). Manjusri said to the Buddha, 'Why is this woman able to sit close to the Buddha?' The Buddha said:
。汝但覺此女令從三昧起。汝自問之。文殊繞女子三匝。鳴指一下。乃至托上梵天。盡其神力而不能出。佛云。假使百千文殊亦出此女定不得。下方過二十四恒沙國土。有罔明菩薩能出此女定。須臾罔明至佛所。佛敕出此女定。罔明即于女子前。鳴指一下。女子於是從定而出。頌曰。
入定從他近佛休。陸行車馬水操舟。罔明逞俊輕彈指。也是無愁惹得愁。
雪峰因三聖問透網金鱗。以何為食。師曰。待汝出網來向汝道。聖曰。一千五百人善知識。話頭也不識。師曰。老僧住持事繁。頌曰。
一戰那分雌與雄。重新戈甲再交鋒。瞎驢鱉鼻相強弱。畢竟誰家落下風。
德山因臨濟侍次。師曰。今日困濟。曰這老賊寐語作甚麼。師擬拈棒。濟掀倒禪床。頌曰。
兵家勝負是尋常。未戰人人手腳忙。不識眼前誰可將。旌旗擬展早先降。
湖州吳山端禪師抵鄣南。見上方超和尚有一尼師來參。師云。待來日五更三點入來。師侵早紅粉搽面而坐。尼入見驚而遂悟。超和尚有頌曰。堪笑吳山老禿奴。巧妝紅粉接師姑。茫茫宇宙人無數。那個男兒是丈夫。頌曰。
驀地牸牛見牯牛。牯牛產犢牸牛羞。從來蹄角分明在。今日溪山得自由。
又。
五更三點入房中。一見紅妝計
【現代漢語翻譯】 現代漢語譯本： 佛說：『你只需讓這位女子從三昧（Samadhi，一種高度集中的冥想狀態）中醒來，你自己去問她。』文殊（Manjusri，智慧菩薩）繞著女子轉了三圈，彈了一下手指，甚至將她托到梵天（Brahma，印度教的創造神）之上，用盡了他的神通力量，也不能使她出定。佛說：『即使有一百個、一千個文殊，也不能使這位女子出定。在下方超過二十四恒河沙數的國土之外，有一位罔明菩薩（Wangming Bodhisattva）能夠使這位女子出定。』不久，罔明菩薩來到佛的住所。佛命令他使這位女子出定。罔明菩薩就在女子面前彈了一下手指，女子於是從定中出來。頌曰：
入定由他人，近佛也枉然，陸地行車馬，水中可行船。罔明逞機敏，輕輕彈指間，本是無愁事，偏偏惹愁煩。
雪峰（Xuefeng，禪師名號）因為三聖（Sansheng，禪師名號）問『透網金鱗以何為食』（比喻超越常規的人如何生活）。雪峰禪師說：『等你出了網，我再告訴你。』三聖說：『一千五百人的善知識，連話頭也不認識。』雪峰禪師說：『老僧住持事務繁忙。』頌曰：
一戰難分雌與雄，重新披甲再交鋒。瞎驢鱉鼻比強弱，究竟誰家落下風。
德山（Deshan，禪師名號）因為臨濟（Linji，禪師名號）在旁侍立。德山禪師說：『今日睏倦。』臨濟說：『這老賊在說什麼夢話？』德山禪師想要拿起棒子，臨濟掀翻了禪床。頌曰：
兵家勝負是尋常，未戰人人手腳忙。不識眼前誰可將，旌旗擬展早先降。
湖州吳山端禪師（Wushan Duan，禪師名號）到達鄣南（Zhangnan，地名）。見到上方超和尚（Shangfang Chao，禪師名號）處有一位尼師（尼姑）前來參訪。吳山端禪師說：『等到明日五更三點時再進來。』吳山端禪師一大早便塗脂抹粉，坐在那裡。尼師進來一看，驚愕而頓悟。上方超和尚有頌曰：可笑吳山老禿奴，巧妝紅粉接師姑。茫茫宇宙人無數，那個男兒是丈夫。頌曰：
驀地牸牛見牯牛，牯牛產犢牸牛羞。從來蹄角分明在，今日溪山得自由。
又。
五更三點入房中，一見紅妝計 English version: The Buddha said, 'You only need to awaken this woman from Samadhi (a state of deep meditative concentration), and then ask her yourself.' Manjusri (Bodhisattva of Wisdom) circled the woman three times, snapped his fingers, and even lifted her to the Brahma Heaven (Hindu god of creation), exhausting his supernatural powers, but could not bring her out of her meditative state. The Buddha said, 'Even a hundred or a thousand Manjusris could not bring this woman out of her Samadhi. Beyond twenty-four Ganges River sands of lands below, there is a Wangming Bodhisattva (Wangming Bodhisattva) who can bring this woman out of her Samadhi.' Soon, Wangming Bodhisattva arrived at the Buddha's dwelling. The Buddha ordered him to bring the woman out of her Samadhi. Wangming Bodhisattva snapped his fingers in front of the woman, and she emerged from her Samadhi. A verse says:
Entering Samadhi by another's power, approaching the Buddha is in vain. On land, carriages and horses travel; in water, boats can sail. Wangming displays his cleverness, snapping his fingers lightly. Originally without sorrow, yet sorrow is provoked.
Xuefeng (Zen Master's name) because Sansheng (Zen Master's name) asked, 'What does a golden carp that has passed through the net eat?' (a metaphor for how someone who transcends convention lives). Xuefeng Zen Master said, 'I will tell you when you get out of the net.' Sansheng said, 'A good teacher of fifteen hundred people doesn't even recognize the topic.' Xuefeng Zen Master said, 'The old monk is busy with his duties as abbot.' A verse says:
It's hard to tell the winner in one battle, so re-armor and fight again. The blind donkey and the turtle's nose compare strength, but who will ultimately fall behind?
Deshan (Zen Master's name) because Linji (Zen Master's name) was standing by. Deshan Zen Master said, 'I am tired today.' Linji said, 'What nonsense is this old thief talking?' Deshan Zen Master intended to pick up a stick, but Linji overturned the Zen bed. A verse says:
Victory and defeat are common in war, everyone is busy before the battle. Not knowing who can be the general before your eyes, the banners are lowered before they are unfurled.
Zen Master Wushan Duan of Huzhou (Wushan Duan, Zen Master's name) arrived at Zhangnan (place name). He saw that a nun (Buddhist nun) had come to visit Shangfang Chao (Shangfang Chao, Zen Master's name). Zen Master Wushan Duan said, 'Come in at the third watch of the fifth watch tomorrow.' Zen Master Wushan Duan put on rouge and powder early in the morning and sat there. The nun came in, was startled, and suddenly enlightened. Shangfang Chao has a verse: It's laughable, old bald Wushan, cleverly applying rouge and powder to receive the nun. In the vast universe, there are countless people, which man is a true husband? A verse says:
Suddenly, a cow sees a bull, the bull gives birth to a calf, and the cow is ashamed. The hooves and horns have always been distinct, today the streams and mountains are free.
Also.
Entering the room at the third watch of the fifth watch, seeing the red makeup
【English Translation】 The Buddha said, 'You only need to awaken this woman from Samadhi (a state of deep meditative concentration), and then ask her yourself.' Manjusri (Bodhisattva of Wisdom) circled the woman three times, snapped his fingers, and even lifted her to the Brahma Heaven (Hindu god of creation), exhausting his supernatural powers, but could not bring her out of her meditative state. The Buddha said, 'Even a hundred or a thousand Manjusris could not bring this woman out of her Samadhi. Beyond twenty-four Ganges River sands of lands below, there is a Wangming Bodhisattva (Wangming Bodhisattva) who can bring this woman out of her Samadhi.' Soon, Wangming Bodhisattva arrived at the Buddha's dwelling. The Buddha ordered him to bring the woman out of her Samadhi. Wangming Bodhisattva snapped his fingers in front of the woman, and she emerged from her Samadhi. A verse says: 'Entering Samadhi by another's power, approaching the Buddha is in vain. On land, carriages and horses travel; in water, boats can sail. Wangming displays his cleverness, snapping his fingers lightly. Originally without sorrow, yet sorrow is provoked.' Xuefeng (Zen Master's name) because Sansheng (Zen Master's name) asked, 'What does a golden carp that has passed through the net eat?' (a metaphor for how someone who transcends convention lives). Xuefeng Zen Master said, 'I will tell you when you get out of the net.' Sansheng said, 'A good teacher of fifteen hundred people doesn't even recognize the topic.' Xuefeng Zen Master said, 'The old monk is busy with his duties as abbot.' A verse says: 'It's hard to tell the winner in one battle, so re-armor and fight again. The blind donkey and the turtle's nose compare strength, but who will ultimately fall behind?' Deshan (Zen Master's name) because Linji (Zen Master's name) was standing by. Deshan Zen Master said, 'I am tired today.' Linji said, 'What nonsense is this old thief talking?' Deshan Zen Master intended to pick up a stick, but Linji overturned the Zen bed. A verse says: 'Victory and defeat are common in war, everyone is busy before the battle. Not knowing who can be the general before your eyes, the banners are lowered before they are unfurled.' Zen Master Wushan Duan of Huzhou (Wushan Duan, Zen Master's name) arrived at Zhangnan (place name). He saw that a nun (Buddhist nun) had come to visit Shangfang Chao (Shangfang Chao, Zen Master's name). Zen Master Wushan Duan said, 'Come in at the third watch of the fifth watch tomorrow.' Zen Master Wushan Duan put on rouge and powder early in the morning and sat there. The nun came in, was startled, and suddenly enlightened. Shangfang Chao has a verse: It's laughable, old bald Wushan, cleverly applying rouge and powder to receive the nun. In the vast universe, there are countless people, which man is a true husband? A verse says: 'Suddenly, a cow sees a bull, the bull gives birth to a calf, and the cow is ashamed. The hooves and horns have always been distinct, today the streams and mountains are free.' Also. 'Entering the room at the third watch of the fifth watch, seeing the red makeup'
已窮。蜂蝶紛紛過墻去。林花夜雨早先空。
又。
五更三點急忙來。驀面相逢伎倆灰。堂上師姑堂下漢。者場屈事惹人猜。
又。
女人剃頭拜尼僧。尼僧笑汝不知汝。可憐特地作人情。到底臨時無用處。
又。
比丘尼接比丘尼。橐鼓春風不可思。甜有中邊寧是蜜。分明說破許誰知。
頌摩登伽女經。
怪底瞿曇老滑頭。臨機縱奪有誰儔。無端賺殺鄰家女。嫁與祇園少比丘。
洪州百丈山。懷海大智禪師。每上堂有一老人。常隨眾聽法。眾退。唯老人不退。師問汝何人也。曰吾非人也。於過去迦葉佛時曾住此山。因學人問大修行人。還落因果也無。某甲對曰。不落因果。遂五百生墮野狐身。今請和尚代一轉語。貴脫野狐身。師曰汝問。乃問。大修行人還落因果也無。師曰。不昧因果。老於言下大悟。作禮曰某甲已脫野狐身。住在山後。敢乞依亡僧事例。師令維那白椎告眾。食後送亡僧。眾驚異。食后師領眾至山後巖下。以杖挑出一死野狐。乃依法火葬。師至晚上堂。舉前因緣。黃檗便問。古人錯祗對一轉語。五百生墮野狐身。轉轉不錯。合作個什麼。師曰。近前來與汝道。檗近前與師一掌。師拍手笑曰。將謂鬍鬚赤。更有赤鬚鬍。頌曰。
前百丈
【現代漢語翻譯】 現代漢語譯本：
花已凋謝殆盡。蜜蜂和蝴蝶紛紛飛過圍墻離去。林中的花朵經過一夜風雨，早已凋零殆盡。
又。
五更三點，急忙趕來。突然相遇，伎倆全都失效。佛堂上的師姑和堂下的男子，這場委屈的事情惹人猜疑。
又。
女人剃了頭髮，拜尼姑為師。尼姑笑著說你並不瞭解你自己。可憐你特意做人情，但最終還是毫無用處。
又。
比丘尼接納比丘尼。像風箱鼓風一樣，真是不可思議。甜味有中間和邊緣，哪裡會是蜂蜜呢？明明說破了，又有誰能知道呢？
讚頌《摩登伽女經》（Mādangī，意為印度種姓制度中較低等級的女子）。
怪不得Gautama（喬達摩，釋迦牟尼的姓）是個老滑頭。臨機應變，縱橫捭闔，有誰能與他匹敵？無端端地騙取了鄰家女子，嫁給祇園（Jetavana，佛教寺院）里年輕的比丘。
洪州百丈山，懷海（Huaihai）大智禪師，每次上堂說法，都有一位老人，常常跟隨大眾聽法。大眾退去後，唯獨老人不退。禪師問：『你是何人？』老人說：『我不是人。在過去迦葉佛（Kāśyapa，過去七佛之一）時，曾住在這座山裡。因為有學人問：『大修行人，還落入因果嗎？』我回答說：『不落因果。』於是五百生都墮入野狐之身。現在請和尚代我說一句轉語，希望能脫離野狐之身。』禪師說：『你問吧。』於是老人問：『大修行人，還落入因果嗎？』禪師說：『不昧因果。』老人在言下大悟，作禮說：『我已經脫離野狐之身，住在山後。敢請按照亡僧的慣例處理我的後事。』禪師命令維那（寺院中的一種職務）敲椎告訴大眾，飯後送亡僧。大眾感到驚異。飯後，禪師帶領大眾到山後巖石下，用杖挑出一隻死野狐，於是依法火葬。禪師晚上上堂，舉出前面的因緣。黃檗（Huangbo）便問：『古人錯回答一句轉語，五百生都墮入野狐之身。如果轉語沒有錯，又該如何呢？』禪師說：『近前來，我告訴你。』黃檗走近禪師，禪師打了他一掌。禪師拍手笑道：『我以為只是鬍鬚紅，原來還有紅鬍鬚的人。』頌曰：
前百丈
【English Translation】 English version:
The flowers have withered and fallen. Bees and butterflies fly over the wall and leave. The flowers in the forest, after a night of wind and rain, have long since faded away.
Again.
At the third watch of the fifth watch, they rush to arrive. Suddenly encountering each other, all tricks fail. The female Taoist on the altar and the man below, this unjust matter arouses suspicion.
Again.
A woman shaves her head and becomes a disciple of a Buddhist nun. The nun laughs, saying you do not know yourself. It's pitiful that you specially try to do a favor, but in the end, it's useless.
Again.
A Bhikkhuni (Buddhist nun) receives another Bhikkhuni. Like a bellows blowing wind, it's inconceivable. Sweetness has a middle and an edge; where would it be honey? Clearly spoken, who can know?
A Eulogy on the Mātangī Sutra (Mātangī, meaning a woman from a lower caste in the Indian caste system).
No wonder Gautama (the family name of Shakyamuni Buddha) is an old fox. Responding to the occasion, maneuvering freely, who can match him? Groundlessly deceiving the neighbor's daughter, marrying her to a young Bhikkhu (Buddhist monk) in Jetavana (a Buddhist monastery).
At Mount Baizhang in Hongzhou, Chan Master Dazhi Huaihai (Huaihai), every time he ascended the hall to preach, there was an old man who always followed the assembly to listen to the Dharma. After the assembly dispersed, only the old man did not leave. The Chan Master asked: 'Who are you?' The old man said: 'I am not a human. In the past, during the time of Kasyapa Buddha (Kāśyapa, one of the Seven Buddhas of the Past), I lived in this mountain. Because a student asked: 'Do great cultivators still fall into cause and effect?' I replied: 'They do not fall into cause and effect.' Thus, for five hundred lifetimes, I fell into the body of a wild fox. Now, I ask the Venerable Monk to say a turning phrase on my behalf, hoping to escape the body of a wild fox.' The Chan Master said: 'Ask.' So the old man asked: 'Do great cultivators still fall into cause and effect?' The Chan Master said: 'They are not blind to cause and effect.' The old man had a great enlightenment upon hearing these words, made obeisance, and said: 'I have already escaped the body of a wild fox and live behind the mountain. I dare to ask that my funeral be conducted according to the customs for deceased monks.' The Chan Master ordered the director (a position in the monastery) to strike the gavel and inform the assembly that they would send off a deceased monk after the meal. The assembly was astonished. After the meal, the Chan Master led the assembly to a rock behind the mountain, used a staff to pull out a dead wild fox, and then cremated it according to the Dharma. The Chan Master ascended the hall in the evening and recounted the previous causes and conditions. Huangbo (Huangbo) then asked: 'The ancient person wrongly answered a turning phrase, and for five hundred lifetimes, he fell into the body of a wild fox. If the turning phrase is not wrong, what should it be?' The Chan Master said: 'Come closer, and I will tell you.' Huangbo approached the Chan Master, and the Chan Master slapped him. The Chan Master clapped his hands and laughed, saying: 'I thought it was just a red beard, but there is also a person with a red beard.' A verse says:
Previous Baizhang
。后百丈。白雲青山無兩樣。夜行荒冢不生疑。野狐倒跨金毛上。
又。
不笑金毛笑野狐。野狐伎倆金毛無。鬼臉神頭翻大智。杖頭挑出看燒渠。
釋迦牟尼世尊初降生。一手指天。一手指地。周行七步。目顧四方云。天上天下。唯吾獨尊。后雲門云。我當時若見。一棒打殺與狗子吃。貴圖天下太平。瑯玡覺云。可謂將此深心奉塵剎。是則名為報佛恩。頌曰。
才出孃胎便惑人。指天指地眼中塵。相逢莫與雲門道。萬紫千紅別有春。
又。
未出胞胎事已多。那堪笑里弄干戈。指天指地夸尊大。誰料雲門不放過。
又。
出得孃胎便不同。人間天上獨稱雄。桃花若使隨流水。誤引漁郎到洞中。
又。
出得孃胎氣便高。指天指地駭兒曹。雲門以棒為滄海。惡水年年此日澆。
又。
韶陽度量不多寬。一見渠儂眼便酸。啞吃黃連心內苦。同行誰識舌中甜。
師讀楞嚴。至七處徴心。八還辨見處。置卷而嘆曰。本是泥里土塊。何乃眾生顛倒。支支離離。鼓粥飯氣。頌曰。
七處徴心心徴心。八還辨見見辨見。從教猛風蕩釣舟。一任吹去水清淺。
法華經。觀世音菩薩普門品。即時觀其音聲。皆得解脫。頌曰。
率
【現代漢語翻譯】 現代漢語譯本： 后百丈（Baizhang，禪宗大師）。白雲青山沒有兩樣。夜裡走在荒涼的墳地也不生疑惑。野狐貍倒騎在金毛獅子上。
又。
不笑金毛獅子卻笑野狐貍。野狐貍的伎倆金毛獅子沒有。鬼臉神頭反而有大智慧。從杖頭上挑出來看燒火的溝渠。
釋迦牟尼（Sakyamuni）世尊剛降生時，一手指天，一手指地，走了七步，環顧四方說：『天上天下，唯我獨尊。』後來雲門（Yunmen，禪宗大師）說：『我當時如果見到，一棒打死餵狗，才能夠天下太平。』瑯玡覺（Langya Jue，禪宗大師）說：『真可謂是將這深深的心意奉獻給塵世，這才算是報答佛恩。』頌曰：
剛從孃胎里出來就迷惑人。指天指地，眼中都是塵埃。相逢時不要和雲門說。萬紫千紅，另有一番春色。
又。
還沒出孃胎事情已經很多。哪裡能忍受笑裡藏刀。指天指地誇耀尊大。誰料到雲門不會放過。
又。
出了孃胎就與衆不同。人間天上獨自稱雄。桃花如果隨著流水漂去。就會錯誤地引導漁人到洞中。
又。
出了孃胎氣焰就很高。指天指地嚇壞了孩子們。雲門用棒子作為滄海。年年用這惡水澆灌。
又。
韶陽（Shaoyang，禪宗大師）的度量不大寬廣。一見到他就覺得眼痠。啞巴吃了黃連心裡苦。同行的人誰能知道舌中的甜味。
老師讀《楞嚴經》（Surangama Sutra），讀到七處征心，八還辨見處時，放下書卷嘆息說：『本來是泥里的土塊，為什麼眾生如此顛倒，支離破碎，鼓著粥飯氣。』頌曰：
七處征心，心征心。八還辨見，見辨見。任憑猛烈的風吹蕩釣魚的小船。任憑它吹到水清淺的地方。
《法華經》（Lotus Sutra），觀世音菩薩（Avalokitesvara）普門品。即時觀其音聲，皆得解脫。頌曰：
率
【English Translation】 English version: After Baizhang (Baizhang, a Zen master): White clouds and green mountains are no different. Walking through desolate tombs at night, there is no doubt. A wild fox rides upside down on a golden-haired lion.
Again.
Not laughing at the golden-haired lion but laughing at the wild fox. The wild fox's tricks the golden-haired lion doesn't have. A ghostly face and divine head instead have great wisdom. Picked out from the top of the staff to see the ditch for burning firewood.
When Sakyamuni (Sakyamuni), the World-Honored One, was first born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around saying, 'Above the heavens and below the heavens, I alone am the honored one.' Later, Yunmen (Yunmen, a Zen master) said, 'If I had seen him at that time, I would have beaten him to death and fed him to the dogs, only then could there be peace in the world.' Langya Jue (Langya Jue, a Zen master) said, 'It can be said that offering this deep heart to the dust of the world is truly repaying the Buddha's kindness.' A verse says:
Just out of the womb, he confuses people. Pointing to the sky and pointing to the earth, dust in his eyes. When we meet, don't talk to Yunmen about it. Ten thousand purples and thousands of reds, there is another spring.
Again.
Before leaving the womb, there are already many affairs. How can one bear the daggers hidden in smiles? Pointing to the sky and pointing to the earth, boasting of greatness. Who would have thought that Yunmen would not let it go?
Again.
Different from others as soon as he leaves the womb. Alone he reigns supreme in the human and heavenly realms. If peach blossoms follow the flowing water. It will mistakenly lead the fisherman to the cave.
Again.
His aura is high as soon as he leaves the womb. Pointing to the sky and pointing to the earth, frightening the children. Yunmen uses the staff as the vast sea. Every year, this evil water is poured on this day.
Again.
Shaoyang's (Shaoyang, a Zen master) measure is not very broad. As soon as he sees him, his eyes feel sour. A mute eats coptis chinensis, bitter in his heart. Who among his companions knows the sweetness in his tongue?
The teacher read the Surangama Sutra (Surangama Sutra), and when he reached the part about 'investigating the mind in seven places' and 'distinguishing seeing in eight returns,' he put down the scroll and sighed, 'Originally, it was just a lump of clay in the mud, why are sentient beings so inverted, fragmented, and puffed up with the air of porridge and rice?' A verse says:
Investigating the mind in seven places, the mind investigates the mind. Distinguishing seeing in eight returns, seeing distinguishes seeing. Let the fierce wind toss the fishing boat. Let it be blown to a place where the water is clear and shallow.
The Lotus Sutra (Lotus Sutra), the Universal Gate Chapter of Avalokitesvara Bodhisattva (Avalokitesvara). Immediately perceiving their voices, all are liberated. A verse says:
Leading
然之怒。㧞劍斬木。木斷頭落。山河匪隔。蔡母嚙指。順即心痛。往反不同。血脈非斷。眾生號呼。菩薩心戚。慈眼視之。眾生苦息。致知格物。誰知物格。格物情通。物格情塞。通有解路。臭肉蠅集。塞無滋味。咬嚼莫測。于莫測處。聚精併力。冷灰豆爆。靈機無極。觀彼音聲。彼即解脫。于未觀時。萬苦交迫。苦若有常。解脫何得。既得解脫。苦本無骨。解脫有筋。開物無門。水無筋骨。能勝大舟。水若無有。徐鉉愕然。張豐失色。不見龍潭。龍豈有值。于剎那頃。電光霹靂。如是號呼。眼根得入。普門廣大。凡無救者。入則安適。
棲賢舜禪師。初自洞山如武昌行乞。先至一居士家。居士高行。為郡所敬。意所與奪。莫不從之。故諸方乞士。至必首謁之。舜。老夫方年少。不知其飽參頗易之。居士曰。老漢有一問。上人語相契即開疏。如不契。即請卻還。新豐問。古鏡已磨時如何。對曰。照天照地。未磨時如何。曰黑如漆。居士曰。卻請還山。舜即馳歸。舉似聰禪師。聰為代語。舜即趨問曰。古鏡未磨時如何。聰曰。此去漢陽不遠。磨后如何。曰黃鶴樓前鸚鵡洲。舜于言下大悟。頌曰。
古鏡休將勘我曹。漢陽此去路非遙。叢林澹泊先開疏。個個兒孫出俊髦。
文殊問庵遮提女云。生以何為
【現代漢語翻譯】 現代漢語譯本： 然而怒火中燒，拔劍斬木。木頭斷裂，頭顱落地，山河並未因此隔絕。蔡母嚙指，順（指她的兒子）立刻感到心痛，往來反應不同，但血脈親情並未斷絕。眾生號哭呼喊，菩薩心生悲憫，以慈悲的目光注視著他們，眾生的痛苦得以平息。想要獲得知識，就要研究事物。誰能真正瞭解事物被研究透徹的狀態呢？研究事物透徹了，情感就能通達；研究事物被阻礙了，情感就會閉塞。通達有解決的途徑，就像臭肉招來蒼蠅聚集；閉塞則毫無滋味，難以理解。在難以理解的地方，集中精神，全力以赴，就像冷灰中豆子爆裂，靈機無限。觀察那聲音，就能從中解脫。在沒有觀察的時候，萬般痛苦交相逼迫。如果痛苦是永恒不變的，又怎麼能獲得解脫？既然已經獲得解脫，痛苦原本就沒有骨頭。解脫卻像有筋一樣，開啟萬物卻沒有門徑。水沒有筋骨，卻能承載巨大的船隻。如果水不存在，徐鉉（人名）會感到愕然，張豐（人名）會感到失色。如果不見龍潭（地名），又怎麼能知道龍的價值？在那剎那之間，如同電光霹靂。像這樣號哭呼喊，眼根得以進入（普門）。普門廣大無邊，凡是沒有人能夠救助的，進入其中就能得到安寧。
棲賢舜禪師，最初從洞山（地名）像在武昌（地名）一樣四處乞討。他先到了一位居士的家中。這位居士品行高尚，為郡里所敬重，他的意見和決定，沒有人不聽從。所以各地的乞討者，到了這裡必定先拜訪他。舜禪師年老，居士認為他年少，不知他是否真正參透了禪機，因此有些輕視他。居士說：『老漢我有一個問題，如果上人的回答與我的心意相契合，我就打開門路幫助你；如果不契合，就請你回到山裡去。』居士問：『古鏡已經磨好時怎麼樣？』舜禪師回答說：『照天照地。』居士又問：『沒有磨好時怎麼樣？』舜禪師說：『黑如漆。』居士說：『請你還是回山裡去吧。』舜禪師立刻趕回去，把這件事告訴了聰禪師。聰禪師替他回答。舜禪師立刻前去請教，問道：『古鏡沒有磨好時怎麼樣？』聰禪師說：『此去漢陽（地名）不遠。』（問）磨好后怎麼樣？（答）黃鶴樓（地名）前鸚鵡洲（地名）。舜禪師在言語之下大悟。
頌曰：
古鏡休要用來試探我們這些人，從這裡到漢陽的路程並不遙遠。叢林生活清淡簡樸，先打開門路幫助你，每個兒孫都能成為俊傑。
文殊菩薩問庵遮提女（人名）說：『以什麼為生？』
【English Translation】 English version: Then, in anger, he drew his sword and chopped at the wood. The wood broke, and the head fell, but the mountains and rivers were not separated. Mother Cai bit her finger, and Shun (her son) immediately felt the pain. The reactions were different, but the blood ties were not severed. The sentient beings cried out, and the Bodhisattva felt compassion. He gazed upon them with compassionate eyes, and the suffering of the sentient beings subsided. To attain knowledge, one must investigate things. Who truly knows the state of things being thoroughly investigated? When things are thoroughly investigated, emotions can flow freely; when things are obstructed, emotions become blocked. There is a way to resolve the blockage, just as rotten meat attracts flies. Blockage has no flavor and is difficult to comprehend. In the incomprehensible place, concentrate your mind and exert all your strength, like beans popping in cold ashes, the spiritual mechanism is limitless. Observe that sound, and you will be liberated from it. When not observing, all kinds of suffering press upon you. If suffering is constant, how can liberation be attained? Since liberation has been attained, suffering originally has no bones. Liberation, however, is like having tendons, opening up all things without a gateway. Water has no tendons or bones, yet it can carry large boats. If water did not exist, Xu Xuan (person's name) would be astonished, and Zhang Feng (person's name) would be dismayed. If one does not see Dragon Pool (place name), how can one know the value of the dragon? In that instant, it was like lightning and thunder. Crying out like this, the eye-faculty can enter (the Universal Gate). The Universal Gate is vast and boundless, and those who cannot be saved by anyone else can find peace upon entering it.
Zen Master Qixian Shun, initially begged for alms from Dongshan (place name) like in Wuchang (place name). He first went to the home of a layperson. This layperson had noble character and was respected by the county. His opinions and decisions were always followed. Therefore, beggars from all over would visit him first. Zen Master Shun was old, and the layperson thought he was young and did not know if he had truly understood Zen, so he looked down on him a little. The layperson said, 'I have a question. If your answer is in accordance with my heart, I will open the way to help you; if it is not in accordance, please return to the mountain.' The layperson asked, 'What is it like when an ancient mirror has been polished?' Zen Master Shun replied, 'It illuminates heaven and earth.' The layperson asked, 'What is it like when it has not been polished?' Zen Master Shun said, 'Black as lacquer.' The layperson said, 'Please return to the mountain.' Zen Master Shun immediately rushed back and told Zen Master Cong about it. Zen Master Cong answered for him. Zen Master Shun immediately went to ask, 'What is it like when an ancient mirror has not been polished?' Zen Master Cong said, 'It is not far from Hanyang (place name).' (Asked) What is it like after polishing? (Answered) Parrot Island (place name) in front of Yellow Crane Tower (place name). Zen Master Shun had a great enlightenment under the words.
A verse says:
Do not use the ancient mirror to test us, the road from here to Hanyang is not far. The life of the Sangha is simple and plain, first open the way to help you, every descendant can become a talent.
Manjusri Bodhisattva asked the woman Amocati (person's name), 'What do you live by?'
義。女云。生以不生生為生義。殊云。如何是生以不生生為生義。女云。若能明知地水火風四緣。未嘗自得有所和合。而能隨其所宜。是為生義。殊又問。死以何為義。女云。死以不死死為死義。殊云。如何是死以不死死為死義。女云。若能明知地水火風四緣。未嘗自得有所離散。而能隨其所宜。是為死義。頌曰。
了四初非有。非有恰隨宜。只此隨宜時。是名為生義。不了初非有。染應非隨宜。迷悟雖無常。盤珠毫弗昧。
迦葉因阿難問世尊。傳金襕外別傳何物。迦葉召阿難。難應諾。迦葉曰。倒卻門前剎竿著。頌曰。
金襕之外有何傳。喚應教他倒剎竿。少寔多虛非得已。飲光猶欠自翻船。
世尊初于臘月八日。明星出時。忽云。奇哉一切眾生。具有如來智慧德相。但以妄想執著不能證得。頌曰。
三七思惟著甚忙。癡兒火宅正相狂。況兼門狹難迴避。老漢多番欲斷腸。
頌童子聞韶而出。
高山流水少知音。犬吠雞鳴調更深。試向聲前聊聽取。恐將別有定盤針。
六祖壇經。有僧舉臥輪禪師偈曰。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。祖聞之曰。此偈未明心地。若依而行之。是加繫縛。因示一偈曰。慧能沒伎倆。不斷百思想。對境心數起。菩
【現代漢語翻譯】 現代漢語譯本： 義（yi，意義）。女（指一位女性）云（說）。生以不生生為生義。殊（指王日休，字虛中）云。如何是生以不生生為生義。女云。若能明知地（di，地大）、水（shui，水大）、火（huo，火大）、風（feng，風大）四緣（siyuan，四種構成物質世界的元素）。未嘗自得有所和合（weichangzide yousuo he he，從未自己產生任何結合）。而能隨其所宜（erneng sui qi suo yi，卻能順應其規律）。是為生義。殊又問。死以何為義。女云。死以不死死為死義。殊云。如何是死以不死死為死義。女云。若能明知地水火風四緣。未嘗自得有所離散（weichangzide yousuo li san，從未自己產生任何離散）。而能隨其所宜。是為死義。頌曰。
了四初非有。非有恰隨宜。只此隨宜時。是名為生義。不了初非有。染應非隨宜。迷悟雖無常。盤珠毫弗昧。
迦葉（Jiaye，佛陀十大弟子之一）因阿難（Anan，佛陀十大弟子之一）問世尊（Shizun，對佛陀的尊稱）。傳金襕（jinlan，袈裟）外別傳何物。迦葉召阿難。難應諾。迦葉曰。倒卻門前剎竿（chagan，寺廟前的旗桿）著。頌曰。
金襕之外有何傳。喚應教他倒剎竿。少寔多虛非得已。飲光猶欠自翻船。
世尊初于臘月八日。明星出時。忽云。奇哉一切眾生。具有如來智慧德相（Rulai zhihui dexiang，佛的智慧和德行）。但以妄想執著（wangxiang zhizhuo，虛妄的念頭和執念）不能證得。頌曰。
三七思惟著甚忙。癡兒火宅正相狂。況兼門狹難迴避。老漢多番欲斷腸。
頌童子聞韶而出。
高山流水少知音。犬吠雞鳴調更深。試向聲前聊聽取。恐將別有定盤針。
六祖壇經（Liuzu tanjing，六祖慧能的著作）。有僧舉臥輪禪師（Wolun chanshi，一位禪師）偈（jie，偈語）曰。臥輪有伎倆。能斷百思想。對境心不起。菩提（Puti，覺悟）日日長。祖（指六祖慧能）聞之曰。此偈未明心地。若依而行之。是加繫縛。因示一偈曰。慧能沒伎倆。不斷百思想。對境心數起。菩
【English Translation】 English version: Meaning. A woman said: 'Life is defined by the non-arising arising.' Shu (referring to Wang Rixiu, styled Xuzhong) said: 'What is meant by 'life is defined by the non-arising arising'?' The woman said: 'If one can clearly understand that the four elements—earth (di, earth element), water (shui, water element), fire (huo, fire element), and wind (feng, wind element)—never independently combine themselves, but can adapt according to what is appropriate, this is the meaning of life.' Shu then asked: 'What is the meaning of death?' The woman said: 'Death is defined by the non-dying dying.' Shu said: 'What is meant by 'death is defined by the non-dying dying'?' The woman said: 'If one can clearly understand that the four elements—earth, water, fire, and wind—never independently separate themselves, but can adapt according to what is appropriate, this is the meaning of death.' A verse says:
'Understanding the four, initially there is non-existence. Non-existence precisely accords with what is appropriate. Only this moment of according with what is appropriate is called the meaning of life. Not understanding the initial non-existence, defilement should not accord with what is appropriate. Though delusion and enlightenment are impermanent, the abacus bead is not mistaken in the slightest.'
Kasyapa (Jiaye, one of the Buddha's ten great disciples) asked Ananda (Anan, one of the Buddha's ten great disciples) about what the World-Honored One (Shizun, a respectful title for the Buddha) transmitted apart from the golden robe (jinlan, kasaya). Kasyapa called out to Ananda. Ananda responded. Kasyapa said: 'Knock down the flagpole (chagan, the flag pole in front of a temple) in front of the gate.' A verse says:
'What is transmitted beyond the golden robe? Calling out and instructing him to knock down the flagpole. Little truth and much falsehood is unavoidable. Even Drinking Light (Kasyapa) still owes himself a capsized boat.'
The World-Honored One, on the eighth day of the twelfth month, when the morning star appeared, suddenly said: 'How wondrous! All sentient beings are endowed with the wisdom and virtuous characteristics of the Tathagata (Rulai zhihui dexiang, the wisdom and virtue of the Buddha), but they cannot realize it due to their deluded thoughts and attachments (wangxiang zhizhuo, false thoughts and attachments).' A verse says:
'Thinking busily for three sevens (twenty-one days). The foolish child is madly in the burning house. Moreover, the door is narrow and difficult to avoid. The old man wants to break his heart many times.'
A verse on the boy who went out upon hearing the Shao music:
'High mountains and flowing water have few who understand the music. Dog barks and rooster crows deepen the tune. Try listening before the sound, fearing there might be another fixed compass needle.'
The Sixth Patriarch's Platform Sutra (Liuzu tanjing, the work of the Sixth Patriarch Huineng). A monk quoted a verse by Zen Master Wolun (Wolun chanshi, a Zen master): 'Wolun has skills, able to cut off hundreds of thoughts. The mind does not arise when facing objects, and Bodhi (Puti, enlightenment) grows day by day.' The Patriarch (referring to the Sixth Patriarch Huineng) heard this and said: 'This verse does not clarify the mind-ground. If one follows it, it is adding bondage.' Therefore, he showed a verse: 'Huineng has no skills, not cutting off hundreds of thoughts. The mind arises numerously when facing objects, and Bodhi'
提作么長。頌曰。
明鏡不照像。謂光日日長。此見問如何。捕風與捉響。明鏡照萬像。妍𡟎了不妄。此見問如何。鏡光可有長。
金剛般若經。何以故。若世界實有者。則是一合相。如來說非一合相。是名一合相。須菩提一合相者。則是不可說。但凡夫之人。貪著其事。頌曰。
微塵世界本無差。自是眾生眼見花。試聽江聲歸海上。就中何地著龍蛇。
溈山問香巖曰。我不問汝經論義理。種種知見。汝但向父母未生前。道取一句。香巖曰。和尚替我道。溈山曰。道得即是我三昧。于汝何益。於是香巖泣辭溈山曰。畫餅不可充飢。今生不復學識。且作個長行粥飯僧。遂去。止南陽庵以休息焉。久之。一日糞除瓦礫擊竹。笑曰。溈山大慈。恩逾父母。當時若為我說卻。何處有今日。頌曰。
父母未生頭角露。溈山今日禮香巖。莫嫌此語無分曉。萬里云空月滿天。
三祖信心銘云。境由能境。能由境能。欲知兩段。元是一空。頌曰。
若人忽睡。問床有無。床若不睡。是人即醒。床醒人覺。理致昭灼。本法如是。生心即錯。
僧問首山念禪師。如何是佛。答曰。新婦騎驢阿家牽。僧曰。未審意旨如何。曰百歲翁翁失卻父。僧曰。百歲翁翁豈有父耶。首山曰。汝會也。又
【現代漢語翻譯】 現代漢語譯本： 如何提問才能深入根本？頌詞說： 『明鏡不照像，謂光日日長。此見問如何，捕風與捉響。』意思是說，如果認為明鏡本身不照像，而說鏡子的光芒日漸增長，這種見解如何呢？就像捕風捉影一樣虛妄。 『明鏡照萬像，妍媸了不妄。此見問如何，鏡光可有長。』意思是說，明鏡能夠照見萬物，美醜都能清晰地反映出來，毫不虛假。如果這樣看，那麼鏡子的光芒還有增長的說法嗎？
《金剛般若經》（Vajra Prajna Sutra）中說：『何以故？若世界實有者，則是一合相。如來說非一合相，是名一合相。』（Why? If the world were truly existent, it would be a composite entity. What the Tathagata calls a 'non-composite entity' is actually termed a 'composite entity'.）須菩提（Subhuti），一合相（composite entity）是不可說的，只是凡夫俗子才會貪戀執著于這些事物。頌詞說： 『微塵世界本無差，自是眾生眼見花。試聽江聲歸海上，就中何地著龍蛇。』意思是說，從本質上講，微塵世界並沒有差別，差別只是眾生眼中的幻象。你聽那江水奔騰歸入大海，哪裡還能分辨出龍蛇的軌跡呢？
溈山（Weishan）問香巖（Xiangyan）說：『我不問你經論義理，種種知見。你只要說出父母未生你之前，你的本來面目是什麼。』香巖（Xiangyan）說：『請和尚替我說。』溈山（Weishan）說：『你如果能說出來，那就是我的三昧（samadhi），對你又有什麼好處呢？』於是香巖（Xiangyan）哭著告別溈山（Weishan）說：『畫餅不能充飢。我今生不再學習知識了，只想做個靠苦力吃飯的僧人。』於是他離開了溈山（Weishan），到南陽（Nanyang）的庵休息。過了很久，有一天，香巖（Xiangyan）在清除糞便瓦礫時，敲擊竹子，忽然大笑說：『溈山（Weishan）真是大慈大悲，恩情勝過父母。當時如果他替我說了出來，哪裡會有我今天的開悟呢？』頌詞說： 『父母未生頭角露，溈山（Weishan）今日禮香巖（Xiangyan）。莫嫌此語無分曉，萬里云空月滿天。』意思是說，在父母未生我之前，我的本來面目就已經顯露出來了，今天溈山（Weishan）應該向香巖（Xiangyan）禮拜。不要嫌這句話難以理解，就像萬里無雲的晴空，一輪明月照耀著大地。
三祖信心銘（San Zu Xin Xin Ming）中說：『境由能境，能由境能。欲知兩段，元是一空。』（The objective world is defined by the subjective mind, and the subjective mind is defined by the objective world. If you want to understand the essence of both, they are fundamentally empty.）頌詞說： 『若人忽睡，問床有無。床若不睡，是人即醒。床醒人覺，理致昭灼。本法如是，生心即錯。』意思是說，如果有人忽然睡著了，問床是否存在。如果床沒有睡著，那麼這個人就醒了。床醒了，人也就覺悟了，這個道理非常明顯。本來的佛法就是這樣，如果生起分別心，那就是錯誤的。
有僧人問首山念禪師（Shoushan Nian Chanshi）：『什麼是佛？』禪師回答說：『新娘騎驢，婆家的人在前面牽著。』僧人說：『不知道這句話是什麼意思？』禪師說：『百歲老翁失去了父親。』僧人說：『百歲老翁怎麼會有父親呢？』首山（Shoushan）說：『你明白了。』又
English version: How to ask a question to get to the root of the matter? The verse says: 'A clear mirror does not reflect images, claiming its light grows daily. How is this view? Like chasing the wind and grasping at echoes.' This means, if one believes that a clear mirror itself does not reflect images, but claims that the mirror's light is increasing day by day, what is this view like? It's as futile as chasing the wind and grasping at echoes. 'A clear mirror reflects all images, accurately showing beauty and ugliness. How is this view? Can the mirror's light grow?' This means, a clear mirror can reflect all things, clearly showing beauty and ugliness without falsehood. If this is the case, can the mirror's light still be said to grow?
The Vajra Prajna Sutra says: 'Why? If the world were truly existent, it would be a composite entity. What the Tathagata (如來) calls a 'non-composite entity' is actually termed a 'composite entity'.' Subhuti (須菩提), a composite entity is unspeakable, but ordinary people are greedy and attached to these things. The verse says: 'The world of dust particles is essentially without difference, it is only the flowers seen by the eyes of sentient beings. Try listening to the sound of the river returning to the sea, where within it can one find the traces of dragons and snakes?' This means, in essence, the world of dust particles has no difference; the difference is only an illusion in the eyes of sentient beings. Listen to the river rushing into the sea; where can you distinguish the traces of dragons and snakes?
Weishan (溈山) asked Xiangyan (香巖): 'I am not asking you about the meaning of scriptures and treatises, or various kinds of knowledge and views. I only want you to say what your original face was before your parents gave birth to you.' Xiangyan (香巖) said: 'Please, Master, speak for me.' Weishan (溈山) said: 'If you can say it, that is my samadhi (三昧), what benefit would it be to you?' Then Xiangyan (香巖) wept and bid farewell to Weishan (溈山), saying: 'A painted cake cannot satisfy hunger. I will not study knowledge in this life, but only be a monk who earns his living through labor.' So he left Weishan (溈山) and went to a hermitage in Nanyang (南陽) to rest. After a long time, one day, while clearing away manure and rubble, he struck bamboo and suddenly laughed, saying: 'Weishan (溈山) is truly compassionate, his kindness surpasses that of parents. If he had spoken for me then, where would my enlightenment be today?' The verse says: 'Before parents gave birth, horns were revealed; Weishan (溈山) today bows to Xiangyan (香巖). Do not dislike these words for being incomprehensible; Ten thousand miles of cloudless sky, the moon is full.' This means, before my parents gave birth to me, my original face was already revealed. Today, Weishan (溈山) should bow to Xiangyan (香巖). Do not dislike these words for being difficult to understand, just like a clear sky without clouds, a full moon illuminates the earth.
The San Zu Xin Xin Ming (三祖信心銘) says: 'The objective world is defined by the subjective mind, and the subjective mind is defined by the objective world. If you want to understand the essence of both, they are fundamentally empty.' The verse says: 'If a person suddenly falls asleep, ask if the bed exists. If the bed does not sleep, then the person is awake. The bed is awake, the person is enlightened, the principle is clear. The original Dharma is like this; to give rise to discriminating thoughts is wrong.' This means, if a person suddenly falls asleep, ask if the bed exists. If the bed is not asleep, then the person is awake. The bed is awake, and the person is enlightened; this principle is very clear. The original Dharma is like this; if you give rise to discriminating thoughts, that is wrong.
A monk asked Zen Master Shoushan Nian (首山念禪師): 'What is Buddha?' The Zen Master replied: 'The bride rides a donkey, and the groom's family leads it.' The monk said: 'I do not understand the meaning of this saying.' The Zen Master said: 'A hundred-year-old man has lost his father.' The monk said: 'How can a hundred-year-old man have a father?' Shoushan (首山) said: 'You understand.' Again,
【English Translation】 English version: How to ask a question to get to the root of the matter? The verse says: 'A clear mirror does not reflect images, claiming its light grows daily. How is this view? Like chasing the wind and grasping at echoes.' This means, if one believes that a clear mirror itself does not reflect images, but claims that the mirror's light is increasing day by day, what is this view like? It's as futile as chasing the wind and grasping at echoes. 'A clear mirror reflects all images, accurately showing beauty and ugliness. How is this view? Can the mirror's light grow?' This means, a clear mirror can reflect all things, clearly showing beauty and ugliness without falsehood. If this is the case, can the mirror's light still be said to grow?
The Vajra Prajna Sutra (金剛般若經) says: 'Why? If the world were truly existent, it would be a composite entity. What the Tathagata (如來) calls a 'non-composite entity' is actually termed a 'composite entity'.' Subhuti (須菩提), a composite entity is unspeakable, but ordinary people are greedy and attached to these things. The verse says: 'The world of dust particles is essentially without difference, it is only the flowers seen by the eyes of sentient beings. Try listening to the sound of the river returning to the sea, where within it can one find the traces of dragons and snakes?' This means, in essence, the world of dust particles has no difference; the difference is only an illusion in the eyes of sentient beings. Listen to the river rushing into the sea; where can you distinguish the traces of dragons and snakes?
Weishan (溈山) asked Xiangyan (香巖): 'I am not asking you about the meaning of scriptures and treatises, or various kinds of knowledge and views. I only want you to say what your original face was before your parents gave birth to you.' Xiangyan (香巖) said: 'Please, Master, speak for me.' Weishan (溈山) said: 'If you can say it, that is my samadhi (三昧), what benefit would it be to you?' Then Xiangyan (香巖) wept and bid farewell to Weishan (溈山), saying: 'A painted cake cannot satisfy hunger. I will not study knowledge in this life, but only be a monk who earns his living through labor.' So he left Weishan (溈山) and went to a hermitage in Nanyang (南陽) to rest. After a long time, one day, while clearing away manure and rubble, he struck bamboo and suddenly laughed, saying: 'Weishan (溈山) is truly compassionate, his kindness surpasses that of parents. If he had spoken for me then, where would my enlightenment be today?' The verse says: 'Before parents gave birth, horns were revealed; Weishan (溈山) today bows to Xiangyan (香巖). Do not dislike these words for being incomprehensible; Ten thousand miles of cloudless sky, the moon is full.' This means, before my parents gave birth to me, my original face was already revealed. Today, Weishan (溈山) should bow to Xiangyan (香巖). Do not dislike these words for being difficult to understand, just like a clear sky without clouds, a full moon illuminates the earth.
The San Zu Xin Xin Ming (三祖信心銘) says: 'The objective world is defined by the subjective mind, and the subjective mind is defined by the objective world. If you want to understand the essence of both, they are fundamentally empty.' The verse says: 'If a person suddenly falls asleep, ask if the bed exists. If the bed does not sleep, then the person is awake. The bed is awake, the person is enlightened, the principle is clear. The original Dharma is like this; to give rise to discriminating thoughts is wrong.' This means, if a person suddenly falls asleep, ask if the bed exists. If the bed is not asleep, then the person is awake. The bed is awake, and the person is enlightened; this principle is very clear. The original Dharma is like this; if you give rise to discriminating thoughts, that is wrong.
A monk asked Zen Master Shoushan Nian (首山念禪師): 'What is Buddha?' The Zen Master replied: 'The bride rides a donkey, and the groom's family leads it.' The monk said: 'I do not understand the meaning of this saying.' The Zen Master said: 'A hundred-year-old man has lost his father.' The monk said: 'How can a hundred-year-old man have a father?' Shoushan (首山) said: 'You understand.' Again,
曰。此是獨坐無尊卑。從上無一法與人。頌曰。
婢子奴兒久服勞。主人何事反相高。無端惹得鄰家笑。失禮從來乃自招。
趙州一日問投子。大死的人活后如何。子云。不許夜行。投明須到。頌曰。
年老成精久自誇。從來慣打不防家。誰知更有白拈賊。就里何曾放過他。
僧問趙州。玄之又玄如何。州云。汝玄來多少時耶。僧云。玄之久矣。州云若不遇老僧。幾乎玄殺。頌曰。
孟三娘子十分嬌。腳小才行頭便搖。嫁與前村王大伯。不教刺繡著燒窯。
丹霞從石頭歸。再往江西謁馬祖。未參禮便入僧堂內。騎聖僧頸而坐。時大眾驚愕。遽報馬祖。祖躬入堂視之曰。我子天然。師即下地禮拜曰謝師賜法號。因名天然。祖問從甚處來。師曰。石頭。祖曰。石頭路滑。還跶倒汝么。師曰。若跶倒即不來也。頌曰。
撥草瞻風去復還。石頭豈是趙州關。無因開眼閑遭跌。話[撣-早+(革*月)]傳來笑不殘。
杭州無著文喜禪師。因參仰山。頓了心契令充典座。文殊嘗現於粥鑊上。師以攪粥篦便打曰。文殊自文殊。文喜自文喜。文殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。頌曰。
喫茶說話意何親。誰道文殊是主人。別後幾回倍酬唱。
【現代漢語翻譯】 現代漢語譯本：
說：這是獨自靜坐，沒有尊卑之分。從一開始就沒有什麼固定的法可以傳授給人。頌說：
『婢女和奴僕長久以來辛勤勞作，主人為何反而自視甚高？無端惹得鄰居嘲笑，失禮的行為從來都是自己招來的。』
趙州禪師有一天問投子禪師：『大死了一場的人，復活後會怎麼樣？』投子禪師說：『不許夜間行走，天亮之前必須到達。』頌說：
『年老成精，長久以來自我誇耀，向來習慣打劫，卻不提防自家。誰知還有更厲害的空手盜賊，暗地裡何曾放過他。』
有僧人問趙州禪師：『玄之又玄，這是怎麼回事？』趙州禪師說：『你玄了多久了？』僧人說：『玄了很久了。』趙州禪師說：『如果不是遇到老僧我，你幾乎要被玄給害死了。』頌說：
『孟三娘子十分嬌媚，腳小才走動頭便搖晃。嫁給前村的王大伯，不讓她刺繡，而是讓她去燒窯。』
丹霞禪師從石頭禪師處回來，再次前往江西拜見馬祖禪師。還沒參拜就進入僧堂內，騎在聖僧的脖子上坐著。當時大眾驚愕，趕緊稟報馬祖禪師。馬祖禪師親自進入僧堂觀看，說：『我的兒子真是天然。』丹霞禪師立刻下地禮拜，說：『感謝師父賜予法號。』因此得名天然。馬祖禪師問：『從哪裡來？』丹霞禪師說：『石頭禪師處。』馬祖禪師說：『石頭路滑，有沒有摔倒你？』丹霞禪師說：『如果摔倒了，就不會來了。』頌說：
『撥開草叢，觀察風向，去了又回。石頭禪師處難道是趙州禪師的關卡？無緣無故睜開眼睛，白白地遭受跌倒。話[撣-早+(革*月)]傳來，笑聲不止。』
杭州無著文喜禪師，因為參拜仰山禪師，頓時領悟了心契，被任命為典座（負責僧眾飲食）。文殊菩薩曾經顯現在粥鍋上，文喜禪師用攪粥的木棒便打，說：『文殊是文殊，文喜是文喜。』文殊菩薩於是說了偈語：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被老僧嫌。』頌說：
『喫茶說話，情意多麼親近。誰說文殊是主人？分別之後，幾次回報酬唱。』 English version:
He said: 'This is sitting alone, without seniority. From the beginning, there is no fixed Dharma to give to others.' The verse says:
'The maidservant and the slave have toiled for a long time. Why does the master exalt himself? It needlessly invites laughter from the neighbors. Discourtesy always comes from oneself.'
One day, Zen Master Zhaozhou asked Zen Master Touzi: 'What happens after a person dies a great death and comes back to life?' Zen Master Touzi said: 'No night travel is allowed; you must arrive before dawn.' The verse says:
'Old and cunning, he has boasted for a long time. He is used to robbing, but he doesn't guard against his own home. Who knew there was an even more skilled barehanded thief who never let him go in secret?'
A monk asked Zen Master Zhaozhou: 'What is the mystery beyond mystery?' Zen Master Zhaozhou said: 'How long have you been mysterious?' The monk said: 'I have been mysterious for a long time.' Zen Master Zhaozhou said: 'If you hadn't met this old monk, you would have almost been killed by the mystery.' The verse says:
'Lady Meng San is very charming; her feet are small, and her head shakes when she walks. She married Wang Da, the uncle from the village in front, and instead of letting her embroider, she was made to fire the kiln.'
Zen Master Danxia returned from Zen Master Shitou and went to Jiangxi to visit Zen Master Mazu again. Before paying respects, he entered the monks' hall and sat on the neck of the holy monk. At that time, the crowd was astonished and quickly reported to Zen Master Mazu. Zen Master Mazu personally entered the hall to see and said: 'My son is truly natural.' Zen Master Danxia immediately got off the ground and bowed, saying: 'Thank you, Master, for bestowing the Dharma name.' Therefore, he was named Tianran (天然, Natural). Zen Master Mazu asked: 'Where did you come from?' Zen Master Danxia said: 'From Zen Master Shitou.' Zen Master Mazu said: 'The road at Shitou is slippery; did you fall?' Zen Master Danxia said: 'If I had fallen, I would not have come.' The verse says:
'Parting the grass and observing the wind, going and returning. Is Shitou's place the barrier of Zhaozhou? Opening the eyes for no reason, one suffers a fall in vain. The words [撣-早+(革*月)] are passed down, and the laughter does not cease.'
Zen Master Wuzhu Wenxi of Hangzhou, because of visiting Zen Master Yangshan, suddenly understood the mind-seal and was appointed as the director of the kitchen (典座, in charge of the monks' food). Manjushri (文殊, Manjushri) once appeared on the porridge pot, and Zen Master Wenxi hit him with the porridge stirring stick, saying: 'Manjushri is Manjushri, and Wenxi is Wenxi.' Manjushri Bodhisattva then spoke a verse: 'Bitter gourd is bitter from the root, sweet melon is sweet through the stem. Practicing for three great kalpas, yet disliked by the old monk.' The verse says:
'Drinking tea and talking, how intimate the intention. Who says Manjushri is the master? After parting, how many times have we reciprocated?'
【English Translation】 English version:
He said: 'This is sitting alone, without seniority. From the beginning, there is no fixed Dharma to give to others.' The verse says:
'The maidservant and the slave have toiled for a long time. Why does the master exalt himself? It needlessly invites laughter from the neighbors. Discourtesy always comes from oneself.'
One day, Zen Master Zhaozhou asked Zen Master Touzi: 'What happens after a person dies a great death and comes back to life?' Zen Master Touzi said: 'No night travel is allowed; you must arrive before dawn.' The verse says:
'Old and cunning, he has boasted for a long time. He is used to robbing, but he doesn't guard against his own home. Who knew there was an even more skilled barehanded thief who never let him go in secret?'
A monk asked Zen Master Zhaozhou: 'What is the mystery beyond mystery?' Zen Master Zhaozhou said: 'How long have you been mysterious?' The monk said: 'I have been mysterious for a long time.' Zen Master Zhaozhou said: 'If you hadn't met this old monk, you would have almost been killed by the mystery.' The verse says:
'Lady Meng San is very charming; her feet are small, and her head shakes when she walks. She married Wang Da, the uncle from the village in front, and instead of letting her embroider, she was made to fire the kiln.'
Zen Master Danxia returned from Zen Master Shitou and went to Jiangxi to visit Zen Master Mazu again. Before paying respects, he entered the monks' hall and sat on the neck of the holy monk. At that time, the crowd was astonished and quickly reported to Zen Master Mazu. Zen Master Mazu personally entered the hall to see and said: 'My son is truly natural.' Zen Master Danxia immediately got off the ground and bowed, saying: 'Thank you, Master, for bestowing the Dharma name.' Therefore, he was named Tianran (天然, Natural). Zen Master Mazu asked: 'Where did you come from?' Zen Master Danxia said: 'From Zen Master Shitou.' Zen Master Mazu said: 'The road at Shitou is slippery; did you fall?' Zen Master Danxia said: 'If I had fallen, I would not have come.' The verse says:
'Parting the grass and observing the wind, going and returning. Is Shitou's place the barrier of Zhaozhou? Opening the eyes for no reason, one suffers a fall in vain. The words [撣-早+(革*月)] are passed down, and the laughter does not cease.'
Zen Master Wuzhu Wenxi of Hangzhou, because of visiting Zen Master Yangshan, suddenly understood the mind-seal and was appointed as the director of the kitchen (典座, in charge of the monks' food). Manjushri (文殊, Manjushri) once appeared on the porridge pot, and Zen Master Wenxi hit him with the porridge stirring stick, saying: 'Manjushri is Manjushri, and Wenxi is Wenxi.' Manjushri Bodhisattva then spoke a verse: 'Bitter gourd is bitter from the root, sweet melon is sweet through the stem. Practicing for three great kalpas, yet disliked by the old monk.' The verse says:
'Drinking tea and talking, how intimate the intention. Who says Manjushri is the master? After parting, how many times have we reciprocated?'
再來翻作眼中塵。
城東有一老母。與佛同生。而不欲見佛。每見佛來。即便迴避雖然如此。回顧東西總皆是佛。遂以手掩面。於十指掌中。亦總是佛。頌曰。
自家歡喜自家瞋。業火燒心莫怪人。若要瞿曇不相見。黃金鼻孔可藏身。
窮子得親頌。
戰鼓聲中。父母失散。二十餘年。好惡無常。此情不昧。無故一朝。杏花樓上。淺斟低唱。異姓骨肉。歡呼縱樂。忽人報言。父母及門。初失散境。不思而現。凡我佛子。迷根本智。漂流識海。如失父母。竛竮孤露。剎那念之。智日頓朗。一切逆順。譬如一毛。投大火聚。擬欲拈出。喪身失命。把髻投衙。自起自倒。忽然酒醒。起倒非酒。
二鬼爭尸頌。
二鬼爭尸事不同。誰能系取嶺頭風。夜來借宿寒山寺。醒後方知拔續空。
頌張天覺見云庵。
楊岐一笑。端公罔措。真凈一怒。無盡失利。法窟牙爪。喜怒無常。辟如神龍。忽舒忽縮。一切有心。于舒縮時。謂龍舒縮。如是見者。龍去久矣。
頌三毒四倒亦皆清凈。
漢家功業起淮陰。不有蕭何月下尋。未必此人終得用。相逢誰復是知音。
法身頌。
紫薇花醉罵荷花。輸卻荷花不理他。惱殺紫薇誰抵命。風吹楊柳亂如麻。
慧忠
【現代漢語翻譯】 現代漢語譯本： 再變成眼中的塵埃。
城東有一位老婦人，與佛陀（Buddha）同時出生，卻不想見到佛陀（Buddha）。每次見到佛陀（Buddha）來，就立即躲避。即使這樣，回頭看東西，到處都是佛陀（Buddha）。於是用手遮住臉，在十指之間，也總是佛陀（Buddha）。偈頌說：
自己歡喜自己嗔怒，業火燒心不要怪別人。如果想要和瞿曇（Gotama，佛陀的姓氏）不相見，可以把身體藏在黃金鼻孔里。
窮子得親頌。
戰鼓聲中，父母失散。二十多年，喜好厭惡無常。這份親情沒有泯滅。無緣無故有一天，在杏花樓上，輕輕地喝酒低聲歌唱，和沒有血緣關係的人，歡呼縱情享樂。忽然有人報告說，父母到了門外。當初失散的情景，不思量就顯現出來。我們這些佛陀（Buddha）的弟子，迷惑于根本智，在識海中漂流，就像丟失了父母。孤獨無依，剎那間想起，智慧的太陽頓時明亮。一切順境逆境，就像一根毫毛，投入到大火堆里。想要拿出來，就會喪身失命。把髮髻投到衙門裡，自己站起來又自己倒下。忽然酒醒了，站起來倒下不是因為酒。
二鬼爭尸頌。
兩個鬼爭奪屍體，事情不一樣。誰能繫住山嶺上的風？夜裡借宿在寒山寺，醒來后才知道拔續空。
頌張天覺見云庵。
楊岐（Yangqi）一笑，端公（Duangong）不知所措。真凈（Zhenjing）一怒，無盡（Wujin）失去利益。法窟的牙爪，喜怒無常。譬如神龍，忽而伸展忽而收縮。一切有心的人，在伸縮的時候，認為龍在伸縮。這樣見解的人，龍離開很久了。
頌三毒四倒也都是清凈的。
漢朝的功業從淮陰（Huaiyin）開始，如果沒有蕭何（Xiao He）在月下尋找，未必這個人最終能被重用。相逢的時候，誰又是知音呢？
法身頌。
紫薇花喝醉了酒罵荷花，輸給了荷花，荷花不理它。惱怒了紫薇花，誰來抵命？風吹楊柳，亂得像麻一樣。
慧忠（Huizhong）
【English Translation】 English version: Again, transformed into dust in the eye.
In the east of the city, there lived an old woman who was born at the same time as the Buddha (Buddha), but she did not want to see the Buddha (Buddha). Every time she saw the Buddha (Buddha) coming, she would immediately avoid him. Even so, when she looked back, everything was the Buddha (Buddha). So she covered her face with her hands, and between her ten fingers, there was always the Buddha (Buddha). The verse says:
One's own joy, one's own anger, the fire of karma burns the heart, don't blame others. If you want to avoid seeing Gotama (Gotama, Buddha's surname), you can hide your body in a golden nostril.
A Song of the Poor Son Finding His Parents.
Amidst the sounds of war drums, parents were lost. For more than twenty years, likes and dislikes were impermanent. This affection was not extinguished. One day, for no reason, in the Apricot Blossom Pavilion, lightly drinking and softly singing, with people of different surnames, cheering and indulging in pleasure. Suddenly someone reported that the parents had arrived at the gate. The scene of the initial separation appeared without thinking. We, the disciples of the Buddha (Buddha), are deluded by the fundamental wisdom, drifting in the sea of consciousness, like losing our parents. Lonely and helpless, in an instant of thought, the sun of wisdom suddenly shines brightly. All favorable and unfavorable circumstances are like a single hair, thrown into a large pile of fire. If you try to take it out, you will lose your life. Throwing the hair knot into the yamen, getting up and falling down on your own. Suddenly sober from the wine, getting up and falling down is not because of the wine.
A Song of Two Ghosts Fighting Over a Corpse.
Two ghosts fighting over a corpse, the matter is different. Who can tie up the wind on the mountain ridge? Staying overnight at Hanshan Temple, only after waking up did I realize that I was pulling out emptiness.
A Song of Zhang Tianjue Seeing Yun'an.
Yangqi (Yangqi) smiled, Duangong (Duangong) was at a loss. Zhenjing (Zhenjing) was angry, Wujin (Wujin) lost benefits. The fangs and claws of the Dharma cave, joy and anger are impermanent. Like a divine dragon, sometimes stretching and sometimes contracting. All sentient beings, at the time of stretching and contracting, think that the dragon is stretching and contracting. Those who see it this way, the dragon has been gone for a long time.
A Song that the Three Poisons and Four Inversions are also Pure.
The Han Dynasty's achievements began in Huaiyin (Huaiyin). If it weren't for Xiao He (Xiao He) searching under the moon, it's not certain that this person would eventually be reused. When we meet, who will be a confidant?
A Song of the Dharmakaya.
The crape myrtle flower, drunk, scolds the lotus flower, loses to the lotus flower, and the lotus flower ignores it. Annoying the crape myrtle flower, who will pay for its life? The wind blows the willow, as chaotic as hemp.
Huizhong (Huizhong)
國師一日喚侍者。侍者應諾。如是三召。皆應諾。師曰。將謂吾辜負汝。卻是汝辜負吾。後有僧問玄沙國師。喚侍者意作么生。玄沙云。卻是侍者會。云居錫云。且道侍者會不會。若道會。國師又道汝辜負吾。若道不會。玄沙又道卻是侍者會。且作么生商量。玄覺徴問僧。什麼是侍者會處。僧云若不會爭。解恁么應。玄覺云。汝少會在。又云。若於這裡商量得去。便見玄沙。僧問法眼國師。喚侍者意作么生。法眼云。且去別時來。云居錫云。法眼恁么道。為復明國師意。不明國師意。僧問趙州。國師喚侍者意作么生。趙州云。如人暗中書字。字雖不成。文彩已彰。頌曰。
侍者解應不解會。諸方解會不解應。夜光宛轉金盤中。當面阿誰拏得定。
趙州關頌。
蜀道雖難尚可行。趙州關險不堪登。分明舉目真如院。多少英靈度未能。
嵩岳破灶墮和尚。因嵩山塢有廟甚靈。殿中惟安一灶。遠近不輟。祭祀烹殺物命甚多。師以杖敲灶三下云。咄。此灶只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾破墮落。須臾有青衣峨冠設拜曰。我本此廟灶神。久受業報。今蒙師說無生法。得脫此處生天。特來致謝。師曰。是汝本有此性。非吾強言。神再拜而沒。后僧問師。某甲久侍左
【現代漢語翻譯】 現代漢語譯本： 國師有一天呼喚侍者。侍者應聲回答『是』。像這樣呼喚了三次，侍者都應聲回答『是』。國師說：『我本以為是我辜負了你，卻原來是你辜負了我。』後來有僧人問玄沙國師（Xuan Sha Guoshi）：『呼喚侍者的用意是什麼？』玄沙（Xuan Sha）說：『正是侍者領會了。』云居錫（Yunju Xi）說：『且說侍者是領會了還是沒領會？如果說領會了，國師又說你辜負了我；如果說沒領會，玄沙又說正是侍者領會了。這該如何商量？』玄覺徴（Xuanjue Zheng）問僧人：『什麼是侍者領會之處？』僧人說：『如果不會，怎能如此應答？』玄覺（Xuanjue）說：『你還差得遠呢。』又說：『如果能在這裡商量得通，便能見到玄沙（Xuan Sha）。』僧人問法眼國師（Fayan Guoshi）：『呼喚侍者的用意是什麼？』法眼（Fayan）說：『且先去，等別的時機再來。』云居錫（Yunju Xi）說：『法眼（Fayan）這樣說，是明白了國師的用意，還是不明白國師的用意？』僧人問趙州（Zhao Zhou）：『國師呼喚侍者的用意是什麼？』趙州（Zhao Zhou）說：『如同人在黑暗中寫字，字雖然不成形，但文采已經顯現。』頌曰： 侍者懂得應答卻不懂得領會，各方懂得領會卻不懂得應答。夜光寶珠在金盤中轉動，當面又有誰能拿得準？ 趙州（Zhao Zhou）關隘的頌： 蜀道雖然難走尚且可以通行，趙州（Zhao Zhou）的關隘險峻難以攀登。分明舉目便是真如院，多少英雄豪傑未能度過。 嵩岳破灶墮和尚（Songyue Pozuo Duo Heshang），因為嵩山塢有一座廟宇非常靈驗，殿中只安放一個灶，遠近的人不斷前來祭祀，烹殺的物命很多。和尚用杖敲了灶三下說：『咄！這灶只是泥瓦合成，聖從何而來？靈從何而起？竟然這樣烹宰物命！』又打了三下，灶就傾斜破裂墜落。一會兒，有個穿著青衣、戴著高帽的人施禮拜謝說：『我本是這座廟裡的灶神，長久以來受業報之苦，今天蒙受師父宣說無生之法，得以脫離此處而生天，特來致謝。』和尚說：『這是你本有的佛性，並非我強加於你。』神再次拜謝后消失了。後來有僧人問和尚：『我長久侍奉左右』
【English Translation】 English version: One day, the National Teacher called his attendant. The attendant responded, 'Yes.' He called him three times in this manner, and each time the attendant responded, 'Yes.' The Teacher said, 'I thought I was failing you, but it turns out you are failing me.' Later, a monk asked National Teacher Xuansha (Xuan Sha Guoshi): 'What was the intention behind calling the attendant?' Xuansha (Xuan Sha) said, 'It is precisely that the attendant understood.' Yunju Xi (Yunju Xi) said, 'Tell me, did the attendant understand or not? If you say he understood, the National Teacher also said you are failing me; if you say he didn't understand, Xuansha (Xuan Sha) also said it is precisely that the attendant understood. How should we discuss this?' Xuanjue Zheng (Xuanjue Zheng) asked a monk: 'What is the attendant's point of understanding?' The monk said, 'If he didn't understand, how could he respond in such a way?' Xuanjue (Xuanjue) said, 'You are still far from understanding.' He also said, 'If you can discuss this and understand it, you will see Xuansha (Xuan Sha).' A monk asked National Teacher Fayan (Fayan Guoshi): 'What was the intention behind calling the attendant?' Fayan (Fayan) said, 'Go for now, and come back at another time.' Yunju Xi (Yunju Xi) said, 'Did Fayan (Fayan) say that understanding the National Teacher's intention, or not understanding the National Teacher's intention?' A monk asked Zhao Zhou (Zhao Zhou): 'What was the intention behind the National Teacher calling the attendant?' Zhao Zhou (Zhao Zhou) said, 'It is like a person writing characters in the dark; although the characters are not formed, the literary brilliance is already apparent.' A verse says: The attendant understands how to respond but doesn't understand how to comprehend; various parties understand how to comprehend but don't understand how to respond. The luminous pearl revolves in a golden plate; who can grasp it firmly when it is right in front of them? Zhao Zhou's (Zhao Zhou) barrier verse: Although the Shu Road is difficult, it can still be traveled; Zhao Zhou's (Zhao Zhou) pass is dangerous and cannot be climbed. Clearly raising your eyes, it is the True Thus Courtyard; how many heroes and spirits have failed to cross it? Monk Songyue Pozuo Duo (Songyue Pozuo Duo Heshang), because there was a very efficacious temple in Songshan Wu, with only a stove placed in the hall, people from near and far continuously came to worship, slaughtering many living beings for offerings. The monk struck the stove three times with his staff and said, 'Bah! This stove is just made of mud and tiles; where does the sacredness come from? Where does the spiritual power arise? Yet you slaughter living beings in this way!' He struck it three more times, and the stove tilted, broke, and fell. After a while, a person wearing a blue robe and a tall hat bowed and said, 'I was originally the stove god of this temple, and have long suffered the karma of my actions. Today, I have received the Teacher's teaching of the unproduced Dharma, and have been liberated from this place to be reborn in the heavens. I have come specifically to express my gratitude.' The monk said, 'This is your inherent Buddha-nature; it is not something I have forced upon you.' The god bowed again and disappeared. Later, a monk asked the monk: 'I have long served at your side'
右。未蒙方便。灶神得何宗旨。便乃生天。師曰。我只向伊道是泥瓦合成。別無有道理為伊。僧佇思。師曰。會么。曰不會。師曰。本有之性。為什麼不會。僧作禮。師曰墮也墮也。破也破也。後有僧舉白安國師。國師嘆曰。此子會盡物我一如。頌曰。
佛灶眾生灶。杖敲一時墮。寶幾嚙貍奴。聖凡巢穴固。
又。
灶不附我。我自附灶。賴師敲醒。不復顛倒。灶雖已墮。天豈非灶。此墮彼成。一絲白皂。用處無疑。天灶神灶。我臂屈伸。臂灶墮了。禮佛不墮。誰起誰倒。起倒自在。自在萬妙。一灶所墮。岳帝冷笑。
潮州靈山。大顛寶通禪師。韓文公一日相訪。問師春秋多少。師提起數珠曰。會么。曰不會。師曰。晝夜一百八。公不曉遂回。次日再來。至門前。見首座舉前話。問意旨如何。座叩齒三下。及見師理前問。師亦叩齒三下。公曰。元來佛法無兩般。師曰。是何道理。曰適來問首座亦如是。師乃召首座。是汝如此對否。曰是。師便打趁出院。頌曰。
數珠百八記春秋。首座承風馬學牛。三十藤條驅出院。韓公有事掛心頭。
又。
大顛伎倆苦無多。卻被韓公活網羅。算計總來難擺脫。潮陽瞎棒肯遭何。
杭州龍興宗靖禪師。初參雪峰。密承宗印。嘗于眾
【現代漢語翻譯】 現代漢語譯本： 僧人問：『（如果）沒有得到方便之法，灶神（Zaoshen）[司管廚房和家庭的神]如何才能昇天呢？』 禪師說：『我只是告訴他（灶神）說是泥瓦合成的，沒有其他的道理可以告訴他。』 僧人停下來思考。禪師說：『明白了嗎？』 僧人說：『不明白。』 禪師說：『本有的自性，為什麼不明白呢？』 僧人行禮。禪師說：『墮落了啊，墮落了啊！破滅了啊，破滅了啊！』 後來有僧人舉這件事問白安國師（Bai Anguo），安國師嘆息說：『這個僧人完全領會了物我一體的道理。』 頌曰： 『佛灶、眾生灶，木杖敲擊一時墮。珍貴的幾案被小貓啃咬，聖人凡人的巢穴依然穩固。』 又說： 『灶不依附於我，我卻依附於灶。幸虧禪師敲醒我，不再顛倒迷惑。灶雖然已經墮落，天難道不是另一個灶？此墮彼成，一絲一毫都分得清清楚楚。用處毫無疑問，天灶和神灶都是一樣。我的手臂屈伸自如，手臂（比喻）的灶已經墮落了。禮佛不會墮落，誰起誰倒呢？起倒自在，自在之中蘊含萬般玄妙。一個灶的墮落，岳帝（Yue Di）[道教神祇]也在冷笑。』 潮州靈山，大顛寶通禪師（Dadian Baotong）[唐代禪師]，韓文公（Han Wengong）[唐代文學家韓愈]有一天去拜訪他，問禪師年齡多大。 禪師拿起念珠說：『明白嗎？』 韓文公說：『不明白。』 禪師說：『晝夜一百零八。』韓文公不明白，於是回去了。第二天再次前來，到門前時，看到首座舉起之前的話頭，問是什麼意思。 首座敲齒三下。等到見到禪師，韓文公提起之前的問題，禪師也敲齒三下。 韓文公說：『原來佛法沒有兩樣啊。』 禪師問：『這是什麼道理？』 韓文公說：『剛才問首座也是這樣回答的。』 禪師於是叫來首座，問：『是你這樣回答的嗎？』 首座回答：『是。』 禪師便打他，把他趕出了寺院。 頌曰： 『數珠百八記春秋，首座承風馬學牛。三十藤條驅出院，韓公有事掛心頭。』 又說： 『大顛伎倆苦無多，卻被韓公活網羅。算計總來難擺脫，潮陽瞎棒肯遭何。』 杭州龍興宗靖禪師（Longxing Zongjing）[宋代禪師]，最初參學于雪峰禪師（Xuefeng），秘密地繼承了宗門心印。曾經在眾人面前...
English version: A monk asked: 'Without being shown a convenient method, how can the Kitchen God (Zaoshen) [the god who oversees the kitchen and domestic affairs] ascend to heaven?' The Zen master said: 'I only told him that it is made of mud and tiles; there is no other principle to tell him.' The monk paused to think. The Zen master said: 'Do you understand?' The monk said: 'I don't understand.' The Zen master said: 'Why don't you understand the inherent nature?' The monk bowed. The Zen master said: 'Fallen, fallen! Broken, broken!' Later, a monk raised this matter to ask National Teacher Bai Anguo (Bai Anguo). National Teacher Bai Anguo sighed and said: 'This monk has fully understood the principle of the unity of things and self.' A verse says: 'The Buddha's stove, the sentient beings' stove, struck down at once by a staff. Precious tables are gnawed by kittens; the nests of saints and mortals remain firm.' Again: 'The stove does not cling to me; I cling to the stove. Fortunately, the master awakened me, and I no longer fall into delusion. Although the stove has fallen, is heaven not another stove? This falling, that becoming, a thread of white and black is clearly distinguished. The use is without doubt; the heavenly stove and the divine stove are the same. My arm bends and stretches freely; the stove of the arm (as a metaphor) has fallen. Paying homage to the Buddha does not fall; who rises and who falls? Rising and falling are free; freedom contains myriad mysteries. The fall of one stove, Yue Di (Yue Di) [a Taoist deity] laughs coldly.' At Ling Mountain in Chaozhou, Zen Master Dadian Baotong (Dadian Baotong) [a Zen master of the Tang Dynasty], Han Wengong (Han Wengong) [Han Yu, a writer of the Tang Dynasty] visited him one day and asked the Zen master how old he was. The Zen master picked up his rosary and said: 'Do you understand?' Han Wengong said: 'I don't understand.' The Zen master said: 'Day and night, one hundred and eight.' Han Wengong did not understand, so he returned. The next day, he came again. When he arrived at the gate, he saw the head monk raising the previous topic and asking what it meant. The head monk knocked his teeth three times. When he met the Zen master, Han Wengong raised the previous question, and the Zen master also knocked his teeth three times. Han Wengong said: 'So, the Buddha-dharma is not two different things.' The Zen master asked: 'What is the principle?' Han Wengong said: 'Just now, when I asked the head monk, he answered the same way.' The Zen master then called the head monk and asked: 'Is it you who answered like this?' The head monk replied: 'Yes.' The Zen master then hit him and drove him out of the monastery. A verse says: 'The rosary counts one hundred and eight years, the head monk follows the wind, the horse learns from the ox. Thirty rattan sticks drive him out of the monastery; Han Wengong has something on his mind.' Again: 'Dadian's skills are few, but he is caught in Han Wengong's living net. Calculations are difficult to escape; what will the blind stick of Chao Yang encounter?' Zen Master Longxing Zongjing (Longxing Zongjing) [a Zen master of the Song Dynasty] of Longxing in Hangzhou, initially studied with Zen Master Xuefeng (Xuefeng) and secretly inherited the seal of the Zen school. Once in front of the assembly...
【English Translation】 English translation line 1 English translation line 2
堂中。袒一膊釘簾。雪峰睹而記曰。汝向後住持有千僧。其中無一人衲子也。師悔過辭歸故里。住六通院。錢王命居龍興寺。有眾千餘。唯三學講誦之徒。果如雪峰所讖。
袒膊雖然是好心。未央宮裡斬淮陰。年年歲歲花開日。長使英雄淚滿襟。
頌輪王髻珠。
夜明久向髻中藏。欲愛乾枯戰自強。報捷歸來親頂受。放光豈但照東方。
頌百丈懷海禪師寧作心師不師於心。
好惡關頭那管他。呼來喝去亂如麻。奴兒婢子家家有。用處無疑我是爺。
雙峰古禪師。嘗受雙峰印記。後到石霜。霜欲詰其所悟。而未得其便。師因辭石霜。霜將拂子送出門首。召云。古侍者。師回首。霜云。擬著即差。是著即乖。不擬不是。亦莫作個會。除非知有莫能知之。好去好去。師應諾即前邁。尋屬雙峰歸寂。師乃繼續住持。頌曰。
洛陽公子醉豪華。不看青山只看花。松寺若能留得住。老僧那肯惜杯茶。
廬山歸宗智常禪師。一日刬草次。有講僧來參。忽見一蛇過。師以鋤斷之。僧曰。久向歸宗。元來是個粗行沙門。師曰。你粗我粗。曰如何是粗。師豎起鋤頭。曰如何是細。師作斬蛇勢。曰與么則依而行之。曰依而行之且置。甚處見我斬蛇。僧無對。頌曰。
驀路相逢便一刀
【現代漢語翻譯】 堂中，（某人）袒露一側肩膀，用釘簾遮蔽（身體）。雪峰（Xuefeng，禪師名號）看到後記下：『你將來住持的寺廟會有上千僧人，但其中沒有一個是真正的衲子（nàzǐ，指雲遊僧人）。』（此人）後悔，告別后回到故鄉，住在六通院。錢王（Qian Wang，吳越國王）命令他住在龍興寺，有僧眾一千多人，但都是研究三學講誦的僧人。果真如雪峰所預言。
『袒膊雖然是好心，未央宮裡斬淮陰（Huaiyin，韓信）。年年歲歲花開日，長使英雄淚滿襟。』
頌輪王髻珠：
『夜明珠久向髻中藏，欲愛乾枯戰自強。報捷歸來親頂受，放光豈但照東方。』
頌百丈懷海禪師（Baizhang Huaihai，禪師名號）寧作心師不師於心：
『好惡關頭那管他，呼來喝去亂如麻。奴兒婢子家家有，用處無疑我是爺。』
雙峰古禪師（Shuangfeng Gu，禪師名號），曾經接受雙峰的印記。後來到石霜（Shishuang，地名）。石霜想詰問他的悟境，但沒有找到機會。雙峰禪師於是告辭石霜。石霜拿著拂塵送到門外，叫道：『古侍者！』禪師回頭。石霜說：『擬議即差，執著即乖，不擬議也不是，也不要作個會。除非知有莫能知之。好去好去。』禪師應諾后就離開了。不久雙峰禪師圓寂，（雙峰古禪師）於是繼續住持（雙峰寺）。頌曰：
『洛陽公子醉豪華，不看青山只看花。松寺若能留得住，老僧那肯惜杯茶。』
廬山歸宗智常禪師（Guizong Zhichang，禪師名號），一天在鋤草時，有講經僧人來參拜。忽然看到一條蛇經過，禪師用鋤頭砍斷了它。僧人說：『久聞歸宗（Guizong，地名），原來是個粗行沙門（shāmén，指僧人）。』禪師說：『你粗我粗？』僧人說：『如何是粗？』禪師豎起鋤頭。僧人說：『如何是細？』禪師做了個斬蛇的姿勢。僧人說：『這樣就是依而行之了。』禪師說：『依而行之且放一邊，你在哪裡看到我斬蛇？』僧人無言以對。頌曰：
『驀路相逢便一刀。』
【English Translation】 In the hall, (someone) bared one shoulder and covered (the body) with a beaded curtain. Xuefeng (Xuefeng, a Chan master's name), seeing this, noted: 'In the future, the temple you preside over will have thousands of monks, but not one of them will be a true nāzǐ (衲子, wandering monk).' (This person) regretted it, bid farewell, and returned to his hometown, residing in the Liutong Courtyard. King Qian (Qian Wang, King of Wuyue) ordered him to reside in Longxing Temple, which had over a thousand monks, but all were monks studying the Three Learnings and chanting scriptures. It turned out exactly as Xuefeng had predicted.
'Although baring the shoulder is well-intentioned, Huaiyin (Huaiyin, Han Xin) was beheaded in Weiyang Palace. Every year when the flowers bloom, it fills the heroes' sleeves with tears.'
Ode to the Jewel in the Crown of a Wheel-Turning King:
'The luminous pearl has long been hidden in the crown, desiring love, drying up, fighting to strengthen oneself. Reporting victory, returning to be personally received on the crown, its light shines not only to the East.'
Ode to Chan Master Baizhang Huaihai (Baizhang Huaihai, a Chan master's name): Rather be a master of the mind than a disciple of the mind:
'At the juncture of good and evil, who cares about him? Calling and shouting, it's as chaotic as hemp. Every household has servants and maids, undoubtedly I am the master in its use.'
Chan Master Shuangfeng Gu (Shuangfeng Gu, a Chan master's name) once received the seal of Shuangfeng. Later, he went to Shishuang (Shishuang, a place name). Shishuang wanted to question his enlightenment but found no opportunity. Chan Master Shuangfeng then bid farewell to Shishuang. Shishuang, holding a whisk, saw him off at the door and called out: 'Attendant Gu!' The Chan master turned his head. Shishuang said: 'To contemplate is to err, to cling is to deviate, not to contemplate is also not it, and do not make an understanding of it. Unless you know there is something that cannot be known. Farewell, farewell.' The Chan master acknowledged and then left. Soon after, Chan Master Shuangfeng passed away, and (Chan Master Shuangfeng Gu) then continued to preside over (Shuangfeng Temple). Ode:
'The young master of Luoyang is drunk with luxury, not looking at the green mountains, only looking at the flowers. If the Pine Temple can be kept, the old monk would not begrudge a cup of tea.'
Chan Master Guizong Zhichang of Mount Lu (Guizong Zhichang, a Chan master's name), one day while weeding, a sutra-lecturing monk came to visit. Suddenly, he saw a snake passing by, and the Chan master cut it in two with a hoe. The monk said: 'I have long heard of Guizong (Guizong, a place name), but it turns out to be a crude shāmén (沙門, monk).' The Chan master said: 'Are you crude or am I crude?' The monk said: 'What is crude?' The Chan master raised the hoe. The monk said: 'What is fine?' The Chan master made a gesture of cutting a snake. The monk said: 'So, you act accordingly.' The Chan master said: 'Putting aside acting accordingly, where did you see me cut the snake?' The monk was speechless. Ode:
'Meeting on a narrow road, one slash immediately.'
。一條帶作兩三條。住山束肚無煩篾。毒氣從今當下消。
又。
斷處是性動處情。蛇兒擔荷大英靈。十方諸佛渠兒孫。說與傍人誰肯聽。
袁州楊岐方會禪師。僧問如何是佛。師曰。三腳驢子弄蹄行。曰莫只這便是。師曰。湖南長老。頌曰。
楊岐弄蹄驢弄蹄。石女生兒知不知。一日追風千萬里。歸來一日尚嫌遲。
僧問興化獎曰。多子塔前共談何事。獎曰。一人傳虛。萬人傳實。頌曰。
塔前多子共談玄。側耳聽來眼得傳。萬實千真渠不薦。騎驢新婦阿家牽。
紫柏老人集卷之十八 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十九
明 憨山德清 閱
偈
燈光偈
燈初未有光。我點光始生。光若在燈者。無光燈不明。有人知此意。無火夜能行。弗信問觀音。觀音笑不停。
生日偈
自知今日出孃胎。今日緣何娘不來。來去覓娘無所得。蓮花國里一枝開。
生無生偈
欲曉未生時。先須忘已生。已生若不忘。未生終不知。
示于中甫
千妖百怪總相知。心外何曾有一絲。達本忘情生滅事。他家種草認為癡。
夜行偈
星夜經行時。前後步互起。
【現代漢語翻譯】 現代漢語譯本： 將一條布帶分成兩三條來使用，住在山裡用布帶束緊肚子，不需要麻煩的竹篾。從今以後，身體內的毒氣應當消散。
又。 斷絕處是自性的顯現，動念處是情識的產生。蛇兒承擔著偉大的英靈，十方諸佛都是他的子孫。告訴旁邊的人，誰肯聽呢？
袁州楊岐方會禪師（Yuanzhou Yangqi Fanghui Chan Master）。有僧人問：『什麼是佛？』禪師說：『三腳驢子弄蹄行。』僧人說：『莫非這就是？』禪師說：『湖南長老。』頌曰： 楊岐（Yangqi）的驢子弄蹄，石女（shinv，不孕的女子）生孩子，知道不知道？一天追風千萬里，回來一天還嫌遲。
有僧人問興化獎（Xinghua Jiang）禪師：『多子塔（Duozi Pagoda）前共同談論什麼事？』興化獎禪師說：『一人傳虛，萬人傳實。』頌曰： 在多子塔（Duozi Pagoda）前共同談論玄機，側耳傾聽，眼睛也能領會。萬人傳實，千真萬確，他卻不理解，像騎著驢的新娘被婆婆牽著走。
紫柏老人集卷之十八
卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之十九
明 憨山德清（Hanshan Deqing） 閱
偈 燈光偈 燈最初沒有光，我點燃它光才產生。如果光在燈里，沒有火燈就不會明亮。有人知道這個道理，沒有火在夜晚也能行走。不相信就問觀音（Guanyin），觀音（Guanyin）笑著不停。
生日偈 自己知道今天離開孃胎，今天為什麼娘沒有來？來來回回尋找孃親卻一無所得，在蓮花國里綻放一枝。
生無生偈 想要明白未出生時的狀態，首先必須忘記已經出生。如果已經出生不能忘記，那麼未出生終究無法知曉。
示于中甫 千妖百怪全都相知，心外何曾有一絲一毫？通達根本，忘卻情識，生滅之事，在他人看來，種草是癡傻的行為。
夜行偈 在星夜裡行走時，前後腳步交替。
【English Translation】 English version: Divide one cloth belt into two or three strips. Living in the mountains, use the cloth belt to tighten the belly, without the need for troublesome bamboo strips. From now on, the toxins within the body should dissipate.
Again. Where cessation occurs is the manifestation of the self-nature; where thoughts arise is the production of emotions. The serpent bears the great heroic spirit; the Buddhas of the ten directions are all his descendants. Telling this to others, who would listen?
Yuanzhou Yangqi Fanghui Chan Master. A monk asked: 'What is Buddha?' The master said: 'A three-legged donkey trots along.' The monk said: 'Is that all it is?' The master said: 'The elder of Hunan.' A verse says: Yangqi's donkey trots along, a stone woman gives birth, does she know or not? Chasing the wind for thousands of miles in a day, still complaining it's too slow when returning home.
A monk asked Chan Master Xinghua Jiang: 'What are you discussing in front of the Duozi Pagoda (Pagoda of Many Children)?' Chan Master Xinghua Jiang said: 'One person spreads falsehood, ten thousand spread truth.' A verse says: Discussing the mysteries together in front of the Duozi Pagoda (Pagoda of Many Children), listening attentively, the eyes can also understand. Ten thousand spread truth, a thousand truths, yet he doesn't comprehend, like a bride riding a donkey being led by her mother-in-law.
Collected Works of Old Man Zibo, Volume 18
卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Old Man Zibo, Volume 19
Read by Hanshan Deqing (Hanshan Deqing) of the Ming Dynasty
Gatha Gatha on the Lamp Light The lamp initially has no light. I light it, and light begins to arise. If the light is in the lamp, without fire, the lamp is not bright. If someone knows this meaning, they can walk at night without fire. If you don't believe it, ask Guanyin (Avalokiteśvara), Guanyin (Avalokiteśvara) laughs incessantly.
Gatha on Birth I know myself leaving my mother's womb today. Why doesn't my mother come today? Coming and going, searching for my mother, I find nothing. A branch blooms in the land of lotuses.
Gatha on Birthlessness To understand the state before birth, one must first forget having been born. If having been born cannot be forgotten, then the state before birth will never be known.
Shown to Yu Zhongfu Knowing all the thousands of demons and hundreds of monsters, has there ever been a single thread outside the mind? Reaching the root and forgetting emotions, the affairs of birth and death, in the eyes of others, planting grass is foolish behavior.
Night Walking Gatha When walking at night under the stars, the front and back steps alternate.
前步若至地。後步不能起。後步若至地。前步亦不起。前後不至地。乃能起不已。即此諦觀之。足何嘗至地。足既不至地。空水亦可履。空水既可履。神通孰不具。
示弟子(並序)
法華經云。佛種從緣起是故說無生。夫無生即非墮常。無滅即非墮斷。斷常不墮。何事非真。故妙法者。即觸事之粗也。嗟乎。粗妙豈有常哉。顧其人所明如何耳。是知凡緣所起。因地不真。果終紆曲。比來去佛甚遠。龍象蕭條。黑白之徒。邪正不知。菽麥無辨。合掌禮佛。心在狐貍。剃頭為僧。志存俗諦。以至千態萬狀。不可名言。皆由最初剃染之時。因地不真耳。余每念此。雖浪跡江湖將四十年。初未嘗輕為人祝髮命名。非無慈心也。良恐以小慈傷大慈耳。某來吾語汝。汝痛體之。凡百脫白離俗者。最初當審其因地。發心真正。倘無委曲相。決當披剃。或吾遠近無定。音問不接。即懸老人禪影。剃染授名。亦不須執滯。直宜圓成其勝因。勝因。即佛種也。因不勝。即魔種也。魔佛難辨。某其慎之。偈曰。
好因緣是惡因緣。真實難瞞頭上天。分付春潮帶雨客。歸來快上渡頭船。
夢覺偈
夢中知夢。將入覺中。覺中知夢。將證我空。我既空矣。孰為雌雄。
宿石鐘寺(並序)
乙未三月
【現代漢語翻譯】 現代漢語譯本 前腳如果著地，後腳就無法抬起。後腳如果著地，前腳也無法抬起。前後腳都不著地，才能不停地前進。仔細觀察這個道理，腳何曾真正著地？腳既然沒有真正著地，那麼在空中和水上行走也是可以的。既然可以在空中和水上行走，那麼神通又有誰不具備呢？
（示弟子並序）
《法華經》說：『佛種從因緣而生起，所以說是無生。』所謂無生，就是不落入常見；所謂無滅，就是不落入斷見。不落入斷見和常見，還有什麼不是真理呢？所以，所謂的妙法，就是觸目所及的粗淺事物。唉！粗淺和精妙難道有定性嗎？關鍵在於人們如何理解它。由此可知，凡是由因緣所生起的事物，如果最初的因地不真，結果終究會是彎曲的。這樣就離佛越來越遠，龍象（指佛門棟樑）也變得蕭條。黑白之徒（指僧俗兩眾），邪正不分，菽麥不辨（指分不清好壞）。合掌禮佛，心裡想的卻是狐貍（比喻心懷鬼胎）。剃頭為僧，心裡想的卻是世俗的享樂。以至於千姿百態，難以言說，都是由於最初剃度的時候，因地不真造成的。我常常想到這些，雖然浪跡江湖將近四十年，卻從未輕易為人剃度命名。不是因為沒有慈悲心，而是擔心以小慈悲傷害了大慈悲。某（作者自稱）來，我告訴你，你要深刻體會。凡是脫離白衣（指在家身份）出家的人，最初應當審察他的因地，看他發心是否真正。如果沒有任何委曲隱情，就應當為他剃度。或者我遠近不定，音訊不通，就懸掛我的禪影（指畫像），為他剃度授名，也不必拘泥。直接圓成他的殊勝之因。殊勝之因，就是佛種。因不殊勝，就是魔種。魔和佛難以分辨，我希望你謹慎對待。偈語說：
好的因緣也是壞的因緣，真實的情況難以瞞過頭頂上的天。交付給帶著春潮雨水的客人，回來時快快登上渡口的船。
（夢覺偈）
在夢中知道自己在做夢，將要進入覺悟之中。在覺悟之中知道自己在做夢，將要證得我空。我既然空了，還有什麼雌雄之分呢？
（宿石鐘寺並序）
乙未年三月
【English Translation】 English version If the front foot reaches the ground, the back foot cannot rise. If the back foot reaches the ground, the front foot also cannot rise. If neither front nor back foot reaches the ground, then one can continue to rise without ceasing. Contemplate this truth carefully: has the foot ever truly reached the ground? Since the foot has not truly reached the ground, one can walk on air and water. Since one can walk on air and water, who does not possess supernatural powers (Skt. Abhijñā)?
(Instructions to Disciples, with Preface)
The Lotus Sutra says, 'The Buddha-nature arises from conditions, therefore it is said to be without birth.' 'Without birth' means not falling into permanence; 'without cessation' means not falling into annihilation. Not falling into permanence or annihilation, what is not true? Therefore, the wonderful Dharma is found in the crudest of matters. Alas! Are crudeness and subtlety fixed? It depends on how people understand them. Thus, all things that arise from conditions will ultimately be twisted if the initial ground of causation is not genuine. This leads to a great distance from the Buddha, and the pillars of Buddhism (Skt. Ārya) become desolate. Monastics and laypeople alike cannot distinguish between right and wrong, or between beans and wheat (i.e., good and bad). They may clasp their hands and bow to the Buddha, but their minds are with foxes (i.e., harboring ulterior motives). They may shave their heads and become monks, but their aspirations remain in the mundane world. In countless ways, which are beyond description, all this stems from the initial insincerity at the time of ordination. I often reflect on this, and although I have wandered the world for nearly forty years, I have never lightly ordained or named anyone. It is not that I lack compassion, but I fear that small compassion may harm great compassion. So-and-so (author referring to himself), come, I will tell you: deeply understand this. All those who leave the white robes (lay status) and renounce the world should first examine their initial motivation, ensuring that their aspiration is genuine. If there are no hidden agendas, then they should be ordained. If I am far away and communication is difficult, then hang up my Zen portrait and ordain and name them, without being overly attached to formalities. Directly perfect their superior cause. The superior cause is the Buddha-nature. If the cause is not superior, it is the demon-nature. Demons and Buddhas are difficult to distinguish, so I urge you to be cautious. The verse says:
Good causes are also bad causes; the truth is hard to hide from the heavens above. Entrust it to the guest who carries the spring tide and rain; return quickly and board the boat at the ferry.
(Awakening from a Dream Verse)
In a dream, knowing one is dreaming, one is about to enter awakening. In awakening, knowing one was dreaming, one is about to realize the emptiness of self (Skt. Śūnyatā). Since the self is empty, who is male or female?
(Lodging at Stone Bell Temple, with Preface)
In the third month of the year yiwei (乙未)
。紫柏道人有曹溪之役。偕二三子信宿湖口石鐘寺。寺據山水之勝。才一登之。萬有盡洗。夫浮生聚散。不殊漚花。惟達人真觀。視聚為散。視散為聚。怨歌不廢。而思本無邪。二三子因請留一偈。以作廣長舌相之前茅。偈曰。
湖口山上石。豈惟千萬片。征航肯暫收。法句皆題遍。片石一伽陀。瞿曇開笑面。遊人聽好音。獨許眼根便。萬竅忽怒號。長波吼江甸。我將生心會。眉宇已閃電。夙慕石鐘寺。寺逢僧未見。轉經了不難。彈指知幾轉。千里步初始。行行敢辭倦。
獻栴檀偈
獻者是香。香外無人。能所路斷。是香誰受。受者不可。何況獻者。如是觀香。香即導師。徴受香者。奚如枯木。以是之故。香總無邊。等十方空。
釋廣百論
眼中有色識。死人應見物。識中有色眼。識去眼色隨。死人如見物。何名為死人。識去眼色隨。根境同時去。據事觀不然。能所反覆推。生者不見色。何況乃死乎。理極情自忘。情忘識即智。以智觀根塵。譬如水洗水。
擇仙偈
身見難消金石輕。何須更願學長生。試觀父母情非有。始見幽宵照世燈。
贈周叔夜偈
處處春風處處花。問君何地是根芽。檐前松曲數椽朽。脫卻袈裟更起家。
觀轂偈(並序)
【現代漢語翻譯】 現代漢語譯本：紫柏道人有曹溪之行，與兩三位弟子在湖口石鐘寺借宿。石鐘寺佔據山水形勝之地，只要一登上寺廟，所有的塵俗煩惱都被洗凈。人生的聚散離合，就像水面的浮漚，轉眼即逝。只有通達之人才能真正看透，視聚集為消散，視消散為聚集。即使吟唱哀怨的歌，思念的本心也沒有邪念。因此，兩三位弟子請求我留下一首偈語，作為弘揚佛法的先聲。偈語如下： 湖口山上的石頭，何止千萬片？遠行的船隻肯暫時停靠，將佛法的語句都題寫在上面。每一片石頭就是一句伽陀（gāthā，偈頌），瞿曇（Gautama，釋迦牟尼佛）露出微笑。遊人聽著美好的聲音，唯有眼根才能領會。萬千孔竅忽然怒吼，長長的波濤在江邊的田野上咆哮。我將生滅之心領會，眉宇間已經閃現電光。早就仰慕石鐘寺，來到寺中卻未見到僧人。轉經並不困難，彈指間就知已經轉了幾圈。千里之行剛剛開始，行走著，哪裡敢說疲倦？
獻栴檀偈
所獻之物是栴檀香（sandalwood，一種名貴的香木），香之外沒有其他。能與所的道路斷絕，這香誰來接受？接受者是不可得的，更何況是獻香的人？像這樣觀香，香就是導師。要問接受香的人，又像什麼呢？就像枯木一樣。因為這個緣故，香的總量是無邊的，等同於十方虛空。
釋廣百論
如果眼中存在色識（rūpa-vijñāna，視覺意識），那麼死去的人應該也能看見東西。如果識中存在色眼（rūpa-cakṣu，視覺器官），那麼識離開后，眼和色也隨之消失。如果死去的人還能看見東西，那還叫什麼死人？識離開后，眼和色也隨之消失，根和境同時消失。從現象上看並非如此，能與所反覆推敲。活著的人都不能看見色，更何況是死去的人呢？道理到了極點，情感自然會忘記。情感忘記了，識就是智慧。用智慧來觀察根和塵，就像用水洗水一樣。
擇仙偈
我執（satkāya-dṛṣṭi，對身體的錯誤認知）難以消除，即使是金石也顯得輕微。又何必再去希望學習長生不老之術呢？試著觀察父母的情愛並非真實存在，才能見到幽暗長夜中照亮世間的明燈。
贈周叔夜偈
處處都有春風，處處都有鮮花，請問你哪裡才是根本的萌芽？屋檐前的松樹彎曲，幾間房屋也已經朽壞。脫下袈裟，重新開始生活。
觀轂偈(並序)
【English Translation】 English version: The Daoist Zibo made a trip to Cao Xi, and stayed overnight with two or three disciples at the Stone Bell Temple in Hukou. The Stone Bell Temple occupies a scenic spot with mountains and rivers. As soon as one ascends it, all worldly troubles are washed away. The gathering and scattering of floating life are no different from the foam on the water, fleeting in an instant. Only those who are enlightened can truly see through it, viewing gathering as scattering, and scattering as gathering. Even if singing mournful songs, the original intention of remembrance has no evil thoughts. Therefore, two or three disciples requested me to leave a verse as a prelude to propagating the Dharma. The verse goes: The stones on the mountain of Hukou, how can there be only thousands of pieces? Traveling ships are willing to dock temporarily, writing the phrases of the Dharma all over them. Each stone is a gāthā (gāthā, verse), Gautama (Gautama, Shakyamuni Buddha) reveals a smiling face. Travelers listen to the beautiful sounds, only the eye-faculty can comprehend. Ten thousand apertures suddenly roar angrily, long waves roar on the fields by the river. I comprehend the arising and ceasing mind, lightning has already flashed between my eyebrows. I have long admired the Stone Bell Temple, but I have not seen any monks in the temple. Reciting the sutras is not difficult, in the snap of a finger, I know how many times it has been recited. The journey of a thousand miles has just begun, walking on, how dare I say I am tired?
Offering Sandalwood Verse
What is offered is sandalwood (sandalwood, a precious fragrant wood), there is nothing outside the fragrance. The path of the subject and object is cut off, who will receive this fragrance? The receiver is unattainable, let alone the one who offers the fragrance? Observing the fragrance in this way, the fragrance is the guide. Asking about the one who receives the fragrance, what is he like? Like a dead tree. Because of this reason, the total amount of fragrance is boundless, equal to the ten directions of emptiness.
Explanation of the Hundred Verses
If there is rūpa-vijñāna (visual consciousness) in the eye, then the dead should also be able to see things. If there is rūpa-cakṣu (visual organ) in the consciousness, then when the consciousness leaves, the eye and form also disappear. If the dead can still see things, then what is called a dead person? When the consciousness leaves, the eye and form also disappear, the root and the object disappear at the same time. Judging from the phenomenon, it is not so, the subject and object are repeatedly examined. Living people cannot see form, let alone the dead? When reason reaches its extreme, emotions will naturally be forgotten. When emotions are forgotten, consciousness is wisdom. Observing the root and dust with wisdom is like washing water with water.
Verse on Choosing Immortals
The satkāya-dṛṣṭi (false view of self) is difficult to eliminate, even gold and stone seem light. Why bother to hope to learn the art of immortality? Try to observe that the love of parents is not real, only then can you see the lamp illuminating the world in the dark night.
Verse Presented to Zhou Shuye
Everywhere there is spring breeze, everywhere there are flowers, may I ask you, where is the root sprout? The pine tree in front of the eaves is curved, and several houses are already decayed. Take off the kasaya (kāṣāya, monastic robe) and start life anew.
Verse on Observing the Valley (with Preface)
老子曰。三十輻共一轂。當其無有車之用。又曰。有之以為利。無之以為用。予曰。非但埏埴戶牖。輻轂然也。即自身徐察之。耳有輪廓。而輪廓有竅虛通。耳始有用。乃至眼鼻口等。獨不然乎。雖至愚。舉一根以例之。則餘者自曉了矣。偈曰。
觀轂知一身。觀身知天地。是觀善昭廓。至理靡弗了。至理本心有。日用欠深視。故用而不覺。是謂眾人耳。直下洞了此。孰非大覺尊。大覺吾尚得。何況世中貴。
究昏偈
譬如人醒時。倏爾昏住起。此昏從醒有。是則不名醒。離醒有此昏。一人寧有二。往返細研之。昏根植何地。於此忽然透。疑情直下釋。
旃檀幢偈(並序)
去冬牢山主人謂余。真州吳生。出所供旃檀幢。豎不盈尺。割面為門。啟門而視。中等虛空。千佛忽現。主伴重重。如絫黍聚立。而眉繞須彌。目湛大海。無不畢著。巧奪鬼工。見者驚絕。殆不可以智識測。非目力能窮也。此夕吳生省余梵川。燈前復及是幢。且詫曰。安得天劃神鏤。而於不盈尺。具一世界耶。余喟然嘆曰。吳生吳生。安知生不生。如知生不生。則芥子可藏虛空。牛毛可納滄海。而況是幢乎。且蟭螟以蚊睫為世界。蝸牛以濡沫為濤瀾。此皆以小為大也。大獨不可小哉。故曰。以小為大。小非大外。以
【現代漢語翻譯】 現代漢語譯本 老子說：『三十根輻條彙集到一個車轂上，正是因為車轂中間的空虛，才有了車的作用。』又說：『有形的東西是因為無形的東西才變得有用。』我認為，不僅僅是製作陶器、門窗、車輻和車轂是這樣，即使觀察自身也是如此。耳朵有輪廓，但輪廓中有孔竅可以通氣，耳朵才開始有用。乃至眼睛、鼻子、嘴巴等等，難道不是這樣嗎？即使是最愚笨的人，舉一個例子來說明，那麼其餘的自然就明白了。偈語說： 觀察車轂可以瞭解自身，觀察自身可以瞭解天地。這種觀察能夠清楚地照亮一切，沒有任何道理不能理解。至理原本就在心中，只是日常使用時缺少深入的觀察。所以使用了卻不自覺，這就是普通人啊。如果當下就能徹底明白這個道理，那麼誰不是大覺尊者呢？大覺的境界我尚且能夠得到，更何況世間的榮華富貴呢？ 究昏偈 譬如人清醒的時候，忽然昏沉睡去。這種昏沉是從清醒中產生的，這樣就不能稱之為清醒。離開清醒而有這種昏沉，一個人難道會有兩種狀態嗎？反覆仔細地研究它，昏沉的根源在哪裡？如果對此忽然領悟，疑惑的情緒就會立刻消解。 旃檀幢偈（並序） 去年冬天，牢山的主人對我說，真州的吳生，拿出他所供奉的旃檀幢（用旃檀木製作的佛塔模型），豎起來不到一尺。在塔面上開了一個門，打開門看，裡面是虛空，千佛忽然顯現，主佛和脅侍菩薩重重疊疊，好像累積起來的黍米聚在一起。佛的眉毛環繞著須彌山（佛教中的聖山），眼睛湛藍如大海，沒有不完全具備的。精巧得像是鬼斧神工，看見的人都驚歎不已。幾乎無法用智識來推測，也不是目力所能窮盡的。這天晚上，吳生到我梵川的住所拜訪，在燈前又談到這個寶幢，並且驚歎地說：『怎麼會有如此天工神力，能在不到一尺的空間里，具備一個世界呢？』我感嘆地說：『吳生啊吳生，你怎麼知道生不是不生呢？如果知道生不是不生，那麼芥菜籽可以藏納虛空，牛毛可以容納滄海，更何況是這個寶幢呢？而且蟭螟（一種小蟲）以蚊子的睫毛為世界，蝸牛以口中的唾沫為波濤，這都是以小為大啊。難道大就不能變小嗎？』所以說：『以小為大，小不在大之外，以』
【English Translation】 English version Lao Tzu said: 'Thirty spokes unite in one hub; it is because of its emptiness that the wheel is useful.' He also said: 'Being is for advantage, non-being is for use.' I say, it is not only in shaping clay for pottery, doors, and windows, or in the spokes and hubs of wheels, that this is so. Even in observing oneself, the ear has an outline, but it is the hollow opening within that makes it useful. And so it is with the eyes, nose, mouth, and so on, is it not? Even the most foolish person, if given one example, will understand the rest. A verse says: 'Observing the hub, one knows the self; observing the self, one knows the universe. Such observation clearly illuminates everything, and no principle remains uncomprehended. The ultimate truth is inherent in the heart, but daily use lacks deep observation. Therefore, one uses it without awareness; this is what is meant by 'the masses.' If one directly and thoroughly understands this, who is not a Great Awakened One? I can attain the state of Great Awakening, how much more so the worldly riches and honors?' Verse on Investigating Obscurity For example, when a person is awake, they suddenly fall into a state of drowsiness. This drowsiness arises from wakefulness; therefore, it cannot be called wakefulness. If this drowsiness exists apart from wakefulness, how can one person have two states? Examine it repeatedly and carefully; where is the root of drowsiness planted? If one suddenly penetrates this, the doubts will be immediately resolved. Verse on the Sandalwood Banner (with Preface) Last winter, the master of Lao Mountain told me that Wu Sheng of Zhenzhou had brought out the Sandalwood Banner (a model of a Buddhist pagoda made of sandalwood) that he had been offering. When erected, it was less than a foot tall. A door was cut into the surface, and when the door was opened, emptiness was seen within, and suddenly a thousand Buddhas appeared, the main Buddha and attendant Bodhisattvas stacked upon each other, like accumulated millet grains gathered together. The Buddha's eyebrows encircled Mount Sumeru (the sacred mountain in Buddhism), and the eyes were as blue as the vast ocean, with nothing lacking. The craftsmanship was so exquisite that it seemed to be the work of ghosts and spirits, and those who saw it were amazed. It was almost impossible to fathom with intellect, nor could the eye take it all in. That evening, Wu Sheng visited my residence in Fanchuan, and in front of the lamp, he spoke again of this banner, exclaiming: 'How could there be such divine skill that within less than a foot, an entire world is contained?' I sighed and said: 'Wu Sheng, Wu Sheng, how do you know that birth is not non-birth? If you know that birth is not non-birth, then a mustard seed can contain emptiness, and a strand of cow hair can hold the vast ocean, how much more so this banner? Moreover, the midge (a small insect) takes the eyelash of a mosquito as its world, and the snail takes the saliva in its mouth as waves; these are all instances of making the small into the large. Can the large not become small?' Therefore, it is said: 'Making the small into the large, the small is not outside the large, with'
大為小。大非小外。小非大外。則何小非大。大非小外。則何大非小。何大非小。則一豆之中間關莫窮。何小非大。則八荒之表密邇非遠。良以大小生乎情見。情忘則何為而不可耶。文子薦此。則牢山之無風起波。若之承虛接響。將非螻蟻拳宮之夢哉。偈曰。
木不盈尺。所藏無量。凡聖雌雄。不可情想。如心未生。量包虛空。微塵剎土。像現鏡中。一念既起。即落邊際。知週五尺。棄海認滴。小大劍立。鋒芒難犯。茍非忘我。心碎形段。文子勖之。無往不吉。我語尋常。遵之獲益。刻畫之功。施之三寶。茍善用心。何技非寶。
孫仲來書經薦母偈
此法極微妙。亦復極堅固。微妙者資父。堅固者資母。孝子未投毫。亡者生善處。況乃字積句。句續積成部。各各自心力。存亡皆獨露。日用而不知。摸鼻疑是鼓。
爬癢偈
南泉庭前花。紫柏背上爬。兩者並舉似。雌雄看作家。
虱偈
成堆蟣虱有誰知。也解申頭與展眉。若把法身輕抖擻。總教枯殼逐風飛。
禮諸祖道影偈
眾人昏昏。見影謂假。見形謂真。智人不然。知形生影。知影生心。心無生滅。安有古今。以無古今。生尚不有。況乎有滅。不生非常。不滅非斷。作如是說。能如是察。影影形形。智德無
【現代漢語翻譯】 現代漢語譯本： 大可以為小，但大的本質並非小的外在表現；小可以為大，但小的本質並非大的外在表現。那麼，為何說小不是大呢？因為大的本質並非小的外在表現。那麼，為何說大不是小呢？如果說大不是小，那麼即使在一顆豆子的空間里，也彷彿關隘重重，難以窮盡。如果說小不是大，那麼即使在遙遠的八荒之外，也近在咫尺，並非遙遠。這實在是由於大小的分別產生於情感和見解。如果忘卻情感，那麼還有什麼是不可以的呢？文子推薦這種觀點，就像牢山在無風的情況下掀起波浪，又像是承接空虛而產生迴響。這難道不是螻蟻在拳頭大小的宮殿里做夢嗎？偈語說：
即使是不到一尺的木頭，其中所蘊藏的也是無量的。凡人與聖人，雄性與雌性，都不可用情感和思緒去揣測。如同心念尚未產生時，其容量可以包容虛空。微塵和剎土，都像影子一樣顯現在鏡子中。一旦產生一個念頭，就立刻落入了邊際。認知只侷限於五尺之內，就如同捨棄大海而只承認水滴。小與大如同利劍對立，鋒芒難以觸犯。如果不能忘卻自我，內心就會破碎，形體也會斷裂。文子勉勵我們，無論做什麼都會吉祥如意。我說的話雖然尋常，但遵循它就能獲得益處。將刻畫的功德，施予三寶。如果能善於用心，那麼任何技藝都可以成為珍寶。
孫仲來信，其中有推薦給母親的偈語：
此法極其微妙，也極其堅固。微妙之處在於資助父親，堅固之處在於資助母親。孝順的子女即使沒有付出任何努力，去世的親人也能往生到好的地方。更何況是字句的積累，句子連貫成篇章。各自憑藉自己的心力，無論存活還是去世，都能獨自顯現。每天都在使用它卻不知道，就像摸著鼻子卻懷疑是鼓。
爬癢偈：
南泉禪師庭前的花，紫柏禪師背上爬。兩者並舉來比擬，雌雄由你看作家。
虱子偈：
成堆的蟣虱有誰知道？它們也懂得舒展眉頭。如果用法身輕輕抖擻，總會讓枯殼隨風飛走。
禮拜諸位祖師道影偈：
眾人昏昧，見到影子就認為是虛假的，見到形體就認為是真實的。有智慧的人不這樣認為，他們知道形體產生影子，知道影子產生於心。心沒有生滅，哪裡會有古今？因為沒有古今，生尚且不存在，更何況是滅亡？不生不是永恒，不滅不是斷滅。如果能這樣說，能這樣觀察，那麼影子和形體，都蘊含著智慧和功德。
【English Translation】 English version: The great can be small, but the essence of the great is not the external manifestation of the small; the small can be great, but the essence of the small is not the external manifestation of the great. Then, why say that the small is not the great? Because the essence of the great is not the external manifestation of the small. Then, why say that the great is not the small? If the great is not the small, then even in the space of a bean, it seems like a series of barriers, difficult to exhaust. If the small is not the great, then even beyond the distant eight wildernesses, it is close at hand, not far away. This is truly because the distinction between large and small arises from emotions and views. If emotions are forgotten, then what is impossible? Wenzi recommends this view, like the waves rising on Laoshan Mountain without wind, and like receiving emptiness and producing echoes. Isn't this like ants dreaming in a palace the size of a fist? The verse says:
Even a piece of wood less than a foot long contains immeasurable things. Ordinary people and sages, male and female, cannot be speculated with emotions and thoughts. Just as when a thought has not yet arisen, its capacity can encompass the void. Dust motes and k剎tras (kṣetra, Buddha-fields) are like shadows appearing in a mirror. Once a thought arises, it immediately falls into boundaries. Cognition is limited to within five feet, like abandoning the ocean and only acknowledging a drop of water. Small and large are like opposing swords, their sharpness difficult to touch. If one cannot forget the self, the heart will be broken and the body will be shattered. Wenzi encourages us that whatever we do will be auspicious and fulfilling. Although my words are ordinary, following them will bring benefits. Dedicate the merit of this carving to the Three Jewels (Triratna). If one can use the mind well, then any skill can become a treasure.
Sun Zhong sent a letter containing a verse recommended for his mother:
This Dharma is extremely subtle and extremely firm. The subtlety lies in assisting the father, and the firmness lies in assisting the mother. Even if a filial child makes no effort, the deceased can be reborn in a good place. Moreover, words accumulate into sentences, and sentences connect into chapters. Each relies on their own mental strength, whether alive or deceased, they can manifest alone. They use it every day without knowing it, like touching their nose and suspecting it is a drum.
Itch-Scratching Verse:
The flowers in front of Nanquan's (Nanquan Puyuan) courtyard, Zibo (Zibo Zhenke) scratching his back. Comparing the two together, male and female are up to you to create.
Louse Verse:
Who knows the piles of nits and lice? They also understand how to stretch their brows. If you gently shake your Dharma body, you will always let the dry shells fly away with the wind.
Verse for Bowing to the Portraits of the Ancestors:
People are confused, seeing shadows and calling them false, seeing forms and calling them true. Wise people do not think so, they know that forms produce shadows, and that shadows arise from the mind. The mind has no birth or death, where would there be past and present? Because there is no past and present, birth does not even exist, let alone death? Non-birth is not eternal, non-death is not annihilation. If one can say this, can observe this, then shadows and forms all contain wisdom and virtue.
闕。
香供偈
心外無香。香外無心。譬如身手。身外有手。決非己手。手外有身。決非己身。身手不疑。香心瞭然。以此供祖。祖必欣受。受非事理。成就孰住。惟其無住。施者之福。寧有邊際。以此薦親。親無不超。以此祝君。君無不福。眾人半目。睹香非心。聖人眼妙。見香非香。惟吾曹溪。香心無常。兩者不就。成就一切。用為毒鼓。聞者耳失。失耳用眼。墻壁觀樹。香之所作。無可不可。為人之師。為地獄主。香乎香乎。栴檀非名。孝心為指。並熱千古。端雍知此。不枉為子。熏續無窮。煙靄其後。
禮六祖法供偈
師本賣柴漢。天機何其深。一聞金剛句。直下悟自心。既悟自心已。胸中復何事。迢遙向黃梅。槽廠充賤役。用石墜腰間。八月齊食頃。米熟機相投。夜半入祖室。密傳聲如雷。聖凡若鼎沸。師聽不以耳。直用眼觀取。眾人則不然。廢耳聲不領。是故應有住。能所角然立。惟應無所住。生心境無咎。無咎無不心。何物更為待。分別雖熾然。譬馬見自影。了知身出故。時見不驚異。若見余物影。馬驚何足疑。惟不見余物。驚疑從何起。自心取自心。佛亦不印可。離心求法者。曹溪水不濕。大哉至人慮。必以誠為本。誠則偷心死。心死性自靈。靈則無不照。理事皆不成。即
【現代漢語翻譯】 現代漢語譯本：
香供偈
心外沒有香。香外沒有心。譬如身體和手，身體外有手，但絕不是自己的手；手外有身體，也絕不是自己的身體。身體和手之間沒有懷疑，香和心之間也應瞭然。用這香供養祖師（指六祖慧能），祖師必定欣然接受。接受不是事理，成就又住在哪裡？正因為無所住，施捨者的福報才沒有邊際。用這香來祭薦親人，親人沒有不超脫的。用這香來祝福您，您沒有不幸福的。眾人用半隻眼睛看，只看到香而看不到心。聖人的眼睛很巧妙，看到香卻不執著于香。只有我們曹溪（指六祖慧能的道場），香和心都是無常的。兩者都不執著，就能成就一切。用它來作為毒鼓（比喻佛法能警醒世人），聽到的人耳失（指去除執著）。失去耳用眼看，墻壁也能觀看樹木。香的作用，無所不可。可以為人師，也可以為地獄之主。香啊香啊，栴檀（一種名貴的香木）不是名，孝心才是指引。並熱（指孝心）千古不變，端莊雍容的人知道這個道理，就不算白為人子。香火熏續無窮，煙靄繚繞其後。
禮六祖法供偈
六祖（指慧能）本來是賣柴的人，天性機敏何其深厚。一聽到《金剛經》的句子，當下就領悟了自己的心。既然領悟了自己的心，心中還有什麼事呢？迢迢千里來到黃梅（指五祖弘忍的道場），在槽廠充當卑賤的勞役。用石頭墜在腰間，在八月舂米的時候，米熟了，時機相投。半夜進入祖師的房間，秘密傳授的音聲如雷貫耳。聖人和凡人像鼎沸一般。六祖聽卻不用耳朵，直接用眼睛觀看領會。眾人則不然，廢棄了耳朵，聲音無法領會。所以心中應有所住，能和所對立。只有應無所住，生心和境都沒有過錯。沒有過錯就沒有不合心意的。還等待什麼呢？分別心雖然熾盛，譬如馬看到自己的影子，了知身體發出的，時常看到也不會驚異。如果看到其他物體的影子，馬驚慌又有什麼可懷疑的呢？只有不見其他物體，驚疑從何而起呢？自心取自心，佛也不印可。離開心去求法的人，曹溪的水也不會濕潤他。偉大啊至人的考慮，必定以誠為根本。誠實則偷心死，心死則性自靈。靈則無不照，理事皆不成，即
【English Translation】 English version:
Incense Offering Gatha
Outside the mind there is no incense. Outside the incense there is no mind. It is like the body and the hand. Outside the body there is a hand, but it is definitely not one's own hand. Outside the hand there is a body, but it is definitely not one's own body. There is no doubt between the body and the hand. The incense and the mind are clear. Use this to offer to the Patriarch (referring to the Sixth Patriarch Huineng). The Patriarch will surely accept it with joy. Acceptance is not a matter of principle. Where does accomplishment reside? Only in non-abiding. The merit of the giver has no bounds. Use this to recommend to relatives. No relative will not be transcended. Use this to bless you. No one will not be blessed. The crowd sees with half an eye, seeing the incense but not the mind. The eyes of the sage are wonderful, seeing the incense as not incense. Only we of Caoxi (referring to the Sixth Patriarch Huineng's monastery), incense and mind are impermanent. Neither is attached to, and everything is accomplished. Use it as a poison drum (a metaphor for the Dharma's ability to awaken the world). Those who hear it lose their ears (referring to removing attachments). Losing the ears and using the eyes, walls can also watch trees. The work of incense is all-pervasive. It can be a teacher of men, and a master of hell. Incense, incense, sandalwood is not the name, filial piety is the guide. Filial piety is eternally warm. The dignified and graceful know this, and are not in vain as children. The incense continues endlessly, with smoke and haze behind it.
Homage to the Sixth Patriarch Dharma Offering Gatha
The Sixth Patriarch (referring to Huineng) was originally a wood seller. How profound was his innate wisdom. Upon hearing a verse from the Diamond Sutra, he directly realized his own mind. Having realized his own mind, what else was there in his heart? He traveled far to Huangmei (referring to the Fifth Patriarch Hongren's monastery), serving as a lowly laborer in the mill. He used stones to weigh down his waist. During the eighth month of husking rice, when the rice was ripe, the time was right. In the middle of the night, he entered the Patriarch's room. The secret transmission was as loud as thunder. Saints and mortals were like a boiling cauldron. The Sixth Patriarch listened not with his ears, but directly observed and understood with his eyes. The crowd was not like this, abandoning their ears, unable to comprehend the sound. Therefore, there should be something to abide in the mind. The able and the able are opposed to each other. Only there should be no abiding. Giving rise to the mind and the environment is without fault. Without fault, there is nothing that is not in accordance with the mind. What else is there to wait for? Although discrimination is rampant, it is like a horse seeing its own shadow. Knowing that it comes from the body, it is not surprised when it sees it often. If it sees the shadow of other objects, what doubt is there that the horse is startled? Only when other objects are not seen, from where does surprise and doubt arise? The self-mind takes the self-mind, even the Buddha does not approve. Those who seek the Dharma apart from the mind, the water of Caoxi will not wet them. Great is the consideration of the perfect man, he must take sincerity as the root. Sincerity kills the stealing mind, and when the mind dies, the nature is naturally spiritual. When it is spiritual, it illuminates everything. Principles and affairs are all not established, that is
此不成就。能成就一切。譬如隆冬時。萬木凍欲折。陽春一夕回。光輝無不露。是謂誠生明。非照光圓滿。吾師得祖心。祖心不欠少。師心不增多。得心本無得。無得而心傳。永作世間眼。重昏須臾旦。吾曾讀壇經。得師心自知。亦無得而得。用處習為障。心明力不逮。於是恒痛泣。仰憑冥熏慈。既失復乃得。今獻法供偈。剖折微知見。於法茍不昧。乞垂慈印可。
白茫遇虺(並序)
吾禮曹溪至白茫。將買舟北還。沿岸登舟。見一虺毒焰熾然。怒目呥舌。不覺失嘆。嗚呼。云何忽生之前。本然無二。忽生之後。乃萬其趣。是誰負汝。汝恨不釋。積而成毒。形隨心變。受此毒狀。無擇智愚。見汝必殺。吾觀汝性。與佛無異。視汝如佛。偶因不覺。暫時迷墮。一朝知毒。毒本無根。根于無性。無性無我。無我無人。喚誰負汝。人既無負。汝恨何懷。雖然。一迷永迷。迷而求覺。茍不籍佛祖寵靈。慈悲熏炙。方便旁擊。則寐者終難寤矣。今有人於此。有少忤懷。遂抱恨不解。積而成怨。怨必終報。報則必復。如我輩人。見此雄虺。痛當自反。反而有終。必證圓通。大悲為侶。度諸愚蒙。反而中止。非虺不已。智者思之。寧不毛豎。偈曰。
祖師之鄉。產此雄虺。見人不嚙。嚙則必死。慈悲薰蒸。翻為毒
【現代漢語翻譯】 現代漢語譯本： 這不能成就（指僅憑自身努力無法達到究竟的成就），（但）能成就一切（指依靠佛法和自性可以成就一切）。譬如在隆冬時節，萬木都凍僵得好像要折斷一樣，但陽春一旦到來，所有的光輝都會顯露出來。這就是所謂的誠心生髮光明，而不是（外在）照耀的光芒圓滿。我的老師得到了祖師的心印，祖師的心印沒有絲毫欠缺，老師的心印也沒有絲毫增多。得到心印，實際上是無所得，（但）在無所得之中完成了心印的傳承，（老師的心印）永遠作為世間的眼睛。長久的黑暗，片刻間就會迎來黎明。我曾經讀過《壇經》，（從中）得到了老師的心印，自然就明白了，也是無所得而得。在運用（佛法）的地方，（反而）會因為執著而成為障礙，心雖然明白，但力量卻達不到。因此我常常痛苦地哭泣，仰仗著冥冥中的熏習和慈悲，（曾經）失去的（心印）又重新得到。現在我獻上法供養的偈頌，剖析我微小的知見。如果我對佛法的理解沒有錯謬，懇請（老師）慈悲地給予印可。
《白茫遇虺》（並序）
我禮拜曹溪（指六祖慧能的道場），到達白茫（地名）。準備買船北歸。沿著岸邊登上船，看見一條虺（一種毒蛇），毒焰熾盛，怒目吐舌。我不禁失聲嘆息。唉！為什麼在忽然產生之前，（萬物）本來沒有差別，忽然產生之後，卻千差萬別？是誰辜負了你，讓你怨恨不消，積累成毒？形體隨著心念而改變，承受著這毒蛇的形狀。無論智者還是愚者，見到你必定要殺你。我看你的本性，與佛沒有差別，視你如佛一樣。只是偶然因為不覺，暫時迷失墮落。一旦知道毒的根源，毒本來就沒有根，根源在於無自性。無自性就沒有我，沒有我就沒有人，（這樣）要問誰辜負了你呢？既然沒有人辜負你，你又懷著什麼怨恨呢？雖然如此，一旦迷惑就永遠迷惑，迷惑了就要尋求覺悟。如果不憑藉佛祖的寵愛和靈驗，慈悲的薰陶和照耀，方便的旁敲側擊，那麼沉睡的人終究難以醒悟啊。現在有人在這裡，因為一點小小的冒犯就懷恨在心，於是抱持著怨恨不肯化解，積累成怨仇。怨仇必定會報復，報復必定會循環。像我們這樣的人，見到這條兇猛的毒蛇，應當深刻地反省自己。反省並且堅持下去，必定能證得圓滿通達，以大悲為伴侶，度化那些愚昧無知的人。反省卻半途而止，毒蛇的毒性就不會停止。智者思考這些，難道不會感到毛骨悚然嗎？偈語說：
祖師的故鄉，產生了這條兇猛的毒蛇。見到人不咬，咬了就必定死。用慈悲來薰陶和蒸煮，反而變成了毒藥。
【English Translation】 English version: This cannot be accomplished (referring to the ultimate achievement that cannot be attained solely through one's own efforts), (but) can accomplish everything (referring to achieving everything by relying on the Buddha's teachings and one's own nature). For example, in the depths of winter, all the trees are frozen as if they are about to break, but once the warm spring arrives, all the radiance will be revealed. This is what is called sincerity giving rise to light, rather than the perfect illumination of (external) shining. My teacher obtained the ancestral teacher's mind-seal, the ancestral teacher's mind-seal is not lacking in the slightest, and the teacher's mind-seal is not increased in the slightest. Obtaining the mind-seal is actually without attainment, (but) in the midst of no attainment, the transmission of the mind-seal is completed, (the teacher's mind-seal) forever serves as the eyes of the world. Long darkness will usher in dawn in an instant. I once read the 'Platform Sutra', (from which) I obtained the teacher's mind-seal, and naturally understood, also without attainment. In the place of using (the Dharma), (it) will instead become an obstacle due to attachment, the mind is clear, but the strength cannot reach. Therefore, I often weep bitterly, relying on the subtle influence and compassion, (the mind-seal) that was once lost is regained. Now I offer a verse of Dharma offering, dissecting my small knowledge and views. If my understanding of the Dharma is not mistaken, I earnestly request (the teacher) to compassionately grant approval.
'Encountering a Viper at Baimang' (with Preface)
I paid homage to Caoxi (referring to the Sixth Patriarch Huineng's monastery), and arrived at Baimang (place name). Preparing to buy a boat to return north. Along the shore, I boarded the boat and saw a 'hui' (a type of venomous snake), its venomous flames were blazing, glaring and flicking its tongue. I couldn't help but exclaim. Alas! Why is it that before suddenly arising, (all things) were originally without difference, but after suddenly arising, they are so different? Who has wronged you, causing you to hold onto resentment, accumulating into poison? The form changes with the mind, bearing the shape of this venomous snake. Regardless of the wise or the foolish, seeing you will surely kill you. I see your nature, it is no different from the Buddha, I regard you as the Buddha. It is only by chance, due to unawareness, that you are temporarily lost and fallen. Once you know the source of the poison, the poison originally has no root, the root lies in no-self-nature. No-self-nature means no me, no me means no person, (so) who should be asked who has wronged you? Since no one has wronged you, what resentment do you hold? Although this is the case, once deluded, one is forever deluded, and if deluded, one must seek enlightenment. If not relying on the Buddha's and Patriarchs' favor and efficacy, the nurturing and illumination of compassion, and the skillful prodding, then the sleeping person will ultimately be difficult to awaken. Now there is someone here, holding a grudge over a small offense, and thus harboring resentment that they refuse to resolve, accumulating into enmity. Enmity will surely be avenged, and revenge will surely cycle. People like us, seeing this fierce viper, should deeply reflect on ourselves. Reflecting and persisting, one will surely attain perfect understanding, taking great compassion as a companion, liberating those who are ignorant and unenlightened. Reflecting but stopping halfway, the viper's venom will not cease. The wise ponder these things, will they not feel their hair stand on end? The verse says:
The ancestral teacher's homeland, produced this fierce viper. It does not bite people, but if it bites, it will surely kill. Using compassion to nurture and steam, it turns into poison instead.
具。不善用心。乃至此耳。如善用之。一切毒具。博施之資。吾禮曹溪。行至白茫。見此毒物。內心自慌。我若懷毒。心毒形彰。自然之理。何必商量。籍祖慈力。小毒必損。大毒敢藏。言而不行。必受其殃。
示弟子
目前一切境。皆自心建立。離心覓一毫。譬如兔有角。人不悟自心。見境乃分別。遂被好醜轉。長劫無時止。或報人天身。或受羽毛等。強弱互相啖。如己口嚙指。又如善畫者。畫出如花女。容顏世希有。忽然生癡心。乃謂是實女。相思病至死。不悟自心出。醫王何自來。咄哉呵病者。自畫自生著。何異口嚙口。病者聞斯語。知離心無法。非但此畫女。凡聖法皆爾。一旦癡計消。畫師本如故。
偈
搜剔春光不見根。云來云去石無痕。夢中行盡風波路。醒后漁舟泊故村。
又。
落花芳草恣尋幽。夜靜明籹獨倚樓。自是老婆心不死。男兒何處不風流。
又。
桃源仙子昔曾逢。別後重來訪舊蹤。滿院好花零落盡。卻于樹底覓殘紅。
又。
觀橋即我橋誰坐。達境惟心境自空。片月在天光不斷。夜涼長嘯水聲中。
示病僧
我無病時。初不檢情。一旦抱疾。宛延難屏。火燒我骨。冷刺我心。種種苦楚。日將漸深。非天地與。
【現代漢語翻譯】 現代漢語譯本：
具。不善用心，乃至如此。如若善用，一切毒具，皆可成為廣施的資糧。我禮拜曹溪（Caoxi，地名，禪宗六祖慧能弘法之地），行走至白茫（Baimang，地名），見到這些毒物，內心感到驚慌。我若心懷毒念，毒心便會顯現在外，這是自然的道理，何必多加思量。憑藉祖師的慈悲力量，小毒定能消除，大毒又怎敢隱藏？言行不一，必定會遭受惡果。
示弟子
目前所見的一切境界，都是由自己的心所建立。離開心去尋找一絲一毫，就像兔子長角一樣不可能。人們不覺悟自己的心，見到外境就加以分別，於是被好壞美醜所左右，長久地輪迴沒有停止的時候。或者得到人天之身，或者淪為鳥獸之類，弱肉強食，互相吞噬，就像自己的口咬自己的手指一樣。又像善於繪畫的人，畫出如花似玉的美女，容貌世間罕有，忽然生起癡迷之心，竟然認為是真實的女子，相思成病直至死去，卻不覺悟這一切都是自己的心所變現。即使是醫王（指高明的醫生）又從哪裡來呢？可嘆啊，這生病的人，自己畫出畫，又自己執著于畫，這和自己咬自己的嘴有什麼區別呢？生病的人聽了這些話，如果知道離開心就沒有法，那麼不僅僅是這畫中的女子，一切凡聖之法都是如此。一旦癡迷的念頭消除了，畫師的本來面目也就恢復了。
偈
搜尋春天的景色卻找不到根源，云來云去，石頭上沒有留下痕跡。在夢中走遍了風波險惡的道路，醒來后漁船依然停泊在原來的村莊。
又
在落花和芳草間隨意尋訪幽靜之處，夜深人靜，對著明鏡獨自在樓上梳妝。只是因為老婦人的心還沒有死去，否則男兒身在何處不能風流瀟灑呢？
又
從前曾經在桃花源（Taoyuan，傳說中的世外桃源）見過仙女，分別之後再次前來尋找舊日的軌跡。滿園美好的花朵都凋零殆盡，卻在樹底下尋找殘餘的紅色。
又
觀看橋樑，既然是我在觀橋，那麼是誰在坐橋呢？通達了境界，明白了唯心所現，境界自然空寂。一彎月亮掛在天上，光輝不斷，在涼爽的夜晚，我長嘯一聲，伴隨著水流的聲音。
示病僧
我沒有生病的時候，最初不約束自己的情感，一旦生病了，就痛苦難忍。烈火焚燒我的骨頭，寒冷刺痛我的心，各種各樣的痛苦，一天比一天加深。這不是天地造成的，
【English Translation】 English version:
These are tools. Using them improperly leads to this. If used properly, all poisonous tools can become resources for generous giving. I paid homage at Caoxi (Caoxi, place name, where the Sixth Patriarch of Zen, Huineng, propagated the Dharma), and while walking to Baimang (Baimang, place name), I saw these poisonous things and felt alarmed in my heart. If I harbor poisonous thoughts, the poison in my heart will manifest outwardly. This is a natural principle, why deliberate further? Relying on the compassionate power of the Patriarchs, small poisons will surely be eliminated, and how dare great poisons be concealed? Speaking without acting will surely bring retribution.
Instruction to Disciples
All the realms you currently perceive are established by your own mind. To seek even a hair's breadth outside the mind is like searching for horns on a rabbit. People do not awaken to their own mind, and upon seeing external realms, they discriminate, thus being swayed by good and bad, beautiful and ugly. They revolve endlessly without ceasing. Sometimes they are rewarded with human or heavenly bodies, and sometimes they are reduced to birds and beasts, where the strong devour the weak, just like one's own mouth biting one's own finger. It is also like a skilled painter who paints a flower-like maiden, whose beauty is rare in the world. Suddenly, he develops a deluded mind and actually believes she is a real woman, becoming lovesick to the point of death, without realizing that all of this is manifested by his own mind. Where can even a Medicine King (referring to a skilled doctor) come from? Alas, this sick person, he paints the painting himself and then becomes attached to it himself. How is this different from a mouth biting itself? If the sick person hears these words and understands that there is no Dharma apart from the mind, then not only this painted maiden, but all mundane and sacred Dharmas are like this. Once the deluded thoughts are extinguished, the painter's original face is restored.
Verse
Searching for the spring scenery, one cannot find its root. Clouds come and go, leaving no trace on the stone. In dreams, I have traveled through perilous roads of wind and waves. After waking, the fishing boat is still moored in the old village.
Also
Among fallen flowers and fragrant grasses, I leisurely seek secluded spots. In the quiet of the night, I lean alone against the tower, gazing at my reflection in the bright mirror. It is only because the old woman's heart has not died. Otherwise, where can a man not be romantic?
Also
I once met a fairy in Taoyuan (Taoyuan, the legendary Shangri-La). After parting, I came again to seek the old traces. All the beautiful flowers in the garden have withered and fallen. Yet, I search for the remaining red beneath the trees.
Also
I am watching the bridge, so who is sitting on the bridge? Reaching the realm, understanding that it is only the mind that manifests, the realm is naturally empty. A sliver of moon hangs in the sky, its light unbroken. In the cool night, I let out a long whistle, accompanied by the sound of the water.
Instruction to a Sick Monk
When I was not sick, I did not restrain my emotions. Once I became ill, I suffered unbearably. Fire burns my bones, and cold pierces my heart. All kinds of suffering deepen day by day. This is not caused by heaven and earth,
非鬼神使。皆我自作。作空病止。此真實語。諦聽逆思。忽得病本。瞭然何疑。
吳江華嚴寺浮圖然燈偈示法麟(並序)
緣見因明。暗成無見。不明自發。則諸暗相永不能昏。此楞嚴會上如來之語也。此語自古及今。于中發明本光者豈少哉。然而有不發明者何故。病在能信佛語。而不能信自心故也。是以一切血氣之屬。若不緣明。橫謂不見。殊不知知不見者。果見耶。果不見耶。見則見本無欠。不見則誰知不見。由是而觀。則本具常光。包空裹有。未始欠缺。在眼名見。在耳名聞。在鼻名臭。在舌名嘗。在身名覺。在心名知。堯舜不能加。桀紂不能損。然非迥脫根塵者。亦未易薦取之。今有人於此憂。是光物物本有。柰何日用而不知。於是寄有象之明。階入無見之頂。吳江華嚴寺。有大浮圖空洞特立於江之上。凡邑之善信。有志於背暗投明者。皆割其所愛。易油然燈。使光徹上下。飛而宿者。潛而止者。同悟本光。紫柏道人聞而悅之。綴以偈曰。
本光誰不具。具而不能知。以故名眾生。一朝知本具。眾生即如來。六尺勿謂短。有佛時時現。百尺勿謂長。燈滅光不見。法麟能知此。燈傳定無盡。
觸塵偈
未打打已如有疼。兩頭無有中間生。一切凡夫作此見。是故輪迴不暫停。若人
【現代漢語翻譯】 現代漢語譯本：不是鬼神造成的，都是我自己造成的。如果認識到一切皆空，病自然會停止。這是真實不虛的話語。仔細聆聽，反向思考，或許能找到疾病的根源，一旦明白了，還有什麼可懷疑的呢？
吳江華嚴寺浮圖然燈偈示法麟(並序)
因為執著于外在的因明（hetu-vidyā，古印度的一種論理學），內心反而變得無明。如果不明白自性的光明本來就存在，那麼各種黑暗的現象將永遠無法遮蔽它。這是《楞嚴經》中如來說的話。自古至今，有多少人通過這句話發明了自性的光明啊！然而，為什麼還有人不能發明呢？病根在於能相信佛說的話，卻不能相信自己的心。因此，一切有血氣的眾生，如果不借助外在的光明，就橫加認為自己看不見。卻不知道，知道『看不見』的，到底是看見了呢？還是沒看見呢？如果看見了，那麼所見的光明本來就沒有欠缺。如果沒看見，那麼是誰知道『看不見』呢？由此看來，自性本具常光，包容了空間，包裹了萬物，從未有過欠缺。在眼睛裡叫做『見』，在耳朵里叫做『聞』，在鼻子里叫做『嗅』，在舌頭上叫做『嘗』，在身體上叫做『覺』，在心裡叫做『知』。堯舜不能增加它，桀紂不能減少它。然而，如果不是完全脫離了六根和六塵的束縛，也很難體會到它。現在有人為此擔憂，認為這種光明是萬物本自具有的，為什麼我們每天都在用它卻不知道呢？於是，藉助有形的燈光，來進入無見的境界。吳江華嚴寺，有一座高大的浮圖（stūpa，佛塔）空曠地聳立在江邊。凡是這個地方的善男信女，有志於背離黑暗，投向光明的人，都割捨自己所珍愛的東西，換成燈油點燈，使光明照徹上下，無論是飛過的鳥，還是潛藏的生物，都能一同領悟本有的光明。紫柏道人聽了很高興，於是寫了一首偈語：
本來的光明誰不具備？雖然具備卻不能認識。因此才叫做眾生。一旦認識到本來就具備，眾生就是如來。不要說六尺之軀很短小，有佛時時顯現其中。不要說百尺高塔很長，燈滅了光明就看不見。法麟如果能明白這個道理，燈火相傳必定沒有窮盡。
觸塵偈
還沒打的時候就好像有疼痛，疼痛既不在兩頭，也不在中間產生。一切凡夫都這樣認為，所以輪迴才不會停止。如果有人
【English Translation】 English version: It is not caused by ghosts or gods; it is all created by myself. If one realizes that everything is empty, the illness will naturally cease. This is a true and reliable statement. Listen carefully and think in reverse; perhaps you can find the root of the illness. Once you understand, what is there to doubt?
A Gatha (verse) on Lighting Lamps at the Stupa (Buddhist Pagoda) of Huayan Temple in Wujiang, Presented to Dharma Lin (with Preface)
Because of attachment to external hetu-vidyā (logic, epistemology), the mind becomes obscured. If one does not understand that the light of one's own nature is originally present, then various dark phenomena will never be able to obscure it. These are the words of the Tathagata (如來，another name for Buddha) in the Surangama Sutra (楞嚴經). From ancient times until now, how many people have discovered the light of their own nature through these words! However, why are there still those who cannot discover it? The root of the problem lies in being able to believe the Buddha's words but not being able to believe in one's own mind. Therefore, all beings with blood and breath, if they do not rely on external light, hastily assume that they cannot see. But they do not know, does the one who knows 'cannot see' actually see? Or does he not see? If he sees, then what is seen is originally without deficiency. If he does not see, then who knows 'cannot see'? From this perspective, the inherent constant light encompasses space and envelops all things, never lacking. In the eyes, it is called 'seeing'; in the ears, it is called 'hearing'; in the nose, it is called 'smelling'; on the tongue, it is called 'tasting'; in the body, it is called 'feeling'; in the mind, it is called 'knowing'. Yao and Shun (堯舜，legendary sage rulers of China) cannot add to it, and Jie and Zhou (桀紂，notorious tyrannical rulers of China) cannot diminish it. However, if one has not completely detached from the bondage of the six roots (六根，the six sense organs) and six dusts (六塵，the six sense objects), it is not easy to experience it. Now, some people worry about this, thinking that this light is inherent in all things, but why do we use it every day without knowing it? Therefore, they use tangible lamplight to enter the realm of no-seeing. In Huayan Temple (華嚴寺) in Wujiang, there is a tall stupa (浮圖，Buddhist pagoda) standing empty by the river. All the virtuous men and women of this place, who aspire to turn away from darkness and towards light, give up what they cherish and exchange it for lamp oil to light lamps, so that the light shines up and down, and whether flying birds or hidden creatures can all awaken to their inherent light. Dao Ren Zibo (紫柏道人，a Buddhist monk) heard this and was very happy, so he wrote a gatha (偈語，verse):
Who does not possess the inherent light? Although possessing it, they cannot recognize it. Therefore, they are called sentient beings (眾生). Once they recognize that they inherently possess it, sentient beings are the Tathagata (如來). Do not say that the six-foot body is short; the Buddha appears within it at all times. Do not say that the hundred-foot pagoda is long; when the lamp is extinguished, the light is not seen. If Dharma Lin (法麟) can understand this principle, the transmission of the lamp will surely be endless.
Verse on Contacting Dust (觸塵偈)
Before being struck, it is as if there is pain; the pain is neither at the two ends nor produced in the middle. All ordinary people see it this way; therefore, samsara (輪迴，the cycle of birth and death) does not stop. If someone
靜心痛觀察。未打打已痛何在。兩頭不疼謂中疼。以理觀察難解釋。究竟此疼了不疑。正疼疼了果非有。
登耶舍塔
未聞耶舍塔。本無險不險。既聞耶舍塔。心中忽險生。已登耶舍塔。與初未聞冥。正登險太甚。自決不能登。是時究始末。果險果是平。
與智燈
犀牛昨日與君看。頭角渾然不見還。本欲無言安可得。誰憐田地草蔓蔓。
紙花偈
人言此花假。我謂此花真。紅白香欲浮。作者之精神。於此觀天地。離心無纖塵。況居天地者。謾夸造物新。智者見之智。仁者見之仁。通塞本無竅。萬事存乎人。
讀觀心論
念有一切有。念無一切無。有無惟一念。念沒有無無。
示元復
百千無量苦。苦本於三毒。三毒乃有名。名曰貪嗔癡我常受其賊。憤欲搜其窟。試覓于身初。身初不可得再覓於心始。心始不可得。次覓中與外。空洞無物我。及觸逆順時。現行關好惡。隱然若有物。藏於有無處。秉理痛折之。其勇不可敵。若不𢬵性命。與其死捱逼。有隙取敗績。無隙我即勝。勝時觀敗際。總是兩頭失。兩失求其中。龜毛縛西風。此觀頗有志。成熟猶未能。所以憎愛間。違時常失候。我今吐實語。信我者取則。亦如我𢬵命。力敵終不負。
示于潤
【現代漢語翻譯】 現代漢語譯本 靜下心來仔細觀察。還沒被打的時候，疼痛在哪裡呢？兩頭都不疼，那所謂的『中疼』又是什麼呢？用道理來觀察，難以解釋清楚。最終徹底明白了這個疼痛，不再疑惑。正在疼痛的時候，仔細體會，發現它實際上並不存在。
登上耶舍塔（Y舍塔，地名或建築名） 沒聽說過耶舍塔的時候，本來沒有什麼危險不危險的。一旦聽說了耶舍塔，心中忽然產生了危險的感覺。已經登上耶舍塔，感覺和最初沒聽說過它時一樣平靜。正在攀登的時候，感覺危險到了極點，自己都覺得無法登頂。這個時候探究事情的始末，發現所謂的危險，其實就是平地而已。
贈與智燈（智燈，人名） 昨天和你一起看犀牛，它的頭角渾然一體，看不出有什麼特別之處。本來想什麼都不說，又怎麼可能呢？可惜田地裡雜草叢生，一片荒蕪。
紙花偈 人們說這花是假的，我說這花是真的。紅白相間，香氣彷彿要飄散出來，凝聚了作者的精神。從這花中觀察天地，心中沒有一絲雜念。更何況是居住在天地之間的人呢，不要誇耀造物的新奇。智者從中看到智慧，仁者從中看到仁愛。通達與阻塞本來就沒有界限，萬事都取決於人。
讀《觀心論》 念頭存在，一切都存在；念頭消失，一切都消失。存在與不存在，只在於一念之間。念頭都沒有了，哪裡還有存在與不存在呢？
開示元復（元復，人名） 成百上千，無量無邊的痛苦，痛苦的根源在於貪、嗔、癡這三種毒。這三種毒是有名字的，叫做貪、嗔、癡，我經常受到它們的侵害，憤怒地想要找到它們的巢穴。試著從身體開始尋找，卻找不到；再從內心開始尋找，也找不到。再尋找身體的中間和外面，空空洞洞，沒有物也沒有我。當遇到順境或逆境時，好惡的情緒就會顯現出來，隱隱約約好像有什麼東西，隱藏在存在與不存在之間。用理智狠狠地折斷它，那種勇氣是不可匹敵的。如果不豁出性命，和它硬拚，留有空隙就會被打敗。沒有空隙，我才能戰勝它。戰勝的時候，也要看到失敗的可能，因為總是兩頭都失去。兩頭都失去，就要尋求其中。就像用烏龜的毛來捆綁西風一樣，這種觀察很有志向，但成熟度還不夠。所以在憎恨和喜愛之間，常常因為不合時宜而錯失機會。我現在說的是實話，相信我的人就以此為準則。也要像我一樣豁出性命，盡力對抗，最終不會失敗的。
開示于潤（于潤，人名）
【English Translation】 English version Quiet your mind and observe carefully. Before being struck, where is the pain? If there is no pain at either end, what is this so-called 'middle pain'? It's difficult to explain with reason. Ultimately, understand this pain thoroughly, without doubt. When the pain is present, examine it closely and realize that it doesn't actually exist.
Ascending Yeshe Stupa (Yeshe Stupa, a place name or building name) Before hearing of Yeshe Stupa, there was no sense of danger or safety. Once I heard of Yeshe Stupa, a feeling of danger suddenly arose in my mind. Having ascended Yeshe Stupa, it feels as peaceful as before I had heard of it. While climbing, the danger felt extreme, and I thought I couldn't reach the top. At that moment, I investigated the beginning and end of the matter and realized that the so-called danger was just level ground.
Given to Zhideng (Zhideng, a person's name) Yesterday, I looked at the rhinoceros with you, its horns were perfectly integrated, and nothing special could be seen. Originally, I wanted to say nothing, but how could I? It's a pity that the fields are overgrown with weeds, a desolate scene.
Verse on Paper Flowers People say these flowers are fake, but I say these flowers are real. The red and white colors and fragrance seem to float, embodying the spirit of the creator. From these flowers, observe the universe, with no trace of worldly thoughts in your heart. How much more so should those who live in the universe not boast about the novelty of creation? The wise see wisdom in them, and the benevolent see benevolence. Understanding and obstruction have no inherent boundaries; everything depends on the individual.
Reading 'Treatise on Contemplating the Mind' When a thought exists, everything exists; when a thought disappears, everything disappears. Existence and non-existence depend on a single thought. When there are no thoughts, where is existence or non-existence?
Instruction to Yuanfu (Yuanfu, a person's name) Hundreds of thousands of immeasurable sufferings originate from the three poisons: greed, anger, and delusion. These three poisons have names: greed, anger, and delusion. I am constantly harmed by them, and I angrily want to find their lair. I try to find it starting from the body, but I cannot find it; then I try to find it starting from the mind, but I cannot find it. Then I look for it in the middle and outside of the body, but it is empty and without self. When encountering favorable or unfavorable circumstances, emotions of like and dislike manifest, vaguely as if something is hidden between existence and non-existence. Use reason to break it fiercely; that courage is unmatched. If you don't risk your life and fight it head-on, leaving gaps will lead to defeat. If there are no gaps, I will win. When winning, also see the possibility of defeat, because both ends are always lost. When both ends are lost, seek the middle ground. It's like trying to tie the west wind with tortoise hair. This contemplation has ambition, but it is not yet mature. Therefore, between hatred and love, opportunities are often missed due to being out of sync with the times. What I am saying now is the truth; those who believe me should take this as a principle. Also, risk your life like I do, fight with all your strength, and you will not fail in the end.
Instruction to Yurun (Yurun, a person's name)
父
須枯神索。胸中不樂。此不樂者。本無依託。推之於境。境非能捉。境何所縛。推之於能。能非境牽。能何所著。於此兩者。究而得宗。事會於真。川歸於壑。事會於真。何事非能。能不害能。仔細斟酌。水歸於壑。何滴不諾。於此頓了。苦樂皆樂。深慈曉汝。丑午匪覺。
元廣代木童子偈
試問木童子。爬癢有心否。有心難隨師。安能與師遘。是時非有無。寧復墮來去。廣子無心來。吾適背睏倦。借代木童子。信手捶不已。若說是有意。直下情不生。用處應不累。請問誰鼻孔。彌勒大頭垂。釋迦山根直。吾本人非人。渠亦子非子。拳拳不落空。倦處斬然暢。此暢曹山墮。凡聖絕心路。人子若有功。此墮皆可測。汝若不能薦。童子木笑汝。
皮斗偈
形骸如皮鬥。心識若巨燭。光焰本無際。皮斗罩不明。忽然揭皮鬥。光即滿天地。此據橫計言。皮斗燭不同。了達橫計空。說甚皮斗異。
示唐凝庵(並序)
凝庵詣清涼參師。師問曰。曾看棱嚴否。曰看。師曰。棱嚴云。緣見因明。暗成無見。不明自發。則諸暗相永不能昏。如何理會。答曰。見暗之見。即是見明之見。師曰。明中則萬境昭然。暗中則一物不見。如何喚得見暗之見。即是見明之見。唐沉吟次。師命侍者滅
【現代漢語翻譯】 現代漢語譯本 父
鬚髮枯槁，精神萎靡。心中不快樂，這不快樂，原本就沒有依託。把它歸咎於外境，外境並不能真正抓住它。外境又束縛了什麼呢？把它歸咎於自身的能力，自身的能力並非被外境牽引，自身的能力又依附於什麼呢？對於這兩者，深入探究就能找到根本。事相最終會歸於真理，如同河流歸於山谷。事相最終會歸於真理，那麼什麼事不是自身能力的體現呢？自身的能力不會妨礙自身的能力，仔細斟酌。水流歸於山谷，哪一滴水不會應允呢？如果能在此頓悟，痛苦和快樂都是快樂。我以深切的慈悲告訴你，丑時和午時並沒有什麼區別。
元廣代木童子偈
試著問問木童子，搔癢的時候有感覺嗎？如果有感覺就難以跟隨老師，又怎麼能與老師相遇呢？這時既不是有也不是無，又怎麼會墮入來去之中呢？廣子無心而來，我正好擺脫了睏倦。借用木童子來代替，隨意捶打個不停。如果說是有意為之，當下情意就不會產生。用處應該不會感到勞累，請問是誰的鼻孔？彌勒（Maitreya，未來佛）的大頭低垂，釋迦（Sakyamuni，佛教創始人）的山根挺直。我本人不是人，他也不是你的兒子。緊握的拳頭不會落空，睏倦的地方立刻變得舒暢。這舒暢是曹山（Caoshan，禪宗大師）所墮入的境界，凡人和聖人斷絕了心路。人子如果有所作為，這墮入的境界都可以測量。你如果不能推薦，木童子會嘲笑你。
皮斗偈
形體如同皮囊，心識如同巨大的蠟燭。光焰本來沒有邊際，皮囊遮蓋使其不明亮。忽然揭開皮囊，光明立刻充滿天地。這是根據橫向比較來說的，皮囊和蠟燭不同。如果通達了橫向比較的空性，還說什麼皮囊的差異呢？
示唐凝庵(並序)
凝庵（Ning'an，人名）去清涼（Qingliang，地名）參拜老師。老師問：『曾經看過《楞嚴經》（Surangama Sutra，佛教經典）嗎？』回答說：『看過。』老師說：『《楞嚴經》說：因為攀緣見的作用而產生明，暗就形成了無見。如果光明自然顯發，那麼各種黑暗的現象就永遠不能昏昧。你如何理解？』回答說：『見暗的見，就是見明的見。』老師說：『光明中萬境昭然，黑暗中一物不見，如何稱得上見暗的見，就是見明的見？』唐凝庵沉吟的時候，老師命令侍者熄滅
【English Translation】 English version Father
The beard is withered, and the spirit is exhausted. There is unhappiness in the heart. This unhappiness has no original reliance. Attributing it to the external environment, the environment cannot truly grasp it. What does the environment bind? Attributing it to one's own ability, one's own ability is not drawn by the environment. What does one's own ability adhere to? For these two, deeply investigate and you will find the root. Matters will eventually return to the truth, like rivers returning to valleys. Matters will eventually return to the truth, then what is not a manifestation of one's own ability? One's own ability does not harm one's own ability, consider it carefully. Water returns to the valley, which drop will not agree? If one can have a sudden realization here, suffering and joy are both joy. I tell you with deep compassion, there is no difference between Chou (1-3 am) and Wu (11am-1pm).
Verse for Yuanguang Replacing the Wooden Child
Try asking the wooden child, does he feel it when scratching an itch? If he has feeling, it is difficult to follow the teacher, how can he meet the teacher? At this time, it is neither existence nor non-existence, how can he fall into coming and going? Guangzi (Guangzi, a name) comes without intention, I just got rid of fatigue. Borrowing the wooden child to replace, randomly pounding non-stop. If you say it is intentional, then affection will not arise immediately. The use should not be tiring, may I ask whose nostrils are these? Maitreya's (Maitreya, the future Buddha) big head droops, Sakyamuni's (Sakyamuni, the founder of Buddhism) mountain root is straight. I myself am not a person, he is also not your son. The clenched fist will not fall empty, the tired place immediately becomes comfortable. This comfort is the realm that Caoshan (Caoshan, a Zen master) has fallen into, ordinary people and saints have cut off the path of the mind. If the son of man has merit, this fall can be measured. If you cannot recommend it, the wooden child will laugh at you.
Leather Bushel Verse
The physical body is like a leather bag, the mind is like a giant candle. The light and flame are originally boundless, the leather bag covers it and makes it unclear. Suddenly uncovering the leather bag, the light immediately fills the heaven and earth. This is according to horizontal comparison, the leather bag and the candle are different. If you understand the emptiness of horizontal comparison, what is there to say about the difference of the leather bag?
Showing to Tang Ning'an (with Preface)
Ning'an (Ning'an, a name) went to Qingliang (Qingliang, a place name) to visit the teacher. The teacher asked: 'Have you ever read the Surangama Sutra (Surangama Sutra, a Buddhist scripture)?' He replied: 'I have read it.' The teacher said: 'The Surangama Sutra says: Because of clinging to the function of seeing, brightness arises, and darkness forms non-seeing. If the light naturally manifests, then all kinds of dark phenomena will never be able to be obscured. How do you understand this?' He replied: 'The seeing of darkness is the seeing of brightness.' The teacher said: 'In brightness, all realms are clearly revealed, in darkness, nothing can be seen, how can you call the seeing of darkness the seeing of brightness?' When Tang Ning'an was pondering, the teacher ordered the attendant to extinguish
燈。以掌張其面。唐不知。師震威一喝。因示以偈。
回合群峰里。其誰踏入來。過橋云不礙。尋我鹿猶猜。一喝鳴千古。多生住五臺。吹燈休按劍。直下夜光開。
示馮驥子
有一物。甚奇特。可蛇可龍能風雨。有人拈起猶不識。能識之。則可得。處處常有鬼神護。不護佛語不真寔。又非銅。又非鐵。看來不如干屎橛。雲門盡力道不全。瞿曇到此難饒舌。惟有得此如意者。任伊橫說與豎說。
滅燈示六根互用
拄杖飛來一陣風。燭光觸滅暗塵封。誰知別有通天路。一道神光照不窮。
示林白
一切世間音。若以耳聞之。能所角然立。憎愛迭浮沉。自心永埋沒。如以眼觀之。寂滅頓現前。所謂能所者。譬如虛空骨。癡狗情瞥生。垂涎橫咀嚼。菩薩哀此流。分身三十二。凡有見聞者。隨類得悟入。
丙申三月將結夏示朗麟二三子(並序)
浮生閃電。聚首難逢。茍不究竟向上機緣。則結夏之所。何適而不可哉。奚必遠峰泉而傍城隍耶。故說偈見志。
透則自應同結夏。若還不透夏難同。一枝藤杖橫肩上。又入千峰與萬峰。
聲聽偈
聲聽是一。何異木石。聲聽非一。誰主誰客。主客不辨。情終不息。長淪聲波。復性何日。
□□偈
【現代漢語翻譯】 有人點燈，用手掌遮住燈面，（馮）唐（人名）不明白（禪意）。師父震怒一喝，因此用偈語開示：
『回合群峰里，其誰踏入來？（在重重疊疊的山峰里，有誰能真正踏入？） 過橋云不礙，尋我鹿猶猜。（雲彩不會阻礙過橋，尋找我的鹿還在猜疑。） 一喝鳴千古，多生住五臺。（一聲棒喝響徹千古，我多生都住在五臺山。） 吹燈休按劍，直下夜光開。（吹滅燈后不要按劍，當下就能開啟智慧之光。）』
開示馮驥子（人名）：
『有一物，甚奇特，可蛇可龍能風雨。（有一件東西，非常奇特，可以像蛇一樣潛藏，也可以像龍一樣騰飛，能夠呼風喚雨。） 有人拈起猶不識，能識之，則可得。（有人拿起來卻不認識，如果能認識它，就能得到它。） 處處常有鬼神護，不護佛語不真寔。（到處都有鬼神守護它，不守護它佛說的話就不真實。） 又非銅，又非鐵，看來不如干屎橛。（它不是銅，也不是鐵，看起來還不如一塊干糞。） 雲門盡力道不全，瞿曇到此難饒舌。（雲門宗（禪宗一支）用盡全力也說不完全，釋迦牟尼佛（Gautama Buddha）到這裡也難以辯解。） 惟有得此如意者，任伊橫說與豎說。（只有得到這件如意之物的人，才能任憑別人橫說豎說。）』
滅燈開示六根互用：
『拄杖飛來一陣風，燭光觸滅暗塵封。（拄杖飛來像一陣風，燭光熄滅，黑暗籠罩。） 誰知別有通天路，一道神光照不窮。（誰知道還有一條通天之路，一道神光永遠照耀不盡。）』
開示林白（人名）：
『一切世間音，若以耳聞之，能所角然立，憎愛迭浮沉。（世間的一切聲音，如果用耳朵去聽，能聽的主體和所聽的客體就會對立起來，憎恨和喜愛就會交替沉浮。） 自心永埋沒，如以眼觀之，寂滅頓現前。（自心就會永遠被埋沒。如果用眼睛去看，寂滅的境界就會立刻顯現。） 所謂能所者，譬如虛空骨，癡狗情瞥生，垂涎橫咀嚼。（所謂能和所，就像虛空中的骨頭，愚癡的狗一時興起，流著口水胡亂咀嚼。） 菩薩哀此流，分身三十二，凡有見聞者，隨類得悟入。（菩薩哀憐這些眾生，分身三十二應，凡是見到或聽到的人，都能隨著各自的根器得到覺悟。）』
丙申年三月將要結夏安居，開示朗麟等弟子（並序）：
『人生如閃電，聚首很難。如果不能究竟向上求得機緣，那麼在哪裡結夏安居都可以，何必一定要遠離山峰泉水而靠近城池呢？』所以說偈語來表明心志。
『透則自應同結夏，若還不透夏難同。（如果通透了，自然應該一起結夏安居，如果還不通透，結夏安居也很難相同。） 一枝藤杖橫肩上，又入千峰與萬峰。（一根藤杖橫在肩上，又要進入千重山和萬重山。）』
聲聽偈：
『聲聽是一，何異木石。（聲音和聽覺本是一體，和木頭石頭有什麼區別？） 聲聽非一，誰主誰客。（聲音和聽覺如果不是一體，誰是主誰是客？） 主客不辨，情終不息。（主和客如果分辨不清，情慾就永遠不會停止。） 長淪聲波，復性何日。（長久沉淪在聲音的波浪中，什麼時候才能恢復本性？）』
□□偈
【English Translation】 Someone lit a lamp and covered its face with his palm. Tang (a person's name) did not understand (the Zen meaning). The master roared in anger and then instructed with a verse:
'Within the surrounding peaks, who can truly step in? Clouds do not hinder crossing the bridge, the deer still doubts when seeking me. One shout resounds through the ages, I have resided on Mount Wutai for many lifetimes. After blowing out the lamp, do not hold your sword, immediately the light of wisdom opens.'
Instructing Feng Jizi (a person's name):
'There is a thing, very peculiar, it can be a snake or a dragon, capable of wind and rain. Some pick it up but still do not recognize it; if one can recognize it, then one can obtain it. Everywhere, it is constantly protected by ghosts and spirits; if it were not protected, the Buddha's words would not be true. It is neither copper nor iron; it looks inferior to a dried dung spatula. Yunmen (a Zen school) exhausts its efforts but cannot fully express it; even Gautama Buddha finds it difficult to argue here. Only those who obtain this wish-fulfilling thing can let others say it horizontally or vertically as they please.'
Extinguishing the lamp to instruct on the mutual use of the six senses:
'The staff flies like a gust of wind, the candlelight is extinguished, and dark dust seals everything. Who knows there is another path to heaven, a divine light shines endlessly.'
Instructing Lin Bai (a person's name):
'All sounds in the world, if heard with the ears, the subject and object stand in opposition, hatred and love alternately rise and fall. The self-mind is forever buried. If viewed with the eyes, the state of stillness immediately appears. The so-called subject and object are like bones in the void; a foolish dog suddenly develops feelings, drooling and chewing wildly. Bodhisattvas pity these beings, manifesting thirty-two bodies; all who see or hear can attain enlightenment according to their respective capacities.'
In the third month of the Bing Shen year, about to begin the summer retreat, instructing disciples Lang Lin and others (with preface):
'Life is like lightning, gatherings are rare. If one cannot ultimately seek upward for opportunity, then any place is suitable for the summer retreat. Why must one be far from mountain peaks and springs and near city walls?' Therefore, I speak this verse to express my aspirations.
'If enlightened, one should naturally join the summer retreat; if not enlightened, the summer retreat is difficult to share. A vine staff across the shoulder, again entering thousands and ten thousands of peaks.'
Verse on Sound and Hearing:
'Sound and hearing are one; how are they different from wood and stone? If sound and hearing are not one, who is the master and who is the guest? If master and guest are not distinguished, desires will never cease. Long immersed in the waves of sound, when will one restore one's nature?'
□□ Verse
富貴夢不破。貧賤根未斷。兩者念後事。念前仔細看。聖凡尚難留。生死何欣厭。憎愛交加時。是誰解敬慢。於此薦弗能。坐禪非善干。縛脫分別起。嫫母賣笑面。
佛香庵觀月偈
一片清天絕點云。繁星不見見冰輪。郎君若問蟾宮信。報道寒香馬鼻聞。
其二
此身自笑是虛舟。好惡從他一任浮。縱使風高翻卻了。主人嬴得浴清流。
其三
智光力大不思議。世界須臾散作泥。是事若還君未信。夢中榮辱醒中非。
聞豬聲
業識茫茫不解休。愚癡為水夢為舟。無明風猛搖心海。浪大帆開未易收。
其二
收帆何必更商量。歇卻狂心萬事康。自是眾生心不歇。歇心便是法中王。
佛香庵即事偶成
觀宗父設齋。特地太多事。萬物有通情。恐將情折理。此情化未能。難入至人域。我若以情觀。空山富寂寞。白足肯輕移。深云睡正著。略情平等觀。法身何彼此。委曲隨波浪。拔爾出生死。竟不以此察。盤桓損無益。
醒夢偈
夢中地上走。忽然地成水。又謂水中游。忽然水枯竭。謂我空中浮。忽然空消殞。謂我無承載。恐怖求處所。怖極忽然醒。醒后觀種種。不異兔之角。醒中觸憎愛。好惡迭相攻。攻戰情忽破。當處無我
{ "translations": [ "現代漢語譯本：\n\n富貴的夢沒有醒，貧賤的根沒有斷。兩者都在思念著身後的事，仔細地回顧著以前。聖人和凡人尚且難以停留，對於生死又有什麼可欣喜或厭惡的呢？當憎恨和喜愛交織在一起的時候，是誰能夠理解恭敬和輕慢的真諦？如果在這裡不能領悟，那麼坐禪也並非擅長的事情。束縛和解脫的分別心一旦產生，就像醜女嫫母也要賣弄笑容。\n\n佛香庵觀月偈\n\n一片清澈的天空沒有一絲雲彩，繁星都看不見了，只能看見明亮的月亮。如果有人問起月宮的訊息，就告訴他，寒冷的香氣在馬鼻山就能聞到。\n\n其二\n\n我常常自嘲這身體就像一艘空虛的船，好與壞都任憑它漂浮。即使遇到狂風把它吹翻了，主人也能在清澈的流水中洗浴。\n\n其三\n\n智慧的光芒和力量是不可思議的，能在一瞬間將世界化為塵土。這件事如果你們還不相信，想想夢中的榮辱和醒來后的虛無吧。\n\n聞豬聲\n\n業識茫茫無邊無際，沒有停止的時候。愚癡就像水，夢就像船。無明的風猛烈地搖動著心中的大海，風浪太大，揚起的船帆難以收回。\n\n其二\n\n收起船帆何必再商量，停止狂亂的心，一切都會安康。只是眾生的心不能停止，停止心念就是法中的王者。\n\n佛香庵即事偶成\n\n觀宗法師設齋，實在是太多事了。萬物都有共通的情感，恐怕會用情感來折損道理。這種情感難以化解，難以進入至人的境界。我如果用情感來觀察，空山就充滿了寂寞。白足禪師不肯輕易移動腳步，在深深的雲霧中睡得正香。略去情感，用平等的觀點來看待，法身又有什麼彼此的分別呢？委曲求全地順應波浪，拔你出生死輪迴。竟然不以此來省察，徘徊不前只會徒勞無益。\n\n醒夢偈\n\n夢中在地上行走，忽然地面變成了水。又說在水中游動，忽然水都枯竭了。又說我在空中漂浮，忽然天空也消散了。又說我沒有依靠，恐懼地尋找著處所。恐懼到了極點，忽然醒了過來。醒來后觀察種種現象，和兔子頭上長角一樣虛幻。醒來後接觸到憎恨和喜愛，好與壞交替地互相攻擊。攻擊和爭戰的情感忽然破滅，當下就沒有了『我』的存在。", "English version:\n\nThe dream of wealth and honor is not broken, the root of poverty and lowliness is not severed. Both are thinking about what will happen after death, carefully looking back at the past. Even saints and mortals are hard to keep, so what is there to be happy or disgusted about in life and death? When hatred and love are intertwined, who can understand the true meaning of respect and contempt? If you cannot comprehend this here, then sitting in meditation is not something you are good at. Once the distinction between bondage and liberation arises, it's like the ugly woman Momo selling her smile.\n\nVerse on Viewing the Moon at Foxiang Nunnery (Foxiang An)\n\nA clear sky without a single cloud, the stars are not seen, only the bright moon is visible. If someone asks about news from the lunar palace (Chan Gong), tell them that the cold fragrance can be smelled at Ma's Nose Mountain (Ma Bi).\n\nSecond Verse\n\nI often laugh at myself as a hollow boat, letting good and bad float as they may. Even if a strong wind overturns it, the owner can bathe in the clear stream.\n\nThird Verse\n\nThe light and power of wisdom are inconceivable, able to turn the world into dust in an instant. If you still don't believe this, think about the honor and disgrace in dreams and the emptiness after waking up.\n\nHearing the Sound of a Pig\n\nThe karmic consciousness (Ye Shi) is vast and boundless, without ceasing. Ignorance is like water, and dreams are like boats. The wind of ignorance (Wu Ming) violently shakes the sea of the mind, the waves are too big, and the raised sail is difficult to retract.\n\nSecond Verse\n\nWhy bother to discuss retracting the sail? Stop the frantic mind, and everything will be peaceful. It's just that the minds of sentient beings cannot stop; stopping the mind is the king among dharmas.\n\nOccasional Composition on the Spot at Foxiang Nunnery\n\Master Guanzong (Guan Zong) setting up a vegetarian feast is really too much trouble. All things have common feelings, and I fear that emotions will diminish reason. These emotions are difficult to resolve, difficult to enter the realm of the perfect person. If I observe with emotions, the empty mountain is full of loneliness. The white-footed monk (Bai Zu) is unwilling to move easily, sleeping soundly in the deep clouds. Omit emotions and view with equality; what difference is there between the Dharmakayas (Fa Shen)? Accommodate and follow the waves, pulling you out of the cycle of birth and death. Yet you do not examine this, lingering will only be in vain.\n\nWaking from a Dream Verse\n\nWalking on the ground in a dream, suddenly the ground becomes water. Then saying I am swimming in the water, suddenly the water dries up. Then saying I am floating in the air, suddenly the air disappears. Then saying I have no support, fearfully seeking a place. At the extreme of fear, suddenly I wake up. After waking up, observing all phenomena, they are as illusory as a rabbit's horn. After waking up, encountering hatred and love, good and bad attack each other alternately. The emotions of attack and war suddenly break, and there is no 'I' present." ] }
所。醒夢念後事。即念得無念。醒夢大導師。我故稽首敬。眾人不稽首。不知醒夢恩。夫醒夢者識。一識永不得。萬古處幽夕。覆盆非故鄉。迷暗豈眷屬。何為戀不捨。勞彼至人咄。
再過金壇東禪寺
寺前寺後行一回。門外門內秋云堆。馬面牛頭手握蛇。會當以眼聽春雷。
示法鐘
雲門老祖師。忽問搬柴人。畢竟柴搬汝。畢竟汝搬柴。吾今問其子。畢竟子走地。畢竟地走子。雲門鼻孔垂。紫柏鼻不反。古今同一條。莫謂有生死。地走痛究竟。心開情自釋。情釋地與子。離即用不虧。大千不為廣。芥子不為窄。虛空納一毛。一毛包大地。如是不思議。于子本來具。日用暫不知。知得笑不住。
蘭溪示魏覺樗
初畫若有畫。次畫則不就。次畫若成就。初畫未嘗畫。初畫未嘗畫。縱使無量畫。畫果成畫不。若人知此意。是則庖犧氏。離此覓庖犧。何異我覓我。
示元廣
見海不能渡。疑水惟信土。信水與土等。驚濤穩可步。吾語最真寔。元廣生恐怖。恐怖不生見。用處獨迴護。此根從何來。以疑未斷故。
示楊生
此經能背汝。非汝經不背。汝能背此經。無經將何背。經汝痛心究。畢竟誰能背。若謂汝是能。無經汝無對。經先汝在後。云何認汝能。若謂
【現代漢語翻譯】 現代漢語譯本： 所（處所）。醒夢念後事，即念得無念。醒夢大導師，我故稽首敬。眾人不稽首，不知醒夢恩。夫醒夢者識，一識永不得，萬古處幽夕。覆盆非故鄉，迷暗豈眷屬，何為戀不捨，勞彼至人咄。
再過金壇東禪寺
寺前寺後行一回，門外門內秋云堆。馬面（佛教護法神）牛頭（佛教護法神）手握蛇，會當以眼聽春雷。
示法鐘
雲門（雲門宗創始人）老祖師，忽問搬柴人。畢竟柴搬汝，畢竟汝搬柴。吾今問其子，畢竟子走地，畢竟地走子。雲門鼻孔垂，紫柏（明代高僧）鼻不反。古今同一條，莫謂有生死。地走痛究竟，心開情自釋。情釋地與子，離即用不虧。大千（佛教宇宙觀，指廣大世界）不為廣，芥子（極小的種子）不為窄。虛空納一毛，一毛包大地。如是不思議，于子本來具。日用暫不知，知得笑不住。
蘭溪示魏覺樗
初畫若有畫，次畫則不就。次畫若成就，初畫未嘗畫。初畫未嘗畫，縱使無量畫。畫果成畫不。若人知此意，是則庖犧氏（中國神話人物）。離此覓庖犧，何異我覓我。
示元廣
見海不能渡，疑水惟信土。信水與土等，驚濤穩可步。吾語最真寔，元廣生恐怖。恐怖不生見，用處獨迴護。此根從何來，以疑未斷故。
示楊生
此經能背汝，非汝經不背。汝能背此經，無經將何背。經汝痛心究，畢竟誰能背。若謂汝是能，無經汝無對。經先汝在後，云何認汝能。若謂
【English Translation】 English version: Location. After awakening from a dream, contemplating past events, one realizes the thought of no-thought. The great guide who awakens from dreams, I respectfully bow to him. The masses do not bow, unaware of the grace of awakening from dreams. The one who awakens from dreams recognizes, but once recognized, it is forever unattainable, dwelling in eternal darkness. The overturned bowl is not one's true home, delusion and darkness are not one's true kin. Why cling to them and not let go, troubling the perfected one to scold.
Passing by Jin Tan Eastern Chan Monastery again
Walking back and forth in front of and behind the monastery, outside and inside the gate, autumn clouds pile up. Horse-face (Buddhist guardian deity) and Ox-head (Buddhist guardian deity) holding snakes in their hands, one should listen to the spring thunder with their eyes.
Instruction on the Dharma Bell
Old Master Yunmen (founder of the Yunmen School), suddenly asked the woodcutter, 'Ultimately, does the firewood carry you, or do you carry the firewood?' Now I ask his disciple, 'Ultimately, does the disciple walk on the ground, or does the ground walk on the disciple?' Yunmen's nostrils hang down, Zibo's (a prominent monk of the Ming Dynasty) nose does not turn back. The past and present are the same path, do not say there is birth and death. The ground walking hurts to the end, the mind opens and emotions naturally release. When emotions release, the ground and the disciple are separate, yet the function is not diminished. The great chiliocosm (Buddhist cosmology, referring to the vast world) is not considered vast, the mustard seed (an extremely small seed) is not considered narrow. Empty space contains a single hair, a single hair encompasses the great earth. Such is inconceivable, inherently possessed within you. Temporarily unaware in daily use, once known, one cannot stop laughing.
Instruction to Wei Juechu in Lanxi
The first painting seems to have a painting, the second painting then fails. If the second painting succeeds, the first painting was never painted. The first painting was never painted, even if there are countless paintings. Does the painting ultimately become a painting? If one knows this meaning, then one is like Paoxi (a figure in Chinese mythology). Seeking Paoxi apart from this, how is it different from me seeking me?
Instruction to Yuan Guang
Seeing the sea, one cannot cross, doubting the water and only believing in the land. Believing that water and land are equal, one can steadily walk on the turbulent waves. My words are most truthful, Yuan Guang generates fear. Fear does not generate insight, the function is uniquely protected. Where does this root come from? Because doubt has not been severed.
Instruction to Yang Sheng
This sutra can recite you, it is not that you recite the sutra. If you can recite this sutra, without the sutra, what will you recite? You painstakingly investigate the sutra, ultimately who can recite it? If you say you are the one who can, without the sutra, you have no counterpart. The sutra is first, you are later, how can you recognize yourself as the one who can? If you say
經是所。無汝經不立。由汝而立經。謂經所非理。兩者往復觀。根塵當處剖。
日用
塵寰終日覺忙忙。那事原來總不妨。舉步倘能離背向。更無岐路泣亡羊。
拈花
因見一花故。乃入無邊空。一花既如是。好醜無不同。以此觀世界。雪點紅罏中。以此觀身心。兔角杖打風。能得此三昧。度世力豈窮。愚人反此故。頭頭行不通。誰悟不通者。當處元虛融。
沐浴偈
稽首沐浴諸佛子。赤身入水見長短。溫然清泠宣妙觸。香水海中同受用。見有身相即鑊湯。不見身相亦燒煮。愿諸佛子作是觀。沛然涓滴皆般若。施者受者功不虛。是名沐浴妙三昧。
麈尾偈
吾當手捉白麈尾。日用用之不復思。一夕獨坐忽思之。麈尾是所手是能。所忘能亦不成捉。雖復手在無所用。既而再思使手者。手即是所使者能。手忘能使亦無用。若人常思無用者。思熟無用用無盡。果能妙達此境界。無煩悟道出生死。
斷淫偈
佛無不喜。惟不喜淫。佛若喜淫。水中用塵。塵以水洗。塵從水生。水不洗水。塵豈能清。兩者匪惑。淫火自停。
示學人
等閑鼓此兩片皮。汝即以我為說法。北俱盧洲舌廣長。溪聲山色分明語。此即解聽彼不聽。棄彼取此乃心病。心病不空
聽法難。北俱盧洲路不遙。如何有耳聽不入。徒自千難與萬艱。兩片之皮嘵嘵時。便謂聲聲我解知。離皮之外謂著耳。面面相窺總若癡。勸爾向後欲聽法。北俱盧洲領妙機。
讀信心銘
吾讀信心銘。口倦默然坐。坐時聞簫鼓。音響直貫耳。復作如是思。耳若無虛空。此聲何自入。以耳例諸根。根根虛空等。根既等虛空。空非有邊際。以空等耳根。根根周法界。不壞亦不雜。見聞嗅嘗觸。及以意思想。六用皆不昧。不昧而等空。能所無分別。茍非大智人。照必勞心力。勞心失本明。佛眼光即失。分別墮能所。慧命早夭折。忽達兩無功。血脈斷而續。一佛續百佛。百佛續萬佛。萬佛續無盡。無盡皆骨肉。常作如是觀。弘願與慈悲。無煩外薰炙。神力不思議。
舫粟偈
達觀道人窮伎倆。喜怒無常招譽謗。順則歡喜逆則惱。從來自狹而至廣。試將老漢為毒鼓。逆順聞聲命根喪。但恐譽謗不甚多。多多愈善度無量。無量眾生辟如粟。達觀老漢還同舫。以舫載粟無多寡。粒粒教他登彼岸。智人以此而觀之。譽謗真實大方便。毒鼓化作度人具。苦海灘頭濟眾難。濟難之人疏亦親。豈有智人惡親屬。惡親必定是愚夫。愚夫謗毀當哀憫。哀憫之心聞惡聲。即如赤子罵父母。父母聞之憐愈深。寧暇生心怒赤子
【現代漢語翻譯】 現代漢語譯本 聽聞佛法是很難得的。即使像北俱盧洲（Uttarakuru，四大部洲之一，以安樂著稱）那樣的地方，道路並不遙遠，但如果心不在焉，即使有耳朵也聽不進去。只是徒勞地經歷無數的艱難困苦。當兩片嘴唇喋喋不休的時候，就自以為是地說，聽到的聲音我都理解。如果認為耳朵是在面板之外，那麼大家面面相覷，都像癡呆一樣。勸告你們以後想要聽聞佛法，就要像北俱盧洲那樣領悟微妙的機緣。
《信心銘》
我讀誦《信心銘》（Xin Xin Ming，禪宗經典），口舌疲倦就默然靜坐。靜坐時聽到簫鼓的聲音，音響直接貫穿我的耳朵。我又這樣思索，如果耳朵沒有虛空，這聲音從哪裡進入呢？用耳朵來比喻其他的根，每個根都像虛空一樣。根既然等同於虛空，虛空就沒有邊際。用虛空來比喻耳朵，每個根都周遍法界。不壞滅也不混雜，見、聞、嗅、嘗、觸，以及意思想，六種作用都不昏昧。不昏昧而等同於空，能與所沒有分別。如果不是大智慧的人，照見真理必定耗費心力。耗費心力就會失去本來的光明，佛眼的光芒就會失去。分別就會墮入能與所的對立，智慧的生命就會早早夭折。忽然領悟到能所兩方面都沒有作用，血脈斷絕後又得以延續。一佛延續百佛，百佛延續萬佛，萬佛延續無盡的佛。無盡的佛都是骨肉相連。常常這樣觀想，弘大的誓願和慈悲心，不需要從外面薰染，神力不可思議。
舫粟偈
達觀道人（Daguan Daoren，禪師的稱號）用盡了伎倆，喜怒無常招來讚譽和誹謗。順境就歡喜，逆境就惱怒，從來都是從狹隘到廣闊。試著把老漢當作毒鼓，順境逆境聽到聲音都會喪失性命。只是擔心讚譽和誹謗不夠多，越多越好，才能度化無量的眾生。無量的眾生譬如粟米，達觀老漢還如同船舫。用船舫裝載粟米，無論多少，每一粒都教導他們登上彼岸。智者用這個來觀察，讚譽和誹謗是真實的大方便。毒鼓化作度人的工具，在苦海的灘頭救濟眾生的苦難。救濟苦難的人，即使疏遠也如同親人，哪裡有智者厭惡親屬呢？厭惡親屬必定是愚夫，愚夫的誹謗應當哀憫。用哀憫之心聽聞惡聲，就像赤子謾罵父母。父母聽了反而更加憐愛，哪裡有空閑生赤子的氣呢？
【English Translation】 English version It is difficult to hear the Dharma. Even in Uttarakuru (one of the four continents, known for its happiness), the road is not far, but if one is inattentive, even with ears, one cannot hear. One only experiences countless hardships in vain. When the two lips chatter, one self-righteously says, 'I understand every sound I hear.' If one thinks the ear is outside the skin, then everyone stares at each other like fools. I advise you, if you want to hear the Dharma in the future, grasp the subtle opportunity like those in Uttarakuru.
Inscription on Faith Mind
I recite the 'Xin Xin Ming' (Verses on the Faith Mind, a Chan classic), and when my mouth is tired, I sit in silence. While sitting, I hear the sounds of flutes and drums, the sounds directly penetrating my ears. I then contemplate, if the ear had no emptiness, where would this sound enter from? Using the ear as an analogy for the other senses, each sense is like emptiness. Since the senses are equal to emptiness, emptiness has no boundaries. Using emptiness as an analogy for the ear, each sense pervades the entire Dharma realm. It is neither destroyed nor mixed up; seeing, hearing, smelling, tasting, touching, and thinking, the six functions are not obscured. Not obscured and equal to emptiness, there is no distinction between subject and object. If one is not a person of great wisdom, seeing the truth will surely exhaust one's mental energy. Exhausting mental energy will cause one to lose one's original light, and the light of the Buddha's eye will be lost. Discrimination will cause one to fall into the duality of subject and object, and the life of wisdom will be cut short. Suddenly realizing that both subject and object are without function, the bloodline is severed and then continues. One Buddha continues a hundred Buddhas, a hundred Buddhas continue a thousand Buddhas, a thousand Buddhas continue countless Buddhas. Countless Buddhas are all of one flesh and blood. Constantly contemplating in this way, the great vows and compassion do not need to be externally cultivated, and the divine power is inconceivable.
Gatha on the Raft of Millet
Daguan Daoren (a title for a Chan master) has exhausted his skills, and his inconstant joy and anger bring both praise and slander. He rejoices in favorable circumstances and becomes angry in unfavorable circumstances, always progressing from narrowness to breadth. Try to regard the old man as a poison drum; hearing the sound in favorable or unfavorable circumstances will cause one to lose one's life. I only worry that there is not enough praise and slander; the more the better, to liberate countless beings. Countless beings are like millet grains, and Daguan Daoren is like a raft. Using the raft to carry millet, no matter how much, he teaches each grain to reach the other shore. The wise observe this, and praise and slander are truly great expedient means. The poison drum is transformed into a tool for liberating people, rescuing beings from suffering on the shores of the sea of suffering. Those who rescue from suffering, even if distant, are like relatives; where is the wise person who hates relatives? Hating relatives must be a fool, and the fool's slander should be pitied. Hearing evil words with a heart of pity is like a child scolding his parents. The parents, upon hearing this, feel even more love and have no time to be angry with the child.
。若人聞謗意不平。當學達觀作此觀。謗者聞之不生怒。譽者紛紛何足羨。喜怒須知不獨立。相待而起成憎愛。若虧其一兩亦空。廓達常光無內外。既無內外遠近遺。遠近既遺古今喪。古今既喪誰老少。無生無死真菩薩。吾勸世人誦我偈。勝閱大藏經千轉。豈惟功德不可思。凍膿直作金剛聚。金剛聚兮金剛聚。捏不成團打不碎。有緣得而善用之。子子孫孫常富貴。
弘法偈
夢中見海不能度。孤立海岸日將暮。退則還家路已遠。進之無地足難措。萬種彷徨進退難。正難之時誰打鼓。鼓聲未歇夢早醒。開眼何曾有惱苦。
又。
醒中見海不能度。回首西山紅日暮。進前驚濤怕殺人。退後已失還家路。千難萬難在此時。不知阿誰能救苦。能救苦。能救苦。諦觀身心誰福禍。禍福從來各有門。一心不生孰為主。憎愛場中辨偽真。死生路上分頭緒。以水洗水金博金。日用分明善回互。善回互。善回互。等閑不犯他苗稼。塞破虛空老水牯。
和蘇長公書焦山綸長老壁(附長公偈)
蘇偈曰。法師住焦山。而寔未嘗住。我來輒問法。法師了無語。法師非無語。不知所答故。君看頭與足。本自安冠屨。譬如長鬣人。不以長為苦。一旦或人問。每睡無所措。歸來視上下。一夜著無處。展轉遂達晨
【現代漢語翻譯】 現代漢語譯本： 若有人聽到誹謗而心中不平，應當學習通達的智者這樣觀想：誹謗者說了，我不因此而生怒；讚譽者紛紛而來，又有什麼值得羨慕的呢？喜悅和憤怒要知道不是獨立存在的，而是相互依存才產生憎恨和愛戀。如果缺失其中任何一方，兩者都會落空，廓然通達的常光無內無外。既然沒有內外，遠近的分別也就消失了；遠近的分別消失了，古今的時間概念也就不存在了。古今的時間概念都不存在了，誰還會有老少之分呢？無生無死，才是真正的菩薩。我勸世人誦讀我的偈子，勝過閱讀大藏經千遍。豈止是功德不可思議，即使是凍結的膿血也能直接變成金剛聚（堅不可摧的智慧集合）。金剛聚啊金剛聚，捏合不成團，擊打也不破碎。有緣分的人得到它並善加利用，子子孫孫常常富貴。
弘法偈
夢中看見大海無法渡過，孤零零地站在海岸邊，太陽將要落山。退回去，回家的路已經很遙遠；前進，又沒有地方落腳，難以行動。萬般彷徨，進退兩難。正在為難的時候，誰來敲響鼓聲？鼓聲還沒有停歇，夢就醒了。睜開眼睛，哪裡還有什麼煩惱痛苦？
又。
醒著的時候看見大海也無法渡過，回頭看西邊的山，紅日已經西沉。前進，害怕驚濤駭浪會殺人；退後，已經失去了回家的路。千難萬難就在這個時候，不知道誰能夠救我脫離苦海？能夠救苦，能夠救苦，仔細觀察身心，誰是福，誰是禍？禍福從來各有各的門路，一心不生，誰能做主？在憎恨和愛戀的場所中辨別虛偽和真實，在生死道路上分清頭緒。用水洗水，用金子博取金子，日常應用中分明地善於互相轉化。善於互相轉化，善於互相轉化，輕易不侵犯別人的莊稼，堵塞虛空的老水牛（比喻證悟者）。
和蘇長公書焦山綸長老壁(附長公偈)
蘇軾的偈子說：法師住在焦山（地名），實際上未曾住在那裡。我來總是向他請教佛法，法師卻一句話也不說。法師不是沒有話可說，而是不知道該如何回答。你看頭和腳，本來就安放著帽子和鞋子。譬如長鬍須的人，不以鬍鬚長為苦惱。一旦有人問他，每天睡覺的時候鬍鬚放在哪裡？回去后看看上面下面，一夜之間都找不到安放的地方。翻來覆去直到天亮。
【English Translation】 English version: If someone hears slander and feels uneasy, they should learn from the wise and contemplate this: the slanderer speaks, but I do not become angry because of it; praisers come in droves, but what is there to envy? Joy and anger, know that they do not exist independently, but arise interdependently to form hatred and love. If either is missing, both will be empty, and the vast, clear, constant light has no inside or outside. Since there is no inside or outside, the distinction between near and far disappears; when the distinction between near and far disappears, the concept of past and present ceases to exist. When the concept of past and present no longer exists, who is old and who is young? Neither born nor dying, that is the true Bodhisattva (enlightened being). I urge the people of the world to recite my verses, which is better than reading the Great Treasury of Scriptures a thousand times. Not only is the merit inconceivable, but even frozen pus can directly transform into a Vajra Samadhi (indestructible wisdom aggregate). Vajra Samadhi, Vajra Samadhi, cannot be formed into a ball, cannot be broken by striking. Those who are destined to obtain it and use it well, their children and grandchildren will always be rich and noble.
Verse on Propagating the Dharma (Buddhist teachings)
In a dream, seeing the sea and being unable to cross it, standing alone on the shore as the sun is about to set. Retreating, the road home is already far away; advancing, there is no place to set foot, making it difficult to move. In a state of utter bewilderment, advancing and retreating are both difficult. At this moment of difficulty, who will sound the drum? Before the sound of the drum ceases, the dream awakens. Opening my eyes, where is there any vexation or suffering?
Again.
Awake, seeing the sea and still being unable to cross it, looking back at the western mountains, the red sun has already set. Advancing, fearing the raging waves will kill; retreating, having already lost the way home. A thousand difficulties, ten thousand difficulties are at this moment, I do not know who can save me from the sea of suffering? Able to save from suffering, able to save from suffering, carefully observe the body and mind, who is fortune, who is misfortune? Fortune and misfortune each have their own paths, if the one mind does not arise, who can be the master? In the arena of hatred and love, distinguish the false from the true, on the road of life and death, distinguish the threads. Washing water with water, using gold to acquire gold, in daily use, clearly and skillfully transforming each other. Skillfully transforming each other, skillfully transforming each other, casually not harming other people's crops, the old water buffalo (metaphor for an enlightened being) that blocks the void.
Responding to Su Changgong's Letter on Elder Lun of Jiaoshan's Wall (Attached is Changgong's Verse)
Su Shi's verse says: The Dharma Master lives on Jiaoshan (place name), but in reality, he has never lived there. I always come to ask him about the Dharma, but the Dharma Master does not say a word. It is not that the Dharma Master has nothing to say, but that he does not know how to answer. Look at the head and feet, originally wearing hats and shoes. For example, a person with a long beard does not suffer because of the length of his beard. Once someone asks him, where does he put his beard when he sleeps every day? Returning home and looking above and below, he cannot find a place to put it all night. Tossing and turning until dawn.
。意欲盡鑷去。此言雖鄙淺。亦固有深趣。持此問法師。法師一笑許。
蘇子恁么來。法師恁么住。兩名白拈賊。無舌能解語。此意本平常。遊人自多故。譬如風狂子。顛倒冠與屨。既以苦為樂。亦將樂為苦。夢中苦樂事。試問誰安措。長鬣我自裁。我裁我解處。無端我疑我。石火電光去。我若不疑我。從他趣非趣。忽逢明眼人。未語心先許。
看桃花偈
舊樹新花開共看。此花不異去年顏。誰知花笑人分別。榮落頻經樹本閑。
讀普門品偈(並序)
眾生三毒。習以成性。如油入面。欲壓而出之。雖神禹莫能也。今此經云。若有眾生多於淫慾。常念恭敬觀世音菩薩。便得離欲等。既曰常念。又曰便離。則其辭勢義理。卒難消會。細而味之。常念則無間斷。由無間斷。始乃便得離欲。若然者。運東溟之水。救束薪之火。理必然也。雖然恭敬而常。茍非大明至勇者。其誰能之。且恭敬與懈慢。勢不兩立。茍見理未定。染習力猛。理不勝習。十戰九敗。如猩猩指酒而怒罵。于怒罵中。冥遭習轉。不覺不知。去而復返。酒香染神。神醉氣疲。罵力忽成軟暖。以口吸酒。是時也。不知有利。安知有害。不知有死。安知有身。余故曰。能常念恭敬觀世音菩薩者。復三毒而鑄三德。非大明至勇。孰
【現代漢語翻譯】 現代漢語譯本：想完全用鑷子去除（煩惱），這話雖然粗俗淺顯，也自有深刻的趣味。拿著這話去問法師，法師一笑表示認可。
蘇軾這樣來（指開悟），法師這樣住（指修行），兩人都是高明的騙子，沒有舌頭卻能理解言語。這道理本來很平常，是遊人自己想得太多了。譬如瘋癲的人，顛倒了帽子和鞋子。既然以苦為樂，也就會以樂為苦。夢中的苦樂之事，試問誰能安排妥當？長長的鬍鬚我自己剪裁，我在剪裁中找到了解脫之處。無緣無故地我懷疑我自己，像石火電光一樣迅速消失。我若是不懷疑我自己，就隨他去是與非。忽然遇到明眼人，還沒說話，心裡就先認可了。
看桃花偈
舊樹新花一同開放供人觀賞，這花和去年的顏色沒有不同。誰知道花在嘲笑人們的分別心，榮盛和衰落頻繁經過，而樹的根本卻很悠閑。
讀《普門品》偈（並序）
眾生的貪嗔癡三毒，習慣成了本性，就像油滲入麵粉，想要壓迫它出來，即使是禹這樣的聖人也做不到。現在這部經上說，如果眾生淫慾心很重，常常唸誦恭敬觀世音菩薩（Avalokiteśvara），便能脫離淫慾等等。既然說是『常念』，又說是『便離』，那麼這其中的措辭、氣勢和義理，實在難以理解和領會。仔細品味，『常念』就是沒有間斷。由於沒有間斷，才能『便得離欲』。如果這樣說，那麼用東海的水來救一捆柴的火，道理是必然的。雖然恭敬而且是常常恭敬，如果不是具有大智慧和極大的勇氣的人，又有誰能做到呢？而且恭敬和懈怠，勢不兩立。如果見解沒有確定，染污的習氣力量猛烈，道理就不能戰勝習氣，十戰九敗。就像猩猩指著酒而怒罵，在怒罵之中，暗中遭到習氣的轉變，不知不覺，去了又返回。酒香染污了精神，精神醉了，氣力疲憊，怒罵的力量忽然變成軟弱溫暖，用口去吸酒。在這個時候，不知道有利，哪裡知道有害？不知道有死，哪裡知道有身？所以我說，能夠常常唸誦恭敬觀世音菩薩（Avalokiteśvara）的人，是把三毒轉變為三德，不是具有大智慧和極大的勇氣的人，誰能做到呢？
【English Translation】 English version: Wanting to completely remove (afflictions) with tweezers, although this saying is vulgar and shallow, it inherently possesses profound interest. Taking this to ask the Dharma master, the Dharma master smiles in agreement.
Su Shi (Su Dongpo) comes in this way (referring to enlightenment), the Dharma master dwells in this way (referring to practice). Both are skillful deceivers, without tongues yet able to understand speech. This meaning is originally ordinary, it is the travelers themselves who overthink it. It is like a madman, wearing his hat and shoes upside down. Since he takes suffering as joy, he will also take joy as suffering. The matters of suffering and joy in a dream, try asking who can arrange them properly? The long beard I trim myself, in my trimming I find the place of liberation. For no reason I doubt myself, like a spark of flint, a flash of lightning, quickly disappearing. If I do not doubt myself, then let it be, right or wrong. Suddenly encountering a person with clear eyes, before speaking, the heart first agrees.
Gatha on Seeing Peach Blossoms
Old trees and new flowers bloom together for people to see, these flowers are no different from last year's color. Who knows that the flowers are laughing at people's discriminating minds, flourishing and withering frequently pass by, while the root of the tree is leisurely.
Gatha on Reading the Universal Gate Chapter (with Preface)
The three poisons of sentient beings, greed, hatred, and delusion, have become habits and formed their nature, like oil seeping into flour. Wanting to force it out, even a sage like Yu (a legendary ruler of ancient China) could not do it. Now this sutra says, if sentient beings have a lot of lust, constantly reciting and revering Avalokiteśvara Bodhisattva (觀世音菩薩), they will be able to leave lust, etc. Since it says 'constantly reciting' and also says 'then leave', then the wording, momentum, and meaning within this, are really difficult to understand and comprehend. Tasting it carefully, 'constantly reciting' means without interruption. Because there is no interruption, one can 'then leave lust'. If that is the case, then using the water of the Eastern Sea to save a bundle of firewood from fire, the principle is inevitable. Although reverent and constantly reverent, if it is not someone with great wisdom and extreme courage, who can do it? Moreover, reverence and laziness cannot stand together. If the view is not determined, the power of defiled habits is fierce, the principle cannot overcome the habits, losing nine out of ten battles. It is like a chimpanzee pointing at wine and cursing angrily, in the midst of cursing angrily, secretly suffering the transformation of habits, unknowingly, going away and returning again. The fragrance of wine contaminates the spirit, the spirit is drunk, the energy is exhausted, the power of cursing suddenly becomes soft and warm, using the mouth to suck the wine. At this time, not knowing the benefit, how would one know the harm? Not knowing there is death, how would one know there is a body? Therefore I say, those who can constantly recite and revere Avalokiteśvara Bodhisattva (觀世音菩薩), are transforming the three poisons into the three virtues, if not someone with great wisdom and extreme courage, who can do it?
能臻此。偈曰。
恭敬受持。此經現前。此經現前。觀音說法。眼聽始玄。不以眼聽。卻將耳聞。玄妙之聲。成愚癡云。云埋慧日。長處覆盆。讀此經者。恭敬為本。無擇長幼。佛性爾審。作如是觀。韋天護念。若己頭目。愛惜無倦。
心塵無性偈
心不自心。因塵而心。塵不自塵。因心而塵。因塵而心。喚誰作心。因心而塵。指何是塵。兩者既悟。萬法通真。
送悟慈省親偈
此身敢問自何來。四大分明土一堆。就里有恩忘不得。西風落木渡江淮。
示禪人
流水松風總舌頭。真言萬古轉無休。若將兩耳終難聽。合調還須死髑髏。
示申知離雄心偈(並序)
夫雄心者。有不雄者為其母。今有人於此。不得其母。而欲強制其子。是謂子制子。子終不服。惟得母者。可以制子也。故曰銅山崩。雒鐘應。母嚙指而子心痛。皆以母召子也。子孰不應。永嘉云。不離當處常湛然。子耶。母耶。知此者。是謂得母。
雄心若可銷聲伎。片掌應須置岱嵩。慾海萬尋終莫測。愛源一滴竟何窮。
書經薦父母入蘆山塔偈
我父生時我逃逝。痛慚不得奉甘旨。我父死時我未歸。一抔之土孰掩骨。此慚此恨何時消。日增月累丘山積。丘山劫壞終有崩。劫壞山
【現代漢語翻譯】 現代漢語譯本：能達到這種境界。偈語說：
恭敬地接受並奉持這部經，這部經就在眼前顯現。這部經就在眼前顯現，觀音菩薩在說法，用眼睛聽聞才是開始領悟玄妙。不以眼睛聽聞，卻用耳朵聽聞。玄妙的聲音，反而變成愚癡的雲霧。雲霧遮蔽了智慧的太陽，長久地像覆盆一樣遮蓋著。讀這部經的人，恭敬是根本。不要選擇年齡大小，佛性就在那裡審視著你。作這樣的觀想，韋陀天會護念你。如果像對待自己的頭和眼睛一樣，愛惜而沒有厭倦。
心塵無自性偈
心不是它自身的心，因為塵埃而成為心。塵埃不是它自身的塵埃，因為心而成為塵埃。因為塵埃而成為心，要叫誰來做這個心？因為心而成為塵埃，要指什麼才是塵埃？兩者既然都領悟了，萬法就都通達真理。
送悟慈省親偈
這個身體敢問是從哪裡來的？四大（地、水、火、風）分明只是土的一堆。就在這裡有恩情不能忘記。西風吹落樹葉，他要渡過長江淮河回家鄉。
示禪人
流水的響聲和松樹的風聲都是佛的舌頭在說法。真言萬古流傳沒有停止的時候。如果用兩隻耳朵始終難以聽懂，要合拍協調還需要像死人一樣放下一切。
示申知離雄心偈（並序）
所謂雄心，是因為有不雄者作為它的母親。現在有這樣一個人，得不到他的母親，卻要強迫他的兒子，這叫做兒子控制兒子，兒子最終不會服從。只有得到母親的人，才可以控制兒子。所以說銅山崩塌，雒陽的鐘會應聲而響。母親咬手指，兒子心裡會痛，都是因為用母親來召喚兒子。兒子誰能不迴應呢？永嘉大師說：『不離當下之處，常是湛然寂靜。』這是兒子呢，還是母親呢？知道這個道理的人，就叫做得到了母親。
雄心如果可以用歌舞伎樂來消磨，那麼一片手掌也應該可以放置泰山。慾望的海洋萬丈深也終究無法測量，愛的源泉一滴究竟有什麼窮盡？
書經薦父母入蘆山塔偈
我父親在世的時候我逃離家鄉，非常慚愧沒有能夠奉養他。我父親去世的時候我沒有回來，誰來掩埋他那一抔黃土？這種慚愧這種遺憾什麼時候才能消除？一天天一月月積累得像山一樣高。山丘即使崩塌終究還有崩壞的時候。
【English Translation】 English version: One can attain this state. The verse says:
Respectfully receive and uphold this Sutra, this Sutra appears before you. This Sutra appears before you, Guanyin (Avalokiteśvara, Bodhisattva of Compassion) is expounding the Dharma, listening with the eyes is the beginning of understanding the profound. Not listening with the eyes, but listening with the ears. The profound sound, instead, becomes clouds of ignorance. The clouds cover the sun of wisdom, covering like an overturned bowl for a long time. Those who read this Sutra, respect is the foundation. Do not discriminate between young and old, the Buddha-nature is there examining you. Make such contemplation, and Weituo (Skanda, a celestial guardian) will protect you. If you cherish it like your own head and eyes, love it without weariness.
Verse on the Non-Self-Nature of Mind-Dust
The mind is not its own mind, it becomes mind because of dust. Dust is not its own dust, it becomes dust because of mind. Because of dust it becomes mind, who should be called the mind? Because of mind it becomes dust, what should be pointed to as dust? Once both are understood, all dharmas will be connected to the truth.
Verse for Sending Wu Ci Home to Visit Relatives
This body, may I ask, where does it come from? The four elements (earth, water, fire, wind) are clearly just a pile of earth. Here, there is kindness that cannot be forgotten. The west wind blows down the leaves, he will cross the Yangtze and Huai rivers to return to his hometown.
Showing to a Chan Practitioner
The sound of flowing water and the wind in the pines are all the Buddha's tongue speaking Dharma. True words have been circulating for eternity without ceasing. If you try to listen with two ears, it will always be difficult to understand. To harmonize, you still need to let go of everything like a dead person.
Verse Showing Shen Zhi Li's Ambition (with Preface)
So-called ambition, is because there is a non-ambitious one as its mother. Now there is such a person, who cannot get his mother, but wants to force his son, this is called the son controlling the son, the son will ultimately not obey. Only those who get the mother can control the son. Therefore, it is said that when Copper Mountain collapses, the bell of Luoyang will respond. When the mother bites her finger, the son's heart will ache, all because of using the mother to summon the son. Who among the sons can not respond? Yongjia (Yongjia Xuanjue, a Chan master) said: 'Without leaving the present place, it is always serenely still.' Is this the son, or the mother? Those who know this principle are said to have obtained the mother.
If ambition can be dispelled by singing and dancing, then a palm should also be able to place Mount Tai. The ocean of desire is ten thousand fathoms deep and ultimately immeasurable, the source of love, a single drop, what end is there?
Verse for Recommending Parents to Enter the Lushan Pagoda by Writing Sutras
When my father was alive, I fled my hometown, I am very ashamed that I could not serve him. When my father died, I did not return, who will bury that handful of yellow earth for him? When will this shame and this regret be eliminated? Day by day, month by month, it accumulates like a mountain. Even if the hills collapse, there will eventually be a time of destruction.
崩恨無盡。今仗佛光書此經。字字功德難思議。南無妙法蓮華經。經中之王我自性。以此功德報亡父。黑業頓謝生佛國。見佛聞法證實相。如戰有功得髻珠。愿我亡父持此寶。遍照十方𦦨無際。我本母生不及養。寸心耿耿石難化。期酬至德無所從。慶我離塵為佛子。深思婦人淫業重。堅固難拔等須彌。須彌可傾淫難斷。津樑苦海須聖力。佛說諸經度眾生。皆先戒殺后淫慾。先淫后殺惟棱嚴。是故報母應仗此。南無無上棱嚴咒。消母淫業如天風。片晌之間不可得。戒珠清凈光無缺。見佛聞法得自心。一切萬法悉堅固。我發此愿等法性。見者聞者皆出苦。何況書經報父母。若無利益我不實。惟愿二經入此塔。塔亦永永無圮壞。風鈴宣說諸咒心。有心無心俱悟入。又愿因緣若至時。放大光明照法界。觸此光者生孝心。因此孝心得菩提。一燈傳至百千燈。百千燈傳永無盡。我願如是佛證知。法僧人天並八部。二經會上發心者。佛前立誓說諸咒。愿護此經如護眼。在在處處恒不離。我今哀求說咒者。護我書經亦如是。我若成佛報汝恩。如我今日報父母。
碎甲偈(並序)
天折地裂。物莫不驚。發脫爪枯。而人不覺。設或覺之。則與天折地裂。驚無不同者。此義甚微。徐而思之。思而知之。知無不覺。覺無不驚。驚
則不忽。不忽則復。復則天本不裂。地本不折。發本不脫。爪本不枯。偈曰。
機無精粗。見者用之。才欲生心。機則成疑。疑復不覺。天裂寧知。粗者如此。細者轉迷。根塵廓落。碎甲導師。
豆佛禪師起龕偈
百戰爭山河。埋骨只數步。千斛豆唸佛。佛夢今朝破。凡聖情枯時。根塵瞥然墮。起龕佛威神。虛空合掌賀。髑髏何處埋。法身忽猛露。豆佛若有靈。當面肯錯過。雖然如是。且道起龕佛事畢。還有出身路否。咦。從來心外無毫髮。掘土埋人心用心。
豆佛禪師懸真偈
大地山河是阿誰。了無一法可思惟。登時豆佛全身顯。面面相看幾個知。咦。雲山頭角露。流水解譚經。
豆佛禪師停龕偈
安樂巖前路不差。紛紛黑白鬧煙霞。須知今日停龕處。雨霽叢林報覺芽。
豆佛禪師撒沙藏龕偈
一把吉祥沙。安樂潭中撒。藏龕千萬年。兒孫常秀髮。
沐浴畢偈
入水出水。中邊何在。才稍停思。滿身白癩。
示安公偈
安公患足疾。紫柏施爪甲。適然爬癢處。根塵頓廓落。是時問病足。利口請置閣。此意頗平常。智者摸不著。
問本亭偈寄昆巖鄭居士
清凈本然問本然。瑯玡長水舊機緣。五峰雙澗亭中客。七塔一池
【現代漢語翻譯】 現代漢語譯本 不疏忽（則不忽）。不疏忽就能恢復（不忽則復）。恢復了，天原本就不會裂開，地原本就不會崩塌，頭髮原本就不會脫落，指甲原本就不會枯萎。偈語說： 機鋒沒有精細和粗糙之分（機無精粗），見到的人就用它。才剛要生起分別心（才欲生心），機鋒就成了疑惑。疑惑了又不自覺（疑復不覺），天裂開又怎麼會知道？粗糙的機鋒是這樣，細微的機鋒更加迷惑。根和塵完全脫落（根塵廓落），粉碎執著的導師（碎甲導師）。 豆佛禪師起龕偈 百戰之後山河依舊（百戰爭山河），埋葬的屍骨不過幾步之地。千斛豆子唸佛（千斛豆唸佛），佛的夢境今天早上破滅了。凡夫和聖人的情感都枯竭的時候（凡聖情枯時），根和塵突然墜落。起龕是佛的威神（起龕佛威神），虛空合掌祝賀。頭顱埋在哪裡（髑髏何處埋）？法身忽然猛烈顯露。豆佛如果真的有靈性（豆佛若有靈），當面難道肯錯過？雖然是這樣，且說起龕的佛事完畢，還有出身之路嗎？咦！從來心外沒有絲毫東西（從來心外無毫髮），挖掘泥土埋葬人心，用心啊！ 豆佛禪師懸真偈 大地山河是誰的（大地山河是阿誰）？沒有一法可以思量。當下豆佛全身顯現（登時豆佛全身顯），面面相看有幾個人知道？咦！雲山露出頭角（雲山頭角露），流水講解經文。 豆佛禪師停龕偈 安樂巖前的路沒有偏差（安樂巖前路不差），紛紛擾擾的黑白棋子像煙霞。要知道今天停龕的地方（須知今日停龕處），雨後叢林報告覺悟的萌芽。 豆佛禪師撒沙藏龕偈 一把吉祥的沙（一把吉祥沙），在安樂潭中撒下。藏龕千萬年（藏龕千萬年），子孫常常秀髮。 沐浴完畢偈 入水出水，中間和邊際在哪裡（入水出水，中邊何在）？才稍微停下思索，滿身都是白癩。 示安公偈 安公患有足疾（安公患足疾），紫柏禪師施捨指甲。恰好抓撓發癢的地方（適然爬癢處），根和塵頓時完全脫落。這時問病足，用伶俐的口才請求放置一邊。這個意思很平常，聰明人也摸不著。 問本亭偈寄昆巖鄭居士 清凈本然，問本然（清凈本然問本然），瑯玡山和長水寺是舊日的機緣。五峰山和雙澗寺亭中的客人，七塔寺和一池
【English Translation】 English version If you don't neglect (Ze Bu Hu (則不忽)). If you don't neglect, you can recover (Bu Hu Ze Fu (不忽則復)). If you recover, the sky originally wouldn't crack, the earth originally wouldn't collapse, the hair originally wouldn't fall out, and the nails originally wouldn't wither. The gatha says: The koan has no distinction between fine and coarse (Ji Wu Jing Cu (機無精粗)), whoever sees it uses it. As soon as the mind wants to arise (Cai Yu Sheng Xin (才欲生心)), the koan becomes a doubt. If you doubt and are not aware (Yi Fu Bu Jue (疑復不覺)), how would you know if the sky is cracking? The coarse koan is like this, the subtle koan is even more confusing. The root and dust completely fall away (Gen Chen Kuo Luo (根塵廓落)), the teacher who shatters attachments (Sui Jia Dao Shi (碎甲導師)). Dofu (豆佛) Zen Master's Raising the Coffin Gatha After hundreds of battles, the mountains and rivers remain (Bai Zhan Zheng Shan He (百戰爭山河)), the buried bones are only a few steps away. Thousands of bushels of beans recite the Buddha's name (Qian Hu Dou Nian Fo (千斛豆唸佛)), the Buddha's dream is shattered this morning. When the emotions of ordinary people and saints are exhausted (Fan Sheng Qing Ku Shi (凡聖情枯時)), the root and dust suddenly fall away. Raising the coffin is the Buddha's majestic power (Qi Kan Fo Wei Shen (起龕佛威神)), the void joins hands in congratulation. Where is the skull buried (Du Lou He Chu Mai (髑髏何處埋))? The Dharma body suddenly appears fiercely. If Dofu (豆佛) really has spiritual power (Dou Fo Ruo You Ling (豆佛若有靈)), would he be willing to miss it face to face? Although it is like this, let's say the Buddha's affairs of raising the coffin are completed, is there still a way out? Alas! There has never been anything outside the mind (Cong Lai Xin Wai Wu Hao Fa (從來心外無毫髮)), digging up the soil to bury the human heart, use your mind! Dofu (豆佛) Zen Master's Hanging the Portrait Gatha Whose are the great earth, mountains, and rivers (Da Di Shan He Shi A Shui (大地山河是阿誰))? There is not a single dharma that can be contemplated. Immediately, Dofu's (豆佛) whole body appears (Deng Shi Dou Fo Quan Shen Xian (登時豆佛全身顯)), how many people know when looking face to face? Alas! The clouds and mountains reveal their horns (Yun Shan Tou Jiao Lu (雲山頭角露)), the flowing water explains the scriptures. Dofu (豆佛) Zen Master's Stopping the Coffin Gatha The road in front of Anle Rock (安樂巖) is not deviated (An Le Yan Qian Lu Bu Cha (安樂巖前路不差)), the black and white chess pieces are like mist and haze. You must know that today's place to stop the coffin (Xu Zhi Jin Ri Ting Kan Chu (須知今日停龕處)), after the rain, the forest reports the sprout of awakening. Dofu (豆佛) Zen Master's Scattering Sand and Hiding the Coffin Gatha A handful of auspicious sand (Yi Ba Ji Xiang Sha (一把吉祥沙)), scattered in the Anle Pond (安樂潭). Hiding the coffin for thousands of years (Cang Kan Qian Wan Nian (藏龕千萬年)), the descendants will always have beautiful hair. Gatha After Bathing Entering the water and leaving the water, where is the middle and the edge (Ru Shui Chu Shui, Zhong Bian He Zai (入水出水，中邊何在))? If you stop to think even slightly, your whole body will be covered in white leprosy. Gatha Showing to Angong (安公) Angong (安公) suffers from a foot disease (An Gong Huan Zu Ji (安公患足疾)), Zen Master Zibo (紫柏) donates his nails. Just scratching the itchy spot (Shi Ran Pa Yang Chu (適然爬癢處)), the root and dust are completely removed. At this time, asking about the sick foot, using clever words to ask to put it aside. This meaning is very ordinary, even the wise cannot grasp it. Gatha on Asking the Root Pavilion, Sent to Layman Zheng of Kunyan (昆巖) Pure and inherently asking the inherent (Qing Jing Ben Ran Wen Ben Ran (清凈本然問本然)), Langya Mountain (瑯玡山) and Changshui Temple (長水寺) are old karmic connections. The guests in the pavilion of Five Peaks Mountain (五峰山) and Shuangjian Temple (雙澗寺), the Seven Pagodas Temple (七塔寺) and a pond
為我嚴。
空谷偈
萬人呼空谷。空谷一齊應。人谷若知萬。兩者皆有病。病在心生時。早出人谷境。寵辱若萬人。驚若空有應。瞥爾生欣戚。驚亦早越境。我以比量智。人谷理自定。寵辱不重辨。驚理人谷境。
粥偈
一碗道心粥。勝飲人蔘湯。米豈有兩般。須知在心腸。細人不惜福。徒自日損傷。智者慚愧重。心田種日香。
示匡石居士
分明大地本無塵。水火何曾有異真。燈下研窮悵然去。朝中還是夜來人。
吊沈母偈
地水火風處處有。遇緣假合成身首。達人了此遺生死。是名真得無量壽。尊堂報盡還其本。地水火風不可混。以情觀之有死生。以理推之無加損。山高水深不改常。桃紅梅白皆配色。一度花開一度春。年年昆季增悲泣。
次邸店偈
此邸喻三界。嘉賓若驟雨。忽散而忽聚。得示無生旨。其奈翳眼人。當面不遑視。有問臺山路。出門驀直去。
斷峰偈
古今不可得。孰覓前後際。生佛不可得。孰立真俗諦。為有下劣故。寶幾與珍御。為有驚異故。黧奴與白牯。皆隨眾顛倒。曰此緇此素。素因緇得名。緇非素無謂。究竟緇素閑。了無真實義。前後並真俗。言際亦如是。窮際際不有。斷將安所寄。直下心言絕。眨眼涉思慮
【現代漢語翻譯】 現代漢語譯本
為空嚴（Wei Yan）。
空谷偈
萬人呼喊空谷，空谷立即迴應。人與空谷若都執著于萬物的存在，兩者都有問題。問題在於心念生起之時，應及早脫離人與空谷的境界。寵愛與羞辱若像萬人呼喊，因迴應而驚動，一旦產生欣喜或悲傷，也要儘快超越這種境界。我用比量智來衡量，人與空谷的道理自然確定。寵愛與羞辱無需過多分辨，驚動的道理與人、空谷的境界相同。
一碗道心粥，勝過飲用人蔘湯。米並沒有什麼不同，要知道關鍵在於心腸。心胸狹隘的人不珍惜福報，只會白白地損傷自己。有智慧的人慚愧心重，在心田里種下善因，一天比一天增長。
示匡石居士
分明大地本來就沒有塵埃，水和火又何曾有不同的真性？在燈下研究佛理，悵然離去，在朝廷中還是像昨夜一樣的人。
吊沈母偈
地、水、火、風處處都有，因緣聚合而暫時形成身體。通達真理的人了悟生死，這才是真正獲得無量壽。母親報盡還歸於本源，地、水、火、風不可混淆。用情感來看待，有生有死；用理性來推斷，沒有增減。山高水深不會改變常態，桃花紅、梅花白都是自然的配色。一次花開就是一次春天，年年兄弟們增加悲傷哭泣。
次邸店偈
這客店比喻三界（Sanjie，the triple world）。客人像驟雨一樣，忽散忽聚。能夠領悟無生之理，可惜那些被矇蔽雙眼的人，當面也視而不見。有人問我通往臺山（Tai Shan，a famous mountain in China）的路，出門徑直走去就是。
斷峰偈
過去和未來都不可得，誰去尋找前後之間的界限？眾生和佛都不可得，誰去建立真諦和俗諦？因為有下劣的緣故，才有了寶座和珍貴的御用之物。因為有驚異的緣故，才有了黑色的奴隸和白色的牛。大家都隨著世俗而顛倒，說這是黑色的，那是白色的。白色因黑色而得名，黑色沒有白色也就沒有意義。究竟來說，在黑色和白色之間，沒有真實的意義。前後和真俗，言語的界限也是如此。窮盡界限，界限並不存在，斷絕又寄託在哪裡？當下心念和言語都斷絕，一眨眼就涉及了思慮。
【English Translation】 English version
For Wei Yan (Wei Yan, a person's name).
Gatha of the Empty Valley
Ten thousand people call into the empty valley, and the empty valley immediately responds. If both people and the valley cling to the existence of myriad things, both are ill. The illness lies in the arising of thoughts; one should leave the realm of people and the valley early. If favor and disgrace are like the calls of ten thousand people, startled by the response, and joy or sorrow arises, one should quickly transcend this state. I use inferential wisdom to measure, and the principle of people and the valley is naturally established. Favor and disgrace need not be overly distinguished; the principle of being startled is the same as the realm of people and the valley.
A bowl of porridge of the mind of the Tao is better than drinking ginseng soup. The rice is not different; one must know that the key lies in the heart. Petty people do not cherish blessings and only harm themselves in vain. Wise people have deep shame and plant good causes in the field of the heart, growing day by day.
Showing to Layman Kuang Shi (Kuang Shi, a person's name)
Clearly, the great earth is fundamentally without dust. How could water and fire ever have different true natures? Studying the principles under the lamp, one leaves with disappointment, still the same person in the court as last night.
Gatha for Mourning Mother Shen (Shen, a family name)
Earth, water, fire, and wind are everywhere, temporarily forming the body through the aggregation of conditions. Those who understand the truth realize the nature of birth and death; this is truly attaining immeasurable life. Mother has exhausted her reward and returned to her origin; earth, water, fire, and wind cannot be mixed. Viewing with emotion, there is birth and death; inferring with reason, there is no increase or decrease. High mountains and deep waters do not change their constancy; peach blossoms red and plum blossoms white are all natural colors. One flowering is one spring; year after year, brothers increase their sorrow and weeping.
Gatha at the Inn
This inn is a metaphor for the triple world (Sanjie). Guests are like a sudden rain, scattering and gathering. Able to understand the principle of non-birth, it is a pity that those with blinded eyes cannot see it even when it is right in front of them. Someone asked me for the road to Mount Tai (Tai Shan), go straight out the door.
Gatha of the Broken Peak
The past and future are unattainable; who seeks the boundary between before and after? Sentient beings and Buddhas are unattainable; who establishes the true and conventional truths? Because of inferiority, there are jeweled thrones and precious imperial objects. Because of surprise, there are black slaves and white cows. Everyone follows the world and is upside down, saying this is black, that is white. White is named because of black, and black has no meaning without white. Ultimately, between black and white, there is no real meaning. Before and after, and true and conventional, the boundary of words is also like this. Exhausting the boundary, the boundary does not exist; where is the severance entrusted? The mind and words are cut off immediately, and in the blink of an eye, thoughts are involved.
。木人拍手萬峰頭。石女崖前笑相覷。
示僧
祖宗一片閑田地。無奈兒孫懶不耕。日久歲深荒沒盡。茍非的骨謾翻騰。
憩古巖偈
人生誰百年。轉眼即來世。浮榮鏡中花。苦海無邊際。楚漢競雌雄。只今成何事。奚若守心城。護此光明地。劫燒渠不然。煩濁渠不穢。靈機統六門。出入泄真意。勸君觀巖石。龕內佛是你。茍非大丈夫。未易承當去。
示于中甫
直下寸絲渾不掛。熱屎潑人誰不怕。披毛戴角解翻身。跛跛[跳-兆+挈][跳-兆+挈]活卓卓。
觀射偈
空含箭跡箭穿空。空箭難分體異同。若謂空中無箭道。分明箭過於空中。空玄含箭難觀跡。箭妙穿空不見蹤。假使箭空微有礙。如何彼此得圓融。
沐浴碧雲禪房睹羅什道影
一光東照。法被支那。雖義有淺深。乘分大小。皆金口所宣也。至於譯經者流。無慮百餘家。若夫文質精到。逗機不爽。無越什師。予素欽渴慈雨。竊恨不得並世而生。一奉瓶錫。萬曆歲在癸巳春。信宿碧雲寺。辱云莊禪丈。為予設浴。既而慶睹什師道影。于其禪室。再拜稽首。而說偈言。
稽首羅什師。文字般若海。澡沐如來言。鮮潔流法界。愧我生末世。不遑奉瓶錫。徒瞻尊者影。痛生殷重想。冥藉慈
【現代漢語翻譯】 現代漢語譯本： 木人拍手，響徹萬峰之巔；石女在山崖前，彼此笑著相看。 示僧 祖師們留下了一片清凈的田地，無奈後代子孫懶惰不肯耕耘。日子久了，年歲深了，田地都荒蕪殆盡。如果不是真正的後代，只會徒勞地折騰。 憩古巖偈 人生在世，誰能活到一百年？轉眼間就到了來世。浮華的榮耀如同鏡中花，苦海沒有邊際。當年楚漢相爭，如今又算得了什麼？不如守護自己的心城，保護這片光明之地。即使經歷劫火焚燒，它也不會改變；即使身處煩惱污濁之中，它也不會被玷污。靈妙的機能統攝六根，出入之間泄露真實的意圖。勸你看看這巖石，石龕里的佛就是你。如果不是大丈夫，難以承擔這份責任。 示于中甫 當下一點牽掛都沒有，滾燙的糞便潑過來誰不怕？披著獸皮，頭頂獸角，也能翻身解脫。一瘸一拐，活潑跳躍。 觀射偈 空中明明含有箭的痕跡，箭也穿過了天空。空箭難以分辨，本體各不相同。如果說空中沒有箭道，那麼箭分明是從空中穿過的。空玄之中含有箭，難以觀察到痕跡；箭的精妙在於穿過天空卻不見蹤影。假如箭與空之間稍微有一點阻礙，又怎麼能彼此圓融無礙呢？ 沐浴碧雲禪房睹鳩摩羅什道影 一道光明向東照耀，佛法傳遍支那（China，中國的古稱）。雖然義理有深有淺，所乘載的教義有大有小，但都是佛陀金口所宣說的。至於翻譯佛經的人，沒有一千也有幾百家。如果說到文辭精煉，意義透徹，能契合機宜而沒有偏差的，沒有超過鳩摩羅什（Kumarajiva，人名）法師的。我一直欽佩渴望他的慈悲教誨，暗自遺憾不能與他生活在同一個時代，親自侍奉他。萬曆癸巳年春天，在碧雲寺住了幾晚，承蒙云莊禪師為我安排沐浴。之後有幸瞻仰到鳩摩羅什法師的畫像，在他的禪房裡，我再三拜首，並作偈說道： 稽首羅什師，文字般若海。澡沐如來言，鮮潔流法界。愧我生末世，不遑奉瓶錫。徒瞻尊者影，痛生殷重想。冥藉慈
【English Translation】 English version: The wooden man claps his hands, echoing across ten thousand peaks. The stone woman smiles and gazes at each other before the cliff. Showing to a Monk The ancestors left behind a pure and idle field, but the descendants are lazy and unwilling to cultivate it. As days and years pass, the field becomes desolate and barren. If not a true descendant, all efforts are in vain. Verse on Resting at Ancient Rock Who can live a hundred years in this life? In the blink of an eye, the next life arrives. Floating glory is like a flower in a mirror, the sea of suffering is boundless. The struggle between Chu and Han, what does it amount to now? Better to guard one's own mind-city, protect this land of light. Even if burned by the fire of the kalpa, it will not change; even in the midst of troubles and defilements, it will not be tainted. The spiritual mechanism governs the six senses, revealing the true intention in comings and goings. I advise you to look at this rock, the Buddha in the niche is you. If not a great person, it is not easy to bear this responsibility. Showing to Yu Zhongfu Without a single thread of attachment, who wouldn't fear hot excrement being splashed on them? Wearing fur and horns, one can still turn around and be liberated. Limping and hopping, lively and vigorous. Verse on Watching Archery Traces of arrows clearly exist in the sky, and arrows pierce through the sky. It's hard to distinguish between empty arrows, their essence being different. If you say there is no arrow path in the sky, then the arrow clearly passes through the sky. The void contains the arrow, making it difficult to observe the traces; the subtlety of the arrow lies in piercing the sky without leaving a trace. If there were even a slight obstruction between the arrow and the void, how could they be perfectly integrated? Bathing in the Biyun Chan Room, Beholding the Image of Kumarajiva A light shines eastward, the Dharma spreads throughout China (Zhi Na, ancient name of China). Although the meanings are deep and shallow, and the vehicles of teaching are large and small, they are all proclaimed by the Buddha's golden mouth. As for those who translate scriptures, there are no fewer than hundreds of families. If one speaks of refined language, thorough meaning, and the ability to fit the occasion without deviation, none surpasses the Dharma Master Kumarajiva (Kumarajiva, name of a person). I have always admired and longed for his compassionate teachings, regretting that I could not live in the same era as him, to personally serve him. In the spring of the year Gui Si during the Wanli reign, I stayed at Biyun Temple for a few nights, and was honored by Chan Master Yun Zhuang to have a bath arranged for me. Afterwards, I was fortunate to behold the image of Dharma Master Kumarajiva in his meditation room. I bowed repeatedly and said in verse: I bow to Master Kumarajiva, the sea of wisdom in words. Bathing in the words of the Tathagata, pure and flowing throughout the Dharma realm. I am ashamed to be born in a later age, unable to serve with bowl and staff. I only gaze upon the image of the Venerable, and deep thoughts of reverence arise. May I secretly rely on his compassion.
悲力。拔我出愚垢。澡沐知見水。潤此實相印。不待鑿乾土。坐飽般若漿。無擇聲與色。及以牛馬音。戲笑與唾罵。土石諸荊棘。皆語言三昧。云莊聚寶山。松下迸玉髓。汲引繞階砌。流入香積廚。轉冷為溫泉。雜以諸藥草。乘熱貯木盆。直作香水壑。愍我行腳倦。衣弊風塵集。拋擲清泠中。沒頭兼浸足。辟如春波里。殘冰蕩能幾。妙觸宣明時。根塵不可得。伸手摸虛空。虛空寧有骨。卻被什師見。吟吟笑不止。咄哉呼稚子。莫以眼觀眼。眼若能自觀。終非是己眼。眼雖不自觀。己眼非不有。子能如是解。盆即廣長舌。出沒舌相端。不被舌相礙。是謂如來使。亦名觀自在。若人擬澡沐。先當知此偈。不知而費水。功罪誰復據。
紫柏老人集卷之十九 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十
明 憨山得清 閱
五常偈
南無仁慈佛。愛人如愛己。此心常不昧。如來即出世。南無義氣佛。愛人必得所。臨事不茍且。立地成正覺。南無禮節佛。事事要明白。長幼序不亂。世尊即是你。南無智慧佛。變通無滯礙。扶正不扶邪。化苦而為福。南無信心佛。真實無所改。一念與萬年。始終常若一。如是五如來。人人本自有。善用佛放光。不善佛滅度。
【現代漢語翻譯】 現代漢語譯本 悲力（以悲憫之心產生的力量）。把我從愚癡的污垢中拔出來，用智慧的知見之水洗滌我，用實相的印記滋潤我。無需在乾燥的土地上挖掘，就能飽飲般若（prajna，智慧）的漿汁。不分別聲音和顏色，以及牛馬的叫聲。戲笑和唾罵，泥土石頭和荊棘，都是語言的三昧（samadhi，專注）。云莊就像聚集寶物的山，松樹下涌出美玉般的水髓。汲取並引導它繞著臺階流淌，流入香積廚（寺院廚房）。水流轉寒冷變為溫泉，混合著各種藥草。趁熱儲存在木盆裡，直接作為香水沐浴的深壑。可憐我長途跋涉疲倦，衣服破舊沾滿風塵。將我拋擲在清涼的水中，沒過頭頂浸泡雙腳。就像在春天的水波里，殘留的冰塊能盪滌多久呢？當美妙的觸感清晰明瞭時，根（感官）和塵（感官對像）都不可得。伸手觸控虛空，虛空哪裡會有骨頭呢？卻被什師（Shishi，可能是指一位有學問的僧人）看見，他吟吟地笑個不停。呵斥說，『喂，無知的孩子，不要用眼睛去看眼睛。眼睛如果能自己看到自己，最終就不是自己的眼睛。眼睛雖然不能自己看到自己，但自己的眼睛並非不存在。你如果能這樣理解，盆就是廣長舌（佛的三十二相之一，舌頭可以覆蓋整個面部）。舌頭出沒于舌相的端正，不被舌相所障礙，這就是如來的使者，也叫做觀自在（Avalokiteśvara，觀世音菩薩）。』如果有人想要洗浴，首先應當知道這個偈子。不知道這個偈子而浪費水，功德和罪過又由誰來評判呢？
紫柏老人集卷之十九 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十
明 憨山得清 閱
五常偈
南無仁慈佛（Namo Benevolent Buddha，皈依仁慈的佛陀）。愛人如同愛自己。這顆心常常不迷惑，如來（Tathagata，佛的稱號）就顯現在世間。南無義氣佛（Namo Righteous Buddha，皈依講義氣的佛陀）。愛人必定要恰當。面臨事情不茍且，立刻成就正覺（samyak-sambodhi，完全覺悟）。南無禮節佛（Namo Etiquette Buddha，皈依講禮節的佛陀）。事事都要明白，長幼的次序不混亂，世尊（Lokajyestha，佛的稱號）就是你。南無智慧佛（Namo Wisdom Buddha，皈依有智慧的佛陀）。變通沒有阻礙，扶持正義不扶持邪惡，把苦難轉化為幸福。南無信心佛（Namo Faith Buddha，皈依有信心的佛陀）。真實不改變，一個念頭和一萬年，始終常常如一。像這樣的五如來，人人本來就具有。善於運用佛就放出光明，不善於運用佛就滅度。
【English Translation】 English version With the power of compassion (Bili, the power arising from a compassionate heart), pull me out of the filth of ignorance, wash me with the water of wisdom and knowledge, and moisten me with the seal of true reality. There is no need to dig in the dry earth to be satiated with the nectar of prajna (prajna, wisdom). Do not discriminate between sounds and colors, as well as the sounds of cattle and horses. Jests and curses, earth, stones, and thorns, are all samadhi (samadhi, concentration) of language. Cloud Villa is like a mountain gathering treasures, and jade-like marrow gushes out from under the pine trees. Draw and guide it around the steps, flowing into the Xiangji Kitchen (monastery kitchen). The water turns cold into a hot spring, mixed with various medicinal herbs. Store it hot in a wooden basin, directly as a fragrant water ravine for bathing. Pity my weariness from long journeys, my clothes are tattered and covered with dust. Throw me into the cool water, submerging my head and soaking my feet. Like in the spring waves, how long can the remaining ice be washed away? When the wonderful touch is clear and bright, the root (sense organs) and dust (sense objects) are unattainable. Reach out and touch the void, how can the void have bones? But it was seen by Shishi (Shishi, possibly referring to a learned monk), who kept chanting and laughing. He scolded, 'Hey, ignorant child, do not use your eyes to look at your eyes. If the eyes can see themselves, they are ultimately not your own eyes. Although the eyes cannot see themselves, your own eyes are not non-existent. If you can understand it this way, the basin is the broad and long tongue (one of the thirty-two marks of the Buddha, the tongue can cover the entire face). The tongue appears and disappears at the end of the tongue's appearance, and is not obstructed by the appearance of the tongue. This is called the envoy of the Tathagata (Tathagata, title of the Buddha), and is also called Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion).' If someone wants to bathe, they should first know this verse. If you waste water without knowing this verse, who will judge the merits and demerits?
Collection of Old Man Zibo, Volume 19 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collection of Old Man Zibo, Volume 20
Read by Hanshan Deqing of the Ming Dynasty
Gatha of the Five Constant Virtues
Namo Benevolent Buddha (Namo Benevolent Buddha, Homage to the Benevolent Buddha). Love others as you love yourself. This heart is always not confused, and the Tathagata (Tathagata, title of the Buddha) will appear in the world. Namo Righteous Buddha (Namo Righteous Buddha, Homage to the Righteous Buddha). Loving others must be appropriate. Do not be perfunctory when facing things, and immediately achieve samyak-sambodhi (samyak-sambodhi, complete enlightenment). Namo Etiquette Buddha (Namo Etiquette Buddha, Homage to the Buddha of Etiquette). Everything must be clear, the order of seniority is not chaotic, and the Lokajyestha (Lokajyestha, title of the Buddha) is you. Namo Wisdom Buddha (Namo Wisdom Buddha, Homage to the Buddha of Wisdom). There is no obstacle to change, support justice and not support evil, and transform suffering into happiness. Namo Faith Buddha (Namo Faith Buddha, Homage to the Buddha of Faith). Truthful and unchanging, one thought and ten thousand years, always the same. Like these five Tathagatas, everyone inherently possesses them. If you are good at using them, the Buddha will emit light, and if you are not good at using them, the Buddha will pass away.
我願一切眾。死生與好惡。務須善用心。莫被情慾轉。生時佛不死。死時佛豈滅。不滅不生處。此是吉祥地。
伍員申包胥
伍員包胥。初為莫逆。一曰亡楚。一曰存楚。員若忌胥。豈能亡楚。胥若忌員。亦難存楚。兩人如鏡。遞互相照。本光不昧。大用現前。擔荷不下。擬心進退。是曰野狐。非師子種。
不變隨緣偈
始從一塊金。造出諸鳥獸。鳥獸亡其本。鬥爭分彼此。智者見之笑。愚者見之怒。笑則鄙其癡。怒則助其鬥。我觀天下人。助斗何其眾。笑者萬無一。惟愿乘佛光。怒笑俱照破。逆順恒自在。
讀東坡贊石恪畫維摩頌
我觀石子不思議。神力大於維摩詰。能將過去毗耶室。普令觀者如見掌。三十二士不二談。口門滾滾川江注。病夫無語答文殊。耳熱面黃口寂默。聖凡乘隙亂雌黃。到頭誰解知明暗。現成香飯圖一飽。飽觀妙喜延復捉。師子座高二萬餘。菩薩更多容不隘。方丈無增眾不減。如燈互照無相礙。我觀蘇公更巧奪。劫掠夢中石處士。復將維摩置腦後。逞己自在神通句。卷舒語默臂屈伸。壯士寧費纖毫力。善使觀者駭且驚。豈殊胡蝶遭風雨。紛紛紙上尋入路。競覓高堂避漂溺。自笑老漢旁弗禁。一拳打倒眉山子。奪得驪珠光更奇。覆盆頓教成曉國。胡蝶夢回
【現代漢語翻譯】 現代漢語譯本 我願一切眾生，無論生死、順境逆境，都要善用其心，不要被情慾所左右。活著的時候佛性不曾生，死去的時候佛性又豈會滅？這不生不滅之處，才是真正的吉祥之地。
伍員（伍子胥，春秋時期吳國大臣）和申包胥（春秋時期楚國大臣）
伍員和申包胥，起初是非常要好的朋友。一個要滅亡楚國，一個要保全楚國。伍員如果顧忌申包胥，怎麼能滅亡楚國？申包胥如果顧忌伍員，也很難保全楚國。兩人如同鏡子，互相照耀。本有的光明不曾暗淡，巨大的作用自然顯現。如果承擔不了重任，還用心思去算計進退，這就是野狐禪，不是真正的佛門獅子。
不變隨緣偈
最初只是一塊金子，卻被鑄造成各種鳥獸。鳥獸忘記了它們的本源，互相爭鬥，分出彼此。智者見了覺得可笑，愚者見了卻很生氣。笑是因為鄙視他們的愚癡，怒是因為助長了他們的爭鬥。我看天下之人，助長爭鬥的人是多麼眾多啊！而能一笑置之的人，萬中無一。我願憑藉佛的光明，將憤怒和嘲笑都照破，無論順境逆境都能自在。
讀蘇東坡贊石恪畫維摩詰的頌
我看石恪（五代後蜀畫家）的畫真是不可思議，他的神力比維摩詰（Vimalakirti，佛教在家菩薩，以辯才著稱）還要大。能將過去的毗耶離城（Vaishali，古印度城市，維摩詰所居之地）的場景，讓觀看的人如同親眼所見。三十二位菩薩（指《維摩詰經》中與維摩詰論道的菩薩們）暢談不二法門，口若懸河，滔滔不絕。而維摩詰卻沉默不語，無法回答文殊菩薩（Manjusri，智慧的象徵），只能耳熱面紅，默默無言。聖人和凡人趁機胡亂評論，到頭來誰能真正明白其中的明暗？眼前的美好飯食只為圖個飽腹，飽餐之後又想繼續欣賞妙喜世界（Abhirati，東方妙喜世界，阿彌陀佛的凈土），還想把妙喜世界抓住。師子座（lion throne，佛的座位）高有二萬餘里，菩薩眾多也不覺得擁擠。方丈（one zhang，維摩詰的居所，雖小但能容納大眾）之內沒有增加，大眾也沒有減少，如同燈光互相照耀，沒有阻礙。我看蘇東坡（蘇軾，北宋文學家）更加巧妙，他從夢中劫掠了石恪，又將維摩詰拋在腦後，隨意發揮自己的神通妙句。捲起或舒展，說話或沉默，手臂彎曲或伸直，都不費一點力氣，卻讓觀看的人感到驚駭。這和蝴蝶遭遇風雨有什麼區別呢？人們紛紛在紙上尋找進入的路徑，競相尋找高堂來躲避漂泊。我笑著說，老漢我實在忍不住了，真想一拳打倒蘇東坡這個眉山人（蘇軾的家鄉）。奪回驪珠（shining pearl，比喻佛性）后，光明更加奇異，如同將覆蓋的盆子掀開，頓時變成了黎明之國。蝴蝶從夢中醒來。
【English Translation】 English version I vow that all beings, in life and death, in good and bad circumstances, must use their minds wisely and not be swayed by desires. When alive, the Buddha-nature is not born; when dead, how can the Buddha-nature be extinguished? This place of non-birth and non-extinction is the true auspicious land.
Wu Yuan (Wu Zixu, a minister of the Wu state in the Spring and Autumn period) and Shen Baoxu (a minister of the Chu state in the Spring and Autumn period)
Wu Yuan and Shen Baoxu were initially very close friends. One wanted to destroy the Chu state, and the other wanted to preserve it. If Wu Yuan had been concerned about Shen Baoxu, how could he have destroyed the Chu state? If Shen Baoxu had been concerned about Wu Yuan, it would have been difficult to preserve the Chu state. The two were like mirrors, reflecting each other. The inherent light was not dimmed, and the great function naturally manifested. If one cannot bear the burden and still schemes about advancing and retreating, this is fox Zen, not a true lion of the Buddhist gate.
Verse on Remaining Unchanged While Adapting to Conditions
Initially, it was just a piece of gold, but it was cast into various birds and beasts. The birds and beasts forgot their origin, fought each other, and distinguished between themselves and others. The wise see it and laugh, while the foolish see it and get angry. They laugh because they despise their foolishness, and they are angry because they fuel their struggle. I see that there are so many people in the world who fuel the struggle! And there is only one in ten thousand who can laugh it off. I wish to rely on the light of the Buddha to illuminate both anger and ridicule, so that I can be free in both favorable and unfavorable circumstances.
Reading Su Dongpo's Eulogy on Shi Ke's Painting of Vimalakirti
I see that Shi Ke's (a painter of the Later Shu during the Five Dynasties) painting is truly incredible. His divine power is greater than that of Vimalakirti (a Buddhist lay bodhisattva known for his eloquence). He can bring the scene of the past city of Vaishali (an ancient Indian city where Vimalakirti lived) to the viewers as if they were seeing it with their own eyes. The thirty-two bodhisattvas (referring to the bodhisattvas in the Vimalakirti Sutra who debated with Vimalakirti) spoke eloquently about the non-dual dharma, their mouths like rivers pouring forth. But Vimalakirti remained silent, unable to answer Manjusri Bodhisattva (the symbol of wisdom), only blushing and remaining silent. Saints and mortals took the opportunity to comment randomly, but in the end, who can truly understand the light and darkness within? The wonderful food before them is only for the sake of filling their bellies, and after the meal, they want to continue to admire the Abhirati world (the pure land of Amitabha Buddha in the East), and even want to grasp the Abhirati world. The lion throne (the seat of the Buddha) is more than twenty thousand miles high, and even with many bodhisattvas, it does not feel crowded. Within the one zhang (Vimalakirti's residence, small but able to accommodate the masses), there is no increase, and the masses are not reduced, like lamps illuminating each other without obstruction. I see that Su Dongpo (Su Shi, a writer of the Northern Song Dynasty) is even more ingenious. He robbed Shi Ke in a dream and threw Vimalakirti behind his head, freely displaying his own magical sentences. Rolling up or stretching out, speaking or remaining silent, bending or straightening his arms, he does not expend any effort, yet he makes the viewers feel shocked. What is the difference between this and a butterfly encountering wind and rain? People are searching for a path to enter on the paper, competing to find a high hall to avoid drifting. I laugh and say, I, the old man, can't help but want to knock down Su Dongpo, the person from Meishan (Su Shi's hometown), with one punch. After taking back the shining pearl (a metaphor for Buddha-nature), the light is even more strange, like lifting a covered pot, instantly turning it into a country of dawn. The butterfly wakes up from its dream.
春初霽。毗耶城裡人方語。
陸太宰手印偈
夫禍福莫烈于死生。而死生之前茅。必發端于老病。老病疑危之際。雖有孟賁之勇。神禹之智。莫能施也。今太宰臨老病疑危之頃。而神不撓。手印堅持。老病不能累。望其眉宇。而氣色澄明。豈非一生心力精堅之明驗乎。達觀道人。因問疾目睹其事。讚歎說偈曰。
手印堅持。眾所見者。手印之初。不可心測。豈能目睹。是不能睹。即壞不壞。智者瞭然。眾人驚怪。
題金壇龍山圓通庵四佛臺
一身千間屋。猶嫌住處窄。四佛共一臺。欣然各相得。凡聖本來同。迷悟乃成隔。呵呵呵。會也么。桃紅李白春將半。明月清風調不同。
示某唸佛偈
五十八歲前。汝果年多少。於此痛觀之。多少年便了。了得好唸佛。未了唸佛早。生死從身有。離身何處討。兩人未見我。燈光如天曉。還家仔細參。邪路爾勿造。
慈音母難日偈
慈音今日生。慈母得身輕。般若煩誰轉。金輪說法聲。能將毛孔聽。日用顯威靈。誰料慈音舌。金剛千尺丁。
示石門故倪道人偈
來時無物去還同。來去分明鼓橐風。若使亡靈知此意。眼開眼合有何蹤。
破生死心偈
現前分別心。畢竟生何處。若使生自心。境無孰
【現代漢語翻譯】 現代漢語譯本： 初春時節雨後放晴。毗耶城（Viyali）里的人們正在交談。
陸太宰手印偈
禍患和幸福沒有比得上生死的猛烈。而生死的前兆，必然發端于衰老和疾病。衰老和疾病令人疑慮不安的時候，即使有孟賁（Meng Ben）的勇猛，大禹（Yu the Great）的智慧，也無從施展。如今太宰面臨衰老和疾病的疑慮不安之際，而精神不屈撓，手印堅持不懈。衰老和疾病不能拖累他，望他的眉宇，氣色澄澈明亮，這難道不是一生心力精誠堅定的明顯驗證嗎？達觀道人（Daguan Daoren）因為探望疾病親眼目睹此事，讚歎說偈語：
手印堅持，是眾人所見。手印的初始，不可用心思揣測，豈能用眼睛看到？是不能看到的。即使壞滅也不壞滅，智者明瞭。眾人驚怪。
題金壇龍山圓通庵四佛臺
一身住著成千上萬間房屋，還嫌住處狹窄。四尊佛共用一座佛臺，欣然各自相得。凡人和聖人本來相同，迷惑和覺悟才形成隔閡。哈哈哈。領會了嗎？桃花紅，李花白，春天將過一半。明月清風，情調不同。
示某唸佛偈
五十八歲之前，你究竟有多少年歲？於此仔細觀察，多少年便了結。了結得好就好好唸佛，未了結就早點唸佛。生死從自身而來，離開自身到哪裡去尋找？兩人未見我，燈光如天空放亮。回家仔細參悟，邪路你不要造。
慈音母難日偈
慈音（Ciyin）今天出生，慈母得以身體輕鬆。般若（Prajna）要煩勞誰來轉動？金輪（Golden Wheel）說法之聲。能用毛孔來聽聞，日常顯現威靈。誰料到慈音的舌頭，是金剛（Vajra）千尺之丁。
示石門故倪道人偈
來時沒有東西去時也相同。來去分明如風箱鼓動。如果亡靈知道這個意思，眼開眼合又有什麼軌跡？
破生死心偈
現前的分別心，究竟從何處產生？如果產生於自心，境界又在哪裡？
【English Translation】 English version: Early spring after a rain. People in the city of Viyali (Viyali) are talking.
Lu Taizai's Hand Seal Gatha
Calamities and blessings are no more intense than life and death. And the harbinger of life and death must originate in old age and illness. In times of doubt and danger from old age and illness, even with the courage of Meng Ben (Meng Ben) and the wisdom of Yu the Great (Yu the Great), there is nothing one can do. Now, Taizai faces the doubt and danger of old age and illness, yet his spirit does not waver, and he perseveres with hand seals. Old age and illness cannot burden him. Looking at his brow, his complexion is clear and bright. Is this not clear proof of a lifetime of精誠堅定的心力 (jing cheng jian ding de xin li, 精誠堅定的心力 means 精誠：sincerity and devotion, 堅定：firmness and steadfastness, 心力：mental strength) ? Daguan Daoren (Daguan Daoren), having witnessed this while visiting him in his illness, praised and spoke this gatha:
The hand seal is persevered with, seen by all. The beginning of the hand seal cannot be fathomed by the mind, how can it be seen with the eyes? It cannot be seen. Even if it decays, it does not decay. The wise understand. The masses are astonished.
Inscribed on the Four Buddha Platform at Yuantong Temple, Dragon Mountain, Jintan
One body dwells in thousands of rooms, yet still complains the dwelling is narrow. Four Buddhas share one platform, happily each content. Ordinary and holy are originally the same, delusion and enlightenment create separation. Ha ha ha. Do you understand? Peach blossoms red, plum blossoms white, spring is halfway gone. Bright moon and clear breeze, different moods.
Shown to Someone on Reciting Buddha Gatha
Before the age of fifty-eight, how many years do you truly have? Observe this carefully, how many years will then be finished. If finished well, then recite Buddha well. If not finished, then recite Buddha early. Birth and death come from the body, where else to seek apart from the body? Two people have not seen me, the lamplight is like the sky dawning. Return home and contemplate carefully, do not create evil paths.
Ciyin's (Ciyin) Mother's Difficult Day Gatha
Ciyin (Ciyin) is born today, the compassionate mother's body is lightened. Who is troubled to turn the Prajna (Prajna)? The sound of the Golden Wheel (Golden Wheel) preaching the Dharma. Able to listen with the pores, daily manifesting power. Who would have thought that Ciyin's tongue is a Vajra (Vajra) thousand-foot peg.
Shown to the Late Ni Daoren of Shimen Gatha
Coming with nothing, going back the same. Coming and going distinct, like the bellows blowing. If the departed spirit knows this meaning, what trace is there in opening and closing the eyes?
Gatha on Breaking the Mind of Birth and Death
The present discriminating mind, where does it ultimately arise from? If it arises from the self-mind, where is the realm?
為地。境能生分別。境豈分別境。設謂相因生。兩無難成合。合無不應理。終入自然計。智者痛觀察。癡人輕放過。於此寬不究。生死心難破。
示紀禪人(並序)
紫柏先生往讀東坡觀音贊。最愛其呼者若自痛。則必不能呼。今聞紀禪人渡江之險。于險中排遣。初雖自覺有力。至浪愈大。風愈高。則終不免被風浪轉卻。此禪人不欺之言也。雖然。從此不欺。于逆順境緣。風波險處。勉強排遣。日久則信位可入也。因而說偈遺禪人。稍為精進之助云。
千波萬浪一舟危。勉強支吾能幾時。試問命根將斷處。就中誰是大悲師。
母難偈
我娘生我我無生。久負我娘一片情。今日尹山炷香者。為娘請得走方僧。
住山偈
住山無甚巧。一味樸頭來。雨後開新地。燈昏剪舊煤。照心翻貝葉。襯足護蒼苔。久斷風塵路。何人問大梅。
觀花偈
江上芙蓉開。花含秋波奇。風搖疑顧盻。遊子心魂癡。花豈有子心。子心何不思。以思思心前。自悟花汝師。此意頗不淺。心開輸天機。
明暗偈
設不點燈。暗則滿前。忽點燈時。明無缺圓。暗實有暗。明何從生。明若有明。暗何從形。每作此觀。根境蕭然。蕭然之時。濕無中邊。水當寒冱。堅相難除。冰當和暖
【現代漢語翻譯】 現代漢語譯本： 為地：將『地』作為所緣境。境能生分別：外境能夠產生分別念。境豈分別境：外境本身難道就是分別念嗎？設謂相因生：假設說外境和分別念相互依存而生。兩無難成合：兩者都沒有自性，難以形成結合。合無不應理：如果結合沒有不合理的。終入自然計：最終會落入自然外道的計較。智者痛觀察：有智慧的人會深入觀察。癡人輕放過：愚癡的人輕易放過。於此寬不究：如果對此寬泛而不深入研究。生死心難破：就難以破除生死之心。
示紀禪人(並序) 紫柏先生過去讀蘇東坡的《觀音贊》，最喜歡其中『呼者若自痛』一句，認為真正痛苦的人必定不能呼喊。現在聽說紀禪人渡江的危險經歷，在危險中努力排遣。起初雖然自覺有力，但等到風浪越來越大，最終不免被風浪所轉。這是紀禪人不欺騙自己的話。雖然如此，從此不欺騙自己，在逆境順境，風波險惡之處，勉強排遣，時間久了，就能進入信位。因此作偈語送給紀禪人，稍微作為精進的幫助。
千波萬浪一舟危，勉強支吾能幾時。試問命根將斷處，就中誰是大悲師。
母難偈 我娘生我我無生，久負我娘一片情。今日尹山炷香者，為娘請得走方僧。
住山偈 住山無甚巧，一味樸頭來。雨後開新地，燈昏剪舊煤。照心翻貝葉（梵文經典），襯足護蒼苔。久斷風塵路，何人問大梅（指大梅山法常禪師）？
觀花偈 江上芙蓉開，花含秋波奇。風搖疑顧盻，遊子心魂癡。花豈有子心，子心何不思。以思思心前，自悟花汝師。此意頗不淺，心開輸天機。
明暗偈 設不點燈，暗則滿前。忽點燈時，明無缺圓。暗實有暗，明何從生。明若有明，暗何從形。每作此觀，根境蕭然。蕭然之時，濕無中邊。水當寒冱，堅相難除。冰當和暖
【English Translation】 English version: Taking 'earth' as the object of contemplation. The environment can generate discrimination. How can the environment be the discriminating mind itself? If it is said that they arise from mutual dependence, it is difficult for two things without inherent existence to combine. If there is no unreasonableness in the combination, it will ultimately fall into the calculations of naturalism. The wise carefully observe, while the foolish lightly dismiss it. If one is broad and does not investigate this, it will be difficult to break the mind of birth and death.
Showing to Chan Practitioner Ji (with preface) Master Zibo (a respected monk) once read Su Dongpo's 'Ode to Guanyin (Avalokiteśvara, the Bodhisattva of Compassion)', and he especially loved the line 'the caller seems to be in pain', believing that a person in true pain cannot shout. Now I hear of Chan practitioner Ji's dangerous experience crossing the river, striving to overcome the danger. Although he initially felt strong, when the waves grew larger and the wind grew stronger, he inevitably ended up being turned by the wind and waves. These are the honest words of Chan practitioner Ji. Even so, from this honesty, in adverse and favorable circumstances, in dangerous situations, strive to overcome them. Over time, one can enter the stage of faith. Therefore, I composed a verse to give to Chan practitioner Ji, as a slight aid to his diligence.
A single boat is in danger amidst thousands of waves. How long can one勉強支吾 (miǎnqiáng zhīwú, barely manage) cope? Try asking at the moment when the root of life is about to be severed, who within is the Great Compassionate Teacher (Mahākaruṇā, referring to Avalokiteśvara)?
Verse on Mother's Suffering My mother gave birth to me, but I have no birth. I have long owed my mother a piece of affection. Today, the one burning incense at Yin Mountain has invited a wandering monk for my mother.
Verse on Dwelling in the Mountains Dwelling in the mountains has no special skill, just a simple and direct approach. After the rain, open up new land; when the lamp is dim, trim the old coal. Illuminate the mind by turning the palm-leaf scriptures (Beiye, referring to Buddhist scriptures written on palm leaves); protect the moss underfoot. Having long severed the dusty path, who asks about Great Plum (Da Mei, referring to Dàméi Fǎcháng, a Chan master)?
Verse on Viewing Flowers Hibiscus flowers bloom on the river, the flowers contain autumn waves of wonder. Swaying in the wind, they seem to glance around, captivating the traveler's heart and soul. How can flowers have the mind of a child? Why doesn't your mind reflect? Use thought to think before the mind, and you will realize that the flower is your teacher. This meaning is quite profound; when the mind opens, it reveals the secrets of nature.
Verse on Light and Darkness If the lamp is not lit, darkness fills the space before you. When the lamp is suddenly lit, the light has no lack or completeness. Darkness truly has darkness, but from where does light arise? If light truly has light, from where does darkness take shape? Each time I make this observation, the roots and environment become desolate. In that desolate moment, the wetness has no middle or edge. When water is cold and frozen, the solid form is difficult to remove. When ice is warm and melts
。融相本如。明暗冰水。以類萬物。一物得入。物物皆蜜。蜜有邊中。佛難分析。分析不能。攀緣自寂。見徹觀熟。死生逆順。宰割虛空。千古一瞬。孰為滅度。孰為出世。乘智愿輪。而權而實。權止兒啼。實則自畢。明暗吾師。曷忘其德。冰水吾友。敢別好醜。舟泊南徐。楊枝吾肘。無隱齋頭。鎮江閘口。奇郎代筆。知郎點首。同行皆睡。夢翻筋斗。
廬山黃龍潭募供佛燈油偈(並引)
夫火不自傳。必假于薪。薪亦不自燒。必假於火。然謂薪盡而火滅。則非達人之見也。何者。蓋薪有盡。而火無盡故也。若火有盡。凡有薪處則有火。凡無薪處則無火矣。今則不然。以方諸向月。以盤承之。即少頃而水盈盤矣。謂此水果從月來。若微方諸。則獨月不能流水。謂從珠來。珠不待月。珠何不水出。謂珠月合而有水。此又不然。初月與珠。各求其水。水皆無自。寧有兩無合。而有水乎。世之君子。果以格物致知之學。不為分外。當徐而察之。薪盡而火果盡乎。方諸與月。果合而流水乎。如察而久之。誠積將明。一旦悟通。然後知形而上者。未嘗非器也。形而下者。未嘗非道也。若然者。則我日用之間。迎賓待客。折旋俯仰。是非榮辱。境緣逆順。身心勞逸。穿衣吃飯。屙屎放尿。寒則索衣。饑則索食。順我則
【現代漢語翻譯】 現代漢語譯本： 融和的表象原本就是如此。光明與黑暗，冰與水，以此來比擬萬物。一個事物得以領悟，萬物都如同浸潤在蜂蜜中一般。蜂蜜有邊際和中心，佛的教義難以分析。如果執著于分析，攀緣之心自然寂靜。見解透徹，觀照純熟，生死輪迴，順逆皆能掌控，如同宰割虛空一般，千年也只是一瞬間。誰是滅度者？誰又是出世者？乘著智慧和願力的車輪，或權巧方便，或真實究竟。權巧方便是爲了止住嬰兒的啼哭，真實究竟則是爲了自我圓滿。光明與黑暗是我的老師，怎能忘記他們的恩德？冰與水是我的朋友，怎敢分別好壞？船停靠在南徐，楊柳枝就在我的手肘邊。無隱齋的案頭，鎮江的閘口。奇郎代我執筆，知郎點頭讚許。同行的僧人都睡著了，在夢中翻著跟頭。
廬山黃龍潭募捐供佛燈油偈（並序）
火焰不能自己傳遞，必須藉助柴薪。柴薪也不能自己燃燒，必須藉助火焰。然而，如果說柴薪燒盡火焰就熄滅，那就不是通達之人的見解。為什麼呢？因為柴薪有燒盡的時候，而火焰卻沒有窮盡的時候。如果火焰有窮盡的時候，那麼凡是有柴薪的地方就應該有火焰，凡是沒有柴薪的地方就應該沒有火焰了。但現在卻不是這樣。用方諸（一種古代取火的器具）對著月亮，用盤子承接它，很快盤子里就會充滿水。如果說這水是從月亮那裡來的，如果沒有方諸，單憑月亮就不能流水。如果說是從珠子那裡來的，珠子不用對著月亮，珠子為什麼不自己出水？如果說是珠子和月亮合在一起才產生水，這又是不對的。最初月亮和珠子，各自尋求產生水的方法，但水都沒有來源，哪裡會有兩個沒有來源的東西合在一起，反而能產生水呢？世上的君子，如果能用格物致知的學問，不把它當作分外之事，應當慢慢地觀察它。柴薪燒盡，火焰真的就熄滅了嗎？方諸和月亮，真的合在一起就能流水嗎？如果仔細觀察，誠意積累到一定程度就會明白，一旦領悟貫通，然後就會知道形而上的道，未嘗不是器物所體現的；形而下的器物，未嘗不是道的顯現。如果這樣，那麼我每天的日常生活中，迎接賓客，待人接物，轉身，低頭，抬頭，是非，榮辱，境遇的順逆，身心的勞逸，穿衣吃飯，拉屎撒尿，冷了就找衣服，餓了就找食物，順應我的心意就
【English Translation】 English version: The fused appearances are fundamentally such. Light and darkness, ice and water, are used to analogize all things. If one thing is understood, all things are like being immersed in honey. Honey has edges and a center, the Buddha's teachings are difficult to analyze. If one clings to analysis, the mind of clinging naturally becomes still. When understanding is thorough and contemplation is mature, birth and death, both favorable and adverse circumstances, can be controlled, like carving up empty space, a thousand years is but an instant. Who is the one who attains Nirvana? Who is the one who transcends the world? Riding the wheel of wisdom and vows, sometimes expedient, sometimes ultimately real. Expedient means are to stop a baby's crying, ultimate reality is for self-completion. Light and darkness are my teachers, how can I forget their kindness? Ice and water are my friends, how dare I distinguish between good and bad? The boat is docked at Nanxu, the willow branch is by my elbow. On the desk in Wuyin Studio, at the Zhenjiang sluice gate. Qilang writes on my behalf, Zhilang nods in approval. The fellow monks are all asleep, somersaulting in their dreams.
A Gatha for Soliciting Donations for Lamp Oil at Huanglong Pool, Mount Lu (with Preface)
Fire cannot transmit itself, it must rely on fuel. Fuel cannot burn itself, it must rely on fire. However, if one says that the fire goes out when the fuel is exhausted, that is not the view of a wise person. Why? Because fuel has an end, but fire has no end. If fire had an end, then wherever there is fuel, there should be fire, and wherever there is no fuel, there should be no fire. But that is not the case now. Using a fangzhu (an ancient fire-starting tool) to face the moon, and using a plate to catch it, the plate will soon be filled with water. If one says that this water comes from the moon, then without the fangzhu, the moon alone cannot produce water. If one says it comes from a pearl, the pearl does not need to face the moon, why doesn't the pearl produce water on its own? If one says that the pearl and the moon combine to produce water, that is also incorrect. Initially, the moon and the pearl each seek a way to produce water, but the water has no source, how can two things with no source combine to produce water? Gentlemen of the world, if you can use the learning of investigating things to attain knowledge, and not treat it as an extraneous matter, you should slowly observe it. When the fuel is exhausted, does the fire really go out? Can the fangzhu and the moon really combine to produce water? If you observe carefully, and sincerity accumulates to a certain degree, you will understand, once you comprehend, then you will know that the metaphysical Dao has never not been manifested by objects; the physical objects have never not been a manifestation of the Dao. If so, then in my daily life, welcoming guests, treating people, turning around, bowing, raising my head, right and wrong, honor and disgrace, favorable and adverse circumstances, the ease and fatigue of body and mind, wearing clothes and eating, shitting and pissing, when it's cold I look for clothes, when I'm hungry I look for food, if it suits my mind then
喜。逆我則瞋者。亦當徐而察之。器耶道耶。道耶器耶。必自了然矣。廬山黃龍潭。有金像毗盧遮那佛。毗盧遮那者。此言光明遍一切處。既光明遍一切處矣。何假于燈。蓋日以照晝。月以燭夜。繼日月之明。明於無盡者。惟燈為然。聖人慾人即像得意。意得像忘。此又大覺末後句也。奇男子。何必登黃龍睹佛像。然後開悟。即共兒女團圞于燈燭光中。夜飲歡歌。酣睡之後。睡熟酒解。微開醉眼。徐察此燈之光。從油生耶。從燈薪生耶。火自明耶。倘於此際。一旦悟光生處。管取者醉漢。不須三大劫修行。立地成佛在。襄陽君子。不以達觀之言為狂。能采聽之。則黃龍化主。檀越如麻矣。偈曰。
廬岳黃龍潭。乞油供如來。不知誰有緣。歡喜舍凈財。用買香潔油。然燈照佛臺。光明永無盡。聞見心花開。油亦從水出。水偏與火乖。戰爭兩不已。水去油火偕。此理甚微妙。知行世莫猜。緣生即無生。道器本同胎。胎產無量佛。皆從光明來。愿諸施油者。皆契毗盧懷。
承恩寺十景偈
寶獅巖
尾拂青天首撼空。等閑一吼怖毛蟲。文殊老漢騎將去。遊遍十方塵剎中。
臥牛池
不臥蒼龍臥白牛。大千世界角尖收。尋常懶犯人苗稼。雲影天光水草優。
千峰庵
路在虛空
【現代漢語翻譯】 現代漢語譯本： 喜好順從自己的人，厭惡違逆自己的人，也應當慢慢地觀察他，看他是器量還是道行？是道行還是器量？必定自己心裡明白。廬山黃龍潭，有金像毗盧遮那佛（Vairochana Buddha，光明遍照佛）。毗盧遮那（Vairochana）的意思是光明遍照一切處。既然光明已經遍照一切處了，為什麼還要藉助燈呢？因為太陽用來照亮白天，月亮用來照亮夜晚，能夠繼承日月的光明，照亮無盡的，只有燈了。聖人希望人們通過現象領悟到真意，領悟到真意后就忘掉現象，這又是大徹大悟的最後一句啊。奇男子，何必一定要登上黃龍潭看到佛像，然後才能開悟呢？即使和兒女們團聚在燈燭的光亮中，夜晚飲酒歡歌，酣睡之後，睡醒酒醒，微微睜開醉眼，慢慢觀察這燈的光，是從油產生的呢？還是從燈芯產生的呢？火自己會發光嗎？如果在這個時候，一旦領悟到光產生的根源，保證這個醉漢，不需要三大阿僧祇劫的修行，立刻就能立地成佛。襄陽的君子，如果不認為我這通達的言論是狂妄之語，能夠採納聽取，那麼黃龍寺的住持，得到的施主就會多如麻了。偈語說： 廬山的黃龍潭， 乞求油來供養如來（Tathagata）。 不知誰有緣分， 歡喜地捐獻乾淨的錢財。 用它來購買香潔的油， 點燃燈來照亮佛臺。 光明永遠沒有窮盡， 聽聞看見的人心花開放。 油也從水中產生， 水卻偏偏與火相違背。 戰爭一直沒有停止， 水離去油和火相伴隨。 這個道理非常微妙， 知道的人行動，世人難以猜測。 因緣生就是無生， 道和器本來同胎。 胎中產生無量佛， 都從光明而來。 愿所有施油的人， 都能契合毗盧遮那佛（Vairochana）的胸懷。 承恩寺十景偈 寶獅巖 尾巴拂動青天，頭顱撼動天空。 隨便一吼，就能嚇壞毛蟲。 文殊（Manjusri）老漢騎著它離去， 遊遍十方塵剎之中。 臥牛池 不臥蒼龍卻臥白牛， 大千世界都收在牛角尖。 平常很少侵犯人們的莊稼， 只有雲影天光和優良的水草。 千峰庵 路在虛空
【English Translation】 English version: Those who please me I like, those who go against me I resent. One should also slowly observe them: are they vessels or the Way? The Way or vessels? One must understand this clearly for oneself. At Huanglong (Yellow Dragon) Pool on Mount Lu, there is a golden statue of Vairochana Buddha (Vairochana Buddha, the Buddha whose light shines everywhere). Vairochana (Vairochana) means 'light shining everywhere'. Since the light already shines everywhere, why rely on a lamp? Because the sun is used to illuminate the day, and the moon is used to illuminate the night. That which continues the light of the sun and moon, illuminating without end, is only the lamp. The sage wishes people to grasp the meaning through the phenomenon, and to forget the phenomenon once the meaning is grasped. This is also the final phrase of great enlightenment. Extraordinary men, why must you climb Huanglong Pool to see the Buddha image before you can be enlightened? Even gathering with your children in the light of lamps and candles, drinking and singing joyfully at night, after a sound sleep, waking up sober, slightly opening your drunken eyes, slowly observe the light of this lamp. Does it come from the oil? Or from the wick? Does the fire shine by itself? If at this moment, you suddenly realize the source of the light, I guarantee that this drunkard, without needing to cultivate for three great kalpas, can instantly become a Buddha on the spot. Gentlemen of Xiangyang, if you do not consider my insightful words to be madness, and can adopt and listen to them, then the abbot of Huanglong Temple will have as many patrons as hemp. The verse says: At Huanglong (Yellow Dragon) Pool on Mount Lu, I beg for oil to offer to the Tathagata (Tathagata). I wonder who has the affinity, To joyfully donate pure wealth. Use it to buy fragrant and clean oil, Light the lamp to illuminate the Buddha's platform. The light will never end, Those who hear and see it will have their hearts blossom. The oil also comes from water, But water is contrary to fire. The war has never stopped, Water leaves, oil and fire accompany each other. This principle is very subtle, Those who know it act, the world cannot guess. Conditional arising is non-arising, The Way and the vessel are originally from the same womb. The womb produces countless Buddhas, All come from the light. May all those who donate oil, Be in harmony with the heart of Vairochana (Vairochana). Ten Scenic Verses of Chengen Temple Precious Lion Rock Its tail brushes the blue sky, its head shakes the void. A casual roar can frighten insects. Old Man Manjusri (Manjusri) rides it away, Traveling throughout the ten directions of dust realms. Sleeping Ox Pond It doesn't lie down as a blue dragon but as a white ox, The entire great thousand world is collected at the tip of its horn. Usually, it rarely invades people's crops, Only cloud shadows, sky light, and excellent water and grass. Thousand Peaks Hermitage The road is in the void
不在塵。白雲堆處臥禪人。春來一雨千峰凈。樹杪泉飛五朵新。
鎖鳳橋
鳳舞龍飛恐不歸。石樑為鎖永羈遲。相逢若問僧多少。萬指森森繞硯池。
廣德剎竿
幡動鈴鳴調豈同。曹溪謾道不因風。魚蝦若許平田捷。今日桃花舊日紅。
五眼泉
五眼人人本自周。無明地迸豁清眸。若將橫目分凡聖。兔角挑云過別丘。
涅槃臺
除卻身心問吉兇。分明宰割太虛空。涅槃臺上清秋夜。萬里無雲月正中。
成公塔院
寶地空林落葉多。先師靈骨在洪波。荷鋤擬斸水中月。輸我拋香禮上坡。
洗心軒
覓心無得洗心方。熱惱都教當處涼。若使遊人知此意。松風水月舌根長。
觀音冢
萬峰深處普門開。道骨寧甘火宅霾。大士果然煬帝子。麒麟何事產牛胎。
照身心偈
身若即心誰是身。心若即身誰是心。身若即心。則生死何來。心若即身。則煩惱何在。身心了徹疑不生。即此身心真般若。般若現前身心空。身心雖空身心在。此身即是真法身。此心即是真妙心。法身本來無生死。眾生迷之生死起。妙心本來無煩惱。眾生迷之煩惱擾。自達身心水即波。尋常日用頭頭偕。相逢不是兒女戲。身心不悟真狗彘。況乃人為萬物靈
【現代漢語翻譯】 現代漢語譯本 不在塵 白雲堆積的地方，一位禪者安臥其中。春天來臨，一場雨後，千座山峰都被洗凈，樹梢上的泉水飛流而下，宛如五朵新綻的蓮花。
鎖鳳橋 鳳凰飛舞，蛟龍騰躍，恐怕一去不回。用石橋鎖住它們，讓它們永遠停留在此。如果有人問起這裡的僧人有多少，多如無數手指，密密麻麻地圍繞著硯池。
廣德剎竿 旗旛飄動，鈴鐸鳴響，音調各不相同。曹溪（Caoxi，禪宗六祖慧能弘法的道場）說，真理並非因風而動，這只是說說而已。如果魚蝦也能像在平坦的田地裡一樣敏捷，那麼今天的桃花，就和往日的紅色一樣鮮艷。
五眼泉 每個人本來就具備五眼（五種智慧之眼）。因為無明（Avidya，佛教中的根本煩惱）遮蔽，智慧之眼才被封閉，一旦破除無明，智慧之眼就會豁然開朗。如果用分別心來區分凡人和聖人，那就如同用兔角去挑動雲彩，越過另一座山丘，毫無意義。
涅槃臺 拋開對自身吉兇的詢問，（執著於此）就如同用刀斧宰割虛空。在涅槃臺（Nirvana Platform）上，清秋的夜晚，萬里無雲，月亮正當空。
成公塔院 寶地空曠，林中落葉繽紛。先師的靈骨安放在洪波之中。想要扛著鋤頭去挖掘水中的月亮，不如獻上香火，禮拜山坡上的塔院。
洗心軒 想要尋找心卻找不到，這時才需要洗心。讓所有的煩惱都在當下消散，變得清涼。如果遊人能夠明白這個道理，那麼松風水月的妙音，就會像舌根一樣，源源不斷地流淌出來。
觀音冢 在萬峰深處，普門（Samantamukha，觀世音菩薩的別名）大開。菩薩的道骨，怎能甘心被埋沒在充滿慾望的塵世之中？觀音大士（Avalokiteśvara，觀世音菩薩）果然是隋煬帝的兒子，但麒麟（Qilin，中國神話中的一種神獸）為何會生出牛犢呢？（暗示菩薩的示現不可思議）
照身心偈 如果身體就是心，那麼誰又是身體呢？如果心就是身體，那麼誰又是心呢？如果身體就是心，那麼生死從何而來？如果心就是身體，那麼煩惱又在哪裡呢？如果能夠徹底瞭解身心，就不會產生疑惑。當下這個身心就是真正的般若（Prajna，智慧）。般若智慧顯現時，身心皆空。雖然身心皆空，但身心依然存在。這個身體就是真正的法身（Dharmakaya，佛的法性之身），這個心就是真正的妙心。法身本來沒有生死，眾生因為迷惑而產生生死。妙心本來沒有煩惱，眾生因為迷惑而產生煩惱。如果能夠明白身心如水與波的關係，那麼日常的所作所為都會和諧一致。如果相逢卻不明白這個道理，那就不是兒戲，而是像豬狗一樣愚昧。更何況人是萬物之靈呢！
【English Translation】 English version Not in the Dust Where white clouds gather, a Chan (Zen) practitioner lies in repose. With the arrival of spring, a single rain washes clean a thousand peaks. From the treetops, springs cascade like five newly bloomed lotuses.
Phoenix-Lock Bridge Phoenixes dance and dragons soar, fearing they might not return. A stone bridge locks them in, forever holding them back. If one asks how many monks reside here, they are as numerous as countless fingers, densely surrounding the inkstone pond.
Guangde Temple Flagpole The fluttering banner and ringing bell, their tones are not the same. Caoxi (Caoxi, the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma) speaks in vain of not being moved by the wind. If fish and shrimp could be as swift as on level ground, then today's peach blossoms would be as red as they were in the past.
Five-Eyed Spring Everyone inherently possesses the five eyes (five kinds of wisdom eyes). Obscured by ignorance (Avidya, fundamental affliction in Buddhism), the eyes of wisdom are sealed. Once ignorance is dispelled, the eyes of wisdom open wide. If one uses discriminating mind to distinguish between ordinary beings and sages, it is like using a rabbit's horn to poke at the clouds, passing over another hill, meaningless.
Nirvana Platform Setting aside questions of personal fortune, (clinging to this) is like carving up emptiness with axes. On the Nirvana Platform (Nirvana Platform), on a clear autumn night, ten thousand miles without clouds, the moon hangs directly overhead.
Master Cheng's Pagoda Courtyard The sacred ground is empty, with many fallen leaves in the forest. The relics of the late master rest in the vast waves. Instead of carrying a hoe to dig for the moon in the water, it is better to offer incense and pay respects at the pagoda courtyard on the hillside.
Mind-Washing Pavilion Seeking the mind but finding nothing, only then is there a need to wash the mind. Let all afflictions dissipate on the spot, becoming cool. If visitors could understand this meaning, then the wondrous sounds of pine breeze and water moon would flow endlessly like the root of the tongue.
Guanyin's Tomb Deep within ten thousand peaks, the Universal Gate (Samantamukha, another name for Avalokiteśvara Bodhisattva) opens wide. How can the Bodhisattva's Dao bones willingly be buried in the dust filled with desires? Guanyin Bodhisattva (Avalokiteśvara, the Bodhisattva of Compassion) is indeed the son of Emperor Yang of Sui, but why would a Qilin (Qilin, a mythical creature in Chinese mythology) give birth to a calf? (implying the inconceivable manifestations of the Bodhisattva)
Gatha on Illuminating Body and Mind If the body is the mind, then who is the body? If the mind is the body, then who is the mind? If the body is the mind, then where does birth and death come from? If the mind is the body, then where are afflictions? If one can thoroughly understand body and mind, doubts will not arise. This very body and mind is true Prajna (Prajna, wisdom). When Prajna wisdom manifests, both body and mind are empty. Although body and mind are empty, body and mind still exist. This body is the true Dharmakaya (Dharmakaya, the Dharma body of the Buddha), this mind is the true wondrous mind. The Dharmakaya originally has no birth or death, sentient beings create birth and death through delusion. The wondrous mind originally has no afflictions, sentient beings create afflictions through delusion. If one can understand that body and mind are like water and waves, then everyday actions will be harmonious. If we meet but do not understand this principle, it is not child's play, but as foolish as pigs and dogs. Moreover, humans are the spirit of all things!
。大事不明須怖驚。怖驚日久諸佛憐。變身為我說無生。眼前早晚相見者。誰不胸堂點佛燈。佛燈雖點不照己。開眼如同夜裡行。
初于聞中入流亡所頌
百戰將軍未肯降。太虛空里割疆場。凍雷出地醒殘夢。別有梅花一段香。
豬偈
養豬充口腹。因愛結成仇。豬若知此意。終朝不食愁。愁兼與不食。豬死肉有不。頗賴豬未知。肥肉過汝喉。終來汝作豬。還須償豬油。此理果弗謬。勸汝養豬休。
文薪偈
若微文字薪。觀照火無附。若微觀照火。身心薪不然。薪然俄成灰。灰飛身心盡。湛然實相燈。光明無內外。自燒復燒人。一燈傳百千。百千傳無窮。終古常若旦。十方無夜時。文字薪功德。是故有智者。即文字得心。心外了無法。文字心之光。以光照眼根。無色能待眼。以光為雷音。耳聞耳識空。以雷為妙香。鼻嗅鼻無得。以香為上味。舌嚐嚐即智。以味為觸塵。覺觸身根遺。生死在何處。龜毛縛兔角。以觸為法則。五塵落謝影。緣非因緣變。分別變所緣。影影各具三。種子習氣現。雖經千萬劫。六根更無量。四生七趣中。浮沉難可數。種子習現等。熏種影不亂。不亂各有則。故以法則名。我作文薪偈。名緣因佛性。熏汝了與正。實相燈傳永。無論冤與親。皆入光明海。
【現代漢語翻譯】 現代漢語譯本： 大事不明白，內心會感到恐懼和驚慌。長久地處於恐懼和驚慌中，諸佛菩薩會慈悲憐憫。他們會化身來對我說無生之理（anutpāda，不生不滅的真理）。眼前早晚都能見到這些化身的人，誰不會在心中點亮佛燈呢？即使點亮了佛燈，也照耀不到自己，睜著眼睛也如同在黑夜裡行走。
初于聞中入流亡所頌 百戰將軍也不肯投降，彷彿要在太虛空中劃分疆場。一聲春雷從地底發出，驚醒了人們殘留的夢境，空氣中飄來一股特別的梅花香味。
豬偈 人們爲了滿足口腹之慾而養豬，因為這種愛而結下了仇恨。豬如果知道這個道理，就會整天憂愁得吃不下飯。既憂愁又不吃飯，豬死後肉還有什麼用呢？幸好豬不知道這些，肥肉還是進了你們的喉嚨。最終你們也會變成豬，還要償還豬油。這個道理如果沒錯的話，我勸你們不要再養豬了。
文薪偈 如果把文字當作柴薪，觀照之火就沒有依附之處。如果沒有觀照之火，身心就像柴薪一樣無法燃燒。柴薪燃燒后很快變成灰燼，灰燼飛散，身心也隨之消亡。只有湛然不動的實相之燈（tathatā-dīpa，代表事物真實本性的燈），光明沒有內外之分。它既能燃燒自己，也能燃燒他人。一燈可以傳給百千人，百千人又可以傳給無窮的人。永遠像早晨一樣光明，十方世界沒有黑夜。文字柴薪的功德就是如此。因此有智慧的人，能從文字中領悟到真心，因為心外沒有其他法則。文字是心發出的光芒，用這光芒照耀眼根，沒有顏色也能被眼睛看到。用這光芒作為雷霆之音，耳朵聽到聲音，耳識也就空了。用雷霆之音作為美妙的香氣，鼻子聞到香氣，卻什麼也得不到。用香氣作為上等的美味，舌頭品嚐時就能領悟智慧。用美味作為觸覺的塵埃，感覺觸碰的身體也消失了。生死在哪裡呢？就像用烏龜的毛來捆綁兔子的角一樣，用觸覺作為法則，五塵（pañca kāmaguṇāḥ，色、聲、香、味、觸）就像落下的影子一樣消失了。緣起不是因緣的變異，而是分別心變異了所緣之境。影子和影子各自具備三種特性，種子、習氣顯現出來。即使經過千萬劫，六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）變得更加無量，在四生（catasro yonayaḥ，胎生、卵生、濕生、化生）七趣（sapta gati，地獄、餓鬼、畜生、人、阿修羅、天）中，沉浮難以計數。種子、習氣、顯現等等，薰染種子，影子不會錯亂。不會錯亂是因為各有其法則，所以用法則來命名。我作這篇文薪偈，命名為緣因佛性（hetupratyaya buddhatā，通過因緣而顯現的佛性），薰染你，讓你明白正道，讓實相之燈永遠傳承下去。無論是冤家還是親人，都能進入光明的海洋。
【English Translation】 English version: If great matters are not understood, one will be filled with fear and trepidation. If fear and trepidation persist for a long time, all Buddhas will have compassion. They will transform themselves to speak to me of non-origination (anutpāda, the truth of non-birth and non-death). Those who see these transformations sooner or later, who wouldn't light the Buddha lamp in their hearts? Even if the Buddha lamp is lit, it doesn't illuminate oneself; opening one's eyes is like walking in the night.
Ode on Entering the Stream of Hearing Even a general who has fought a hundred battles is unwilling to surrender, as if dividing territory in the great void. A clap of spring thunder emerges from the earth, awakening the remnants of dreams, and a special fragrance of plum blossoms fills the air.
Pig Gatha People raise pigs to satisfy their appetites, forming enmity through this love. If pigs knew this, they would be so worried that they couldn't eat all day. If they are worried and don't eat, what use is the meat after the pig dies? Fortunately, pigs don't know this, and the fatty meat still goes down your throats. Eventually, you will become pigs and have to repay the pig oil. If this principle is not wrong, I advise you to stop raising pigs.
Kindling Gatha If you take words as kindling, the fire of contemplation has nothing to attach to. If there is no fire of contemplation, the body and mind cannot burn like kindling. The kindling burns and quickly turns to ashes; the ashes scatter, and the body and mind also perish. Only the still and unmoving lamp of true reality (tathatā-dīpa, the lamp representing the true nature of things) has light without inside or outside. It can burn itself and burn others. One lamp can be passed on to hundreds and thousands of people, and hundreds and thousands can pass it on to countless people. It is always bright like morning, and there is no night in the ten directions. Such is the merit of the kindling of words. Therefore, wise people can realize the true mind from words, because there is no other dharma outside the mind. Words are the light emitted by the mind; use this light to illuminate the eye-root, and even without color, it can be seen by the eyes. Use this light as the sound of thunder; when the ears hear the sound, the ear-consciousness is empty. Use the sound of thunder as a wonderful fragrance; when the nose smells the fragrance, nothing is obtained. Use the fragrance as the supreme flavor; when the tongue tastes it, wisdom can be realized. Use the flavor as the dust of touch; the body that feels touch disappears. Where is birth and death? It's like using turtle hair to bind rabbit horns; use touch as the law, and the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and textures) disappear like falling shadows. Dependent origination is not a variation of conditions, but the discriminating mind varies the object of perception. Shadows and shadows each possess three characteristics; seeds and habits manifest. Even after millions of kalpas, the six senses (ṣaḍindriya, eyes, ears, nose, tongue, body, and mind) become even more immeasurable, and in the four births (catasro yonayaḥ, womb-born, egg-born, moisture-born, and transformation-born) and seven realms (sapta gati, hell, hungry ghosts, animals, humans, asuras, and gods), sinking and floating are countless. Seeds, habits, manifestations, etc., permeate the seeds, and the shadows are not confused. They are not confused because each has its own law, so it is named after the law. I composed this Kindling Gatha, naming it the causal nature of Buddhahood (hetupratyaya buddhatā, the Buddha-nature that manifests through causes and conditions), permeating you, allowing you to understand the right path, and allowing the lamp of true reality to be passed on forever. Whether enemies or relatives, all can enter the ocean of light.
釋中論偈(並序)
已去無有去。未去亦無去。離已去未去。去時亦無去。此偈明何義。良以未去為正去之因。正去為未去之果。正去復為已去之因。已去為正去之果。用是觀之。正去不能自去。必假未去而有去。既必假未去而有去。去本無自性。既了去無性。未去已去皆然。譬如有中間。則有兩頭。智者了達此三時無去來。去來亦不昧。
未去不名去。已去不名去。離已去未去。去去誰去去。又離正去去。已未去不得。離兩有中間。斷無有是處。離中有兩頭。亦無有是處。我以差別智。往返推去來。龜毛與兔角。有名而無實。於一法見徹。于諸法不疑。于諸法有疑。於一法未了。若人有善根。頓達是偈已。一切修多羅。洞明如指掌。拳手與屈伸。卷舒得自在。
光明偈
無量光明藏。隨緣用不同。始終若有性。事事豈圓通。
勉少年偈
子房椎秦氣。豈止萬丈虹。一旦能自下。進履圯橋翁。吾聞老屠叟。與客宴笑間。呼客客疾跪。客面無怒顏。跪久竟無語。仍呼客共餐。客疑敢問叟。此跪何所以。老屠舒徐言。少年登高科。未經貧賤抑。此跪若不忘。平生用不盡。子房進履后。圯翁骨已朽。至今聞其風。使人毛骨竦。跪者埋黃土。相國付流水。此跪無今古。聞者無不勇
【現代漢語翻譯】 現代漢語譯本
《釋中論偈(並序)》
『已去無有去。未去亦無去。離已去未去。去時亦無去。』這句偈語闡明了什麼道理呢？這是因為未去是正去的因，正去是未去的果。正去又是已去的因，已去是正去的果。用這種方式觀察，正去不能自己去，必須憑藉未去才能有去。既然必須憑藉未去才能有去，那麼去的本質就沒有自性。既然明白了去沒有自性，那麼未去和已去也是一樣的道理。譬如有中間，那麼就有兩頭。智者通達這三個時段都沒有去來，去來也不會被矇蔽。
未去不能稱之為去，已去也不能稱之為去。離開已去和未去，那麼這個『去』是誰在去呢？又離開正去，已去和未去都不能成立。離開兩者（已去和未去）而存在中間狀態，這是不可能的。離開中間狀態而存在兩頭，這也是不可能的。我用分別的智慧，往返推究去來。龜毛和兔角，只是有名而沒有實際。對於一個法徹底明瞭，對於其他法就不會有疑惑。對於其他法有疑惑，就是對於一個法還沒有明瞭。如果有人有善根，立刻領悟了這個偈語，那麼一切修多羅（Sutra，經），都能像看手掌一樣清楚明白。拳頭和手的屈伸，捲起和舒展都能自由自在。
光明偈
無量的光明藏，隨著因緣而作用不同。如果從開始到結束都有自性，那麼事事怎麼能圓融通達呢？
勉少年偈
張良（Zi Fang）椎擊秦始皇的氣概，何止像萬丈彩虹那樣壯烈。一旦能夠放下身段，為圯橋上的老人穿鞋。我聽說有個老屠夫，與客人在宴飲談笑之間，呼喚客人，客人立刻跪下，臉上沒有憤怒的表情。跪了很久也沒有說話，屠夫仍然招呼客人一起吃飯。客人疑惑地詢問屠夫，這次下跪是什麼原因。老屠夫慢慢地說，少年人年紀輕輕就中了高科，沒有經歷過貧賤的壓抑，這次下跪如果能不忘記，一生都用不完。張良為老人穿鞋之後，圯橋上的老人屍骨已經腐朽。至今聽到這件事的風氣，仍然讓人毛骨悚然。下跪的人埋在黃土裡，相國之位也像流水一樣逝去。這次下跪不分古今，聽到的人沒有不奮勇的。 English version
Explanation of the Middle Treatise Gatha (with Preface)
'The gone has no going. The not-yet-gone also has no going. Apart from the gone and the not-yet-gone, the going-time also has no going.' What meaning does this verse clarify? It is because the not-yet-gone is the cause of the going, and the going is the result of the not-yet-gone. The going is also the cause of the gone, and the gone is the result of the going. Observing in this way, the going cannot go by itself; it must rely on the not-yet-gone to have going. Since it must rely on the not-yet-gone to have going, then the essence of going has no self-nature. Since it is understood that going has no self-nature, then the not-yet-gone and the gone are also the same principle. It is like having a middle, then there are two ends. The wise understand that these three times have no going and coming, and going and coming will not be obscured.
The not-yet-gone cannot be called going, and the gone cannot be called going. Apart from the gone and the not-yet-gone, who is going in this 'going'? Furthermore, apart from the going, the gone and the not-yet-gone cannot be established. It is impossible to have a middle state apart from the two (the gone and the not-yet-gone). It is impossible to have two ends apart from the middle state. I use discriminating wisdom to investigate going and coming back and forth. Turtle hair and rabbit horns are only names without reality. If one thoroughly understands one dharma, one will have no doubts about other dharmas. If one has doubts about other dharmas, it means one has not understood one dharma. If someone has good roots and immediately understands this verse, then all Sutras (Sutra), can be clearly understood like looking at the palm of one's hand. The fist and the bending and stretching of the hand, rolling up and unfolding, can be done freely.
Gatha of Light
The immeasurable treasury of light has different functions depending on the conditions. If it had self-nature from beginning to end, how could everything be perfectly interconnected?
Gatha Encouraging the Youth
The spirit of Zhang Liang (Zi Fang) striking Qin Shi Huang was more than just a rainbow of ten thousand feet. Once he could humble himself and put shoes on the old man on the Yi Bridge. I heard that there was an old butcher who, while feasting and laughing with guests, called out to a guest, and the guest immediately knelt down without anger on his face. After kneeling for a long time without saying a word, the butcher still invited the guest to eat together. The guest asked the butcher in doubt what the reason for this kneeling was. The old butcher slowly said, 'Young people pass the imperial exams at a young age and have not experienced the suppression of poverty. If you don't forget this kneeling, you will never use it up in your life.' After Zhang Liang put on shoes for the old man, the bones of the old man on the Yi Bridge have decayed. Even now, hearing the spirit of this matter still makes people's hair stand on end. The one who knelt is buried in the yellow earth, and the position of the prime minister has passed away like flowing water. This kneeling is timeless, and those who hear it cannot but be brave.
【English Translation】 Explanation of the Middle Treatise Gatha (with Preface)
'The gone has no going. The not-yet-gone also has no going. Apart from the gone and the not-yet-gone, the going-time also has no going.' What meaning does this verse clarify? It is because the not-yet-gone is the cause of the going, and the going is the result of the not-yet-gone. The going is also the cause of the gone, and the gone is the result of the going. Observing in this way, the going cannot go by itself; it must rely on the not-yet-gone to have going. Since it must rely on the not-yet-gone to have going, then the essence of going has no self-nature. Since it is understood that going has no self-nature, then the not-yet-gone and the gone are also the same principle. It is like having a middle, then there are two ends. The wise understand that these three times have no going and coming, and going and coming will not be obscured.
The not-yet-gone cannot be called going, and the gone cannot be called going. Apart from the gone and the not-yet-gone, who is going in this 'going'? Furthermore, apart from the going, the gone and the not-yet-gone cannot be established. It is impossible to have a middle state apart from the two (the gone and the not-yet-gone). It is impossible to have two ends apart from the middle state. I use discriminating wisdom to investigate going and coming back and forth. Turtle hair and rabbit horns are only names without reality. If one thoroughly understands one dharma, one will have no doubts about other dharmas. If one has doubts about other dharmas, it means one has not understood one dharma. If someone has good roots and immediately understands this verse, then all Sutras (Sutra), can be clearly understood like looking at the palm of one's hand. The fist and the bending and stretching of the hand, rolling up and unfolding, can be done freely.
Gatha of Light
The immeasurable treasury of light has different functions depending on the conditions. If it had self-nature from beginning to end, how could everything be perfectly interconnected?
Gatha Encouraging the Youth
The spirit of Zhang Liang (Zi Fang) striking Qin Shi Huang was more than just a rainbow of ten thousand feet. Once he could humble himself and put shoes on the old man on the Yi Bridge. I heard that there was an old butcher who, while feasting and laughing with guests, called out to a guest, and the guest immediately knelt down without anger on his face. After kneeling for a long time without saying a word, the butcher still invited the guest to eat together. The guest asked the butcher in doubt what the reason for this kneeling was. The old butcher slowly said, 'Young people pass the imperial exams at a young age and have not experienced the suppression of poverty. If you don't forget this kneeling, you will never use it up in your life.' After Zhang Liang put on shoes for the old man, the bones of the old man on the Yi Bridge have decayed. Even now, hearing the spirit of this matter still makes people's hair stand on end. The one who knelt is buried in the yellow earth, and the position of the prime minister has passed away like flowing water. This kneeling is timeless, and those who hear it cannot but be brave.
。此勇遇聲色。聲色不能惑。此勇治夷虜。夷虜不敢忒。我願以此勇。日用持不忘。在在極樂國。
午齋偈(並序)
予有泉石之疾。久患未瘳。偶午齋未訖。山水忽臨。不覺眼根食色。舌不廢味。自笑自癡。說此偈耳。
舌以飯為食。眼以色為食。舌眼一時食。次第非次第。山水富煙雲。菜飯咸酸具。是同是異耶。本是一人事。此中覓能所。如人手揩鼻。鼻外若有手。是他非是我。此義初明白。豈煩求索得。
病偈示通方
人人無病時。自謂生鐵鑄。及至有病日。何止軟如絮。四大互增損。眾苦靡不至。所習佛知見。試之了無濟。病中難作主。臨死豈不錯。一錯千萬劫。稱錘瀋海底。若欲出頭來。須待馬生角。安得奇男子。病時如不病。寒熱交攻時。寸心安若海。驚濤恣潑天。濕性初弗改。即此不改者。了達譬指掌。開握與舒捲。壯士屈伸臂。病猶嬴劣夫。病者如壯士。相角勝與負。愚者亦可決。況復有智人。於此何疑惑。知病虛不有。般若頓現前。才覺有微苦。般若即隱沒。病苦與般若。何曾是兩物。清涼及熱惱。剎那順忽倒。病根在何處。病者自尋討。一旦得其根。病癒呵呵笑。
聞鐘偈
根中若有塵。塵中若有根。根塵既交參。能所互不斷。根中若無塵。塵中若
【現代漢語翻譯】 此勇士遇到聲色誘惑，卻不為其所迷惑。此勇士治理邊遠地區，邊遠地區的人民不敢違抗。我願將這種勇敢，每日牢記不忘。無論身在何處，都如同極樂世界一般。
午齋偈（並序）
我身患泉石之疾（指隱居山林的願望），很久了也沒有痊癒。偶然午齋還沒有結束，山水景色忽然出現在眼前。不知不覺眼根貪戀美色，舌頭也不拒絕美味。自己嘲笑自己癡迷。所以說了這首偈。
舌頭以飯為食物，眼睛以美色為食物。舌頭和眼睛同時進食，沒有先後順序。山水景色充滿煙雲，菜飯的咸酸味道俱全。這相同還是不同呢？本來就是一個人在感受。如果在這裡面尋找能與所（能感知的主體和被感知的客體），就像人用手去擦鼻子。如果鼻子外面還有一隻手，那就是別人的而不是我的。這個道理一旦明白，哪裡還需要費力去尋求獲得呢？
病偈示通方
人人沒有生病的時候，都自以為是鐵打的。等到生病的時候，簡直軟弱得像棉絮。四大（地、水、火、風）互相增減損耗，各種痛苦沒有不降臨的。平時所學習的佛法知見，嘗試用一下卻一點用處都沒有。生病的時候難以做主，臨死的時候難道不會犯錯嗎？一旦犯錯，就要經歷千萬劫的輪迴。就像秤錘沉入海底。如果想要出頭，除非等到馬長出角。哪裡能找到奇男子，生病的時候就像沒生病一樣。寒冷和發熱交相侵襲的時候，內心平靜得像大海一樣。即使是驚濤駭浪潑向天空，水的本性也不會改變。領悟到這個不變的本性，就像看自己的手掌一樣清楚。張開和握拳，舒展和彎曲，就像壯士屈伸手臂一樣。生病就像虛弱的男人，病人就像壯士，相互較量勝負。愚笨的人也可以判斷，更何況是有智慧的人呢？對於這個道理還有什麼疑惑呢？知道病是虛幻不實的，般若智慧立刻顯現。剛剛感覺到有輕微的痛苦，般若智慧就立刻隱沒。病苦和般若智慧，何曾是兩樣東西？清涼和熱惱，剎那間順應變化。病根在哪裡呢？生病的人自己去尋找。一旦找到病根，病就好了，就會呵呵大笑。
聞鐘偈
根（六根，即眼、耳、鼻、舌、身、意）中如果存在塵（煩惱），塵中如果存在根。根和塵相互交織，能（能感知的主體）和所（被感知的客體）就相互不斷。根中如果沒有塵，塵中如果
【English Translation】 This brave man encounters sights and sounds, but is not deluded by them. This brave man governs the remote regions, and the people of the remote regions dare not disobey. I wish to hold this courage in my mind every day, never forgetting it. Wherever I am, it is like the Land of Ultimate Bliss (Sukhavati).
Verse on the Noon Meal (with Preface)
I have a disease of springs and rocks (a desire to live in seclusion in the mountains), and I have suffered from it for a long time without recovery. By chance, the noon meal was not yet finished, and the scenery of mountains and rivers suddenly appeared before me. Unconsciously, the eye-root craved beauty, and the tongue did not refuse delicious flavors. I laughed at myself for being foolish. So I spoke this verse.
The tongue takes rice as food, the eye takes beauty as food. The tongue and eye eat at the same time, without order. The scenery of mountains and rivers is full of mist and clouds, and the salty and sour tastes of the dishes are all present. Are these the same or different? Originally, it is one person experiencing them. If you seek the 'able' and 'able' (the subject that perceives and the object that is perceived) in this, it is like a person using his hand to rub his nose. If there is another hand outside the nose, it is someone else's and not mine. Once this principle is understood, where is the need to seek and obtain it with effort?
Verse on Sickness to Show the Way
Everyone, when they are not sick, thinks they are cast from iron. But when they are sick, they are as soft as cotton. The four elements (earth, water, fire, wind) increase and decrease each other, and all kinds of suffering come without fail. The Buddhist knowledge and views that one has learned, when tried, are of no use at all. It is difficult to be in control when sick, and will one not make mistakes when dying? Once a mistake is made, one must go through countless kalpas (aeons). It is like a weight sinking to the bottom of the sea. If you want to come out, you must wait for a horse to grow horns. Where can one find a remarkable man who is as if he is not sick when he is sick? When cold and heat attack each other, the heart is as calm as the sea. Even if the raging waves splash into the sky, the nature of water will not change. Realizing this unchanging nature is as clear as seeing one's own palm. Opening and closing the fist, stretching and bending, is like a strong man flexing his arm. Sickness is like a weak man, and the sick person is like a strong man, competing for victory and defeat. A fool can also decide, let alone a wise man? What doubts are there about this principle? Knowing that sickness is illusory and unreal, prajna (wisdom) immediately appears. As soon as one feels a slight suffering, prajna immediately disappears. Suffering and prajna, have they ever been two different things? Coolness and heat, change in an instant. Where is the root of sickness? The sick person should find it himself. Once the root is found, the sickness will be cured, and one will laugh heartily.
Verse on Hearing the Bell
If there is dust (afflictions) in the root (the six roots: eye, ear, nose, tongue, body, mind), and if there is a root in the dust. If the root and dust intertwine, the 'able' (the subject that perceives) and 'able' (the object that is perceived) will be continuous. If there is no dust in the root, and if there is
無根。根塵不交參。誰先復誰后。真妄各有路。同行不同入。入則頓了知。未入徒支離。是事大不小。大雄始能了。
禮四祖偈
南無四祖信大師。童真便知求解脫。茍非夙具靈骨來。憂深慮遠何至此。一朝狹路逢璨老。當頭一椎迸臭汗。了知縛脫兩頭語。黎奴白牯常為隊。臨行接得無姓兒。窮家破具從他紹。多情突地出黃梅。賺殺牛頭貧徹骨。人天自是失依怙。抱贓叫屈誰相悉。銜花百鳥覓蹤由。何異層冰求烈𦦨。我懸狗馬心已久。帶疾慈光一稽首。惟愿我祖憐弱喪。死生夢中頻拔濟。
禮五祖偈
稽首五祖忍大師。片時不計計長時。山前山後種松子。松高引得鶴來棲。鶴來弗解騎鶴去。有去有來非所慮。長生固勝短生多。莫若無生死亦住。一朝釋鋤拜床下。法道可得相分付。堂頭嫌老許再來。只顧問娘匪問父。賺得阿孃肚忽大。舉族紛紛爭痛惡。一身孑然無所依。敗堂冷廟延朝暮。生兒便會道無姓。觸著堂頭心上病。西來衣缽總交渠。赤卵咆哮行祖令。十方諸佛縮卻項。嶺南獦獠神通廣。獵人隊里覓生涯。七百高流空腹脹。蜀道難行世所知。誰云傳命法懸絲。我常深夜念及此。世間想淚沾緇衣。今日濁港灘頭過。離娘墩前草如故。西風落木行路難。子母恩情從此破。
聖凡偈
【現代漢語翻譯】 現代漢語譯本 無根：沒有根本依據。 根塵不交參：六根（眼、耳、鼻、舌、身、意）與六塵（色、聲、香、味、觸、法）不互相干擾。 誰先復誰后：誰先恢復，誰在後？ 真妄各有路：真實和虛妄各有各的道路。 同行不同入：一起行走，但進入的境界不同。 入則頓了知：一旦進入，就能立刻明白。 未入徒支離：沒有進入，只是徒勞地分散。 是事大不小：這件事說大不大，說小不小。 大雄始能了：只有大雄（指佛）才能明白。
禮四祖偈
南無四祖信大師（第四代祖師，道信）：皈依第四代祖師道信大師。 童真便知求解脫：從小就知道尋求解脫。 茍非夙具靈骨來：如果不是前世就具有靈性。 憂深慮遠何至此：怎麼會憂慮深遠到這種地步？ 一朝狹路逢璨老：有一天在狹窄的路上遇到璨老（三祖僧璨）。 當頭一椎迸臭汗：當頭一擊，嚇得冒出臭汗。 了知縛脫兩頭語：明白了束縛和解脫的兩種說法。 黎奴白牯常為隊：像黑色的奴隸和白色的公牛一樣常常結隊。 臨行接得無姓兒：臨走時接納了沒有姓氏的孩子（指五祖弘忍）。 窮家破具從他紹：貧窮的家和破舊的器具都由他來繼承。 多情突地出黃梅：多情地突然出現在黃梅。 賺殺牛頭貧徹骨：讓牛頭山（法融禪師）貧窮到骨子裡。 人天自是失依怙：人和天自然失去了依靠。 抱贓叫屈誰相悉：抱著贓物喊冤，誰會相信？ 銜花百鳥覓蹤由：銜著花的百鳥尋找軌跡。 何異層冰求烈𦦨：這和在厚厚的冰層上尋找烈火有什麼區別？ 我懸狗馬心已久：我懸掛狗馬的心意已經很久了。 帶疾慈光一稽首：帶著疾病，以慈悲的光芒，恭敬地磕一個頭。 惟愿我祖憐弱喪：只希望我的祖師憐憫我這弱小而失意的人。 死生夢中頻拔濟：在生死大夢中頻繁地救拔我。
禮五祖偈
稽首五祖忍大師（第五代祖師，弘忍）：恭敬地頂禮五祖弘忍大師。 片時不計計長時：短暫的時間不計算，計算長遠的時間。 山前山後種松子：在山前山後種植松樹。 松高引得鶴來棲：松樹長高了，引來仙鶴棲息。 鶴來弗解騎鶴去：仙鶴來了，卻不懂得騎著仙鶴離去。 有去有來非所慮：有去有來，不是所要考慮的。 長生固勝短生多：長生固然勝過短生。 莫若無生死亦住：不如沒有生死，也安住於此。 一朝釋鋤拜床下：有一天放下鋤頭，跪拜在床下。 法道可得相分付：佛法可以互相傳授。 堂頭嫌老許再來：堂頭（指四祖道信）嫌他老了，允許他再來。 只顧問娘匪問父：只問母親，不問父親。 賺得阿孃肚忽大：使得母親突然懷孕。 舉族紛紛爭痛惡：全族紛紛爭相痛恨。 一身孑然無所依：一個人孤零零的，無所依靠。 敗堂冷廟延朝暮：在破敗的廳堂和冷清的寺廟裡度過早晚。 生兒便會道無姓：生下的孩子就會說自己沒有姓氏。 觸著堂頭心上病：觸動了堂頭（指道信）的心病。 西來衣缽總交渠：西來的衣缽全部交給他（指弘忍）。 赤卵咆哮行祖令：像剛出生的鳥一樣咆哮著執行祖師的命令。 十方諸佛縮卻項：十方諸佛都縮回了脖子。 嶺南獦獠神通廣：嶺南的少數民族神通廣大。 獵人隊里覓生涯：在獵人隊伍里尋找生活。 七百高流空腹脹：七百個高僧空著肚子。 蜀道難行世所知：蜀道難走，世人都知道。 誰云傳命法懸絲：誰說傳授佛法像懸掛的絲線一樣危險？ 我常深夜念及此：我常常在深夜想到這些。 世間想淚沾緇衣：世間的思念之淚沾濕了僧衣。 今日濁港灘頭過：今天在渾濁的港口灘頭經過。 離娘墩前草如故：離開母親的土墩前，草木依舊。 西風落木行路難：西風吹落樹葉，行走艱難。 子母恩情從此破：母子恩情從此斷絕。
聖凡偈
【English Translation】 English version Without root: Lacking a fundamental basis. Root and dust do not intermingle: The six roots (eye, ear, nose, tongue, body, mind) do not interfere with the six dusts (form, sound, smell, taste, touch, dharma). Who recovers first, who recovers later?: Who recovers first, and who is behind? Truth and falsehood each have their own path: Truth and falsehood each have their own roads. Walking together but entering differently: Walking together, but entering different realms. Entering, then instantly knowing: Once entered, one can immediately understand. Not entering is merely fragmented: Without entering, it is just a futile scattering. This matter is neither big nor small: This matter is neither too big nor too small. Only the Great Hero can understand: Only the Great Hero (referring to the Buddha) can understand.
Verse in Praise of the Fourth Patriarch
Namo Fourth Patriarch Great Master Xin (Daoxin, the Fourth Patriarch): Homage to the Fourth Patriarch, Great Master Daoxin. Knowing to seek liberation from childhood: Knowing to seek liberation from childhood. If not for innate spiritual bones: If not for having innate spirituality. Why such deep worries and far-reaching thoughts?: Why would there be such deep worries and far-reaching thoughts? One day meeting Old Can on a narrow road: One day meeting Old Can (the Third Patriarch, Sengcan) on a narrow road. A blow to the head, bursting with foul sweat: A blow to the head, bursting with foul sweat. Understanding the language of bondage and liberation: Understanding the two aspects of bondage and liberation. Black slaves and white bulls often form a team: Like black slaves and white bulls, they often form a team. Receiving a child without a name before departing: Receiving a child without a name (referring to the Fifth Patriarch, Hongren) before departing. The poor home and broken tools are passed on to him: The poor home and broken tools are inherited by him. Affectionately appearing suddenly in Huangmei: Affectionately appearing suddenly in Huangmei. Deceiving and impoverishing Niutou to the bone: Deceiving and impoverishing Niutou Mountain (where Chan Master Farong resided) to the bone. Humans and gods naturally lose their reliance: Humans and gods naturally lose their reliance. Who will believe the one who cries injustice while holding stolen goods?: Who will believe the one who cries injustice while holding stolen goods? Hundreds of birds carrying flowers seek traces: Hundreds of birds carrying flowers seek traces. How is this different from seeking fierce flames on layers of ice?: How is this different from seeking fierce flames on layers of ice? I have long held the mind of a dog or horse: I have long held the intention of a dog or horse. With illness, a compassionate light, I bow: With illness, a compassionate light, I respectfully bow. I only wish that my Patriarch would pity the weak and lost: I only wish that my Patriarch would pity my weak and lost self. Frequently rescuing me from the dream of life and death: Frequently rescuing me from the dream of life and death.
Verse in Praise of the Fifth Patriarch
I bow to the Fifth Patriarch, Great Master Ren (Hongren, the Fifth Patriarch): I respectfully bow to the Fifth Patriarch, Great Master Hongren. Not counting a moment, counting a long time: Not counting a short time, but counting a long time. Planting pine seeds before and behind the mountain: Planting pine seeds before and behind the mountain. Tall pines attract cranes to roost: Tall pines attract cranes to roost. The cranes come but do not know how to ride them away: The cranes come but do not know how to ride them away. Coming and going is not a concern: Coming and going is not a concern. Long life is certainly better than short life: Long life is certainly better than short life. Better to have neither birth nor death and abide: Better to have neither birth nor death and abide here. One day, putting down the hoe, bowing under the bed: One day, putting down the hoe, bowing under the bed. The Dharma can be passed on: The Dharma can be passed on. The master of the hall dislikes old age and allows him to come again: The master of the hall (referring to the Fourth Patriarch, Daoxin) dislikes his old age and allows him to come again. Only asking the mother, not asking the father: Only asking the mother, not asking the father. Deceiving the mother into suddenly becoming pregnant: Deceiving the mother into suddenly becoming pregnant. The whole family argues and hates: The whole family argues and hates. Alone, without any reliance: Alone, without any reliance. Spending mornings and evenings in a ruined hall and cold temple: Spending mornings and evenings in a ruined hall and cold temple. The child is born and knows how to say 'no name': The child is born and knows how to say 'no name'. Touching the master of the hall's heart disease: Touching the master of the hall's (referring to Daoxin) heart disease. The robe and bowl from the West are all handed over to him: The robe and bowl from the West are all handed over to him (referring to Hongren). Like a newborn bird, roaring and carrying out the Patriarch's orders: Like a newborn bird, roaring and carrying out the Patriarch's orders. The Buddhas of the ten directions shrink their necks: The Buddhas of the ten directions shrink their necks. The barbarians of Lingnan have vast supernatural powers: The barbarians of Lingnan have vast supernatural powers. Seeking a livelihood in the hunter's team: Seeking a livelihood in the hunter's team. Seven hundred high-ranking monks with empty stomachs: Seven hundred high-ranking monks with empty stomachs. The road to Shu is difficult, as the world knows: The road to Shu is difficult, as the world knows. Who says that transmitting the Dharma is like a hanging thread?: Who says that transmitting the Dharma is like a hanging thread? I often think of this late at night: I often think of this late at night. Worldly thoughts and tears stain the monastic robe: Worldly thoughts and tears stain the monastic robe. Today, passing by the muddy harbor beach: Today, passing by the muddy harbor beach. The grass before the mound of leaving the mother is as before: The grass before the mound of leaving the mother is as before. The west wind blows down the leaves, making the road difficult: The west wind blows down the leaves, making the road difficult. The kindness between mother and child is broken from this point on: The kindness between mother and child is broken from this point on.
Verse on the Holy and the Mundane
兔子懷胎產六龍。不惟為雨更為風。臨機縱奪能翻弄。一片春光萬卉融。
微顯臺宗性惡妙旨偈(亦云非性偈)
稽首十方三寶尊。未來過去現在者。我今哀求請證明。惟愿冥顯有加被。三際不離一念有。豈離三際有一念。譬如一指有屈伸。廢屈立伸血脈斷。染凈亦隨緣所熏。隨緣善惡二相顯。顯者可見謂之修。不可見者謂之性。性惟非性自不覺。不覺不離染與凈。了知染凈既如是。一指屈伸奚足病。屈伸離指不可得。染凈離心亦何有。心即本體染凈源。源亦非性寧染凈。惟有悟心方決了。決了始知臺宗妙。臺宗之妙在性惡。性惡三昧三昧王。一切染凈橫自在。皆藉性惡功德力。盲師不見性惡玄。廢染立凈壞佛體。弟子仰仗三寶力。述偈微顯臺宗旨。更願見者及聞者。同悟性惡利含識。
臘月八日供佛乳麋偈
如來成道是今日。成道畢竟何所得。我等今日未成道。未成畢竟何所失。現前大眾當痛參。參透乳麋用鼻吃。莫憎此是孟浪言。言言字字涂毒汁。
蜂觸紙窗偈(二首)
縱使千飛與萬飛。心因境有豈真知。但將能所俱拋卻。不假鉆研透不疑。
來時初不有遮攔。才欲投明透便難。若肯反觀來甚處。去來何路不天寬。
示徐孟孺偈
掉轉頭來一拍時
【現代漢語翻譯】 現代漢語譯本 兔子懷孕產下六條龍。這不僅帶來雨水，也帶來風。它能隨機應變，縱橫捭闔，翻雲覆雨。一片春光，萬物都充滿生機。
微顯臺宗性惡妙旨偈（也稱為非性偈）
稽首敬禮十方三寶尊（佛、法、僧），對過去、現在和未來的諸佛都致以敬意。我今天哀切祈求，懇請諸佛菩薩證明。只願冥冥之中和顯現之中都能得到加持。過去、現在、未來三際不離當下這一念的存在。難道離開過去、現在、未來三際，還存在一個獨立的念頭嗎？譬如一根手指有屈伸。如果廢棄屈曲而只保留伸直，血脈就會斷絕。染污和清凈也隨著因緣所薰染而變化。隨著因緣，善與惡兩種相狀顯現出來。顯現出來的，可以被看見的，稱之為『修』。不可看見的，稱之為『性』。性本身就是非性，自己無法覺察。無法覺察，就無法脫離染污與清凈。如果瞭解染污與清凈的真相是這樣的，那麼手指的屈伸又有什麼可煩惱的呢？屈曲和伸直離開手指是不可得的。染污和清凈離開心又有什麼存在呢？心就是本體，是染污和清凈的根源。根源本身也不是性，哪裡來的染污和清凈呢？只有領悟了心，才能徹底明白。徹底明白了，才知道臺宗的妙處。臺宗的妙處在於性惡。性惡三昧（一種禪定狀態）是三昧之王。一切染污和清凈都是橫遍十方，自然存在的。都憑藉性惡的功德力。愚昧的導師看不見性惡的玄妙，廢棄染污而只保留清凈，這是破壞佛的法身。弟子我仰仗三寶的力量，寫下這首偈頌，稍微顯露臺宗的宗旨。更希望見到這首偈頌以及聽到這首偈頌的人，都能一同領悟性惡，利益一切眾生。
臘月八日供佛乳糜偈
如來（佛的稱號）在今天成就佛道。成就佛道究竟得到了什麼？我們今天還沒有成就佛道，沒有成就佛道究竟失去了什麼？現在的大眾應當痛切地參悟。參透了就用鼻子吃乳糜。不要憎恨這些是孟浪之言。每一句話每一個字都塗滿了毒汁。
蜂觸紙窗偈（兩首）
縱然飛了千萬次。心因為外境而生起，哪裡是真正的智慧？只要將能認知的主體和被認知的客體都拋棄掉。不用費力鉆研也能透徹無疑。
來的時候本來就沒有遮攔。剛想要透過去就變得困難。如果肯反過來看看是從哪裡來的。那麼來和去的道路哪裡不是寬廣無邊呢？
示徐孟孺偈
掉轉頭來一拍即合。
【English Translation】 English version The rabbit conceives and gives birth to six dragons. It not only brings rain but also wind. It can adapt to circumstances, maneuver vertically and horizontally, and overturn situations. A scene of spring, all things are full of vitality.
A Gatha (verse) Slightly Revealing the Profound Meaning of the Tiantai School's Doctrine of Inherent Evil (also called the Non-Nature Gatha)
I bow in reverence to the Three Jewels (Buddha, Dharma, Sangha) of the ten directions, paying homage to all Buddhas of the past, present, and future. Today, I earnestly beseech and implore the Buddhas and Bodhisattvas to bear witness. I only wish to receive blessings both in the seen and unseen realms. The three periods of time (past, present, future) are inseparable from the existence of this one thought. Could there be a single thought apart from the three periods of time? It is like a finger that can bend and stretch. If bending is discarded and only stretching is retained, the blood vessels will be severed. Defilement and purity also change according to the conditioning of circumstances. Depending on circumstances, the two aspects of good and evil manifest. What is manifested and can be seen is called 'cultivation'. What cannot be seen is called 'nature'. Nature itself is non-nature, and one is not aware of it. Being unaware, one cannot escape from defilement and purity. If one understands that the truth of defilement and purity is like this, then what is there to worry about the bending and stretching of a finger? Bending and stretching are unattainable apart from the finger. Defilement and purity are also nonexistent apart from the mind. The mind is the essence, the source of defilement and purity. The source itself is not nature, so where do defilement and purity come from? Only by realizing the mind can one fully understand. Only by fully understanding can one know the wonders of the Tiantai School. The wonder of the Tiantai School lies in inherent evil. The Samadhi (a state of meditative consciousness) of inherent evil is the king of samadhis. All defilement and purity are naturally present in all directions. All rely on the power of the merit of inherent evil. A blind teacher cannot see the profundity of inherent evil, discarding defilement and only retaining purity, which is destroying the Dharma body of the Buddha. I, the disciple, rely on the power of the Three Jewels to write this gatha, slightly revealing the doctrine of the Tiantai School. I further hope that those who see this gatha and those who hear this gatha can all realize inherent evil together and benefit all sentient beings.
Gatha for Offering Milk Porridge to the Buddha on the Eighth Day of the Twelfth Lunar Month
The Tathagata (title of the Buddha) attained Buddhahood today. What did he ultimately gain by attaining Buddhahood? We have not yet attained Buddhahood today. What have we ultimately lost by not attaining Buddhahood? The present assembly should earnestly contemplate. Once you penetrate it, eat the milk porridge with your nose. Do not hate that these are reckless words. Every word and every character is smeared with poison.
Gatha on a Bee Touching a Paper Window (Two Verses)
Even if it flies thousands and millions of times. The mind arises because of external circumstances, where is true wisdom? Just discard both the subject that can perceive and the object that is perceived. Without laborious study, one can penetrate without doubt.
When it came, there was originally no obstruction. Just when it wanted to pass through, it became difficult. If one is willing to look back at where it came from. Then where is the road of coming and going not infinitely wide?
Gatha Shown to Xu Mengru
Turning the head around, everything clicks into place in an instant.
。就中無地著思惟。徐郎覿面知歸處。始信春來花滿枝。
聖智偈(並序)
若謂念未動是聖智。則了得念未動是聖智之知。此了涉念耶。不涉念耶。涉念則有念。定不能測無念。不涉念則念既不涉。知亦本無。謂了念未動是聖智。此了何異虛空揣骨。思之。
聖智昭然休更覓。山河之外別無靈。但能當處尋生滅。方信紅爐有剩冰。
雷郎喫茶偈
念未生時誰喫茶。寧知茶不自噇他。就中別有通喉路。滴滴須教成露花。
芭蕉庵聽雨偈
直謂重泉樹杪來。[谷宏][谷宏]巖壑起輕雷。何須方外尋幽僻。城市雲林趣不乖。
雨打芭蕉一樣聲。聽來迷悟太分明。桃花只許靈云見。敢保盤山夢未醒。
皖公靈蹟
行盡千峰與萬峰。飛泉響自半天中。背巖有路通幽處。流水桃花問皖公。
示宇靖偈
春來誰不愛花紅。驀地東風起太空。艷冶凋零一條看。此心無處不虛融。
逆順偈
淫怒無常總是渠。逢緣逆順遞乘除。從教伎倆翻天地。幾度推尋失舊居。
偶成偈
天上人間勢利同。但將罪福判雌雄。達觀老漢偏奇猾。慣解藏身兔角中。
宣州興教坦禪師偈(並序)
宗門武庫。溫州牛氏子。世業打銀
【現代漢語翻譯】 現代漢語譯本：
就中無地著思惟，徐郎覿面知歸處，始信春來花滿枝。 聖智偈(並序) 若說念頭未動是聖智，那麼了知念頭未動是聖智的這個『知』，是涉及念頭呢？還是不涉及念頭呢？如果涉及念頭，那就有了念頭，必定不能測度無念。如果不涉及念頭，那麼念頭既然不涉及，知也就本來沒有。說了解念頭未動是聖智，這瞭解和虛空中揣摩骨頭有什麼區別呢？仔細想想。 聖智昭然休更覓，山河之外別無靈，但能當處尋生滅，方信紅爐有剩冰。 雷郎喫茶偈 念頭未生的時候誰在喫茶？哪裡知道茶不會自己吃自己。其中另有一條通喉嚨的路，滴滴都要教它變成露珠花。 芭蕉庵聽雨偈 直接說這雨是從高高的樹梢而來，轟轟隆隆的巖壑中響起輕微的雷聲。何必在方外尋找幽靜偏僻的地方，城市和雲林的情趣並沒有什麼不同。 雨打芭蕉一樣聲，聽來迷悟太分明，桃花只許靈云見，敢保盤山夢未醒。 皖公靈蹟 走遍千山和萬峰，飛流的泉水響徹半空中。靠著巖石有路通向幽深的地方，流水和桃花詢問皖公的去處。 示宇靖偈 春天來了誰不喜歡紅花？忽然一陣東風吹遍天空。艷麗的花朵凋零，看作是一樣的空無。這顆心無處不是虛空融合。 逆順偈 淫慾、憤怒、無常，這些都是它（指心）。遇到因緣，順境逆境交替相乘。任憑它伎倆翻天覆地，多少次推究尋找，失去了原來的家。 偶成偈 天上人間的權勢利益都一樣，只是用罪和福來判斷勝負。達觀的老漢特別狡猾，慣於藏身在兔角之中。 宣州興教坦禪師偈(並序) 宗門武庫，溫州牛氏子，世代以打銀為業。
【English Translation】 English version:
In the midst of it, there is no place to attach thoughts. When Xu Lang (a proper noun) meets face to face, he knows the way home, and then he believes that spring has come and the branches are full of flowers. Verse on Holy Wisdom (with Preface) If it is said that the unmoving of thought is holy wisdom, then does the 'knowing' that understands the unmoving of thought as holy wisdom involve thought or not? If it involves thought, then there is thought, and it is certainly impossible to fathom non-thought. If it does not involve thought, then since thought is not involved, knowledge is also originally non-existent. To say that understanding the unmoving of thought is holy wisdom, how is this understanding different from groping for bones in the void? Think about it. Holy wisdom is clearly manifest, no need to seek further. Outside the mountains and rivers, there is no other spirit. Only by seeking birth and death in the present moment can one believe that there is still ice left in the red furnace. Lei Lang's Tea Drinking Verse When thought has not yet arisen, who is drinking tea? How can one know that tea does not eat itself? Within it, there is another path through the throat, and each drop must be made into a dewdrop flower. Verse on Listening to Rain at the Banana Hermitage Directly say that the rain comes from the treetops of Chongquan (a proper noun), and a light thunder arises in the rumbling ravines. Why seek seclusion in places beyond the mundane? The pleasures of the city and the cloud forest are not different. The sound of rain hitting the banana trees is the same. Listening to it, delusion and enlightenment are too clear. Peach blossoms are only allowed to be seen by Lingyun (a proper noun). I dare to guarantee that Panshan's (a proper noun) dream has not yet awakened. Traces of Wan Gong (a proper noun) Having traveled through thousands of peaks and ten thousand peaks, the sound of the flying spring echoes from mid-air. Behind the rocks, there is a path leading to a secluded place. The flowing water and peach blossoms ask about the whereabouts of Wan Gong. Verse Shown to Yu Jing (a proper noun) Who doesn't love red flowers in spring? Suddenly, an east wind rises in the sky. The gorgeous flowers wither and fall, see them all as the same emptiness. This heart is nowhere not empty and融和 (harmonious). Verse on Reversal and Compliance Lust, anger, and impermanence are all it (referring to the mind). Meeting conditions, reversal and compliance multiply and divide in turn. Let it use its tricks to turn the world upside down, how many times have we searched and lost our old home? Verse on Occasional Composition Power and profit are the same in heaven and on earth, but good and bad fortune are used to judge victory and defeat. The enlightened old man is particularly cunning, accustomed to hiding in the horns of a rabbit. Verse of Chan Master Tan of Xingjiao Temple in Xuanzhou (with Preface) The arsenal of the Zen school, Niu (a surname) from Wenzhou, whose family profession is silversmithing.
。因磨洗銀瓶次。有省出家。號宣州興教坦禪師。
怪底牛郎業打銀。銀瓶磨次現全身。廣長舌相無多子。獨許渠儂見得親。
應事粘滯不覺失笑賦此
賊后張弓悔已遲。更教賊后笑愚癡。何當明鏡無留礙。妍丑難瞞不屬知。
寄王元美
法身有口能噇飯。大地無塵翳眼睛。此事遙知已相委。愿垂一語印愚情。
悼王方麓先生偈
未生曾道是華嚴。習氣臨終果現前。釋尾儒頭難辨別。還同竹篦勘癡禪。
無題(二十首)
丈六金身賣酒標。一朝爛醉睡如貓。牡丹花下春風裡。多少馨香帶露飄。
狂心未歇似猿猴。日夜翻騰者髑髏。一把無明火燒卻。紫煙堆里好回頭。
莫待焚燒始轉頭。正當強健好調牛。面板脫落全身白。水遠山長任自由。
水國微茫坐入禪。六銖縹緲散花天。只今靈骨無尋處。風雨蕭蕭送客船。
踏來空翠幾千重。曲折曹溪鎖梵宮。欲問嶺南傳底事。青山白鳥水聲中。
百尺危樑架碧溪。行人到此莫思惟。浪花風捲晴飛雨。掉得頭來已濕衣。
縣空架地力難移。怪石為腔蘚作皮。無孔鐵椎敲便響。禪流直下不須疑。
道人無往不悲秋。何事扁舟帶月浮。白雪陽春誰接拍。石門流水暗相投。
【現代漢語翻譯】 現代漢語譯本 因磨洗銀瓶這件事，有所領悟而出家，法號宣州興教坦禪師。
奇怪的是牛郎以打銀為業，在磨洗銀瓶時顯現了真身。擁有廣長舌相的佛陀沒有留下很多子嗣，唯獨允許他（牛郎）如此親近地見到（真身）。
因處理事務時過於執著而忍不住失笑，因此寫下這首詩：
像盜賊逃走後才張弓搭箭，後悔已經太遲了，更讓盜賊在背後嘲笑我的愚蠢。什麼時候才能像明鏡一樣毫無阻礙，美醜都難以隱瞞，不依賴於外在的認知？
寄給王元美（王世貞，明代文學家）：
法身（Dharmakaya）即使有口也能吃很多飯，大地沒有塵埃遮蔽眼睛。這件事我早就知道您已經領會，希望您能賜予一句開示，印證我的愚昧之情。
悼念王方麓（王方麓，人名）先生的偈子：
未出生時曾說是《華嚴經》（Avatamsaka Sutra）的境界，臨終時的習氣果然顯現出來。既像釋家又像儒家的頭銜難以分辨，還不如用竹篦來勘驗癡迷的禪者。
無題（二十首）
丈六金身（佛像）被當作賣酒的招牌，一旦爛醉就睡得像貓一樣。牡丹花下，春風裡，多少美好的香氣帶著露水飄散。
狂妄的心沒有止息，就像猿猴一樣，日夜翻騰著死人的頭骨。一把無明之火燒掉它，在紫色的煙霧中好好回頭。
不要等到被焚燒時才回頭，正當身體強健時好好調伏這頭牛（指心）。面板脫落，全身潔白，水遠山長，任憑自由。
在水鄉的微茫景色中靜坐入禪，六銖（形容輕盈）的仙女在空中散花。如今靈骨已經無處可尋，只有蕭蕭的風雨送著客船。
踏過幾千重空翠的山巒，曲折的道路通向曹溪（Caoxi，六祖慧能弘法之地），鎖住了梵宮（寺廟）。想要問嶺南（Lingnan）傳授的是什麼，只在青山白鳥和水流的聲音中。
百尺高的危險橋樑架在碧綠的溪流上，行人走到這裡不要思慮。浪花被風捲起，晴天也像下雨一樣，好不容易走過橋，衣服已經濕透。
懸空架地，力量難以移動。怪石作為腔體，青苔作為面板。沒有孔的鐵椎敲擊起來就會發出響聲，參禪的人直接領悟，不必懷疑。
道人無論到哪裡都感到悲秋，為何還要帶著月亮漂浮在小船上？白雪陽春的曲子有誰來合拍？只有石門（Shimen）的流水在暗中相合。
【English Translation】 English version Because of polishing a silver vase, he had an awakening and became a monk, with the Dharma name Chan Master Tan of Xingjiao Temple in Xuanzhou.
Strange that the Cowherd makes a living by silversmithing, and his true form appears while polishing the silver vase. The Buddha with the long, broad tongue did not leave many descendants, but only allowed him (the Cowherd) to see (the true form) so intimately.
Due to being overly attached to dealing with affairs, I couldn't help but laugh and wrote this poem:
Like drawing a bow after the thief has fled, regret is too late, and the thief laughs at my foolishness from behind. When can I be like a clear mirror without any obstruction, where beauty and ugliness are difficult to hide, and not dependent on external cognition?
Sent to Wang Yuanmei (Wang Shizhen, a Ming Dynasty writer):
The Dharmakaya (法身) even with a mouth can eat a lot of rice, the earth has no dust to obscure the eyes. I have long known that you have understood this matter, I hope you can bestow a word of instruction to confirm my foolish feelings.
A verse mourning Mr. Wang Fanglu (王方麓, a person's name):
Before birth, it was said to be the realm of the Avatamsaka Sutra (華嚴經), and the habits at the time of death indeed manifested. The titles of both Buddhist and Confucian are difficult to distinguish, it is better to use a bamboo stick to examine the deluded Chan practitioners.
Untitled (Twenty Poems)
The sixteen-foot golden body (Buddha statue) is used as a sign for selling wine, once drunk, it sleeps like a cat. Under the peony flowers, in the spring breeze, how much beautiful fragrance drifts with the dew.
The wild mind has not ceased, like a monkey, day and night churning the skull of a dead person. Burn it with a fire of ignorance, and in the purple smoke, turn your head back properly.
Don't wait until you are burned to turn your head back, while you are strong, tame this ox (referring to the mind) well. The skin falls off, the whole body is white, the water is far and the mountains are long, let it be free.
Sitting in meditation in the misty scenery of the water country, the ethereal fairies scatter flowers in the sky. Now the spiritual bones can no longer be found, only the bleak wind and rain send off the passenger ship.
Stepping through thousands of layers of emerald green mountains, the winding road leads to Caoxi (曹溪, the place where the Sixth Patriarch Huineng propagated the Dharma), locking the Brahma Palace (temple). Wanting to ask what Lingnan (嶺南) is transmitting, it is only in the green mountains, white birds, and the sound of flowing water.
A hundred-foot high dangerous bridge is built over the green stream, travelers should not think when they get here. The waves are rolled up by the wind, and even on a sunny day it is like raining, after finally crossing the bridge, the clothes are already wet.
Suspended in the air, it is difficult to move the ground. Strange rocks serve as the cavity, moss as the skin. The iron hammer without holes will make a sound when struck, Chan practitioners directly understand, no need to doubt.
The Taoist feels sorrow in autumn wherever he goes, why still float on a small boat with the moon? Who will harmonize with the tune of White Snow in the Spring Sun? Only the flowing water of Shimen (石門) secretly matches.
君家幾個長松樹。引得天風作海濤。熱惱任教千萬斛。此中一坐自全消。
浮雲初不染虛空。起滅從交淡復濃。若使身心成兔角。應酬萬有自春風。
白鳥銜魚上釣磯。漁翁初不涉思惟。水天空闊相忘處。坐者坐兮飛者飛。
萬別千差總此心。誰融大地作黃金。愛憎交錯難銷處。多少男兒被陸沈。
春來花草興綢繆。丹室珠林挾妓游。盧舍那身隨處現。醉中幾個解回頭。
空林何處夜鳴鐘。踏遍蒼苔叩梵宮。此會不須言底事。相看箕踞明月中。
萬別千差總不妨。無心觸處可相忘。雖然六入如空聚。見豕何曾喚作羊。
春來樹杪百重泉。飽飯眠雲聽不厭。若使陶潛知此意。何須絃斷始無弦。
阿孃奶頭大如斗。不食小兒見之走。飲乳輸他親所生。一口未了復一口。
廣長舌相覆虛空。大地山河舒捲中。若問人天何處著。歸宗口裡有拳容。
凡當我處皆非我。我若無時我始全。縱使虛空為辟喻。虛空我后我曾先。
流水青山笑我癡。涉川絕嶺慣忘疲。南來北往緣何事。一線真機世不知。
究心想偈(並序二首)
皮毬子曰。一心不生。為善無地。況為惡乎。故無論逆順境風扇中。則念之生雖有心擬禁而不起。無是理也。但起善念
【現代漢語翻譯】 現代漢語譯本 君家的幾棵高大的松樹，引來天風，發出如海濤般的聲響。即使有千萬斛的熱惱，只要在此靜坐片刻，便能完全消散。 浮雲本來就不沾染虛空，它們的生起和消滅，隨著交織而逐漸由淡轉濃。如果能使身心變得像兔角一樣虛幻不存在，那麼應對世間萬事萬物，自然就像沐浴在春風中一樣自在。 白色的鳥兒銜著魚飛上釣魚的石磯，漁翁的心中沒有一絲思慮。水天遼闊，彼此相忘於世，坐著的人安然地坐著，飛翔的鳥兒自由地飛翔。 萬千差別都源於這顆心，有誰能將大地熔化成黃金？愛與憎交織難消的地方，有多少男兒因此而沉淪。 春天到來，花草繁茂，情意綿綿。在華麗的居室和珍貴的園林中，與歌妓一同遊樂。盧舍那佛（Vairocana，光明遍照佛）的身影隨處顯現，但醉生夢死中有幾人能夠回頭？ 空曠的樹林中，什麼地方傳來夜晚的鐘聲？我踏遍長滿青苔的道路，去叩拜那莊嚴的梵宮。這次相會不必多說什麼，大家箕踞而坐，在明月下彼此相看。 萬千差別總歸無妨，無心之時，任何地方都可以彼此相忘。雖然眼、耳、鼻、舌、身、意這六入就像虛空的聚合，但見到豬的時候，又何曾把它叫做羊呢？ 春天到來，樹梢上涌出無數的泉水。吃飽飯後，在白雲間安眠，怎麼聽也聽不夠。如果陶淵明能明白這個道理，又何必等到琴絃斷了才明白無弦的真意呢？ 阿孃的乳房大如斗，不吃奶的孩子見了都會嚇得跑開。吃奶這件事，終究比不上親生母親的哺育，一口接著一口，永無止境。 廣長的舌相覆蓋虛空，大地山河都在其中舒展卷動。如果問人天眾生在哪裡安身立命，歸根結底，就在歸宗禪師（Guizong，禪宗大師）的口裡，那裡有拳頭的容身之處。 凡是認為『我』存在的地方，都不是真正的『我』。只有當『我』不存在的時候，『我』才是完整的。縱然用虛空來比喻，虛空也是在我之後才出現的，我曾經先於虛空而存在。 流水青山都在嘲笑我的癡迷，我習慣了跋山涉水，忘記疲憊。從南到北奔波是爲了什麼？世人卻不知道這其中一線真正的玄機。 《究心想偈》（並序二首） 皮毬子說：『如果連一個念頭都不產生，那麼行善就沒有立足之地，更何況是作惡呢？』所以，無論在順境還是逆境中，念頭的產生，即使想用心去禁止，也是不可能的。沒有這樣的道理。但是，如果生起善念
【English Translation】 English version The tall pine trees in your garden attract the wind, creating sounds like ocean waves. Even if there are tens of thousands of 'hu' (斛, a unit of volume) of vexations, a moment of sitting here will completely dissipate them. Floating clouds originally do not stain the empty space. Their arising and ceasing, through interweaving, gradually change from faint to dense. If one could make the body and mind as illusory as a rabbit's horn, then dealing with all things in the world would be as natural as basking in the spring breeze. A white bird carries a fish onto the fishing rock. The fisherman has no thoughts in his mind. The water and sky are vast, forgetting each other in the world. The one sitting sits peacefully, and the one flying flies freely. The myriad differences all originate from this one mind. Who can melt the earth into gold? In places where love and hate intertwine and are difficult to dispel, how many men are drowned as a result? When spring arrives, flowers and plants flourish, full of affection. In magnificent chambers and precious gardens, one enjoys pleasures with courtesans. The body of Vairocana (Vairocana, the Buddha of pervasive light) manifests everywhere, but how many among the drunken can turn back? In the empty forest, where does the night bell sound? I tread all over the mossy path to knock on the solemn Brahma palace. There is no need to say much at this gathering. We sit in a relaxed posture, looking at each other in the bright moonlight. The myriad differences are ultimately harmless. When the mind is without intention, one can forget each other anywhere. Although the six entrances (eye, ear, nose, tongue, body, and mind) are like a gathering of emptiness, when seeing a pig, have you ever called it a sheep? When spring arrives, countless springs gush from the treetops. After a full meal, I sleep among the clouds, listening without getting tired. If Tao Qian (Tao Yuanming, famous poet) could understand this principle, why would he have to wait until the strings of his zither broke to realize the meaning of 'no strings'? The wet nurse's breasts are as big as a 'dou' (斗, a unit of volume). Children who don't drink milk run away when they see them. Drinking milk is ultimately better than being nurtured by one's own mother, one mouthful after another, without end. The broad and long tongue covers the empty space. The earth, mountains, and rivers unfold and roll within it. If you ask where humans and gods reside, ultimately, it is in the mouth of Guizong (Guizong, a Chan master), where there is room for a fist. Wherever I perceive 'me', it is not the true 'me'. Only when 'I' am absent, is 'I' complete. Even if emptiness is used as a metaphor, emptiness came after me; I existed before emptiness. The flowing water and green mountains laugh at my foolishness. I am accustomed to traversing rivers and mountains, forgetting fatigue. What is the purpose of running from south to north? The world does not know the true secret within this single thread. Verses on Investigating the Mind (with two prefaces) Piqiuzi (皮毬子, a person's name) said: 'If even a single thought does not arise, then there is no ground for doing good, let alone doing evil?' Therefore, whether in favorable or adverse circumstances, the arising of thoughts, even if one tries to suppress them with the mind, is impossible. There is no such principle. However, if good thoughts arise
。當勉力而充擴之。若起惡念。當究此念是貪耶。是瞋耶。貪近淫。瞋近殺。淫之為過。過莫大焉。殺之為禍。禍莫甚焉。我清凈廓然之中。而忽生此不祥之念。幸而有始無終。則過禍似可逃也。不幸念起而始終之。小則殺身喪名敗德。大則一墮阿鼻。魂靈受罰。一日一夜。萬死萬生。卒難出離。且我此身。究其所自。初本于父精母血雜而有之。現前能分別之心。初本于父母交遘之時。不達前境惟心。乃受境惑。故男子投胎時。于母作可意想。女子投胎時。于父亦作可意想。既而此想身成之後。不名想而名心矣。此精血雜成之穢。心主之後不名穢。而名身矣。故有智男女。解作此觀。觀久得力。則于飲食男女之間。雖境風扇鼓。自然念不生也。噫。念果不生。則向之清凈廓然。還復入我手矣。故曰。雖然舊閣閑田地。一度耘來方始休。至此然後說栽田博飯吃。無愧於心焉。若未詣此。祖翁田地尚屬別人管業。我安敢妄想偈曰。
𦎬臊交媾始成身。中有貪淫即識神。兩者若能看得破。何妨寒凍作陽春。
祖翁田地賣年深。執倦風塵何處尋。見說豺狼與狐兔。荒寒荊棘久成林。
行昌刺祖偈
行昌刺六祖。卻被六祖刺。世人誰得知。豈非冤枉事。
智識偈
五識攬性境。是名因緣變
【現代漢語翻譯】 現代漢語譯本：應當努力擴充它。如果生起惡念，應當探究這個念頭是貪念呢，還是嗔念呢？貪念接近淫慾，嗔念接近殺戮。淫慾的過錯，沒有比它更大的了；殺戮的禍患，沒有比它更嚴重的了。我清凈空曠的心中，忽然生起這種不吉祥的念頭，幸好有開始沒有結果，那麼過錯和禍患似乎可以逃避。不幸念頭生起並且始終持續，小則導致殺身喪名、敗壞德行，大則直接墮入阿鼻地獄（Avici，八大地獄中最苦的一個），魂靈遭受懲罰，一日一夜，萬死萬生，最終難以脫離。況且我的這個身體，追究它的來源，最初是由父親的精液和母親的血液混合而成的。現在能夠分別的心，最初也是在父母交合的時候產生的。因為不明白眼前的一切境界都是由心所生，所以才會被外境迷惑。因此男子投胎時，會對母親產生可愛的想法；女子投胎時，也會對父親產生可愛的想法。等到這種想法形成身體之後，就不叫做『想』而叫做『心』了。這精血混合而成的污穢之物，被心所主宰之後，就不叫做『穢』而叫做『身』了。所以有智慧的男女，明白了這個道理，經常這樣觀想，觀想久了就會產生力量，那麼在飲食男女之間，即使外境像風一樣煽動，自然也不會產生邪念了。唉！念頭如果真的不生起，那麼先前清凈空曠的心，就又回到我的掌握之中了。所以說：『雖然舊有的樓閣和荒廢的田地，只要重新耕耘，才能停止荒廢。』到了這個地步，然後才能說栽種田地來博取飯食，問心無愧。如果還沒有達到這個地步，祖先留下的田地還屬於別人管轄，我怎麼敢胡思亂想呢？偈語說： 『腥臊交媾開始形成身體，其中有貪婪淫慾就是識神（Vijnana，八識之一）。兩者如果能夠看得破，何妨在寒冷冰凍中創造陽春景象。』 『祖先留下的田地賣掉多年，執迷於塵世的風塵中，到哪裡去尋找呢？聽說豺狼和狐兔，在荒涼的荊棘中已經很久形成森林。』 行昌刺祖偈 行昌刺殺六祖（Hui Neng，禪宗六祖），卻被六祖刺傷。世人誰能明白其中的道理？難道不是冤枉的事情嗎？ 智識偈 五識（Five consciousnesses，眼耳鼻舌身識）領略性境（Svabhava-visaya，客觀實在的境界），這叫做因緣變。
【English Translation】 English version: One should strive to expand it. If an evil thought arises, one should investigate whether this thought is greed or hatred. Greed is close to lust, and hatred is close to killing. The fault of lust is the greatest, and the disaster of killing is the most severe. In my pure and vast mind, such an inauspicious thought suddenly arises. Fortunately, it has a beginning but no end, so the fault and disaster seem escapable. Unfortunately, if the thought arises and persists, in a small way it will lead to death, loss of reputation, and moral corruption; in a big way, it will directly fall into Avici (the most painful of the eight great hells), and the soul will suffer punishment, ten thousand deaths and ten thousand births in a single day and night, ultimately difficult to escape. Moreover, as for this body of mine, tracing its origin, it was initially formed by the mixture of the father's semen and the mother's blood. The mind that can now distinguish things initially arose at the time of the parents' intercourse. Because one does not understand that all the present states are produced by the mind, one is deceived by external states. Therefore, when a man is conceived, he has a lovely thought of his mother; when a woman is conceived, she also has a lovely thought of her father. After this thought forms the body, it is no longer called 'thought' but 'mind'. This filth formed by the mixture of semen and blood, after being dominated by the mind, is no longer called 'filth' but 'body'. Therefore, wise men and women understand this principle and often contemplate it. After contemplating for a long time, it will generate power, so that in the midst of food, drink, and sexual desire, even if the external environment fans the flames like wind, evil thoughts will naturally not arise. Alas! If thoughts truly do not arise, then the previously pure and vast mind will return to my grasp. Therefore, it is said: 'Although the old pavilion and abandoned fields, only by re-cultivating can they cease to be barren.' Only at this point can one say that planting fields to earn food is done with a clear conscience. If one has not reached this point, the fields left by the ancestors still belong to others' management, how dare I have wild thoughts? The verse says: 'The stinking and foul intercourse begins to form the body, in which there is greedy lust, which is the Vijnana (one of the eight consciousnesses). If one can see through both of these, what harm is there in creating a spring scene in the cold and frozen?' 'The fields left by the ancestors have been sold for many years, where can one find them in the dust of the world? It is said that jackals and foxes have long formed forests in the desolate thorns.' Xingchang's Verse on Assassinating the Patriarch Xingchang assassinated the Sixth Patriarch Hui Neng (the Sixth Patriarch of Zen Buddhism), but was injured by the Sixth Patriarch. Who in the world can understand the reason? Isn't it a wrongful thing? Verse on Knowledge The five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) perceive the Svabhava-visaya (the realm of objective reality), which is called causal transformation.
。行解猶未起。名言豈能及。同時意忽生。五為退殘客。五退六既進。六攬獨影耳。由塵發知故。此知非本有。由知塵現容。此容異晴空。了知不了知。識智競分路。識則假名賊。智則克家子。熾然善分別。我法執漸釋。入流而亡所。所亡能亦失。能所無地時。𨍏轢搖不息。
示于中甫
國賊患在智。心賊患在玄。三叉乃見刺。諸塵解脫源。龍潭虎豹窟。驚悸雪松邊。
示于潤甫
六祖本樵夫。悟心乃成祖。此心是何物。證之邁今古。非獨釋迦然。仲尼亦復爾。如若道未聞。雖生不殊死。且道道奚聞。最初從信入。堅持久不惰。自然人指路。遵之直截行。寸心勿回互。世有譭譽風。此是諸魔使。遇之力愈堅。始信真寔做。一點疑惑生。無媒自招禍。茍非英靈漢。逆風難把柁。
凈土偈
心凈佛土凈。心穢此土穢。凈穢既在心。如何別尋理。但觀心未生。凈穢在何處。此觀若透徹。眾罪自消滅。不待蓮花開。香光從口發。南無阿彌陀。佛即自心覺。覺即情不生。情產生殺佛。殺佛墮地獄。難生蓮花國。能使情不生。彌陀自來迎。蓮花為胞胎。永不作眾生。唸佛雖不難。難破逆順關。逆順關若破。始面彌陀顏。
自警
眾人關意處。飲食男女耳。我輩所急者。治心藥貴
【現代漢語翻譯】 現代漢語譯本： 行與解尚未生起，名言概念又怎能觸及？同時意念忽然產生，五蘊（色、受、想、行、識）如同退卻的殘兵敗將。五蘊退去，六根（眼、耳、鼻、舌、身、意）得以顯現，六根獨自領受外境的虛幻之影。從塵埃（外境）生髮而知曉緣故，這種知曉並非原本就有的。由知曉外境而顯現容貌，這種容貌不同於晴朗的天空。了知與不了知，識與智競相分道揚鑣。識是虛假的盜賊，智是能夠繼承家業的兒子。熾盛地進行善與分別，我執與法執逐漸消釋。進入聖流而忘卻執著之所，執著之所亡失，能執著的心也隨之消失。能與所都無處可立之時，煩惱的輪子仍然不停息地運轉。
——開示于中甫
國家的禍患在於自作聰明的智巧，內心的禍患在於虛玄的理論。三叉路口才會顯現刺，諸塵（外境）是解脫的根源。龍潭虎穴，令人驚悸，如同雪松邊。
——開示于潤甫
六祖慧能（Liuzu Huineng）本是樵夫，領悟心性才成為祖師。這顆心是什麼？證悟它超越古今。不僅僅是釋迦牟尼佛（Shijia Muni Fo）如此，孔子（Zhong Ni）也是這樣。如果真理大道沒有聽聞，即使活著也和死去沒有區別。那麼真理大道從何聽聞？最初從信心入手。堅持長久不懈怠，自然有人指引道路。遵循它直接前行，寸心不要猶豫。世間有讚美和詆譭的風，這些都是魔的使者。遇到它，力量越發堅強，才開始相信真實地在修行。產生一點疑惑，無需外媒也會自招禍患。如果不是英明神武的漢子，逆風難以把持船舵。
凈土偈
心清凈則佛土清凈，心污穢則此土污穢。清凈與污穢既然都在於心，為何還要另外去尋找道理？只要觀察心未生起時，清凈與污穢又在哪裡？這種觀照如果透徹，各種罪業自然消滅。不必等待蓮花開放，香氣光明從口中散發。南無阿彌陀佛（Namo Amituofo），佛就是自心的覺悟。覺悟就是情念不生。情念生起就是殺佛。殺佛會墮入地獄，難以往生蓮花國。能夠使情念不生，阿彌陀佛（Amituofo）自然來迎接。蓮花作為胞胎，永遠不再做眾生。唸佛雖然不難，難在打破逆順關。逆順關如果打破，才得見阿彌陀佛（Amituofo）的顏面。
自警
眾人關注的地方，是飲食男女。我們所急需的，是治療內心的藥物。
【English Translation】 English version: Action and understanding have not yet arisen, how can words and concepts reach it? Simultaneously, a thought suddenly arises, the five skandhas (form, feeling, perception, volition, consciousness) are like retreating defeated soldiers. When the five skandhas retreat, the six senses (eye, ear, nose, tongue, body, mind) can appear, the six senses alone receive the illusory shadows of the external world. From the dust (external world) arises knowledge of the cause, this knowledge is not originally present. From knowing the external world, appearances manifest, these appearances are different from the clear sky. Knowing and not knowing, consciousness and wisdom compete and diverge. Consciousness is a false thief, wisdom is a son who can inherit the family business. Vigorously engaging in good and discrimination, the attachment to self and dharma gradually dissolves. Entering the stream and forgetting the place of attachment, when the place of attachment is lost, the ability to attach also disappears. When both the able and the object are nowhere to be found, the wheel of affliction still spins ceaselessly.
-- Shown to Zhongfu
The nation's trouble lies in clever intelligence, the heart's trouble lies in abstruse theories. A three-way intersection reveals thorns, all dusts (external world) are the source of liberation. Dragon's pool and tiger's den, causing fear and trepidation, like beside a snowy pine.
-- Shown to Runfu
The Sixth Patriarch Huineng (Liuzu Huineng) was originally a woodcutter, realizing the nature of mind is how he became a patriarch. What is this mind? Realizing it transcends past and present. Not only is Shakyamuni Buddha (Shijia Muni Fo) like this, Confucius (Zhong Ni) is also like this. If the truth of the Way has not been heard, even living is no different from being dead. Then from where is the truth of the Way heard? Initially, enter through faith. Persist for a long time without laziness, naturally someone will point the way. Follow it and go straight ahead, do not hesitate in your heart. The world has winds of praise and slander, these are all messengers of demons. Encounter them, and your strength becomes even stronger, then you begin to believe that you are truly practicing. If a little doubt arises, without any external cause, you will invite trouble upon yourself. If you are not a wise and heroic man, it is difficult to steer the rudder against the wind.
Purity Land Gatha
If the mind is pure, then the Buddha land is pure, if the mind is defiled, then this land is defiled. Since purity and defilement are both in the mind, why seek reason elsewhere? Just observe when the mind has not yet arisen, where are purity and defilement? If this contemplation is thorough, all sins will naturally be extinguished. Without waiting for the lotus to bloom, fragrance and light emanate from the mouth. Namo Amitabha Buddha (Namo Amituofo), the Buddha is the awakening of one's own mind. Awakening is when emotions do not arise. The arising of emotions is killing the Buddha. Killing the Buddha will cause one to fall into hell, making it difficult to be reborn in the lotus land. Being able to prevent emotions from arising, Amitabha Buddha (Amituofo) will naturally come to greet you. The lotus flower serves as the womb, and you will never again be a sentient being. Although reciting the Buddha's name is not difficult, it is difficult to break through the adverse and favorable barriers. If the adverse and favorable barriers are broken, then you will see the face of Amitabha Buddha (Amituofo).
Self-Warning
What everyone is concerned with is food, drink, and sex. What we urgently need is medicine to cure the mind.
止。止時不由觀。茲止非盡美。止觀相為師。循環妙無已。現前赤肉團。善用初非累。誰謂臭髑髏。金剛堅莫比。色生空匪殊。波水謾彼此。古德曾有言。亡僧痛為子。當陽既不薦。白骨為汝死。回首石樓癡。覆舟華亭恥。死生等戲具。心了何足齒。
吃水齋聞鼓偈
我昔吃水齋。幾月分別輕。身心有若無。六根瀉鼓聲。仔細推所以。擊鼓道士耳。此觀尚隔河。聲乃發於邇。始悟念不生。古今無異路。遠近分別起。法身豈有阻。六尺空中雲。云起有無際。聚散初無常。何苦徒橫計。橫計若不消。驢年出生死。
脫女身偈
有身有女執。無身執自消。眾生久顛倒。橫執身堅牢。堅濕暖動觀。女身等龜毛。此觀若成熟。蓮花為胎胞。更將憎愛空。心空境寂寥。能所情塵蕩。童真著方袍。參禪與學道。永無魔外撓。真祥痛持偈。女身當處超。
常如寺偈
逆順本無性。似有惟橫計。若知喜即瞋。步步安樂地。
示聞郎
鬼怕捺硬人。識怕捺硬智。強久自成熟。忽契無分別。
示修慈
有我眾生我。無我諸佛我。真妄我明白。頓超生死路。
明暗偈
生滅不生滅。譬喻明與暗。一存一不存。未合波羅蜜。生滅不生滅。譬喻明與暗。兩存不兩遇。乃
【現代漢語翻譯】 現代漢語譯本 停止吧。停止時不要執著于觀想。這種止息並非盡善盡美。止和觀應當互相為師，循環往復，玄妙無窮。眼前這團赤肉之軀（指人的身體），善加利用最初並非累贅。誰說這具散發臭氣的骷髏，它的堅固程度堪比金剛。色（指物質現象）的產生和空（指空性）並無差別，如同波浪和水，只是徒勞地分別彼此。古代的禪師曾說過，為去世的僧人悲痛如同為自己的孩子悲痛。如果當面（指活著的時候）不加以引導，死後縱然為其火化白骨又有何用？回頭看看石樓的癡迷，以及華亭翻船的恥辱。生死就像遊戲，心中明瞭又何足掛齒。
吃水齋聽聞鼓聲偈
我過去在吃水齋修行時，有幾個月的時間分別心很輕。身心彷彿不存在一樣，六根都在傾聽鼓聲。仔細推究其中的道理，敲鼓的是道士的耳朵。這種觀想還隔著一條河（指尚未透徹），鼓聲卻近在耳邊。這才領悟到念頭不生，古往今來沒有不同的道路。遠近的分別都是自己產生的，法身又怎麼會有阻礙呢？六尺空中漂浮的雲朵，雲朵的生起沒有邊際。聚散本來就沒有常態，何必徒勞地橫加計較？如果橫加計較的想法不能消除，就要像驢一樣經歷漫長的生死輪迴。
脫離女身偈
有身體就會有對女身的執著，沒有身體執著自然消失。眾生長期以來顛倒錯亂，橫生執著于身體的堅固。對於堅硬、潮濕、溫暖、運動的觀想，如同女身，都像龜毛一樣虛幻不存在。如果這種觀想成熟，就會在蓮花中化生。更進一步將憎恨和喜愛都空掉，心空了境界也就寂靜了。能與所、情與塵都蕩然無存，童真便穿上了方袍（指成為僧人）。參禪和學道，永遠不會有邪魔外道的擾亂。真祥懇切地持誦此偈，女身當下就能超越。
常如寺偈
順境和逆境本來沒有自性，看似存在只是自己橫加計較。如果明白喜就是瞋，那麼每一步都走在安樂的道路上。
開示聞郎
鬼害怕強硬的人，意識害怕強硬的智慧。強大長久了自然會成熟，忽然之間就契入了沒有分別的境界。
開示修慈
有我的眾生是我，沒有我的諸佛也是我。真妄之我明白了，就能立刻超越生死輪迴。
明暗偈
生滅和不生滅，可以用明和暗來比喻。一個存在一個不存在，還沒有契合波羅蜜（paramita，到彼岸）。生滅和不生滅，可以用明和暗來比喻。兩者同時存在卻互不相遇，這才
【English Translation】 English version Stop. When stopping, do not cling to contemplation. This cessation is not entirely perfect. Cessation and contemplation should be mutual teachers, cycling endlessly with wondrous subtlety. This present red flesh mass (referring to the human body), if used well, is not a burden from the beginning. Who says this stinking skull is not as strong as diamond? The arising of form (referring to material phenomena) and emptiness are not different, like waves and water, merely distinguishing each other in vain. An ancient master once said, grieving for a deceased monk is like grieving for one's own child. If guidance is not given face to face (referring to when they are alive), what is the use of cremating their bones after death? Looking back at the infatuation of the Stone Tower, and the shame of the overturned boat at Huating. Life and death are like games, what is there to worry about if the mind is clear?
Gatha Heard at the Water Fast During Drumming
When I practiced at the water fast in the past, for several months my discriminating mind was very light. Body and mind seemed non-existent, all six senses were listening to the sound of the drum. Carefully examining the reason for this, it is the ear of the Daoist priest striking the drum. This contemplation is still across a river (referring to not being thorough), yet the sound is near. Only then did I realize that thoughts do not arise, and there is no different path from ancient times to the present. Distinctions of near and far arise from oneself, how can the Dharmakaya (法身, the body of the Dharma) be obstructed? Clouds floating in the six-foot sky, the arising of clouds is boundless. Gathering and scattering are originally impermanent, why bother with futile calculations? If the idea of futile calculation cannot be eliminated, one will be reborn in the cycle of samsara (生死輪迴) like a donkey.
Gatha on Escaping the Female Body
Having a body leads to attachment to the female body, without a body the attachment naturally disappears. Sentient beings have long been inverted and confused, clinging stubbornly to the solidity of the body. Contemplation of hardness, wetness, warmth, and movement, like the female body, are as illusory as tortoise hair. If this contemplation matures, one will be born in a lotus flower. Further empty out hatred and love, when the mind is empty the realm is still and silent. The subject and object, emotions and dust are all swept away, and the innocent child wears the square robe (referring to becoming a monk). Engaging in Chan (禪, Zen) and studying the Dao (道, the Way), there will never be disturbances from demons and external paths. Zhenxiang earnestly upholds this gatha, and the female body can be transcended immediately.
Gatha of Changru Temple
Favorable and adverse circumstances originally have no inherent nature, seeming to exist only because of one's own calculations. If one understands that joy is the same as anger, then every step is on the path of peace and happiness.
Instruction to Wen Lang
Ghosts fear tough people, consciousness fears tough wisdom. Strength will naturally mature over time, and suddenly one will enter the realm of non-discrimination.
Instruction to Xiu Ci
The 'I' of sentient beings is 'I', the 'I' of all Buddhas is also 'I'. When the true and false 'I' are understood, one can immediately transcend the cycle of birth and death.
Gatha on Light and Darkness
Birth and death and non-birth and non-death can be compared to light and darkness. One exists and one does not exist, not yet in accordance with paramita (波羅蜜, perfection). Birth and death and non-birth and non-death can be compared to light and darkness. The two exist simultaneously but do not meet, then
合波羅蜜。
斷淫偈(有引)
夫言清行濁。開眼說律。閤眼行淫。醒夢雖殊。淫根無二。故此根未拔。生死難逃。今世後世。眼閤眼開。根塵主客。授受無窮。茍能一念不起。淫機自枯。于眾生分中。念起是常。不起是變。于菩薩日用。不起是常。念起是變。常變無根。隨習所熏。熟則名常。生則名變。名雖有換。初無異同。故能以戒定慧之香。熏而不斷。則凈用現前。以貪瞋癡之水潤之。則染用力猛。故寂音尊者。觀音贊有曰。憫我心明力不逮。時時種子發現行。此我尊者。踢翻好醜窠臼。而能吐言真實。如雲盡長空。明月顯露。清凈光潔如此也。偈曰。
十方三世中。惟我一人淫。淫機斷不難。淫人處處滿。淫機卒難斷。時時互相熏。增長無有已。我斷人不斷。斷斷熏復深。染凈各有源。源窮染凈洗。戒根盤虛空。空外無有物。有淫無地藏。
戒殺生偈
以心觀天地。天地伯仲同。以天地觀心。物方分雌雄。雌雄生強弱。強弱生戰攻。勝負不相下。互吞豈有窮。未窮能知變。口腹戒肥膿。
臥佛偈
睡者不忘石。焉能臥石上。石非忘睡者。石則有我相。誰謂雙忘中。鼻風吹樹向。陰陽既不到。出入息難狀。惟有本色人。聞斯稱絕唱。
聞雷偈
將雨雷
【現代漢語翻譯】 現代漢語譯本 合波羅蜜 (Paramita，意為「到達彼岸」或「圓滿」)。
斷淫偈 (有引)
所謂『清行濁』，睜眼說戒律，閉眼行淫慾。醒時和夢中雖然不同，但淫慾的根源並無二致。因此，如果這個根未被拔除，就難以逃脫生死輪迴。今生來世，睜眼閉眼，根、塵、主、客，授受無窮無盡。如果能夠一念不生，淫慾的念頭自然枯萎。對於眾生來說，念頭生起是常態，不起是變異。對於菩薩的日常修行來說，不起念是常態，念頭生起是變異。常態和變異都沒有固定的根源，而是隨著習氣所薰染。薰染純熟就稱為常態，剛剛生起就稱為變異。名稱雖然有所改變，但最初並沒有什麼不同。所以，能夠用戒、定、慧的香來熏修而不間斷，那麼清凈的作用就會顯現；如果用貪、嗔、癡的水來滋潤它，那麼染污的力量就會更加猛烈。所以寂音尊者在觀音贊中說：『可憐我心雖明，力量卻不足，時時種子發現行。』這位尊者，踢翻了好與醜的窠臼，而能夠說出真實的話語，就像烏雲散盡的長空，明月顯露出來，清凈光潔如此啊。偈語說：
十方三世中，唯我一人淫。淫機斷不難，淫人處處滿。淫機卒難斷，時時互相熏。增長無有已，我斷人不斷。斷斷熏復深，染凈各有源。源窮染凈洗，戒根盤虛空。空外無有物，有淫無地藏 (Ksitigarbha，地藏菩薩)。
戒殺生偈
用心來觀察天地，天地萬物如同兄弟一般平等。用天地來觀察內心，萬物才有了雌雄之分。雌雄產生強弱，強弱產生戰爭攻伐。勝負互不相讓，互相吞噬何時才能停止？在沒有停止之前，要能知道變化，從口腹之慾上戒除肥膩的食物。
臥佛偈
睡覺的人如果不忘記石頭，怎麼能躺在石頭上？石頭如果不是忘記睡覺的人，那麼石頭就有了『我』的相狀。誰說在雙雙忘卻之中？鼻息之風吹動樹木搖擺。陰陽既然都無法到達，那麼出入的呼吸就難以形容。只有具有本來面目的人，聽到這些話才會稱讚為絕唱。
聞雷偈
將要下雨的時候，雷聲轟鳴。
【English Translation】 English version Combined Paramita (Paramita, meaning 'to reach the other shore' or 'perfection').
Gatha on Cutting Off Lust (with introduction)
The so-called 'pure conduct is turbid,' opening eyes to speak of precepts, closing eyes to engage in lust. Although waking and dreaming are different, the root of lust is the same. Therefore, if this root is not eradicated, it is difficult to escape the cycle of birth and death. In this life and the next, with eyes open and eyes closed, root, dust, subject, and object, giving and receiving are endless. If one can have a single thought not arise, the mechanism of lust will naturally wither. For sentient beings, the arising of thoughts is normal, and the non-arising is a change. For the daily practice of Bodhisattvas, the non-arising of thoughts is normal, and the arising of thoughts is a change. Normality and change have no fixed root, but are influenced by habits. Familiarity is called normality, and newly arising is called change. Although the names may change, there is no difference in the beginning. Therefore, if one can use the incense of precepts, concentration, and wisdom to cultivate without interruption, then the pure function will manifest; if one uses the water of greed, anger, and ignorance to nourish it, then the power of defilement will be even stronger. Therefore, Venerable Silent Sound said in the Praise of Avalokitesvara: 'Pity me, my mind is clear, but my strength is insufficient, the seeds manifest as actions from time to time.' This Venerable One, overturning the good and bad frameworks, is able to speak truthfully, like the clear sky after the clouds have dispersed, the bright moon revealed, so pure and bright. The gatha says:
In the ten directions and three times, I am the only one lustful. Cutting off the mechanism of lust is not difficult, but lustful people are everywhere. The mechanism of lust is difficult to cut off, constantly influencing each other. Growing without end, I cut it off, but others do not. Cutting and cutting, the influence deepens again. Defilement and purity each have their source. When the source is exhausted, defilement and purity are washed away. The root of precepts is based on emptiness. Outside of emptiness, there is nothing. With lust, there is no Ksitigarbha (Ksitigarbha, the Bodhisattva of the Earth Store).
Gatha on Abstaining from Killing
Observe the universe with your mind, and all things in the universe are like brothers, equal. Observe the mind with the universe, and things are divided into male and female. Male and female give rise to strength and weakness, and strength and weakness give rise to war and attack. Victory and defeat do not yield to each other, how can mutual devouring ever stop? Before it stops, one must be able to know change, and abstain from fatty foods for the sake of the mouth and stomach.
Gatha on the Reclining Buddha
If the sleeper does not forget the stone, how can he lie on the stone? If the stone does not forget the sleeper, then the stone has the appearance of 'I'. Who says that in mutual forgetting? The wind from the nose blows the trees to sway. Since yin and yang cannot reach, then the breath of entering and exiting is difficult to describe. Only those with the original face will praise these words as a masterpiece.
Gatha on Hearing Thunder
When it is about to rain, thunder rumbles.
先鳴。轟然聲達耳。遂即究聞者。猶未決能所。所聞既無知。能聞寧獨起。若複合而聞。細推無此理。能所既不有。合者是何物。合乃且共生。龍樹曾不許。無因如可聞。山河皆吾耳。往返研其因。畢竟窮無始。無始不昧聞。聞時遺彼此。玄沙老古錐。昔日曾有偈。鼓中無鐘響。鐘中無鼓意。鐘鼓不交參。句句無終始。
六識功能偈
第六分別觀生法。功成本位粗相滅。細相乃通七識分。生法以無分別觀。觀之不已無功成。乘此無功鑄異熟。異熟既融任運入。五八剎那同時轉。聖人能事自此畢。駕此無事自在船。逆順風波渡群有。究竟如上種種德。皆是六識作觀力。余識但坐不能行。惟六能行未始坐。張翁吃酒李翁醉。說與傍人誰肯信。三量三境攝心所。以此之故功在六。聖凡迷悟六不行。總是天晴地下濕。
醒夢偈
紫柏老人妄想多。夜來閤眼夢不少。夢中好惡幾千般。開眼何曾有莖草。腦髓心肝命所繫。夢中有人平白取。解空未熟取時慳。成就慳貪多巧計。直得計窮瞋發盡。腦髓心肝宛然具。將觀具者等夢中。死生榮辱恣遊戲。
持華嚴偈
大方廣佛華嚴經。如來初轉根本輪。此輪轉不離四門。理轉事轉事理轉。事事無礙最幽玄。拈來便用無廉纖。離理無事波水同。事理互
【現代漢語翻譯】 現代漢語譯本： 先鳴，轟然之聲傳入耳中。於是立即探究這聽聞的主體。但仍然無法確定能聽的主體和所聽的對象。所聽的對象既然沒有知覺，能聽的主體又怎麼能獨自生起呢？如果說是兩者結合而產生聽聞，仔細推究並沒有這個道理。能聽的主體和所聽的對象既然都不存在，結合的又是什麼東西呢？結合只是共同產生而已，龍樹菩薩曾經不允許這種說法。如果沒有原因卻好像可以聽聞，那麼山河大地都是我的耳朵了。反覆研究其中的原因，最終窮盡也找不到開始。沒有開始的聽聞不會被矇蔽，聽聞的時候就忘記了彼此的分別。玄沙禪師真是個老古錐（形容老練、有智慧的人），過去曾經說過一首偈子：鼓中沒有鐘的響聲，鐘中也沒有鼓的意念。鐘和鼓互不交參，句句都沒有終始。
六識功能偈
第六意識分別觀察生滅之法，功成之時，本位的粗顯之相就滅除了。細微之相就通於第七識的分別。以無分別的智慧來觀察生滅之法，觀察不止，就不會有功成的時候。憑藉這種無功用的狀態來鑄造異熟果報。異熟果報一旦融合，就能任運自如地進入，前五識和第八識在剎那間同時運轉。聖人的作為從此就完畢了。駕馭這無事的自在之船，逆流順流，渡過眾生的苦海。最終像上面所說的種種功德，都是第六意識作觀的力量。其餘的識只是坐著不能行動，只有第六識能行動而未曾靜坐。張翁喝酒李翁醉，說給旁邊的人誰肯相信呢？三量（現量、比量、非量）三境（性境、帶質境、獨影境）統攝心所，因為這個緣故，功勞在於第六識。聖人凡夫的迷惑覺悟，都離不開第六識的執行。總而言之，就是天晴地下濕。
醒夢偈
紫柏老人（指紫柏真可）妄想很多，夜晚合上眼睛做的夢也不少。夢中經歷的好壞有幾千種，睜開眼睛后又何曾有一根草的存在？腦髓心肝是性命所繫，夢中有人平白無故地取走。因為對空性的理解還不成熟，所以在被取走的時候會感到吝惜。成就了吝嗇貪婪，就會有很多巧詐的計謀。直到計謀用盡，嗔恨發作完畢，腦髓心肝依然完好無損地存在。將這完好存在的東西看作如同夢中一樣，生死榮辱都可以隨意遊戲。
持華嚴偈
《大方廣佛華嚴經》，是如來最初所轉的根本法輪。這個法輪的運轉不離開四門（信、解、行、證）。理隨事轉，事隨理轉，事和理互相轉化。事事無礙，最為幽深玄妙。拿來就用，沒有絲毫的阻礙。離開理就沒有事，如同水和波浪一樣。事和理互相...
【English Translation】 English version: First, a sound, a booming sound reaches the ear. Immediately, one investigates the hearer. Yet, one cannot determine the subject and object of hearing. If the object heard has no awareness, how can the subject of hearing arise alone? If hearing arises from their combination, careful examination reveals no such principle. Since neither the subject nor the object exists, what is it that combines? Combination is merely co-arising, which Nagarjuna (a famous Buddhist philosopher) never allowed. If there is no cause, yet it seems one can hear, then mountains and rivers are all my ears. Repeatedly examining the cause, ultimately one reaches a beginningless state. This beginningless hearing is not obscured; when hearing, one forgets the distinction between self and other. Zen Master Xuansha (a famous Zen master) is truly an old master, who once said in a verse: In the drum, there is no sound of the bell; in the bell, there is no intention of the drum. The bell and drum do not intermingle; each phrase has no beginning or end.
Verse on the Function of the Six Consciousnesses
The sixth consciousness discriminates and observes the arising and ceasing of phenomena. When its function is complete, the coarse aspect of its own position vanishes. The subtle aspect then connects to the seventh consciousness's discrimination. Observe the arising and ceasing of phenomena with non-discriminating wisdom; if the observation does not cease, there will be no completion of function. Relying on this non-functional state, one molds the ripened karmic result (Vipaka). Once the ripened result is integrated, one can enter freely, and the five senses and the eighth consciousness operate simultaneously in an instant. The work of a sage is completed from this point. Steering this carefree boat of non-action, one crosses the ocean of beings against and with the currents. Ultimately, all the virtues mentioned above are the power of the sixth consciousness's contemplation. The other consciousnesses merely sit and cannot act; only the sixth can act and has never sat still. Old Zhang drinks wine, and Old Li gets drunk; who would believe it if told to someone else? The three measures (direct perception, inference, false perception) and three realms (objective realm, subjective realm, illusory realm) encompass the mental factors; for this reason, the merit lies in the sixth consciousness. The delusion and enlightenment of sages and ordinary beings are inseparable from the operation of the sixth consciousness. In short, it is like the sky is clear, and the ground is wet.
Verse on Awakening from a Dream
Old Man Zibo (referring to Zibo Zhenke) has many delusions; he has many dreams when he closes his eyes at night. There are thousands of good and bad experiences in dreams; what has ever existed like a blade of grass when he opens his eyes? The brain, marrow, heart, and liver are where life is tied, and someone takes them away for no reason in the dream. Because the understanding of emptiness is not mature, one is stingy when they are taken away. Achieving stinginess and greed, there will be many cunning schemes. Until the schemes are exhausted and anger is fully expressed, the brain, marrow, heart, and liver are still perfectly intact. View these intact things as being like those in a dream; one can freely play in the games of life, death, honor, and disgrace.
Verse on Holding the Avatamsaka Sutra
The Mahavairocana Sutra (The Great Expansive Buddha Flower Garland Sutra), is the fundamental Dharma wheel first turned by the Tathagata (Buddha). The turning of this wheel does not depart from the four gates (faith, understanding, practice, realization). Principle turns with phenomena, phenomena turns with principle, and phenomena and principle transform each other. All phenomena are unobstructed, most profound and mysterious. Take it and use it immediately, without any hindrance. Without principle, there are no phenomena, like water and waves. Phenomena and principle interact...
轉亦流類。若微第四事事幽。前三終未離窠臼。窠臼不離情不枯。情不枯兮智不訖。智不訖兮覺為礙。境風逆順難自在。理障事障誰為魔。覺不為礙事事快。若能受持此經卷。洞達吾偈根本在。且道根本畢竟在何處所。熱惱燒心。誰著火。清涼徹骨豈天來。
長松館雪偈
明月在天云障之。障云疏漏露明月。幻作梨花與柳絮。鋪遍江山無空缺。白象兒。休裂蹶。境緣逆順蹴踏時。金毛聞之亦腦裂。三月桃花笑路人。主人於此心能歇。
修補大藏經板偈
百年三萬六千日。憂勤功利何其急。若將長劫較百年。百年不殊出入息。出入息中營勝事。茍非明勇誰能得。功利不過周微生。勝事資我脫苦趣。勝事之中最勝者。續佛慧命第一義。慧命得續欲命枯。娑婆鑄為極樂土。此意智者獨瞭然。愚者狐疑難信入。吾偈不實是綺語。舌根生生常破碎。
西子說法偈
世人盡愛西施美。范蠡不愛卻載去。此意若使吳王知。伍員頭始留得住。我聞西施美亦愛。愛情如火燒心裡。無限精神為此枯。千排萬遣無用處。偶讀圓覺普眼章。西施之丑難掩藏。三十六物仔細觀。但覺其臭不覺香。香臭互奪本無地。范蠡滿載明月光。此光要使照千古。伍員頭斷日中霜。萬花叢里去復來。西施翻作說法王。試觀
【現代漢語翻譯】 現代漢語譯本 轉變也只是流於表面。如果稍微深入到第四層，就會發現事事都深奧難測。前面的三種境界，最終都沒有脫離固有的模式。不脫離固有模式，情感就不會枯竭。情感不枯竭，智慧就不會終止。智慧不終止，覺悟反而成了障礙。面對順境逆境，難以自在。理障和事障，誰才是真正的魔？覺悟如果不成為障礙，那麼事事都會順利。如果能夠受持這部經卷，就能徹底明白我的偈語的根本所在。那麼，這個根本究竟在哪裡呢？煩惱像火一樣燃燒內心，是誰在承受這火焰？清涼徹骨的感覺難道是天生的嗎？
長松館雪偈
明月在天上，卻被云遮擋。雲層疏散，明月才顯露出來。雲朵幻化成梨花和柳絮，鋪滿了整個江山，沒有空缺的地方。白象啊，不要再跌倒了。在順境逆境中行走時，即使是金毛獅子聽到也會腦裂。三月的桃花嘲笑著路人，而我在這裡卻能讓心平靜下來。
修補大藏經板偈
人生百年，不過三萬六千日。爲了憂慮、勤奮和功利，多麼急迫啊。如果用漫長的劫數來比較這百年，百年就像一次呼吸一樣短暫。在每一次呼吸中，都要努力成就殊勝的事情，如果不是明智勇敢的人，誰能做到呢？功利不過是短暫的生命，殊勝的事情卻能幫助我脫離苦難。在所有殊勝的事情中，最殊勝的就是延續佛的慧命，這是第一要義。慧命得以延續，慾望之火就會熄滅，娑婆世界就能轉變為極樂凈土。這個道理只有智者才能明白，愚者卻會懷疑，難以相信。如果我的偈語不真實，那就是虛妄之語，我的舌根生生世世都會破碎。
西子說法偈
世人都喜愛西施的美貌，但范蠡卻不愛，反而把她載走了。如果吳王明白這個道理，伍子胥的頭或許就能保住了。我聽說西施很美，我也愛慕她，愛情像火一樣燃燒我的內心。為此耗盡了無限的精神，千方百計地排遣，卻毫無用處。偶然讀到《圓覺經》普眼菩薩的章節，西施的醜陋就難以掩蓋了。仔細觀察身體的三十六種不凈之物，只覺得臭，不覺得香。香和臭相互爭奪，本就沒有固定的地方。范蠡滿載著明月的光輝。這光輝要照耀千古，讓伍子胥的頭在烈日下被砍掉。在萬花叢中來來回回，西施反而變成了說法之王。試著觀察一下。
【English Translation】 English version Transformation is also a kind of superficiality. If you delve a little deeper into the fourth level, you will find that everything is profound and unpredictable. The first three realms have not escaped the inherent pattern in the end. If you do not leave the inherent pattern, emotions will not wither. If emotions do not wither, wisdom will not end. If wisdom does not end, enlightenment becomes an obstacle. It is difficult to be at ease in the face of favorable and unfavorable circumstances. Who is the real demon, the obstacle of reason or the obstacle of things? If enlightenment does not become an obstacle, then everything will be smooth. If you can receive and maintain this scripture, you can thoroughly understand the root of my verses. So, where is this root after all? Afflictions burn the heart like fire, who is bearing this flame? Is the feeling of coolness to the bone born from heaven?
Verse on Snow at Changsong Pavilion
The bright moon is in the sky, but it is blocked by clouds. When the clouds are sparse, the bright moon appears. The clouds transform into pear blossoms and willow catkins, covering the entire country without any gaps. White elephant, don't fall again. When walking in favorable and unfavorable circumstances, even the golden-haired lion will have its brain split upon hearing it. The peach blossoms in March laugh at passers-by, but here I can calm my heart.
Verse on Repairing the Sutra Printing Blocks
A hundred years of life is only thirty-six thousand days. How urgent it is to worry, work hard, and pursue fame and gain. If you compare these hundred years with countless kalpas, a hundred years is as short as a breath. In every breath, you must strive to achieve excellent things. If you are not wise and brave, who can do it? Fame and gain are just a short life, but excellent things can help me escape suffering. Among all the excellent things, the most excellent is to continue the Buddha's wisdom life, which is the first meaning. If the wisdom life can be continued, the fire of desire will be extinguished, and the Saha world can be transformed into the Pure Land of Ultimate Bliss. Only the wise can understand this truth, but the foolish will doubt it and find it difficult to believe. If my verses are not true, then they are false words, and my tongue will be broken in every life.
Verse on Xishi Preaching the Dharma
The world loves Xishi's beauty, but Fan Li did not love her, but took her away. If King Wu understood this truth, Wu Zixu's head might have been saved. I heard that Xishi is beautiful, and I also admire her. Love burns my heart like fire. I have exhausted endless energy for this, and tried every means to dispel it, but it is useless. Accidentally reading the chapter of Universal Eye Bodhisattva in the Perfect Enlightenment Sutra (Yuanjue Jing), Xishi's ugliness is difficult to hide. Carefully observing the thirty-six impure things of the body, I only feel the stench, not the fragrance. Fragrance and stench compete with each other, and there is no fixed place. Fan Li is full of the light of the bright moon. This light should shine for thousands of years, so that Wu Zixu's head will be cut off in the midday sun. Coming and going in the midst of myriad flowers, Xishi has become the King of Dharma preaching. Try to observe.
捧心顰眉時。芙蓉兩岸秋波長。得漁款乃聲何奇。耳根一染平空亡。
云居山復古偈(有序)
青山無古今。白雲有去來。法運之通塞。人情之愛憎。道場之興廢。俱循業發現。不可以有心期。亦不可以無心待者也。予別云居二十餘年。近憩歸宗金輪峰之陽。一日云居紹住山過予問訊。且曰。云居近有諸緣山主肝腦塗地。鼎建古剎。予曰。此亦循業發現耳。問何謂業。予曰業。命也。又問何謂命。曰。命。用也。又問何謂用。予震聲一喝曰。在眼能見。在耳能聞。此是恁么。紹不薦。予說偈曰。
見聞歷歷自何來。才復生心光早霾。此去歐峰三尺半。杖頭日月照塵埃。
示等觀讀棱嚴經偈(有序)
有身之身。眾苦所聚。有心之心。萬慮所縈。惟無身之身。形充八極而無患。無心之心。智周萬物而不勞。眾生日用不知。病在外封六尺。內迷方寸。茍有智男子。達封非封。了迷非迷。然後以一身為無量身。神頭鬼臉。輔弼法門。以一心為無窮心。奇媒異智。通達佛法。寄廣長舌于諸子百氏之岐。使歸大道。是為真報佛恩。
十卷楞嚴一柄刀。全牛不見眼中毛。試將智刃游心馬。積劫無明當下消。
讀東坡觀音贊
當年客少室。飯訖乃經行。柏根見短碑。刻畫觀音形。
【現代漢語翻譯】 現代漢語譯本 捧著心，緊鎖著眉頭，芙蓉兩岸的秋波顯得格外綿長。從哪裡傳來漁歌，聲音如此奇特？耳根一旦沾染，原本空明的本性立刻消亡。
云居山復古偈（有序）
青山沒有古今之分，白雲卻有來去之別。佛法的興盛與衰落，人情的喜愛與憎惡，道場的興建與廢棄，都遵循著業力的顯現，不可以有心期待，也不可以無心等待。我離開云居山已經二十多年了，最近在歸宗寺金輪峰的南面休息。一天，云居山的紹住持來拜訪我，並且說：『云居山最近有各種因緣，山主嘔心瀝血，鼎力重建古老的寺廟。』我說：『這也是遵循業力的顯現啊。』他問：『什麼叫做業？』我說：『業，就是命。』又問：『什麼叫做命？』我說：『命，就是用。』又問：『什麼叫做用？』我震聲一喝說：『在眼睛能看見，在耳朵能聽見，這就是這樣。』紹住持不明白。我說了這首偈：
見聞歷歷從何而來？才一生起分別心，光明立刻被遮蓋。從此去歐峰三尺半的地方，拄杖上的日月照耀著塵埃。
示等觀讀《楞嚴經》偈（有序）
有身體的身體，是眾多痛苦聚集的地方；有心的心，被無數的思慮所纏繞。只有無身體的身體，形體充滿八方而沒有憂患；無心的心，智慧周遍萬物而不感到勞累。眾生每天都在用，卻不知道，病在外在於執著六根，內在迷失於方寸之間。如果是有智慧的男子，明白執著不是真正的執著，迷失不是真正的迷失，然後以一身為無量身，變化出各種神頭鬼臉，輔助佛法。以一心為無窮心，用奇妙的方法和智慧，通達佛法。將廣長的舌頭寄託于諸子百家的歧路，使他們迴歸大道。這才是真正報答佛恩。
十卷《楞嚴經》是一把刀，完整的一頭牛也看不見眼中的毛。試著用智慧的刀刃駕馭你的心猿意馬，積累了無數劫的無明當下就能消除。
讀蘇東坡《觀音贊》
當年我住在少室山，吃完飯後就去經行。在柏樹根旁看到一塊短碑，上面刻畫著觀音菩薩的形象。
【English Translation】 English version With a hand clutching the heart and furrowed brows, the autumn waves on both banks of the lotus flowers seem especially long. From where does the fisherman's song come, its sound so peculiar? Once the ears are tainted, the originally clear nature immediately vanishes.
Verse on Restoring Yunju Mountain (with Preface)
Green mountains have no past or present, but white clouds come and go. The flourishing and decline of the Dharma, the love and hate of human feelings, the construction and abandonment of monasteries, all follow the manifestation of karma. One should not expect it with intention, nor should one wait for it without intention. It has been more than twenty years since I left Yunju Mountain. Recently, I rested on the south side of Golden Wheel Peak at Guizong Temple. One day, Shao, the abbot of Yunju Mountain, came to visit me and said: 'Recently, Yunju Mountain has various causes and conditions, and the abbot is working hard to rebuild the ancient temple.' I said: 'This is also following the manifestation of karma.' He asked: 'What is karma?' I said: 'Karma is fate.' He asked again: 'What is fate?' I said: 'Fate is function.' He asked again: 'What is function?' I shouted loudly: 'It can be seen in the eyes, it can be heard in the ears, this is it.' Abbot Shao did not understand. I spoke this verse:
From where does the vivid seeing and hearing come? As soon as a discriminating thought arises, the light is immediately obscured. From here to three and a half feet from Ou Peak, the sun and moon on the staff illuminate the dust.
Verse Showing Dengguan Reading the Surangama Sutra (with Preface)
The body with a body is a gathering place of many sufferings; the mind with a mind is entangled by countless thoughts. Only the body without a body, its form fills the eight directions without worry; the mind without a mind, its wisdom pervades all things without feeling tired. Sentient beings use it every day, but they do not know that the disease is external in clinging to the six senses, and internal in being lost in the square inch. If there is a wise man who understands that clinging is not true clinging, and being lost is not true being lost, then he uses one body as countless bodies, transforming into various divine heads and ghost faces, assisting the Dharma. He uses one mind as infinite minds, using wonderful methods and wisdom to understand the Buddha-dharma. He entrusts the long tongue to the crossroads of the various schools of thought, causing them to return to the Great Path. This is truly repaying the Buddha's kindness.
The ten-volume Surangama Sutra is a knife; one cannot even see the hair in the eye of a whole cow. Try to use the blade of wisdom to tame your mind-monkey, and the ignorance accumulated for countless eons will be eliminated immediately.
Reading Su Dongpo's Eulogy on Guanyin (Avalokitesvara)
In those years, I lived in Shaoshi Mountain, and after eating, I would go for a walk. Beside the cypress root, I saw a short stele, on which was carved the image of Guanyin (Avalokitesvara) Bodhisattva.
上有東坡贊。讀之蚊上鐵。徐而久味之。一日頓了徹。自是恣口門。到處為人說。眉山蘇長公。覓佛心已歇。心歇光自圓。事理皆活潑。戲謔與譏呵。譬如青天裂。天裂眼界高。天外風景別。如若自不見。反笑人見拙。
示周季華
眾生無明熾。執身招死生。聖人憫其愚。教以一觀四。見四了不昧。一身不可得。此滌凡夫垢。非是二乘執。又以一遣四。四亦不可得。一四俱不有。直下無生智。不可以數求。不可以情會。情數兩坐斷。肉塊金剛體。譬如手作拳。或者作拳想。或以拳作手。或者作手想。拳若有拳性。作手不可得。手若有手性。作拳亦不得。拳手兩無性。執者寧非惑。雖無拳手性。拳手宛然爾。我以拳手偈。相逢誰薦取。自信合佛心。龍神謹護持。愿凡見聞者。俱悟無生理。
分別能所偈
若使分別因境有。境有於我何交涉。一切凡小未了知。根塵擾擾無由歇。了知兩者但名言。能所何曾是兩橛。環輪之上覓始終。笑殺東村王大姐。了知成修佛真子。煩惱未除超十地。此知止觀大導師。愚者棄師尋覺路。無能所中怖根境。誰知根境覺路資。冰多水多何須疑。眾生若使無我所。聖凡血脈皆枯斷。撥無因果成魔種。卻疑了知非親兒。誰知生滅不生滅。智識一條有同別。我今說此妙伽陀
。何異幽宵懸日月。大家苦樂光明中。日用不知盲者咎。醫王一朝抉障翳。光明初不離眼有。此光若謂醫王與。尋常見暗是何物。
示知幾病中偈
祁寒溽暑。羈旅不歸。啖熱吞冷。惟自知之。境緣錯迕。飲氣支援。茍弗以理。消釋甚難。逆順榮辱。理遇本閑。若以情遣。紛擾無端。喜則屬陽。怒則屬陰。陽易舒暢。陰易結沈。舒暢融通。面目光澤。結沉凝滯。毒乘為賊。賊據肯䏿。痛不可勝。究其所以。惟業是生。業生無地。造者惟心。心外有法。聖人沉吟。南嶽大師。身忽腫脹。求生不得。求死無恙。轉側靡停。苦極覺朗。知病惟業。知業惟能。推能之初。無我而靈。腫脹頓消。獲宿命智。過去善惡。云度沼沚。纖毫不昧。如見十指。貴郎貴郎。病臥一床。正當病痛。情識張皇。智不可治。力不可降。痛痛痛覺。能所兩角。我代渠觀。根塵廓落。病乃知識。誘我得入。奇哉奇哉。我入賊出。一塵正受。塵塵歷歷。自他無間。維摩神力。八萬師座。總納丈室。大小相容。位分不失。問何宗旨。端郎把筆。筆如寶劍。聖凡失色。且道末後一句。又作么生。燈燭光中相問疾。凈明茶飯自然香。
示賀仰庵(有引)
夫心無真妄。而真妄名生。良以迷無真妄之心。而真妄之名。不得不立焉。又有
【現代漢語翻譯】 現代漢語譯本： 為何要像在黑暗的夜晚懸掛日月一樣呢？大家的痛苦和快樂本來就在光明之中。每天都在使用光明卻不知道，這是盲人的過錯。醫王一旦揭開眼中的障礙，光明本來就沒有離開過眼睛。如果說這光明是醫王給的，那麼平時所見的黑暗又是什麼呢？ 示知幾病中偈
嚴寒酷暑，羈旅在外不能歸家。吃熱的喝冷的，只有自己知道。環境和遭遇不順心，只能靠呼吸來支撐。如果不用道理來開解，就很難消解。順境逆境，榮耀屈辱，從道理上來說本來就是空閑的。如果用情感來處理，就會沒完沒了地紛擾。喜悅屬於陽，憤怒屬於陰。陽容易舒暢，陰容易結成沉滯。舒暢融通，面色光澤；結成沉滯，毒氣就會乘虛而入成為盜賊。盜賊佔據要害，疼痛得無法忍受。追究其原因，都是由業力所生。業力產生於無處，造業的只是內心。心外如果還有什麼法，聖人也會沉默不語。南嶽大師，身體忽然腫脹，求生不能，求死也不得。翻來覆去不能停止，痛苦到了極點反而覺悟了。知道病是由業力所生，知道業力是由心能所生。推究心能的最初，是無我而靈明的。腫脹立刻消失，獲得了宿命智。過去所做的善事惡事，就像雲彩掠過沼澤一樣，纖毫不差，就像看見自己的十個手指一樣清楚。貴郎貴郎，你正病臥在床，正當病痛的時候，情感和意識會張皇失措。智慧無法治療，力量無法降伏。痛啊痛啊，覺悟能和所這兩個對立面。我代替你來觀察，根和塵都空空蕩蕩。病就是知識，誘導我得以進入。奇妙啊奇妙，我進入了，盜賊就出去了。一塵獲得正受，每個塵都歷歷分明。自己和他人沒有間隔，這就是維摩詰的神力。八萬個師子的座位，都能容納在方丈室內。大小互相容納，位置和身份都不會失去。問什麼是宗旨？端郎拿起筆。筆就像寶劍一樣，讓聖人和凡人都為之失色。且說最後一句，又該怎麼說呢？燈燭的光明中互相問候疾病，清凈明亮的茶飯自然香甜。 示賀仰庵(有引)
心沒有真和妄，但真和妄的名稱卻產生了。這是因為迷惑了沒有真和妄的心，所以真和妄的名稱不得不建立起來。還有
【English Translation】 English version: Why hang the sun and moon in the dark night? Everyone's suffering and joy are originally in the light. Using the light every day without knowing it is the fault of the blind. Once the physician king removes the obstacles in the eyes, the light has never left the eyes. If it is said that this light is given by the physician king, then what is the darkness usually seen? Verse on Showing Zhi Ji's Illness
Severe cold and sweltering heat, traveling away from home and unable to return. Eating hot and drinking cold, only oneself knows. Unfavorable circumstances and encounters, only able to support oneself by breathing. If not resolved with reason, it will be difficult to dispel. Favorable and unfavorable circumstances, honor and disgrace, are originally idle from the perspective of reason. If handled with emotions, there will be endless disturbances. Joy belongs to yang, anger belongs to yin. Yang is easy to be comfortable, yin is easy to form stagnation. Comfortable and harmonious, the complexion is radiant; stagnation, poisonous qi will take advantage of the opportunity to become a thief. The thief occupies the key point, and the pain is unbearable. Investigating the reason, it is all caused by karma. Karma arises from nowhere, and the creator is only the mind. If there is any dharma outside the mind, the sage will remain silent. Great Master Nanyue, his body suddenly swelled, unable to seek life, unable to seek death. Turning back and forth without stopping, the pain reached its extreme and he became enlightened. Knowing that the illness is caused by karma, knowing that karma is caused by the ability of the mind. Investigating the beginning of the mind's ability, it is selfless and luminous. The swelling immediately disappeared, and he obtained the wisdom of knowing past lives. The good and evil deeds done in the past are like clouds passing over a swamp, without the slightest difference, as clear as seeing one's own ten fingers. Noble son, noble son, you are lying sick in bed, and at the time of pain, emotions and consciousness will be flustered. Wisdom cannot cure it, and strength cannot subdue it. Pain, pain, awaken to the two opposing aspects of ability and object. I will observe on your behalf, and the root and dust are empty. Illness is knowledge, inducing me to enter. Wonderful, wonderful, I enter, and the thief exits. One dust receives the right, and each dust is clearly distinct. There is no separation between self and others, this is Vimalakirti's divine power. Eighty thousand lion seats can be accommodated in the abbot's room. Large and small accommodate each other, and position and status are not lost. Asking what is the purpose? Duan Lang picks up the pen. The pen is like a precious sword, causing saints and mortals to lose color. And say the last sentence, what should be said? In the light of candles, greet each other's illnesses, and the pure and bright tea and rice are naturally fragrant. Showing He Yang'an (with introduction)
The mind has no truth or falsehood, but the names of truth and falsehood arise. This is because the mind that has no truth or falsehood is confused, so the names of truth and falsehood have to be established. There is also
迷真妄之名。而不求其實。役役然。巔毛白而執名不返。可不痛哉。夫物必有名。名必有物。名物不相負。而天機深者。即名為梯。緣而上之。終得其實。實得心明。則真妄可辨矣。何謂真。無我而靈。熾然而分別。與性不違。此真之始也。何謂妄。流逸前境。迷而不返。妄之謂也。又妄身假四大而有。妄心亦假四蘊而有。故妄身盈不五尺。妄心周不逾身。今天下競以五尺者為真身。不逾身者為真心。不知果真乎。果妄乎。吾聞空無邊際。乃法身中影子。故曰。空生大覺中。如海一漚發。吾聞聖凡依正。亦無有窮盡。依真心而建立。故曰。心外無法。又凡夫迷真既久。故真生妄熟。而於妄熟之中。籍佛祖聖賢師友眷屬。緣因熏發。了因初啟。培而養之。境風順逆。死生好惡交加之間。以勇濟明。以明扶勇。銳然而進。精然而深。是謂以生滅心。開生滅解。和泥帶水。究竟十信。皆圓解生滅之力也。入住則力非生滅矣。吾悲憫汝兄弟。身處塵勞腥膻之阱。而能長齋不茹一切血肉。真火宅蓮華也。乃說此偈曰。
因境而生。因境而滅。生滅無常。憑境貿易。從無始來。至於今日。執此為心。認賊為子。自劫家寶。無時不爾。失功德財。一貧如洗。背無生滅。隨順生滅。十二緣生。以為窟宅。忻忻戀著。莫思舍離。不
【現代漢語翻譯】 現代漢語譯本 迷惑于真與妄的名相，而不去探求它們的實質。忙忙碌碌，即使頭髮都白了，還執著于名相而不回頭，這不是很可悲嗎！事物必定有其名稱，名稱也必定對應著事物。名稱與事物不會相互辜負，而那些天資深厚的人，就把名稱當作梯子，沿著它向上攀登，最終能夠得到事物的實質。當領悟了事物的實質，內心就會明亮，那麼真與妄就可以分辨了。 什麼叫做『真』呢？就是無我而具有靈性，熾盛地進行分別，與本性不相違背，這就是『真』的開端。什麼叫做『妄』呢？就是追逐外在的境界，迷惑而不知返回，這就是所謂的『妄』。而且，妄身是憑藉地、水、火、風四大假合而成的，妄心也是憑藉色、受、想、行四蘊假合而成的。所以，妄身不超過五尺，妄心所及不超過自身。現在天下的人都爭著把這五尺之軀當作真身，把這不超過自身的心當作真心，卻不知道這到底是真還是妄呢？ 我聽說虛空沒有邊際，那只是法身中的一個影子。所以說：『虛空生於大覺之中，就像大海中一個水泡的生髮。』我聽說聖人與凡夫，果報與依報，也沒有窮盡，都是依據真心而建立的。所以說：『心外無法。』而且，凡夫迷惑于真理已經很久了，所以『真』生疏而『妄』成熟。在這『妄』成熟之中，憑藉佛祖、聖賢、師友、眷屬的因緣薰陶啓發，了因開始萌發，培養它，滋養它，在順境逆境、生死好惡交織之間，用勇敢來輔助智慧，用智慧來扶持勇敢，銳意進取，精進深入，這就是用生滅心來開啟生滅的理解，和泥帶水，最終達到十信位，都是圓滿理解生滅之力的結果。一旦入住（更高的果位），力量就不是生滅的了。 我悲憫你們兄弟，身處塵世勞苦腥臭的陷阱中，卻能夠長期持齋，不吃一切血肉，真是火宅中的蓮花啊！因此為你們說這首偈語： 因為外境而生，因為外境而滅，生滅無常，憑藉外境進行交易。從無始以來，直到今天，執著于這個（生滅心）作為自己的心，認賊作子，自己劫奪自己的家寶，無時無刻不是這樣。失去功德財富，一貧如洗。背離無生滅的真心，隨順生滅的妄心，以十二因緣生作為自己的窟宅，歡欣地依戀執著，不思舍離。
【English Translation】 English version They are deluded by the names of truth and falsehood, without seeking their reality. They toil busily, and even with white hair, they cling to names without turning back. Is this not lamentable! Things must have names, and names must correspond to things. Names and things do not betray each other. Those with deep innate wisdom use names as ladders, climbing upwards, ultimately attaining the reality. When the reality is understood, the mind becomes clear, and then truth and falsehood can be distinguished. What is 'truth'? It is being without self yet possessing靈性 (spiritual intelligence), vigorously discerning, and not contradicting one's nature. This is the beginning of 'truth'. What is 'falsehood'? It is chasing after external realms,迷 (deluded) and not knowing to return. This is what is called 'falsehood'. Moreover, the false body is formed by the aggregation of the four great elements (四大 – earth, water, fire, wind), and the false mind is formed by the aggregation of the four skandhas (四蘊 – form, feeling, perception, mental formations). Therefore, the false body is no more than five feet tall, and the false mind's reach does not exceed the body. Yet, people today compete to take this five-foot body as the true body, and this mind that does not exceed the body as the true mind, not knowing whether this is truly true or truly false. I have heard that emptiness is boundless, and it is merely a shadow within the Dharmakaya (法身 – Dharma body). Therefore, it is said: 'Emptiness arises within the Great Enlightenment, like a bubble arising in the ocean.' I have heard that saints and ordinary beings, rewards and retributions, are also without end, and are established based on the true mind. Therefore, it is said: 'Outside the mind, there is no Dharma.' Moreover, ordinary people have been deluded by the truth for a long time, so 'truth' becomes unfamiliar and 'falsehood' becomes熟 (ripe/familiar). Within this 'ripe falsehood', relying on the conditions of Buddhas, patriarchs, sages, teachers, friends, and family, the causal conditions are熏發 (influenced and stimulated), the initial cause of understanding begins to sprout, cultivate it, nourish it, in the midst of favorable and adverse circumstances, life and death, good and evil intertwined, use courage to assist wisdom, use wisdom to support courage, advance sharply, delve deeply, this is using the mind of 生滅 (birth and death) to open the understanding of 生滅 (birth and death), mixing mud with water, ultimately reaching the ten faiths (十信), all are the result of fully understanding the power of 生滅 (birth and death). Once one enters (a higher state), the power is no longer 生滅 (birth and death). I pity you brothers, being in the trap of the dusty, laborious, and smelly world, yet being able to maintain a long-term vegetarian diet, not eating any blood or meat, truly lotus flowers in a burning house! Therefore, I speak this verse for you: Because of external circumstances it arises, because of external circumstances it ceases, birth and death are impermanent, relying on external circumstances to trade. From beginningless time until today, clinging to this (mind of birth and death) as one's own mind, recognizing a thief as one's son, oneself robbing one's own family treasures, at all times it is like this. Losing the wealth of merit and virtue, becoming utterly impoverished. Turning away from the un-born and un-ceasing, following the 生滅 (birth and death), taking the twelve links of dependent origination (十二緣生) as one's dwelling, joyfully clinging and attached, not thinking of abandoning it.
舍離中。眾苦積集。如影隨形。怒逐不去。從劫至劫。等汲井輪。下上無歇。如上眾苦。初本無地。一迷本智。幻出諸有。無能所處。建立人我。戈劍勝負。血流漂杵。皆自心作。離心無有。即心觀察。本智何物。有何因緣。變出根境。一旦精明。如子得母。彼十二支。皆功德使。自利利他。無有窮極。
示李次德偈
水外有波。波必不濕。波若果濕。何波非水。愚人不了。見彼波相。千變萬化。洶涌無常。生滅多狀。逐彼名言。為境所轉。熾然分別。從無始來。了無休息。改頭換面。鱗甲羽毛。人間天上。升沈隨業。此皆波也。迷水疑波。謂波非水。故名愚人。智者不然。了波即水。達境唯心。本無凡聖。豈有古今。靈然無我。為群有祖。故知祖者。必能孝順。悟自心者。必能奉重。如不奉重。說食不飽。干慧無用。觸事臨機。情見妄覓。法珠在掌。勿誤墮失。年光難把。老病莫期。小子痛慚。日用勿昧。
吊顧諟齋偈
世有涂毒鼓。有擊則有聲。毋論心有無。聞者靡不喪。若使無人擊。聲亦無所有。無聲而有聞。聞者聞何物。是故涂毒鼓。有毒等無毒。雖復鼓上臥。毒不能毒人。所以無緣者。佛亦不能化。吾鼓則不然。以名而為之。涂毒于名上。以傳而為枹。一人傳百人。百人傳無盡。
【現代漢語翻譯】 現代漢語譯本： 捨棄正道，各種痛苦就會聚集，如同影子跟隨形體，憤怒驅趕不走。從一個劫到另一個劫，就像汲水井的輪子，上下沒有停歇。像上面說的各種痛苦，最初本來沒有根源，一旦迷惑了根本的智慧，就幻化出各種存在，沒有能處和所處。建立人我和勝負，刀劍相交，血流成河，這些都是自心所造。離開心就沒有這些。直接觀察自心，根本的智慧是什麼？有什麼因緣，變幻出根和境？一旦精明覺悟，就像兒子找到了母親。那十二因緣，都是功德的使者，自利利他，沒有窮盡。
為李次德開示的偈子： 水外有波浪，波浪一定不會濕。如果波浪真的濕了，哪個波浪不是水呢？愚笨的人不明白，只看到波浪的表象，千變萬化，洶涌無常，生滅不定。追逐那些名相言語，被外境所轉動，熾盛地分別執著，從無始以來，沒有停歇。改頭換面，變成鱗甲羽毛，在人間天上，隨著業力升沉。這些都是波浪啊。迷惑於水而懷疑波浪，認為波浪不是水，所以叫做愚人。有智慧的人不是這樣，明白波浪就是水，通達外境只是心。本來沒有凡夫和聖人，哪裡有古代和今天？靈明而沒有我執，是萬物的始祖。所以知道作為始祖的人，一定能夠孝順。領悟自心的人，一定能夠恭敬重視。如果不恭敬重視，就像是說食物而不能飽腹，乾巴巴的智慧沒有用處。接觸事物臨時才去尋找，被情感和偏見迷惑。法寶明珠就在掌中，不要錯誤地遺失。時光難以把握，衰老疾病無法預料。我深感慚愧，每天都要清醒明白。
祭奠顧諟齋的偈子： 世上有涂毒的鼓，一敲擊就會發出聲音。無論心中有沒有（分別），聽到的人沒有不喪命的。如果沒有人敲擊，聲音也就什麼都沒有。沒有聲音卻有聽聞，聽的人聽到了什麼？所以涂毒的鼓，有毒等於沒有毒。即使睡在鼓上，毒也不能毒害人。所以沒有緣分的人，佛也無法度化。我的鼓卻不是這樣，用名聲來製造它，把毒塗在名聲上，用傳言作為鼓槌，一個人傳給一百個人，一百個人傳給無窮無盡的人。
【English Translation】 English version: Abandoning the right path, all kinds of suffering accumulate, like a shadow following a form, anger cannot be driven away. From kalpa to kalpa, like the wheel of a well, up and down without ceasing. Like the various sufferings mentioned above, there is originally no root. Once the fundamental wisdom is deluded, all kinds of existences are manifested, without a place to be or a place to dwell. Establishing self and others, victory and defeat, swords clashing, blood flowing like a river, all these are created by one's own mind. Apart from the mind, there is none of this. Directly observe the mind, what is the fundamental wisdom? What are the causes and conditions that transform into roots and realms? Once enlightened, it is like a son finding his mother. The twelve links of dependent origination are all messengers of merit, benefiting oneself and others, without end.
A verse shown to Li Cide: Outside the water there are waves, but the waves are certainly not wet. If the waves are really wet, which wave is not water? Foolish people do not understand, only seeing the appearance of the waves, ever-changing, turbulent and impermanent, with many forms of arising and ceasing. Pursuing those names and words, being turned by the external environment, intensely discriminating and clinging, from beginningless time, without ceasing. Changing faces, becoming scales and feathers, in the human and heavenly realms, rising and falling according to karma. These are all waves. Deluded by the water and doubting the waves, thinking that the waves are not water, therefore called foolish people. Wise people are not like this, understanding that the waves are water, realizing that the external environment is only the mind. Originally there are no ordinary beings and sages, where are there ancient and modern times? Spiritually clear and without self-attachment, is the ancestor of all beings. Therefore, knowing that the ancestor must be filial. Those who realize their own mind must be respectful and value it. If you are not respectful and value it, it is like talking about food but not being able to fill your stomach, dry wisdom is useless. When encountering things, only then seeking, deluded by emotions and prejudices. The jewel of Dharma is in your palm, do not mistakenly lose it. Time is difficult to grasp, old age and sickness cannot be predicted. I am deeply ashamed, and must be clear and understand every day.
A verse for mourning Gu Shizhai: In the world there is a drum smeared with poison, when struck it will make a sound. Regardless of whether there is (discrimination) in the mind, those who hear it will not fail to perish. If no one strikes it, the sound will be nothing. There is hearing without sound, what do those who hear, hear? Therefore, the drum smeared with poison, being poisonous is equal to not being poisonous. Even if you sleep on the drum, the poison cannot poison people. Therefore, those without affinity, even the Buddha cannot transform. My drum is not like this, it is made with fame, the poison is smeared on the fame, and rumors are used as drumsticks, one person tells a hundred people, a hundred people tell endless people.
如是無盡枹。援之擊茲鼓。無論見不見。聞者無不死。有人未見我。但聞我名號。誰知涂毒名。聞聲毒入耳。毒入而不發。決無有是處。公曾聞我名。豈得不受毒。以此因緣故。公終偷心死。心死性則活。性活孰非佛。吾是以知公。已墮諸佛數。
悼藏主法本偈(有引)
夫割股救人。不若割股救親。割股救親。莫若割俗亡身弘法。何以故。資我身者。不能使我無生。生我身者。不能使我無患。老氏曰。我有大患。為我有身。我若無身。何患之有。惟亡身弘法之德。近則使我即大患而為藥草。遠則使我鑄緣生而終契無生。以患為藥。智者所甘。從緣悟入。眾入所昧。智甘眾昧。水中擇乳。茍非明而勇者。孰能鑑此。爾少業瑜珈。既而遇大善知識。割瑜珈而從禪。禪雖未悟。而操介卓倫。教雖未了。而弘法無懈。惜其志有餘而氣不能持。于萬曆某月日大命將終。猶謂法侶曰。我今生乏財。凡作佛事。則多難少易。此去再出頭來。倘得作宰官身。則刻藏不難也嗚呼。為僧知僧貧。而不知官貧。為官知官貧而不知僧貧。僧貧于財。官貧于閑。兩者所貧。皆非識心達本者也。故為官多受勞辱。則曰莫若為僧清閑。為僧多受貧困。則曰莫若宰官如意。殊不知勞勤莫先於有心。大患莫若於有身。惟了心非心。達身非身
【現代漢語翻譯】 現代漢語譯本： 就像無盡的枹（fú，鼓槌）。拿起它敲擊這面鼓。無論看見或沒看見，聽到鼓聲的人沒有不死的。有人沒見過我，但聽過我的名號。誰知道涂毒（tú dú，塗有毒藥）的名字，聲音入耳便中毒。毒入耳卻不發作，絕對沒有這種事。你曾聽過我的名字，怎麼可能不受毒呢？因為這個因緣，你最終會因偷心而死。心死本性就活了，本性活了誰不是佛？我因此知道你，已經進入諸佛的行列。
悼藏主法本偈（有引）
割肉救人，不如割肉救親。割肉救親，不如捨棄世俗之身弘揚佛法。為什麼呢？滋養我身體的，不能使我不出生；生我身體的，不能使我沒有憂患。老子說：『我最大的憂患，是因為我有身體。我如果沒有身體，還有什麼憂患呢？』只有捨棄自身弘揚佛法的功德，近則能使我將大憂患轉化為藥草，遠則能使我從因緣生滅中最終契入無生之境。以憂患為藥，是智者所樂於接受的；從因緣中悟入，是眾人所不明白的。智者樂於接受，眾人卻不明白，就像在水中分辨乳汁一樣。如果不是明智而勇敢的人，誰能看清這一點呢？你年輕時修習瑜珈（yóu jiā，一種修行方法），後來遇到大善知識。放棄瑜珈而修習禪（chán，佛教的一種修行方法），禪雖然沒有開悟，但操守介節卓爾不群，教義雖然沒有完全明白，但弘揚佛法毫不懈怠。可惜他的志向有餘而氣力不足，在萬曆某月某日大限將至時，還對法侶說：『我今生缺乏資財，凡是做佛事，總是多難少易。此去若能再來，倘若能做宰官之身，那麼刻藏就不難了。』唉！做僧人的知道僧人的貧困，卻不知道做官的貧困；做官的知道做官的貧困，卻不知道做僧人的貧困。僧人貧困于資財，官人貧困于閑暇。兩者所貧困的，都不是認識心性通達根本的人。所以做官的如果多受勞辱，就說不如做僧人清閑；做僧人的如果多受貧困，就說不如做宰官如意。卻不知道勞苦勤奮沒有超過有心的，大憂患沒有超過有身的。只有了悟心不是心，通達身不是身
【English Translation】 English version: It is like the inexhaustible drumstick (fú, drumstick). Take it and strike this drum. Whether seen or unseen, none who hear the sound of this drum will escape death. Some have not seen me, but have heard my name. Who knows the name of the poisoned (tú dú, poisoned) name, the poison enters the ear upon hearing the sound. If the poison enters the ear but does not take effect, there is absolutely no such thing. You have heard my name, how could you not be poisoned? Because of this cause and condition, you will ultimately die from a stealing mind. When the mind dies, the true nature lives, and who is not a Buddha when the true nature lives? I know you because of this, you have already entered the ranks of all Buddhas.
Lament for Dharma Master Faben, Custodian of the Tripitaka (with introduction)
Cutting flesh to save someone is not as good as cutting flesh to save a relative. Cutting flesh to save a relative is not as good as abandoning the worldly body to propagate the Dharma. Why? That which nourishes my body cannot prevent me from being born; that which gives birth to my body cannot prevent me from having sorrows. Lao Tzu said, 'My greatest sorrow is because I have a body. If I had no body, what sorrow would I have?' Only the merit of abandoning oneself to propagate the Dharma can, in the near term, transform great sorrow into medicinal herbs, and in the long term, allow one to ultimately enter the realm of non-birth from the arising and ceasing of conditions. Taking sorrow as medicine is what the wise are happy to accept; awakening from conditions is what the masses do not understand. The wise are happy to accept, but the masses do not understand, like distinguishing milk from water. If one is not wise and courageous, who can see this clearly? You practiced Yoga (yóu jiā, a method of practice) in your youth, and later encountered a great virtuous teacher. You abandoned Yoga and practiced Chan (chán, a method of Buddhist practice), and although you did not attain enlightenment in Chan, your conduct was outstanding and extraordinary. Although you did not fully understand the teachings, you propagated the Dharma tirelessly. It is a pity that his ambition exceeded his strength, and on a certain day of a certain month in the Wanli era, when his life was about to end, he said to his Dharma companions, 'I lack wealth in this life, and whenever I do Buddhist affairs, it is always difficult and easy. If I can be reborn again, and if I can become an official, then engraving the Tripitaka will not be difficult.' Alas! Monks know the poverty of monks, but do not know the poverty of officials; officials know the poverty of officials, but do not know the poverty of monks. Monks are poor in wealth, and officials are poor in leisure. What both are poor in is not understood by those who recognize the mind and understand the root. Therefore, if officials suffer much labor and humiliation, they say it is better to be a monk in leisure; if monks suffer much poverty, they say it is better to be an official at ease. But they do not know that there is no greater labor than having a mind, and there is no greater sorrow than having a body. Only by realizing that the mind is not the mind, and understanding that the body is not the body
者。照窮萬有而不勞。形充十虛而無患。然後發同體之悲。接無量之眾。運智于無何有之鄉。究竟無上。燈傳不絕。乃吾曹能事。故曰。厭生死苦。失佛法道。今爾發願雖與眾殊。然以吾曹本色斷之。步驟失矣。夫形有聚散。心無古今。有聚散者既化。則無古今者寧不存耶。汝生以慈父事我。且為法而死。若不以率性之痛誨。超情之椎輪。提撕本色。恐成埋沒。聽吾偈曰。
四十九年前。四十九年後。反覆覓生死。日中見北斗。厭僧欲為官。官貧汝知不。俸薄不能給。閤家餓如狗。為官得有財。必從貪中來。以貪作佛事。培福反培災。賴有弘法愿。終與眾人殊。捨身復受身。慎勿失戒珠。戒珠如不失。生處自光潔。所愿終當克。九原休泣血。我若老未死。遲汝疾出頭。果不昧初心。來充法海牛。耕遍大藏田。福慧始無邊。假使熱鐵輪。在汝頂上旋。𢬵教燒個死。亦是好因緣。
示王孟夙偈
若人靜坐時。妄想來打攪。種種力排遣。此妄終不了。不了妄是賊。賊必劫我寶。我寶既劫去。主人等枯槁。人為萬物靈。枯槁豈相較。若欲得真靜。必先求動自。此動為我生。此動為物起。此動果我生。物未感不有。此動為物起。物感木人無。往復究竟動。物我求無得。物我求既無。橫謂合而有。兩無合若可。
【現代漢語翻譯】 現代漢語譯本：這樣，照亮萬有而不費力，形體充滿整個空間而沒有憂患，然後發出同體的悲憫，接引無量的眾生，在空無所有的境界中運用智慧，最終達到無上的境界，使佛法的燈火永遠傳承下去，這才是我們這些人的本分。所以說，厭惡生死的痛苦，就會失去佛法的真諦。如今你所發的誓願雖然與眾人不同，但如果以我們這些人的本色來判斷，你的步驟就錯了。形體有聚散，心性無古今。有聚散的形體終將消逝，那麼沒有古今的心性難道不會存在嗎？你活著的時候像對待慈父一樣侍奉我，並且爲了佛法而死。如果不以率真的痛苦來教誨你，不用超越常情的開創性的方法來提點你，恐怕你會因此被埋沒。聽我的偈子：
『四十九年前，四十九年後，反覆尋找生死，如同在正午見到北斗星。厭惡僧人的生活想要做官，官場的貧困你知道嗎？俸祿微薄不能養活一家，全家都會餓得像狗一樣。做官如果想要得到錢財，必定要從貪污中來。用貪污得來的錢財做佛事，培植福報反而會培植災禍。幸好你還有弘揚佛法的誓願，最終會與眾人不同。捨棄這個身體又會接受新的身體，千萬不要失去戒律的寶珠。戒律的寶珠如果不丟失，出生的地方自然會光明潔凈。你所希望的最終會實現，不要在九泉之下哭泣。如果我老了還沒死，會遲早讓你出人頭地。如果真的不忘記最初的心願，就來做法海的牛，耕遍所有的大藏經田，福報和智慧才會沒有邊際。即使有燒紅的鐵輪，在你的頭頂上旋轉，任憑它燒死你，也是好的因緣。』
開示王孟夙的偈子：
『如果有人在**時，妄想來打擾，用各種方法排斥遣散，這些妄想最終也不會停止。不能停止的妄想就是盜賊，盜賊一定會搶劫我的寶物。我的寶物既然被搶走，主人就如同枯槁的樹木。人是萬物之靈，怎麼能和枯槁的樹木相比呢？如果想要得到真正的清靜，必須先從動中求得。這個動是因為我而生，這個動是因為外物而起。這個動如果是因為我而生，外物沒有感應就不會存在。這個動如果是因為外物而起，外物感應就像木頭人一樣沒有知覺。往復探究這個動，探求外物和自我都不可得。外物和自我都不可得，就橫生出合併而有的想法。兩個都沒有，合併又怎麼可能呢？』
【English Translation】 English version: Thus, illuminating all things without effort, the form fills all space without worry, and then emits the compassion of oneness, receiving countless beings, exercising wisdom in the realm of nothingness, ultimately reaching the supreme state, and making the lamp of the Dharma be passed on forever, this is what we should do. Therefore, it is said that hating the suffering of birth and death will lose the true meaning of the Buddha's teachings. Now, although the vows you have made are different from others, if judged by our true colors, your steps are wrong. Forms gather and disperse, but the mind has no past or present. Forms that gather and disperse will eventually disappear, so will the mind that has no past or present not exist? When you were alive, you served me as you would a loving father, and you died for the Dharma. If I do not teach you with the pain of true nature, and do not guide you with unconventional pioneering methods, I am afraid that you will be buried because of this. Listen to my verse:
'Forty-nine years ago, forty-nine years later, repeatedly searching for birth and death, like seeing the Big Dipper at noon. Hating the life of a monk and wanting to be an official, do you know the poverty of officialdom? The salary is meager and cannot support the family, and the whole family will be as hungry as dogs. If you want to get wealth as an official, you must come from corruption. Using money obtained from corruption to do Buddhist deeds will cultivate disaster instead of cultivating blessings. Fortunately, you still have the vow to promote the Dharma, and you will eventually be different from others. Abandon this body and receive a new body, and be careful not to lose the jewel of precepts. If the jewel of precepts is not lost, the place of birth will naturally be bright and clean. What you hope for will eventually be realized, do not weep in the underworld. If I am old and have not died, I will let you stand out sooner or later. If you really do not forget your original vow, come and be the ox of the Dharma sea, cultivate all the Tripitaka fields, and blessings and wisdom will have no bounds. Even if there is a red-hot iron wheel spinning on your head, let it burn you to death, it is also a good cause.'
Verse for Wang Mengsu:
'If someone is **, delusions come to disturb, and various methods are used to reject and dispel them, these delusions will never stop. Delusions that cannot be stopped are thieves, and thieves will surely rob my treasures. Since my treasures have been robbed, the master is like a withered tree. Man is the spirit of all things, how can he be compared to a withered tree? If you want to obtain true stillness, you must first seek it from movement. This movement is born because of me, and this movement arises because of external things. If this movement is born because of me, external things will not exist without feeling. If this movement arises because of external things, the feeling of external things is like a wooden man without consciousness. Repeatedly exploring this movement, seeking external things and self is unattainable. Since external things and self are unattainable, the idea of merging and having arises horizontally. If both are non-existent, how is merging possible?'
水可洗其水。水既可相洗。己眼見己眼。己眼能見眼。諦觀君自省。
醒夢偈
夢裡冤親。相逢喜瞋。醒中無異。奔逸前塵。鼠餓翻盆。醒知非真。幻兼泡影。喻此夢身。露電倏忽。臂交故新。仲尼哀之。菩薩沾巾。顏子未薦。坐忘彌勤。肢墮聰黜。離云月輪。清光充滿。照絕邊中。以眼觀聲。普門圓通。百川一月。觸處相逢。念彼善財。參尋未回。難光覓月。月被云霾。身等夢幻。泡影露電。殼雖假合。恒作是觀。一觀若成。餘五自現。見思消融。是身舒捲。譬如白雲。豈涉牽絆。跣足經行。腳跟具眼。
墨畫偈
萬物本虛。惟人自擾。一心本真。逐物顛倒。惟物惟心。悟之皆妙。以未悟故。成敵狂鬧。惟大覺人。日用了了。見物即心。見心匪槁。智周萬有。茲靈常皎。即色入空。廢器小道。即空接粗。眾無不曉。以覿墨畫。賦此寄奧。
伊峰偈
非縱非橫。凡聖莫測。瞥爾生心。雷轟耳側。
持戒偈(有序)
五戒名根本戒。蓋人天聖凡之根本也。廓而大之。則名沙彌十戒。再廓而大之。則名比丘二百五十戒。然皆以初五戒為根本。故名根本五戒。凡具諸覺而有生者。如於初根本五戒中。不持一戒兩戒。決不能生人中。故曰。戒勝則生勝。戒劣則生劣。大塊間
【現代漢語翻譯】 現代漢語譯本 水不能洗滌水。如果水可以互相洗滌，那麼自己的眼睛就能看見自己的眼睛嗎？自己的眼睛真的能看見眼睛嗎？仔細觀察，你自己反省吧。
醒夢偈
夢裡，冤家和親人，相逢時或喜或怒。醒來后，一切都沒有差別，過去的塵埃都已消散。就像飢餓的老鼠打翻了盆子，醒來后才知道那不是真的。幻象和泡沫、影子，都用來比喻這如夢的身軀。像露水和閃電一樣轉瞬即逝，即使是老朋友也會變得陌生。孔子為此感到悲哀，菩薩也為此擦拭眼淚。顏回還沒有達到忘我的境界，坐忘的功夫還不夠勤奮。當肢體衰退、聽力減弱時，就像月亮離開了雲層。清凈的光芒充滿，照亮了無邊無際的境界。用眼睛去聽聲音，這是觀世音菩薩普門圓通的境界。百川歸於一月，處處都能相逢。想想那位善財童子（Sudhana），他參訪尋道的旅程還沒有結束。就像在沒有燈光的黑暗中尋找月亮，月亮被雲霧遮蔽。身體如同夢幻、泡沫和閃電。軀殼雖然是虛假的結合，但要經常這樣觀想。如果一種觀想成就了，其餘五種自然顯現。見解和思慮消融，這個身體就能舒展自如。譬如白雲，哪裡會有牽絆呢？光著腳行走，腳跟上都長著眼睛。
墨畫偈
萬物本來是虛幻的，只是人們自己擾亂。一心本來是真實的，卻追逐外物而顛倒。無論是外物還是內心，領悟了都非常美妙。因為沒有領悟，所以才成為敵人，瘋狂吵鬧。只有大覺悟的人，每天都在清清楚楚地運用。看見外物就是看見內心，看見內心並非枯槁。智慧周遍萬有，這靈性永遠皎潔。立刻從色相進入空性，這是拋棄舊物的淺薄方法。立刻從空性接觸粗糙的事物，沒有誰不明白。藉著觀看墨畫，寫下這首偈語來寄託深奧的道理。
伊峰偈
既不是縱向，也不是橫向，凡人和聖人都無法測度。稍微產生一個念頭，就像雷聲在耳邊轟鳴。
持戒偈（有序）
五戒被稱為根本戒，是人、天、聖、凡的根本。如果擴大它，就稱為沙彌十戒（Śrāmaṇera-ten precepts）。再擴大它，就稱為比丘二百五十戒（Bhiksu-250 precepts）。然而，這些都以最初的五戒為根本，所以稱為根本五戒。凡是具有各種覺悟而有生命者，如果在最初的根本五戒中，不持守一戒或兩戒，絕對不能生在人道中。所以說，戒律勝過，則生處勝過；戒律低劣，則生處低劣。天地之間。
【English Translation】 English version Water cannot wash water. If water could wash each other, could one's own eyes see one's own eyes? Can one's own eyes truly see eyes? Observe carefully and reflect on yourself.
Awakening from a Dream Gatha
In a dream, enemies and relatives meet, experiencing joy and anger. Upon awakening, there is no difference; past dust has dissipated. Like a hungry mouse overturning a bowl, one knows it's not real upon waking. Illusions, bubbles, and shadows are used to describe this dreamlike body. Like dew and lightning, fleeting and transient, even old friends become strangers. Confucius grieves for this, and Bodhisattvas wipe away tears. Yan Hui has not yet reached the state of selflessness; his practice of seated meditation is not diligent enough. When limbs decay and hearing diminishes, it's like the moon leaving the clouds. Pure light fills and illuminates the boundless realm. Using the eyes to hear sounds is the realm of Avalokiteśvara Bodhisattva's (Guanyin) Universal Gate of Perfect Penetration. A hundred rivers return to one moon, meeting everywhere. Think of that Sudhana (Śuddhana), his journey of seeking the Way has not ended. Like searching for the moon in the dark without a light, the moon is obscured by clouds. The body is like a dream, bubbles, and lightning. Although the shell is a false combination, constantly contemplate in this way. If one contemplation is accomplished, the other five will naturally appear. Views and thoughts dissolve, and this body can stretch freely. Like white clouds, where would there be any entanglement? Walking barefoot, the soles of the feet have eyes.
Ink Painting Gatha
All things are inherently illusory, only people disturb themselves. The one mind is inherently true, but it is inverted by chasing after external things. Whether it is external things or the mind, understanding them is wonderful. Because of not understanding, one becomes an enemy, madly noisy. Only the greatly enlightened person uses it clearly every day. Seeing external things is seeing the mind, seeing the mind is not withered. Wisdom pervades all things, and this spirit is always bright. Immediately entering emptiness from form is a superficial way of discarding old things. Immediately contacting coarse things from emptiness, no one does not understand. By looking at ink paintings, I write this gatha to express profound principles.
Yifeng Gatha
Neither vertical nor horizontal, neither ordinary people nor sages can fathom it. The moment a thought arises, it's like thunder roaring in the ears.
Precepts Gatha (with Preface)
The Five Precepts are called the fundamental precepts, the foundation of humans, devas (gods), sages, and ordinary beings. If expanded, they are called the Śrāmaṇera-ten precepts. If further expanded, they are called the Bhiksu-250 precepts. However, all of these are based on the initial five precepts, so they are called the fundamental five precepts. All those who have various awakenings and have life, if they do not uphold one or two of the initial fundamental five precepts, they absolutely cannot be born in the human realm. Therefore, it is said that if the precepts are superior, then the place of birth is superior; if the precepts are inferior, then the place of birth is inferior. Between heaven and earth.
所以富貴與貧賤。斷非造物使然。皆自心所造爾。古人有曰。五戒不持。人天路絕。咦。人天路絕且問汝舉足向甚麼處去。偈曰。
五戒不持。人天路窮。舉足何往。牛馬胎中。持戒不難。難在重道。茍能重道。何戒不皎。戒皎根香。香遍十方。是凡是聖。出沒香光。如戒有破。頭頭死路。我不敢言。爾痛自悟。
紫柏老人集卷之二十 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十一
明 憨山德清 閱
雜說
匡石暴亡說
世有年志俱盛而求菩提。一旦志不遂而暴亡。或者便生誹謗。驅烏子應之曰。此亡者。乃廣長舌相也。善聽法者。即於此悟國土危脆。而況微軀乎。如雪峰指亡僧髑髏示眾曰。此僧為汝等卻真實。大眾如何薦取。玄沙有頌曰。萬里神光腦後相。若然者。則匡石先生之暴亡。豈有亡不亡之窠臼。為褦襶子作口實翻騰去耶。
魂魄辨
精氣為物。遊魂為變。是故知鬼神之情狀。此孔子之言也。而解者互有不同。或謂精氣無知。遊魂有知。或謂精氣與遊魂。皆無知也。或謂精氣與遊魂。皆有知也。是故學者所宗。亦各不同焉。然孔子之言。若日月之在天。而盲者不見。豈日月之咎哉。蓋孔子立言之意。有順
【現代漢語翻譯】 現代漢語譯本：所以，富貴和貧賤，絕對不是造物主造成的，都是自己內心所造就的。古人有話說：『五戒不持，人天之路斷絕。』咦，人天之路斷絕，且問你舉足要向哪裡去？偈語說： 『五戒不持，人天路窮，舉足何往，牛馬胎中。持戒不難，難在重道，茍能重道，何戒不皎？戒皎根香，香遍十方，是凡是聖，出沒香光。如戒有破，頭頭死路，我不敢言，爾痛自悟。』
紫柏老人集卷之二十 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十一
明 憨山德清 閱
雜說
匡石暴亡說
世上有人年紀和志向都很旺盛，而求菩提（bodhi，覺悟）之心，一旦不能如願就突然死亡。有人因此就產生誹謗。驅烏子迴應說：『這個亡者，乃是廣長舌相（broad and long tongue, 三十二相之一）啊。善於聽法的人，就能因此領悟到國土的危脆，更何況是微小的身軀呢？』如同雪峰禪師指著亡僧的頭骨向大眾開示說：『這個僧人為你們說出了真實。大眾如何領會？』玄沙禪師有頌說：『萬里神光腦後相。』如果這樣說，那麼匡石先生的暴亡，難道有什麼亡與不亡的窠臼，給那些無能的人作為口實來翻來覆去地說嗎？
魂魄辨
『精氣為物，遊魂為變，是故知鬼神之情狀。』這是孔子說的話。但是解釋的人各有不同。有人說精氣沒有知覺，遊魂有知覺。有人說精氣和遊魂都沒有知覺。有人說精氣和遊魂都有知覺。因此，學者所遵循的，也各自不同。然而孔子說的話，就像日月在天上，而盲人看不見，難道是日月的過錯嗎？孔子立言的用意，是順應...
【English Translation】 English version: Therefore, wealth and poverty are absolutely not caused by the Creator, but are created by one's own mind. The ancients said: 'If the five precepts are not upheld, the path to humans and devas (devas, gods or celestial beings) is cut off.' Alas, if the path to humans and devas is cut off, may I ask where you are going to step? The verse says: 'If the five precepts are not upheld, the path to humans and devas is exhausted. Where to step? Into the womb of cows and horses. Upholding the precepts is not difficult, the difficulty lies in valuing the Dao (Dao, the Way or the Truth). If one can value the Dao, what precept will not be bright? When the precepts are bright, the root is fragrant, and the fragrance pervades the ten directions. Whether ordinary or sage, they emerge and submerge in the fragrant light. If a precept is broken, every step is a dead end. I dare not say it, you must painfully realize it yourself.'
Collected Works of Old Man Zibo, Volume 20 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Old Man Zibo, Volume 21
Read by Han Shan Deqing of the Ming Dynasty
Miscellaneous Sayings
Saying on the Sudden Death of Kuang Shi
In the world, there are people who are vigorous in age and aspiration, seeking bodhi (bodhi, enlightenment), but suddenly die when their aspiration is not fulfilled. Some then give rise to slander. Qu Wuzi responded, saying: 'This deceased person is the broad and long tongue (broad and long tongue, one of the thirty-two marks of a Buddha). Those who are good at listening to the Dharma (Dharma, the teachings of the Buddha) will realize from this the fragility of the land, let alone the tiny body?' Like Zen Master Xuefeng pointing to the skull of a deceased monk and instructing the assembly, saying: 'This monk speaks the truth for you. How does the assembly understand?' Zen Master Xuansha has a verse saying: 'Ten thousand miles of divine light behind the head.' If so, then the sudden death of Mr. Kuang Shi, is there any framework of death and non-death, to be used by incompetent people as an excuse to turn it over and over?
Discrimination of Soul and Spirit
'The essence of qi (qi, life force or vital energy) becomes things, the wandering soul becomes changes, therefore one knows the state of ghosts and spirits.' This is what Confucius said. But those who interpret it have different opinions. Some say that the essence of qi has no consciousness, and the wandering soul has consciousness. Some say that both the essence of qi and the wandering soul have no consciousness. Some say that both the essence of qi and the wandering soul have consciousness. Therefore, what scholars follow is also different. However, the words of Confucius are like the sun and moon in the sky, but the blind cannot see them. Is it the fault of the sun and moon? The intention of Confucius's words is to accord with...
。有逆。有逆而復順。三說焉而伊川。晦庵。謂魄與魂皆無知。東坡與沈內翰。謂魄與魂皆有知。獨新建則謂魄無知。而魂有知。此皆能會通孔子之意者。但解愈易。而孔子之意愈晦耳。何謂順。自性而之情也。何謂逆。自情而之性也。何謂逆而順。聖人以為我復性。而人不復則情不消。情不消則我見熾然。我見熾然。則貪暴無厭。爭鬥靡已。故以復性之教教之。使夫順者知逆。逆者知順。則原始反終。死生之說可明也。夫迷順而不知逆者。恣情而昧性。其生也為魄。死也為鬼。順而知逆者。悟性而治情。其生也為魂。其死也為神。魄之為言泊也。夫泊者。以眾人未聞道。則無往而非情也。而情無自體。必假于根塵。故眾人。其資厚則氣強。其資薄則氣弱。所以其生也。寄泊於物。而強弱隨焉。則其死也。亦必泊於物。而強弱隨焉。若伯有為厲是也。君子則不然。既聞道矣。知道外無物。無物非道也。所以貴為天子不以為榮。賤為匹夫不以為辱。若舜與禹是也。即此觀之。伊川之說非矣。新建之論。得失半焉。唯蘇長公與沈內翰近是。然蘇沈猶未能精辨。順。逆。逆順。三者之始終。所以理全而事略。事略則波虧。波虧則水缺。波譬事也。水譬理也。故事不融而理終不徹耳。予故曰。眾人恣情而昧性。則魄盛而魂衰。
【現代漢語翻譯】 現代漢語譯本：有順，有逆，有逆而復順。三種說法，伊川（程頤，宋代理學家）、晦庵（朱熹，宋代理學家）認為魄與魂都無知覺。東坡（蘇軾，北宋文學家）與沈內翰（沈括，北宋科學家、政治家）認為魄與魂都有知覺。只有新建（王安石，北宋政治家、文學家）認為魄無知覺，而魂有知覺。這些都是能夠會通孔子之意的人。但解釋越容易，孔子的意思反而越晦澀。什麼是順？從自性出發而順應情慾。什麼是逆？從情慾出發而違背自性。什麼是逆而順？聖人認為我恢復本性，而人們不恢復，那麼情慾就不會消除。情慾不消除，那麼我執就會熾盛。我執熾盛，那麼貪婪暴虐就沒有止境，爭鬥也不會停止。所以用恢復本性的教誨來教導他們，使順從情慾的人知道違背自性，違背自性的人知道順從本性，那麼追溯本源，返回終點，生死的道理就可以明白了。那些迷惑于順從情慾而不知道違背自性的人，放縱情慾而矇昧本性，他們活著的時候是魄，死了以後是鬼。順從本性而知道違背情慾的人，領悟本性而治理情慾，他們活著的時候是魂，死了以後是神。魄的意思是停泊。所謂停泊，是因為眾人沒有聽聞大道，所以無處不是情慾。而情慾沒有自身實體，必須依附於根塵（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）。所以眾人，他們的稟賦深厚，那麼氣就強盛，他們的稟賦淺薄，那麼氣就衰弱。所以他們活著的時候，寄託停泊于外物，而強弱也隨著外物而變化。那麼他們死了以後，也必定停泊于外物，而強弱也隨著外物而變化。就像伯有（春秋時期人物，死後成為厲鬼）成為厲鬼那樣。君子就不是這樣。既然聽聞了大道，就知道道外無物，沒有事物不是道。所以尊貴到成為天子也不認為榮耀，卑賤到成為平民也不認為恥辱。就像舜和禹那樣。從這裡來看，伊川的說法是錯誤的。新建的論述，得失各半。只有蘇長公（蘇軾）與沈內翰（沈括）的說法比較接近正確。然而蘇軾和沈括仍然不能精細辨別順、逆、逆順這三者的始終。所以道理完整而事情簡略。事情簡略那麼波浪就虧損。波浪虧損那麼水就缺少。波浪比喻事情，水比喻道理。所以事情不融會貫通，那麼道理終究不能徹底明白。所以我說，眾人放縱情慾而矇昧本性，那麼魄就強盛而魂就衰弱。
【English Translation】 English version: There is 'following', there is 'opposing', and there is 'opposing and then following'. Regarding these three views, Yichuan (Cheng Yi, a Neo-Confucianist of the Song Dynasty) and Huian (Zhu Xi, a Neo-Confucianist of the Song Dynasty) believed that both 'po' (魄, the physical soul) and 'hun' (魂, the spiritual soul) are without consciousness. Dongpo (Su Shi, a literary figure of the Northern Song Dynasty) and Shen Neihan (Shen Kuo, a scientist and politician of the Northern Song Dynasty) believed that both 'po' and 'hun' have consciousness. Only Xinjian (Wang Anshi, a politician and writer of the Northern Song Dynasty) believed that 'po' is without consciousness, while 'hun' has consciousness. These are all people who could understand the meaning of Confucius. However, the easier the explanation, the more obscure the meaning of Confucius becomes. What is 'following'? It is proceeding from one's nature towards emotions. What is 'opposing'? It is proceeding from emotions against one's nature. What is 'opposing and then following'? The sages believe that I restore my original nature, but if people do not restore it, then emotions will not be eliminated. If emotions are not eliminated, then self-attachment will become intense. If self-attachment is intense, then greed and tyranny will be insatiable, and strife will never cease. Therefore, they are taught with the teaching of restoring their original nature, so that those who follow emotions know to oppose them, and those who oppose nature know to follow it, then tracing back to the origin and returning to the end, the doctrine of life and death can be clarified. Those who are deluded by following emotions and do not know to oppose nature, indulge in emotions and obscure their nature; when they are alive, they are 'po', and when they die, they are ghosts. Those who follow nature and know to oppose emotions, awaken to nature and govern emotions; when they are alive, they are 'hun', and when they die, they are gods. The meaning of 'po' is 'to moor' or 'to anchor'. The reason for this is that because the masses have not heard the Dao (道, the Way), there is nowhere that is not emotion. And emotion has no inherent substance; it must rely on the 'roots and dusts' (the six sense organs and their corresponding objects). Therefore, for the masses, if their endowment is deep, then their 'qi' (氣, vital energy) is strong; if their endowment is shallow, then their 'qi' is weak. Therefore, when they are alive, they moor and anchor themselves to external things, and their strength or weakness follows accordingly. Then, when they die, they must also moor themselves to external things, and their strength or weakness follows accordingly, like Boyou (a figure from the Spring and Autumn period who became a vengeful ghost) becoming a vengeful ghost. Gentlemen are not like this. Since they have heard the Dao, they know that there is nothing outside the Dao, and there is nothing that is not the Dao. Therefore, they do not consider it an honor to be as noble as the Son of Heaven, nor do they consider it a disgrace to be as lowly as a commoner, like Shun and Yu. From this perspective, Yichuan's statement is wrong. Xinjian's argument is half right and half wrong. Only Su Changgong (Su Shi) and Shen Neihan (Shen Kuo) are close to being correct. However, Su Shi and Shen Kuo still could not precisely distinguish the beginning and end of the three: 'following', 'opposing', and 'opposing and then following'. Therefore, the principle is complete, but the matter is brief. If the matter is brief, then the waves are diminished. If the waves are diminished, then the water is lacking. The waves are a metaphor for matters, and the water is a metaphor for principle. Therefore, if matters are not integrated, then the principle will ultimately not be thoroughly understood. Therefore, I say that when the masses indulge in emotions and obscure their nature, then 'po' becomes strong and 'hun' becomes weak.
君子則魂多而魄少。以其聞道。而能以理折情故也。故魄為鬼之因。鬼為魄之果。魂為神之因。神為魂之果。因果精。而魂魄鬼神之說明。若鏡中見眉目耳。夫何疑哉。至於三魂七魄之說。此眾人也。魂多而魄少。此君子也。唯聖人無魄而惟神。故其生也。生不能累。而其死也。豈獨有累耶。故曰。妙萬物而無心。謂之神。又曰。聖人無復。夫無復者。謂性外更無情可治也。如有微情不盡。終非無復。故曰。微塵尚諸學。明極即如來。又曰。一切浮塵諸幻化相。應念化成無上知覺。即此言之。則易之為書也。深矣。妙矣楞嚴之為經也。妙矣深矣。昔張無盡。謂我讀佛經。然後知儒。是以非窮理盡性。至於命者。則魂魄鬼神之說。始終逆順之淺深。精而粗之。粗而精之。因之果之。千曲萬折。解情釋縛。異其名言。同其義理。是而非之。非而是之。無疑處使之生疑。有疑處使之無疑。此聖人之深慈。君子之苦心也。學者不可不知焉。
示宇泰放光石說
天下疑信之生。不生於事。則生於理。故生於事者。惑乎理矣。生於理者。疑於事矣。以此觀之。信理而不信事。信事而不信理。所謂信非真信。疑非真疑也。惟即理而信事。即事而信理者。予又何言哉。若夫孔陵之蓍草。奘老之摩松。事以理推。理以事究。
【現代漢語翻譯】 現代漢語譯本：君子是魂多而魄少。因為他們聽聞了道理，能夠用理性來約束情感。所以，魄是鬼產生的原因，鬼是魄產生的結果；魂是神產生的原因，神是魂產生的結果。原因和結果都搞清楚了，那麼對於魂、魄、鬼、神的解釋，就像在鏡子里看到自己的眉毛和眼睛一樣清楚，還有什麼可懷疑的呢？至於三魂七魄的說法，那是普通人的情況。魂多魄少，這是君子的狀態。只有聖人沒有魄而只有神，所以他們活著的時候，不會被世俗所牽累；那麼他們死了之後，難道反而會有牽累嗎？所以說，『玄妙地作用於萬物卻沒有私心』，這就叫做神。又說，『聖人沒有重複』，這個『沒有重複』，是指本性之外再也沒有情感需要治理了。如果還有一絲一毫的情感沒有完全消除，最終也不能達到『沒有重複』的境界。所以說，『微小的塵埃尚且需要學習，徹底明瞭就能達到如來的境界』。又說，『一切漂浮的塵埃和各種虛幻變化的景象，都應該隨著念頭的轉化而化成無上的智慧』，說的就是這個道理。因此，《易經》這本書，是多麼深刻啊！多麼玄妙啊！《楞嚴經》這部經，是多麼玄妙啊！多麼深刻啊！以前張無盡（張商英的號）說，我讀了佛經，然後才瞭解儒學。因此，如果不是窮究事物的道理，徹底瞭解人的本性，以至於認識到命運的根本，那麼對於魂、魄、鬼、神的說法，始終、順逆、淺深、精粗、因果等等，就會千迴百轉，難以理解。只有解除情感的束縛，雖然名言不同，但義理相同，把是說成非，把非說成是，在沒有疑問的地方使之產生疑問，在有疑問的地方使之不再有疑問，這才是聖人的深切慈悲，君子的苦心孤詣。學習的人不能不知道這些道理。
示宇泰放光石說
天下的疑惑和信任的產生，不是產生於事情本身，就是產生於道理。所以，產生於事情的，就會被道理所迷惑；產生於道理的，就會對事情產生懷疑。用這個觀點來看，相通道理而不相信事情，相信事情而不相通道理，這種所謂的相信都不是真正的相信，這種所謂的懷疑也不是真正的懷疑。只有既從道理上相信事情，又從事情上相通道理的人，我還有什麼可說的呢？至於孔陵的蓍草，奘老（玄奘）的摩松，用道理來推究事情，用事情來探求道理。
【English Translation】 English version: The superior man has more soul (hun) and less spirit (po). This is because they have heard the Dao (the Way) and can use reason to restrain their emotions. Therefore, the po is the cause of the ghost (gui), and the ghost is the result of the po; the hun is the cause of the spirit (shen), and the shen is the result of the hun. When the cause and effect are clear, the explanation of hun, po, gui, and shen is as clear as seeing one's own eyebrows and eyes in a mirror. What is there to doubt? As for the saying of three hun and seven po, this is the situation of ordinary people. More hun and less po, this is the state of the superior man. Only the sage has no po but only shen, so when they are alive, they are not burdened by the world; then when they die, how could they be burdened? Therefore, it is said, 'Mysteriously acting on all things without selfishness,' this is called shen. It is also said, 'The sage has no repetition,' this 'no repetition' means that there are no more emotions outside of one's nature that need to be governed. If there is still a trace of emotion that has not been completely eliminated, one will ultimately not reach the state of 'no repetition.' Therefore, it is said, 'Even the smallest dust still needs to be learned, and complete understanding can reach the state of the Tathagata (Tathagata: Thus Come One, an epithet of the Buddha).' It is also said, 'All floating dust and various illusory transformations should be transformed into supreme wisdom with the transformation of thoughts,' this is what it means. Therefore, the Book of Changes (Yi Jing) is so profound! So mysterious! The Surangama Sutra (Lengyan Jing) is so mysterious! So profound! Formerly, Zhang Wujin (Zhang Wujin: Zhang Shangying's alias) said, 'I read the Buddhist scriptures, and then I understood Confucianism.' Therefore, if one does not thoroughly investigate the principles of things, completely understand human nature, and recognize the root of destiny, then the sayings of hun, po, gui, and shen, the beginning, the reverse, the shallow, the deep, the refined, the coarse, the cause, the effect, etc., will be difficult to understand through thousands of twists and turns. Only by releasing the bonds of emotion, although the words are different, the meanings are the same, turning yes into no, turning no into yes, creating doubt where there is no doubt, and eliminating doubt where there is doubt, this is the deep compassion of the sage and the painstaking effort of the superior man. Students must not be ignorant of these principles.
A Discourse on the Luminous Stone Shown by Yu Tai Fang Guang
The arising of doubt and trust in the world does not arise from things themselves, but from principles. Therefore, those who arise from things are confused by principles; those who arise from principles doubt things. From this point of view, believing in principles without believing in things, believing in things without believing in principles, this so-called belief is not true belief, and this so-called doubt is not true doubt. Only those who believe in things from the perspective of principles and believe in principles from the perspective of things, what more can I say? As for the yarrow stalks of Kong Ling and the rubbing pine of Zang Lao (Xuanzang), use principles to investigate things, and use things to explore principles.
情與無情之異。皎如日星。此石六棱而鋒銳。體質光潔。映日流輝。產于峨嵋。而他山無之。說者。以為六棱以表六度。鋒銳以表精進。充三學而統萬行。體萬行而治眾習。習治。則即事成理。即理成事。而遍吉之德備矣。夫峨嵋盤礴千里。空翠接天。絕巘奇峰。倚伏萬狀。豈星星之石。而備眾德耶。曰。一花可識無邊之春。勺水可分圓滿之月。彼既如是。此獨不然與。
似完齋說
聖人不以長蛇封豕為患。而以一身為患。其憂亦深矣。如章臺帶水。阿房連雲。極遊觀之樂。至死而不能返者。可不哀哉。松陵密郎。知身是患。不重厚生。唯不重厚生。凡百所治。特似完而已。故堂不圖高。內不圖實。茆茨可以蔽形。饘粥可以糊吻。以古硯古書。素心貧骨。薄金張之榮。淡然自富。紫柏道人。適避風雨於斯。喜其樸實。所緝有野人之風。題曰似完齋。書此遺之。
交蘆生書千字文說
夫畫本未畫。未畫本于自心。故自心欲一畫。欲兩畫。以至於千萬畫。畫畫皆活。未嘗死也。何謂死活。曰。若見一畫。即謂一畫。見千萬畫。即謂千萬畫。是謂知死而不知活。惟知活者。畫雖無盡。曉然了知。機在我而不在畫也。即如六十四卦。三百八十四爻。如一卦有常。一爻落死。則變化亦有窮矣。唯其卦卦
【現代漢語翻譯】 現代漢語譯本： 情與無情的區別，就像太陽和星星一樣明顯。這種石頭有六個棱角，非常鋒利，質地光滑潔凈，在陽光下閃耀著光輝。它產于峨眉山（Mount Emei），其他山沒有。有人說，六個棱角代表六度（paramita，六種修行），鋒利代表精進（diligence）。它包含了三學（trisiksa，戒定慧）並統攝萬行（all practices），體現萬行並治理各種習氣。習氣得到治理，那麼就能即事成理，即理成事，從而使普賢（Samantabhadra）的功德圓滿。峨眉山廣闊千里，空曠的翠色連線著天空，陡峭的山峰和奇異的山石，呈現出各種各樣的形態，難道僅僅是這星星點點的石頭，就具備了所有的功德嗎？回答是：一朵花可以認識無邊的春天，一勺水可以反映圓滿的月亮。其他事物既然如此，難道這石頭就不是這樣嗎？ 似完齋說 聖人不把長蛇和野豬當作禍患，而是把自身當作禍患，他的憂慮真是深遠啊。就像章臺（Zhangtai）的歌舞和阿房宮（Epang Palace）的連綿，極盡遊樂觀賞的樂趣，直到死亡也不能返回，真是可悲啊。松陵（Songling）的密郎（Milang）知道自身是禍患，不看重優厚的物質生活，正因為不看重優厚的物質生活，所以凡是他所治理的，都只是『似完』而已。因此，房屋不追求高大，室內不追求華麗。茅草屋可以遮蔽身體，稀粥可以糊住嘴巴。用古老的硯臺和書籍，保持樸素的心和貧瘠的骨氣，看輕張氏家族的榮華富貴，淡泊而自感富有。紫柏道人（Master Zibo）正好在這裡避風雨，喜歡他的樸素實在，所創作的作品有野人的風格，題名為『似完齋』，寫下這些贈送給他。 交蘆生書千字文說 繪畫原本沒有畫，沒有畫的根本在於自心。所以自心想要畫一筆，想要畫兩筆，以至於千萬筆，每一筆都充滿活力，從未停止。什麼是死活？回答是：如果只看到一筆，就只說一筆，看到千萬筆，就只說千萬筆，這叫做知死而不知活。只有懂得活的人，畫雖然無窮無盡，卻能清楚地知道，主動權在我而不在畫。就像六十四卦（sixty-four hexagrams），三百八十四爻（three hundred and eighty-four lines），如果一卦固定不變，一爻僵化，那麼變化也就有窮盡了。正因為每一卦都充滿活力
【English Translation】 English version: The difference between sentient and insentient is as clear as the sun and stars. This stone has six edges, sharp and pointed, with a smooth and clean texture, shining brightly in the sunlight. It is produced in Mount Emei (a sacred Buddhist mountain in Sichuan, China), and is not found in other mountains. Some say that the six edges represent the six paramitas (perfections), and the sharpness represents diligence. It encompasses the three learnings (trisiksa, which are morality, concentration, and wisdom) and governs all practices, embodying all practices and subduing all habits. When habits are subdued, then one can realize principle through events, and realize events through principle, thereby perfecting the virtues of Samantabhadra (a bodhisattva associated with practice and meditation). Mount Emei stretches for thousands of miles, with its vast greenery connecting to the sky, and its steep peaks and strange rocks presenting various forms. Could it be that these scattered stones possess all the virtues? The answer is: one flower can reveal the boundless spring, and a spoonful of water can reflect the full moon. Since other things are like this, why shouldn't this stone be the same? On the 'Seemingly Complete Studio' A sage does not regard long snakes and wild boars as calamities, but regards oneself as a calamity. His worries are truly profound. Like the songs and dances of Zhangtai (a place associated with luxurious entertainment) and the continuous palaces of Epang (a grand palace built during the Qin dynasty), indulging in the pleasures of sightseeing and entertainment, unable to return even in death, how lamentable! Milang (a person's name) of Songling (a place name) knows that oneself is a calamity, and does not value a life of luxury. Precisely because he does not value a life of luxury, everything he manages is only 'seemingly complete'. Therefore, the house does not strive for height, and the interior does not strive for extravagance. A thatched hut can shelter the body, and thin porridge can fill the mouth. With ancient inkstones and books, maintaining a simple heart and impoverished spirit, looking down on the glory of the Zhang family, living plainly and feeling rich. Master Zibo (a Buddhist monk) happened to be sheltering from the wind and rain here, and admired his simplicity and practicality. His works have the style of a rustic person, and he titled it 'Seemingly Complete Studio', writing these words to give to him. Jiaolusheng's Explanation of Writing the Thousand Character Classic Painting originally has no painting, and the root of no painting lies in one's own mind. Therefore, the mind wants to draw one stroke, wants to draw two strokes, and even thousands of strokes. Every stroke is full of life and has never stopped. What is dead and alive? The answer is: if you only see one stroke, then you only say one stroke; if you see thousands of strokes, then you only say thousands of strokes. This is called knowing death but not knowing life. Only those who understand life, although the paintings are endless, can clearly know that the initiative is in me and not in the painting. Just like the sixty-four hexagrams (sixty-four hexagrams) and the three hundred and eighty-four lines (three hundred and eighty-four lines), if a hexagram is fixed and unchanging, and a line is rigid, then the changes will also be finite. Precisely because every hexagram is full of life
無常。爻爻本活。所以周流六虛。上下無常。情之性之。鬼之神之。往復莫測。隱顯若惑。先天而天不違。後天而奉天時。設不知活。烏能臻此哉。故蒼頡睹鳥跡而悟字母。梵佉婁。不煩感而悟字生於心。雖文成橫豎。而詮義未始不同焉。如鳥跡而變大篆。大篆變小篆。小篆變隸。隸變楷。楷變草。草則復幾乎鳥跡矣。何異中竺而變四竺。四竺而變胡。胡變夷乎。故曰。通其變者。始制者也。因其變者。乃眾人耳。雖然。始制幾聖。眾人幾愚。有能因畫而悟未畫。因心而得悟心。噫。未畫畫母。無心天地萬物之祖。既知其母。復得其祖。則愚可以為聖。聖可以同愚。故曰大智若愚。予睹交蘆生手書千字文。其字畫起伏縱橫。變化有條。而又不死於法。果書者之能品耶。
孝侯謚說
晉周孝侯。逢大敵。欲𢬵命一戰。同僚勸曰。將軍母老矣。戰而不捷。太夫人將安托乎。孝侯曰。我為大臣。必盡臣節。今日之事。既為人臣。安知有母哉。遂戰歿。朝廷嘉其忠。謚曰孝侯。由是觀之。忠孝本一條。學者以為孝是孝。忠是忠。作兩條解之。非也。大抵以我見前之心。盡力事親謂之孝。盡力事君謂之忠。心無異心。忠孝者。名焉而已。故達心者。洞了忠孝為一。狥名者橫執為二。
剛說
夫子不剛不
【現代漢語翻譯】 現代漢語譯本 無常。爻爻本活：無常的道理，每一爻都本是活潑的。 所以周流六虛，上下無常：所以它周流於六合之內，上下執行沒有常態。 情之性之，鬼之神之：無論是情感、本性，還是鬼怪、神靈，都受其影響。 往復莫測，隱顯若惑：它們的往來循環難以預測，隱沒顯現令人迷惑。 先天而天不違，後天而奉天時：在事物發生之前，它就存在，天的規律也不會違背它；在事物發生之後，它順應天時的變化。 設不知活，烏能臻此哉：如果不知道這個『活』的道理，怎麼能達到這種境界呢？ 故蒼頡睹鳥跡而悟字母，梵佉婁，不煩感而悟字生於心：所以蒼頡（Cang Jie，傳說中的漢字創造者）觀察鳥的足跡而領悟了文字的原理，梵佉婁（Fanqielou，古代印度文字）不用外力感應也能領悟到文字是從心中產生的。 雖文成橫豎，而詮義未始不同焉：雖然文字形成了橫豎的筆畫，但表達的意義從來沒有不同。 如鳥跡而變大篆，大篆變小篆，小篆變隸，隸變楷，楷變草，草則復幾乎鳥跡矣：就像鳥的足跡演變成大篆，大篆演變成小篆，小篆演變成隸書，隸書演變成楷書，楷書演變成草書，草書又幾乎回到了鳥的足跡一樣。 何異中竺而變四竺，四竺而變胡，胡變夷乎：這和中天竺（Zhongzhu，古代印度中部）演變成四天竺（Sizhu，古代印度四個區域），四天竺演變成胡人文字，胡人文字演變成夷人文字有什麼區別呢？ 故曰：通其變者，始制者也。因其變者，乃眾人耳：所以說，通曉變化規律的人，才是真正的創造者；只是沿用變化規律的人，不過是普通人罷了。 雖然，始制幾聖，眾人幾愚：雖然如此，真正的創造者能有幾個是聖人，而普通人又有幾個是愚笨的呢？ 有能因畫而悟未畫，因心而得悟心：如果有人能從已有的圖畫中領悟到未畫之意，從自己的心中領悟到心的本質。 噫，未畫畫母，無心天地萬物之祖：啊！未畫之境是繪畫的根源，無心之境是天地萬物的本源。 既知其母，復得其祖，則愚可以為聖，聖可以同愚：既然知道了它的根源，又找到了它的本源，那麼愚笨的人也可以成為聖人，聖人也可以和愚笨的人一樣。 故曰大智若愚：所以說，真正有智慧的人看起來好像很愚笨。 予睹交蘆生手書千字文，其字畫起伏縱橫，變化有條，而又不死於法：我看到交蘆生（Jiaolusheng，人名，書法家）手寫的《千字文》，他的字畫起伏縱橫，變化有規律，但又不拘泥於法度。 果書者之能品耶：這真是書法家中的上品啊！
孝侯謚說
晉周孝侯，逢大敵，欲𢬵命一戰：晉國的周孝侯（Zhou Xiaohou，人名，晉國國君），遇到強大的敵人，想要拚死一戰。 同僚勸曰：將軍母老矣，戰而不捷，太夫人將安托乎：同僚勸他說：『將軍的母親年老了，如果作戰失敗，您的母親將依靠誰呢？』 孝侯曰：我為大臣，必盡臣節，今日之事，既為人臣，安知有母哉：孝侯說：『我是大臣，必須盡到臣子的節義。今天的事情，既然是為人臣子，哪裡還顧得上母親呢？』 遂戰歿，朝廷嘉其忠，謚曰孝侯：於是戰死，朝廷讚賞他的忠誠，謚號為孝侯。 由是觀之，忠孝本一條：由此看來，忠和孝本來就是一體的。 學者以為孝是孝，忠是忠，作兩條解之，非也：學者認為孝是孝，忠是忠，把它們分成兩條來解釋，這是不對的。 大抵以我見前之心，盡力事親謂之孝，盡力事君謂之忠：大概來說，用沒有私心的心，盡力侍奉父母叫做孝，盡力侍奉君主叫做忠。 心無異心，忠孝者，名焉而已：心中沒有二心，忠和孝只是名稱而已。 故達心者，洞了忠孝為一，狥名者橫執為二：所以通達心性的人，明白忠和孝是一體的；追求名聲的人，卻固執地認為它們是兩回事。
剛說
夫子不剛不：夫子（Fuzi，孔子)不剛強，不...
【English Translation】 English version Impermanence. Each line is inherently alive: The principle of impermanence is that each line (of the I Ching) is inherently vibrant. Therefore, it flows through the six voids, up and down without constancy: Therefore, it flows through the universe, moving up and down without a fixed state. Emotions, nature, ghosts, and spirits: Whether it's emotions, nature, ghosts, or spirits, all are influenced by it. Its comings and goings are unpredictable, its concealment and manifestation are perplexing: Their cycles are difficult to predict, and their concealment and manifestation are confusing. Before the event, Heaven does not defy it; after the event, it follows the timing of Heaven: Before things happen, it exists, and the laws of Heaven do not contradict it; after things happen, it follows the changes of Heaven's timing. If one does not know the 'aliveness,' how can one reach this state?: If one does not understand this principle of 'aliveness,' how can one reach this state? Therefore, Cang Jie saw the tracks of birds and understood the alphabet; Fanqielou, without external sensation, understood that words are born from the heart: Therefore, Cang Jie (legendary creator of Chinese characters) observed the tracks of birds and understood the principles of writing; Fanqielou (ancient Indian script) could understand that words originate from the heart without external influence. Although the writing is formed with horizontal and vertical strokes, the meaning has never been different: Although the writing is formed with horizontal and vertical strokes, the meaning it conveys has never been different. Like bird tracks transforming into Great Seal Script, Great Seal Script transforming into Small Seal Script, Small Seal Script transforming into Clerical Script, Clerical Script transforming into Regular Script, Regular Script transforming into Cursive Script, and Cursive Script almost returning to bird tracks: Just as bird tracks evolved into Great Seal Script, Great Seal Script into Small Seal Script, Small Seal Script into Clerical Script, Clerical Script into Regular Script, Regular Script into Cursive Script, and Cursive Script almost returns to the form of bird tracks. How is it different from Central India transforming into the Four Indias, the Four Indias transforming into the script of the Hu people, and the script of the Hu people transforming into the script of the Yi people?: How is this different from Central India (Zhongzhu, ancient central India) transforming into the Four Indias (Sizhu, the four regions of ancient India), the Four Indias transforming into the script of the Hu people, and the script of the Hu people transforming into the script of the Yi people? Therefore, it is said: 'Those who understand the changes are the original creators. Those who follow the changes are merely the masses': Therefore, it is said, 'Those who understand the principles of change are the true creators; those who merely follow the changes are just ordinary people.' Although, how many of the original creators are sages, and how many of the masses are foolish?: Although that is the case, how many of the original creators are sages, and how many of the masses are foolish? If one can understand the unpainted from the painted, and understand the mind from the mind: If someone can understand the unpainted from the existing painting, and understand the essence of the mind from their own mind. Alas, the unpainted is the mother of painting, the no-mind is the ancestor of heaven, earth, and all things: Alas! The state of the unpainted is the source of painting, and the state of no-mind is the origin of heaven, earth, and all things. Having known its mother and found its ancestor, then the foolish can become sages, and the sages can be like the foolish: Having known its source and found its origin, then the foolish can become sages, and the sages can be like the foolish. Therefore, it is said that great wisdom appears as foolishness: Therefore, it is said that true wisdom appears as foolishness. I saw Jiao Lusheng's handwritten Thousand Character Classic, its strokes rising and falling, vertical and horizontal, changing with order, yet not bound by rules: I saw Jiao Lusheng's (Jiaolusheng, a person's name, a calligrapher) handwritten 'Thousand Character Classic,' its strokes rising and falling, vertical and horizontal, changing with order, yet not rigidly adhering to the rules. Is he truly a master of calligraphy?: Is he truly a master of calligraphy?
Eulogy of Lord Xiao
Lord Xiao of Zhou in Jin encountered a powerful enemy and wanted to fight to the death: Lord Xiao of Zhou (Zhou Xiaohou, a person's name, ruler of Jin) in Jin encountered a powerful enemy and wanted to fight to the death. His colleagues advised him, 'General, your mother is old. If you fight and fail, who will your mother rely on?': His colleagues advised him, 'General, your mother is old. If you fight and fail, who will your mother rely on?' Lord Xiao said, 'As a minister, I must fulfill my duty. In today's matter, as a minister, how can I consider my mother?': Lord Xiao said, 'As a minister, I must fulfill my duty. In today's matter, as a minister, how can I consider my mother?' So he died in battle. The court praised his loyalty and gave him the posthumous title of Lord Xiao: So he died in battle. The court praised his loyalty and gave him the posthumous title of Lord Xiao. From this, we can see that loyalty and filial piety are originally one: From this, we can see that loyalty and filial piety are originally one. Scholars think that filial piety is filial piety, and loyalty is loyalty, and explain them as two separate things, which is wrong: Scholars think that filial piety is filial piety, and loyalty is loyalty, and explain them as two separate things, which is wrong. Generally speaking, using a selfless heart to serve one's parents is called filial piety, and using a selfless heart to serve one's ruler is called loyalty: Generally speaking, using a selfless heart to serve one's parents is called filial piety, and using a selfless heart to serve one's ruler is called loyalty. If the heart has no other intentions, then loyalty and filial piety are just names: If the heart has no other intentions, then loyalty and filial piety are just names. Therefore, those who understand the heart realize that loyalty and filial piety are one, while those who pursue fame stubbornly insist that they are two: Therefore, those who understand the heart realize that loyalty and filial piety are one, while those who pursue fame stubbornly insist that they are two.
On Strength
The Master is not strong, not...
能孝。臣不剛不能忠。至於榮辱死生之際。不以剛為地。即為其眩惑。不遑自持矣。然剛亦未易言也。必先於聞道。聞道則識見高明。即能了知天地萬物古先今後。皆我自心影響。影響由心而有。心由影響而彰。而影響現時。眾人見之。計天地萬物為大小。計形器虛空為有無。計一器所聚之塊為我身。計前境所生之影為我心。自此則靡所不至矣。豈可以言說窮乎。故曰。剛也者。五常性命之本也。
動靜說
皮毬老人問黃龍孫曰。昔人即動而靜。其義安在。孫曰。靜在動上。老人指座前牡丹徴之。若此花芳秾時。零落時。豈非動乎。謂芳秾。自住芳秾。零落自住零落。以兩者各住。謂之靜乎。兩則非一。一則非兩。兩兩一一。一一兩兩。譬如夢中見花開謝。見花謝開。開先謝后。謝先開后。謂皆各性住於一世。即謂之動上即靜。此愚者之談也。智則決其不然。何以故。開謝先後。離夢不可得故。夢非自有。必因想生。想非自有。必因未想有。未想不自有。必因想顯。所以未想為想父。想為夢父。夢為花父。花為開謝父。開謝為動靜父。言靜在動上者。復為動靜子。子之言棄本太遠。烏足徴之。
觀戲
處處相逢是戲場。何須傀儡夜登堂。繁華過眼三更促。名利牽人一線長。稚子自應爭詫說。
{ "translations": [ "現代漢語譯本：\n能孝順的人，是因為他秉性剛強。臣子不剛強就不能忠誠。到了榮辱生死關頭，如果不把剛強作為立身之本，就會被迷惑，不能把持自己。然而剛強也不容易做到，必須先懂得道理。懂得道理，見識就高明，就能明白天地萬物古往今來，都是自己內心的反映。這些反映由心而生，心也通過這些反映而顯現。當這些反映顯現時，眾人看到它們，就認為天地萬物有大小，認為有形的器物和虛空有有無，認為聚集在一個器物中的一塊東西是自己的身體，認為眼前環境產生的影子是自己的心。從這裡開始，就會無所不至，哪裡可以用言語說得完呢？所以說，『剛』是五常（仁、義、禮、智、信）和性命的根本。", "動靜說\n皮毬老人問黃龍孫：『過去的人說即動而靜，是什麼意思？』黃龍孫說：『靜在動之上。』皮毬老人指著座位前的牡丹花問道：『像這花盛開時，凋零時，難道不是動嗎？』（黃龍孫）說：『盛開的時候，花就安住在盛開的狀態；凋零的時候，花就安住在凋零的狀態。因為兩者各自安住，所以說是靜嗎？』盛開和凋零是兩件事，但又不是一件事；一件事，但又不是兩件事。兩件事和一件事，一件事和兩件事，就像在夢中看到花開花謝，看到花謝花開。花開在前，花謝在後；花謝在前，花開在後。如果說它們各自的性質都安住在一段時間裡，就說是動中即靜，這是愚蠢的人的說法。聰明的人一定認為不是這樣。為什麼呢？因為花開花謝的先後，離開夢境是無法存在的。夢不是自己產生的，一定是由於想念而產生。想念不是自己產生的，一定是由於沒有想念而顯現。所以沒有想念是想念的父親，想念是夢的父親，夢是花的父親，花是花開花謝的父親，花開花謝是動靜的父親。說靜在動之上的人，又成了動靜的兒子。兒子的話離根本太遠了，哪裡值得去驗證呢？』", "觀戲\n處處相逢都是戲場，何必等到晚上才在戲臺上表演傀儡戲呢？繁華過眼，就像三更天一樣短暫，名利牽引著人，就像一線那麼長。孩子們自然會爭著說戲好。" ], "english_translations": [ "English version:\n'Able to be filial is because of one's inherent strength. A minister who is not strong cannot be loyal. When it comes to times of honor and disgrace, life and death, if one does not take strength as the foundation, one will be confused and unable to control oneself. However, strength is not easy to achieve; one must first understand the principles. Understanding the principles leads to high and clear insight, enabling one to understand that all things in heaven and earth, past and present, are reflections of one's own mind. These reflections arise from the mind, and the mind is revealed through these reflections. When these reflections appear, people see them and consider the things in heaven and earth to have size, consider tangible objects and emptiness to have existence or non-existence, consider a piece gathered in a vessel to be their body, and consider the shadow produced by the environment before them to be their mind. From here, there is no limit to what can happen. How can it be exhausted by words? Therefore, it is said, \'Strength is the foundation of the five constant virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) and life.\'", "'On Movement and Stillness'\nThe Old Man Piqiu asked Huanglong Sun, \'The ancients said that stillness is within movement. What does that mean?\' Huanglong Sun said, \'Stillness is above movement.\' The Old Man Piqiu pointed to the peony in front of the seat and asked, \'Like this flower in its blooming and withering, isn't that movement?\' (Huanglong Sun) said, \'When it blooms, the flower resides in its blooming state; when it withers, the flower resides in its withering state. Because the two reside separately, is that called stillness?\' Blooming and withering are two things, but not one thing; one thing, but not two things. Two things and one thing, one thing and two things, are like seeing flowers bloom and wither in a dream, seeing flowers wither and bloom. Blooming comes before withering, withering comes before blooming. If it is said that their respective natures reside in a period of time, and that is called stillness within movement, that is the talk of fools. The wise will certainly think it is not so. Why? Because the sequence of blooming and withering cannot exist apart from the dream. The dream does not arise on its own; it must arise from thought. Thought does not arise on its own; it must appear because of the absence of thought. Therefore, the absence of thought is the father of thought, thought is the father of the dream, the dream is the father of the flower, the flower is the father of blooming and withering, and blooming and withering are the father of movement and stillness. The one who says stillness is above movement becomes the son of movement and stillness. The words of the son are too far from the root; why bother to verify them?\'", "'Watching a Play'\nEverywhere we meet is a theater stage, why wait for the night for the puppets to perform on stage? Splendor passes by like the fleeting third watch of the night, fame and fortune pull people like a long thread. Children will naturally compete to say the play is good." ] }
矮人亦復浪悲傷。本來面目何曾識。且向尊前學楚狂。此陽明傀儡詩也。紫柏先生曰。陽明之看戲。戲亦道師。眾人之歡樂。何異傀儡。故周穆王之怒偃師。偃師析其傀儡。穆王始悟非真人也。今天下無論古今。或衣冠相揖。男女雜坐。談笑超然。若以頃刻散心。回觀我此身。果籍何物而成耶。設必由五行而有。五行生剋無常。能有我者尚無常。況所有者乎。如是觀身。身不異戲。則偃師所作。寧非廣長舌相哉。
卓吾天臺
聞卓吾有年數矣。未遑一見。適讀耿子庸傳。始心見卓吾也。卓吾謂天臺子以人倫為至。卓吾以未發之中。為人倫之至。以故互執而不相化。殆十年所。乃今始化。其自敘如此。夫人倫。猶波也。未發。猶水也。執波為至固非矣。執水為波之至。寧不非乎。良以已發外未發。則已發無源矣。必謂未發至於已發。則未發似可取。殊不知已發未發。皆不可取。皆不可舍者也。如已發可取。何異離水求波也。未發可取。何異離波求水也。已發未發。既皆不可取。又皆可舍乎。故曰。取不得。捨不得。不可得中只么得。若然者。卓吾天臺。始相執而不化。洎相化而不執。何異太末蟲。自取自舍於火聚之上耶。古德有言曰。死水固不可藏龍活水亦豈藏龍之所。蓋就假龍言耳。如真龍則死死活活。
【現代漢語翻譯】 現代漢語譯本： 可悲的是，人們沉溺於悲傷，卻從未認識到自己本來的面目。不如在酒席前學習楚狂接輿的行為。這首詩是王陽明所作的傀儡詩。紫柏禪師說：『陽明先生看戲，戲也是一種教導。眾人沉溺於歡樂，和傀儡又有什麼區別呢？』所以周穆王因為偃師製造的傀儡而發怒，偃師拆解了傀儡，穆王才醒悟到那不是真人。如今世上，無論是古代還是現代，人們衣冠楚楚地互相作揖，男女混雜地坐在一起，談笑風生，看似超脫。但如果能稍微停下來反觀自身，這個身體究竟是由什麼構成的呢？如果一定要說是五行構成的，那麼五行相生相剋，變化無常，能產生『我』的尚且無常，更何況『我』所擁有的呢？如果這樣觀察自身，身體和戲又有什麼區別呢？那麼偃師所做的，難道不是廣長舌相的體現嗎？
卓吾與天臺
聽說李卓吾已經很多年了，一直沒有機會見面。最近讀了耿子庸的傳記，才在心中見到了卓吾。卓吾認為天臺宗以人倫為至高，卓吾則認為未發之中（指中和狀態）是人倫的至高境界。因此，他們互相執著己見，不能互相轉化，大概有十年之久，現在才開始互相理解。他自己是這樣敘述的。人倫，就像水波一樣；未發，就像水一樣。執著於水波是至高的，固然不對；執著於水是水波的至高來源，難道就對嗎？因為如果離開已發（指已表現出來的），就沒有未發（指未表現出來的），那麼已發就沒有源頭了。如果一定要說未發產生了已發，那麼未發似乎是可以追求的。但殊不知，已發和未發，都是不可追求的，也都是不可捨棄的。如果已發可以追求，那和離開水去尋找水波有什麼區別呢？如果未發可以追求，那和離開水波去尋找水有什麼區別呢？已發和未發，既然都不可追求，又都可以捨棄嗎？所以說：『求不得，捨不得，不可得中且放下。』如果這樣，卓吾和天臺，最初互相執著而不能互相轉化，到後來互相理解而不執著，又和太末蟲有什麼區別呢？它們在火堆上自取自舍。古德有言：『死水固然不能藏龍，活水又豈是藏龍的地方？』這只是就假龍而言。如果是真龍，那麼死水活水，都可以藏身。
【English Translation】 English version: Alas, people are immersed in sorrow, yet they have never recognized their original face. It would be better to learn from the behavior of Chu Kuang Jie Yu (a recluse in the state of Chu) before the wine. This poem is a puppet poem written by Wang Yangming (a Neo-Confucian philosopher). Zen Master Zibo said: 'When Yangming watches a play, the play is also a teaching. What difference is there between the joy of the crowd and puppets?' Therefore, King Mu of Zhou was angry because Yan Shi (a legendary artisan) created puppets. Yan Shi disassembled the puppets, and King Mu realized that they were not real people. Nowadays, whether in ancient or modern times, people bow to each other in formal attire, men and women sit together, chatting and laughing, seemingly detached. But if one can pause for a moment and reflect on oneself, what is this body made of? If it must be said that it is made of the Five Elements, then the Five Elements generate and overcome each other, constantly changing. That which can produce 'me' is impermanent, let alone what 'I' possess? If one observes oneself in this way, what difference is there between the body and a play? Then, isn't what Yan Shi did a manifestation of the long, broad tongue (a sign of a Buddha)?
Zhuowu and Tiantai
I have heard of Li Zhuowu (a Ming dynasty philosopher) for many years, but I have never had the opportunity to meet him. Recently, after reading the biography of Geng Ziyong, I finally saw Zhuowu in my heart. Zhuowu believed that the Tiantai school (a Buddhist school) regarded human relations as supreme, while Zhuowu believed that the state of 'before arousal' (referring to the state of equilibrium) was the supreme state of human relations. Therefore, they clung to their own views and could not transform each other, for about ten years, and now they are beginning to understand each other. This is how he describes it himself. Human relations are like waves; 'before arousal' is like water. It is certainly wrong to cling to waves as supreme; is it right to cling to water as the supreme source of waves? Because if one leaves the 'already aroused' (referring to what has been expressed), there is no 'before arousal' (referring to what has not been expressed), then the 'already aroused' has no source. If one must say that 'before arousal' produces 'already aroused', then 'before arousal' seems to be worth pursuing. But it is not known that both 'already aroused' and 'before arousal' are not worth pursuing, nor are they worth abandoning. If 'already aroused' can be pursued, what difference is there between leaving the water to find the waves? If 'before arousal' can be pursued, what difference is there between leaving the waves to find the water? Since both 'already aroused' and 'before arousal' are not worth pursuing, can they both be abandoned? Therefore, it is said: 'Cannot be sought, cannot be abandoned, just let go in the unattainable.' If so, Zhuowu and Tiantai, initially clung to each other and could not transform each other, and later understood each other without clinging, what difference is there between them and the Taimo insects (a type of insect that is attracted to fire)? They take and abandon themselves on the fire. An ancient master said: 'Dead water cannot hide a dragon, and living water is not a place to hide a dragon.' This is only in reference to a false dragon. If it is a true dragon, then both dead water and living water can be a place to hide.
在龍而不在水矣。夫龍之為物也。處空若水。觸石則石化為水。觸林木。觸火。皆不旋尾而化。即此觀之。謂空可取。則太虛有剩矣。謂空可舍。則太虛有外矣。空為色影。尚不可以取捨彷彿之。況有大於此者乎。卓吾卓吾。果真龍也耶。果葉公之所畫者耶。
問本亭
本不可問。可問則非本矣。何以故。本不問本故。如本可問。何異水洗水。金博金哉。雖然善問者。以未嘗問而問之。答者。亦以未嘗答而答之。昔有僧問馬祖曰。離四句。絕百非。請和尚直指西來意。祖曰。我今日勞倦。不能為汝說。問智藏去。藏曰。我亦頭痛不能說。問海兄去。海曰。我卻不會。僧乃見祖。舉藏海語。祖曰。藏頭黑。海頭白。僧亦懡羅而退。天童頌此機緣。堂堂坐斷舌頭路。應笑毗耶老古錐。吾味天童此頌。乃知文殊問維摩不二意。摩以默答之。此則有問有答者也。天臺昆巖鄭居士。萬曆壬寅冬。曾問清凈本然之旨于紫柏道人。道人曰。居士機緣未熟。熟后再問不遲。噫。夜光投人。鮮不按劍。翻思藏海。不覺扼腕癸卯春。沖禪人還國清寺。紫柏道人。先有問本亭偈寄居士。且囑沖曰。為居士構一亭。於國清泉石幽爽處。榜曰問本。以見道人不忘居士問本之意也。
落日懸鼓
眾生根鈍執重。耳目似具聰
【現代漢語翻譯】 現代漢語譯本： 在龍的本質在於它不在水中。龍這種生物，身處空中如同在水中一樣自在。當它觸碰到石頭，石頭就會化為水；觸碰到林木、觸碰到火焰，都能瞬間變化，無需回頭。從這個角度來看，如果說空可以獲取，那麼太虛就會有剩餘；如果說空可以捨棄，那麼太虛之外就會有東西存在。空只是色的影子，尚且不能用取捨來比擬，更何況有比空更大的東西呢？卓吾（李贄的號），卓吾啊，你果真是真龍嗎？還是葉公所畫的那種龍呢？ 本亭問答 本源是不可詢問的。如果可以詢問，那就不是本源了。為什麼呢？因為本源本身不詢問本源。如果本源可以詢問，那和用水洗水、用金子購買金子有什麼區別呢？雖然如此，善於提問的人，是用未曾提問的方式來提問；回答的人，也是用未曾回答的方式來回答。過去有個僧人問馬祖（馬祖道一）說：『離開四句，斷絕百非，請和尚直接指示西來的意義。』馬祖說：『我今天勞累，不能為你解說，你去問智藏吧。』智藏說：『我也頭痛，不能說。你去問海兄吧。』海兄說：『我卻不會。』僧人於是去見馬祖，說了智藏和海兄的話。馬祖說：『藏頭黑，海頭白。』僧人也迷惑不解地退下了。天童（天童正覺）為此機緣作頌說：『堂堂正正地截斷了說話的道路，應該嘲笑維摩詰這個老古錐。』我體會天童的這首頌，才知道文殊菩薩問維摩詰不二法門的意義，維摩詰用沉默來回答。這還是有問有答的。天臺昆巖鄭居士，在萬曆壬寅年冬天，曾經向紫柏道人請教清凈本然的宗旨。道人說：『居士的機緣尚未成熟，成熟后再問不遲。』唉！夜明珠投向人，很少有人不按劍自衛的。反過來想想智藏和海兄，不禁扼腕嘆息。癸卯年春天，沖禪人返回國清寺，紫柏道人事先寫了一首問本亭的偈語寄給鄭居士，並且囑咐沖說：『為居士建造一座亭子，在國清寺泉石幽靜清爽的地方，題名為問本，以此來表達道人不忘記居士詢問本源的心意。』 落日懸鼓 眾生的根器遲鈍，執著深重，耳目似乎具備聽覺和視覺的功能，
【English Translation】 English version: The essence of the dragon lies in its being not in water. The dragon, as a creature, is as comfortable in the air as it is in water. When it touches a stone, the stone turns into water; when it touches forests or fire, it can transform instantly without even turning its tail. From this perspective, if we say that emptiness can be grasped, then the Great Void would have something left over; if we say that emptiness can be discarded, then there would be something outside the Great Void. Emptiness is merely a shadow of form, and cannot even be approximated by grasping or discarding, let alone something greater than emptiness. Zhuowu (Li Zhi's alias), Zhuowu, are you truly a real dragon? Or are you the kind of dragon painted by Lord Ye? Questioning the Origin Pavilion The origin cannot be questioned. If it could be questioned, it would not be the origin. Why? Because the origin itself does not question the origin. If the origin could be questioned, what difference would there be between washing water with water or buying gold with gold? Nevertheless, a skilled questioner asks in a way that is not asking; and the answerer answers in a way that is not answering. In the past, a monk asked Mazu (Mazu Daoyi): 'Apart from the four phrases, beyond the hundred negations, please, Master, directly point to the meaning of the coming from the West.' Mazu said, 'I am tired today and cannot explain it to you. Go ask Zhizang.' Zhizang said, 'I also have a headache and cannot speak. Go ask Brother Hai.' Hai said, 'I don't know.' The monk then went to see Mazu and told him what Zhizang and Hai had said. Mazu said, 'Zang's head is black, Hai's head is white.' The monk was also bewildered and withdrew. Tiantong (Tiantong Zhengjue) composed a verse for this occasion, saying: 'Grandly and rightly cutting off the path of speech, one should laugh at Vimalakirti, that old simpleton.' I understand Tiantong's verse and realize that Manjushri Bodhisattva asked Vimalakirti about the meaning of non-duality, and Vimalakirti answered with silence. This still involves asking and answering. Zheng Layman of Kunyan in Tiantai, in the winter of the Renyin year of the Wanli era, once asked the Daoist Zibai about the essence of pure inherent nature. The Daoist said, 'The Layman's opportunity is not yet ripe; it will not be too late to ask again when it is ripe.' Alas! When a night-shining pearl is thrown at someone, few do not draw their swords in self-defense. Thinking back on Zhizang and Hai, I cannot help but sigh. In the spring of the Guimao year, Chan Monk Chong returned to Guoqing Temple. Daoist Zibai had previously sent a verse for the Questioning the Origin Pavilion to Layman Zheng, and instructed Chong, 'Build a pavilion for the Layman in a secluded and refreshing place with springs and rocks in Guoqing Temple, and name it 'Questioning the Origin,' to show that the Daoist does not forget the Layman's intention to inquire about the origin.' Setting Sun Hanging Drum Sentient beings have dull faculties and heavy attachments; their ears and eyes seem to possess the functions of hearing and seeing,
明。心實聾瞽。聖人知其如此。開之以名言不可。即名言寓其方所。示其象物。此所謂以情博情。以境奪境。始則鑄我成物。終則會物成己。然苦相多端。若不親嘗。知苦不易。既知苦已。即苦推樂。樂雖不見。理考不虛。由是信力堅固。作之不休。終必克愿。懸鼓大義。不過如此。余觀雖多方委曲調攝。修習淺深次序。歷然難混。惟有志於出苦者。用力不茍。終必精深。方知真慈初心也。
三界說
夫一天地之間。有四大洲。東曰神州。西曰賀州。南曰部州。北曰盧州。而其疆土。不知幾千萬里。按七政分野推之。亦自有里數。然南州。人壽唯百歲。富貴亦不大崇高。東州。則人壽二百五十歲。富貴崇高。固勝南州多矣。以東州較西牛賀州。則西州人壽。五百歲。崇高富貴。復勝東州。即西州較諸北俱盧州。又天淵之不同也。蓋北州人壽千歲。中無夭折。而富貴崇高。可謂至矣。若較諸四天王。又不啻醯雞之匹大鵬耳。乃至他化自在天之富貴。匹諸初禪喜樂。猶野人以曝背之暖。獻萬乘之君。由初禪天。而至非非想。層級轉勝。下不如上。大相懸絕也。若以聲聞天眼。視非非想。壽命之與富貴崇高。辟如朝生暮死之蟲。沾滯涕唾焉。今南州之人。率以富貴自恃。年華不惜從生至死。昏擾欲夢。曾不暫覺
。茍能以三州匹己。以四王匹三州。以非非想天。匹夜摩忉利。則南州所謂富貴崇高自恃。視百年為長劫者。可不悲夫。故曰。以法眼觀三界依正之報。不啻獄囚。豈欺我哉。
讀素問
吾聞得。般若菩薩。能於一切法中。得大自在。由是觀之。在儒而為明王聖師。在老而為真人神人。在佛而為大覺世雄。在百家遞為其長。各建旗鼓。而鳴於世者。皆菩薩之示現也。予讀黃帝素問。至其略曰。粗守關。上守機。機之動。不離其空。空中之機。清凈而微其來不可逢。其往不可追。知機知道者。不可掛以絲髮不覺置卷長嘆。是書也。非聖人莫能作焉。予以是知得其空者。可以治其風。得其風者。可以治其火。得其火者。可以治其水。得其水者。可以治其地。故地浮於水。水資於火。火憑乎風。風載於空。故得其空者。造其微矣。微則不可以朕兆求。不可以將迎會。若然者。湛神于空。徹視其形。部分經絡。腑臘淺深。猶處堂奧而照萬有。奚惑哉。故良醫知守其機而會其微。神遊無滯。靡細不察。地惟四塵。水則減一。火又減一。風則一而已矣。一則累輕。故力用超乎三者。地之堅。水之濕火之燥。風之動。凡有所偏。而不均調者病矣。空則非四者之所囿。故得空者。始可以主乎四也。四者有主。猶民之得君。
【現代漢語翻譯】 現代漢語譯本：如果有人能用三州之地來比擬自己的地位，用四天王來比擬三州，用非想非非想天來比擬夜摩天和忉利天，那麼那些在南贍部洲自認為富貴崇高，把百年光陰看作漫長劫數的人，難道不值得悲哀嗎？所以說，用佛法的眼光觀察三界眾生的果報，就像身處牢獄一樣。這難道是在欺騙我嗎？
閱讀《素問》
我聽說，般若菩薩能夠在一切法中獲得大自在。由此看來，在儒家就是英明的君王和聖賢的老師，在道家就是真人神人，在佛家就是大覺世尊，在諸子百家中各自成為領袖，樹立旗幟，在世間宣揚自己的學說的人，都是菩薩的示現。我讀《黃帝內經·素問》，讀到其中大概的意思說：『下等的醫者守護關竅，上等的醫者守護機要。機要的執行，不離開空虛的本性。空虛中的機要，清凈而微妙，它的到來不可預見，它的離去不可追尋。懂得機要和規律的人，不會被一絲一毫的偏差所束縛。』我不禁放下書卷，長聲嘆息：這本書，不是聖人是無法寫出來的。因此我認為，領悟了空性的人，可以調理風氣；領悟了風氣的人，可以調理火氣；領悟了火氣的人，可以調理水氣；領悟了水氣的人，可以調理地氣。所以，地浮在水上，水依賴於火，火憑藉于風，風承載於空。因此，領悟了空性的人，才能達到精微的境界。精微的境界不可以從表面的徵兆去尋求，不可以從迎合和猜測去領會。如果能夠這樣，將精神沉浸在空性之中，徹底看清形體，詳細瞭解經絡、臟腑的深淺，就像身處堂屋之中而照亮萬物一樣，還有什麼疑惑呢？所以，好的醫生懂得守護機要，領會精微，精神遊動沒有阻礙，任何細微之處都能察覺。地由四大元素組成，水則減少一種，火又減少一種，風則只有一種。單一的元素負擔輕，所以作用超過其他三種元素。地的堅硬、水的潮濕、火的乾燥、風的流動，凡是有所偏頗，不均衡協調，就會產生疾病。空則不受這四種元素的限制，所以領悟了空性的人，才能主宰這四種元素。四種元素有了主宰，就像百姓有了君主一樣。
【English Translation】 English version: If one could compare oneself to the possession of three continents, compare three continents to the Four Heavenly Kings, and compare the Realm of Neither Perception Nor Non-Perception to the Yāma and Trāyastriṃśa heavens, then wouldn't those in Jambudvīpa (Southern Continent) who consider themselves wealthy and exalted, and who regard a hundred years as a long kalpa (aeon), be pitiable? Therefore, it is said that observing the retribution of the three realms with the Dharma eye is no different from being a prisoner. Am I being deceived?
Reading the Suwen (The Book of Plain Questions)
I have heard that the Prajñā Bodhisattva (Wisdom Bodhisattva) can attain great freedom in all dharmas (teachings). From this perspective, in Confucianism, they are enlightened kings and sage teachers; in Taoism, they are true persons and divine beings; in Buddhism, they are the Greatly Awakened World Honored Ones; and in the various schools of thought, they each become leaders, establishing their banners and proclaiming their doctrines to the world. All of these are manifestations of Bodhisattvas. When I read the Huangdi Neijing Suwen (The Yellow Emperor's Inner Canon - Basic Questions), I came across a passage that roughly stated: 'Inferior physicians guard the gates; superior physicians guard the mechanisms. The movement of the mechanism does not depart from its emptiness. The mechanism within emptiness is pure and subtle; its coming cannot be met, and its going cannot be pursued. Those who understand the mechanism and the Dao (path) cannot be bound by a hair's breadth.' I could not help but put down the scroll and sigh deeply. This book could not have been written by anyone other than a sage. Therefore, I believe that those who attain emptiness can regulate wind; those who attain wind can regulate fire; those who attain fire can regulate water; and those who attain water can regulate earth. Thus, earth floats on water, water relies on fire, fire depends on wind, and wind is carried by emptiness. Therefore, those who attain emptiness can create subtlety. Subtlety cannot be sought through superficial signs, nor can it be understood through flattery or conjecture. If one can immerse one's spirit in emptiness and thoroughly see the form, understanding the details of the meridians and the depth of the organs, it is like being in a hall and illuminating all things. What doubt remains? Therefore, a good doctor knows to guard the mechanism and understand the subtlety, allowing their spirit to roam without obstruction, observing every minute detail. Earth consists of the four elements, water lacks one, fire lacks another, and wind is only one. A single element has a lighter burden, so its function surpasses the other three. The solidity of earth, the wetness of water, the dryness of fire, and the movement of wind – whenever there is an imbalance or lack of harmony, illness arises. Emptiness is not limited by these four elements, so those who attain emptiness can master them. When the four elements have a master, it is like the people having a ruler.
民得君而世弗治者。未之有焉。雖然得空之微。能治有形。不能治無形。能治無形。非得心者莫能也。故曰。空生大覺中。如海一漚發。所謂得般若菩薩者是也。
金舌三目
夫自心靈通。而循緣成相。故金舌和尚。截舌以進唐文宗。舌猶哦經如故。帝異之。遂謚金舌和尚焉。蓋以火鍛之。而成金色故也。三目高僧。左臂一目。視物遠徹。世多異之。殊不知人心本靈。以五欲封蔀。故靈用弗顯。夫大悲菩薩。有千手千眼。鬼車之鳥。九頭異情。由是觀之。聖凡猶一指之屈伸耳。指喻自心。屈伸喻用。故觀音善用自心。而千手之執。千目之照。亦大海之一滴。太倉之一粟也。鬼車以不善用自心。受斯丑報。悲夫。雖然蚯蚓截而兩頭動。蚊蟲唼而一心驚。知此者。可與言金舌三目之異矣。
蘆芽夜話記過
自古及今。凡作史官者。身及子孫。不罹人禍。必犯天刑。蓋人為萬物靈。雖賢愚不同轍。不過大概耳。其心曲隱微之際。賢者未必無一失。愚者亦未必無一得。大都世教檢人賢否。斷然弗能徹照。既弗徹照。則落筆注人。豈能無誤。每見宋儒多犯此病。惟出世大雄。始能無蔽。所以然者。蓋此老三惑圓斷。六通滿證。眼徹無量世界。耳聞無量世界。鼻舌身心。一一虛靈徹照無遺。譬如軒轅懸于
【現代漢語翻譯】 現代漢語譯本：如果人民擁戴賢明的君主卻仍然不能實現天下太平，這種情況是從未有過的。即使得到了『空』（Śūnyatā）的精妙之處，也只能治理有形的事物，而不能治理無形的事物。能夠治理無形事物的，只有那些真正領悟了『心』的人才能做到。所以說，『空性』（Śūnyatā）產生於偉大的覺悟之中，就像大海里升起的一個水泡。這裡所說的得到『般若菩薩』（Prajñābodhisattva）境界的人，就是指的這種情況。
金舌三目
人的自心本來是靈通的，但由於順應外緣而形成了種種表象。因此，金舌和尚（Kimjikā）爲了進諫唐文宗，割掉了自己的舌頭，但他的舌頭仍然能像往常一樣誦讀經文。皇帝對此感到驚異，於是賜予他『金舌和尚』的謚號。這是因為用火鍛鍊舌頭，使之呈現金色的緣故。三目高僧（Trinetra）的左臂上有一隻眼睛，能看到很遠的地方，世人大多對此感到驚異。但他們並不知道，人心本來是靈明的，只是被五欲（pañca kāmaguṇāḥ）所矇蔽，所以靈明的功用才不能顯現出來。大悲菩薩（Mahākaruṇā）有千手千眼，鬼車鳥有九個頭，各有不同的心思。由此看來，聖人與凡人之間的差別，就像手指的彎曲和伸直一樣。手指比喻自心，彎曲和伸直比喻功用。所以觀音菩薩（Avalokiteśvara）善於運用自心，因此千手能執持，千眼能照見，但也只不過是大海中的一滴水，太倉里的一粒米而已。鬼車鳥因為不善於運用自心，所以才遭受如此醜陋的報應，真是可悲啊！即使如此，蚯蚓被截斷後兩頭都會動，蚊蟲被吮吸后也會一心驚恐。明白了這個道理，就可以與人談論金舌和尚與三目高僧的奇異之處了。
蘆芽夜話記過
自古至今，凡是擔任史官的人，自身和子孫即使沒有遭遇人為的災禍，也必定會觸犯天道的刑罰。這是因為人是萬物之靈，即使賢明和愚笨的人所走的道路不同，也只是大致如此。在他們內心深處隱秘的地方，賢明的人未必沒有一點過失，愚笨的人也未必沒有一點心得。世俗的教化用來考察人的賢愚，斷然不能完全照徹。既然不能完全照徹，那麼在落筆記錄人的時候，怎麼可能沒有錯誤呢？常常看到宋代的儒生多犯這種毛病。只有出世的『大雄』（Mahāvīra），才能沒有遮蔽。之所以如此，是因為這位老者已經圓滿斷除了三惑（trayo mohāḥ），圓滿證得了六通（ṣaṭ abhijñāḥ）。眼睛能徹照無量世界，耳朵能聽聞無量世界，鼻、舌、身、心，一一虛靈徹照，沒有遺漏。譬如軒轅鏡懸掛于...
【English Translation】 English version: It has never happened that the people have a wise ruler but the world is not at peace. Although one may attain the subtlety of 'Emptiness' (Śūnyatā), it can only govern the tangible, not the intangible. To govern the intangible, only those who have truly understood the 'Mind' can do so. Therefore, it is said, 'Emptiness' (Śūnyatā) arises from great enlightenment, like a bubble rising from the sea. This refers to those who have attained the state of 'Prajñābodhisattva'.
Golden Tongue and Three Eyes
The human mind is inherently intelligent, but it forms various appearances by following external conditions. Therefore, the monk Golden Tongue (Kimjikā), in order to advise Emperor Wenzong of Tang, cut off his own tongue, but his tongue could still recite scriptures as usual. The emperor was amazed by this and bestowed upon him the posthumous title 'Golden Tongue Monk'. This is because the tongue was forged with fire, causing it to appear golden. The high monk Three Eyes (Trinetra) had an eye on his left arm, which could see far away, and the world was mostly amazed by this. But they do not know that the human mind is inherently bright, but it is obscured by the five desires (pañca kāmaguṇāḥ), so the function of intelligence cannot be manifested. The Great Compassionate Bodhisattva (Mahākaruṇā) has a thousand hands and a thousand eyes, and the ghost car bird has nine heads, each with different thoughts. From this, the difference between a saint and a mortal is like the bending and stretching of a finger. The finger is a metaphor for the mind, and bending and stretching are metaphors for function. Therefore, Avalokiteśvara (Avalokiteśvara) is good at using his own mind, so the thousand hands can hold and the thousand eyes can see, but they are only a drop in the ocean and a grain in the granary. The ghost car bird suffers such an ugly retribution because it does not use its own mind well, which is truly sad! Even so, earthworms move at both ends when cut off, and mosquitoes are startled with one mind when sucked. Those who understand this can talk about the strangeness of the Golden Tongue Monk and the Three-Eyed High Monk.
Recording Faults in the Night Talk at Luyea
From ancient times to the present, all those who have served as historians, even if they and their descendants have not encountered man-made disasters, will inevitably violate the punishment of Heaven. This is because humans are the spirit of all things, and even if the paths taken by the wise and the foolish are different, they are only roughly so. In the hidden depths of their hearts, the wise may not be without a single fault, and the foolish may not be without a single gain. Secular teachings are used to examine the wisdom and foolishness of people, but they cannot be completely illuminated. Since they cannot be completely illuminated, how can there be no mistakes when writing about people? It is often seen that Song Dynasty Confucians often make this mistake. Only the 'Great Hero' (Mahāvīra) who is out of the world can be without concealment. The reason for this is that this old man has completely cut off the three delusions (trayo mohāḥ) and fully realized the six supernatural powers (ṣaṭ abhijñāḥ). The eyes can penetrate the immeasurable worlds, the ears can hear the immeasurable worlds, and the nose, tongue, body, and mind are all empty and intelligent, without any omissions. For example, the Xuanyuan mirror is hung in...
太空。六合四維。十方三世。一塵一芥。靡弗洞然。自此老而降。凡天下賢愚。交遊淺深人情反覆。傷心動念。皆不可私定臧否。蓋大家處在無明窟中。豈無差謬。歲丁亥。予與蘆芽妙師。燈下偶及世故。不覺談一二交遊短處。既而思我非如來。安知無誤。書此以記吾過。
寄聚光洞微作時文說
如風在帆。風不可見。而帆飽舟行。此可見者也。如地中有泉。所以能產百穀。泉不可見。而百穀秀實。可見者也。如春在花。春不可見。而花可見者也。如水中鹽味。水可見而味不可見。惟飲水者乃知之耳。如色里膠青。色可見而青不可見。如日出㘅山。月圓當戶。一半可見。那一半雖不可見。決知非無也。如空生處。即是色生。此真實語。然眾人但見空而不見色。情封故也。八者悟其一。則余皆等矣。如汝等作時文。既謂之時文。此須我就人者也。若待人就我。便非時文矣。然我就人。須就而不就。則無所不就矣。惟無所不就。所以人雖不欲我就。不可得也。然人不得不就之者。蓋有不可見者存焉。今人作文。可見者有餘。而不可見者索然。茍能于不可見者。以可見者為之紹介。如雲中龍。頭角雖不露。而中自有神。此皆偽不掩真。真亦不掩偽故也。故文如雲。我意之所寄如龍。倘懷抱不虛靈。而欲我意如龍
之神。未之有也。夫養懷抱。端在以理治情。情消則寸虛。若青天之廓布。文章自秀朗矣。此之謂以我就人。人雖欲不我就。不可得者也。
戒貪暴說
古以為官為家。為公器。故曰。五帝官天下。三王家天下。今之人。上焉者。以為官為家為恥辱。下焉者。以為官為豪客。爵位為綠林。公然建旗鼓。操長蛇封豕之矛而吞劫百姓。習以成風。天下無怪。以此觀之。則以為官為家為恥辱者。乃救時之良劑也。盜賊以綠林為藪。兵刃為權。則易捕。設以衣冠為藪。爵位為權。則難擒。故莊周云。聖人不死。大盜不止。良有以夫。雖然恃柄而劫生靈。飽賂而藏軒冕。上則聾瞽君之耳目。中則同袍相為扶護。下則百姓敢怒而不敢言。殊不知生靈為國根本。劫生靈。乃所以滅君也。君滅則爵位誰與。衣冠誰主。若然者。則盜賊自窮其藪。自削其權矣。嗚呼。人爲萬物之靈。不為聖賢。而甘為盜賊。必至藪窮權削。而終不悟。可不謂之大癡極愚乎。
法王人王說
夫大道夢而天地分。天地分而萬物生。萬物生而受氣強弱之不同。茍無王以主之。則強凌弱。弱受凌。而弱者。不能並生於天地之間矣。昔堯讓天下於許由。許由惡聞而洗耳。說者。以為為巢許易。為堯舜難。堯舜當兼善之任。圓通萬物之情。設
【現代漢語翻譯】 現代漢語譯本 神啊，從未有過這樣的事。撫養懷抱中的嬰兒，關鍵在於用理智來控制情感。情感消退，內心就會空明，就像晴朗的天空一樣廣闊，文章自然就會秀麗明朗。這就是所謂的『以我就人』。即使別人不想接近我，也是不可能的。
戒貪暴說
古人認為做官是爲了國家，是公器。所以說，『五帝官天下，三王家天下』。現在的人，上等的人，認為做官是爲了家族是恥辱；下等的人，認為做官是爲了像豪客一樣享受，爵位就像綠林一樣可以掠奪。公然樹立旗幟，拿著像長蛇和野豬一樣的矛去吞噬百姓。習以為常，天下也不覺得奇怪。從這個角度來看，認為做官是爲了家族是恥辱的人，才是拯救時局的良藥。盜賊以綠林為巢穴，兵刃為權力，所以容易捕捉。如果以官服為巢穴，爵位為權力，就難以擒拿。所以莊周說，『聖人不死，大盜不止』，確實有道理。雖然憑藉權力來劫掠百姓，用賄賂來隱藏官位，上面就矇蔽君王的耳目，中間同僚之間互相包庇，下面百姓敢怒不敢言。卻不知道百姓是國家的根本，劫掠百姓，就是滅亡君王。君王滅亡了，爵位給誰？官服給誰？如果這樣，盜賊就會自己窮途末路，自己削弱自己的權力。唉！人是萬物之靈，不去做聖賢，卻甘願做盜賊，必定會到巢穴窮盡，權力削弱，最終也不醒悟，這難道不是大癡大愚嗎？
法王人王說
大道萌生而天地分開，天地分開而萬物產生，萬物產生而稟受的氣有強弱之不同。如果沒有君王來主宰，那麼強者就會欺凌弱者，弱者就會被欺凌，弱者就不能在天地之間共同生存。過去堯要把天下讓給許由（人名，隱士），許由厭惡聽到這些話就去洗耳朵。有人說，做巢父、許由容易，做堯舜（古代聖賢君王）難。堯舜要承擔兼顧萬物的責任，圓融通達萬物的情理，設
【English Translation】 English version Oh, God. Such a thing has never happened before. To nurture an infant in one's arms, the key lies in governing emotions with reason. When emotions subside, the heart becomes empty and clear, like a vast, clear sky, and writing naturally becomes beautiful and bright. This is what is meant by 'I approach others.' Even if others do not wish to approach me, it is impossible.
Discourse on Abstaining from Greed and Violence
In ancient times, it was thought that holding office was for the sake of the country, a public instrument. Therefore, it was said, 'The Five Emperors held the empire as a public office, the Three Kings held the empire as a family possession.' Nowadays, those of the upper class consider holding office for the sake of the family to be shameful; those of the lower class consider holding office to be like enjoying oneself as a wealthy guest, and regard official positions as akin to a bandit's lair. They openly raise banners, wielding spears like long snakes and wild boars to devour and plunder the common people. This has become a common practice, and the world does not find it strange. From this perspective, those who consider holding office for the sake of the family to be shameful are the good medicine for saving the times. Bandits use the bandit's lair as their stronghold and weapons as their power, so they are easy to capture. If official robes are used as a stronghold and official positions as power, then they are difficult to seize. Therefore, Zhuang Zhou said, 'If sages do not die, great robbers will not cease.' There is indeed a reason for this. Although they rely on power to plunder living beings, and use bribes to hide their official hats, those above deceive the ears and eyes of the ruler, those in the middle protect each other, and those below dare to be angry but dare not speak out. They do not know that living beings are the foundation of the country, and plundering living beings is the way to destroy the ruler. If the ruler is destroyed, who will have the official positions? Who will own the official robes? If this is the case, then the robbers will exhaust their own stronghold and weaken their own power. Alas! Humans are the most intelligent of all beings, but instead of becoming sages, they willingly become robbers, and will inevitably reach the point where their stronghold is exhausted and their power is weakened, and they will never awaken. Can this not be called the greatest foolishness?
Discourse on the Dharma King and the Human King
The Great Dao (the fundamental principle of the universe) germinated and Heaven and Earth separated, Heaven and Earth separated and all things were produced, and all things were produced and received different strengths and weaknesses of qi (vital energy). If there is no king to rule them, then the strong will bully the weak, and the weak will be bullied, and the weak will not be able to coexist in Heaven and Earth. In the past, Yao (a legendary sage king) wanted to abdicate the empire to Xu You (a hermit), and Xu You hated hearing these words and washed his ears. Some say that it is easy to be Chao Fu and Xu You, but difficult to be Yao and Shun (ancient sage kings). Yao and Shun had to bear the responsibility of taking care of all things, and harmoniously understand the feelings of all things, and set
有一物不得其所。雖南面樂。不能解其憂。此何心哉。若巢許持獨善之見。享獨善之福。視天下若敝屣。以形骸為大患。薄外而厚內。此又何心哉。梅西子持兩說。折衷于紫柏先生曰。堯舜與巢許。孰得孰喪。先生春然應之曰。皆得皆喪。梅西子曰。先生言。實未解。乞先生揭示。曰。子知有世出世法乎。易形而上者謂之道。形而下者謂之器。故主其道者為法王。主其器者為人王。堯舜人王也。其所設教惟尊天。故每臨事。必稱上帝。即巢許亦皆尊天。惟佛氏以法性無邊際。設教以所性為封疆。以九有為臣民。九有者。地獄。餓鬼。畜生。人。修羅。天。聲聞緣覺。菩薩。是也。而匹以堯舜巢許之所教。猶蹄涔之匹滄海也。然人王惟一。而法王則四。有藏教法王。有通教法王。有別教法王。有圓教法王。藏教法王。修空觀而斷見思。通教法王。修假觀而分斷塵沙。別教法王。則空假中三觀。次第而修。能斷十二品無明。證分真三德。至圓教法王。則究竟三德。三觀齊修。三惑圓斷。所謂皮煩惱。肉煩惱。骨煩惱。圓斷無遺。直登妙覺。而歸於無得。嗚呼。此大道夢而天地分。所謂由清凈本然。而忽生山河大地者也。蓋根器有小大。迷悟有淺深。於是藏通別圓。不得不設而為四。究之四即一也。故聖人有冥權。有顯權。
【現代漢語翻譯】 現代漢語譯本： 有一種東西找不到歸宿。即使面南為王享受榮華，也不能解除他的憂愁。這是什麼心呢？如果像巢父（Chao Fu，古代隱士）和許由（Xu You，古代隱士）那樣，持有獨善其身的見解，享受獨善其身的福分，把天下看作破爛的鞋子，把身體看作最大的禍患，輕視外物而重視內心，這又是什麼心呢？ 梅西子（Mei Xizi，人名）持有兩種不同的說法，向紫柏先生（Zibo Xiansheng，人名，佛教大師）請教說：『堯舜（Yao and Shun，古代聖賢君主）與巢許，誰得到的多，誰失去的多？』先生笑著回答說：『都得到，也都失去。』梅西子說：『先生的話，我實在不理解，請先生開示。』 先生說：『你知道有世間法和出世間法嗎？超越形體的叫做道，在形體之內的叫做器。所以掌握道的稱為法王，掌握器的稱為人王。堯舜是人王，他們所設立的教化只在于尊崇天，所以每當遇到事情，必定稱呼上帝。即使是巢許也都是尊崇天的。只有佛家認為法性沒有邊際，設立教化以自性為疆界，以九有為臣民。九有就是：地獄、餓鬼、畜生、人、修羅、天、聲聞緣覺、菩薩。』 『而拿堯舜巢許的教化來相比，就像水洼比大海一樣。然而人王只有一個，而法王則有四個：有藏教法王、有通教法王、有別教法王、有圓教法王。藏教法王，修習空觀而斷除見思惑。通教法王，修習假觀而分斷塵沙惑。別教法王，則空、假、中三種觀，次第修習，能斷除十二品無明，證得分真三德。至於圓教法王，則究竟圓滿三德，三種觀同時修習，三種惑徹底斷除，所謂皮煩惱、肉煩惱、骨煩惱，完全斷除沒有遺留，直接登上妙覺的境界，而歸於無所得。』 『唉！這是大道夢醒天地分開，所謂從清凈本然的狀態，忽然產生山河大地。大概是根器有大小，迷悟有深淺，於是藏、通、別、圓，不得不設立而成為四種。探究起來，四即是一。所以聖人有冥權，有顯權。』
【English Translation】 English version: There is something that cannot find its place. Even enjoying the pleasures of being a king facing south, it cannot resolve its worries. What is this mind? If, like Chao Fu (an ancient hermit) and Xu You (an ancient hermit), one holds the view of self-cultivation for personal benefit, enjoys the blessings of self-cultivation, regards the world as worn-out shoes, considers the physical body as a great affliction, and values the inner self while neglecting the external, what is this mind? Mei Xizi (a personal name) held two different views and consulted Master Zibo (a personal name, a Buddhist master), saying, 'Yao and Shun (ancient sage emperors) versus Chao Fu and Xu You, who gained more and who lost more?' The master replied with a smile, 'Both gained and both lost.' Mei Xizi said, 'Master's words, I truly do not understand. Please enlighten me.' The master said, 'Do you know about worldly and transcendental dharmas? That which transcends form is called the Dao, and that which is within form is called the vessel. Therefore, one who masters the Dao is called a Dharma King, and one who masters the vessel is called a Human King. Yao and Shun are Human Kings, and their teachings only emphasize reverence for Heaven. Therefore, whenever facing matters, they always invoke God. Even Chao Fu and Xu You revered Heaven. Only the Buddhist school believes that the Dharma-nature is boundless, establishing teachings with self-nature as the boundary, and taking the nine realms of existence as subjects. The nine realms are: hell, hungry ghosts, animals, humans, asuras, heavens, sravakas, pratyekabuddhas, and bodhisattvas.' 『Comparing the teachings of Yao, Shun, Chao Fu, and Xu You to this is like comparing a puddle to the ocean. However, there is only one Human King, while there are four Dharma Kings: the Dharma King of the Tripitaka teaching, the Dharma King of the Common teaching, the Dharma King of the Distinct teaching, and the Dharma King of the Perfect teaching. The Dharma King of the Tripitaka teaching cultivates the contemplation of emptiness and cuts off the delusions of views and thoughts. The Dharma King of the Common teaching cultivates the contemplation of provisional existence and gradually cuts off the delusions like dust and sand. The Dharma King of the Distinct teaching cultivates the three contemplations of emptiness, provisional existence, and the middle way in sequence, able to cut off the twelve grades of ignorance and realize a partial attainment of the three virtues. As for the Dharma King of the Perfect teaching, they ultimately perfect the three virtues, cultivate the three contemplations simultaneously, and completely cut off the three delusions, the so-called skin afflictions, flesh afflictions, and bone afflictions, completely cutting them off without residue, directly ascending to the state of wonderful enlightenment and returning to non-attainment.』 『Alas! This is the Great Dao awakened from a dream, and heaven and earth separated, the so-called suddenly arising mountains, rivers, and the great earth from the state of pure and original nature. It is probably because the capacities of beings are large and small, and the levels of delusion and enlightenment are shallow and deep, that the Tripitaka, Common, Distinct, and Perfect teachings had to be established as four. Upon investigation, the four are one. Therefore, sages have hidden powers and manifest powers.』
以冥權準之。堯舜巢許。皆不可思議者也。若以顯權準之。則堯舜巢許。皆六凡之數也。楞嚴有七趣。雖神仙之徒。亦六凡所攝。寧堯舜巢許乎。夫凡之與聖。染之與凈。非無生也。皆緣生也。而緣生之中。趣萬不同。皆夢也。非覺也。茍能從緣生而入無生。則覺與夢皆覺矣。莊周曰。有大覺而後知大夢。大覺者。無醒無夢。皆龜之毛。而兔之角也。今人每將方內之義。以責方外之賓。由未明乎人王法王之道故也。使責者。果知世出世道。則亦各率其教而已。又何責之有哉。
有土為之長。謂之人王。有道為之長。謂之法王。土有形埒。則尊有所不尊。道無邊際。則無所不尊者也。是故鐵輪。不若銅輪之尊。銅輪不若銀輪。銀輪不若金輪。金輪雖尊。又不若帝釋與梵王之尊。此皆就土形埒廣狹而尊者也。惟法王之尊。自凡及聖。包無並有。統十虛而無遺。御萬有而無敝。以道無邊際。故無所不尊也。無所不尊。則不可以人主之法。繩之矣。故不土而君不爵而貴者。謂之方外之賓。今人必欲以世主之禮法。羈紲方外之人。至於羈紲之不能。則便欲毀廢其教。是以晉桓玄摛辭欲折遠公。遠因其折。徐申其理。而玄怒為之頓銷。豈假口舌以諍之哉。理不可屈故也。故人王以仁義為理。法王以性為理。仁義乃情之善者也
【現代漢語翻譯】 現代漢語譯本： 如果用冥權（不可思議的權能）來衡量，堯、舜、巢父、許由（都是古代的賢人隱士）都是不可思議的人物。如果用顯權（世俗的權勢）來衡量，那麼堯、舜、巢父、許由都屬於六凡（六道凡夫）之列。《楞嚴經》中有七趣（七種生命形態），即使是神仙之流，也被六凡所統攝，更何況堯、舜、巢父、許由呢？ 凡與聖，染與凈，都不是無因而生的，都是因緣和合而生的。而在因緣生法之中，趣向萬千不同，這些都是夢境，不是覺悟。如果能夠從因緣生法而證入無生之境，那麼覺與夢就都是覺悟了。莊周說：『有大覺而後知此是大夢。』大覺，就是無所謂醒，無所謂夢，就像烏龜的毛，兔子角一樣，本來就沒有。 現在的人總是用方內（世俗之內）的道理，來要求方外（世俗之外）的人，這是因為不明白人王（世俗君王）和法王（佛法之王）的道理。如果責備別人的人，真正懂得世間和出世間的道理，那麼就各自遵循自己的教法罷了，又有什麼可責備的呢？ 擁有土地作為首領的，稱為人王；擁有真理作為首領的，稱為法王。土地有邊界，所以尊貴的人也有不尊貴的地方；真理沒有邊際，所以沒有不尊貴的地方。因此，鐵輪王不如銅輪王尊貴，銅輪王不如銀輪王，銀輪王不如金輪王。金輪王雖然尊貴，又不如帝釋（忉利天之主）與梵王（色界天之主）尊貴。這些都是就土地的形狀大小而論尊貴的。 只有法王的尊貴，從凡夫到聖人，包容有和無，統攝十方虛空而沒有遺漏，駕馭萬有而沒有弊端。因為真理沒有邊際，所以沒有不尊貴的。沒有不尊貴，就不能用人主的法度來約束他了。所以不擁有土地而能為君，不擁有爵位而能顯貴的人，稱為方外之賓。現在的人一定要用世俗君主的禮法，來束縛方外之人，等到束縛不住的時候，就想要毀壞廢除他們的教法。因此晉朝的桓玄（東晉權臣）撰寫文章想要駁倒慧遠（東晉高僧），慧遠就順著他的駁斥，慢慢地陳述道理，桓玄的怒氣就消除了。難道是憑藉口舌來爭辯嗎？是因為真理不可屈服啊。所以人王以仁義為準則，法王以自性為準則。仁義是情感中善良的部分。
【English Translation】 English version: If measured by the power of the unseen (unfathomable power), Yao, Shun, Chao Fu, and Xu You (all ancient sages and hermits) are all inconceivable figures. If measured by the power of the seen (worldly power), then Yao, Shun, Chao Fu, and Xu You all belong to the realm of the six realms of ordinary beings. The Shurangama Sutra has seven realms of existence; even deities are included within the six realms, let alone Yao, Shun, Chao Fu, and Xu You? The ordinary and the holy, the defiled and the pure, are not without cause; they all arise from conditions. And within conditioned existence, the tendencies are myriad and diverse, all of which are dreams, not enlightenment. If one can enter the unconditioned from conditioned existence, then both awakening and dreams are awakening. Zhuang Zhou said, 'Only after a great awakening can one know this is a great dream.' Great awakening is neither waking nor dreaming, like the fur of a tortoise or the horn of a rabbit, which never existed. People today always use the principles of the mundane (within the world) to demand of those beyond the mundane (outside the world). This is because they do not understand the principles of the king of men (worldly ruler) and the king of Dharma (king of the Dharma). If those who criticize truly understood the principles of both the worldly and the transcendental, then they would each follow their own teachings, and what would there be to criticize? One who possesses land as their domain is called the king of men; one who possesses truth as their domain is called the king of Dharma. Land has boundaries, so even the honored have places where they are not honored; truth has no boundaries, so there is nowhere that is not honored. Therefore, an iron-wheeled king is not as honored as a copper-wheeled king, a copper-wheeled king is not as honored as a silver-wheeled king, and a silver-wheeled king is not as honored as a gold-wheeled king. Although a gold-wheeled king is honored, they are not as honored as Indra (ruler of the Trayastrimsa Heaven) and Brahma (ruler of the Form Realm Heaven). These are all based on the size and shape of the land. Only the honor of the king of Dharma, from ordinary beings to sages, encompasses being and non-being, governs the ten directions of space without omission, and controls all existence without fault. Because truth has no boundaries, there is nowhere that is not honored. Because there is nowhere that is not honored, one cannot be bound by the laws of human rulers. Therefore, one who does not possess land yet rules, and does not possess rank yet is noble, is called a guest beyond the mundane. People today insist on using the etiquette and laws of worldly rulers to bind those beyond the mundane, and when they cannot bind them, they want to destroy and abolish their teachings. Therefore, Huan Xuan (powerful minister of the Eastern Jin Dynasty) wrote essays to refute Huiyuan (eminent monk of the Eastern Jin Dynasty), and Huiyuan followed his refutation, slowly explaining the principles, and Huan Xuan's anger dissipated. Was it by arguing with words? It was because the truth cannot be bent. Therefore, the king of men takes benevolence and righteousness as their principle, and the king of Dharma takes self-nature as their principle. Benevolence and righteousness are the good aspects of emotion.
。易曰。繼之者。善也。成之者。性也。即此觀之。謂善繼性可也。謂善即性不可也。辟如謂子繼父可也。謂子即父不可也。蓋情有待。而性無待也。茍能緣情而復性。聖人謂之逆。性復而開物。聖人謂之順。故知順逆之理者。則人王法王有所不尊。無所不尊。皎若日星。又何待辯。
皮孟鹿門子問答
客有號皮孟者。謂鹿門子曰。朱新安不識佛心。兼不識孔子心。孟擬作一書以駁之。子以為何如。鹿門子曰。建安沈內翰。著書十四篇。雖論解辨之不同。然駁世儒不識佛心者。罄矣。不獨駁新安也。子又何駁哉。雖然內翰之駁新安。豈內翰能駁之。乃新安自駁耳。孟聞鹿門子語。愕然曰。凡所謂駁者。必有一人駁。一人方始成駁。譬如兩掌。拍則有聲。孤掌則不能鳴也。子謂新安自駁。仆實不解。愿先生諭之。鹿門子曰。大概立言者。根于理。不根于情。雖聖人復出。惡能駁我。若根于情。不根于理。此所謂自駁。寧煩人駁歟。夫何故。理無我。而情有我故也。無我則自心寂然。有我則自心汩然。寂然則感而遂通。天下之故。汩然則自心先渾。亦如水渾。不見天影也。況能通天下之故哉。聖人知理之與情如此。故不以情通天下。而以理通之也。凡彼此勝負。皆情有而理無者也。朱新安不識佛心與孔子心。
【現代漢語翻譯】 現代漢語譯本： 《易經》說：『繼承它的是善，成就它的是性。』由此看來，說善是繼承性是可以的，說善就是性是不可以的。譬如說兒子繼承父親是可以的，說兒子就是父親是不可以的。因為情有所待，而性無所待。如果能夠順著情而回復到性，聖人稱之為『逆』；性回覆而開啟萬物，聖人稱之為『順』。所以知道順逆的道理的人，對於人王和法王，有所不尊敬，也有所尊敬，像日月星辰一樣光明，又何須辯論呢？
皮孟問鹿門子的對話
有位自稱皮孟的人，對鹿門子說：『朱新安（朱熹的別稱）不認識佛心，也不認識孔子的心，我打算寫一本書來駁斥他。您覺得怎麼樣？』鹿門子說：『建安的沈內翰（沈括）寫了十四篇文章，雖然論述和解釋各有不同，但駁斥世俗儒生不認識佛心的人，已經說得很透徹了，不只是駁斥新安。您又何必再駁斥呢？雖然內翰駁斥新安，難道是內翰能駁斥他嗎？是新安自己駁斥自己罷了。』皮孟聽了鹿門子的話，驚訝地說：『凡是所謂的駁斥，必定有一個人駁斥，另一個人才能被駁斥，就像兩隻手掌，拍打才能發出聲音，孤掌難鳴。您說新安自己駁斥自己，我實在不明白，希望先生能告訴我。』鹿門子說：『大概來說，立言的人，如果根植于理，而不是根植于情，即使聖人復生，也無法駁斥我。如果根植于情，而不是根植于理，這就是所謂的自己駁斥自己，哪裡需要別人來駁斥呢？為什麼呢？因為理沒有『我』，而情有『我』。沒有『我』，那麼自心寂然；有『我』，那麼自心紛亂。寂然就能感應而通達天下之事，紛亂則自心先渾濁，就像水渾濁，就看不見天上的影子了，何況能通達天下之事呢？聖人知道理和情是這樣的，所以不以情來通達天下，而以理來通達天下。凡是彼此勝負，都是情有而理無的緣故。朱新安不認識佛心和孔子的心，就是因為這個原因。』
【English Translation】 English version: The Book of Changes says, 'To continue it is good; to complete it is the nature.' From this perspective, it can be said that goodness is the continuation of nature, but it cannot be said that goodness is nature itself. For example, it can be said that a son inherits his father, but it cannot be said that a son is his father. This is because emotion is dependent, while nature is independent. If one can follow emotion and return to nature, the sage calls it 'reverse'; if nature is restored and opens up all things, the sage calls it 'compliant.' Therefore, those who understand the principles of compliance and reverse, with respect to human kings and Dharma kings, there are things they do not respect, and things they respect, as bright as the sun, moon, and stars, so what need is there for debate?
Dialogue between Pi Meng and Lumenzi
There was a man who called himself Pi Meng, who said to Lumenzi, 'Zhu Xin'an (another name for Zhu Xi) does not understand the Buddha's mind, nor does he understand Confucius's mind. I intend to write a book to refute him. What do you think?' Lumenzi said, 'Shen Neihan (Shen Kuo) of Jian'an wrote fourteen articles, although the arguments and explanations are different, he has thoroughly refuted those worldly scholars who do not understand the Buddha's mind, and not just Xin'an. Why do you need to refute him again? Although Neihan refuted Xin'an, could it be that Neihan was able to refute him? It was Xin'an who refuted himself.' Pi Meng was surprised when he heard Lumenzi's words and said, 'In all so-called refutations, there must be one person refuting, and another person being refuted, just like two palms, clapping makes a sound, a single palm cannot clap. You say that Xin'an refuted himself, I really don't understand, I hope sir can tell me.' Lumenzi said, 'Generally speaking, those who establish words, if rooted in reason, not rooted in emotion, even if a sage were to be reborn, he would not be able to refute me. If rooted in emotion, not rooted in reason, this is what is called self-refutation, where is the need for others to refute? Why? Because reason has no 'I', while emotion has 'I'. Without 'I', then the mind is still; with 'I', then the mind is turbulent. Stillness can sense and penetrate all things in the world, turbulence then the mind is first turbid, just like turbid water, you can't see the shadow of the sky, let alone penetrate all things in the world? The sage knows that reason and emotion are like this, so he does not use emotion to penetrate the world, but uses reason to penetrate it. All victories and defeats are due to the fact that emotion has 'I' while reason does not. Zhu Xin'an does not understand the Buddha's mind and Confucius's mind for this reason.'
乃以眾人之心。推好佛之心。何啻天淵相隔哉。蓋眾人不善用其心。日用何往而非情。聖人了知心外無法。則心無所待。所以我隨理化。而物亦無待。故物物皆我。我我皆物。以物通物。以我通我。理徹而情空。則何情不可通哉。譬之水無自相。所以隨器而方圓矣。新安以情立言。建安以理立言。以無我而攻有我。則攻無不破。茍以有我攻無我。我尚不有。誰當我攻。予故曰。新安自駁。非建安駁之也。皮孟子聞鹿門子之教。再拜而稽首曰。理之攻情。何情不破。情之攻理。誰當其攻。雖聖人復生。不能易子之言也。
方便說
夫天地之始。若使有名。則名名者。其誰哉。又謂天地之始本無名。殊不知無名。待名而有也。故天地之始。不可以無名名。不可以有名名。有無之名既窮。則有無之實。不待召而至矣。實至則名不能惑。名不能惑。凡天之高。地之厚。萬物之多寡。欲名其無名。則無名。欲名其有名。則有名。以至亦有亦無名。非有非無名。皆我名之也。孰得而使之哉。噫。有使使者。我嘗疑積不散。不散則聚。聚則一。一則精。精則通。通則無疑矣。乃知名也。實也。形也。聲也。心也。皆蘧廬也。非主人也。或曰。敢問主。先生應之曰。汝即主。汝不知所以為客。汝一日知之。客未嘗非主也。
【現代漢語翻譯】 現代漢語譯本：用眾人的心，去推崇佛的心，這和天淵之別有什麼兩樣呢？因為眾人不善於運用自己的心，每天的所作所為無處不是情感。聖人明瞭心外無法，那麼心就沒有什麼可以依賴的。所以我隨著理變化，而萬物也沒有什麼可以依賴的。所以萬物都是我，我都是萬物。用萬物溝通萬物，用我溝通我。理徹底明白了，情感就空了，那麼什麼情感不能溝通呢？這好比水沒有固定的形態，所以隨著容器而呈現方形或圓形。新安用情感立論，建安用理立論。用無我的觀點去攻擊有我的觀點，那麼攻擊就沒有不破的。如果用有我的觀點去攻擊無我的觀點，我尚且不存在，誰來承受我的攻擊呢？所以我說，新安自己駁倒了自己，不是建安駁倒了它。皮孟子聽了鹿門子的教誨，再次拜謝並叩頭說：『理攻擊情，什麼情不能被破除？情攻擊理，誰來承受那攻擊？即使聖人復生，也不能改變您的話啊。』
方便說
天地的開始，如果可以命名，那麼給這個名字命名的，又是誰呢？又說天地的開始本來沒有名字，卻不知道沒有名字，是等待名字而產生的。所以天地的開始，不可以沒有名字來命名，也不可以用有名字來命名。有和無的名字都窮盡了，那麼有和無的實際，不用召喚也會到來。實際到來了，那麼名字就不能迷惑人。名字不能迷惑人，凡是天的崇高，地的深厚，萬物的多少，想要命名那無名的，就是無名；想要命名那有名的，就是有名；以至於亦有亦無名，非有非無名，都是我來命名它們的。誰能夠使喚它們呢？唉！有使喚使者的人，我曾經懷疑積累不散開，不散開就聚集，聚集就成為一，一就精純，精純就通達，通達就沒有疑惑了。於是知道名字啊，實際啊，形體啊，聲音啊，心啊，都是客舍，不是主人。有人問：『敢問主人在哪裡？』先生回答說：『你就是主人。你不知道如何做客人。你一旦知道了，客人未嘗不是主人啊。』
【English Translation】 English version: To use the minds of the masses to promote the mind of the Buddha, how different is this from the distance between heaven and earth? It is because the masses are not good at using their minds, and every action they take is filled with emotions. Sages understand that there is no Dharma outside the mind, so the mind has nothing to rely on. Therefore, I change with reason, and all things have nothing to rely on. So all things are me, and I am all things. Use things to communicate with things, and use me to communicate with me. When reason is thoroughly understood, emotions are emptied, then what emotions cannot be communicated? This is like water having no fixed form, so it takes the shape of the container, whether square or round. Xin'an establishes its arguments based on emotions, while Jian'an establishes its arguments based on reason. Using the perspective of 'no-self' to attack the perspective of 'self', then no attack will fail. If you use the perspective of 'self' to attack the perspective of 'no-self', and even the 'self' does not exist, who will bear my attack? Therefore, I say that Xin'an refutes itself, not that Jian'an refutes it. Pi Mengzi, after hearing the teachings of Lumenzi, bowed again and kowtowed, saying: 'When reason attacks emotion, what emotion cannot be broken? When emotion attacks reason, who will bear the attack? Even if a sage were to be reborn, he could not change your words.'
Expedient Explanation
At the beginning of heaven and earth, if it could be named, then who would name the name? And to say that the beginning of heaven and earth originally had no name, but not to know that no name is produced by waiting for a name. Therefore, the beginning of heaven and earth cannot be named with no name, nor can it be named with a name. When the names of existence and non-existence are exhausted, then the reality of existence and non-existence will arrive without being summoned. When reality arrives, then names cannot deceive people. When names cannot deceive people, all that is high in the sky, deep in the earth, and the multitude of things, if you want to name the nameless, it is nameless; if you want to name the named, it is named; even to the point of 'both existent and non-existent name', 'neither existent nor non-existent name', all are named by me. Who can command them? Alas! Those who command the commanders, I once suspected that accumulation does not disperse, and if it does not disperse, it gathers, and if it gathers, it becomes one, and if it is one, it is pure, and if it is pure, it is penetrating, and if it is penetrating, there is no doubt. Then I know that names, realities, forms, sounds, and minds are all temporary dwellings, not the master. Someone asked: 'May I ask where the master is?' The teacher replied: 'You are the master. You do not know how to be a guest. Once you know it, the guest is never not the master.'
問者不解。且跪而請曰。解此有方便乎。先生曰。舉扇類月。搖樹訓風。以龍譬干。以馬譬坤。而扇之與樹。龍之與馬。豈果風月乾坤哉。但取其能譬四者耳。子知此方便。在子而不在我。如子饑即索食。渴即索飲。饑之與渴。是子之飢渴耶。非子之飢渴耶。是子之飢渴。子當求。子飢渴之前者。是子乎非子乎。若飢渴非子。則索食索飲之情。從何而來哉。子能痛察于飢渴是非之間。一旦心開。主人覿面。此即子之師也。即子之方便也。雖然。先生有一方便。又方便外之方便耳。子能深思而得之。則天地萬物。皆我四肢毛孔矣。故曰。悟心之人。無壅不進。如若未悟。無通不壅。物無壅通。壅通在我。我能悟心。大地非塵。我未悟心。虛空棘林。子果有志於道。當精熟此篇。
字說
覺林字說
萬曆壬辰。春王正月。甲子日。自清涼山。攜諸法侶。謁晉陽方山李長者遺像。還道青石村。休于寬師禪房。其法孫通香者。字蘊空。余謂二三子曰。夫蘊者。積聚義也。四大積聚名身。四蘊積聚名心。有身則大患至矣。有心則眾擾至矣。惟有道者。視有若無。視色即空。當積聚處。洞見積聚非有也。譬如冰水焉。方水之為冰也。則謂之積聚。能視冰即水。冰豈有哉。知此。乃可以寂寥于萬化之餘。動用於一
【現代漢語翻譯】 現代漢語譯本： 問者仍然不明白，於是跪下請求說：『有沒有方便的法門來理解這些呢？』先生說：『用扇子來比喻月亮，搖動樹木來解釋風。用龍來比喻乾（天），用馬來比喻坤（地）。但是扇子和月亮，龍和馬，難道真的是風、月亮、乾、坤嗎？只是取它們能夠比喻這四者的作用罷了。你明白了這個方便法門，在於你自己而不在於我。比如你餓了就想找吃的，渴了就想找喝的。飢餓和口渴，是你的飢餓口渴呢，還是不是你的飢餓口渴呢？是你的飢餓口渴。你應當去尋求你飢渴之前的那個東西，是你呢還是不是你呢？如果飢渴不是你，那麼想找吃的喝的這種感覺，又是從哪裡來的呢？你如果能夠深刻地體察飢渴和「是」與「非」之間的關係，一旦心竅打開，就能直接見到自己的主人。這就是你的老師，也就是你的方便法門。』雖然如此，先生還有一個方便法門，以及方便法門之外的方便法門。你如果能夠深入思考並領悟它，那麼天地萬物，都將成為我的四肢毛孔了。所以說，領悟了本心的人，沒有阻礙不能前進；如果還沒有領悟，沒有通達不是阻礙。事物本身沒有阻礙和通達，阻礙和通達在於自己。我如果能夠領悟本心，大地就不是塵土；我如果沒有領悟本心，虛空就如同佈滿荊棘的樹林。你如果真的有志於求道，就應當精熟地理解這篇文章。
字說
覺林字說
萬曆壬辰年，春季正月，甲子日。我從清涼山，帶著各位法侶，去拜謁晉陽方山李長者的遺像。返回途中經過青石村，在寬師的禪房休息。他的法孫通香，字蘊空。我對各位同修說：『所謂「蘊」，是積聚的意思。四大積聚而成為身體，四蘊積聚而成為心。有了身體，大患就來了；有了心，各種煩惱就來了。只有得道的人，把「有」看作「無」，把「色」看作「空」。應當積聚的地方，洞察到積聚並非真實存在。比如冰和水，當水結成冰的時候，就說是積聚。如果能把冰看作水，冰又在哪裡呢？明白了這個道理，就可以在萬物的變化之後保持寂靜，在一切活動中運用一心。』 English version: The questioner remained puzzled and knelt down, pleading, 'Is there a convenient method to understand these?' The teacher said, 'Using a fan to illustrate the moon, shaking a tree to explain the wind. Using a dragon to represent Qian (heaven), using a horse to represent Kun (earth). But are the fan and the moon, the dragon and the horse, truly the wind, the moon, Qian, and Kun? They are merely used for their ability to represent these four. If you understand this expedient method, it lies within yourself, not within me. For example, when you are hungry, you seek food; when you are thirsty, you seek drink. Is hunger and thirst your hunger and thirst, or is it not your hunger and thirst? It is your hunger and thirst. You should seek that which precedes your hunger and thirst. Is that you, or is it not you? If hunger and thirst are not you, then from where does the feeling of seeking food and drink arise? If you can deeply examine the relationship between hunger and thirst and 'is' and 'is not,' once your mind opens, you will directly see your own master. This is your teacher, and this is your expedient method.' Even so, the teacher has another expedient method, and an expedient method beyond expedient methods. If you can deeply contemplate and realize it, then heaven, earth, and all things will become your limbs and pores. Therefore, it is said, 'A person who has awakened to their mind, there is no obstruction they cannot overcome; if they have not awakened, there is no passage that is not obstructed.' Things themselves have no obstruction or passage; obstruction and passage lie within oneself. If I can awaken to my mind, the earth is not dust; if I have not awakened to my mind, the void is like a forest filled with thorns. If you truly aspire to the Dao, you should thoroughly understand this passage.
Explanation of Words
Jue Lin's Explanation of Words
In the year Ren Chen of the Wanli era, in the first month of spring, on the day of Jiazi. I, from Qingliang Mountain, with my fellow practitioners, went to pay respects to the portrait of Elder Li of Fangshan in Jinyang. On the way back, we passed through Qing Shi Village and rested in the meditation room of Teacher Kuan. His Dharma grandson, Tongxiang, styled Yun Kong (meaning 'containing emptiness'). I said to my companions, 'The term 'Yun' (蘊) means accumulation. The accumulation of the four elements forms the body, and the accumulation of the four Skandhas (四蘊) forms the mind. With a body, great suffering arises; with a mind, numerous disturbances arise. Only those who have attained the Dao see 'existence' as 'non-existence,' and 'form' as 'emptiness.' In the place where accumulation should occur, they perceive that accumulation is not real. For example, like ice and water, when water freezes into ice, it is called accumulation. If one can see ice as water, where is the ice? Understanding this, one can remain tranquil after the transformations of all things and utilize the one mind in all activities.'
【English Translation】 English version: The questioner remained puzzled and knelt down, pleading, 'Is there a convenient method to understand these?' The teacher said, 'Using a fan to illustrate the moon, shaking a tree to explain the wind. Using a dragon to represent Qian (heaven), using a horse to represent Kun (earth). But are the fan and the moon, the dragon and the horse, truly the wind, the moon, Qian, and Kun? They are merely used for their ability to represent these four. If you understand this expedient method, it lies within yourself, not within me. For example, when you are hungry, you seek food; when you are thirsty, you seek drink. Is hunger and thirst your hunger and thirst, or is it not your hunger and thirst? It is your hunger and thirst. You should seek that which precedes your hunger and thirst. Is that you, or is it not you? If hunger and thirst are not you, then from where does the feeling of seeking food and drink arise? If you can deeply examine the relationship between hunger and thirst and 'is' and 'is not,' once your mind opens, you will directly see your own master. This is your teacher, and this is your expedient method.' Even so, the teacher has another expedient method, and an expedient method beyond expedient methods. If you can deeply contemplate and realize it, then heaven, earth, and all things will become your limbs and pores. Therefore, it is said, 'A person who has awakened to their mind, there is no obstruction they cannot overcome; if they have not awakened, there is no passage that is not obstructed.' Things themselves have no obstruction or passage; obstruction and passage lie within oneself. If I can awaken to my mind, the earth is not dust; if I have not awakened to my mind, the void is like a forest filled with thorns. If you truly aspire to the Dao, you should thoroughly understand this passage.
Explanation of Words
Jue Lin's Explanation of Words
In the year Ren Chen of the Wanli era, in the first month of spring, on the day of Jiazi. I, from Qingliang Mountain, with my fellow practitioners, went to pay respects to the portrait of Elder Li of Fangshan in Jinyang. On the way back, we passed through Qing Shi Village and rested in the meditation room of Teacher Kuan. His Dharma grandson, Tongxiang, styled Yun Kong (meaning 'containing emptiness'). I said to my companions, 'The term 'Yun' (蘊) means accumulation. The accumulation of the four elements forms the body, and the accumulation of the four Skandhas (四蘊) forms the mind. With a body, great suffering arises; with a mind, numerous disturbances arise. Only those who have attained the Dao see 'existence' as 'non-existence,' and 'form' as 'emptiness.' In the place where accumulation should occur, they perceive that accumulation is not real. For example, like ice and water, when water freezes into ice, it is called accumulation. If one can see ice as water, where is the ice? Understanding this, one can remain tranquil after the transformations of all things and utilize the one mind in all activities.'
虛之中矣。若然者。蘊不能自空。必覺后始空也。然覺支有七焉。所謂擇法覺支。精進覺支。念覺支。喜覺支。猗覺支。定覺支。舍覺支。簡邪正。別真偽。謂之擇。聞道而力行。謂之進。進而不雜。專注不移謂之念。念熟有得。心廣體胖。謂之喜。喜而不狂謂之猗。猗者安也。安而神凝乎象帝之先。謂之定。定而不戀。泛應曲當。開物成務。謂之舍。是以凡夫葑蔀于積聚。不遑縣解。榮之辱之。名之利之。死之生之。憎之愛之。如醉夢不醒也。二乘廢積聚而縛于枯槁。沉空滯寂以為至樂。笑傲松泉。目視雲漢。聞苦而不哀。見難而不救。蕭然獨善其身。不念同體也。兩者固聖凡不相若也。然究其病源。奚啻避溺而投火哉。故大覺聖人。以焦芽敗種。火宅癡子呵之。不亦宜乎。通香來前。吾語汝。凡夫固可厭。二乘亦勿取。宜以大菩薩為心。始不墮斷常坑耳。茲以覺林字汝。蓋取諸李長者華嚴決疑論。萬行以七覺為體。七覺支以根本智為身之義。香其勉之。
思微字說
一微涉動境。成此頹山勢。一微塵里。轉大法輪。靈山會上。世尊拈花。飲光微笑。初微之與二微。二微之與三微。名雖同而實不同焉。初則三假之始終。次則依正無礙。唯末後微笑。此笑中有刀也。故因成不覺。至於相續。相續不覺至於
【現代漢語翻譯】 現代漢語譯本：虛空之中了。如果這樣，蘊（五蘊，即色、受、想、行、識，構成個體存在的要素）不能自己變空，必須在覺悟之後才能空。然而覺悟之支有七種，即擇法覺支（辨別法義的智慧）、精進覺支（努力修行）、念覺支（保持正念）、喜覺支（因修行而產生的喜悅）、猗覺支（身心輕安）、定覺支（專注一心）、舍覺支（放下執著）。簡別邪正，辨別真偽，這叫做『擇』。聽聞佛法而努力實踐，這叫做『進』。精進而不夾雜其他念頭，專注而不轉移，這叫做『念』。正念成熟而有所得，心胸開闊，身心舒暢，這叫做『喜』。喜悅而不狂亂，這叫做『猗』，『猗』就是安穩。身心安穩而精神凝聚在有形有象之物之前，這叫做『定』。入定而不留戀，普遍應機，妥帖適當，開創事物，成就事業，這叫做『舍』。因此，凡夫沉溺於積聚，沒有空閑解脫，為榮辱、名利、生死、愛憎所困擾，如同醉生夢死，不能醒悟。二乘（聲聞乘和緣覺乘）捨棄積聚卻又被束縛于枯槁寂靜之中，沉溺於空寂，以此為至高的快樂，自命清高，隱居山林，只看到苦難而不悲憫，見到危難而不救助，獨自修身養性，不念及眾生一體。這兩者本來就和聖人有天壤之別。然而追究他們的病根，和爲了躲避溺水而跳入火坑有什麼區別呢？所以大覺悟的聖人，用焦芽敗種、火宅癡子來呵斥他們，不也是應該的嗎？通香你來到我面前，我告訴你，凡夫固然令人厭惡，二乘也不可取。應該以大菩薩的心為心，才能不墮入斷滅和常恒的邪見之中。現在用『覺林』這兩個字作為你的字，是取自李長者（李通玄）《華嚴決疑論》中『萬行以七覺為體，七覺支以根本智為身』的含義。通香你要努力啊！ 思微字說 一微塵的動境，成就了這頹敗的山勢。一微塵里，能轉動大法輪。在靈山法會上，世尊拈花示眾，迦葉尊者飲光微笑。最初的微塵與第二個微塵，第二個微塵與第三個微塵，名稱雖然相同，但實質卻不同。最初的微塵是三假（名假、相假、用假）的始終，其次的微塵是依報（眾生所依之環境）和正報（眾生自身）的無礙融合。只有最後的微笑，這微笑中蘊含著智慧之刀。所以，因無明而產生不覺，以至於相續不斷，相續不覺以至於……
【English Translation】 English version: It is emptiness within emptiness. If that is the case, the Skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness, which constitute individual existence) cannot empty themselves; they can only become empty after awakening. However, there are seven factors of awakening, namely: Discrimination of Dharma (wisdom to discern the meaning of Dharma), Energy (diligent practice), Mindfulness (maintaining right mindfulness), Joy (joy arising from practice), Tranquility (ease of body and mind), Concentration (focused one-pointedness), and Equanimity (letting go of attachments). Distinguishing between the heretical and the correct, differentiating between the true and the false, this is called 'Discrimination'. Hearing the Dharma and striving to practice it, this is called 'Energy'. Being diligent without mixing in other thoughts, being focused without shifting, this is called 'Mindfulness'. When mindfulness matures and one gains insight, the mind expands, and the body feels at ease, this is called 'Joy'. Being joyful without being manic, this is called 'Tranquility'; 'Tranquility' is peace. Being at peace and the spirit being concentrated before the realm of forms and images, this is called 'Concentration'. Being in concentration without attachment, responding universally and appropriately, initiating things, and accomplishing tasks, this is called 'Equanimity'. Therefore, ordinary people are mired in accumulation, without leisure to disentangle themselves, troubled by honor and disgrace, fame and gain, life and death, love and hate, like being drunk in a dream, unable to awaken. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) abandon accumulation but are bound by aridity and stillness, indulging in emptiness and silence, taking this as the highest joy, considering themselves lofty, dwelling in forests, seeing suffering without compassion, seeing danger without helping, cultivating themselves in solitude, without thinking of the oneness of all beings. These two are fundamentally different from sages. However, investigating the root of their illness, how is it different from jumping into a fire to avoid drowning? Therefore, the Greatly Awakened Sage rebukes them as scorched sprouts, ruined seeds, and foolish children in a burning house; is it not appropriate? Tongxiang, you have come before me, I tell you, ordinary people are indeed detestable, but the Two Vehicles are also not to be taken. One should take the mind of a great Bodhisattva as one's mind, only then will one not fall into the pit of annihilationism and eternalism. Now, I give you the name 'Juelin', which is taken from Elder Li's (Li Tongxuan) 'Huayan Decisive Doubt Theory', which means 'Myriad practices take the Seven Factors of Awakening as their essence, and the Seven Factors of Awakening take Fundamental Wisdom as their body'. Tongxiang, strive for it! Explanation of the name Siwei A single mote of dust in motion creates this decaying mountain landscape. Within a single mote of dust, the great Dharma wheel can be turned. At the Vulture Peak assembly, the World-Honored One held up a flower, and Mahākāśyapa smiled. The first mote of dust and the second mote of dust, the second mote of dust and the third mote of dust, though the names are the same, the substance is different. The first mote of dust is the beginning and end of the three provisionalities (name, form, and function), the second mote of dust is the unobstructed fusion of the dependent environment (the environment upon which beings rely) and the direct reward (the beings themselves). Only the final smile, this smile contains the sword of wisdom. Therefore, due to ignorance, non-awakening arises, leading to continuity, non-awakening leading to...
相待。嗚乎。心本無生。因境而有者。此非因成乎。由此觀之。因成即覺。無生不遠。因成不覺。勢必流於相續相待也。故曰。初居圓成現量之中。浮塵未起。后落明瞭意根之地。外狀潛形。所謂圓成也者。即因成之初。有覺存焉。謂之圓成者。圓則極。成則住。極則變。住則壞。亦自然之勢也。所以達者知此。能不遠復。若流入相續相待。則遠之甚矣。可不慨哉。思微來前。思一微涉動境耶。思一微塵中轉大法輪耶。思飲光破顏微笑耶。此三思微。隨根悟入。所以果熟香殊也。如能悟一微而得三微。此上根也。如三微次第悟入。而得自受用三昧者。此中根也。如一微難入。非下根而何。又有沒量漢。用三微而三微不能自用。故能遇緣即宗。生殺自在。如此流類。則非宗教所能管轄。又非天魔外道可能親近。唯有緣者。觸著磕著。無不瞥地。思微來前。吾問汝。微之始有微乎。微之終有微乎。微之始有微。則微不生微。微之終有微。則微不終微。始終推微。既皆無地。豈有兩頭無微。而中間獨有哉。思微能薦此。則一微涉動境時。境既無待。微自何涉。作此觀察。是名正觀。不作此觀。邪觀無算。
剖塵字說
夫空藏一粟。芥塞大千。眾人之所疑也。兔角施名。龜毛立號。至人之權也。疑則悶。悶則死。
【現代漢語翻譯】 現代漢語譯本：相互對待。唉！心本來沒有產生，因為外境才有的。這不是因緣和合而成嗎？由此看來，因緣和合而成就是覺悟，無生離我們並不遙遠。因緣和合而成卻不覺悟，勢必會流於相續和相互對待。所以說，最初處於圓成現量的狀態之中，細微的塵埃尚未生起；後來落入明瞭意根的境地，外在的表象潛藏隱沒。所謂『圓成』，就是因緣和合之初，有覺悟存在其中。稱之為『圓成』，『圓』是極致，『成』是住止，極致就會變化，住止就會壞滅，這也是自然之勢。所以通達的人明白這個道理，能夠不遠離本源而回歸。如果流入相續和相互對待，那就離本源太遠了，怎能不感慨呢！思微來臨之前，思考一微是否涉及動境？思考一微塵之中是否能轉動大法輪？思考迦葉尊者破顏微笑嗎？這三種思微，隨著根器的不同而悟入，所以果實成熟后的香味也各不相同。如果能夠悟入一微而得到三種思微，這是上等根器。如果三種思微次第悟入，而得到自受用三昧，這是中等根器。如果一微都難以悟入，那不是下等根器又是什麼呢？還有一種人，沒有限量，運用三種思微卻不能自用，所以能夠遇到因緣就依附，生殺予奪自在。像這樣的流類，不是宗教所能管轄的，也不是天魔外道可能親近的，只有有緣的人，觸碰或磕碰，無不立刻覺悟。思微來臨之前，我問你，微的開始有微嗎？微的終結有微嗎？微的開始有微，那麼微就不是由微而生；微的終結有微，那麼微就不會終結于微。始終推究微，既然都沒有立足之地，難道會有兩頭沒有微，而中間卻獨獨存在嗎？思微如果能推薦這個道理，那麼一微涉及動境時，境既然沒有依賴，微又從何涉及呢？這樣觀察，就叫做正觀。不這樣觀察，邪觀就數不清了。 剖塵字說 空藏之中有一粒粟米，芥子之中能容納整個大千世界，這是眾人所懷疑的。給兔角起名字，給龜毛立稱號，這是聖人的權宜之計。懷疑就會困悶，困悶就會死亡。
【English Translation】 English version: They are mutually dependent. Alas! The mind is originally without arising; it exists because of external circumstances. Is this not due to conditioned arising? From this perspective, conditioned arising is enlightenment; non-arising is not far from us. Conditioned arising without enlightenment inevitably leads to the flow of continuity and mutual dependence. Therefore, it is said that initially, one dwells in the state of perfect accomplishment and present awareness, where subtle dust has not yet arisen; later, one falls into the realm of the clear and distinct mind-root, where external appearances are hidden and concealed. The so-called 'perfect accomplishment' is that at the beginning of conditioned arising, there is enlightenment present within it. It is called 'perfect accomplishment' because 'perfect' means ultimate, and 'accomplishment' means abiding. The ultimate will change, and abiding will decay; this is also the natural course. Therefore, those who are enlightened understand this principle and can return without straying far. If one flows into continuity and mutual dependence, then one is very far away from the origin; how can one not lament! Before subtle thoughts arise, consider whether a single subtle thought involves a moving realm? Consider whether a single subtle dust particle can turn the great Dharma wheel? Consider whether Kashyapa (Mahākāśyapa) smiled when he broke into a smile? These three subtle thoughts are realized according to one's capacity, so the fragrance of the ripened fruit is also different. If one can realize one subtle thought and attain three subtle thoughts, this is the superior capacity. If three subtle thoughts are realized in sequence and one attains self-enjoyment samadhi, this is the medium capacity. If one subtle thought is difficult to enter, what else could it be but inferior capacity? There are also those who are immeasurable, who use three subtle thoughts but cannot use them for themselves, so they can rely on conditions and are free to give life or take it away. Such types are beyond the control of religion and cannot be approached by heavenly demons or external paths. Only those who have affinity, when they touch or stumble, will awaken instantly. Before subtle thoughts arise, I ask you, does the beginning of the subtle have the subtle? Does the end of the subtle have the subtle? If the beginning of the subtle has the subtle, then the subtle is not born from the subtle; if the end of the subtle has the subtle, then the subtle will not end in the subtle. Investigating the subtle from beginning to end, since there is no ground to stand on, how can there be no subtle at both ends, while only the middle exists? If subtle thought can recommend this principle, then when a single subtle thought involves a moving realm, since the realm has no dependence, how can the subtle involve it? Observing in this way is called right view. Not observing in this way, there are countless wrong views. Analysis of Dust Characters A grain of millet in the empty treasury, a mustard seed containing the entire great thousand world system – this is what people doubt. Giving names to rabbit horns, establishing titles for turtle hair – this is the expedient means of the sages. Doubt leads to confusion, and confusion leads to death.
死則無我。無我孰為緣主。緣主不有。即物而虛。虛能靈。靈而通。通則變。由是而觀。眾人不疑。緣心不死。緣心不死。前境有敵。敵則不虛。能所抗立。于太虛空中。蠻觸恣肆。一怒萬尸。靡所不至。於是虛者弗靈。靈而通者。權變乖真。故曰。微塵不剖。大經終隱。微塵一剖。經褁虛空。謂之有耶。虛空名負。謂之無耶。經稱寔虛。所以凈名口杜。如來喪言。雖然。一真失覺。萬惑云興。茍非明而勇者。以恒繼之。則一塵之固。崑崙莫喻其堅。長夜莫喻其黑。剖塵當念。人為萬物靈。茫茫業海。榮辱交爭。年光易邁。流芳難捉。不幸失手。既沉弗浮。剖塵勉之。
曇生字說
夫曇則不生。生則不曇。而曇而生。墮字義成。所謂懸河墻壁。枯木花榮。鳥但聞聲。人惟聆響。是以隔江搖手。頑石點頭。宗教濤驚。聖凡交濕。有分者悟在迷先。白拈者覺非過後。曇生禪人頗知忌諱。入鱉腹而再出。犯龍鱗而得生。有佛處無故成仇。無佛處有心作惡。黃河雖險。親曾洗耳。少室未登。亦解安心。達觀道人愛其風致殊常。行藏峭拔。復以鱉余警之。曇生當痛勉焉。
照如字說
心若不生。何物為待。凡有所待。必因念萌。譬如影必從形。離形覓影。紅罏片雪。徒實虛名。故曰。一生二成。此由性
【現代漢語翻譯】 現代漢語譯本：死亡之後就沒有『我』（ātman）。沒有『我』，那麼誰是因緣的主人呢？因緣的主人並不真實存在，一切事物本質上是空虛的。空虛就能產生靈性，有了靈性就能通達，通達就能變化。由此看來，很多人不懷疑因緣之心不死。如果因緣之心不死，那麼面對外在境界就會有對立。有了對立就不空虛，能與所相互對抗，在廣闊的太空中，像蠻觸之爭一樣肆意妄為，一旦憤怒就會造成無數的傷亡，無所不至。這樣一來，空虛的本質就失去了靈性，有靈性而能通達的，其權宜之變也背離了真理。所以說，如果不能剖析微塵，那麼偉大的佛經終究會被隱藏。一旦剖析了微塵，佛經就能包裹整個虛空。說它是存在嗎？虛空之名就顯得虛假。說它是沒有嗎？佛經又稱之為真實空虛。因此維摩詰（Vimalakīrti）閉口不言，如來（Tathāgata）也喪失了言語。即便如此，一旦失去了對真如（tathatā）的覺悟，各種迷惑就會像云一樣興起。如果不是既明智又勇敢的人，能夠持之以恒地修行，那麼一粒微塵的堅固，就像崑崙山一樣難以比喻它的堅硬，漫長的黑夜也難以比喻它的黑暗。剖析微塵應當在當下這一念。人是萬物之靈，在茫茫的業海中，榮辱相互爭奪。時光容易流逝，美名難以把握。如果不幸失手，就會沉淪而無法浮起。剖析微塵，努力吧！
曇生字說
如果『曇』（udumbara）不消失就不會產生，如果產生就不會消失。而既『曇』又產生，就落入了文字的陷阱。就像懸掛的河流、墻壁一樣，枯木開花一樣，鳥只能聽到聲音，人只能聽到迴響。因此，隔著江也能搖手，頑石也能點頭。宗教的浪濤令人震驚，聖人與凡人相互交融。有緣分的人在迷惑之前就覺悟，白手起家的人在事後才覺醒。曇生禪人很懂得忌諱，進入鱉的腹中又能再次出來，冒犯龍的鱗片而得以生存。有佛的地方無緣無故地結仇，沒有佛的地方有心作惡。黃河雖然危險，卻親自洗過耳朵，少室山雖然沒有登上，也懂得安心。達觀道人喜愛他不同尋常的風度和峭拔的行藏，又用鱉的遭遇來警醒他。曇生應當努力啊！
照如字說
如果心不生起，那麼用什麼來對待呢？凡是需要對待的，必定是因爲念頭的萌生。譬如影子必定跟隨形體，離開形體去尋找影子，就像紅色的爐子上的一片雪花，只是徒有虛名。所以說，一生二成，這是由於本性
【English Translation】 English version: After death, there is no 'self' (ātman). If there is no 'self', then who is the master of conditions? The master of conditions does not truly exist; all things are essentially empty. Emptiness can generate spirituality; with spirituality, one can be enlightened; with enlightenment, one can transform. From this perspective, many people do not doubt that the mind of conditions is immortal. If the mind of conditions is immortal, then facing external realms, there will be opposition. With opposition, there is no emptiness; the able and the object oppose each other. In the vast emptiness, like the disputes of the Manchu, they act recklessly, causing countless casualties once angered, stopping at nothing. In this way, the essence of emptiness loses its spirituality, and those with spirituality and enlightenment deviate from the truth in their expedient changes. Therefore, it is said that if one cannot dissect the dust mote, then the great sutras will ultimately be hidden. Once the dust mote is dissected, the sutras can encompass the entire void. Is it said to exist? The name of the void seems false. Is it said to be non-existent? The sutras call it true emptiness. Therefore, Vimalakīrti remains silent, and the Tathāgata loses his words. Even so, once the awakening to suchness (tathatā) is lost, various delusions will arise like clouds. If it were not for those who are both wise and courageous, able to cultivate with perseverance, then the solidity of a single dust mote would be like Mount Kunlun, incomparable in its hardness, and the long night would be incomparable in its darkness. Dissecting the dust mote should be in the present moment. Humans are the spirit of all things, and in the vast ocean of karma, honor and disgrace compete with each other. Time easily passes, and good reputation is difficult to grasp. If one unfortunately loses their grip, they will sink and be unable to float. Dissect the dust mote, strive!
A Discourse on the Name 'Tansheng' (曇生)
If '曇' (udumbara) does not disappear, it will not arise; if it arises, it will not disappear. But if it both '曇' and arises, it falls into the trap of words. It is like a hanging river, a wall, or a withered tree blooming. Birds can only hear sounds, and people can only hear echoes. Therefore, one can wave their hand across the river, and stubborn stones can nod. The waves of religion are shocking, and saints and mortals intermingle. Those with affinity awaken before confusion, and those who start from scratch awaken after the fact. Chan Master Tansheng knows taboos well, entering the belly of a turtle and emerging again, offending the dragon's scales and surviving. In places where there is Buddha, enmity arises for no reason; in places where there is no Buddha, evil is intentionally committed. Although the Yellow River is dangerous, he has personally washed his ears there; although he has not climbed Mount Shaoshi, he understands how to find peace of mind. Daoist Daguan loves his extraordinary demeanor and rugged conduct, and uses the encounter with the turtle to warn him. Tansheng should strive!
A Discourse on the Name 'Zhaoru' (照如)
If the mind does not arise, then what is there to treat? Whatever needs to be treated must be due to the arising of thoughts. For example, a shadow must follow a form; seeking a shadow apart from the form is like a snowflake on a red furnace, merely an empty name. Therefore, it is said that one gives rise to two, and this is due to the nature
而情也。又曰。若虧其一。必喪其二。此即情而復性也。雖然由性而情。誰知所始。即情復性。誰知所終。若曰。知忘則始終匪得。則二乘不必迴心向大矣。若曰。既有所始。必有所終。始則名生。終則名滅。生滅未滅。自心非圓。惟圓乃如。如則照生。猶若止水生澄。天光雲影。無不洞然。此乃果上之德用也。豈初心者能之哉。今以照如字若。若當照果修因。因非生滅。因圓克果。果非自然。嗟乎。因果之妙。世所罕知。直以報復言之。殊不知黃面老人。設此圈匱。本破斷常迷執。初不為報復設也。報復乃旁義耳。或曰。宗門以戒定慧閑傢俱。老漢大沒巴鼻。喃喃以因果為繩索。束縛後學。豈古德標格耶。余曰。來前為汝注破。其人亦知手腳惡。匍匐而遁去。
金了生字說
高山出雲無盡。以其本虛故也。遠水同天無辨。以其本清故也。夫人之生也直。直生虛。虛生清。清而虛者謂之本不傷。濁而礙者謂之傷本矣。是以了緣生即無生者。始覺之功也。昧無生而奔緣生者。不覺之咎也。嗚呼。始覺與不覺。果嘗有性哉。不覺有性。則始覺奚生。始覺有性。則本覺奚冥。紫柏老人。放浪江湖有年數矣。閱人固不少。然而能達無生者。亦不多見。有新安金氏樂生者。與老人游從最久。故其于緣生無性之旨。間
【現代漢語翻譯】 現代漢語譯本： 而這就是情。又說，如果虧損了其中之一，必定喪失另外兩個。這就是從情恢復到性。雖然說從性產生情，誰知道它的開始？從情恢復到性，誰知道它的終結？如果說，知道忘卻，那麼始終都無法獲得。那麼二乘（聲聞乘和緣覺乘）就不必迴心向大乘了。如果說，既然有所開始，必定有所終結。開始就叫做生，終結就叫做滅。生滅沒有滅盡，自心就不是圓滿的。只有圓滿才是如。如就能照亮產生，就像止水變得清澈，天光雲影，沒有不洞然明白的。這乃是果位上的德用啊。難道是初學者能夠做到的嗎？現在用『照如』二字來比喻，『若』應當照亮果位，修持因地。因地不是生滅的。因地圓滿就能成就果位。果位不是自然而然的。唉，因果的奧妙，世人很少知道。直接用報復來談論它，殊不知黃面老人（指佛陀）設定這個圈套，本來是爲了破除斷見和常見這些迷惑執著，最初不是爲了報復而設定的。報復只是旁義罷了。或者有人說，宗門用戒定慧來閑置傢俱，老漢大大地沒意思。喃喃自語地用因果作為繩索，束縛後學。難道這是古德的風格嗎？我說，來到我面前，我為你註釋破解。那人也知道自己手腳不乾淨，就匍匐著逃走了。
金了生字說
高山出雲無盡，因為它的本體是空虛的。遠水和天一樣，沒有分別，因為它的本體是清澈的。人的出生也是正直的。正直產生空虛，空虛產生清澈。清澈而空虛的，就叫做本性沒有受到損傷。渾濁而有阻礙的，就叫做損傷了本性。因此，瞭解緣起而知道無生的，是始覺的功用。迷惑于無生而奔向緣起的，是不覺的過錯。唉，始覺和不覺，果真有自性嗎？不覺有自性，那麼始覺從哪裡產生？始覺有自性，那麼本覺又在哪裡隱沒？紫柏老人，放浪江湖多年了，閱人固然不少，然而能夠通達無生的人，也不多見。有新安金氏樂生，和老人交往最久，所以他對於緣起無性的宗旨，偶爾
【English Translation】 English version: And that is emotion (qing). It is also said, 'If one is deficient, the other two will surely be lost.' This is restoring the nature (xing) from emotion. Although nature gives rise to emotion, who knows its beginning? Restoring nature from emotion, who knows its end? If it is said that knowing forgetting means that beginning and end cannot be attained, then the two vehicles (śrāvakayāna and pratyekabuddhayāna) need not turn their minds towards the Mahāyāna. If it is said that since there is a beginning, there must be an end, then beginning is called birth, and end is called extinction. If birth and extinction are not extinguished, the mind is not complete. Only completeness is suchness (tathatā). Suchness illuminates birth, just as still water becomes clear, and the light of the sky and the shadows of the clouds are all clearly seen. This is the virtue and function of the fruit (phala). How can a beginner achieve this? Now, using the words 'illuminating suchness' as an analogy, 'suchness' should illuminate the fruit, cultivating the cause (hetu). The cause is not birth and extinction. Completing the cause overcomes the fruit. The fruit is not natural. Alas, the subtlety of cause and effect is rarely known by the world. Directly speaking of it as retribution, one does not know that the yellow-faced old man (referring to the Buddha) set up this trap to break through the delusions and attachments of annihilationism and eternalism. It was not originally set up for retribution. Retribution is only a side meaning. Or someone might say, 'The Zen school uses precepts, meditation, and wisdom as idle furniture. The old man is greatly uninteresting, murmuring about cause and effect as ropes to bind later learners. Is this the style of the ancient worthies?' I say, 'Come before me, and I will annotate and break it for you.' That person also knew that his hands and feet were dirty, so he crawled away.
Explanation of the Character '了生' (Liǎo Shēng) of Jin
Clouds emerge endlessly from high mountains because their essence is empty. Distant water is indistinguishable from the sky because its essence is clear. The birth of a person is upright. Uprightness gives rise to emptiness, and emptiness gives rise to clarity. That which is clear and empty is called the original nature not being damaged. That which is turbid and obstructive is called damaging the original nature. Therefore, understanding conditioned arising and knowing no-birth is the function of initial awakening. Being deluded by no-birth and rushing towards conditioned arising is the fault of non-awakening. Alas, do initial awakening and non-awakening truly have self-nature? If non-awakening has self-nature, then where does initial awakening arise from? If initial awakening has self-nature, then where does original awakening disappear to? Old man Zibo has been wandering the world for many years and has seen many people, but not many can understand no-birth. There is Jin Lesheng from Xin'an, who has been with the old man for the longest time, so he occasionally
嘗有所悟入也。惜乎。不幸短命而死。行其所知。不克其功。所以光大者。不遑現乎世。今其侄字了生者。老人蓋望其了亡叔所未了之公案也。了生當痛勉之。始不負老人之望焉。且功名之與富貴。貧賤之與吉兇。譬如太虛涂彩。浮雲過眼。能幾何哉。夫緣生擾擾。從生至老。百年旦暮。一息不來。復何丑好。故曰。境緣無好醜。好醜起於心。心若不分別。好醜從何起。以此而觀。則一心不生。萬緣頓泯。離心之外。覓絲毫許緣生了不可得。喚何物作好醜耶。了生果能了此。始堪駕無生之舟。泛緣生之海。無擇朝夕。來者恣其先登。豈可以有心。勘其有緣無緣者哉。如高山出雲。遠水混天。果有心乎。果無心乎。清乎虛乎。一乎二乎。有知乎。無知乎。有知則分別未亡。惡能契同。無知即同木石。復何貴之。昔人有言曰。萬物皆賤。唯道至貴。所以王公大人遇之。則失其富貴。輿臺皂隸遇之。則忘其貧賤。雖然外水無天。離山無雲。又離水無波。離波無水。貧賤富貴。果一物乎。果兩物乎。紫柏老人唯解穿衣吃飯。橫眠倒臥。寧暇分別同異。而同異之辨。付之了生。為我了之。
玄藏字說
自摩竺入震旦。為義學蒿矢。達磨來。文物為玄學前茅。義則可以名言求。玄則不可以知。識得既不可以知識得。則
【現代漢語翻譯】 現代漢語譯本： 他曾經有所領悟。可惜啊！不幸短命而死，實踐他所知的，卻未能完成他的功業，所以能夠光大發揚的，沒有機會顯現在世上。現在他的侄子，字了生，老衲期望他能完成他亡叔未完成的公案。了生應當努力勉勵自己，才不辜負老衲的期望。況且功名與富貴，貧賤與吉兇，譬如在太空中塗抹色彩，浮雲飄過眼前，能有多久呢？緣起法擾擾攘攘，從生到老，百年光陰如旦夕之間，一口氣不來，又有什麼美醜可言呢？所以說：『境遇緣分沒有好壞，好壞產生於內心。內心如果不分別，好壞從哪裡產生？』由此看來，如果一心不生，萬般因緣頓時消泯。離開心之外，尋找絲毫的緣起都是不可能的。又拿什麼東西來作為好壞呢？了生如果真能明白這個道理，才能駕馭無生之舟，泛遊緣起之海，不分早晚，來的人任憑他們先登上船，怎麼可以用有分別的心，來考察他們有緣無緣呢？如同高山涌出雲霧，遠方的水面與天空相連，究竟是有心呢？還是無心呢？是清澈呢？還是空虛呢？是一呢？還是二呢？是有知覺呢？還是沒有知覺呢？有知覺就說明分別心沒有消除，怎麼能達到契合相同呢？沒有知覺就和木頭石頭一樣，又有什麼可貴的呢？過去有人說過：『萬物都低賤，唯有道最為尊貴。』所以王公大人遇到它，就會忘記自己的富貴；挑夫僕役遇到它，就會忘記自己的貧賤。雖然沒有水就沒有天上的倒影，離開山就沒有云，離開水就沒有波浪，離開波浪就沒有水。貧賤富貴，究竟是一回事呢？還是兩回事呢？紫柏老人我只懂得穿衣吃飯，橫躺倒臥，哪有空閑去分辨相同和不同？而相同和不同的辨別，就交給了生你，為我了結吧。
《玄藏字說》
自從從摩竺（India）來到震旦（China），成為義學（the study of Buddhist doctrines）的先鋒。達磨（Bodhidharma）來，文物成為玄學（abstruse learning）的前茅。義可以用名言來尋求，玄卻不可以用知識來了解。既然不可以用知識來了解，那麼……
【English Translation】 English version: He once had some enlightenment. Alas! Unfortunately, he died young, practicing what he knew, but failing to complete his work, so what could have been greatly developed had no chance to appear in the world. Now his nephew, named Liaosheng, the old monk hopes that he can complete the unfinished public case of his deceased uncle. Liaosheng should strive to encourage himself, so as not to disappoint the old monk's expectations. Moreover, fame and wealth, poverty and good fortune, are like painting colors in the void, fleeting clouds passing before the eyes, how long can they last? The arising of conditions is bustling, from birth to old age, a hundred years are like morning and evening, if a breath does not come, what beauty or ugliness is there to speak of? Therefore, it is said: 'Circumstances and conditions have no good or bad, good and bad arise from the heart. If the heart does not discriminate, where does good and bad arise from?' From this perspective, if one thought does not arise, all conditions vanish instantly. Apart from the mind, seeking the slightest arising of conditions is impossible. What can be taken as good or bad? If Liaosheng can truly understand this principle, then he can steer the boat of non-birth, sail the sea of conditioned arising, regardless of morning or evening, let those who come board first, how can one use a discriminating mind to examine whether they have affinity or not? Like clouds emerging from high mountains, distant waters connecting with the sky, is it intentional? Or unintentional? Is it clear? Or empty? Is it one? Or two? Is it conscious? Or unconscious? If conscious, it means discrimination has not been eliminated, how can one achieve conformity? If unconscious, it is the same as wood and stone, what is valuable about it? In the past, someone said: 'All things are cheap, only the Dao is most precious.' Therefore, when kings and nobles encounter it, they forget their wealth; when porters and servants encounter it, they forget their poverty. Although there is no reflection of the sky without water, no clouds without mountains, no waves without water, no water without waves. Poverty and wealth, are they one thing? Or two things? Old man Zibo only knows how to eat and dress, lie down and sleep, how can he have time to distinguish between sameness and difference? And the distinction between sameness and difference, I leave to you, Liaosheng, to resolve for me.
《Xuanzang's Explanation of Characters》
Since coming from Mozhu (India) to Zhendan (China), he has become the vanguard of Yixue (the study of Buddhist doctrines). When Damo (Bodhidharma) came, cultural relics became the vanguard of Xuanxue (abstruse learning). Righteousness can be sought with words, but mystery cannot be understood with knowledge. Since it cannot be understood with knowledge, then...
諸方衲子。號稱玄學者。終無所得耶。昔有僧。問尊宿曰。寒暑到來。向甚麼處迴避。宿曰。向無寒暑處迴避。僧曰。如何是無寒暑處。宿曰。寒時寒殺阇黎。熱時熱殺阇黎。則曰。垂手還同萬仞崖。正偏何必在安排。琉璃寶殿藏明月。忍俊韓盧空上階。津禪人派通名津。字玄藏。或以問紫柏先生。先生曰。獅子蹴人。韓盧逐塊。子若薦此。喚玄名藏亦可。指藏名玄。亦可。如不薦此義。乃玄則不藏。藏則不玄。又曹洞家。以黑象正位。以白象偏位。正位。即知識不可得者。偏位即臨濟家人境俱不奪者。故曰。善財參遍處。黑豆未生芽。由是而觀。謂玄名黑。謂黑名玄。謂玄名遠。謂遠名藏。無不可也。法華曰。法花經藏。深固幽遠。無人能到。又曰。是法非思量分別之所能解。先生故曰。謂玄即黑。謂黑即玄。謂玄即遠。謂遠即藏。謂藏即非思量。者以此。雖然道不虛行。存乎其人。義學玄學。初非兩藏。由智識而入。乃名義學。離情識而悟。乃名玄學。如亮座主見馬祖。而乎大事。此非由義而玄乎。如晦堂心玄學透徹。復從泐潭精楞嚴大意。此非由玄而義乎。津禪人茍薦寒暑之機。玄亦可。義亦可。如未悟。此生齋戒持律。講誦經書。崇飾塔寺。真積力久。一旦觸事而真。道豈遠乎。玄藏勉之。
常如字說
【現代漢語翻譯】 現代漢語譯本： 各位雲遊僧人，雖然號稱是研究玄學的人，最終卻一無所得嗎？ 過去有個僧人，問一位老修行說：『寒暑到來時，該到什麼地方去迴避呢？』 老修行說：『到沒有寒暑的地方去迴避。』 僧人問：『如何是沒有寒暑的地方？』 老修行說：『寒冷時就寒冷地凍死你，炎熱時就炎熱地熱死你。』 有人就此說道：『垂手而立也如同站在萬仞懸崖邊，正位和偏位又何必刻意安排？琉璃寶殿里藏著明月，只有愚蠢的韓盧犬徒勞地爬上臺階。』 津禪人，法脈相承，法號通名津，字玄藏（指僧人的法號）。有人就此請教紫柏先生。 紫柏先生說：『獅子踢人，韓盧犬追逐土塊。你如果能領會其中的道理，稱（他）玄名藏也可以，指（他）藏名玄也可以。如果不能領會這個道理，那就是玄妙則不能隱藏，隱藏則不能玄妙。』 另外，曹洞宗用黑象比喻正位，用白象比喻偏位。正位，就是知識不可得；偏位，就是臨濟宗的『人境俱不奪』。所以說：『善財童子參訪各處，黑豆也沒有生出芽來。』 由此看來，說玄是黑，說黑是玄，說玄是遠，說遠是藏，都是可以的。《法華經》說：『法華經的寶藏，深固幽遠，沒有人能夠到達。』又說：『這個法不是思量分別所能理解的。』 所以紫柏先生說：『說玄就是黑，說黑就是玄，說玄就是遠，說遠就是藏，說藏就是非思量。』就是這個意思。 雖然說『道不虛行，存乎其人』，義學和玄學，本來就不是兩個不同的寶藏。通過智識而入，就叫做義學；離開情識而悟，就叫做玄學。如同亮座主見到馬祖，而領悟了大事，這難道不是由義而入玄嗎？如同晦堂心源玄學透徹，又從泐潭精研《楞嚴經》的大意，這難道不是由玄而入義嗎？ 津禪人如果能領會寒暑的機鋒，說玄也可以，說義也可以。如果還沒有領悟，此生齋戒持律，講誦經書，崇飾塔寺，真正是積力日久，一旦觸事而真，道又哪裡會遙遠呢？玄藏勉勵你。 常常如實地說。
【English Translation】 English version: All you wandering monks, though you call yourselves scholars of the profound, do you ultimately gain nothing? Once there was a monk who asked a venerable elder: 'When cold and heat arrive, where should one go to avoid them?' The elder said: 'Go to a place where there is no cold or heat to avoid them.' The monk asked: 'What is a place without cold or heat?' The elder said: 'When it's cold, be frozen to death by the cold; when it's hot, be scorched to death by the heat.' Someone then said: 'Drooping hands are still like standing on a cliff ten thousand fathoms high. Why bother arranging the primary and secondary? A bright moon is hidden in the crystal palace. The foolish Han Lu dog climbs the stairs in vain.' Chan Master Jin, whose lineage is named Jin, with the style name Xuanzang (referring to the monk's dharma name). Someone asked Master Zibo about this. Master Zibo said: 'A lion kicks a person, a Han Lu dog chases a clod of earth. If you can understand this, calling (him) Xuan Mingzang is acceptable, referring to (him) Zang Mingxuan is also acceptable. If you cannot understand this meaning, then what is profound cannot be hidden, and what is hidden is not profound.' Furthermore, the Caodong school uses a black elephant to represent the primary position and a white elephant to represent the secondary position. The primary position is that knowledge cannot be obtained; the secondary position is the Linji school's 'neither the person nor the environment is taken away.' Therefore, it is said: 'Shancai visited everywhere, but black beans did not sprout.' From this perspective, saying that Xuan is black, saying that black is Xuan, saying that Xuan is distant, saying that distant is Zang, are all acceptable. The Lotus Sutra says: 'The treasure of the Lotus Sutra is deeply hidden and remote, and no one can reach it.' It also says: 'This Dharma cannot be understood by thought or discrimination.' Therefore, Master Zibo said: 'Saying that Xuan is black, saying that black is Xuan, saying that Xuan is distant, saying that distant is Zang, saying that Zang is non-thinking.' That is the meaning. Although it is said that 'the Dao does not travel in vain, it depends on the person,' doctrinal study and profound study are not originally two different treasures. Entering through knowledge is called doctrinal study; awakening by leaving behind emotions and thoughts is called profound study. Just as Layman Liang saw Mazu and awakened to the great matter, is this not entering the profound through doctrine? Just as Huitang's mind was thoroughly versed in profound study, and he further studied the great meaning of the Surangama Sutra from Letan, is this not entering doctrine through the profound? If Chan Master Jin can understand the opportunity of cold and heat, saying Xuan is acceptable, saying doctrine is also acceptable. If he has not yet awakened, then in this life, observing precepts and abstinence, reciting scriptures, adorning pagodas and temples, truly accumulating effort for a long time, once touching things and becoming true, how far away is the Dao? Xuanzang encourages you. Always speak truthfully.
夫天不常高。地不常厚。人不常靈。如是則天不如天矣。地不如地矣。人不如人矣。三才為萬物之統。而皆不如。獨萬物如乎哉。然而如者。何為也。良以吉兇悔吝。紛然而至。本自如也。此如在天。可以為高。在地可以為厚。在人可以為靈。在萬物可以各遂其所生。今有人於此。如不如。則常不常。不如則乖真。不常則累物。真乖而物累。謂之顛倒。故二乘顛倒。醉於空寂。凡夫顛倒。醉於愛慾。皆非如也。茲以常如字某人。當於吉兇悔吝之中。死生得失之際。心光弗昧。終始常如。則此說。名當其實矣。常如勉之。
金仲堅字說
夫正金。精而最堅者。莫堅乎黃金。故金堅也。性以不改為義。不改亦堅也。茲金生姓金。名性。字仲堅。予徐而觀之。則知金生。志在堅之又堅。猶恐未堅。復字仲堅以堅之。堅則堅固矣。如以易道觀之。則艮之又艮。艮之又艮者也。艮之又艮。則身不獲。而庭無人矣。況又艮之艮哉。夫身不獲則我忘。庭無人則物忘。我與物兼忘。則身雖有。物雖在。未嘗有身與物也。身與物既未嘗有。則我之姓。名與字獨有耶。且心外無法。何法非心。心本妙物而無累者也。妙則泛應曲當。無累則超然而無待也。此艮之止也。昔人有言曰。死水不藏龍。此病艮之又艮者也。蓋艮
【現代漢語翻譯】 現代漢語譯本 天並非永遠高遠，地並非永遠厚重，人並非永遠聰慧。如果這樣，那麼天就不像天了，地不像地了，人不像人了。天、地、人三者作為萬物的統領，卻都不像其本來的樣子，難道只有萬物才像其本來的樣子嗎？然而，這個『如』是什麼呢？正是因為吉兇、悔恨、吝嗇等紛紛到來，其本性原本就是『如』。這個『如』在天可以表現爲高遠，在地可以表現爲厚重，在人可以表現爲聰慧，在萬物可以使其各自順遂其生長。現在有這麼一個人，如果不能保持『如』，那麼就會變得無常。不如『如』就會背離真性，無常就會被外物所累。真性背離，外物牽累，這就叫做顛倒。所以二乘（小乘佛教的聲聞乘和緣覺乘）之人顛倒，沉醉於空寂；凡夫俗子顛倒，沉醉於愛慾，都不是『如』。現在用『常如』這兩個字來命名某人，希望他能在吉兇悔吝之中，在生死得失之際，心光不昧，始終保持『常如』的狀態，那麼這個名字就名副其實了。要努力保持『常如』啊。
金仲堅的字說
所謂『正金』，是精華而且最堅硬的金屬。沒有比黃金更堅硬的了，所以金是堅硬的。『性』以不改變為含義，不改變也是堅硬的表現。現在金生姓金，名性，字仲堅。我仔細觀察他，就知道金生的志向在於堅硬之上更加堅硬，還恐怕不夠堅硬，所以又用『仲堅』來加強它的堅硬。堅硬就堅固了。如果用《易經》的道理來觀察，這就是艮卦的重疊，艮卦的重疊啊！艮卦的重疊，就會身不由己，庭院空無一人。何況又是艮卦的重疊呢？身不由己就會忘我，庭院空無一人就會忘物。我與物都忘記了，那麼即使身體存在，事物存在，也未曾有過身體和事物。身體和事物既然未曾有過，那麼我的姓、名和字又怎麼會單獨存在呢？況且心外沒有法，什麼法不是心呢？心本來是奇妙的物體，沒有牽累。奇妙就能廣泛應對，恰當處理；沒有牽累就能超然獨立，無所依賴。這就是艮卦的停止之義。過去有人說：『死水不藏龍』，這就是艮卦重疊的弊病。艮
【English Translation】 English version Heaven is not always high, earth is not always thick, and people are not always intelligent. If this is the case, then heaven is no longer like heaven, earth is no longer like earth, and people are no longer like people. Heaven, earth, and humanity, as the rulers of all things, are all unlike their original selves. Is it only the myriad things that are like their original selves? However, what is this 'suchness' (如)? It is precisely because good fortune, misfortune, regret, and stinginess arise in succession, their nature is originally 'suchness'. This 'suchness' can manifest as height in heaven, as thickness on earth, as intelligence in people, and in the myriad things, it allows each to fulfill its growth. Now, if there is such a person who cannot maintain 'suchness', then they will become impermanent. Not being 'such' will deviate from true nature, and impermanence will be burdened by external things. Deviating from true nature and being burdened by external things is called inversion. Therefore, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are inverted, intoxicated with emptiness and tranquility; ordinary people are inverted, intoxicated with love and desire, and neither is 'suchness'. Now, using the words 'Constant Suchness' (常如) to name someone, it is hoped that in the midst of good fortune and misfortune, regret and stinginess, in the face of life and death, gain and loss, their heart's light will not be dimmed, and they will always maintain the state of 'Constant Suchness', then this name will be worthy of its meaning. Strive to maintain 'Constant Suchness'.
A Discourse on the Name of Jin Zhongjian
The so-called 'pure gold' is the essence and the most solid metal. Nothing is more solid than gold, so gold is solid. 'Nature' (性) takes non-change as its meaning, and non-change is also a manifestation of solidity. Now, Jin Sheng's surname is Jin, his given name is Xing (性), and his style name (字) is Zhongjian. I observe him carefully and know that Jin Sheng's aspiration is to be even more solid on top of solidity, still fearing that it is not solid enough, so he uses 'Zhongjian' again to strengthen its solidity. Solidity is firmness. If we observe it from the principles of the I Ching, this is the doubling of the trigram Gen (艮), the doubling of the trigram Gen! The doubling of the trigram Gen means that the body is not obtained, and the courtyard is empty of people. What's more, it is the doubling of Gen again! If the body is not obtained, then I am forgotten; if the courtyard is empty of people, then things are forgotten. If both I and things are forgotten, then even if the body exists and things exist, there has never been a body and things. Since the body and things have never existed, then how can my surname, given name, and style name exist alone? Moreover, outside the mind there is no dharma, what dharma is not the mind? The mind is originally a wonderful thing, without encumbrances. Being wonderful allows for broad responses and appropriate handling; being without encumbrances allows for transcendence and independence, without reliance. This is the meaning of the stopping of the trigram Gen. In the past, someone said: 'Still water does not harbor dragons,' this is the defect of the doubling of the trigram Gen. Gen
止也。止則足矣。而止之上又止之。此何異死水乎。即此觀之。艮之又艮。不但死水而已。死水而臭者也。予故易金生之名。名耀。易其字。字仲如。耀則照與寂會。如則寂與物通。照與寂會。則智周萬物而不勞。寂與物通。則形充八極而無患也。雖然知之易而行之難。行之易而證之難。證之易而忘之難。忘之易而用之難。凡求無上菩提者。茍不知五難之精粗。橫謂一念不生。全體自現。何煩𤨏𤨏而廣求哉。殊不知博則能約。不博而約者。非約也。橫莽也。故宗門大老悟心之後。必皆遍游諸方。參求知識。淘汰見地。以圓差別。豈無見而然耶。蓋根本智固已發明。而差別智未圓。則根本智之用。終是不全。差別智圓。則本智之用始全也。故曰。全機大用。又禪門自曹溪之後。馬祖與石頭諸老。以謂自拈花微笑以至曹溪。而拈花之機。變而為義理窠臼。使神而明者。死矣。於是翻然。復義理而為禪機也。使狂慧與夫世智辯聰揣摩之徒。茍未到智訖情枯之地。終不能會神而明之者也。嗚呼。江西石頭。此心何心哉。是不可思議之深心也。而或者。反謂禪家。慣設隱語以欺人。何失言至此耶。良以己眼生盲。遂謂舉世不睹日月也。豈日月之咎乎。盲者自咎耳。仲如倘知此。則生盲障翳。豈不可抉之哉。仲如勉之。
無
【現代漢語翻譯】 現代漢語譯本： 停止吧。停止就足夠了。而在停止之上又停止它。這和一潭死水有什麼區別呢？從這個角度來看，艮卦之後又是艮卦，不僅僅是死水而已，而是發臭的死水啊。所以我更改金生的名字，改為耀，更改他的字，字為仲如。耀，就是照與寂的會合。如，就是寂與物的相通。照與寂會合，那麼智慧就能周遍萬物而不感到勞累。寂與物相通，那麼形體就能充滿整個宇宙而沒有憂患。雖然如此，懂得它容易，實行它困難；實行它容易，證悟它困難；證悟它容易，忘記它困難；忘記它容易，運用它困難。凡是求無上菩提的人，如果不知道這五種困難的精細之處，就妄自認為一念不生，全體自然顯現，何必辛辛苦苦地廣泛尋求呢？卻不知道博學才能精約，不博學而精約，那不是精約，而是粗莽啊。所以禪宗的大德們在開悟之後，必定要遍游各地，參訪善知識，淘汰自己的見解，以圓滿差別智。難道是沒有見到這種情況而這樣做的嗎？因為根本智雖然已經發明，而差別智尚未圓滿，那麼根本智的運用，終究是不完全的。差別智圓滿，那麼根本智的運用才開始完全。所以說：『全機大用』。又禪門自曹溪（指六祖慧能）之後，馬祖（馬祖道一）與石頭（石頭希遷）等諸位老禪師，認為從釋迦牟尼佛拈花微笑到六祖慧能，拈花的機鋒，已經變成了義理的窠臼，使得那神妙而明澈的東西，死去了。於是翻然一變，又將義理轉變為禪機。使得那些狂妄的智慧以及世俗的聰明辯才之徒，如果還沒有到達智慧窮盡、情感枯竭的境地，終究不能領會那神妙而明澈的東西。唉！江西的馬祖，湖南的石頭，這顆心是什麼心啊？是不可思議的深心啊！而有些人，反而說禪家，慣於設定隱語來欺騙人，怎麼會失言到這種地步呢？實在是因為自己的眼睛生來就是瞎的，就認為整個世界都看不到日月了。難道是日月的過錯嗎？是瞎子自己的過錯啊。仲如如果知道這些，那麼天生的盲障，難道不可以去除嗎？仲如努力吧。 無
【English Translation】 English version: Stop. Stopping is enough. But stopping on top of stopping, what difference is there from stagnant water? Viewing it from this perspective, 'Gen' (☶, Keeping Still, Mountain) after 'Gen' is not just stagnant water, but stinking stagnant water. Therefore, I changed Jinsheng's name to Yao, and his courtesy name to Zhongru. Yao means the meeting of illumination and stillness. Ru means the interpenetration of stillness and things. When illumination and stillness meet, wisdom pervades all things without weariness. When stillness interpenetrates with things, the form fills the eight extremes without worry. Although, knowing it is easy, practicing it is difficult; practicing it is easy, realizing it is difficult; realizing it is easy, forgetting it is difficult; forgetting it is easy, applying it is difficult. All those who seek Anuttara-Samyak-Sambodhi (無上菩提, unsurpassed complete enlightenment), if they do not know the subtleties of these five difficulties, presumptuously claim that with one thought not arising, the whole manifests itself naturally, why bother to seek widely with such effort? They do not know that broad learning leads to conciseness; conciseness without broad learning is not conciseness, but recklessness. Therefore, after enlightenment, great Zen masters invariably travel to various places, consult knowledgeable teachers, and refine their views to perfect their differential wisdom. Is this done without reason? Because fundamental wisdom has already been developed, but differential wisdom is not yet perfected, the use of fundamental wisdom is ultimately incomplete. When differential wisdom is perfected, the use of fundamental wisdom begins to be complete. Therefore, it is said: 'The whole mechanism, great function.' Furthermore, since Caoxi (曹溪, referring to Huineng, the Sixth Patriarch) in the Zen school, Mazu (馬祖道一, Mazu Daoyi) and Shitou (石頭希遷, Shitou Xiqian) and other old masters believed that from Shakyamuni Buddha's flower-wielding smile to Caoxi, the mechanism of the flower-wielding had transformed into a framework of doctrines, causing that which is spiritual and bright to die. Therefore, they radically changed, transforming doctrines back into Zen mechanisms, so that those with wild wisdom and worldly cleverness and sophistry, if they have not reached the state where wisdom is exhausted and emotions are withered, will ultimately not be able to comprehend that which is spiritual and bright. Alas! Mazu of Jiangxi, Shitou of Hunan, what is this mind? It is the inconceivable profound mind! And yet, some people say that Zen masters are accustomed to setting up hidden words to deceive people. How could they be so mistaken? It is truly because their own eyes are born blind, so they think that the whole world cannot see the sun and moon. Is it the fault of the sun and moon? It is the fault of the blind themselves. If Zhongru knows this, then can the congenital blindness be removed? Zhongru, strive on. None
所字說
震旦鼻祖。少林壁觀。九易寒暑。有號神光者。斷臂求祖安心。祖索光心。光諦思少頃。索而無物。對曰。覓心了不可得。祖曰。與汝安心竟。於是光斷臂謝祖。昔人為法忘身。今汝之求。不下昔人。夫覓心可得。則有所。覓心不可得。則無所明矣。大概所之所生。必由乎能。能之所起。必由乎所。心茍不安。能未忘故。能未忘者。以有所故。所之為咎。能為媒故。覓心無得。則所無媒。所既無媒。能豈有妁。往返推究。能所都遺。知都遺者。復為都遺之能。都遺成所。亦勢然也。莫若一心不生。根境陸沈。有所無所。不生之影。影不自生。則生乎形。未生為形。已生為影。影可見而不可捉。謂有可乎。形則可捉矣。嘻。無可捉。則兔之有角。龜之有毛。截角為弓。以毛為弦。以無我為箭。張而射之。有無之鳥喪。是時也。有所耶。無所耶。無所來前。吾語若。若身假四大而成。若心托前境而有。四大是身。何物非身哉。前境是心。心豈有無。無所若能。痛而思之。思極情忘。情忘則智枯。智枯情忘。則所者在無所。不在紫柏先生矣。無所勉之。
紫柏老人集卷之二十一 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十二
明 憨山德清 閱
【現代漢語翻譯】 現代漢語譯本 《所字說》
震旦（中國的古稱）的鼻祖，在少林寺面壁靜觀，經歷了九個寒暑。有個名叫神光的人，斷臂來向祖師求得心安。祖師向神光索要他的心，神光認真思考了片刻，發現什麼也找不到，於是回答說：『我尋找心，但最終不可得。』祖師說：『我已經為你安心了。』於是神光斷臂感謝祖師。過去的人爲了佛法可以忘記自身，現在你的求法之心，不亞於古人。如果尋找心可以找到，那就是『有所』。如果尋找心不可得，那就是『無所』，這便清楚了。大概來說，『所』的產生，必定是由於『能』。『能』的產生，必定是由於『所』。如果心不能安定，是因為『能』還沒有忘記的緣故。『能』沒有忘記，是因為有『所』的緣故。『所』之所以成為過錯，是因為『能』作為媒介的緣故。如果尋找心不可得，那麼『所』就沒有媒介。『所』既然沒有媒介，『能』又哪裡會有媒人？往返推究，『能』和『所』都遺忘。知道都遺忘的人，又成為都遺忘的『能』，都遺忘成為『所』，這也是必然的趨勢。不如一心不生，根和境都沉寂。『有所』和『無所』，都是不生的影子。影子不是自己產生的，而是由形體產生的。未產生時是形體，已產生時是影子。影子可以看見卻不能捉摸，能說它存在嗎？形體則可以捉摸。唉！如果無可捉摸，就像兔子長角，烏龜長毛一樣。擷取兔角做成弓，用龜毛做成弦，用『無我』作為箭，張弓射箭，有和無的鳥都喪失了。這個時候，是『有所』呢？還是『無所』呢？沒有什麼來到面前，我告訴你，你的身體是假借四大（地、水、火、風）而成的，你的心是依託于外在的境而有的。四大就是身體，有什麼不是身體呢？外在的境就是心，心又怎麼會有有無呢？沒有什麼比你能做的更好，痛苦地思考它，思考到極致，感情就會忘記，感情忘記了，智慧就會枯竭，智慧枯竭感情忘記了，那麼『所』就在『無所』之中，不在紫柏先生那裡了。努力吧。
《紫柏老人集》卷二十一 卍新續藏第73冊No.1452《紫柏尊者全集》
《紫柏老人集》卷二十二
明 憨山德清 閱
【English Translation】 English version The Treatise on 'What'
The patriarch of Zhendan (ancient name for China), contemplated the wall at Shaolin Temple for nine years. There was a man named Shenguang (Divine Light), who cut off his arm to seek peace of mind from the patriarch. The patriarch asked Shenguang for his mind. Shenguang pondered deeply for a moment, finding nothing, and replied, 'I seek my mind, but ultimately it is unattainable.' The patriarch said, 'I have already pacified your mind.' Thereupon, Shenguang cut off his arm to thank the patriarch. In the past, people forgot themselves for the sake of the Dharma. Now, your seeking of the Dharma is no less than that of the ancients. If seeking the mind could be attained, then there would be 'what' (有所 yousuo). If seeking the mind is unattainable, then there is 'nothing' (無所 wusuo), this is clear. Generally speaking, the arising of 'what' must be due to 'ability' (能 neng). The arising of 'ability' must be due to 'what'. If the mind cannot be at peace, it is because 'ability' has not been forgotten. 'Ability' has not been forgotten because there is 'what'. The fault of 'what' is because 'ability' serves as the medium. If seeking the mind is unattainable, then 'what' has no medium. Since 'what' has no medium, where would 'ability' have a matchmaker? Investigating back and forth, both 'ability' and 'what' are forgotten. The one who knows that both are forgotten becomes the 'ability' of forgetting both. Forgetting both becomes 'what', this is also the inevitable trend. It is better to have one thought not arise, and both root (根 gen) and object (境 jing) sink into silence. 'What' and 'nothing' are both shadows of non-arising. The shadow does not arise by itself, but arises from the form. Before arising is the form, after arising is the shadow. The shadow can be seen but cannot be grasped, can it be said to exist? The form can be grasped. Alas! If there is nothing to grasp, it is like a rabbit having horns and a turtle having hair. Cut off the rabbit's horn to make a bow, use the turtle's hair as a string, and use 'no-self' (無我 wuwo) as an arrow. Draw the bow and shoot it, and the birds of existence and non-existence are lost. At this time, is it 'what'? Or is it 'nothing'? Nothing comes before me. I tell you, your body is falsely composed of the four great elements (四大 sida: earth, water, fire, wind), and your mind exists by relying on external objects. The four great elements are the body, what is not the body? External objects are the mind, how can the mind have existence or non-existence? Nothing is better than what you can do. Painfully think about it. Think to the extreme, and emotions will be forgotten. If emotions are forgotten, wisdom will wither. If wisdom withers and emotions are forgotten, then 'what' is in 'nothing', not in Master Zibo. Strive for it.
Collected Works of Elder Zibo, Volume 21 Supplement to the Buddhist Canon, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Elder Zibo, Volume 22
Reviewed by Hanshan Deqing of the Ming Dynasty
雜記
一日于比部。言一屠牛者。牛將屠。忽跪而求生。淚墮不止。屠不勝怒。遂刺其兩目。牛死未移時。屠剔牛肯綮。刀忽躍刺其目。斃焉。嗚呼。萬物一物也。萬神一神也。故以大道觀之。天地我伯仲也。以天地觀之。萬物我伯仲也。我戕伯仲。則伯仲戕我。何尤哉。
蘇長公䟦張無盡清凈經曰。作止任滅。佛言四病。無盡言。作止任滅。是四法門。長公則曰。無盡若見法門。應無是語。紫柏老人試拈問麟郎。麟曰。兩頭不著。老人曰。尚未信。汝再道看。麟則崖柴笑而已。老人謂麟。汝見車輪否。能引重致遠。千里往復。輪若掩地。則一轉不能也。汝知此。謂四病四法門。果是兩頭語。然汝還欠一籌者。殊不知即兩頭耳。
夫龍之為物也。隱顯莫測。變化無常。以故世多奇之。殊不知有豢龍氏者。駕之若牛馬。驅之若犬羊。夫復何奇。豈非有欲則易制。無慾卒難馴耶豎而趍者。靈出萬物謂之人。設有欲亦弗靈矣。昔有鸜鵒效僧唸佛。久之。一旦無疾而化。既檢其餘燼。得舍利若干粒。燦然奪目。聞而未知奇者。將非黑業酒醉。父母撼而未醒乎。當湖有僧誦法華經。有年數矣。一蝦蟆聞經聲。忽作拳跽狀者移時。眾見怪而厭之。少頃。若禪坐。撼之已息斷矣。達觀道人聞而奇之。以為法華
【現代漢語翻譯】 現代漢語譯本
雜記
有一天我在比部，談到一個殺牛的人。牛將被宰殺時，忽然跪下求生，眼淚不停地流。屠夫非常生氣，就刺瞎了它的兩隻眼睛。牛死了沒多久，屠夫剔解牛的筋骨血肉，刀忽然跳起來刺向他的眼睛，屠夫也死了。唉！萬物本是一體，萬神本是一神。所以用大道的眼光來看，天地與我如同兄弟；用天地的眼光來看，萬物與我如同兄弟。我傷害兄弟，那麼兄弟也會傷害我，這有什麼可抱怨的呢？
蘇軾在張無盡的《清凈經》跋文中說：『作、止、任、滅』，是佛所說的四種毛病。無盡卻說：『作、止、任、滅』，是四種法門。蘇軾就說：『無盡如果真的明白了法門，就不應該說這樣的話。』紫柏老人嘗試著拿這個問題問麟郎，麟郎說：『兩頭都不著邊際。』老人說：『你還不相信，你再說一遍看看。』麟郎只是默默地笑了笑。老人對麟郎說：『你見過車輪嗎？它能承載重物，到達遠方，千里往返。車輪如果貼在地上，就轉動不了了。你如果明白了這個道理，就會知道所謂的四病四法門，確實是兩頭都不著邊際的話。』然而你還差了一籌，就是不知道它們本來就是一體兩面。』
龍這種東西，隱匿和顯現難以預測，變化無常。因此世人大多覺得它很神奇。卻不知道有豢龍氏（古代專門飼養龍的人），像駕馭牛馬一樣駕馭龍，像驅趕犬羊一樣驅趕龍，這又有什麼可奇怪的呢？難道不是因為有慾望就容易控制，沒有慾望就難以馴服嗎？站立行走的人，因為具有萬物所不具有的靈性所以稱之為人，如果有了慾望，也就不靈了。過去有隻鸜鵒（一種鳥）模仿僧人唸佛，時間長了，有一天無疾而終。檢查它的骨灰，得到若干粒舍利（佛教聖物），光彩奪目。聽到這件事卻不覺得奇怪的人，恐怕是沉迷於黑業（佛教指不善的行為）之中，像喝醉了酒一樣，父母搖晃也醒不過來吧。當湖（地名）有位僧人誦讀《法華經》，已經很多年了。一隻蝦蟆聽到經聲，忽然做出像人一樣雙拳合攏跪拜的姿勢，持續了很長時間。人們覺得奇怪而厭惡它。過了一會兒，蝦蟆像禪坐一樣，搖晃它已經停止了呼吸。達觀道人（僧人法號）聽說了這件事，覺得很神奇，認為《法華經》不可思議。
【English Translation】 English version
Miscellaneous Notes
One day at the Ministry of Revenue, we were discussing a butcher. As the ox was about to be slaughtered, it suddenly knelt down, begging for its life, tears falling incessantly. The butcher, overcome with anger, then stabbed both of its eyes. The ox died shortly after. As the butcher was dismembering the ox, the knife suddenly leaped up and stabbed him in the eye, killing him. Alas! All things are one thing, all spirits are one spirit. Therefore, viewing it from the perspective of the Great Dao, Heaven and Earth are like my brothers; viewing it from the perspective of Heaven and Earth, all things are like my brothers. If I harm my brothers, then my brothers will harm me. What is there to complain about?
Su Shi's postscript to Zhang Wujin's 'Sutra of Purity' says: 'Creation, cessation, acceptance, and extinction' are the four faults according to the Buddha. Wujin, however, says: 'Creation, cessation, acceptance, and extinction' are the four Dharma gates. Su Shi then said: 'If Wujin truly understood the Dharma gates, he would not say such things.' The Elder Zibo tried to ask Linlang this question, and Linlang said: 'Neither end is attached.' The Elder said: 'You still don't believe it. Say it again and see.' Linlang simply smiled silently. The Elder said to Linlang: 'Have you seen a cartwheel? It can carry heavy loads and reach far distances, traveling back and forth for thousands of miles. If the wheel is stuck to the ground, it cannot even turn once. If you understand this principle, you will know that the so-called four faults and four Dharma gates are indeed words that don't attach to either end.' However, you are still one step short, which is not knowing that they are originally two sides of the same coin.'
The dragon, as a creature, is unpredictable in its concealment and manifestation, and constantly changing. Therefore, the world mostly finds it wondrous. However, little do they know that there are dragon tamers (Huánlóngshì) (ancient people who specialized in raising dragons) who drive them like oxen and horses, and herd them like dogs and sheep. What is so wondrous about that? Is it not because those with desires are easily controlled, while those without desires are difficult to tame? Humans, standing upright, are called humans because they possess a spirituality that all other things lack. If they have desires, they are no longer spiritual. In the past, there was a myna (a type of bird) that imitated monks chanting Buddha's name. After a long time, it died without illness one day. Upon examining its ashes, several grains of śarīra (Buddhist relics) were found, dazzlingly bright. Those who hear of this and do not find it wondrous are probably immersed in black karma (Buddhism refers to unwholesome actions), like being drunk, and their parents shaking them cannot wake them up. In Danghu (place name), there was a monk who recited the Lotus Sutra for many years. A toad, hearing the sound of the sutra, suddenly made a fist with its forelegs and knelt like a human, remaining in that position for a long time. People found it strange and disliked it. After a while, the toad was like in meditation, shaking it, it had already stopped breathing. The Daoist Daguang (Dáguān dàorén) (monk's Dharma name) heard of this and found it wondrous, believing that the Lotus Sutra was incredible.
會上。八歲龍女。能。獻珠得佛。獨擅其美。而斯蟲復能數千載之下。追其芳躅。是不奇。又孰為奇。夫茫茫宇宙人豈少哉。人弗能而蟲能之。則有愧於牛馬多矣。雖然。誦經不誠。音難悟物。睹蝦蟆。而後信誦者之誠也。我聞唐修雅法師曰。佛之意兮祖之髓。吾之心兮經之旨。合目冥心仔細聽。醍醐滴入焦腸里。若然者。則是蟲豈非醉醍醐。而熟睡者耶。
達觀道人。乙酉歲之伏牛山。道出滁陽。遘丁太僕。時方炎暑。與二三法侶。納涼于滁之龍泉寺。一時田侍御。並鄒鐘二司馬。俱問法于道人。道人應機率性。適忤鐘司馬。司馬大怒。威作百態。道人未能以慈心三昧攝伏之。終有愧焉。使鐘君邂逅於今日。必以道人為春風主人矣。惜其即世早。無及此緣也。龍泉元封。相去八十餘里。故結夏焉。寺主東州。與杜生善。道人於是始識杜生。將七易寒暑矣。田侍御。兩司馬。較諸二善友。雖顯晦未始同條。然皆識道人于乞食之初。可無念哉。乃今惟杜生不遠千里。謁道人于曲阿于生之別墅余甚感之。乃囑杜生曰。汝識吾面。莫若識吾心。汝識吾心。莫若識吾無心之心。識吾無心之心。又莫若識汝之本有心。識得本有心。雖復輿臺走卒。軒冕莫若也。如未識之。急須識取。
予登峨嵋。往返幾三年。以貪觀
【現代漢語翻譯】 現代漢語譯本：會上，八歲的龍女（Naga maiden，龍族少女），能夠獻珠成佛，獨佔這份美妙殊勝。而這小蟲竟然能在數千年之後，追隨她的芳蹤，這難道不令人驚奇嗎？如果這都不算奇事，那還有什麼能稱得上是奇事呢？茫茫宇宙，人難道還少嗎？人做不到的事情，蟲子卻能做到，那真是比牛馬還不如啊！雖然如此，誦經如果不誠心，聲音就難以使人領悟。看到蝦蟆（一種蛙類）聽經，才相信誦經者的誠心啊！我聽唐修雅法師說過：『佛的意旨啊，是祖師的精髓；我的心啊，是經書的主旨。合上眼睛，靜下心來仔細聽，醍醐（酥酪上凝聚的精華，比喻佛法）滴入乾枯的腸子里。』如果真是這樣，那麼這蟲子難道不是沉醉在醍醐之中，而熟睡了嗎？ 達觀道人，在乙酉年於伏牛山，路過滁陽。遇到了丁太僕。當時正值炎熱的夏天，（道人）與兩三位法侶，在滁州的龍泉寺納涼。當時田侍御，以及鄒鐘兩位司馬，都向道人請教佛法。道人隨機應答，率性而為，卻冒犯了鐘司馬。鐘司馬勃然大怒，擺出各種威嚴的樣子。道人未能用慈悲心和三昧（佛教的禪定）來攝伏他，最終感到慚愧。如果鐘司馬今天能再次遇到道人，一定會把道人當作春風般溫暖的主人吧。可惜他去世得太早，沒有這個緣分了。龍泉寺和元封寺相距八十多里，所以（道人）在那裡結夏安居。寺廟的主持東州，與杜生交好，道人因此開始認識杜生。到現在快七年了。田侍御和兩位司馬，與這兩位善友相比，雖然顯達和隱退不同，但都是在道人乞食之初就認識了他，怎能不懷念呢？如今只有杜生不遠千里，到曲阿于生的別墅來拜訪道人，我非常感動。於是囑咐杜生說：『你認識我的面容，不如認識我的心；你認識我的心，不如認識我的無心之心；認識我的無心之心，又不如認識你本有的心。認識了本有的心，即使是挑夫或士兵，也比達官貴人強。如果還不認識，就要趕快認識它。』 我登上峨嵋山，往返了差不多三年，因為貪戀觀看風景。
【English Translation】 English version: At the assembly, the eight-year-old Naga maiden (Naga maiden, a girl from the Naga race), was able to offer a pearl and attain Buddhahood, uniquely possessing this wonderful and supreme achievement. And this small insect is actually able to follow her fragrant footsteps after thousands of years. Is this not amazing? If this is not considered amazing, then what else can be called amazing? In the vast universe, are there few people? If humans cannot do what insects can do, then they are truly inferior to cattle and horses! However, if chanting scriptures is not sincere, the sound will be difficult to make people understand. Seeing the toad (a type of frog) listening to the scriptures, one then believes in the sincerity of the chanter! I heard Dharma Master Tang Xiuya say: 'The Buddha's intention is the essence of the patriarchs; my heart is the main theme of the scriptures. Close your eyes, calm your mind, and listen carefully, and the ghee (the essence condensed on top of butter, a metaphor for the Buddha's teachings) will drip into the parched intestines.' If that is the case, then isn't this insect intoxicated in ghee and fast asleep? The Taoist Daguan, in the year of Yiyou, passed through Chuyang on Funiu Mountain. He met Taipu Ding. At that time, it was the hot summer, and (the Taoist) and two or three Dharma companions were cooling off at Longquan Temple in Chuzhou. At that time, Attendant Tian, and the two Simas Zou and Zhong, all asked the Taoist about the Dharma. The Taoist responded according to the situation and acted according to his nature, but offended Sima Zhong. Sima Zhong was furious and showed all kinds of majestic appearances. The Taoist failed to subdue him with compassion and samadhi (Buddhist meditation), and ultimately felt ashamed. If Sima Zhong could meet the Taoist again today, he would surely regard the Taoist as a warm host like the spring breeze. It is a pity that he passed away too early and did not have this opportunity. Longquan Temple and Yuanfeng Temple are more than eighty miles apart, so (the Taoist) settled there for the summer retreat. The abbot of the temple, Dongzhou, was on good terms with Du Sheng, and the Taoist therefore began to know Du Sheng. It has been almost seven years now. Compared with these two good friends, Attendant Tian and the two Simas, although their prominence and retirement are different, they all knew the Taoist from the beginning when he was begging for food. How can one not miss them? Now only Du Sheng has come from afar to visit the Taoist at Yu Sheng's villa in Qua, and I am very touched. So he instructed Du Sheng: 'You know my face, but it is better to know my heart; you know my heart, but it is better to know my heart of no-mind; knowing my heart of no-mind, it is even better to know your inherent heart. Knowing the inherent heart, even if you are a porter or a soldier, you are better than high-ranking officials. If you don't know it yet, you must hurry up and know it.' I climbed Mount Emei and traveled back and forth for almost three years because I was greedy for the scenery.
山水。鬚髮不暇剃除。遂成頭陀焉。既至曲阿于觀察北園。時比部為地主。常熟繆生。吳江周生並在。予以暑熱。乃剃髮而留須。發幾四寸許。以一囊紅花裹而藏之。攜至清涼。授開侍者。寓清涼半載。除夕須亦剃除。亦授開侍者。惟左右鬢。命眾鬮之。時一蘆運禪人得其右。一微淵禪人得其左。葉航江禪人鬮畢。特請于余曰。愿得分少鬚髮供養。予睹其眉宇。真色藹然。乃分向授開侍者所藏發一束與之。雖然。老漢以十方世界為一縷發。且道全身向什麼處安著。以十方世界為全身。且道一縷發向什麼處掛著。道得亦三十棒。道不得亦三十棒。如何即得不受棒去。咄。雲山萬疊水潺湲。窣堵棱層頂如削。
嘉靖初。蒲之萬固寺。背七里許。峰巒攢秀處。有古剎曰讚歎。其中老納義秀者。溫里人。精進敦實。日課阿彌佛十萬餘聲。朝夕無間。五十餘年矣。至於經行之所。磚砌成漕。或穿及底。人試補之。久覆成漕。今猶在也。初有貧寒子。不能自活。來依秀。秀納之。久之見其動靜弗佳。因呵曰。汝真賊也。無何果約其黨。乘夜擊秀。初擊秀稱佛聲猶洪。再擊稱佛聲弗斷。然亦微矣。因死。亦當垂絕之際。佛聲不斷。至於股折。能跏趺而逝。非五十年志氣堅強勁正。烏能至此。又有白居士者。亦往來蒲城。傭役得
【現代漢語翻譯】 現代漢語譯本：山水之間，我甚至沒有時間剃頭刮鬍子，最終成了一個頭陀（苦行僧）。到達曲阿后，住在觀察北園，當時比部是地主。常熟的繆生、吳江的周生都在那裡。因為天氣炎熱，我剃了頭髮卻留了鬍鬚，頭髮大概有四寸長，用一個裝紅花的袋子包起來藏好。帶到清涼山，交給開侍者。在清涼山住了半年，除夕夜也把鬍鬚剃掉了，也交給開侍者。只有左右兩邊的鬢髮，讓大家抓鬮決定歸屬。當時一個蘆運禪人得到了右邊的鬢髮，一個微淵禪人得到了左邊的鬢髮。葉航江禪人抓鬮完畢后，特地請求我說：『希望分到少許鬚髮供養。』我看到他的眉宇之間，真誠之色顯露，於是分了一束之前交給開侍者所藏的頭髮給他。雖然如此，老漢我以十方世界為一縷頭髮，那麼請問全身應該安放在哪裡呢？又以十方世界為全身，那麼請問一縷頭髮應該掛在哪裡呢？說得對打三十棒，說不對也打三十棒。如何才能不被打呢？咄！雲山萬疊，水流潺湲，佛塔高聳，頂如刀削。 嘉靖初年，蒲之萬固寺，背靠七里左右，在峰巒秀麗的地方，有一座古寺叫做讚歎寺。其中的老僧義秀，是溫里人，精進敦厚老實，每天唸誦阿彌陀佛十萬多聲，早晚不停歇，已經有五十多年了。至於他經行的地方，磚砌的地面都磨出了凹槽，甚至磨穿了。人們嘗試修補，時間長了又磨成了凹槽，現在還在。當初有個貧寒的年輕人，不能自食其力，來依附義秀。義秀收留了他。時間長了，發現他的行為舉止不太好，於是呵斥他說：『你真是個賊啊！』不久，果然和他的同夥，乘夜襲擊義秀。剛開始襲擊時，義秀稱念佛的聲音還很洪亮。再次襲擊時，稱念佛的聲音沒有斷絕，但是已經很微弱了。因此而死。即使在即將斷氣的時候，佛聲也沒有斷絕，甚至在腿被打斷的情況下，還能跏趺而逝。如果不是五十年志氣堅強剛正，怎麼能做到這樣。還有一位白居士，也往來於蒲城，靠做僱工維持生計。
【English Translation】 English version: Among mountains and rivers, I didn't even have time to shave my head and beard, eventually becoming a dhuta (ascetic). After arriving at Qua, I stayed at the Northern Garden of the Inspector, where the Bibu (official title) was the landlord. Mr. Miao from Changshu and Mr. Zhou from Wujiang were also there. Because of the hot weather, I shaved my head but kept my beard, which was about four inches long. I wrapped it in a bag of safflowers and hid it. I took it to Qingliang Mountain and gave it to the attendant Kai. After staying on Qingliang Mountain for half a year, I shaved off my beard on New Year's Eve and gave it to the attendant Kai as well. Only the sideburns on the left and right were left, and everyone drew lots to decide who would get them. At that time, a Chan practitioner Lu Yun got the right sideburn, and a Chan practitioner Wei Yuan got the left sideburn. After the Chan practitioner Ye Hangjiang finished drawing lots, he specially asked me, 'I wish to receive a small amount of beard and hair for offering.' Seeing the sincerity in his eyebrows, I gave him a bundle of hair that I had previously given to the attendant Kai. Even so, I, the old man, take the ten directions of the world as a strand of hair, so where should the whole body be placed? And taking the ten directions of the world as the whole body, where should a strand of hair be hung? If you can answer correctly, you will be beaten thirty times, and if you can't answer correctly, you will also be beaten thirty times. How can you avoid being beaten? Tut! Countless layers of clouds and mountains, the sound of flowing water, the towering stupa, the top like a knife cut. In the early years of Jiajing, the Wangu Temple of Pu, backed by about seven li, in a place where peaks and ridges gathered beautifully, there was an ancient temple called Zantan Temple. The old monk Yixiu, a native of Wenli, was diligent, honest, and sincere. He recited Amitabha Buddha more than 100,000 times a day, morning and evening without interruption, for more than fifty years. As for the place where he walked, the brick floor was worn into grooves, even worn through. People tried to repair it, but over time it was worn into grooves again, which still exist today. Initially, there was a poor young man who could not support himself and came to rely on Yixiu. Yixiu took him in. After a long time, he found that his behavior was not good, so he scolded him, 'You are really a thief!' Soon, he and his accomplices attacked Yixiu at night. At the beginning of the attack, Yixiu's recitation of the Buddha's name was still loud. When attacked again, the recitation of the Buddha's name did not stop, but it was already very weak. He died as a result. Even when he was about to die, the sound of the Buddha's name did not stop, and even with his legs broken, he was able to sit in vajra posture and pass away. If it were not for fifty years of strong and upright will, how could he have achieved this? There was also a lay Buddhist Bai, who also traveled to and from Pu, earning a living by doing odd jobs.
值。不擇僧俗。悉施與之。一日灌園汲水。忽遺身心。鼻息乎絕。有老嫗不知其定。多方強救之醒。七日。旋定如初。后游陜。定於盩厔冷廟中。將九十日。村人謂其死也而埋之。嗚呼。秀老精進而取殺。居士禪定而活埋。皆多生夙殃也。
五祖演和尚。一日云。我這裡禪似個什麼。如人會作賊。止一子。其子一日忽問云。我爺死後。我卻如何養家。須學個事業始得。其爺一夜引至巨室穿窬。入宅開柜。教兒子入其中取衣帛。兒才入柜即鎖卻。父乃尋先竇而去。其兒子在柜中。計無所出。故作鼠嚙聲。其家點燈開視。柜才開。賊兒聳身跳出。人不及措手。得脫。隨趕至中路。賊兒忽見一井。乃推巨石投井中。追人卻于井中覓賊。兒直走歸家問爺。爺云。你且道怎生得出。兒具說所以。爺云恁么。卻盡做得。萬曆丁亥冬。余結制蘆芽。禪余無事。偶與主人妙師。閱及此篇。妙師捧腹笑而淚下。余問何故若是。妙師曰。我笑中有痛。余又問。痛甚事。妙師曰。痛他父子情忘。始做得賊。余感妙師知言。故錄之。
迦旃延有慧辯。善說法要。于大眾中。以解行稱第一。常宴坐樹下。有外道來問曰。以我觀世人。但有此世。更無他世。可得然乎。迦旃延曰。今此日月。為天為人。為此世。為他世耶。若無他世。則
【現代漢語翻譯】 值。不分僧人或俗人，全部施捨給他們。一天，（他）在菜園裡澆水打水，忽然忘記了自身和念頭，呼吸似乎停止了。有個老婦人不知道他在入定，想盡辦法搶救他，（他）才醒過來。七天後，恢復到原來的禪定狀態。後來（他）遊歷到陜西，在盩厔（地名）的冷廟中入定，將近九十天。村裡人認為他死了，就把他埋了。唉，秀老精進修行卻招來殺身之禍，居士禪定卻被活埋，都是前世的罪孽啊。
五祖演和尚有一天說：『我這裡的禪像什麼呢？就像一個人會做賊，只有一個兒子。』他的兒子有一天忽然問道：『我爹死後，我該如何養家餬口呢？必須學個手藝才行。』他的爹一夜裡引他到大戶人家去穿墻打洞，進入宅子打開櫃子，教兒子進入其中拿取衣物。兒子剛進入櫃子就被鎖在裡面了。父親就尋找原來的洞離開了。他的兒子在柜中，想不出辦法，就故意發出老鼠咬東西的聲音。那家人點燈打開檢視，櫃子剛打開，賊兒子就縱身跳出，人們來不及動手，（他）就逃脫了。隨後追趕到半路，賊兒子忽然看見一口井，就把一塊大石頭推到井裡。追趕的人卻在井裡尋找賊。兒子直接跑回家問爹。爹說：『你且說說怎麼逃出來的？』兒子詳細說了原因。爹說：『這樣啊，完全可以做到。』萬曆丁亥年冬天，我（作者）在蘆芽山結夏安居，禪修之餘沒事，偶爾和主人妙師一起閱讀到這篇文章。妙師捧腹大笑，流下了眼淚。我問他為什麼這樣。妙師說：『我的笑中有痛。』我又問：『痛什麼事？』妙師說：『痛他父子情義都忘了，才做得成賊。』我感嘆妙師懂得其中含義，所以記錄下來。
迦旃延（Kātyāyana，佛陀弟子，以善於論議著稱）有智慧善辯，擅長說法要，在大眾中，以理解和修行被稱為第一。常常在樹下靜坐。有外道來問他說：『以我觀察世人，只有今生，沒有來世，可以這樣認為嗎？』迦旃延（Kātyāyana）說：『現在的日月，是為天人，是為今世，還是為來世呢？如果沒有來世，那麼……』
【English Translation】 He gave everything away, regardless of whether they were monks or laypeople. One day, while watering the garden and drawing water, he suddenly forgot himself and his thoughts, and his breathing seemed to stop. An old woman, unaware that he was in samadhi (deep meditative state), tried every means to revive him, and he finally woke up. After seven days, he returned to his original state of meditation. Later, he traveled to Shaanxi and entered samadhi in a deserted temple in Zhouzhi (place name) for nearly ninety days. The villagers thought he was dead and buried him. Alas, Elder Xiu diligently practiced but met with death, and the lay practitioner was buried alive while in meditation. These are all karmic consequences from past lives.
One day, Zen Master Wuzu Yan said: 'What is the Zen here like? It's like a person who knows how to be a thief and has only one son.' One day, his son suddenly asked: 'After my father dies, how will I support my family? I must learn a skill.' One night, his father led him to a wealthy family to break through walls and drill holes, entered the house, opened a cabinet, and taught his son to enter it and take clothes. As soon as the son entered the cabinet, he was locked inside. The father then looked for the original hole and left. His son was in the cabinet, unable to think of a way out, so he deliberately made a sound like a rat gnawing. The family lit a lamp and opened it to check. As soon as the cabinet was opened, the thief son jumped out, and before people could react, he escaped. They chased him halfway, and the thief son suddenly saw a well and pushed a large stone into it. The pursuers searched for the thief in the well. The son ran straight home and asked his father. The father said: 'Tell me, how did you escape?' The son explained the reason in detail. The father said: 'So that's how it is, it can be done completely.' In the winter of the Dinghai year of the Wanli era, I (the author) spent the summer retreat in Lushan, and during my spare time from Zen practice, I occasionally read this passage with the host Miaoshi. Miaoshi laughed heartily and shed tears. I asked him why he was like this. Miaoshi said: 'There is pain in my laughter.' I asked again: 'What is the pain?' Miaoshi said: 'It hurts that the father and son forgot their affection, and only then could they become thieves.' I admired Miaoshi's understanding of the meaning, so I recorded it.
Kātyāyana (one of the Buddha's disciples, known for his skill in debate) had wisdom and eloquence, and was known as the best in understanding and practice among the assembly. He often sat in meditation under a tree. An outsider came and asked him: 'As I observe people, there is only this life, and no afterlife. Is it okay to think this way?' Kātyāyana (Kātyāyana) said: 'Are the sun and moon now for gods and humans, for this life, or for the afterlife? If there is no afterlife, then...'
無日月矣。外道俯首。如是轉折幾十。而外道情枯智訖。遂歸依之。或者問佛。迦旃延。富樓那皆有慧辯何故。佛曰。渠二人多生修無我觀。故曰。修無我觀。何以得慧辯。佛曰。汝不見鐘鼓乎。本無心念。而隨叩隨應。以其內本空故也。問者始解。
嘉靖間。夔州萬縣象鼻巖下。有一庵禪師。書華嚴經。一日日暮。殘陽已沒。尚徐徐。書之不已。侍者報曰。日光久沒。何書經不止。禪師聞。則伸手不見指矣。嗚呼。本有常光。無擇凡聖。瞥爾情生。暗相現前。余追思一庵之精誠。于書經之際。此光忽露。因綴之以偈曰。筆頭無火夜生光。了了徐書經幾行。幽鳥一聲啼綠樹。東風吹散百花香。此偈余忘之矣。適萬縣福城庵。行行上人。詣吳請華嚴經。聞余書法華于金壇。于見素之墨光亭。特過信宿。燈下偶及此。予憬然。因再綴之以偈曰。萬縣吳門共一天。書經誰后復誰先。夜深偶舉陳公案。這段常光又現前。
松陵丁慈音。言及金剛經。應無所住而生其心句。師拶之曰。如何是應無所住而生其心。丁生惘然。師曰。汝問我。我為汝說。丁生唯然。師忽擊幾一下。問丁生聞否。答曰聞。師曰。此非而生其心。又問丁生。汝聞時是有心聞。無心聞。答曰。無心聞。師曰。此非應無所住。既而師復說一偈曰。
【現代漢語翻譯】 現代漢語譯本 沒有太陽和月亮了。外道低頭認輸。像這樣反覆辯論了幾十次，外道的思緒枯竭，智慧也用盡了，於是歸依了佛法。有人問佛：『迦旃延（Kātyāyana，佛陀弟子，以善於論議著稱）、富樓那（Pūrṇa，佛陀弟子，以善於說法著稱）都有智慧和辯才，為什麼會這樣呢？』佛說：『他們兩人多生以來修習無我觀。』（問：）『修習無我觀，為什麼能得到智慧和辯才呢？』佛說：『你沒見過鐘和鼓嗎？它們本身沒有心念，卻能隨著敲擊而應聲，因為它們的內部本來就是空虛的。』提問的人這才明白。 嘉靖年間，夔州萬縣象鼻巖下，有一位庵禪師，書寫《華嚴經》。一天，太陽快落山了，殘陽已經消失，禪師仍然慢慢地書寫，沒有停止。侍者報告說：『太陽光已經消失很久了，為什麼您書寫經文還不停止呢？』禪師聽了，伸手不見五指。唉！本來有恒常的光明，不分凡人和聖人，稍微產生情執，黑暗的現象就出現在眼前。我追思一庵禪師的精誠，在書寫經文的時候，這光明忽然顯露，因此寫了一首偈子說：『筆頭沒有火，夜晚卻生出光明，明明白白地慢慢書寫經文幾行。幽靜的鳥兒一聲啼叫在綠樹間，東風吹散百花的芬芳。』這首偈子我忘記了。恰好萬縣福城庵的行行上人，到吳地去請《華嚴經》，聽說我在金壇書寫《法華經》，就在見素的墨光亭特意過來住了幾晚。燈下偶然談到這件事，我忽然想起來了，因此又寫了一首偈子說：『萬縣和吳門共處同一片天空，書寫經文誰先誰后？夜深偶然提起陳年舊事，這段恒常的光明又顯現出來。』 松陵的丁慈音，談到《金剛經》中『應無所住而生其心』這句話。老師逼問他說：『什麼是應無所住而生其心？』丁生茫然不知所措。老師說：『你問我，我為你解說。』丁生答應了。老師忽然敲擊桌子一下，問丁生聽到了嗎？回答說聽到了。老師說：『這就是而生其心。』又問丁生：『你聽到的時候，是用有心聽，還是用無心聽？』回答說：『用無心聽。』老師說：『這就是應無所住。』之後老師又說了一首偈子說：
【English Translation】 English version The sun and moon are gone. The heretics bowed their heads in defeat. After dozens of such debates, the heretics' minds were exhausted and their wisdom depleted, so they took refuge in Buddhism. Someone asked the Buddha: 'Kātyāyana (one of the Buddha's disciples, known for his skill in debate) and Pūrṇa (one of the Buddha's disciples, known for his eloquence in preaching) both possess wisdom and eloquence, why is this so?' The Buddha said: 'Those two have cultivated the contemplation of non-self (anatta) for many lifetimes.' (The questioner asked:) 'How does cultivating the contemplation of non-self lead to wisdom and eloquence?' The Buddha said: 'Have you not seen bells and drums? They have no inherent intention, yet they respond to every strike, because their interior is inherently empty.' The questioner then understood. During the Jiajing period of the Ming Dynasty, at the foot of Elephant Trunk Rock in Wanxian, Kuizhou, there was a Chan master in a hermitage who was writing the Avataṃsaka Sūtra (Flower Garland Sutra). One day, as the sun was setting and the last rays had disappeared, the Chan master continued to write slowly, without stopping. The attendant reported: 'The sunlight has been gone for a long time, why do you not stop writing the sutra?' Upon hearing this, the Chan master reached out his hand and could not see his fingers. Alas! There is inherent constant light, without distinction between ordinary beings and sages. With the slightest arising of emotional attachment, the phenomenon of darkness appears before one's eyes. I recall the sincerity of the Chan master of the hermitage, and as he was writing the sutra, this light suddenly manifested. Therefore, I composed a verse saying: 'The brush has no fire, yet light is born in the night, clearly and slowly writing several lines of the sutra. A solitary bird sings in the green trees, the east wind scatters the fragrance of a hundred flowers.' I had forgotten this verse. It happened that the Venerable Xingxing of Fucheng Hermitage in Wanxian went to Wu to request the Avataṃsaka Sūtra. Hearing that I was writing the Lotus Sutra in Jintan, he specially visited Moguang Pavilion in Jiansu and stayed for several nights. Under the lamp, we happened to mention this incident, and I suddenly remembered it, so I composed another verse saying: 'Wanxian and Wumen share the same sky, who writes the sutra first and who later? Late at night, we casually bring up an old case, and this constant light appears again.' Ding Ciyin of Songling spoke of the line 'One should produce the mind that abides nowhere' from the Diamond Sutra. The teacher pressed him, saying: 'What is producing the mind that abides nowhere?' Ding was at a loss. The teacher said: 'You ask me, and I will explain it for you.' Ding agreed. The teacher suddenly struck the table once and asked Ding if he heard it. Ding replied that he heard it. The teacher said: 'This is producing the mind.' He then asked Ding: 'When you heard it, did you hear with a mind or without a mind?' Ding replied: 'Without a mind.' The teacher said: 'This is abiding nowhere.' Afterwards, the teacher spoke another verse, saying:
木魚打得頻。怕痛忽生瞋。汝若知痛處。禹門度金鱗(丁生名法鱗)。
解易
先天有常。則後天何始。後天有常。則先天何復。唯先天無常。而後天始開。唯後天無常。而先天可復也。如伏羲未畫之先。豈無易哉。然非伏羲畫之。則天下不知也。予讀蘇長公易解。乃知六十四卦。三百八十四爻。雖性情有殊。而無常則一也。何者。干若有常。則終為干矣。離自何始。坤若有常。則終為坤矣。坎自何生。故乾坤皆無常。而離坎生焉。至於一卦生八卦。一爻生六十四爻。不本于無常。則其生也窮矣。此就遠取諸物而言也。如近取諸身。則一身有四體。手與足也。總手與足而數之。不過二十指。就一指觀之。可屈可伸。若指有常。則屈伸之路塞矣。若屈伸有常。則指終不得復為指矣。吾以是知先天之易。初無有常。則後天之路不窮也。後天之易無常。而先天之途。本自通也。茍性若有常。情何從生。情若有常。性何從明。唯性無常。則道可為器也。唯情無常。則器可復為道也。聖人知其然。所以即情而復性。而不廢耳目之用。即性而攝情。而本無物我之累也。所以開物成務。多方變化。使天下沾其化。而情消性復者。如春陽之在萬物。物無不化也。如嚴冬之藏萬物。物無不復也。然易有理事焉。性情焉。卦爻
【現代漢語翻譯】 現代漢語譯本 木魚敲打得如此頻繁，是因為害怕疼痛而突然產生了嗔恨之心。你如果能知道這疼痛的根源，就能像丁生（丁生名法鱗）一樣，躍過禹門，化為金色的鯉魚。
解《易經》
如果先天有常，那麼後天從何開始？如果後天有常，那麼先天又如何恢復？只有先天是無常的，後天才得以開啟。只有後天是無常的，先天才能得以恢復。如同伏羲未畫卦之前，難道就沒有《易經》了嗎？然而，如果不是伏羲畫卦，那麼天下人就無從知曉《易經》的存在。我讀了蘇軾的《易解》，才知道六十四卦、三百八十四爻，雖然性情各有不同，但無常這一點卻是一樣的。為什麼這麼說呢？如果乾卦有常，那麼最終就只能是乾卦了，離卦又從何開始呢？如果坤卦有常，那麼最終就只能是坤卦了，坎卦又從何產生呢？所以乾卦和坤卦都是無常的，離卦和坎卦才能產生。至於一卦生出八卦，一爻生出六十四爻，如果不基於無常，那麼它的生化也就窮盡了。這是就遠取諸物而言的。如果就近取諸自身而言，那麼一身有四肢，即手和足。總共計算手和足，也不過二十個手指。就一個手指來看，可以彎曲也可以伸直。如果手指有常，那麼彎曲和伸展的道路就被堵塞了。如果彎曲和伸展有常，那麼手指最終就不能恢復爲原來的手指了。我因此知道先天的《易經》最初是沒有常的，所以後天的道路才不會窮盡。後天的《易經》是無常的，而先天的道路，本來就是通達的。如果本性有常，那麼情感又從何產生？如果情感有常，那麼本性又如何顯明？只有本性是無常的，道才可以成為器物。只有情感是無常的，器物才可以恢復爲道。聖人知道這個道理，所以就著情感來恢復本性，而不廢棄耳目的作用；就著本性來攝持情感，而本來就沒有物我的牽累。所以開創事物，成就事務，多方變化，使天下人都沾染他的教化，而情感消退，本性恢復，就像春天的陽光照耀萬物，萬物沒有不變化的；又像嚴冬收藏萬物，萬物沒有不恢復的。然而，《易經》有理和事，有性和情，有卦和爻。
【English Translation】 English version The wooden fish is struck frequently because of the sudden arising of anger due to the fear of pain. If you can know the source of this pain, you can, like Ding Sheng (Ding Sheng, named Fa Lin, meaning Dharma Scale), leap over the Dragon Gate (Yu Men) and transform into a golden carp.
Explaining the Book of Changes (Yi Jing)
If the pre-heaven (xian tian) state has constancy, from where does the post-heaven (hou tian) state begin? If the post-heaven state has constancy, how does the pre-heaven state recover? Only when the pre-heaven state is impermanent does the post-heaven state begin. Only when the post-heaven state is impermanent can the pre-heaven state recover. It is like before Fu Xi (mythical first emperor of China) drew the trigrams, was there no Book of Changes? However, if Fu Xi had not drawn them, the world would not know of its existence. I read Su Shi's (also known as Su Dongpo, a famous poet and statesman of the Song Dynasty) commentary on the Book of Changes and realized that the sixty-four hexagrams and three hundred and eighty-four lines, although their natures and emotions are different, are the same in their impermanence. Why is this so? If the Qian (Heaven) hexagram had constancy, it would ultimately only be the Qian hexagram; from where would the Li (Fire) hexagram begin? If the Kun (Earth) hexagram had constancy, it would ultimately only be the Kun hexagram; from where would the Kan (Water) hexagram arise? Therefore, both the Qian and Kun hexagrams are impermanent, and the Li and Kan hexagrams can arise. As for one hexagram giving rise to eight hexagrams, and one line giving rise to sixty-four lines, if it is not based on impermanence, then its generation would be exhausted. This is speaking in terms of taking examples from things far away. If we take examples from our own bodies, then a body has four limbs, namely hands and feet. Counting the hands and feet together, there are no more than twenty fingers. Looking at one finger, it can be bent and stretched. If the finger had constancy, then the path of bending and stretching would be blocked. If bending and stretching had constancy, then the finger would ultimately not be able to return to being a finger. I therefore know that the pre-heaven Book of Changes initially had no constancy, so the post-heaven path will not be exhausted. The post-heaven Book of Changes is impermanent, and the pre-heaven path is inherently open. If nature (xing) had constancy, from where would emotion (qing) arise? If emotion had constancy, how would nature be illuminated? Only when nature is impermanent can the Dao (the Way) become a vessel (qi). Only when emotion is impermanent can the vessel revert to being the Dao. The sage knows this principle, so he uses emotion to restore nature, without abandoning the use of the ears and eyes; he uses nature to govern emotion, and originally there is no burden of self and other. Therefore, he initiates things, accomplishes affairs, and transforms in many ways, so that the world is influenced by his teachings, and emotion recedes while nature is restored, just like the spring sun shines on all things, and nothing does not transform; and like the severe winter stores all things, and nothing does not recover. However, the Book of Changes has principle (li) and affairs, nature and emotion, hexagrams and lines.
焉。三者體同而名異。何哉。所在因時之稱謂異也。茍神而明之。理可以為事。事可以為理。則性與情。卦與爻。獨不可以相易乎哉。如易之數。爻情是也。如易之理。卦性是也。數明。則吉兇消長之機。在我而不在造物也。理通。則卷萬而藏一。雖鬼神之靈。陰陽之妙。亦莫吾陶鑄也。
卦名大有。蓋一陰而居尊位。備有信順尚賢之三德。而群陽心服。自歸之。故名大有也。唯初九。處遠而不能通五。故若有害也九二。位與五應。陽以柔通。三以陽居陽位。勢可以通天子。復有上九冥而援之。則其通上。豈不易哉。四則近五。而三又非強梁者。則專而附五矣。而五自知。柔不能獨立。得上九而附之。五既附上。又能容四與三二。乃本配專輔五。而不憚勞。可信也。以此觀之。初九雖則處遠。其陰被五之德厚矣。未有被其厚德。而不懷報者也。予以是知。一陰五陽。而陽服其信順尚賢之德。並甘心為其用也。不亦宜乎。
我觀易之噬嗑。乃知人之情。若水火也。蓋水不至下。則不止也。火不至空。亦不止也。以下與空。水火之極也。如噬嗑之初九。惡六二之乘已也。怒而噬之。由膚而至鼻。而六二以至柔之德自持。以中正之道自安。恬不為介意。然終非初九之福也。故天道。損有餘而矜不足也。又六三之
【現代漢語翻譯】 現代漢語譯本：這三者本體相同而名稱不同。為什麼呢？因為所處的地點和時間不同，稱謂也就不同。如果能明白其中的神妙之處，道理就可以轉化為實際行動，實際行動也可以歸結為道理。那麼，『性』與『情』，『卦』與『爻』，難道不可以相互轉化嗎？比如《易經》中的『數』，說的就是『爻』的情狀；比如《易經》中的『理』，說的就是『卦』的性質。明白了『數』，那麼吉兇消長的時機，就掌握在自己手中，而不是由造物者決定。通曉了『理』，那麼就可以將萬物收攏為一，即使是鬼神的靈異，陰陽的玄妙，也都在我的掌握之中。 『大有』卦的命名，是因為一個陰爻佔據尊貴的位置，具備了誠信、柔順、崇尚賢能的三種美德，而眾多陽爻都心悅誠服，自願歸附於它，所以叫做『大有』。只有初九（Chu Jiu），身處遠處而不能與九五（Jiu Wu）溝通，所以好像受到了損害。九二（Jiu Er）的位置與九五（Jiu Wu）相應，陽爻以柔順的方式溝通。九三（Jiu San）以陽爻居於陽位，其勢力可以通達天子，再加上上九（Shang Jiu）在暗中援助他，那麼他與上面的溝通，豈不是很簡單嗎？九四（Jiu Si）靠近九五（Jiu Wu），而九三（Jiu San）又不是強橫的人，那麼就會專心依附於九五（Jiu Wu）了。而九五（Jiu Wu）自己也知道，柔弱不能獨立，得到上九（Shang Jiu）的依附。九五（Jiu Wu）既然依附於上九（Shang Jiu），又能容納九四（Jiu Si）與九三（Jiu San）、九二（Jiu Er），乃是根本上配合、專門輔佐九五（Jiu Wu），而不怕辛勞，這是值得信任的。從這個角度來看，初九（Chu Jiu）雖然身處遠處，但是它的陰柔受到了九五（Jiu Wu）深厚的恩德。沒有受到深厚恩德而不懷有報答之心的。因此我知道，一個陰爻和五個陽爻，陽爻信服陰爻誠信、柔順、崇尚賢能的美德，並且甘心為它所用，不也是很合適的嗎？ 我觀察《易經》中的『噬嗑』卦，才知道人的情感，就像水火一樣。水不到達下方，就不會停止；火不到達空曠之處，也不會停止。下方與空曠之處，是水火的極限。比如『噬嗑』卦的初九（Chu Jiu），厭惡六二（Liu Er）凌駕于自己之上，憤怒地咬它，從面板咬到鼻子。而六二（Liu Er）以至柔的美德自我約束，以中正的原則自我安定，恬淡而不介意。然而最終也不是初九（Chu Jiu）的福氣。所以天道是減損有餘而補給不足。再說六三（Liu San）的…
【English Translation】 English version: These three have the same essence but different names. Why? Because the appellations differ according to the location and time. If one can understand the divine subtlety within them, the principle can be transformed into action, and action can be attributed to principle. Then, can 'nature' (性, xing) and 'emotion' (情, qing), 'gua' (卦, gua - trigram) and 'yao' (爻, yao - line of a hexagram), not be interchanged? For example, the 'number' in the I Ching refers to the state of the 'yao'; the 'principle' in the I Ching refers to the nature of the 'gua'. If one understands the 'number', then the opportunity for good or bad fortune lies in one's own hands, not determined by the creator. If one understands the 'principle', then one can gather all things into one, and even the spirits of ghosts and gods, and the mysteries of yin and yang, are within my control. The naming of the 'Da You' (大有, Great Possession) hexagram is because one yin line occupies the noble position, possessing the three virtues of trustworthiness, obedience, and valuing the worthy, and the many yang lines are sincerely convinced and willingly submit to it, hence the name 'Great Possession'. Only Chu Jiu (初九, the first line, yang), being far away and unable to communicate with Jiu Wu (九五, the fifth line, yang), seems to be harmed. Jiu Er (九二, the second line, yang) corresponds to Jiu Wu (九五, the fifth line, yang) in position, and the yang line communicates in a gentle way. Jiu San (九三, the third line, yang) occupies the yang position with a yang line, and its power can reach the emperor, and Shang Jiu (上九, the top line, yang) secretly assists him, then is his communication with the top not easy? Jiu Si (九四, the fourth line, yang) is close to Jiu Wu (九五, the fifth line, yang), and Jiu San (九三, the third line, yang) is not a tyrannical person, then he will wholeheartedly attach himself to Jiu Wu (九五, the fifth line, yang). And Jiu Wu (九五, the fifth line, yang) himself knows that gentleness cannot stand alone, and he gets the attachment of Shang Jiu (上九, the top line, yang). Since Jiu Wu (九五, the fifth line, yang) is attached to Shang Jiu (上九, the top line, yang), he can also accommodate Jiu Si (九四, the fourth line, yang) and Jiu San (九三, the third line, yang), Jiu Er (九二, the second line, yang), which is fundamentally cooperating and specially assisting Jiu Wu (九五, the fifth line, yang), and is not afraid of hard work, which is trustworthy. From this point of view, although Chu Jiu (初九, the first line, yang) is far away, its yin is deeply favored by the virtue of Jiu Wu (九五, the fifth line, yang). There is no one who has received deep favor and does not cherish the heart of repaying. Therefore, I know that one yin line and five yang lines, the yang lines are convinced of the yin line's virtues of trustworthiness, obedience, and valuing the worthy, and are willing to be used by it, is it not appropriate? I observe the 'Shi He' (噬嗑, Biting Through) hexagram in the I Ching, and then I know that human emotions are like water and fire. Water will not stop until it reaches the bottom; fire will not stop until it reaches the empty space. The bottom and the empty space are the limits of water and fire. For example, Chu Jiu (初九, the first line, yang) of the 'Shi He' (噬嗑, Biting Through) hexagram, hates Liu Er (六二, the second line, yin) riding on top of him, and bites it angrily, from the skin to the nose. And Liu Er (六二, the second line, yin) restrains itself with the virtue of utmost gentleness, and settles itself with the principle of impartiality and righteousness, being indifferent and not caring. However, it is ultimately not the blessing of Chu Jiu (初九, the first line, yang). Therefore, the way of heaven is to reduce the surplus and supplement the insufficient. Furthermore, Liu San (六三, the third line, yin)...
惡九四乘已也。亦怒而噬之。是不知九四六五。皆至堅而難噬者也。六三由是而力窮矣。然九四六五。不推六三之力窮。亦併力噬之。則六三也。欲敵之則力不勝。欲安之則心不甘。唯懷毒而已。然則六三之力窮。乃九四六五之福也。九四六五皆堅而難噬。則又六三之福也。而六三得福不知。唯懷毒焉。可謂愚而陋矣。若九四六五。果知六三之有毒。噬而能止。則九四六五。得福亦多矣。唯上九也。處噬之終。不知戒。而以噬為事。則處終者。凡噬之禍。並歸之矣。其荷校滅耳。不亦宜乎。嗚呼。唯君子玩象而得意。得意而知戒。持理而折情。情折而理充。理充而日造乎無我之域。故有犯而能容。容則大。大則無外。無外。則天地萬物皆可以範圍之。豈可當噬嗑時。我無術以御之哉。
夫井不自井。由人而井。故井雖不可改。而可夷也。然井不自夷。亦由人而夷。即此觀之。井夷不夷。井潔不潔。皆由人而已。井何預哉。故井無得喪。而人有往來。汔至則瓶入井而未得水。未繘則瓶得水而未出井。如繘而出井。則有功而無兇。未出井而羸其瓶。則有兇而無吉也。然皆存乎人。不由乎井。井唯應之而已。又卦不自卦。合六爻而後有卦。爻亦不自爻。分一卦而後有爻。然合六爻而為卦。則心在而情不存矣。分一卦而
為六爻。則情在而心不存矣。夫情果有情哉。心果有心哉。但應物而有累。則謂之情。應物而無累。則謂之心。故情與心。名焉而已。若其實也。亦存乎其人耳。故曰。周流六虛。上下無常。無常者情也。六虛者爻也。爻乃虛位。忽吉忽兇。皆情之所致。故曰。吉兇以情遷。設一心不生。六虛不游。則應物而累。與無累者全矣。全則謂之卦。卦則無我而靈者寓焉。爻則有我而昧者寓焉。心則又寓乎卦爻之間。故可以統情性。統。通也。蓋善用其心。則情通而非有。性通而非無。故老龐曰。但願空諸所有。甚勿實諸所無。良有以也。
艮其背不獲其身。行其庭不見其人。此十四字。本一義耳。蓋人之有我。以有身也。身之有人。以相待也。身既不獲。誰復我名。我既無我。人又誰見。吾故曰。此十四字是一義也。
咸之四爻。吾知之矣。如有心而應之。終不甚光大也。無心而聽天。則未光者。亦光大也。噫。吾才生心。則性變而為情矣。性無我而靈。故能通天下之情。情通則無事不吉。不通則有我而滯。故以之圖事。吉亦變兇也。
一日文待者。問余咸艮之旨。余將拄杖擉其足。失聲叫疼。余徴之曰。汝知咸艮之旨乎對曰弗知。余復示之曰。汝知之乎。汝若不虛。擉即不應。汝若不止。擉亦不知。唯
【現代漢語翻譯】 現代漢語譯本：如果執著於六爻（Liù yáo，組成卦象的六個爻位），那麼情感就會存在，而本心就不存在了。那麼，情感真的有情感嗎？本心真的有本心嗎？只是因為對外物有所牽累，所以才稱之為情感；因為對外物沒有牽累，所以才稱之為本心。所以，情感和本心，只是名稱而已。至於它們的實質，也取決於個人罷了。所以說：『周流六虛，上下無常』。無常，指的是情感。六虛，指的是爻位。爻位是虛位，忽吉忽兇，都是情感所導致的。所以說：『吉兇隨著情感而轉移』。如果一心不生，六虛不遊動，那麼對外物有所牽累和沒有牽累的狀態就完整了。完整就稱之為卦（Guà，八卦），卦中蘊含著無我而靈妙的東西；爻中蘊含著有我而昏昧的東西。心又存在於卦爻之間，所以可以統攝情性。統，是通達的意思。大概是善於運用本心，那麼情感就能通達而並非實有，性就能通達而並非虛無。所以老龐（Lǎo Páng，指龐蘊）說：『但願空掉所有，千萬不要填滿虛無』，確實有道理啊。 艮（Gèn，卦名，代表山）其背不獲其身，行其庭不見其人』，這十四個字，本來就是一個意思。大概是人因為有身體，所以才有『我』的觀念。身體之所以能被人認知，是因為相互對待而存在。身體既然不能被獲得，誰還會稱呼『我』的名字？『我』既然沒有了『我』的觀念，別人又怎麼能看見『我』呢？所以我說，這十四個字是一個意思。 咸（Xián，卦名，代表感應）卦的第四爻，我已經明白了。如果心中有所執著而感應，終究不會非常光明遠大。如果無心而順應天道，那麼尚未光明的，也會變得光明遠大。唉！我的才智一旦產生執著，那麼本性就會轉變為情感了。本性無我而靈妙，所以能夠通達天下的情感。情感通達就沒有什麼事是不吉利的；不通達就會有『我』的執著而停滯，所以用它來謀劃事情，吉利也會變成兇險。 有一天，文待者（Wén Dài zhě，人名）問我咸卦和艮卦的旨意。我將拄杖戳他的腳，他失聲叫疼。我問他說：『你知道咸卦和艮卦的旨意嗎？』他回答說不知道。我再次開示他說：『你知道嗎？』你如果不虛空，戳你你就不會有反應；你如果不能止息妄念，戳你你也不會知道。只有虛空止息才能體會啊。
【English Translation】 English version: If one clings to the six lines (Liù yáo, the six lines that make up a hexagram), then emotion will exist, but the original mind will not. Then, does emotion really have emotion? Does the original mind really have an original mind? It is only because of being burdened by external things that it is called emotion; because of not being burdened by external things, it is called the original mind. Therefore, emotion and the original mind are just names. As for their essence, it also depends on the individual. Therefore, it is said: 'Flowing through the six voids, up and down without constancy.' Inconstancy refers to emotion. The six voids refer to the lines. The lines are empty positions, sometimes auspicious and sometimes ominous, all caused by emotion. Therefore, it is said: 'Good and bad fortune changes with emotion.' If a single thought does not arise, and the six voids do not move, then the states of being burdened by external things and not being burdened are complete. Completeness is called a hexagram (Guà, Bagua), and the hexagram contains the selfless and spiritual; the line contains the selfish and ignorant. The mind exists between the hexagram and the line, so it can govern emotions and nature. To govern means to understand. It is probably that if one is good at using the original mind, then emotion can be understood and is not real, and nature can be understood and is not empty. Therefore, Old Pang (Lǎo Páng, referring to Pang Yun) said: 'I only wish to empty all that is, and never fill what is not,' there is indeed a reason for this. 'Keeping his back still so that he does not feel his body; walking in his courtyard, he does not see his people.' These fourteen words originally have one meaning. It is probably that people have the concept of 'I' because they have a body. The reason why the body can be recognized is because it exists in relation to each other. Since the body cannot be obtained, who will call 'my' name? Since 'I' have no concept of 'I', how can others see 'me'? Therefore, I say that these fourteen words have one meaning. I already understand the fourth line of the Xian (Xián, hexagram name, representing influence) hexagram. If one responds with attachment in the heart, it will ultimately not be very bright and great. If one listens to the way of heaven without attachment, then what is not yet bright will also become bright and great. Alas! Once my talent produces attachment, then the original nature will be transformed into emotion. The original nature is selfless and spiritual, so it can understand the emotions of the world. If emotions are understood, then there is nothing that is not auspicious; if they are not understood, there will be attachment to 'I' and stagnation, so using it to plan things, auspiciousness will also turn into danger. One day, Wen Waiter (Wén Dài zhě, a person's name) asked me about the meaning of the Xian and Gen hexagrams. I poked his foot with my staff, and he cried out in pain. I asked him, 'Do you know the meaning of the Xian and Gen hexagrams?' He replied that he did not know. I showed him again and said, 'Do you know?' If you are not empty, you will not react when I poke you; if you cannot stop delusional thoughts, you will not know when I poke you. Only emptiness and cessation can be experienced.
止資虛。所以應之不窮。唯虛資止。所以智之不倦。所謂咸艮者。在於日用。非在語言文字也。
智鑒曰。一心不生。萬法無咎。廬山曰。一微涉動境。成此頹山勢。予聞二老之言久矣。然終不大明了。及讀易至漸卦。始於二老之言。了無所疑。蓋卦寓性。爻寓情。如一心不生。萬法無咎者。即卦之意也。如一微涉動靜。成此頹山勢者。即爻之意也。大都一心不生。則吉兇無地。一微涉動。則吉兇生矣。故漸之六爻。一微未涉之初。有其位而無其人。一微涉動之後。則有是位而有是人矣。唐李長者以漸卦六爻。寓十信升進之意。蓋十信自初至十。皆以生滅心。聞法悟解。以解始染。尚屬生滅。未入無生滅位。至入初住。則分得無生滅矣。
予讀易繫辭。至在天成象。在地成形。變化現矣。處覺象與形。皆在在之籧廬。而非在在象象形形者也。如得在在象象形形者。則像象形形一指之屈伸耳。噫。金之未銷也。塊然而已。及其既銷也。則融然而已。然外塊然而求融然。外融然而求塊然。吾知神聖。亦無如之何也。
予觀易至泰卦。不覺掩卷長嘆久之。夫大壯之與夬卦。當是時也。小人愈衰。而君子愈盛矣。然而聖人獨安夫泰者。以為世之小人。不可勝盡。必欲迫而逐之。使其窮而無歸。其勢必至於爭
【現代漢語翻譯】 現代漢語譯本： 止於空虛，所以應對無窮。唯有虛空才能止息，所以智慧才不會疲倦。所謂的『咸艮』，在於日常應用，而不是在語言文字上。
智鑒禪師說：『一心不生，萬法無咎。』廬山圓通禪師說：『一微細的動念涉入動境，就形成了這崩頹的山勢。』我聽聞兩位老禪師的話很久了，但始終不太明白。等到讀《易經》讀到漸卦，才對兩位老禪師的話，了無懷疑。大概卦象寓意著本性，爻象寓意著情感。如『一心不生，萬法無咎』，就是卦象的意義。如『一微細的動念涉入動靜，就形成了這崩頹的山勢』，就是爻象的意義。大體上，一心不生，那麼吉兇就沒有立足之地；一微細的動念涉入，那麼吉兇就產生了。所以漸卦的六爻，一微細的動念尚未涉入之初，有其位而無其人；一微細的動念涉入之後，那麼就有是位也有是人了。唐朝的李長者用漸卦的六爻，來比喻十信位升進的意義，大概十信位從初信到十信，都是用生滅心，聽聞佛法悟解，以理解開始薰染，還屬於生滅的範疇，沒有進入無生滅的境界。到進入初住位，就分得了無生滅的體性了。
我讀《易經·繫辭》，讀到『在天成象，在地成形，變化顯現了』。我覺悟到象與形，都在於隨處可見的簡陋茅屋，而不是在於隨處可見的象的形象和形的形狀。如果認為在於隨處可見的象的形象和形的形狀，那麼象的形象和形的形狀，不過是一根手指的屈伸罷了。唉！金沒有熔化的時候，只是一個土塊而已；等到它熔化了，就融為一體了。然而，向外在的土塊尋求熔化，向外在的熔化尋求土塊，我知道即使是神聖，也對此無可奈何。
我觀看《易經》到泰卦，不禁掩卷長嘆良久。大壯卦和夬卦，在那個時候，小人越發衰落，而君子越發興盛。然而聖人唯獨安於泰卦，認為世上的小人，不可能完全清除乾淨，一定要逼迫驅逐他們，使他們窮困而無處可歸，那形勢必定會發展到爭鬥。
【English Translation】 English version: Ceasing in emptiness, therefore responding is inexhaustible. Only emptiness can bring cessation, therefore wisdom is tireless. The so-called 'Xian Gen' (咸艮, 'all still' or 'complete stillness'), lies in daily application, not in language and words.
Chan Master Zhijian said: 'If a single thought does not arise, myriad dharmas are without fault.' Yuan Tong of Mount Lu said: 'A single subtle movement entering the realm of motion forms this collapsing mountain.' I have heard the words of these two old masters for a long time, but I never fully understood them. It was not until I read the 'Book of Changes' and came to the Jian hexagram (漸卦, Gradual Progress) that I had no doubts about the words of the two old masters. Generally, the hexagram embodies the nature, and the lines embody the emotions. For example, 'If a single thought does not arise, myriad dharmas are without fault' is the meaning of the hexagram. For example, 'A single subtle movement entering the realm of motion forms this collapsing mountain' is the meaning of the lines. In general, if a single thought does not arise, then there is no place for good or bad fortune; if a single subtle movement enters, then good or bad fortune arises. Therefore, in the six lines of the Jian hexagram, at the beginning when a single subtle movement has not yet entered, there is the position but not the person; after a single subtle movement has entered, then there is both the position and the person. Li Changzhe of the Tang Dynasty used the six lines of the Jian hexagram to symbolize the meaning of the advancement of the Ten Faiths (十信, Ten Faiths), probably from the initial faith to the tenth faith, all use the mind of arising and ceasing to hear the Dharma and understand it. Understanding begins the process of being influenced, which still belongs to the realm of arising and ceasing, and has not entered the realm of non-arising and non-ceasing. Upon entering the initial dwelling (初住, first stage of dwelling), one obtains a share of the nature of non-arising and non-ceasing.
I read the 'Appended Remarks' of the 'Book of Changes' and came to 'In the heavens, forms are completed; on the earth, shapes are formed; changes appear.' I realized that forms and shapes are all in the everywhere-present humble hut, and not in the everywhere-present images of forms and shapes. If one thinks they are in the everywhere-present images of forms and shapes, then the images of forms and shapes are merely the bending and stretching of a finger. Alas! When gold has not been melted, it is just a lump; when it has been melted, it is fused into one. However, to seek melting from the external lump, or to seek the lump from the external melting, I know that even the divine sages can do nothing about it.
I observed the 'Book of Changes' and came to the Tai hexagram (泰卦, Peace), and I could not help but close the book and sigh for a long time. The Dazhuang hexagram (大壯卦, Great Strength) and the Guai hexagram (夬卦, Breakthrough), at that time, the petty people were becoming more and more weak, and the noble people were becoming more and more prosperous. However, the sages were uniquely content with the Tai hexagram, believing that the petty people of the world cannot be completely eliminated. If one insists on forcing them and driving them away, making them impoverished and with nowhere to return, the situation will inevitably develop into conflict.
。爭則勝負之勢。未有決焉。不若獨安乎泰。使君子常居中而制其命。而小人在外不為無措。然後君子之患。無由而起。噫。聖人之見遠矣。後世君子。不體聖人之意。一得其位。必欲盡逐小人。飽快所懷。殊不知君子小人邪正不同。固雖天淵。然而共以天地為父母。天地之於子也。賢不肖豈不自知哉。知而容之。以為既生之矣。以其不肖而逐之。則父母之心。亦有所不忍也。但當使賢者制其命。不肖者聽其令。則君子不失包荒之度。而小人亦得以遂其所生。若必欲盡逐小人。而都用君子。雖聖人復生。不能行也。知不能行而強行之。謂之悖天之民。茍使其人。得其位。行其志。而國家元氣。不至大壞。蒼生不受其荼毒。未之有也。
銘
樊城仁王寺建大雄殿碑銘
蓋聞西方般若。一名而含多義。中國無一名多義之名。以翻譯之故。存梵而略華也。般若。有文字。有觀照。有實相。三者同名實異。茍得其實。名豈能淆。又般若有八部。惟仁王般若。乃波斯匿王。首問釋迦如來。護國祐民之法。波斯匿。又名月光。月光所問之經。總八千餘言。言言本於五忍。而五忍之立。蓋凡有國有家者。不以為前茅。則七大不祥。相繼而起。不祥起。復不以五忍御之。則社稷亡矣。又梵云般若。此翻智慧。良以一
【現代漢語翻譯】 現代漢語譯本：爭鬥就會有勝負之勢，結果難以預料。不如獨自安於泰然，讓君子常居中位以掌握命運，而小人在外也不至於無所適從。這樣，君子的禍患就沒有由頭產生。唉，聖人的見識真是深遠啊！後世的君子，不理解聖人的意思，一旦得到職位，必定想要完全驅逐小人，滿足自己的心願。卻不知道君子和小人，邪惡和正義不同，雖然有天壤之別，然而都以天地為父母。天地對於子女，賢能和不肖難道不清楚嗎？清楚卻容忍他們，認為他們既然已經出生了。因為他們不賢而驅逐他們，那麼父母的心，也會有所不忍。只要讓賢能的人掌握命運，不肖的人聽從命令，那麼君子就不會失去包容的度量，而小人也可以保全他們的生命。如果一定要完全驅逐小人，而全部任用君子，即使聖人復生，也不能實行。明知不能實行而強行之，這就是違背天意的百姓。如果讓這樣的人，得到職位，推行他的主張，而國家元氣，不至於大壞，百姓不受其荼毒，這是從來沒有過的。
銘
樊城仁王寺建大雄殿碑銘
大概聽說西方的般若（Prajna，智慧），一個名稱而包含多種意義。中國沒有一個名稱包含多種意義的名稱，因為翻譯的緣故，保留梵語而省略華語。般若，有文字般若，有觀照般若，有實相般若，三者同名而實質不同。如果得到其實質，名稱怎麼會混淆呢？又般若有八部，只有仁王般若，是波斯匿王（Prasenajit，古印度拘薩羅國國王）首先向釋迦如來請教，護國佑民的方法。波斯匿，又名月光。月光所問的經典，總共有八千多字，字字都本於五忍，而五忍的建立，大概凡是有國家有家族的人，不把它當作先導，那麼七大不祥，就會相繼而起。不祥發生，又不以五忍來駕馭它，那麼國家就要滅亡了。又梵語稱般若，這裡翻譯為智慧，實在是因
【English Translation】 English version: When there is strife, there will be a tendency towards victory or defeat, and the outcome is uncertain. It is better to remain peacefully at ease, allowing the virtuous to always hold a central position and control their destiny, while the petty people outside are not left without recourse. In this way, the troubles of the virtuous will have no cause to arise. Alas, the vision of the sages is truly far-reaching! Later generations of virtuous people do not understand the meaning of the sages. Once they obtain a position, they invariably want to completely expel the petty people, satisfying their own desires. They do not realize that the virtuous and the petty, evil and righteousness, are different, though as far apart as heaven and earth, yet they both regard heaven and earth as their parents. Do heaven and earth not know the difference between the virtuous and the unworthy among their children? Knowing this, they tolerate them, believing that they have already been born. To expel them because they are unworthy would be something that the hearts of parents could not bear. One should simply allow the virtuous to control their destiny and the unworthy to obey their commands. Then the virtuous will not lose their capacity for tolerance, and the petty people can also preserve their lives. If one insists on completely expelling the petty people and employing only the virtuous, even if the sages were to be reborn, it could not be done. To knowingly attempt the impossible is to be a people who defy the will of heaven. If such a person were to obtain a position and implement their ambitions, and the nation's vitality were not greatly damaged, and the people did not suffer from their tyranny, this has never happened before.
Inscription
Inscription for the Construction of the Great Hero Hall at Renwang Temple in Fancheng
It is said that the Western Prajna (wisdom) contains multiple meanings within a single name. China does not have a name that contains multiple meanings within a single name. Due to the translation, the Sanskrit is retained while the Chinese is abbreviated. Prajna has textual Prajna, contemplative Prajna, and ultimate reality Prajna. The three share the same name but differ in substance. If one obtains its true substance, how can the names be confused? Furthermore, Prajna has eight sections, but only the Renwang Prajna was first requested by King Prasenajit (King of Kosala in ancient India) from Shakyamuni Tathagata, asking about the methods of protecting the country and blessing the people. Prasenajit is also known as Moonlight. The scriptures asked by Moonlight total more than eight thousand words, each word based on the Five Forbearances. The establishment of the Five Forbearances is such that if those who have a country and a family do not regard it as a vanguard, then the Seven Great Calamities will arise in succession. If calamities arise and are not controlled by the Five Forbearances, then the state will perish. Furthermore, Prajna in Sanskrit is translated here as wisdom, truly because
切不祥。皆生於愚癡。故君愚癡則失臣。臣愚癡則不忠。父愚癡則不慈。子愚癡則不孝。桀紂幽厲。愚癡之尤也。堯舜夷惠。智慧之首也。襄陽府樊城。仁王寺。建自宋景定間。迄國朝中廢。而楚唐襄三王。僉謂寺以仁王名必有謂。既而訪之高人勝士。乃知名本于經。於是併力重建。適逢世廟龍飛漢水。易名仁皇焉。萬曆辛卯。屬有不凈。火龍怒而浴之。殿廡灰燼。而楚唐襄三府主。以為茲寺也。我先王所建。於是復並建之。嗚呼。波斯匿王為五天之長。不以出世法為問。而問世法護國祐民之具。茍非夙植善本。有大智慧。豈能即世間法。而明出世法哉。經以仁王名。蓋旌其德也。而楚唐襄三王。亦並夙植善本。繼月光之業。而世為金湯。豈偶然乎。殿成。禪客干公從余問訊曰。寺不幸而火浴之。又幸楚唐襄三令主。不忽祖宗之志。復同鼎建。敢乞先生一言。光三主之德。予曰。某人微言輕。曷敢當此。且楚才地。顧攜布鼓于雷門。公愀然久之。復率住持等眾。再問訊曰。敘事記土木。不無其人。若夫考名審實。暢般若之玄旨。非師筆恐不大快。余曰諾。夫心外無法。文字性離。文字性離。則觀照微密。觀照微密。則所謂無思而契同者。得非實相而何。大哉般若。一名多義。孔得之而治六經。述春秋。老得之而二篇作
。子得之而立論。王通得之而作經。李翱得之著復性之書。新建得之揭良知之訓。雖然。有真般若。有似般若。真般若者。了色即空。了空即色。故不死於枯稿。不蕩于情波。了知而修。故修無所修。以修無所修。所以當境緣順逆之沖。習染消。而我無所修也。似般若。則解而不精。忽修以逞見。一旦危疑交至。解失而氣喪。境奪識情。事敗丑布。遺笑千古。此逞相似般若之咎也。凡一切黑白。倘有志於般若者。茍不能精義入神以致用。不惟負我迦文聖人。實負波斯匿王。與夫楚唐。襄三王。世世金湯建寺之德。銘曰。寺名仁王。緣起月光。五忍之立。立銷不祥。自西而東。法傳華中。襄陽樊城。是有禪宮。宋景定間。實始創焉。綿歷既久。三王扶顛。子孫繼護。金湯彌堅。龍飛漢水。仁皇易題。堯天佛日。萬古光輝。般若一名。多義所存。檢名審實。妙不可言。密在汝邊。在我即粗。離我我所。翠竹真如。火龍浴之。殿堂灰飛。三王並建。波斯之遺。予愿吾曹。顧披方袍。戒根清凈。地產靈苗。鬼神呵護。梵剎堅牢。晨昏祝聖。地久天長。舜田秀實。覺樹花香。世出世法。光洞八荒。凡有心者。根塵頓忘。靈𦦨熾然。共徹真常。
足軒銘(有引)
夫大道。不癡無夢。夢非獨有。以癡為媒。溯流窮源。
【現代漢語翻譯】 現代漢語譯本： 子思領悟了它，從而確立了他的學說。王通領悟了它，從而創作了他的經典。李翱領悟了它，從而寫下了《復性書》。王陽明領悟了它，從而揭示了良知的教誨。雖然如此，有真正的般若（Prajna，智慧），也有相似的般若。真正的般若，是了悟色（Rupa，物質）即是空（Sunyata，空性），了悟空即是色。因此，不會因枯槁而消亡，也不會被情感的波濤所淹沒。在充分理解的基礎上修行，所以修行也無所修行。正因為修行無所修行，所以當面對順境或逆境的衝擊時，習氣染著消除了，而我也無所執著。相似的般若，則是理解不精深，隨意修行以炫耀自己的見解。一旦危難和疑惑同時到來，理解就會喪失，精神也會崩潰。外境奪取了意識和情感，事情失敗，醜態暴露，留下千古笑柄。這就是炫耀相似般若的過錯。總而言之，對於一切善惡，如果有人立志于般若，卻不能精通其義理，深入其精神以致於應用，那不僅辜負了釋迦文（Sakyamuni）聖人，實際上也辜負了波斯匿王（Prasenajit），以及楚、唐、襄三王，他們世世代代建造寺廟的功德。銘文說：寺廟名為仁王，緣起于月光。五忍的建立，是爲了消除不祥。從西方到東方，佛法傳到華夏。襄陽樊城，有這座禪宗寺廟。宋朝景定年間，開始建立。經歷了漫長的歲月，襄三王扶持它，子孫後代繼續守護它，使得寺廟更加堅固。龍飛漢水，仁皇改題匾額。堯天佛日，萬古光輝。般若這個名稱，包含多種含義。考察名稱，審視其實質，其妙處不可言說。秘密就在你身邊，在我看來就顯得粗淺。脫離了我和我所，翠竹就是真如（Tathata，如如）。即使被火龍焚燒，殿堂化為灰燼，襄三王也會共同重建，繼承波斯匿王的遺願。我希望我們這些僧人，看看身上的袈裟，戒律清凈，這裡就會生長出靈妙的幼苗。鬼神都會呵護，梵剎（Brahma-kshetra，清凈的寺院）堅固牢靠。早晚祈禱聖上安康，國家長治久安。舜帝的田地豐收，菩提樹（Bodhi tree）開出芬芳的花朵。世間法和出世間法，光照八方。凡是有心的人，都能立刻忘卻六根和六塵。靈光熾盛，共同徹悟真常（Nitya，常）。
足軒銘（有引）
大道，沒有癡迷就沒有夢。夢不是單獨存在的，而是以癡迷為媒介。追溯源頭，窮盡其本。
【English Translation】 English version: Zisi obtained it and established his theories. Wang Tong obtained it and wrote his classics. Li Ao obtained it and wrote the 'Book of Returning to Nature'. Wang Yangming obtained it and revealed the teachings of innate knowledge (良知, Liangzhi). However, there is true Prajna (般若, wisdom) and there is pseudo-Prajna. True Prajna is understanding that form (色, Rupa) is emptiness (空, Sunyata), and understanding that emptiness is form. Therefore, it does not die in desolation, nor is it swept away by the waves of emotion. Cultivating with thorough understanding, therefore, cultivation is without cultivation. Because cultivation is without cultivation, when facing the impact of favorable or adverse circumstances, habitual defilements are eliminated, and I am without attachment. Pseudo-Prajna is understanding that is not profound, and arbitrary cultivation to show off one's views. Once danger and doubt arrive simultaneously, understanding is lost and the spirit collapses. The external environment seizes consciousness and emotions, affairs fail, ugliness is exposed, leaving a laughingstock for eternity. This is the fault of flaunting pseudo-Prajna. In short, regarding all good and evil, if someone aspires to Prajna but cannot master its meaning, penetrate its spirit to apply it, then not only does he fail Sakyamuni (迦文) Buddha, but he actually fails King Prasenajit (波斯匿王), and the three kings of Chu, Tang, and Xiang, for their merits of building temples generation after generation. The inscription says: The temple is named Ren Wang (仁王, Benevolent King), originating from the moonlight. The establishment of the Five Forbearances (五忍) is to eliminate misfortune. From West to East, the Dharma is transmitted to China. Xiangyang and Fancheng have this Chan (禪) temple. It was first founded during the Jingding era of the Song Dynasty. After a long period, the three kings of Xiang supported it, and their descendants continued to protect it, making the temple even more solid. The dragon flies over the Han River, and the Benevolent Emperor renames the plaque. The Yao heaven and the Buddha's sun shine for eternity. The name Prajna contains multiple meanings. Examine the name and scrutinize its essence, its subtlety is indescribable. The secret is by your side, but it appears crude to me. Separated from 'I' and 'mine', the green bamboo is Suchness (真如, Tathata). Even if burned by a fire dragon, and the halls turn to ashes, the three kings of Xiang will rebuild it together, inheriting the legacy of King Prasenajit. I hope that we monks, looking at our robes, with pure precepts, will grow spiritual seedlings here. Ghosts and gods will protect it, and the Brahma-kshetra (梵剎, pure temple) will be solid and secure. Morning and evening, we pray for the well-being of the emperor, and the country will be peaceful and prosperous for a long time. Emperor Shun's fields will be fruitful, and the Bodhi tree (覺樹) will bloom with fragrant flowers. Worldly and transcendental dharmas will illuminate all directions. All those with a mind can instantly forget the six senses and the six sense objects. Spiritual light will blaze, and together we will thoroughly realize True Constancy (真常, Nitya).
Inscription for the Foot Pavilion (with introduction)
The Great Path (大道) has no dreams without delusion. Dreams do not exist alone, but are mediated by delusion. Tracing the source, exhausting its origin.
本末洞悉。順而不返。狼頓有無。是以善觀者。富有天下而無受。貧等餓夫而有餘。故小人絕窺上之心。君子無多求之玷。置三才于末世。發大曉于重昏。出者若魚投春海。處者如獸老雲山。禮樂用而不知。日用運而忘照。公忘私。私忘公。公私相忘。如心忘身。不見有餘。不足誰待。不足生足。足忘不足。始能惟足。惟軒足。乃充十虛而常愜。軒乃示萬有而常無。地待空浮。水隨天到。四時予奪。一念雌雄。花茂園林。草芳崗阜。進退魚鳥。坐臥得之者。則頭頭自在。失之者。則處處乖張。玄黃勞其目力。好惡搖其心光。當足而不能足。足為欲師。當軒而不能軒。軒為我主。名實難欺。根塵易昧。故去來無常。賓主互用。粗妙在人。軒惟嚆矢。銘曰。
一念不生。諸塵無待。光景無邊。豈須錢買。七情熾然。蔽虧本天。煙雲起滅。以馬作船。載諸顛倒。狂醉寧了。聲塵萬端。枕上失曉。聲色無柜。柜惟耳目。耳目無主。主者不足。惟無我者。眾妙簇簇。兼善一切。獨立無慾。
足軒銘(有序)
愚讀過秦論。知賈生進退英雄。雌黃強弱。意獨在秦。餘者不過倚數而已。由是而觀。秦已過矣。然不知足。至於鞭山填海。希冀長年。社稷且不為子孫有。況他哉。博浪離椎。毫不醒悟。既而陳勝吳廣之
徒。掉挺崛起。秦為之板蕩。今麟郎於此土階茅茨。粗衣糲食。出不為喜。處不為憂。借風月以陶情。假詩書而理性。於四部洲中。六天之下。較秦所逞。乃太倉稊米耳。於六天中。有天曰兜率。此言知足。嗟乎。知足則茅茨土階。雖瑤宮金屋。不能過之。不知足。雖處九天之上。若在溝壑。雖然。有身而無心。榮辱誰知。有心而無身。苦樂誰受。身兮心兮。一報之蘧廬。橫謂我有。自是靡患不至矣。若然者。身心猶非我有。始為知足。況身心之外者乎。古顏氏之子。墮體黜聰。合於大同。大同則天地非大。塵毛非小。即此而言。知足待不知足而名。如無不知足。則知足亦毛焉而已。雲門大師。有涵蓋乾坤句。截斷眾流句。隨波逐浪句。三句一句。得失在人。此又足軒之證據也。銘曰。
三句一句。達人自知。足軒之舌。風行水彌。
麟室銘(有序)
龍為鱗蟲之長。虎霸千峰之中。獅子為百獸王。哮吼震眾。至於腦裂。鳳凰飛鳴。羽蟲云從。麒麟之性。不受羈繫。仁而無慾。東西自如。無慾近剛。仁則近慈。惟剛唯慈。乾坤乃備。用九用六。出入自在。故麒麟出聖人生焉。麒麟死聖人悲焉。嗚呼。剛以慈濟。威而不猛。慈以剛克。寬而不濫。兩者不虧。聖德乃全。聖人初人。明勇自強。千屈不折
【現代漢語翻譯】 現代漢語譯本： 諸位弟子，當掉隊落後時奮起直追。秦朝因為驕奢淫逸而衰敗滅亡。如今我麟郎（作者自稱）在這簡陋的土屋茅舍中，穿著粗布衣裳，吃著粗糧，外出不感到欣喜，安居不感到憂愁，借清風明月來陶冶情操，憑藉詩書來明辨事理。與這四部洲（Sumeru, Jambudvipa, Aparagodaniya, Uttarakuru）之中，六慾天（Cāturmahārājikā, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavarti）之下的秦朝所炫耀的相比，只不過是太倉中的一粒米罷了。在六慾天中，有一層天叫做兜率天（Tuṣita），這說的就是知足。唉！知足的話，即使是茅屋土階，也勝過那瑤宮金殿。不知足的話，即使身處九重天之上，也如同身在溝壑之中。即使這樣，有身體而沒有心，誰會知道榮辱？有心而沒有身體，誰來承受苦樂？身體和心啊，只不過是寄託一生的臨時住所，橫加認為它們是『我』的，那麼各種禍患就會接踵而至。如果能夠認識到身心都不是『我』所擁有的，這才算是知足，更何況是身心之外的東西呢？古時候顏回的兒子，身體殘疾，才智低下，反而與大道相合。達到大道的境界，那麼天地也不算大，塵埃毛髮也不算小。就此而言，知足是相對於不知足而存在的，如果沒有不知足，那麼知足也就無足輕重了。雲門大師有涵蓋乾坤句、截斷眾流句、隨波逐浪句這三句話，能否從中領悟，得失在於個人。這也是足軒（作者的居所）的佐證啊。銘文如下： 三句一句，通達之人自然明白。足軒的言論，像風一樣傳播，像水一樣瀰漫。 麟室銘（有序） 龍是鱗蟲之首，虎是山峰中的霸主，獅子是百獸之王，吼叫起來震耳欲聾，甚至能使人腦裂。鳳凰飛鳴，各種羽蟲紛紛跟隨。麒麟的秉性，不受任何束縛，仁愛而沒有貪慾，東西方向來去自如。沒有貪慾就接近剛強，仁愛就接近慈悲。唯有剛強和慈悲兼備，才能具備完整的乾坤之道。運用九和六的道理，出入才能自在。所以麒麟出現時，聖人就會降生；麒麟死去時，聖人就會感到悲傷。唉！用剛強來匡正慈悲，有威嚴而不兇猛；用慈悲來克制剛強，寬厚而不氾濫。兩者都不偏廢，聖人的德行才能圓滿。聖人最初為人，就應明白勇敢自強，即使經歷千百次的挫折也不屈服。
【English Translation】 English version: Disciples, when falling behind, strive to rise up and catch up. The Qin dynasty declined and perished due to extravagance and licentiousness. Now, I, Lin Lang (the author referring to himself), in this simple earthen house and thatched hut, wearing coarse clothes and eating coarse food, do not feel happy when going out, nor do I feel worried when staying at home, borrowing the breeze and the moon to cultivate my emotions, and relying on poetry and books to understand reason. Compared to what the Qin dynasty flaunted in these four continents (Sumeru, Jambudvipa, Aparagodaniya, Uttarakuru) and beneath the six desire realms (Cāturmahārājikā, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavarti), it is merely a grain of rice in a vast granary. Among the six desire realms, there is a heaven called Tuṣita, which speaks of contentment. Alas! If one is content, even a thatched hut and earthen steps surpass a jade palace and golden hall. If one is not content, even if one is in the highest heaven, it is like being in a ditch. Even so, if there is a body without a mind, who will know honor and disgrace? If there is a mind without a body, who will bear suffering and joy? The body and mind are merely temporary dwellings for a lifetime, and if one arrogantly believes that they are 'mine', then all kinds of misfortunes will follow. If one can realize that the body and mind are not owned by 'me', then this is considered contentment, let alone things outside the body and mind? In ancient times, the son of Yan Hui, with a disabled body and diminished intelligence, was in harmony with the Great Way. Reaching the realm of the Great Way, then heaven and earth are not considered large, and dust and hair are not considered small. In this regard, contentment exists relative to discontent. If there is no discontent, then contentment is insignificant. Zen Master Yunmen has three phrases: 'Encompassing heaven and earth', 'Cutting off the flow', and 'Following the waves'. Whether one can comprehend them, gain or loss depends on the individual. This is also evidence of Zu Xuan (the author's residence). The inscription reads: Three phrases in one, the enlightened person naturally understands. The words of Zu Xuan spread like the wind and permeate like water. Inscription for the Lin Chamber (with preface) The dragon is the head of scaled creatures, the tiger is the overlord of the mountains, and the lion is the king of beasts, whose roar shakes the earth and can even cause brains to rupture. The phoenix flies and sings, and various winged creatures follow. The nature of the Qilin is not bound by anything, it is benevolent and without greed, and it comes and goes freely in all directions. Without greed, it is close to strength, and with benevolence, it is close to compassion. Only with both strength and compassion can one possess the complete way of Qian and Kun. Using the principles of nine and six, one can come and go freely. Therefore, when the Qilin appears, a sage will be born; when the Qilin dies, the sage will feel sorrow. Alas! Use strength to correct compassion, with dignity but not ferocity; use compassion to restrain strength, with generosity but not excess. If neither is neglected, the virtue of the sage will be complete. When a sage first becomes a person, he should understand courage, bravery and self-improvement, and not yield even after thousands of setbacks.
。終至邁常。在鱗為龍在羽為凰。在毛錯變。異其行藏。今以麟名子室。子念人初。碌碌童稚。屯蒙未詳。一旦啟正。靈竅發光。以明明德。即心作佛。言有異同。義無中邊。善思則無書不經。不思則無經不書。書記姓名。經常無變。變者受滅。不變不生。不生之心。斷常莫侵。百工技藝。觸處行深。老龐有言。日用無別。惟我偶諧。諧則佛魔受役。況其餘乎。銘曰。
龍之與虎。水陸疆土。獅子麒麟。各遵其路。鳳凰飛鳴。羽蟲生光。麒麟產野。瑞符聖王。在物既然。人當自強。君子小人。初無常種。情理相攻。勝敗漆桶。楞伽之洲。梵川之島。鷗閣凌虛。窗吞月曉。此室麟名。小子無驚。佛魔在握。以理治情。
佛智泉銘
佛智深渺。能消熱惱。飲從眼入。動念枯稿。蒼石之下。雲林之杪。湛然本狀。神會可了。睹影知渠。我惟顛倒兩存無功。靡往非道。
鵬沙彌塔銘(有序)
鵬子少為書生。含毫弄舉子業。及學為古文詩賦精陰陽讖緯之術。皆臻其奧。又以宿習現行。復知歸敬大法。既而遊學燕京。觸事感懷。遂決剃染。瘦骨棱層。抱喘疾。破積雪。不怯嚴寒深云。而登清涼。于萬曆辛卯。十一月望日。訪道人于妙德庵中。遂克初志。明年四月十日奄然而逝。嗟哉。俗壽三十二
【現代漢語翻譯】 現代漢語譯本：最終達到邁常的境界。在鱗甲動物中是龍，在鳥類中是鳳凰。在有毛的動物中變化多端，它們的行為和軌跡各不相同。現在用麒麟來命名這間屋子，是希望你記住人最初的時候，懵懂無知，如同童稚，對事物一無所知。一旦開始走上正道，靈竅就會發光。用光明來彰顯光明的德性，當下這一念心就是佛。言語可能有不同，但道理沒有中間和邊際的分別。善於思考，那麼所有的書都可以是經典；不善於思考，那麼所有的經典都不能成為書。記住姓名，經常保持不變。變化的事物會經歷生滅，不變的事物不生不滅。不生不滅的心，不會被斷滅和常有的邪見所侵擾。各種工匠的技藝，在接觸到的地方都能深入下去。老龐居士曾說，日常運用沒有什麼特別的，只有我偶爾能與之和諧。和諧了，那麼佛和魔都會被驅使，更何況其他事物呢？銘文說： 龍和虎，分別佔據水域和陸地。獅子和麒麟，各自遵循自己的道路。鳳凰飛翔鳴叫，羽蟲因此而生光彩。麒麟產于郊野，是聖明君王的祥瑞徵兆。在萬物尚且如此，人更應當自強不息。君子和小人，最初並沒有固定的種類。情和理相互衝突，勝敗就像漆桶一樣難以分辨。在楞伽之洲（Lanka，斯里蘭卡的古稱），梵川之島（指佛教聖地），鷗閣高聳入雲，窗戶吞納著月亮的曉光。這間屋子以麒麟命名，希望你不要感到驚訝。將佛和魔都掌握在手中，用理智來駕馭情感。 佛智泉銘 佛的智慧深邃而廣闊，能夠消除熱惱。飲用泉水從眼睛進入，動了念頭就會枯槁。在蒼老的石頭下面，在雲霧繚繞的樹林邊，清澈明凈的本來面目，用心體會就可以明白。看到影子就知道水渠的源頭，我只是顛倒了，兩種狀態並存都沒有什麼用處。沒有哪個方向不是通往真理的道路。 鵬沙彌塔銘（有序） 鵬（Peng，人名）年輕時是個書生，舞文弄墨，從事科舉考試。等到學習古文詩賦，精通陰陽讖緯之術，都達到了很高的境界。又因為過去世的習氣在今生顯現，又知道歸順敬重大法。之後遊學燕京（Yanjing，北京的古稱），觸景生情，於是下決心剃度出家。瘦骨嶙峋，抱著喘息的疾病，衝破積雪，不畏懼嚴寒和深厚的雲霧，而登上清涼山（Mount Qingliang，佛教名山）。在萬曆辛卯年（辛卯年為干支紀年之一，循環的第28年），十一月十五日，在妙德庵中拜訪道人，於是實現了最初的志向。第二年四月十日安然去世。唉，世俗的壽命只有三十二歲。
【English Translation】 English version: Ultimately reaching the state of Maichang. Among scaled creatures, it is the dragon; among birds, it is the phoenix. Among furry creatures, there are diverse transformations, their behaviors and traces differing. Now, naming this room after the Qilin (mythical Chinese unicorn), is to remind you of the initial state of a person, ignorant and naive, like a child, knowing nothing of things. Once embarking on the right path, the spiritual aperture will emit light. Use the bright light to manifest bright virtue, the present thought is Buddha. Words may differ, but the principle has no middle or boundaries. If you think well, then all books can be scriptures; if you don't think well, then all scriptures cannot become books. Remember the name, and often remain unchanged. Changing things experience birth and death, unchanging things neither arise nor cease. The mind that neither arises nor ceases is not invaded by annihilation or eternalism. The skills of various artisans can be deepened wherever they are touched. Old Layman Pang said, daily use is nothing special, only I occasionally harmonize with it. If harmonized, then both Buddha and demons will be driven, let alone other things? The inscription says: Dragons and tigers occupy water and land respectively. Lions and Qilin (mythical Chinese unicorn) each follow their own paths. Phoenixes fly and sing, and feathered creatures therefore shine. Qilin (mythical Chinese unicorn) are born in the wild, auspicious symbols of a wise king. Since things are like this, people should strive to strengthen themselves. Gentlemen and petty people initially have no fixed kind. Emotion and reason clash with each other, victory and defeat are like indistinguishable paint buckets. In Lanka (ancient name for Sri Lanka), the island of Brahma's River (referring to Buddhist holy land), the seagull pavilion soars into the clouds, and the window swallows the moon's dawn light. This room is named after Qilin (mythical Chinese unicorn), I hope you are not surprised. Hold Buddha and demons in your hands, and use reason to govern emotions. Inscription of the Buddha Wisdom Spring The wisdom of the Buddha is deep and vast, able to eliminate burning afflictions. Drinking the spring water enters through the eyes, and moving thoughts will wither. Beneath the ancient stone, at the edge of the misty forest, the clear and pure original state can be understood with the mind. Seeing the shadow knows the source of the channel, I am just upside down, and both states existing together are of no use. There is no direction that does not lead to the path of truth. Inscription of the Pagoda of Shami Peng (with preface) Peng (personal name) was a scholar in his youth, wielding his pen and engaging in the imperial examinations. When he studied ancient prose and poetry, and mastered the arts of Yin-Yang divination, he reached a high level in all of them. Moreover, because of the habits of past lives manifesting in this life, he also knew to return to and revere the Great Dharma. Later, he traveled and studied in Yanjing (ancient name for Beijing), and was moved by the scenery, so he resolved to shave his head and leave home. Thin and bony, suffering from asthma, he broke through the accumulated snow, unafraid of the severe cold and deep clouds, and ascended Mount Qingliang (Buddhist famous mountain). In the Xinmao year (one of the sexagenary cycle years) of the Wanli era, on the fifteenth day of the eleventh month, he visited a Taoist in the Miaode Nunnery, and thus realized his initial aspiration. He passed away peacefully on the tenth day of the fourth month of the following year. Alas, his worldly life was only thirty-two years.
歲。僧臘一百四十五日。道人哀鵬。志有餘而壽不永。特銘之。銘曰。
抱志未克。死生變更。耿然一念。有愿必成。古之今之。何殊晝夜。晝夜之辟。一指高下。尻之與脊。本無中邊。求其兩端。以黃為玄。鵬子了此。匪滯假真。以誓為轂。轉大法輪。骨埋嘉福。雞園爭秀。舊佛新祖。誰左誰右。鵬其有靈。當處速鑒。三際同時。普振清梵。
宛平縣資福寺開山守心端禪師塔銘(有序)
師名鎮端。字守心。族姓陳。世本山西潞安府。長治縣。師生多禎祥。鄰里驚異。弱不好弄。風骨卓群。年十二。依黎城縣。洪福庵。瑞禪師之高足。惠忍為受業師。居無何棄去。登伏牛。禮補陀。既而入代之五臺山。謁二虎禪師。一見器焉。為嗣法弟子。及還故山。沈王聞而敬之。延住資福禪院。給供甚勤。師一日曰。大丈夫。不出家。即當以仁義輔弼明主。澤流遐邇。出家則當精深宗教。徹法底源。闡揚佛祖之道。俾博地凡夫。彈指登聖。以報佛恩。始不慚為男子。顧吾於二者之間。一無所有。沈王雖勤厚。濡滯一方。莫能廣飯方來。終非鄙志。於是復棄去。來燕山宛平縣。盧溝橋東。茆茨采椽。聊為諸方息肩之地。亦額資福者。示不忘沈王也。資福西南隙。師穿大井一口。置石漕六方。發願曰。無論黑白愚
【現代漢語翻譯】 現代漢語譯本：
歲。僧臘一百四十五日。道人哀鵬，志向遠大卻壽命不長。特為此銘文以紀念他。銘文如下：
抱負未實現就經歷生死變故，但耿耿於懷的信念，有願望必定能實現。古代和現在，有什麼不同呢？就像白天和黑夜一樣。白天和黑夜的差別，就像一指高低。尾椎和脊背，本來就沒有中間和邊緣。如果尋求它們的兩個端點，把黃色的當成黑色。哀鵬領悟了這個道理，就不會執迷於虛假的表象。用誓言作為車輪的中心，轉動大法輪。骨灰埋在嘉福，雞園爭奇鬥豔。舊佛和新祖，誰在左邊誰在右邊？哀鵬如果還有靈性，應當迅速明察，三世同時顯現，普遍傳播清凈的梵音。
宛平縣資福寺開山守心端禪師塔銘（有序）
禪師名鎮端，字守心，姓陳，世代居住在山西潞安府長治縣。禪師出生時有很多吉祥的徵兆，鄰里都感到驚異。年幼時不喜歡玩耍，風度氣概超群。十二歲時，依附於黎城縣洪福庵瑞禪師的高足惠忍為受業師。沒過多久就離開了，登上伏牛山，朝拜補陀山，之後前往代的五臺山，拜見二虎禪師。二虎禪師一見就器重他，收他為嗣法弟子。等到返回家鄉，沈王聽說了他的事蹟，非常敬重他，請他住在資福禪院，供給非常慇勤。禪師有一天說：『大丈夫，不出家，就應當用仁義輔佐賢明的君主，恩澤流傳到遠方；出家，就應當精深研究宗教，徹底了解法的根源，闡揚佛祖的教義，使廣大的凡夫俗子，彈指之間就能登上聖位，以此來報答佛的恩情。這樣才不愧為一個男子漢。』但我在兩者之間，一無所有。沈王雖然勤奮厚道，但只是侷限在一個地方，不能廣泛地供養四方來客，最終不是我的志向。於是再次離開，來到燕山宛平縣盧溝橋東，用茅草和粗木搭建房屋，暫時作為各地僧人休息的地方。也命名為資福，表示不忘記沈王。資福寺西南角有空地，禪師開鑿了一口井，設定了六個石槽，發願說：『無論是黑人還是白人，是愚笨的人還是聰慧的人
【English Translation】 English version:
Age. Monastic age: one hundred and forty-five days. The Daoist Ai Peng, his ambition was great, but his life was not long. A special inscription is made to commemorate him. The inscription reads:
Having aspirations yet facing the vicissitudes of life and death, the unwavering thought, any wish will surely be fulfilled. What difference is there between ancient times and now? It's like day and night. The difference between day and night is like the height of a finger. The tailbone and the spine originally have no middle or edge. Seeking their two ends is like mistaking yellow for black. Peng, having understood this, will not be attached to false appearances. Using the vow as the hub, turn the great Dharma wheel. Bones buried in Jiafu, the Chicken Garden competes for beauty. Old Buddhas and new ancestors, who is on the left and who is on the right? Peng, if you have a spirit, you should quickly discern, the three times simultaneously manifest, universally spreading pure Brahma sounds.
Tomb Inscription for Chan Master Shou Xin Duan, Founder of Zifu Temple in Wanping County (with preface)
The master's name was Zhen Duan (鎮端), his style name was Shou Xin (守心), and his family name was Chen (陳). His family was originally from Changzhi County (長治縣), Luan Prefecture (潞安府), Shanxi Province. The master's birth was accompanied by many auspicious signs, which astonished the neighbors. He disliked playing as a child, and his demeanor was outstanding. At the age of twelve, he became a disciple of Hui Ren (惠忍), a prominent disciple of Chan Master Rui (瑞禪師) of Hongfu Temple (洪福庵) in Licheng County (黎城縣). Not long after, he left and ascended Mount Funiu (伏牛山), paid homage to Mount Putuo (補陀), and then went to Mount Wutai (五臺山) in the Dai region, where he met Chan Master Er Hu (二虎禪師). Chan Master Er Hu recognized his potential at first sight and accepted him as his Dharma heir. When he returned to his hometown, Prince Shen (沈王) heard of his deeds and respected him greatly, inviting him to reside at Zifu Chan Monastery (資福禪院), providing him with generous offerings. One day, the master said, 'A great man, if he does not leave home, should assist an enlightened ruler with benevolence and righteousness, spreading his grace far and wide; if he leaves home, he should deeply study religion, thoroughly understand the source of the Dharma, and propagate the teachings of the Buddha, so that vast numbers of ordinary people can attain sainthood with a snap of their fingers, in order to repay the Buddha's kindness. Only then can he be worthy of being a man.' But between these two, I have nothing. Although Prince Shen is diligent and generous, he is limited to one place and cannot widely support visitors from all directions, which is ultimately not my ambition.' Therefore, he left again and came to Lugou Bridge (盧溝橋) east of Wanping County (宛平縣), Yanshan (燕山), building thatched huts and rough wooden houses, temporarily providing a place for monks from all directions to rest. He also named it Zifu (資福), to show that he did not forget Prince Shen. In the southwest corner of Zifu Temple, the master dug a well and placed six stone troughs, vowing, 'Whether black or white, foolish
智人畜。凡有知者。沾我滴水。食我粒米。同生阿彌陀佛國中。無量壽覺。親為授記。登不退轉。雖然。以師受性嚴冷。不喜阿世。即豪貴臨門不少屈。故自某年至某年。施者簡寂。常住荒寒。師力抱枯淡。歡接方來。了無倦色。或不堪其憂。師曰。自要弄這迦陀。勤苦澹泊。不為世采。我分耳。復何尤。王恭妃。亦聞其風而敬之。遣中貴易茅茨采椽為金碧。師方暢志樹功德幢。為聖天子祝延聖壽。徼福蒼生。迨于萬曆二十年。冬十二月。預謂門弟子曰。我明日行矣。積年勞勤。施主使我成就行門。我去後。若輩當並心常住。無乏方來粥飯。我死猶生也。至期果端坐而逝。諸檀信。僉謂師預知時至。倍加歸向焉。師生於嘉靖二年某月日。卒于萬曆二十年十二月日。僧臘五十七。世壽七十三。門弟子依天竺法。阇毗其愿身。歸骨于南岡之塔。達觀道人。謚師號曰普慈。塔曰愿光。嗚呼。禍福莫烈于死生。而端師不為之撓。超然脫去。大患不能留難。雖古之所謂豪傑之士。挾仁義。佐人主。建大勛名。垂芳百世。至於臨死生之際。軟㬉不堪。貽天下笑。由是而觀。則端師豈不為大道人者哉。銘曰。
凡有知者。皆為欲馭。生因欲乘。死因欲去。唯師異此。去來乘愿。勞勤死生。不為欲販。自生至老。老而愈壯。賙濟
【現代漢語翻譯】 現代漢語譯本： 智人畜（有智慧的人）。凡是有知覺的，沾到我一滴水，吃到我一粒米，都能一同往生到阿彌陀佛（Amitabha）國中。阿彌陀佛以無量壽覺（infinite life awareness）親自為他們授記，登上不退轉的境界。雖然如此，因為師父（指端師）秉性嚴肅冷峻，不喜歡奉承迎合，即使是豪門貴族來到門前，也不肯輕易屈就。所以從某年到某年，佈施的人很少，寺廟常常顯得荒涼冷清。師父努力堅守清貧淡泊的生活，歡喜接待遠道而來的人，沒有絲毫厭倦的神色。有人為他擔憂，師父說：『我就是要從事這迦陀（艱苦的修行），勤勞刻苦，淡泊名利，不被世俗所看重，這是我的本分，又有什麼可抱怨的呢？』王恭妃（Wang Gongfei）也聽說了他的風範而敬佩他，派遣太監將茅草屋頂和簡陋的椽子更換為金碧輝煌的建築。師父正可以盡情地樹立功德幢，為聖明天子祝願延年益壽，為天下百姓祈求幸福。到了萬曆二十年（Wanli 20th year）的冬天十二月，他預先告訴門下弟子說：『我明天就要走了。』多年來的辛勤勞作，施主們使我成就了修行。我去世后，你們應當同心協力維護寺廟，不要缺少遠道而來的人的粥飯。我死了也如同活著一樣。』到了預定的日子，他果然端坐而逝。各位施主信徒都認為師父預知時至，更加敬佩歸向他。師父生於嘉靖二年（Jiajing 2nd year）某月日，卒于萬曆二十年十二月日，僧臘五十七年，世壽七十三歲。門下弟子按照天竺（ancient India）的習俗，荼毗（cremation）了他的遺體，將骨灰安放在南岡的塔中。達觀道人（Daguan Daoren）賜予師父的謚號為普慈（Universal Compassion），塔名為愿光（Vow Light）。唉！禍福沒有比生死更強烈的了，而端師（Duan Shi）不被它所動搖，超脫而去，大患也不能阻礙他。即使是古代那些被稱為豪傑之士的人，懷著仁義，輔佐君主，建立偉大的功勛名聲，流芳百世，到了面臨生死的時候，卻軟弱無力，留下笑柄。由此看來，端師難道不是一位真正的大道之人嗎？銘文說： 凡是有知覺的，都被慾望所驅使，活著因為慾望的牽引，死去也因為慾望的離去。只有師父與此不同，他的離去和到來都是乘愿而來。辛勤勞作，生死輪迴，都不是爲了慾望的販賣。從生到老，越老越堅強，賙濟一切。
【English Translation】 English version: The sentient beings. Whoever has consciousness, who receives a drop of my water, who eats a grain of my rice, will be reborn together in the land of Amitabha (Amitabha - The Buddha of Infinite Light) . Amitabha, with infinite life awareness, will personally bestow predictions upon them, enabling them to ascend to the state of non-retrogression. However, because the master (referring to Duan Shi) is by nature stern and aloof, disliking flattery and obsequiousness, even if wealthy and powerful individuals come to his door, he will not easily yield. Therefore, from a certain year to a certain year, there were few who made offerings, and the monastery often appeared desolate and cold. The master diligently upheld a life of simplicity and detachment, joyfully receiving those who came from afar, without the slightest hint of weariness. When someone worried about him, the master said, 'I am determined to engage in this Kadatha (arduous practice), to be diligent and austere, detached from fame and profit, and not valued by the world. This is my lot, so what is there to complain about?' Imperial Concubine Wang Gongfei (Wang Gongfei) also heard of his virtue and admired him, sending eunuchs to replace the thatched roof and simple rafters with magnificent, gilded buildings. The master was then able to fully establish the banner of merit, praying for the longevity of the wise emperor and seeking blessings for all living beings. In the winter of the twelfth month of the twentieth year of Wanli (Wanli 20th year), he foretold to his disciples, 'I will depart tomorrow.' Through years of diligent labor, the benefactors have enabled me to accomplish my practice. After my death, you should all work together to maintain the monastery, ensuring that there is no shortage of congee and rice for those who come from afar. My death will be like being alive.' On the appointed day, he indeed passed away peacefully in a seated posture. All the benefactors and believers believed that the master had foreknowledge of his time of death and revered and turned to him even more. The master was born on a certain day of a certain month in the second year of Jiajing (Jiajing 2nd year) and passed away on a certain day of the twelfth month in the twentieth year of Wanli, having been a monk for fifty-seven years and lived for seventy-three years. His disciples, following the customs of ancient India (ancient India), cremated (cremation) his remains and placed his ashes in the pagoda of Nangang. Daguan Daoren (Daguan Daoren) bestowed upon the master the posthumous title of Universal Compassion (Universal Compassion), and the pagoda was named Vow Light (Vow Light). Alas! There is no misfortune or blessing more intense than life and death, yet Master Duan (Duan Shi) was not swayed by it, transcending and departing, and great suffering could not hinder him. Even those who are called heroes of ancient times, possessing benevolence and righteousness, assisting rulers, establishing great meritorious achievements and reputations, and leaving a fragrant legacy for generations, are weak and helpless when facing life and death, leaving behind a laughingstock. From this perspective, is Master Duan not truly a great person of the Way? The inscription says: All who have consciousness are driven by desire; living is due to the attraction of desire, and dying is due to the departure of desire. Only the master is different from this; his departure and arrival are both by the power of his vows. Diligent labor, the cycle of birth and death, are not for the sake of trading in desire. From birth to old age, growing stronger with age, benefiting all.
一切。始終匪兩。樹塔南岡。普為諸方。生資以食。死以骨藏。燕山可磨。願力靡竟。無斷僧飯。臨死之命。兒孫念之。勉強力支。如盧溝水。長流無贏。吾君長胤。母曰恭妃。聞師德風。篤信歸依。師其有靈。保此英檀。福壽無疆。萬世奠安。為佛金湯。廣建道場。龍象蹴踏。日月彌光。野人之心。淺而弗深。赤抱盡剖。鬼神鑒臨。銘刻貞石。天地同脈。形有代謝。心無今昔。
大悲菩薩多臂多目解並銘
世疑大悲菩薩。臂目廣多。互相驚怪。蓋不以理察。橫以情觀。茍以理察之。則人人自信不暇。豈獨疑于大悲乎。如我一身之眇。毛孔八萬四千。布植森如。六尺匪狹。正當毛孔森顯。則一身弗留。一身現前。則毛孔皆隱。隱顯互換。而一多歷然。適此之時。豈不有。非一多之數。所能牢籠系綴者存乎。若環輪之無竟。應萬物而無窮。大悲獨有。而我獨無。此情也。非理也。故以理應目。則像帝之先。我得而徹視也。以理應耳。則八荒之外。蚊蚋之音。我得而徹聽也。我常靜坐。忽然身心都遺。耳目無邊。遠近情化。古今夢破。始怪大悲臂目甚寡。而世猶疑為多。不亦癡乎。雖然。南人不信有千人之帳。北人不信有萬斛之舟。蓋其信情。而不信理故也。殊不知禍福死生。物我廣狹。古今代謝。清濁浮沉
【現代漢語翻譯】 現代漢語譯本： 一切事物，始終不離『匪兩』（不二）之理。如同樹塔在南岡（地名），普遍爲了各方眾生。活著的時候供給食物，死後用骨頭埋藏。即使燕山（山名）可以被磨平，我的願力也沒有窮盡。不斷絕供養僧人的飯食，如同臨死之人珍惜生命。兒孫們牢記在心，勉強支撐。如同盧溝河的水，長流不息。我的君主長子，母親是恭妃（封號），聽聞師父的德行風範，真心實意地歸依。師父如果真有靈驗，保佑這位英俊的施主，福壽無疆，萬世安定。成為佛法的金湯（比喻堅固的保障），廣建道場，龍象（比喻高僧）在此修行，日月更加光明。我這鄉野之人的心，淺薄而不深刻。赤誠之心完全剖白，鬼神都在鑑察。銘刻在堅貞的石頭上，與天地同呼吸。形體有新陳代謝，心性沒有古今之分。
大悲菩薩多臂多目解並銘
世人疑惑大悲菩薩，手臂和眼睛眾多，互相驚怪。這是因為不用理智去觀察，而是用情感去衡量。如果用理智去觀察，那麼人人自顧不暇，哪裡還會疑惑大悲菩薩呢？比如我這渺小的身體，有八萬四千個毛孔，像樹木一樣密集地分佈，六尺之軀並不狹窄。如果毛孔顯現出來，那麼整個身體就不存在了；如果整個身體顯現出來，那麼毛孔就都隱藏了。隱藏和顯現互相轉換，而一和多清清楚楚。在這個時候，難道沒有超出『一』和『多』的數量所能束縛的東西存在嗎？就像圓環一樣沒有終點，應和萬物而無窮無盡。大悲菩薩有，而我卻沒有，這是情感，不是理智。所以用理智來對應眼睛，那麼在象帝（傳說中的帝王）之前，我就能徹底看清楚；用理智來對應耳朵，那麼在八荒之外，蚊子的聲音，我也能徹底聽清楚。我常常（修行），忽然身心都忘記了，耳目沒有邊際，遠近的情景都融化了，古今的夢境都破滅了，這才奇怪大悲菩薩的手臂和眼睛太少了，而世人還疑惑太多，不是很愚癡嗎？雖然如此，南方人不相信有千人的帳篷，北方人不相信有萬斛的船。這是因為他們相信情感，而不相信理智。殊不知禍福死生，事物和自我的廣狹，古今的更替，清濁的浮沉。
【English Translation】 English version: Everything, from beginning to end, is never separate from the principle of 'non-duality' (匪兩). Like a tree-stupa on Nangan (南岡, place name), it universally benefits all beings in all directions. Providing food while alive, and burying bones after death. Even if Yanshan (燕山, mountain name) could be ground down, my vow would have no end. Never ceasing the offering of food to monks, like a dying person cherishing life. The children and grandchildren remember it in their hearts,勉強力支 (exerting effort to support). Like the water of the Lugou River, flowing endlessly without depletion. My sovereign's eldest son, whose mother is Consort Gong (恭妃, title), hearing of the virtuous conduct of the master, sincerely takes refuge. If the master truly has spiritual power, protect this handsome benefactor, granting boundless blessings and longevity, and eternal peace for ten thousand generations. Becoming the golden fortress (金湯, metaphor for strong protection) of the Buddha Dharma, widely building monasteries, where dragons and elephants (龍象, metaphor for eminent monks) practice, and the sun and moon shine even brighter. My heart, as a rustic person, is shallow and not profound. My sincere heart is completely laid bare, and the ghosts and gods are witnessing. Engraved on the steadfast stone, breathing with heaven and earth. The form has metabolism, but the mind has no past or present.
Explanation and Inscription on the Thousand-Armed, Thousand-Eyed Great Compassion Bodhisattva
The world doubts the Great Compassion Bodhisattva, with numerous arms and eyes, and are mutually surprised and bewildered. This is because they do not observe with reason, but measure with emotion. If they were to observe with reason, then everyone would be too busy taking care of themselves, how could they doubt the Great Compassion Bodhisattva? For example, my insignificant body has eighty-four thousand pores, densely distributed like trees, and the six-foot frame is not narrow. If the pores were to appear, then the entire body would not exist; if the entire body were to appear, then all the pores would be hidden. Hiding and appearing alternate, and one and many are clearly distinct. At this time, is there not something that exists beyond the confinement of 'one' and 'many'? Like a circular wheel without end, responding to all things without limit. The Great Compassion Bodhisattva has it, but I do not, this is emotion, not reason. Therefore, using reason to correspond to the eyes, then before the Emperor Xiang (象帝, legendary emperor), I can see through everything; using reason to correspond to the ears, then beyond the eight wildernesses, the sound of a mosquito, I can hear through everything. I often (practice), suddenly forgetting my body and mind, my ears and eyes without boundaries, the scenes near and far all melt together, the dreams of past and present are all shattered, then I am surprised that the Great Compassion Bodhisattva has too few arms and eyes, and the world still doubts that there are too many, is it not foolish? Although so, southerners do not believe in tents for a thousand people, northerners do not believe in boats for ten thousand bushels. This is because they believe in emotion, and do not believe in reason. Little do they know that misfortune and fortune, life and death, the breadth of things and self, the succession of past and present, the floating and sinking of purity and turbidity.
。皆情有而理無者也。倘能以理折情。則近取諸身。遠取諸物。皆我臂與目也。若然者。提挈四生。智周萬有。初非勇與明所能預者也。銘曰。
本一精明。暫應六根。應而不返。望流迷源。大悲菩薩。教我觀音。不以耳聽。目視禪深。禪深莫測。一六陳跡。錦繡芻狗。既陳勿惜。一為無量。無量為一。事理無成。慈及萬物。循業發現。我本平常。三十二應。塵剎放光。若出有心。菩薩病狂。鼻祖東來。眉山奇才。大悲閣記。捏聚放開。卷舒自在。理徹無礙。桄榔林中。長公放賴。熊羆虎豹。視以儕輩。出怒入娛。了不驚怪。吾生公后。知公三昧。得自禪老。語言黼黻。曄若春花。春容炫態。不善觀者。離花覓春。春不可得。泣岐沾巾。文字語言。道之光華。何必排擯。始謂不差。
韶石銘
視端神凝。牧豎在郊。尼父見之。悟其聞韶。愀然鞭后。至則樂凋。不以耳聞。音鳴寂寥。初無古今。寧有近遙。是石舜心。連雲岧峣。
丁南羽結綠現銘
混沌之精。昌溪之骨。南羽得之。像罔不識。玄池天啟。彩筆龍遊。彈指之間。諸佛雲涌。莊嚴凈土。熏炙群生。若見若聞。當處解脫。誰促大地。成此片瓊。囊括十虛。現諸希有。須彌為舌。難盡讚揚。口即大虛。渾吞不出。丁氏諸子。互相
【現代漢語翻譯】 現代漢語譯本：這些都是基於情感而缺乏理性的。如果能用理性來駕馭情感，那麼近取自身，遠取萬物，都能像自己的手臂和眼睛一樣運用自如。如果能做到這樣，就能提攜四生（指卵生、胎生、濕生、化生四種眾生），智慧周遍萬有，這絕不是勇敢和聰明所能達到的境界。銘文說：
原本只有一個精明之體，暫時應和六根（指眼、耳、鼻、舌、身、意六種感覺器官）。應和之後卻不迴歸本源，就像追逐水流而迷失了源頭。大悲菩薩（Mahākaruṇā Bodhisattva）教我觀音（Avalokiteśvara），不用耳朵聽，用眼睛看，禪定至深。禪定之深不可測，一六（指六根）都是陳舊的痕跡。錦繡和芻狗（用草紮成的狗，祭祀完畢后即丟棄）一樣，既然已經陳舊就不要惋惜。一可以化為無量，無量也可以化為一。事和理都沒有固定的成規，慈悲普及萬物。順應業力而顯現，我本是平常之人。三十二應（觀音菩薩的三十二種應化身）在塵剎（無數世界）中放出光明。如果心懷執著，菩薩也會陷入瘋狂。鼻祖（指達摩祖師）從東方而來，眉山出了奇才。大悲閣記，捏聚和放開，捲起和舒展，都自在無礙。在桄榔林中，長公（指蘇軾）放任不羈。把熊羆虎豹看作同伴，憤怒和快樂都隨心所欲，毫不驚慌。我生在蘇公之後，才知道蘇公的三昧（指禪定）。得自禪老的教誨，語言華麗，像春天盛開的鮮花。春天的容貌炫耀著姿態，不善於觀察的人，離開鮮花去尋找春天，春天是找不到的，只能在歧路上哭泣。文字語言是道的顯現，何必排斥呢？一開始就說沒有差別。
韶石銘
視線端正，精神凝聚。牧童在郊外，尼父（指孔子）見到他，領悟了韶樂的真諦。悵然若失地離開，到達時音樂已經凋零。不用耳朵聽，聲音在寂靜中鳴響。本來就沒有古今之分，哪裡有遠近之別？這塊石頭就是舜帝的心，高聳入雲。
丁南羽結綠現銘
混沌的精華，昌溪的骨骼。丁南羽得到了它，即使是象罔（傳說中的神獸）也無法辨識。玄池開啟了天機，彩筆如龍般遊動。彈指之間，諸佛如雲般涌現。莊嚴的凈土，薰陶著眾生。如果能見到或聽到，當下就能解脫。是誰催促大地，成就了這片美玉？囊括了十方虛空，顯現出各種稀有之物。即使須彌山（Sumeru）化為舌頭，也難以讚揚完畢。口就是大虛空，想要吞下卻無法吐出。丁氏的子孫們，互相...
【English Translation】 English version: These are all based on emotions and lack reason. If one can use reason to control emotions, then taking from oneself closely and from things distantly, all can be used as freely as one's own arms and eyes. If one can do this, then one can uplift the four births (referring to the four types of beings: oviparous, viviparous, moisture-born, and metamorphic), and wisdom pervades all things. This is by no means a realm that courage and intelligence can reach. The inscription says:
Originally, there was only one essence of intelligence, temporarily responding to the six roots (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind). After responding, it does not return to the source, like chasing the flow of water and losing the source. Mahākaruṇā Bodhisattva (Great Compassion Bodhisattva) teaches me Avalokiteśvara (the Bodhisattva of Compassion), not to listen with the ears, but to see with the eyes, with profound meditation. The depth of meditation is immeasurable, and the six roots are all old traces. Brocade and straw dogs (dogs made of straw, discarded after the sacrifice) are the same; since they are old, do not regret them. One can transform into immeasurable, and immeasurable can also transform into one. There are no fixed rules for things and principles, and compassion extends to all things. Manifesting in accordance with karma, I am originally an ordinary person. The thirty-two manifestations (the thirty-two transformation bodies of Avalokiteśvara) emit light in countless worlds. If one has attachment in mind, the Bodhisattva will also go mad. The Patriarch (referring to Bodhidharma) came from the East, and a genius emerged from Meishan. The record of the Great Compassion Pavilion, gathering and releasing, rolling up and unfolding, are all free and unobstructed. In the Gōlang Forest, Elder Su (referring to Su Shi) was unrestrained. He regarded bears, tigers, and leopards as companions, and anger and joy were as he pleased, without any surprise. I was born after Su Gong, and only then did I know Su Gong's samadhi (referring to meditation). Obtained from the teachings of the Zen elder, the language is gorgeous, like spring flowers in full bloom. The appearance of spring flaunts its posture, and those who are not good at observing leave the flowers to find spring, but spring cannot be found, and they can only weep at the crossroads. Written language is the manifestation of the Dao, why reject it? From the beginning, it was said that there was no difference.
Shaoshi Inscription
The gaze is upright, and the spirit is concentrated. The shepherd boy is in the suburbs, and Confucius (referred to as Ni Fu) saw him and realized the true meaning of Shao music. Disappointed, he left, and when he arrived, the music had withered. Do not listen with the ears, the sound rings in silence. Originally, there was no distinction between ancient and modern, where is the distinction between near and far? This stone is the heart of Emperor Shun, towering into the clouds.
Ding Nanyu's Emerald Manifestation Inscription
The essence of chaos, the bones of Changxi. Ding Nanyu obtained it, and even Xiang Wang (a legendary divine beast) could not recognize it. The Xuan Pool opened the secrets of heaven, and the colorful pen moved like a dragon. In the snap of a finger, Buddhas emerged like clouds. The solemn pure land nurtures all living beings. If one can see or hear, one can be liberated in the present moment. Who urged the earth to create this piece of jade? It encompasses the ten directions of emptiness, manifesting all kinds of rare things. Even if Mount Sumeru (Sumeru) were to become a tongue, it would be difficult to praise it completely. The mouth is the great void, wanting to swallow it but unable to spit it out. The sons of the Ding family, mutually...
寶之。譬若眼珠。明不可失。
于中甫宋端硯銘
由天而人。由人而天。太古之色。中有玄泉。云出無盡。魚龍可眠。若人得之。造化同堅。
臥牛硯銘
溪山無盡。春草有餘。飢渴弗擾。憨臥超如。毛穎為鞭。一聲觫然。頸尾屈伸。蹄角柔堅。噫。鶴背輕危龍背滑。歸來牛背穩如船。
孚泉硯
辭修誠立。信貫金石。卓錫泉飛。臥冰鯉出。用無聖凡。名有黑白。甘冽異常。孚翁血脈。
瓢銘
納十方之虛不為大。勺四溟之水不能溢。實濟渴之勝具。乃補饑之妙器。其餘滴余粒。可以飽龍蛇足虎豹。是為缽之良輔。
獨高庵銘
爽塏之陽。卜居斯祥。風度疏林。香濤瑯瑯。飯訖無事。讀天竺之章。閑或得意。身世都忘。本真揭露。云凈月光。散步庭除。薜衣清涼。城市焦煩。一刻十霜。王侯兮若夢。爭如落魄而徜徉。
竹瓢銘
若之為物兮。堅而有節。虛而能容。雅分溪邊之月。閑掛石上之松。偕而老兮。萬壑千峰。
云笠銘(原本缺文)
頭上笠。人不識。譬如片云覆松梢。夜鶴歸來巢莫覓。
無巴生傳
無巴生自言。生於青草灘。灘即姑蘇之松陵。今之吳江也。予從無巴生游甚久。每於無巴。行藏所忽之間
【現代漢語翻譯】 現代漢語譯本： 寶之。譬如眼珠（眼睛的珠子），光明不可失去。 于中甫宋端硯銘 由天而人，由人而天。太古的顏色，中間有玄妙的泉水。雲霧從中涌出，沒有窮盡，魚和龍可以在其中安眠。如果人得到它，就能像造化一樣堅固。 臥牛硯銘 溪水和山巒沒有盡頭，春天的草地還有剩餘。飢餓和乾渴不能打擾它，憨厚地躺著，超越了一切。用毛筆作為鞭子，一聲驚動，牛就觫然。脖子和尾巴屈伸，蹄子和角柔韌而堅硬。唉！坐在仙鶴的背上輕浮而危險，坐在龍的背上光滑，不如回到牛背上安穩如船。 孚泉硯 言辭修飾，誠實立身，信用貫穿金石。卓錫杖的地方泉水飛涌，臥冰求鯉的故事顯現。使用它沒有聖人和凡人的區別，名稱有黑和白的不同。甘甜清冽，不同尋常，是孚翁（指人名，待考）的血脈。 瓢銘 容納十方的空虛也不覺得大，舀取四海的水也不能使它溢出。實在是解除乾渴的最好用具，是補充飢餓的絕妙器具。剩下的水滴和米粒，可以餵飽龍蛇，滿足虎豹。是缽盂的好幫手。 獨高庵銘 在開闊高爽的向陽之地，選擇這裡居住，是吉祥的象徵。風吹過稀疏的樹林，發出像海濤一樣的瑯瑯聲響。吃完飯沒事，就讀誦天竺（古代印度）的經章。閑暇時偶爾有所領悟，連自己的身世都忘記了。本真顯露出來，像雲散去後的月光一樣明亮。在庭院裡散步，穿著薜荔做的衣服，感到清涼。城市裡的人焦躁煩悶，一刻就像過了十年一樣漫長。王侯將相啊，就像一場夢一樣，怎麼比得上我這樣落魄的人自由自在地徜徉呢？ 竹瓢銘 這種東西啊，堅硬而且有節，空虛而且能容納。高雅地分享溪邊的月色，悠閒地懸掛在石頭上的松樹旁。與萬壑千峰一起慢慢變老啊。 云笠銘（原本缺文） 頭上戴著斗笠，人們不認識。就像一片雲彩覆蓋在松樹梢上，夜晚仙鶴歸來，找不到自己的巢穴。 無巴生傳 無巴生自己說，生於青草灘。青草灘就是姑蘇的松陵，也就是現在的吳江。我跟隨無巴生遊歷了很久，常常在無巴生，行蹤隱秘的時候
【English Translation】 English version: Treasure it. It's like the pupil (of the eye), its brightness must not be lost. Inscription on the Duan Inkstone of Yu Zhongfu Song From heaven to man, from man to heaven. The color of ancient times, with a mysterious spring within. Clouds emerge endlessly, fish and dragons can sleep there. If a person obtains it, it will be as firm as creation itself. Inscription on the Reclining Ox Inkstone Streams and mountains are endless, spring grass is abundant. Hunger and thirst do not disturb it, it lies contentedly, surpassing all things. Using the writing brush as a whip, with a start, the ox trembles. Neck and tail stretch and bend, hooves and horns are soft yet firm. Alas! Riding on the back of a crane is light and precarious, riding on the back of a dragon is slippery, better to return to the back of the ox, as steady as a boat. Fuquan Inkstone Words are refined, honesty establishes oneself, trustworthiness penetrates metal and stone. Where the staff was planted, a spring gushes forth, the story of seeking carp on ice manifests. Using it, there is no distinction between sage and mortal, the name has differences of black and white. Sweet and clear, extraordinary, it is the bloodline of Fu Weng (a person's name, to be verified). Inscription on the Gourd It does not consider itself large when it contains the emptiness of the ten directions, nor can it overflow when scooping water from the four seas. It is truly the best tool for relieving thirst, and a wonderful instrument for supplementing hunger. The remaining drops and grains can feed dragons and snakes, and satisfy tigers and leopards. It is a good assistant to the alms bowl. Inscription on the Dugao Hermitage In an open and high sunny place, choosing to live here is a symbol of auspiciousness. The wind blows through the sparse forest, making sounds like the roaring of the sea. After finishing the meal, having nothing to do, one reads the chapters of Tianzhu (ancient India). Occasionally gaining insight in leisure, one even forgets one's own life. The original nature is revealed, as bright as the moonlight after the clouds have dispersed. Strolling in the courtyard, wearing clothes made of Ficus pumila, one feels cool. People in the city are anxious and restless, a moment is like ten years. Kings and nobles, like a dream, how can they compare to a wandering person like me, free and unrestrained? Inscription on the Bamboo Gourd This thing, it is hard and has joints, empty and can contain. Elegantly sharing the moonlight by the stream, leisurely hanging on the pine tree on the rock. Slowly aging together with the myriad valleys and peaks. Inscription on the Cloud Hat (Original text missing) Wearing a bamboo hat on the head, people do not recognize it. It's like a piece of cloud covering the top of a pine tree, at night the crane returns and cannot find its nest. Biography of Wu Basheng Wu Basheng himself said that he was born on Qingcao Beach (Green Grass Beach). Qingcao Beach is Songling of Gusu, which is now Wujiang. I have traveled with Wu Basheng for a long time, often when Wu Basheng's whereabouts are hidden
。音聲笑貌之際。與夫習氣動靜。徐而察之。似非青草灘人。蓋無巴受性超放。不耐世故。于習俗繩墨。了不相拘。予嘗規之。無巴笑曰。子奚不檢名而審實耶。名檢則實審。實審則名不虛。名不虛。賓即主也。主即賓也。物與我。皆不得已。而受形於天地之間。倘不達此。則何往而非有待乎。夫有待則有累。有累則孔隙不待鑿。而不可勝數矣。吾嘗歷觀有待之大概。不出乎地水火風空見識七大而已。如以自心觀七大。則七大有名而無實矣。方此之時且問子。大火聚中。為吾拈得一莖眉毛出乎。予曰不能。無巴舍然大笑曰。子雖從吾游甚久。然不我知。若是謂之相知可乎。子不聞龍樹有頌乎。諸法不自生。亦不從他生。不共不無因。是故說無生。即此觀之。有生則有我。有我始有物。脫求以名實之相。外名則無實。外實則無名。吾故曰。賓即主也。主即賓也。賓即主。則主未嘗主。主即賓。則賓未嘗賓。主未嘗主。賓未嘗賓。則我與物。物與我。不待觀空而始蕩然也。故曰。會萬物歸於己者。其惟聖人乎。如我有己。則物豈可會乎。如物有物。則物亦不受會也。所以有待顯。而無待隱矣。無待既隱。則地以堅為孔隙。水以濕為孔隙。火以暖為孔隙。風以動為孔隙。空以無形為孔隙。見以照為孔隙。識以分別為孔隙。皆
【現代漢語翻譯】 在言語談笑和容貌神態之間，以及他的習氣和舉止動靜，我慢慢地觀察他，覺得他不像是一般鄉野之人。大概是因為 Wuba（無巴，人名）天性超脫放達，不耐煩世俗的繁瑣規矩，對於習俗禮法完全不放在心上。我曾經勸誡他，Wuba（無巴）笑著說：『你為什麼不考察一下名和實的對應關係呢？名如果考察清楚了，那麼實也就審察明白了；實如果審察明白了，那麼名就不會虛假。名不虛假，那麼賓客就是主人，主人就是賓客。物和我，都是不得已而生，在天地之間接受形體。如果不能通達這個道理，那麼無論到哪裡不是有所依賴呢？有所依賴就會有牽累，有了牽累，那麼孔隙不用鑿開，就已經多得數不清了。我曾經觀察過有所依賴的大概情況，不出乎地、水、火、風、空、見、識這七大而已。如果用自己的心來觀察這七大，那麼七大就只有名而沒有實了。』 正在這個時候，我且問你，在大火聚集之中，我能不能從中拈出一根眉毛呢？』我說不能。Wuba（無巴）於是放聲大笑說：『你雖然跟隨我遊歷很久，但是並不瞭解我。像這樣能叫做互相瞭解嗎？你難道沒有聽過龍樹（Nagarjuna，佛教哲學家）的偈頌嗎？諸法不自生，亦不從他生，不共不無因，是故說無生。』從這個角度來看，有生就有我，有我才會有物。如果尋求名和實的對應關係，那麼離開名就沒有實，離開實就沒有名。所以我說，賓客就是主人，主人就是賓客。賓客就是主人，那麼主人就未曾是真正的主人；主人就是賓客，那麼賓客也未曾是真正的賓客。主人未曾是真正的主人，賓客也未曾是真正的賓客，那麼我和物，物和我，不用觀空就已經空空蕩蕩了。所以說，能夠使萬物歸於自己的，大概只有聖人吧。如果我有所執著于自身，那麼物怎麼可能歸於我呢？如果物有所執著于自身，那麼物也不會接受歸於我。所以有所依賴的就顯現出來，而無所依賴的就隱藏起來了。無所依賴的既然隱藏起來，那麼地以堅硬為孔隙，水以潮濕為孔隙，火以溫暖為孔隙，風以流動為孔隙，空以無形為孔隙，見以照見為孔隙，識以分別爲了孔隙，都是
【English Translation】 In his speech, laughter, demeanor, habits, movements, and stillness, I slowly observed him and felt that he was not like an ordinary country person. It was probably because Wuba (name of a person) was naturally detached and unrestrained, impatient with worldly trivialities, and completely disregarded customs and etiquette. I once advised him, and Wuba (name of a person) laughed and said, 'Why don't you examine the correspondence between name and reality? If the name is examined clearly, then the reality will be understood; if the reality is understood, then the name will not be false. If the name is not false, then the guest is the host, and the host is the guest. Things and I are both born out of necessity, receiving form in the universe. If you cannot understand this principle, then where can you go that is not dependent on something? If you are dependent, you will be burdened, and if you are burdened, then the gaps, without being carved, will be countless. I have observed the general situation of dependence, and it does not go beyond earth, water, fire, wind, space, seeing, and consciousness, these seven great elements. If you use your own mind to observe these seven great elements, then the seven great elements only have names and no reality.' 'At this moment, let me ask you, in the midst of a great fire, can I pluck a single eyebrow from it?' I said no. Wuba (name of a person) then laughed loudly and said, 'Although you have traveled with me for a long time, you do not understand me. Can this be called understanding each other? Have you not heard Nagarjuna's (Nagarjuna, a Buddhist philosopher) verse? 'Things are not self-born, nor do they come from others, not together, nor without a cause, therefore it is said to be unborn.' From this perspective, if there is birth, there is self; if there is self, there will be things. If you seek the correspondence between name and reality, then without name there is no reality, and without reality there is no name. Therefore, I say that the guest is the host, and the host is the guest. If the guest is the host, then the host has never been the true host; if the host is the guest, then the guest has never been the true guest. If the host has never been the true host, and the guest has never been the true guest, then I and things, things and I, are already empty without contemplating emptiness. Therefore, it is said that only the sage can make all things return to himself. If I am attached to myself, how can things return to me? If things are attached to themselves, then things will not accept returning to me. Therefore, what is dependent is revealed, and what is independent is hidden. Since what is independent is hidden, then earth has hardness as a gap, water has wetness as a gap, fire has warmth as a gap, wind has movement as a gap, space has formlessness as a gap, seeing has illumination as a gap, and consciousness has discrimination as a gap, all are'
不得無巴鼻者也。如以自心觀此七者。則地未嘗堅。水未嘗濕。火未嘗暖。風未嘗動。空未嘗無形。見未嘗照。識未嘗分別。若然者。謂七為一。可也。謂一為七。可也。七若可一。則七未嘗七。有待隱。而無待顯矣。一若可七。則一未嘗一。無待隱。而有待顯矣。吾以是知。有待與無待。初皆無性也。如曹溪佛性無常。諸法有常之說。亦此謂乎。故吾以自心。觀九竅與六根。我實未嘗有也。然九竅六根。不妨用而不廢。我實未嘗無也。有無路窮。凡聖情斷。子謂我有巴鼻可乎。如木生也直。人生也靜。直則無私。無私則無我。靜則無擾。無擾則本虛。虛則靈。靈則妙。既妙矣。有巴鼻可也。無巴鼻可也。雖然。莊周謂七竅鑿而混沌死。吾則曰。孔隙鑿而巴鼻形。所以鉤索得而秘之矣。今吾一受形之後。六根九竅。巴鼻太多。於是乎聲色鉤索于外。好惡鉤索于內。吾本無巴鼻者。始不得自由矣。故以無巴字我者。陰借其名。而鞭我后也。子亦何疑。而私察我耶。予聞無巴之義。乃稽首謝不知之罪。無巴曰。罪本無性。何謝之有哉。予不知答而退。
紫柏老人集卷之二十二 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十三
明 憨山德清 閱
書
【現代漢語翻譯】 現代漢語譯本： 不能說沒有把柄啊。如果用自己的心來觀察這七者（指地、水、火、風、空、見、識），那麼地未曾堅硬，水未曾潮濕，火未曾溫暖，風未曾流動，空未曾沒有形狀，見未曾照亮，識未曾分別。如果這樣，說七者為一，可以。說一為七，也可以。七如果可以歸一，那麼七未曾是七，有待于隱藏，而無需顯現了。一如果可以化為七，那麼一未曾是一，無需隱藏，而有待于顯現了。我因此知道，有待與無待，最初都是沒有自性的。如同曹溪（指六祖慧能）所說的佛性無常，諸法有常的說法，也是這個意思嗎？所以，我用自己的心，觀察九竅（指眼、耳、鼻、口等九個孔竅）與六根（指眼、耳、鼻、舌、身、意六種感覺器官），我實在未曾擁有它們啊。然而九竅六根，不妨礙使用而不廢棄。我實在未曾沒有它們啊。有和無的道路窮盡，凡夫和聖人的情念斷絕。你認為我有把柄可以嗎？如同木頭生長是直的，人生來是安靜的。直就沒有私心，沒有私心就沒有我。安靜就沒有擾動，沒有擾動就本性空虛。空虛就靈妙，靈妙就玄妙。既然玄妙了，有把柄也可以，沒有把柄也可以。雖然如此，莊周說七竅鑿開而混沌死去，我則說，孔隙鑿開而把柄形成。所以鉤索得以探尋而秘密被揭示了。現在我一旦受形之後，六根九竅，把柄太多了。於是乎聲色在外鉤引，好惡在內鉤引。我本來沒有把柄的，開始就不得自由了。所以用沒有把柄來責備我的人，暗中借用這個名義，來鞭策我。你又有什麼可懷疑的，而私下觀察我呢？我聽聞無把柄的意義，於是叩頭謝罪，說不知道自己的罪過。無把柄的人說：『罪過本來沒有自性，謝罪又有什麼用呢？』我不知道如何回答，就退下了。
《紫柏老人集》卷二十二 《卍新續藏》第73冊 No. 1452 《紫柏尊者全集》
《紫柏老人集》卷二十三
明 憨山德清 閱
書
【English Translation】 English version: It cannot be said that there are no handles. If one observes these seven (referring to earth, water, fire, wind, space, seeing, and consciousness) with one's own mind, then earth has never been solid, water has never been wet, fire has never been warm, wind has never been moving, space has never been without form, seeing has never illuminated, and consciousness has never distinguished. If this is so, it is acceptable to say that the seven are one. It is also acceptable to say that one is seven. If the seven can be unified into one, then the seven have never been seven, awaiting concealment and not needing manifestation. If one can be transformed into seven, then one has never been one, not needing concealment but awaiting manifestation. I therefore know that awaiting and not awaiting are initially without self-nature. Is it like what Caoxi (referring to the Sixth Patriarch Huineng) said about Buddha-nature being impermanent and all dharmas being permanent? Therefore, I use my own mind to observe the nine orifices (referring to the nine openings of the body, such as the eyes, ears, nose, and mouth) and the six roots (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind). I have truly never possessed them. However, the nine orifices and six roots do not hinder their use and are not abandoned. I have truly never been without them. The path of being and non-being is exhausted, and the emotions of ordinary beings and sages are severed. Do you think I have handles? It is like wood growing straight, and people being born quiet. Straightness has no selfishness, and no selfishness has no self. Quietness has no disturbance, and no disturbance is inherently empty. Emptiness is spiritual, and spirituality is wondrous. Since it is wondrous, having handles is acceptable, and not having handles is also acceptable. Although Zhuang Zhou said that the seven orifices were opened and Chaos died, I say that the holes are opened and handles are formed. Therefore, hooks and ropes can be used to explore and secrets are revealed. Now, once I have received form, the six roots and nine orifices have too many handles. Therefore, sounds and sights externally hook, and likes and dislikes internally hook. I originally had no handles, and from the beginning, I have not been free. Therefore, those who blame me for having no handles secretly borrow this name to spur me on. What do you doubt, and why do you secretly observe me? I heard the meaning of no handles, so I bowed my head and apologized for not knowing my sins. The person with no handles said, 'Sins originally have no self-nature, so what is the use of apologizing?' I did not know how to answer and withdrew.
Collection of Old Man Zibo, Volume 22 Wan Xu Zang, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collection of Old Man Zibo, Volume 23
Read by Hanshan Deqing of the Ming Dynasty
Letters
復王宇望叔侄
書經之事。本老漢私恩。豈可累弟子。古有僧或荷母而行。旁人憐其勞頓。欲代荷之。其僧拜而辭曰。吾母寧敢勞君。由是言之。弟子圖治經壇。設遲速亦奚罪。且接歲薦饑。人力疲極。雖素稱阿堵翁者。為之艱難。而況王生家向清寒。首出延陵者哉。日附件淳此簡。情真而言樸。亦老漢見汝叔侄。于北園。請書經之心。情真色悚。誠可裂石。所以久淹留都。未他游者。恐負叔侄初心也。或者解傳溢言聽復不察。比來此流觸處。洋洋汩人耳目。使聞見倒置。爭鬥橫起。情少弗合。視如胡越。情少茍合。胡越同心。是皆我刺堅固。佛手難拔矣。可笑。老漢不識時務。將一片熱心。出乎委曲。強欲拔之。刺不能拔。反受刺刺。此非人過。過在老漢修行無力。天猶不佑也。自今而後。惟圖自治。弗敢照人。若起照人之念。即我失照。失照不照。謂之即昧。昧而不反。更復尤人。罪莫大焉。賢叔侄並痛感吾言。日用之中。精進學吃欺。覺得吃欺有歡喜處。便是學佛靈效。若書經日期。俟晤再定。
與王宇泰
所受三戒。命根金湯。凡百行止。切切護念。如或放逸。其畏非言可喻。想此個光景日用。宇泰不忘也。且凡夫情習濃厚。卒難即除。當如螻蟻過須彌。力雖微弱。必期逾頂而後已。須彌
【現代漢語翻譯】 現代漢語譯本： 回覆王宇望叔侄
關於抄寫佛經的事情。這是老衲的私情，怎麼可以連累弟子呢？古時候有僧人揹著母親行走，旁邊的人憐憫他勞累，想要代替他背。那僧人拜謝並辭謝說：『我的母親哪裡敢勞煩您呢？』由此說來，弟子們籌劃治理經壇，即使遲緩一些又有什麼罪過呢？況且連年饑荒，人力疲憊不堪，即使是向來被稱為『阿堵翁』（有錢人）的人，做起來也很艱難，更何況王先生家向來清貧寒酸，是首先響應延陵季子（樂善好施的人）的人呢？今天附件送上淳樸的信件，情真意切而言語樸實，也是老衲我見到你們叔侄在北園，懇請抄寫佛經的心意，情真意切，神色恭敬，實在可以使石頭開裂。所以我長期滯留在京都，沒有去其他地方遊歷，是恐怕辜負了叔侄最初的心意啊。或許有人曲解傳揚，聽了又不考察，近來這種流弊到處都是，紛紛擾擾地擾亂人的耳目，使聽聞和見解顛倒錯亂，爭鬥橫生，情感稍微不合，就視如胡人與越人一般。情感稍微茍合，胡人與越人也同心同德。這些都是我心中根深蒂固的執念，即使是佛手也難以拔除啊。可笑啊，老衲不識時務，將一片熱心，出於委曲求全，強行想要拔除這些執念。執念不能拔除，反而受到刺痛。這不是別人的過錯，過錯在於老衲我修行沒有力量，上天也不保佑啊。從今以後，只圖自身修行，不敢去照亮別人。如果生起照亮別人的念頭，就是我失去了光明。失去了光明就不能照亮，這就叫做陷入了愚昧。陷入愚昧而不反省，反而責怪別人，罪過沒有比這更大的了。賢侄叔侄都深刻地感受到我的話，日常生活中，精進地學習『吃虧』，覺得『吃虧』有歡喜之處，這就是學習佛法的靈驗之處。至於抄寫佛經的日期，等見面后再確定。
與王宇泰
所受持的三戒（三皈依），是性命的保障。一切行為舉止，都要切切地守護憶念。如果稍微放縱，那所畏懼的後果不是言語可以形容的。想來這些景像在日常生活中，宇泰你不會忘記的。況且凡夫的情感習氣濃厚，難以立刻去除。應當像螻蟻爬須彌山一樣，力量雖然微弱，必定要期望超過山頂而後停止。須彌山
【English Translation】 English version: Reply to Wang Yuwang and His Uncle
Regarding the matter of transcribing scriptures. This is my personal favor, how can I burden my disciples? In ancient times, there was a monk who carried his mother on his back. People pitied his hardship and wanted to take his place. The monk bowed and declined, saying, 'How dare my mother trouble you?' From this, it can be said that the disciples are planning to manage the scripture hall. What fault is there even if it is delayed? Moreover, with successive years of famine, people are exhausted. Even those who are usually called 'Adu Weng' (rich people) find it difficult, let alone the Wang family, who have always been poor and were the first to respond to Yanling Jizi (a generous and charitable person)? Today, I attach this simple letter, with sincere feelings and plain words. It is also because I saw you, uncle and nephew, in Beiyuan, sincerely and respectfully requesting to transcribe scriptures, which could even move stones. That is why I have stayed in the capital for a long time, without traveling elsewhere, for fear of disappointing the initial intentions of you, uncle and nephew. Perhaps someone misinterprets and spreads rumors, listening without investigation. Recently, this kind of malpractice is everywhere, disturbing people's ears and eyes, causing hearing and views to be confused and reversed, and disputes to arise. If emotions are slightly incompatible, they are regarded as if they were Huren (northern tribes) and Yue people (southern tribes). If emotions are slightly in agreement, Huren and Yue people are of one mind. These are all deeply rooted attachments in my heart, which even the Buddha's hand cannot remove. It is laughable that I, an old monk, am ignorant of current affairs, taking a piece of enthusiasm, out of compromise, and forcibly trying to remove these attachments. The attachments cannot be removed, but instead, I am pricked. This is not someone else's fault, but my own lack of strength in cultivation, and heaven does not bless me. From now on, I will only focus on self-cultivation and dare not illuminate others. If the thought of illuminating others arises, then I have lost my light. Losing light means not illuminating, which is called falling into ignorance. Falling into ignorance without reflecting, but blaming others, there is no greater sin. Virtuous uncle and nephew, deeply feel my words. In daily life, diligently learn to 'suffer losses', and feel that there is joy in 'suffering losses', which is the spiritual effect of learning Buddhism. As for the date of transcribing the scriptures, we will determine it when we meet again.
To Wang Yutai
The three precepts (Three Refuges) you have received are the golden soup of your life. In all your actions, carefully protect and remember them. If you are slightly indulgent, the feared consequences cannot be described in words. I think you, Yutai, will not forget these scenes in daily life. Moreover, the emotional habits of ordinary people are strong and difficult to remove immediately. You should be like ants climbing Mount Sumeru (Sumeru), although the strength is weak, you must expect to surpass the top of the mountain before stopping. Mount Sumeru
之高。螻蟻之微。以常情觀之。過也必難矣。據其初志。則螻蟻與我何別。惟吾宇泰。常以螻蟻為師。志必須逾頂可也。然眾生情習。積劫熏久。高厚煩惱之山。又過於須彌遠矣。
與王后石
驀地相逢。雅同舊識。非頂門具眼。病犯煙霞者。寧有此哉。顯親別後。抱寂芙蓉。高誼如雲。攸攸在望。不遑過我。豈暑妒青山耶。聞上人來金壇。一詢起居。知令孫女已游九原矣。云先生追傷成疾。世外野人亦覺愴如。雖然。死生者。造物之蘧廬也。死者既歸嬉笑家山。先生皇皇未已。何啻求馬于唐肆哉。且有先生而有令郎。有令郎。而有令孫女。先生能善返之。則令孫女猶在。在而求之。所謂頭上尋頭也。聞上人風便。謹奉解憂散一劑。敢乞服之。
答王方麓公
睡眼乍開。日高三丈。余睡未盡。拭眼讀手偈。旨趣清遠。滌除睡魔。何啻天外長風。杯中春茗也。但一微涉動。起滅萬端。喜怒戰酣。茍不以一微之前者督之。則血流漂杵。長劫無已耳。故所諭誠盡善矣。然道待器言。靜待動言。是皆一微待中境界。茍不以一微之前者吸之。不過能觀者一微。萬起萬滅者。特一微待也。故曰。達本忘情。知心體合。此古人萬古不欺之言也。本即一微之前者。此尚不可以有無求。況可以起滅觀之哉。又心
【現代漢語翻譯】 現代漢語譯本： 從最高的山峰到最微小的螻蟻，以常人的眼光來看，跨越的難度必然很大。但如果從最初的志向來看，螻蟻和我又有什麼區別呢？只有我心胸開闊，常常以螻蟻為師，志向才必須超越頂峰才行。然而眾生的習氣，經過長久的薰染，那高厚如山的煩惱，又遠遠超過了須彌山（Sumeru，佛教中的宇宙中心）。 與王后石（Wang Houshi，人名）的信： 驀然相遇，就像老朋友一樣。如果不是眼光敏銳，或者有隱居山林的癖好，怎麼會有這樣的感覺呢？自從與顯親（Xianqin，人名）分別后，我一直過著寂寞的生活。您的情誼像云一樣高遠，我一直盼望著。您沒有來看我，難道是青山也嫉妒您的清高嗎？聽說上人（Shangren，對僧人的尊稱）來到了金壇（Jintan，地名），我向他詢問您的起居。得知您的孫女已經去世了。云先生（Yun Xiansheng，人名）因為悲傷而生病，我這個世外的野人也感到悲傷。雖然如此，生死是造物者的住所。死去的人已經回到嬉笑的家鄉，先生您卻如此悲傷，這不就像在唐朝的市場里尋找馬匹一樣嗎？況且您有兒子，兒子又有孫女。先生如果能好好反思，那麼您的孫女仍然存在。存在卻還要尋找，這就是所謂的頭上安頭啊。聽說上人順路，我謹獻上解憂散一劑，希望您能服用。 答王方麓公（Wang Fanglu Gong，人名）的信： 睡眼剛睜開，太陽已經升到三丈高了。我睡意未消，擦著眼睛讀您的來信，信中的旨趣清遠，驅散了我的睡意，就像天外的長風，杯中的春茶一樣。但是，只要稍微觸及到『動』，就會產生無數的生滅。喜怒交戰激烈，如果不以『一微』（yī wēi，指念頭生起前的一瞬間）之前的狀態來督察，那麼就會血流成河，長久地沉淪下去。所以您所說的確實非常完善。然而，道需要通過言語來表達，靜需要通過動來體現，這些都是『一微』所處的境界。如果不以『一微』之前的狀態來吸納，那麼不過是能觀察到『一微』，而萬物的生起和滅亡，也只不過是『一微』所處的境界。所以說：『達本忘情，知心體合』，這是古人萬古不變的真理。本，就是『一微』之前的狀態，這種狀態尚且不能用有無來衡量，更何況可以用生滅來觀察呢？而且心……
【English Translation】 English version: From the highest peak to the tiniest ant, viewed with ordinary eyes, the difficulty of traversing the distance is surely immense. However, according to the initial aspiration, what difference is there between an ant and myself? Only when my mind is broad and peaceful, and I constantly take the ant as my teacher, must my aspiration surpass the summit. Yet, the habitual tendencies of sentient beings, accumulated through eons of conditioning, create a mountain of afflictions so high and thick that it far exceeds Mount Sumeru (Sumeru, the center of the universe in Buddhism). Letter to Wang Houshi (Wang Houshi, a person's name): Meeting you so suddenly feels like reuniting with an old friend. If one doesn't possess keen insight or a fondness for reclusion in the mountains, how could such a feeling arise? Since parting with Xianqin (Xianqin, a person's name), I have lived a solitary life. Your friendship is as lofty as the clouds, and I have been constantly looking forward to it. Your not visiting me, could it be that even the green mountains are jealous of your nobility? I heard that Shangren (Shangren, an honorific for monks) has come to Jintan (Jintan, a place name), and I inquired about your well-being. I learned that your granddaughter has already passed away. Yun Xiansheng (Yun Xiansheng, a person's name) has fallen ill from grief, and even I, a recluse of the world, feel saddened. Nevertheless, birth and death are the Creator's dwelling. The deceased has returned to her joyful home, yet you, sir, are so grieved. Is this not like seeking a horse in the Tang Dynasty market? Moreover, you have a son, and your son has a granddaughter. If you, sir, can reflect well, then your granddaughter still exists. To seek her while she exists is like searching for a head on top of your head. I heard that Shangren is traveling in your direction, and I respectfully offer a dose of 'Grief-Relieving Powder,' hoping that you will take it. Letter in reply to Wang Fanglu Gong (Wang Fanglu Gong, a person's name): My eyes barely open from sleep, the sun is already three zhang (丈, a unit of length) high. My sleepiness has not yet dissipated, and I wipe my eyes to read your letter. The meaning and intent are clear and far-reaching, dispelling my sleepiness like a long wind from beyond the heavens, or spring tea in a cup. However, as soon as one is slightly touched by 'movement,' countless arising and ceasing occur. Joy and anger battle fiercely. If one does not supervise with the state before 'one subtle' (yī wēi, the instant before a thought arises), then blood will flow like rivers, and one will be submerged for endless eons. Therefore, what you have advised is indeed perfect. However, the Dao needs to be expressed through words, and stillness needs to be manifested through movement. These are all states within 'one subtle.' If one does not absorb with the state before 'one subtle,' then one is merely able to observe 'one subtle,' and the arising and ceasing of all things are merely states within 'one subtle.' Therefore, it is said: 'Attain the root and forget the emotions, know the mind and embody unity.' These are the unchanging truths of the ancients. The root is the state before 'one subtle,' and this state cannot be measured by existence or non-existence, let alone observed through arising and ceasing. Moreover, the mind...
不知心。如己眼不見己眼。作么生知。既不可知。則古人又道知心體始合。貧道辱方老過㢡。屢矣。無以報德。敢以諭次直心請。余則披晤。再請教不盡。
與王方麓公
夫有身必有心。有心必有知。故掏胸則胸知。掏背則背知。掏首則首知。掏足則足知。如離身一紙。掏則不知矣。今此身從頂至足。特不過五尺耳。此知即五尺則有知。離五尺則無知。又爪發鬚眉。皆五尺之分。皆掏而不知。由是而觀。則此知但能週五尺。此知果是我心。我心何小哉。此知非我心。則離此知。別無有心。且自古及今。建大勛勞。慮周萬物。果週五尺之知之能耶。或離此知。別有所能者耶。嗚呼。此知甚微。孰肯審而究之。如究之得其所以然。則中庸之未發。大學之在明明德。一以心言。一以性言。此聖賢之深慈也。若未發可以五尺拘。已發亦可以五尺拘。未發非已發可知。何以故。已發之知。但週五尺。豈週五尺者。能知未發哉。貧道與方老。或披晤。或促膝。談笑之間。若皆處乎無我人之鄉。茍非兩下超情。安有此等光景。今方老年高。貧道𩯭毛亦頒白矣。恐此一別。不知再晤何期。所以深坐而不忍即去。茲以週五尺之知。請教方老。愿方老不負貧道狗馬之心。儻一檢之。或有小補。未可知焉。
與陸五臺公病
【現代漢語翻譯】 現代漢語譯本： 不知道心是什麼。就像自己的眼睛看不見自己的眼睛一樣。要怎麼才能認識它呢？既然無法認識，那麼古人又說『知心體始合』。貧道我多次受到方老的款待，無以回報，所以冒昧地用這些話來請教您直率的心意。其餘的等見面再談，再次請教，說不盡的感謝。
與王方麓公
人有了身體就一定有心，有了心就一定有知覺。所以，觸控胸部，胸部就會有知覺；觸控背部，背部就會有知覺；觸控頭部，頭部就會有知覺；觸控腳部，腳部就會有知覺。如果離開身體哪怕一張紙的距離，觸控也就沒有知覺了。現在這個身體，從頭頂到腳底，也不過五尺而已。這個知覺如果只在五尺之內才有，離開五尺就沒有了。而且指甲、頭髮、鬍鬚、眉毛，都是這五尺的一部分，觸控它們卻沒有知覺。由此看來，這個知覺只能覆蓋五尺的範圍。如果這個知覺就是我的心，那我的心也太小了吧。如果這個知覺不是我的心，那麼離開這個知覺，就沒有別的心了嗎？況且自古至今，建立豐功偉業，考慮周全萬物的人，難道是靠這隻能覆蓋五尺的知覺嗎？還是離開了這個知覺，另有其他的才能呢？唉，這個知覺太微小了，有誰肯仔細地研究它呢？如果能研究明白它的所以然，那麼《中庸》里說的『未發』，和《大學》里說的『在明明德』，一個是從心來說，一個是從性來說，這都是聖賢的深切慈悲啊。如果『未發』可以用五尺來限制，『已發』也可以用五尺來限制，那麼『未發』就不是『已發』所能知道的了。為什麼呢？因為『已發』的知覺，只能覆蓋五尺的範圍，難道覆蓋五尺的知覺，能知道『未發』的狀態嗎？貧道我和方老，有時見面，有時促膝長談，談笑之間，好像都處在無我無人的境界。如果不是雙方都超越了情感，怎麼會有這樣的景象呢？現在方老年紀大了，貧道我的頭髮也斑白了。恐怕這次一別，不知道什麼時候才能再見面。所以久久坐著，不忍心立刻離開。現在用這『週五尺之知』，來請教方老。希望方老不要辜負貧道我這如狗馬一般的心意。或許稍微考察一下，可能會有些許幫助，也說不定。
與陸五臺公病
【English Translation】 English version: I do not know what the mind is. It's like one's own eye cannot see itself. How can one know it? Since it cannot be known, then the ancients also said, 'Knowing the mind and the body begin to unite.' I, this humble Daoist, have been treated generously by Fang Lao (a respectful title for an elder), many times. Having no way to repay this kindness, I dare to use these words to ask about your straightforward thoughts. The rest we can discuss when we meet. I ask for your teachings again, with endless gratitude.
To Wang Fanglu Gong (Mr. Wang Fanglu)
If there is a body, there must be a mind. If there is a mind, there must be awareness. Therefore, if you touch the chest, the chest is aware; if you touch the back, the back is aware; if you touch the head, the head is aware; if you touch the foot, the foot is aware. If it is separated from the body by even a piece of paper, touching it will not result in awareness. Now, this body, from the top of the head to the soles of the feet, is only about five feet. If this awareness only exists within these five feet, then there is no awareness outside of these five feet. Moreover, nails, hair, beard, and eyebrows are all part of these five feet, but touching them does not result in awareness. From this, we can see that this awareness can only cover a range of five feet. If this awareness is my mind, then how small is my mind? If this awareness is not my mind, then is there no other mind apart from this awareness? Furthermore, from ancient times until now, those who have established great achievements and considered all things thoroughly, did they rely on this awareness that can only cover five feet? Or did they have other abilities apart from this awareness? Alas, this awareness is very subtle. Who is willing to examine and investigate it carefully? If one can understand the reason for it, then the 'unmanifested' state mentioned in the Doctrine of the Mean and the 'manifesting one's clear virtue' mentioned in the Great Learning, one speaks from the perspective of the mind, and the other speaks from the perspective of nature. This is the profound compassion of the sages. If the 'unmanifested' can be confined by five feet, and the 'manifested' can also be confined by five feet, then the 'unmanifested' cannot be known by the 'manifested'. Why? Because the awareness of the 'manifested' can only cover five feet. Can the awareness that covers five feet know the 'unmanifested' state?
I, this humble Daoist, and Fang Lao (a respectful title for an elder), sometimes meet, sometimes sit knee-to-knee, and in our conversations and laughter, it seems as if we are both in a realm without self or others. If it were not for both of us transcending emotions, how could there be such a scene? Now Fang Lao is old, and my hair is also turning white. I fear that after this farewell, I do not know when we will meet again. Therefore, I sit for a long time, unwilling to leave immediately. Now, I use this 'awareness that covers five feet' to ask for Fang Lao's teachings. I hope that Fang Lao will not disappoint my dog-like and horse-like (humble) heart. Perhaps a slight examination may be of some help, one never knows.
To Lu Wutai Gong (Mr. Lu Wutai) regarding his illness
中
昨日見門下。頹然抱疾而臥。及客至。復能強起支應。噫。門下今日之事。可謂急矣。安有間精神。周給人情哉。直當痛念無常。視自身為罪藪。知自心為惡源。茍罪藪未空。惡源未竭。外則形骸為桎梏。內則識火焦靈根。一刻萬劫。且唸佛持咒。並參機緣。既言皆不得力。則臨行一著。有何憑據。貧道雖不敏。實為門下大痛。豈門下思此寧弗自痛。如果不痛。或再來菩薩。則非鄙人可思議矣。若非菩薩。安得不謂之癡憨乎。昔龐蘊初見石頭。便能頓融前境。前境既融。則何物為吾敵。敵既不立。則能有之根。曷可獨存。根既不存。則身尚不有。誰為桎梏。蘊次見馬祖。則命根俱斷。聖情冰釋。況凡情耶。凡情既洗。識火潛消。則靈根密固。誰為焦爍。若然者。則罪藪未始非功德之林。惡源未始非菩提之路。惟善用其心者。逆順皆為解脫之門。貧道誠不作諂語。愿門下照其迫切之心。深自痛焉。
復敬郎
夫樹高必招風。名高必招忌。非但人間世如此。即出世法中。亦所不免者。故明教嵩。大慧杲。皆見道明白。問學淵博。行不負解。出言成章。心光耿潔。近則可以照一時。遠則可以光萬古。然明教大慧。俱不免貶辱。況其他乎。本朝隆慶間。如遍融法界二師。操履光耿。亦不下古人。而皆遭
【現代漢語翻譯】 現代漢語譯本 昨天我拜訪了您，見您頹廢地抱著病痛躺著。等到客人來了，您又能勉強起身應酬。唉，您現在的情況，可以說是非常緊急了。怎麼還有空耗費精神，周旋於人情世故呢？應該痛切地想到世事無常，把自身看作是罪惡的聚集地（罪藪），認識到自己的心是罪惡的根源（惡源）。如果罪惡的聚集地沒有空掉，罪惡的根源沒有枯竭，那麼外在的形體就成了束縛，內在的識火就會燒焦靈根。一刻就如同萬劫。而且唸佛持咒，以及參究機緣，都說不上得力，那麼臨終時最後一著，有什麼可以憑藉的呢？貧道雖然不敏，但實在為您感到非常痛心。難道您想到這些還不感到痛心嗎？如果不痛心，或許是再來的菩薩，那就不是我這樣的人可以揣測的了。如果不是菩薩，怎麼能不說是癡傻呢？ 過去龐蘊（Pang Yun，唐代禪者）初次拜見石頭希遷（Shi Tou，唐代禪師），就能立刻融化眼前的境界。眼前的境界既然融化了，那麼什麼東西是我的敵人呢？敵人既然不能成立，那麼『能』的根源，怎麼可以獨自存在呢？根源既然不存在，那麼身體尚且不存在，誰來作為束縛呢？龐蘊後來拜見馬祖道一（Ma Zu，唐代禪師），就命根俱斷，聖人的情感像冰一樣消融，更何況凡人的情感呢？凡人的情感既然洗凈，識火就悄悄地消失，那麼靈根就緊密地穩固，誰來燒焦它呢？如果這樣，那麼罪惡的聚集地未嘗不是功德的樹林，罪惡的根源未嘗不是菩提的道路。只有善於運用自己心的人，順境逆境都是解脫的門徑。貧道實在不是說諂媚的話，希望您體察我迫切的心情，深深地為自己感到痛心啊。
回覆敬郎（Jing Lang，人名） 樹長得高必定招風，名聲大了必定招人嫉妒。不只是人間世是這樣，即使在出世的佛法中，也是不能避免的。所以明教嵩（Ming Jiao Song，宋代僧人），大慧杲（Da Hui Gao，宋代禪師），都見道明白，學問淵博，行為符合理解，說出的話能成為文章，心裡的光明耿直清白，近處可以照亮一時，遠處可以照耀萬古。然而明教嵩和大慧杲，都免不了被貶低侮辱，更何況其他人呢？本朝隆慶年間，像遍融法界（Bian Rong Fa Jie）二位法師，操守品行光明耿直，也不亞於古人，卻都遭遇了...
【English Translation】 English version Yesterday I visited you and saw you lying down, listlessly embracing your illness. But when guests arrived, you were able to force yourself up to attend to them. Alas, your situation today can be described as extremely urgent. How can you still have the leisure to expend your energy on social niceties? You should keenly contemplate impermanence, regard yourself as a repository of sins (罪藪, zui sou - a gathering place for sins), and recognize your own mind as the source of evil (惡源, e yuan - the origin of evil). If the repository of sins is not emptied, and the source of evil is not exhausted, then outwardly the physical body becomes a shackle, and inwardly the fire of consciousness scorches the spiritual root. One moment is like ten thousand kalpas. Moreover, reciting the Buddha's name, holding mantras, and investigating opportunities are all said to be ineffective, then at the final moment of departure, what will you rely on? Although I am not clever, I truly feel great pain for you. Do you not feel pain when you think of these things? If you do not feel pain, perhaps you are a Bodhisattva who has returned, which is not something I can fathom. If you are not a Bodhisattva, how can one not call you foolish and dull? In the past, when Pang Yun (龐蘊, Pang Yun - a Chan practitioner of the Tang Dynasty) first met Shi Tou (石頭希遷, Shi Tou - a Chan master of the Tang Dynasty), he was able to immediately dissolve the present environment. Since the present environment has dissolved, then what is my enemy? Since the enemy cannot be established, then how can the root of 'ability' exist alone? Since the root does not exist, then the body itself does not exist, who is there to be shackled? Later, when Pang Yun met Ma Zu (馬祖道一, Ma Zu - a Chan master of the Tang Dynasty), his life force was completely severed, and the emotions of a sage melted away like ice, let alone the emotions of ordinary people? Since the emotions of ordinary people are cleansed, the fire of consciousness quietly disappears, then the spiritual root is firmly secured, who is there to scorch it? If this is so, then the repository of sins is not necessarily not a forest of merit, and the source of evil is not necessarily not the path to Bodhi. Only those who are good at using their minds can make both favorable and unfavorable circumstances the gateway to liberation. I am truly not speaking flattering words, I hope you will understand my urgent feelings and deeply feel pain for yourself.
Reply to Jing Lang (敬郎, Jing Lang - a personal name) A tall tree is bound to attract wind, and a great reputation is bound to attract jealousy. It is not only the human world that is like this, but even in the transcendent Dharma, it is unavoidable. Therefore, Ming Jiao Song (明教嵩, Ming Jiao Song - a Song Dynasty monk), Da Hui Gao (大慧杲, Da Hui Gao - a Chan master of the Song Dynasty), both understood the Way clearly, were learned and erudite, their actions matched their understanding, their words formed chapters, and the light of their minds was bright and pure, near they could illuminate the present, and far they could illuminate the ages. However, both Ming Jiao Song and Da Hui Gao were inevitably demoted and humiliated, let alone others? During the Longqing era of this dynasty, like the two masters Bian Rong Fa Jie (遍融法界), their conduct was bright and upright, no less than the ancients, but they both encountered...
細人之讒。至於抵獄。既而讒口捲舌。心事頓明。初雖受誣於一時。終大取信於天下。無擇智愚。聞二師之風者。莫不引領愿見。如肉佛然。比勞盛亦遭誣陷。吾曹有不知大體者。亦隨腳跟乘風鼓謗。流言充斥。扇惑清聽。殊不知松柏不歷風霜。黃金不經罏冶。道人不涉逆境。孰辨真偽。嗟哉髡奴。徒捐發須。不諳大體。滅華倡胡。浮雲散盡。明月還孤。光徹寰宇。汝面泥塗。辱書答此。可諦躊躕。情申理白。邪正皎如。古人有語。誣人自誣。事未定而先見。情難辨而理區。千載晨昏。何疑之有。
謝于見素公惠麈尾
結夏曲阿。影棲於圃。食殘蕭散。稍復經行。匪涉神奇。咸投妙會。清池白月。洞剖禪心。沃野嘉禾。滋培佛種。捲風塵于觀力。廓泉石于情根。魚躍波鳴。蟬啼樹響。即喧領寂。冥妙關粗。並有無而通幽。齊遐邇以開務。辰丁賤誕。天賜清涼。法侶云臻。時逢雨足。既除煩暑。坐榻生寒。主人儼臨。高賓翔集。惠我麈尾。舉揚真風。豈惟動識雷驚。應使無情夢破。顧慚薄劣。敢弗銘懷。
寄趙定宇
石頭一別。南北殊蹤。心境依然。初非損昔。想吉人多福。動履勝常。胸中之天。身外之累。信莫能翳。問音久寂。積抱常懸。
與丁勺原
滁陽一別。嗣後絕音。時
【現代漢語翻譯】 現代漢語譯本： 小人的讒言，最終會使人身陷囹圄。但當讒言者的謊言被揭穿，真相大白于天下時，起初蒙受冤屈的人，最終會得到天下人的信任。無論智者還是愚者，聽聞二師（指代高僧或賢者）的風範，無不翹首期盼能夠一見，如同瞻仰肉身佛一般。即使像比勞盛這樣德高望重的人，也難免遭受誣陷。我們這些不明大體的人，也跟在別人後面，隨風起鬨，散佈謠言，充斥四方，迷惑視聽。卻不知松柏不經歷風霜，黃金不經過冶煉，修行之人不經歷逆境，又怎能辨別真偽呢？可嘆那些剃了頭髮的奴僕（指代不守戒律的出家人），只是徒然剃去頭髮和鬍鬚，不明白大義，滅棄華夏文化，推崇胡人習俗。浮雲終將散盡，明月依舊孤懸，光輝照徹整個宇宙。而你們卻滿面污泥。用書信回覆這些話，可以仔細思量。情理申明，邪正分明，如同日月般皎潔。古人有句話說，誣陷別人最終是誣陷自己。事情尚未確定就先下結論，情理難以分辨卻要強行區分。千百年來的日日夜夜，還有什麼可懷疑的呢？
感謝見素公贈送麈尾
在曲阿結夏安居，身影棲息在園圃之中。用齋完畢，便自由散步，稍作經行。並非追求什麼神奇，而是共同參與這美好的聚會。清澈的池塘，皎潔的月光，洞徹禪心。肥沃的田野，茁壯的禾苗，滋養佛種。用觀照的力量掃除塵世的煩惱，用情根來開闊泉石般的心境。魚兒躍出水面，發出鳴叫，蟬在樹上鳴叫，這些喧鬧的聲音都領悟了寂靜的真諦，深奧的道理與粗淺的表象相通，將有與無融會貫通，將遠與近融為一體，從而開啟智慧。我辰丁出生卑賤，上天卻賜予我清涼。修法的同伴如雲般聚集，又適逢雨水充足。既消除了夏日的炎熱，坐榻上也生出了寒意。主人莊嚴地蒞臨，高貴的賓客雲集。贈送我麈尾，弘揚真正的佛法。這不僅能使有情眾生如雷貫耳，更能使無情眾生從夢中醒來。慚愧我才疏學淺，怎敢不銘記在心。
寄給趙定宇
自從石頭城一別，你我南北分離。心境依然如故，與當初並無二致。想必吉祥之人多有福報，一舉一動都勝過往常。心中的天性，身外的拖累，相信都無法遮蔽你的光芒。很久沒有你的訊息了，心中常常掛念。
與丁勺原
自從滁陽一別，之後就斷了音訊。時常...
【English Translation】 English version: The slander of petty people can lead to imprisonment. But when the slanderers' lies are exposed and the truth is revealed, those who were initially wronged will ultimately gain the trust of the world. Whether wise or foolish, those who hear of the virtues of the two masters (referring to eminent monks or sages) all crane their necks in anticipation of seeing them, as if venerating a living Buddha. Even those as virtuous and respected as Bi Laosheng are not immune to slander. Those of us who do not understand the greater good follow behind others, fanning the flames of slander, spreading rumors that fill the air and mislead the public. Little do they know that pine and cypress do not withstand wind and frost, gold is not refined in a furnace, and practitioners do not experience adversity, how can one distinguish truth from falsehood? Alas, those shaven-headed slaves (referring to monks who do not observe the precepts) merely shave their heads and beards in vain, without understanding the greater good, abandoning Chinese culture and promoting barbarian customs. The floating clouds will eventually dissipate, and the bright moon will remain solitary, its light illuminating the entire universe. But your faces are covered in mud. Reply to these words in a letter, and consider them carefully. When reason is explained and truth is revealed, right and wrong will be as clear as the sun and moon. As the ancients said, slandering others is ultimately slandering oneself. To draw conclusions before things are settled, to force distinctions when reason is difficult to discern. What doubt is there in the days and nights of thousands of years?
Thanks for Public Official Jiansu's gift of a horsetail whisk
Dwelling in Qu'a during the summer retreat, my shadow rests in the garden. After the meal, I stroll freely, taking a short walk. Not seeking anything miraculous, but participating in this wonderful gathering. The clear pond, the bright moonlight, penetrate the mind of Zen. The fertile fields, the thriving crops, nourish the seeds of Buddhism. Use the power of contemplation to sweep away the troubles of the world, and use the roots of emotion to broaden the mind like springs and rocks. Fish leap out of the water, making sounds, cicadas chirp in the trees, these noisy sounds all realize the true meaning of silence, the profound principles are connected with the superficial appearances, integrating existence and non-existence, integrating far and near, thereby opening wisdom. I, Chen Ding, was born humble, but heaven has bestowed coolness upon me. Fellow practitioners gather like clouds, and it is also the time of abundant rain. Not only has the summer heat been eliminated, but the seat has also become cold. The host solemnly arrives, and noble guests gather. Giving me a horsetail whisk, promoting the true Dharma. This will not only make sentient beings thunderstruck, but also awaken insentient beings from their dreams. Ashamed of my lack of talent, how dare I not remember it in my heart.
Sending to Zhao Dingyu
Since parting in Stone City, you and I have been separated north and south. The state of mind remains the same, and is no different from the beginning. I think that auspicious people have more blessings, and every move is better than usual. The nature in the heart, the burdens outside the body, I believe that they cannot obscure your light. I haven't heard from you for a long time, and I often miss you in my heart.
To Ding Shaoyuan
Since parting in Chuyang, there has been no news since then. Often...
覆逆思。宛然一夢。黑頭俄白。悲境奪歡。日勝日輸。茍不以自重為主。則眩我者多矣。奇男子家。如知名重。而不知身重。知身重而不知心重。知心重而不知性重。是不知類也。貧道雖不敏。每愛足下倜儻殊眾。骨氣清深。動止嚴謹。惜乎於此道不甚留意。比因來慈道者過江西。勒此聊敘疏闊。來慈於此道。操詣清深。行履光耿。極可與語者。南皋近有書見招。但貧道病瘧未癒。不遑赴耳。湯若士尊公。近清勝否。聞佳郎秀爽特群。圓通大士一幅附贈。倘令郎夙昔。曾親承大士。未可知也。春深時序清和。教子著書。是天下極樂事。且得重而遺輕。蒼蒼或厚待足下。足下當歡喜承接不宣。外附法華合論一部。此書能啟迪本光。譬如長風驅云。天月自顯塵心濃者。亦不易讀。
答請主法事
比遣果清問訊足下。而足下所答書。意況不甚清朗。想二郎之母。病重擾之耶。大都死生榮辱。皆命所定。夫命業也。業不離心。故外心與業。而論病本者非也。古人有言曰。三界塵勞如海闊。無古無今鬧聒聒。都向自己心念生。一念不生即解脫。此語極真。但眾生不知自心是何物。在何處。所以治心無效耳。治心既無效。即古人言上生疑。疑生則不信。于古人分上。且疑而不信。況今人哉。又百千中。誰有治心之志。
男子尚甘昏昏而待盡。況女人輩乎。承大令郎見招。為母作佛事。佛事作而無效。奚若不作。雖然。效不效。誠不在佛。顧其作者發心淺深如何耳。如病苦有十分。非二十分深心作此。斷無有效。果以深心作之。病苦不消。無有是處。若令郎發心果如道人意。敢弗赴之。道人如孤雲野鶴。去來凡百現成。但慮作之無效。反退病者。與賢子心耳。
答竺生
得書。讀之亦甚憮然。言實出於赤懷。而鬱憤之氣。卒不能自勝。此所謂志。雖有。而理不察故也。如能察理。則得喪榮辱。皆我自致。雖天地之大。造物之神。亦不能陶鑄我自致之情。此情必須自鑄。且道自鑄之方。從何鑄起。凡向日所不能克者。痛當克去。所不能全者。痛當全去。然不耐心而究理。則心昏而神濁。情豈易鑄。哉思之。
答于中甫
十二月初四。興勤持手書至資福。購燈讀之。悽然痛人。都下風習險诐。誠如所言。於世間法。則公道誰亮。于出世間法。則得少為足。且頭緒不甚清楚。道人見此光景。亦不喜淹留。第以既為佛子。當報佛恩。如報佛之志。方自見定。而於禍福死生。又生心計較。則定志何在。所以風波迭經。總視覺后之夢。行住任緣。初不預料也。但念汝連年境風浩然。于不堪忍處。強力支援。一切拂逆讒謗
【現代漢語翻譯】 現代漢語譯本： 男子尚且在昏昏沉沉中等待生命的終結，更何況是女人呢？承蒙您的公子邀請，為母親做佛事，如果佛事做了卻沒有效果，又何必做呢？雖然如此，有沒有效果，實際上不在於佛，而在於做佛事的人發心深淺如何罷了。如果病痛有十分，不用二十分的深心來做這件事，絕對不會有效。如果真的以深心來做，病痛卻不消除，那是絕對不可能的。如果您的公子發心真的如我所期望的那樣，我怎敢不前往呢？我如同孤雲野鶴一般，來去自由，一切隨緣，只是擔心做了沒有效果，反而讓病人更加難受，也辜負了您和您兒子的心意。
回覆竺生
收到您的來信，讀後也感到非常悵然。信中的話確實發自真心，但鬱悶憤慨之氣，最終還是不能剋制。這就是所謂的有志向，卻沒有明察事理的緣故。如果能夠明察事理，那麼得失榮辱，都是自己造成的。即使天地廣大，造物主神奇，也不能改變我自作自受的處境。這種心境必須自己去塑造。那麼，塑造這種心境的方法，從哪裡開始呢？凡是過去不能克服的，要痛下決心去克服；過去不能成全的，要痛下決心去成全。然而，如果不耐心研究事理，那麼心就會昏昧，精神就會渾濁，心境又怎麼容易塑造呢？請仔細思考。
回覆于中甫
十二月初四，興勤拿著您的信來到資福寺，我點燈閱讀，感到非常悲痛。京城的風氣奸邪虛偽，確實如您所說。在世間法上，誰來主持公道呢？在出世間法上，得到一點點就滿足了，而且頭緒還不是很清楚。我看到這種光景，也不喜歡久留。只是因為已經身為佛弟子，應當報答佛恩。如果報答佛恩的決心已經堅定，那麼對於禍福生死，又產生計較之心，那麼堅定的決心又在哪裡呢？所以風波接連不斷，總覺得像一場夢。行動起居任隨因緣，當初也沒有預料到。只是想到您連年遭遇困境，在難以忍受的地方，勉強支撐，面對一切拂逆和讒言誹謗。
【English Translation】 English version: A man is already waiting for the end of his life in a daze, let alone women? I am grateful for your son's invitation to perform Buddhist rituals for his mother. If the Buddhist rituals are performed but have no effect, why bother doing them? However, whether it is effective or not does not actually depend on the Buddha, but on the depth of the sincerity of the person performing the rituals. If the pain is ten parts, and you don't use twenty parts of deep sincerity to do this, it will definitely not be effective. If you really do it with deep sincerity, but the pain does not disappear, that is absolutely impossible. If your son's intention is really as I hope, how dare I not go? I am like a solitary cloud and a wild crane, coming and going freely, everything depends on fate. I am just worried that doing it will have no effect, but will make the patient more uncomfortable, and also disappoint you and your son.
Reply to Zhu Sheng
I received your letter and felt very melancholy after reading it. The words in the letter are indeed from the heart, but the depressed and indignant feelings could not be restrained in the end. This is the so-called having ambition, but not understanding the principles of things. If you can understand the principles, then gains and losses, honor and disgrace, are all caused by yourself. Even if the heaven and earth are vast, and the creator is miraculous, they cannot change the situation that I bring upon myself. This state of mind must be shaped by oneself. So, where does the method of shaping this state of mind begin? Whatever could not be overcome in the past, you must make up your mind to overcome; whatever could not be fulfilled in the past, you must make up your mind to fulfill. However, if you do not patiently study the principles of things, then your mind will be昏昧 (hūn mèi, dull) and your spirit will be 渾濁 (hún zhuó, turbid), how can the state of mind be easily shaped? Please think carefully.
Reply to Yu Zhongfu
On the fourth day of the twelfth month, Xingqin came to Zifu Temple with your letter. I lit a lamp and read it, and felt very sad. The customs in the capital are treacherous and hypocritical, just as you said. In worldly matters, who will uphold justice? In transcendental matters, being content with a little is enough, and the clues are not very clear. Seeing this situation, I don't like to stay long either. It's just because I am already a Buddhist disciple, I should repay the Buddha's kindness. If the determination to repay the Buddha's kindness has been firm, then if you have thoughts of calculating good fortune and misfortune, life and death, where is the firm determination? Therefore, the storms continue one after another, always feeling like a dream. Actions and living depend on fate, and I didn't expect it at the beginning. I just think that you have encountered difficulties for many years, and in unbearable places, you have struggled to support yourself, facing all opposition and slander.
。翻成受益之地。餘喘倖存。此又令道人悽然中。生歡喜耳。法朗尊公臨逝光景。斷非此生習氣。乃前生夙習也。果如是。則道人與汝等。亦有助不淺。卓頭陀胸次灑然。本必無根。根在見地不虛。不審法朗。見卓受益何如。渠舍宅為寺。言不可輕發。蓋風不可輕起。以風無形。而能鼓物故也。言如風。可聽而不可見。所以與風同勢。聞之心遠。遠則難挽。如不言而事成。活機在我。言則死已。
二。
天厚其人。眾患煅之。天薄其人。眾幸誘之。汝連年親涉眾患。天實厚汝而煅之。儻不能歡喜領受。便是薄福種子也。直以忍辱為海。割捨為刀。斬我相根株。汪洋包納。則將來受用未易量矣。
三。
德卿不意至此。殊令人哽噎。幸汝周旋其兒子輩。此又老人合爪痛感麟郎者也。骨藏何所。知忍能念之否。幸致老人意。光公急究相宗。勿癡度時陰。比見學佛緇白。骨節不甚硬。稍觸逆境。即如野狐變人作怪。一聞犬聲。故體頓復。犬始知其是狐。敢恣口咬之。儻人形尚存。犬決不咬。惟卓吾非狐變之人也。故不煩犬咬。遂爾自刎。然卓吾非不知道。但不能用道耳。知即照。用即行。老朽更不如卓吾在。
四。
凡讀汝來書。則句意自然可悲可喜。以下字不癡。故能令人遙中。若
【現代漢語翻譯】 現代漢語譯本： 將它轉化為受益的地方，殘喘茍延性命。這又讓道人在淒涼之中，生出歡喜啊。法朗尊公臨終時的光景，絕非此生所習得的習氣，而是前世的夙習啊。如果真是這樣，那麼道人和你們，也有不小的幫助。卓頭陀胸懷灑脫，本來必定沒有根基，根基在於見地不虛妄。不知道法朗，認為卓頭陀的受益如何？他捨棄住宅作為寺廟，言語不可輕易說出，就像風不可輕易颳起一樣，因為風無形，卻能鼓動萬物。言語就像風，可以聽見卻不能看見，所以與風有相同的勢頭。聽在心裡就遠了，遠了就難以挽回。如果不用言語而事情成功，活潑的機能就在我這裡；用言語就死了。
二。
上天厚待那個人，用各種苦難來磨練他；上天輕視那個人，用各種幸運來引誘他。你連年親自經歷各種苦難，上天實在厚待你而磨練你。倘若不能歡喜地領受，就是薄福的種子啊。直接以忍辱作為大海，割捨作為刀，斬斷我相的根株，汪洋般包容接納，那麼將來的受用就難以估量了。
三。
德卿的意外去世，實在令人哽咽。幸好你周旋於他的兒子們之間，這又是老人合掌痛惜麟兒的事情啊。骨灰安放在哪裡？知道他能否忍耐並唸佛嗎？希望轉達老人的意思。光公要趕緊研究相宗，不要癡迷地度過時光。最近看到的學佛的出家人和在家居士，骨節不是很硬朗，稍微遇到逆境，就像野狐變成人作怪一樣，一聽到狗叫聲，就立刻恢復原形。狗才知道它是狐貍，敢於放肆地咬它。倘若人形尚存，狗決不會咬。只有卓吾不是狐貍變成的人，所以不用狗咬，就自刎了。然而卓吾並非不知道道理，只是不能運用道理罷了。知就是照見，用就是行動。老朽更不如卓吾。
四。
凡是讀到你來的信，那麼字句的意思自然可悲可喜，因為下筆不癡迷，所以能夠令人遙相感應。如果 English version: Transform it into a place of benefit, where life is barely sustained. This again brings joy to the Daoist amidst sorrow. The scene of Venerable Fa Lang's passing was definitely not a habit acquired in this life, but a karmic habit from a previous existence. If that is the case, then the Daoist and you all have been of no small help. The monk Zhuo's mind was free and unrestrained, originally without foundation, the foundation lies in the truth of his insight. I wonder, how did Fa Lang view Zhuo's benefit? He gave up his residence as a temple, words cannot be spoken lightly, just as the wind cannot be easily stirred, because the wind is formless, yet it can move all things. Words are like the wind, can be heard but not seen, so they have the same momentum as the wind. Hearing it in the heart makes it distant, and once distant, it is difficult to recover. If things are accomplished without words, the lively mechanism is within me; with words, it is dead.
Two.
Heaven favors that person, using various sufferings to temper them; Heaven despises that person, using various fortunes to tempt them. You have personally experienced various sufferings for years, Heaven is truly favoring you and tempering you. If you cannot joyfully accept it, then you are a seed of meager fortune. Directly use forbearance as the sea, renunciation as the knife, cut off the root of the 'I' concept, embrace and accept like a vast ocean, then the future benefits will be immeasurable.
Three.
The unexpected death of Deqing is truly heartbreaking. Fortunately, you are mediating among his sons, this is again an event where the old man joins his palms in lament for the promising son. Where are the ashes placed? Does he know how to endure and recite the Buddha's name? I hope you can convey the old man's meaning. Guang Gong (name of a person) should quickly study the Yogacara (a school of Buddhism) , do not foolishly waste time. Recently, the Buddhist monks and laypeople I have seen are not very strong-willed, and when they encounter adversity, they are like a wild fox transforming into a human and acting strangely, as soon as they hear a dog barking, they immediately revert to their original form. The dog then knows it is a fox and dares to bite it wantonly. If the human form still existed, the dog would never bite. Only Zhuo Wu (name of a person) is not a person transformed from a fox, so he did not need to be bitten by a dog, and he committed suicide. However, Zhuo Wu did not not know the Dao (the truth) , but he could not use the Dao. Knowing is illumination, using is action. I am not as good as Zhuo Wu.
Four.
Whenever I read your letters, the meaning of the sentences is naturally both sad and joyful, because the writing is not foolish, so it can make people feel connected from afar. If
【English Translation】 Transform it into a place of benefit, where life is barely sustained. This again brings joy to the Daoist amidst sorrow. The scene of Venerable Fa Lang's passing was definitely not a habit acquired in this life, but a karmic habit from a previous existence. If that is the case, then the Daoist and you all have been of no small help. The monk Zhuo's mind was free and unrestrained, originally without foundation, the foundation lies in the truth of his insight. I wonder, how did Fa Lang view Zhuo's benefit? He gave up his residence as a temple, words cannot be spoken lightly, just as the wind cannot be easily stirred, because the wind is formless, yet it can move all things. Words are like the wind, can be heard but not seen, so they have the same momentum as the wind. Hearing it in the heart makes it distant, and once distant, it is difficult to recover. If things are accomplished without words, the lively mechanism is within me; with words, it is dead. Two. Heaven favors that person, using various sufferings to temper them; Heaven despises that person, using various fortunes to tempt them. You have personally experienced various sufferings for years, Heaven is truly favoring you and tempering you. If you cannot joyfully accept it, then you are a seed of meager fortune. Directly use forbearance as the sea, renunciation as the knife, cut off the root of the 'I' concept, embrace and accept like a vast ocean, then the future benefits will be immeasurable. Three. The unexpected death of Deqing is truly heartbreaking. Fortunately, you are mediating among his sons, this is again an event where the old man joins his palms in lament for the promising son. Where are the ashes placed? Does he know how to endure and recite the Buddha's name? I hope you can convey the old man's meaning. Guang Gong (name of a person) should quickly study the Yogacara (a school of Buddhism) , do not foolishly waste time. Recently, the Buddhist monks and laypeople I have seen are not very strong-willed, and when they encounter adversity, they are like a wild fox transforming into a human and acting strangely, as soon as they hear a dog barking, they immediately revert to their original form. The dog then knows it is a fox and dares to bite it wantonly. If the human form still existed, the dog would never bite. Only Zhuo Wu (name of a person) is not a person transformed from a fox, so he did not need to be bitten by a dog, and he committed suicide. However, Zhuo Wu did not not know the Dao (the truth) , but he could not use the Dao. Knowing is illumination, using is action. I am not as good as Zhuo Wu. Four. Whenever I read your letters, the meaning of the sentences is naturally both sad and joyful, because the writing is not foolish, so it can make people feel connected from afar. If
汝觸不可意事。如裁書下字法。則不可意事之機。即天機之資也。儻知而未能卻順逆之境風。得無增吾憂乎。奇男子。須割愛。愛不割。則墮軟暖魔網矣。
與李次公
世間人自有法度。出世人亦自有法度。世間人禮義不可茍。出世人照用。不可昧禮義。但人界照用。統九道。如忽九道。而從人界。不免觸不可意。自然以平時所見治之。終不得力。蓋平時所見者。不是自家固有。但從本子上拾來。耳孔聽來。非是寒泉涌地。明珠萬斛。倒噴潑日之勢。安能卻迷事無明乎。故曰。境大般若大。如般若威神頓損。殊為笑具。
與元鑒
少年為客。以技博供。供養父母。是須筆筆寫著古人真處。自然即技入道。儻謂技道有別。此所謂把髻投衙者也。思之。
答馮開之
數千里外。忽辱手書。展讀再四。如面玉容。何樂如之。且云般若緣深。天去其疾。豈胸中無秋江者。而能道哉。咄。青山白雲。一切不放過時光。此又貧道萬萬所延頸也。
與方幼輿
邇來祖風凋弊。法道荒涼。無分黑白。凡在此門。孰不以為生死為言。及問死生所以。十個到有五雙罔措。此皆最初發心不真實。見地不透徹。所以一逢逼拶。自然手腳忙亂。且道真實心如何發。善財初見文殊即獲根本智。然
【現代漢語翻譯】 現代漢語譯本： 你遇到了不如意的事情。就像抄寫書信時寫錯了字一樣。不如意的事情發生，正是天賜的良機。如果知道這一點，卻不能擺脫順境和逆境的影響，豈不是徒增我的擔憂嗎？奇男子，必須捨棄情愛。不捨棄情愛，就會墮入軟暖的魔網之中。 與李次公 世間人有世間人的法度，出世間人也有出世間人的法度。世間人的禮義不可隨便，出世間人的照用，不可違背禮義。但是人界的照用，統攝九道。如果忽略九道，而只從人界出發，難免遇到不如意的事情。自然會用平時所見所聞來處理，最終卻不得力。因為平時所見所聞，不是自家固有的，只是從書本上拾來，從耳朵里聽來，不是寒泉涌地，明珠萬斛，倒噴潑日的勢頭。怎麼能夠消除迷惑的無明呢？所以說，境大般若（Prajna，智慧）就大。如果般若的威神力減弱，那就太可笑了。 與元鑒 少年時做客，用技藝來換取供養，供養父母，這必須筆筆寫著古人真實之處。自然就能從技藝入道。如果說技藝和道有區別，這就是所謂的把髮髻扔進衙門裡（比喻所託非人）。好好想想吧。 答馮開之 遠在數千里之外，忽然收到您的來信，展開閱讀再三，如同親眼見到您的容顏，多麼快樂啊。而且您說般若（Prajna，智慧）緣分很深，上天消除了您的疾病。不是胸中有秋江的人，怎麼能說出這樣的話呢？咄！青山白雲，一切都不放過時光，這又是貧道我萬分期盼的啊。 與方幼輿 近來祖師的遺風衰敗，佛法也荒涼了。不分黑白，凡是在這個門下的人，誰不把生死掛在嘴邊。等到問到死生的道理，十個人里有五雙（即十個）都茫然不知所措。這都是因為最初發心不真實，見地不透徹，所以一遇到逼迫，自然手忙腳亂。那麼，真實的心應該如何發呢？善財童子初見文殊菩薩（Manjusri Bodhisattva）就獲得了根本智。然
【English Translation】 English version: You encounter undesirable matters. It's like making a mistake when copying a letter. The occurrence of undesirable matters is precisely an opportunity bestowed by Heaven. If you understand this, yet cannot escape the influence of favorable and unfavorable circumstances, wouldn't it only increase my worries? Extraordinary men must relinquish love. If love is not relinquished, they will fall into the net of soft and warm demons. To Li Cigong Worldly people have their own rules, and those who transcend the world also have their own rules. Worldly people cannot be careless with etiquette, and those who transcend the world, in their application, must not violate etiquette. However, the application in the human realm encompasses the nine realms. If the nine realms are ignored and one only proceeds from the human realm, it is inevitable to encounter undesirable matters. One will naturally use what one has usually seen and heard to deal with them, but ultimately without success. This is because what one has usually seen and heard is not inherent to oneself, but merely picked up from books, or heard through the ears; it is not like a cold spring gushing from the earth, or ten thousand bushels of pearls, with the force of spraying towards the sun. How can it dispel the ignorance of delusion? Therefore, it is said, 'The greater the circumstance, the greater the Prajna (wisdom).' If the majestic power of Prajna is diminished, it becomes a laughingstock. To Yuanjian As a young man, being a guest and using skills to exchange for offerings to support parents, this must be done by writing down the true essence of the ancients in every stroke. Naturally, one can enter the Way through skills. If one says that skills and the Way are different, this is like 'throwing the hair bun into the yamen (government office)' (a metaphor for entrusting something to the wrong person). Think about it. Reply to Feng Kaizhi From thousands of miles away, I suddenly received your letter. Unfolding and reading it again and again, it was as if I were seeing your face in person, how joyful! Moreover, you said that the affinity with Prajna (wisdom) is deep, and Heaven has removed your illness. How could someone without an autumn river in their heart say such a thing? Hmph! Green mountains and white clouds, not letting go of any time, this is what this poor monk yearns for above all else. To Fang Youyu Recently, the ancestral traditions have declined, and the Dharma has become desolate. Without distinguishing between black and white, everyone in this school speaks of life and death. But when asked about the reason for life and death, five pairs (ten people) are at a loss. This is all because the initial aspiration was not genuine, and the understanding was not thorough. Therefore, when faced with pressure, one naturally becomes flustered. So, how should the true mind be awakened? Sudhana (善財童子) immediately attained fundamental wisdom upon first seeing Manjusri Bodhisattva (文殊菩薩). However,
后遍參知識。雖則門頭次第不同。要且換他鼻孔不得。何以故。有本者。如是耳。今時人雖說發心學佛。大都如瞎公雞相似。他也不知天明不明。但聽得他雞鳴。亦隨胡叫。一上撞著個孟嘗門下會假雞鳴的賊。冷地叫一聲。亦即隨他鳴去。學佛的人見地不透徹。見人嘴皮動。他心上理知閑解。即搬出許多來。殊不知總是意根上的影子。此點影子。熟睡的人熟睡去了。或被跌的人跌悶去了。或臨卒然利害關頭。意識照管不到處。都總用不著。這三個境界。較之臨命終時。孰險孰夷。想其輕重好惡。幼輿必定辨得出。既辨得出。必知活時。此點影子尚支吾不來。臨命終時。豈有交涉。又有一等人。以反聞聞自性做工夫。是必不聞聲塵。將聞聲塵的機。來反照自性。積習日久。或見個空清境界。便謂真得。我且問他。聲塵畢竟是性內的。性外的。若在性內。則聲塵亦性。何必去聲塵而反聞。則謂之聞自性。若在性外。性非有外。謂性外有聲塵。決無是處。又有一等。于耳根門頭。靈靈應物的。謂之真性。殊不知。此是由塵發知。應境影子。前境遷謝。此亦隨沒。以此當本來面目。此所謂喚奴作郎。皆非佛旨。若要真實會得耳根圓通的訊息。我拈個榜樣你看。古德問僧。隔壁聞釵釧聲即為破戒。且道作么生持。其僧云。好個入
路。幼輿會得這僧入路處么。若會得。方見善財見文殊的境界。方可參天下善知識。若會不得。也須猛著精彩。向這僧入路處討個分曉。無常迅速。時不待人。珍重。
與涂毒居士
我今止有報佛恩一事。𢬵卻身命。一切利害譭譽。非我所知。我逆逆順順。淺淺深深。非汝輩所知。
二。
俗諦中人。入吾法中。如人溺大海。露髮髻子。善知識提攜如援髮髻子相似。須是自家盡命掙著。不然。是自要沉沒。千佛出世。也難救取。
寄沉德輿
達觀自匡廬下江南。二三年往來吳越間。初心竊謂宗門寥落。法道陵遲。假我門庭。熾然以魔習為傳。以訛繼訛。真偽不辨。天下遂謂宗門光景。不過如此。而不求真悟。至於少林奉朝廷欽依。以傳宗為名。而崇尚曹洞。臨濟。溈仰。法眼。雲門。五家綱宗。亦不辨端倪。不知設此胡為。則宗風掃地可知矣。巖頭奯云。但識取綱宗。本無實法。若然者。則綱宗乃宗門之命脈。而有志於斯道者。豈可忽諸。達觀以此。未嘗不痛心疾首。撫膺流涕。然知我此懷者。幾人哉。所以下匡廬。持僧寶傳。林間錄。智證傳。三書雖亡者糟粕。而五家典刑綱宗系焉。以故急為梓行。意在廣傳。今天下豈無豪傑挺生。遇此書頓斷命根。洞豁綱宗。荷擔法道。不
【現代漢語翻譯】 現代漢語譯本： 路。幼輿（人名）能領會這位僧人進入真理的路徑嗎？如果能領會，才能見到善財童子參拜文殊菩薩的境界。才能參訪天下的善知識（指有德行的師父）。如果不能領會，也必須集中精神，向這位僧人進入真理的路徑探求明白。無常迅速，時不等人。珍重。
與涂毒居士（人名）
我現在只有報答佛恩這一件事。捨棄身命，一切利害譭譽，不是我所關心的。我逆著順著，淺的深的，不是你們這些人所能理解的。
二。
世俗之人，進入我的佛法中，就像人溺水于大海，只露出頭頂的髮髻。善知識的提攜就像抓住那髮髻一樣。必須自己拚命掙扎，不然，就是自己要沉沒。即使千佛出世，也難以救起。
寄給沉德輿（人名）
達觀（人名）自從廬山下來到江南，兩三年間往來於吳越一帶。起初私下認為宗門衰落，佛法日漸衰微。憑藉我的門庭，熾盛地以魔的習氣來傳法，以訛傳訛，真假不辨。天下人就認為宗門的光景，不過如此，而不去尋求真正的覺悟。至於少林寺奉朝廷的命令，以傳宗為名，而崇尚曹洞宗、臨濟宗、溈仰宗、法眼宗、雲門宗這五家宗派的綱領，也不辨別清楚，不知道設立這些做什麼。那麼宗風掃地就可以知道了。巖頭奯（人名）說，只要認識綱宗，本來沒有實在的法。如果這樣，那麼綱宗就是宗門的命脈。而有志於佛道的人，怎麼可以忽略它呢？達觀因此，沒有不痛心疾首，撫胸流淚的。然而知道我這種心懷的人，有幾人呢？所以下廬山，持有僧寶傳、林間錄、智證傳這三本書，雖然是前人的糟粕，而五家宗派的典範綱領就在其中。因此急著刊印發行，意在廣泛傳播。現在天下難道沒有豪傑挺身而出，遇到這本書就頓斷命根，徹底領悟綱宗，承擔起佛法的重任嗎？
【English Translation】 English version: The Path. Can Youyu (person's name) comprehend the path this monk has entered? If he can, then he can see the realm of Sudhana (name of a Bodhisattva) visiting Manjushri (name of a Bodhisattva). Then he can visit all the good teachers (referring to virtuous masters) in the world. If he cannot comprehend, he must also concentrate his spirit and seek clarity on the path this monk has entered. Impermanence is swift, and time waits for no one. Treasure this.
To Layman Tudu (person's name)
Now I only have one thing to do: repay the Buddha's grace. Abandoning my life, all gains and losses, praise and slander, are not what I care about. My going against and going along, shallow and deep, are not what you people can understand.
Two.
A worldly person entering my Dharma is like a person drowning in the sea, only showing the hair knot on the top of their head. The guidance of a good teacher is like grabbing that hair knot. One must struggle with all their might, otherwise, they are choosing to sink. Even if a thousand Buddhas appear in the world, it would be difficult to save them.
Sent to Shen Deyu (person's name)
Daguan (person's name), since coming down from Mount Lu to Jiangnan, has traveled back and forth between Wu and Yue for two or three years. Initially, I privately thought that the Zen school was declining and the Dharma was gradually weakening. Relying on my lineage, they vigorously transmit the Dharma with the habits of demons, passing on errors, and not distinguishing between truth and falsehood. People in the world then think that the state of the Zen school is only like this, and do not seek true enlightenment. As for the Shaolin Temple, it is ordered by the imperial court to transmit the lineage, but it advocates the Caodong, Linji, Weiyang, Fayan, and Yunmen schools. They also do not distinguish the outlines of these five schools, and do not know what the purpose of setting these up is. Then it can be known that the Zen style has been swept away. Yantou Huo (person's name) said, 'Just recognize the outlines, there is originally no real Dharma.' If so, then the outlines are the lifeline of the Zen school. And those who are determined to follow this path, how can they ignore it? Because of this, Daguan cannot help but feel heartbroken, beat his chest, and shed tears. However, how many people know my feelings? Therefore, I came down from Mount Lu and held the three books: 'Biography of the Sangha Treasure,' 'Records Among the Forests,' and 'Biography of Wisdom and Proof.' Although they are the dregs of the predecessors, the models and outlines of the five schools are in them. Therefore, I am eager to print and distribute them, intending to spread them widely. Now, are there no heroes in the world who will stand up, and upon encountering this book, immediately cut off the root of life, thoroughly understand the outlines, and take on the responsibility of the Dharma?
顧危亡。必有以宗風中興為志者出焉。則我寂音尊者。千古之下。若旦暮遇之也。達觀于居士中。時時舉揚。而薦此者希。惟汝雖不能始終徹然。然亦知好惡承順觸犯。奈汝勝習微弱。善根雖有。實不能如好堅木。出地頃刻千尺。垂陰如蓋。作眾生疲熱避涼處。此皆是往因願力輕鮮。感報不宏故也。自今切不可埋沒此生。直於逆順關頭。利害之際。如風過樹。如雲行空。即常光時時現前。如投夜明珠于金盤之中。宛轉橫斜。莫測方向。特不出盤耳。從上祖師以綱宗為盤。以見地受用為珠。有珠無盤。則非人天眼目。有盤無珠。則自沉情海。虛張綱宗。擬欲度人。則龍天不祐。佛祖所厭。福日消而罪日長。慧雲散而情風熾。一旦業報盡來。請隨無常殺鬼受指揮去。那時始悔心地未徹。妄拈綱宗之所致也。悔之何及。此等忌諱。諒汝必知。今書此遺汝。雖達觀隔遠展之。示有志於宗乘者。則達觀未嘗不在也。比日舟過吳江。汝曾索開示。當謹受持。不可錯舉。若要相應我語。不許夜行。投明須到。於此不能透徹。吾此葛藤。何異說夢。
與平廓
莊周有言。魚相忘于江湖。人相忘于道術。夫人不以此而稱相知者妄也。不佞與座下週旋甚久。受座下益甚深。今座下行。思無以報。敢割肝膽吐一言。愿座下采聽。
座下素研精教乘。而宗乘亦未始不留心。不無領會處。然命根情窟。未能翻空截斷者。其過安在。古人云。一則不透。則千則不透。千則不透。則一則不透。座下得無坐此乎哉。惟座下於五燈中留神一上。或有一機半緣。與座下相仇讎。卒不能消釋者。決不可放過。挨排久之。而一朝爆然拶破。則向所謂仇讎者。翻為骨肉矣。
答汪仲淹
辱惠書。讀至比來業重災生處。達觀亦不覺為仲淹愴然久之。遂亦為仲淹喜。大抵人苦不能自反。既不能自反。不但達觀救不得。直教諸佛亦無下手處。仲淹獨能自反。則苦根將㧞矣。惟仲淹一反永覺。于愛憎關頭。死生境上。挺然獨立。𢬵命捱將去。了不失腳。正當苦時。即推苦根。為自心生耶。為從業生耶。為心業共生耶。為離心業生耶。若從心生。非業則心本無病。若從業生。非心則業本無主。若心業共生。初于自他兩者推之。既無生處。又將何物而共生耶。若離心業而無端生。更無謂矣。仲淹果能觸境諦察。深推於四生中。何生中生。是苦根。一旦推功極處。苦根披露。到此地位。仲淹方體得古人道。老僧自有安閑法。八苦熬煎也不妨。仲淹若不能擔當做得去。則所問若宗若教。何日暮途遠。尚有間工夫及此耶。雖然達觀一則古人葛藤。聊為仲淹病苦中。作個消
【現代漢語翻譯】 現代漢語譯本： 您（座下）平時很用功地研究佛教的教義（教乘），而且對於禪宗（宗乘）也並非完全不關心，想必也有所領會。然而，如果不能徹底地斷除根深蒂固的情慾（命根情窟），那問題究竟出在哪裡呢？古人說：『一個關卡沒能突破，那麼一千個關卡都無法突破；一千個關卡無法突破，那麼一個關卡也無法突破。』您是不是就卡在這裡了呢？希望您在《五燈會元》這樣的禪宗典籍中，特別留意那些讓您耿耿於懷、始終無法釋懷的公案。千萬不要輕易放過它們，要反覆參究，直到有一天突然頓悟，徹底突破。那麼，之前那些讓你感到困擾的公案，反而會變成你最親近的助力。
回覆汪仲淹的信
拜讀了您的來信，讀到您說最近業障深重、災禍頻發的地方，我（達觀）也不禁為仲淹您感到悲傷。但同時，我也為您感到高興。一般來說，人們最怕的就是不能反省自己。如果不能反省自己，不僅我達觀救不了你，就算諸佛也無從下手。而仲淹您能夠反省自己，那麼痛苦的根源就將被拔除。希望仲淹您能夠通過反省，永遠保持覺悟，在愛恨交織的關鍵時刻，在生死攸關的境地上，堅定地獨立自主，勇敢地面對命運，始終不迷失方向。正當痛苦的時候，就去追究痛苦的根源：是源於自己的心念？還是源於過去的業力？還是心念和業力共同作用的結果？還是脫離心念和業力而產生的？如果是源於心念，那麼如果沒有業力，心本來就沒有病。如果是源於業力，那麼如果沒有心念，業力本身就沒有主宰。如果是心念和業力共同作用的結果，那麼首先從自身和他人的角度去推究，既然找不到產生痛苦的地方，又怎麼會有共同作用的結果呢？如果脫離心念和業力而無端產生痛苦，那就更沒有道理了。仲淹您如果能夠面對各種境遇，仔細地觀察，深入地探究這四種產生痛苦的原因，哪一種才是痛苦的根源。一旦探究到了極致，痛苦的根源就會暴露出來。到了這個地步，仲淹您才能體會到古人所說的：『老僧自有安閑的辦法，即使受到八苦的煎熬也不妨礙。』仲淹您如果不能承擔並做到這些，那麼您所問的關於禪宗（宗）和教義（教）的問題，就像日暮途遠一樣，還有時間來顧及這些嗎？雖然我達觀說的只是一些古人的陳詞濫調（葛藤），但希望能為仲淹您在病痛中，提供一些消遣。
【English Translation】 English version: You (Zuoxia), usually diligently study the Buddhist teachings (Jiaocheng), and you have also paid attention to the Chan school (Zongcheng). You must have some understanding. However, if you cannot completely cut off the deep-rooted desires (Minggen Qingku), where is the problem? The ancients said: 'If one barrier cannot be broken through, then a thousand barriers cannot be broken through; if a thousand barriers cannot be broken through, then one barrier cannot be broken through.' Are you stuck here? I hope you pay special attention to those cases in Chan Buddhist literature such as 'Wudeng Huiyuan' that make you feel uneasy and cannot be resolved. Never let them go easily, but repeatedly investigate them until one day you suddenly realize and completely break through. Then, those cases that troubled you before will become your closest helpers.
Reply to Wang Zhongyan
I read your letter, and when I read that you said that you have recently had heavy karma and frequent disasters, I (Daguan) could not help but feel sad for you, Zhongyan. But at the same time, I am also happy for you. Generally speaking, what people fear most is not being able to reflect on themselves. If you cannot reflect on yourself, not only can I, Daguan, not save you, but even the Buddhas will have no way to help. If you, Zhongyan, can reflect on yourself, then the root of suffering will be eradicated. I hope that you, Zhongyan, can maintain awareness forever through reflection, stand independently and bravely in the critical moments of love and hate, and in the realm of life and death, and face fate bravely without losing your way. When you are in pain, investigate the root of the pain: Does it originate from your own thoughts? Or does it originate from past karma? Or is it the result of the combined effect of thoughts and karma? Or does it arise independently of thoughts and karma? If it originates from thoughts, then without karma, the mind would have no illness. If it originates from karma, then without thoughts, karma itself would have no master. If it is the result of the combined effect of thoughts and karma, then first investigate it from the perspective of oneself and others. Since there is no place to find the origin of suffering, how can there be a combined effect? If suffering arises independently of thoughts and karma, then it is even more unreasonable. If you, Zhongyan, can carefully observe and deeply investigate these four causes of suffering in the face of various situations, which one is the root of suffering? Once you have investigated to the extreme, the root of suffering will be exposed. At this point, you, Zhongyan, will be able to understand what the ancients said: 'The old monk has his own way of being at ease, and even if he suffers from the eight sufferings, it doesn't matter.' If you, Zhongyan, cannot undertake and do these things, then the questions you ask about Chan (Zong) and teachings (Jiao) are like a long journey at sunset. Is there still time to take care of these? Although what I, Daguan, said are just some old clichés (Geteng) of the ancients, I hope to provide some entertainment for you, Zhongyan, in your illness.
閑的方子。一日洞山不安。僧問和尚病。還有不病者么。山云有。僧云。不病者還看和尚否。山云。老僧看他有分。僧云。和尚看他如何。山云。則不見有病。達觀將此問仲淹。病時亦有人看仲淹否。仲淹亦能看渠否。於此句中。若仲淹罔措不薦。則病熟命光遷謝之時。敢保至愛的代你不得在。江山修阻。云月長新。南羽康虞信來。復此以為山中音耗耳。
與陸太宰
大法丁艱。殘燈幾滅。僅憑墻塹。保障緇林。是以安禪無狼虎之驚。集講有龍象之慶。然則百尺竿頭非進步之階。千峰頂上豈窮年之地。檀越位高爵厚。任重心勞。雖則帝渥靡涯。懸恐精神有限。事繁食簡。德茂年尊。莫教眼下蹉跎。直向胸前便判。鳥未倦而知返。云將歸而始閑。不失早見之明。全收自知之譽。功留三寶。蔭庇諸方。此世外野人。延頸檀越者也。
答李虹霄
讀手疏。服筆力雄健。辭旨精朗。但神蹟之論。尚墮于常習。世謂跡粗神密。殊不知跡是何物。神又何物。茍神蹟果殊。聖人曷能會萬物歸於己哉。是以移舊染。擴本光。必理行事行。如車並輪。如鳥雙翅。始能運遠騰空。今公獨抱理行。弗重事行。何異鳥之折翅。車之廢輪。又執事習氣。偏用事行則有益。偏用理行則無益。大都事行難逃于實跡。理行則易
【現代漢語翻譯】 現代漢語譯本： 閑的方子（比喻空閑的處方）。一日，洞山（Dòngshān，禪宗大師）感到身體不適。有僧人問：『和尚（héshang，對僧人的尊稱）生病了，還有不生病的人嗎？』洞山說：『有。』僧人問：『不生病的人還會來看望和尚嗎？』洞山說：『老僧看他有份（老僧有緣看到他）。』僧人問：『和尚怎麼看他呢？』洞山說：『則不見有病（那就看不到有病）。』達觀（Dáguān，人名）將此話問仲淹（Zhòngyān，人名）。病時也有人看望仲淹嗎？仲淹也能看到他嗎？於此句中，若仲淹罔措不薦（如果仲淹不能理解），則病熟命光遷謝之時（那麼在病重去世的時候），敢保至愛的代你不得在（我敢保證最親愛的人也無法代替你）。江山修阻（江山阻隔），云月長新（云月長存）。南羽（Nányǔ，人名）康虞信來（康虞信來了），復此以為山中音耗耳（再次把這些當作山中的訊息罷了）。
與陸太宰（Lù Tàizǎi，人名，官名）： 大法丁艱（dàfǎ dīngjiān，指僧人去世），殘燈幾滅（寺廟衰敗）。僅憑墻塹（僅靠圍墻溝壑），保障緇林（保障僧眾）。是以安禪無狼虎之驚（所以安心禪定沒有狼虎的驚擾），集講有龍象之慶（聚集講法有龍象的慶賀）。然則百尺竿頭非進步之階（然而百尺竿頭不是進步的階梯），千峰頂上豈窮年之地（千峰頂上豈能是終老的地方）。檀越（tányuè，施主）位高爵厚（地位高貴俸祿豐厚），任重心勞（責任重大事務繁忙）。雖則帝渥靡涯（雖然皇恩浩蕩），懸恐精神有限（但恐怕精神有限）。事繁食簡（事務繁忙飲食簡單），德茂年尊（德行高尚年事已高）。莫教眼下蹉跎（不要讓眼前的時間白白流逝），直向胸前便判（直接在心中做出決斷）。鳥未倦而知返（鳥兒沒有疲倦就知道返回），云將歸而始閑（雲彩將要歸來才開始閒適）。不失早見之明（不會失去早日看清的明智），全收自知之譽（完全獲得自知的名譽）。功留三寶（功德留在佛法僧三寶），蔭庇諸方（庇護各方）。此世外野人（這是世外的野人），延頸檀越者也（伸長脖子期盼施主的人啊）。
答李虹霄（Lǐ Hóngxiāo，人名）： 讀手疏（dú shǒushū，讀您的來信），服筆力雄健（佩服您文筆雄健），辭旨精朗（文辭精煉明朗）。但神蹟之論（但是關於神蹟的論述），尚墮于常習（仍然落入俗套）。世謂跡粗神密（世人說事蹟粗略而神意精妙），殊不知跡是何物（卻不知道事蹟是什麼），神又何物（神意又是什麼）。茍神蹟果殊（如果神蹟果真不同），聖人曷能會萬物歸於己哉（聖人怎麼能將萬物歸於自身呢）。是以移舊染（所以要改變舊的習氣），擴本光（擴充套件本有的光明）。必理行事行（必須理行和事行），如車並輪（像車子的兩個輪子），如鳥雙翅（像鳥兒的兩隻翅膀）。始能運遠騰空（才能執行遙遠騰飛天空）。今公獨抱理行（現在您只注重理行），弗重事行（不重視事行），何異鳥之折翅（這和鳥兒折斷翅膀有什麼區別），車之廢輪（車子廢掉輪子有什麼區別）。又執事習氣（而且您執著于習氣），偏用事行則有益（偏重事行則有益），偏用理行則無益（偏重理行則無益）。大都事行難逃于實跡（大體上事行難以逃脫實際的痕跡），理行則易（理行則容易）。
【English Translation】 English version: 'Xián de fāngzi' (閑的方子, literally 'idle prescription,' meaning a state of leisure). One day, Dòngshān (洞山, a Chan master) felt unwell. A monk asked, 'The Abbot (和尚, héshang, a respectful term for a monk) is ill; is there anyone who is not ill?' Dòngshān said, 'Yes.' The monk asked, 'Does the one who is not ill come to see the Abbot?' Dòngshān said, 'The old monk has a share in seeing him (the old monk is destined to see him).' The monk asked, 'How does the Abbot see him?' Dòngshān said, 'Then I don't see any illness (則不見有病).' Dáguān (達觀, a person's name) asked Zhòngyān (仲淹, a person's name) about this. 'When you are ill, does anyone come to see Zhòngyān? Can Zhòngyān also see him?' In this sentence, if Zhòngyān is at a loss and doesn't understand (罔措不薦), then when the illness is severe and life is about to end (病熟命光遷謝之時), I dare to guarantee that even your dearest ones cannot replace you (至愛的代你不得在). The rivers and mountains are obstructed (江山修阻), the clouds and moon are ever new (云月長新). Nányǔ (南羽, a person's name), Kāng Yúxìn (康虞信) has come, and again, these are just mountain news (山中音耗耳).'
To Lù Tàizǎi (陸太宰, a person's name, an official title): 'The great Dharma is in mourning (大法丁艱, referring to the death of a monk), the flickering lamp is almost extinguished (殘燈幾滅, referring to the decline of the temple). We rely solely on the walls and moats (墻塹) to protect the monastic community (緇林). Therefore, in peaceful meditation, there is no fear of wolves and tigers (安禪無狼虎之驚), and in gatherings for lectures, there is the joy of dragons and elephants (集講有龍象之慶). However, the top of a hundred-foot pole is not a step for advancement (百尺竿頭非進步之階), and the summit of a thousand peaks is not a place to spend the year (千峰頂上豈窮年之地). Benefactor (檀越, tányuè) you are of high position and great rank (位高爵厚), with heavy responsibilities and hard work (任重心勞). Although the Emperor's grace is boundless (帝渥靡涯), I fear that your spirit is limited (精神有限). With busy affairs and simple meals (事繁食簡), noble virtue and advanced age (德茂年尊), do not let the present time slip away (莫教眼下蹉跎), make a decision directly in your heart (直向胸前便判). Birds know to return before they are tired (鳥未倦而知返), and clouds begin to rest when they are about to return (云將歸而始閑). Do not lose the wisdom of seeing things early (不失早見之明), and fully receive the praise of self-awareness (全收自知之譽). Leave merit to the Three Jewels (功留三寶), and protect all directions (蔭庇諸方). This is a wild man from beyond the world (世外野人), who cranes his neck in anticipation of the benefactor (延頸檀越者也).'
Reply to Lǐ Hóngxiāo (李虹霄, a person's name): 'Reading your letter (讀手疏), I admire your vigorous writing (服筆力雄健), and your refined and clear language (辭旨精朗). However, the discussion of miraculous traces (神蹟之論) still falls into common habits (尚墮于常習). The world says that traces are rough and the spirit is subtle (跡粗神密), but they do not know what traces are (跡是何物), and what the spirit is (神又何物). If the miraculous traces are truly different (神蹟果殊), how could the sage bring all things back to himself (聖人曷能會萬物歸於己哉)? Therefore, to change old habits (移舊染) and expand the original light (擴本光), both the practice of principle (理行) and the practice of action (事行) are necessary, like the two wheels of a cart (如車並輪), like the two wings of a bird (如鳥雙翅). Only then can one travel far and soar into the sky (運遠騰空). Now you only embrace the practice of principle (獨抱理行) and do not value the practice of action (弗重事行), what is the difference between this and a bird with broken wings (鳥之折翅), or a cart with broken wheels (車之廢輪)? Moreover, you are attached to habits (執事習氣), and focusing on the practice of action is beneficial (偏用事行則有益), while focusing on the practice of principle is not beneficial (偏用理行則無益). In general, the practice of action is difficult to escape from actual traces (事行難逃于實跡), while the practice of principle is easy (理行則易).'
資乎空譚。貧道探討此道。頗有年矣。少見不真。決不敢橫斷。惟高明思之。
與雷雨居士
人有小技。謗階自設。況吾爾抱出世之道。而陵厲塵奴。則其不悅自引也。又何介哉。
二。
人若不生病。則空談可當修行。人若不有好惡境界。則真心學好無可辨驗。汝生得這點病。便覺受他不得。根在何處。只為生病日子少。無病日子多故耳。勿厭此語。當味之。
與鄒南皋公
燕山無量寺。風月不減西江。仲淳近當行蹤飄泊之際。足下能不忘燕山之舊。一旦為渠東道。則西江風月。乃無量之故物也。牢山亦自燕山來。縲紲隆冬。將有萬里之行。究其所自。因弘法被譴。亦可哀已。然觀其眉宇。自有一段不可言處。使人意消心化。今渠道吉水。足下當一晤之。鐵佛庵有佛名而無佛實。如南皋即佛。不必別鑄。雖然。也須大經罏䍋。一上始不負名此貧道犬馬心也。聞仲淳堪輿役忙。峰頭澗畔。葛藤無量。倘失腳絆倒。足下不垂手扶持之。更待阿誰。昔溈山勘仰山曰。當此境界。鐵佛也須汗出。夫此汗出境界。從上聖賢。茍不以了知為前茅。隨順心體為急務。此汗亦未易出。
與李君實節推
易傳。有宋刻。無一字訛者。惜未得也。聞屠田叔有之。田叔亦曾親老漢瓶錫。
【現代漢語翻譯】 現代漢語譯本：
資乎空談：都是些空洞的談論。
貧道探討此道多年，很少見到真正理解的人，因此不敢妄下斷言，希望高明的人能仔細思考。
與雷雨居士
人有一點小小的技能，就設定障礙來誹謗別人。更何況一個人如果持有出世的道理，卻輕視那些沉溺於世俗的人，那麼那些世俗之人自然會不高興而疏遠他，又何必在意呢？
二
人如果不生病，就會覺得空談可以代替修行；人如果沒有好惡的分別，就無法分辨真心學好的真偽。你生了這點小病，就覺得難以忍受，這毛病根源在哪裡？只因爲生病的日子太少，沒有生病的日子太多了。不要討厭這句話，應當仔細體會。
與鄒南皋公
燕山無量寺的風光，不亞於西江。仲淳最近正處於行蹤飄泊的時候，您如果能不忘記燕山的舊情，一旦為他盡地主之誼，那麼西江的風光，也就是無量寺的舊物了。牢山也是從燕山而來。身陷囹圄，在寒冬將要遠行，追究他被囚禁的原因，是因為弘揚佛法而被譴責，也真可悲啊。然而觀察他的眉宇之間，自然有一段難以言說之處，使人意念消解，心境平和。現在他經過吉水，您應當和他見一面。鐵佛庵有佛的名字卻沒有佛的實質，如果南皋就是佛，就不必另外鑄造佛像了。雖然如此，也需要大規模地修繕一番，才能不辜負這個名號，這是貧道的犬馬之心啊。聽說仲淳忙於堪輿，山峰水澗之間，葛藤纏繞無數，如果他失足跌倒，您不伸出援手扶持他，更等待誰呢？過去溈山禪師考察仰山禪師時說：『當此境界，鐵佛也須汗出。』 夫此汗出境界，從上聖賢，如果不以了知為先導，隨順心體為急務，這汗也不容易出。
與李君實節推
《易經》傳，有宋朝刻本，沒有一個錯字，可惜我沒有得到。聽說屠田叔有這個版本，田叔也曾親近過老漢瓶錫（指高僧）。 English version:
Empty talks are just hollow discussions.
I, a humble Daoist, have been exploring this path for many years, and rarely have I seen someone who truly understands it. Therefore, I dare not make a rash judgment. I hope those with great wisdom will contemplate it carefully.
To Layman Lei Yu
A person with a small skill sets up obstacles to slander others. How much more so if someone holds the doctrine of transcending the world but looks down upon those who are immersed in worldly affairs? Then those worldly people will naturally be unhappy and distance themselves from him. Why bother caring about that?
Two
If a person does not get sick, they will feel that empty talk can replace practice. If a person has no distinctions of likes and dislikes, there is no way to distinguish the authenticity of truly learning to be good. You get this little illness and feel that it is unbearable. Where is the root of this problem? It is only because you have too few days of illness and too many days without illness. Do not dislike these words; you should savor them carefully.
To Zou Nangao
The scenery of Wuliang Temple (Temple of Immeasurable [Light/Life]) in Yanshan (Yan Mountain) is no less beautiful than that of the West River. Zhongchun (name of a person) is currently in a state of wandering. If you can remember the old friendship of Yanshan and act as the host for him, then the scenery of the West River will be the old possessions of Wuliang Temple. Laoshan (Lao Mountain) also comes from Yanshan. Being imprisoned and facing a long journey in the cold winter, the reason for his imprisonment is that he was condemned for promoting the Dharma, which is truly sad. However, observing his countenance, there is naturally an indescribable quality that dissolves people's thoughts and calms their minds. Now that he is passing through Jishui (name of a place), you should meet him. The Iron Buddha Temple has the name of a Buddha but not the substance of a Buddha. If Nangao (name of a person) is the Buddha, then there is no need to cast another Buddha statue. Even so, it still needs a large-scale renovation to live up to its name. This is my humble opinion. I heard that Zhongchun is busy with geomancy, and there are countless kudzu vines entangled among the peaks and streams. If he slips and falls, if you do not lend a hand to help him, who else will? In the past, Zen Master Weishan (Mount Wei) examined Zen Master Yangshan (Mount Yang) and said, 'In this state, even the Iron Buddha must sweat.' This state of sweating, from the ancient sages, if they do not take understanding as the vanguard and making the mind's nature the urgent task, this sweat will not easily come forth.
To Li Junshi
The Commentary on the Book of Changes has a Song Dynasty edition with not a single error, but unfortunately, I have not obtained it. I heard that Tu Tianshu has this version, and Tianshu has also been close to the old Han Pingxi (referring to a high monk).
【English Translation】 Empty talks are just hollow discussions. I, a humble Daoist, have been exploring this path for many years, and rarely have I seen someone who truly understands it. Therefore, I dare not make a rash judgment. I hope those with great wisdom will contemplate it carefully. To Layman Lei Yu A person with a small skill sets up obstacles to slander others. How much more so if someone holds the doctrine of transcending the world but looks down upon those who are immersed in worldly affairs? Then those worldly people will naturally be unhappy and distance themselves from him. Why bother caring about that? Two If a person does not get sick, they will feel that empty talk can replace practice. If a person has no distinctions of likes and dislikes, there is no way to distinguish the authenticity of truly learning to be good. You get this little illness and feel that it is unbearable. Where is the root of this problem? It is only because you have too few days of illness and too many days without illness. Do not dislike these words; you should savor them carefully. To Zou Nangao The scenery of Wuliang Temple (Temple of Immeasurable [Light/Life]) in Yanshan (Yan Mountain) is no less beautiful than that of the West River. Zhongchun (name of a person) is currently in a state of wandering. If you can remember the old friendship of Yanshan and act as the host for him, then the scenery of the West River will be the old possessions of Wuliang Temple. Laoshan (Lao Mountain) also comes from Yanshan. Being imprisoned and facing a long journey in the cold winter, the reason for his imprisonment is that he was condemned for promoting the Dharma, which is truly sad. However, observing his countenance, there is naturally an indescribable quality that dissolves people's thoughts and calms their minds. Now that he is passing through Jishui (name of a place), you should meet him. The Iron Buddha Temple has the name of a Buddha but not the substance of a Buddha. If Nangao (name of a person) is the Buddha, then there is no need to cast another Buddha statue. Even so, it still needs a large-scale renovation to live up to its name. This is my humble opinion. I heard that Zhongchun is busy with geomancy, and there are countless kudzu vines entangled among the peaks and streams. If he slips and falls, if you do not lend a hand to help him, who else will? In the past, Zen Master Weishan (Mount Wei) examined Zen Master Yangshan (Mount Yang) and said, 'In this state, even the Iron Buddha must sweat.' This state of sweating, from the ancient sages, if they do not take understanding as the vanguard and making the mind's nature the urgent task, this sweat will not easily come forth. To Li Junshi The Commentary on the Book of Changes has a Song Dynasty edition with not a single error, but unfortunately, I have not obtained it. I heard that Tu Tianshu has this version, and Tianshu has also been close to the old Han Pingxi (referring to a high monk).
今在福建。如得渠的本。證抄本之訛。剔蕪沒之垢。俾列聖不傳之妙。即文字而傳。傳之者。始知無所得也。知無所得。則一切眾生。可以交神之道見之。見之者。乃痛民饑即我饑。民寒即我寒。如未見之。不過率情之痛。非率性之痛。情屬生滅。性無生滅。故以有生滅者痛民。終有倦時。惟無倦者。□□見之不見之。在李郎而不在老人也。
與湯義仍
浮生幾何。而新故代謝。年齒兼往。那堪躊躇。靜觀前念后念。一起一滅。如環無端。善用其心。則粗者漸妙。不善用其心。則妙者漸粗。妙者漸粗。粗將不妙。于不妙處。了不覺知。是身存而心死矣。所以古德云。乍時不到。便同死人。夫身在而心死。則不當存者。我反存之。不當死者。我反死之。老氏曰。我有大患。為我有身。又曰。介然有知。惟施是畏。即此觀之。大患當除。而我不能除。真心本妙。情生即癡。癡則近死。近死而不覺。心幾頑矣。況復昭廓其癡。馳而不返。則種種不妙。不召而至焉。至人知其如此。惟施是畏。顏子隳肢體。得非除大患乎。黜聰明。得非空癡心乎。大患除而癡心空。則我固有法身。本妙真心。亦不待召而至矣。曹溪聞應無所住而生其心。則根塵迥脫。妙心昭然。故溈山曰。靈光獨露。迥脫根塵。體露真常。不拘文字
。至此則粗者復妙矣。遠者習近矣。人爲萬物之靈。於此不急而他急。此所謂不知類者也。寸虛受性高明。嗜慾淺而天機深。真求道利器。第向來於此路頭。生疏不熟。或言及此。未見渴仰。此點訊息。乃羽毛鱗甲之媒。三塗四生之引。故曰。一微涉動。境成此頹山勢。此半偈三假全備。三假者。因成假。相續假。相待假是也。如上根利器。才入因成。覺不隨流。謂之不遠復。如天機稍淺。流入相續。慚愧知返。謂之流復。于相續中。尚不驚覺。勢必流入于相待矣。既流入于相待。則以習遠為重。反以習近為輕。夫近者性也。遠者情也。昧性而恣情。謂之輕道。如唐德宗不能自反。迷而不悟。終致大盜以亂天下。此遠公所謂成此頹山勢者也。又因成是何義。蓋妄心不能獨立。必因附前境而生。故智鑒曰。能由境能。此能乃妄心之始。我相之根。我相乃不善之前茅。仲尼曰。顏氏之子。有不善未嘗不知。知之未嘗復行。果如此謂之不遠復。無祗悔。不亦宜乎。毗舍浮佛。此言自在覺。其傳法偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。昔有貴人。以上妙素帛。求黃魯直書平時得意之詩。魯直曰。庭堅亦凡夫耳。詩縱得意亦不妙。遂書此偈遺之。且屬之曰。七佛偈乃禪宗之源。今天下黑白
{ "translations": [ "現代漢語譯本：到了這個地步，粗糙的就變得精妙了，遙遠的也習慣於接近了。人是萬物中最有靈性的，如果在這件事上不著急而在其他事情上著急，這就是所謂的不懂類別的人。一寸的虛空能夠容納高明的本性，慾望淺薄而天機深邃，是真正求道的利器。只是向來對於這條路，生疏不熟悉，或者說到這件事，沒有見到渴望仰慕。這一點訊息，是羽毛鱗甲的媒介，三塗四生的引導。所以說，『一微涉動，境成此頹山勢。』這半句偈語包含了三假，三假就是：因成假、相續假、相待假。如果是上根利器的人，才進入因成，就能覺悟到不隨波逐流，這就叫做『不遠復』。如果天機稍微淺薄，流入相續，慚愧而知返，這就叫做『流復』。如果在相續中，尚且不驚覺，勢必流入于相待了。既然流入于相待，那麼就以習慣於遙遠為重，反而以習慣於接近為輕。接近的是本性，遙遠的是情感。迷惑本性而放縱情感，這就叫做輕視道。比如唐德宗不能自我反省，迷惑而不覺悟，最終導致大盜擾亂天下，這就是遠公所說的『成此頹山勢』。另外，因成是什麼意思呢？妄心不能獨立，必定依附於之前的境界而產生，所以智鑒說：『能由境能』，這個『能』是妄心的開始，我相的根源。我相是不善的前兆。仲尼說：『顏氏的弟子，有不善的事情沒有不知道的，知道了沒有再犯的。』如果能夠這樣，就叫做『不遠復』，沒有後悔，不也是應該的嗎？毗舍浮佛（Vipasyin Buddha，過去七佛之一），這裡說的是自在覺。他的傳法偈說：『假借四大以為身，心本無生因境有，前境若無心亦無，罪福如幻起亦滅。』以前有個貴人，用上好的素帛，求黃魯直（Huang Luzhi，北宋詩人、書法家）寫平時得意的詩。魯直說：『庭堅（Huang Luzhi的字）也是凡夫罷了，詩即使得意也不精妙。』於是寫了這首偈語送給他，並且囑咐他說：『七佛偈是禪宗的源頭，現在天下黑白顛倒，』」 ], "english_translations": [ "English version: At this point, the coarse becomes subtle, and the distant becomes accustomed to being near. Humans are the most intelligent of all beings. If one is not urgent about this but is urgent about other things, this is what is meant by not understanding categories. An inch of emptiness can accommodate a high and bright nature; desires are shallow, and the heavenly mechanism is profound. This is a true sharp tool for seeking the Dao. It's just that people have always been unfamiliar with this path, or when it is mentioned, they do not show thirst or admiration. This bit of news is the medium for feathers and scales, and the guide for the three evil paths and the four forms of birth. Therefore, it is said, 'A slight movement, and the environment becomes this collapsing mountain.' This half-verse contains the three falsities, which are: the falsity of arising from conditions, the falsity of continuity, and the falsity of dependence. If one is a person of superior root and sharp faculties, as soon as they enter the falsity of arising from conditions, they can realize not to follow the flow, which is called 'not far to return.' If the heavenly mechanism is slightly shallow and flows into continuity, feeling ashamed and knowing to return is called 'flowing return.' If one is not even alarmed in continuity, one will inevitably flow into dependence. Since one has flowed into dependence, then one values being accustomed to the distant and instead takes being accustomed to the near lightly. What is near is nature, and what is distant is emotion. To be deluded about nature and indulge in emotion is called taking the Dao lightly. For example, Emperor Dezong of Tang could not reflect on himself, was deluded and did not awaken, and ultimately led to great thieves disturbing the world. This is what Yuan Gong meant by 'becoming this collapsing mountain.' Furthermore, what is the meaning of arising from conditions? The deluded mind cannot be independent; it must rely on the previous environment to arise. Therefore, Zhijian said, 'Ability arises from the environment.' This 'ability' is the beginning of the deluded mind and the root of the self-image. The self-image is the harbinger of unwholesomeness. Confucius said, 'The disciple of Yan, if there is something unwholesome, he never fails to know it, and having known it, he never repeats it.' If one can be like this, it is called 'not far to return,' and there is no regret, is it not appropriate? Vipasyin Buddha (one of the Seven Buddhas of the Past), here refers to the awareness of freedom. His transmission verse says, 'Borrowing the four great elements to make a body, the mind originally has no birth, it arises because of the environment. If there is no previous environment, the mind is also absent; sins and blessings are like illusions, arising and ceasing as well.' In the past, there was a nobleman who used excellent plain silk to ask Huang Luzhi (a poet and calligrapher of the Northern Song Dynasty) to write his usual proud poems. Huang Luzhi said, 'Tingjian (Huang Luzhi's courtesy name) is just an ordinary person; even if the poem is proud, it is not exquisite.' So he wrote this verse and gave it to him, and instructed him, 'The verses of the Seven Buddhas are the source of Zen Buddhism; now the world is upside down between black and white,'" ] }
。譁然望流迷源。庭堅旁觀不禁。書之贈公。愿公由讀而誦。由誦而持。由持而入。由入而化。則自在覺。在公日用。而不在此偈也。山谷楚人。寸虛亦楚人。茲以楚人引楚人則似易。倘吳人引楚人。則楚人以謂吳人似不知楚人也。若相續假以因成。錯過本來面目。便將錯就錯。不惟不知因成之前。心本獨立。初非附麗。即其照無中邊之光。初不夢見彼照。而應物偶然忘照。流入因成。以不知是因成。複流入相續。相續流入相待。相待是何義。謂物我對待。亢然角立也。嗚呼。相待不覺。則三毒五陰。亦不明而迷矣。故知能由境能。則能非我有。能非我有。豈境我得有哉。此理皎如日星。理明則情消。情消則性復。性復則奇男子能事畢矣。雖死何憾焉。仲尼曰。朝聞道。夕死可矣。為是故也。如生死代謝。寒暑迭遷。有物流動。人之常情。眾人迷常而不知返。道終不聞矣。故曰反常合道。夫道乃聖人之常。情乃眾人之常。聖人就眾人而言。故曰反常合道耳。據實言之。眾人之常。豈果真常耶。野人追維往游西山云峰寺。得寸虛于璧上。此初遇也。至石頭晤于南皋齋中。此二遇也。辱寸虛冒風雨而枉顧棲霞。此三遇也。及寸虛上疏后。客瘴海。野人每有徐聞(時寸虛方謫徐聞尉)之心。然有心而未遂。至買舟絕錢塘。道
龍遊。訪寸虛于遂昌。遂昌唐山寺。冠世絕境。泉潔峰頭。月印波心。紅魚誤認為餌。虛白吐吞。吐吞既久。化而為丹。眾魚得以龍焉。故曰龍乃魚中之仙。唐山禪月舊宅。微寸虛方便接引。則達道人此生幾不知有唐山矣。然此遇。四遇也。今臨川之遇。大出意外。何殊雲水相逢。兩皆無心。清曠自足。此五遇也。野人久慕疏山石門。並龍象禪窟。冒雨犯風。直抵石門。黎明入寺。然寺有名無實。故址雖存。草萊荊棘。狐蛇淵藪。四顧不堪。故不遑拋瓣香薰圓明而行。圓明。山谷最敬之。每嘆東坡不遑一面。然圓明敬東坡。不在山谷之下。今石門狼狽至於此。使東坡山谷有靈。亦其所不堪者也。大都真人大士之遺蹟。乃眾生開佛知見之旗鼓也。蓋旗能一目。鼓能一耳。耳目既一。目即耳可也。耳即目可也。目可以為耳。則旗非目境。耳可以為目。則鼓非耳境。旗鼓固非耳目之境。而耳目之用不廢。此謂六根互用也。然以一精明為君。六和合為臣。臣奉君命。無往不一。無往不一。謂之獨往獨來。獨往獨來。此即妙萬物而無累者也。此意悼西兒名序中。亦稍泄之。嗚呼。野人與寸虛必大有宿因。故野人不能以最上等人。望寸虛。謂之瞞心。溈山曰。但不瞞心。心自靈聖。且寸虛賦性精奇。必自宿植。若非宿植。則世緣必
濃。世緣一濃。靈根必昧。年來世緣。逆多順少。此造物不忍精奇之物。沉霾慾海。暗相接引。必欲接引寸虛了此大事。野人二遇于石頭時。曾與寸虛約曰。十年後。定當打破寸虛館也。楞嚴曰。空生大覺中。如海一漚發。即此觀之。有形最大者天地。無形最大者虛空。天地生於空中。如片云點太清。虛空生於大覺中。如一漚生大海。往以寸虛號足下者。蓋眾人以六尺為身。方寸為心。方寸為心。則心之狹小可知矣。然眾人不能虛。重以日夜而實之為貴。寸虛稍能虛之。且畏實而常不自安。近野人望寸虛以四大觀身。則六尺可遺。以前塵緣影觀心。則寸虛可遺。六尺。與寸虛。既皆遺之。則太虛。即寸虛之身與心也。至此以明為相。以勇為將。破其釜而焚其舟。示將相於必死。𢬵命與五陰魔血戰一場。忽然報捷。此野人深有望于寸虛者也。愿寸虛不以野人道淺學少。略其玄黃。而取其神駿。神駿者。即野人望寸虛之癡心也。又野人今將升寸虛為廣虛。升廣虛為覺虛。愿廣虛不當自降。吳臨川。野人往字以始光。蓋取佛放眉間白毫相光。照東方萬八千土。東為動方。能以眉光照之。則不必釋動以求靜。動本靜耳。蓋方有十。舉東一方。則餘九方。不待舉而可知矣。方有十而知則一。知即能由境能之能。方即境也。境有動
【現代漢語翻譯】 現代漢語譯本：世俗的緣分一旦濃厚，靈性的根基必定會被矇蔽。近年來，世俗的緣分總是逆境多於順境。這是造物主不忍心讓那些精妙奇異的事物，沉溺於慾望的苦海，暗中接引，必定要接引『寸虛』（指人的心）了悟這件大事。我這個鄉野之人兩次在石頭城遇到『寸虛』時，曾與他約定說：『十年之後，我一定會打破你的館舍。』《楞嚴經》上說：『虛空中產生偉大的覺悟，就像大海中生起一個水泡。』由此看來，有形之物中最大的是天地，無形之物中最大的是虛空。天地產生於虛空中，就像一片雲彩點綴在晴朗的天空；虛空產生於偉大的覺悟中，就像一個水泡生於大海。』以往我用『寸虛』來稱呼您，是因為世人以六尺之軀為身，方寸之地為心。以方寸之地為心，那麼心的狹小可知了。然而世人不能使心虛空，反而日夜充實它，並以此為貴。『寸虛』稍能使心虛空，並且害怕充實而常常感到不安。最近我希望『寸虛』用四大皆空的觀點來看待身體，那麼六尺之軀就可以拋棄；用前塵往事的影子來看待心，那麼『寸虛』之心就可以拋棄。六尺之軀與『寸虛』之心，既然都拋棄了，那麼太虛，就是『寸虛』的身與心了。到了這個地步，要以明智為先導，以勇敢為將領，砸破鍋子燒掉船隻，向將士們表明必死的決心，拚命與五陰魔（色、受、想、行、識五種構成人身心的要素）血戰一場，忽然傳來勝利的訊息。這是我深深地期望于『寸虛』的。希望『寸虛』不要因為我見識淺薄、學識不足，而忽略了其中的玄妙，而取其神駿之處。所謂神駿之處，就是我期望『寸虛』的癡心啊。我又將提升『寸虛』為『廣虛』，提升『廣虛』為『覺虛』，希望『廣虛』不要自我貶低。吳臨川，我過去用『始光』作為您的字，是取佛陀從眉間白毫相（佛的三十二相之一，位於兩眉之間）放出的光芒，照耀東方萬八千國土之意。東為動方，能用眉間的光芒照耀它，就不必通過停止運動來尋求靜止，運動的本性就是靜止的。大概方位有十個，舉出東方這一個方位，那麼其餘九個方位，不用舉出也可以知道了。方位有十個而知其一，知就是能由境而能的『能』，方就是境。境有動 English version: When worldly attachments become strong, the roots of spiritual wisdom are inevitably obscured. In recent years, worldly connections have brought more adversity than fortune. This is because the Creator cannot bear to see exquisite and wondrous things sink into the sea of desire. He secretly guides and draws 'Cun Xu' (寸虛, referring to the human mind) to awaken to this great matter. This rustic person, on two occasions when meeting 'Cun Xu' in Stone City, made a pact, saying, 'Ten years from now, I will surely break down your dwelling.' The Shurangama Sutra says, 'In the great enlightenment of emptiness, it is like a bubble arising in the sea.' From this perspective, the largest of tangible things is heaven and earth, and the largest of intangible things is emptiness. Heaven and earth arise from emptiness, like a wisp of cloud adorning the clear sky; emptiness arises from great enlightenment, like a bubble arising in the ocean.' In the past, I addressed you as 'Cun Xu' because people consider their six-foot body as themselves and their square-inch heart as their mind. Taking the square-inch as the heart, the narrowness of the heart is evident. However, people cannot empty their hearts; instead, they fill them day and night, considering this to be valuable. 'Cun Xu' is somewhat able to empty his heart and is often uneasy, fearing fullness. Recently, I hope that 'Cun Xu' views the body with the perspective of the four elements being empty, then the six-foot body can be discarded; views the mind with the shadows of past karmic conditions, then the 'Cun Xu' mind can be discarded. The six-foot body and the 'Cun Xu' mind, since both are discarded, then the great emptiness is the body and mind of 'Cun Xu.' At this point, one should take wisdom as the guide and courage as the general, smash the pots and burn the boats, showing the soldiers the determination to die, desperately fight a bloody battle with the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute the human body and mind), and suddenly receive news of victory. This is what I deeply expect from 'Cun Xu.' I hope that 'Cun Xu' will not overlook the profoundness within because of my shallow knowledge and limited learning, but rather take its brilliance. The so-called brilliance is my infatuated heart hoping for 'Cun Xu.' Furthermore, I will elevate 'Cun Xu' to 'Guang Xu' (廣虛, Vast Emptiness), and elevate 'Guang Xu' to 'Jue Xu' (覺虛, Awakened Emptiness). I hope that 'Guang Xu' will not degrade himself. Wu Linchuan, I used to use 'Shi Guang' (始光, Beginning Light) as your courtesy name, taking the meaning of the light emitted by the Buddha from the white hair curl (one of the thirty-two marks of the Buddha, located between the eyebrows), illuminating the ten million eight thousand lands of the East. East is the direction of movement. Being able to illuminate it with the light between the eyebrows, there is no need to seek stillness by stopping movement; the nature of movement is stillness. Generally, there are ten directions. By mentioning the direction of the East, the remaining nine directions can be known without mentioning them. There are ten directions, and knowing one is enough. Knowing is the 'knowing' that can be caused by the environment, and the direction is the environment. The environment has movement
【English Translation】 When worldly attachments become strong, the roots of spiritual wisdom are inevitably obscured. In recent years, worldly connections have brought more adversity than fortune. This is because the Creator cannot bear to see exquisite and wondrous things sink into the sea of desire. He secretly guides and draws 'Cun Xu' (寸虛, referring to the human mind) to awaken to this great matter. This rustic person, on two occasions when meeting 'Cun Xu' in Stone City, made a pact, saying, 'Ten years from now, I will surely break down your dwelling.' The Shurangama Sutra says, 'In the great enlightenment of emptiness, it is like a bubble arising in the sea.' From this perspective, the largest of tangible things is heaven and earth, and the largest of intangible things is emptiness. Heaven and earth arise from emptiness, like a wisp of cloud adorning the clear sky; emptiness arises from great enlightenment, like a bubble arising in the ocean.' In the past, I addressed you as 'Cun Xu' because people consider their six-foot body as themselves and their square-inch heart as their mind. Taking the square-inch as the heart, the narrowness of the heart is evident. However, people cannot empty their hearts; instead, they fill them day and night, considering this to be valuable. 'Cun Xu' is somewhat able to empty his heart and is often uneasy, fearing fullness. Recently, I hope that 'Cun Xu' views the body with the perspective of the four elements being empty, then the six-foot body can be discarded; views the mind with the shadows of past karmic conditions, then the 'Cun Xu' mind can be discarded. The six-foot body and the 'Cun Xu' mind, since both are discarded, then the great emptiness is the body and mind of 'Cun Xu.' At this point, one should take wisdom as the guide and courage as the general, smash the pots and burn the boats, showing the soldiers the determination to die, desperately fight a bloody battle with the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute the human body and mind), and suddenly receive news of victory. This is what I deeply expect from 'Cun Xu.' I hope that 'Cun Xu' will not overlook the profoundness within because of my shallow knowledge and limited learning, but rather take its brilliance. The so-called brilliance is my infatuated heart hoping for 'Cun Xu.' Furthermore, I will elevate 'Cun Xu' to 'Guang Xu' (廣虛, Vast Emptiness), and elevate 'Guang Xu' to 'Jue Xu' (覺虛, Awakened Emptiness). I hope that 'Guang Xu' will not degrade himself. Wu Linchuan, I used to use 'Shi Guang' (始光, Beginning Light) as your courtesy name, taking the meaning of the light emitted by the Buddha from the white hair curl (one of the thirty-two marks of the Buddha, located between the eyebrows), illuminating the ten million eight thousand lands of the East. East is the direction of movement. Being able to illuminate it with the light between the eyebrows, there is no need to seek stillness by stopping movement; the nature of movement is stillness. Generally, there are ten directions. By mentioning the direction of the East, the remaining nine directions can be known without mentioning them. There are ten directions, and knowing one is enough. Knowing is the 'knowing' that can be caused by the environment, and the direction is the environment. The environment has movement
靜。能無動靜。能若是動。則不知動。能若是靜。則不知靜。惟能非動非靜。所以能知動靜耳。肇公曰。知有有壞。知無無敗。野人則曰。知動動壞。知靜靜敗。動靜壞敗。有無都遣。則始光大而為圓光矣。此圓光在堯不加多。在紂不加少。然光有邪正。善用則謂之妙光。不善用則謂之黏安發光。如吳臨川已知野人動靜。廣虛當以此書附達之。如是則不惟野人不負五遇之緣。亦廣虛不負五遇之緣也。
二。
屢承公不見則已。見則必勸仆。須披髮入山始妙。仆雖感公教愛。然謂公知仆。則似未盡也。大抵仆輩。披髮入山易。與世浮沉難。公以易者愛仆。不以難者愛仆。此公以姑息愛我。不以大德愛我。昔二祖與世浮沉。或有嘲之者。祖曰。我自調心。非關汝事。此等境界。卒難與世法中人道者。惟公體之。幸甚。又年來有等闡提。忌仆眼明多知。凡所作為。彼謂終瞞仆不得。殊不知。仆眼亦不甚明。智亦不甚深。此輩窺仆不破。徒橫生疑忌耳。如其一窺破之。縱使有人教其疑忌仆。彼亦自然不生疑忌矣。但破以未窺破。浪作此伎倆也。且仆一祝髮后。斷髮如斷頭。豈有斷頭之人。怕人疑忌耶。
答吳臨川始光居士
五金八石。世以為寶。始光獨不寶之。不以剩語為笑具。而復珍之。且愿淘其
【現代漢語翻譯】 現代漢語譯本：
靜。如果執著于不動和動，就無法真正理解動。如果執著于靜止，就無法真正理解靜止。只有既不執著于動，也不執著于靜，才能真正理解動和靜的真諦。僧肇大師說：『執著于有，終將面臨壞滅；執著于無，終將面臨失敗。』而野人則說：『執著于動，動即壞滅；執著于靜，靜即失敗。』動靜、壞敗、有無，全部放下，才能開始顯現廣大而圓滿的光芒。這圓滿的光芒，在堯的時代不會增加，在紂的時代也不會減少。然而，光芒有正邪之分，善用則稱為妙光，不善用則稱為黏著而散發的光芒。如同吳臨川已經瞭解野人的動靜，希望廣虛能將這封信轉達給他。這樣，不僅野人沒有辜負五遇的緣分，廣虛也沒有辜負五遇的緣分。 二。 屢次承蒙您不見我便罷，一見我，必定勸我剃髮入山修行才好。我雖然感謝您的教誨和愛護，但認為您對我的瞭解，似乎還不夠全面。大抵我們這樣的人，剃髮入山容易，與世俗同流合污卻很難。您因為我容易做到的一面而愛我，卻不因為我難以做到的一面而愛我。這是您用姑息的態度愛我，而不是用大德來愛我。過去二祖慧可與世俗同流合污，或許有人嘲笑他，二祖說：『我自調心，與你何干？』這種境界，終究難以與世俗之人訴說。只有您能體會，真是萬幸。又近年來，有一些闡提（斷善根的人），嫉妒我眼光敏銳，知識淵博，認為我終究不會被他們所矇蔽。殊不知，我的眼光並不十分敏銳，智慧也不甚深邃。這些人窺探我不成功，只是徒增疑忌罷了。如果他們能一眼看穿我，縱使有人教唆他們疑忌我，他們自然也不會產生疑忌了。只是因為沒有看穿，才白費力氣地耍弄這些伎倆。況且我一旦祝髮（剃度），斷髮如同斷頭，難道斷頭之人，還會害怕別人疑忌嗎？ 答吳臨川始光居士 五金八石，世人認為是寶物，始光居士唯獨不認為是寶物。不把多餘的話語當作笑料，反而珍視它們，並且希望能夠加以洗滌。
【English Translation】 English version:
Stillness. If one clings to non-movement and movement, one cannot truly understand movement. If one clings to stillness, one cannot truly understand stillness. Only by not clinging to either movement or stillness can one truly understand the essence of movement and stillness. Master Zhao said: 'Clinging to existence will eventually face destruction; clinging to non-existence will eventually face failure.' But Yeren (a hermit) says: 'Clinging to movement, movement is destruction; clinging to stillness, stillness is failure.' Movement, stillness, destruction, failure, existence, and non-existence, all must be relinquished, only then can the vast and complete light begin to manifest. This complete light does not increase in the era of Yao (a sage king), nor does it decrease in the era of Zhou (a tyrant). However, light has right and wrong aspects; if used well, it is called wondrous light; if not used well, it is called clinging and radiating light. Just as Wu Linchuan already understands Yeren's movement and stillness, I hope Guangxu can deliver this letter to him. In this way, not only will Yeren not fail the five encounters, but Guangxu will also not fail the five encounters. Two. I am often grateful that when you don't see me, it's fine, but when you do see me, you always advise me that shaving my head and entering the mountains is the best way to practice. Although I am grateful for your teachings and love, I think your understanding of me seems incomplete. Generally speaking, for people like us, shaving our heads and entering the mountains is easy, but going along with the world is difficult. You love me for the easy part, but not for the difficult part. This is you loving me with indulgence, not with great virtue. In the past, the Second Patriarch Huike (the second patriarch of Zen Buddhism in China) went along with the world, and some people may have ridiculed him. The Second Patriarch said: 'I am adjusting my own mind, what does it have to do with you?' This kind of state is ultimately difficult to explain to people in the secular world. Only you can understand it, which is very fortunate. Also, in recent years, there have been some icchantikas (those who have severed their roots of goodness) who are jealous of my sharp eyes and extensive knowledge, thinking that I will never be deceived by them. Little do they know that my eyes are not very sharp, and my wisdom is not very profound. These people's attempts to spy on me have failed, only increasing their suspicion and jealousy. If they could see through me at a glance, even if someone taught them to suspect me, they would naturally not be suspicious. It is only because they have not seen through me that they are wasting their efforts in playing these tricks. Moreover, once I tonsure (ordain), cutting off my hair is like cutting off my head. How can a person with a severed head be afraid of others' suspicion? Reply to Layman Shiguang of Wu Linchuan Five metals and eight stones are considered treasures by the world, but Shiguang alone does not consider them treasures. He does not treat superfluous words as objects of ridicule, but cherishes them, and hopes to purify them.
粗。存其精。此心何心哉。然不知粗者既去。果復有精者存乎。呵呵。
二。
喜哥受性靈奇。終非火宅種草。緣盡長逝。當觀往因。永嘉曰。大千沙界海中漚。一切聖賢如電拂。況凡夫與喜哥乎。此理也。非情也。道人愿始光。力以理折情。毋以情昧理。且喜哥形有聚散。有死生不可拘束。而去來自由。隨業咸報者。安知今日去速之機。非異日來速之機乎。但再愿始光於世緣牽絆交加處。踢倒情樁。究徹理海。而於理海智愿感格佛天。于佛天慈嚴光里。流出一兩個有福慧兒子。慰汝喜哥之痛。亦補喜哥金湯之職。又即喜哥復來。未可知也。思之。道人於此月十九。始聞喜哥長往之音。亦不覺悲楚難禁。時臺泉。卓塵。與二三法侶。亦嗚咽不勝。然喜哥以死說法。維摩以病說法。雖古今老少不同。以理推之。了無二也。不知喜哥老子。聞喜哥說法否。若聞則悲。鳴不廢。而情弗傷理。目前死生順逆。皆吾導師耳。道人恐始光父子情重。緩以理照。或以情延。怨天尤人。所以先附手字。于沸湯釜底急為抽薪也。
三。
匡山大佛。初生汝心。今幸成之。當正信堅固。勿流異趣。且白麵郎君。驀地為民父母。日用之知。人畜所繫。率性則仁明勇。觸處現成。率情則牛頭馬面。百千畜習。亦觸事現
【現代漢語翻譯】 一、
去粗取精。那麼，這個『心』又是什麼『心』呢？然而，如果粗糙的東西已經去除，是否真的還有精華存在呢？呵呵。
二、
喜哥（人名，具體指代不詳）稟賦聰慧，終究不是在充滿慾望的世俗家庭中埋沒的人。既然緣分已盡而離世，應當探究其往昔的因緣。永嘉禪師說：『大千世界如同海中的水泡，一切聖賢如同閃電般短暫。』更何況是凡夫俗子和喜哥呢？這是理性的認知，而非情感的執著。道人（出家人對自己的謙稱）希望始光（人名，具體指代不詳）能夠努力用理性來化解情感，不要讓情感矇蔽了理性。況且喜哥的形體有聚散，有生死，不可拘束，他的來去自由，隨著業力而得到相應的果報。怎麼知道今天離去的快速，不是爲了將來快速到來的契機呢？只希望始光在世俗的牽絆交織之處，踢倒情感的木樁，徹底領悟理性的海洋，並在理性的海洋中，以智慧和願力感應佛菩薩，在佛菩薩慈悲莊嚴的光芒里，流出一兩個有福慧的兒子，以此來安慰你失去喜哥的痛苦，也彌補喜哥在金湯（比喻穩固的防守）方面的職責。或許喜哥還會再次到來，也未可知。思量這些吧。道人我于這個月十九，才聽到喜哥去世的訊息，也不禁悲傷難抑。當時臺泉（地名，具體指代不詳）、卓塵（人名，具體指代不詳）和兩三位法侶，也嗚咽不止。然而，喜哥以死來說法，維摩詰（Vimalakirti，佛教在家菩薩的代表）以病來說法，雖然古今老少不同，但從理性的角度來推斷，完全沒有差別。不知道喜哥的父親，是否聽到了喜哥的說法呢？如果聽到了，那麼悲傷和哭泣就不會停止，但情感不會傷害理性。將眼前的生死順逆，都看作是我們的導師吧。道人擔心始光父子情深，遲遲不能用理性來照亮，或者因為情感的延續，而怨天尤人，所以先寫下這些話，就像在沸騰的鍋底迅速抽掉柴火一樣。
三、
匡山大佛（Kuanshan Buddha，指江西廬山的佛像）最初在你心中生起，現在有幸成就了它，應當正信堅定，不要流入其他的歧途。況且白麵郎君（指新上任的官員）突然成為百姓的父母官，日常的知識，關係到人和動物的生活。遵循本性就是仁愛、明智、勇敢，處處都能顯現。遵循情感就會變成牛頭馬面（比喻醜惡的形象），充滿各種畜生的習氣，也會在每件事上顯現出來。
【English Translation】 1.
Discard the coarse and preserve the essence. What 'mind' is this 'mind'? However, if the coarse has already been removed, will there truly be any essence remaining? Hehe.
2.
Hsi-ko (Xige, personal name, specific reference unknown) was endowed with spiritual intelligence and was ultimately not one to be buried in a worldly, desire-filled household. Since the karmic connection has ended in death, one should investigate the causes of the past. Vimalakirti (Vimalakirti, a representative of Buddhist lay bodhisattvas) said, 'The great thousand worlds are like bubbles in the sea, all sages and wise men are like a flash of lightning.' How much more so are ordinary people and Hsi-ko? This is a rational understanding, not an emotional attachment. The Daoist (a humble term for a monk referring to himself) hopes that Shih-kuang (Shiguang, personal name, specific reference unknown) can strive to resolve emotions with reason, and not let emotions obscure reason. Moreover, Hsi-ko's form has gatherings and dispersals, birth and death, which cannot be restrained. His coming and going are free, and he receives corresponding retribution according to his karma. How do we know that today's quick departure is not an opportunity for a quick arrival in the future? I only hope that Shih-kuang, in the midst of worldly entanglements, kicks down the stake of emotion, thoroughly comprehends the ocean of reason, and in the ocean of reason, with wisdom and vows, resonates with the Buddhas and Bodhisattvas, and from the compassionate and solemn light of the Buddhas and Bodhisattvas, flows out one or two sons with blessings and wisdom, to comfort you in the pain of losing Hsi-ko, and also to make up for Hsi-ko's duties in the golden city (a metaphor for solid defense). Perhaps Hsi-ko will come again, it is not yet known. Think about these things. I, the Daoist, only heard the news of Hsi-ko's death on the nineteenth of this month, and I couldn't help but feel sad and overwhelmed. At that time, Tai-chuan (Taichuan, place name, specific reference unknown), Cho-chen (Zhuochen, personal name, specific reference unknown), and two or three Dharma companions were also sobbing uncontrollably. However, Hsi-ko used death to teach the Dharma, and Vimalakirti used illness to teach the Dharma. Although the ancient and modern, old and young are different, from a rational perspective, there is no difference at all. I wonder if Hsi-ko's father heard Hsi-ko's teaching? If he heard it, then the sorrow and crying will not stop, but the emotion will not harm the reason. Regard the present life and death, the favorable and unfavorable circumstances, as our teachers. The Daoist is worried that the father and son of Shih-kuang are deeply attached to each other, and are slow to illuminate with reason, or because of the continuation of emotion, they will complain about heaven and blame others, so I first attach these words, just like quickly removing firewood from the bottom of a boiling pot.
3.
The Kuangshan Buddha (Kuanshan Buddha, referring to the Buddha statue on Mount Lu in Jiangxi) initially arose in your heart, and now you are fortunate to have completed it. You should have firm faith and not stray into other divergent paths. Moreover, the fair-faced gentleman (referring to the newly appointed official) suddenly becomes the parent official of the people. Daily knowledge is related to the lives of people and animals. Following one's nature is benevolence, wisdom, and courage, which can be manifested everywhere. Following one's emotions will turn into ox-headed demons and horse-faced demons (a metaphor for ugly images), full of various animalistic habits, which will also be manifested in everything.
成。噫。清凈光中。無故起念。危乎岌哉。果非虛語。吳郎。吳郎。咄。
與李君實
達道人自楞嚴東靜室。始識賢父子。信知賢父子。與道人有菩提緣者。於是即囑君實撰護法疏。焚于韋䭾之前。而君實直下無疑。又承賢父子追道人于王江涇。值驟雨淋漓。而賢父子曾無懈心。此非有卓倫之見者。斷不能也。茲幸奉命出典潯陽。潯陽乃古禪窟。比來緇曹。無論主者。客者。多飽食橫眠。遊談無根之徒。似不少也。嗟乎。因時佈政之弊生。則仁信之治救焉。仁信之治弊生。則智勇之治救焉。智勇之治弊生。則莫得而救者。若干年矣。至漢明兆夢。摩竺西來。則以一出世之法。救莫救之弊。此理勢然也。蓋世法變極。不以出世法救之。則變終莫止。出世法變極。脫不以世法救之。則其變亦終不止。故迦文老子將涅槃時。付囑國王大臣。金湯正法。即此意也。然孔釋之徒。世不多憂深慮遠之人。所以二氏不得相資而救弊。則必相毀而弊愈生焉。道人初自吳門來南康。止開先。而未入潯陽者。此意非淺淺。以為君實素頗卓倫。焚疏之舉。斷非常人所能為。竊謂臺老之後。有趙公定宇。繼二公者。必君實矣。君實自今而後。于相傳溢言之際。或於書柬之間。大須要審察諦觀。此書柬言雖粗率。然察其心。為我真而
【現代漢語翻譯】 現代漢語譯本： 成了。唉！在清凈的光明中，無緣無故地生起妄念，多麼危險啊！果然不是虛假之語。吳郎啊，吳郎啊！咄！
與李君實
達道人自從在楞嚴東靜室，開始認識賢父子（指李君實的父親和李君實）。相信賢父子與道人有菩提之緣。於是就囑託君實撰寫護法疏，焚燒在韋䭾（佛教護法神）之前。而君實毫不懷疑地接受了。又承蒙賢父子在王江涇追趕道人，正值暴雨淋漓，而賢父子沒有絲毫懈怠之心。這如果不是有卓越的見識，是絕對做不到的。現在有幸奉命到潯陽做官。潯陽是古老的禪宗聖地。近來這裡的僧人，無論是住持還是雲遊僧，大多飽食終日，無所事事，遊談無根之徒，似乎不在少數。唉！因為時勢變化導致政治出現弊端，就用仁義和信用去治理來補救。仁義和信用的治理出現弊端，就用智慧和勇敢的治理來補救。智慧和勇敢的治理出現弊端，那就沒有什麼可以補救的了，已經很多年了。直到漢明帝夢見金人，摩騰和竺法蘭（兩位印度僧人）從西方來到中國，才用一種出世間的方法，來補救無法補救的弊端。這是理所當然的。因為世俗的法則變化到了極點，如果不以出世間的佛法來補救，那麼這種變化終究不會停止。出世間的佛法變化到了極點，如果不以世俗的法則來補救，那麼它的變化也終究不會停止。所以釋迦牟尼佛在將要涅槃的時候，囑託國王大臣，要像金湯一樣守護正法，就是這個意思。然而孔子和釋迦牟尼的門徒，世上很少有憂國憂民、深謀遠慮的人，所以儒家和佛家不能互相幫助來補救弊端，那麼必定會互相詆譭，而弊端會更加嚴重。道人我當初從吳門來到南康，只住在開先寺，而沒有進入潯陽，這個用意並非淺薄。因為我認為君實一向頗有卓越的見識，焚燒護法疏的舉動，絕非常人所能做到。我私下認為，在臺老（指王安石）之後，有趙公定宇（指趙鼎），能夠繼承這兩位賢人的，必定是君實您了。君實從今以後，對於那些相傳的過頭話，或者在書信之間，一定要審察仔細觀察。這封書信雖然言辭粗率，但是考察我的心意，是爲了您真誠而
【English Translation】 English version: Done. Alas! In the pure and clear light, thoughts arise for no reason. How dangerous! Indeed, it is not a false statement. Wu Lang, Wu Lang! Tch!
To Li Junshi
The Daoist person, since being in the Eastern Quiet Room of the Shurangama, began to know the worthy father and son (referring to Li Junshi's father and Li Junshi). Believing that the worthy father and son have a Bodhi connection with the Daoist person. Therefore, he entrusted Junshi to write a Dharma-protecting memorial, to be burned before Weituo (a Buddhist Dharma-protecting deity). And Junshi accepted it without any doubt. Furthermore, the worthy father and son chased after the Daoist person at Wangjiangjing, encountering heavy rain, yet the worthy father and son had no slackening of heart. If one does not have outstanding insight, one absolutely cannot do this. Now, I am fortunate to be ordered to govern Xunyang. Xunyang is an ancient Zen Buddhist center. Recently, the monks here, whether abbots or wandering monks, mostly eat their fill and sleep idly, rootless wanderers who engage in idle talk, seem to be not few. Alas! Because the political malpractices arise from the changing times, the governance of benevolence and trustworthiness is used to remedy them. When the governance of benevolence and trustworthiness gives rise to malpractices, the governance of wisdom and courage is used to remedy them. When the governance of wisdom and courage gives rise to malpractices, then there is nothing that can remedy them, and it has been many years. Until Emperor Ming of Han dreamed of a golden man, and Matanga and Dharmaratna (two Indian monks) came from the West, then they used a transcendent method to remedy the irremediable malpractices. This is the natural course of things. Because worldly laws change to the extreme, if they are not remedied by transcendent Buddhist Dharma, then this change will ultimately not stop. When transcendent Buddhist Dharma changes to the extreme, if it is not remedied by worldly laws, then its change will also ultimately not stop. Therefore, when Shakyamuni Buddha was about to enter Nirvana, he entrusted the kings and ministers to protect the Dharma like a golden fortress, that is the meaning of this. However, among the disciples of Confucius and Shakyamuni, there are few in the world who are concerned about the country and the people, and who have deep and far-reaching plans, so the Confucian and Buddhist schools cannot help each other to remedy malpractices, then they will inevitably slander each other, and the malpractices will become more serious. I, the Daoist person, initially came from Wumen to Nankang, only staying at Kaixian Temple, and not entering Xunyang, this intention is not shallow. Because I believe that Junshi has always had outstanding insights, and the act of burning the Dharma-protecting memorial is absolutely something that ordinary people cannot do. I privately believe that after Tai Lao (referring to Wang Anshi), there is Duke Zhao Dingyu (referring to Zhao Ding), and the one who can succeed these two worthy men must be you, Junshi. From now on, Junshi, regarding those exaggerated words that are passed down, or in letters, you must examine and observe carefully. Although the words in this letter are rough, examining my intention, it is for your sincerity and
無他腸者。此書柬言雖甘。然察其心。未必真為我而口為者。於此兩者。若瞞不過。此便是佛心也。又人情雖變態百出。能以理折情。精而衡之。則真偽似不可逃焉。又真心為人。必先以德業。偽心為人。必先以姑息。德業順性。姑息順情。順性則照用齊到。所以染習消而不自知。順情則照用俱昧。所以染習不培而日深矣。噫嘻。三界之內。非情重眾生。決不生之。故色界。無色界。雖勝於鬼獄。四空。四禪。雖勝於無色。四王。忉利。雖勝於四禪。據實觀之。而勝者必情重於劣者。以勝者恒處順境。故劣者恒處逆境。故逆境則苦極。苦極則思本。思本則近覺。近覺則苦樂之根。了而不昧。于了而不昧之時。忽推苦樂之前。苦樂之根。畢竟根於何處。推久誠積。誠積心開。則知向來極苦極樂。斷非此外有耳。自是便解將苦樂之前者。于境緣逆順之沖。橫拈豎弄。弄得熟了。則入地獄。也是好事。生天堂。亦不作希奇想也。然後痛念我同體之流。苦海日深。火宅煙濃。燒然三界。流蕩七趣。強發四弘誓願。愿克方休。四弘誓願不難發。惟強之一字。最難荷擔耳。若能直下荷擔得這個強字牢靠。則世出世間法。縱不憂深遠慮。亦無往而不克矣。道人于這強字。著實勉力荷擔。每滑肩不少矣。此蓋眾生習熟。佛祖習生。眾生
習熟。則我根難㧞。我根難拔。則此肩便不是金剛肩矣。所以被利害得失轉卻了。茍能眾生習生。佛祖習熟。不但肩是金剛肩。即戲罵譏訶。皆金剛雷也。此雷出地。何蟄夢之不破。何擔之不可肩耶。此等言句。說易行難。故溈山訶仰山曰。寂子。汝莫口解脫。又佛法不以禪定為要。惟以智進為本。故曰。智進全名。余度皆字。見徹不疑。是智用不疑者。而能治惡習是進。又近日世態。于至親骨肉中。倘觸了他毫不顧惜。直欲陷死我便快。此言不信佛法者。即信佛法人。偶有無心之失。觸了他情所護處。他且把佛法拋在一邊。百種生計害人。我有日在。我佛所謂末法鬥爭堅固。是也。夫鬥爭已是不好了。更加堅固之力。持鬥爭之心。則此鬥爭不入阿鼻不已。此亦理勢然也。道人愿君實將智進兩者。強於此等境界。大昭廓王江涇遭雨時心。韋䭾前焚疏時心。更以護法為己任。則報君報親。靡不盡矣。君實勉之。余不盡。
紫柏老人集卷之二十三 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十四
明 憨山德清 閱
書
與黃慎軒
近得王宇泰書。知慎軒已出長安。想還家有日。茲有臺泉上人。保持華梵諸祖道影。安置峨眉普賢光中。永遠
【現代漢語翻譯】 現代漢語譯本：如果對眾生的習氣熟悉，那麼我的根本就難以拔除。我的根本難以拔除，那麼這個肩膀就不是金剛肩了。所以會被利害得失所轉移。如果能夠對眾生的習氣熟悉，對佛祖的教誨熟練，不僅肩膀是金剛肩，即使是戲弄謾罵，都是金剛雷霆。這雷霆從地而出，什麼蟄伏的夢不能打破？什麼重擔不能承擔呢？這些話語，說起來容易做起來難。所以溈山禪師呵斥仰山禪師說：『寂子，你不要只是口頭上解脫。』而且佛法不以禪定為最重要，只以智慧的增長為根本。所以說：『智慧增長才是全名，其餘的都是字。』徹底領悟而不懷疑，是智慧的運用不懷疑，而且能夠治理惡習才是進步。近來世態炎涼，在至親骨肉之間，如果觸犯了他，毫不顧惜，恨不得我立刻去死才痛快。這些話是不信佛法的人說的。即使是信佛法的人，偶爾有無心的過失，觸犯了他所珍視的情感，他也會把佛法拋在一邊，用各種方法來陷害別人。我說過，我佛所說的末法時代鬥爭堅固，就是這樣。鬥爭已經是不好了，再加上堅固的力量，執持鬥爭的心，那麼這種鬥爭不墮入阿鼻地獄是不會停止的。這也是理所當然的趨勢。道人希望您確實將智慧增長這兩者，用於超越這種境界。學習大昭廓王在江涇遭遇雨水時的心境，韋馱菩薩在焚燒奏章時的心境，更以護持佛法為己任，那麼報答君王，報答親人，沒有不盡心盡力的。希望您努力做到。我不一一贅述。
《紫柏老人集》卷二十三 卍新續藏第73冊 No. 1452 《紫柏尊者全集》
《紫柏老人集》卷二十四
明 憨山德清 閱
書信
與黃慎軒
最近收到王宇泰的信，得知慎軒已經離開長安，想必回家之日不遠了。現在有臺泉上人，保持著華梵諸祖（指中國和印度的各位祖師）的道影（指畫像或遺蹟），安置在峨眉山的普賢菩薩的光明之中，永遠供奉。
【English Translation】 English version: If one is familiar with the habits of sentient beings, then my root is difficult to eradicate. If my root is difficult to eradicate, then this shoulder is not a 'vajra shoulder' (indestructible shoulder). Therefore, one will be swayed by gains and losses. If one can be familiar with the habits of sentient beings and proficient in the teachings of the Buddhas and Patriarchs, not only will the shoulder be a 'vajra shoulder', but even jesting and scolding will be 'vajra thunder' (indestructible thunder). When this thunder emerges from the earth, what dormant dream cannot be shattered? What burden cannot be shouldered? These words are easy to say but difficult to practice. Therefore, Chan Master Weishan scolded Yangshan, saying, 'Jizi (a respectful term), do not just talk about liberation.' Moreover, Buddhism does not regard meditation as the most important thing, but only regards the increase of wisdom as the foundation. Therefore, it is said, 'The full name is wisdom advancement, and the rest are just aliases.' Thoroughly understanding without doubt is the unwavering use of wisdom, and being able to cure bad habits is progress. In recent times, the world is such that among close relatives, if you offend them, they will not care at all and will be happy if I die immediately. These words are spoken by those who do not believe in Buddhism. Even those who believe in Buddhism, if they accidentally make a mistake and offend their cherished emotions, they will throw Buddhism aside and use all kinds of methods to harm others. I have said that what the Buddha called the 'Dharma-Ending Age' (末法) of solidified strife is like this. Strife is already bad, but adding the power of solidification and holding onto the mind of strife, then this strife will not stop until it falls into Avici Hell (阿鼻地獄). This is also a natural trend. The Daoist hopes that you will truly use both wisdom and progress to transcend this kind of realm. Learn from the state of mind of King Zhao Kuo (大昭廓王) when he encountered rain in Jiangjing, and the state of mind of Bodhisattva Weituo (韋䭾) when he burned the memorial, and take it as your own responsibility to protect the Dharma. Then, repaying the ruler and repaying your parents, there will be nothing that you do not do your best. I hope you strive to achieve this. I will not elaborate further.
The Collection of Old Man Zibo, Volume 23 卍 New Continued Collection, Volume 73, No. 1452, Complete Collection of Venerable Zibo
The Collection of Old Man Zibo, Volume 24
Read by Hanshan Deqing of the Ming Dynasty
Letters
To Huang Shenxuan
Recently, I received a letter from Wang Yutai, and learned that Shenxuan has left Chang'an, and I think the day of returning home is not far away. Now there is the Upasaka Taiquan, who maintains the Dao images (道影) of the Chinese and Indian Patriarchs (華梵諸祖) and places them in the light of Samantabhadra Bodhisattva (普賢) on Mount Emei for eternal veneration.
供養。道影乃新安丁南羽云鵬手寫。而精神慈注。風致靜深。實希有勝事也。欲作一記。此必出公手。方愜道人意。徐彥文遂作九原之客。令人心痛。碧雲無恙。燕山如昔。死者不知何往。生者不知何事。每念至此。悲喜交集。不知慎軒會道人意否。中甫尊公。忠厚邁俗。斷息時。初無昏亂。其平生雖不能作清凈行。想得忠厚之力。有此效驗。夫忠厚則不欺。不欺則自無偷心。偷心少。則日用瞞心處。不必提撕自少矣。故曰。但不瞞心心自靈聖。忠厚之力尚如此。況開佛知見。以知見治習者乎。慎軒前書來。以為佛知解作障。于日用中不得力。果如此。則臨濟曰。但得知見正當。便可橫行天下。若臨濟是。則慎軒非矣。若慎軒是。則臨濟卻成不是。又有一喻。慎軒當熟思之。有一武人。與賊戰不勝。退而私忿曰。我武藝太多。所以不能勝賊。如我無武藝。則不受武藝障礙。可勝賊矣。道人知公讀至此。必捧腹絕倒也。宋大慧禪師。每謂士大夫曰。聰明固是好事。亦是不好事。聰明非佛知見。則八難中一大難也。良以聰明屬非量。非量者。于理不相應之謂也。佛知見。上則屬現量。次則屬比量。現量者。不思而得。不勉而中之謂也。比量者。雖出思惟比度。而知于佛祖聖斷量中。相契不妄。以之治習。終入現量。古人謂
【現代漢語翻譯】 現代漢語譯本 供養。道影乃新安丁南羽云鵬手寫，而精神慈注，風致靜深，實希有勝事也。想為此事作一篇記載，此事必出自您之手，方能符合道人的心意。徐彥文已經作古，令人心痛。碧雲山安然無恙，燕山也和從前一樣。死去的人不知去了哪裡，活著的人也不知道要做什麼。每每想到這些，悲傷和喜悅交織在一起。不知道慎軒能否理解道人的心意。中甫尊公，忠厚待人，超越世俗，臨終斷氣時，沒有絲毫的昏亂。他一生雖然不能修行清凈之行，想必是忠厚的力量，才會有這樣的效驗。因為忠厚就不會欺騙，不欺騙自然就沒有偷盜之心。偷盜之心少了，那麼日常生活中那些瞞心昧己之處，不必時時提醒也會自然減少。所以說，『只要不瞞心，心自然靈聖。』忠厚的力量尚且如此，更何況是開啟佛的知見，用佛的知見來對治習氣的人呢？慎軒之前來信，認為佛的知解會成為障礙，在日常生活中使不上力。如果真是這樣，那麼臨濟禪師所說『只要得知見正當，便可橫行天下』就是對的，那麼慎軒就是錯的。如果慎軒是對的，那麼臨濟禪師就錯了。我再打個比方，慎軒您應當仔細思考。有一個武人，與賊人交戰卻不能取勝，於是退下來私下憤恨地說：『我的武藝太多了，所以才不能戰勝賊人。如果我沒有武藝，就不會被武藝所障礙，就可以戰勝賊人了。』道人知道您讀到這裡，一定會捧腹大笑的。宋代的大慧禪師，常常對士大夫們說：『聰明固然是好事，但也是壞事。』聰明如果不是佛的知見，那就是八難中的一大難。這是因為聰明屬於非量，非量，就是與真理不相應的意思。佛的知見，上等屬於現量，次等屬於比量。現量，就是不思慮就能得到，不勉強就能中的意思。比量，雖然出自思惟比度，但所知與佛祖聖人的判斷相契合而不虛妄，用它來對治習氣，最終也能進入現量。古人說
【English Translation】 English version Offering. This Dao image is handwritten by Ding Nanyu Yunpeng of Xin'an (Xin'an: a place name), and it is filled with spiritual compassion and profound tranquility. It is truly a rare and wonderful event. I wish to write a record of this, and it must be done by your hand to satisfy the Daoist's (Daoist: a person who follows the Dao) intention. Xu Yanwen has already passed away, which is heartbreaking. Biyun Mountain (Biyun Mountain: a mountain name) is safe and sound, and Yanshan (Yanshan: a mountain name) remains as it was. The dead do not know where they have gone, and the living do not know what they should do. Every time I think of this, sadness and joy intertwine. I wonder if Shenxuan understands the Daoist's intention. Venerable Zhongfu, with his exceptional loyalty and kindness, passed away without any confusion at the moment of his last breath. Although he could not practice pure conduct throughout his life, I believe it was the power of his loyalty and kindness that brought about this effect. Because loyalty and kindness prevent deception, and without deception, there is naturally no thieving mind. With less thieving mind, the daily instances of deceiving oneself will naturally decrease without constant reminders. Therefore, it is said, 'As long as you do not deceive your own mind, your mind will naturally be spiritually enlightened.' The power of loyalty and kindness is already so great, how much more so for those who awaken to the Buddha's (Buddha: enlightened one) knowledge and use that knowledge to cure their habits? Shenxuan wrote to me earlier, believing that the understanding of Buddhist knowledge becomes an obstacle, rendering it ineffective in daily life. If this is true, then Linji's (Linji: a famous Chan Buddhist master) saying, 'As long as your understanding is correct, you can roam freely throughout the world,' is correct, and Shenxuan is wrong. If Shenxuan is correct, then Linji is wrong. Let me give another analogy for Shenxuan to ponder carefully. There was a warrior who could not win against the bandits. He retreated and privately resented, saying, 'My martial arts are too many, which is why I cannot defeat the bandits. If I had no martial arts, I would not be hindered by them and could defeat the bandits.' The Daoist knows that you will burst into laughter when you read this. The Song Dynasty's Great Master Dahui (Dahui: a famous Chan Buddhist master) often said to the scholar-officials, 'Intelligence is certainly a good thing, but it is also a bad thing.' If intelligence is not the knowledge of the Buddha, then it is one of the eight difficulties. This is because intelligence belongs to the non-measuring, and non-measuring means not corresponding to the truth. The Buddha's knowledge, at its highest level, belongs to the direct perception, and at its next level, it belongs to the inferential perception. Direct perception means obtaining without thinking, hitting the mark without effort. Inferential perception, although arising from thought and comparison, its knowledge is in harmony with the judgments of the Buddhas and patriarchs, and is not false. Using it to cure habits will eventually lead to direct perception. The ancients said
之流注真如。此非宗教精深者。不能辨之。道人往往見士大夫。語及流注真如。便掉頭不顧。殊不知流注真如。即臨濟洞山俱不敢忽。故曰。以有言露個無言的。又曰。動容揚古路。不墮悄然機。又曰。但了綱宗。本無實法。近見董思白拶及此事。渠于不知不覺中。佛法習氣漸覺生疏。橫口褒貶古德機緣。判寂音決非悟道之僧。道人從容謂渠曰。汝信大慧杲禪師悟道否。渠曰。是一定大悟徹的。又問曰。寂音乃大慧平生所最仰者。脫寂音果見地不真。大慧難道作人情。仰畏他耶。思白俯首無語。又有一種人。見地萬不如蘇長公。握一根毛錐子。東刺西擉。謂東坡這裡又說道理。便擉一擉。這裡卻不涉理路。便圈幾圈。殊不知東坡于普賢毛孔中。鼻笑如雷曰。我不恁么。汝卻恁么。我恁么。汝卻不恁么。長公是慎軒鄉老。慎軒肯為此老一雪否。即流注真如。也不甚惡。所刻大智度論。必大放般若光在。道人念公忠厚。無大偷心。所以因囑護持諸祖道影。忉怛至此。倘公不以道人癡野見笑。為法自重。幸甚。
與于中甫
謝孝還家。當發心作吃臭醋郎。遊方僧習。痛須漸消去。老漢教汝兩者。汝若不能勉強力行。汝便當除卻于字。始憑汝可也。汝頂著于字。又不能吃臭醋。不能消遊方僧習。支援得於家門裡事
【現代漢語翻譯】 現代漢語譯本： 關於流注真如（不斷流動、變化的真如實性），這並非那些對宗教理解不深刻的人所能辨別的。有些僧人往往一見到士大夫談論流注真如，就掉頭不理。他們卻不知道，流注真如是臨濟宗和洞山宗都不敢忽視的。所以說：『用有言顯露那無言的真諦。』又說：『舉手投足都遵循古老的道路，不落入寂靜的窠臼。』還說：『只要明白了根本宗旨，本來就沒有實在的法。』最近見到董思白涉及此事，他在不知不覺中，對佛法的習氣漸漸生疏，隨意褒貶古德的機緣，斷定寂音並非悟道的僧人。我從容地對他說：『你相信大慧杲（Dahui Gao）禪師悟道了嗎？』他說：『那是一定大徹大悟的。』我又問：『寂音是大慧平生最仰慕的人，如果寂音的見地不真，難道大慧會徇私情，仰慕畏懼他嗎？』思白低頭不語。還有一種人，見地遠遠不如蘇長公（蘇軾），拿著一支毛筆，東刺西戳，說東坡（蘇軾）這裡又在說道理，便戳一下；這裡卻不涉及理路，便圈幾圈。他們卻不知道，東坡在普賢菩薩的毛孔中，鼻子里發出如雷般的笑聲說：『我不是那樣，你卻那樣；我是這樣，你卻不這樣。』長公是慎軒（王安石）的鄉里老友，慎軒肯為這位老友雪恥嗎？即使是流注真如，也不算太壞。他所刻的《大智度論》，必定會大放般若智慧之光。我念及你公忠厚道，沒有大的偷心，所以才囑託你護持諸位祖師的道影，如此懇切。倘若你不因為我的癡野之見而見笑，爲了佛法而自重，那就太好了。
與于中甫（Yu Zhongfu）
謝孝（Xie Xiao）還家，應當發心做一個能忍受『吃臭醋』（比喻忍受不如意的事情）的人，學習遊方僧的習氣，痛苦必須逐漸消去。我教你這兩件事，你如果不能勉強力行，你就應當去掉名字中的『于』字，我才相信你可以。你頂著『于』字，又不能忍受『吃臭醋』，不能消除遊方僧的習氣，怎麼能支援得起家門裡的事情呢？ English version: Regarding the 'flowing and transforming Suchness' (Liuzhu Zhenru, the constantly flowing and changing true reality), this is not something that those who do not have a deep understanding of religion can discern. Some monks often turn away when they see scholar-officials discussing the flowing and transforming Suchness. They do not know that the flowing and transforming Suchness is something that both the Linji (Linji) and Caodong (Dongshan) schools dare not neglect. Therefore, it is said: 'Use words to reveal the wordless truth.' It is also said: 'Every movement follows the ancient path, not falling into the trap of quietism.' It is also said: 'As long as you understand the fundamental principle, there is no real dharma.' Recently, I saw Dong Sibai (Dong Sibai) touch upon this matter. Unknowingly, his familiarity with Buddhist practices gradually became estranged. He arbitrarily praised and criticized the opportunities of ancient masters, and judged that Jiyin (Jiyin) was not an enlightened monk. I calmly said to him: 'Do you believe that Chan Master Dahui Gao (Dahui Gao) was enlightened?' He said: 'He was definitely thoroughly enlightened.' I then asked: 'Jiyin was the person whom Dahui admired most in his life. If Jiyin's understanding was not genuine, would Dahui have acted out of personal feelings, admiring and fearing him?' Sibai lowered his head and said nothing. There is also a type of person whose understanding is far inferior to that of Su Changgong (Su Shi). Holding a writing brush, they poke here and there, saying that Su Dongpo (Su Shi) is discussing principles here, so they poke it; but here it does not involve principles, so they circle it a few times. They do not know that Dongpo, in the pores of Samantabhadra (Puxian) Bodhisattva, laughs like thunder, saying: 'I am not like that, but you are like that; I am like this, but you are not like this.' Changgong is an old friend from the same village as Shenxuan (Wang Anshi). Is Shenxuan willing to clear the name of this old friend? Even the flowing and transforming Suchness is not too bad. The Mahaprajnaparamita Sastra (Dazhi Dulun) that he engraved will surely emit great light of prajna wisdom. I think of your public-mindedness and honesty, without great thieving intentions, so I entrust you to protect the portraits of the ancestral masters, so earnestly. If you do not laugh at my foolish and wild views, and value yourself for the sake of the Dharma, that would be great.
To Yu Zhongfu (Yu Zhongfu)
Xie Xiao (Xie Xiao) is returning home. He should resolve to be someone who can endure 'eating sour vinegar' (chi chou cu, a metaphor for enduring unpleasant things), learn the habits of wandering monks, and gradually eliminate the pain. I am teaching you these two things. If you cannot force yourself to practice them diligently, you should remove the character 'Yu' from your name, and then I will believe that you can do it. You bear the character 'Yu' in your name, but you cannot endure 'eating sour vinegar,' and you cannot eliminate the habits of wandering monks. How can you support the affairs of your household?
【English Translation】 Regarding the 'flowing and transforming Suchness' (Liuzhu Zhenru, the constantly flowing and changing true reality), this is not something that those who do not have a deep understanding of religion can discern. Some monks often turn away when they see scholar-officials discussing the flowing and transforming Suchness. They do not know that the flowing and transforming Suchness is something that both the Linji (Linji) and Caodong (Dongshan) schools dare not neglect. Therefore, it is said: 'Use words to reveal the wordless truth.' It is also said: 'Every movement follows the ancient path, not falling into the trap of quietism.' It is also said: 'As long as you understand the fundamental principle, there is no real dharma.' Recently, I saw Dong Sibai (Dong Sibai) touch upon this matter. Unknowingly, his familiarity with Buddhist practices gradually became estranged. He arbitrarily praised and criticized the opportunities of ancient masters, and judged that Jiyin (Jiyin) was not an enlightened monk. I calmly said to him: 'Do you believe that Chan Master Dahui Gao (Dahui Gao) was enlightened?' He said: 'He was definitely thoroughly enlightened.' I then asked: 'Jiyin was the person whom Dahui admired most in his life. If Jiyin's understanding was not genuine, would Dahui have acted out of personal feelings, admiring and fearing him?' Sibai lowered his head and said nothing. There is also a type of person whose understanding is far inferior to that of Su Changgong (Su Shi). Holding a writing brush, they poke here and there, saying that Su Dongpo (Su Shi) is discussing principles here, so they poke it; but here it does not involve principles, so they circle it a few times. They do not know that Dongpo, in the pores of Samantabhadra (Puxian) Bodhisattva, laughs like thunder, saying: 'I am not like that, but you are like that; I am like this, but you are not like this.' Changgong is an old friend from the same village as Shenxuan (Wang Anshi). Is Shenxuan willing to clear the name of this old friend? Even the flowing and transforming Suchness is not too bad. The Mahaprajnaparamita Sastra (Dazhi Dulun) that he engraved will surely emit great light of prajna wisdom. I think of your public-mindedness and honesty, without great thieving intentions, so I entrust you to protect the portraits of the ancestral masters, so earnestly. If you do not laugh at my foolish and wild views, and value yourself for the sake of the Dharma, that would be great. To Yu Zhongfu (Yu Zhongfu) Xie Xiao (Xie Xiao) is returning home. He should resolve to be someone who can endure 'eating sour vinegar' (chi chou cu, a metaphor for enduring unpleasant things), learn the habits of wandering monks, and gradually eliminate the pain. I am teaching you these two things. If you cannot force yourself to practice them diligently, you should remove the character 'Yu' from your name, and then I will believe that you can do it. You bear the character 'Yu' in your name, but you cannot endure 'eating sour vinegar,' and you cannot eliminate the habits of wandering monks. How can you support the affairs of your household?
。要家門妥帖。無有是處。且古人處順境時長。便謂佛菩薩。不來護念我矣。即此觀之。良以不可意事重疊加來。使當事者。苦楚之極。不得不憂深慮遠耳。憂深慮遠。所應之事必有義者多。恣情忽略。感激中出來。所應之事。必無義者多。凡有義事。自然不覺不知。屬醒悟門收。凡無義事。則屬散亂門收。南嶽思大師。於一佛性中。開違順二門。順門即醒悟門也。違門即散亂門也。又違順二門。非南嶽新設。實本馬鳴起信論中。真如生滅二門來。今天下學禪習講。求生凈土。兼所謂講道學者此四種人。難道無有一人真心學好者。但俱不肯憂深慮遠。所以禪非達磨之禪。講非如來之義。求生凈土。以為愛根不拔。泛然亦可生者。講道學。初不究仲尼之本懷。蹈襲程朱爛餿氣話。以為旗鼓。欲一天下人之耳目。見學老學佛者。如仇讎相似。殊不知孔老與佛。果三人耶。果一人耶。此等斷案。孔老俱通。而未精深佛典者。且謾度量。於三家頭腦。俱不曾一摸。便談儒。談老。談佛。逞一隊瞎驢。隨處鼓揚醋臭。倘然狹路相逢。若生不耐煩心應酬他。便是不能吃酸臭醋樣子。即遊方僧習氣終不會消。老漢受性。才聞酸臭之名。魂驚萬里。即遊方僧習氣。老漢初出家時。較汝更甚。年來痛唸佛恩難報。痛恨自己受性剛烈。徐以
【現代漢語翻譯】 現代漢語譯本 要使家門妥帖安穩，沒有別的好辦法。況且古人身處順境的時間長了，便認為佛菩薩不會來護念自己了。由此看來，正是因為不如意的事情接連不斷地到來，才使得當事人痛苦到了極點，不得不憂慮深遠。憂慮深遠，所做的事情必定有很多合乎道義的；放縱情感，從一時衝動中做出的事情，必定有很多不合乎道義的。凡是合乎道義的事情，自然而然地讓人在不知不覺中醒悟，屬於醒悟之門所收攝；凡是不合乎道義的事情，則屬於散亂之門所收攝。南嶽思大師，在一佛性中，開立了違門和順門。順門就是醒悟門，違門就是散亂門。而且違門和順門，並非南嶽思大師新設立的，實際上本源於馬鳴菩薩《起信論》中的真如門和生滅門。現在天下的學禪者、習講者、求生凈土者，以及所謂的講道學者這四種人，難道沒有一個人真心想學好嗎？只是都不肯憂慮深遠。所以禪不是達磨（Bodhidharma）的禪，講不是如來（Tathagata）的義理，求生凈土，以為愛慾之根不拔除，隨便唸唸佛也可以往生。講道學者，起初不探究仲尼（Confucius）的本懷，抄襲程朱理學的腐臭言論，作為旗幟，想要矇蔽天下人的耳目。看見學老學佛的人，如同仇人一般。實在不知道孔子（Confucius）、老子（Laozi）與佛（Buddha），到底是三個人呢，還是一個人呢？這些判斷，孔子和老子都通曉，而那些不精深佛典的人，且慢去揣度。對於儒、道、佛三家的頭腦，都不曾摸到，便談論儒、談論老、談論佛，像一群瞎驢一樣，隨處宣揚酸臭的言論。倘若狹路相逢，如果生出不耐煩的心去應酬他們，便是不能吃酸臭醋的樣子，那麼遊方僧的習氣終究不會消除。老漢我的秉性，才聽到酸臭的名字，就魂驚萬里。即使是遊方僧的習氣，老漢我剛出家的時候，比你們更甚。近年來痛唸佛恩難報，痛恨自己秉性剛烈，慢慢地以...
【English Translation】 English version To have a peaceful and harmonious family, there is no other way. Moreover, when ancient people lived in favorable circumstances for a long time, they thought that the Buddhas and Bodhisattvas would not come to protect them. From this perspective, it is precisely because unpleasant things come one after another that those involved are in extreme pain and cannot help but worry deeply. When one worries deeply and considers things carefully, many of the things one does are bound to be righteous; indulging in emotions and doing things out of impulse will inevitably lead to many unrighteous actions. All righteous actions naturally lead people to awaken unconsciously, and are collected by the gate of awakening; all unrighteous actions are collected by the gate of distraction. Great Master Nanyue Si, within the one Buddha-nature, established the gates of opposition and accordance. The gate of accordance is the gate of awakening, and the gate of opposition is the gate of distraction. Moreover, the gates of opposition and accordance were not newly established by Great Master Nanyue Si, but actually originated from the gates of True Thusness and arising and ceasing in the Awakening of Faith by Bodhisattva Asvaghosa (馬鳴, meaning 'horse cry'). Now, among the four types of people in the world—those who study Chan (禪, Dhyana), those who practice lecturing, those who seek rebirth in the Pure Land (凈土, Sukhavati), and the so-called scholars of Dao (道)—is there not even one person who sincerely wants to learn well? It's just that they are all unwilling to worry deeply and consider things carefully. Therefore, Chan is not the Chan of Bodhidharma (達磨), lecturing is not the meaning of the Tathagata (如來), and those who seek rebirth in the Pure Land think that if the roots of desire are not eradicated, they can still be reborn by casually reciting the Buddha's name. The scholars of Dao do not initially investigate the original intention of Confucius (仲尼), but plagiarize the rotten and sour words of the Cheng-Zhu school of Neo-Confucianism, using them as a banner to deceive the eyes and ears of the people of the world. They see those who study Lao (老, Laozi) and study the Buddha (佛, Buddha) as if they were enemies. They really do not know whether Confucius, Laozi, and the Buddha are three people or one person. Confucius and Laozi both understood these judgments, but those who are not proficient in Buddhist scriptures should refrain from speculating. Without ever touching the minds of Confucianism, Taoism, and Buddhism, they talk about Confucianism, talk about Lao, and talk about the Buddha, like a group of blind donkeys, spreading sour and stinky words everywhere. If they meet on a narrow road, and if one becomes impatient and tries to deal with them, it is like not being able to tolerate the taste of sour and stinky vinegar, then the habits of a wandering monk will never be eliminated. This old man's nature is such that he is terrified at the mere mention of the name of sour and stinky. Even the habits of a wandering monk, when this old man first left home, were even worse than yours. In recent years, I have deeply regretted that the kindness of the Buddha is difficult to repay, and I have hated my own stubborn nature. Slowly, I...
佛祖知見治之。不免酸臭醋。也緩緩吃將去。剛烈習。也痛克將去。汝若如此兩者。不能痛行。則汝結果可知也。老漢吐此語時。方口痛。又在行促之中。而忍痛不得不喋喋者。不知汝讀老漢此語時。動甚念頭。這裡倘忽略了。則狗馬不若矣。麟郎麟郎。痛念吾囑。
與王宇泰
所天皆在高年。而令兄與令弟。並受性疏曠。不能奉湯藥。光公茍不任此。孰能任之。此事理然也。老漢但念光公。晚得一子。則事有繼。倘事親而無繼。不惟家門之光。無有傳者。即心燈之光。后𦦨難續矣。此苦不獨人間有之。天上亦有之。故曰。人間有絕嗣之痛。天上有無子之悲。或光公若能準之因果。直下不疑。反以無累。為作觀之資。則無子之苦。乃光公大師也。苦何有哉。但恐識得破。忍不過。終被習繩所牽。觸世態炎涼處。又不知不覺。忽生無量感慨矣。正當感慨時。拭回鼻孔。向父母未生前尋些水草吃。則感慨之情。又光公無生之紹介也。此五轉。汝能次第置於日用中。橫來豎去。恒作是念曰。此我本師。不遠數千里之外。重疊風波。遣人持來者。於我求名耶。求利耶。要我好耶。不要我好耶。真心為我耶。假心為我耶。此六耶字。汝能不忽。仔細咀嚼之。或於汝憎愛關頭。作個道場。亦是本色。不為分外。光公勉
【現代漢語翻譯】 現代漢語譯本：用佛祖的知見來治理（你的心）。不要避免酸臭的醋味（比喻不悅的事物），也要慢慢地吃下去。剛烈的習氣，也要痛苦地克服它。你如果對這兩者，不能徹底實行，那麼你的結果是可以預見的。老漢我說這些話的時候，正口齒疼痛，又在匆忙趕路之中，但忍著疼痛不得不啰嗦，不知道你讀老漢我這些話的時候，動了什麼念頭。這裡如果忽略了，那就連狗馬都不如了。麟郎（人名），麟郎（人名），要痛切地記住我的囑咐。
與王宇泰（人名）
你所侍奉的長輩都是高壽之人，而你的哥哥和弟弟，都天性疏懶曠達，不能侍奉湯藥。光公（人名）如果不能承擔這件事，誰又能承擔呢？這件事理所當然。老漢我只是擔心光公（人名）晚年才得一子，那麼家業才能有繼承。如果侍奉父母而沒有後代，不僅家門的光耀，沒有傳承的人，就連心燈的光明，以後也難以延續了。這種痛苦不只是人間才有，天上也有。所以說，人間有絕嗣的痛苦，天上有無子的悲哀。或許光公（人名）如果能按照因果的道理，直接毫不懷疑地接受，反而把沒有牽累，作為修行的資糧，那麼沒有兒子的痛苦，就是光公（人名）的大師了。痛苦又有什麼呢？只是恐怕認識得透徹，卻忍受不過，最終被習氣的繩索所牽絆，接觸到世態炎涼之處，又不知不覺地，忽然產生無量的感慨。正當感慨的時候，擦乾眼淚，回到父母未生你之前，去尋找一些水草來吃（比喻迴歸本源），那麼感慨之情，又是光公（人名）無生之體的介紹。這五個轉折，你如果能依次運用到日常生活中，橫也念，豎也念，經常這樣想：『這是我的本師（老師），不遠數千里之外，冒著重重風浪，派人送來的，是爲了向我求名嗎？爲了向我求利嗎？要我好嗎？不要我好嗎？真心爲了我嗎？假心爲了我嗎？』這六個『嗎』字，你如果能不忽略，仔細地咀嚼它，或許在你憎恨或喜愛的關鍵時刻，做一個道場（比喻反思），也是本分之事，不是額外的要求。光公（人名）勉勵啊！
【English Translation】 English version: Govern it with the knowledge and vision of the Buddha (Fo Zu) (Buddha's wisdom). Do not avoid the sour and stinky vinegar (a metaphor for unpleasant things), and slowly eat it. Fierce habits, also painfully overcome them. If you cannot thoroughly practice these two, then your result is predictable. When I, the old man, say these words, my mouth is in pain, and I am in a hurry, but enduring the pain, I have to babble. I don't know what thoughts you have when you read these words of mine. If you neglect this, then you are not as good as dogs and horses. Lin Lang (person's name), Lin Lang (person's name), remember my instructions painfully.
To Wang Yutai (person's name)
All the elders you serve are of high age, and your elder brother and younger brother are both naturally lazy and open-minded, unable to serve soup and medicine. If Guang Gong (person's name) cannot take on this matter, who can? This is a matter of course. I, the old man, am just worried that Guang Gong (person's name) only got a son in his later years, then the family business can be inherited. If you serve your parents but have no descendants, not only the glory of the family will have no one to pass on, but even the light of the heart lamp will be difficult to continue in the future. This kind of pain is not only in the human world, but also in heaven. Therefore, it is said that there is the pain of having no descendants in the human world, and the sorrow of having no children in heaven. Perhaps if Guang Gong (person's name) can accept it directly and without doubt according to the principle of cause and effect, and instead regard having no burden as a resource for practice, then the pain of having no son is Guang Gong's (person's name) great teacher. What pain is there? It's just that I'm afraid that you can see through it, but can't bear it, and eventually be tied down by the ropes of habit, and when you come into contact with the warmth and coldness of the world, you will unconsciously generate immeasurable emotions. When you are feeling emotional, wipe away your tears, go back to before your parents gave birth to you, and look for some water and grass to eat (a metaphor for returning to the source), then the feeling of emotion is also an introduction to Guang Gong's (person's name) unborn body. If you can apply these five turns to your daily life in order, think about it horizontally and vertically, and often think like this: 'This is my original teacher, who sent someone from thousands of miles away, braving the heavy storms, is it to seek fame from me? Is it to seek profit from me? Do you want me to be good? Don't you want me to be good? Are you sincerely for me? Are you pretending to be for me?' If you can not neglect these six 'is it' words, and carefully chew on them, perhaps at the critical moment of your hatred or love, making a Daocheng (a metaphor for reflection) is also your duty, not an extra requirement. Guang Gong (person's name), encourage yourself!
之。
答于潤甫
十林詣燕。得手書。徐讀次。掩卷思之。乃覺渡江五易寒暑矣。汝自覺悠悠送日。于正法中。不殊聾盲人。無可舉似。此果出誠痛。惕然不歇。憤然勇進。則惡無大小。罪無重輕。皆導師與不請友也。若志稍懈。力稍緩。則暫時洗然有清涼處。未必非三障嚆矢耳。三炬真能頓豁情塵。心味老朽剩語。將往日無可舉似者。審誰使之。于無可舉似中。一旦無明障心。于不知不覺時。恬然造惡。惡既造成。終難省報。無明障心即煩惱障。恬然造惡即業障。終難省報即報障。此三障造就。如源與流。流與波名雖有三。而濕則一矣。老人問三炬。一是恁么。若識得渠。即徐察渠之前所造三障。是苦耶。樂耶。于苦樂根源。果徹底不疑。則三障便是三炬本來面目。老朽不惜忉怛。追究汝一之前者。倘不知重輕。直下翻身不得。怎生是好。要於三寶中。拚身捨命護法。如過楞嚴頂禮聖像。見朽草破席覆之。不覺遍體芒刺。汗發淫顙者。此片念力。能消十惡五逆之罪。雖千萬金之施。不若此念力功德。不可情智測度也。但此念力。能始而終之。則本郎與開郎。雖死生有先後。而其心事亦了矣。刻藏事體。終有荷之者。勿慮。即康直指疏。乃三伏天松風潭月。能不清涼老朽肝肺乎。為仲淳致聲。無縈懷。老
【現代漢語翻譯】 現代漢語譯本 答潤甫
十林到燕地，收到了你的來信。我慢慢地讀著，然後合上信思考。才發覺我已經渡江五次，經歷了寒暑交替了。你自覺地悠悠度日，在正法之中，和聾盲人沒什麼區別，沒有什麼可以拿出來說的。這如果真的是出於真誠的痛苦，能夠警惕而不停止，憤然勇猛前進，那麼一切惡，無論大小，一切罪，無論輕重，都是引導你的導師和不請自來的朋友啊。如果意志稍微懈怠，力量稍微減緩，那麼即使暫時洗滌後感到清涼，也未必不是三障（煩惱障，業障，報障）的先兆啊。三炬（疑炬，識炬，智炬）真能立刻照亮情慾的塵埃。用心體會老朽的這些話，將往日那些無可稱道的事情，審視是誰造成的。在無可稱道之中，一旦無明遮蔽了心，在不知不覺的時候，安然地造惡。惡一旦造成，最終難以避免受到報應。無明障心就是煩惱障，安然造惡就是業障，最終難以避免受到報應就是報障。這三障的形成，就像源頭和河流一樣。河流和波浪，名字雖然有三個，但濕潤的本質卻是一樣的。老朽問你三炬，什麼是『一是恁么』（本體）？如果認識了它，就仔細觀察它之前所造的三障，是苦還是樂？對於苦樂的根源，如果徹底不懷疑，那麼三障就是三炬本來的面目。老朽不惜苦口婆心地追問你『一』之前的事情，如果不知輕重，直接翻身不得，那該怎麼辦？要於三寶（佛，法，僧）中，拚命護法。就像過楞嚴時頂禮聖像，見到腐朽的草蓆覆蓋著聖像，不覺遍體生芒刺，汗流滿面一樣。這片念力，能消除十惡五逆的罪過。即使是千萬黃金的佈施，也不如這念力的功德，不可用情智來衡量。但這種念力，能夠從始至終地保持，那麼本郎和開郎，即使生死有先後，他們的心事也就了結了。刻藏（雕刻經書）的事情，終究會有承擔的人，不用擔心。至於康直指的疏文，就像三伏天里的松風潭月一樣，能不清涼老朽的肝肺嗎？為仲淳帶去問候，不要掛懷，老
【English Translation】 English version Reply to Runfu
Shilin went to Yan. Received your letter. I slowly read it, then closed it and pondered. Only then did I realize that I have crossed the river five times, experiencing the changes of seasons. You consciously spend your days idly, within the Right Dharma, no different from the deaf and blind, with nothing to show for it. If this truly comes from sincere pain, able to be vigilant and unceasing, advancing courageously with indignation, then all evils, regardless of size, all sins, regardless of weight, are teachers guiding you and uninvited friends. If the will is slightly relaxed, the strength slightly lessened, then even if there is temporary washing and a feeling of coolness, it may not be the harbinger of the Three Obstructions (klesha-avarana [煩惱障, obstruction of afflictions], karma-avarana [業障, obstruction of karma], vipaka-avarana [報障, obstruction of retribution]). The Three Torches (doubt torch, knowledge torch, wisdom torch) can truly illuminate the dust of desires instantly. Use your heart to understand these words of the old man, examine who caused those unremarkable things of the past. Within the unremarkable, once ignorance obscures the mind, unknowingly, one calmly creates evil. Once evil is created, it is ultimately difficult to avoid retribution. Ignorance obscuring the mind is the klesha-avarana, calmly creating evil is the karma-avarana, and ultimately difficult to avoid retribution is the vipaka-avarana. The formation of these Three Obstructions is like the source and the river. The river and the waves, although the names are three, the essence of wetness is the same. The old man asks you about the Three Torches, what is 'one such' (the essence)? If you recognize it, then carefully observe the Three Obstructions created before it, is it suffering or joy? If there is no thorough doubt about the root of suffering and joy, then the Three Obstructions are the original face of the Three Torches. The old man does not hesitate to painstakingly ask you about the matter before 'one', if you do not know the importance and cannot turn around directly, what should be done? One must protect the Dharma with all one's life within the Three Jewels (Buddha, Dharma, Sangha). Just like when passing through Lengyan and prostrating to the sacred image, seeing the decaying straw mat covering the sacred image, one unconsciously feels thorns all over the body, and sweat covers the forehead. This single thought of power can eliminate the sins of the Ten Evils and Five Rebellions. Even the donation of millions of gold is not as good as the merit of this thought of power, which cannot be measured by emotion and wisdom. But if this thought of power can be maintained from beginning to end, then Benlang and Kailang, even if their lives have a sequence of birth and death, their aspirations will be fulfilled. The matter of engraving and storing the scriptures will eventually be taken care of by someone, do not worry. As for Kang Zhizhi's commentary, it is like the pine breeze and pool moon in the hot summer, can it not cool the old man's liver and lungs? Send greetings to Zhongchun, do not worry, old
朽年在耳順。未能聲入心通。愈自扼腕。奚煩遠念。惟念汝兄弟中。我相勝負。如攫金人。只見其金。不見其主。大須恕之。寫至此。老朽固乃解空之凍膿。亦于不知不覺中。思汝等父母在時光景。淚欲迸流。強止不能。蓋父母汝等之本也。俱肯念本。則分別之情忘。情忘則無我之天。不煩舉目。而昭然在上也。即汝三兄。雖向稱于氏之賢者。渠失照較汝更多。老朽既為汝提明白。此後牢持恕字。若逆境順境。憤力挨熟得。則向後受用不淺。炬郎炬郎。毋以老朽之言為迂闊。痛力勖之。
二。
大丈夫處於大塊間。本分事元無多端。不過經世出世而已。若於經世無心。縱得富貴。亦何用之。若用之於飲食男女。乃造罪也。非用之也。若於出世留心。茍不能檢攝身心。究竟性命之學。則大道終不聞矣。噫人為萬物靈。果於經世出世。兩無所就。又甘與愚癡人。競無明。更錯矣。思之思之。有省則宜收拾世故。自別有受用地。幸莫忽。
與陸太宰
去歲聞門下。一切屏置。唯勤唸佛。此暮年本色。然得勝凈之緣資之。則念頭易得綿密。而勝凈之緣。莫過乎佛緣法緣僧緣也。佛像在前。經卷列之。更得僧徒一二人。朝夕親炙。自然勝凈之緣殊勝矣。但僧徒之中。求人卒未易得。即貧道亦東西南北之
【現代漢語翻譯】 現代漢語譯本： 我年老體衰，耳朵也不好使了，聲音難以入心，理解透徹。越發感到惋惜。不必為我過多掛念。只是擔心你們兄弟之間，爭強好勝，就像爭奪金人一樣，只看到金子，卻看不到金子的主人。務必要互相寬恕。寫到這裡，我這老朽之軀，雖然是理解空性的如同凍瘡一般的存在，也不知不覺地想起了你們父母在世時的情景，眼淚幾乎要流出來，強忍也忍不住。因為父母是你們的根本啊。如果都能念及根本，那麼分別的情感就會消失。情感消失，就進入了無我的境界，不用抬頭仰望，那無我的天理也昭然在上了。即使是你們三哥，雖然向來被稱為於家的賢人，他不明事理的地方比你們更多。我已經為你們說清楚了，此後要牢牢記住『恕』字。無論是逆境還是順境，都要努力忍耐，慢慢熟悉，那麼將來就會受益匪淺。炬郎（人名），炬郎（人名），不要認為我的話是迂腐空洞的。要痛下決心，努力去做。 二。 大丈夫立身於天地之間，本分的事情本來就沒有多少。不過是經世濟民和超脫世俗而已。如果對經世濟民沒有心思，即使得到榮華富貴，又有什麼用呢？如果用在吃喝玩樂上，那就是造罪孽啊，不是利用它。如果對超脫世俗留心，卻不能約束身心，探究性命的學問，那麼大道終究是聽不到的。唉，人是萬物之靈，如果對經世濟民和超脫世俗，兩方面都沒有成就，又甘心和愚蠢的人，爭論無明，那就更錯了。好好想想，如果有所領悟，就應該收拾好世俗事務，自然會有不同的用處。千萬不要忽略。 與陸太宰（官名） 去年聽說您一切都放下了，只是勤奮唸佛，這是晚年的本色。如果能有殊勝清凈的因緣來輔助，那麼念頭就容易變得綿密。而殊勝清凈的因緣，沒有比佛緣、法緣、僧緣更好的了。佛像擺在前面，經書排列在旁，再能有一兩個僧人，早晚親近，自然殊勝清凈的因緣就非常殊勝了。但是僧人之中，要找到合適的人，最終是不容易的。即使貧僧我也要東西南北地奔走。
【English Translation】 English version: I am old and my ears are failing, making it difficult for sounds to penetrate my heart and be fully understood. I feel increasingly regretful. There's no need to worry about me too much. I am only concerned that among you brothers, the desire to compete and win is like vying for a golden statue, seeing only the gold and not the owner of the gold. You must forgive each other. As I write this, my old and decaying body, though understanding emptiness like a frostbitten sore, unconsciously recalls the times when your parents were alive, and tears almost flow, impossible to restrain. Because your parents are your foundation. If you can all remember the foundation, then the feelings of separation will disappear. When feelings disappear, you enter the realm of no-self, and without looking up, the principle of no-self is clearly above. Even your third brother, though always called a virtuous man of the Yu family, is more ignorant than you. I have made it clear to you, so from now on, firmly remember the word 'forgiveness'. Whether in adversity or prosperity, strive to endure and gradually become familiar with it, and you will benefit greatly in the future. Ju Lang (name), Ju Lang (name), do not think my words are pedantic and empty. Resolve to strive hard. Two. A great man stands between heaven and earth, and his fundamental duties are not many. They are simply to manage the world and transcend it. If you have no intention of managing the world, what is the use of even gaining wealth and status? If you use it for indulgence in food, drink, and pleasure, then you are creating sin, not using it properly. If you are mindful of transcending the world, but cannot restrain your body and mind and explore the study of nature and life, then you will never hear the Great Dao. Alas, man is the spirit of all things, and if you achieve nothing in both managing the world and transcending it, and are willing to argue about ignorance with foolish people, then you are even more wrong. Think about it carefully, and if you have any understanding, you should tidy up worldly affairs, and you will naturally have different uses. Do not neglect it. To Lu Taizai (official title) Last year I heard that you had put everything aside and were diligently reciting the Buddha's name, which is the true nature of old age. If you can have the support of auspicious and pure conditions, then your thoughts will easily become continuous. And there are no better auspicious and pure conditions than the Buddha-dharma connection (Fo yuan), the Dharma connection (Fa yuan), and the Sangha connection (Seng yuan). With the Buddha image in front, the scriptures arranged beside, and one or two monks to be close to morning and evening, the auspicious and pure conditions will naturally be very auspicious. But among monks, finding the right person is ultimately not easy. Even I, a poor monk, have to travel east, west, north, and south.
人。曷能恒為凈助。故請丹青丁生。寫此䟦陀羅尊者道影。意在代貧道助門下唸佛也。愿門下以眼根聽其說法。當下萬緣坐斷。念頭現前。此貧道所深望門下者也。年光飄忽。剎那不住。況頭白老翁乎。永嘉曰。日夜精勤。恐緣差故。況不精勤乎。噫。緣之差別。惑亂正念。雖有見透者。每遭其埋沒。況見未透者乎。愿門下莫為鄙人語不近情而忽之。幸甚。
復董元宰
緣起無生之旨。祖佛骨髓。而像季黑白。千萬人中。求一二信者不可得。今足下於此獨能信入。非夙具靈種。緣因熏發。那來現行暫露。何快如之。來書謂初頗暢快。茲又不活潑。若將失去。病在何處。此既現行暫露。熏力稍微。自然隱沒。不必生疑。惟宗門語句。不可草草。若以足下信入者。擬通其關棙。所謂魯君以己養。養鳥也。昔兜率悅問張無盡。宗門葛藤有少疑否。無盡曰。惟德山托缽因緣未了。兜率厲聲曰。此既有疑。其餘安得無疑。逕入方丈不顧。無盡由是發憤參究。然後大徹。今足下十有二三不透。則去無盡尚遠。極當發憤。此生決了。不得自留疑情。遺誤來世。來示又謂。唸唸起處。索頭在手。敢問足下。爲念起處本即無生。爲了念本空乃契無生。若念起本即無生。則知無生者。念耶。非念耶。若了念乃契無生。則了者。
謂有唸了耶。謂無念了耶。有念則早乖無生。無念則無生誰契。於此透脫無疑。席幾草菴借宿。猶非寶所。第來示所謂如何踐履。如何保持。待力之充。及涉境試驗云云。自知時節矣。豈待貧道饒舌。貧道不惜口業如此。總是缽盂添柄。惟足下或宗乘中。或教乘中。大著精神。作個仇讎。務必摟破其窠窟。搗其棲泊。再共商量未晚。
與丁勺原
凡榮辱得喪。皆念後事也。向煩潯陽邢來慈。持八行詣足下。良欲足下緣得喪而求念。緣念而求念之未始。念之未始既得。然後可以駕未始之航。來往于榮辱得喪死生之津。博運群有。安置彼岸。不意足下報章未久。則聖天子之椎輪又至矣。此實天以厚足下。非薄足下也。惟足下力承之。且云外散人。於世實泊然一無所求。而拳拳為足下如此者。寧無微意。愿足下以瘴鄉為苑囿。刁斗為遊觀。加攝自重。散人脫有曹溪之遊。再詢起止。不悉。
答陳五嶽
辱問無垢之義。鄙人魯鈍。寧足以酬。然無垢之說多矣。不審居士所問者。何種也。夫夷齊以不食周粟為無垢。魯仲連以解人危。周人急。而不愛爵祿為無垢。顏氏子以簞瓢陋巷。超然自樂為無垢。此皆世中之無垢也。至於聲聞以有身為患。觀空為無垢。緣覺則以達患初無為無垢。菩薩則見患即心。萬
境皆真為無垢。一切如來。則以不可得為無垢。惟我初祖達磨而下。諸禪老以乾屎橛為無垢。此又世外之無垢也。如以世中無垢為得意。則足下自能發揮。無煩貧道。若以出世無垢為悅心。則是庵以聲聞居之。庵即乖空。以緣覺居之。庵初非有。以菩薩居之。庵即自心。以如來居之。庵不可得。或曰如來之不可得。得非與聲聞緣覺之空同乎。對曰。如來之不可得。雖一切大菩薩莫能窺其涯際。即如來自亦不可知。豈聲聞緣覺所能測哉。以如來所到境界。一切聖凡。莫有容心之地。故以不可得名之耳。乃遂以小乘之空濫茲。雖三尺驅烏。聞之莫不捧腹者也。此無垢大意。敢粗陳之。至庵之巔末。在高明自定。倘披晤有期。再容請教。
與雷雨居士
病體稍愈。即當默誦八識頌。此頌乃相宗綱骨。相宗乃性宗五藏。如五藏相剋不明。則一身便調養不來。至轉識成智之旨。若相宗恍惚。斷不能精了。此既不精了。即高論元微。刳真剔秘。若觸境斗機。照用便提不出來矣。且吾此到巢陵。非是小緣。但眾生泛常之見觀之。竟不生大奇特想。世故非堅。人情翻覆。橫計無常。染習難滌。宜須痛迸心魂。志凌金石。少有出頭分。瞥爾因循。知苦未有盡日時在。
與于中甫
大都學道人。能未窮知變。則變
【現代漢語翻譯】 現代漢語譯本：境界皆真，即是無垢的境界。一切如來（Tathagata，佛的稱號），則以不可得作為無垢。只有我初祖達磨（Bodhidharma，禪宗初祖）以下，各位禪宗老宿以乾屎橛（比喻無用之物）為無垢。這又是世俗之外的無垢。如果以世俗中的無垢為得意，那麼您自己就能發揮，無需我來多言。如果以出世的無垢為悅心，那麼如果庵里住的是聲聞（Sravaka，小乘佛教徒），庵就違背了空性；如果住的是緣覺（Pratyekabuddha，獨覺），庵本來就不是實有；如果住的是菩薩（Bodhisattva，發願普度眾生的修行者），庵就是自心；如果住的是如來（Tathagata，佛的稱號），庵就不可得。或者有人問，如來的不可得，難道和聲聞、緣覺的空性相同嗎？回答說，如來的不可得，即使一切大菩薩（Mahasattva，偉大的菩薩）也不能窺探到它的邊際，即使如來自己也不能知曉，哪裡是聲聞、緣覺所能測度的呢？因為如來所到達的境界，一切聖人凡夫，都沒有容心之地，所以用不可得來稱呼它。竟然用小乘的空性來混淆它，即使是三尺童子聽了，沒有不捧腹大笑的。這就是無垢的大意，我冒昧地陳述出來。至於庵的始終，在高明的人自己決定。如果將來有機會見面，再容我請教。
與雷雨居士
病體稍微好轉，就應當默誦八識頌。這頌是相宗（Yogacara，唯識宗）的綱領骨幹，相宗是性宗（Madhyamaka，中觀宗）的五臟。如果五臟相剋的關係不明白，那麼一身就調養不好。至於轉識成智的宗旨，如果對相宗不清楚，就斷然不能精通明瞭。既然不精通明瞭，即使高談玄妙，剖析真理，揭示秘密，如果遇到境界，想要運用機智，就提不出來了。而且我這次到巢陵，不是小小的因緣。但是眾生用泛泛平常的見解來看待它，竟然不產生大的奇特想法。世事並非堅固，人情反覆無常，橫加計算都是無常，染污的習氣難以洗滌，應該痛下決心，意志堅定如金石，稍微有一點出頭的機會。一旦因循茍且，要知道痛苦沒有停止的時候。
與于中甫
大都學道的人，如果不能窮盡知識的變化，那麼變化
【English Translation】 English version: All realms are true, being without defilement. All Tathagatas (Buddhas), regard the unattainable as without defilement. Only our first ancestor Bodhidharma (the first patriarch of Zen Buddhism) and subsequent Zen masters consider a dried dung spatula as without defilement. This is also a freedom from defilement beyond the mundane world. If you take delight in the freedom from defilement within the mundane world, then you yourself can expound on it, without needing me to say more. If you find joy in the freedom from defilement beyond the world, then if the hermitage is occupied by a Sravaka (a disciple of Hinayana Buddhism), the hermitage goes against emptiness; if it is occupied by a Pratyekabuddha (a solitary Buddha), the hermitage was never truly existent; if it is occupied by a Bodhisattva (a being who seeks enlightenment for all beings), the hermitage is one's own mind; if it is occupied by a Tathagata (a Buddha), the hermitage is unattainable. Someone might ask, is the unattainability of the Tathagata the same as the emptiness of the Sravaka and Pratyekabuddha? I reply, the unattainability of the Tathagata is such that even all great Bodhisattvas (Mahasattvas) cannot fathom its limits, and even the Tathagata himself cannot know it. How can Sravakas and Pratyekabuddhas measure it? Because the realm reached by the Tathagata is such that all sages and ordinary beings have no place to accommodate their minds, it is therefore called unattainable. To confuse it with the emptiness of the Hinayana is something that even a three-foot-tall child would laugh at. This is the general meaning of 'without defilement,' which I have dared to present roughly. As for the beginning and end of the hermitage, the wise will decide for themselves. If there is a chance to meet in the future, I will ask for your guidance again.
To Layman Lei Yu
When my illness improves slightly, I should silently recite the Eight Consciousness Verses. This verse is the framework of the Yogacara (Consciousness-only) school, and the Yogacara school is the five viscera of the Madhyamaka (Middle Way) school. If the relationship of the five viscera counteracting each other is not understood, then the body cannot be properly nourished. As for the principle of transforming consciousness into wisdom, if one is unclear about the Yogacara school, one cannot thoroughly understand it. Since one does not thoroughly understand it, even if one speaks loftily about the profound and subtle, dissecting the truth and revealing secrets, if one encounters a situation and wants to use one's wit, one will not be able to bring it forth. Moreover, my coming to Chaoling this time is not a small matter. However, sentient beings view it with ordinary perspectives, and do not generate great and extraordinary thoughts. Worldly affairs are not firm, human feelings are fickle, calculations are all impermanent, and defiled habits are difficult to cleanse. One should make a painful determination, with a will as firm as gold and stone, and seize any opportunity to break free. Once one becomes complacent and procrastinates, know that there will be no end to suffering.
To Yu Zhongfu
Generally, those who study the Way, if they cannot exhaustively understand change, then change
不能驚。窮不能困。噫。此三昧。非見幾而作者。孰能用之。
與趙干所
禍福莫烈乎死生。故至貧賤之人。聞得生則喜若登天。聞得死則悲若入淵。然皆情也。如能率性觀死生榮辱之境。不惟死生榮辱之境。不得奪我之志。且彼境。密為我不請友也。故大丈夫。平居無大苦迫楚之時。理不可不窮。性不可不盡耳。如此一著子。忽略放過。于平居時。猛涉不可意事。交錯在前。則我之志。管取全被境奪矣。即李卓吾雖不能從容脫去。而以速死為快。竟舉刀自刎。權應怒者之忿。亦奇矣。今直心之事。終不至喪身失命。極處不過放歸田里而已。又造物以逆境成就我。未可知也。由是而觀。則竭計酷謀。排陷我之輩。恐造物使之然。此等意思。若以眾人之心領會。便錯過矣。直以佛祖聖賢之心。虛懷平氣。勉強領會。一有肯首處。則無我而靈者。頭面露焉。如此際不信聖賢。而信眾人。則我終莫聞道也。人忝物靈。道不聞可乎。愿熟思之。
適得手示。讀之亦不覺傷心。然立意擺佈人者。第恐氣力不猛。計謀不深。一味欲直心。生無隙地。死有餘波。此自古至今。眾人之常態如是。故君子涉此境界。倘感激心生。弗堪受之。痛當自訟者。以君子見過之生於自心。故訟極得力時。方見過不生於人心。再乞
【現代漢語翻譯】 現代漢語譯本：不要因為意外情況而驚慌。不要因為貧窮而感到困頓。啊！這種三昧（Samadhi，一種精神境界），不是那些能見微知著並採取行動的人，誰能運用它呢？
與趙乾的信
禍患和幸福沒有比生死更強烈的了。所以，最貧賤的人，聽到生存就高興得像昇天一樣，聽到死亡就悲傷得像墜入深淵一樣。然而，這些都是人之常情。如果能夠順應本性觀察生死榮辱的境況，不僅生死榮辱的境況不能奪走我的意志，而且這些境況，還會暗中成為我不請自來的朋友。所以，大丈夫在平時沒有大的苦難逼迫的時候，道理不可不窮盡，本性不可不完全發揮。如果這一點忽略放過，在平時突然遇到意想不到的事情，交錯在眼前，那麼我的意志，一定會被境況完全奪走。即使像李卓吾（Li Zhuowu，明代思想家）這樣的人，雖然不能從容脫身，但以速死為快，竟然舉刀自刎，權且用來應對憤怒者的忿恨，也算是奇特了。現在堅持正直之心，最終不至於喪身失命，最壞的結果不過是被放逐回鄉而已。而且造物者用逆境來成就我，也未可知。由此看來，那些竭盡全力、陰謀陷害我的人，恐怕是造物者讓他們這樣做的。這些意思，如果用普通人的心去領會，就會錯過。一定要用佛祖聖賢的心，虛懷若谷、心平氣和，勉強去領會，只要有一點肯定的地方，那麼無我而靈妙的本性，就會顯露出來。在這種時候不相信聖賢，而相信眾人，那麼我終究不能聞道啊。人空有萬物之靈的稱號，卻不能聞道，可以嗎？希望你仔細思考。
恰好收到你的來信，讀了也不覺得傷心。然而，那些立意擺佈人的人，只怕氣力不夠猛烈，計謀不夠深遠，一味想要讓人正直，活著沒有空隙，死了還有餘波。這自古至今，是普通人的常態。所以君子遇到這種境況，如果產生感激之心，覺得無法承受，就應該嚴厲地自我反省，因為君子的過錯產生於自己的內心。所以反省到極點，才能明白過錯不是產生於人心。再次懇請。
【English Translation】 English version: Do not be alarmed by unexpected situations. Do not be distressed by poverty. Alas! This Samadhi (a state of profound stillness and concentration), who can use it if not those who can see the signs and act accordingly?
Letter to Zhao Gan
Calamity and fortune are no more intense than life and death. Therefore, the poorest and most humble person, upon hearing of survival, rejoices as if ascending to heaven; upon hearing of death, grieves as if falling into an abyss. Yet, these are all human emotions. If one can observe the circumstances of life, death, honor, and disgrace in accordance with one's nature, not only will these circumstances not seize my will, but they will also secretly become my uninvited friends. Therefore, a great person, in times of peace without great suffering or oppression, must exhaust the principles and fully develop their nature. If this point is overlooked and neglected, and one suddenly encounters unexpected events in ordinary times, intertwined before one's eyes, then one's will shall surely be completely seized by the circumstances. Even someone like Li Zhuowu (Li Zhuowu, a thinker of the Ming Dynasty), though unable to escape gracefully, hastened his death, even slitting his own throat, temporarily responding to the anger of the enraged, which is also quite peculiar. Now, adhering to a straightforward heart will not lead to losing one's life; at worst, one would be banished back to one's hometown. Moreover, it is not yet known whether the Creator uses adversity to perfect me. From this perspective, those who exhaust their efforts and conspire to harm me are perhaps made to do so by the Creator. If these ideas are understood with the mind of ordinary people, they will be missed. One must use the mind of Buddhas and sages, with an open and peaceful heart, striving to understand; as soon as there is a point of affirmation, then the selfless and spiritual nature will reveal itself. At such times, if one does not believe in sages but believes in the masses, then one will ultimately not hear the Way. Can a person, bearing the title of the spirit of all things, not hear the Way? I hope you will think carefully about this.
I have just received your letter, and reading it does not make me feel sad. However, those who intend to manipulate others are only afraid that their strength is not fierce enough and their schemes are not deep enough, single-mindedly wanting people to be upright, leaving no room for them to live and leaving lingering effects after their death. This has been the common state of ordinary people from ancient times to the present. Therefore, when a gentleman encounters such circumstances, if feelings of gratitude arise and he feels unable to bear it, he should severely reflect on himself, because the gentleman's faults arise from his own heart. Therefore, only by reflecting to the extreme can one understand that faults do not arise from the hearts of others. I earnestly request again.
痛思之。
二。
古今禍福。皆初無常。直以天理與人情。折斷臧否。無不驗者。若以天理折斷人情。則公道明。設以人情折斷天理。則私忿重。方私忿重時。則中外防閑佈置。彼之用心未必不周密。于私忿周密之中。而忿者且眾。決死生之機何如。此非人力可以陰挽也。然直心必無傷命之理。自然老蒼亦不忍。事後或徴耳。
三。
凡禍福人我之根。根于已發。若以未發照察之。則禍福人我之根。本無有地也。已發情也。未發性也。故以情觀禍福人我之事。則有我而昧者。愈重矣。重則厚。厚則深。深則畜。畜則決難輕泄。故報復人我。百千萬劫卒不能了。此必然之事。而愚人不曉此理。於人我禍福之根。不但不能拔。反著力栽種之。恨未能深。殊可痛也。故佛祖聖賢。要人聞道見性。別無他意。不過要拔斷眾人之情根而已。情根一拔。則向之禍福人我之事。皆漸漸化為妙用矣。以妙用慧眼。觀眾人禍福人我爭競。殊不足怪也。直心於今日人我場中。若不能開心洞肺。受野朽之教。則汝墜墮。但可流涕也。思之思之。又功名富貴根于身。此身極壽。長不過百年。而百年中。享富貴快樂。又被愁多喜少。佔大半去了。故百年中享富貴快樂。亦不多時。何苦為不多時。禍福人我之情。便甘把本
【現代漢語翻譯】 現代漢語譯本： 深刻地思考這些道理。
二。
自古至今的禍福，本來就不是固定不變的。而是用天理和人情來判斷是非，沒有不應驗的。如果用天理來判斷人情，那麼公道就會彰顯；如果用人情來判斷天理，那麼私人的怨恨就會加重。當私人怨恨加重的時候，即使內外防範佈置得再周密，他們的用心也未必不周到。但在私人的怨恨周密之中，怨恨的人又很多，決定生死的機會又在哪裡呢？這不是人力可以暗中挽回的。然而，正直的心一定沒有傷人性命的道理，自然連老天爺也不忍心。事後或許會有所懲罰罷了。
三。
一切禍福和人我的根源，都根植于已經發生的事情。如果用未發生的事情來觀察，那麼禍福和人我的根源，本來就沒有存在的土壤。已發是**，未發是本性。所以用情感來看待禍福人我的事情，那麼執著于自我而不明真相的人，就會更加嚴重。越嚴重就越深厚，越深厚就越深邃，越深邃就越積蓄，越積蓄就越難以輕易釋放。所以報復人我的事情，即使經歷百千萬劫也最終無法了結，這是必然的事情。而愚蠢的人不明白這個道理，對於人我禍福的根源，不但不能拔除，反而努力地栽種它，恨不得它更深，真是可悲啊！所以佛祖聖賢，要人聞道見性，沒有其他的用意，只不過是要拔除眾人的情根而已。情根一旦拔除，那麼之前的禍福人我的事情，都會漸漸轉化為妙用。用妙用的慧眼，觀看眾人禍福人我的爭鬥，就一點也不奇怪了。正直的心在今天人我的場合中，如果不能敞開心扉，接受老朽的教誨，那麼你就會墮落，只能流淚了。思考啊，思考啊！又功名富貴根植于自身，這個身體即使活到極限，也不過百年。而百年之中，享受富貴快樂，又被憂愁多於喜悅佔據了大半。所以百年之中享受富貴快樂，也不過是短暫的時間。何苦爲了這短暫的時間，因為禍福人我的情感，就甘願把根本
【English Translation】 English version: Ponder deeply on these principles.
Two.
From ancient times to the present, fortune and misfortune have never been constant. They are judged by the principles of Heaven (天理, Tianli - heavenly principles) and human sentiment (人情, Renqing - human feelings), and the results are always accurate. If heavenly principles are used to judge human sentiment, then justice will be manifest. If human sentiment is used to judge heavenly principles, then personal resentment will be intensified. When personal resentment intensifies, even if internal and external defenses are meticulously arranged, their intentions may not be thorough. But within the meticulousness of personal resentment, there are many who resent, so where is the opportunity to decide life and death? This is not something that human power can secretly reverse. However, an upright heart certainly has no reason to harm life, and even the heavens cannot bear it. Perhaps there will be punishment afterward.
Three.
The root of all fortune, misfortune, self, and others lies in what has already happened. If you observe it from the perspective of what has not yet happened, then the root of fortune, misfortune, self, and others has no ground to exist. What has happened is **, what has not happened is inherent nature. Therefore, if you view the affairs of fortune, misfortune, self, and others with emotion, then those who are attached to self and ignorant of the truth will become even more serious. The more serious it is, the deeper it becomes; the deeper it becomes, the more profound it becomes; the more profound it becomes, the more it accumulates; the more it accumulates, the more difficult it is to release easily. Therefore, the matter of revenge between self and others can never be resolved even after hundreds of thousands of kalpas (劫, kalpa - an aeon in Hindu and Buddhist cosmology), this is inevitable. But foolish people do not understand this principle, and instead of uprooting the root of fortune, misfortune, self, and others, they try to plant it, wishing it were deeper, which is truly lamentable! Therefore, Buddhas and sages want people to hear the Dao (道, Dao - the Way) and see their nature, with no other intention than to uproot the emotional roots of all people. Once the emotional roots are uprooted, then the previous affairs of fortune, misfortune, self, and others will gradually transform into wonderful functions. Using the wisdom eye of wonderful function to observe the struggles of fortune, misfortune, self, and others, there is nothing strange about it. If an upright heart cannot open its heart and lungs and accept the teachings of an old and decaying one in today's arena of self and others, then you will fall, and you can only weep. Think about it, think about it! Furthermore, fame and wealth are rooted in the body, and even if this body lives to its limit, it will only be a hundred years. And in those hundred years, enjoying wealth and happiness is mostly overshadowed by more sorrow than joy. Therefore, enjoying wealth and happiness in a hundred years is only a short time. Why, for this short time, would you be willing to sacrifice the root because of the emotions of fortune, misfortune, self, and others?
性昧卻。至人以本性觀是非榮辱。不異太虛中微雲散聚耳。奚暇介懷哉。汝於今日多故之際。野朽不惜口業。種種開解。直心情抱。如於野朽口業中。錯過這些慈悲熱腸。則直心受苦時劫。正方長在。咄。大丈夫情性關頭。若認得真了。則今日與直心爭競。害直心者。皆我善知識也。茍有此見。何妨惡衣惡食。了我生死大事去。豈弗樂乎。汝名法復。正為今日耳。
四。
天力。地力。佛力。法力。僧力。皆外力也。惟自心之力。乃內力。外力是助。內力是正。如正力不猛。助力雖多。終不能化兇為吉。故曰。先天而天不違。又曰。自心之力。可以顛倒天地。設信此不過。別尋外助。斷無是處。野朽凡遇禍害。更無他術。但直信自心之外。安有禍害。一涉禍害。皆自心所造。還須自心受毒。此理甚平。法復思之思之。
五。
別來甚久。思念甚深。不知近來一切境界。或有意。或無心。種種交沖。能以觀音大士。大悲大智。鑄逆順為自受用三昧否。此三昧。初貴知得透。次貴行得堅。再次必期證而後已。又再次證而能忘。忘而用始全矣。大丈夫何暇論儒論釋論老。是皆古人已用過了。不殊已陳芻狗耳。豈有閑精神理會他。雖然。若自家本有無生之心。倘未知得透。則儒釋老白文。要緊經書。
【現代漢語翻譯】 現代漢語譯本： 自性的體性是空寂的。得道之人用本性來觀察是非榮辱，就像太空中微云的消散和聚集一樣，又何必放在心上呢？你今天正處在多事之秋，我這鄉野老朽不惜冒著口業，種種開導你，完全是出於一片真心。如果因為我的口業而錯過了這些慈悲熱腸，那麼你正直的心遭受苦難的時劫，正長久地存在著。咄！大丈夫在情性關頭，如果真正認識清楚了，那麼今天與你正直的心爭鬥、傷害你正直的心的人，都是我的善知識啊！如果能有這樣的見解，又何妨穿著粗陋的衣服，吃著粗糙的食物，了結自己的生死大事呢？豈不是很快樂嗎？你的名字叫法復（Dharma-punarutpāda，意為『佛法復興』），正是爲了今天啊。
天力、地力、佛力（Buddha-bala，佛陀的力量）、法力（Dharma-bala，佛法的力量）、僧力（Sangha-bala，僧團的力量），都是外力。只有自心的力量，才是內力。外力是輔助，內力是根本。如果根本的力量不強猛，即使助力的力量再多，最終也不能化兇為吉。所以說，『先天而天不違』。又說，『自心的力量，可以顛倒天地』。如果相信這些還不夠，另外去尋求外在的幫助，那是絕對沒有希望的。我這鄉野老朽每當遇到禍害，也沒有其他的辦法，只是堅信自心之外，哪裡會有什麼禍害呢？一旦涉及禍害，都是自心所造，還須自心承受苦果。這個道理非常平實，法復你要好好思考啊！
分別以來已經很久了，非常思念你。不知道你近來的一切境界，或有意，或無心，種種交織衝擊，能否用觀音大士（Avalokiteśvara，觀世音菩薩）的大悲大智，將逆境和順境都轉化為自己受用的三昧（Samādhi，禪定）呢？這種三昧，最初貴在知得透徹，其次貴在行得堅定，再次必須期望證悟而後已，又再次證悟之後能夠忘懷，忘懷之後，運用才算圓滿。大丈夫哪裡有空閑去談論儒家、佛家、道家呢？這些都是古人已經用過的東西，不就像已經陳列過的芻狗一樣嗎？哪裡有多餘的精神去理會它們呢？雖然如此，如果自己本有的無生之心，倘若還沒有認識透徹，那麼儒家、佛家、道家的經典，都是要緊的經書。
【English Translation】 English version: The nature of the self is emptiness. An enlightened person observes right and wrong, honor and disgrace, with their inherent nature, just like the scattering and gathering of faint clouds in the vast sky. Why bother dwelling on them? You are in a time of many troubles today. This old rustic doesn't hesitate to risk karmic retribution from speech, offering various explanations, entirely out of sincerity. If you miss these compassionate and fervent intentions because of my karmic speech, then the eon of suffering for your upright heart will be very long indeed. Alas! At the critical juncture of a great person's emotions and nature, if you truly recognize it, then those who contend with and harm your upright heart today are all my good teachers! If you can have this view, what harm is there in wearing coarse clothes and eating simple food to resolve the great matter of your birth and death? Wouldn't that be joyful? Your name is Dharma-punarutpāda (meaning 'Dharma Revival'), precisely for today.
The power of heaven, the power of earth, the power of the Buddha (Buddha-bala), the power of the Dharma (Dharma-bala), the power of the Sangha (Sangha-bala), are all external powers. Only the power of one's own mind is internal power. External power is assistance; internal power is fundamental. If the fundamental power is not strong, even if there is much assistance, it will ultimately not be able to turn misfortune into good fortune. Therefore, it is said, 'Acting before Heaven, Heaven does not contradict.' It is also said, 'The power of one's own mind can turn the world upside down.' If you believe this is not enough and seek external help elsewhere, there is absolutely no hope. Whenever this old rustic encounters misfortune, I have no other method but to firmly believe that outside of my own mind, where would there be any misfortune? Once misfortune is involved, it is all created by one's own mind, and one must bear the poisonous fruit with one's own mind. This principle is very simple. Dharma-punarutpāda, think about it, think about it!
It has been a long time since we parted, and I miss you very much. I wonder if your recent experiences, whether intentional or unintentional, with various interferences and conflicts, can be transformed into a Samādhi (meditative absorption) for your own benefit, using the great compassion and wisdom of Avalokiteśvara (Guanyin Bodhisattva)? This Samādhi, first and foremost, values thorough understanding; second, it values firm practice; and third, it must be expected to be realized and then forgotten. Only after forgetting can its use be complete. How can a great person have time to discuss Confucianism, Buddhism, or Taoism? These are all things that the ancients have already used, no different from straw dogs that have already been displayed. Why waste extra energy paying attention to them? However, if one's own inherent unborn mind has not yet been thoroughly understood, then the classics of Confucianism, Buddhism, and Taoism are all important scriptures.
又不可不痛留神會之。貧道每於好山水行坐時。未始不觸勝。思廣虛也。又思初與南皋。勺原。寸虛。聚首石頭光景。邈不可得。比趙干所亦嘗披晤。但渠氣勝於理。則不免逆順境風搖盪。亦可憫然。忠直不減古人也。
六。
持忠而遭黜。命也。惟知命故恬黜而無悶。如黜而懷悶。則向之所謂忠者。果忠乎。若人之不忠。我必知之。此智也。非明也。惟我之不忠。于自心了了不昧。此明也。非智也。今直心之忠與不忠。惟天知之。亦惟直心自知之耳。且人將欲置直心於死地。幸得為白衣郎。此莫大之福也。又何悶之有。大丈夫屢遭黜辱。不必為介。愿直心以大丈夫自任。終必相見有期。去年有書寄海若。書中已言直心終必遭黜。倘晤海若。取書徴之。由是而觀。為白衣郎。不在今日也。直心直心。休再沉吟。萬緣歇卻。樂最甚深。以此送行。大地黃金。
七。
自正月二十日。得手書。搖心頓歇。未得手書前。以傳溢紛然。雖有定見。亦不覺稍受搖眩。此人情之常也。但直心向後於筆札。不必與人極力辯清濁是非。辯則失其大。大失。則局量便小了。且清濁是非。自直心離長安后。未嘗不漸皎然明白也。比來亦有人為直心扼腕者。惟直心直置身心於無何有之鄉。饑來吃飯困來眠便了。倘豪
【現代漢語翻譯】 現代漢語譯本： 又不能不特別留心體會這些。貧道我每每在美好的山水間行走坐臥時，沒有不被美好的景色觸動，想到要擴充套件心胸，達到廣闊空虛的境界的。又想到當初與南皋（人名，具體含義不詳），勺原（地名，具體含義不詳），寸虛（人名，具體含義不詳）在石頭相聚的情景，已經渺遠不可得了。之前趙干（人名，具體含義不詳）所畫的畫我也曾經打開看過，但是他的氣魄勝過理智，那麼就免不了被逆境順境的風所搖盪，也令人感到可悲。他的忠誠正直不亞於古人啊。
六。
堅持忠義卻遭到貶黜，這是命運啊。只有懂得命運，才能安然接受貶黜而不感到煩悶。如果被貶黜而感到煩悶，那麼之前所說的忠義，果真是忠義嗎？如果別人不忠，我必定知道，這是智慧啊，不是明智。只有我不忠，在自己心裡清清楚楚沒有隱瞞，這才是明智啊，不是智慧。如今直心的忠與不忠，只有天知道，也只有直心自己知道罷了。況且別人將要置直心於死地，幸好只是做了平民百姓，這是莫大的福氣啊，又有什麼可煩悶的呢？大丈夫屢次遭到貶黜侮辱，不必放在心上。希望直心以大丈夫自居，終究會有相見之日。去年有書信寄給海若（神話人物，海神），信中已經說過直心終究會遭到貶黜。如果見到海若，拿出信來驗證。由此看來，做平民百姓，不是今天才開始的。直心啊直心，不要再沉吟了，萬般雜念都放下，快樂才是最深遠的。以此送你遠行，大地都是黃金。
七。
自從正月二十日，得到你的來信，我搖擺不定的心頓時平靜下來。在沒有得到來信之前，各種傳言紛紛揚揚，即使我有自己的主見，也不免稍微受到動搖。這是人之常情啊。但是直心以後在書信中，不必與別人極力辯論清濁是非，辯論就會失去大局，大局一失，那麼心胸氣量就小了。況且清濁是非，自從直心離開長安后，未嘗不漸漸明明白白。近來也有人為直心惋惜的。希望直心直接將身心置於虛無之境，餓了就吃飯，困了就睡覺，這樣就可以了。如果豪
【English Translation】 English version: Furthermore, one must diligently and attentively comprehend these matters. Whenever I, this humble Daoist, stroll and sit amidst beautiful landscapes, I am invariably touched by the scenery, prompting me to expand my mind and attain a state of vast emptiness. I also reflect upon the past when I gathered with Nan Gao (personal name, meaning unknown), Shao Yuan (place name, meaning unknown), and Cun Xu (personal name, meaning unknown) at Stone, a scene now distant and unattainable. I once unrolled and examined the paintings of Zhao Gan (personal name, meaning unknown), but his spirit surpasses his reason, making him susceptible to being swayed by the winds of adversity and fortune, which is lamentable. Yet, his loyalty and integrity are no less than those of the ancients.
Six.
To uphold loyalty and yet be dismissed is fate. Only by understanding fate can one accept dismissal with equanimity and without resentment. If one harbors resentment upon dismissal, then is the so-called loyalty truly loyalty? If others are disloyal, I will surely know it; this is wisdom, not sagacity. Only when my own disloyalty is clear and unhidden in my heart is it sagacity, not wisdom. Now, the loyalty or disloyalty of a direct heart is known only to Heaven and to the direct heart itself. Moreover, others sought to put the direct heart to death, but fortunately, it only resulted in becoming a commoner; this is the greatest of blessings. What resentment is there to have? A great man who repeatedly suffers dismissal and humiliation need not take it to heart. I hope the direct heart will conduct itself as a great man, and there will surely be a time when we meet again. Last year, I sent a letter to Hai Ruo (mythological figure, sea god), in which I already stated that the direct heart would eventually be dismissed. If you meet Hai Ruo, take out the letter to verify it. From this, it can be seen that becoming a commoner did not begin today. Direct heart, direct heart, cease your pondering. Put down all thoughts, and joy will be at its deepest. With this, I bid you farewell; the earth is gold.
Seven.
Since receiving your letter on the twentieth day of the first month, my wavering heart has instantly calmed. Before receiving the letter, rumors were rampant, and even though I had my own convictions, I could not help but be slightly swayed. This is the common nature of people. However, in future correspondence, the direct heart need not exert great effort to debate with others about clarity, turbidity, right, and wrong. To debate is to lose the bigger picture, and if the bigger picture is lost, then one's capacity becomes small. Moreover, clarity, turbidity, right, and wrong have gradually become clear since the direct heart left Chang'an. Recently, there have also been those who lamented the direct heart's situation. I hope the direct heart will directly place body and mind in a realm of nothingness, eating when hungry and sleeping when tired, and that will be sufficient. If bold
逸習病發作。一味看得自大了。則我相不異乎無何有鄉矣。且道這個時節。豪逸習病。置之何地。幸無忽此。此是奇男子家常茶飯。外此別求。皆即外道。直心果能見此透徹。觸境用得。則向之與直心為怨府者。皆直心入道之資也。何怨府之有哉。湯若士近有音耗否。渠比來亦有思之者。老子曰。寵辱若驚。以老子之意觀寵辱。驚則等也。然此等字。非隳體黜聰者。斷未易知也。直心如知之。再出頭來。於世出世法中。方許橫衝豎撞做得去也。西風正高。空林落葉。更深夜靜。故人之思何如哉。
莫憎人海風波惡。心外何曾有浪頭。豪習登時消不去。禪書飯飽細鉆求。
八。
大都人情時事。于可意不可意之間。必有業使之然。業即命也。倘信情而不信命。則感激百出矣。故至人知人情時事變幻。奪人之志。所以必先於窮理。理窮則見定。見定則人情時事之變幻。不能奪其志矣。志既有定。所謂生死榮辱交錯於前。雖未能無心應之。而持吾志。順理制情。力用不怯。則情自消而理日開。理日開。性必徹。徹盡也。故曰。窮理盡性。此一路話頭。向曾數提直心。直心以為別有口訣不傳。將此澹話塞人。公置之而弗究。及觸不可意事。即不堪人作賤。便欲𢬵命。與人決個雌雄。豈大君子之所為哉。故曰
【現代漢語翻譯】 現代漢語譯本： 逸習（放縱的習氣）病發作，一味地自以為是，這樣一來，我的主觀意識和虛無的境界又有什麼區別呢？那麼請問，在這個時候，這種豪放不羈的習氣，應該放在哪裡才好呢？希望你不要忽視這個問題。這本是奇男子（不平凡的人）的家常便飯，如果向外尋求其他的東西，那就成了外道了。如果直心（心地正直）真的能夠看透這一點，並且在各種境遇中都能運用自如，那麼之前那些與直心為敵的事物，都會成為直心入道的資糧，又有什麼可怨恨的呢？不知道湯若士最近有沒有訊息？我近來也常常想起他。老子說：『受寵若驚』。用老子的觀點來看待受寵和受辱，它們其實是等同的。然而，這個『等』字，不是那些拋棄形體、喪失聰明的人，是很難理解的。如果直心能夠明白這個道理，再次出山，在世間法和出世間法中，才能夠縱橫馳騁，有所作為。西風正勁，空曠的樹林里落葉紛紛，深夜寂靜，思念故人的心情又是如何呢？ 不要憎恨人世間的風波險惡，心外又哪裡會有什麼風浪呢？豪放不羈的習氣一時難以消除，要認真研讀禪宗書籍，吃飽飯後仔細鉆研。 八。 大凡人情世事，在意料之中和意料之外之間，必定有業力在其中起作用。業就是命運。如果只相信人情而不相信命運，那麼就會產生無數的憤慨。所以，有智慧的人知道人情世事的變幻莫測，會動搖人的意志，因此一定要先窮究事物的道理。道理明白了，就能有堅定的見解。有了堅定的見解，人情世事的變幻就不能動搖他的意志了。意志既然堅定，那麼即使生死榮辱交錯出現在眼前，雖然不能完全無動於衷，但也能堅持自己的意志，順應道理來控制情感，努力而不怯懦，那麼情感自然會消退，而道理會日益彰顯。道理日益彰顯，本性必然會徹底顯現。徹底顯現，就是窮究事物的道理，徹底瞭解自己的本性。這一路話頭，我曾經多次向直心提起，直心卻以為還有其他的口訣沒有傳授，認為我用這些平淡的話來搪塞他，你置之不理而不去深入研究。等到遇到不如意的事情，就受不了別人的輕視，便想要拚命，與人決一勝負，這難道是大君子應該做的嗎？所以說
【English Translation】 English version: The illness of unrestrained habits has flared up. You are single-mindedly self-important, in which case, how is 'my' subjective consciousness different from the realm of nothingness? So, tell me, at this moment, where should this unrestrained and unconventional habit be placed? I hope you don't neglect this question. This is the daily fare of extraordinary men (uncommon individuals). If you seek something else externally, then you become a heretic. If 'Direct Mind' (honest heart) can truly see through this point and apply it freely in all situations, then those things that were previously enemies of Direct Mind will become resources for Direct Mind's entry into the path. What is there to resent? I wonder if there has been any news from Tang Ruoshi recently? I have also been thinking of him lately. Lao Tzu said: 'Favor and disgrace are like alarm.' Viewing favor and disgrace from Lao Tzu's perspective, they are actually equal. However, this word 'equal' is not easily understood by those who abandon their bodies and lose their intelligence. If Direct Mind can understand this principle and come out again, then in worldly and otherworldly matters, he will be able to gallop freely and accomplish something. The west wind is strong, the leaves are falling in the empty forest, and the night is deep and quiet. What is the feeling of missing old friends? Don't hate the treacherous storms of human life; where outside the mind would there be waves? Unrestrained habits cannot be eliminated immediately; study Zen books carefully and delve into them after a full meal. Eight. Generally, human affairs and worldly events, between what is expected and unexpected, there must be karma at play. Karma is destiny. If you only believe in human relationships and not in destiny, then countless resentments will arise. Therefore, wise people know that human affairs and worldly events are unpredictable and can shake people's will. Therefore, they must first thoroughly investigate the principles of things. When the principles are understood, one can have firm views. With firm views, the changes in human affairs and worldly events cannot shake one's will. Since the will is firm, even if life, death, honor, and disgrace appear intertwined before one's eyes, although one cannot be completely indifferent, one can still uphold one's will, follow reason to control emotions, and strive without fear. Then, emotions will naturally subside, and reason will become increasingly clear. As reason becomes increasingly clear, one's nature will inevitably be fully revealed. Fully revealed means thoroughly investigating the principles of things and completely understanding one's own nature. I have mentioned this topic to Direct Mind many times, but Direct Mind thought that there were other secret formulas that had not been passed down, and that I was using these bland words to perfunctorily deal with him. You ignored it and did not delve into it. When you encounter unsatisfactory things, you cannot bear others' contempt and want to risk your life to fight to the death. Is this what a great gentleman should do? Therefore, it is said
。有我我在天地中。無我天地在我中。直心若不能諦信無我而靈之理。力制有我而昧者。則昧終不旦矣。思之至此際。野朽猶提此澹話。恐澹中有不澹者存焉。
與周金吾
居士三請謁矣。可謂勤至。然覿吾相。不若得吾心。且道如何是吾心。馬嘶楊柳春風暖。人對曇花慧月涼。能薦此。再晤不暮。
寄繆仲淳
男子出世一番。畢竟何事要緊。即拜懺一節。若任情識支吾。不若不拜。既拜𢬵窮性命。剜心剖膽。哀號像前。惡習偏處。直下挽回。既回。片刻不可間斷。才間斷。即如水銀詐死復活。要在順逆火中。橫煆豎煆。死到真處方可。
與沈及庵
佛祖有言。一切眾生因想念而度生死。亦因想念而受生死。今人未登極果。即謂想念當屏絕。是乃不明想念。即賊即子之故。譬利劍。握之劫人即賊用。握之救人即道用。即此想念。用之籌算佛法。想來想去。念去念來。莫知其然。眾生想念。化成佛知見矣。到此地位。方可說自在現成話。或未到此。當堅固想念。不可少懈殺法。
答某司寇
辱手示。知愛女新亡。榮遷多擾。適當炎暑。情緒難堪。云外鄙人。無能一代勞痛。徒為長嘆而已。雖然貧道又竊為門下賀。夫萬苦所集。皆從愛生。愛者既亡。則苦本已拔。且死
【現代漢語翻譯】 現代漢語譯本：有我時，我在天地之中；無我時，天地在我之中。如果內心不能真正相信無我的真理，卻勉強壓制有我的想法，那麼終究無法覺悟。思考到這個地步，我這個老朽還要提起這些平淡的話，是恐怕這平淡之中還有不平淡的東西存在啊。
與周金吾
居士您三次來拜訪我，可謂勤奮至極。然而，見到我的外表，不如領會我的內心。那麼，什麼是我的內心呢？就像馬在楊柳間嘶鳴，春風溫暖；人面對曇花，慧月清涼。如果能領會這些，再次相見也不算晚。
寄繆仲淳
大丈夫降生於世，到底什麼事情最要緊呢？就說拜懺這件事，如果任憑情識敷衍了事，還不如不拜。既然要拜，就要窮盡性命，剜心剖膽，在佛像前哀號，對於那些不好的習氣，要立刻挽回。既然挽回了，片刻也不可間斷。一旦間斷，就像水銀詐死後又復活一樣。要在順境和逆境的烈火中，橫向錘鍊，縱向錘鍊，死到真正死去的地方才可以。
與沈及庵
佛祖說過，一切眾生因為想念而度過生死，也因為想念而承受生死。現在有人還沒有證得極果，就說想念應當屏棄，這是不明白想念既是賊又是兒子的道理。比如一把利劍，握在手中搶劫人就是賊用，握在手中救人就是道用。就是這個想念，用它來籌劃佛法，想來想去，念來念去，不知不覺，眾生的想念就化成佛的知見了。到了這個地步，才可以隨便說自在現成的話。如果還沒到這個地步，就應當堅定地想念，不可稍微懈怠殺法。
答某司寇
拜讀您的來信，得知您愛女新亡，陞遷多有打擾，又正值炎熱的夏天，情緒難以承受。我這個云外的鄙人，不能代替您分擔痛苦，只能徒然長嘆而已。雖然如此，貧道又要私下向您祝賀。萬般痛苦聚集，都是從愛而生。愛的人既然已經去世，那麼痛苦的根源就已經拔除了。而且，死亡
【English Translation】 English version: When there is 'I', 'I' am within heaven and earth; when there is no 'I', heaven and earth are within 'I'. If the direct mind cannot truly believe in the principle of no-self (Anatta), and forcibly suppresses the idea of self, then delusion will never end. Thinking to this point, this old man still brings up these bland words, fearing that within the blandness there may be something not bland.
To Zhou Jinwu
Layman, you have requested to see me three times, which can be said to be extremely diligent. However, seeing my appearance is not as good as understanding my mind. Then, what is my mind? It is like a horse neighing among the willows, with the warm spring breeze; a person facing the曇花 (曇花, Epiphyllum, a type of flower that blooms briefly at night), with the cool慧月 (慧月, wisdom moon). If you can appreciate this, meeting again will not be too late.
Sent to Miao Zhongchun
A man born into this world, what is the most important thing after all? Take the matter of repentance (拜懺, Bai Chan) for example. If you perfunctorily go through the motions with your emotions and thoughts, it is better not to do it. If you are going to do it, you must exhaust your life, tear out your heart and spill your guts, wailing before the Buddha image. For those bad habits, you must immediately turn them around. Once you have turned them around, you must not interrupt for even a moment. Once you interrupt, it is like mercury feigning death and then reviving. You must be tempered horizontally and vertically in the fires of favorable and unfavorable circumstances, until you truly die to the point of complete death.
To Shen Ji'an
The Buddha (佛祖, Fozu) said, 'All sentient beings cross the cycle of birth and death because of thoughts, and also suffer birth and death because of thoughts.' Now, some people have not yet attained the ultimate fruit (極果, Ji Guo), and say that thoughts should be discarded. This is because they do not understand that thoughts are both thieves and sons. For example, a sharp sword, if held to rob people, it is used as a thief; if held to save people, it is used as the Way. It is this thought, using it to plan Buddhist teachings, thinking and thinking, contemplating and contemplating, unknowingly, the thoughts of sentient beings are transformed into the Buddha's knowledge and vision. When you reach this stage, you can freely speak of what is naturally present. If you have not reached this stage, you should firmly hold onto thoughts, and not be even slightly lax in the killing method.
Reply to a certain Minister of Justice (司寇, Sikou)
I received your letter, and learned of the recent passing of your beloved daughter, and that your promotion has caused much disturbance, and that it is also the height of summer, making your emotions unbearable. I, this humble person beyond the clouds, cannot share your pain, and can only sigh in vain. However, I also secretly congratulate you. All kinds of suffering arise from love. Since the loved one has passed away, the root of suffering has already been removed. Moreover, death
者不愛生者。而長逝矣。而生者猶愛而哭之。哭之能使其復生。則宜哭。哭之未必能復生者。哭之奚益。昔有士人子死。痛傷不止。因自疑傷痛妨道。乃問妙喜曰。子死而痛傷太過。不妨道乎。妙喜曰。子死不痛。豺狼也。以妙喜言。較貧道今日之語。吾語似近不情。若實究竟。或有理焉。惟門下體之。北轉行止。想自有定衡。然貧道又有說焉。官當司寇者。握死生之柄。能忍哀一行。𢬵一條老性命。救得幾人不當死者。亦不可思議功德也。且能治獄以情。則神人悅服。神人悅服。則陰陽和順。陰陽和順。則年穀豐。年穀豐。則民樂生之心重。民樂生之心重。則刑教易施。茍刑教可行。則于治道有補大矣。奚必濡滯哉。某久托道中。敢以此奉勸。或當與不當。亦其曝背心也。
答某居士
得手書。讀之兩過。而居士所疑所見。無不了了。所謂我若無心。餘者俱了。嘻。此心豈易無哉。縱能當下即無。亦非此中正事。又云。了得煩惱即菩提。決乃疑。此復為居士生大恐怖。昔法眼益公。事長慶久甚。次見地藏老深。始徹頭耳。長慶高弟。昭公。昉公。皆不平。法眼率眾。徴之曰。公燒誰家香。益公曰。地藏。汝何辜負先師。眼曰。吾不會長慶。萬象之中獨露身句。昭曰。汝問我。我為汝決破。眼問曰。獨露
【現代漢語翻譯】 現代漢語譯本 不愛惜生命的人已經去世了，而活著的人仍然愛著他並哭泣。如果哭泣能使他復活，那就應該哭泣。如果哭泣未必能使他復活，那哭泣又有什麼用呢？過去有個讀書人，兒子死了，悲痛不已。因此懷疑悲痛妨礙修行。於是問妙喜說：『兒子死了，悲痛太過，不妨礙修行嗎？』妙喜說：『兒子死了不悲痛，那是豺狼啊。』用妙喜的話，比較貧道我今天所說的話，我的話似乎不近人情，如果確實究竟，或許有道理。希望各位門人仔細體會。北轉行止，想必自有定數。然而貧道我還有話說。擔任司寇的官員，掌握著生殺大權，如果能忍住悲哀，執行一次，放一條老性命，救下幾個不該死的人，也是不可思議的功德啊。而且能用情理來審理案件，那麼神人都會喜悅順服。神人喜悅順服，那麼陰陽就會和諧順暢。陰陽和諧順暢，那麼就會年年豐收。年年豐收，那麼百姓熱愛生命的心就會加重。百姓熱愛生命的心加重，那麼刑罰教化就容易施行。如果刑罰教化可以施行，那麼對於治理國家有很大的幫助啊，何必沉溺於悲傷呢？我長期寄身於佛道之中，敢用這些話來奉勸各位，或許恰當或許不恰當，也算是我的坦誠之心了。 答某居士 收到您的來信，讀了兩遍，您所疑惑和見解，我都完全明白了。所謂『我若無心，餘者俱了』。唉，這顆心豈是容易沒有的嗎？縱然能當下立刻沒有，也不是這件事的正經所在。又說：『了得煩惱即菩提』，決斷了疑惑，這反而給您帶來了更大的恐怖。過去法眼益公（Fayan Yigong），侍奉長慶（Changqing）很久，後來見到地藏老深（Dizang Laoshen），才徹底領悟。長慶的高足，昭公（Zhao Gong）、昉公（Fang Gong），都不服氣。法眼率領眾人，質問他說：『你燒誰家的香？』益公說：『地藏。』（Dizang）昭公說：『你有什麼對不起先師的地方？』法眼說：『我不會長慶的『萬象之中獨露身』（wan xiang zhi zhong du lu shen）這句話。』昭公說：『你問我，我為你決斷。』法眼問道：『獨露（du lu）』
【English Translation】 English version Those who do not cherish life have already passed away, while the living still love them and weep. If weeping could bring them back to life, then it would be appropriate to weep. If weeping cannot necessarily bring them back to life, then what is the use of weeping? In the past, there was a scholar whose son died, and he was overcome with grief. Therefore, he suspected that his grief was hindering his practice. So he asked Miaoxi (妙喜) [Wonderful Joy] and said, 'My son has died, and my grief is excessive. Does it hinder my practice?' Miaoxi (妙喜) [Wonderful Joy] said, 'If you do not grieve when your son dies, you are a jackal.' Comparing Miaoxi's (妙喜) [Wonderful Joy]'s words with what I, the poor monk, say today, my words may seem unreasonable, but if they are truly thorough, perhaps there is some truth in them. I hope that all disciples will carefully consider them. The direction of your travels is surely predetermined. However, I, the poor monk, have more to say. Officials who serve as Sīkòu (司寇) [Minister of Justice] hold the power of life and death. If they can endure their sorrow and carry out one act of releasing an old life, saving a few people who should not die, it is also an inconceivable merit. Moreover, if they can judge cases with reason and compassion, then the gods and humans will be pleased and obedient. If the gods and humans are pleased and obedient, then the yin and yang will be harmonious and smooth. If the yin and yang are harmonious and smooth, then there will be abundant harvests every year. If there are abundant harvests every year, then the people's love for life will increase. If the people's love for life increases, then penal law and education will be easier to implement. If penal law and education can be implemented, then it will be of great help to governing the country. Why must we wallow in sorrow? I have long resided in the Buddhist path, and I dare to offer these words of advice to everyone. Perhaps they are appropriate, perhaps they are not, but they are my sincere thoughts. Reply to a Layman I received your letter and read it twice. I fully understand your doubts and insights. As the saying goes, 'If I have no mind, everything else is clear.' Alas, is it easy to have no mind? Even if one can immediately have no mind, it is not the main point of this matter. It is also said, 'Understanding afflictions is Bodhi,' resolving doubts, but this has brought you even greater terror. In the past, Fayan Yigong (法眼益公) [Dharma Eye Yigong] served Changqing (長慶) [Eternal Celebration] for a long time, and later he saw Dizang Laoshen (地藏老深) [Old Deep Earth Treasury], and then he thoroughly understood. Changqing's (長慶) [Eternal Celebration]'s top disciples, Zhao Gong (昭公) [Manifestation Gong] and Fang Gong (昉公) [Beginning Gong], were not convinced. Fayan (法眼) [Dharma Eye] led the crowd and questioned him, saying, 'Whose incense are you burning?' Yigong (益公) [Yigong] said, 'Dizang (地藏) [Earth Treasury].' Zhao Gong (昭公) [Manifestation Gong] said, 'What have you done to offend the former teacher?' Fayan (法眼) [Dharma Eye] said, 'I do not understand Changqing's (長慶) [Eternal Celebration]'s phrase 'The body alone is revealed amidst the myriad phenomena' (wan xiang zhi zhong du lu shen) [萬象之中獨露身].' Zhao Gong (昭公) [Manifestation Gong] said, 'Ask me, and I will resolve it for you.' Fayan (法眼) [Dharma Eye] asked, 'Alone revealed (du lu) [獨露]'
身。是撥萬象。不撥萬象。昉曰不撥。益公申兩指曰。兩個。我問居士。既是不撥。恁么卻成兩個。若曰生心於不撥上墮情了。故成兩個。如此見識。要摸法眼鼻孔。所謂冠章甫而化越矣。安得恰好。昉公不撥。一場懡㦬。則居士煩惱即菩提。與不撥便拚矣。不知居士。又作何出身之計。跳過懡㦬場去。若人果真知生死極大。此事必須了當。且把尋常大家到得的解會。一坐坐斷。吞一個無味丸子。不管味不味。悟不悟。日嚼不破。加之月嚼。月嚼不破。加之年嚼。年嚼不破。便𢬵此生不了。他生難道不破則此中可來入得保社。若無個等志氣。個等耐煩。切不要提起。雖然是里既不能措腳。亦當于精要內典中。著精神搜索。一上則解路自精。粗浮習氣自然蕩也。粗習既蕩。則靈根藉般若津之澆溉。自然茂秀。始可於作家手裡。討個實果子。終須不難。筆舌卒難盡意。倘披晤有期。重新拈起。亦不為纏擾。蓋做了此等蟲豸。我也須耐煩也。若不耐煩。不惟堂前草深一丈。管取達觀窮性命。了在汝等業鬼手中。
與馮開之
云何忽生之前。初無生佛。寧有人我。柰何忽生之後。凡夫根識庸常。才染人天小樂。便移多生本願。本願既移。豈惟小樂難長享用。只恐牛頭阿旁。操鑊湯爐炭之具。俟渠久矣。夫本願者。
【現代漢語翻譯】 現代漢語譯本：身。這是撥弄萬象呢？還是不撥弄萬象呢？昉（Fang，人名）說不撥弄。益公（Yi Gong，人名）伸出兩根手指說：『兩個。』我問居士（Jushi，佛教在家修行者）：既然是不撥弄，那麼怎麼卻成了兩個？如果說在不撥弄上生了心，就落入情見之中了，所以成了兩個。這樣的見識，想要摸法眼禪師（Fa Yan，人名）的鼻孔，真是『戴著越人的帽子而想改變越人的習俗』啊，怎麼能恰到好處呢？昉公說不撥弄，真是一場尷尬。那麼居士的煩惱即是菩提，與不撥弄便拼了。不知道居士，又作何出身的打算，跳過這尷尬的境地？如果有人真的知道生死是頭等大事，這件事必須了結。姑且把尋常大家都能達到的理解，一下子坐斷。吞下一個無味丸子，不管有沒有味道，悟沒悟道，日日咀嚼不破，加上月月咀嚼，月月咀嚼不破，加上年年咀嚼，年年咀嚼不破，便賭上此生不了結，他生難道就破得了？那麼此中可以來加入保社。如果沒有這種志氣，這種耐心，切莫提起。雖然是這裡既不能落腳，也應當在精要的內典中，著精神搜索。一旦深入，則理解的道路自然精進，粗浮的習氣自然盪滌。粗習既然盪滌，那麼靈根憑藉般若（Prajna，智慧）之津的澆灌，自然茂盛秀美。才可以從作家手裡，討個實在的果子。終究是不難的。筆舌終究難以盡意，倘若披閱領悟有期，重新拈起，也不算是糾纏。因為做了此等蟲豸，我也須得耐心啊。若不耐心，不惟堂前草深一丈，管保達觀窮盡性命，了結在你們這些業鬼手中。
與馮開之（Feng Kaizhi，人名）
為什麼忽生之前，最初沒有生佛，也沒有人我？奈何忽生之後，凡夫的根識庸常，才沾染人天的小樂，便轉移了多生的本願。本願既然轉移，豈止是小樂難以長久享用，只恐怕牛頭阿旁（Niu Tou A Pang，佛教鬼卒），操持著鑊湯爐炭之刑具，等候他很久了。所謂本願者，
【English Translation】 English version: Body. Is it manipulating all phenomena, or not manipulating all phenomena? Fang (person's name) says not manipulating. Yi Gong (person's name) extends two fingers and says, 'Two.' I ask the Jushi (Buddhist lay practitioner): Since it is not manipulating, then how does it become two? If it is said that giving rise to thought on not manipulating falls into emotional views, therefore it becomes two. With such understanding, wanting to touch the nostrils of Zen Master Fa Yan (person's name), it is truly 'wearing the hat of a Yue person and wanting to change the customs of the Yue people,' how can it be just right? Fang Gong saying not manipulating is truly an embarrassing situation. Then the Jushi's afflictions are Bodhi, and he stakes everything on not manipulating. I don't know what plans the Jushi has to emerge from this, to jump over this embarrassing situation? If someone truly knows that birth and death are of utmost importance, this matter must be resolved. For now, take the understanding that ordinary people can attain, and sever it all at once. Swallow a tasteless pill, regardless of whether it has taste or not, whether one is enlightened or not, chew on it daily without breaking it, add monthly chewing, monthly chewing without breaking it, add yearly chewing, yearly chewing without breaking it, then bet on this life without resolving it, will it be resolved in the next life? Then one can come and join the Bao She (protective society) in this. If there is no such ambition, such patience, do not even mention it. Although one cannot gain a foothold here, one should also diligently search within the essential inner scriptures. Once one delves deeply, the path of understanding will naturally become refined, and coarse, superficial habits will naturally be cleansed. Since coarse habits are cleansed, then the spiritual roots, relying on the irrigation of the Prajna (wisdom) stream, will naturally flourish and be beautiful. Only then can one seek a real fruit from the hands of a master. Ultimately, it is not difficult. Brush and tongue ultimately cannot fully express the meaning, if there is a time for reading and understanding, picking it up again will not be considered troublesome. Because having become such a worm, I must also be patient. If I am not patient, not only will the grass in front of the hall be a foot deep, but I guarantee that the thorough understanding of life will be exhausted, and the resolution will be in the hands of you karma ghosts.
To Feng Kaizhi (person's name)
Why is it that before sudden arising, there was initially no birth of Buddhas, nor any self or others? But after sudden arising, the faculties and consciousness of ordinary beings are mediocre, and having only touched the small pleasures of humans and gods, they shift their original vows of many lifetimes. Since the original vows have been shifted, it is not only that small pleasures are difficult to enjoy for long, but I fear that Niu Tou A Pang (Buddhist hell guards), wielding the instruments of the cauldron of boiling water and the charcoal furnace, have been waiting for him for a long time. The so-called original vow is,
既稱佛子。茍不以開佛知見為己任。則莫若深云重壑。悠悠自得也。何煩投足風塵。惹黃頭蠻子恣白眼也耶。此言吾曹出處之分。蓋如此。若在家菩薩則不然。有親則以親為事。有君則以君為重。倘其本願不忘。即假君親為金湯蒿矢。委曲多方。護持真乘。置得失於情波之外。化利害於愿海之中。心如虛空。骨等金剛。千磨萬折。堅強不摧。如是則增一倍護法之心。消無量罪。長無量福。何以故。本願不傾。善根冥長故也。故以六凡較之。惡多善少。于善少之世。不幸不逢正像。又值末法。稍有靈根者。徐而察之。管取身毛皆豎在。降是更有何言。客歲初晤先生於吉祥。再晤靜海。別後道人抱病潯陽百餘日。再閱歲。之曹溪禮六祖。復買舟東還。忽勞盛事生。義當北上為白其冤。上諸公書已。仍復南返。適又值先生至此。似乎彼此本願因緣力故。于無期會中。宛如期會。道人不以開佛知見為家務。便是忘本願。自斷善根榜樣。先生不以金湯大法為椎輪。便是牛頭阿旁作戲具的樣子。吾言不妄。先生當痛念本願。毋忽。
二。
前狀因文字冗鄙。敘事揚塵。不惟不能發先德之幽光。反足掩亂本色。如得其菩薩心者。于冗處清之。鄙處文之。敘事揚塵處。直吹之以天風。灑之以靈雨。發幽光于掩亂之中。全本
【現代漢語翻譯】 現代漢語譯本：既然自稱為佛子（Buddha's disciple），如果不開顯佛的知見作為自己的責任，那還不如身處深山幽谷，悠閒自在。何必涉足世俗塵囂，招惹那些輕視佛教的蠻人呢？這話是說我們出家人的處世態度，大概就是這樣。如果是在家的菩薩（Bodhisattva）就不同了。有父母就以孝敬父母為要事，有君主就以忠於君主為重。如果他們不忘記自己的本願，就可以把君主和父母當作護法的金湯和箭靶，委婉周全，多方設法，護持真正的佛法。把個人的得失置於情感的波濤之外，把利害關係化解在願力的海洋之中。心像虛空一樣，骨頭像金剛一樣，經歷千磨萬折，仍然堅強不屈。像這樣，就能增加一倍護法的心力，消除無量的罪業，增長無量的福報。為什麼呢？因為本來的願力沒有動搖，善根在暗中增長的緣故。所以用六凡（地獄、餓鬼、畜生、阿修羅、人、天）來比較，惡多善少。在善少的世道，不幸沒有遇到正法和像法時期，又趕上末法時期，稍微有點靈根的人，慢慢觀察，一定會感到毛骨悚然。到了這種地步，還有什麼好說的呢？去年我初次在吉祥寺拜見先生，再次在靜海寺相見。分別之後，我生病在潯陽住了百餘天。又過了一年，到曹溪去禮拜六祖慧能（Sixth Patriarch Huineng），又買船東歸。忽然遇到盛事發生，道義上應當北上為他申冤。給各位長官的信已經寫好，仍然又返回南方。恰好又遇到先生來到這裡，似乎是彼此本願因緣的力量，在沒有約定的情況下，就像事先約好一樣。我不以開顯佛的知見為家務，就是忘記本願，是自斷善根的榜樣。先生不把金湯大法當作重要的事，就是把牛頭阿旁（獄卒）當作戲耍的工具。我說的話不是虛妄的，先生應當痛念本願，不要疏忽。 前一篇狀子因為文字冗長鄙俗，敘事揚起塵土，不僅不能發揚先德的幽深光芒，反而足以掩蓋擾亂本來的面目。如果得到具有菩薩心的人，就在冗長的地方加以清理，在鄙俗的地方加以文飾，在敘事揚起塵土的地方，直接用天風吹散它，用靈雨洗滌它，在掩蓋擾亂之中發揚幽深的光芒，保全本色。
【English Translation】 English version: Since you call yourself a Buddha's disciple, if you do not take it as your responsibility to reveal the Buddha's knowledge and vision, then it would be better to stay in deep mountains and valleys, leisurely and content. Why bother stepping into the mundane world and provoking those barbarians who despise Buddhism? This is about the attitude of us monks and nuns, that's how it is. But it's different for lay Bodhisattvas. If they have parents, they should prioritize filial piety; if they have a ruler, they should prioritize loyalty. If they do not forget their original vows, they can regard the ruler and parents as the golden fortress and arrow target for protecting the Dharma, using tact and various means to uphold the true Dharma. Put personal gains and losses outside the waves of emotions, and dissolve interests and harms in the ocean of vows. The heart is like empty space, and the bones are like diamonds, enduring thousands of trials and tribulations, yet remaining strong and unyielding. Like this, they can increase their Dharma-protecting heart by a hundredfold, eliminate immeasurable sins, and increase immeasurable blessings. Why? Because the original vow has not wavered, and the roots of goodness are growing secretly. Therefore, compared with the Six Realms (hell, hungry ghosts, animals, asuras, humans, and gods), there is more evil than good. In a world with little goodness, unfortunately, we did not encounter the Dharma-flourishing or Dharma-resembling periods, and we also encountered the Dharma-ending period. Those with a little spiritual root, observe slowly, and they will surely feel their hair stand on end. At this point, what else is there to say? Last year, I first met you at Jixiang Temple, and then again at Jinghai Temple. After parting, I was sick in Xunyang for over a hundred days. Another year passed, and I went to Caoxi to pay homage to the Sixth Patriarch Huineng, and then bought a boat to return east. Suddenly, a major event occurred, and it was morally right to go north to appeal for justice. The letter to the officials has been written, and I returned south again. Coincidentally, I met you here again, seemingly due to the power of our mutual vows and karmic connections, as if we had agreed in advance without making an appointment. If I do not take revealing the Buddha's knowledge and vision as my family affair, then I am forgetting my original vow and setting an example of cutting off my own roots of goodness. If you do not regard the golden fortress of the Great Dharma as important, then you are treating the Ox-Headed Yama (jailer) as a plaything. My words are not false, you should deeply remember your original vow and do not neglect it. The previous petition was verbose and vulgar, and the narrative stirred up dust. It not only failed to promote the profound light of the former sages but also obscured and disturbed the original appearance. If one obtains the mind of a Bodhisattva, then one should clear away the verbosity, refine the vulgarity, and in the place where the narrative stirs up dust, directly blow it away with the wind of heaven and wash it with the rain of spirit, promoting the profound light amidst the obscuration and disturbance, and preserving the original color.
色于散漫之後。使我龍首尊者。重現色身三昧於千古。再覆廣長舌相於十虛。則大明無乏高僧之𦦨。而覺苑有傳心燈之光矣。貧道往復思惟。雖能言者。代不缺人。至於剔冗化鄙。善鼓天風海濤。清灑朽骨。全本色。剖幽光。非先生之筆。將文則失實。實則無文。而理事軌逸矣。惟先生念我戒壇。佛祖慧命所繫。即為我抖擻根塵。堅智願力。大舞筆頭三昧。成就孚翁。普現色身。利罩無方。幸甚。
與阮三城
老漢向來不解生病。忽爾病生。遇一切熱時。若火輪洞劫。寒時無異寒冰地獄。寒熱交作時。其苦復烈于單寒單熱時。使老漢一片情識。卒支援不下。始返病不無端而生。生必有自。大都推病由業。推業由心。推心由不心者。既推至於斯。則能推之者。觸不心而歇。所寒寒熱熱者。隨歇而歇。惟初不寒熱者。固自若也。此等言句。向不曾受病者漏之。何異木札鐵丁。辱汝遠訊。從實復此。
與王宇泰
中甫人來。得手書甚慰懸想。但書中雲。參禪不易。若只將心等悟。縱任貪嗔。廢漸修之功。豈不兩成耽誤。只得隨緣制伏。蓋言前薦得。屈我宗風。是教將心等悟。縱任習氣。貧道曩與宇泰舉揚時。未始有此。不知宇泰何處得此知見。若真心要出生死。與人商量不得。須要自家討個分曉。
【現代漢語翻譯】 現代漢語譯本： 在散漫之後，希望龍首尊者能夠重現色身三昧（Rupakaya Samadhi，通過身體顯現的禪定狀態）于千古，再次以廣長舌相（長而寬的舌頭，佛的三十二相之一，象徵說法真實無妄）覆蓋十方虛空。這樣，大明王朝就不會缺少高僧大德，而覺苑（佛教的園林或寺院）也將有傳承心燈的光芒。貧道反覆思量，雖然能言善辯之人歷代不乏，但要剔除冗雜，化解鄙俗，善於鼓動如天風海濤般的佛法，清掃朽壞的骨骸，完全展現事物本來的面目，剖析幽深的光芒，若非先生的筆力，文章就會失真，真實就會缺乏文采，而事理也會偏離正軌。只希望先生念及我戒壇（受戒的場所），關係著佛祖的慧命（智慧的生命），就為我抖擻精神，堅定智慧和願力，大展筆頭三昧（寫作的禪定狀態），成就孚翁（對長者的尊稱），普遍顯現色身，利益覆蓋四方。這真是太幸運了。
與阮三城
老漢我向來不生病，忽然生病，遇到一切熱的時候，就像火輪洞劫（形容極熱的災難），寒冷的時候無異於寒冰地獄。寒熱交替發作的時候，那痛苦比單純的寒冷或單純的炎熱更加劇烈，使得老漢我的一片情識，最終支撐不住。開始明白生病並非無緣無故，生病必定有其原因。大都認為病由業（karma，行為和其結果），業由心（mind），心由不心（no-mind，無分別心）而來。既然推究到這裡，那麼能推究的人，接觸到不心（無分別心）就停止了。所感受到的寒冷和炎熱，也隨著停止而停止。只有最初沒有寒冷和炎熱的，才能保持其本來的狀態。這些話，對向來沒有生過病的人說，和木頭鐵釘沒什麼區別。感謝你遠道而來的問候，我如實回覆。
與王宇泰
中甫派人來，收到你的來信，甚是安慰我的思念。但信中說，參禪不容易，如果只是將心等同於悟，縱容貪婪和嗔怒，荒廢漸修的功夫，豈不是兩方面都耽誤了？只能隨緣制伏。這大概是說在言語之前就領悟了，這委屈了我的宗風。這是教人將心等同於悟，縱容習氣。貧道我過去和宇泰你一起舉揚佛法的時候，從未有過這種說法。不知道宇泰你從哪裡得到這種見解。如果真心想要了脫生死，不能和別人商量，必須自己討個明白。
【English Translation】 English version: After the dissipation, I hope that Venerable Longshou can reappear the Rupakaya Samadhi (Samadhi manifested through the physical body) for all time, and once again cover the ten directions of space with the broad and long tongue (a long and wide tongue, one of the thirty-two marks of the Buddha, symbolizing truthful and unwavering speech). In this way, the Great Ming Dynasty will not lack eminent monks, and the Jueyuan (Buddhist gardens or monasteries) will have the light of the transmitted mind-lamp. I, the poor monk, have repeatedly pondered that although there is no shortage of eloquent people throughout the ages, to eliminate redundancy, resolve vulgarity, be good at stirring up the Dharma like the wind and waves of the sea, cleanse decayed bones, fully reveal the original face of things, and dissect profound light, if it were not for the writing of the master, the writing would be untrue, the truth would lack literary grace, and the principles would deviate from the right path. I only hope that the master will remember my ordination platform, which is related to the wisdom-life of the Buddha, and will rouse himself for me, strengthen his wisdom and vows, greatly display the Samadhi of the writing brush, accomplish Fu Weng (a respectful term for elders), universally manifest the Rupakaya, and benefit all directions. This is truly fortunate.
To Ruan Sancheng
I, the old man, have never been sick before. Suddenly, I became ill. When I encounter anything hot, it is like the fire-wheel kalpa (describing extremely hot disasters). When it is cold, it is no different from the icy hell. When heat and cold alternate, the suffering is even more intense than simple cold or simple heat, causing my mind to be unable to bear it. I began to understand that illness does not arise without a cause; illness must have its reason. It is generally believed that illness is caused by karma (actions and their consequences), karma is caused by the mind, and the mind is caused by no-mind (absence of discriminating thought). Since we have traced it to this point, then the one who can trace it stops when he touches no-mind. The cold and heat that are felt also cease with the cessation. Only that which was originally without cold and heat can maintain its original state. These words are no different from wooden tags and iron nails to those who have never been sick. Thank you for your greetings from afar. I reply truthfully.
To Wang Yutai
Zhongfu sent someone here, and receiving your letter greatly comforted my longing. But the letter said that Chan practice is not easy. If one only equates the mind with enlightenment, indulges in greed and anger, and abandons the effort of gradual cultivation, wouldn't both aspects be delayed? One can only subdue them according to conditions. This probably means that one understands before words are spoken, which wrongs my school's style. This is teaching people to equate the mind with enlightenment and indulge in habitual tendencies. I, the poor monk, never had this kind of saying when I used to promote the Dharma with you, Yutai. I don't know where you got this view from. If you truly want to be liberated from birth and death, you cannot discuss it with others; you must find out for yourself.
貧道雖宗門種草。若論見地。未始不以教乘為據證。釋迦因中。未值然燈。苦修多劫。終非佛因。值然燈后。一稱南無佛。皆已成佛道。此理顯白易了。見地一端。諸佛稱之為大事因緣。今人隨情起見。或專求生凈土。或持咒課經。謂之借緣熏煉。消融習氣。殊不知見地不透徹。凈土豈能親切。持咒課經。何異澆水增冰。總皆結業。毫無所益。古德云。悟明後。方修行。然悟明之說。種種不同。有解悟。有修悟。有證悟。解悟者。從經教熏聞力久。心漸開通。又謂之依通識解。修悟者。宿有聞熏。曾少開解。但未得實受用。今生出頭來。或假修習。忽然疑情頓斷。受用現前。證悟者。根器猛利。不移剎那。習隨悟消。立地成佛。今宇泰即未能修悟證悟。亦當閱熟一部教乘。以求解悟。其間習氣。以熏力故。不求損減而自損減。然此亦必以證悟為心。柰功不勇猛。流至於此。取法乎上。僅得乎中可也。使但只隨緣制伏。而絕無求悟之心。則習氣終不可除。而佛道終不可成矣。何以故。種麻端的不生禾。故取法乎下。非其因故。
答樂子晉
辱手書。讀之何志大而憂深哉。使吾神愴不已。法道凋衰。吾曹妄庸。誠如所言。顧惟魯鈍。道不勝習。才識亦復不甚遠。濫混緇林。無補其教。人患不自知。能自知。則
余想自歇矣。魯鈍雖不敏。年來亦頗自知。短有餘而長不足。世好諛而我好直。誰能容我。人不容我而我不自知。持方投圓。寧不倒置哉。且粗豪如舊。憨放不移。知我者。以為渠胸中無他。不足較。不知我者。以為狂傲無稽。恨不即阽之死亡為快。以故魯鈍只宜佯狂詐風。不拘山林城市。飽食橫眠。茍延此生耳。但有負高誼。慚愧何如。尊慈齒長。而子晉為客有年。甘旨不能遂。而相知中。亦不能及時周旋。多口抱餓于故山之墟。而一身羈紲數千里之外。凡相知者。豈有聞之而不急。見之而不痛哉。由是觀之。則向所稱相知于子晉者。果相知乎。故曰。相知不易。易不相知耳。雖然。有深知子晉者。而力又不給。而力給者。未必相知。信乎子晉命之窮也。密藏間于禪誦之隙。為老漢舉似之。青山白雲亦為之變色。況有情者乎。又子晉慨世法出世法交喪不堪。憤欲剃染。然剃染一事。如見不徹。持不固。亦非易者。痛思之。孫武有言曰。少算不如多算。況無算乎。想子晉言必不茍發。預非多算。安能便爾耶。昔崔趙公問徑山欽禪師。弟子出得家否。欽正色曰。出家乃大丈夫事。非將相所能為。予初讀此。以為老欽恃高尚而忽榮名。及親驗之。乃知此老以真實心。吐真實語。果不我欺。夫情根積固。豈崑崙須彌之可並。
【現代漢語翻譯】 現代漢語譯本：我想就此隱退了。我魯鈍雖然不聰明，但這些年來也頗為自知。缺點多於優點，世人喜歡奉承而我喜歡直言，誰能容得下我呢？別人不能容我而我自己卻不知道，堅持方正的品行去適應圓滑的世故，難道不是本末倒置嗎？況且我粗獷豪放的性情依舊，憨厚率真的本性沒有改變。瞭解我的人，認為我胸無城府，不值得計較；不瞭解我的人，認為我狂妄自大，恨不得立刻讓我去死才痛快。因此，我魯鈍只適合裝瘋賣傻，不拘泥於山林或城市，吃飽了就橫躺著睡覺，茍且偷生罷了。只是辜負了深厚的情誼，實在慚愧啊！您老人家年事已高，而我做客在外已經多年，不能讓您享受到美味的食物；和相知的朋友們，也不能及時地互相幫助。多口（指子晉的朋友）在故鄉的山野里忍飢挨餓，而我卻被束縛在數千里之外。凡是瞭解我的人，難道有誰聽了這些而不著急，見了這些而不心痛呢？由此看來，那麼我之前所說的和子晉相知，是真的相知嗎？所以說，真正相知不容易，容易的是彼此不瞭解啊！雖然如此，有的人很瞭解我子晉，但能力又不夠；而有能力的人，未必瞭解我。真是相信我子晉的命運不好啊！我在禪誦的空隙里，偷偷地把這些話告訴老漢您，青山白雲也會因此而變色，更何況是有感情的人呢？ 子晉又感慨世俗的法和出世的法都衰敗得不成樣子，憤恨地想要剃度出家。然而剃度出家這件事，如果見解不透徹，持守不堅定，也不是容易的。仔細思考，孫武說過：『少算不如多算，何況是沒有算計呢？』我想子晉說話一定不隨便，預先沒有多方考慮，怎麼能輕易就這麼做呢？以前崔趙公問徑山欽禪師：『弟子可以出家嗎？』欽禪師嚴肅地說：『出家乃大丈夫的事，不是將相所能做的。』我起初讀到這句話，以為老欽是自恃清高而輕視榮華富貴。等到自己親身經歷之後，才知道這位老禪師是用真實的心，說真實的話，果然沒有欺騙我。情愛的根基積累得如此牢固，哪裡是崑崙山和須彌山可以相比的呢？
【English Translation】 English version: I wish to retire from the world. Although I, Ludun (meaning 'dull'), am not clever, I have come to know myself quite well over the years. My shortcomings outweigh my strengths. The world favors flattery, while I prefer directness. Who can tolerate me? If others cannot tolerate me and I am unaware of it, insisting on squareness in a round world, wouldn't that be a reversal of order? Moreover, my coarse and unrestrained nature remains unchanged, and my simple honesty persists. Those who understand me think that I am without ulterior motives and not worth fussing over. Those who do not understand me think that I am arrogant and absurd, wishing for my immediate death as a relief. Therefore, Ludun is only fit to feign madness and play the fool, not bound by mountains, forests, cities, or towns, eating my fill and sleeping sprawled out, merely prolonging this life. However, I have failed to live up to deep friendships, and I am filled with shame! Your venerable age is advanced, while I, Zijin (personal name), have been a guest away from home for many years, unable to provide you with delicacies. And among my close friends, I am unable to assist them in a timely manner. Duokou (friend of Zijin) suffers hunger in the ruins of his old home, while I am bound thousands of miles away. Among those who know me, who would not be anxious upon hearing of this, and who would not feel pain upon seeing this? From this perspective, can it be said that my previous claim of knowing Zijin is truly knowing? Therefore, it is said that true understanding is not easy; what is easy is misunderstanding! Nevertheless, there are those who deeply understand Zijin, but their ability is insufficient; and those who have the ability may not understand me. Truly, I believe Zijin's fate is impoverished! In the gaps between chanting and meditation, I secretly confide these words to you, old man. Even the green mountains and white clouds would change color because of this, let alone those with emotions! Furthermore, Zijin laments that both worldly and otherworldly laws are decaying beyond repair, and he is resentfully considering tonsure and leaving home. However, the matter of tonsure and leaving home is not easy if one's understanding is not thorough and one's resolve is not firm. Upon careful consideration, Sun Wu (Sun Tzu) said: 'Less calculation is not as good as more calculation, let alone no calculation?' I think Zijin's words are never uttered carelessly. If he has not considered many aspects beforehand, how could he easily do this? In the past, Cui Zhao Gong asked Chan Master Qin of Jing Mountain: 'Can this disciple leave home?' Chan Master Qin said sternly: 'Leaving home is a matter for great men, not something that generals and ministers can do.' When I first read this, I thought that old Qin was relying on his high-mindedness and disregarding fame and fortune. But after experiencing it myself, I realized that this old Chan master spoke truthfully from his heart and did not deceive me. The roots of affection are accumulated so firmly, how can Kunlun Mountain and Mount Sumeru be compared to them?
識浪奔騰。豈滄海岷江之可齊。將相雖非人傑不可為。然夾情做事。而少有才識者。人可為之。惟出家一路。乘短生而欲拔長劫之情根。倚螳螂之臂。而欲戽竭滄岷之水。靜而思之。始知可否矣。顧子晉直以我言為贅疣。大笑而割之。我亦無憾。清涼大雅。非他名山可並。倘能稍撥塵事一登。何快如之。且有法門一兩事。急欲面商之。潭柘機緣。具堅默書中不備。
與吳臨川始光居士
性宗不精。則不免墮事障裷䙡。相宗不精。則不免墮理障裷䙡。禪宗不了。則不免墮葉公畫龍裷䙡。近世黑白。並乏憂深慮遠之心。所以性不性。相不相。禪不禪。且性相禪三宗。各有綱宗。如天臺八教。賢首五教。皆毫不可紊者也。豈禪宗獨無綱宗乎。禪宗若無綱宗。則巖頭奯但了綱宗。本無實法之語。得非孟浪耶。奯公宗門龍象。寧肯草草。特後人心識粗浮。根器薄劣。了不知古德之典刑。作家之大全耳。如知之。脫不面熱。余知其心死。而不復活者也。
二。
到家果能打屏人事。專力凈業。乃第一義。第恐凈業理未徹。必受多生染種。現行困折。行終難副言也。大抵有志凈業。切勿厭煩。厭煩則性相見地。終不高明。率此不高明見地。專力凈業。而能困折染種現行。資發凈種功能。無有是處。往蘇秦欲
【現代漢語翻譯】 現代漢語譯本：
識浪奔騰，豈能與滄海（廣闊的海洋）岷江（岷江，中國四川省的一條河流）相提並論？將相（高級官員）即使不是人中豪傑也能勝任，然而那些被情感束縛，又缺乏才識的人，也能做到。唯獨出家修行這條路，想要憑藉短暫的生命來拔除長久以來的情慾根源，如同憑藉螳螂的臂膀，想要舀干滄海岷江的水。靜下心來思考，才能明白是否可行。顧子晉（人名）直接認為我的話是多餘的贅疣，大笑著將其割捨，我也沒有什麼遺憾。清涼山（佛教名山，五臺山）的清凈高雅，不是其他名山可以比擬的。倘若能夠稍微擺脫塵世的煩擾，登上此山，是多麼快樂的事情啊。並且還有佛法上的一兩件事，急切地想要當面與您商議。潭柘寺（北京一座著名寺廟）的機緣，在具堅默（人名）的信中沒有詳細說明。
與吳臨川始光居士（吳臨川始光，人名，居士是對在家佛教徒的尊稱）
如果對性宗（佛教宗派，側重於研究心性）不精通，就難免會陷入事障（因執著于外在事物而產生的障礙）之中；如果對相宗（佛教宗派，側重於研究萬法現象）不精通，就難免會陷入理障（因執著于理論而產生的障礙）之中；如果對禪宗（佛教宗派，側重於禪定和頓悟）不瞭解，就難免會陷入葉公好龍（比喻空有愛好，不求實際）的境地。近世的僧人和俗人，都缺乏深思熟慮的心，所以性宗不像性宗，相宗不像相宗，禪宗不像禪宗。而且性宗、相宗、禪宗這三宗，各有其綱宗（核心宗旨），如同天臺宗的八教（天臺宗對佛陀教法的分類），賢首宗的五教（賢首宗對佛陀教法的分類），都是絲毫不能紊亂的。難道禪宗就沒有綱宗嗎？如果禪宗沒有綱宗，那麼巖頭奯（禪宗大師）所說的『但了綱宗，本無實法』這句話，豈不是孟浪之語？奯公（巖頭奯）是宗門中的龍象（比喻傑出的人才），怎麼會草率行事呢？只是後人內心粗淺浮躁，根器薄弱，完全不瞭解古德（古代的德行高僧）的典範，以及禪宗大師的全部。如果瞭解這些，難道不會感到羞愧嗎？我知道他們的心已經死了，不會再復活了。
二。
如果到家（指證悟）后，果真能夠屏棄人事，專心致力於凈業（唸佛法門），這才是第一要義。只是恐怕對凈業的道理沒有徹底領悟，必定會受到多生以來的染污種子（指惡業的潛在力量）的影響，導致現行的困頓挫折，最終難以達到目標。大抵有志於凈業的人，切勿厭煩。一旦厭煩，那麼對性宗和相宗的見地，終究不會高明。憑藉這種不高明的見地，專心致力於凈業，卻想要克服染污種子的現行，從而資助和啓發凈種（指善業的潛在力量）的功能，這是不可能的。往昔蘇秦（戰國時期縱橫家）想要
【English Translation】 English version:
The waves of consciousness surge and churn. How can they be compared to the vast ocean (Canghai) or the Min River (Minjiang, a river in Sichuan, China)? Generals and ministers (Jiangxiang), even if not outstanding individuals, can still fulfill their roles. However, those who are bound by emotions and lack talent and knowledge can also manage. Only the path of renunciation (becoming a monk or nun) is different. It is like trying to uproot the deep-seated roots of emotional attachments accumulated over countless lifetimes with a short lifespan, or like trying to empty the vast ocean and the Min River with the arms of a mantis. Only by contemplating calmly can one understand whether it is feasible. Gu Zijing (a person's name) directly regarded my words as superfluous and laughed as he discarded them, and I have no regrets. The purity and elegance of Mount Qingliang (a famous Buddhist mountain, Mount Wutai) cannot be matched by other famous mountains. If one could slightly escape the disturbances of the mundane world and ascend this mountain, how joyful it would be! Furthermore, there are one or two matters concerning the Dharma that I urgently wish to discuss with you in person. The opportunities at Tanzhe Temple (a famous temple in Beijing) are not fully described in the letter from Ju Jianmo (a person's name).
To Layman Wu Linchuan Shiguang (Wu Linchuan Shiguang, a person's name, 'Layman' is an honorific term for Buddhist practitioners who are not monks or nuns)
If one is not proficient in the Nature School (Xingzong, a Buddhist school focusing on the study of mind-nature), one will inevitably fall into the obstacles of phenomena (Shi Zhang, obstacles arising from attachment to external phenomena); if one is not proficient in the Characteristics School (Xiangzong, a Buddhist school focusing on the study of the characteristics of all dharmas), one will inevitably fall into the obstacles of principle (Li Zhang, obstacles arising from attachment to theories); if one does not understand the Chan School (Zen Buddhism, a Buddhist school focusing on meditation and sudden enlightenment), one will inevitably fall into the situation of Lord Ye's love for dragons (Ye Gong Hao Long, a metaphor for superficial love without practical application). In recent times, both monks and laypeople lack a mind of deep thought and far-reaching consideration, so the Nature School is not like the Nature School, the Characteristics School is not like the Characteristics School, and the Chan School is not like the Chan School. Moreover, the Nature School, the Characteristics School, and the Chan School each have their own fundamental principles (Gang Zong), just like the Eight Teachings of the Tiantai School (Tiantai School's classification of the Buddha's teachings) and the Five Teachings of the Huayan School (Huayan School's classification of the Buddha's teachings), which cannot be disordered in the slightest. Does the Chan School alone not have fundamental principles? If the Chan School has no fundamental principles, then the words of Master Yantou Quanhuo (a Chan master), 'Only understanding the fundamental principles, there is no real Dharma,' would be reckless words, wouldn't they? Master Quanhuo (Yantou Quanhuo) is a dragon and elephant (a metaphor for outstanding talent) in the school, how could he act carelessly? It is just that later generations have coarse and superficial minds, and their faculties are weak, so they do not understand the models of the ancient virtuous ones (Gu De, ancient virtuous monks) and the entirety of the Chan masters. If they understood these, wouldn't they feel ashamed? I know that their hearts are dead and will not be revived.
Two.
If, after arriving home (referring to enlightenment), one can truly shut out worldly affairs and devote oneself to Pure Land practice (Nianfo, the practice of reciting the Buddha's name), this is the most important thing. It is just feared that if one does not thoroughly understand the principles of Pure Land practice, one will inevitably be affected by the seeds of defilement (referring to the potential power of negative karma) from many lifetimes, leading to present difficulties and setbacks, and ultimately making it difficult to achieve the goal. Generally speaking, those who aspire to Pure Land practice should not be impatient. Once impatient, their understanding of the Nature School and the Characteristics School will never be profound. Relying on this not-so-profound understanding to devote oneself to Pure Land practice, while wanting to overcome the present manifestation of the seeds of defilement, thereby supporting and inspiring the function of the pure seeds (referring to the potential power of positive karma), is impossible. In the past, Su Qin (a strategist during the Warring States period) wanted to
恃口辯得官。及裘敝金盡。抱餓還家。方悟始以厭煩出。終以厭煩歸。蓋厭煩。則不能憂深慮遠。不能憂深慮遠。則讀書必不能得立言人之意。立言人之意。既不得。雖詩書滿腹。口若懸河。終糟粕耳。糟粕可以得官。官果能治世哉。不過循時具位而已。故秦憤餓。復還探家所藏之書。至於懸樑刺股。輟睡忘食。稍得書意再出。方遂其欲。彼功名尚如此。況求出世法乎。以此言之。則見地不高明。凈業亦未易修也。思之。又凈業一途。近時僧俗逋逃藪也。三猊當大痛省。老朽忉怛如此。非無見耳。
三。
臨汝別來。奄忽近歲。舟中光景。獨影昭然。信乎一微。包裹十世。若必然者。達與臨川。未始暌違也。雖然兩順一逆之關。未能掉臂。則性變為情。情覆成性。所以然之說。斷不可不痛究之。且黑白親近知識。賴有此段瓜葛耳。否則方外之賓。絕物則高。染物乃卑。此亦自然之勢也。
四。
此方真教體。清凈在音聞。音聞即文字三昧也。此三昧。又名文字般若。又名緣因佛性。如刻藏之舉。正所謂緣因佛性耳。蓋眾生所習無常。以緣因眾生性熏之。則眾生知見發現。以緣因佛性熏之。則佛知見發現。能熏如風。所熏如谷。此娑婆世界。非以文字三昧鼓舞佛法。法安可行。
五。
【現代漢語翻譯】 現代漢語譯本： 憑藉口才辯論得到官職，等到皮袍破舊、錢財用盡，只好餓著肚子回家。這才醒悟當初因為厭煩而離開家，最終又因為厭煩而回來。大概是因為厭煩，就不能深入思考，不能深入思考，那麼讀書必定不能領會著書立說之人的本意。著書立說之人的本意既然不能領會，即使滿腹詩書，口若懸河，最終也只是些糟粕罷了。糟粕可以用來得到官職，但官職真的能治理好國家嗎？不過是按部就班地佔據一個位置罷了。所以秦憤餓著肚子，又回家尋找所藏的書籍，以至於懸樑刺股，廢寢忘食，稍微領會了書中的意思再次出仕，才實現了他的願望。他們追求功名尚且如此，更何況是求出世之法呢？由此說來，見地不高明，凈業也不容易修成啊。仔細想想，凈業這一途徑，近來成了僧人和俗人逃避現實的場所。三猊（對僧人的尊稱）應當深刻反省。我這老朽如此苦口婆心，並非沒有見解啊。
三。
自從臨汝分別以來，轉眼間快一年了。在船上的情景，獨自一人時更加清晰。相信一微塵中，包裹著十世的因果。如果真是這樣，那麼到達臨川，也未曾真正分離。雖然兩順一逆的關口，還不能輕鬆度過，那麼性就會變為情，情又會變成性。所以然的說法，絕對不能不深入探究。而且黑白（指善惡）親近知識，幸虧還有這段因緣關係。否則方外之人（指僧人），脫離世俗則顯得高尚，沾染世俗則顯得卑下，這也是自然之勢啊。
四。
此方（指我們這個世界）真正的教法本體，清凈在於音聞（通過聽聞佛法）。音聞就是文字三昧（通過文字理解佛法的禪定）。這三昧，又名文字般若（通過文字獲得的智慧），又名緣因佛性（通過外緣引發的佛性）。比如刻藏（雕刻經書）的舉動，正所謂緣因佛性啊。因為眾生所習慣的是無常，用緣因眾生性去熏習他們，那麼眾生的知見就會顯現；用緣因佛性去熏習他們，那麼佛的知見就會顯現。能熏習的像風，被熏習的像山谷。這個娑婆世界（指我們所居住的充滿煩惱的世界），如果不通過文字三昧來鼓舞佛法，佛法怎麼能推行呢？
五。 English version: Obtaining an official position by relying on eloquent debate, and then, when the fur coat was worn out and the money was exhausted, returning home hungry. Only then did he realize that he had left home because of boredom and ultimately returned because of boredom. Probably because of boredom, one cannot think deeply or plan far ahead. If one cannot think deeply or plan far ahead, then reading books will certainly fail to grasp the intention of the author. If the author's intention is not grasped, even if one is full of poetry and books and speaks like a torrential river, it will ultimately be just dross. Dross can be used to obtain an official position, but can an official position really govern the world well? It is merely occupying a position in accordance with the times. Therefore, Qin Fen, enduring hunger, returned home to search for the books he had hidden, even to the point of hanging himself by the hair and pricking his thigh, neglecting sleep and forgetting food. Only after slightly understanding the meaning of the books did he go out again and finally achieve his desires. They pursue fame and fortune in this way, how much more so should one seek the Dharma of transcending the world? From this perspective, if one's understanding is not profound, it is not easy to cultivate Pure Land practices. Thinking about it, the path of Pure Land practice has recently become a refuge for monks and laypeople to escape reality. The Sangha (respectful term for monks) should deeply reflect on this. This old man is so earnest, it is not without insight.
Three.
Since parting from Linru, almost a year has passed in an instant. The scenes on the boat are even clearer when alone. Truly, a single mote of dust contains the karma of ten lifetimes. If this is true, then even reaching Linchuan, there has never been a true separation. Although the gate of two favorable and one unfavorable conditions cannot be easily passed, then nature will change into emotion, and emotion will again become nature. The explanation for why this is so must be thoroughly investigated. Moreover, black and white (referring to good and evil) are close to knowledge, fortunately there is this karmic connection. Otherwise, those outside the world (referring to monks), detached from the world appear noble, but tainted by the world appear base. This is also the natural course of things.
Four.
The true essence of the Dharma in this world (referring to our world), purity lies in sound and hearing (understanding the Dharma through hearing). Sound and hearing is the Samadhi of words (meditation through understanding the Dharma through words). This Samadhi is also called Prajna of words (wisdom obtained through words), and also called Condition-Cause Buddha-nature (Buddha-nature triggered by external conditions). For example, the act of carving the Tripitaka (engraving scriptures) is precisely the Condition-Cause Buddha-nature. Because what sentient beings are accustomed to is impermanence, if we use the Condition-Cause sentient being nature to influence them, then the knowledge and views of sentient beings will manifest; if we use the Condition-Cause Buddha-nature to influence them, then the knowledge and views of the Buddha will manifest. That which influences is like the wind, and that which is influenced is like the valley. In this Saha world (referring to the world we live in, full of suffering), if we do not promote the Dharma through the Samadhi of words, how can the Dharma be propagated?
Five.
【English Translation】 Obtaining an official position by relying on eloquent debate, and then, when the fur coat was worn out and the money was exhausted, returning home hungry. Only then did he realize that he had left home because of boredom and ultimately returned because of boredom. Probably because of boredom, one cannot think deeply or plan far ahead. If one cannot think deeply or plan far ahead, then reading books will certainly fail to grasp the intention of the author. If the author's intention is not grasped, even if one is full of poetry and books and speaks like a torrential river, it will ultimately be just dross. Dross can be used to obtain an official position, but can an official position really govern the world well? It is merely occupying a position in accordance with the times. Therefore, Qin Fen, enduring hunger, returned home to search for the books he had hidden, even to the point of hanging himself by the hair and pricking his thigh, neglecting sleep and forgetting food. Only after slightly understanding the meaning of the books did he go out again and finally achieve his desires. They pursue fame and fortune in this way, how much more so should one seek the Dharma of transcending the world? From this perspective, if one's understanding is not profound, it is not easy to cultivate Pure Land practices. Thinking about it, the path of Pure Land practice has recently become a refuge for monks and laypeople to escape reality. The Sangha (respectful term for monks) should deeply reflect on this. This old man is so earnest, it is not without insight.
Three.
Since parting from Linru, almost a year has passed in an instant. The scenes on the boat are even clearer when alone. Truly, a single mote of dust contains the karma of ten lifetimes. If this is true, then even reaching Linchuan, there has never been a true separation. Although the gate of two favorable and one unfavorable conditions cannot be easily passed, then nature will change into emotion, and emotion will again become nature. The explanation for why this is so must be thoroughly investigated. Moreover, black and white (referring to good and evil) are close to knowledge, fortunately there is this karmic connection. Otherwise, those outside the world (referring to monks), detached from the world appear noble, but tainted by the world appear base. This is also the natural course of things.
Four.
The true essence of the Dharma in this world (referring to our world), purity lies in sound and hearing (understanding the Dharma through hearing). Sound and hearing is the Samadhi of words (meditation through understanding the Dharma through words). This Samadhi is also called Prajna of words (wisdom obtained through words), and also called Condition-Cause Buddha-nature (Buddha-nature triggered by external conditions). For example, the act of carving the Tripitaka (engraving scriptures) is precisely the Condition-Cause Buddha-nature. Because what sentient beings are accustomed to is impermanence, if we use the Condition-Cause sentient being nature to influence them, then the knowledge and views of sentient beings will manifest; if we use the Condition-Cause Buddha-nature to influence them, then the knowledge and views of the Buddha will manifest. That which influences is like the wind, and that which is influenced is like the valley. In this Saha world (referring to the world we live in, full of suffering), if we do not promote the Dharma through the Samadhi of words, how can the Dharma be propagated?
Five.
臨行匆遽中。而事無不周。用情可知。此非夙植靈根。兼有深心視名聞為唾涕者。不能也。第勞累始光于小善細緣。亦心所不忍耳。意在小善不忽。為大於其細也。法華云。以眾生有種種欲。佛以種種因緣。譬喻利導之。亦此意耳。由是言之。但患眾生無種種欲心。如有欲心。則冰外無水之義立矣。此義一立。又患冰少水不多也。幸深思之。近來黑白。或有不知此義者。善雖不擇。勤而行之。乃人天果報。及魔外因緣耳。小乘則視眾善為勞累。棄之若火灰。恐其燒子故也。是以善無大小。直以唯心觀之。則德行未嘗不神矣。果如此。則勞累亦何獨不神哉。
別汪居士
林下野人。受性狷介。嗇于希世。行止疏慵。徒益英俊之笑談。蔑補聖流之玄化。雖托于孤清之館。寧忘乎寂寞之濵。暫謝白雲。終慚丹嶂。將回瓶錫。敢報軒車。乞惟遂其猿猱之情。亮其犬馬之暗。得還初地。永祝遐齡。
與婁生
別後寒暑屢遷。去者不可追矣。每一念此。則婁生未始不在眼中。婁生婁生。娑婆缺陷世界耳。缺則終難如意。陷則終難出離。難得如意。何往而非苦。難得出離。何往而非牽墜哉。故眾人于缺陷之坑。作得意想。作得離觀。譬如執捉虛空。祇益自勞也。惟達者知身非我有。心逐境生。於是死
【現代漢語翻譯】 現代漢語譯本：
臨行匆忙之際，而事情沒有不周到的地方，用情之深可以想見。這如果不是宿世就種下深厚的善根，並且有把名聲和利祿看得像唾沫和鼻涕一樣的人，是做不到的。只是（我）覺得讓始光（法師）勞累于小善細緣，實在於心不忍。我的意思是，不要忽略小善，因為它蘊含著大的意義。正如《法華經》所說：『因為眾生有種種慾望，佛就用種種因緣和譬喻來引導他們。』也是這個意思。由此說來，只怕眾生沒有種種慾望之心，如果有了慾望之心，那麼『冰外無水』的道理就成立了。這個道理一旦成立，又怕冰少水不多了。希望你深深地思考這個問題。近來有些僧人，或許不瞭解這個道理，雖然不選擇善事，卻勤奮地去做，那只是人天果報，以及魔外（魔道外道）的因緣罷了。小乘則把各種善事看作是勞累，像丟棄火灰一樣丟棄它們，恐怕善事會燒壞他們的『子』（指解脫）。因此，善沒有大小之分，直接用唯心的觀點來看待它，那麼德行沒有不神奇的。如果真能這樣，那麼勞累又怎麼會不神奇呢？ 現代漢語譯本：
（給汪居士的告別信）
我這山野之人，天性孤僻，吝于迎合世俗，行為舉止疏懶庸散，只會增加英俊之士的笑談，對聖賢的教化沒有任何幫助。雖然身處清靜的館舍，卻不敢忘記身處寂寞的境地。暫別白雲，終究慚愧於丹霞山。將要拿著瓶和錫杖回去，怎敢奢望乘坐華麗的車子。只希望能夠遂其像猿猴一樣自由自在的心情，表明我像犬馬一樣微薄的心意。如果能夠回到最初的地方，將永遠祝您長壽。 現代漢語譯本：
（與婁生的信）
分別之後，寒來暑往，時間已經過去很久了，過去的事情已經無法追回了。每當想到這些，婁生就好像一直在我眼前一樣。婁生啊婁生，娑婆世界本就是一個缺陷的世界啊！有缺陷就終究難以如意，有陷阱就終究難以出離。難以如意，哪裡不是苦呢？難以出離，哪裡不是牽絆和墜落呢？所以，很多人在缺陷的泥坑裡，產生得意之想，產生已經出離的錯覺，這就像抓住虛空一樣，只會增加自己的勞累。只有通達的人才知道身體不是我所擁有的，心隨著外境而生滅，因此才能看淡生死。
【English Translation】 English version:
In the haste of departure, everything is meticulously taken care of, revealing the depth of affection. This is unattainable without deeply rooted spiritual foundations and a profound disregard for fame and fortune, treating them like spit and snot. However, I feel reluctant to burden Shi Guang (Dharma Master) with minor acts of kindness and small connections. My intention is not to neglect small acts of kindness, for they contain great significance. As the Lotus Sutra says, 'Because sentient beings have various desires, the Buddha guides them with various causes, conditions, and parables.' This conveys the same meaning. Therefore, the only concern is that sentient beings lack various desires. If they have desires, then the principle of 'no water outside of ice' is established. Once this principle is established, the concern shifts to the ice being scarce and the water being insufficient. I hope you deeply contemplate this matter. Recently, some monks may not understand this principle. Although they do not choose virtuous deeds, they diligently perform them, resulting only in the rewards of humans and gods, as well as the causes and conditions of demons and externalists (heretics). The Hinayana (Small Vehicle) regards all virtuous deeds as burdensome, discarding them like ashes, fearing that they will burn their 'child' (referring to liberation). Therefore, virtue has no size; directly viewing it with a mind-only perspective, then virtuous conduct is always miraculous. If it is truly like this, then how can labor not be miraculous? English version:
(Farewell letter to Layman Wang)
I, a rustic man of the mountains, am by nature eccentric and frugal in pleasing the world. My conduct is lazy and indolent, only adding to the laughter of the talented and wise, and contributing nothing to the profound transformation of the sages. Although residing in a solitary and pure dwelling, I dare not forget that I am in a state of loneliness. Temporarily bidding farewell to the white clouds, I am ultimately ashamed of Danxia Mountain. As I prepare to return with my alms bowl and staff, how dare I aspire to ride in a luxurious carriage? I only hope to fulfill my desire to be as free as a monkey and express my humble intentions like a dog or horse. If I can return to my original place, I will forever wish you longevity. English version:
(Letter to Lou Sheng)
Since our separation, many seasons have passed, and the past cannot be recovered. Every time I think of this, Lou Sheng seems to be right before my eyes. Lou Sheng, Lou Sheng, the Saha world is inherently a flawed world! With flaws, it is ultimately difficult to be satisfied; with pitfalls, it is ultimately difficult to escape. If it is difficult to be satisfied, where is there not suffering? If it is difficult to escape, where is there not entanglement and falling? Therefore, many people in the pit of flaws have thoughts of satisfaction and the illusion of having escaped, which is like grasping at empty space, only increasing their own labor. Only those who are enlightened know that the body is not something I possess, and the mind arises and ceases with external circumstances, thus they can take life and death lightly.
生不排而空。好惡不遣而化。所謂缺陷之坑。頓成極樂之邦。然明而不能勇。則身心二執。亦不易排遣者。古人于冰崚上走。劍刃上行。亦為死生之關。未易打破。愛憎之坑。未易出離。故有此喻也。於此兩者。未能解脫。則談玄說妙。溈山謂之口解脫。茍非入水。長人難見。婁生能痛不負道人慈念。管取缺陷坑中。如意珠放光有日在。道人乞食江陵。邂逅貴縣某上人。空谷足音也。上人東歸。附此鞭后。
寄顧汝平
大凡百工技藝。有志成其術。茍自心不死。而能詣其精處。無有是理。何以故。蓋心死。則一切舊染失其梼杌。而本心自全。精神不勝用矣。然可死之心。必因前塵而有。既因前塵而有。如能達塵無地。則心不死。未之有也。又達塵無地者關子。有似達塵。有真遠塵。凡似達塵之知見。謂之藥汞。銀見火即飛去矣。曷能終吾事。汝自今去。必要到真達塵境界。則功名性命。當必克愿。汝痛無負達道人慈念。
與馬君侯
夫雨有天雨。人雨。不禱而雨者。天雨也。禱而雨者。人雨也。此古人成訓。而人之禱天在德不在爵。又非奇術可能也。誠而已矣。大藏之中。有請雨經三帙。乃大覺聖人。慈悲真誠。濟旱之良方也。明公既以蒼生爲念。誠發於中。則精徹天地。雨可必致。然須擇
【現代漢語翻譯】 現代漢語譯本 『生不排而空』：生命並非刻意排斥就能達到空寂的狀態。 『好惡不遣而化』：喜好和厭惡不是刻意遣除，而是通過修行自然轉化。 『所謂缺陷之坑，頓成極樂之邦』：所謂的缺陷和痛苦，可以轉變為極樂的境界。 然而，如果明白道理卻不能勇敢實踐，那麼身見（認為身體是真實存在的）和心見（認爲念頭是真實存在的）這兩種執著，也不容易排除。 古人說在冰凌上行走，在劍刃上行走，都是生死攸關的考驗，不容易打破。愛和憎的陷阱，不容易脫離，所以有這樣的比喻。 如果對於這兩種執著，不能解脫，那麼談論玄妙的道理，溈山禪師稱之為『口頭解脫』。如果不是真正入水，長人（指有智慧的人）難以見到。希望婁生能夠痛下決心，不辜負道人的慈悲教誨，相信在缺陷的深坑中，如意珠（比喻自性）放出光明的那一天終會到來。道人在江陵乞食，偶然遇到貴縣的某位上人（指有德行的僧人），如同在空曠的山谷中聽到了人的聲音。上人東歸，將這封信附在鞭子後面。
寄給顧汝平
大凡各種工匠技藝，只要有志向成就其技藝，如果內心不懈怠，並且能夠深入研究其精妙之處，沒有不能成功的道理。為什麼呢？因為內心懈怠，那麼一切舊有的習染就會失去依靠，而本心自然完備，精神充沛而用之不竭。然而，可以被克服的懈怠之心，必定是因為過去的經歷而產生。既然是因為過去的經歷而產生，如果能夠明白塵境（指外在環境）本無自性，那麼內心就不會有懈怠。又明白塵境本無自性的關鍵，有相似的明白，有真正的遠離塵境。凡是相似的明白塵境的知見，叫做『藥汞』，銀遇到火就會飛走。怎麼能夠完成我的事業呢？你從現在開始，必須要達到真正明白塵境的境界，那麼功名和性命，必定能夠如願以償。希望你痛下決心，不要辜負達道人的慈悲教誨。
與馬君侯
雨有天降之雨，人求之雨。不祈禱而降的雨，是天降之雨。祈禱而降的雨，是人求之雨。這是古人的成訓，而人向天祈雨，在於德行而不在於爵位，又不是奇異的法術可以做到的。真誠而已。大藏經中，有《請雨經》三帙（指三部），乃是大覺聖人（指佛陀），慈悲真誠，救濟旱災的良方。明公既然以百姓爲念，真誠發自內心，那麼精誠可以感動天地，雨水必定可以到來。然而必須選擇
【English Translation】 English version 『Life is not emptied by rejection』：Life cannot be emptied by deliberately rejecting things. 『Likes and dislikes are transformed without suppression』：Likes and dislikes are not deliberately suppressed, but naturally transformed through practice. 『The so-called pit of imperfections instantly becomes a land of ultimate bliss』：The so-called imperfections and sufferings can be transformed into a realm of ultimate bliss. However, if one understands the principles but cannot practice them courageously, then the two attachments of body-view (believing the body to be real) and mind-view (believing thoughts to be real) are not easily eliminated. The ancients spoke of walking on ice ridges and walking on sword edges as life-and-death tests that are not easily overcome. The pit of love and hate is not easily escaped, hence this metaphor. If one cannot be liberated from these two attachments, then discussing profound doctrines is what Zen Master Weishan called 『verbal liberation.』 If one does not truly enter the water, it is difficult for a tall person (referring to a wise person) to see. I hope that Lou Sheng can make a firm resolution and not fail the compassionate teachings of the Daoist, believing that one day the wish-fulfilling jewel (a metaphor for self-nature) will shine brightly from the pit of imperfections. The Daoist begged for food in Jiangling and happened to meet a certain superior person (referring to a virtuous monk) from Guixian, like hearing a human voice in an empty valley. The superior person returned east and attached this letter to the back of the whip.
To Gu Ruping
Generally, for all kinds of craftsmanship, if one is determined to achieve skill in their art, and if one's mind does not become lax and one can deeply study its subtleties, there is no reason why one cannot succeed. Why? Because if the mind becomes lax, then all old habits will lose their support, and the original mind will naturally be complete, and the spirit will be abundant and inexhaustible. However, the lax mind that can be overcome must arise from past experiences. Since it arises from past experiences, if one can understand that the realm of dust (referring to the external environment) has no inherent nature, then the mind will not be lax. Moreover, the key to understanding that the realm of dust has no inherent nature has similar understandings and true detachment from the realm of dust. All knowledge and views that are similar to understanding the realm of dust are called 『medicinal mercury,』 and silver will fly away when it encounters fire. How can it complete my work? From now on, you must reach the realm of truly understanding the realm of dust, then fame and life will surely be fulfilled. I hope you make a firm resolution and do not fail the compassionate teachings of the Daoist.
To Lord Ma
There is rain from the heavens and rain sought by people. Rain that falls without prayer is rain from the heavens. Rain that falls after prayer is rain sought by people. This is an ancient teaching, and people's prayer to heaven lies in virtue and not in rank, and it is not something that strange magic can do. Only sincerity. In the Great Treasury of Scriptures, there are three fascicles (referring to three volumes) of the Sutra of Requesting Rain, which are the compassionate and sincere remedies of the Great Awakened Sage (referring to the Buddha) for relieving drought. Since Your Excellency is concerned about the people, and sincerity arises from within, then sincerity can move heaven and earth, and rain will surely come. However, one must choose
請戒行高僧。設壇凈地。依科奉行。請雨之法。必得雨以為期。隆興寺僧能課。頗亦真誠。行著鄉黨。當敦請主壇。加以僧官能錫。輔弼奔走。建壇之後。再得一禪僧。夜夜放焰口斛食一筵。亦得雨為限。良以亢旱所自。必由乎所屈。屈而不伸。則抱郁而怨生。怨生則悖戾之氣作。下有所感。上必應之。若不仰仗大覺慈光。實力神咒。並守土諸侯。卑躬䖍禱。則屈不可伸。怨不可解。雨烏可得哉。怨有多種。難卒備言。即人情而推之。可以意悉。惟明公大虛己靈臺。照野人之衷曲。凡壇中一切費用。資具項件。但憑主壇者所須。在處公所。當供養大悲云生如來聖位。至於命各州縣禁屠。又皆明公指揮之下也。且禁屠大都有名無實。童蒙孺子。尚不可欺以不實。況上天之高明哉。此又當榜以哀慘告示。遍曉州邑。至緊至緊。
紫柏老人集卷之二十四 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十五
明 憨山德清 閱
詩(五言古)
宿洪福寺懷古
浮生若電露。豈有山河壽。磨笄高入云。還同天地久。其誰張麗筵。夜半操銅鬥。逐鹿不畏險。攫金寧顧丑。滹沱鎮長流。覆宿千峰首。骨肉靡暇念。侈心若淵藪。霸功高幾許。直道難鉗口。野寺
【現代漢語翻譯】 現代漢語譯本： 請德行高尚的僧人，設立壇場，清理場地，依照儀軌奉行，祈雨的方法，必定以得到雨水為期限。隆興寺的僧人擅長此事，而且非常真誠，在鄉里很有聲望，應當敦請他來主持法壇，再加上僧官能錫（人名），輔佐奔走。建壇之後，再請一位禪僧，每夜施放焰口斛食一筵，也以得到雨水為期限。實在是因為大旱的緣由，必定是由於冤屈所致。冤屈而不能伸張，就會心懷鬱悶而產生怨恨。怨恨產生，就會有悖逆之氣出現，下面有所感應，上面必定會有所迴應。如果不仰仗大覺（指佛）的慈悲光明，強大的神咒，以及守土的諸侯，謙卑虔誠地祈禱，那麼冤屈就不能伸張，怨恨就不能化解，雨水又怎麼能夠得到呢？怨恨有很多種，難以全部說盡，就從人情來推斷，就可以領會其中的意思。希望明公您能夠大大地虛懷若谷，用您的靈臺來照亮鄉野之人的心聲。凡是壇場中一切的費用，資具專案，只要主持法壇的人有所需要，在各處官府，都應當供養大悲云生如來（佛名）的聖位。至於命令各州縣禁止屠宰，又都在明公您的指揮之下。而且禁止屠宰，大多有名無實，即使是年幼無知的孩子，尚且不可以不真實的事情來欺騙，更何況是高明的天道呢？這又應當張貼哀傷的告示，遍告各州縣，務必認真，務必認真。 紫柏老人集卷之二十四 卍新續藏第 73 冊 No. 1452 紫柏尊者全集 紫柏老人集卷之二十五 明 憨山德清 閱 詩(五言古) 宿洪福寺懷古 浮生若電露。豈有山河壽。磨笄高入云。還同天地久。其誰張麗筵。夜半操銅鬥。逐鹿不畏險。攫金寧顧丑。滹沱鎮長流。覆宿千峰首。骨肉靡暇念。侈心若淵藪。霸功高幾許。直道難鉗口。野寺
【English Translation】 English version: Please invite monks of high moral character and strict discipline. Set up an altar and purify the ground. Follow the rituals accordingly. The method of praying for rain must be carried out with the goal of obtaining rain. The monks of Longxing Temple are skilled in this and are very sincere, with a good reputation in the local community. They should be earnestly invited to preside over the altar, along with the Sangha official Nengxi (name of a person), who can assist in the preparations. After the altar is built, invite another Chan (Zen) monk to perform the 'Flame Mouth' (Yankou) ritual with a '斛食' (hú shí, a measure of food) offering every night, also with the goal of obtaining rain. The reason for the severe drought must be due to grievances. If grievances are not addressed, they will lead to depression and resentment. When resentment arises, rebellious energy will emerge. If there is a feeling below, there will be a response above. If we do not rely on the compassionate light of the Greatly Enlightened One (referring to the Buddha), powerful mantras, and the local governors humbly and sincerely praying, then the grievances cannot be addressed, the resentment cannot be resolved, and how can we obtain rain? There are many kinds of grievances, which are difficult to fully describe. By inferring from human emotions, one can understand the meaning. I hope that you, Your Excellency, can greatly open your mind and use your wisdom to illuminate the feelings of the common people. All expenses and items needed for the altar, as requested by the presiding monk, should be provided by the local government. The sacred position of the Great Compassionate Cloud-Born Tathagata (name of a Buddha) should be venerated in all places. As for ordering all prefectures and counties to prohibit slaughter, that is also under your command. However, the prohibition of slaughter is often nominal rather than real. Even young children cannot be deceived with falsehoods, let alone the enlightened way of Heaven. Therefore, a sorrowful proclamation should be posted, informing all prefectures and counties, with utmost seriousness, utmost seriousness. Collected Works of Old Man Zibo, Volume 24 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo Collected Works of Old Man Zibo, Volume 25 Reviewed by Hanshan Deqing of the Ming Dynasty Poetry (Five-Character Ancient Style) Staying Overnight at Hongfu Temple, Reflecting on the Past Floating life is like lightning and dew. How can mountains and rivers have longevity? The millstone hairpin rises high into the clouds. It is still as long as heaven and earth. Who set up the beautiful banquet? Manipulating the copper dipper in the middle of the night. Chasing deer without fear of danger. Grabbing gold without regard to ugliness. The Hutuo River flows forever. Covering the peaks of a thousand mountains. Flesh and blood have no time to think about. Extravagant heart is like a deep pool. How high is the hegemonic achievement? The right path is difficult to silence. Wild temple
秋風清。塔鈴解獅吼。燈前聞草蟲。更復悲蒲柳。
山居
鳥道曲復直。迢遞通幽寂。枯松學龍舞。怪石疑僧立。香云襯足柔。清磬聲歷歷。老衲笑相迎。有意非言說。
宿可休堂
野人無心來。寧復有心去。來去總無心。白雲知所趣。幽篁一徑通。落葉四檐聚。念此夜露寒。草蟲鳴不住。
紺圃即事(二首)
無風水自定。水定涵太虛。四岸交清陰。竹槐何翳如。游鱗戲樹杪。天影看卻倒。去者亦幽人。有情難盡道。夕陽澄紺圃。淺港動蘭棹。
卜居在野曠。寂無塵俗想。疏鐘深夜聞。六根瀉清響。晝讀天竺書。幽窗思恍𢟨。犬吠桃花陰。麥浪人來往。最愛晚雨晴。空林反照爽。
芙蓉寺跨云梁
白雲不知畝。折竹為輕帚。幾度掃複合。流泉觸石吼。望中峰巒奇。欲往未敢走。老衲駕津樑。去來恐怖否。患媒以有身。墮體無堅朽。達者既知此。死生何好醜。經殘磬亦歇。豈更聞雞狗。
龍潭靜室
睡起帶微昏。拭眼出禪戶。碧天紅日高。雲山光可睹。倚欄聽流泉。橋上孰為伍。巖側立奇石。向我石欲舞。衲僧傍弗禁。于石生忌妒。汝本無心物。如何解玄路。生公昔教汝。吾今擬椎破。一憎一愛之。且道誰福禍。了此得佛心。未會大莽魯。
【現代漢語翻譯】 現代漢語譯本 秋風清涼。塔鈴的聲音如同獅子的吼叫般清晰洪亮。燈光下可以聽到草蟲的鳴叫。更讓人感到悲傷的是那衰老的蒲柳。
山居
山間小路彎彎曲曲。遙遠而幽深寂靜。枯萎的松樹像龍一樣舞動。奇怪的石頭像僧人一樣站立。香氣如雲般襯托著柔軟的腳步。清脆的磬聲清晰可聞。老僧笑著迎接我。其中意味難以用言語表達。
宿可休堂
鄉野之人無心而來。又怎麼會有心離開呢？來和去都出于無心。只有白雲知道自己要去哪裡。幽深的竹林小路只有一條。落葉堆積在房屋四周的屋檐下。想到今晚露水寒冷。草蟲不停地鳴叫。
紺圃即事(二首)
沒有風，水面自然平靜。水面平靜，倒映著廣闊的天空。兩岸交織著清涼的樹蔭。竹子和槐樹多麼茂盛啊。遊動的魚兒在樹梢嬉戲。天上的影子倒映在水中。離去的人也是隱士。其中的情感難以完全表達。夕陽照亮了紺圃（指園林）。小船在淺淺的港灣裡劃動。
選擇在空曠的郊野居住。寂靜而沒有塵世的雜念。深夜聽到稀疏的鐘聲。六根（眼、耳、鼻、舌、身、意）都充滿了清凈的聲音。白天閱讀來自天竺（印度）的佛經。在幽靜的窗前思緒飄忽不定。狗在桃花樹蔭下叫著。麥浪翻滾，有人來來往往。最喜歡的是傍晚雨後天晴。空曠的樹林在夕陽的照耀下格外明亮。
芙蓉寺跨云梁
白雲多得數不清有多少畝。砍下竹子做成輕巧的掃帚。多次清掃又重新堆積。流動的泉水沖擊著石頭發出吼叫。遠望群峰，景色奇異。想去卻不敢前往。老僧駕駛著橋樑。來來往往感到害怕嗎？以有身為患病的媒介。墮落的身體沒有堅固不朽的東西。通達的人既然知道了這些。那麼死亡和生存又有什麼好壞美醜呢？經書已經殘破，磬聲也已停止。哪裡還能聽到雞鳴狗叫呢？
龍潭靜室
睡醒后帶著一絲昏沉。擦拭眼睛走出禪房。碧藍的天空，紅色的太陽高高昇起。雲山的光彩清晰可見。靠著欄桿聽著流動的泉水。橋上誰與我為伴？巖石旁邊立著一塊奇異的石頭。對著我，石頭好像要跳舞。僧人站在旁邊卻禁止它。因為石頭而產生嫉妒。你本來就是沒有心的東西。怎麼能理解玄妙的道路呢？生公（指竺道生）過去教化你。我現在打算用錘子砸碎你。一個憎恨一個喜愛。且說說誰是福誰是禍？領悟了這個道理就能得到佛心。不領悟就是非常粗魯。
【English Translation】 English version The autumn wind is clear. The pagoda bells sound like a lion's roar. I hear insects chirping before the lamp. Even more sorrowful is the sight of the aging willow.
Mountain Dwelling
The mountain path twists and turns. Remote and profoundly tranquil. The withered pine tree learns the dragon's dance. The strange rocks resemble standing monks. Fragrant clouds adorn the soft footsteps. The clear sound of the chime resonates distinctly. The old monk greets me with a smile. The meaning is intentional but beyond words.
Lodging at Keyou Hall
The rustic man comes without intention. How could he have the intention to leave? Coming and going are both without intention. Only the white clouds know where they are going. A secluded bamboo path leads the way. Fallen leaves gather around the four eaves. Thinking of the cold night dew. The insects chirp incessantly.
Events at Ganpu (Two Poems)
Without wind, the water is naturally still. The still water reflects the vast sky. The banks intertwine with cool shade. How lush are the bamboo and locust trees. Swimming fish play at the treetops. The sky's reflection is seen upside down. The one who departs is also a recluse. The emotions are difficult to fully express. The setting sun illuminates Ganpu (garden). A small boat moves in the shallow harbor.
Choosing to live in the open wilderness. Quiet and free from worldly thoughts. Hearing sparse bells late at night. The six senses (eye, ear, nose, tongue, body, mind) are filled with pure sounds. Reading Indian (from Tianzhu, ancient name for India) scriptures during the day. Thoughts wander in the quiet window. A dog barks in the shade of the peach blossoms. Wheat waves roll, people come and go. What I love most is the clear sky after an evening rain. The empty forest reflects the refreshing light of the setting sun.
Crossing the Cloud Bridge at Furong Temple
The white clouds are too numerous to count. Cutting bamboo to make a light broom. Sweeping and piling up again and again. The flowing spring roars as it hits the rocks. Looking out at the peaks, the scenery is extraordinary. Wanting to go but not daring to proceed. The old monk pilots the bridge. Are you afraid of coming and going? Taking the body as a medium for illness. The fallen body has nothing solid and imperishable. Since those who are enlightened know this. Then what is good or bad, beautiful or ugly about death and life? The scriptures are worn out, and the chime has stopped. Where can one hear the crowing of chickens and barking of dogs?
Quiet Room at Dragon Pool
Waking up with a slight daze. Wiping my eyes and stepping out of the meditation room. The blue sky and red sun are high. The light of the cloud-covered mountains is clearly visible. Leaning on the railing, listening to the flowing spring. Who is my companion on the bridge? A strange rock stands beside the cliff. Facing me, the rock seems to want to dance. The monk stands beside it, forbidding it. Feeling jealous of the rock. You are originally a thing without a mind. How can you understand the profound path? Sheng Gong (Zhu Daosheng) used to teach you. Now I plan to smash you with a hammer. One hates and one loves. Tell me, who is blessed and who is cursed? Understanding this principle leads to the Buddha's mind. Not understanding is utter ignorance.
舍下邳吊留侯
子房椎秦氣。豈止萬丈虹。一旦能自下。進履圯橋翁。翁怒竟弗納。復進心如初。茍非天地量。報韓計即疏。佐漢功已成。超然掉臂行。青山去不返。為答赤松盟。月夜泊下邳。忽聞流水聲。尚疑先生在。感激無盡情。
山居
潭柘溪山深。那聞空谷音。凍云雷忽鳴。日月其誰心。塔前解放光。此照無古今。老人不負渠。影響渠有餘。渠能不負老。在處皆迢如。
白仁巖
誰雲山路險。我覺山路幽。空林鳴落木。斷壁瀉寒流。徑曲難可記。云間時復留。樓臺斜礙石。松柏老成虬。拭蘚讀殘碣。遠公豈凡儔。五篇悟今古。六事羞王侯。危峰代主人。玉雪泛磁甌。蓮漏滴弗涸。棋枰局未收。悲歌曳杖去。日暮不勝秋。
夜坐上方山即事
頭戴古人笠。夜禪松露泣。怡然醉遐曠。想是多生習。云鎖兜率門。人來撥云入。瑤梯知幾層。攀援鐵繩急。舉眸見樓臺。重疊峰巒岌。磬韻瀉空翠。清泉道者汲。水窮路亦盡。相見惟合十。茶罷揮麈尾。雄談匪暇給。中巖月未沈。謝法且長揖。貪睡但畏曉。那復顧衣濕。
潭柘山一音堂寄懷靜光滑居士
世路多崎嶇。悠悠寄巖谷。去來惟白雲。天地亦茆屋。渴有泉可飲。𢠢饑松充祿。明月上東峰。貝葉聊披讀
【現代漢語翻譯】 現代漢語譯本
舍下邳吊留侯（張良的字是子房）
子房用鐵椎擊秦始皇，他的氣概豈止像萬丈彩虹那樣壯麗。一旦能夠放下身段，在圯橋上為老人穿鞋。老人發怒最終沒有接受，（子房）再次奉上，心意始終如初。如果不是有天地般的胸懷，為韓國報仇的計劃早就疏漏了。輔佐漢朝的功業已經完成，超脫地甩手離去。隱居青山一去不回，是爲了應答與赤松子的盟約。月夜停船在下邳，忽然聽到流水的聲音。還以為是先生（指張良）還在，感激之情沒有窮盡。
山居
潭柘寺溪山幽深，聽不到空曠山谷的迴音。凝結的雲朵突然發出雷鳴，日月又在為誰而照耀呢？塔前釋放出光明，這光明照耀著古今。老僧沒有辜負它，光明的照耀超過了老僧本身。光明也不會辜負老僧，無論在哪裡都顯得高遠。 (𢠢 饑松充祿 𢠢 無法顯示，原文如此)
白仁巖
誰說山路險峻，我卻覺得山路幽靜。空曠的樹林里傳來樹葉飄落的聲音，陡峭的石壁上傾瀉著寒冷的流水。彎曲的小路難以記住，時常被雲霧遮蔽。樓臺傾斜地阻擋著石頭，松柏老得像虬龍一樣。擦去青苔閱讀殘破的石碑，遠公（慧遠大師）難道是平凡之輩嗎？五篇論著領悟了古今，六件事蹟讓王侯感到羞愧。高聳的山峰代替主人，像玉雪一樣潔白的茶水盛在磁甌中。蓮花漏壺滴水不停，棋盤上的棋局還沒有收拾。悲歌著拄著枴杖離去，日暮時分更加承受不住秋天的蕭瑟。
夜坐上方山即事
頭上戴著古人的斗笠，在松樹下禪坐，露水滴落。悠然自得地沉醉於廣闊的境界，想必是多生以來的習慣。雲霧鎖住了兜率天宮的門，有人撥開雲霧進入。通往兜率天宮的瑤梯不知有多少層，攀援著鐵索非常急迫。抬頭看見樓臺，重重疊疊的山峰高聳。磬的韻律傾瀉在空曠的山谷中，清泉被修道者汲取。水流到了盡頭，路也走到了盡頭，相見只有合掌致意。喝完茶揮動拂塵，高談闊論沒有空閑。中巖的月亮還沒有落下，向謝靈運的法像長揖。貪睡只是害怕天亮，哪裡還顧得上衣服被露水打濕。
潭柘山一音堂寄懷靜光滑居士
世間的道路多麼崎嶇，悠閒地寄身於山巖山谷。來來往往只有白雲，天地就像一間茅屋。口渴了有泉水可以飲用，飢餓了有松樹可以充飢。明月升上東邊的山峰，姑且披閱貝葉經書。 English version
Visiting the Shrine of Marquis Liu at Xia Pi (Zhang Liang's courtesy name was Zifang)
Zifang struck Qin Shi Huang with an iron hammer, his spirit was more than a rainbow of ten thousand zhang. Once he was able to humble himself and put shoes on the old man at Yiqiao Bridge. The old man was angry and ultimately did not accept it, (Zifang) offered it again, his heart remained as before. If he did not have the breadth of heaven and earth, the plan to avenge Han would have been flawed long ago. The accomplishment of assisting the Han Dynasty was already completed, and he left with a detached wave of his arm. Secluding himself in the green mountains, never to return, was to answer the alliance with Chisongzi (Red Pine Master). Mooring the boat at Xia Pi on a moonlit night, suddenly hearing the sound of flowing water. Still suspecting that the master (referring to Zhang Liang) was still there, the feeling of gratitude was endless.
Living in the Mountains
The streams and mountains of Tanzhe Temple are deep and secluded, and the echo of the empty valley cannot be heard. The frozen clouds suddenly thunder, and for whom does the sun and moon shine? The light is released in front of the pagoda, and this light shines on the past and present. The old monk has not failed it, and the illumination of the light exceeds the old monk himself. The light will not fail the old monk, and it appears lofty wherever it is. (𢠢 饑松充祿 𢠢 cannot be displayed, original text as is)
Bai Ren Cliff
Who says the mountain road is dangerous, I find the mountain road secluded. In the empty forest, the sound of falling leaves is heard, and cold streams pour down the steep stone walls. The winding path is difficult to remember, and it is often obscured by clouds and mist. The buildings are slanted against the rocks, and the pines and cypresses are as old as dragons. Wipe away the moss and read the broken stele, is Master Yuan (Huiyuan) an ordinary person? The five essays comprehended the past and present, and the six deeds made the kings and nobles feel ashamed. The towering peaks replace the master, and the tea as white as jade and snow is served in porcelain cups. The lotus clepsydra drips continuously, and the chess game on the chessboard has not been cleaned up. Singing sadly, he left with a cane, and at dusk he could not bear the desolation of autumn.
Sitting at Night on Mount Shangfang
Wearing the ancient hat on his head, he meditates under the pine trees at night, and the dew drips. He is leisurely intoxicated in the vast realm, which must be a habit of many lifetimes. The clouds lock the gate of Tushita Heaven, and someone parts the clouds to enter. I don't know how many layers there are to the jade ladder leading to Tushita Heaven, and climbing the iron rope is very urgent. Looking up, I see the buildings, and the overlapping peaks are towering. The rhythm of the chime pours down in the empty valley, and the clear spring is drawn by the Taoists. The water flows to the end, and the road also comes to the end, and meeting each other only with palms together. After drinking tea, wave the duster, and there is no time for grand discussions. The moon in Zhongyan has not yet set, and bow to the statue of Xie Lingyun. Sleepy, I am only afraid of dawn, and I don't care that my clothes are wet with dew.
To Layman Jingguang at Yiyintang, Tanzhe Mountain
The roads of the world are so rugged, leisurely living in the mountains and valleys. Only white clouds come and go, and the heaven and earth are like a thatched hut. When thirsty, there is spring water to drink, and when hungry, there are pine trees to fill the stomach. The bright moon rises on the eastern peak, and I will read the palm-leaf scriptures for now.
【English Translation】 Visiting the Shrine of Marquis Liu at Xia Pi
Zifang's hammer to Qin was more than a rainbow in the sky. He humbled himself to offer shoes to the old man at Yi Bridge. The old man refused, but he persisted. His heart was true. Without a heart as vast as heaven and earth, his plans to avenge Han would have failed. His service to Han was complete, and he left without looking back, fulfilling his promise to Chisongzi. Mooring at Xia Pi on a moonlit night, he heard the sound of water. He thought the master was still there, and his gratitude was endless.
Living in the Mountains
The streams of Tanzhe Temple are deep, and the valley is silent. Frozen clouds thunder, and the sun and moon shine. The light before the pagoda shines on past and present. The old monk is worthy, and the light exceeds him. The light is worthy of the old monk, and all is vast.
Bai Ren Cliff
Who says the mountain is dangerous? I find it serene. The forest echoes with falling leaves, and cold streams flow down the cliffs. The path is hard to follow, often lost in the clouds. Buildings lean against the rocks, and pines grow old like dragons. I wipe the moss to read the broken stele. Was Yuan an ordinary man? His five essays enlighten past and present, and his six deeds shame kings. The peaks replace the host, and jade tea fills the cups. The lotus clock drips, and the chess game remains. I sing sadly and leave with my staff, overwhelmed by the autumn dusk.
Sitting at Night on Mount Shangfang
Wearing an ancient hat, I meditate under the pines, wet with dew. I am lost in the vastness, a habit of many lives. Clouds lock the gate of Tushita, but one enters. How many steps to the jade ladder? I climb the iron chain. I see towers, peaks upon peaks. The sound of the bell echoes in the valley, and the Taoist draws water. The water ends, and the path ends. We meet with palms together. After tea, I wave my duster and speak at length. The moon has not set, and I bow to Xie Lingyun. I fear the dawn and ignore the wet clothes.
To Layman Jingguang at Yiyintang, Tanzhe Mountain
The world is rough, so I live in the mountains. Only white clouds come and go, and the world is a hut. I drink from the spring, and eat pine for food. The moon rises over the eastern peak, and I read the scriptures.
。會旨忽喪我。虛心而實腹。愛生死媒進。忘所能豈獨。譬若古寶鏡。無塵光自復。松邊坐良久。介爾一成六。天水本不遠。亦寧非五竺。行蹤顧難留。薦茗誰擊築。邂逅雖可期。江山阻人目。搖搖莫盡思。捲來托茲幅。
晨起蕭岡納涼
煩暑不可滌。扶筇傍溪光。偶然值幽陰。輕風發林芳。新荷浮湛露。閑云停蕭岡。遠山既以凈。遠水亦以長。眠鷗驚復定。吾與我亦忘。寂寂花暫落。浪浪溜鳴廊。雖有合塵心。其如法中王。為問西來意。倒影泛虛堂。
日暮歸自龍潭
利名非煙霞。牽人不辭遠。泉石非美酒。醉我不知返。狂笑出重幽。殘陽沒松坂。
長松館夜坐
禪庭就樹縛。草徑遠塵寰。有時鳥相語。無人來叩關。江聲雜松響。飯訖聽潺湲。染習漸將洗。靈臺似近閑。許詢解設難。支遁答非慳。莫問城樓月。潯陽照碧灣。
山居即懷
峰泉本嚴好。何必修飾之。蔬食飲水外。白雲可悅怡。放言慚末德。危行竊與期。麋鹿散還聚。詩書忘復思。相知嫌地遠。誰共嚼紫芝。
仲夏攜覺生受食芙蓉山中
閑將飯袋子。共爾納涼此。云鶴棲高松。池魚玩清水。有心豈得妙。無念墮寂止。前識古不貴。樸哉智之始。歸鴉點暮煙。杖屨懷故里。
覺生訝
【現代漢語翻譯】 現代漢語譯本： 會旨忽然喪失了我，內心空虛卻充實。愛戀生死就像媒人一樣促使輪迴，忘卻自己的能力又豈止是獨自一人呢？譬如一面古老的寶鏡，沒有塵埃，光明自然恢復。在松樹旁邊靜坐了很久，忽然間從一變成了六（指六根清凈）。天水本來就不遙遠，難道不是在印度嗎？行蹤難以停留，誰來為我推薦茗茶，誰來為我擊築伴奏？邂逅相遇雖然可以期待，但江山阻礙了人們的視線。搖搖晃晃不要想得太多，把它捲起來寄託在這幅畫中。
早晨起來在蕭岡納涼 酷熱的暑氣無法洗去，拄著竹杖，靠近溪邊的光亮。偶然遇到幽靜陰涼的地方，輕風吹拂，散發著樹林的芬芳。新鮮的荷葉漂浮著晶瑩的露珠，悠閑的雲朵停留在蕭岡。遠山已經變得清凈，遠水也顯得悠長。正在睡覺的鷗鳥驚醒后又安定下來，我和我的自我都忘記了。寂靜地，花兒暫時凋落，嘩啦啦地，水聲在走廊迴響。即使有和塵世相合的心，又能怎麼樣呢？佛法才是萬法之王。請問達摩祖師西來的真意是什麼？倒影浮現在空虛的殿堂。
日暮時分從龍潭返回 名利不是煙霞，牽引著人們不辭遙遠。泉水和石頭不是美酒，卻讓我沉醉得忘記了返回。狂笑著走出重重幽靜，殘陽消失在松樹山坡。
長松館夜晚靜坐 禪房就著樹木建造，草徑遠離塵世。有時有鳥兒在相互交談，沒有人來敲門。江水的聲音夾雜著松樹的聲響，吃完飯後靜聽潺潺的流水聲。逐漸地將要洗去沾染的習氣，心靈似乎接近清閑。許詢善於提出難題，支遁回答問題也不吝嗇。不要問城樓上的月亮，潯陽的月亮照耀著碧綠的河灣。
山居時的感懷 山峰和泉水本來就很美好，何必再去修飾它們呢？吃蔬菜，喝清水之外，白雲也足以讓人感到喜悅。隨意說話，慚愧自己沒有好的德行，勉強地期望自己能做到高尚的行為。麋鹿散開后又聚集在一起，詩書忘記后又重新思考。互相瞭解的人嫌棄距離遙遠，誰能一起咀嚼紫芝呢？
仲夏時節，帶著覺生在芙蓉山中接受齋飯 悠閒地拿著飯袋，和你一起在這裡納涼。雲中的仙鶴棲息在高大的松樹上，池塘里的魚兒嬉戲在清澈的水中。有心追求反而得不到妙處，沒有念頭又會墮入寂靜的止境。以前的知識古人不看重，質樸才是智慧的開始。歸巢的烏鴉點綴著傍晚的煙霧，拄著枴杖，穿著木屐，思念著故鄉。
覺生感到驚訝
【English Translation】 English version: The essence of understanding suddenly deserted me, the heart is empty yet full. Loving birth and death is like a matchmaker urging reincarnation, forgetting one's abilities is not just being alone? It's like an ancient precious mirror, without dust, the light naturally returns. Sitting by the pine tree for a long time, suddenly from one it became six (referring to the purification of the six senses). The water of the sky is not far away, isn't it in India? Traces are difficult to stay, who will recommend tea for me, who will play the zither for me? Although an encounter can be expected, the landscape obstructs people's sight. Don't think too much while swaying, roll it up and entrust it to this painting.
Waking up in the morning to enjoy the cool air at Xiao Gang The scorching heat cannot be washed away, leaning on a bamboo cane, close to the light by the stream. Occasionally encountering a quiet and shady place, a light breeze blows, emitting the fragrance of the forest. Fresh lotus leaves float with crystal dew, leisurely clouds stay at Xiao Gang. The distant mountains have become clear, and the distant waters also appear long. The sleeping seagulls are startled and then settle down again, both I and my ego are forgotten. Quietly, the flowers temporarily fall, rustlingly, the sound of water echoes in the corridor. Even if there is a heart that merges with the world, what can it do? The Dharma is the king of all dharmas. May I ask what is the true meaning of Bodhidharma's coming from the West? The inverted image floats in the empty hall.
Returning from Longtan at dusk Fame and fortune are not smoke and mist, attracting people without hesitating to go far. Springs and rocks are not fine wine, yet they intoxicate me to the point of forgetting to return. Laughing wildly, I emerge from the deep seclusion, the setting sun disappears on the pine-covered slope.
Sitting quietly at night in the Longsong Pavilion The meditation room is built with trees, the grass path is far from the mundane world. Sometimes birds talk to each other, no one comes to knock on the door. The sound of the river is mixed with the sound of pine trees, after eating, I listen quietly to the gurgling sound of the flowing water. Gradually, I will wash away the acquired habits, and the spiritual platform seems to be approaching leisure. Xu Xun is good at raising difficult questions, and Zhi Dun is not stingy in answering them. Don't ask about the moon on the city tower, the moon of Xunyang shines on the green bay.
Feelings while living in the mountains The peaks and springs are inherently beautiful, why bother to decorate them? Besides eating vegetables and drinking water, white clouds are enough to make people feel happy. Speaking freely, I am ashamed of my lack of virtue, and I勉強expect myself to be able to achieve noble behavior. The deer scatter and then gather again, poetry and books are forgotten and then rethought. People who know each other嫌棄the distance is far, who can chew Ganoderma lucidum together?
In midsummer, taking Jue Sheng to receive齋飯in Furong Mountain Leisurely carrying a飯袋, enjoying the cool air here with you. The cranes in the clouds perch on tall pine trees, and the fish in the pond play in the clear water. Pursuing with intention will not achieve the subtlety, and without thought, one will fall into the stillness of寂止. Ancient people did not value previous knowledge, simplicity is the beginning of wisdom. The crows returning to their nests dot the evening mist, leaning on a cane, wearing clogs, longing for their hometown.
Jue Sheng is surprised
講絳二韻險絕難賡和予應聲賦此(二首)
明珠藏老蚌。盪漾吳門港。一旦誰剖之。圓光照佛項。談經不須舌。直示但用棒。高枕臥頹巖。松濤代晝講。
松窗匪貴絳。常以云爲巷。雨歇千山寒。流泉隨勢降。林鴉噪夕陽。碧漢浮彩虹。村落牛羊歸。晚鐘何處撞。人生特寄耳。埋骨無賢戇。
題骨香庵隆公靜室畫梅
萬木凍欲死。枯槎炫春色。禪房午夜寒。明月掛枝側。彷彿暗香浮。鼻根不可識。支郎定初回。瘦影橫癱肋。此意向誰言。冰魂自相得。鹽梅非所望。投老終佛國。
悼無相容公
是身如邱井。聊以命為綆。汲久終必斷。世中有誰省。輸他達道人。念起恒自儆。生滅本一條。見形即知影。去來有異同。諠寂靡炎冷。刁斗聲弗停。沙門觀力猛。未死恣昏動。含識豈超穎。遠公之清塵。師歿孰為整。
悼如超
往曾見吾影。實未得吾心。見影雖植因。得心道可尋。死生非細事。神寂昏不侵。茍非得道骨。安能無浮沉。難消是五障。易失惟一音。新冢遍芳草。松風多悲吟。誰有堅固經。鳴此無生琴。
哭素庵師
棲霞久岑寂。泉石漸光霽。願力灑心血。禪宮始壯麗。青山色不老。碧水流無滯。舌相與德容。見聞安可契。師來春著物。師去猿亦涕。
【現代漢語翻譯】 現代漢語譯本： 講絳二韻險絕難賡和予應聲賦此(二首)
明珠藏老蚌，盪漾吳門港。一旦誰剖之，圓光照佛項。談經不須舌，直示但用棒。高枕臥頹巖，松濤代晝講。
松窗匪貴絳，常以云爲巷。雨歇千山寒，流泉隨勢降。林鴉噪夕陽，碧漢浮彩虹。村落牛羊歸，晚鐘何處撞。人生特寄耳，埋骨無賢戇。
題骨香庵隆公靜室畫梅
萬木凍欲死，枯槎炫春色。禪房午夜寒，明月掛枝側。彷彿暗香浮，鼻根不可識。支郎定初回，瘦影橫癱肋。此意向誰言，冰魂自相得。鹽梅非所望，投老終佛國。
悼無相容公
是身如邱井，聊以命為綆。汲久終必斷，世中有誰省。輸他達道人，念起恒自儆。生滅本一條，見形即知影。去來有異同，諠寂靡炎冷。刁斗聲弗停，沙門觀力猛。未死恣昏動，含識豈超穎。遠公之清塵，師歿孰為整。
悼如超
往曾見吾影，實未得吾心。見影雖植因，得心道可尋。死生非細事，神寂昏不侵。茍非得道骨，安能無浮沉。難消是五障，易失惟一音。新冢遍芳草，松風多悲吟。誰有堅固經，鳴此無生琴。
哭素庵師
棲霞久岑寂，泉石漸光霽。願力灑心血，禪宮始壯麗。青山色不老，碧水流無滯。舌相與德容，見聞安可契。師來春著物，師去猿亦涕。
【English Translation】 English version: Improvising on Rhymes of Jiang, Which Are Difficult to Match (Two Poems)
A bright pearl is hidden in an old oyster, undulating in the harbor of Wumen. Once someone cuts it open, its round light illuminates the Buddha's head. Explaining the sutras needs no tongue; direct pointing is done with a staff. I rest my head on a crumbling cliff, with the sound of pine trees lecturing in place of daytime.
The pine window does not value crimson; it always takes clouds as its lane. After the rain, a thousand mountains are cold; flowing springs descend according to the terrain. Forest crows caw in the setting sun; a colorful rainbow floats in the blue sky. Cattle and sheep return to the village; where does the evening bell strike? Life is merely a temporary lodging; burying bones makes no one wise or foolish.
Inscribing on a Plum Blossom Painting in the Quiet Room of Venerable Long in Bone Fragrance Hermitage
Ten thousand trees are frozen to the point of death; a withered branch flaunts the colors of spring. The meditation room is cold at midnight; the bright moon hangs beside the branch. A faint fragrance seems to float; the root of the nose cannot recognize it. Zhi Dun (支遁，a famous monk known for his love of cranes) must have returned for the first time; the thin shadow lies across the paralyzed ribs. To whom can this meaning be spoken? The icy soul understands itself. Salted plums are not what is hoped for; in old age, I will end in the Buddha's land.
Lamenting Venerable Rong of Wuxiang (無相)
This body is like a well in a mound; I use life as its rope. Drawing for a long time will inevitably break it; who in the world understands this? I concede to those who have attained the Way, who constantly caution themselves when thoughts arise. Birth and death are originally one; seeing the form, one knows the shadow. Coming and going have differences; noise and silence are neither hot nor cold. The sound of the bugle never stops; the monks' power of observation is fierce. Before death, one indulges in confusion and movement; how can sentient beings surpass intelligence? The pure dust of Yuan Gong (遠公，referring to Huiyuan 慧遠, a prominent figure in Pure Land Buddhism); who will tidy it up after the teacher's death?
Lamenting Ruchao (如超)
In the past, I saw my shadow; in reality, I did not attain my mind. Seeing the shadow, though planting a cause, attaining the mind, the Way can be sought. Birth and death are no small matter; divine stillness is not invaded by confusion. If one does not have the bones of one who has attained the Way, how can one not float and sink? Difficult to eliminate are the five hindrances; easy to lose is the one sound. New graves are covered with fragrant grass; the pine wind has much sad chanting. Who has the firm sutra to play this unborn zither?
Mourning Teacher Su'an (素庵)
Qixia (棲霞，referring to Qixia Mountain and its temple) has been lonely for a long time; the springs and rocks gradually become bright. Vows sprinkle heart's blood; the Chan (禪，Zen) palace begins to be magnificent. The green mountains' color does not age; the clear water flows without stagnation. The tongue's appearance and virtuous countenance, how can seeing and hearing agree? When the teacher comes, spring puts on things; when the teacher leaves, even the monkeys weep.
愧我徒識師。弗堪支傾替。東南法樑折。苦海浩難濟。小子瞻白雲。幾回淚沾毳。
長松館西風吟
朝來坐庭除。木葉墮不歇。未是西風高。千林如脫髮。林林成比邱。遠近坐兀兀。無口舌豈勞。妙音從手發。門人聚白雲。聽法誰敢忽。以眼為耳根。聲塵迥超越。長松強出頭。夜靜掛明月。萬籟寂不喧。月明滿禪窟。閑中度朝暮。所見何賞罰。
燕山送無言道公住持少林寺
青山不易老。白日何其短。葉落黃金臺。誰人行急緩。四泉清且深。五乳秋云滿。取汲豈有心。為霖濟枯旱。茍非善用之。雖正亦復反。缽樹既成抱。帝座香未散。椎輪久失主。賞罰貴明斷。祖令試全提。波旬應左袒。焦螟泊火聚。燕雀秋鵠卵。直下不生心。聖凡俱納款。
芭蕉庵偶成
誰謂城市諠。我居若空谷。晨昏雞犬聲。誤聽作巖瀑。庭際羅雲石。微風撼疏竹。故人家務忙。誰共法海沐。
石門寺
我愛石門寺。臨川清曠處。業當水月深。道益魚龍助。帆影亂幽窗。櫓聲搖靜慮。南山及峨嵋。並換終不與。
讀法華經
一室住峰深。樵夫猶莫尋。日永閑不徹。獨轉蓮花經。自誦還自聽。問渠誰賞音。反覆細推究。本來非二心。如何根塵識。三者各有因。使我疑難解。取決白雲
【現代漢語翻譯】 現代漢語譯本： 愧疚啊，我只是徒有虛名地認識老師。無法支撐這傾頹的局面。東南方的佛法棟樑折斷了，苦海茫茫難以救濟。我這晚輩仰望白雲，多少次淚水沾濕了僧衣。
長松館西風吟
早晨坐在庭院中，樹葉飄落不停歇。還不是西風最猛烈的時候，千林就好像脫落了頭髮。一棵棵樹林都成了比丘（bhiksu，佛教出家男子），遠遠近近地兀自端坐。沒有口舌，哪裡來的勞累？美妙的聲音從手中發出。門人聚集在白雲庵，聽法誰敢怠慢？以眼為耳根，聲塵迥然超越。高大的長松努力探出頭，夜晚靜謐時懸掛著明月。萬籟俱寂沒有喧囂，月光照滿禪房。悠閒地度過早晚，所見之處哪裡有什麼賞罰？
燕山送無言道公住持少林寺
青山不容易衰老，白日為何這樣短？樹葉飄落在黃金臺上，誰行走得匆忙或緩慢？四泉清澈而深邃，五乳峰秋云滿佈。取水汲水哪裡有什麼私心，爲了普降甘霖救濟乾旱。如果不是好好利用它，即使是正法也會變成反面。缽樹已經長成合抱之木，帝座的香火還沒有消散。少林寺住持的位置空缺很久了，賞罰應該注重英明決斷。嘗試完全提起祖師的法令和教誨，波旬（Mara，佛教中破壞修行者的人）也應該退避三舍。像蚊蟲一樣聚集在火邊，燕雀生下天鵝的蛋。當下不起分別心，聖人凡人都接納包容。
芭蕉庵偶成
誰說城市喧鬧？我居住的地方好像空曠的山谷。早晚的雞鳴狗叫聲，常常誤聽作山巖瀑布的聲音。庭院邊羅列著雲石，微風搖動著稀疏的竹子。老朋友們都忙於世俗事務，誰能一起在佛法之海中沐浴？
石門寺
我喜愛石門寺，在臨川清幽開闊的地方。修行應當像水中月一樣深邃，道行增進有如魚龍相助。船帆的影子擾亂了幽靜的窗戶，搖櫓的聲音搖動著禪定的思緒。南山和峨嵋山，都一起更換了，最終也不能與這裡相比。
讀法華經
住在深山中的一間屋子裡，樵夫都難以尋到。日子長久悠閑而沒有窮盡，獨自誦讀《法華經》。自己誦讀還自己聽，問它誰是知音？反覆仔細地推敲研究，本來就不是二心。如何解釋根、塵、識這三者，各自有不同的因緣？使我心中的疑問得以解除，最終取決於白雲庵。
【English Translation】 English version: I am ashamed, merely knowing the teacher in name only. Unable to support this crumbling situation. The Dharma pillar in the southeast has broken, the sea of suffering is vast and difficult to save. I, a junior, look up at the white clouds, how many times have tears soaked my monastic robe.
A Western Wind Elegy at the Long Pine Pavilion
Sitting in the courtyard in the morning, the leaves fall without ceasing. It's not yet the strongest of the western winds, yet a thousand forests are like hair falling out. Each forest becomes like a bhiksu (Buddhist monk), sitting upright near and far. Without mouths and tongues, where does the labor come from? Wonderful sounds emanate from the hands. Disciples gather at White Cloud Hermitage, who would dare to neglect listening to the Dharma? Taking the eyes as the root of the ears, the dust of sound is transcended far away. Tall pine trees strive to stand out, hanging the bright moon in the quiet night. All sounds are silent and without noise, the moonlight fills the meditation cave. Leisurely passing the days, what rewards or punishments are seen?
Seeing Off the Venerable Wuyan Dao Gong to Preside Over Shaolin Temple at Yanshan
The green mountains do not easily age, why are the white days so short? Leaves fall on the Golden Terrace, who walks with haste or slowness? The four springs are clear and deep, the five peaks are filled with autumn clouds. Drawing water, where is there any selfish intent, but to spread sweet rain to relieve drought. If it is not used well, even the right Dharma will turn to its opposite. The Bodhi tree has already grown into an embraceable size, the incense of the Emperor's seat has not yet dissipated. The position of abbot of Shaolin Temple has been vacant for a long time, rewards and punishments should value wise decisions. Try to fully uphold the ancestral precepts and teachings, Mara (the demon who hinders practitioners) should also retreat. Like gnats gathering around a fire, sparrows lay swan eggs. Directly without arising discriminating thoughts, both sages and ordinary beings are accepted and embraced.
An Occasional Composition at the Banana Hermitage
Who says the city is noisy? Where I live is like an empty valley. The sounds of chickens and dogs morning and evening, I often mistakenly hear as the sound of mountain waterfalls. Cloud stones are arranged by the courtyard, a gentle breeze shakes the sparse bamboo. Old friends are busy with worldly affairs, who can bathe together in the sea of Dharma?
Stone Gate Temple
I love Stone Gate Temple, in the clear and open place of Linchuan. Cultivation should be as deep as the moon in the water, progress in the Way is aided by fish and dragons. The shadows of sails disturb the quiet windows, the sound of oars shakes the thoughts of meditation. Mount Nan and Mount Emei, have all been changed, and ultimately cannot compare to this place.
Reading the Lotus Sutra
Living in a room deep in the mountains, even woodcutters find it difficult to find. The days are long, leisurely, and without end, alone reciting the Lotus Sutra. Reciting and listening to myself, asking it, who is the appreciator of the sound? Repeatedly and carefully examining and studying, originally it is not a dualistic mind. How to explain the three - roots, dust, and consciousness, each has different causes and conditions? Allowing the doubts in my heart to be resolved, ultimately depending on White Cloud Hermitage.
岑。白雲亦弗答。隨時變晴陰。
梵川
水曲午風清。輕舟浪花淺。主人游未歸。碧草坐來軟。有茗向誰啜。有心向誰展。青春感逝波。白日應共勉。何必觀滄溟。乃稱雲濤緬。崑崙與培塿。會理非隱顯。島嶼壘塊成。池塘貴折轉。水澄見樹影。隔岸云舒捲。中流構精藍。荊棘試初剪。魚鳥識香燈。兒童慣習善。輞川王右丞。泉石寄軒冕。今有曲阿生。梵川托幽選。道人偶飯茲。細雨濕蒼蘚。理棹向何處。北園少雞犬。
過石鐘寺
長江水不淺。湖口山不深。雲石多奇巧。疑生丹青心。予偕二三子。取次望春林。何異畫圖上。歡笑發空音。假山與真山。像始可相尋。
過匡廬棲賢橋
我昔游峨嵋。峨嵋青雲間。巴江瀉天上。千里一日還。今來匡廬陽。峰巒潛復翔。玉淵溢必泛。三峽何鏗鏘。行倦坐橋側。鳴珮聲瑯瑯。聞遺心獨清。觀音舌相長。幾人度流水。即影見慈光。
風塵通觀
風塵齊水月。染凈但唯心。試看匣中鏡。澹然光靜深。一朝縣高臺。萬像等照臨。好醜纖不昧。未嘗煩沉吟。予心得如此。寧畏風塵侵。
棄杖
楖栗何所生。托根峨嵋石。偶然棄此山。尊者何得失。且以四塵觀。推之本無質。寧惟此杖哉。萬物同一職。
贈馬子善
【現代漢語翻譯】 現代漢語譯本 岑。白雲也不回答，隨著時節變化時晴時陰。
梵川
彎曲的河水在午後的風中顯得清澈，輕舟劃過，激起淺淺的浪花。主人出遊未歸，碧綠的草地坐起來柔軟舒適。有茶，要向誰品嚐呢？有心事，要向誰傾訴呢？感嘆青春如流水般逝去，應該珍惜每一天共同努力。何必一定要去看那浩瀚的滄溟大海，才稱得上雲濤的廣闊無邊呢？崑崙山和矮小的土丘，從道理上來說並沒有隱蔽或顯現的區別。島嶼是由土塊堆積而成，池塘的妙處在於曲折迴環。清澈的水中倒映著樹的影子，隔岸的雲朵舒捲自如。在河流的中央建造精美的寺廟，剛剛砍去周圍的荊棘。魚和鳥都熟悉寺廟裡的香火燈燭，兒童也習慣於學習善良。輞川的王維（Wang Wei），將自己的情懷寄託于山水泉石之間，辭去了官職。現在有曲阿（Qu'a）人，將自己的理想寄託于幽靜的選擇。道人偶爾在這裡吃飯，細雨打濕了青苔。撐著船槳要到哪裡去呢？北園很少有雞鳴狗叫的聲音。
過石鐘寺
長江的水不淺，湖口的山也不深。雲石的形態奇巧多變，讓人懷疑是丹青妙手所為。我與兩三個朋友一起，隨意地欣賞著春天的樹林。這和畫中的景色有什麼區別呢？歡笑聲在空曠的山谷中迴盪。假山和真山，它們的形象是可以互相尋找的。
過匡廬棲賢橋
我曾經遊覽峨眉山（Emei Mountain），峨眉山高聳入青雲之間。巴江（Ba River）從天上傾瀉而下，千里之遙一天就能到達。如今來到匡廬山（Kuanglu Mountain）的南面，峰巒起伏，時隱時現。玉淵（Yu Yuan）的水滿了必然會氾濫，三峽（Three Gorges）的水聲多麼鏗鏘有力。走累了就坐在橋邊，身上佩戴的玉珮發出清脆的響聲。聽到這些聲音，內心自然清凈。觀音菩薩（Guanyin）的舌頭很長。有多少人渡過這流水，立刻就能從水中倒影中看到慈悲的光芒。
風塵通觀
風塵和水中的月亮一樣虛幻，污染和清凈都只是內心的分別。試著看看匣子里的鏡子，平靜而空明，光亮而深邃。一旦將它懸掛在高臺上，萬物都能平等地被照耀。美好的和醜陋的，細微之處都不會被忽略，鏡子從來不會猶豫。如果我的心能像這鏡子一樣，又怎麼會害怕風塵的侵擾呢？
棄杖
這種手杖生長在哪裡呢？它的根紮在峨眉山的石頭上。偶然間我放棄了這座山，尊者又有什麼得失呢？且用四大皆空的觀點來看待它，推究起來它本來就沒有實體。又豈止是這根手杖呢？萬物都是一樣的。
贈馬子善
【English Translation】 English version Cen. The white clouds also do not answer, changing with the seasons, sometimes sunny, sometimes cloudy.
Fan Chuan (Brahma River)
The winding river is clear in the afternoon breeze, light boats pass by, stirring up shallow waves. The master is away traveling, the green grass is soft to sit on. There is tea, who should I drink it with? There are thoughts, who should I share them with? Lamenting the passing of youth like flowing water, we should cherish each day and work together. Why must one see the vast Cangming Sea (vast sea) to call it the boundless cloud waves? Kunlun Mountain (mythical mountain) and small mounds, in principle, have no difference between hidden and obvious. Islands are formed by piles of earth, the beauty of ponds lies in their twists and turns. Clear water reflects the shadows of trees, clouds on the opposite bank stretch and roll freely. Building exquisite temples in the middle of the river, just cutting away the surrounding thorns. Fish and birds are familiar with the incense and lamps of the temple, children are accustomed to learning goodness. Wang Wei (Wang Wei), of Wangchuan (Wangchuan), entrusted his feelings to the mountains, rivers, springs, and rocks, resigning from his official position. Now there is a person from Qu'a (Qu'a), entrusting his ideals to a secluded choice. A Taoist occasionally eats here, fine rain wets the green moss. Where are you going with the oars? There are few chickens and dogs in the North Garden.
Passing Stone Bell Temple
The water of the Yangtze River (Yangtze River) is not shallow, the mountains of Hukou (Hukou) are not deep. The cloud stones are strangely shaped, making one suspect they are the work of skilled painters. I and two or three friends, casually admire the spring forest. What is the difference between this and the scenery in a painting? Laughter echoes in the empty valley. Artificial mountains and real mountains, their images can be found in each other.
Passing Qixian Bridge in Kuanglu
I once traveled to Emei Mountain (Emei Mountain), Emei Mountain soars into the clouds. The Ba River (Ba River) pours down from the sky, a thousand miles can be reached in a day. Now I come to the south of Kuanglu Mountain (Kuanglu Mountain), the peaks rise and fall, sometimes hidden, sometimes visible. The water of Yu Yuan (Yu Yuan) will inevitably overflow when it is full, the sound of the Three Gorges (Three Gorges) is so powerful. Tired from walking, I sit by the bridge, the jade pendants I wear make a crisp sound. Hearing these sounds, the heart naturally becomes pure. Guanyin Bodhisattva's (Guanyin) tongue is long. How many people cross this flowing water, and immediately see the light of compassion in the reflection.
Universal View of Wind and Dust
Wind and dust are as illusory as the moon in the water, pollution and purity are only distinctions of the mind. Try looking at the mirror in the box, calm and clear, bright and deep. Once it is hung on a high platform, all things can be equally illuminated. The beautiful and the ugly, even the slightest details will not be ignored, the mirror never hesitates. If my heart can be like this mirror, how can I fear the invasion of wind and dust?
Discarding the Staff
Where does this staff grow? Its roots are planted in the stones of Emei Mountain (Emei Mountain). By chance, I abandoned this mountain, what does the venerable one gain or lose? Let's look at it from the perspective of the four elements being empty, and in the end, it has no substance. How can it be just this staff? All things are the same.
Presented to Ma Zishan
堤上垂垂柳。堤下青青草。等閑清游時。文章皆極妙。不假雕琢工。天然而自巧。借問此何來。胸中無煩惱。
贈明月寺皎如
古寺負靈巖。湖山最深處。微塵固難近。心遠本非預。流水解清談。白雲好來去。經殘坐松下。調息澄俗慮。明月懸高天。空床任箕踞。莫憎青白眼。身世等飛絮。
山中即事
粥殘無所事。䇿杖尋幽去。巖下聽流水。泠然為誰語。天寒茗弗熱。霧重晝匪曙。此本龍蛇鄉。廓然忘怖慮。談笑殊未休。日暮難久據。月上還再來。何必生猶豫。
過天寧寺(有序)
余讀唐李長者決疑論。是知無為而成者。天也。應物而不亂者。寧也。故古人有以攖寧自號者。亦此。早春攜二三法侶。謁李長者于方山。既而還清涼。以滹沱冰將泮。徘徊未渡。少憩天寧遠公禪房賦此。
年華不可留。齒髮豈堪倚。既少終必老。逝波力難止。無生則無死。有末必窮始。岸柳夢欲醒。桃花尚含恥。同誰游寶地。歠茗談莊子。一嘯出門去。千峰興方起。
方山金剛泉
丈夫患軟暖。任事不耐長。一歃金剛泉。形骸頓堅強。視生與死等。視苦為樂場。此觀久成熟。身心俱清涼。
送得心開士游五臺
牢山去五臺。相近亦相遠。近則在剎那。遠
【現代漢語翻譯】 現代漢語譯本 堤岸上楊柳依依，垂掛下來；堤岸下小草青翠碧綠。在悠閑的遊玩時刻，所作的文章都極其精妙。不需藉助雕琢的功夫，天然形成，自然精巧。請問這精妙從何而來？因為心中沒有煩惱。
贈給明月寺的皎如禪師
古老的寺廟背靠靈巖山（山名），地處湖光山色最幽深的地方。細微的塵埃本來就難以接近，心境高遠本來就不是世俗所能預料的。流水懂得清靜的談論，白雲自由自在地來來去去。在殘破的經書旁，坐在松樹下，調整呼吸，使心境澄澈，去除世俗的思慮。明月懸掛在高高的天空，空蕩蕩的床鋪任憑隨意地坐臥。不要憎恨別人的青白眼，人的一生就像飛舞的柳絮一樣。
山中即事
喝完粥后沒有什麼事情可做，拄著枴杖去尋找幽靜的地方。在巖石下聽著流水的聲音，清泠泠的，像是為誰在訴說。天氣寒冷，茶水也不熱了，霧氣很重，白天也不明亮。這裡本來是龍蛇混雜的地方，心胸開闊，忘記了恐懼和憂慮。談笑風生，還沒有停止，太陽就要落山，難以久留。月亮升起時，還會再來，何必產生猶豫呢？
過天寧寺（有序）
我閱讀了唐代李長者（人名，即李通玄）的《決疑論》。由此得知，無為而成就的，是天道；應付事物而不惑亂的，是寧靜。所以古人有以『攖寧』作為自己號的，也是這個道理。早春時節，我帶著兩三位同修，到方山拜謁李長者。之後返回清涼山（山名），因為滹沱河（河流名）的冰將要融化，徘徊不能渡河。暫時在天寧寺遠公（人名）的禪房休息，寫下這首詩。
美好的年華不可挽留，花白的頭髮怎麼能依靠？年輕的最終必定衰老，逝去的水流難以阻止。沒有生也就沒有死，有終結必定有開始。堤岸邊的楊柳在夢中將要醒來，桃花還含苞待放，帶著羞澀。和誰一同遊覽這片寶地？喝著茶，談論著莊子的思想。一聲長嘯，出門而去，千座山峰的興致才剛剛開始。
方山金剛泉
大丈夫害怕軟弱舒適，做事不能持久。喝一口金剛泉（泉水名），身體立刻變得堅強。把生和死看得一樣，把苦難當作快樂的場所。這種觀念如果長期成熟，身心都會清凈涼爽。
送得心開士游五臺山
牢山（山名）距離五臺山（山名），說近也近，說遠也遠。近就在一剎那，遠 English version Willows droop languidly on the embankment; below the embankment, the grass is lush and green. In moments of leisurely strolls, the writings produced are all exceptionally exquisite. They require no elaborate carving; they are naturally formed and inherently ingenious. May I ask, where does this ingenuity come from? It is because there are no煩惱 (fán nǎo, afflictions) in the heart.
Presented to Jiao Ru of Mingyue Temple (Temple of the Bright Moon)
The ancient temple is backed by Lingyan Mountain (mountain name), situated in the deepest part of the scenic lakes and mountains. Minute dust is inherently difficult to approach, and a lofty state of mind is inherently beyond worldly expectations. Flowing water understands serene conversations, and white clouds freely come and go. Beside the tattered scriptures, sitting under the pine trees, regulate the breath, purify the mind, and dispel worldly thoughts. The bright moon hangs high in the sky, and the empty bed is left to be sat or reclined upon at will. Do not resent the 青白眼 (qīng bái yǎn, scornful looks) of others; one's life is like drifting catkins.
Impromptu Thoughts in the Mountains
Having finished the congee, there is nothing to do; leaning on a staff, I go in search of secluded places. Listening to the sound of flowing water beneath the rocks, it is clear and cold, as if speaking for whom. The weather is cold, and the tea is not hot; the fog is heavy, and the day is not dawning. This was originally a place of dragons and snakes; with an open mind, I forget fear and worry. Talking and laughing have not yet ceased; the sun is setting, and it is difficult to stay long. When the moon rises, I will come again; why hesitate?
Passing Tianning Temple (with Preface)
I have read the 'Treatise on Resolving Doubts' by Elder Li (Li Tongxuan) of the Tang Dynasty. From this, I know that what is accomplished through non-action is 天 (tiān, Heaven); what responds to things without confusion is 寧 (níng, tranquility). Therefore, the ancients had those who used 'Ying Ning' as their sobriquet, and this is the reason. In early spring, I took two or three fellow practitioners to visit Elder Li at Fang Mountain. Afterward, returning to Qingliang Mountain (mountain name), because the ice of the Hutuo River (river name) was about to melt, I hesitated and could not cross. I rested briefly in the meditation room of Yuan Gong (person's name) at Tianning Temple, and wrote this poem.
The beautiful years cannot be retained; how can graying hair be relied upon? The young must eventually grow old; the flowing water is difficult to stop. Without birth, there is no death; with an end, there must be a beginning. The willows on the bank are about to awaken in a dream; the peach blossoms are still budding, bearing shyness. With whom do I wander in this precious land? Sipping tea, discussing the thoughts of Zhuangzi. With a long whistle, I go out the door, and the interest in thousands of peaks has just begun.
Jin Gang Spring at Fang Mountain
A great man fears weakness and comfort, and cannot endure in tasks for long. Taking a sip of Jin Gang Spring (spring name), the body immediately becomes strong. Viewing life and death as equal, viewing suffering as a place of joy. If this view matures over time, both body and mind will be pure and cool.
Sending Disciple Dexin to Visit Mount Wutai
Lao Mountain (mountain name) is near Mount Wutai (mountain name), yet it is also far. Near, it is in an instant; far,
【English Translation】 English version Willows droop languidly on the embankment; below the embankment, the grass is lush and green. In moments of leisurely strolls, the writings produced are all exceptionally exquisite. They require no elaborate carving; they are naturally formed and inherently ingenious. May I ask, where does this ingenuity come from? It is because there are no afflictions in the heart.
Presented to Jiao Ru of Mingyue Temple (Temple of the Bright Moon)
The ancient temple is backed by Lingyan Mountain (mountain name), situated in the deepest part of the scenic lakes and mountains. Minute dust is inherently difficult to approach, and a lofty state of mind is inherently beyond worldly expectations. Flowing water understands serene conversations, and white clouds freely come and go. Beside the tattered scriptures, sitting under the pine trees, regulate the breath, purify the mind, and dispel worldly thoughts. The bright moon hangs high in the sky, and the empty bed is left to be sat or reclined upon at will. Do not resent the scornful looks of others; one's life is like drifting catkins.
Impromptu Thoughts in the Mountains
Having finished the congee, there is nothing to do; leaning on a staff, I go in search of secluded places. Listening to the sound of flowing water beneath the rocks, it is clear and cold, as if speaking for whom. The weather is cold, and the tea is not hot; the fog is heavy, and the day is not dawning. This was originally a place of dragons and snakes; with an open mind, I forget fear and worry. Talking and laughing have not yet ceased; the sun is setting, and it is difficult to stay long. When the moon rises, I will come again; why hesitate?
Passing Tianning Temple (with Preface)
I have read the 'Treatise on Resolving Doubts' by Elder Li (Li Tongxuan) of the Tang Dynasty. From this, I know that what is accomplished through non-action is Heaven; what responds to things without confusion is tranquility. Therefore, the ancients had those who used 'Ying Ning' as their sobriquet, and this is the reason. In early spring, I took two or three fellow practitioners to visit Elder Li at Fang Mountain. Afterward, returning to Qingliang Mountain (mountain name), because the ice of the Hutuo River (river name) was about to melt, I hesitated and could not cross. I rested briefly in the meditation room of Yuan Gong (person's name) at Tianning Temple, and wrote this poem.
The beautiful years cannot be retained; how can graying hair be relied upon? The young must eventually grow old; the flowing water is difficult to stop. Without birth, there is no death; with an end, there must be a beginning. The willows on the bank are about to awaken in a dream; the peach blossoms are still budding, bearing shyness. With whom do I wander in this precious land? Sipping tea, discussing the thoughts of Zhuangzi. With a long whistle, I go out the door, and the interest in thousands of peaks has just begun.
Jin Gang Spring at Fang Mountain
A great man fears weakness and comfort, and cannot endure in tasks for long. Taking a sip of Jin Gang Spring (spring name), the body immediately becomes strong. Viewing life and death as equal, viewing suffering as a place of joy. If this view matures over time, both body and mind will be pure and cool.
Sending Disciple Dexin to Visit Mount Wutai
Lao Mountain (mountain name) is near Mount Wutai (mountain name), yet it is also far. Near, it is in an instant; far,
則靡涯岸。生心禮文殊。何啻太虛電。轉眼光已沈。掌紋不可見。秋高風色寒。落葉情無限。望望孤雲遙。令人增眷戀。讀經曾敷蓮。陸地清馨遍。今昔俯仰中。千里寧隔線。大士笑相迎。茗貯玻璃碗。鼻風生浪華。香光搖臺殿。無錯箭鋒機。掉頭空絕巘。
月下讀書
天高秋露寒。元侶皆寢歇。油濁燈頗昏。讀書借明月。得朋古始初。會理心自愜。釋卷夜已深。清光滿巖穴。
過龍門靜室
羊腸路高低。深林秘禪宮。既到坐門次。重疊皆云峰。刳木三百尺。閣石架虛空。寒泉委曲瀉。點滴落廚中。昨見僧頭上。水聲來匆匆。相看拍手笑。王維難形容。惟有無心者。會旨超塵封。
春日登清涼
昨來進幽谷。草木時雨足。欣欣向人笑。紅黃間紫綠。揮戈日難返。流泉去甚速。正思東家邱。川上嗟不復。
蚤春謁李長者著論處
高人李長者。風致久欽尚。問法蒲衣子。從茲乃西往。青山不改色。白足遞酬唱。人代付流水。云巖獻奇狀。芙蓉繞禪室。貝葉生佛想。春雪被四野。玄津滌五障。華嚴佛始談。大論誠快暢。恨我生何晚。不遑奉巾杖。猶欣侍尊者。龍象共趨蹡。夜寒山路幽。再宿解悽愴。
尚樸崖
予非太古人。君是太古石。今昔甚懸遠。一朝此
【現代漢語翻譯】 現代漢語譯本 則靡涯岸。生心禮文殊（Manjusri，智慧的象徵）。何啻太虛電。轉眼光已沈。掌紋不可見。秋高風色寒。落葉情無限。望望孤雲遙。令人增眷戀。讀經曾敷蓮。陸地清馨遍。今昔俯仰中。千里寧隔線。大士笑相迎。茗貯玻璃碗。鼻風生浪華。香光搖臺殿。無錯箭鋒機。掉頭空絕巘。
月下讀書
天高秋露寒。元侶皆寢歇。油濁燈頗昏。讀書借明月。得朋古始初。會理心自愜。釋卷夜已深。清光滿巖穴。
過龍門靜室
羊腸路高低。深林秘禪宮。既到坐門次。重疊皆云峰。刳木三百尺。閣石架虛空。寒泉委曲瀉。點滴落廚中。昨見僧頭上。水聲來匆匆。相看拍手笑。王維難形容。惟有無心者。會旨超塵封。
春日登清涼
昨來進幽谷。草木時雨足。欣欣向人笑。紅黃間紫綠。揮戈日難返。流泉去甚速。正思東家邱。川上嗟不復。
蚤春謁李長者著論處
高人李長者。風致久欽尚。問法蒲衣子。從茲乃西往。青山不改色。白足遞酬唱。人代付流水。云巖獻奇狀。芙蓉繞禪室。貝葉生佛想。春雪被四野。玄津滌五障。華嚴佛始談。大論誠快暢。恨我生何晚。不遑奉巾杖。猶欣侍尊者。龍象共趨蹡。夜寒山路幽。再宿解悽愴。
尚樸崖
予非太古人。君是太古石。今昔甚懸遠。一朝此
【English Translation】 English version Then there is no shore. A mind arises to pay homage to Manjusri (symbol of wisdom). How is it different from the electricity in the void? In the blink of an eye, the light has sunk. The palm lines are invisible. The autumn is high, and the wind is cold. The falling leaves are full of emotion. Looking at the distant lonely clouds, it makes people feel more attached. Reading the scriptures once spread the lotus. The land is full of fragrance. In the blink of an eye, thousands of miles are not separated by a line. The great bodhisattva welcomes with a smile. Tea is stored in a glass bowl. The wind from the nose creates waves. The fragrant light shakes the palace. There is no mistake in the arrow's sharp mechanism. Turning the head, the steep cliffs are empty.
Reading under the Moon
The sky is high, and the autumn dew is cold. All the companions are asleep. The oil is turbid, and the lamp is dim. Reading by the light of the moon. Getting friends is like the beginning of ancient times. Understanding the principles makes the heart happy. Putting down the book, the night is already deep. The clear light fills the cave.
Passing the Quiet Room of Longmen
The sheep intestine road is high and low. The deep forest hides a Zen palace. Having arrived, sitting by the door, the overlapping are all cloud peaks. Hollowing out wood three hundred feet. Shelving stones to support the void. The cold spring flows windingly. Dripping into the kitchen. Yesterday, I saw on the monk's head. The sound of water came rushing. Looking at each other, clapping hands and laughing. Wang Wei (famous poet) is difficult to describe. Only those without a mind. Will understand the meaning beyond the dust.
Ascending Qingliang on a Spring Day
Yesterday, I entered the secluded valley. The grass and trees have enough rain. Happily smiling at people. Red and yellow interspersed with purple and green. Waving the halberd, the day is difficult to return. The flowing spring goes very fast. Thinking of the eastern neighbor's hill. Lamenting that it will not return on the river.
Visiting the Place Where Elder Li Wrote His Treatise in Early Spring
The noble Elder Li. His demeanor has long been admired. Asking the law from the cloth-clad son. From then on, he went westward. The green mountains do not change color. Bare feet reciprocate in chanting. Human generations are entrusted to the flowing water. The cloud cliffs present strange shapes. Lotuses surround the Zen room. The thought of Buddha arises from the palm-leaf scriptures. Spring snow covers the four fields. The mysterious stream washes away the five obstacles. The Flower Adornment Sutra (Avatamsaka Sutra) was first discussed by Buddha. The great treatise is truly delightful and fluent. I regret that I was born so late. Not even having time to offer a towel and staff. Still happy to serve the venerable one. Dragons and elephants together rush forward. The mountain road is secluded on a cold night. Staying another night to dispel the sorrow.
Shangpu Cliff
I am not a person from ancient times. You are a stone from ancient times. The past and present are very far apart. One morning, this
相識。因悲世道衰。尚友千古客。柰有峨嵋游。匪遑久侍側。云邊言別離。杯茗瀉慘惻。敢企明月心。常相照行識。
飯鳳林寺有感
昔人依寒巖。虎豹常為伍。片心委寂寥。頹然混沌父。古木不知春。鳥不驚樵斧。一旦陽光回。白雲化丹圃。我老欲投杖。已生峨嵋羽。
食菜
莫嫌菜味淡。淡中趣甚長。長者可以久。久則耐歲霜。人謂梁肉美。我愛菜根香。東坡曾有言。大丈夫須嘗。淡泊滋高明。奢侈汩心光。節儉可成家。費則近淫荒。聽我冷舌言。天下亦可康。
山堂夜坐
空堂澄佛火。寒月照僧笠。俯仰天地間。冰壺喻不及。微云淡欲斷。野鳥雪枝集。𢌞嶺互明滅。流泉凍弗泣。相將坐達旦。行者頻乞入。所樂既難齊。滄浪豈牛習。
秋夜宿積善庵洪上人禪房(號大宗)
微雲散空碧。片月當天縞。獨聽草蛩鳴。遺塵契深奧。緣粗而得精。精化合常道。目擊猶千峰。語言豈可到。虛窗涼初高。擁毳坐來好。黃葉飄秋風。夜中誰復掃。
潭柘一音堂即事
三界如旅泊。比邱寧敢著。去來類孤雲。足跡難可摸。樹下只一宿。遲迴恐生縛。雕樑與畫栱。眷顧詎非錯。末世風俗澆。鬚毛徒剃削。酣然醉大欲。男女飲食樂。雖復著袈裟。諸方亦行腳。研窮
【現代漢語翻譯】 現代漢語譯本：
相識。因為悲傷世道衰敗，所以與古人神交。無奈有峨眉山的遊歷計劃，不能長久地在您身邊侍奉。在云邊依依不捨地告別，一杯清茶傾訴著我慘淡的心情。希望能夠傚法明月般的心境，常常互相照亮彼此的行蹤。
飯鳳林寺有感
過去的人依傍著寒冷的巖石，虎豹常常與他們為伴。他們將全部心思寄託于寂靜之中，頹然地如同混沌未開的父親。古老的樹木不知春天的到來，鳥兒也不害怕樵夫的斧頭。一旦陽光重新照耀，白雲就化作了紅色的花園。我年老了想要拄著枴杖隱居，已經生出了想要飛往峨眉山的翅膀。
食菜
不要嫌棄蔬菜的味道清淡，清淡之中趣味卻很深長。深長的趣味可以使人長壽，長壽就能經受住歲月的風霜。人們說魚肉很美味，我卻喜愛菜根的香味。蘇東坡曾經說過，大丈夫應該品嚐菜根的味道。清心寡慾能夠滋養高尚的品格，奢侈會擾亂內心的光明。節儉可以成就家業，浪費則接近淫亂和荒唐。聽我說這冷靜的話語，天下也可以得到安康。
山堂夜坐
空曠的佛堂里，佛燈明亮。寒冷的月光照著僧人的斗笠。抬頭看看天，低頭看看地，這清澈的心境，用冰壺都難以比喻。淡淡的微云好像要斷開，野鳥聚集在積雪的樹枝上。山嶺相互掩映，時明時滅，流動的泉水也凍住了，不再哭泣。我們一起坐到天亮，趕路的人不停地請求進來借宿。我們所喜歡的難以與他們相同，又怎麼能像牛一樣在滄浪水中飲水呢？
秋夜宿積善庵洪上人禪房(號大宗)
淡淡的雲彩消散，天空一片碧藍，一輪明月像白色的絲絹一樣懸掛在空中。獨自聆聽蟋蟀的鳴叫，領悟那超越塵世的深刻道理。通過粗淺的現象而獲得精深的本質，精深的本質融化于永恒的道。即使親眼所見也如同千峰萬壑般難以窮盡，言語又怎麼能夠表達呢？空虛的窗戶透著涼意，擁著毛毯坐著感覺很好。黃葉在秋風中飄落，夜裡又有誰會去打掃呢？
潭柘一音堂即事
三界就像是旅客居住的地方，比丘怎麼敢執著於此呢？來去就像是孤單的雲彩，足跡難以尋摸。在樹下只住一晚，遲疑不決恐怕會產生束縛。雕樑畫棟，留戀顧盼難道不是錯誤嗎？末世的風俗淺薄，人們只是徒然地剃去鬚髮。沉溺於巨大的慾望之中，貪圖男女飲食的快樂。即使穿著袈裟，在各地行走，研究佛經，又有什麼用呢？ English version:
Acquaintance. Because of sorrow for the decline of the world, I befriend the ancients in spirit. Helplessly, I have a travel plan to Mount Emei (a sacred mountain in Sichuan, China), so I cannot serve you for long. At the edge of the clouds, we bid farewell reluctantly, a cup of tea pouring out my dismal mood. I dare to aspire to a mind like the bright moon, always illuminating each other's paths.
Feeling after eating at Fenglin Temple
In the past, people relied on cold rocks, with tigers and leopards as their companions. They entrusted their whole hearts to solitude, collapsing like an undifferentiated father of chaos. Ancient trees do not know the arrival of spring, and birds are not afraid of the woodcutter's axe. Once the sunlight returns, white clouds transform into red gardens. I am old and want to lean on my staff in seclusion, already growing wings to fly to Mount Emei.
Eating Vegetables
Do not dislike the bland taste of vegetables, for in blandness, the interest is very profound. Profound interest can make people live long, and longevity can withstand the frost of years. People say that fish and meat are delicious, but I love the fragrance of vegetable roots. Su Dongpo (a famous Chinese poet) once said that a great man should taste vegetable roots. Simplicity nourishes noble character, and extravagance disturbs the light of the heart. Thrift can build a family, while waste is close to licentiousness and absurdity. Listen to my calm words, and the world can also be at peace.
Sitting in a Mountain Hall at Night
In the empty hall, the Buddhist lamp is bright. The cold moonlight shines on the monk's bamboo hat. Looking up at the sky and down at the earth, this clear state of mind cannot be compared even with an ice pitcher. The faint clouds seem about to break, and wild birds gather on snowy branches. The ridges reflect each other, sometimes bright, sometimes dim, and the flowing spring is frozen, no longer weeping. We sit together until dawn, and travelers keep asking to come in for the night. What we enjoy is difficult to share with them, so how can we drink in the Canglang River (a metaphor for purity) like cattle?
Spending the Autumn Night in the Chan Room of Senior Monk Hong (Dazong) at Jishan Temple
The faint clouds dissipate, leaving a clear blue sky, and a bright moon hangs in the air like white silk. Alone, I listen to the chirping of crickets, understanding the profound principles that transcend the world. Through superficial phenomena, one obtains profound essence, and profound essence merges with the eternal Dao (the Way). Even what is seen with one's own eyes is like countless peaks and valleys, impossible to exhaust, so how can words express it? A cool breeze enters through the empty window, and it feels good to sit wrapped in a blanket. Yellow leaves fall in the autumn wind, and who will sweep them away in the night?
Reflections on the One-Sound Hall at Tanzhe Temple
The Three Realms (the realm of desire, the realm of form, and the formless realm) are like a place where travelers stay, how dare a Bhikkhu (a Buddhist monk) be attached to them? Coming and going are like solitary clouds, and footprints are difficult to trace. Staying under a tree for only one night, hesitation may create bondage. Carved beams and painted arches, is it not a mistake to be attached to them? The customs of the degenerate age are shallow, and people only shave their beards and hair in vain. They indulge in great desires, craving the pleasures of men, women, food, and drink. Even if they wear the Kasaya (a Buddhist robe), travel to various places, and study the sutras, what is the use?
【English Translation】 Acquaintance. Saddened by the world's decline, I befriend ancient souls. Alas, a Mount Emei trip prevents long service by your side. Parting at the clouds' edge, tea spills my sorrow. I dare aspire to a bright moon's heart, always illuminating our paths. Thoughts at Fenglin Temple
Past men leaned on cold rocks, with tigers and leopards as companions. Hearts entrusted to solitude, like a chaotic father. Ancient trees know no spring, birds fear no woodcutter's axe. Once sunlight returns, white clouds turn to crimson gardens. I, old, wish to lean on my staff, already growing Emei wings. Eating Vegetables
Don't scorn bland vegetable taste; in blandness, joy is long. Long joy brings longevity, enduring winter's frost. Men praise meat's flavor, I love root's scent. Dongpo said, 'A great man must taste.' Simplicity nourishes wisdom, luxury clouds the heart. Thrift builds a home, waste leads to ruin. Hear my cold words: the world can find peace. Sitting in a Mountain Hall at Night
Empty hall, Buddha's light shines. Cold moon on monk's hat. Looking up, looking down, heaven and earth, beyond ice's clarity. Faint clouds almost break, wild birds gather on snowy branches. Ridges flicker, streams freeze, cease weeping. We sit till dawn, travelers beg entry. Our joys differ, how can we drink like cattle in Canglang? Autumn Night at Jishan Temple, in Senior Monk Hong's (Dazong) Room
Faint clouds scatter, sky turns blue, moon hangs like white silk. Alone, I hear crickets, grasping deep truths. From coarse to fine, fine merges with the Way. Seeing is like a thousand peaks, words cannot reach. Empty window, cool air, good to sit wrapped in wool. Yellow leaves fall, who sweeps at night? Reflections at Tanzhe Temple's One-Sound Hall
The Three Realms are like a traveler's inn; how dare a monk cling? Coming and going like lone clouds, footprints hard to find. One night under a tree, hesitation binds. Carved beams and painted arches, is gazing not wrong? Degenerate customs, shaving heads in vain. Drunk on desire, men and women crave food and pleasure. Though wearing robes, traveling, studying, what use is it?
本色事癡默熱惱灼。一旦死魔至。惶惶何所託。
吳江聖壽寺
吾愛吳江山。浮杯恣幽尋。又愛吳江水。臨流閑照心。城中有古寺。銘碣何埋沈。偶讀高僧傳。赤烏到於今。佛燈斷復續。棒喝振雷音。禪虎瞎堂老。昔曾踞此林。殘碑陷新壁。每動騷人吟。近世微某公。幾遭荊棘侵。何其棄而去。令我彌愴襟。山豈貴必高。水安貴在深。寸虛茍無慾。朝市即云岑。曠然離苦地。誰解投簪纓。
名二泉詩(有序)
余游廣慧寺。見一泉湛然明瑩。歡喜心生。熱惱自消。因名之曰歡喜泉。復見一泉。淙淙然瀉諸龍吻。若枯禪大龍。神遊覺海。慧濤洶涌之中。而不撓乎澄潔之性。有即動而靜。彷彿乎禪定之象。名之曰禪悅泉。后之高人勝士。過廣慧者。皆生歡喜。入禪悅。庶無負名二泉之心乎。
歡喜泉
千峰有流水。一見何皎皎。歡喜油然生。相將山月曉。掬之開妙觸。直下無不了。夜靜鐘磬歇。清音瀉叢篠。更聞洗缽殘。惹得游鱗繞。
禪悅泉
商者見利喜。農人得雨悅。空山萬籟寂。老衲默無說。所樂雖不同。適懷寧優劣。寒飆吹微云。凡聖情波徹。
過某公禪房
鑿破千尺冰。云邊結方丈。漁樵絕往來。天地同俯仰。不見喧笑聲。但聞流水響。山深游
子稀。夜靜明月上。把袂論素心。忘機冥大象。為烹虎邱茗。已接鶴膝杖。何處動疏鐘。此時誰撫掌。人生若漚泡。莫使煩惱長。高豎精進幢。共超無明網。
寶珠泉(有序)
嘉靖間。有禪者不知何許人。云行鳥飛。足跡滿天下。而愛杭之徑山。山有凌霄峰。高出群巘。石少土多。可以樹藝。然以乏水。棲者不能久。此禪禱于龍神。一旦泉涌成掬。更三日。泓然厭沃龍象矣。萬曆壬辰仲春。自杭來五臺。言其始末如此。遂賦之。
寒流迸絕頂。清冷遠泥濘。午夜微云空。冰輪印滄洄。誰披破納頭。分玉注爐鼎。熾炭三沸初。浪花明珠並。試傾磁甌中。一啜禪夢醒。
芙蓉寺
千峰有流水。碧沼有明月。承坐香云柔。此心何所闕。美人秋思深。肯向巖隈歇。麋鹿去復返。孤鴻天際沒。滿城夜露寒。燈火照佛國。鏡里浮幢新。山河壯禪窟。
重過樓煩寺
至人將欲誕。寶地涌靈脈。飲者無賢愚。俱然消諸厄。一朝產金芝。佛日生大夕。千古鳴法雷。舌根等堅石。樓煩師之里。爾我悲陳跡。廬岳秋風高。東林正蕭索。聰明泉未枯。勝井塵土積。搔首共躊躕。哀鴻催白髮。敢承聖者光。分𦦨照蠻貊。況復中華生。自來沾法澤。慚余道力衰。匪及為輝赫。
玄岡山店別寧武
【現代漢語翻譯】 現代漢語譯本： 子稀，夜深人靜，明月升起。我們手拉著手，談論著純潔的心靈。忘卻了巧詐機心，與廣大的道合為一體。為你烹煮虎丘出產的名茶，我已經拄上了鶴膝手杖，準備遠行。什麼地方傳來稀疏的鐘聲？此時此刻，是誰在拍手讚歎？人生就像水泡一樣短暫，不要讓煩惱長久地佔據心頭。高高豎起精進的旗幟，共同超越無明的羅網。
寶珠泉（有序）
嘉靖年間，有一位禪師不知道是哪裡人，像云一樣飄行，像鳥一樣飛翔，足跡遍佈天下。他喜愛杭州的徑山。徑山有凌霄峰，高高地超出群山。那裡石頭少泥土多，可以種植樹木。然而因為缺少水源，居住在那裡的人不能長久。這位禪師向龍神祈禱，有一天泉水涌出，只有一捧。過了三天，泉水充盈，足以灌溉田地了。萬曆壬辰年仲春，我從杭州來到五臺山，他講述事情的始末是這樣的。於是我寫下了這首詩。
寒冷的泉水從最高的山頂奔涌而出，清澈寒冷遠離污泥。午夜時分，稀疏的雲彩散開，冰輪般的月亮倒映在碧綠的深潭中。是誰披著破舊的袈裟，分取泉水注入爐鼎？用熾熱的炭火煮沸，浪花像明珠一樣閃耀。嘗試著傾倒在瓷杯中，一小口喝下，禪定的夢境也隨之清醒。
芙蓉寺
千座山峰間有流水潺潺，碧綠的水潭裡有明月高懸。承受著禪坐時柔和的香云，我的內心還缺少什麼呢？美麗的女子有著深深的秋思，可否來到山崖邊休息？麋鹿離去又返回，孤單的鴻雁消失在天邊。滿城都是寒冷的夜露，燈火照亮著佛國。鏡子里新出現佛塔，山河壯麗如同禪修的洞窟。
重過樓煩寺
至人將要誕生時，寶地涌出靈脈。飲用泉水的人，無論賢能還是愚笨，都能消除各種災厄。一旦這裡產生了金色的靈芝，佛日便在夜晚誕生。千百年來鳴響著佛法的雷聲，舌根如同堅硬的石頭。樓煩寺是師父的故里，你我為這裡的遺蹟感到悲傷。廬山的秋風高遠，東林寺也正蕭條冷落。聰明的泉水沒有枯竭，吉祥的水井卻堆滿了塵土。我搔著頭共同徘徊，哀鳴的鴻雁催促著白髮的增長。我怎敢承受聖者的光芒，分出光輝照耀邊遠的地區。更何況我生於中華，自來就沾染著佛法的恩澤。慚愧我的道力衰退，不能夠使佛法更加輝煌。
玄岡山店與寧武告別
【English Translation】 English version: Child Rare. The night is quiet and the bright moon rises. Holding hands, we discuss our pure hearts. Forgetting scheming minds, we merge with the vast Tao. I brew famous tea from Tiger Hill for you, and I have already leaned on my crane-knee staff, preparing for a long journey. Where do the sparse bells sound from? At this moment, who is clapping and praising? Life is like a fleeting bubble, do not let worries linger. Raise high the banner of diligent progress, and together transcend the net of ignorance.
Treasure Pearl Spring (with preface)
During the Jiajing era (1522-1566), there was a Chan (Zen) master of unknown origin. He traveled like clouds and flew like birds, his footprints covering the world. He loved Jing Mountain in Hangzhou. Jing Mountain has Lingxiao Peak, towering above the surrounding mountains. It has little stone and much soil, suitable for planting trees. However, due to the lack of water, those who lived there could not stay long. This Chan master prayed to the Dragon God, and one day a spring gushed forth, only a handful. After three days, the spring was full, enough to irrigate the fields. In the mid-spring of the Ren Chen year of the Wanli era (1592), I came to Mount Wutai from Hangzhou. He recounted the beginning and end of the matter like this. So I composed this poem.
The cold stream bursts forth from the highest peak, clear and cold, far from the mud. At midnight, the sparse clouds dissipate, and the icy wheel of the moon is reflected in the green whirlpool. Who is wearing a tattered robe, dividing the spring water into the furnace? Boiling it with hot charcoal, the spray sparkles like pearls. Try pouring it into a porcelain cup, and with one sip, the dream of Chan meditation awakens.
芙蓉寺 (Furong Temple)
Among the thousand peaks, there are flowing streams, and in the green pond, there is a bright moon. Receiving the soft fragrant clouds of seated meditation, what is lacking in my heart? The beautiful woman has deep autumn thoughts, would she be willing to rest by the cliff? The deer leave and return, and the solitary wild goose disappears into the horizon. The city is full of cold night dew, and the lights illuminate the Buddhist land. A new pagoda floats in the mirror, and the mountains and rivers are magnificent like a meditation cave.
Revisiting Loufan Temple
When a great person is about to be born, a spiritual vein springs forth from the blessed land. Those who drink the spring water, whether wise or foolish, can eliminate all kinds of calamities. Once a golden Ganoderma (芝) mushroom grows here, the sun of Buddha will be born in the evening. For thousands of years, the thunder of Dharma has resounded, and the root of the tongue is like a hard stone. Loufan Temple is the master's hometown, and you and I are saddened by the traces of the past. The autumn wind on Mount Lu is high, and Donglin Temple is also desolate. The Clever Spring has not dried up, but the auspicious well is covered with dust. I scratch my head and pace back and forth, and the mournful cries of the wild geese urge the growth of white hair. How dare I receive the light of the sage, and share the radiance to illuminate the remote regions? Moreover, I was born in China, and have always been blessed by the Dharma. I am ashamed that my spiritual power is weak, and I cannot make the Dharma more glorious.
Farewell to Ningwu at Xuangang Mountain Inn
諸法侶
偶然飯山店。法侶勤正念。反視身與心。豈殊速閃電。百年喻朝露。日出花即斂。寵辱鏡上塵。本光謾相染。秋風催馬蹄。去去情無厭。
過清涼義冢園示某禪人
艷姬游花林。過者誰不讚。白骨亂荒草。見之誰不嘆。從來百年中。好醜隨時判。嘆者未死時。容儀何粲粲。贊者埋黃土。白骨同一貫。佛說女三昧。即身成境觀。比邱住尸林。攝念厭分段。如觀一枝花。洞悉春無畔。
過華嚴庵
流水青山曲。誅茅拭心鏡。法界雖四重。了之凡可聖。風高鐵磬寒。月上松窗凈。莫謂故紙厚。鉆研力須勁。一塵忽剖破。大藏頓究竟。且說春光深。杏花正當令。浮生能幾何。誰悟身為病。
驅旱魃(有序)
予道興善寺。睹麥苗枯槁。知魃鬼為祟。遂賦詩驅之。期雨足為驗。
苗麥仰甘泉。赤子饑念乳。我自清涼來。久離熱惱伍。行中睹枯槁。魃鬼握炭斧。喜旱暢淫習。群生失所父。民以食為天。麥枯將誰怙。聖哉大悲覺。云澍滋朽腐。遐邇聞雷音。妖嫚墜幽苦。
偶成
長年只蕭灑。靡事可牽掛。山河喻蒼狗。生死齊野馬。曹劉無幾豪。榮枯轉頭罷。輸與世外人。金剛虛空畫。
五言律
開化寺有感
建勝自隋唐。燈傳不計霜。
【現代漢語翻譯】 現代漢語譯本 諸法侶
偶然在飯山店停留，同修道友們勤奮地保持正念。反觀自身的身與心，豈不像快速閃過的閃電一樣短暫？百年光陰好比早晨的露水，太陽一出，花朵便凋謝。受寵和受辱就像鏡子上的塵埃，原本清凈的光芒被白白沾染。秋風催促著馬蹄，離去的心情沒有厭倦。
路過清涼義冢園，為某位禪人開示
美艷的女子在花林中游玩，路過的人誰不讚美？白骨散落在荒草間，見到的人誰不嘆息？向來在百年之中，美好和醜陋隨著時間而改變。嘆息的人在未死之時，容貌是多麼光彩照人。讚美的人埋在黃土中，白骨都一樣。佛說女三昧（觀察女性身體的禪定），即身成就境界觀。比丘（佛教出家人）住在尸林（埋葬死屍的地方），收攝念頭，厭惡身體分解。如同觀察一枝花，就能洞悉春天的無限。
路過華嚴庵
流水青山環繞，砍除雜草，擦拭心中的明鏡。法界（宇宙萬法）雖然有四重，瞭解它，凡人也可以成聖。風吹鐵磬，聲音清寒，月亮升起，照亮清凈的松樹窗戶。不要說古老的紙張已經陳舊，鉆研的力氣必須強勁。一旦剖析開一粒微塵，就能頓悟整個大藏經（佛教經典）。且說春光深邃，杏花正在盛開。短暫的人生能有多久？有誰領悟到身體本身就是一種疾病。
驅趕旱魃（古代傳說中引起旱災的鬼）(有序)
我來到興善寺，看到麥苗枯萎，知道是旱魃作祟，於是作詩驅趕它，期望下雨充足，以此為驗證。
苗和麥仰賴著甘甜的泉水，像嬰兒飢餓時思念乳汁。我從清涼的地方來，已經很久沒有身處炎熱煩惱之中。行走中看到枯萎的景象，是旱魃握著炭斧作怪。它喜歡乾旱，放縱邪惡的習性，使得眾生失去了依靠。百姓以食物為天，麥子枯萎了將依靠誰？偉大啊，具有大慈悲的覺悟者，像及時雨一樣滋潤著腐朽的生命。遠近都聽到雷聲，妖媚之物墜入幽暗的痛苦之中。
偶成
常年只是這樣蕭灑自在，沒有什麼事情可以牽掛。山河好比變化莫測的白雲，生死就像狂奔的野馬。曹操、劉備也沒有多少英雄氣概，榮華和枯萎轉眼就過去。不如那些世外之人，在金剛（比喻堅固）虛空中作畫。
五言律詩
開化寺有感
開化寺自隋唐建立以來，燈火相傳，已經數不清經歷了多少寒霜。
【English Translation】 English version Companions in Dharma
I happened to stop at a restaurant in Mount Ii. Fellow practitioners diligently maintain mindfulness. Looking back at body and mind, aren't they as fleeting as lightning? A hundred years is like morning dew; when the sun rises, the flowers wither. Favor and disgrace are like dust on a mirror, vainly staining the original light. The autumn wind urges the horse's hooves; leaving with unwearied feelings.
Passing by the Cemetery of Qingliang, Showing to a Certain Chan Practitioner
A beautiful woman wanders in a flower garden; who passing by would not praise her? White bones scattered among the wild grass; who seeing them would not sigh? Throughout these hundred years, beauty and ugliness are judged by the times. Those who sigh, when they were not yet dead, how radiant were their faces! Those who praise are buried in the yellow earth; their white bones are all the same. The Buddha spoke of the Samadhi of Women (meditation on the female body), realizing the realm of observation in this very body. Bhikkhus (Buddhist monks) dwell in the charnel ground (burial ground), collecting their thoughts,厭惡 the decomposition of the body. Like observing a single flower, one can fully understand the boundlessness of spring.
Passing by Huayan Hermitage
Surrounded by flowing water and green mountains, I clear away the weeds and wipe clean the mirror of my mind. Although the Dharmadhatu (realm of all phenomena) has four layers, understanding it allows ordinary people to become saints. The wind blows the iron chime, its sound cold; the moon rises, illuminating the pure pine window. Don't say the old paper is worn out; the effort to study must be strong. Once a single dust mote is broken open, the entire Tripitaka (Buddhist scriptures) is suddenly understood. Let's talk about the depth of spring; the apricot blossoms are in full bloom. How long can floating life last? Who realizes that the body itself is a disease?
Expelling the Drought Demon (with Preface)
I came to Xingshan Temple and saw the wheat seedlings withered. Knowing that it was the work of the drought demon, I composed a poem to expel it, hoping for sufficient rain as proof.
The seedlings and wheat rely on the sweet spring, like infants craving milk when hungry. I come from a cool place, having long been away from the company of heat and affliction. Walking, I see the withered scene; it is the drought demon wielding a charcoal axe. It delights in drought, indulging in evil habits, causing living beings to lose their support. The people take food as heaven; if the wheat withers, who will they rely on? Holy is the Great Compassionate Awakened One, like timely rain nourishing decaying life. Far and near, the sound of thunder is heard; the seductive demons fall into the darkness of suffering.
Occasional Composition
All year round, I am only carefree and unrestrained, with nothing to be concerned about. Mountains and rivers are like fickle clouds, life and death are like wild horses running free. Cao Cao and Liu Bei had little heroic spirit; glory and decay pass in the blink of an eye. Better than those people outside the world, painting in the adamantine (diamond-like) emptiness.
Five-Character Verse
Feeling at Kaihua Temple
Kaihua Temple has been established since the Sui and Tang dynasties, the lamp of Dharma has been passed down, countless frosts have passed.
幢高文字古。碑臥蘚苔蒼。雨過金容泣。花開鐵釜香。登臨曾感慨。槐冷鎖斜陽。
散發受食芙蓉山中
散發長林下。清歌傍碧渠。水流天影在。風靜竹聲虛。路出雲松杪。心遊象帝初。上方誰送供。香飯及池魚。
客多勝閣
寡慾地終偏。忘機趣自元。帆檣爭碧浪。日月走青天。耳寄江聲外。心遊象帝先。人間通覺路。登眺石門邊。
日暮(二首)
風落春時葉。階生雨後苔。門前雙樹老。竹外片帆開。高塔㗸沈日。祇林隱鏡臺。遙看情不盡。宿鳥促歸來。
日莫泊灘頭。鄰船燈火浮。地高疑傍鬥。天暗自停舟。春暖衣初減。江清興更投。殊方皆逆旅。鄉語信蘇州。
雪中有懷
寂寞空山裡。連陰雨雪重。鶴愁巢樹折。猿慮洞門封。草木應難辨。山川彷彿同。誰能明此意。夕霽上方鐘。
潭柘元日聽泉
一年今日始。寒谷暖初生。松下浮天色。云邊領磬聲。翻然辭絕壑。此去向滄溟。吾道秋風冷。波光浴日明。
山居
住在萬峰深。遊人何處尋。斷崖能障路。流水自成吟。白髮生空想。青山冷世心。那知城市裡。正晝攫黃金。
過報恩寺
一棹到禪居。溪山春雨初。宿云橫古砌。遺像臥荒墟。斷碣迷唐額。空梁得宋
【現代漢語翻譯】 現代漢語譯本 幢上的文字古老斑駁，石碑傾臥，佈滿蒼綠的苔蘚。雨後，佛像彷彿在哭泣，花開時，鐵製的煉丹爐也散發著香氣。登上高處，曾經感慨萬千，老槐樹在寒冷中，鎖住了西下的斜陽。
芙蓉山中散發受食
披散著頭髮，在茂密的長林下，伴著清澈的流水放聲歌唱。水流中映著天空的倒影，風靜時，竹林發出空靈的聲音。小路出現在雲霧繚繞的松樹梢，心神遨遊在象帝（指佛）的境界之初。誰在上方送來供養？香噴噴的米飯也分給池中的魚兒。
客多勝閣
清心寡慾，才能最終遠離塵囂，忘卻世俗的機巧，趣味自然高遠。無數的船帆爭逐著碧綠的波浪，太陽和月亮在青天上飛逝。將耳朵寄託于江水的聲音之外，心神遨遊在象帝（指佛）之前。人間通往覺悟的道路，就在登臨遠眺的石門邊。
日暮（二首）
風吹落春天裡的樹葉，臺階上長出雨後的青苔。門前兩棵老樹靜立，竹林外一片帆影駛過。高塔含著西沉的太陽，祇樹給孤獨園（Jetavana）隱沒在如鏡的檯面上。遙望遠方，情意綿綿不絕，歸巢的鳥兒催促著同伴歸來。
太陽西沉，停船在沙灘邊。鄰船的燈火閃爍不定。地勢高聳，彷彿靠近北斗星，天色昏暗，自然停船靠岸。春天氣候溫暖，脫下厚重的衣裳，江水清澈，興致更加高昂。異鄉處處皆是旅舍，只有鄉音才讓人感到親切，就像這蘇州話。
雪中有懷
寂寞空曠的山裡，連綿陰雨，大雪紛飛。仙鶴擔憂巢穴被樹枝壓斷，猿猴顧慮洞口被冰雪封閉。草木大概難以分辨，山川也彷彿融為一體。誰能明白我此刻的心意？傍晚時分，上方寺廟的鐘聲響起。
潭柘寺元日聽泉
一年從今天開始，寒冷的山谷里開始有了暖意。松樹下，天空的顏色更加明亮，云邊傳來磬的聲音。翻身離開這幽深的峽谷，從此奔向浩瀚的滄海。我的道義如同秋風般凜冽，泉水的波光在陽光下閃耀。
山居
居住在萬重山峰的深處，遊人又在哪裡尋找我呢？陡峭的懸崖能夠阻擋道路，流水自然發出吟唱的聲音。白髮徒增，空自遐想，青山冷眼看世間。哪裡知道在城市裡，人們正在白天里爭奪黃金。
過報恩寺
一葉扁舟來到禪房，溪山沐浴在初春的雨中。停留在古老臺階上的雲彩，遺留下來的佛像躺在荒涼的廢墟中。殘缺的石碑，模糊了唐朝的題額，空蕩蕩的房梁，還能看到宋朝的...
【English Translation】 English version The inscriptions on the banner are ancient and mottled, the stone tablet lies prone, covered with verdant moss. After the rain, the golden statue seems to weep, and when the flowers bloom, the iron cauldron emits fragrance. Ascending to the heights, I once felt deeply moved, the old pagoda tree in the cold, locks in the setting sun.
Hair unbound, receiving food in Mount Furong
With hair unbound, beneath the dense forest, singing clearly beside the green canal. In the flowing water, the sky's reflection remains, when the wind is still, the bamboo's sound is ethereal. The path emerges from the misty tips of pine trees, the mind wanders to the beginning of the Elephant King (Buddha). Who sends offerings from above? Fragrant rice is also given to the fish in the pond.
Pavilion of Many Guests
With few desires, one ultimately dwells far from the world, forgetting worldly schemes, one's interest is naturally profound. Countless sails compete in the green waves, the sun and moon race across the blue sky. The ears are entrusted to the sound of the river, the mind wanders before the Elephant King (Buddha). The path to enlightenment in the human world, lies beside the Stone Gate where one ascends and gazes afar.
At Dusk (Two Poems)
The wind blows down the leaves of springtime, moss grows on the steps after the rain. Two old trees stand before the gate, outside the bamboo grove, a single sail opens. The high pagoda holds the setting sun, Jetavana (Giveland of Anathapindika) is hidden in the mirror-like platform. Gazing afar, the feelings are endless, returning birds urge their companions to come back.
The sun sets, mooring the boat at the beach. The lights of neighboring boats flicker. The high ground seems to be near the Big Dipper, the sky darkens, naturally stopping the boat to dock. The spring weather is warm, taking off heavy clothes, the river is clear, the interest is even higher. Strange lands are all temporary lodgings, only the native tongue makes one feel familiar, like this Suzhou dialect.
Thoughts in the Snow
In the lonely, empty mountains, continuous rain and heavy snow. Cranes worry about nests being broken by branches, monkeys fear the cave entrance being sealed by ice and snow. Grasses and trees are probably hard to distinguish, mountains and rivers seem to merge into one. Who can understand my thoughts at this moment? In the evening, the bell of the upper temple rings.
Listening to the Spring at Tanzhe Temple on New Year's Day
The year begins today, warmth begins to emerge in the cold valley. Beneath the pine trees, the color of the sky is brighter, the sound of the chime comes from the edge of the clouds. Turning away from this deep ravine, from here, heading towards the vast ocean. My principles are as cold as the autumn wind, the waves of the spring shine in the sunlight.
Mountain Dwelling
Living deep within ten thousand peaks, where can travelers find me? Steep cliffs can block the road, flowing water naturally makes a chanting sound. White hair grows in vain, idly imagining, green mountains coldly watch the world. How would one know that in the city, people are fighting for gold in broad daylight.
Passing Bao'en Temple
A small boat arrives at the Zen room, streams and mountains are bathed in the early spring rain. Clouds linger on the ancient steps, the remaining Buddha statues lie in the desolate ruins. The broken stele blurs the inscription of the Tang Dynasty, the empty beams can still see the Song Dynasty...
書。同遊皆法侶。誰可振門閭。
明月池
老衲閑消遣。云邊斫此泉。淺深不可測。今古但澄然。照影渠看我。涵虛地壓天。夜寒群籟寂。明月幾虧圓。
秋夜宿本侍者禪房
儂家所住處。長日少人蹤。水月四時有。雲山幾萬重。黃猴偷紫芋。白鶴立青松。夜靜成孤坐。燈前孰所從。
游張公洞(有序)
暮春與二三子游張公洞。玉女潭。舟中披閱支公小品序。倦而舒目。忽見舟前碧翠浮空。波光映幾。時高論者。清難云構。虛懷者。瓶瀉而酬。次復舍舟䇿杖。尋樵徑而入。既至。蒼松夾道。修篁點黛。怪石亂出。清泉滴響。仙源幽勝。應接不暇。時有小作雜記其事。雖無雞園鹿苑。法詠之倡和。亦一時之良遇也。
微波搖樹影。風好片帆輕。望里千峰秀。行邊一水清。高言消永日。搜閟托幽情。相去桃源近。時因法伴登。
北園雜詠
閑來無所事。觀花適幽情。鳥路生明月。魚程混太清。蒼山常問寺。濁世不留名。云外存知己。前峰鐘磬聲。
泊湘中
日暮停舟處。蒼茫古渡西。云霾江上月。雨濕客中衣。行侶鄉音異。鄰船燈火微。故山千里隔。迢遞不勝悲。
巖居即事
潛壑堆云處。寒泉不斷流。千峰長鎖翠。六月只如秋。蟻
【現代漢語翻譯】 現代漢語譯本： 書。一同出遊的都是修習佛法的同伴。誰可以振興門戶呢？ 明月池 老衲悠閒地消磨時光，在云邊開鑿了這個水池。水池的深淺不可測量，自古至今都如此清澈。水池照著我的身影，倒映著天空。夜晚寒冷，萬籟俱寂，明月有時圓滿，有時虧缺。 秋夜宿在本侍者禪房 我所居住的地方，整天很少有人來。一年四季都有水中的月亮，雲山連綿幾萬重。黃色的猴子偷摘紫色的芋頭，白色的鶴站在青色的松樹上。夜晚安靜，獨自坐著，燈前有誰相伴呢？ 游張公洞（有序） 暮春時節，我和幾個朋友遊覽張公洞、玉女潭。在船中閱讀支遁（Zhi Dun）的小品序。感到疲倦而舒展眼睛，忽然看見船前碧綠的山色浮在空中，波光映照著船。當時高談闊論的人，清妙的言論像云一樣構成。心胸虛懷的人，像瓶子倒水一樣互相酬答。接著又捨棄船，拄著枴杖，沿著樵夫走的小路進去。到了目的地，蒼翠的松樹夾道，修長的竹子點綴著青黛色，奇形怪狀的石頭雜亂地出現，清澈的泉水滴答作響。仙境般的幽靜勝景，讓人應接不暇。當時略有小作，雜記這些事情。雖然沒有雞園鹿苑，佛法吟唱的倡導和應和，也是一時美好的際遇。 微風吹動樹影搖曳，風和日麗，船帆輕快。遠望千峰秀麗，行進時一水清澈。高談闊論消磨漫長的時光，探尋幽深之處寄託幽靜的情懷。這裡距離桃花源很近，時常因為有修習佛法的同伴一同登臨。 北園雜詠 閒來無事，觀賞花草，怡悅幽靜的心情。鳥飛的路途映著明月，魚游的軌跡融入清澈的天空。蒼山常常詢問寺廟的情況，不願在污濁的世間留下名聲。云外還有知己存在，前方的山峰傳來鐘磬的聲音。 泊湘中 日落時停船的地方，是蒼茫的古老渡口西邊。雲霧籠罩著江上的月亮，雨水打濕了旅人的衣裳。同行的夥伴鄉音不同，鄰船的燈火微弱。故鄉遠隔千里，遙遠而令人悲傷。 巖居即事 隱蔽的山谷堆積著雲朵，寒冷的泉水不斷流淌。千座山峰長久地鎖住翠綠，六月也像秋天一樣涼爽。螞蟻
【English Translation】 English version: Books. Those traveling together are all Dharma companions. Who can revitalize the family? Moonlit Pond The old monk leisurely whiles away the time, carving this spring by the clouds. The depth is immeasurable, and it has been clear since ancient times. The pond reflects my image, containing the void and pressing down on the sky. The night is cold and all sounds are silent. The bright moon waxes and wanes. Spending a Autumn Night in Attendant Ben's Meditation Room Where I live, few people come during the day. The moon in the water is present in all four seasons, and the cloud mountains are tens of thousands of layers deep. Yellow monkeys steal purple taros, and white cranes stand on green pines. The night is quiet, sitting alone, who is there to accompany me before the lamp? Visiting Zhang Gong Cave (with Preface) In late spring, I traveled to Zhang Gong Cave and Jade Maiden Pool with a few friends. In the boat, I read Zhi Dun's (Zhi Dun) short essay preface. Feeling tired, I stretched my eyes and suddenly saw the green mountains floating in the air before the boat, and the waves reflected the boat. At that time, those who talked eloquently, their clear arguments formed like clouds. Those with empty hearts responded to each other like pouring water from a bottle. Then we abandoned the boat, leaned on our staffs, and entered along the woodcutter's path. Upon arrival, verdant pines lined the road, slender bamboos dotted with dark green, strange rocks emerged in disarray, and clear springs dripped and echoed. The secluded and beautiful scenery of the immortal source was overwhelming. At that time, I made some small notes to record these events. Although there was no Chicken Garden or Deer Park, no chanting and echoing of the Dharma, it was still a good encounter at that time. The breeze shakes the shadows of the trees, the wind is good and the sails are light. Looking out, a thousand peaks are beautiful, and a stream is clear along the way. Eloquent talk dissipates the long days, and seeking hidden places entrusts quiet feelings. This place is close to Peach Blossom Spring, and we often climb it with Dharma companions. Miscellaneous Poems of the North Garden When idle and having nothing to do, I enjoy the flowers and plants, pleasing my quiet mood. The path of birds reflects the bright moon, and the traces of fish blend into the clear sky. The green mountains often ask about the situation of the temple, unwilling to leave a name in the turbid world. There are still confidants outside the clouds, and the sound of bells and chimes comes from the front peak. Mooring in Xiangzhong The place where the boat stops at sunset is west of the vast ancient ferry. Clouds cover the moon over the river, and rain wets the traveler's clothes. The accents of the traveling companions are different, and the lights of the neighboring boats are dim. My hometown is thousands of miles away, distant and sad. Impromptu on Living in the Rocks Hidden valleys are piled with clouds, and cold springs flow continuously. A thousand peaks lock in green for a long time, and June is like autumn. Ants
斗驚天地。人空恣馬牛。山林與城市。心歇便相投。
留別憨公
大道久荒涼。離歌東海旁。行蹤將萬里。津濟正微茫。白日肝腸苦。青山骨肉香。相逢即相別。揮淚欲沾裳。
示于潤父
寂寞英雄地。浮華計不深。好花開萬品。古木獨千尋。路盡生奇智。言窮得自心。封侯西海上。白骨博黃金。
過邢匡石居士
朝來居士家。一路踏煙霞。會理花非待。開池水有涯。石橋當戶險。山郭帶江斜。飯罷無餘事。空窗轉法華。
同開侍者繆仲淳宿洪福寺(有序)
昔思大禪師。登南嶽。恍若舊遊。因掘地。得髑髏。及瓦缽道具。遂創招提。以三生名之。貧衲與二三子。過洪福寺。四顧躊躕。亦若舊遊。第不知前生髑髏何在。雖然即非髏髑瓦缽。思大前身。為南嶽風月主人猶信也。洪福由唐迄我明。廢興不知凡幾。其寺僧慈峰朝公。今復力舉廢墜。而貧衲與二三子。阻雨得假信宿。朝公索詩題石。遂賦此以結三生之緣。時萬曆丙戌夏六月十有一日也。
信宿中流寺。行藏支許從。禪居開水月。佛火照魚龍。石吊英雄跡。云埋今古蹤。廢興無限意。問取舊栽松。
牢山海印寺
珠林完舊物。天子錫靈文。鳥道懸丹嶂。僧堂起白雲。魚龍階下宿。塵世海邊
【現代漢語翻譯】 現代漢語譯本 驚天動地的事情已經過去，人們放縱地驅使牛馬，無論是山林還是城市，只要內心平靜就能和諧相處。
臨別贈給憨公
大道已經荒廢很久了，在東海邊依依不捨地告別。你將遠行萬里，而我能提供的幫助卻微乎其微。白天感到非常痛苦，只有青山能帶來些許慰藉。相逢即是離別，揮淚想要沾濕衣裳。
開示于潤父
這裡是寂寞的英雄之地，用浮華的計謀不會有太深的成就。美好的花朵能開放出各種各樣的品種，古老的樹木獨自生長經歷千年。道路走到盡頭會產生奇異的智慧，言語無法表達時能領悟自心。即使在西海上被封侯，也不過是用白骨換取黃金。
拜訪邢匡石居士
早晨來到居士的家，一路走來都沐浴在煙霞之中。領悟真理不需要等待花開，開鑿池塘蓄水也有盡頭。石橋橫在門口顯得很險峻，山城的輪廓依傍著傾斜的江面。吃完飯後沒有什麼其他的事情，就在空蕩蕩的窗前誦讀《法華經》。
與開侍者繆仲淳同宿洪福寺（有序）
過去思大禪師，登上南嶽，彷彿像故地重遊一樣。於是挖掘地面，得到了頭骨以及瓦缽等用具，於是建立了招提寺，用『三生』來命名它。貧僧我和幾位同伴，路過洪福寺，四處觀望徘徊，也好像故地重遊一樣。只是不知道前世的頭骨在哪裡。雖然不是頭骨瓦缽，但思大禪師的前身，是南嶽風月的主人，我是相信的。洪福寺從唐朝到我大明朝，經歷的廢棄和興盛不知道有多少次了。寺里的僧人慈峰朝公，現在又努力恢復它。而我與幾位同伴，因為被雨阻擋而得以在這裡借宿。朝公讓我題詩在石頭上，於是寫下這首詩來結下三生之緣。時萬曆丙戌年夏六月十一日。
借宿在中流寺，行蹤去向都聽從安排。禪房面對著水月，佛火照亮了魚龍。石頭上銘刻著英雄的遺蹟，雲霧掩埋了古今的軌跡。寺廟的廢棄和興盛蘊含著無限的意義，去問問那些古老的松樹吧。
牢山海印寺
珠林寺完整地儲存著舊物，天子賜予了靈驗的文字。鳥道懸掛在紅色的山峰上，僧人的房屋建在白雲之間。魚和龍在臺階下棲息，塵世就在海邊。
【English Translation】 English version The earth-shattering events have passed, and people are indulging in driving cattle and horses. Whether it is mountains and forests or cities, as long as the heart is calm, they can get along in harmony.
Farewell to Monk Han
The great path has been desolate for a long time, and I bid farewell reluctantly by the East Sea. You will travel thousands of miles, and the help I can offer is very little. I feel very bitter during the day, and only the green mountains can bring some comfort. Meeting is parting, and tears want to wet my clothes.
Instruction to Runfu
This is a lonely land of heroes, and superficial schemes will not achieve much. Beautiful flowers can bloom in various varieties, and ancient trees grow alone for thousands of years. When the road comes to an end, strange wisdom will arise, and when words cannot express it, one can understand one's own heart. Even if you are enfeoffed as a marquis on the West Sea, it is just exchanging white bones for gold.
Visiting Layman Xing Kuangshi
I came to the layman's house in the morning, and I was bathed in smoke and clouds all the way. Understanding the truth does not require waiting for the flowers to bloom, and there is an end to digging ponds to store water. The stone bridge across the door looks very dangerous, and the outline of the mountain city leans against the sloping river. After eating, there is nothing else to do, so I recite the 'Lotus Sutra' in front of the empty window.
Staying Overnight at Hongfu Temple with Attendant Kai Miao Zhongchun (with preface)
In the past, Chan Master Si Da ascended Mount Nan, as if he was revisiting an old place. So he dug the ground and obtained skulls and pottery bowls and other utensils, so he created Zhaoti Temple and named it 'Three Lives'. Poor monk and a few companions passed by Hongfu Temple, looking around and hesitating, also like revisiting an old place. I just don't know where the skulls of the previous life are. Although it is not skulls and pottery bowls, I believe that Chan Master Si Da's predecessor was the master of the scenery of Mount Nan. Hongfu Temple, from the Tang Dynasty to my Ming Dynasty, has experienced countless abandonments and revivals. The monk Cifeng Chao Gong in the temple is now working hard to restore it. And I and a few companions were blocked by the rain and were able to stay here overnight. Chao Gong asked me to write a poem on the stone, so I wrote this poem to form a bond for three lives. It was the eleventh day of the sixth month of the summer of the Bingxu year of Wanli.
Staying overnight at Zhongliu Temple, my whereabouts are arranged by others. The meditation room faces the water and moon, and the Buddha's fire illuminates the fish and dragons. The stone is engraved with the relics of heroes, and the clouds bury the traces of ancient and modern times. The abandonment and revival of the temple contain infinite meaning, ask the old pine trees.
Laoshan Haiyin Temple
Zhulin Temple completely preserves the old objects, and the emperor bestowed efficacious words. The bird path hangs on the red peaks, and the monks' houses are built among the white clouds. Fish and dragons rest under the steps, and the mortal world is by the sea.
分。佛火誰相續。心香朝暮熏。
梵川偶作
情縱頭頭礙。心空事事如。死生雖復大。來去總由吾。貯水煩滄海。關風役太虛。諸般皆便用。何物可能愚。
石門舟次
石門前代寺。澤國隔塵氛。四面皆流水。孤峰獨出雲。寂音陳世界。長者列經文。舟到黃昏里。鐘聲鼓后聞。
偶成(四首)
折葦來初地。漁人枕浪眠。塔鈴閑自語。僧夢醒忘緣。井灶魚龍窟。風塵水月天。雖非親眼見。澄照尚依然。
住山無甚巧。一味樸頭來。雨後開新地。燈昏剪舊煤。照心翻貝葉。襯足護蒼苔。久斷風塵路。何人問大梅。
草坐白雲寺。閑中自較量。利名非我事。歲月讓人忙。飯飽松花粉。煙浮柏子香。流芳如可待。公道屬侯王。
我自別人間。空山擬投老。松風六月涼。潭月千古皎。黃獨雨後肥。白雲不煩掃。來時路正忘。欲出問誰好。
少林晤高竹川襄陽復晤卻贈
一別幾經霜。相逢𩯭共蒼。行蹤云聚散。此道路低昂。多病知禪觀。無才損世忙。少林今夜月。應復照東廊。
秋日與黑白諸法侶遊衍恩寺
秋日來金鼠。西風落葉聲。堤楊猶帶綠。池草尚含青。斷碣迷前代。空山慨世情。同行皆法侶。誰解說無生。
詠風
乾坤
【現代漢語翻譯】 現代漢語譯本： 分。佛火誰相續？心香朝暮熏。 梵川偶作 情縱頭頭礙，心空事事如。死生雖復大，來去總由吾。貯水煩滄海，關風役太虛。諸般皆便用，何物可能愚。 石門舟次 石門前代寺，澤國隔塵氛。四面皆流水，孤峰獨出雲。寂音陳世界，長者列經文。舟到黃昏里，鐘聲鼓后聞。 偶成(四首) 折葦來初地，漁人枕浪眠。塔鈴閑自語，僧夢醒忘緣。井灶魚龍窟，風塵水月天。雖非親眼見，澄照尚依然。 住山無甚巧，一味樸頭來。雨後開新地，燈昏剪舊煤。照心翻貝葉（Bèiyè，棕櫚葉經），襯足護蒼苔。久斷風塵路，何人問大梅。 草坐白雲寺，閑中自較量。利名非我事，歲月讓人忙。飯飽松花粉，煙浮柏子香。流芳如可待，公道屬侯王。 我自別人間，空山擬投老。松風六月涼，潭月千古皎。黃獨雨後肥，白雲不煩掃。來時路正忘，欲出問誰好。 少林晤高竹川襄陽復晤卻贈 一別幾經霜，相逢𩯭共蒼。行蹤云聚散，此道路低昂。多病知禪觀，無才損世忙。少林（Shàolín，中國著名寺廟）今夜月，應復照東廊。 秋日與黑白諸法侶遊衍恩寺 秋日來金鼠，西風落葉聲。堤楊猶帶綠，池草尚含青。斷碣迷前代，空山慨世情。同行皆法侶，誰解說無生。 詠風 乾坤
【English Translation】 English version: Separation. Who continues the Buddha's fire? The heart's incense is熏 (xūn, fumigated) morning and evening. Written casually at Fanchuan (Fànchuān, a place name) When emotions are indulged, everything becomes an obstacle; when the mind is empty, everything goes smoothly. Though life and death seem significant, coming and going are entirely up to me. Storing water troubles the vast ocean; controlling the wind tires the immense void. All things are readily available for use; what could possibly deceive me? Aboard a boat at Shimen (Shímén, Stone Gate) Shimen is an ancient temple; this watery region is separated from the dust of the world. Water flows on all sides; a solitary peak emerges from the clouds. Silent sounds proclaim the world; elders recite scriptures. The boat arrives at dusk; the sound of the bell is heard after the drum. Occasional Poems (Four Poems) Breaking reeds, I arrive at the initial ground; the fisherman sleeps pillowed on the waves. The pagoda bell idly speaks to itself; the monk awakens from his dream, forgetting its causes. The well and stove are the lair of fish and dragons; wind and dust are the moon in the water, the sky. Though not seen with my own eyes, the clear reflection remains. Living in the mountains requires no great skill; simply come with a plain head. After the rain, new ground is opened; when the lamp is dim, old coal is trimmed. Illuminating the heart, I turn the Bèiyè (Bèiyè, palm-leaf scriptures); protecting the feet, I cherish the green moss. Having long severed the path of wind and dust, who asks about Damei (Dàméi, a Buddhist figure)? Sitting on the grass at Baiyun Temple (Báiyún Sì, White Cloud Temple), I idly take stock. Fame and gain are not my concern; the years keep others busy. Full of rice, I enjoy pine pollen; smoke floats with the fragrance of cypress seeds. If lasting fragrance can be awaited, fairness belongs to lords and kings. I have separated myself from the world; in this empty mountain, I plan to spend my old age. The pine breeze is cool in the sixth month; the moon in the pool is eternally bright. Yellow yam is plump after the rain; white clouds need not be swept away. The road I came by is already forgotten; if I want to leave, who is good to ask? Meeting Gao Zhuchuan (Gāo Zhúchuān, a person's name) at Shaolin (Shàolín, a famous Chinese temple), and meeting him again in Xiangyang (Xiāngyáng, a place name), I present this poem: After one parting, several frosts have passed; meeting again, our temples are both gray. Our travels gather and scatter like clouds; this road rises and falls. With much illness, I understand Chan (Chán, Zen) contemplation; without talent, I waste my life busily. The moon tonight at Shaolin (Shàolín, a famous Chinese temple) should again illuminate the east corridor. On an autumn day, touring Yanen Temple (Yǎnēn Sì, Temple of Prolonged Grace) with black-robed and white-robed Dharma companions: Autumn arrives in the year of the metal rat; the west wind brings the sound of falling leaves. The embankment willows still carry green; the pond grass still contains green. Broken steles obscure the previous dynasty; in the empty mountains, I lament worldly affairs. Those traveling with me are all Dharma companions; who can explain non-birth? Ode to the Wind Heaven and Earth
全賴爾。萬物恣翻騰。撼樹惟聞響。排云不見形。吐吞真有力。來去本無情。一種呈奇處。空山送磬聲。
臥龍庵
寺藏青樹密。路轉白雲深。山帶前朝色。人多上古心。浮塵不可見。流水自知音。滿目東西意。題詩期再尋。
秋夜宿水月庵
黃昏泊釣臺。坐聽草蟲哀。水闊天無辨。堂成月自來。已醒蕉鹿夢。肯使海鷗猜。對岸人如粟。登臨念自灰。
登那羅延窟
菩薩僧常住。皈依上翠微。山高疑日近。海闊覺天低。島嶼屏中國。波濤限外夷。重來防失路。拂石一留題。
金輪靜室即事
縛屋依金剎。時聞鐘磬聲。種苗非博飯。鋤草代經行。春水涵天碧。雲山當戶青。斬蛇誰取性。拭眼證無生。
新秋念開郎
客里逢秋早。林間宿雨涼。小鮮猶聚樂。侍者卻甘忘。莫謂千山隔。須知一脈長。狂心終自歇。含淚禮香床。
題張公洞
清曉探靈蹟。行歌入翠微。山光開眼界。泉響淡塵機。去路非難進。浮生不可期。洞門云不鉆。出處未成迷。
題玉女潭
長松夾道陰。幽勝許吾尋。樹老寧知歲。潭清喻此心。同遊俱法侶。消歇聽鳴禽。杳藹天將酉。時聞簫管聲。
漯陽莊結夏念開侍者
閑中無個事。鐵缽貯清泉。
鏡面浮天色。禪心空世緣。人生既不久。幻影豈常堅。相見難相悉。開郎尚未旋。
過多寶寺吊元庵穆居士
塵中開覺路。訪勝夜登臨。貝葉依然在。蓮花誰復尋。行蹤寄軒冕。名姓落珠林。一片青天月。先生萬古心。
出佛兒門別潭柘山嘉福住持佐公兼諸法侶
靈脈來何遠。溪深知幾回。雲山常忽斷。天日頓重開。道大終難隱。名高不可埋。行當尊貴下。空翠涌樓臺。
贈王太古
旅底逢王子。風標迥不群。身家流水葉。心事遠山云。任俠猶存劍。陶情但屬文。何如俱屏卻。世外一期君。
慰徐覺非
暫息還鄉思。同來聚雪岑。雲山常在目。妻子不牽心。月下搜禪觀。閑中學梵音。更憐豪縱習。鑄作大悲針。
國山寺訪了虛不遇
迢遞來煙寺。松門夾道生。青山太古色。流水自然聲。石上癡龍跡。林間怖鴿鳴。西江相去遠。誰慰客中情。
登天目山頂
歷盡巉巖路。中峰地忽平。捫蘿重涉險。坐石看云生。有欲人方忌。無心道自成。相將登絕頂。更覺此身輕。
馮元甫書室
逃塵寧是隱。養素在蒼生。湖水硯池碧。秋山筆架青。煙雲通藻思。風浪雜書聲。永日人稀到。惟聞幽鳥鳴。
舟次石門弔古
筠溪任黑
風。折葦石門通。一水中浮玉。孤林兩抱峰。津樑勞佛臂。舟楫濟禪宮。歲莫探陳跡。悲歌寒霧濃。
梵川殼居(二首)
水國廠禪庭。微舟不可輕。波光搖閣影。松吹學潮聲。魚小知常恐。龍癡睡未醒。莫言城市近。隔岸遠山青。
閑來坐池館。乘月弄潺湲。鷲嶺浮天上。漁舟放樹間。鳥喧因論法。龍出未歸灣。已少尋幽者。柴荊不用關。
螺髻山送傳廣居
窈窕不知深。誰同此一尋。聽雲天地耳。抱寂聖賢心。漢室青山在。韓祠白日陰。那堪離別淚。春灑海螺岑。
偕諸居士登墨光亭
地僻無鄰並。同來日已暝。穿云驚宿鳥。帶月到幽亭。近水堪資觀。虛窗可寫經。漁舟催早渡。風冷夜波腥。
喜于中甫再入潭柘
喜爾到山中。雲門一破封。聽泉身世盡。坐石意言空。明月東生海。焚香禮大雄。來朝今日路。杖屨出千峰。
秋日登玄墓
覽勝攜高侶。捫蘿謁梵宮。千山飛片雨。數載寄孤蹤。空翠鳴疏磬。波光照遠峰。煙霞誰愛客。相送有支公。
過莒父寶愿寺有感
新秋游寶地。落日照城隈。馬跡侵蒼蘚。蟬聲泣古槐。短碑師子孔。高世鳳毛才。此日扶消歇。還須玄度來。
同勉講主過洪山寺
舉刀無可欲。斷足
是何心。法雨千山潤。慈雲萬里陰。清泉還似昔。白血到於今。古碣迷荒草。同誰杖屨尋。
暮秋宿龍興寺
入寺煙霞古。金繩鎖梵宮。譯經人不見。咒水缽成空。漂母河邊草。韓侯墓上松。夜深誰共坐。難聽是秋風。
示吳康虞
此生即曉夢。寵辱兩俱非。三棹何時息。千峰早晚離。乾坤鏡裡像。身世鼻端泥。去去春程遠。煙火示密機。
圓常寺次松窗宗室韻
欲濟況無舟。名林亦可留。樓臺片雨歇。河漢淡雲浮。水靜月方定。心空境自幽。慧燈明徹夜。日暮不須愁。
夜讀楞嚴有感
軒冕增人相。松泉冷世情。微官五嶽重。大道一毛輕。石凈云生倦。窗空月愈明。殘經翻未了。何處曉鐘聲。
訪鹿野坪徹空禪師
林叟持高節。幽居淡世情。閑朝觀鶴色。靜夜聽泉聲。行道一身健。翻經兩眼明。自慚投社晚。乞地結松陰。
清涼有感
幽谷深云里。樓臺知幾重。茜裙歌夜月。緇衲醉秋風。雞犬聲將遍。猿猱跡豈同。因思張相國。一怒凈龍宮。
燈下懷憨山
支郎昔住此。冰雪記流年。已就屠龍技。猶參伏虎禪。法雷鳴十地。花雨散諸天。信宿空心累。焦桐擬徹弦。
山居喜雪霽
一室萬山中。何人問遠公。雪
【現代漢語翻譯】 現代漢語譯本 什麼是心？佛法的甘霖滋潤千山，慈悲的祥雲籠罩萬里。清澈的泉水依舊如昔，而眾生的鮮血卻流淌至今。古老的石碑掩埋在荒草之中，又能與誰一同拄著枴杖去尋訪？
暮秋時節，夜宿龍興寺
進入寺廟，煙霞顯得古老而幽深，堅固的金繩鎖住了莊嚴的梵宮。翻譯佛經的人已經不見蹤影，用以咒水的缽也空空如也。漂母（指漢代漂洗絲絮的老婦）河邊的野草依舊生長，韓侯（指漢初的韓信）墓上的松樹依然挺拔。深夜裡，又有誰能與我一同靜坐？最難忍受的是這蕭瑟的秋風。
開示吳康虞
這一生就像一場短暫的夢，榮耀和屈辱都毫無意義。何時才能停止漂泊？何時才能離開這千峰萬壑？乾坤世界如同鏡中的幻象，身世就像鼻尖上的泥土，隨時可能脫落。離別而去，春天的路程還很遙遠，煙花柳巷暗示著隱秘的玄機。
在圓常寺，步松窗宗室韻
想要渡河卻沒有船隻，即使是這著名的園林也可以暫且停留。樓臺在片刻的雨後顯得清新，銀河的星光在淡淡的雲霧中閃爍。水面平靜，月亮的倒影才得以穩定；內心空明，環境自然顯得幽靜。智慧的燈光徹夜明亮，即使日暮也不必憂愁。
夜晚閱讀《楞嚴經》有感
高官厚祿增加了人的世俗之氣，松樹和泉水使人感到世事的冷淡。微小的官職也像五嶽一樣沉重，而大道卻輕如一根毫毛。潔凈的石頭旁，雲朵也顯得疲倦；空曠的窗戶，月亮更加明亮。殘缺的經書還沒有翻譯完，哪裡傳來了清晨的鐘聲？
拜訪鹿野坪的徹空禪師
山林中的老者保持著高尚的節操，隱居的生活淡泊世俗的情感。清閑的早晨觀賞白鶴的姿態，寂靜的夜晚聆聽泉水的聲響。修行佛道，身體依然健康；翻譯佛經，雙眼依然明亮。慚愧自己加入社團太晚，希望能乞求一塊土地來結廬在松樹的綠蔭下。
在清涼山有所感悟
幽深的山谷隱藏在濃厚的雲霧里，樓臺也不知道有多少重。穿著紅色裙子的歌女在夜晚的月光下歌唱，身披黑色僧衣的僧人在秋風中醉酒。雞鳴犬吠的聲音將要傳遍四方，猿猴的軌跡又怎能與人相同？因此想起了張相國（指唐朝的張說），他曾經一怒之下清凈了龍宮。
燈下懷念憨山大師
支遁（東晉高僧）過去曾住在這裡，冰雪記錄著流逝的歲月。已經掌握了屠龍的技藝，還在參悟降伏老虎的禪法。佛法的雷聲響徹十方大地，花朵如雨般散落在諸天。相信寄宿空門可以減少內心的負擔，想要彈奏焦尾琴來徹底抒發情感。
山居喜雪后初晴
身處一間屋子，卻置身於萬山之中，有誰會來問候遠公（指東晉高僧慧遠）？雪...
【English Translation】 English version What is the mind? The Dharma rain moistens a thousand mountains, and the clouds of compassion cast shade over ten thousand miles. The clear spring remains as it was, but the white blood of sentient beings flows to this day. Ancient steles are lost in the wild grass; with whom shall I seek them, leaning on my staff?
Lodging at Longxing Temple in Late Autumn
Entering the temple, the mist and clouds seem ancient. Golden ropes lock the sacred palace. The translator of scriptures is nowhere to be seen; the bowl for blessed water is empty. The grass by the side of the old woman's river (referring to an old woman who helped Han Xin) remains, and the pines on the tomb of Marquis Han (referring to Han Xin) stand tall. Deep in the night, who will sit with me? The autumn wind is hard to bear.
Showing to Wu Kangyu
This life is but a fleeting dream; honor and disgrace are both meaningless. When will the three oars rest? When will I leave these thousand peaks? The universe is like an image in a mirror; one's life is like mud on the tip of the nose. Departing, the spring journey is far; the willows and flowers hint at secret opportunities.
Following the Rhyme of the Song Window Imperial Kinsman at Yuanchang Temple
Wanting to cross, but there is no boat. Even a famous grove is worth staying in. The pavilions are refreshed by a passing shower; the Milky Way floats in the light clouds. When the water is still, the moon is fixed; when the mind is empty, the environment is naturally serene. The lamp of wisdom shines brightly all night; there is no need to worry when the sun sets.
Feeling After Reading the Surangama Sutra at Night
High office increases one's worldly appearance; pine and spring water cool worldly feelings. A small official position is as heavy as the Five Peaks; the Great Way is as light as a feather. By the clean stone, the clouds seem weary; through the empty window, the moon is brighter. The incomplete scripture remains untranslated; from where does the morning bell sound?
Visiting Chan Master Chekong at Luye Plain
The old man of the forest maintains high integrity; his secluded life is detached from worldly emotions. In the leisure of morning, he watches the color of the cranes; in the quiet of night, he listens to the sound of the spring. Practicing the Way, his body is healthy; translating scriptures, his eyes are bright. Ashamed that I joined the community late, I beg for a piece of land to build a hut in the shade of the pines.
Feeling at Qingliang Mountain
The deep valley is hidden in thick clouds; who knows how many layers the pavilions have? Girls in red skirts sing in the moonlight; monks in black robes are drunk in the autumn wind. The sounds of chickens and dogs will soon spread everywhere; how can the tracks of monkeys and apes be the same as humans? Therefore, I think of Prime Minister Zhang (referring to Zhang Shuo of the Tang Dynasty), who once cleansed the Dragon Palace in a fit of anger.
Thinking of Hanshan Under the Lamp
Zhi Dun (a famous monk of the Eastern Jin Dynasty) once lived here; ice and snow record the passing years. He has already mastered the skill of slaying dragons; he still contemplates the Zen of subduing tigers. The thunder of the Dharma resounds through the ten directions; flower rain scatters across the heavens. Believing that lodging in emptiness can reduce inner burdens, I want to play the scorched tail zither to fully express my feelings.
Joy at the Clearing After Snow in the Mountains
In a room surrounded by ten thousand mountains, who will ask after Yuan Gong (referring to Huiyuan, a famous monk of the Eastern Jin Dynasty)? Snow...
迷樵子路。凍合蟻王宮。照性知非染。無思始契同。朝來饘粥罷。海日上東峰。
一微泉懷法侶
路斷千峰際。雲門忽破封。好山知幾疊。幽草自成叢。石徑通林杪。寒泉出壁中。下方諸法侶。誰得此相從。
仲夏偕諸法侶游上方喜雨(二首)
路向平田始。蒼崖似削成。有天當絕頂。無地可兼程。避世云非淡。忘機水自清。同來逢好雨。鐘磬報新晴。
結屋近青天。居高地自偏。鳥鳴階下樹。龍出洞中泉。山月通宵白。松云拂暑炎。遙知城市裡。枕簟不成眠。
五言排律
過知郎澹然齋
地僻資心靜。池空悟世忙。𢌞觀兩未有。強謂是常光。樓閣窗中影。松泉鏡里香。雲山終不老。水月為誰涼。天破魚吹浪。書拋客臥床。去來情不染。喧寂路俱忘。莫厭茆齋小。風塵別道場。
紫柏老人集卷之二十五 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十六
明 憨山德清 閱
詩(七言古)
釣竿峰
漢家失鹿爭相逐。江上一絲山水足。夢裡龍蛇戰正酣。羊裘之外何所欲。釣竿偶擲化危峰。掛月撐云曾不曲。君不見。渭水垂綸一釣閑。享年八百資亭毒。先生一釣成何事。萬古令人仰高躅。
【現代漢語翻譯】 現代漢語譯本 迷失在樵夫走的小路上，寒冷凝結了螞蟻的巢穴（蟻王宮，指螞蟻的巢穴）。覺照本性就能知道什麼是被污染的，沒有思慮才能開始與真理相契合。早上喝完粥，太陽從東邊的山峰升起。
一微泉懷法侶
道路在千重山峰的交界處斷絕，雲門寺（雲門寺，寺廟名）忽然打破了封閉。美好的山不知有多少重疊，幽靜的草自然長成叢。石徑通向樹林的末端，寒冷的泉水從石壁中流出。山下的各位法侶，誰能與此景色相伴呢？
仲夏偕諸法侶游上方喜雨(二首)
道路從平坦的田野開始，蒼翠的山崖好像刀削而成。有天在最高的山頂，沒有地方可以同時趕路。躲避塵世，云並不顯得清淡；忘記機心，水自然清澈。一同前來，遇到美好的雨；鐘磬聲宣告新的晴天。
結廬靠近青天，居住在高處，地方自然偏僻。鳥在臺階下的樹上鳴叫，龍從洞中的泉水中出來。山上的月亮整夜都是白色的，松樹的雲彩拂去夏天的炎熱。遙想城市裡，人們輾轉反側難以入眠。
五言排律
過知郎澹然齋
地方偏僻，有利於內心平靜；池水空曠，領悟到世事的繁忙。環顧四周，兩種情況都沒有，勉強說它是永恒的光芒。樓閣倒映在窗戶中，松樹和泉水散發著鏡子里的香氣。雲山終究不會衰老，水中的月亮為誰而清涼？天空破曉，魚兒吹起浪花；書本被拋在一旁，客人躺在床上。來來往往，情感不被沾染；喧囂和寂靜，道路都被遺忘。不要嫌棄茅草屋的簡陋，這裡是與風塵不同的道場。
紫柏老人集卷之二十五 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十六
明 憨山德清 閱
詩(七言古)
釣竿峰
漢朝失去政權，人們爭相追逐。江上的一絲釣線，山水就足夠了。夢裡龍蛇爭戰正酣，羊皮襖之外還想要什麼呢？釣竿偶爾一扔，化作了高聳的山峰，掛著月亮，支撐著雲彩，從來不彎曲。你沒看見嗎？渭水邊垂釣，悠閒自在，活到八百歲，靠的是滋養和毒藥。先生您一釣究竟成就了什麼事？萬古以來，令人仰慕您高尚的足跡。
【English Translation】 English version Lost on the woodcutter's path, the cold congeals the ant's nest (Ant King's Palace, referring to the ant's nest). Knowing the nature of awareness, one knows what is being contaminated; without thought, one begins to be in harmony with the truth. After finishing porridge in the morning, the sun rises from the eastern peak.
A Tiny Spring Cherishing Dharma Companions
The road is cut off at the edge of a thousand peaks, Yunmen Temple (Yunmen Temple, name of a temple) suddenly breaks the seal. How many layers of beautiful mountains are there? Quiet grasses naturally form clusters. The stone path leads to the end of the forest, and a cold spring flows from the wall. All Dharma companions below, who can accompany this scenery?
Midsummer, Traveling with Dharma Companions to the Upper Reaches, Rejoicing in the Rain (Two Poems)
The road starts from the flat fields, the green cliffs seem to be cut out. There is sky at the highest peak, and no place to travel at the same time. Avoiding the world, the clouds do not appear light; forgetting scheming, the water is naturally clear. Coming together, we encounter good rain; the sound of bells and chimes announces a new clear sky.
Building a house close to the blue sky, living in a high place, the place is naturally remote. Birds chirp on the trees under the steps, and dragons come out of the spring in the cave. The moon on the mountain is white all night, and the clouds of pine trees brush away the summer heat. Imagining the city, people toss and turn and have difficulty falling asleep.
Five-Character律詩
Passing Zhi Lang's澹然齋
The remote location is conducive to inner peace; the empty pool realizes the busyness of the world. Looking around, neither situation exists; reluctantly saying it is eternal light. Pavilions are reflected in the window, and pine trees and springs emit fragrance in the mirror. The cloud mountains will never grow old, for whom is the moon in the water cool? The sky breaks, and the fish blow waves; the book is thrown aside, and the guest lies on the bed. Coming and going, emotions are not contaminated; noise and silence, the roads are forgotten. Do not dislike the simplicity of the thatched cottage; this is a 道場 different from the world.
Zibo Lao Ren Ji Volume 25 卍 New Continued Collection No. 73 No. 1452 Complete Works of Venerable Zibo
Zibo Lao Ren Ji Volume 26
Ming Hanshan Deqing Read
Poetry (Seven-Character Ancient)
Fishing Rod Peak
The Han Dynasty lost power, and people chased after it. A fishing line on the river, the landscape is enough. In the dream, dragons and snakes are fighting fiercely, what else do you want besides the sheepskin coat? The fishing rod is thrown occasionally and turned into a towering peak, hanging the moon and supporting the clouds, never bending. Haven't you seen it? Fishing by the Wei River, leisurely and comfortable, living to eight hundred years old, relying on nourishment and poison. What exactly did you accomplish with your fishing, sir? Since ancient times, people have admired your noble footprints.
夜宿旴江太平橋南
昨夜太平橋北宿。今宵太平橋南眠。橋南橋北只一水。一水何曾有兩船。若得詰朝天氣好。從姑山上訪神仙。神仙初亦是凡女。慾海情枯斷愛纏。一斷愛纏蛇為龍。飛行自在獨超然。
野鶴
千峰道人天邊鶴。三年狀頭籠中雀。天邊野鶴自在飛。籠中飽雀甘束約。松云軒冕病不同。幾人知病能服藥。自笑少學屠龍術。伎成無用渾棄卻。瓶錫袈裟到處游。楊枝漱口朝自嚼。苦中有味頗清涼。龍肝鳳肺輸寂寞。
梵川問月攜麟郎覺生
吾問天邊月。可曾有離別。燕山與吳門。幾見月圓缺。或復海上生。有時林間沒。光輝在隱顯。肯為迷云汩。君不見。長安道傍蕭寺中。焚香露坐月當空。昨宵十八高人聚。云月無邊爾復從。又不見。不傳之妙亂拋擲。滿地珍珠誰拾得。此情難借空虛喻。摧破空虛須著力。
送栗庵居士來南閩
道人自慚情未空。憐君遠行心忡忡。漳州一去四千里。崎嶇不知經幾重。分水嶺頭縣鳥道。僮僕相呼晚與早。何處寒云猿狖啼。日月不催雙𩯭老。梁山見說多霜松。松根抱石苔色濃。幽期無負有如河。無予掃發千巖中。
趙州柏林寺壁間畫水
畫水何曾有水相。有相焉能畫水狀。靈臺無物湛然清。信手風生掃成浪。視
【現代漢語翻譯】 現代漢語譯本 夜宿旴江太平橋南
昨夜在太平橋北邊住宿，今晚在太平橋南邊睡覺。橋南橋北只隔著一條江水，一條江水怎麼會有兩隻船呢？如果明天早上天氣晴朗，就去從姑山拜訪神仙。神仙最初也是凡人女子，對世俗的慾望和情感已經枯竭，斷絕了愛戀的纏繞。一旦斷絕了愛戀的纏繞，就像蛇變成了龍，飛行自在，獨自超脫。
野鶴
千峰道人就像天邊的野鶴，而我三年科舉就像籠中的雀鳥。天邊的野鶴自由自在地飛翔，籠中的飽食之雀卻甘願被束縛。身居高位和隱居山林，感受到的病痛是不一樣的，有幾個人知道病因並能對癥下藥呢？自嘲年少時沒有學會屠龍之術，即使學成了也無處可用，不如全部拋棄。帶著瓶子和錫杖，穿著袈裟到處遊歷，用楊柳枝漱口，每天早上自己咀嚼。苦中作樂，頗感清涼，龍肝鳳髓的美味也比不上這種寂寞的清修。
梵川問月攜麟郎覺生
我問天邊的月亮，可曾有過離別？從燕山到吳門，見過多少次月圓月缺？有時從海上升起，有時在林間隱沒。月亮的光輝時隱時現，難道會爲了迷霧而消沉嗎？你沒看見嗎？在長安道旁的蕭寺中，焚香露天而坐，月亮就在頭頂。昨晚十八位高人聚集在一起，雲和月無邊無際，你也參與其中。又沒看見嗎？不輕易傳授的妙法被胡亂拋棄，滿地的珍珠有誰會拾起？這種心境難以用空虛來比喻，要摧毀空虛必須著力修行。
送栗庵居士來南閩
道人我自慚情慾還未空，可憐你遠行，心中充滿擔憂。前往漳州一去四千里，路途崎嶇，不知要經過多少重山。在分水嶺的山頭上，道路像鳥道一樣狹窄，僮僕們互相呼喚著，從早到晚趕路。不知何處傳來寒雲中猿猴的啼叫，日月不等人，你的雙鬢也漸漸老去。聽說梁山有很多飽經風霜的松樹，松樹根抱著石頭，苔蘚顏色濃重。隱居的約定不會辜負，就像黃河一樣長久，我將在千巖萬壑中為你掃榻相迎。
趙州柏林寺壁間畫水
畫中的水怎麼會有水的形相呢？有形相又怎麼能畫出水的狀態呢？清凈的靈臺空無一物，隨意揮灑，風便會吹動，掃成波浪。觀看
【English Translation】 English version Night Lodging South of Taiping Bridge in Xujiang
Last night I lodged north of Taiping Bridge. Tonight I sleep south of Taiping Bridge. South and north of the bridge, there is only one river. How could one river have two boats? If the weather is good tomorrow morning, I will visit the immortals on Congu Mountain (Congu Shan). Immortals were initially ordinary women, their desires and emotions withered, severing the entanglements of love. Once the entanglements of love are severed, like a snake transforming into a dragon, flying freely and transcending alone.
Wild Crane
The Taoist of Thousand Peaks is like a wild crane in the sky, while I, after three years of examinations, am like a caged sparrow. The wild crane in the sky flies freely, while the well-fed sparrow in the cage willingly accepts its constraints. Officialdom and reclusion in the mountains bring different kinds of suffering. How many people know the cause of the suffering and can prescribe the right medicine? I laugh at myself for not learning the art of slaying dragons in my youth; even if I had learned it, it would be useless, so I abandon it all. Carrying a bottle and a tin staff, wearing a kasaya (袈裟, Buddhist robe), I travel everywhere, using willow branches to rinse my mouth, chewing them myself every morning. There is a taste of coolness in the midst of hardship; the delicacies of dragon liver and phoenix marrow cannot compare to this solitude.
Asking the Moon at Fanchuan, Carrying Linlang Juesheng
I ask the moon in the sky, has it ever experienced separation? From Yanshan to Wumen, how many times have you seen the moon wax and wane? Sometimes it rises from the sea, sometimes it disappears into the forest. The moon's radiance is sometimes hidden, sometimes revealed; would it be submerged by the obscuring clouds? Don't you see? In the Xiao Temple (蕭寺, small temple) beside the road in Chang'an, burning incense and sitting in the open air, the moon is overhead. Last night, eighteen eminent people gathered together; the clouds and the moon were boundless, and you were among them. Don't you see? The subtle methods that are not easily transmitted are carelessly discarded; who will pick up the pearls scattered on the ground? This state of mind is difficult to describe with emptiness; to destroy emptiness, one must exert effort in practice.
Sending Layman Li'an to Southern Min
I, a Taoist, am ashamed that my emotions are not yet empty; I pity you for your long journey, my heart filled with worry. Going to Zhangzhou is a journey of four thousand miles; the road is rugged, I don't know how many mountains you will cross. On the ridge of the Fen Shui Ling (分水嶺, mountain ridge), the road is as narrow as a bird's path; the servants call out to each other, traveling from morning till night. From where do the cries of monkeys in the cold clouds come? The sun and moon do not wait for people; your temples are gradually aging. It is said that there are many frost-covered pine trees on Liang Mountain (梁山, Mount Liang), the roots of the pine trees embracing rocks, the color of the moss is thick. The secluded appointment will not be in vain, like the Yellow River (黃河, Huang He River) that flows forever; I will sweep the couch for you in the midst of a thousand cliffs.
Painting Water on the Wall of Bailin Temple in Zhao Prefecture
How can the water in a painting have the form of water? How can form be used to depict the state of water? The clear spirit platform is empty of all things; casually wielding the brush, the wind arises, sweeping into waves. Viewing
之滾滾聽無聲。日日波濤千萬丈。此中未必無魚龍。頭角潛藏待雷響。君不明。畫水之時念不生。念生畫之終不成。譬如陽春回大地。紅白枝枝豈有情。
送鶴林寺海祥禪人還南
千年常住一朝僧。汝師獨為常住死。蚊蠓雖微尚貪生。人而安能不愛此。吾悲死者賦此詩。莫言朽骨無所知。幾回竹院月明夜。幽魂嗚咽聲噫噫。名藍未復心豈忘。心不忘兮道在場。最憐秋風苦雨歇。汝師來往山之岡。
靈峰觀泉
山水無心炫靈奇。遊人分別生幽思。幽思之初未分別。山水靈奇誰得知。就里亦自有佳處。有心不是無心時。我游靈峰峰不語。淵默雷聲耳欲遺。鰲頭戴我欲飛去。拄杖挑云何所之。
山居
莫謂雲林是化城。相逢幾個世緣輕。青山不解隨人老。白髮偏知逐歲生。萬境本空心作障。一真無待道方成。長安若問開先勝。飯罷閑聽瀑布聲。
仲夏同諸法侶。禮多寶寺五百羅漢。適有禪人跪讀法華經于像前。靜而聽之。若流泉寒瀉。聲聲入耳。靈臺澄徹。樂而賦此
白日來參伏虎禪。衲衣誰共染香菸。風塵有路通心地。水月無人問性天。空想玄庵翻貝葉。遙知雷雨護金田。冷冷松下聽寒浪。萬劫情根一灑然。
詠懷
小小狂歌混狗屠。翻然一旦醉醍醐。胸
【現代漢語翻譯】 現代漢語譯本： 滾滾江水聽起來悄無聲息，日日波濤洶涌，高達千萬丈。這其中未必沒有魚龍潛藏，它們隱藏著頭角，等待雷聲響起的那一刻。你若是不明白，畫水的時候如果心念不生，一旦心念產生，這幅畫最終也無法完成。譬如陽春迴歸大地，紅白花朵在枝頭綻放，它們又哪裡有什麼情感呢？
送別鶴林寺的海祥禪人返回南方
千年古寺迎來一位新僧，你的師父卻爲了常住寺院而獻出了生命。蚊子和蠓蟲雖然微小，尚且貪戀生命，人又怎麼能不珍惜呢？我為逝者感到悲傷，因此寫下這首詩，不要說朽骨毫無知覺。多少次在竹林掩映的庭院裡，明月當空的夜晚，幽魂嗚咽，發出悲傷的聲音。名剎尚未恢復，我怎能忘記？心中不忘，道就在這裡。最令人憐惜的是秋風苦雨停歇之後，你的師父依舊來往于山岡之上。
靈峰觀泉
山水本無心，卻顯現出靈異和奇特，遊人各自產生不同的幽思。幽思最初產生的時候，還沒有分別，山水的靈異和奇特又有誰能得知呢？其中也自有美好的地方，有心的時候並非無心的時候。我遊覽靈峰，靈峰卻不說話，寂靜得如同雷聲在耳邊消逝。鰲魚的頭頂載著我，想要飛去，拄著枴杖，挑著雲彩，又要去向哪裡呢？
山居
不要說雲林是虛幻的化城，相逢的幾個人都是世俗緣分很淡薄的人。青山不會隨著人的衰老而變老，只有白髮最能體會到隨著歲月增長的感受。萬境本來就是空，是心製造了障礙，達到一真無待的境界，道才能成就。如果長安有人問起開先寺的情況，就說我吃完飯後，悠閒地聽著瀑布的聲音。
仲夏時節，與各位法侶一同前往多寶寺，禮拜五百羅漢。恰好有一位禪人在佛像前跪著誦讀《法華經》，靜靜地聽著，如同清澈的泉水寒冷地傾瀉而下，聲音聲聲入耳，使我的心靈澄澈明凈，心中喜悅，因此寫下這首詩。
大白天來參拜降伏老虎的禪師，誰與我一同在僧衣上染上香菸？風塵之中有道路通向心地，水月般空明，沒有人詢問關於本性的問題。只能空想玄奘翻譯貝葉經的情景，遙想雷雨保護著金田。在冷冷的松樹下聽著寒冷的波濤聲，萬劫的情感根源一下子被洗滌乾淨。
詠懷
我小小地放聲狂歌，混跡于屠夫之中，忽然有一天，像喝醉了醍醐一樣醒悟。胸
【English Translation】 English version: The rolling river flows silently. Day after day, the waves surge tens of thousands of feet high. Within this, there may well be hidden fish and dragons, concealing their horns and claws, awaiting the sound of thunder. If you do not understand, when painting water, if no thought arises, once a thought arises, the painting will ultimately be incomplete. For example, when the warmth of spring returns to the earth, the red and white blossoms bloom on the branches, but where do they have any feelings?
Sending off Chan Master Haixiang of Helin Temple back to the South
A thousand-year-old monastery welcomes a new monk, yet your teacher gave his life for the sake of the monastery's permanence. Even mosquitoes and gnats, though tiny, cling to life, so how can humans not cherish it? I grieve for the deceased, and thus write this poem. Do not say that decayed bones have no awareness. How many times in the bamboo-shaded courtyard, on moonlit nights, does the wandering soul sob, uttering mournful sounds? The famous monastery has not yet been restored, how can I forget? If I do not forget in my heart, the Dao (path) is present here. Most pitiable is that after the autumn winds and bitter rains cease, your teacher still travels back and forth on the mountain ridge.
Viewing the Spring at Lingfeng
Mountains and waters are without intention, yet they display spiritual wonders. Visitors each generate different pensive thoughts. When pensive thoughts first arise, there is no differentiation, so who can know the spiritual wonders of the mountains and waters? Within this, there are naturally good places. Having intention is not the same as having no intention. I visit Lingfeng, but Lingfeng does not speak, silent as if the sound of thunder fades in my ears. The head of the Ao fish carries me, wanting to fly away, holding a staff, carrying the clouds, where shall I go?
Living in the Mountains
Do not say that Yunlin is a phantom city of transformation. The few who meet are those with light worldly connections. The green mountains do not age with people, only white hair truly knows the feeling of growing old with the years. All realms are inherently empty, the mind creates obstacles, only by reaching the state of true non-reliance can the Dao be accomplished. If someone in Chang'an asks about Kaixian Temple, say that after finishing my meal, I leisurely listen to the sound of the waterfall.
In midsummer, together with fellow Dharma companions, we go to Duobao Temple to pay respects to the five hundred Arhats (enlightened beings). It happens that a Chan practitioner is kneeling before the Buddha image, reciting the Lotus Sutra. Listening quietly, it is like clear spring water cascading down, the sound entering my ears, making my mind clear and bright, and I am joyful, thus I write this poem.
In broad daylight, I come to visit the Chan master who subdues tigers. Who shares with me the incense smoke that stains our monastic robes? In the dust and dirt, there is a path leading to the mind-ground. Like the moon in the water, no one asks about the nature of the sky. I can only imagine Xuanzang translating the palm-leaf scriptures, and remotely know that thunder and rain protect the golden fields. Under the cold pines, I listen to the cold waves, and the roots of countless eons of emotional attachments are washed away at once.
Expressing My Thoughts
I sing a little mad song, mingling with butchers, then suddenly one day, I awaken as if drunk on the finest nectar. My chest
中日月光無盡。身外風塵患已祛。虎豹由來山寺犬。王侯誰悟利名奴。閑朝何事堪消遣。飯罷看云獨倚梧。
天啟禪房
石磴盤𢌞不記重。亂峰深處隱禪宮。泉從刳木云間落。僧住高巖眼界空。欲了殘經還待月。偶成半偈暫吟風。歸來不覺煙霞晚。谷口初聞定夜鐘。
感懷二首
山重重兮水重重。迷悟須知路不同。寞寂場中蟣似虎。長安道上馬如龍。白雲自解歸青嶂。明月誰將掛碧空。若使貴人能不死。從教桃李笑春風。
風塵那得此中幽。萬壑千巖鎖一邱。白髮不栽偏易長。紅顏欲駐卻難留。飛禽有跡空中覓。老衲無心物外游。試問故人槐國夢。五更霜冷解惺不。
琉璃燈
誰把冰輪擲下方。老禪拈取掛虛堂。升沈雖復憑他力。內外從來本自光。未點金容猶冷淡。才燃寶座愈輝煌。莫將龍燭堪相比。不照人王照法王。
過楞伽州遺麟郎
孤巖面面生雲煙。無限魚龍鬧水天。欲遣百非煩問答。那消一句蕩中邊。不須設險人難到。但若無求地自偏。大慧日長何所事。經殘抱膝看鷗眠。
詠開先寺瀑布遺仲堅行腳作探竿影草
隱隱隆隆天上來。白雲重疊不能霾。剪裁無地容刀尺。慣便乘風作雨雷。到海終須涵日月。出山豈肯染塵埃。杖頭挑向諸方去
。席捲魚龍擔取回。
聽松
水光山色世情空。偶聽松風更不同。無夢卻游天地外。有身豈落死生中。名高自古生心累。道在何妨徹骨窮。穎上棄瓢嫌聒耳。寧知聲是大悲翁。
舟次石門東岸訪寂音靈蹟兼懷廬山歸宗常禪師
行盡溪山興未窮。扁舟聊系石門東。金輪雨露承千古。玉曆春風自九重。𩯭發不愁連夜白。身心已悟本來空。何妨城市山林處。瓶錫飄飄訪臥龍。
山水縈𢌞妙莫窮。煙濤空翠著禪宮。石門有路憑舟楫。金地無人候飯鐘。雨助溪聲吞寂寞。云拖海色淬虛空。重來一上楞伽閣。徙倚長歌望祝融。
偶成
閱世歸來隱半峰。茅茨小結虎溪東。了知我相無安處。直得緣心當下空。花落花開成敗夢。漚生漚滅是非蹤。相逢若問平生事。坦腹高歌大塊中。
墨光亭
選得幽居傍顧龍。竹床苔徑少人蹤。閑朝有鶴松梢立。靜夜無雲月正中。夢裡山河乘想起。眼前榮辱即緣空。名香自爇書經罷。猶見陶泓墨氣濃。
遺聞堂夜坐
來往風塵老客顏。朅來高臥萬峰間。從教世路千重樂。那得禪心一片閑。空翠有情留白足。炎蒸無夢到青山。蔗漿一任能驅暑。石上聽泉未可攀。
登岳陽樓懷呂仙翁
見說先生醉此樓。任教呼馬亦呼牛
【現代漢語翻譯】 現代漢語譯本：席捲魚龍擔取回。
聽松
水光山色世情空。偶聽松風更不同。無夢卻游天地外。有身豈落死生中。名高自古生心累。道在何妨徹骨窮。穎上棄瓢嫌聒耳。寧知聲是大悲翁。
舟次石門東岸訪寂音靈蹟兼懷廬山歸宗常禪師
行盡溪山興未窮。扁舟聊系石門東。金輪雨露承千古。玉曆春風自九重。𩯭發不愁連夜白。身心已悟本來空。何妨城市山林處。瓶錫飄飄訪臥龍。
山水縈𢌞妙莫窮。煙濤空翠著禪宮。石門有路憑舟楫。金地無人候飯鐘。雨助溪聲吞寂寞。云拖海色淬虛空。重來一上楞伽閣（Lankavatara）。徙倚長歌望祝融（Zhurong）。
偶成
閱世歸來隱半峰。茅茨小結虎溪東。了知我相無安處。直得緣心當下空。花落花開成敗夢。漚生漚滅是非蹤。相逢若問平生事。坦腹高歌大塊中。
墨光亭
選得幽居傍顧龍。竹床苔徑少人蹤。閑朝有鶴松梢立。靜夜無雲月正中。夢裡山河乘想起。眼前榮辱即緣空。名香自爇書經罷。猶見陶泓墨氣濃。
遺聞堂夜坐
來往風塵老客顏。朅來高臥萬峰間。從教世路千重樂。那得禪心一片閑。空翠有情留白足。炎蒸無夢到青山。蔗漿一任能驅暑。石上聽泉未可攀。
登岳陽樓懷呂仙翁
見說先生醉此樓。任教呼馬亦呼牛。
【English Translation】 English version: Sweeping up the fish and dragons, carrying them back on my shoulders.
Listening to the Pines
The light on the water, the colors of the mountains, worldly affairs are all empty. Occasionally listening to the wind in the pines is even more extraordinary. Without dreams, I wander beyond heaven and earth. With a body, how could I fall into the cycle of life and death? High reputation has always burdened the heart. Why not let the Way lead to utter poverty? Discarding the gourd at Ying, I disliked the noise. How could I know that the sound is that of the Great Compassionate One?
Visiting the Traces of Silent Sound on the East Bank of Stone Gate, and also Remembering Chan Master Guizong Chang of Mount Lu
Having traveled through streams and mountains, my interest is not yet exhausted. I moor my small boat at the east of Stone Gate. The golden wheel of rain and dew has endured for thousands of years. The jade calendar of spring breeze comes naturally from the nine heavens. I don't worry about my temples turning white overnight. My body and mind have already awakened to the original emptiness. What harm is there in cities or mountains and forests? Carrying my bowl and staff, I wander to visit the sleeping dragon.
The scenery of mountains and waters winds around, its wonder inexhaustible. Misty waves and empty green adorn the Zen palace. Stone Gate has a path accessible by boat. The golden land has no one waiting for the meal bell. The rain helps the sound of the stream swallow the silence. The clouds drag the sea color, tempering the emptiness. I come again to climb the Lankavatara Pavilion. I lean and sing a long song, gazing at Zhurong.
Impromptu
Having seen the world, I return to hide on a mountainside. A small thatched hut is built east of Tiger Creek. I understand that the 'I' has no place to rest. I directly attain the emptiness of karmic mind in the present moment. Flowers fall and flowers bloom, dreams of success and failure. Bubbles arise and bubbles disappear, traces of right and wrong. If we meet and you ask about my life's affairs, I will bare my belly and sing loudly in the midst of the great earth.
Ink Light Pavilion
I chose a secluded residence beside Gu Long. The bamboo bed and mossy path have few visitors. In the leisurely morning, a crane stands on the pine branches. In the quiet night, there are no clouds, and the moon is directly overhead. In dreams, mountains and rivers arise from thought. The glory and disgrace before my eyes are immediately karmic emptiness. I burn famous incense and finish writing the scriptures. I still see the thick ink in the pottery inkstone.
Sitting at Night in the Hall of Forgotten Tales
Traveling back and forth, my face is that of an old traveler. Suddenly, I come to lie down among ten thousand peaks. Let the worldly path have a thousand layers of joy. How can one obtain a single moment of idle Zen mind? The empty green has affection, keeping my white feet. The burning heat has no dreams, reaching the green mountains. Let the sugarcane juice drive away the heat. Listening to the spring on the stone is not yet attainable.
Climbing Yueyang Tower, Remembering Immortal Lu
I've heard it said that the master was drunk in this tower. Let them call a horse a cow.
。無緣濁世誰青眼。得意滄波有白鷗。一劍寒光天闕冷。半瓢明月洞庭秋。君山笑我登臨晚。知爾還同旦暮游。
早渡嘉陵江登錦屏山
日上長巒渡彩虹。隔江煙樹古蠶叢。危峰欲墮松根抱。浩露初殘花影空。山水不殊前代色。衣冠猶帶野人風。白鷗訝我登臨晚。來去飛鳴錦浪中。
冬夜墨香庵懷方麓先生
卜宅江村遠市塵。相尋朝暮但耕人。水邊習坐鏡中影。月下經行夢裡身。黃葉不須童子掃。白鷗偏與野僧親。著書日久知成癖。好到禪房一養神。
新秋
行蹤誰料去還留。洞壑俄驚夏已秋。佛性喜隨云自在。禪心懶與水爭流。身貧方外吾常分。病少閑中福最優。桐葉儘教飛萬片。道人無事可生愁。
過慈壽寺有感
惱亂禪心魔是詩。怪將歲月廢浮辭。念頭未起光無量。情識生時苦不知。抱甕灌園休道拙。攻城雲棧謾為奇。何如石室披衣坐。方寸澄來別有機。
紺圃即事
柴門不遣白雲封。來去何須問主翁。方寸高明千古鏡。萬緣空寂一聲鐘。涼生肝肺蓮花漏。香泛簾櫳貝葉風。鐵缽愿傾三昧水。散成甘露灑寰中。
聞秋聲有感
住住行行鳥莫猜。因貪幽勝重徘徊。煙霞自古非人世。石瀨偏能洗客懷。階下云峰知幾疊。巖頭秋色怪先來
【現代漢語翻譯】 現代漢語譯本： 無緣于這污濁的世道，有誰會對我另眼相看呢？只有在得意的滄浪之水中，有白鷗與我相伴。 一把寶劍閃著寒光，使天宮都感到寒冷；半個葫蘆裝著明月，倒映在洞庭湖的秋色中。 君山啊，你笑我來得太晚了，可知我與你一樣，也是朝朝暮暮地遊玩。
早晨渡過嘉陵江，登上錦屏山 太陽升上高高的山巒，我渡過如彩虹般的江面。隔江望去，煙霧籠罩的樹木，是古老的蠶叢之地。 險峻的山峰好像要墜落，被松樹的根緊緊抱住；晶瑩的露水剛剛消散，花朵的影子空空蕩蕩。 這裡的山水和前代沒有什麼不同，我的衣著打扮還帶著山野之人的風貌。 白鷗驚異於我來得太晚，在錦江的波浪中飛來飛去，鳴叫不停。
冬夜在墨香庵懷念方麓先生（人名） 選擇在遠離塵囂的江邊村莊居住，早晚相尋的只有耕田的農人。 在水邊練習打坐，身影倒映在水中；在月光下緩緩行走，如同身在夢中。 地上的黃葉不需要童子來打掃，白鷗特別與山野的僧人親近。 長久地著書立說，我知道你已經成癖了，最好到禪房裡好好地修養精神。
新秋 我的行蹤誰能料到，是去是留呢？山洞裡突然驚覺，夏天已經過去，秋天已經到來。 佛性喜歡隨著雲彩自由自在地飄蕩，禪心懶得與流水爭奪。 身處方外，生活貧困，這是我常常安於的命運；很少生病，在清閑中度日，這是最好的福氣。 就讓桐葉盡情地飛舞飄落吧，修道之人沒有什麼事情可以產生憂愁。
路過慈壽寺有所感悟 擾亂禪心的，是那些詩句，怪不得我把光陰都浪費在無用的辭藻上。 念頭還沒有產生的時候，光明是無量的；情識產生的時候，痛苦卻不知道。 抱著瓦罐澆菜園，不要說這是笨拙；用雲梯攻打城池，也不要自以為是神奇。 不如在石室裡披衣靜坐，讓內心清澈澄明，自然會有其他的機會。
紺圃即事 柴門不必讓白雲封鎖，來來去去，何須詢問主人是誰。 方寸之地光明高遠，如同千古明鏡；萬般塵緣都已空寂，只剩一聲鐘鳴。 清涼之意滋潤肝肺，如同蓮花的滴漏；香氣飄滿簾櫳，帶來貝葉經的風。 我願傾倒鐵缽中的三昧之水，化作甘露灑向整個世界。
聽到秋聲有感 停停走走，鳥兒不要猜疑，因為貪戀這幽靜美好的景色，我才一次又一次地徘徊。 煙霞自古以來就不是人世間的景象，石頭的河灘特別能夠洗滌遊子的情懷。 臺階下的云峰不知有多少重，山巖上的秋色奇怪地提前到來了。
【English Translation】 English version: Who in this turbid world would give me a favorable glance, being without connections? Only in the contented blue waves are there white gulls to accompany me. A sword with a cold gleam chills the celestial palace; half a gourd holds the bright moon, reflected in the autumn scenery of Dongting Lake (name of a lake). Mount Jun (name of a mountain), you laugh at my late arrival, but know that I, like you, also wander day and night.
Crossing the Jialing River (name of a river) early to ascend Jinping Mountain (name of a mountain) The sun rises over the long ridges, and I cross the river like a rainbow. Across the river, the misty trees mark the ancient land of Cancong (ancient kingdom in Sichuan). The precarious peaks seem about to fall, embraced by the roots of pine trees; the glistening dew has just vanished, and the shadows of the flowers are empty. The mountains and waters here are no different from those of previous generations, and my attire still carries the style of a rustic person. The white gulls are surprised at my late arrival, flying back and forth, chirping in the waves of the Jin River (another name for the Jialing River).
Remembering Master Fanglu (name of a person) at Moxiang Hermitage (name of a hermitage) on a winter night I chose to live in a riverside village far from the city's dust, and those I seek morning and evening are only the farmers tilling the fields. Practicing sitting meditation by the water, my reflection appears in the mirror; walking slowly under the moonlight, it's as if I'm in a dream. The fallen yellow leaves need not be swept by a young servant; the white gulls are particularly close to the wild monks. Writing books for a long time, I know you've become addicted; it's best to go to the meditation room to nourish your spirit.
New Autumn Who could have predicted my movements, whether to leave or stay? In the mountain caves, I suddenly realize that summer has passed and autumn has arrived. The Buddha-nature delights in following the clouds freely, and the Zen mind is too lazy to compete with the flowing water. Living outside the mundane world in poverty is my usual lot; being rarely sick and living in leisure is the greatest blessing. Let the paulownia leaves fly and fall as they may; the Taoist has nothing to be sad about.
Feeling after passing Cishou Temple (name of a temple) What disturbs the Zen mind is poetry; no wonder I waste my time on useless words. When thoughts have not yet arisen, the light is immeasurable; when emotions arise, suffering is not known. Carrying a pot to water the garden, don't say it's clumsy; attacking a city with cloud ladders, don't think it's amazing. It's better to sit in a stone chamber, draped in clothing, and let the mind become clear and pure, then there will be other opportunities.
Impromptu Verse at Ganpu (place name) The brushwood gate need not be sealed by white clouds; coming and going, why ask who the master is? The square inch of the heart is bright and vast, like an ancient mirror; all worldly connections are empty and silent, leaving only the sound of a bell. Coolness arises in the liver and lungs, like the dripping of a lotus flower; fragrance fills the curtains, bringing the wind of the palm-leaf scriptures. I wish to pour out the samadhi water from the iron bowl, transforming it into sweet dew to sprinkle throughout the world.
Feeling upon Hearing the Autumn Sound Stopping and going, birds, do not guess; because I am greedy for this secluded and beautiful scenery, I linger again and again. Mist and haze have never been part of the human world; the rocky shallows are particularly able to cleanse the traveler's heart. How many layers of cloud-covered peaks are there below the steps? The autumn colors on the cliff strangely arrive early.
。舟藏石壑誰相負。靜夜深觀念是媒。
季春過竹院訪見素居士
萬竿竹影掃波光。野曠風微麥浪香。我輩自來多懶癖。主人疏朗更相忘。閣中棋局敲殘月。池上峰巒接半堂。鷗鳥不知塵世事。飛來飛去看人忙。
過陽羨蜀山吊蘇長公
來自黃州老此身。青山流水隔風塵。心同日月難逃謗。名滿乾坤不救貧。遷謫幾番生似夢。文章終古氣如春。清秋何處堪悲吊。蜀阜荒祠一愴神。
山居
相逢多勸罷仙遊。行腳終難可到頭。片月在天光不斷。千峰當戶翠常浮。消閑石上題黃葉。解渴云邊飲碧流。潦倒那堪聞此語。感懷方且暫淹留。
往曹溪暫憩長松館
幽居卜得在城中。竹浪松云草徑通。習靜何須違萬化。隨緣應不昧雙空。燈前誰是青衫客。月下時聞白社鐘。路債今猶償未了。曹溪禮缽看降龍。
過陶居士精舍不遇
高臥青山絕世埃。柴門終日閉蒼苔。云連樹色室中暗。竹引泉聲空里來。凡鳥不題遴佛地。主人何處醉仙臺。相逢未及探高論。閑對玄猿一悵懷。
初冬有感
炎威未已又寒來。催得頭毛雪作堆。樂事盡從忙裡錯。憂懷應向靜中開。死生若使饒尊貴。道德應看等土埃。情理皎然如黑白。窮通壽夭不須猜。
石門夜泛
【現代漢語翻譯】 現代漢語譯本： 『舟藏石壑誰相負』，就像船藏在石頭的山谷里，誰又能依靠呢？『靜夜深觀念是媒』，在寂靜的夜晚，深刻的觀想才是最好的媒介。
季春過竹院訪見素居士 萬竿竹子的影子掃動著水波的光芒，曠野里風很小，麥浪散發著香氣。我們這些人向來就有很多懶惰的毛病，主人你卻更加疏朗，彼此都忘記了世俗的煩惱。閣樓里下棋，敲打著殘月的光輝，池塘上的山峰連線著房舍的一半。鷗鳥不知道人世間的事情，飛來飛去，只是看著人們忙碌。
過陽羨蜀山吊蘇長公（蘇軾，字子瞻，號東坡居士） 從黃州來到這裡，我已經老了。青山綠水與世俗的風塵隔開。我的心如同日月一樣光明，卻難以逃脫誹謗，名聲傳遍天下，卻不能擺脫貧困。多次被貶謫，一生就像一場夢。文章千古流傳，氣勢如同春天一樣蓬勃。清秋時節，在哪裡可以憑弔呢？在蜀山的荒涼祠堂里，我感到一陣悲傷。
山居 相逢時，人們大多勸我放棄修仙，但修仙的腳步最終難以到達盡頭。一彎月亮掛在天上，光芒不斷，千座山峰對著門戶，翠綠的顏色常常浮現。在石頭上題寫黃葉來消磨閑暇，在云邊飲用清澈的流水來解渴。潦倒的我怎麼能聽到這樣的話呢？感慨萬千，只好暫時停留在這裡。
往曹溪暫憩長松館 選擇幽靜的地方居住在城中，竹林、松樹、小草遍佈的小路四通八達。習禪靜修何必遠離萬物的變化，隨順因緣，不迷惑于空與不空的道理。燈前誰是穿著青衫的客人？月光下時常聽到白蓮社的鐘聲。我所欠下的路債至今還沒有還完，到曹溪去禮拜佛缽，看看降龍羅漢。
過陶居士精舍不遇 陶淵明（東晉詩人）高臥在青山之中，與世俗的塵埃隔絕。柴門整天關閉著，長滿了蒼苔。云連線著樹木的顏色，使得房間里顯得昏暗，竹子引來泉水的聲音，在空中迴盪。不平凡的鳥兒不會隨意棲息在選擇好的佛地，主人在哪裡喝醉在神仙的聚會中？沒有機會相逢，探討高深的理論，只能對著玄猿，感到一陣悵惘。
初冬有感 炎熱的暑氣還沒有完全消退，寒冷就又來了，催得我的頭髮像雪一樣白。快樂的事情總是因為忙碌而錯過，憂愁的心情應該在安靜中舒展開來。如果生死可以用尊貴的地位來饒恕，那麼道德應該看得和塵土一樣。情與理像黑白一樣分明，窮困、顯達、長壽、夭折都不需要猜測。
石門夜泛
【English Translation】 English version: 'The boat is hidden in the rocky valley, who can rely on it?' It's like a boat hidden in a valley of stones, who can you rely on? 'In the deep quiet night, profound contemplation is the best medium.' In the silent night, deep contemplation is the best medium.
Visiting Recluse Jian Su at the Bamboo Temple in Late Spring Ten thousand bamboo shadows sweep the light of the waves, the fields are wide and the wind is gentle, the wheat fields are fragrant. We have always had many lazy habits, but you, the host, are even more open-minded, forgetting worldly troubles together. Playing chess in the pavilion, tapping the light of the waning moon, the peaks above the pond connect to half of the house. The seagulls do not know the affairs of the world, flying back and forth, just watching people busy.
Passing Yangxian Shushan to Mourn Su Changgong (Su Shi, courtesy name Zizhan, also known as Dongpo Jushi) Coming here from Huangzhou, I am already old. Green mountains and clear waters are separated from the dust of the world. My heart is as bright as the sun and the moon, but it is difficult to escape slander, and my fame spreads throughout the world, but I cannot escape poverty. Having been exiled many times, life is like a dream. The articles are passed down through the ages, and the momentum is as vigorous as spring. In the clear autumn season, where can I mourn? In the desolate ancestral hall of Shushan, I feel a burst of sadness.
Mountain Dwelling When we meet, people mostly advise me to give up cultivating immortality, but the path of cultivating immortality is ultimately difficult to reach the end. A crescent moon hangs in the sky, its light is constant, and thousands of peaks face the door, their verdant colors often appear. Inscribing yellow leaves on the stones to pass the leisure time, drinking clear flowing water by the clouds to quench thirst. How can I, in my poverty, bear to hear such words? Feeling a thousand emotions, I have to stay here for a while.
Resting Temporarily at Changsong Pavilion on the Way to Caoxi Choosing a quiet place to live in the city, bamboo forests, pine trees, and grass-covered paths extend in all directions. Why should practicing meditation require leaving the changes of all things? Following the conditions, one should not be confused by the principles of emptiness and non-emptiness. Who is the guest in the green shirt before the lamp? Under the moonlight, the bell of the White Lotus Society is often heard. The debts I owe on the road have not yet been repaid, so I will go to Caoxi to worship the Buddha's bowl and see the Dragon-Subduing Arhat.
Passing Taoist Recluse's Hermitage Without Meeting Him Tao Yuanming (poet of the Eastern Jin Dynasty) lies high in the green mountains, isolated from the dust of the world. The thatched door is closed all day long, covered with green moss. The clouds connect to the color of the trees, making the room appear dim, and the bamboo brings the sound of the spring water, echoing in the air. Uncommon birds will not casually perch in a well-chosen Buddhist land, where is the host drunk at the gathering of immortals? Having no chance to meet and discuss profound theories, I can only face the black ape and feel a burst of melancholy.
Feelings in Early Winter The heat of summer has not completely subsided, and the cold has come again, urging my hair to turn as white as snow. Happy things are always missed because of being busy, and sad feelings should be unfolded in quietness. If life and death can be forgiven with noble status, then morality should be regarded as the same as dust. Reason and emotion are as clear as black and white, and poverty, prosperity, longevity, and premature death do not need to be guessed.
Night Boating at Shimen
撥草瞻風豈偶然。百城迢遞舊因緣。中流水月深還淺。兩岸雲山斷復連。諸子競夸天上坐。片帆疑在鏡中懸。石門鐘鼓相將動。耳聽何如眼聽玄。
示王宇望
壯志棱棱𩯭未蒼。男兒莫負好時光。清晨一念埋靈種。白晝諸塵化德香。世樂從來刀上蜜。浮生迅速草頭霜。超凡有路非天外。日用明明不覆藏。
夜坐聞于繆二生論友道
殺命仇讎恨未深。相知辜負最難禁。堅持劫外精勤愿。常省燈前感慨心。世諦業緣非骨肉。慈門靈種是真因。此番失卻菩提子。苦海茫茫不易尋。
唐奉常凝庵。見訪。次及楞嚴。予喝之。以為禪者多不遜。不揖而去。賦此嘲之
雲林何事遠相尋。破我蒼苔豈賞音。蕉鹿夜來非好夢。火牛古始救重侵。多緣薄世尊危爵。未必高言止眾心。既見不煩增傲想。王生一叱直千金。
謝劉司丞
但當凈意等虛空。何必頻來訪遠公。王事若將家事做。世心便與道心同。須知一死難高下。自古浮雲易始終。每笑間身無所用。縱觀山水走西東。
宿方山昭化寺(有序)
夫靈而最良者。人也。毒而最猛者。虎也。人遇至人大笑之。虎見長者而馴伏。人乎虎乎。虎乎人乎。必有知言者。予聞長者之風有年矣。快瞻遺像賦此。
千峰寂
歷路迢遙。長者苔龕乳虎號。背嶺霜崖云尚凍。向陽林壑雪初消。齒光法海澄松月。舌相天風吼夜濤。一自妙嚴投筆后。雜華誰復繼揮毫。
同傅侍御汪將軍禮方山大像
從來天地是巖龕。妙相巍巍獨面南。萬古燈傳憑日月。一毛散影遍江山。獻花野鳥飛空下。出水蒼龍聽法酣。回首白雲封絕頂。證明功德共誰參。
述懷
江湖浪跡幾經霜。不學禪狂學楚狂。白髮有仇催我老。青山無事笑人忙。情消豈是將空遣。習斷還須作觀忘。杖屨飄然隨所住。攀緣澹處即家鄉。
偶成
遠來水面覓遺蹤。道學西天龍樹同。揮斥古今眠坐外。雌黃凡聖笑談中。書成紙價一時重。理徹文章萬世雄。更有一般蕭灑處。死生無夢入心中。
山中偶感
住來曾不見風塵。野鹿常容伴法身。碧海偏閑云外客。青山冷笑世中人。六龍朽索終難遠。二鼠枯藤斷易鄰。若使王侯知此事。掛冠未必待清晨。
秋日同澄公開侍者宿南臺
丹梯宛轉路迢遙。興亟寧知杖屨勞。明月滿臺淆雪色。白雲橫谷誤江濤。金壇端許藏真骨。寶偈能將化毒蛟。吾道只今寥落甚。為誰流涕濕緇袍。
睡起讀圓覺經
翛然草榻伴云眠。夢覺檐頭月正圓。起念除瞋瞋轉熾。生心捐妄妄尤添。有無
不立非為妙。人法雙忘亦未元。至道空虛誰敢擬。思量已墮二三邊。
奉答萬思默學憲
潦倒無心作解嘲。乾坤誰復可論交。澄潭信是蒼龍窟。華屋終非野鶴巢。飯罷祇堪閑坐臥。詩成何必苦推敲。遙知大范耽光景。靜里清虛恐未拋。
墨香庵即事示元廣(二首)
雨過何人䇿短筇。道生擁毳自從容。碧空無際云初斷。明月常來水不窮。問法應須超意路。尋香終是落行蹤。吾家別有通元處。牢系泥牛嶺上松。
道在隨緣可遣情。呼牛呼馬總閑名。梅須遇雪方爭白。竹為當風始見清。鏡上無塵光自滿。云邊有路鹿常行。相逢若問山前寺。流水泠泠雜磬聲。
墨香庵示廣郎(二首)
村前村后盡煙波。年去年來足稻禾。苔徑寂寥人不到。霜天清曠月先過。三茅遙隔長相憶。半偈初成獨自哦。最愛無生琴調別。顧龍山上磬聲多。
野外蕭蕭風雨天。支郎入夜未成眠。人生若使還無老。月闕何須惡不圓。業在好山甘作客。道成隨事斷攀緣。窮靈未必非狂慧。寧及香床未到禪。
閑中感懷示廣郎
火宅炎災唇吻干。蔗漿滿缽有誰餐。隨流得妙從今入。對境無心自古難。水底搖紅花兩岸。風前舞翠竹千竿。年光若使常留在。北闕何人肯掛冠。
日暮瀟湘舟中
【現代漢語翻譯】 現代漢語譯本 『不執著于「非」才是妙諦。人與法的雙重忘卻也還未達到本源。至高的道空虛無形，誰敢去揣測比擬？一旦思量，便已落入二元對立的邊見。』
『奉答萬思默學憲』
『潦倒無心，不作辯解。天地之間，又有誰可以深交？清澈的深潭，確實是蒼龍的居所。華麗的房屋，終究不是野鶴的巢穴。飯後只適合閑坐或躺臥。詩寫成了，何必苦苦推敲？遙想大范沉迷於美景，恐怕還未放下靜中的清虛。』
『墨香庵即事示元廣(二首)』
『雨後有誰拄著短杖而來？道生穿著粗布衣衫，悠然自得。碧空無邊無際，雲彩剛剛消散。明月常常光臨，流水永不枯竭。求法應當超越意識的道路。尋香終究是落入有為的行跡。我家另有通往本源的地方。牢牢繫住泥牛在山嶺上的松樹。』
『道在於隨順因緣，可以遣除情執。稱呼牛或馬，都只是空名。梅花必須經歷雪的考驗，才能展現潔白。竹子因為承受風的吹拂，才顯現清高。鏡子上沒有塵埃，光明自然圓滿。云邊有路，鹿常常行走。如果有人問起山前的寺廟，流水的聲音夾雜著磬的聲音。』
『墨香庵示廣郎(二首)』
『村前村后，儘是煙波瀰漫。年復一年，稻穀豐足。長滿青苔的小路，寂靜無人到達。霜天清朗空曠，月亮率先經過。遙遠地思念著三茅。半句偈語剛剛完成，獨自吟哦。最喜愛無生琴的特別曲調。顧龍山上，磬的聲音很多。』
『野外蕭蕭，風雨交加。支郎到了夜晚，難以入眠。人生如果能夠永遠不老。月宮又何必厭惡不圓滿？立志於美好的山水，甘願做個客人。道行成就，隨順世事斷絕攀緣。窮究靈性未必不是狂妄的智慧。怎能比得上在香床上還未達到禪定？』
『閑中感懷示廣郎』
『火宅的炎熱災難，讓人唇乾舌燥。盛滿甘蔗汁的缽，有誰來享用？隨順潮流，領悟妙諦，從現在開始進入。面對外境，不起分別心，自古以來就很難。水底搖曳著紅色的花朵，遍佈兩岸。風前舞動著翠綠的竹子，成千上萬。如果能夠讓美好的時光永遠停留。朝廷又有誰肯掛冠而去？』
『日暮瀟湘舟中』
【English Translation】 English version 'Not establishing 'non-being' is the subtle truth. Forgetting both person and dharma is still not the origin. The ultimate Dao is empty and formless; who dares to compare or fathom it? Once you contemplate, you've already fallen into the duality of extremes.'
'Respectfully Answering Scholar Wan Simo'
'Being unkempt and without ambition, I don't bother to defend myself. In this world, who is worthy of deep friendship? A clear, deep pool is indeed the dwelling of a blue dragon. A magnificent house is ultimately not the nest of a wild crane. After a meal, it's best to sit idly or lie down. Once a poem is written, why bother to laboriously refine it? I imagine that Da Fan is indulging in the scenery, and perhaps hasn't yet relinquished the pure emptiness in stillness.'
'Impromptu Thoughts at Ink Fragrance Hermitage, Shown to Yuan Guang (Two Poems)'
'After the rain, who comes with a short staff? Dao Sheng, wrapped in coarse cloth, is at ease. The azure sky is boundless, the clouds just beginning to break. The bright moon often visits, the water never runs dry. Seeking the Dharma should transcend the path of the mind. Seeking fragrance ultimately falls into the realm of action. My home has a separate place leading to the origin. Firmly tie the mud ox to the pine on the ridge.'
'The Dao lies in following conditions, which can dispel emotional attachments. Calling it a cow or a horse are just empty names. Plum blossoms must encounter snow to show their whiteness. Bamboo begins to show its purity when facing the wind. When the mirror is free of dust, its light is naturally full. On the edge of the clouds, there is a path where deer often walk. If you ask about the temple in front of the mountain, the sound of flowing water is mixed with the sound of chimes.'
'Shown to Guang Lang at Ink Fragrance Hermitage (Two Poems)'
'Before and behind the village, all is misty waves. Year after year, there is ample rice. The mossy path is quiet and no one arrives. The frosty sky is clear and vast, the moon passes first. I remember San Mao from afar. Half a verse is just completed, and I chant it alone. I love the special tune of the unproduced zither the most. On Gu Long Mountain, there are many chime sounds.'
'Outside, the wind and rain are rustling. Zhi Lang cannot sleep at night. If life could be free from aging. Why should the lunar palace dislike imperfection? Aspiring to beautiful mountains and rivers, I am willing to be a guest. When the Dao is accomplished, sever attachments according to circumstances. Exhausting spirituality may not be foolish wisdom. How can it compare to not yet reaching Chan on the fragrant bed?'
'Feeling Sentiments in Leisure, Shown to Guang Lang'
'The fiery disaster of the burning house dries the lips and tongue. Who will partake of the bowl filled with sugarcane juice? Following the flow, understanding the subtlety, enter from now on. Facing the environment, having no discriminating mind, has been difficult since ancient times. Red flowers sway at the bottom of the water, covering both banks. Green bamboos dance in the wind, thousands upon thousands. If good times could always remain. Who in the imperial court would be willing to resign?'
'In a Boat on the Xiao and Xiang Rivers at Dusk'
萬里歸來杖屨輕。附舟又得坐經行。櫓聲帆影供詩料。水色山光副客情。弔古煙波殊有恨。忘機鷗鳥自無驚。黃昏停泊知何處。云外遙天月正明。
結夏金壇之北園兼懷侯鐵庵
納涼何必獨夫容。水木清幽趣亦同。世上共高肥馬價。林間單放病僧慵。苔痕鶴過偶成字。月影魚吞不解空。更憶澹虛亭上夢。寒云片片嶺頭逢。
吉安舟中望白鷺書院
樓臺一片水中央。白鷺蕭蕭知幾霜。兩岸青山雖不語。千秋黃髮仰遺芳。煙騰梵宇燒龍腦。波撼書燈過客航。莫道登臨終有日。芒鞋踏遍使君腸。
詠懷
少年屠狗混春秋。誰料披緇作比邱。俠習自慚忘未盡。真修方喜進無休。安禪雲石為床坐。說法松風代舌頭。唯剩閑身何所事。山川重疊恣遨遊。
喜王生元廣問法
四圍松竹護禪關。布衲蕭蕭遠市阛。清磬一聲塵夢斷。白雲幾片道心間。天邊高鳥應須慕。階下蒼苔不可刪。金地夜來誰問法。共分燈火照癡山。
仲冬懷覺休
暑往寒來老易驚。乾坤誰復慰衷情。花非得露終無色。松必因風始有聲。任道自來千古重。離家常若一毛輕。相逢欲問黃河水。少小曾經幾度清。
大覺寺訪桂峰禪師
行盡溪山到梵居。空林落葉遍階除。閑消歲月燒
【現代漢語翻譯】 現代漢語譯本 拄著枴杖，穿著草鞋，從遠方歸來，感到身輕如燕。搭乘船隻，又可以坐著或走動著修行。搖櫓的聲音和飄動的帆影，都成了我創作詩歌的素材。清澈的江水和秀麗的山色，都為我的旅途增添了情趣。憑弔古蹟，在煙波浩渺中，心中難免產生一些遺憾。而那些無憂無慮的鷗鳥，卻自顧自地飛翔，毫不驚慌。黃昏時分，停船靠岸，也不知道身在何處。抬頭望去，只見雲層之外，遙遠的天空中，一輪明月正散發著光芒。
結夏安居在金壇的北園，同時懷念侯鐵庵。
納涼何必一定要在夫容（一種荷花）盛開的地方呢？只要有清澈的水和茂盛的樹木，同樣可以感受到清幽的樂趣。世人都看重肥壯的馬，認為它們價值高昂。而我這生病的僧人，卻獨自在林間悠閒自在。仙鶴飛過，在青苔上留下痕跡，偶爾形成一些字跡。月亮的影子倒映在水中，魚兒吞食月影，卻不明白什麼是空。更加懷念在澹虛亭上所做的夢，夢中寒冷的雲彩，一片片地在山嶺上相遇。
在吉安的船中，遙望白鷺書院。
樓臺亭閣，孤零零地坐落在水中央。白鷺在寒風中鳴叫，不知經歷了多少個秋霜。兩岸的青山雖然默默無語，但千百年后，人們依然會敬仰你們這些前輩遺留下來的美德和芬芳。寺廟裡，焚燒著龍腦香，香菸嫋嫋升起。船隻行駛，盪漾的波浪搖動著書院的燈光。不要說總有一天可以登上書院，即使我穿著草鞋走遍天涯海角，也難以體會到使君（地方長官）的憂國憂民之心。
詠懷
少年時，我只是一個殺狗的市井之徒，渾渾噩噩地度日。誰能料到，如今我卻披上袈裟，成為一名比邱（和尚）。過去行俠仗義的習氣，至今未能完全忘卻，對此我感到慚愧。而今努力修行，才感到自己正在不斷進步。我以雲石為床，安心禪坐。以松濤為舌，宣講佛法。如今只剩下這閑散之身，還能做些什麼呢？那就讓我在這重重疊疊的山川中，自由自在地遨遊吧。
欣喜王生元廣前來問法
四周松樹和竹子，守護著這禪房。我穿著粗布僧衣，遠離喧囂的市集。清脆的磬聲響起，斬斷了塵世的迷夢。幾片白雲飄過，象徵著修道者的心境。天邊高飛的鳥兒，真令人羨慕。臺階下的青苔，卻不可隨意剷除。今夜在這金色的土地上，是誰前來問法呢？讓我們一起分享燈火，照亮這充滿癡迷的山野。
仲冬時節懷念覺休
時光飛逝，歲月更替，人很容易感到衰老和驚慌。在這天地之間，又有誰能安慰我內心的情感呢？花朵如果沒有露水的滋潤，終究無法展現出美麗的色彩。松樹如果沒有風的吹拂，也無法發出動聽的聲音。遵循正道，自古以來就被人們所重視。而離開家鄉，常常讓人感到像失去一根毫毛一樣輕微。想要與你相逢，問問那黃河之水，你從小到大，曾經見過幾次清澈的時候呢？
在大覺寺拜訪桂峰禪師
走遍溪山，終於來到了寺廟。空曠的樹林里，落葉鋪滿了臺階。
【English Translation】 English version Returning from ten thousand miles, my staff and straw sandals feel light. Getting on a boat, I can sit or walk while practicing. The sound of oars and the shadows of sails provide material for poetry. The colors of the water and the light of the mountains enhance the traveler's mood. Pondering the past in the misty waves brings a sense of regret. The carefree seagulls are not startled. At dusk, I anchor, not knowing where I am. Beyond the clouds, in the distant sky, the moon is shining brightly.
Dwelling in summer at the north garden of Jintan, also missing Hou Tie'an (a person's name).
Why must one seek coolness only among the blooming hibiscus (a type of lotus)? The clear water and lush trees offer the same tranquility. The world values fat horses, considering them precious. But I, a sick monk, lazily relax in the forest. The crane's footprints on the moss occasionally form characters. The moon's reflection is swallowed by fish, who do not understand emptiness. I especially remember the dream at Danxu Pavilion, where cold clouds met on the mountain peaks.
Looking at the Bailu (White Egret) Academy from a boat in Ji'an.
The buildings stand alone in the middle of the water. The white egrets cry in the cold, having seen many frosts. The green mountains on both banks are silent, but for thousands of years, people will admire the virtues left behind by those who came before. Incense of dragon's brain is burned in the temple, and smoke rises. The waves rock the lamps of the academy as the traveler's boat passes. Don't say that there will be a day to climb the academy, even if I wear straw sandals and walk everywhere, I cannot fully understand the heart of the magistrate (local official).
Expressing Thoughts
In my youth, I was a dog butcher, living aimlessly. Who would have thought that I would wear the kasaya (monk's robe) and become a Bhikkhu (monk)? I am ashamed that my chivalrous habits have not been completely forgotten. I am happy that my true practice is constantly progressing. I sit in meditation on a cloud-stone bed. The wind in the pines speaks the Dharma in place of my tongue. Now that I have a free body, what should I do? I will roam freely among these layered mountains and rivers.
Rejoicing that Wang Shengyuan Guang asks about the Dharma
Pine and bamboo surround the Zen gate. I wear a simple cloth robe, far from the bustling market. The clear sound of the chime cuts off worldly dreams. A few white clouds float by, symbolizing the mind of a practitioner. The high-flying birds in the sky are to be envied. The green moss on the steps cannot be removed. Who comes to ask about the Dharma on this golden land tonight? Let us share the light and illuminate this mountain of delusion.
Missing Juexiu in mid-winter
As summer passes and winter comes, it is easy to be startled by old age. In this world, who can comfort my heart? Flowers cannot bloom without dew. Pines cannot make sound without wind. Following the Dao has always been important. Leaving home often feels as light as losing a hair. When we meet, I want to ask about the Yellow River, how many times have you seen it clear since you were young?
Visiting Chan Master Guifeng at Dajue Temple
Having walked through streams and mountains, I finally arrived at the temple. In the empty forest, fallen leaves cover the steps.
龍腦。功蓋吾曹賞髻珠。鴻信梁閑懸貝葉。鴉籌水上看芙蕖。尋常飯訖無餘事。自掬寒泉洗缽盂。
訪袁坤儀有感
擬采蘋花屢此游。桃源忽爾又清秋。空巖蕭瑟松杉老。澤國蒼茫蘭杜幽。紫塞斷鴻云外夢。青山片雨客中愁。維舟欲覓無風樹。黃葉飛飛卒未休。
喜于中甫過龍泉
瓶錫聊將寄此山。千峰迢遞問巖龕。長松影里塵喧寂。流水聲中月色寒。靈骨不從身外覓。神珠共向掌中看。相逢有日休相負。自古朝花露易殘。
山中偶成
因厭風塵此閉關。寸心清冷喻寒潭。芟鬆放月墻頭上。引水移天屋角閑。惟有禪書消白日。更無人跡到青山。相知莫笑謀生拙。浩蕩乾坤幾個閑。
瀑布(二首)
誰家千尺素絲抽。高掛雲端永不收。已悟源頭來處遠。肯將根腳混常流。從他妙手應難剪。許我閑心分自投。此去定當歸大海。待看波浪潑天浮。
欲投滄海作波瀾。豈憚千重鳥道難。響奪磬聲雙劍冷。光吞月色一罏寒。銀河倒瀉青天外。玉樹孤懸碧嶂間。幾度天風吹不斷。為留云壑伴僧閑。
秋日禮清涼塔
人代風煙知幾霜。石函靈骨自珍藏。珠林倒影天垂蓋。寶塔鳴空地擁幢。澤被乾坤歸夢杳。春回巖谷煉泥香。重來盡敬增悲慨。落木秋高舊影堂。
山中雜詠(二首)
大乘何必斷攀緣。小隱還須遠市廛。習定水邊觀皓月。消閑樹里看青天。心中有欲山非靜。世上無求地自偏。怪底相知歸計緩。巢陵寂寞鎖重煙。
野曠風高一壯觀。為誰談笑鬥牛閑。憑欄自覺青天近。地獄寧知白日閑。岳色橫空簾外墮。海濤喧闥坐中寒。登臨未盡狂奴興。茗碗悲歌行路難。
山居詠懷(二首)
補袖間中拾斷麻。肯將泉石易浮華。光生甕牖東山月。香散經壇上界花。夢裡英雄勞白起。古來驕主笑夫差。隆冬富貴欺高國。自鑿池冰自煮茶。
茫茫苦海正波濤。莫若逃禪計最高。世路已驚心不死。功名猶夢𩯭先凋。因甘白粥忘枯淡。卻怪蒼苔分寂寥。樂極只緣貧到骨。巢由未許讓前茅。
贈永慶寺秀峰法師
塵機少小便知休。瓶缽蕭然隱伏牛。明月有光難自晦。白雲無累易相留。狂猿不可驚禪虎。攫獸何曾異海鷗。說法年來煩水石。斷崖瀑布為誰流。
招隱
死生兩字事非輕。怪底癡人不自驚。萬里黃金窮口腹。滿頭白髮戰功名。閻公豈貴屠龍技。田子何須學狗鳴。早晚歸來云外寺。夜深松火閱傳燈。
雪中登蘆芽(有序)
予寓吳中楞嚴。忽夢登一山。疊嶂重巒。萬松映雪覺而舉似開侍者。且曰。
【現代漢語翻譯】 現代漢語譯本 山中雜詠(二首)
大乘境界何必一定要斷絕世俗的攀援？小隱之士也必須遠離喧囂的市集。 在水邊習禪入定，觀賞皎潔的明月；在樹林里消遣時光，仰望蔚藍的青天。 心中如果還有慾望，即使身在山中也無法獲得真正的寧靜；如果對世事沒有所求，那麼無論身處何地都會感到清靜安寧。 奇怪的是，那些與我相知的人，歸隱的計劃總是遲遲不決，或許是因為巢父、許由那樣的隱士生活太過寂寞，被重重煙霧所籠罩吧。
曠野空闊，狂風呼嘯，這景象多麼壯觀！我在這裡與誰談笑風生，悠閒地談論星宿呢？ 獨自憑欄遠眺，自覺離青天如此之近；地獄的人們哪裡知道我這白日清閑的樂趣？ 山嶽的景色橫亙天空，彷彿要墜入我的窗簾之外；海濤的喧囂聲傳入室內，讓人感到陣陣寒意。 我這狂放不羈的興致還未消盡，就著茶碗，悲歌一曲，感嘆人生的道路艱難困苦。
山居詠懷(二首)
在閑暇時縫補衣袖，撿拾斷裂的麻線。怎肯用這山間的泉水和石頭，去交換那虛浮的榮華？ 陽光照亮了簡陋的窗戶，那是東山照來的明月；香氣飄散在誦經的場所，那是來自上界的花朵。 夢裡那些英雄人物，像白起一樣徒勞奔波；古往今來那些驕橫的君主，像夫差一樣被人恥笑。 即使在寒冷的冬天，富貴人家也能欺壓貧寒之士；我卻只能自己鑿冰取水，自己煮茶取暖。
茫茫人世，苦海無邊，正掀起滔天巨浪。不如逃離塵世，修習禪定，這才是最好的打算。 看透世間的道路，即使心還未死也感到震驚；追逐功名利祿，即使還未老去，鬢髮也已開始凋零。 因為習慣了清淡的白粥，反而忘記了世間的美味；卻又奇怪那蒼苔獨自寂寞，與我為伴。 快樂到了極點，只因爲貧窮已經深入骨髓；即使是巢父、許由這樣的高士，也不允許我搶先隱退。
贈永慶寺秀峰法師
從小就懂得放下塵世的機巧，法師您帶著簡單的瓶缽，默默地隱居在伏牛山中。 明月的光輝難以自我掩蓋，潔白的雲朵沒有牽掛，容易停留。 狂妄的猿猴無法驚嚇到修禪的老虎，攫取的野獸又與海鷗有什麼不同呢？ 說法多年，煩勞了這山水草木，斷崖上的瀑布，又是為誰而流淌呢？
招隱
生與死這兩件大事，絕非輕而易舉。奇怪的是，那些愚癡的人竟然不感到驚懼。 即使擁有萬兩黃金，也無法滿足口腹之慾；即使滿頭白髮，還在爲了功名而奔波。 閻公難道會看重屠龍之技嗎？田子方又何必去學習狗叫呢？ 不如早日歸來，回到那雲霧繚繞的寺廟中，在深夜裡，點燃松枝，閱讀佛經。
雪中登蘆芽(有序)
我住在吳中的楞嚴寺，忽然夢見自己登上了一座山，山巒重疊，萬松掩映著白雪。醒來后，我把這個夢告訴了開侍者，並且說：
【English Translation】 English version Miscellaneous Poems in the Mountains (Two Poems)
Why must the Great Vehicle sever all worldly connections? The minor recluse must also stay far from the bustling marketplace. Practicing meditation by the water, gazing at the bright moon; relaxing among the trees, looking up at the blue sky. If there are desires in the heart, even the mountains cannot be truly quiet; if there are no worldly pursuits, then any place will naturally be secluded. It's strange that those who understand me are slow to plan their retreat; perhaps it's because the lives of Chao Fu (Chao Fu, a legendary recluse) and Xu You (Xu You, another legendary recluse) are too lonely, shrouded in heavy mist.
The wilderness is vast, the wind is high, a magnificent sight! With whom do I laugh and talk here, leisurely discussing the constellations? Leaning on the railing, I feel so close to the blue sky; how can those in the lower world know the leisure of my days? The mountain scenery stretches across the sky, as if falling beyond my curtains; the roar of the sea enters the room, bringing a chill. My wild and unrestrained spirit is not yet exhausted; with a teacup in hand, I sing a sad song, lamenting the difficulty of life's journey.
Expressing My Feelings While Living in the Mountains (Two Poems)
In my spare time, I mend my sleeves, picking up broken hemp threads. How could I exchange these springs and rocks for fleeting glory? Light shines through the humble window, the moon from Dongshan (Dongshan, a mountain in China); fragrance spreads from the sutra platform, flowers from the upper realm. Heroes in dreams, like Bai Qi (Bai Qi, a famous general), toil in vain; arrogant rulers of the past, like Fuchai (Fuchai, a king of Wu), are laughed at. Even in the cold winter, the rich can oppress the poor; I can only chop ice myself and boil my own tea.
The vast sea of suffering is surging with waves. It's best to escape the world and practice Chan (Zen) meditation; this is the highest plan. Having seen through the ways of the world, I am shocked even though my heart is not yet dead; pursuing fame and fortune, my hair begins to thin even before I grow old. Accustomed to plain white porridge, I forget the delicacies of the world; yet I find it strange that the moss is lonely, keeping me company. Happiness reaches its peak only because poverty has penetrated to the bone; even hermits like Chao Fu and Xu You would not allow me to retreat before them.
Presented to Dharma Master Xiufeng of Yongqing Temple
From a young age, you understood how to let go of worldly schemes; with simple bowl and robe, you quietly dwell in Funiu Mountain (Funiu Mountain, a mountain in China). The light of the bright moon is hard to hide; the white clouds have no attachments, easily lingering. A wild monkey cannot frighten a meditating tiger; what difference is there between a seizing beast and a seagull? For years you have preached the Dharma, troubling the mountains and waters; for whom does the waterfall flow from the broken cliff?
Invitation to Reclusion
The matters of life and death are not trivial. It's strange that foolish people are not alarmed. Even with ten thousand taels of gold, one cannot satisfy the desires of the mouth; even with a head full of white hair, one still strives for fame. Would Lord Yan (Lord Yan, the king of the underworld) value the skill of slaying dragons? Why should Tian Zifang (Tian Zifang, a philosopher) learn to bark like a dog? Better to return early to the temple in the clouds, and in the deep night, light pine branches and read the sutras.
Ascending Luya in the Snow (with Preface)
I was residing in Lengyan Temple (Lengyan Temple, a temple in China) in Wuzhong, when I suddenly dreamed of climbing a mountain, with layered peaks and ridges, and ten thousand pines reflecting the snow. Upon waking, I told the dream to the attendant Kai, and said:
吾今號松雪矣。開曰。愿以雪松字開。跽而請甚堅。遂許之。茲登蘆芽訪妙師適逢大雪。宛然當年夢境也。感而賦此。
數年杖錫走江湖。一旦蓬蒿化凈居。虎踞巖頭關世路。泉飛樹杪入天廚。每因煮茗煩燒葉。猶愛看山懶讀書。夢境曾來同缽食。只今松雪竟何如。
與蘆芽主人談世故有感
云屋寥寥冰雪重。燈前杯茗論英雄。情關未破寧無失。世路相遭豈易公。共飲每憐愁不共。同牀未必夢相同。年來多少傷心事。總付瞿曇妙觀中。
寄袁了凡居士水齋
華岳山人辟榖方。先生獨得已休糧。懸知天上增仙藉。豈戀人間轉燭光。玉液常吞肝肺潤。金丹能轉𩯭毛蒼。青山不遠終相見。知己新添一少郎。
龍嘴(有序)
日光之前。有嶺棱棱。垂於澗旁。勢若虬然。曰龍嘴。嘴上茅庵初結。喜其清曠。且有二禪者轉經於此。一雜華。一蓮華。予由梵仙而下。適聞音響泠泠賦此。
鳥道盤迴不易登。此中清矌愜幽情。陰籠翠嶺春云度。影落空潭海月生。山菜盡堪供瓦缽。道人偏喜聽蓮經。泠泠滴向焦腸里。寶所休將喻化城。
曲阿書經即事
敝廬故有不誅茅。況隔青山遠市朝。野衲披雲常自到。主人護法豈知勞。孤燈花落搖紅影。萬竹風生涌翠濤。若使貴人
【現代漢語翻譯】 現代漢語譯本 我如今自號松雪了。開（人名）說：『希望用雪松作為字。』他跪著懇請，非常堅決，於是我答應了他。這次登上蘆芽山拜訪妙師，恰好遇到大雪，宛如當年的夢境一般。心有所感，寫下這首詩。
多年來拄著錫杖四處遊歷，一旦像蓬蒿一樣的地方也變成了清凈的居所。山巖像老虎一樣盤踞，把守著通往世俗的道路，泉水飛流，從樹梢進入天上的廚房。每次因為煮茶而煩惱于燒樹葉，仍然喜歡看山，懶得讀書。夢境中曾經一起來用缽吃飯，如今的松雪究竟怎麼樣了呢？
與蘆芽山的主人談論世事，有所感觸
雲霧繚繞的房屋空曠寂寥，冰雪沉重，燈前一杯茶，談論著英雄。如果情關沒有突破，難道沒有缺失嗎？在世俗的道路上相遇，難道容易公正嗎？一起喝酒，常常憐憫彼此的憂愁不能分擔，同牀睡覺，也未必做著相同的夢。這些年來有多少傷心事，全都交付給瞿曇（釋迦牟尼的別稱）的妙觀之中。
寄給袁了凡（人名）居士的水齋
華岳山人有辟榖的方法，先生您獨自領悟，已經不用吃糧食了。想必天上的仙籍會增加您的名字，哪裡還會留戀人間像蠟燭一樣短暫的光芒。經常吞服玉液，肝肺滋潤，金丹能夠使頭髮變黑。青山不遠，終究會相見，新添了一個知己少年。
龍嘴（有序）
在日光山的前面，有一道山嶺，棱角分明，垂向山澗旁邊，姿態像一條虬龍。叫做龍嘴。龍嘴上的茅草菴剛剛建成，喜歡它的清靜開闊，並且有兩位禪者在這裡誦經。一位誦《雜華經》，一位誦《蓮華經》。我從梵仙寺下來，恰好聽到聲音清脆悅耳，於是寫下這首詩。
鳥道盤旋，不容易攀登，這裡清靜開闊，令人心情舒暢。陰雲籠罩著翠綠的山嶺，春天的雲彩飄過，影子落在空曠的水潭中，像海上的月亮升起。山裡的野菜完全可以用來供養瓦缽，道人特別喜歡聽《蓮華經》。清脆的聲音滴入焦渴的腸子里，不要用寶所來比喻化城（佛教用語，比喻虛幻不實的地方）。
在曲阿抄寫經書時即景
簡陋的房屋本來就沒有砍伐茅草，何況遠離青山和遙遠的城市。山野僧人披著雲彩經常自己到來，主人護持佛法哪裡知道辛勞。孤燈搖曳，花瓣飄落，紅色的影子搖動，無數的竹子在風中生長，涌起翠綠的波濤。如果讓貴人
【English Translation】 English version I now call myself Songxue (Pine Snow). Kai (a personal name) said, 'I wish to use 'Xuesong' (Snow Pine) as my courtesy name.' He knelt and pleaded earnestly, so I agreed. This time, climbing Mount Lushan to visit Master Miao, I happened to encounter heavy snow, just like the dream I had years ago. Moved by this, I wrote this poem.
For many years, I traveled around with a tin staff. Suddenly, a place like weeds and brushwood has transformed into a pure dwelling. The mountain rocks, like a tiger crouching, guard the path to the secular world. The spring water flows, entering the heavenly kitchen from the treetops. Each time I am troubled by burning leaves to boil tea, I still love to look at the mountains and am too lazy to read books. In a dream, we once ate together from the same alms bowl. What is Songxue like now?
Talking about worldly affairs with the host of Lushan, I felt something.
The cloud-covered house is desolate and lonely, the ice and snow are heavy. In front of the lamp, with a cup of tea, we discuss heroes. If the gate of emotion has not been broken through, is there no loss? Meeting on the path of the world, is it easy to be fair? Drinking together, we often pity each other's sorrows that cannot be shared. Sleeping in the same bed, we may not have the same dreams. Over the years, how many sad things have happened, all entrusted to the wonderful contemplation of Gautama (another name for Shakyamuni).
Sent to Layman Yuan Liaofan's (a personal name) Water Studio
The hermit of Mount Hua has a method of abstaining from grains. You, sir, have uniquely understood it and no longer need to eat grains. Surely, the celestial register will add your name. Why would you be attached to the fleeting light of the human world, like a candle? Constantly swallowing jade liquid, your liver and lungs are nourished. The golden elixir can turn your hair black. The green mountains are not far away, and we will eventually meet. A new young confidant has been added.
Dragon's Mouth (preface)
In front of Sunlight Mountain, there is a ridge with distinct edges, hanging beside the mountain stream, its posture like a dragon. It is called Dragon's Mouth. The thatched hut on Dragon's Mouth has just been built. I like its tranquility and openness, and there are two Chan practitioners chanting scriptures here. One chants the Avatamsaka Sutra, and the other chants the Lotus Sutra. I came down from the Brahma Immortal Temple and happened to hear the clear and melodious sound, so I wrote this poem.
The bird path spirals and is not easy to climb. This place is quiet and open, pleasing to the heart. Dark clouds cover the green mountains, and the spring clouds pass by. The shadow falls into the empty pool, like the moon rising on the sea. The mountain vegetables are entirely suitable for offering in the earthen bowl. The Daoist particularly likes to listen to the Lotus Sutra. The clear sound drips into the parched intestines. Do not use the treasure land to compare to the illusory city (a Buddhist term, a metaphor for an unreal place).
On the spot while copying scriptures in Qua
The humble house originally did not cut thatch, moreover, it is far from the green mountains and distant cities. The mountain monk, draped in clouds, often comes by himself. The host protects the Dharma, how would he know the labor. The lonely lamp flickers, the petals fall, the red shadows sway, countless bamboos grow in the wind, surging with green waves. If you let the noble person
能駐景。巢由豈肯臥蓬蒿。
秋夜石經山禮琬公靈骨(有序)
凡血氣必有知。有知則有欲。有欲則有生。有生則有死。唯至人能以無生治人慾。欲空則知不廢。而妙用無方矣。隋琬公閱南嶽思大師發願文。知末法運窮。三災倏起。一切法藏。皆當盡滅。喟然嘆曰。有天地不可無日月。有作息不可無衣食。有人生不可無佛法。然日能照晝。不能照夜。月能照夜。不能照晝。衣能遮人之寒。不能使時不寒。食能濟人之饑。不能使年不饑。惟佛法之妙。不惟使天地終古。長旦群有。死生無患。以至鑄凡為聖。即暗為明。達生無生。以大願力。兼萬有而普濟之。則廣大殊勝。豈可思議者哉。乃刊石為經。續佛法壽。延及慈氏。行恐古今代謝。巖壑變遷。以佛舍利。並己骸骨。藏諸石窟。填撫茲山。矢大法藏永劫無毀。予感公之憂深而慮遠也。含涕賦此。
月夜青山謁琬公。石堂無語對千峰。蓮花片片皆心血。貝葉行行奪化工。靈骨可埋名不朽。法身非相用常通。那堪更向蒼崖上。鑿室藏經示不窮。
問竹亭即事
䇿杖深林問此君。空亭誰復謝塵紛。青山不禁長年住。流水何須獨自聞。𩯭發如霜難遣黑。利名非酒大家昏。輸他定起千峰里。倒握瑯玕掃白雲。
五言絕
蕭崗望方茅
【現代漢語翻譯】 現代漢語譯本： 能夠留住美景。像巢父、許由這樣的人，怎麼會甘心隱居在荒野草叢之中呢？
秋夜在石經山祭拜琬公（為靈骨所作的序）
凡是具有血氣的東西必定有知覺。有知覺就一定有慾望。有慾望就一定有生命。有生命就一定有死亡。只有達到最高境界的人才能用無生的道理來調治人的慾望。慾望空虛，那麼知覺就不會被廢棄，而其奇妙的作用就沒有窮盡了。隋朝的琬公閱讀南嶽思大師的發願文，知道末法時代氣數已盡，水、火、風三災很快就要發生，一切佛法寶藏，都將全部毀滅。於是慨嘆道：『有了天地，不能沒有日月；有了勞作休息，不能沒有衣食；有人生，不能沒有佛法。』然而太陽只能照亮白天，不能照亮夜晚；月亮只能照亮夜晚，不能照亮白天；衣服能遮擋人的寒冷，不能使時節沒有寒冷；食物能救濟人的飢餓，不能使年歲沒有饑荒。只有佛法的奇妙，不僅能使天地永久存在，長久地照亮一切，使眾生沒有死亡的憂患，甚至能使凡人變為聖人，使黑暗變為光明，通達有生即無生的道理，用大願力，兼顧萬物而普遍救濟它們。那麼這種廣大殊勝，難道是可以思議的嗎？於是刊刻石頭作為經書，延續佛法的壽命，一直延續到彌勒佛出世。他擔心古今更替，山巖溝壑變遷，就把佛的舍利，連同自己的骸骨，藏在石窟里，填滿撫平這座山，發誓使大法寶藏永遠不會毀壞。我被琬公的憂慮深遠所感動，含著眼淚寫下這首詩。
月夜在青山祭拜琬公，石堂默默無語面對著千座山峰。蓮花花瓣片片都是他的心血，貝葉經文一行行都奪取了自然的造化。靈骨可以埋葬但名聲不會磨滅，法身沒有固定的形象但作用卻永遠暢通。怎能再在蒼老的山崖上，開鑿石室來藏經，以此昭示佛法無窮無盡呢？
問竹亭即事
拄著枴杖在深深的樹林里拜訪竹子。空蕩蕩的亭子里還有誰能擺脫世俗的煩惱呢？青青山色不會阻止你長久居住，流水又何必獨自悲鳴呢？鬢髮如霜難以變黑，追逐名利像醉酒一樣使大家昏沉。不如學他禪定在千峰萬壑之中，倒拿著美玉般的竹杖掃蕩白雲。
五言絕句
在蕭崗遙望方茅
【English Translation】 English version: Able to retain the beautiful scenery. How could people like Chao Fu (a recluse in ancient China) and Xu You (another recluse) be willing to live in the wilderness?
Visiting Wan Gong's Spiritual Remains on Stone Sutra Mountain on an Autumn Night (with a Preface)
All beings with blood and qi (vital energy) must have consciousness. With consciousness, there must be desires. With desires, there must be life. With life, there must be death. Only the most enlightened person can use non-birth to govern human desires. When desires are emptied, consciousness is not abandoned, and its wondrous functions are limitless. During the Sui Dynasty, Wan Gong, after reading the Vows of Master Si of Mount Nan Yue, knew that the Dharma-ending Age was approaching its end, and the three calamities (fire, water, and wind) would soon arise, and all Dharma treasures would be destroyed. He sighed and said, 'With heaven and earth, there cannot be no sun and moon; with work and rest, there cannot be no clothing and food; with human life, there cannot be no Buddha-dharma.' However, the sun can only illuminate the day, not the night; the moon can only illuminate the night, not the day; clothing can shield people from the cold, but cannot make the seasons without cold; food can relieve people's hunger, but cannot make the years without famine. Only the wonder of the Buddha-dharma can not only make heaven and earth exist forever, and illuminate all beings for a long time, so that beings have no worries about death, but even transform mortals into sages, turn darkness into light, understand the principle of life being non-birth, and use great vows to universally save all things. Then this vast and supreme virtue, how can it be conceivable?' Therefore, he carved stones as scriptures to extend the life of the Buddha-dharma, extending to the time of Maitreya (the future Buddha). Fearing that ancient and modern times would change, and mountains and valleys would shift, he placed the Buddha's relics, along with his own bones, in stone caves, filling and smoothing this mountain, vowing that the great Dharma treasure would never be destroyed. I am moved by Wan Gong's deep concern and foresight, and shed tears as I write this poem.
On a moonlit night, I visit Wan Gong at Green Mountain, the stone hall silently faces thousands of peaks. Each lotus petal is his heart's blood, each line of the palm-leaf scripture steals the work of nature. The spiritual bones can be buried, but the name will not decay, the Dharma body has no fixed form, but its function is always accessible. How can one further carve stone chambers on the ancient cliffs to store scriptures, thereby showing that the Buddha-dharma is endless?
On the Bamboo Pavilion
Leaning on a staff, I visit the bamboo in the deep forest. In the empty pavilion, who can escape the dust and turmoil? The green mountains will not prevent you from living long, why must the flowing water lament alone? The hair is like frost and difficult to turn black, the pursuit of fame and profit is like drunkenness, making everyone confused. It is better to learn from him, meditating among thousands of peaks, holding the jade-like bamboo staff upside down to sweep away the white clouds.
Five-Character Quatrain
Looking towards Fang Mao from Xiao Gang
諸山
有濤可傾耳。何必千尺松。偶此藉芳草。春山當遠空。
詠雪
出谷幽云細。成花大地陰。盡翻桃李夢。潔白本來心。
禮拜石
慢幢高須彌。能折必自重。安得離欲尊。頻來此獻供。
洗衣泉
松邊剪碧霞。偶爾成袈裟。披久亦何染。閑將飄浪花。
觀流石
路在層峰外。扶筇向深壑。跏趺水聲中。靜看飛寒瀑。
同遊法侶。散坐松岡。叔宗忽浮小舟入柳陰。宛然有孤雁沒空之致。賦此
春水望無際。乘舟向何處。杳然花柳陰。日暮忘歸去。
樹禪
空山木上座。坐石不知年。歲月無心記。風柯舌相全。
鐵袈裟
天造福田衣。何年施禪伯。厭重拋云邊。風吹與日炙。
爾庵雜詠
竹靜雨初歇。風和鳥健鳴。書殘成獨睡。無夢繞江城。
芭蕉庵
月臺疑近壑。鱗石欲生云。誰謂塵囂里。幽居讀梵文。
楞伽洲
斷澗蒼山裂。飛樑老樹眠。朝來扶杖處。云度水中天。
題畫
水曲山頻合。春寒花倦開。旴江來複去。人在畫圖回。
題竹塢石室
何處無青山。片心灰冷難。片心灰冷易。智拔萬重關。
講經臺
尊者身相空。舌根何所
【現代漢語翻譯】 現代漢語譯本 諸山
有濤聲可以傾聽。何必一定要有千尺高的松樹呢？偶爾在這裡依靠著芳草，春天的山色正對著遙遠的天空。
詠雪
從山谷里飄出的雲霧細微，化為雪花使大地變得陰沉。完全顛覆了桃花和李花的夢想，顯露出潔白純凈的本來心性。
禮拜石
緩慢移動的幡幢高聳如須彌山（Sumeru，佛教宇宙觀中的聖山），能夠彎折必定是因為自身重量。怎樣才能像遠離慾望的尊者一樣，頻繁地來這裡獻上供養呢？
洗衣泉
在松樹旁邊剪裁碧綠的雲霞，偶爾做成袈裟（Kashaya，佛教僧侶的法衣）。披了很久又有什麼污染呢？不如悠閒地讓它漂浮在浪花中。
觀流石
道路在重重山峰之外，拄著竹杖走向深深的山谷。在水聲中結跏趺坐（Vajrasana，佛教修行姿勢），靜靜地觀看飛濺的寒冷瀑布。
與同遊的法侶，散坐在松樹山岡上。叔宗忽然乘坐小船進入柳樹的陰影中，宛如孤雁消失在天空一般。為此賦詩。
春天的江水望不到邊際，乘著小船要到哪裡去呢？隱約地進入花和柳樹的陰影中，直到日暮都忘記了回去。
樹禪
空曠的山林里，樹木就像一位上座（Thera，佛教中資深的出家人），坐在石頭上不知道過了多少年。歲月流逝沒有用心去記錄，風吹樹枝的聲音就像完整的舌頭在說法。
鐵袈裟
這是天造的福田衣（Kashaya，佛教僧侶的法衣），不知是哪一年施捨給禪師的。因為太重而被拋棄在云邊，任憑風吹日曬。
爾庵雜詠
竹林安靜，雨剛剛停歇。風和煦，鳥兒歡快地鳴叫。書讀完了，獨自睡覺，沒有夢境縈繞著江邊的城市。
芭蕉庵
月臺好像靠近山谷，佈滿鱗片的石頭好像要生出雲霧。誰說這裡是喧囂的塵世呢？我在這裡幽靜地居住，誦讀梵文。
楞伽洲
斷裂的山澗，蒼翠的山巒裂開。飛架的橋樑，古老的樹木沉睡。早晨拄著枴杖走過的地方，雲彩倒映在水中的天空。
題畫
水流彎曲，山巒頻繁地聚合。春天的寒意濃重，花朵也懶得開放。旴江的水流來來回回，人好像在畫中游走。
題竹塢石室
哪裡沒有青山呢？一顆心想要像灰燼一樣冷卻卻很難。一顆心想要像灰燼一樣冷卻也很容易。用智慧拔除萬重關卡。
講經臺
尊者的身體和相貌都是空性的，舌根又在哪裡呢？
【English Translation】 English version The Mountains
There are sounds of waves to listen to. Why must there be thousand-foot pines? Occasionally resting on fragrant grass, the spring mountains face the distant sky.
Ode to Snow
Fine clouds emerge from the valley, turning into flowers that darken the earth. Completely overturning the dreams of peach and plum blossoms, revealing the pure and pristine original mind.
Worship Stone
Slowly moving banners are as tall as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). What can be bent must be heavy itself. How can one, like a venerable one free from desires, frequently come here to offer worship?
Washing Spring
Cutting emerald clouds beside the pines, occasionally making a Kashaya (Kashaya, the robe of a Buddhist monk). What defilement is there in wearing it for a long time? It's better to let it float leisurely in the waves.
Viewing Flowing Stone
The road is beyond layers of peaks, leaning on a bamboo staff towards the deep ravine. Sitting in Vajrasana (Vajrasana, a Buddhist meditation posture) amidst the sound of water, quietly watching the flying, cold waterfall.
With fellow Dharma companions, scattered and seated on the pine hill. Shuzong suddenly enters the shade of willows in a small boat, resembling a lone goose disappearing into the sky. Composing this poem.
The spring water is boundless, where are you going by boat? Vaguely entering the shade of flowers and willows, forgetting to return until dusk.
Tree Zen
In the empty mountains, the tree is like a Thera (Thera, a senior Buddhist monk), sitting on a stone, not knowing how many years have passed. Time passes without mindful recording, the sound of the wind in the branches is like a complete tongue expounding the Dharma.
Iron Kashaya
This is a divinely made field-of-merit robe (Kashaya, the robe of a Buddhist monk), given to a Zen master in what year? Discarded by the clouds because it was too heavy, exposed to wind and sun.
Miscellaneous Poems of Er'an
The bamboo is quiet, the rain has just stopped. The wind is gentle, the birds sing cheerfully. After finishing the book, I sleep alone, without dreams lingering around the riverside city.
Plantain Hermitage
The moon terrace seems close to the ravine, the scaly stones seem to generate clouds. Who says this is a noisy world? I live here in seclusion, reading Sanskrit texts.
Lanka Island
The broken ravine, the green mountains split open. The flying bridge, the old trees sleep. Where I walk with a cane in the morning, clouds reflect in the water's sky.
Inscription on a Painting
The water flows windingly, the mountains frequently converge. The spring cold is strong, the flowers are too tired to bloom. The water of the Xu River comes and goes, people seem to wander in the painting.
Inscription on the Stone Chamber in Bamboo Creek
Where are there no green mountains? It's hard for a piece of heart to cool like ashes. It's also easy for a piece of heart to cool like ashes. Use wisdom to break through ten thousand barriers.
Sermon Platform
The venerable one's body and appearance are empty, where is the root of the tongue?
寄。松風與流水。說盡無生義。
初祖亭
面壁不說法。此心誰復傳。神光三拜后。震旦五燈懸。
錢資蕩三首
青山點樹杪。斜日照溪灣。試問錢資蕩。滄波長夜寒望里水高船。卻疑空墮天。既到平如掌。人聲鏡里傳見水心即了。逢山眼便開。生平窮伎倆。此外復何懷。
利刀
利刀日切泥。鋒芒漸鈍置。若向沙石礪。斬鐵如斫水。
夜坐
夜坐空階寂。清言絕妄梯。回看云樹杪。不覺月沈西。
云墮石
飛回因閱世。墮此不知春。擬欲挑將去。恐驚林下人。
望玉臺即懷
一峰秀云外。玉立望不厭。坐此未須臾。六虛方寸贍。
題萬玉庵
誰將崑崙峰。一斧千百塊。散灑天目間。古今無謝代。
說法石
清清澗水邊。冷冷奇石下。大哉眾中尊。為說無生話。
單傳崖
少林曾斷臂。五乳血腥高。末後誰三拜。中雲雪並腰。
示匡石居士
拈書相示處。石火電光遲。才擬生心答。松風知未知。
山中詠松
絕頂凌峰寂。長年不改青。幾回良月夜。倚杖聽濤聲。
天啟石
行到深云里。沉冥孰可識。不見太古人。只見太古石。
昆石
崑崙太崔
【現代漢語翻譯】 現代漢語譯本 寄。 松風與流水，說盡無生義（無生之理，指不生不滅的真理）。
初祖亭
面壁不說法，此心誰復傳？ 神光（慧可，禪宗二祖）三拜后，震旦（中國的古稱）五燈懸（指禪宗五家）。
錢資蕩三首
青山點樹杪，斜日照溪灣。 試問錢資蕩，滄波長夜寒。 望里水高船，卻疑空墮天。 既到平如掌，人聲鏡里傳。 見水心即了，逢山眼便開。 生平窮伎倆，此外復何懷。
利刀
利刀日切泥，鋒芒漸鈍置。 若向沙石礪，斬鐵如斫水。
夜坐
夜坐空階寂，清言絕妄梯。 回看云樹杪，不覺月沈西。
云墮石
飛回因閱世，墮此不知春。 擬欲挑將去，恐驚林下人。
望玉臺即懷
一峰秀云外，玉立望不厭。 坐此未須臾，六虛（指空間）方寸贍。
題萬玉庵
誰將崑崙峰，一斧千百塊？ 散灑天目間，古今無謝代。
說法石
清清澗水邊，冷冷奇石下。 大哉眾中尊，為說無生話。
單傳崖
少林曾斷臂，五乳血腥高。 末後誰三拜，中雲雪並腰。
示匡石居士
拈書相示處，石火電光遲。 才擬生心答，松風知未知？
山中詠松
絕頂凌峰寂，長年不改青。 幾回良月夜，倚杖聽濤聲。
天啟石
行到深云里，沉冥孰可識？ 不見太古人，只見太古石。
昆石
崑崙太崔
【English Translation】 English version Sending. The pine breeze and flowing water, completely express the meaning of 'no-birth' (Wu Sheng Yi, the truth of non-birth and non-death).
First Ancestor Pavilion
Facing the wall without speaking the Dharma, who will transmit this mind? After Shenguang (Huike, the Second Ancestor of Zen) bowed three times, the five lamps (referring to the five houses of Zen) shine in Zhen Dan (ancient name for China).
Three Poems on Qianzi Lake
Green mountains dot the treetops, the setting sun shines on the creek bay. Let me ask Qianzi Lake, the vast waves are cold in the long night. Looking from afar, the water raises the boats high, one suspects they are falling from the sky. Once arrived, it's as flat as a palm, human voices are transmitted in the mirror. Seeing the water, the mind immediately understands, encountering mountains, the eyes open. All my life's poor skills, what else do I have to cherish?
Sharp Knife
A sharp knife cuts mud every day, its edge gradually becomes blunt. If sharpened on sand and stone, it will cut iron like chopping water.
Sitting at Night
Sitting alone on the empty steps at night, pure words are the ladder to cut off delusion. Looking back at the treetops in the clouds, one doesn't notice the moon sinking in the west.
Cloud Fallen Stone
Flying back because of experiencing the world, falling here without knowing spring. Intending to pick it up and take it away, fearing to startle the people under the forest.
Gazing at Jade Terrace, Expressing Thoughts
A peak stands beautifully beyond the clouds, standing like jade, one never tires of looking. Sitting here for just a moment, the six voids (referring to space) are fully contained in an inch.
Inscription for Wanyu Hermitage
Who took the Kunlun Mountains, and chopped them into thousands of pieces with an axe? Scattering them among the Tianmu Mountains, from ancient times to the present, there is no one to thank.
Dharma Speaking Stone
Beside the clear stream, under the cold and strange stone. Great is the honored one among the assembly, speaking of the 'no-birth' talk.
Single Transmission Cliff
Shaolin once cut off an arm, the blood of the Five Breasts was high. Who bowed three times at the end, the snow in Zhongyun reached the waist.
Showing to Layman Kuangshi
At the place where the book is shown, it's as slow as a spark from stone or a flash of lightning. Just intending to answer with a thought, does the pine breeze know or not?
Ode to Pine in the Mountains
The summit towers lonely, its green remains unchanged throughout the years. How many times on a good moonlit night, leaning on a staff, listening to the sound of the waves.
Heavenly Revelation Stone
Walking into the deep clouds, who can recognize the deep meditation? Not seeing the ancient people, only seeing the ancient stone.
Kun Stone
Kunlun is too towering.
巍。飛劍斬其頂。置之幾席閑。煙雲朝夕瞑。
過嚴灘
帆飽客舟輕。由來飲德名。難逢今夜月。見月見先生。
獅吼臺
飛者不敢飛。走者不敢走。箕踞寥廓中。靜聽獅子吼。
歡喜泉
愛為煩惱根。愛盡煩惱空。方寸同此水。誰無歡喜容。
清深崖
萬物始乎水。六情始乎動。一心茍不生。清深在日用。
甘露泉
寒流我慣枕。消渴非口飲。雖弗愛長生。心地清涼甚。
朗公石
朗公初不死。謂死不知朗。試看朗公巖。頹然誰觀想。
托缽峰
誰伸黃金手。笑托碧玉缽。歡喜施將來。福源永無竭。
本湛泉
石縫瀉流水。見之心湛然。是誰掬嗽齒。吸盡空中天。
韋陀峰
我笑叉頭石。爭如韋䭾峰。儼然大悲側。草木增威風。
重遊黃花洞
棄馬陟危峰。盤迴知幾重。蒼巖開石室。共聽雜華鐘。
贈龍泉關劉善友之峨眉
五峰與三峨。相去路無多。想念才生處。蒲衣笑薜蘿。
爾庵雜詠
鶴解聽僧語。魚爭候梵音。海門明月上。何處讀書聲。
冷巖
源從云外來。豈止千萬折。憨臥冷巖上。一嘯驚天闕。
綠瓊
行倦逢綠瓊。
【現代漢語翻譯】 現代漢語譯本 巍 飛劍斬斷他的頭頂，將它閑置在幾席旁。煙雲朝夕籠罩，一片寂靜。
過嚴灘 風帆飽滿，客船輕快。自古以來就因品德高尚而聞名。難得今夜能見到月亮，見到月亮就如同見到嚴先生（指嚴光，Yanguang）。
獅吼臺 飛翔的鳥不敢飛，行走的獸不敢走。箕踞（一種坐姿）于空曠之地，靜靜聆聽獅子的吼聲。
歡喜泉 愛是煩惱的根源，愛盡了煩惱也就空了。方寸之心如同這泉水，誰沒有歡喜的容顏？
清深崖 萬物起始於水，六情（指眼、耳、鼻、舌、身、意六種感覺器官）起始於動。如果一心不生，清澈深邃就在日常應用之中。
甘露泉 寒冷的泉水我習慣枕著它，消除乾渴不是用口飲用。雖然不追求長生不老，但心地非常清涼。
朗公石 朗公（指僧朗，Senglang）當初並沒有死，說死了是不瞭解朗公。試看朗公巖，頹然的樣子，有誰去觀想？
托缽峰 是誰伸出黃金手，笑著托著碧玉缽？歡喜地佈施給將來，福源永遠不會枯竭。
本湛泉 石縫間瀉出流水，看到它內心湛然清澈。是誰掬起泉水漱口，吸盡了空中的天。
韋陀峰 我笑那叉頭石，怎能比得上韋陀峰（Weituo Feng）？儼然像大悲菩薩站在旁邊，草木也增加了威風。
重遊黃花洞 棄馬登上危險的山峰，盤旋迴繞不知有多少重。蒼老的巖石開出石室，一起聆聽各種花朵開放的聲音，如同鐘聲。
贈龍泉關劉善友之峨眉 五峰山（Wufeng Mountain）與峨眉山（Emei Mountain），相距路程不多。想念你剛開始修行的地方，穿著蒲草衣笑著生活。
爾庵雜詠 鶴能聽懂僧人的話語，魚兒爭相等待梵音。海門（地名）明月升起，哪裡傳來讀書的聲音？
冷巖 源頭從云外而來，何止千萬次轉折。天真地躺在冷巖上，一聲長嘯驚動天庭。
綠瓊 行走疲倦時遇到了綠瓊（地名）。
【English Translation】 English version Wei A flying sword cuts off his head, leaving it idly by the table. Mist and clouds shroud it morning and evening, a scene of tranquility.
Passing Yan Tan The sails are full, the passenger boat is light. It has been known for its virtue since ancient times. It's rare to see the moon tonight; seeing the moon is like seeing Master Yan (referring to Yan Guang).
Lion's Roar Platform Those who fly dare not fly, those who walk dare not walk. Squatting in the vast expanse, quietly listening to the lion's roar.
Joyful Spring Love is the root of煩惱(fannao, affliction); when love ends,煩惱(fannao, affliction) is empty. The heart is like this spring water; who doesn't have a joyful face?
Clear Deep Cliff All things begin with water, the six senses (eye, ear, nose, tongue, body, and mind) begin with movement. If the one mind does not arise, clarity and depth are in daily use.
Sweet Dew Spring I am used to pillowing myself on the cold spring, quenching thirst is not by drinking with the mouth. Although I do not seek immortality, my heart is very cool.
Lang Gong Rock Lang Gong (referring to Senglang) did not die in the first place; to say he died is not to understand Lang Gong. Look at Lang Gong Rock; in its dilapidated state, who contemplates it?
Alms Bowl Peak Who extends the golden hand, smilingly holding the jade bowl? Joyfully giving to the future, the source of blessings will never be exhausted.
Original Purity Spring Water flows from the cracks in the rocks; seeing it, the heart is purely clear. Who scoops up the spring water to rinse their mouth, absorbing all the sky in the air?
Weituo Peak I laugh at the forked rock; how can it compare to Weituo Peak? It is just like the Great Compassionate Bodhisattva standing beside it, even the plants and trees increase in majesty.
Revisiting Yellow Flower Cave Abandoning the horse, I ascend the dangerous peak, circling around, I don't know how many times. Ancient rocks reveal a stone chamber; together we listen to the sounds of various flowers blooming, like the sound of bells.
Presented to Liu Shanyou of Longquan Pass, Going to Emei Wufeng Mountain and Emei Mountain are not far apart. I miss the place where you first started practicing, wearing grass clothes and living with a smile.
Miscellaneous Poems of Er'an Cranes understand the monks' words, fish compete to await the Brahma sounds. The bright moon rises over the sea gate; where does the sound of reading come from?
Cold Rock The source comes from beyond the clouds, with more than ten million turns. Foolishly lying on the cold rock, a long roar startles the heavens.
Green Jade Encountering Green Jade (place name) when tired from walking.
欣然欲一坐。縱橫紫翠虬。噴薄晴云破。
湖心寺懷堅光趙居士
海上明月生。太空浮雲橫。清光照衡門。須待天風鳴。
辭澹然居士齋
白雲本無心。有期則有跡。何如無期好。隨風靡不適。
登虎邱
我愛虎邱云。去來初無心。遊人嘆霸業。削璧多微唫。
其二。
我愛虎邱月。清光鎮澄澈。悲欣幾萬重。普照無分別。
其三。
我愛虎邱石。談經解點頭。生公去不返。長抱白雲幽。
偶成
胸次千竿竹。眉邊萬頃梧。清音常染耳。遺聽即鳶魚。
其二。
愿留犬馬骨。努力報慈恩。猶若湘江水。滋干更潤坤。
贈海通居士
殘臘逢高閣。溪山煙霧深。當勤持半偈。終出海通心。
玄帝閣望石門寺懷湯遂昌
紅魚飛碧嶺。白鳥點青林。楚越皆初地。相逢孰賞音。
開先龍潭
地裂潭初就。天開瀑始懸。老龍如不在。何物起雲煙。
元素庵坐柏
酒客窺簾下。云禪坐柏根。不因摩詰手。誰複寫元真。
貯碧軒
萬竹凝空翠。方池貯碧流。小橋通別圃。抱石白雲幽。
讀茅山志
夜讀茅山傳。無生有幾人。都來長視者。花落一年春。
佛
【現代漢語翻譯】 現代漢語譯本 想要欣然在此一坐，縱橫交錯的紫翠色山石宛如盤繞的虬龍，噴薄而出的雲霧彷彿晴空被撕裂。
（在湖心寺懷念堅光（Jianguang）和趙居士（Zhao Jushi）） 海上升起一輪明月，廣闊的天空中漂浮著朵朵白雲。清澈的光輝照耀著簡陋的房舍，需要等待天風吹拂，發出鳴響。
（辭別澹然居士（Danran Jushi）的齋飯） 白雲本來沒有固定的心意，如果有了約期，就會留下痕跡。不如沒有約期更好，隨著風飄蕩，無處不適宜。
（登上虎丘） 我喜愛虎丘的云，來去之間本無心意。遊人感嘆曾經的霸業，在石壁上留下許多低吟淺唱。
（其二） 我喜愛虎丘的月亮，清澈的光輝鎮定而澄澈。悲傷和喜悅經歷了無數重，普遍照耀，沒有分別。
（其三） 我喜愛虎丘的石頭，聽人談經說法，彷彿能理解地點頭。生公（Seng Zhao）離去不再返回，長久地擁抱著白雲的幽靜。
（偶成） 胸懷如同千萬竿竹子，眉宇間如同萬頃梧桐。清雅的聲音常常浸染耳中，即使是鳶和魚也能聽到。
（其二） 我願意留下犬馬的微薄之軀，努力報答慈悲的恩情。就像湘江的水一樣，滋養乾涸的土地，更加潤澤大地。
（贈給海通居士（Haitong Jushi）） 歲末時節相逢在高閣之上，溪流山川籠罩在深深的煙霧之中。應當勤奮地持誦半句偈語，最終能夠領悟海通居士的本心。
（在玄帝閣遠望石門寺，懷念湯遂昌（Tang Suichang）） 紅色的魚兒飛躍碧綠的山嶺，白色的鳥兒點綴著青翠的樹林。楚地和越地都像是初次來到，相逢之時有誰能欣賞這美妙的音律？
（開先龍潭） 大地開裂，龍潭剛剛形成，天空打開，瀑布開始懸掛。老龍如果不在，又是什麼引起了雲霧煙霞？
（元素庵坐柏） 飲酒的客人從簾子下窺視，修禪的人在柏樹根下打坐。如果不是因為王維（Wang Wei）的妙筆，又有誰能夠描繪出原本的真貌？
（貯碧軒） 千萬竿竹子凝聚成一片空中的翠綠，方形的池塘里貯藏著碧綠的流水。小橋通向另外的園圃，懷抱著石頭，白雲幽靜。
（讀茅山志） 夜晚閱讀《茅山志》，修道成仙的人又有多少呢？總而言之，那些追求長生不老的人，就像花開花落，一年又一年，終究會逝去。
佛
【English Translation】 English version Eager to sit here in delight, the crisscrossing purple and green rocks resemble coiling dragons, and the bursting clouds seem to tear through the clear sky.
(Remembering Jianguang and Zhao Jushi at Huxin Temple) A bright moon rises from the sea, and floating clouds stretch across the vast sky. Clear light shines upon humble dwellings, awaiting the wind to whistle through.
(Declining a vegetarian meal from Danran Jushi) White clouds originally have no fixed intention; if there is a set time, there will be traces. It is better to have no set time, drifting with the wind, suitable everywhere.
(Climbing Tiger Hill) I love the clouds of Tiger Hill, coming and going without intention. Tourists lament past hegemonic deeds, leaving many soft murmurs on the stone walls.
(Second Poem) I love the moon of Tiger Hill, its clear light steady and pure. Sorrow and joy have passed through countless layers, shining universally without distinction.
(Third Poem) I love the stones of Tiger Hill, seeming to nod in understanding when hearing discussions of scriptures. Seng Zhao left and never returned, forever embracing the serenity of white clouds.
(Impromptu) My heart is like a thousand bamboo stalks, my brow like ten thousand acres of wutong trees. Clear sounds constantly fill my ears, even kites and fish can hear them.
(Second Poem) I wish to leave my humble service, striving to repay the kindness of compassion. Just like the waters of the Xiang River, nourishing the dry land, further enriching the earth.
(Presented to Haitong Jushi) Meeting at a high pavilion at the end of the year, streams and mountains are shrouded in deep mist. One should diligently uphold half a verse, eventually understanding the mind of Haitong Jushi.
(Looking towards Shimen Temple from Xuandi Pavilion, remembering Tang Suichang) Red fish fly over green ridges, white birds dot the verdant forest. Chu and Yue both feel like new lands, who can appreciate this beautiful music upon meeting?
(Dragon Pool at Kaixian) The earth cracks, and the Dragon Pool is newly formed; the sky opens, and the waterfall begins to hang. If the old dragon is not here, what creates the clouds and mist?
(Sitting by the Cypress at Yuansu Hermitage) A wine drinker peers from under the curtain, a Zen practitioner sits at the cypress root. If not for Wang Wei's skillful hand, who could depict the original truth?
(Bi-Storing Pavilion) Ten thousand bamboo stalks condense into an emerald green in the sky, a square pond stores turquoise currents. A small bridge leads to a separate garden, embracing stones, with serene white clouds.
(Reading the Mao Shan Chronicles) Reading the Mao Shan Chronicles at night, how many have achieved immortality? In the end, those who seek longevity are like flowers blooming and falling, year after year, eventually fading away.
Buddha
香子曰。觀此詩意。若使無生。則不有死。如既生矣。欲鑄生不死。恐無此理。若欲長生。先須忘生。良以生忘。則死媒絕矣。如能無生。則忘生之說。又在下風耳。或萬年為一年。或萬年為一日。或三百六十日為一年。或以頃刻為長劫。此皆念後事也。如能溯而上之。則念且不有。所謂年月日劫。豈非計龜之生毛乎。
紫柏老人集卷之二十六 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十七
明 憨山德清 閱
詩(七言絕)
龍華坐雪呈瑞庵禎公
地從朝市入空山。玉屑霏霏萬井寒。茗碗爐香圍磨坐。六龍無首臥澄潭。
曉過天然老禪別室。老禪睡未足。恬然憨臥。賦此贈之
海天紅日照東窗。床枕高眠一切忘。客到是誰魂夢裡。蓮邦遊賞興偏長。
真州別丁南羽吳康虞
世夢由來水上漚。顛毛誰解鏡中秋。相逢相別休相負。門外長江日夜流。
贈潭柘龍泉寺柘林藏主
布衲蕭蕭抱寂寥。遍探龍藏答清朝。山深自是桃花晚。紅白枝枝祖意饒。
贈正庵靜主誦蓮華經
昔日匡廬曾見來。黃龍潭上暫徘徊。於今又遇燕山裡。車大蓮華舌底開。
擬登峨嵋
丹霄高入翠峰孤。
【現代漢語翻譯】 現代漢語譯本 香子說：『觀察這詩的意境，如果本來就沒有生，那麼就不會有死。如果已經有了生，想要創造不死的存在，恐怕沒有這個道理。如果想要長生，首先必須忘記生。確實是因為忘記了生，那麼死的媒介就斷絕了。如果能夠達到無生的境界，那麼忘記生的說法，又顯得不足道了。或者萬年作為一年，或者萬年作為一日，或者三百六十日作為一年，或者以頃刻作為長劫。這些都是念頭產生之後的事情。如果能夠追溯到念頭產生之前，那麼念頭都不存在了，所謂的年月日劫，豈不是像計算烏龜的毛一樣嗎？』
《紫柏老人集》卷二十六 卍新續藏第 73 冊 No. 1452 《紫柏尊者全集》
《紫柏老人集》卷二十七
明 憨山德清 閱
詩（七言絕句）
龍華坐雪呈瑞庵禎公
地從朝市入空山，玉屑霏霏萬井寒。茗碗爐香圍磨坐，六龍無首臥澄潭。
清晨經過天然老禪的別室。老禪睡意未消，安然憨睡。寫下這首詩贈送給他：
海天紅日照東窗，床枕高眠一切忘。客到是誰魂夢裡，蓮邦遊賞興偏長。
真州送別丁南羽、吳康虞
世夢由來水上漚，顛毛誰解鏡中秋。相逢相別休相負，門外長江日夜流。
贈潭柘龍泉寺柘林藏主
布衲蕭蕭抱寂寥，遍探龍藏答清朝。山深自是桃花晚，紅白枝枝祖意饒。
贈正庵靜主誦《蓮華經》
昔日匡廬曾見來，黃龍潭上暫徘徊。於今又遇燕山裡，車大蓮華舌底開。
擬登峨嵋
丹霄高入翠峰孤。
【English Translation】 English version Xiangzi said, 'Observing the meaning of this poem, if there were no birth, then there would be no death. If birth has already occurred, wanting to create an existence that does not die, I fear there is no such principle. If you want longevity, you must first forget about birth. Indeed, because birth is forgotten, then the medium of death is cut off. If one can achieve the state of no-birth, then the saying of forgetting birth seems insignificant. Perhaps ten thousand years is taken as a year, or ten thousand years is taken as a day, or three hundred and sixty days is taken as a year, or a moment is taken as a long kalpa (劫). These are all things that happen after thoughts arise. If one can trace back before thoughts arise, then thoughts do not even exist. The so-called years, months, days, and kalpas, are they not like calculating the hair on a tortoise?'
Collected Works of Old Man Zibo, Volume 26 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Old Man Zibo, Volume 27
Read by Hanshan Deqing of the Ming Dynasty
Poem (Seven-Character Quatrain)
Presented to Ruian Zhengong While Sitting in Snow at Longhua (龍華 - name of a place)
From the city market, one enters the empty mountain; jade-like snowflakes flutter, chilling ten thousand households. Tea bowls and incense burners surround the meditation seat; the six dragons (六龍 - metaphor for the six senses) are headless, lying in the clear pool.
Passing by the separate room of Old Chan Tianran (天然 - name of a monk) in the early morning. Old Chan was still sleepy, peacefully and innocently sleeping. I wrote this poem to give to him:
The red sun over the sea shines on the east window; sleeping soundly on the bed and pillow, forgetting everything. Who is the guest in the dream? The joy of touring the Lotus Land (蓮邦 - Pure Land) is especially long.
Farewell to Ding Nanyu and Wu Kangyu in Zhenzhou (真州 - name of a place)
The dream of the world is originally a bubble on the water; who can understand the autumn in the mirror of white hair? Meeting and parting, let us not fail each other; outside the door, the Yangtze River flows day and night.
Presented to the Abbot of the Zhalin Library of Longquan Temple in Tanzhe (潭柘 - name of a place)
The simple monk, dressed in coarse cloth, embraces loneliness; extensively exploring the Dragon Canon (龍藏 - Buddhist scriptures) to answer the Qing Dynasty. The mountain is deep, and the peach blossoms bloom late; the red and white branches are rich with the meaning of the Patriarch (祖意 - the essence of Zen Buddhism).
Presented to Jingzhu Zheng'an (正庵 - name of a person) for Reciting the Lotus Sutra (蓮華經 - Lotus Sutra)
In the past, I saw you at Kuanglu (匡廬 - Mount Lu); you lingered for a while on the Yellow Dragon Pool (黃龍潭 - name of a place). Now I meet you again in the Yan Mountains (燕山 - area near Beijing); the great Lotus chariot opens under your tongue.
Intending to Ascend Mount Emei (峨嵋 - Mount Emei)
The red sky rises high into the solitary green peak.
聞道從來遍吉居。萬里翩翩追白象。平羌曉渡浪花疏。
贈靜淵秀公
孤鸞寂寂久棲桐。凡鳥雄雌鬧棘叢。羊角風高三萬里。等閑清韻徹丹空。
龍泉念仲淳
曉露風高便結霜。冰凌入夏襲衣裳。人間暑氣渾無有。五頂經行少繆郎。
示白侶
六月耘田水似湯。農人肩背盡生瘡。僧倫飯訖無情思。揮麈云間倚竹窗。
西臺掛月峰
地入寒空天倒垂。芙蓉萬朵麗招提。君王翠輦曾留此。松下千官月正西。
清涼有感
因悲熱惱入清涼。白髮頭陀紛黛香。應是秋深霜露冷。白雲明月共繩床。
其二。
翠卷輕煙紫陌中。東風一夜掃殘紅。相逢盡道春歸去。誰料寒巖春更濃。
開侍者自清涼迎至彭城以此示之
白日青天爾到來。翻疑是夢復驚猜。須知人世如朝露。曼室光中住一回。
其二。
寒云重疊萬峰深。誰把明珠慰遠心。只恐支郎情未瞥。夢中按劍是知音。
題蘆芽山萬佛崖
一片蒼崖古佛胎。慇勤鑿出萬如來。寒泉晝夜無休歇。鼻口同聲喚蚤回。
寄陸太宰
黃塵未已復青山。階下流泉去不還。到海從教為巨浪。輸他幽石抱云間。
陸太宰以寶帶施清涼賦此贈之
一語
【現代漢語翻譯】 現代漢語譯本 聽聞佛法真理的人總是居住在遍吉（Samantabhadra，普賢菩薩的別名）的境界中，不遠萬里也要追隨如白象般神聖的教義。 在平羌的清晨，我渡過河流，看到稀疏的浪花。
贈別靜淵秀公 孤單的鸞鳥寂寞地棲息在梧桐樹上很久了，而平凡的鳥兒，不論雌雄，都在帶刺的灌木叢中喧鬧。 即使羊角風（一種強烈的旋風）吹到三萬里高空，你的清雅韻致也能輕易地傳遍整個天空。
龍泉念仲淳 清晨的露水在高高的風中很快凝結成霜，即使在夏天，冰凌也會讓人感到寒冷。 人間沒有一絲暑氣，在五頂山（指五臺山）行走，很少遇到平庸的人。
開示白侶 六月里，耕田的水熱得像湯一樣，農民的肩膀和背上都長滿了瘡。 僧人們吃完飯後，沒有其他想法，只是揮動著拂塵，在云間倚靠著竹窗。
西臺掛月峰 大地彷彿沉入寒冷的天空，天空倒映下來，無數的芙蓉花在寺廟裡盛開。 君王的翠玉車駕曾經停留在這裡，在松樹下，無數的官員沐浴在西邊的月光中。
清涼有感 因為悲憫世間的煩惱，我來到清涼之地（指五臺山），白髮蒼蒼的頭陀（苦行僧）與美麗的景色融為一體。 大概是因為秋天深了，霜露寒冷，白雲和明月與我同眠。
其二 翠綠的山巒被淡淡的煙霧籠罩，在通往京城的道路上，一夜東風掃去了殘餘的紅色花朵。 人們相遇時都說春天已經過去了，誰知道寒冷的山巖中，春意更加濃厚呢？
開侍者從清涼山迎接我到彭城，以此詩相示 在光天化日之下，你來到了這裡，我甚至懷疑這是夢境，又感到驚訝和疑惑。 要知道人世間就像早晨的露水一樣短暫，我們只是在曼室（指美好的居所）的光芒中停留片刻。
其二 寒冷的雲層重重疊疊，覆蓋著萬座山峰，誰能用明珠來安慰遠方的心靈？ 只怕支郎（指像支遁一樣高潔的人）的情意沒有被理解，在夢中揮劍的才是真正的知音。
題蘆芽山萬佛崖 這一片蒼老的山崖，是古佛的胎藏，人們虔誠地雕鑿出無數的如來佛像。 寒冷的泉水日夜不停地流淌，佛像的鼻和口彷彿一同呼喚著人們早日回頭。
寄陸太宰 我離開了充滿塵土的地方，又回到了青山綠水之間，臺階下的流水一去不復返。 即使流入大海，成為巨大的波浪，也比不上幽靜的石頭，靜靜地擁抱雲霧。
陸太宰用寶帶施捨給清涼寺，我作此詩贈送給他 一句話
【English Translation】 English version Those who hear the Dharma always dwell in the realm of Samantabhadra (遍吉, another name for the Bodhisattva Samantabhadra), pursuing the sacred teachings like a white elephant from afar. In the dawn at Pingqiang, I crossed the river, seeing sparse waves.
Presented to Jingyuan Xiugong The solitary Luan bird has long dwelled silently on the paulownia tree, while ordinary birds, male and female, clamor in the thorny bushes. Even if the whirlwind (羊角風) rises thirty thousand miles high, your pure and elegant charm can easily permeate the entire sky.
To Longquan Nian Zhongchun The morning dew quickly freezes into frost in the high wind, and even in summer, the ice makes people feel cold. There is no heat in the human world; walking on Mount Wutai (五頂山), one rarely encounters mediocre people.
Instruction to Bai Lv In June, the water in the rice paddies is as hot as soup, and the farmers' shoulders and backs are covered in sores. After finishing their meal, the monks have no other thoughts, simply waving their horsetail whisks, leaning against the bamboo window amidst the clouds.
Hanging Moon Peak at West Terrace The earth seems to sink into the cold sky, and the sky is reflected upside down, with countless lotus flowers blooming in the monastery. The king's jade carriage once stopped here, and beneath the pine trees, countless officials bathed in the western moonlight.
Feeling at Qingliang Out of compassion for the world's afflictions, I came to the land of Qingliang (清涼之地, referring to Mount Wutai), where the white-haired ascetic (頭陀) blends into the beautiful scenery. Perhaps because autumn is deep and the frost and dew are cold, the white clouds and bright moon share my bed.
Second Poem The emerald mountains are shrouded in light mist, and on the road to the capital, the east wind sweeps away the remaining red flowers overnight. When people meet, they all say that spring has passed, but who knows that spring is even more intense in the cold rocks?
Presented to Attendant Kai, who welcomed me from Qingliang Mountain to Pengcheng You have come here in broad daylight, and I even suspect it is a dream, and I am surprised and doubtful. Know that the human world is as fleeting as the morning dew; we are only staying for a moment in the light of the Manshi (曼室, referring to a beautiful dwelling).
Second Poem Cold clouds overlap, covering ten thousand peaks; who can use pearls to comfort a distant heart? I fear that Zhi Lang's (支郎, referring to a person as noble as Zhi Dun) feelings have not been understood; the one who wields the sword in a dream is the true confidant.
Inscribed on the Ten Thousand Buddha Cliff of Luyashan This ancient cliff is the womb of the ancient Buddhas; people piously carve out countless Tathagata Buddha images. The cold spring flows day and night without ceasing, and the noses and mouths of the Buddha images seem to call out together, urging people to turn back early.
Sent to Grand Preceptor Lu I left the dusty place and returned to the green mountains and clear waters; the flowing water beneath the steps never returns. Even if it flows into the sea and becomes a huge wave, it is not as good as the secluded stone, quietly embracing the clouds.
Grand Preceptor Lu donated a precious belt to Qingliang Temple, and I wrote this poem to present to him A word
參差寶帶輸。等閑笑倒老文殊。金湯吾道山河舊。八覺聊將抵缽盂。
雙峰寺
古殿蕭蕭門徑開。雙峰如劍列香臺。夜深流水酬孤調。云外禪人一愴懷。
龍泉寺啜茶
一帶秋泉斷複流。向陽回壑廠珠樓。是誰小歇云邊石。劫外龍團啜七甌。
懷諸法侶
望里雲山知幾重。更聞流水與松風。那堪人代攀緣苦。南北車塵夢未空。
示大道禪人
大道阿誰行不得。那知障礙自身心。若將兩者推無地。到處白雲流水聲。
同朱彥吉登玄墓法堂口占
翠微縹緲紫雲樓。萬里湖山一目收。攜手偶經禪誦處。范峰落葉不勝愁。
訪湛堂禪丈五臺銅瓦殿
方丈蕭蕭倚鷲峰。顯通久寂講經鐘。更憐銅瓦風霜老。祇恐重來不易逢。
過抱云堂懷印郎
搗雪敲冰不怯寒。凍云深處幾盤桓。夜來獨對前峰月。試問華亭可一般。
清涼山懷陸太宰
重疊寒云住底人。世間無路可相親。期君不至長嘯去。楊柳桃花處處春。
吊無邊師
紛紛桃李鎖寒云。桂折秋風不忍聞。莫使餘香飄澗底。暗隨流水出前村。
臥病長松館有懷
白雲端老。有宋僧中龍也。觀其圓通座上。一喝包腰而去。人天百萬追之不返。耿光照映
【現代漢語翻譯】 現代漢語譯本 『參差寶帶輸』，隨意一笑，老文殊（Manjusri，文殊菩薩）也為之傾倒。金湯般的吾道，山河依舊。八覺（Eight Awakenings，八種覺悟）姑且拿來抵擋缽盂。
雙峰寺
古老的殿宇蕭瑟，門徑敞開。雙峰如劍，排列在香臺兩側。夜深時，流水聲獨自酬和著孤寂的曲調，云外的禪人也為此感到一陣愴然。
龍泉寺啜茶
一道秋泉，斷斷續續地流淌。向陽的山谷，迴環著，宛如珠樓。是誰在云邊的石頭上小憩？在劫難之外，品啜著七甌龍團茶。
懷諸法侶
望眼所及，雲山不知有多少重。更聽到流水聲和松濤聲。怎堪忍受人世間攀緣的苦楚？南北奔波，車馬揚起的塵土，夢境依舊沒有清空。
示大道禪人
大道，有誰不能行走呢？只是不知障礙就在自身的心中。如果能將兩者都推到無處可尋，那麼到處都是白雲和流水的聲音。
同朱彥吉登玄墓法堂口占
翠綠的山色縹緲，紫色的雲氣籠罩著樓閣。萬里的湖光山色，盡收眼底。攜手偶然經過禪房誦經之處，范峰飄落的樹葉，讓人感到無限的愁緒。
訪湛堂禪丈五臺銅瓦殿
方丈室蕭瑟，依傍著鷲峰。顯通寺（Xiantong Temple）寂靜已久，講經的鐘聲也停歇了。更讓人憐惜的是那銅瓦，經歷了風霜的侵蝕，恐怕再次前來，也不容易相逢了。
過抱云堂懷印郎
搗雪敲冰，也不畏懼寒冷。在冰凍的雲層深處，徘徊了幾圈。夜裡獨自面對著前方的山峰和明月，試問這景象與華亭（Huating）相比，可還一樣嗎？
清涼山懷陸太宰
重重疊疊的寒云，居住著什麼樣的人呢？世間沒有道路可以互相親近。期待您卻始終沒有到來，我只好長嘯而去，楊柳和桃花，處處都是春天的景色。
吊無邊師
紛紛揚揚的桃李，鎖住了寒冷的雲霧。桂花被秋風吹折，讓人不忍心聽到。不要讓剩餘的香氣飄落在山澗底部，悄悄地隨著流水流出前面的村莊。
臥病長松館有懷
白雲端老，是宋朝僧人中的龍。看他在圓通座上，一聲棒喝，便包腰而去。人天百萬追趕也追趕不回來。耿光照映。
【English Translation】 English version 'The uneven jeweled belts are surrendered,' a casual smile fells even old Manjusri (Manjusri, the Bodhisattva of Wisdom). The golden fortress of my path, the mountains and rivers remain. The Eight Awakenings (Eight Awakenings, eight kinds of enlightenment) are tentatively used to ward off the alms bowl.
Twin Peaks Temple
The ancient hall is desolate, the gate open. The twin peaks, like swords, stand on either side of the incense altar. Deep in the night, the flowing water echoes the lonely tune, and the Chan (Zen) master beyond the clouds feels a pang of sorrow.
Sipping Tea at Dragon Spring Temple
A stream of autumn water flows intermittently. The sun-facing valley, winding around, resembles a pearl tower. Who is resting on the stone by the clouds? Beyond the kalpa, sipping seven bowls of Dragon Tea.
Remembering Fellow Practitioners
As far as the eye can see, the cloud mountains are countless. I also hear the sound of flowing water and the wind in the pines. How can I bear the suffering of worldly clinging? Traveling north and south, the dust raised by carriages and horses, the dream is still not empty.
Showing to Chan Master Dadao
The Great Way, who cannot walk it? But they do not know that the obstacle lies in their own mind. If both can be pushed to nowhere, then everywhere is the sound of white clouds and flowing water.
Impromptu Poem with Zhu Yanji on Ascending the Xuanmu Dharma Hall
The emerald green mountains are misty, and purple clouds envelop the pavilion. Ten thousand miles of lakes and mountains are taken in at a glance. Hand in hand, we happen to pass the place where sutras are chanted, and the falling leaves of Fan Peak bring endless sorrow.
Visiting Chan Master Zhantang at the Bronze Tile Hall of Mount Wutai
The abbot's room is desolate, leaning against Vulture Peak. Xiantong Temple (Xiantong Temple) has been silent for a long time, and the bell for lecturing on the sutras has stopped. What is even more pitiful is the bronze tile, which has been weathered by wind and frost, and I am afraid it will not be easy to meet again if I come again.
Passing Baoyun Hall, Remembering Yinlang
Pounding snow and knocking ice, not afraid of the cold. In the depths of the frozen clouds, I lingered several times. At night, facing the front peak and the bright moon alone, I ask if this scene is the same as Huating (Huating)?
Remembering Grand Preceptor Lu on Mount Qingliang
Layer upon layer of cold clouds, what kind of people live there? There is no way in the world to be close to each other. I waited for you but you never came, so I had to howl and leave, willows and peach blossoms, everywhere is the scenery of spring.
Mourning Master Wubian
The fluttering peach and plum blossoms lock the cold clouds. The osmanthus is broken by the autumn wind, and I cannot bear to hear it. Do not let the remaining fragrance drift to the bottom of the mountain stream, quietly flowing out of the village in front with the flowing water.
Having Thoughts While Sick in the Longsong Pavilion
The old man Baiyun, is the dragon among the monks of the Song Dynasty. Seeing him on the Yuantong seat, with a shout, he went away. Millions of people and gods chased after him but could not catch up. The bright light shines.
千古。臥病潯陽。去能仁不遠。未皇參禮靈蹤。先賦此以舒積懷。
城市何人問白雲。長松月夜獨思君。五陵公子機鋒別。接得貧儒自絕群。
萬杉寺
為訪超公入遠峰。慶雲散盡萬杉空。曾聞聖主親題墨。一片樓臺紫翠中。
過萬壽龍巖
卜宅重巖計不疏。像先有路莫躊躇。泉聲岳色是何物。才復生心蚤失虛。
寓皖太平寺示濯凡居士
科頭三拜是何心。不見翻成見更深。山色江聲君舌相。隔垣猶復領清音。
詠畫水
望里滄溟涌火珠。驚濤何處覓龍魚。玉樓但覺寒生粟。卻喚兒童燒地罏。
雙劍峰
雌雄誰把插丹霄。時有光芒拂斗梢。若使老僧拈起用。世情斬斷沒絲毫。
辭賜紫以讓憨公
三十年來江海游。尋常片衲度春秋。自慚貧骨難披紫。轉施高人福更優。
過天花傅母冢
鳳凰城畔問仙居。水繞天花十里餘。生氣若教乘鎖骨。海鷗亦復解詩書。
于峰
聞道于峰有深處。于峰行盡更難尋。桃花片片隨流水。只是不聞幽鳥音。
送孫仲來赴館新安
夫士之為龍為蛇何常。顧其志如何耳。所志在道德。則必先以悟心為主。所志在功名。則必先以精藝為梯。兩者見定。神識內凝。放心自
【現代漢語翻譯】 現代漢語譯本： 千古（時間久遠）。我臥病在潯陽（地名）。離能仁寺（寺廟名）不遠。還未及前去參拜瞻仰聖蹟，先寫下這些詩句來抒發積壓在心中的情懷。
城市裡有誰會關心白雲呢？只有在長滿松樹的月夜獨自思念你。那些身居高位的公子們，他們的機鋒辯論與衆不同，我這個貧寒的讀書人，只能獨自與世隔絕。
萬杉寺（寺廟名） 爲了拜訪超公（人名，僧人）進入遠處的山峰。祥瑞的雲彩散盡，萬杉寺顯得空曠。曾聽說皇上親自題寫墨寶，一片樓臺掩映在紫色的山巒之中。
過萬壽龍巖（地名） 選擇在重疊的山巖中居住，計劃考慮得周密。如同大象先行探路，不要猶豫。泉水的聲音和山嶽的景色是什麼呢？才剛剛產生執著的心，就早已失去了虛空的境界。
寓皖太平寺（寺廟名）示濯凡居士（人名，信徒） 光著頭三次拜佛是怎樣的心境？不看見反而看得更深。山色和江聲就是您的舌頭，即使隔著墻壁，我仍然能夠領會到清凈的聲音。
詠畫水 遠遠望去，蒼茫的大海涌起紅色的火球。驚濤駭浪中，哪裡能找到龍和魚呢？在華麗的樓閣中，只感覺到寒冷，於是叫孩子們燒起地爐取暖。
雙劍峰（地名） 雌雄雙劍是誰插在雲霄之中？時常有光芒閃耀，拂過星辰。如果老僧拿起它來使用，就能將世俗的情感斬斷，不留一絲一毫。
辭賜紫以讓憨公（人名，僧人） 三十年來，我一直在江湖上游歷，穿著簡樸的僧衣度過春秋。慚愧自己貧寒的命格難以穿上紫色袈裟，還是轉贈給高僧，他的福報會更好。
過天花傅母冢（地名） 在鳳凰城（地名）旁邊打聽仙人的居所，流水環繞著天花，綿延十多里。如果生氣能夠憑藉鎖骨傳遞，那麼海鷗也能理解詩書。
于峰（地名） 聽說于峰有很深的地方，在於峰走到了盡頭，更加難以尋覓。桃花一片片隨著流水漂去，只是聽不到幽靜的鳥鳴聲。
送孫仲來赴館新安（地名） 大丈夫是變化為龍還是變化為蛇，並沒有定數，關鍵在於他的志向如何。如果志向在於道德，那麼必須首先以領悟心性為主。如果志向在於功名，那麼必須首先以精通技藝作為階梯。兩者確定之後，精神意識凝聚在內心，放縱的心自然就會收回。
【English Translation】 English version: The distant past. I am ill in Xunyang (place name). Not far from Nengren Temple (temple name). Before I can pay homage to the sacred sites, I first write these verses to express the feelings accumulated in my heart.
Who in the city cares about the white clouds? Only on moonlit nights among the tall pines do I think of you. The witty arguments of the noble sons are different. I, a poor scholar, can only isolate myself from the crowd.
Wanshan Temple (temple name) To visit Master Chao (person's name, monk), I enter the distant peaks. The auspicious clouds have dispersed, and Wanshan Temple appears empty. I once heard that the emperor personally inscribed calligraphy, a scene of pavilions amidst the purple mountains.
Passing Wanshou Longyan (place name) Choosing to live in the layered cliffs, the plan is well-considered. Like an elephant leading the way, do not hesitate. What are the sounds of the springs and the scenery of the mountains? As soon as attachment arises, the state of emptiness is lost.
Staying at Taiping Temple (temple name) in Wan, showing to Layman Zhuofan (person's name, believer) What is the state of mind when bowing three times bareheaded? Not seeing is seeing even deeper. The mountain colors and river sounds are your tongue; even through the wall, I can still perceive the pure sound.
Ode to a Painting of Water Looking into the distance, a red fireball rises from the vast sea. Where can dragons and fish be found in the raging waves? In the jade pavilion, one only feels the chill, so children are called to light a brazier on the ground to warm themselves.
Twin Sword Peak (place name) Who inserted the male and female swords into the sky? Often, their light shines, brushing against the stars. If the old monk were to pick them up and use them, he could sever worldly emotions without leaving a trace.
Declining the Gift of Purple Robe to Give to Master Han (person's name, monk) For thirty years, I have traveled the rivers and lakes, spending my days in simple monastic robes. I am ashamed that my poor fate makes it difficult to wear the purple robe; it is better to give it to a virtuous monk, whose blessings will be even greater.
Passing the Tomb of Lady Fu of Tianhua (place name) Beside Phoenix City (place name), I inquire about the abode of immortals; the flowing water surrounds Tianhua for more than ten miles. If vitality could be transmitted through the collarbone, even seagulls would understand poetry.
Yu Peak (place name) I heard that Yu Peak has a deep place; having traveled to the end of Yu Peak, it is even harder to find. Peach blossoms float away with the flowing water, but the sound of secluded birds cannot be heard.
Sending Sun Zhonglai to Take Up a Position in Xin'an (place name) Whether a great man transforms into a dragon or a snake is not fixed; the key lies in his aspirations. If his aspiration lies in morality, then he must first focus on understanding his mind. If his aspiration lies in fame and achievement, then he must first use proficiency in skills as a ladder. Once these two are determined, the spirit and consciousness will condense within, and the unrestrained mind will naturally be restrained.
住。何往而不可哉。今子當溽暑。涉崎嶇赴新安。而不能一日千里。一夕十年。則其志安在。子其勉之。
夏日蒸泉處處湯。千峰夾道暑偏藏。憐君此去魚投沸。但念無生當處涼。
觀北園假山
樹高山矮世間希。抑樹扶山癡上癡。高者自高矮者矮。就中亦自有天機。
過梅圃訪見素居士不遇
主人不遇竹先逢。曲徑微風響自空。若使有心聽此調。耳根瞎卻眼根聾。
偶成
美酒醉人醒不貪。利名人醉死猶甘。浮生果使如春夢。枕上歸來肯自慚。
冬夜泊漏澤寺寄梅禪人
黃昏停棹問尸林。月滿寒空秀水深。說法不須煩舌相。耳根豈解領玄音。
重遊漏澤寺
重來豈是仿仙遊。最愛春波浴白鷗。自笑黑衣非宰相。卻從覺苑覓封侯。
漏澤寺聞鐘
何處煙霞鳴曉鐘。道人行色又匆匆。片帆風飽吳江近。歌吹樓船調不同。
于圃偶感
波臣曾不著袈裟。解乞園亭作歇家。直得主人窮計較。籧篨千片代籬笆。
唐山寺禮禪月大師
天臺深處覓高人。幾度登臨無一身。卻上唐山寺里看。池清影現妙通神。
其二。
浙江靜夜月中峰。總是吾師管子龍。畫出如來無量相。人間無水不遺蹤。
還度
【現代漢語翻譯】 現代漢語譯本 住（安住）。何往而不可哉（哪裡不能安住呢）？今子當溽暑（現在你正值盛夏酷暑），涉崎嶇赴新安（跋涉在崎嶇的山路，前往新安），而不能一日千里（卻不能日行千里），一夕十年（一夜之間如同過了十年），則其志安在（那麼你的志向在哪裡呢）？子其勉之（你還是努力吧）。
夏日蒸泉處處湯（夏日裡，蒸騰的溫泉到處都像滾燙的熱水），千峰夾道暑偏藏（千峰聳立的道路上，暑氣格外濃重）。憐君此去魚投沸（可憐你此行如同魚兒投入沸水），但念無生當處涼（但要想到證悟無生之理，當下即是清涼）。
觀北園假山
樹高山矮世間希（樹高山矮，世間罕見），抑樹扶山癡上癡（壓低樹木，抬高山峰，真是愚癡至極）。高者自高矮者矮（高者自然高，矮者自然矮），就中亦自有天機（其中也自有天道玄機）。
過梅圃訪見素居士不遇
主人不遇竹先逢（主人沒遇到，先遇到了竹林），曲徑微風響自空（彎曲的小路上，微風吹過，竹林發出空靈的聲響）。若使有心聽此調（如果用有分別的心去聽這聲音），耳根瞎卻眼根聾（就會像耳朵瞎了，眼睛聾了一樣，無法領會真意）。
偶成
美酒醉人醒不貪（美酒雖醉人，醒來便不再貪戀），利名人醉死猶甘（追逐名利的人，即使醉死也心甘情願）。浮生果使如春夢（如果人生真的像一場春夢），枕上歸來肯自慚（夢醒之後，是否會感到慚愧呢）？
冬夜泊漏澤寺寄梅禪人
黃昏停棹問尸林（黃昏時停船，向尸林打聽），月滿寒空秀水深（月光灑滿寒冷的天空，秀水深邃）。說法不須煩舌相（說法不必費盡口舌），耳根豈解領玄音（耳朵又怎能領會玄妙的音聲呢）？
重遊漏澤寺
重來豈是仿仙遊（再次來到這裡，難道是爲了模仿神仙遊玩嗎），最愛春波浴白鷗（最喜愛春天的水波中沐浴的白鷗）。自笑黑衣非宰相（自嘲身穿黑衣的我並非宰相），卻從覺苑覓封侯（卻想從佛寺中尋求功名利祿）。
漏澤寺聞鐘
何處煙霞鳴曉鐘（何處雲霧繚繞的地方傳來清晨的鐘聲），道人行色又匆匆（僧人的身影又匆匆忙忙）。片帆風飽吳江近（一片風帆鼓滿，吳江就在眼前），歌吹樓船調不同（與歌舞昇平的遊船相比，情調截然不同）。
于圃偶感
波臣曾不著袈裟（水神從來不穿袈裟），解乞園亭作歇家（懂得乞求園林作為休息的地方）。直得主人窮計較（直到主人窮困潦倒），籧篨千片代籬笆（用許多竹篾片代替籬笆）。
唐山寺禮禪月大師
天臺深處覓高人（在天臺山深處尋找高人），幾度登臨無一身（多次登臨都沒有找到）。卻上唐山寺里看（卻在唐山寺里看到），池清影現妙通神（清澈的池水中顯現出大師的身影，真是妙不可言，神通廣大）。
其二。
浙江靜夜月中峰（浙江靜謐的夜晚，月亮照耀著山峰），總是吾師管子龍（畫中的山峰總是我的老師管子龍所畫）。畫出如來無量相（畫出如來無量的法相），人間無水不遺蹤（人間沒有水沒有留下如來的軌跡）。
還度（返回）
【English Translation】 English version Dwelling. Where can one not dwell? Now you are in the sweltering heat, traversing rugged paths to Xin'an (a place name), yet you cannot travel a thousand miles in a day, or experience ten years in a single night. Where, then, is your aspiration? You must strive harder.
In summer, the steaming springs are like boiling water everywhere, the heat is especially trapped between the thousands of peaks along the road. I pity you for going there as if a fish were thrown into boiling water, but remember that realizing non-birth (wu sheng) is coolness wherever you are.
Viewing the artificial mountain in the North Garden
Tall trees and short mountains are rare in the world. To suppress the trees and support the mountain is foolishness upon foolishness. The tall are naturally tall, and the short are naturally short. Within this, there is also the mechanism of nature.
Visiting Layman Jiansu at the Plum Garden, but not meeting him
The master is not met, but the bamboo is encountered first. On the winding path, the breeze rustles in the emptiness. If you listen to this melody with a discriminating mind, your ears will be deaf and your eyes will be blind.
Occasional Composition
Fine wine intoxicates, but one does not greedily remain drunk. Those who pursue fame and profit are willing to die drunk. If fleeting life is truly like a spring dream, will you feel ashamed upon returning from your pillow?
Mooring at Louze Temple on a Winter Night, Sending to Chan Monk Mei
At dusk, I stop the boat and inquire at the charnel ground. The moon fills the cold sky, and the Xiu River is deep. Explaining the Dharma does not require tiring the tongue. How can the ears understand the profound sound?
Revisiting Louze Temple
Coming again is not to imitate immortal travels. I love the white gulls bathing in the spring waves. I laugh at myself, dressed in black, not being a prime minister, yet seeking nobility from the Buddhist monastery.
Hearing the Bell at Louze Temple
From where in the misty clouds does the morning bell sound? The Daoist's (Taoist priest) journey is hurried again. With sails full of wind, Wu River is near. The melodies of singing and playing on pleasure boats are different.
Occasional Feeling in the Garden
The water spirit has never worn a kasaya (Buddhist robe), but knows how to beg for a garden pavilion as a place to rest. It makes the owner become impoverished, using thousands of bamboo strips as a fence.
Paying Respects to Chan Master Chanyue at Tangshan Temple
Seeking a great person deep in Tiantai Mountain, I have climbed many times without finding anyone. But going up to Tangshan Temple, I see the clear pond reflecting a wondrous and divine image.
Number Two
The moonlit peaks on a quiet night in Zhejiang, are always painted by my teacher Guan Zilon. He paints the immeasurable forms of the Tathagata (如來), and there is no water in the world without his traces.
Returning Across
赤津嶺懷湯義仍
踏入千峰去復來。唐山古道足蒼苔。紅魚早晚遲龍藏。須信湯休愿不灰。
夜坐偶成
每憐世上少人間。笑口頻開復更難。睡起披衣誰共坐。蟲琴蛙鼓月明閑。
悼如印
昔年共看云間月。今夜月明照曲阿。誰道此回竟長別。燕山月色滿松蘿。
曲阿夜坐懷休郎
道成無事業青山。誰復憐君去不還。湖口江頭月明夜。炎蒸迢遞苦應難。
過斷崖塔院
行到山窮水盡頭。斷崖壁立使人愁。誰知別有通天路。任爾猿猱不可游。
禮高峰塔
三十餘年抱死關。那來魂夢落青山。臨行白骨無藏處。擲向金毛舌上安。
示某居士
不向君心覓我心。茫茫滄海定難尋。魚龍若使聞訊息。無限風波總陸沉。
池上觀荷三首
紅白蓮花知幾多。應齋尊者弄清波。臨風欲語誰相委。茂叔當年愛長哥。
樹密無心遮日色。風微有意緩花香。當波更許科頭坐。不盡蕭疏孰主張。
六月樹陰坐一息。更有荷風水面來。試問長安陌上客。蔗漿未必冷人懷。
感夢
苦海寬深浮復沈。所天淪溺最傷心。幾回欲拯愁無力。躑躅灘頭淚滿襟。
曇華峰
此華不開聖人隱。一旦復開聖人出。拂拂天
【現代漢語翻譯】 現代漢語譯本 赤津嶺懷湯義仍
踏入重重山峰，往返其間。唐山的古老道路上長滿了青苔。紅魚（red fish）早晚誦經，從不懈怠，相信湯休（Tang Xiu）的願望不會落空。
夜坐偶成
常常憐憫世上缺少人間真情，想開懷大笑也變得更加困難。睡醒后披上衣服，有誰能與我一同坐著？只有蟲鳴、蛙叫，在明亮的月光下顯得悠閒自在。
悼如印
往年一同欣賞云間的明月，今夜明月照耀著曲阿（Qu'a）。誰說這次竟是長久的離別？燕山的月色灑滿了松蘿。
曲阿夜坐懷休郎
修道有成卻無世俗事業，隱居青山。有誰憐惜你一去不返？湖口江頭的月明之夜，炎熱蒸騰，你的處境一定很艱難。
過斷崖塔院
走到山窮水盡的地方，陡峭的懸崖壁立，令人發愁。誰知這裡另有通往天上的道路，即使是猿猴也無法攀援。
禮高峰塔
三十多年來閉關修行，不讓魂夢落入青山。臨終時白骨無處安放，只好拋向金毛獅子的舌頭上。
示某居士
不要在你的心中尋找我的心，茫茫滄海必定難以尋覓。魚龍如果聽到這個訊息，無限的風波都會沉入海底。
池上觀荷三首
紅白蓮花不知有多少，應齋尊者（Yingzhai Venerable）在清澈的波浪中嬉戲。迎著風想要傾訴，能向誰託付？周敦頤當年喜愛他的長子周長。
茂密的樹木無心遮擋陽光，微風有意放緩花香。允許我在水邊光著頭坐著，這無盡的蕭疏景象，由誰來主宰？
六月在樹蔭下休息片刻，更有荷花的清香從水面飄來。試問長安道上的行人，甘蔗汁未必能讓人感到涼爽。
感夢
苦海寬廣深邃，人們在其中漂浮沉沒。最令人傷心的是，所依賴的天道也淪落了。幾次想要拯救卻感到無力，在水邊徘徊，淚水沾滿了衣襟。
曇華峰
此花不開，聖人隱遁；一旦開放，聖人就會出現。輕輕拂動天空
【English Translation】 English version Remembering Tang Yireng at Chijin Ridge
Stepping into a thousand peaks, going back and forth. The ancient road of Tangshan is covered with moss. The red fish (red fish) chants scriptures morning and night without slacking. One must believe that Tang Xiu's (Tang Xiu) wish will not be in vain.
Composed Casually While Sitting at Night
I often pity the lack of human kindness in the world, and it becomes even more difficult to laugh heartily. After waking up and putting on clothes, who can sit with me? Only the sounds of insects and frogs, leisurely in the bright moonlight.
Mourning Ru Yin
In past years, we admired the moon in the clouds together. Tonight, the bright moon shines on Qu'a (Qu'a). Who says this time is a long farewell? The moonlight of Yanshan is full of pine and cypress.
Remembering Xiu Lang While Sitting at Night in Qu'a
Having achieved the Dao but without worldly affairs, living in seclusion in the green mountains. Who pities you for not returning? On the bright moonlit night at the mouth of the lake and river, the heat is intense, and your situation must be difficult.
Passing the Cliff Pagoda Courtyard
Walking to the end of the mountains and rivers, the steep cliffs stand tall, causing worry. Who knows that there is another road to heaven here, even monkeys cannot climb it.
Paying Respects at Gaofeng Pagoda
For more than thirty years, I have been in solitary retreat, not letting my soul and dreams fall into the green mountains. At the time of death, there is nowhere to bury the white bones, so they are thrown onto the tongue of the golden-haired lion.
Showing to a Certain Layman
Do not seek my heart in your heart, it will surely be difficult to find in the vast sea. If the fish and dragons hear this news, the boundless storms will sink to the bottom of the sea.
Viewing Lotuses by the Pond - Three Poems
I wonder how many red and white lotuses there are. Venerable Yingzhai (Yingzhai Venerable) plays in the clear waves. Facing the wind, wanting to confide, to whom can I entrust? Zhou Dunyi loved his eldest son Zhou Chang back then.
The dense trees unintentionally block the sunlight, and the gentle breeze intentionally slows down the fragrance of the flowers. Allow me to sit bareheaded by the water, who will dominate this endless desolate scene?
Resting for a moment in the shade of the trees in June, and even more, the fragrance of lotus flowers comes from the water. I ask the travelers on the road in Chang'an, sugarcane juice may not necessarily make people feel cool.
Feeling from a Dream
The sea of suffering is wide and deep, and people float and sink in it. What is most heartbreaking is that the heaven we rely on has also fallen. Several times I wanted to save but felt powerless, wandering by the water, tears filled my clothes.
曇華 Peak
When this flower does not bloom, the sage is hidden; once it blooms again, the sage will appear. Gently brushing the sky
風生太虛。香光無際奉佛日。
吊吳江某禪師
孤城一片太湖東。誰料吳江出此雄。坐斷聖凡無走路。兒孫千古泣途窮。
懶去巖
走遍天下不肯住。朅來此巖懶復去。禪余拳枕臥蒼苔。就里有心向誰語。
最勝泉
從來大旱了無竭。為雨為雲散自歇。山下爭如山上泉。出處孤高難勝越。
謁五臺大賢村蘇子廟
古廟蕭蕭鎖萬峰。寒云踏遍覓遺蹤。慇勤再拜不忍別。自笑參寥是舊容。
日暮龍潭即事
巖端待月一天靜。石上聽泉萬慮空。笑問同來二三子。是誰行樂有無中。
飛雲泉
蒼巖一隙瀉寒流。欲究根源志未酬。莫使天風飄出去。混同大海作潮頭。
過楞嚴廢寺三首
萬花叢里畫樓新。玉女憑闌天上春。明月一輪簾外冷。夜深曾照坐禪人。
曾見名園全盛時。春遊公子醉芳菲。於今鹿苑花無主。惟有杜䳌枝上啼。
當年游此花無限。今日重來不見花。想是支郎厭華麗。不教留住在煙霞。
楚江舟中感度門講主舉楞伽大綱
荊南喜見度門公。字字談心不放空。試問楞伽在何處。頭頭物物是孤峰。
因麟郎說七里灘景物偶成
布帆風急碧溪遙。兩岸泉聲聽不勞。試問此時人在否。青
【現代漢語翻譯】 現代漢語譯本 風聲穿梭于廣闊的太虛之中，佛日的香光無邊無際地照耀。
弔唁吳江某禪師
孤零零的城池位於浩瀚太湖的東邊，誰曾料到吳江竟出了這樣一位豪傑。他截斷了聖凡之間的道路，使人無路可走，他的後代子孫千百年來只能在窮途末路上哭泣。
懶去巖
走遍天下也不肯停留，卻來到這巖石便懶得再離開。禪修之餘，用拳頭當枕頭，躺臥在長滿青苔的巖石上，這其中的心意又能向誰訴說呢？
最勝泉
自古以來，即使是大旱之年也從未枯竭。化為雨，化為云，又自然消散停歇。山下的泉水怎能比得上山上的泉水？它的出處如此孤高，難以超越。
謁五臺山大賢村蘇子廟
古老的廟宇蕭條冷落，被萬重山峰鎖住。踏遍寒冷的雲霧，尋覓蘇軾的遺蹟。恭敬地再次拜謁，實在不忍離別，自己也笑著，感覺就像是當年的參寥子。
日暮龍潭即事
在巖石的頂端等待月亮，整個天空都變得寧靜。在石頭上聽著泉水的聲音，所有的憂慮都消失得無影無蹤。笑著問一同前來的兩三位朋友，是誰在這有和無之間尋歡作樂呢？
飛雲泉
蒼翠的巖石縫隙中傾瀉出寒冷的泉水，想要探究它的根源，但心願還未實現。不要讓天風將它吹散出去，與大海混合在一起，形成潮頭。
過楞嚴廢寺三首
萬花叢中新建了華麗的樓閣，美麗的女子靠著欄桿，宛如置身於天上的春天。一輪明月清冷地照在簾外，深夜裡曾經照耀著坐禪的人。
曾經見過這座名園最鼎盛的時候，春日遊玩的公子們沉醉在芬芳的花叢中。如今這座鹿苑已經沒有了花的主人，只有杜鵑鳥在樹枝上啼叫。
當年遊覽這裡，鮮花數不勝數，今天再次來到這裡，卻不見了鮮花。想必是支道林厭倦了繁華艷麗，不讓它們留在煙霞之中。
楚江舟中感度門講主舉楞伽大綱
在荊南很高興見到度門禪師，他字字句句都直指本心，不落空談。試問《楞伽經》所說的真理在哪裡？就在這世間萬物之中，每一件事物都是一座獨立的孤峰。
因麟郎說七里灘景物偶成
掛著布帆的船隻乘著急風，在碧綠的溪流上飛馳，兩岸的泉水聲聽也聽不厭。請問此時此刻，還有人在那裡嗎？青山依舊，綠水長流。
【English Translation】 English version The wind whistles through the vast emptiness. The fragrant light of the Buddha's sun shines boundlessly.
Mourning Zen Master Someone of Wujiang
The solitary city lies east of vast Lake Tai. Who would have thought that Wujiang would produce such a hero? He cuts off the path between the sacred and the mundane, leaving no way to walk. His descendants weep in poverty for a thousand years.
Lazy Rock
Having traveled all over the world, he was unwilling to stay, but having come to this rock, he is too lazy to leave. After Zen practice, he uses his fist as a pillow, lying on the mossy rock. To whom can he speak of the heart within?
Most Excellent Spring
Since ancient times, it has never dried up, even in great droughts. It turns into rain, turns into clouds, and then naturally dissipates and rests. How can the spring below the mountain compare to the spring above the mountain? Its source is so lofty and difficult to surpass.
Visiting Su Zi's Temple in Daxian Village, Mount Wutai
The ancient temple is desolate and locked by ten thousand peaks. Trampling through the cold clouds, I seek Su Shi's traces. Respectfully bowing again, I cannot bear to leave. I laugh at myself, feeling like the old Canliao.
Impromptu at Dragon Pool at Dusk
Waiting for the moon at the edge of the cliff, the whole sky becomes quiet. Listening to the sound of the spring on the stone, all worries vanish without a trace. Smiling, I ask the two or three friends who came with me, who is enjoying themselves in this realm of being and non-being?
Flying Cloud Spring
Cold spring water pours out from a crevice in the verdant rock. I want to explore its source, but my wish has not yet been fulfilled. Do not let the heavenly wind blow it away, mixing it with the great sea to form the tide.
Passing the Abandoned Lengyan Temple (Three Poems)
New and magnificent pavilions are built in the midst of myriad flowers. Beautiful women lean on the railings, as if in heavenly spring. A round moon shines coldly outside the curtain, having illuminated meditating people in the deep night.
I once saw this famous garden in its full glory, with young masters reveling in the fragrant flowers during spring outings. Now this deer park has no master of the flowers, only cuckoos singing on the branches.
In the past, when I visited here, there were countless flowers. Today, when I come again, I see no flowers. It must be that Zhi Daolin grew tired of the splendor and did not allow them to remain in the mist and haze.
Feeling in a Boat on the Chu River as Lecturer Dumen Outlines the Surangama Sutra
I am delighted to see Zen Master Dumen in Jingnan. His words point directly to the mind, not engaging in empty talk. I ask, where is the truth spoken of in the Lankavatara Sutra (Lengyan Jing)? It is in all things in this world; each thing is an independent solitary peak.
Impromptu Poem on the Scenery of Qilipu Inspired by Linlang
The boat with its cloth sail rides the swift wind, flying over the green stream. One never tires of listening to the sound of the springs on both banks. May I ask, are there still people there at this moment? The green mountains remain, and the green waters flow on.
山回合一鴻毛。
季夏從清涼山過練陽登望湖亭
山下湖光山上松。是誰高枕臥虛空。大風拂拂來何處。魂夢還疑冰壑中。
梵川螺館
天地分明是一螺。何殊此館在煙波。閑來折葦登臨者。獨立蒼茫自詠歌。
過奔牛吊蘇長公
懷中日月隱何方。聞道奔牛坐化場。剩語殘言誰檢得。江山千古藉輝光。
長松館遇雪
樹樹有花皆一色。枝枝無葉但多光。朝來莫道人蹤絕。亦有東鄰送炭忙。
有感二首
滾滾雲濤不轉頭。使君因建鎖江樓。緋衣未必長為主。塔頂何人一啟眸。
香城開士舊名林。流水松濤演梵音。端為此山形勝好。等閑昧卻大夫心。
吊妙峰覺講主
金翅盤空萬里風。有門入妙古人同。朱陵止觀橋頭月。不掛天臺掛別峰。
雜吟
𩯭毛種種日維新。逝水滔滔更愴神。獨有月明流不去。蓬窗此夜照幽人。
勸大川李善友求生凈土
熱惱清涼本不差。何妨荊棘與蓮花。相逢幾個知歸者。薄暮鐘聲送落霞。
悼鵬郎
瘦骨棱層上五臺。頓除鬚髮斷塵埃。出山不見入山去。惱殺文殊淚滿腮。
潭柘山一音堂謝諸法侶
夢裡青山夢裡身。那堪去住別疏親。何須醒后觀憎愛。始
【現代漢語翻譯】 現代漢語譯本 山回合一鴻毛。
季夏從清涼山過練陽登望湖亭
山下是湖光，山上是松樹。是誰在高枕無憂地躺臥在虛空中？大風呼呼地從何處吹來？魂夢中還以為身處冰冷的溝壑之中。
梵川螺館
天地分明就像一個螺殼。這館在煙波之中又有什麼不同呢？空閑時折根蘆葦來此登臨的人，獨自在蒼茫中吟詠歌唱。
過奔牛吊蘇長公（蘇軾）
懷中的日月隱藏在何方？聽說這裡是蘇軾坐化的地方。剩下的言語殘篇有誰能整理出來？江山千古都憑藉他的光輝。
長松館遇雪
樹樹都開著顏色一樣的花，枝枝沒有葉子卻閃耀著光芒。早上不要說沒有人的軌跡，也有東邊的鄰居忙著送炭來。
有感二首
滾滾的雲濤從不回頭，太守因此建造了鎖江樓。穿著紅袍的人未必能長久做主，塔頂上又有誰曾睜開眼睛看一看？
香城開士（僧人）過去是著名的叢林，流水松濤演奏著梵音。只因爲這座山形勢優美，輕易地就忘記了為國為民的大夫之心。
吊妙峰覺講主（僧人）
金翅鳥在萬里高空盤旋，有門進入精妙之境，古人也是一樣。朱陵止觀的橋頭明月，不掛在天臺山，卻掛在別的山峰。
雜吟
鬢髮日漸稀疏，每天都在更新。逝去的水流滔滔不絕，更讓人感到悲傷。只有明月不會流逝，今夜照耀著蓬窗下的幽人。
勸大川李善友求生凈土
熱惱和清涼本來就沒有差別，又何妨身處荊棘之中也能生出蓮花。相逢的人中有幾個知道歸宿的？傍晚的鐘聲伴隨著落霞。
悼鵬郎
瘦骨嶙峋地登上五臺山，立刻剃除鬚髮，斷絕塵埃。離開山時沒見到你，進入山中也見不到你，惱得文殊菩薩淚流滿面。
潭柘山一音堂感謝諸位法侶
夢裡是青山，夢裡是自身。怎能忍受離去和留下，告別疏遠和親近。何必醒來后才觀察憎恨和愛戀，一開始
【English Translation】 English version A mountain merges, one with a feather.
In the sixth month, passing through Lianyang from Qingliang Mountain, ascending Wanghu Pavilion
Below the mountain, the lake's light; above the mountain, pine trees. Who is it that rests their head high, lying in the void? The great wind rustles, from whence does it come? In dreams, the soul still suspects it's in an icy ravine.
Brahma's River Snail Pavilion
Heaven and earth are clearly a snail shell. How is this pavilion different in the misty waves? Those who idly break reeds to ascend here, stand alone in the vastness, chanting and singing.
Passing Benniu, mourning Su Changgong (Su Shi)
Where are the sun and moon hidden in his heart? It is said that Benniu is where he attained nirvana. Who can collect the remaining words and fragments? The rivers and mountains for thousands of years rely on his brilliance.
Encountering Snow at Changsong Pavilion
Every tree has flowers of the same color; every branch has no leaves but much light. Do not say in the morning that there are no human traces; there are also eastern neighbors busy delivering charcoal.
Two Poems of Reflection
The rolling clouds and waves never turn back; the governor therefore built the River-Locking Tower. Those in scarlet robes may not always be masters; who on the top of the pagoda has ever opened their eyes to see?
The enlightened one of Xiangcheng was once a famous forest; flowing water and pine breezes perform Brahma's sounds. Just because this mountain has a beautiful shape, the heart of a great official, serving the country and its people, is easily forgotten.
Mourning the Lecturer Jue of Miaofeng (Monk)
The golden-winged bird circles in the wind for ten thousand miles; there is a gate to enter the realm of subtlety, just like the ancients. The moon over the bridge of Zhuling Samatha-Vipassana, does not hang on Mount Tiantai, but hangs on another peak.
Miscellaneous Poems
The hair at the temples thins day by day, constantly renewing. The flowing water rushes on, causing even more sorrow. Only the bright moon does not flow away, illuminating the recluse in his humble window tonight.
Advising Li Shanyou of Dachuan to Seek Rebirth in the Pure Land
Heat and coolness are not different in essence; what harm is there if lotuses can grow even among thorns? How many who meet know where to return? The evening bell sends off the setting sun.
Mourning Penglang
His emaciated bones ascended Mount Wutai, immediately shaving his head and cutting off worldly ties. Leaving the mountain, he was not seen; entering the mountain, he cannot be found. It vexes Manjusri, whose face is full of tears.
Thanking the Dharma Companions at Yiyin Hall, Tanzhe Mountain
In dreams, green mountains; in dreams, oneself. How can one bear leaving and staying, parting from the distant and the close? Why must one observe hatred and love after waking up? From the beginning
信龜毛第七塵。
遺聞堂喜晴
夜來風雨滿巖阿。樹杪泉聲百道多。無限好山云蔽盡。那知今夕更嵯峨。
過弘恩寺
門外千峰寺里燈。一光三世照金繩。老禪飯訖無餘事。靜聽松濤沒愛憎。
過昭慶寺
回合青山鎖梵宮。階前階后象王蹤。懸知超世非無本。法雨香云不記重。
大悲閣別陸太宰
馳驛還家聖主光。憑虛一嘯萬機忘。手中有眼應知響。耳處聞聲豈妙常。
其二。
金身七尺有餘高。柱石乾坤不計勞。自是君王憐朽骨。放歸云外聽松濤。
過潼關
黃騾初不異青牛。關吏何須作路仇。西向秦關同此去。神珠大夜向誰投。
彭城洪福寺月下懷仲淳
盤馬山前月正明。煙波渺渺片帆輕。清光不減金臺夜。禪室南冠少繆生。
登戲馬臺
掀髯一笑火咸陽。衣錦長歌歸故鄉。莫問當年橫槊地。蕭蕭秋草帶寒霜。
送仲淳奔喪南還
風樹蕭蕭千里歸。兩行血淚染麻衣。送君有意難為語。那可燕山聞子規。
夏日遊清泉寺
寺里清泉戶外山。波光空翠盡生寒。獨憐大士翻經館。狐兔黃昏自往還。
彭城題蘇公黃樓
一片孤城捍怒濤。幾回隍壑舞黿蛟。祖龍曾此求周鼎。不
【現代漢語翻譯】 現代漢語譯本 信龜毛第七塵：相信龜毛（指烏龜的毛，比喻虛無不存在的事物）這樣的第七種塵埃（佛教用語，指色、聲、香、味、觸、法之外的第七種塵埃，也是虛幻不實的）。
遺聞堂喜晴 夜來風雨滿巖阿：昨夜風雨交加，山巖間充滿了雨水。 樹杪泉聲百道多：樹梢間傳來無數條泉水的聲音。 無限好山云蔽盡：美好的山景都被雲霧遮蔽。 那知今夕更嵯峨：誰知今晚的山巒更加高峻。
過弘恩寺 門外千峰寺里燈：寺廟門外是重重山峰，寺廟裡亮著燈。 一光三世照金繩：一盞燈的光芒照亮過去、現在、未來三世，如同金色的繩索般連線。 老禪飯訖無餘事：老禪師吃完飯後沒有其他事情。 靜聽松濤沒愛憎：只是靜靜地聽著松濤聲，心中沒有愛憎。
過昭慶寺 回合青山鎖梵宮：重重疊疊的青山環繞著寺廟。 階前階后象王蹤：臺階前後留有象王（比喻佛）的足跡。 懸知超世非無本：可以知道超越世俗並非沒有根源。 法雨香云不記重：佛法如雨般降下，香云繚繞，數不清有多少。
大悲閣別陸太宰 馳驛還家聖主光：您乘驛車返回家鄉，這是聖上的恩光。 憑虛一嘯萬機忘：對著天空長嘯一聲，忘記了所有的政務。 手中有眼應知響：手中如有慧眼，應該知道其中的影響。 耳處聞聲豈妙常：耳朵聽到的聲音，怎麼能是真正的永恒不變的真理呢？
其二 金身七尺有餘高：佛像金身高達七尺多。 柱石乾坤不計勞：像柱石一樣支撐著天地，不計較辛勞。 自是君王憐朽骨：自然是君王憐惜我這衰老的身體。 放歸云外聽松濤：放我回到云外，去聽那松濤的聲音。
過潼關 黃騾初不異青牛：黃騾子本來和青牛沒有什麼區別。 關吏何須作路仇：關卡的官吏何必把它們當作仇敵呢？ 西向秦關同此去：向西前往秦關，大家都是一樣的。 神珠大夜向誰投：這顆珍貴的神珠，要在黑暗中投向何處呢？
彭城洪福寺月下懷仲淳 盤馬山前月正明：在盤馬山前，月亮正明亮。 煙波渺渺片帆輕：煙霧瀰漫，水波浩渺，一葉輕舟。 清光不減金臺夜：這清澈的光芒不亞於金臺的夜晚。 禪室南冠少繆生：禪房裡戴著囚帽的繆生（指被貶謫的人）很少見啊。
登戲馬臺 掀髯一笑火咸陽：捋著鬍鬚一笑，咸陽城化為灰燼。 衣錦長歌歸故鄉：穿著華麗的衣服，高聲歌唱著返回故鄉。 莫問當年橫槊地：不要問當年橫槊（指曹操）的地方。 蕭蕭秋草帶寒霜：蕭瑟的秋草帶著寒霜。
送仲淳奔喪南還 風樹蕭蕭千里歸：風吹樹木發出蕭蕭的聲音，你奔喪千里返回家鄉。 兩行血淚染麻衣：兩行血淚染濕了麻衣。 送君有意難為語：送你離開，心中有很多話難以說出口。 那可燕山聞子規：怎麼能在燕山聽到杜鵑鳥的叫聲呢？（比喻悲傷）
夏日遊清泉寺 寺里清泉戶外山：寺廟裡有清澈的泉水，寺廟外是山。 波光空翠盡生寒：泉水的波光和山色的翠綠都讓人感到寒意。 獨憐大士翻經館：我獨自憐惜那翻譯佛經的場所。 狐兔黃昏自往還：只有狐貍和兔子在黃昏時分自由來往。
彭城題蘇公黃樓 一片孤城捍怒濤：一座孤零零的城池抵擋著洶涌的波濤。 幾回隍壑舞黿蛟：多少次護城河裡有大鱉和蛟龍在舞動。 祖龍曾此求周鼎：秦始皇曾經在這裡尋找周朝的鼎。 不
【English Translation】 English version Believing in the Seventh Dust of Turtle Hair: To believe in the seventh dust of turtle hair (meaning something nonexistent and illusory).
Joy on a Clear Day at Yiwentang Last night, wind and rain filled the mountain valleys. The sound of springs from the treetops is abundant in a hundred ways. Limitless beautiful mountains are entirely covered by clouds. Who knew that tonight they would be even more towering?
Passing Hongen Temple Outside the gate are a thousand peaks, inside the temple are lamps. A single light illuminates the three worlds like a golden rope. The old Chan master has nothing left to do after finishing his meal. He quietly listens to the sound of the pines, without love or hate.
Passing Zhaoging Temple Layer upon layer of green mountains lock in the Buddhist palace. Before and after the steps are the traces of the elephant king (referring to the Buddha). It is known that transcending the world is not without a foundation. The rain of Dharma and fragrant clouds are countless.
Farewell to Grand Preceptor Lu at the Great Compassion Pavilion Riding post horses home, it is the light of the holy ruler. Leaning on emptiness and letting out a cry, ten thousand affairs are forgotten. With eyes in your hands, you should know the repercussions. How can the sound heard by the ears be the wonderful constant?
Second Poem The golden body is more than seven feet tall. Like pillars supporting heaven and earth, not counting the labor. It is naturally the ruler who pities my decaying bones. Releasing me to return beyond the clouds to listen to the sound of the pines.
Passing Tong Pass The yellow mule is initially no different from the green ox. Why must the gate official treat them as enemies on the road? Heading west to Qin Pass, we are all the same. Where should this precious divine pearl be cast in the great night?
Thinking of Zhongchun Under the Moon at Hongfu Temple in Pengcheng Before Panma Mountain, the moon is bright. The misty waves are vast, and a single sail is light. The clear light is no less than the night at Jintai. In the Chan room, it is rare to see Miao Sheng (referring to a banished person) wearing a prisoner's hat.
Climbing Xima Terrace With a smile and a stroke of the beard, Xianyang is turned to ashes. Wearing brocade and singing loudly, returning to my hometown. Do not ask about the place where the spear was held horizontally in the past (referring to Cao Cao). The desolate autumn grass carries the cold frost.
Sending Zhongchun Home for Funeral in the South The wind rustles through the trees as you return home for a thousand miles to attend the funeral. Two lines of bloody tears stain the hemp clothes. Sending you off, there are many words in my heart that are difficult to say. How can one hear the cuckoo's cry in Yanshan? (metaphor for sadness)
Visiting Qingquan Temple in Summer Inside the temple is a clear spring, outside the temple are mountains. The light of the waves and the green of the mountains all bring a sense of coldness. I alone pity the hall where the sutras were translated. Only foxes and rabbits freely come and go at dusk.
Inscription on Su Gong's Yellow Tower in Pengcheng A lone city defends against the raging waves. How many times have turtles and dragons danced in the moat? The First Emperor of Qin once sought the Zhou Dynasty tripod here. No
及黃樓意自高。
題福巖師子峰
千日萬日爾不吼。我來便作無畏聲。風雷夜半震巖谷。深林百獸無不驚。
同諸法子金山看月
青山兩岸鎖金鰲。石上觀濤月正高。云外片帆飛不住。分明鏡里渡鴻毛。
同諸法子過廣陵宿上方寺敘別
月下尋幽叩梵宮。老禪猶在夢魂中。溪山莫問來朝路。夾岸桃花色不同。
題上方寺觀音池
大士無端錯用心。不觀色相卻觀音。寒流若使離聲入。千尺雲濤覓一針。
讀桃源記
夾岸桃花知幾深。漁郎何事解相尋。此回出去輕饒舌。負殺丁寧一片心。
晉王義之曬書堂
竹帛古人心血在。肯教魚蠹更生塵。自知南渡無歸日。獻與如來轉法輪。
示徐符卿孺東予告還山
滄浪辛苦幾經秋。一片丹衷竟未酬。偶向雙林尋白足。談空猶自夢春疇。
夜泊義興城下
煙濤空翠雨濛濛。一片孤城山水中。我欲尋幽向深處。黃昏停棹但聞鐘。
哀路南塘先生示路抱赤
貧寒徹骨更連喪。開士聞之亦感傷。江上麥舟誰肯棄。兒孫珞珞產南塘。
聞秦直指禁令
野禪若使是妖僧。敢惜殘年瀆聖明。便請一刀彰國憲。何妨痛處了無生。
中秋泊蘇長公祠下
【現代漢語翻譯】 現代漢語譯本 及黃樓，意氣自然高昂。
題福巖師子峰
千日萬日你都不吼叫，我一來你就發出無畏的聲音。風雷在半夜震動巖石山谷，深林中的各種野獸沒有不驚恐的。
同諸法子金山看月
青山兩岸像兩條鎖住金鰲（傳說中的大龜）的鏈條。在石頭上觀賞海潮，月亮正高掛天空。云外的孤單船帆無法停留，分明就像在鏡子里渡過鴻毛一樣。
同諸法子過廣陵宿上方寺敘別
在月光下尋找幽靜之處，敲響佛寺的門。老禪師還在睡夢中。溪山的美景不要問我明天的路，夾岸的桃花顏色各不相同。
題上方寺觀音池
大士（觀音菩薩的尊稱）無緣無故地用錯了心，不觀照萬物的表象，卻去觀照觀音（菩薩本身）。如果寒冷的水流能脫離聲音而進入，那麼即使在千尺雲濤中也難以找到一根針。
讀桃源記
夾岸的桃花不知有多深，打魚的人為什麼還要去尋找？這次出去如果輕易饒舌，就辜負了（陶淵明）一片懇切的心意。
晉王義之曬書堂
竹簡和帛書上凝聚著古人的心血，怎能讓魚蟲蛀蝕，再生灰塵？（王羲之）自知南渡后沒有迴歸之日，所以將書法獻給如來，轉動法輪。
示徐符卿孺東予告還山
在仕途上辛苦奔波經歷了多少個秋天，一片忠誠的心意最終未能實現。偶爾到雙林寺尋找白足禪僧，談論空性，卻仍然夢見春天的田野。
夜泊義興城下
煙霧瀰漫，一片空曠翠綠，細雨濛濛，孤零零的城池坐落在山水之間。我想尋找幽靜的地方深入其中，黃昏時停船，只能聽到鐘聲。
哀路南塘先生示路抱赤
貧寒到極點，又接連遭遇喪事，即使是開悟之士聽了也會感到悲傷。江上的運麥船誰肯放棄？兒孫眾多，都出生在南塘。
聞秦直指禁令
如果野禪真的是妖僧，我怎敢珍惜殘餘的生命來冒犯聖明的朝廷。請用一刀來彰顯國家的法度，又何妨在痛苦中了悟無生。
中秋泊蘇長公祠下
【English Translation】 English version And at Yellow Tower, his spirit naturally soars high.
Inscribed at the Lion Peak of Fuyan Temple
For a thousand days, ten thousand days, you do not roar. But when I come, you make a fearless sound. Wind and thunder shake the rocks and valleys in the middle of the night. All the beasts in the deep forest are terrified.
Viewing the Moon at Jinshan with All the Dharma Sons
Green mountains on both banks lock the golden ao (a mythical giant turtle). Watching the waves on the rocks, the moon is high in the sky. A lone sail outside the clouds cannot stay still, clearly like crossing a feather in a mirror.
Parting at Shangfang Temple in Guangling with All the Dharma Sons
Seeking the secluded under the moonlight, I knock on the gate of the Buddhist temple. The old Chan master is still in his dreams. Do not ask me about tomorrow's road in the streams and mountains. The peach blossoms on both banks have different colors.
Inscribed at the Guanyin Pond of Shangfang Temple
The Great Being (a respectful title for Guanyin Bodhisattva) mistakenly uses her mind for no reason, not observing the appearances of things, but observing Guanyin (the Bodhisattva herself). If the cold current could enter without sound, it would be difficult to find a needle even in a thousand-foot cloud wave.
Reading 'The Peach Blossom Spring'
How deep are the peach blossoms on both banks? Why did the fisherman bother to seek it out? If you speak carelessly after leaving this time, you will betray (Tao Yuanming's) sincere heart.
The Book-drying Terrace of Jin Prince Wang Yizhi
The ancient people's heart and blood are in the bamboo and silk books. How can we let fish and insects eat them and create dust again? (Wang Xizhi) knew that there would be no return after crossing south, so he offered the calligraphy to the Tathagata to turn the Dharma wheel.
Shown to Xu Fuqing Rudong, Returning to the Mountain After Retirement
How many autumns have you toiled in officialdom? Your loyal heart has not been rewarded in the end. Occasionally, I seek the white-footed monks at Shuanglin Temple, discussing emptiness, but still dreaming of the spring fields.
Mooring Under Yixing City at Night
The mist is vast and green, and the drizzle is misty. The lonely city is located among the mountains and rivers. I want to seek a secluded place to go deep into it. At dusk, I stop the boat and only hear the sound of the bell.
Lamenting Mr. Lu Nantang Showing Lu Baochi
Poverty to the bone, and continuous funerals, even enlightened people will feel sad when they hear it. Who would be willing to abandon the wheat boat on the river? Many children and grandchildren were born in Nantang.
Hearing Qin Zhizhi's Prohibition Order
If the wild Chan monks are really demon monks, how dare I cherish my remaining life to offend the enlightened court? Please use a knife to show the laws of the country, and what harm is there in realizing no-birth in pain?
Mooring Under the Shrine of Su Changgong on Mid-Autumn Festival
維舟祠下露沾巾。雪漲銅棺月色新。歌笑不須刀布換。閑中開口許何人。
壽雙山先生
軒冕松雲路不同。雙山高出大夫松。天風一陣來何處。吹走雲濤響碧空。
過漏澤園
髑髏此地莫言多。法界都來毗富羅。更看陌頭誰氏冢。幾回歡笑幾悲歌。
題金沙寺岳武穆王碑陰(碑中有陪僧寮謁金仙之句)
將軍何事謁金仙。弘忍精忠本一源。不具殺人真手段。安能截斷世間纏。
長者庵定起
微云淨盡天如洗。定起經行月色中。無限風光向誰道。庵前庵后碧山重。
長者庵讀決疑論
善財童子不辭勞。五十三參粉寂寥。不是當年李長者。瞿曇安得有皮毛。
示大賢村諸善友
世人都怨日間忙。夢裡波波醒后忘。何者真兮何者偽。大家為我細推祥。
早春謁方山李長者。還清涼招陸太宰。特賦此二絕
飯吃黃精衣著麻。長菘七碗勝芽茶。相知若問山中事。定起巖前掃落花。
其二。
五峰冰雪古來深。春滿乾坤冷莫禁。曼室老人虛別室。遙知端不負登臨。
謁方山李長者還定襄道中(有序)
余慕唐李長者有年數矣。而以參學未暇一訪遺蹤。萬曆壬辰。發春三日。自清涼山。攜開江彩三子。特禮覲之。
【現代漢語翻譯】 現代漢語譯本 在維舟祠下，我淚濕衣襟。雪水上漲，映照著銅棺，月色顯得格外清冷。過去的歌舞歡笑，如今已無需用刀布來交換。這份閒適的心境，又能向誰訴說呢？
—— 壽雙山先生
您隱居山林，軒冕榮華與您如同松樹和雲彩般道路不同。雙山先生的品格高尚，遠勝于那挺拔的大夫松。一陣天風從何處吹來？吹散瞭如云般的波濤，在碧空中迴響。
—— 過漏澤園
在這漏澤園中，不必感嘆白骨骷髏如此之多。因為整個法界，都如同毗富羅（Vipula，廣大的意思）山一樣廣闊無垠。更要看看路邊是誰家的墳墓，曾經在這裡上演過多少歡笑和悲歌。
—— 題金沙寺岳武穆王碑陰 (碑中有陪僧寮謁金仙之句)
岳飛將軍為何要參拜金仙？弘揚忍辱和精忠報國，原本就是同一根源。如果不能真正掌握殺伐決斷的手段，又怎能斬斷世間的種種糾纏？
—— 長者庵定起
微云消散，天空如洗般澄澈。禪定結束后，在月色中緩緩經行。這無限美好的風光，又能向誰訴說呢？庵前庵后，重重疊疊的都是碧綠的山巒。
—— 長者庵讀決疑論
善財童子不辭辛勞，經歷了五十三參，最終粉身碎骨，歸於寂寥。如果不是當年的李長者（指李通玄），瞿曇（釋迦牟尼佛）又怎麼能得到這身皮囊？
—— 示大賢村諸善友
世人都抱怨白天太過忙碌，夢裡奔波勞碌，醒來后又全部遺忘。什麼是真，什麼是假？請大家為我仔細推敲分辨。
—— 早春謁方山李長者。還清涼招陸太宰。特賦此二絕
吃的是黃精飯，穿的是麻布衣。七碗長菘，勝過名貴的芽茶。如果有人問起山中的事情，就在定起巖前，掃落花以待。
其二。
五峰的冰雪，自古以來就積澱深厚。即使春天充滿天地，寒冷也無法禁錮。曼室老人（指李長者）獨自住在清凈的別室，遙想他定然不會辜負這番登臨。
—— 謁方山李長者還定襄道中(有序)
我仰慕唐朝的李長者（李通玄）已經很多年了，但因為參學事務繁忙，一直沒有機會拜訪他的遺蹟。萬曆壬辰年，春天開始的第三天，我從清涼山出發，帶著開江彩三個兒子，特地前去拜謁。
【English Translation】 English version Beneath the Weizhou Shrine, my handkerchief is soaked with dew. The snow swells the bronze coffin, the moonlight appearing fresh and new. There's no need to exchange songs and laughter for knives and cloth. In moments of leisure, to whom can I confide?
-- In Celebration of Mr. Shuangshan
The paths of officialdom and reclusion diverge like pine trees and clouds. Mr. Shuangshan's virtue towers above the stately Daifu pines. From whence does this gust of celestial wind arise? It blows away the cloud-like waves, echoing in the azure sky.
-- Passing Louzeyuan (Cemetery)
In this Louzeyuan, let no one lament the multitude of skulls. The entire Dharma realm is as vast as Mount Vipula (Vipula, meaning vast). Furthermore, observe whose tomb lies by the roadside. How many times have laughter and sorrow played out here?
-- Inscription on the Back of Yue Wumu's Stele at Jinsha Temple (The inscription includes a line about accompanying monks to visit the Golden Immortal)
General Yue, why do you visit the Golden Immortal? Promoting forbearance and devoted patriotism share the same origin. Without truly possessing the means to kill, how can one sever the entanglements of the world?
-- Walking Meditation at Elder's Hermitage
The thin clouds have cleared, the sky is as clean as if it has been washed. After emerging from meditation, I stroll in the moonlight. To whom can I convey this boundless scenery? Before and behind the hermitage, the green mountains are layered upon layered.
-- Reading 'Resolving Doubts' at Elder's Hermitage
Sudhana (Sudhana-kumara) did not shrink from hardship, undergoing fifty-three visits, ultimately reducing to dust and ashes, returning to stillness. If not for Li Changzhe (Li Tongxuan) of that time, how could Gautama (Sakyamuni Buddha) have obtained this skin and bones?
-- Showing to the Good Friends of Daxian Village
Everyone complains about being busy during the day, bustling in dreams, forgetting everything upon waking. What is true, and what is false? Please, everyone, carefully analyze and discern for me.
-- Early Spring Visit to Elder Li of Fangshan, Returning to Qingliang to Invite Grand Tutor Lu, Especially Composing These Two Quatrains
Eating Huangjing rice, wearing hemp clothing. Seven bowls of long cabbage surpass precious sprout tea. If someone asks about matters in the mountains, I will be sweeping fallen flowers before the Dingqi Rock.
The Second.
The ice and snow of the Five Peaks have been deep since ancient times. Even with spring filling the universe, the cold cannot be contained. The old man of Manshi (referring to Li Changzhe) dwells alone in a separate quiet room, I know from afar that he will not fail this ascent.
-- Visiting Elder Li of Fangshan, Returning on the Road to Dingxiang (with Preface)
I have admired Li Changzhe (Li Tongxuan) of the Tang Dynasty for many years, but due to the busyness of studying, I have not had the opportunity to visit his remains. In the year of Ren Chen in the Wanli era, on the third day of the beginning of spring, I set out from Mount Qingliang, bringing with me my three sons, Kaijiang, Cai, to pay a special visit.
既而揮鞭還清涼。春雪繽紛。千山裹玉。逆思長者音容笑貌。恨不與之同生。得事巾拂。感而賦此。
十年如渴仰高風。神福山原訪道蹤。春雪紛紛遍南北。杖藜何處倚寒松。
過聖壽寺三首
郭外青山兩岸斜。禪房寂寂鎖煙霞。佛前燈火誰相剔。分得清光照萬家。
看花若使待花紅。無限春光逐晚風。著眼直須天地外。持竿寰海辨魚龍。
柳條何事漏春光。蜂蝶紛紛過短墻。只恐東風妒花笑。馬蹄千里踏紅香。
送魏覺樗
富陽江畔別君時。此別蘭溪月尚微。明月無心能兩照。錢塘渡口使人思。
過七里灘
富春山水杳無窮。誰著羊裘隱此中。若使劉郎不相喚。後人何處覓遺蹤。
北園見紫薇花有感
未見花時已落花。雨前雨後兩無差。紛紛蜂蝶來還去。一段春光被眼遮。
秋夜半室崖聞法雲庵居士讀經
片雨初收生夜涼。半峰趺坐石為床。忽聞松下讀經響。清磬敲殘斜月光。
題廟壁(師游衡山過此廟遇廟傾邦人伐廟樹修葺因題此邑侯見詩遂止不伐且勒詩于石)
修廟還災廟裡松。廟成鬆去鶴巢空。無如留卻青松在。逮得長生老化龍。
夜坐
后夜空山坐入禪。那知明月照寒泉。無端失伴猿相喚。瞥
地身心又宛然。
示覺迷居士
𩯭毛如雪骨如蒿。若問長生路轉遙。淫殺且將根蒂斷。蟠桃只在自心苗。
慰傅居士
重疊青山古樹多。一庵高結在松蘿。通幽別有池邊路。居士空床獨抱疴。
禮香山臥如來
兩腳長伸只管眠。那知苦海浪滔天。相參莫問雙林夢。幾度春深啼杜䳌。
來隱標
當年三士隱修禪。鶴在松梢龍在淵。我老一來尋勝蹟。莫愁破灶不生煙。
登說法臺
鳳頭老漢一登臺。萬壑千巖笑面開。說法若教煩舌相。雨花惹得帝天來。
題戒壇九松
五嶽三山曾遍游。此中松樹更無儔。馬鞍云盡蓋壇出。風月龍蛇舞不休。
大賢村長者庵懷江南諸法侶
階前屋后盡青山。苔徑蕭蕭遠市寰。來往風塵頭共白。爭如雲外聽潺湲。
燕京別文卿中甫之峨嵋
三義廟前楊柳青。垂垂無語不勝情。從來木帝難為主。莫厭閑中風雨聲。
夢端師子
夢中曾見端師子。瀟灑風流自不群。一片皮兒蒙卻首。等閑哮吼萬重云。
潭柘懷繆仲淳
谷水龍泉一片云。去來誰解見離群。夜深唯有滄溟月。無限清光不可分。
燒爆竹(有序)
魏中光居士。于萬曆十四年冬。參予于潭柘
【現代漢語翻譯】 現代漢語譯本 地身心又宛然。
示覺迷居士（Jue Mi Jushi，一位居士的名字）
頭髮鬍鬚像雪一樣白，骨瘦如柴。如果問長生不老的方法，那就太遙遠了。首先要將淫慾和殺生的根源徹底斷除，那麼長生不老的蟠桃就只在自己的心中萌芽。
慰傅居士（Fu Jushi，一位居士的名字）
重重疊疊的青山，古老的樹木很多。一座小庵高高地建在松蘿之間。通向幽靜之處，另有一條池邊的道路。居士你卻獨自躺在空空的床上，忍受著疾病的折磨。
禮香山臥如來（Xiangshan Wo Rulai，香山臥佛）
兩腳長長地伸著，只顧睡覺。哪裡知道苦海中波浪滔天。如果要參透，就不要問雙林入滅的夢境。多少個春天，杜鵑鳥都在悲啼。
來隱標（Yin Biao，地名）
當年三位隱士在這裡修行禪定。鶴在松樹梢上，龍在深淵裡。我老了，才來尋找這些勝蹟。不要因為破舊的灶臺沒有炊煙而感到憂愁。
登說法臺
鳳頭老和尚一登上說法臺。萬壑千巖都露出了笑臉。說法如果需要依靠口舌，那麼天帝就會被感動得降下雨花。
題戒壇九松
五嶽三山我都曾經遊歷過。這裡的松樹更是沒有可以與之相比的。馬鞍山的雲霧消散，戒壇顯露出來。風中，松樹的枝幹像龍蛇一樣舞動不停。
大賢村長者庵懷江南諸法侶
臺階前屋后都是青山。長滿青苔的小路，顯得清靜而遠離塵世。來來往往，奔波於世俗的人們，頭髮都變得花白。哪裡比得上在云外聽著潺潺的流水聲呢？
燕京別文卿中甫之峨嵋
三義廟前的楊柳，一片青翠。柳條低垂，默默無語，讓人感到無限的傷感。自古以來，木星（木帝）就難以成為主宰。不要厭煩閑暇時聽到的風雨聲。
夢端師子（Duan Shizi，人名）
夢中曾經見到端師子。他瀟灑風流，與衆不同。用一片皮覆蓋著頭。隨意地吼叫，就能震動萬重云。
潭柘（Tan Zhe，地名）懷繆仲淳（Miao Zhongchun，人名）
山谷中的流水和龍泉，就像一片云。來來去去，有誰能夠理解這脫離世俗的隱士呢？夜深人靜的時候，只有那浩瀚的月亮。無限的清光，是無法分割的。
燒爆竹(有序)
魏中光居士（Wei Zhongguang Jushi，人名），在萬曆十四年冬天，來潭柘寺拜訪我。
【English Translation】 English version The earth, body, and mind are completely restored.
Shown to Jue Mi Jushi (Jue Mi Jushi, the name of a layperson)
Hair and beard are as white as snow, bones as thin as straw. If you ask about the path to longevity, it is far away. First, cut off the roots of lust and killing, then the peaches of immortality will sprout only in your own heart.
Comforting Fu Jushi (Fu Jushi, the name of a layperson)
Overlapping green mountains, many ancient trees. A small hermitage is built high among the pines and vines. Leading to seclusion, there is another path by the pond. You, Jushi, lie alone in an empty bed, enduring the torment of illness.
Paying respect to the reclining Tathagata at Xiangshan (Xiangshan Wo Rulai, Reclining Buddha of Xiangshan)
Stretching out both feet, only caring about sleeping. How can you know that the waves in the sea of suffering are滔天 (taotian, monstrous). If you want to understand, don't ask about the dream of entering Nirvana in the twin trees. How many springs have passed, with cuckoos crying sadly.
Arriving at Yin Biao (Yin Biao, a place name)
In the past, three hermits practiced Chan meditation here. Cranes are on the pine branches, dragons are in the abyss. I am old, and only now come to seek these scenic spots. Don't be sad that the broken stove has no smoke.
Ascending the Dharma Teaching Platform
The old monk with the phoenix head ascends the Dharma Teaching Platform. Ten thousand valleys and a thousand cliffs all reveal smiling faces. If teaching the Dharma requires relying on the tongue, then the Emperor of Heaven will be moved to send down rain of flowers.
Inscribing on the Nine Pines at the Ordination Platform
I have traveled all over the Five Sacred Mountains and the Three Mountains. The pine trees here are even more unmatched. The clouds of Saddle Mountain dissipate, and the Ordination Platform appears. In the wind, the branches of the pine trees dance like dragons and snakes without stopping.
Remembering the Dharma companions of Jiangnan at the Elder's Hermitage in Daxian Village
In front of the steps and behind the house are all green mountains. The mossy path is quiet and far from the world. Coming and going, those who rush about in the world, their hair has turned white. How can it compare to listening to the murmuring stream outside the clouds?
Farewell to Wen Qing Zhongfu of Yan Jing, heading to Emei
The willows in front of the Sanyi Temple are green. The willow branches droop, silently, making people feel infinite sadness. Since ancient times, Jupiter (the Wood Emperor) has been difficult to be the master. Don't be annoyed by the sound of wind and rain heard in leisure.
Dreaming of Duan Shizi (Duan Shizi, a person's name)
In a dream, I once saw Duan Shizi. He was unrestrained and elegant, different from the others. Covering his head with a piece of skin. Casually roaring, he can shake ten thousand layers of clouds.
Remembering Miao Zhongchun (Miao Zhongchun, a person's name) at Tan Zhe (Tan Zhe, a place name)
The flowing water and Dragon Spring in the valley are like a cloud. Coming and going, who can understand this hermit who has left the world? In the deep of night, there is only the vast moon. The infinite clear light cannot be divided.
Setting off Firecrackers (with a preface)
Layman Wei Zhongguang (Wei Zhongguang Jushi, a person's name), in the winter of the fourteenth year of the Wanli era, visited me at Tanzhe Temple.
山嘉福寺。明年仲春。仍送別於此。中光好燒爆竹。聞予不喜遂止。予謂中光曰。潭柘陰氣久積。法輪弗轉。正當以爆竹聲震散之。中光大喜。燒竹達旦。日輪重轉。和氣翕集。中光其有所助歟。因感而賦此。
爆竹聲中一別來。桃花谷口幾回開。堯天佛日重光處。莫把浮生送酒杯。
碧雲寺禪房見迎春花
一段風情自不同。道人瞥見萬緣空。最是松泉明月夜。清香浮遍梵王宮。
長松館
君家幾個長松樹。引得天風作海濤。熱惱從教千萬斛。此中一坐自然消。
懷弇山居士
太室歸來事事幽。散花天女豈全牛。云邊水木同誰賞。隱幾無心對海鷗。
悼無盡禪伯
坐破蒲團知幾枚。世緣見說久成灰。春深巖畔花狼籍。百鳥空啼喚不回。
上方別守愚座主紹宗天恩開士之峨眉
大家都是異鄉人。相送慇勤骨肉親。回首白雲重疊處。巴江行色洞中春。
梵川西爽樓雨中即事
屈曲池塘楊柳風。浮空漚閣雨煙中。誰將半偈拴心馬。夜聚魚龍水月宮。
曲阿梵川即懷
流金爍石雪漫漫。豈但危峰與峻巒。秦道巴江千萬曲。蘆芽云樹帶冰看。
示王中貴
江南江北盡叢林。惟有龍神愿最深。身命肯將拋此地。盲龜植
【現代漢語翻譯】 現代漢語譯本 在山嘉福寺，第二年仲春，我仍然在這裡送別。中光喜歡燃放爆竹，聽說我不喜歡就停止了。我告訴中光說：『潭柘寺陰氣積聚已久，法輪難以運轉，正應當用爆竹的聲音震散它。』中光非常高興，燃放爆竹直到天亮。太陽重新運轉，祥和之氣聚集。中光或許對此有所幫助吧。』因此有感而作此詩： 爆竹聲中一別離，桃花谷口幾度花開。堯天佛日重放光芒的地方，不要把短暫的人生消磨在酒杯之中。 在碧雲寺禪房看見迎春花 這獨特的風情自然與衆不同，修道之人瞥見便覺萬事皆空。最美的是松泉明月的夜晚，清香飄滿了梵王宮。 長松館 你家有幾棵高大的松樹，引來天風，發出如海濤般的聲音。即使有千萬斛的熱惱，在這裡一坐自然消散。 懷念弇山居士 從太室山歸來，一切都顯得幽靜。散花天女難道是完全的牛？云邊的水木風光與誰一同欣賞？隱幾而臥，無心地面對海鷗。 悼念無盡禪伯 坐破了不知多少個蒲團，世俗的緣分據說早已化為灰燼。春深時節，巖石邊落花狼藉，百鳥空自啼叫，也喚不回他。 在上方寺與守愚座主、紹宗天恩開士告別，他們將前往峨眉山 大家都是身處異鄉的人，互相送別，情誼深厚如同親人。回頭望去，白雲重疊的地方，通往巴江的旅途正值洞中的春天。 梵川西爽樓雨中即事 彎彎曲曲的池塘邊，楊柳在風中搖曳，漂浮在空中的樓閣籠罩在雨霧之中。是誰用半句偈語拴住躁動的心猿意馬？夜晚，魚龍聚集在水月宮中。 在曲阿梵川，抒發懷抱 天氣酷熱，彷彿金石都要熔化，大雪紛紛揚揚。豈止是險峻的山峰和高聳的山巒，秦地通往巴江的道路千迴百轉，蘆葦嫩芽和雲中樹木都帶著冰雪。 告誡王中貴 江南江北到處都是寺廟叢林，只有龍神的願力最為深厚。肯將身家性命拋灑在此地，如同盲龜遇到浮木的樹孔。
【English Translation】 English version At Shanjiafu Temple. In the second month of spring next year, I still bid farewell here. Zhongguang liked to set off firecrackers, but stopped when he heard that I didn't like it. I said to Zhongguang, 'The yin energy in TanZhe Temple (TanZhe Si) has accumulated for a long time, and the Dharma wheel cannot turn. We should use the sound of firecrackers to disperse it.' Zhongguang was very happy and set off firecrackers until dawn. The sun revolved again, and the harmonious atmosphere gathered. Perhaps Zhongguang helped with this.' Therefore, I was moved to write this poem: We parted amidst the sound of firecrackers, and the peach blossoms at the mouth of Peach Blossom Valley (Tao Hua Gu) have bloomed several times. In this place where the Yao heaven (Yao Tian) and the Buddha's sun (Fo Ri) shine again, do not waste your fleeting life in wine cups. Seeing forsythia in the meditation room of Biyun Temple (Bi Yun Si) This unique charm is naturally different. A Taoist (Dao Ren) glimpses it and realizes that all things are empty. The most beautiful is the night of pine spring and bright moon, with a clear fragrance floating throughout the Brahma King's Palace (Fan Wang Gong). Changsong Pavilion (Chang Song Guan) How many tall pine trees do you have in your home? They attract the heavenly wind, creating sounds like ocean waves. Even if there are tens of thousands of bushels of vexation, it will naturally dissipate with a single sit here. Remembering Recluse Yanshan (Yan Shan Ju Shi) Returning from Mount Taishi (Tai Shi Shan), everything seems serene. Could the scattering flower goddess (San Hua Tian Nv) be a complete cow? Who will appreciate the scenery of clouds, water, and trees together? Leaning on the armrest, I face the seagulls without any intention. Mourning Chan Master Wujin (Wu Jin) I wonder how many meditation cushions have been worn out. It is said that worldly connections have long turned to ashes. In the deep spring, the rocks are covered with scattered flowers. The birds cry in vain, unable to call him back. Farewell to Abbot Shouyu (Shou Yu Zuo Zhu), and Monk Shaozong Tian'en (Shao Zong Tian En Kai Shi) of Shangfang Temple (Shang Fang Si), who are going to Mount Emei (E Mei Shan) We are all strangers in a foreign land, bidding farewell with affection like close relatives. Looking back at the place where the white clouds overlap, the journey to Ba River (Ba Jiang) is in the spring of the cave. Impromptu in the Rain at the West Cool Tower of Fanchuan (Fan Chuan) The winding pond is surrounded by willows in the wind, and the floating pavilion is shrouded in rain and mist. Who uses half a verse to restrain the restless mind? At night, fish and dragons gather in the Water Moon Palace (Shui Yue Gong). Expressing Thoughts at Qua'a Fanchuan (Fan Chuan) The weather is so hot that even metal and stone seem to melt, and snow is falling heavily. It's not just the steep peaks and towering mountains, the road from Qin (Qin Dao) to Ba River (Ba Jiang) twists and turns thousands of times, with reed shoots and trees in the clouds covered with ice and snow. Admonishing Wang Zhonggui (Wang Zhong Gui) There are temples and forests everywhere in Jiangnan (Jiang Nan) and Jiangbei (Jiang Bei), but only the dragon gods (Long Shen) have the deepest vows. Willing to give up life and property in this place, like a blind turtle encountering a hole in a floating log.
木芥投針。
與大光禪人
瓶錫飄然歷萬山。境風逆順片心間。若將水月同行跡。刻畫虛空作道顏。
舟行即事
兩岸好山青不了。一溪流水碧無窮。布帆風急浪花白。飛入千峰與萬峰。
寄嘉禾李培秀才
武塘一別幾經秋。萬里雲山兩地愁。惟有吳門江上月。清光不逐水東流。
洗硯池
洗硯洗頭試問津。波光瀲滟墨花春。一心清白居云屋。人世於今有幾人。
法華寮玩月有感
寂寞空山夜氣澄。長天那得片云生。不知身在清光里。猶乞傍人指月明。
游太湖
平生那得此游奇。夾岸風高落木稀。一水征帆千萬片。青天鏡里浪花飛。
贈一光趙居士
驀路相逢喚喫茶。杖頭有眼辨龍蛇。誰知邂逅秋風后。南國疏梅又著花。
登牛首文殊樓
高樓憶昔撫長松。塔勢棱棱云壑中。閑笑一聲天地外。行蹤彷彿在虛空。
偕魏李沈三子登釣臺
云外釣臺高若許。桐江萬古一絲垂。水寒夜靜魚龍睡。誰聽先生歌紫芝。
華嚴嶺
丹楹畫棟鎖凡峰。絕巘盤迴有路通。一部雜花乖古調。龍蛇曾此領真風。
悼石頭洪濟寺守心禪伯
夕陽歸鳥向江濵。猛浪聲中共息身。大樹無何風折倒。
一回過此一沾巾。
讖禪客
寶塔凌空眾鳥喧。那來英物解飛翻。一雙鐵翮天生就。夢裡曾驚燕雀魂。
靈巖過傅居士舊遊處
嗜酒狂歌問狗屠。禪房白日醉呼盧。溪山不改前來路。香飯空庭讀佛書。
題用師靜室龍供泉
把茅誰縛萬峰頭。絕壑寒泉日夜流。一自用師歸去後。老龍玉髓竟還收。
登伏虎崖
豈是來尋伏虎蹤。為看巖底列群峰。笑將四大分千影。處處山頭有凍膿。
歡喜泉
鳥道盤迴知幾重。寒泉潤吻想龍宮。呼童試斫云邊石。止渴梅林亦有功。
過活埋庵十首
山林清凈本無塵。那得泥灰埋此身。莫如老死孃胎里。省卻寰中觸惱人。
試看父母未生前。可有形骸倚樹邊。自是堂頭無出豁。腥臊炙地更薰天。
髑髏究竟本來空。空可埋藏空有蹤。未審吾師作何見。無端捕形與關風。
逼塞虛空不厭高。何須掘土葬山腰。應知世眼無多大。肯把皮囊刺爾曹。
大患從來為有身。不如埋卻免生塵。青山白石為棺槨。作個閑中活死人。
生死何曾是兩條。活埋未必掩腥臊。從教逼塞虛空去。萬戶千門處處高。
鼻孔撩天不可藏。被人牽拽轉慌忙。何如未死先埋卻。也勝林梢掛角羊。
【現代漢語翻譯】 現代漢語譯本
每次經過這裡，都要用手帕拭去眼角的淚痕。
讖禪客
寶塔高聳入雲，引得眾鳥喧鬧。哪裡來的英雄豪傑能夠理解這飛翔與翻轉的奧秘？天生就有一雙鐵翅膀，夢中也曾驚動燕雀的魂魄。
靈巖過傅居士（Fu Jushi，人名）舊遊處
嗜好飲酒，狂放高歌，向屠夫詢問。禪房裡白天也醉酒喧譁。溪山景色依舊如故，通往昔日的道路沒有改變。只有空曠的庭院裡，飄散著香飯的味道，有人在誦讀佛經。
題用師（Yong Shi，人名）靜室龍供泉
是誰在萬峰之巔搭建茅屋？幽深的峽谷中，寒冷的泉水日夜流淌。自從用師圓寂之後，老龍也把玉髓收回去了。
登伏虎崖
難道是來尋找降伏老虎的軌跡嗎？是爲了觀看山崖下排列的群峰。笑著將四大（四大：地、水、火、風）分解成無數的影子，處處山頭都像是凍結的膿瘡。
歡喜泉
沿著鳥道盤旋而上，不知經過了多少重山。寒冷的泉水滋潤著嘴唇，讓人聯想到龍宮。呼喚童子嘗試砍伐云邊的石頭，止渴的梅林也功不可沒。
過活埋庵十首
山林本應清凈無塵，怎麼會用泥土灰塵來埋葬身體？不如老死在孃胎里，省卻了在世間觸犯和惱怒他人。
試看父母未生我之前，哪裡有形骸可以依靠在樹旁？只是因為堂頭沒有出路，腥臭的氣味熏天動地。
髑髏（dú lóu，死人頭骨）究竟本來就是空的，空又怎麼能埋藏，又怎麼會有軌跡？不知道我的老師有什麼見解，無端地捕捉形跡，與風有什麼關係？
堵塞虛空也不嫌高，何必挖土埋在山腰？應該知道世人的眼光沒有多大，肯把這身皮囊刺痛你們這些僧人嗎？
最大的禍患從來都是因為有這個身體，不如埋掉它，免得產生塵埃。用青山白石作為棺材，做一個閒適的活死人。
生死從來不是兩條路，活埋未必能掩蓋腥臭。任憑它堵塞虛空而去，千家萬戶處處都是高處。
鼻孔朝天，不可隱藏，被人牽著鼻子走，反而驚慌失措。不如未死先埋掉，也勝過在樹林梢頭掛角的羊。
【English Translation】 English version
Each time I pass this place, I wipe away the tears from the corner of my eyes with a handkerchief.
Prophecy of a Chan (Zen) Monk
The pagoda soars into the sky, attracting the clamor of many birds. Where does the hero come from who understands the mystery of flying and turning? A pair of iron wings are born naturally, and even startled the souls of sparrows in dreams.
Passing the Former Haunt of Layman Fu (Fu Jushi, a name) at Lingyan
Fond of drinking and singing wildly, asking the butcher. Even during the day, he gets drunk and makes noise in the Zen room. The scenery of the streams and mountains remains the same, and the road to the past has not changed. Only in the empty courtyard, the aroma of fragrant rice wafts, and someone is reciting Buddhist scriptures.
Inscribed on the Dragon-Supplied Spring in Master Yong's (Yong Shi, a name) Quiet Room
Who built the thatched hut on the summit of ten thousand peaks? In the deep ravine, the cold spring flows day and night. Since Master Yong passed away, the old dragon has also taken back the jade essence.
Climbing Tiger-Subduing Cliff
Is it to seek the traces of subduing the tiger? It is to see the peaks lined up at the bottom of the cliff. Laughing at dividing the Four Great Elements (四大: earth, water, fire, wind) into countless shadows, every mountain top is like frozen pus.
Joyful Spring
Winding up the bird path, I don't know how many mountains I have passed. The cold spring moistens the lips, reminding one of the Dragon Palace. Calling the boy to try to chop the stone by the clouds, the thirst-quenching plum forest has also made a contribution.
Ten Poems on Passing the Live Burial Hermitage
The mountains and forests should be pure and free from dust. How can one bury the body with mud and ashes? It is better to die of old age in the mother's womb, saving oneself from offending and annoying others in the world.
Try to see before your parents gave birth to you, where is the form to lean on the tree? It is just because there is no way out in the hall, and the stinking smell fills the sky.
The skull (髑髏: dú lóu, skull of a dead person) is originally empty, how can emptiness be buried, and how can there be traces? I don't know what my teacher's view is, pointlessly capturing traces, what does it have to do with the wind?
Blocking the void is not too high, why dig the soil to bury it on the mountainside? You should know that the eyes of the world are not very big, would they prick you monks with this skin?
The greatest trouble has always been because of this body, it is better to bury it to avoid producing dust. Use green mountains and white stones as a coffin, and be a leisurely living dead person.
Life and death have never been two roads, live burial may not be able to cover up the stench. Let it block the void and go, thousands of households are all high places.
The nostrils facing the sky cannot be hidden, being led by the nose, one becomes flustered. It is better to bury it before death, it is better than a sheep hanging its horns on the treetops.
埋身未必勝埋心。直下無生絕古今。巖谷市朝皆大隱。吾師何事遁云深。
埋身何必在青山。但自無心萬境閑。怪底老禪太多事。白雲深處立重關。
自古名高累不輕。飲牛終是上流清。吾師未死先埋卻。又向巢由頂上行。
吊月公杉
經殘手自植云邊。摩拂風霜知幾年。毫末眼看成合抱。越王慢道破吳賢。
過曇陽館
聞道曇陽已得仙。盡看白日上雲天。是誰卻恨相從晚。華髮蕭蕭讀老篇。
有感
二十年來勘此心。無分凈穢任浮沉。相逢謾道輕繩墨。除卻青松孰賞音。
簡魁禪客師事曇陽
一從別後感同袍。少室論真爾獨高。不謂年來愛翀舉。卻將解脫博逍遙。
答禪客
藜杖春風入閣來。此中心事謾相猜。誰家樓上如花女。倦倚欄桿手托腮。
貽南竺僧葛鑁
聞道慈心及昆蟲。降龍曾不假神通。相逢莫問途中事。[葸-十+夕]嶺春深雪未融。
佛手崖
茫茫三界總成迷。孔老雖能力尚微。不是瞿曇舒大手。眾生淪墜孰提攜。
趙州關
蜀道雖難尚可行。趙州關險不堪登。分明舉目真如院。多少英靈度未能。
過懸珠塔
清溪委曲抱樓臺。金地空閑絕點埃。聞道當湖舊林鳥。
【現代漢語翻譯】 現代漢語譯本： 埋葬肉身未必勝過埋葬內心。當下體悟無生之理，超越古今。山巖峽谷、鬧市朝堂，處處皆可隱居。我的老師為何還要隱遁到雲霧深處？ 埋葬肉身何必一定要在青山之中？只要內心沒有雜念，萬物境界皆是清閑。怪不得老禪師們總是多事，在白雲深處還要設立重重關卡。 自古以來，名聲高的人負擔都不輕。即使是飲牛之水，最終也是上游清澈。我的老師還沒死就先把自己埋葬起來，又要在巢父（Chao Fu）和許由（Xu You）的頭頂上修行。 吊月公杉 殘經在手，親自栽種在云邊。撫摸經受的風霜，不知已經多少年。從幼苗眼看著長成合抱之木，越王（King of Yue）當年輕視伍子胥（Wu Zixu）的賢能，真是太慢了。 過曇陽館 聽說曇陽（Tanyang）已經得道成仙，眼看著他白日飛昇上雲天。是誰後悔與他相遇太晚，白髮蕭蕭地還在讀著古老的篇章？ 有感 二十年來勘驗這顆心，不分清凈還是污穢，任憑它漂浮沉沒。相逢時不要輕易談論規矩法度，除了青松，還有誰能真正懂得欣賞音樂？ 簡魁禪客師事曇陽 自從分別之後，我感到像失去了兄弟一樣。在少室山（Shaoshi Mountain）討論真理，你獨自高明。沒想到近年來你喜歡飛昇，卻用解脫來換取逍遙自在。 答禪客 你拄著藜杖，帶著春風來到我的住所。你隨意猜測我的心思。是誰家的樓上，有如花似玉的女子，疲倦地靠著欄桿，手托著腮？ 貽南竺僧葛鑁 聽說你的慈悲心甚至及於昆蟲，降龍也不需要藉助神通。相逢時不要問路上的事情，[葸-十+夕]嶺（Xi Ling）春深，積雪還未融化。 佛手崖 茫茫三界，眾生都在迷惑之中。孔子（Confucius）和老子（Laozi）雖然有能力，但力量還很微弱。如果不是瞿曇（Gautama，即釋迦牟尼佛）伸出大手，眾生沉淪，誰來提攜？ 趙州關 蜀道雖然難走，但還可以通行。趙州關（Zhao Zhou Pass）的險峻，難以攀登。明明舉目可見真如院（Zhenru Temple），有多少英靈卻無法度過。 過懸珠塔 清澈的溪水蜿蜒環抱著樓臺。這片金色的土地空曠閒適，沒有一點塵埃。聽說當湖（Danghu Lake）的舊林鳥，
English version: Burying the body may not be better than burying the mind. Directly realizing non-birth transcends the past and present. Rocky valleys, bustling markets, and royal courts are all great places for seclusion. Why does my teacher still retreat into the deep clouds? Why must burying the body be in green mountains? As long as the mind is free from distractions, all realms are peaceful and leisurely. No wonder old Chan (Zen) masters are so meddlesome, setting up layers of barriers even in the deep white clouds. Since ancient times, those with high reputations bear heavy burdens. Even water for oxen eventually comes from a clear upstream source. My teacher buries himself before death, and then practices on the heads of Chao Fu (Chao Fu) and Xu You (Xu You). Lamenting the Moon at Duke Shan's Cypress With worn scriptures in hand, I personally planted it by the clouds. Caressing the wind and frost, I wonder how many years have passed. Watching it grow from a sprout into a tree one can embrace, the King of Yue (King of Yue) was too slow to recognize Wu Zixu's (Wu Zixu) talent. Passing Tanyang Hall I heard that Tanyang (Tanyang) has attained immortality, watching him ascend to the clouds in broad daylight. Who regrets meeting him too late, with graying hair reading old texts? Reflections For twenty years, I have examined this mind, without distinguishing between purity and defilement, letting it float and sink. When we meet, don't casually talk about rules and regulations. Besides the green pine, who can truly appreciate music? Chan Monk Jian Kui Serving Tanyang Since our separation, I feel like I've lost a brother. Discussing truth at Shaoshi Mountain (Shaoshi Mountain), you alone are superior. I didn't expect you to love ascending in recent years, using liberation to exchange for carefree ease. Reply to a Chan Monk You come to my dwelling with a staff and the spring breeze. You freely guess my thoughts. Whose house upstairs has a flower-like maiden, wearily leaning on the railing, hand on her cheek? To the South Indian Monk Ge Hong I heard that your compassion extends even to insects, and subduing dragons doesn't require supernatural powers. When we meet, don't ask about the journey. At Xi Ling (Xi Ling), spring is deep, but the snow hasn't melted. Buddha's Hand Cliff In the vast Three Realms, all beings are lost in delusion. Confucius (Confucius) and Laozi (Laozi), though capable, have limited power. If not for Gautama (Gautama, i.e., Shakyamuni Buddha) extending his great hand, who would lift up beings from their fall? Zhao Zhou Pass Although the Shu Road is difficult, it is still passable. The Zhao Zhou Pass (Zhao Zhou Pass) is too dangerous to climb. Clearly, the Zhenru Temple (Zhenru Temple) is visible, but how many spirits fail to cross it? Passing Suspended Pearl Pagoda A clear stream winds around the pavilions. This golden land is empty and free from dust. I heard that the old forest birds of Danghu Lake (Danghu Lake),
【English Translation】 Modern Chinese Translation: Burying the body may not be better than burying the mind. Directly realizing non-birth transcends the past and present. Rocky valleys, bustling markets, and royal courts are all great places for seclusion. Why does my teacher still retreat into the deep clouds? Why must burying the body be in green mountains? As long as the mind is free from distractions, all realms are peaceful and leisurely. No wonder old Chan (Zen) masters are so meddlesome, setting up layers of barriers even in the deep white clouds. Since ancient times, those with high reputations bear heavy burdens. Even water for oxen eventually comes from a clear upstream source. My teacher buries himself before death, and then practices on the heads of Chao Fu (Chao Fu) and Xu You (Xu You). Lamenting the Moon at Duke Shan's Cypress With worn scriptures in hand, I personally planted it by the clouds. Caressing the wind and frost, I wonder how many years have passed. Watching it grow from a sprout into a tree one can embrace, the King of Yue (King of Yue) was too slow to recognize Wu Zixu's (Wu Zixu) talent. Passing Tanyang Hall I heard that Tanyang (Tanyang) has attained immortality, watching him ascend to the clouds in broad daylight. Who regrets meeting him too late, with graying hair reading old texts? Reflections For twenty years, I have examined this mind, without distinguishing between purity and defilement, letting it float and sink. When we meet, don't casually talk about rules and regulations. Besides the green pine, who can truly appreciate music? Chan Monk Jian Kui Serving Tanyang Since our separation, I feel like I've lost a brother. Discussing truth at Shaoshi Mountain (Shaoshi Mountain), you alone are superior. I didn't expect you to love ascending in recent years, using liberation to exchange for carefree ease. Reply to a Chan Monk You come to my dwelling with a staff and the spring breeze. You freely guess my thoughts. Whose house upstairs has a flower-like maiden, wearily leaning on the railing, hand on her cheek? To the South Indian Monk Ge Hong I heard that your compassion extends even to insects, and subduing dragons doesn't require supernatural powers. When we meet, don't ask about the journey. At Xi Ling (Xi Ling), spring is deep, but the snow hasn't melted. Buddha's Hand Cliff In the vast Three Realms, all beings are lost in delusion. Confucius (Confucius) and Laozi (Laozi), though capable, have limited power. If not for Gautama (Gautama, i.e., Shakyamuni Buddha) extending his great hand, who would lift up beings from their fall? Zhao Zhou Pass Although the Shu Road is difficult, it is still passable. The Zhao Zhou Pass (Zhao Zhou Pass) is too dangerous to climb. Clearly, the Zhenru Temple (Zhenru Temple) is visible, but how many spirits fail to cross it? Passing Suspended Pearl Pagoda A clear stream winds around the pavilions. This golden land is empty and free from dust. I heard that the old forest birds of Danghu Lake (Danghu Lake),
無枝可宿亦飛來。
龍光寺諸文學開講見招有答
雨過空林生午涼。衣冠高論洗心堂。遙知此道今收住。不屬禪家棒喝旁。
擬偕開公之匡廬度夏
千尋絕壑夾龍潭。旁有長松片石寒。避暑開先誰是伴。臥看飛瀑瀉雲端。
供花
誰把金刀費剪裁。慇勤雙手獻如來。雖然不藉春風力。紅白枝枝次第開。
偶成二首
野牛鼻孔本撩天。去住從來不受穿。水草鮮明隨分足。行期早晚漫相憐。
松毛著火𦦨初騰。逐逐趨光競北行。未及更深煙盡散。歸來都怨筮無靈。
贈某禪人斷指
利斧輕將斷指頭。百花林里萬緣休。只今舉似湘江上。鮮血翻成碧水流。
宿文殊寺懷鳳林禪伯別諸法侶
覆宿風高白草凄。孤桐空在鳳先飛。月光如水清人夢。杯茗相看動所思。
感懷
𩯭毛歷歷幾經霜。越鳥燕鴻倍感傷。行盡江湖三十載。買船無限客如常。
欲過麟郎別墅先此示之
連日天陰今日晴。杖藜躍躍南園行。主人池上笑相待。茗碗相看香浪生。
同王方老過子成別業因悼子成
夕陽煙水對荒墳。亦有人來掃白雲。今日倚欄同啜茗。蕭蕭落木不堪聞。
別如曉
莫道來朝各一天。溪山雖異月無
【現代漢語翻譯】 現代漢語譯本 無枝可棲，亦有飛鳥來臨。
龍光寺的各位文士開講，應邀作答
雨後空曠的樹林帶來午後的涼意，高雅的談論在洗心堂滌盪心靈。遙想這佛法如今得以弘揚，不侷限於禪宗的棒喝教誨。
打算與開公一同去廬山避暑
千丈深的峽谷兩側是龍潭（Longtan），旁邊有高大的松樹和寒冷的片石。避暑勝地開先（Kaixian）誰是同伴？躺著觀看飛瀑傾瀉于雲端。
供花
是誰用金刀費心修剪？虔誠地用雙手敬獻給如來（Rulai）。雖然不借助春風的力量，紅白花枝也次第開放。
偶成二首
野牛的鼻孔原本就朝向天空，它的去留從來不受束縛。水草鮮美，隨緣而足，行程早晚，不必相互憐惜。
松毛著火，火焰初起。競相追逐光明，爭著向北方行進。還沒到深夜，煙就散盡了，回來都抱怨占卜不靈驗。
贈給某位斷指的禪人
鋒利的斧頭輕輕地砍斷了手指頭，在百花林里斷絕了所有的塵緣。如今將此事告知湘江之上，鮮血翻涌化作碧水流淌。
夜宿文殊寺（Wenshu Temple）懷念鳳林禪伯（Fenglin Chanbo），告別各位法侶
夜裡風大，白草淒涼。只留下孤零零的梧桐樹，鳳凰已經飛走了。月光如水，清澈地照進人的夢裡，一杯清茶，彼此相看，觸動了思緒。
感懷
鬢髮斑白，經歷了多少風霜。越地的鳥和北方的鴻雁，更讓人感到傷感。走遍江湖三十年，買船的人絡繹不絕，像往常一樣。
想要去麟郎（Linlang）的別墅，先寫這首詩給他看
連日陰天，今天放晴。拄著枴杖，興致勃勃地向南園走去。主人在池塘邊笑著等待，茶碗相對，茶香四溢。
和王方老（Wang Fanglao）一起去子成（Zicheng）的別業，因此悼念子成
夕陽下的煙水映照著荒涼的墳墓，也有人來打掃，拂去墳上的白雲。今天靠著欄桿一同喝茶，蕭蕭落葉，讓人不忍聽聞。
與如曉（Ruxiao）道別
不要說來日一別，就各在一方。溪山雖然不同，但月亮卻是同一個。
【English Translation】 English version Even without a branch to perch on, birds come flying.
Answering an Invitation to a Lecture at Longguang Temple
After the rain, the empty forest brings a midday coolness. Elegant discussions cleanse the heart in the Xinxin Hall. I know that this Dharma is now being embraced, not limited to the shouts and blows of Zen.
Planning to Spend the Summer at Mount Lu with Master Kai
Thousand-fathom cliffs flank the Dragon Pool (Longtan). Beside it are tall pines and cold, flat rocks. Who will be my companion at Kaixian, a summer retreat? I'll lie and watch the waterfall cascading from the clouds.
Offering Flowers
Who painstakingly cut and trimmed with golden scissors? Devoutly offering them to Tathagata (Rulai) with both hands. Though not relying on the spring breeze, the red and white branches bloom in order.
Two Occasional Poems
The wild buffalo's nostrils naturally point to the sky. Its comings and goings are never constrained. Fresh water and grass are enough to satisfy its needs. Whether it travels early or late, there's no need for mutual pity.
Pine needles catch fire, and the flames begin to rise. They eagerly chase the light, competing to go north. Before the night is deep, the smoke dissipates, and they all return, complaining that the divination was ineffective.
Presented to a Certain Chan Monk Who Cut Off His Finger
A sharp axe lightly severed the fingertip, ending all worldly ties in the forest of a hundred flowers. Now, telling this story on the Xiang River, fresh blood transforms into flowing green water.
Staying Overnight at Wenshu Temple, Missing Chan Master Fenglin, Bidding Farewell to Fellow Practitioners
The wind is strong, and the white grass is desolate. Only the solitary phoenix tree remains, the phoenix has already flown away. Moonlight like water, clearly entering people's dreams, a cup of tea, looking at each other, stirring thoughts.
Reflections
My temples are gray, having weathered many frosts. Birds from Yue and geese from Yan evoke feelings of sorrow. Having traveled the rivers and lakes for thirty years, those buying boats are endless, just as always.
Intending to Visit Linlang's Villa, First Showing Him This Poem
After days of overcast skies, today is clear. Leaning on my cane, I eagerly walk towards the southern garden. The host awaits with a smile by the pond, tea bowls facing each other, fragrant waves arising.
Visiting Zicheng's Villa with Wang Fanglao, Therefore Mourning Zicheng
The smoky waters under the setting sun reflect the desolate grave. Someone also comes to sweep away the white clouds from the tomb. Today, leaning on the railing, we sip tea together, the rustling of falling leaves is unbearable to hear.
Farewell to Ruxiao
Don't say that tomorrow we'll be in different places. Though the streams and mountains may differ, the moon is the same.
偏。若能心水常如鏡。處處清光在眼前。
訪萬延老禪
三個柴頭品字燒。支郎擁毳暖偏饒。千巖雪覆人蹤絕。唯有梅花慰寂寥。
華亭頤浩寺微笑堂
澤畔桃花歲歲紅。幾回帶醉笑春風。年來莫問靈山會。夜半吟殘曉寺鐘。
僧買蟹供檀越聞而有感
汝輩橫行已積年。成群白日海沙田。今朝捉去為媒妁。百沸湯中謾叫天。
喜遇王居士
見說終南幾萬峰。春來一雨瀑千重。茆茨欲結最深處。可有陽坡著凍膿。
偶成
故山初不改蒼茫。萬隴縈迴得氣龐。自笑草萊埋不盡。空中頭角尚昂藏。
冬日上歌風臺
峨嵋應拄萬重天。歷盡冰霜到絕巔。憎愛當頭風過樹。像王行處自超然。
難勝泉
修羅愛酒海為器。釀乃不成遂大怒。豈若此泉清且甘。一歃令人忘眾苦。
太古峰前懷許使君
相對頹然幽思生。鹿泉此去隔雲層。更聞白佛山中事。蒼石誰留不朽名。
蕭岡納涼二首
納涼觸處藕花風。望里青山知幾重。怪底蕭岡秋色早。炎蒸不到綠陰濃。
五老峰頭結夏難。日間無暑夜愁寒。城居六月心遊此。鑠石流金總是閑。
懷楊慈湖先生三首
曾讀先生所著書。明星朗月照禪居。夜
【現代漢語翻譯】 現代漢語譯本 偏。如果能夠讓心境像水一樣清澈，像鏡子一樣明亮，那麼處處都能看到清凈的光芒在眼前。
拜訪萬延老禪師 三根木柴呈品字形燃燒，支郎（不知含義）裹著毛皮，顯得格外溫暖。千山萬壑都被白雪覆蓋，人跡罕至，只有梅花在寂寞中帶來慰藉。
華亭頤浩寺微笑堂 澤畔的桃花年年都紅艷，多少次帶著醉意在春風中歡笑。今年不要再問靈山法會的事情了，半夜裡吟誦到最後，只剩下拂曉時寺廟的鐘聲。
僧人買螃蟹供養檀越（dānyuè，施主），聞者有感 你們這些螃蟹橫行霸道已經很多年了，成群結隊地在光天化日之下佔據海邊的沙田。今天被捉去當做媒人（指被烹飪），在沸騰的開水中徒勞地叫喊。
喜遇王居士 聽說終南山有幾萬座山峰，春天一場雨後，瀑布就有成千條。想在那裡最深的地方結廬而居，可有向陽的山坡可以放置凍瘡膏？
偶成 故鄉的山巒最初就沒有改變它蒼茫的景象，無數的山脈連綿迴繞，蘊藏著巨大的氣勢。自嘲像野草一樣埋沒不盡，即使在空中，頭角依然高昂。
冬日登上歌風臺 峨眉山應該能支撐起萬重天，歷經冰霜到達頂峰。憎恨和喜愛當頭，風吹過樹林。如同象王行走一樣，自然地超越一切。
難勝泉 阿修羅（ā xiū luó，佛教護法神）喜歡喝酒，把大海當做酒器，但釀酒沒有成功，於是大發雷霆。哪裡比得上這泉水清澈甘甜，喝一口就能讓人忘記各種痛苦。
太古峰前懷念許使君 相對而坐，頹然之感油然而生，鹿泉（不知含義）距離這裡被雲層阻隔。更聽說白佛山中的事蹟，蒼老的石頭上是誰留下了不朽的功名？
蕭岡納涼二首 到處都能感受到荷花帶來的涼風，望去青山重重疊疊，不知有多少層。奇怪蕭岡的秋色來得這麼早，是因為炎熱的暑氣無法到達這綠樹成蔭的地方。
在五老峰頂結夏安居（jié xià ān jū，佛教僧侶在夏季雨季停止外出，聚居修行）很難，白天沒有暑氣，夜晚卻愁寒冷。住在城裡的人在六月里心神嚮往這裡，即使是鑠石流金的酷暑也覺得清閑。
懷念楊慈湖先生三首 曾經讀過先生所寫的書，像明星朗月一樣照亮我的禪房。夜晚
【English Translation】 English version Bias. If one can keep the mind as clear as water and as bright as a mirror, then everywhere one can see the pure light before one's eyes.
Visiting Old Zen Master Wan Yan Three pieces of firewood burn in a '品' (pǐn, character meaning 'product' or 'quality') shape. Zhi Lang (unknown meaning) is wrapped in fur, making it particularly warm. Thousands of cliffs are covered with snow, and human traces are rare. Only plum blossoms offer solace in the solitude.
Smiling Hall at Yih Hao Temple in Hua Ting The peach blossoms by the lake are red every year, how many times have I laughed in the spring breeze with a drunken spirit. This year, don't ask about the Ling Shan (Grddhrakuta Mountain) assembly anymore, after chanting late into the night, only the temple bells at dawn remain.
A Monk Buys Crabs to Offer to a Benefactor (dānyuè), and Someone is Moved by It You crabs have been rampaging for many years, openly occupying the sandy fields by the sea in broad daylight. Today you are caught to be matchmakers (referring to being cooked), shouting in vain in the boiling water.
Joyfully Meeting Layman Wang I heard that there are tens of thousands of peaks in Zhongnan Mountain. After a spring rain, there are thousands of waterfalls. I want to build a hut in the deepest place, is there a sunny slope where I can put frostbite ointment?
Impromptu Poem The mountains of my hometown have not changed their vast appearance from the beginning. Countless mountains wind around, containing immense energy. I laugh at myself for not being completely buried like weeds, even in the sky, my head and horns are still held high.
Ascending Gefeng Terrace on a Winter Day Mount Emei should be able to support ten thousand layers of heaven, having gone through ice and frost to reach the summit. Hatred and love are at the forefront, the wind blows through the trees. Like the elephant king walking, naturally transcending everything.
Nansheng Spring Asura (ā xiū luó, a protective deity in Buddhism) loves to drink wine and uses the sea as a wine vessel, but he failed to brew the wine, so he became furious. How can it compare to this spring, which is clear and sweet, one sip can make people forget all kinds of suffering.
Remembering Envoy Xu Before Taigu Peak Sitting face to face, a sense of desolation arises spontaneously, Luquan (unknown meaning) is separated from here by clouds. I also heard about the events in White Buddha Mountain, who left an immortal name on the ancient stone?
Cooling Off in Xiao Gang (Xiao Hill) - Two Poems Everywhere one can feel the cool breeze brought by the lotus flowers, looking into the distance, the green mountains are layered upon layers, I don't know how many layers there are. It's strange that the autumn colors of Xiao Gang come so early, it's because the scorching heat cannot reach this shady place.
It is difficult to observe the summer retreat (jié xià ān jū, Buddhist monks stop going out during the summer rainy season and gather to practice) at the top of the Five Old Men Peak, there is no heat during the day, but I worry about the cold at night. People living in the city yearn for this place in June, even the heat that melts stones and flows gold feels leisurely.
Remembering Mr. Yang Ci Hu - Three Poems I once read the books written by Mr. Yang, shining like bright stars and the clear moon, illuminating my Zen room. At night
來頭面渾呈露。知我慈湖浪里魚。
其二。
那個男兒不丈夫。念頭才起便饃糊。試看白日青天上。雲翳從來一點無。
其三。
慈湖今日尚長清。誰謂先生有死生。何處風來波浪起。依然不斷講經聲。
秋日偶成
少年走馬過邯鄲。俠客聞風毛骨寒。飯罷日長無個事。斷云自剪補衣殘。
春遊
隔岸桃花血染紅。誰家犬吠水聲中。不因雨過春江闊。一扣柴扉問小空。
開先瀑布
黃巖老衲經行倦。瞌睡觸翻凈瓶水。化作長虹千萬丈。潺湲今古鳴不止。
送懷慈之南海
每聞南海風波闊。未得身心空莫游。浪玩小舟如芥子。財童云里為擔憂。
過趙州柏林寺
花木蕭蕭春色微。庭前柏子舊來機。只今誰復重拈出。無限人天領旨歸。
題畫
千松斷澗絕飛樑。松下何人問老龐。花落不隨流水出。那知深處有春光。
廬山夜坐
雲吞瀑布有無間。錦閣歸來日已闌。法侶二三談坐穩。磬聲流水共潺湲。
月下偶成
靜夜無雲月正中。清光何處不相同。江南江北閑臺殿。幾個心聞曉寺鐘。
宿靈隱山房有感
長松九里接飛來。碧岫雲濤吼法雷。猿鳥無端驚斧鑿。一回登此一傷懷。
登丹陽玄覽亭
松矮看山松色蒙。待成千尺自疏通。南湖西嶺清秋夜。月下看來更不同。
示吳元石
孤光一片本圓明。才復心生便隔程。紙上相尋尤可笑。畫龍安得解通靈。
醒夢
夢裡悲歡知是虛。醒中境界豈真乎。常將醒夢細推勘。逆順關頭便自如。
示密藏
潛行密用道階梯。才露聰明早自欺。醒處未能違現行。夢中安得不昏迷。
詠懷
年來心事隨流水。一到滄溟不復還。剩得靈臺無所著。境風順逆鎮常閑。
憶孫仲來隨余過祖堂尋懶融尊者
䇿杖同誰問竹房。千山空翠染衣裳。獻花鳥去無訊息。卻使延陵道更香。
玉板橋留度門
一片寒瓊跨碧流。行人到此忽驚秋。莫教飛出人間去。為雨為云不轉頭。
承天寺懷古
風塵何處問羅家。八德池頭見覺花。庭下叢蘭今寂寞。更生留得破迷邪。
峨眉送人游清涼
冰雪風塵路不同。出門拄杖便成龍。朝來何處桃花浪。片片香云接五峰。
過十八灘二首
孤蓬終日翠微閑。才過前灘復一灘。直入深山更深處。曹溪猶在嶺西南。
兩岸青山月滿川。篙師貪睡不行船。此時意味清如許。法句難將口吻宣。
草寺別顧南
宮
馬嘶楊柳春風暖。人對曇花慧月涼。此別不知何處見。片帆縹緲渡滄浪。
住山
厚篾三條束肚皮。住山誰飽復誰饑。幾回獨自隨荒隴。不學曹溪滾是非。
吳城舟中
黃梅未已復紅梅。湞水歌殘吉水來。若使東林堪卓錫。聰明泉冷滌紛埃。
過關
挑云橫雪嶺南來。流水青山幾日回。關吏何須扣疲馬。囊中無物惹塵埃。
偶成
長松之下坐片刻。直抵紅塵三百日。豈知一念未生前。空虛懸塊蒼苔石。
題楞伽山海圖
陜代峰泉曾見來。這回所見更奇哉。雲濤空翠皆無盡。一任人間辨劫灰。
夜泊星子朱堤
浪刬南康城腳時。往來舟楫命如絲。新安不產朱夫子。誰向湖邊筑此堤。
過南雄遺貴善人
南來豈止千重嶺。終日煙霞伴客行。湞水西流誰解道。廣長舌相說無生。
登二祖說法臺
鼻祖當年此說經。尋常花雨慧風清。只今臺殿蕭蕭里。惟有封龍不改青。
挽守心禪人
十年辛苦在叢林。六月葵花一片心。云過龍泉秋雨歇。寒流多是斷腸音。
秋夜宿本侍者禪房
秋初久雨忽新晴。云屋寥寥片月明。爽氣逼人眠不去。經行誰共聽泉聲。
夢覺偶成
夢歷峰
【現代漢語翻譯】 現代漢語譯本 宮 馬嘶鳴，楊柳依依，春風和煦。人靜坐，面對曇花，慧月清涼。此番離別，不知何時再相見？只一片孤帆，飄渺地駛向茫茫滄浪。 住山 用三條粗竹篾緊緊束住肚皮。住在山裡，誰能吃飽，誰又會捱餓呢？我多次獨自一人，跟隨荒涼的墳地。不學六祖慧能（曹溪），去攪動那些是非。 吳城舟中 黃梅時節還未結束，紅梅又開了。在湞水唱完歌，又來到了吉水。如果東林寺適合我安住，那麼清涼的聰明泉水可以洗滌世間的紛擾。 過關 挑著雲彩，橫穿白雪皚皚的山嶺，從南方而來。流水青山，不知何時才能再回來。關卡的官吏何必盤問我這疲憊的馬？我的行囊中空無一物，不會沾染任何塵埃。 偶成 在長松之下小坐片刻，就好像遠離了紅塵三百天。哪裡知道在一念未生之前，空虛之中懸掛著一塊長滿蒼苔的石頭。 題楞伽山海圖 在陜代峰泉曾經見過這樣的景象，這次所見更加奇特。雲濤空翠，無邊無盡，任憑世間的人們去分辨什麼是劫灰吧。 夜泊星子朱堤 波浪沖擊著南康的城腳，往來的船隻，生命如同絲線一般脆弱。新安沒有出朱熹（朱夫子）這樣的人物，有誰會在這湖邊修築堤壩呢？ 過南雄遺貴善人 從南方來，豈止翻越千重山嶺，整日裡煙霞陪伴著我趕路。湞水向西流淌，有誰能理解這其中的道理？廣長的舌頭宣說著無生之理。 登二祖說法臺 二祖慧可（鼻祖）當年在此講經說法，尋常的花雨，智慧的風，多麼清凈。如今這說法臺殿，一片蕭條，只有封龍山，顏色依舊青翠。 挽守心禪人 十年辛苦在叢林修行，六月的葵花，一片向陽之心。雲彩飄過龍泉，秋雨停歇，寒冷的水流，多是令人斷腸的聲音。 秋夜宿本侍者禪房 秋天剛開始，久雨之後忽然放晴，雲房空曠寂寥，一輪明月照耀。清爽的氣息逼人，難以入眠，經行時有誰一同傾聽泉水的聲音？ 夢覺偶成 夢中經歷峰
【English Translation】 English version Palace Horses neigh, willows sway, the spring breeze is warm. People face the Epiphyllum, the wisdom moon is cool. After this farewell, who knows where we'll meet again? A single sail, drifting across the vast Canglang. Living in the Mountains Three thick bamboo strips bind my belly tight. Living in the mountains, who is full and who is hungry? Many times I've wandered alone, following desolate mounds. I won't be like Cao Xi (Huineng), stirring up right and wrong. On a Boat in Wucheng The yellow plums haven't finished, and the red plums bloom again. The song of the Zhen River fades, and the Ji River arrives. If Donglin Temple is suitable for me to settle, The clear waters of Congming Spring can wash away worldly dust. Passing the Gate Carrying clouds, crossing the snowy mountains from the south. Flowing water and green mountains, when will I return? Why must the gatekeeper question my weary horse? There's nothing in my bag to attract dust. Impromptu Sitting for a moment beneath the tall pines, Feels like being away from the red dust for three hundred days. How could I know that before a single thought arises, Emptiness suspends a piece of mossy stone. Inscription on a Painting of Lengjia Mountain and the Sea I've seen such scenes at Shaanxi Daifeng Spring before, But what I see this time is even more wondrous. The cloud waves and empty green are endless, Let the people of the world discern the ashes of kalpas. Mooring at Xingzi Zhu Embankment at Night When the waves crash against the foot of Nankang City, The lives of the passing boats are as fragile as silk threads. Since Xin'an didn't produce a Zhu Xi (Master Zhu), Who would build this embankment by the lake? Passing the Benevolent Man of Naxiong Coming from the south, it's more than a thousand mountain peaks, All day long, mist and clouds accompany the traveler. Who understands the meaning of the Zhen River flowing west? The long, broad tongue speaks of non-birth. Ascending the Dharma Platform of the Second Patriarch The Second Patriarch Huike (Nose Ancestor) preached here in those years, The ordinary flower rain and wisdom wind were so pure. Now, the platform and halls are desolate, Only Fenglong Mountain remains unchanged in its greenness. Elegy for Chan Master Shou Xin Ten years of hardship in the monastery, A sunflower heart in June. Clouds pass over Dragon Spring, the autumn rain ceases, The cold currents are mostly sounds of heartbreak. Spending an Autumn Night in Attendant Ben's Chan Room At the beginning of autumn, after a long rain, it suddenly clears, The cloud room is empty and quiet, a bright moon shines. The refreshing air is overwhelming, making it hard to sleep, Who will listen to the sound of the spring together while walking? Impromptu After Waking from a Dream In a dream, I experienced the peaks
泉興正濃。萬松失在一聲鐘。覺來空翠猶堪掬。才復生心趣便窮。
題好堅木圖壽王司寇
牛羊不敢臥其陰。出地高昇壓眾林。堅直不隨秋氣改。無情豈肯負初心。
秋日過多寶寺懷陳平江侯穆文簡公
魚龍不改舊波濤。多寶撐云壯寂寥。陳穆遺蹤何處覓。斷碑殘碣草蕭蕭。
哀福聖寺古柏
香葉玲瓏翠作陰。幾回風度瀉清音。檐前寶地依然在。無復朝來報曉禽。
夜登中臺
師子峰頭縱大觀。翻身直上碧雲端。一聲長嘯乾坤外。五頂風生月影寒。
喜姚侍御問法
烏臺白足笑曾登。柱史焚香問大乘。佛性自來無貴賤。有心男子即通靈。
過鶴林古竹院二首
深云遍種碧瑯玕。小結茆茨亦可安。一任流金並鑠石。老禪擁毳尚憎寒。
其二。
青山有竹千萬竿。聽雨時來一倚闌。驀地耳根尋不見。主人喝下破癡頑。
入湘陰
自古巴江學字流。湘潭水出更深幽。三十六灣來似去。不知誰是共行舟。
詠懷
蓋世功名豈足談。時人所貴我如閑。誰知別有登科處。不在文章紙墨間。
陽羨舟中即事
來往風塵兩𩯭雕。青山冷笑世人勞。平生碌碌成何事。一片年光夢裡消。
示僧
【現代漢語翻譯】 現代漢語譯本 泉水涌動正濃，萬籟俱寂，只剩一聲鐘響。（泉興正濃） 醒來時，空曠的山色翠綠得彷彿可以捧在手中。（覺來空翠猶堪掬） 才剛萌生追求外物的心，人生的趣味就變得貧乏了。（才復生心趣便窮）
題贈堅木圖給壽王司寇
牛羊不敢在它的樹蔭下躺臥，（牛羊不敢臥其陰） 從地上高高昇起，壓倒眾多的樹林。（出地高昇壓眾林） 堅韌挺拔，不隨著秋天的肅殺之氣而改變，（堅直不隨秋氣改） 無情的事物，難道會違背最初的本心？（無情豈肯負初心）
秋日經過多寶寺，懷念陳平江侯（Chen Pingjiang Hou）、穆文簡公（Mu Wenjian Gong）
魚和龍依然在舊時的波濤中嬉戲，（魚龍不改舊波濤） 多寶寺（Duobao Temple）高聳入雲，顯得寂靜而壯麗。（多寶撐云壯寂寥） 陳平江侯（Chen Pingjiang Hou）和穆文簡公（Mu Wenjian Gong）的遺蹟在哪裡尋找呢？（陳穆遺蹤何處覓） 只剩下斷裂的石碑和殘缺的石碣，野草蕭瑟。（斷碑殘碣草蕭蕭）
哀悼福聖寺（Fusheng Temple）的古柏
茂盛的樹葉晶瑩剔透，翠綠的枝葉形成綠蔭，（香葉玲瓏翠作陰） 多少次清風吹過，瀉下清越的聲音。（幾回風度瀉清音） 屋檐前的這片寶地依然還在，（檐前寶地依然在） 卻再也沒有早晨前來報曉的鳥雀。（無復朝來報曉禽）
夜晚登上中臺
在師子峰（Shizi Peak）頂縱覽壯麗的景色，（師子峰頭縱大觀） 翻身直上，到達碧藍的雲端。（翻身直上碧雲端） 一聲長嘯，響徹天地之外，（一聲長嘯乾坤外） 五臺山（Wutai Mountain）頂峰生起清風，月影寒冷。（五頂風生月影寒）
欣喜姚侍御（Shiyu Yao）前來問法
曾經笑著登上烏臺（Wutai），身穿白色的僧衣。（烏臺白足笑曾登） 柱史（Zhushi）焚香，請教大乘佛法。（柱史焚香問大乘） 佛性本來就沒有貴賤之分，（佛性自來無貴賤） 有心的男子，就能通達靈性。（有心男子即通靈）
經過鶴林古竹院（Helin Ancient Bamboo Temple）二首
茂密的雲霧中遍植著碧綠的瑯玕竹，（深云遍種碧瑯玕） 簡單地搭建茅屋，也可以安身。（小結茆茨亦可安） 任憑太陽熔化金屬，燒焦石頭，（一任流金並鑠石） 老禪師擁著粗布衣，仍然覺得寒冷。（老禪擁毳尚憎寒）
其二。
青山上有成千上萬竿竹子，（青山有竹千萬竿） 聽著雨聲，時常靠著欄桿。（聽雨時來一倚闌） 忽然之間，在耳根處尋覓不到竹子的聲音，（驀地耳根尋不見） 主人一聲棒喝，打破了我的癡迷頑固。（主人喝下破癡頑）
進入湘陰
自古以來，人們在巴江（Ba River）學習書法，（自古巴江學字流） 湘潭（Xiangtan）的水流出，更加深邃幽靜。（湘潭水出更深幽） 三十六道彎，來來回回，彷彿要離去，（三十六灣來似去） 不知道誰是與我同行的船友。（不知誰是共行舟）
詠懷
蓋世的功名，哪裡值得談論？（蓋世功名豈足談） 世人所看重的，我卻覺得如同閑事。（時人所貴我如閑） 誰知道還有另外一個可以成功的途徑，（誰知別有登科處） 不在於文章和紙墨之間。（不在文章紙墨間）
陽羨（Yangxian）舟中即事
來來往往，奔波勞碌，兩鬢都變得斑白。（來往風塵兩𩯭雕） 青山冷眼嘲笑世人的辛勞。（青山冷笑世人勞） 一生忙忙碌碌，最終成就了什麼事情呢？（平生碌碌成何事） 一年的光陰，都在夢中消逝。（一片年光夢裡消）
開示僧人
【English Translation】 English version The spring gushes forth with vigor, all sounds are lost except for the toll of a bell. (Quan Xing Zheng Nong) Awakening, the empty green mountains seem palpable, as if one could scoop them up in their hands. (Jue Lai Kong Cui You Kan Ju) The moment one's heart is stirred by external pursuits, the richness of life diminishes. (Cai Fu Sheng Xin Qu Bian Qiong)
Inscribing on a Painting of a Sturdy Tree for Grand Commandant Shou Wang
Cattle and sheep dare not lie in its shade, (Niu Yang Bu Gan Wo Qi Yin) Rising high from the earth, it surpasses all other trees. (Chu Di Gao Sheng Ya Zhong Lin) Firm and upright, it does not change with the autumn's chill, (Jian Zhi Bu Sui Qiu Qi Gai) How could something so steadfast betray its original intention? (Wu Qing Qi Ken Fu Chu Xin)
Passing Duobao Temple on an Autumn Day, Remembering Chen Pingjiang Hou and Mu Wenjian Gong
Fish and dragons still frolic in the old waves, (Yu Long Bu Gai Jiu Bo Tao) Duobao Temple (Duobao Temple) soars into the clouds, majestic in its solitude. (Duo Bao Cheng Yun Zhuang Ji Liao) Where can one find the traces of Chen Pingjiang Hou (Chen Pingjiang Hou) and Mu Wenjian Gong (Mu Wenjian Gong)? (Chen Mu Yi Zong He Chu Mi) Only broken steles and fragmented tablets remain, with withered grass. (Duan Bei Can Jie Cao Xiao Xiao)
Lamenting the Ancient Cypress at Fusheng Temple
Fragrant leaves, exquisite and translucent, form a canopy of green, (Xiang Ye Ling Long Cui Zuo Yin) How many times has the breeze swept through, scattering clear sounds? (Ji Hui Feng Du Xie Qing Yin) The precious ground before the eaves remains as it was, (Yan Qian Bao Di Yi Ran Zai) But the birds that once announced the dawn no longer come. (Wu Fu Chao Lai Bao Xiao Qin)
Night Ascent of Central Terrace
From the summit of Shizi Peak (Shizi Peak), a panoramic view unfolds, (Shi Zi Feng Tou Zong Da Guan) Turning, I ascend straight to the azure clouds. (Fan Shen Zhi Shang Bi Yun Duan) A long cry echoes beyond heaven and earth, (Yi Sheng Chang Xiao Qian Kun Wai) Winds stir on the five peaks of Wutai Mountain (Wutai Mountain), the moon's shadow is cold. (Wu Ding Feng Sheng Yue Ying Han)
Rejoicing at Vice Censor Yao's Inquiry into the Dharma
I once smiled, ascending Wutai (Wutai) in white robes, (Wu Tai Bai Zu Xiao Ceng Deng) The Archivist (Zhushi) burns incense, inquiring about the Mahayana teachings. (Zhu Shi Fen Xiang Wen Da Cheng) Buddha-nature inherently has no distinction of noble or base, (Fo Xing Zi Lai Wu Gui Jian) A sentient man can attain spiritual understanding. (You Xin Nan Zi Ji Tong Ling)
Passing Helin Ancient Bamboo Temple (Helin Ancient Bamboo Temple), Two Poems
Dense clouds surround the planting of emerald bamboo, (Shen Yun Bian Zhong Bi Lang Gan) A simple thatched hut is enough for peace. (Xiao Jie Mao Ci Yi Ke An) Let the sun melt metal and scorch stone, (Yi Ren Liu Jin Bing Shuo Shi) The old Chan master, wrapped in coarse cloth, still feels the cold. (Lao Chan Yong Cui Shang Zeng Han)
Poem Two
On the green mountains, there are thousands upon thousands of bamboo stalks, (Qing Shan You Zhu Qian Wan Gan) Listening to the rain, I often lean against the railing. (Ting Yu Shi Lai Yi Yi Lan) Suddenly, I cannot find the sound of bamboo at my ears, (Mo Di Er Gen Xun Bu Jian) The master's shout breaks through my foolish stubbornness. (Zhu Ren He Xia Po Chi Wan)
Entering Xiangyin
Since ancient times, people have studied calligraphy by the Ba River (Ba River), (Zi Gu Ba Jiang Xue Zi Liu) The waters of Xiangtan (Xiangtan) flow out, even deeper and more serene. (Xiangtan Shui Chu Geng Shen You) Thirty-six bends, coming and going, as if departing, (San Shi Liu Wan Lai Si Qu) I wonder who is the fellow traveler on this boat with me. (Bu Zhi Shui Shi Gong Xing Zhou)
Expressing My Thoughts
Worldly fame and achievement, are they worth discussing? (Gai Shi Gong Ming Qi Zu Tan) What others value, I regard as trivial. (Shi Ren Suo Gui Wo Ru Xian) Who knows that there is another path to success, (Shui Zhi Bie You Deng Ke Chu) Not in essays and ink. (Bu Zai Wen Zhang Zhi Mo Jian)
Impromptu Verse on a Boat in Yangxian
Traveling back and forth, worn by the dust, my temples have turned white. (Lai Wang Feng Chen Liang Bin Diao) The green mountains coldly laugh at the toil of the world. (Qing Shan Leng Xiao Shi Ren Lao) What have I accomplished in my busy life? (Ping Sheng Lu Lu Cheng He Shi) A year's time vanishes in a dream. (Yi Pian Nian Guang Meng Li Xiao)
Instruction to a Monk
衣中難著是袈裟。龍袞貂裘未必佳。若使為僧心不了。何須祝髮住煙霞。
過大庾嶺二首
空拳出嶺一樵夫。得缽歸來上祖圖。鼻孔大頭還向下。支那翻作葛藤窠。
紅梅林下黃梅缽。夜半誰持過嶺南。無限好山青不語。箇中一句若為參。
贈本來和尚
前後千峰去復來。幾回蠟屐破蒼苔。只今懶向諸方走。飯罷和云臥石臺。
過張文學茂木
竹林流水讀書堂。更愛清風送午涼。喜怒未萌誰是主。香云片片度長廊。
哭千松座主
茫茫宇宙總他鄉。像季驚摧正法幢。南望江梅愁不盡。千松深處落寒香。
望鞋山
無勞針線自成鞋。萬古驚濤不可埋。世上有人能著得。輸他沒量道人來。
悼穆元庵
怪底元庵老覺翁。春光漏盡樹頭空。慚餘一片紅蓮舌。無地輕搖此辯鋒。
九江舟行
春風楊柳問前途。南北關山萬里孤。一片月明照江水。此時心事有中無。
紫柏老人集卷之二十七 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十八
明 憨山德清 閱
詩(七言絕)
登吳江華巖寺塔
漢武何須問劫灰。只今滄海舊塵埃。塔燈誰點吳江
【現代漢語翻譯】 現代漢語譯本 袈裟（佛教僧侶所穿的法衣）是衣服中最難穿的。即使是龍袞（皇帝的禮服）和貂裘（貴重的皮衣）也未必是最好的。如果當和尚的人沒有領悟佛法真諦，又何必剃度出家，隱居在山林之中呢？
過大庾嶺二首
空著雙手走出大庾嶺的是一個樵夫，拿著缽回來，心中想著歷代祖師的畫像。鼻孔朝下，頭也朝下，'支那'（China，中國的舊稱）被翻譯成了葛藤窠（比喻糾纏不清的境地）。
紅梅樹下放著黃梅缽（僧侶使用的食器），半夜裡是誰拿著它走過嶺南？無數美好的山巒靜默不語，這其中的一句真諦該如何參悟？
贈本來和尚
千峰萬壑，來來回回，你穿著釘鞋走過多少遍長滿青苔的山路。如今你已懶得再去各處遊走，吃完飯就和白雲一起躺在石臺上。
過張文學茂木
竹林流水，讀書的好地方，更喜愛清風送來的午後涼爽。喜怒哀樂還未產生時，誰是真正的主人？片片香云飄過長長的走廊。
哭千松座主
茫茫宇宙，處處都是他鄉。千松座主（對僧人的尊稱）的圓寂，如同末法時期正法之幢的倒塌。向南遙望，面對著江邊的梅花，憂愁無盡，千松深處飄落著寒冷的梅花香。
望鞋山
無需針線縫製，自然形成鞋子的形狀。萬古驚濤也無法將它掩埋。世上如果有人能夠穿上它，那一定勝過那些沒有度量的道人。
悼穆元庵
奇怪元庵老和尚（對僧人的尊稱）如此覺悟，春光流逝殆盡，樹上的葉子也已凋零。慚愧我還有一片能言善辯的紅蓮之舌，卻無處輕易施展這辯論的鋒芒。
九江舟行
春風吹拂著楊柳，詢問著前方的道路。南北關山，萬里之遙，我獨自一人。一片明月照耀著江水，此時此刻，我的心中若有所思，又彷彿空無一物。
紫柏老人集卷之二十七 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十八
明 憨山德清 閱
詩(七言絕句)
登吳江華巖寺塔
漢武帝又何必詢問經歷多少劫才能化為灰燼呢？如今這片滄海不就是過去的塵埃嗎？吳江的塔燈是誰點燃的？
【English Translation】 English version The most difficult garment to wear is the Kasaya (robe worn by Buddhist monks). Even the dragon robe (ceremonial robe of the emperor) and sable coat (expensive fur coat) are not necessarily the best. If one's heart is not enlightened as a monk, why shave the head and dwell in the misty mountains?
Passing Dayu Ridge (Two Poems)
Empty-handed, a woodcutter emerges from Dayu Ridge. Returning with a bowl, his mind contemplates the portraits of ancestral masters. With nostrils pointing downwards and head bowed, 'China' is translated into a tangled mess (metaphor for a complicated situation).
Beneath the red plum trees lies a yellow plum bowl (eating utensil used by monks). Who carries it across Lingnan in the middle of the night? Countless beautiful mountains stand silently. How does one contemplate the single truth within them?
Presented to Monk Benlai
Thousands of peaks come and go. How many times have your wax-soled shoes broken on the mossy paths? Now you are too lazy to wander everywhere. After eating, you lie on the stone platform with the clouds.
Passing Zhang Wenxue's Woods
Bamboo groves, flowing water, a hall for reading. Even more beloved is the cool breeze that brings the afternoon's respite. Before joy and anger arise, who is the true master? Fragrant clouds drift across the long corridor.
Lamenting the Abbot of Qiansong
In the vast universe, everywhere is a foreign land. The passing of the Abbot of Qiansong (respectful title for a monk) is like the collapse of the banner of the true Dharma in the degenerate age. Gazing south, facing the plum blossoms by the river, sorrow is endless. In the depths of Qiansong, the cold fragrance of plum blossoms falls.
Looking at Shoe Mountain
Without the labor of needle and thread, shoes are formed naturally. The eternal, startling waves cannot bury them. If someone in the world can wear them, they surpass those immeasurable Daoists.
Mourning Mu Yuan'an
Strange that old Yuan'an (respectful title for a monk) was so enlightened. The spring light has faded, and the trees are bare. I am ashamed that I have a red lotus tongue capable of eloquence, but there is no place to lightly wield this sharp debate.
Traveling by Boat on the Jiujiang River
The spring breeze and willows inquire about the road ahead. North and south, the mountains and passes are ten thousand miles away, and I am alone. A bright moon illuminates the river water. At this moment, my heart is both full and empty.
Collected Works of Old Man Zibo, Volume 27 卍 New Continued Collection, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Old Man Zibo, Volume 28
Ming, Hanshan Deqing, Reviewed
Poems (Seven-Character Quatrains)
Climbing the Pagoda of Huayan Temple in Wujiang
Why must Emperor Wu of Han ask about the kalpas (aeons) it takes to turn to ash? This very ocean is the old dust. Who lights the pagoda lamps in Wujiang?
上。直得魚龍睡眼開。
空堂夜坐
趺坐空堂如水清。靈機歷歷自超情。百年三萬六千日。安得須臾此地行。
詠於三公觀察十郎竹
秋風疏影搖窗冷。夜月清香引坐深。更愛諸君能抱節。不因霜露失初心。
弔鶴林寺松
從來說法有松濤。老衲無煩舌相勞。誰料一朝都伐盡。幾回歸鶴夜尋巢。
寄吳江諸法侶
吳江明月舊時同。萬里迢迢向蜀中。寄語長橋流水道。莫催塵世白毛翁。
寄仲淳
去去峨眉萬里余。掉頭東海意何如。但將親骨埋平地。到處青山好著書。
贈姚國賓
柱史歸來一篋霜。其誰問疾到東昌。汾河片影巢陵月。千里關山不盡光。
悼大千老師
八功德水最清涼。飲者能消熱惱狂。不二樓高雲散盡。十千龍象益悲傷。
靈巖喜汪將軍傅侍御至
卻掃風塵進白雲。空山流水靜中聞。九重天上人多少。遍數那能及二君。
佛香院
佛香院裡過清明。門外垂垂柳正青。怪底曉鶯啼不斷。廣長舌相盪風輕。
宿東臺
絕頂風高白日寒。雲山重疊檻前看。夜深徙倚南樓柱。喜見滄溟涌玉團。
題玉女潭
仙肌香潔本無塵。未必臨潭浴此身。自是山公嫌寂寞。裝成
幽勝引遊人。
吊玄晏
桃紅李白春光好。誰料東風夜半狂。玄晏先生非寂寞。菜根滋味古今長。
過玄晏草堂
春鳥啼來花已深。草堂可得靜居心。逝川既去不復返。幾度臨風淚滿襟。
示姜士華
火宅焦煩豈久居。𩯭毛成雪費驅除。故山相去無多遠。車大蓮華衣里珠。
示端雍
花落花開幾度春。此身如夢亦如塵。曉來聚散東風急。紅點蒼苔色不新。
示傅公肅(四首)
江上芙蓉向曉風。霧華初染色偏濃。人間樂事真堪笑。歌管樓臺寫鏡中。
白髮從來不怕人。侯王頭上曉霜新。還家莫道關山遠。一念回光凍地春。
日月升沈不解停。𩯭毛鏡里雪花明。何如掉臂風塵外。閑伴樵漁過此生。
逝水滔滔日夜鳴。浮生誰復解心驚。青山常在人頻老。紫陌絃歌不可聽。
示韓生
螺髻山中雪色寒。繡衣云外有彈冠。韓生也解聞鐘磬。消盡聲塵領八還。
寄鐵庵居士
天雄山色武夷同。負約尋來入夢中。怪底維摩常抱疾。八行無雁有誰通。
游海門二首
岳宗朝會古來聞。此日尋源到海門。寄語行邊碣石上。圖南還有北溟鯤。
青山結伴好忘機。春水桃花一色緋。鵬翼自憐風力細。毆魚
【現代漢語翻譯】 現代漢語譯本 《幽勝引遊人》
《吊玄晏》 桃花紅艷，李花潔白，春光多麼美好。誰曾料到東風在半夜裡如此狂暴。玄晏先生（指隱士）並非寂寞，他的菜根滋味，古往今來都令人敬仰。
《過玄晏草堂》 春鳥啼鳴，花兒盛開，草堂深幽。這裡可以得到內心的平靜嗎？逝去的流水一去不復返，幾次面對春風，淚水沾滿了衣襟。
《示姜士華》 身處充滿煩惱的火宅，怎能長久居住？即使耗盡精力去除，鬢髮也已變得雪白。故鄉離這裡並不遙遠，要像惠能大師一樣，心中有大蓮花，衣里藏明珠（比喻自性清凈）。
《示端雍》 花開花落，度過了多少個春天。此身如同夢幻，也如同塵埃。清晨的聚散，就像東風一樣急促。凋零的紅花落在長滿青苔的地方，顏色不再鮮艷。
《示傅公肅（四首）》 江上的芙蓉，迎著拂曉的微風。霧氣中的花朵，初染顏色，顯得格外濃艷。人世間的快樂，真是可笑，就像在鏡子里描繪歌舞昇平的樓臺。
白髮蒼蒼，從來不懼怕任何人。即使是侯王，頭上也佈滿瞭如曉霜般的新白髮。不要說回家的路途遙遠，只要一念迴光返照，即使是冰凍的土地也會迎來春天。
太陽和月亮升起落下，永不停歇。鬢髮在鏡子里，如同雪花般明亮。不如放下一切，遠離塵世的喧囂，悠閒地與樵夫漁民為伴，度過此生。
逝去的水流日夜奔騰，誰還能不感到心驚？青山依舊常在，而人卻漸漸老去。繁華的街道上，歌舞絃樂的聲音，實在讓人無法忍受。
《示韓生》 螺髻山（山名）中，雪色寒冷。即使身穿華麗官服，在云外也想辭官歸隱。韓生也能理解聽聞鐘磬的意義，消盡聲塵，領悟八還（佛教術語）。
《寄鐵庵居士》 天雄山（山名）的景色與武夷山（山名）相似。我失約了，在夢中尋訪你。怪不得維摩詰（Vimalakirti，佛教居士，以生病為由避世）常常抱病，書信往來稀少，有誰能傳遞訊息呢？
《游海門二首》 自古以來就聽說眾山朝拜岳宗（泰山）。今天我尋根溯源，來到了海門。請轉告碣石（山名）上的行者，鯤鵬（Kun，傳說中的大魚）還要向北溟（北海）飛去。
與青山為伴，可以忘卻世俗的機心。春天的江水和桃花，都是一樣的鮮紅。大鵬鳥（Peng，傳說中的大鳥）自嘆風力微弱，只能像鷗鳥一樣在水面嬉戲。
English version 《A Pleasant Scenery Attracts Tourists》
《Lamenting Xuan Yan》 Peach blossoms are red, plum blossoms are white, the spring scenery is so beautiful. Who would have thought that the east wind would be so violent in the middle of the night. Master Xuan Yan (referring to a recluse) is not lonely; the taste of his vegetable roots has been admired throughout the ages.
《Passing by Xuan Yan's Thatched Cottage》 Spring birds are singing, flowers are in full bloom, the thatched cottage is secluded. Can one find inner peace here? The passing stream never returns; several times facing the spring breeze, tears fill my lapel.
《Instructing Jiang Shihua》 How can one reside for long in a burning house full of troubles? Even if one exhausts one's energy to remove them, the temples have already turned white. The old home is not far away; like Master Huineng, one should have a great lotus in one's heart and a pearl hidden in one's clothes (a metaphor for the purity of self-nature).
《Instructing Duan Yong》 Flowers bloom and fall, how many springs have passed. This body is like a dream, and also like dust. The gatherings and dispersals of the morning are as rapid as the east wind. The withered red flowers fall on the mossy ground, and their color is no longer fresh.
《Instructing Fu Gongsu (Four Poems)》 The hibiscus on the river faces the morning breeze. The flowers in the mist, newly dyed with color, appear particularly rich. The pleasures of the human world are truly laughable, like painting scenes of singing and dancing in towers in a mirror.
White hair has never been afraid of anyone. Even kings and lords have new white hair on their heads like morning frost. Do not say that the road home is far away; as long as one has a moment of reflection, even frozen ground will welcome spring.
The sun and moon rise and fall without stopping. The temples in the mirror are as bright as snowflakes. It is better to let go of everything and stay away from the hustle and bustle of the world, leisurely accompanied by woodcutters and fishermen, spending this life.
The passing water flows day and night, who can not be alarmed? The green mountains remain forever, while people gradually age. The sounds of singing and stringed instruments on the bustling streets are unbearable.
《Instructing Han Sheng》 In Mount Luoji (mountain name), the color of the snow is cold. Even wearing gorgeous official robes, one wants to resign and retire beyond the clouds. Han Sheng can also understand the meaning of hearing bells and chimes, eliminating the sounds and dust, and comprehending the Eight Returns (Buddhist term).
《Sending to Layman Tie An》 The scenery of Mount Tianxiong (mountain name) is similar to that of Mount Wuyi (mountain name). I broke my promise and visited you in my dream. No wonder Vimalakirti (a Buddhist layman who avoided the world by feigning illness) is often ill; there are few letters exchanged, who can deliver the message?
《Traveling to Haimen (Two Poems)》 Since ancient times, it has been said that all mountains pay homage to Mount Tai. Today, I trace the source and came to Haimen. Please tell the travelers on Mount Jie Shi (mountain name) that the Kunpeng (a legendary giant fish) still wants to fly to the North Sea.
Being accompanied by green mountains, one can forget worldly scheming. The spring river and peach blossoms are the same crimson color. The Peng bird (a legendary giant bird) laments that the wind is too weak, and can only play on the water like a seagull.
【English Translation】 English version 《A Pleasant Scenery Attracts Tourists》
《Lamenting Xuan Yan》 Peach blossoms are red, plum blossoms are white, the spring scenery is so beautiful. Who would have thought that the east wind would be so violent in the middle of the night. Master Xuan Yan (referring to a recluse) is not lonely; the taste of his vegetable roots has been admired throughout the ages.
《Passing by Xuan Yan's Thatched Cottage》 Spring birds are singing, flowers are in full bloom, the thatched cottage is secluded. Can one find inner peace here? The passing stream never returns; several times facing the spring breeze, tears fill my lapel.
《Instructing Jiang Shihua》 How can one reside for long in a burning house full of troubles? Even if one exhausts one's energy to remove them, the temples have already turned white. The old home is not far away; like Master Huineng, one should have a great lotus in one's heart and a pearl hidden in one's clothes (a metaphor for the purity of self-nature).
《Instructing Duan Yong》 Flowers bloom and fall, how many springs have passed. This body is like a dream, and also like dust. The gatherings and dispersals of the morning are as rapid as the east wind. The withered red flowers fall on the mossy ground, and their color is no longer fresh.
《Instructing Fu Gongsu (Four Poems)》 The hibiscus on the river faces the morning breeze. The flowers in the mist, newly dyed with color, appear particularly rich. The pleasures of the human world are truly laughable, like painting scenes of singing and dancing in towers in a mirror.
White hair has never been afraid of anyone. Even kings and lords have new white hair on their heads like morning frost. Do not say that the road home is far away; as long as one has a moment of reflection, even frozen ground will welcome spring.
The sun and moon rise and fall without stopping. The temples in the mirror are as bright as snowflakes. It is better to let go of everything and stay away from the hustle and bustle of the world, leisurely accompanied by woodcutters and fishermen, spending this life.
The passing water flows day and night, who can not be alarmed? The green mountains remain forever, while people gradually age. The sounds of singing and stringed instruments on the bustling streets are unbearable.
《Instructing Han Sheng》 In Mount Luoji (mountain name), the color of the snow is cold. Even wearing gorgeous official robes, one wants to resign and retire beyond the clouds. Han Sheng can also understand the meaning of hearing bells and chimes, eliminating the sounds and dust, and comprehending the Eight Returns (Buddhist term).
《Sending to Layman Tie An》 The scenery of Mount Tianxiong (mountain name) is similar to that of Mount Wuyi (mountain name). I broke my promise and visited you in my dream. No wonder Vimalakirti (a Buddhist layman who avoided the world by feigning illness) is often ill; there are few letters exchanged, who can deliver the message?
《Traveling to Haimen (Two Poems)》 Since ancient times, it has been said that all mountains pay homage to Mount Tai. Today, I trace the source and came to Haimen. Please tell the travelers on Mount Jie Shi (mountain name) that the Kunpeng (a legendary giant fish) still wants to fly to the North Sea.
Being accompanied by green mountains, one can forget worldly scheming. The spring river and peach blossoms are the same crimson color. The Peng bird (a legendary giant bird) laments that the wind is too weak, and can only play on the water like a seagull.
先向海東歸。
避暑蕭岡
利名不識有何親。累殺世間多少人。在處松泉堪避暑。肯將白足走風塵。
偶成(八首)
煙波堆里道場開。車馬終難踐碧苔。清梵竹籬關不住。磬聲飛出水云來。
山頭百畝缽盂田。聞道英檀據有年。此日云居得新主。雕胡食盡好垂憐。
襄江一水曲何多。兩岸桃花色未酡。莫道春寒楊柳怯。乘風也解弄煙波。
建昌山水勝臨川。縱使王維畫不全。風大觀成君試看。直將吹放小西天。
祖庭秋晚覺花空。祗樹蕭條鎖梵宮。幽鳥似憐無縫塔。幾回腸斷叫西風。
四顧乾坤一洞然。長江萬里片帆懸。潯陽此去無多路。五老云開翠潑天。
野水去來六七里。小舟黑白兩三人。雨余自是煙波潤。歸去清歌月色新。
朝來金鳳賣紅香。朵朵含羞挹露光。色更空生空更色。謾夸飛燕體輕揚。
聞磬
長堤短岸絕煙波。彷彿龍宮隱薜蘿。風暖磬聲飛欲斷。遺聞誰解聽漁歌。
夏日曲阿梵川偶成
三伏乾坤一甑同。靜思水壑駕寒松。凍云便覺生毛孔。不若長齋繡佛容。
泛舟梵川(二首)
綠楊堤畔微風起。紅掌爭驚碧玉盤。誰棹小舟橫水口。清香拂拂帶輕寒。
不抹胭脂趣已幽。自憐
顏色照池頭。須知此外無空相。蜀錦何妨隔水浮。
春日重遊光德庵
流水桃花大士家。道人曾此泛星槎。白牛塘上閑吹笛。歸去兒童日已斜。
慈壽訪勞盛主人不遇
千巖披月到風塵。一訪那羅洞里人。莫道過門余不入。香云騰處示全身。
過玉河觀音寺
一徑秋云到薜蘿。隋唐陳跡問煙波。重來誰起祥公定。馬上行吟五噫歌。
客東云居寺即事
軒冕松云調不同。那堪簫鼓雜疏鐘。一聲長嘯出山去。野鶴從來無定蹤。
顯靈宮聞邢鍊師語有感
仙源密邇蕊珠宮。云盡天壇月正中。松露鶴翻曾濕袖。相逢莫笑野煙濃。
過西云居寺有感
萬里峨嵋去復來。古碑無字洗蒼苔。琬公慧命誰將續。淚灑青山染劫灰。
南嶽觀音沼
流泉豈是世中聲。妄想紛飛聽不成。試把耳根暫拈卻。云邊別有路通明。
鏡虛
鏡裡虛空花上春。未生心處卻投真。若教蜂蝶紛紛集。只恐東風解作瞋。
望普說殿
廣長舌相覆虛空。佛與眾生吞吐中。隔壁釧聲生殺柄。清涼熱惱辨雌雄。
尊者堂
雙松盤據萬峰腰。靜夜微風學怒濤。龍象百千相次禮。捲簾喜見鳳頭高。
戒壇偶成
黃金不記筑為
【現代漢語翻譯】 現代漢語譯本 顏色照在水池上。要知道除此之外沒有空相（佛教用語，指不真實的表象）。蜀地的錦緞不妨隔著水面漂浮。
春日重遊光德庵
流水桃花，這裡是大士（菩薩的尊稱）的家。道人曾經在這裡乘坐星槎（神話中的木筏）。白牛塘上悠閒地吹著笛子，回去的時候孩子們的身影已經被夕陽拉長。
慈壽寺拜訪勞盛主人，沒有遇到
披著月光，穿過重重山巖來到這世俗之地。來拜訪那羅延窟（佛教修行場所）里的人。不要說我路過家門卻沒有進去，香云升騰的地方，主人顯現出他的全身。
路過玉河觀音寺
沿著一條小路，穿過秋天的雲彩，到達長滿薜荔和蘿草的地方。隋唐的遺蹟，向煙波詢問。再次來到這裡，誰能像祥公（指慧祥）一樣發起禪定呢？我在馬背上吟唱著《五噫歌》。
客居東云居寺即事
達官顯貴和松樹白雲的格調不同。哪裡能忍受簫鼓的聲音夾雜著稀疏的鐘聲。一聲長嘯，離開了山林。野鶴從來就沒有固定的軌跡。
在顯靈宮聽到邢鍊師的話有所感觸
仙人的居所離蕊珠宮（道教仙境）很近。雲彩散盡，天壇上的月亮正圓。松樹上的露水和仙鶴飛舞時拍打翅膀的聲音曾經沾濕我的衣袖。相逢的時候不要笑話我身上沾染的鄉野煙氣。
路過西云居寺有所感觸
不遠萬里來到峨眉山又離開。古老的石碑上沒有文字，洗去了上面的蒼苔。琬公（指琬琰）的慧命誰能繼續傳承下去呢？眼淚灑在青山，染上了劫灰。
南嶽觀音沼
流動的泉水怎麼會是世俗的聲音呢？妄想紛飛，讓人聽不清楚。試著把耳根暫時放下，云邊另有一條路通向光明。
鏡虛
鏡子里是虛空，花上是春天。在沒有生起念頭的地方卻投入了真心。如果教唆蜜蜂蝴蝶紛紛聚集，只恐怕東風會因此發怒。
遙望普說殿
廣長的舌頭覆蓋著虛空。佛和眾生都在吞吐之中。隔壁的釧聲是生殺的權柄。清涼和熱惱分辨著雌雄。
尊者堂
兩棵松樹盤踞在萬峰的山腰。安靜的夜晚，微風模仿著憤怒的波濤。龍和象成百上千地依次禮拜。捲起簾子，高興地看到高高的鳳頭。
戒壇偶成
不記得用多少黃金築成了
【English Translation】 English version The color shines on the pool. Know that beyond this, there is no empty form (a Buddhist term referring to unreal appearances). Why not let the Shu brocade float across the water?
Revisiting Guangde Temple in Spring
The flowing water and peach blossoms, this is the home of the Bodhisattva. The Daoist once sailed here on a star raft. He idly plays the flute on White Ox Pond. Returning, the children's shadows are already long in the setting sun.
Visiting Master Lao Sheng at Cisou Temple, but not meeting him
Wearing the moonlight, I traverse mountains to reach this dusty world. I come to visit the person in Narayana Cave (a Buddhist practice place). Don't say I passed by the door without entering; where fragrant clouds rise, the master reveals his entire form.
Passing by Yuhua Guanyin Temple
Along a small path, through the autumn clouds, I reach the ivy and creeping plants. The relics of the Sui and Tang dynasties, I ask the misty waves about them. Coming here again, who can initiate samadhi like Master Xiang (referring to Huixiang)? I chant the 'Song of Five Sighs' on horseback.
Impromptu thoughts while staying at Dongyunju Temple
The style of officials and the clouds around the pines are different. How can one bear the sounds of flutes and drums mixed with sparse bells? With a long whistle, I leave the mountains. The wild crane never has a fixed trace.
Feeling inspired upon hearing Master Xing's words at Xianling Palace
The immortal's abode is close to the Ruizhu Palace (a Taoist fairyland). The clouds have cleared, and the moon is full above the Altar of Heaven. The dew on the pines and the flapping wings of the cranes once wet my sleeves. When we meet, don't laugh at the rustic air clinging to me.
Feeling inspired while passing by Xiyunju Temple
Traveling thousands of miles to Emei Mountain and then leaving. The ancient stele has no words, its moss washed away. Who will continue Master Wan's (referring to Wan Yan) wisdom and life? Tears are shed on the green mountains, staining them with the ashes of the kalpa.
Guanyin Pond at Mount Heng
How can the flowing spring be a worldly sound? Wild thoughts fly about, making it hard to hear clearly. Try to temporarily set aside the root of your ears; beyond the clouds, there is another path leading to enlightenment.
Mirror Illusion
In the mirror is emptiness, on the flower is spring. At the place where no thought arises, one invests true sincerity. If you teach the bees and butterflies to gather, I fear the east wind will become angry.
Looking towards Pusuo Hall
The broad and long tongue covers emptiness. The Buddha and sentient beings are in the midst of swallowing and spitting. The sound of bracelets from next door is the handle of life and death. Coolness and heat distinguish the male and female.
Hall of the Venerable Ones
Two pine trees coil around the waist of ten thousand peaks. In the quiet night, the gentle breeze imitates angry waves. Dragons and elephants pay homage in succession by the hundreds and thousands. Raising the curtain, I am delighted to see the high phoenix crest.
Impromptu verse at the Ordination Platform
I don't remember how much gold was used to build
臺。死馬能牽樂毅來。絕壑築壇傳佛戒。大雄傢俱凍云雷。
結冬永慈寺贈蘆芽主人妙公
莫測深林虎豹居。道高何事費驅除。危峰環列聽禪觀。流水瀠洄學梵書。
悼壽禪堂師
宿草平興共度關。只今靈骨葬空山。瓣香飛奠秋風里。流水聲中塔影寒。
芙蓉閣偶成
白犢溪頭過小舟。布帆風急浪花浮。煙深不識歸何處。時聽歌聲到畫樓。
約王泰宇登茅山因未返賦此
處處東風弄柳條。行蹤猶未上三茅。華陽洞口春將老。愁殺遊人歸路遙。
吳中夜泊
涼生蘋藻動秋風。萬里無雲一鏡空。今夜孤舟系何處。吳江清淺月明中。
吳氏廢園(二首)
汾陽門第晉風流。縹緲湖山感勝遊。今日松蘿誰是主。斷云殘月鎖江樓。
築成金屋貯嬋娟。草魘花迷知幾年。愁見向來歌舞地。古槐疏柳起寒煙。
寓匡山黃龍潭寄賓陽老禪
一庵高結翠微閑。千尺飛泉萬仞山。月夜為誰歌白雪。遙聞清響落松關。
山中老人
青山回合路紆盤。流水松風六月寒。九十老翁忘晝夜。醒時只把夢時看。
葛洪山訪澤上人
路當斷澗倚寒松。重疊峰巒擁梵宮。未過竹橋清磬歇。老禪扶杖笑相逢。
西沼晚泊
【現代漢語翻譯】 現代漢語譯本 臺。即使是死馬，也能像樂毅一樣被牽引而來。（樂毅：戰國時期燕國名將）在絕險的山谷中築起高壇，傳授佛陀的戒律。大雄寶殿里的法器，發出如同冰凍的雲層和雷鳴般的聲音。
結冬永慈寺贈蘆芽主人妙公
不要去猜測那幽深森林裡住著什麼虎豹。如果道行高深，又何必費力去驅趕消除它們呢？在危聳的山峰環繞中，靜聽禪觀。讓流水縈繞回旋，學習梵文經典。
悼壽禪堂師
我們一起在荒草叢生的地方度過難關。如今您的靈骨卻要埋葬在這空曠的山中。我獻上心香，在秋風中遙寄哀思。流水聲中，塔影顯得格外寒冷。
芙蓉閣偶成
一葉小舟，從白犢溪頭駛過。布帆被風吹得緊繃，浪花飛濺。煙霧深濃，看不清要駛向何處。時常能聽到歌聲從那華麗的樓閣中傳來。
約王泰宇登茅山因未返賦此
到處都是東風在搖曳著柳條。而你的行蹤，卻還沒有到達茅山。（茅山：道教名山，位於江蘇省）華陽洞口，春天就要過去了。真讓人愁悶，遊人歸家的路途還很遙遠。
吳中夜泊
秋風吹動著水中的蘋藻，帶來陣陣涼意。萬里無雲，天空像一面鏡子一樣空明。今夜我這孤獨的小船要停靠在哪裡呢？就在這吳江清淺的月光之中。
吳氏廢園(二首)
吳氏家族的門第，如同汾陽王郭子儀一樣顯赫，繼承了晉代的風流氣度。面對這縹緲的湖光山色，讓人感慨昔日的盛況。如今這松樹和藤蘿，又有誰是它們的主人呢？只有斷雲和殘月，鎖著這江邊的樓閣。
當年建造華麗的房屋，用來藏匿美麗的女子。如今荒草叢生，花朵迷亂，不知已經過了多少年。最讓人傷心的是看到這往昔歌舞昇平的地方，只有古老的槐樹和稀疏的柳樹，升起陣陣寒冷的煙霧。
寓匡山黃龍潭寄賓陽老禪
在一處高高的庵堂里，與翠綠的山色為伴，過著悠閑的生活。千尺飛瀑，萬仞高山。在月夜裡，為誰歌唱那高潔的《白雪》之曲呢？遠遠地就能聽到那清越的聲響，飄落在松樹掩映的山關。
山中老人
青山環繞，道路曲折盤旋。流水潺潺，松風陣陣，即使在六月也感到寒意。九十歲的老翁，忘記了白天和黑夜。醒來的時候，只是把現在當成夢境來看待。
葛洪山訪澤上人
道路沿著斷裂的山澗，倚靠著寒冷的松樹。重重疊疊的山峰，簇擁著古老的寺廟。還沒走過竹橋，就聽到了清脆的磬聲停止了。老禪師拄著枴杖，笑著迎接我。
西沼晚泊
【English Translation】 English version A platform. Even a dead horse can be led like Yue Yi. (Yue Yi: A famous general of the Yan state during the Warring States period) Building an altar in a perilous valley to transmit the Buddha's precepts. The instruments in the Mahavira Hall produce sounds like frozen clouds and thunder.
Presented to Master Miao, the Master of Luya, at Yongci Temple during the Winter Retreat
Don't try to guess what tigers and leopards inhabit the deep forest. If your Dao is high, why bother to expel them? Surrounded by towering peaks, listen to Zen contemplation. Let the flowing water meander and learn Sanskrit scriptures.
Mourning the Master of Shouchantang
We went through difficulties together in a place overgrown with weeds. Now your remains are to be buried in this empty mountain. I offer incense and send my condolences in the autumn wind. In the sound of flowing water, the shadow of the pagoda seems particularly cold.
Impromptu Poem at the Hibiscus Pavilion
A small boat passes by the Baitou Creek. The cloth sail is taut in the wind, and the waves splash. The fog is thick, making it impossible to see where it's heading. One can often hear singing coming from that magnificent pavilion.
Written Because Wang Taiyu Did Not Return After Promising to Climb Maoshan
Everywhere, the east wind is playing with the willow branches. But your whereabouts have not yet reached Maoshan. (Maoshan: A famous Taoist mountain in Jiangsu Province) At the Huayang Cave entrance, spring is about to pass. It's truly distressing that the traveler's journey home is still so far.
Night Mooring in Wuzhong
The autumn wind stirs the duckweed in the water, bringing a cool breeze. Ten thousand miles of cloudless sky, like a clear mirror. Where shall I moor my lonely boat tonight? In the shallow, clear moonlight of the Wujiang River.
The Abandoned Garden of the Wu Family (Two Poems)
The Wu family's lineage, like Guo Ziyi, the Prince of Fenyang, was illustrious, inheriting the elegance of the Jin Dynasty. Facing this misty landscape, one can't help but lament the past glory. Now, who is the master of these pines and vines? Only broken clouds and the waning moon lock the riverside pavilion.
Magnificent houses were built to hide beautiful women. Now, weeds grow wildly, and flowers are disoriented; who knows how many years have passed. What's most heartbreaking is to see this once-festive place, with only ancient locust trees and sparse willows, rising with cold mist.
Living at Huanglong Pool on Mount Kuang, Sending to Old Zen Master Binyang
Living a leisurely life in a high hermitage, accompanied by the green mountains. A thousand-foot waterfall, ten-thousand-foot mountains. On a moonlit night, for whom do you sing the noble 'White Snow' melody? From afar, one can hear the clear sound falling on the pine-covered mountain pass.
Old Man in the Mountains
Green mountains surround, the road winds and turns. Flowing water and pine breeze, even in June, one feels the chill. The ninety-year-old man forgets day and night. When awake, he only sees the present as a dream.
Visiting Hermit Ze on Mount Gehong
The road follows the broken ravine, leaning against the cold pine trees. Layer upon layer of peaks embrace the ancient temple. Before crossing the bamboo bridge, the clear sound of the chime stops. The old Zen master, leaning on his staff, greets me with a smile.
Evening Mooring at the West Marsh
扁舟日暮泊孤村。何物吹空天上云。臥看月明照清淺。是誰遙指水晶紋。
憶山居
勞勞白足走風塵。才別青山秋復春。重疊云深巖畔屋。寂寥空鎖久無人。
訪鄭春寰不遇
湖州城裡風光別。一半人家煙浪中。惆悵仙公醉何處。柴門岑寂水云封。
贈天竺僧
十萬程途數載通。沙頭彈舌授降龍。五天到日頭應白。月落斜西半夜鐘。
大方禪伯上山
白雲一片解深藏。家醜雖多慎播揚。松谷老禪真面目。太行山色自蒼蒼。
與鄒南皋居士
孤松高倚大江頭。日夕波濤蕩去舟。野鶴幾回翔欲下。風枝縹緲未能留。
過向城廣福寺
萬簇雲山擁佛宮。璇題藻井草萊封。夕陽墟落向城北。幾度鐘聲送晚風。
潭柘懷繆仲淳
谷口龍泉一片云。去來誰復見離群。夜深唯有滄溟月。無限清光不可分。
懷燕京諸居士
群籟消沉片月西。阿誰寫出未生時。長安不在春光外。夢裡浮華幾個知。
別開侍者
日光寺前日已西。空山搖落語離違。行塵𡋯𡋯兩條路。頭上青天不可移。
詠石乳泉
石乳高懸不記秋。半空珞珞瀉寒流。遙知此去歸滄海。大作雲濤浴巨舟。
志夢
獨惜無人萬
【現代漢語翻譯】 現代漢語譯本 《暮泊》 一葉小舟在日暮時分停靠在孤零零的村莊。是什麼在空中吹動天上的雲彩？我躺著觀看明亮的月光照耀著清澈的水面。是誰在遠處指著那像水晶一樣的水紋？
《憶山居》 辛辛苦苦地奔波，雙腳沾滿塵土。才告別青山，秋去春來，時光飛逝。重重疊疊的雲霧深處，山巖邊的屋舍，寂靜空曠，長久沒有人居住。
《訪鄭春寰不遇》 湖州城裡的風光與別處不同，一半人家都生活在煙霧瀰漫的水波之中。令人惆悵的是，鄭春寰先生醉在哪裡呢？柴門寂靜，被水和雲霧封閉著。
《贈天竺僧》 走了十萬里的路程，花費了好幾年才到達。在沙灘上用梵語傳授降龍的法術。到達印度的時候，頭髮應該都白了吧。月亮西落，半夜時分傳來鐘聲。
《大方禪伯上山》 用一片白雲來掩蓋深深的秘密。家醜即使再多，也要謹慎地不要到處宣揚。松谷老禪師才是真正的面目。太行山的景色自然是蒼翠的。
《與鄒南皋居士》 一棵孤零零的松樹高高地依靠在大江邊。日日夜夜，波濤都在衝擊著離去的船隻。野鶴幾次盤旋，想要飛下來，卻因為風吹動樹枝，飄忽不定，而未能停留。
《過向城廣福寺》 無數的雲山簇擁著佛寺。精美的天花板和彩繪的井口都被雜草覆蓋。夕陽西下，照耀著向城北邊的村落。幾聲鐘聲伴隨著晚風傳來。
《潭柘懷繆仲淳》 山谷口的龍泉被一片雲霧籠罩。離開之後，有誰還能再見到你呢？夜深人靜的時候，只有那浩瀚的月亮，無限的清輝無法分割。
《懷燕京諸居士》 各種聲音都消失了，一彎殘月掛在西邊。有誰能描繪出事物未產生時的狀態呢？真正的長安不在春光之外，夢裡的繁華又有幾個人能明白呢？
《別開侍者》 日光寺前，太陽已經西斜。空曠的山谷里，樹葉凋零，我們互相告別。你我各自走上兩條不同的道路。頭頂上的青天是不可改變的。
《詠石乳泉》 石乳泉高高地懸掛著，不知道已經有多少年了。在半空中滴落著寒冷的水流。遙想這些水最終會流向大海，形成巨大的波濤，沖刷著巨大的船隻。
《志夢》 只可惜沒有人能夠理解我的萬般心意。
English version 《Mo Bo (Evening Anchorage)》 A lone boat moors in a desolate village at dusk. What is blowing the clouds in the sky? I lie watching the bright moonlight illuminate the clear shallows. Who is pointing from afar at the crystal-like water patterns?
《Yi Shan Ju (Remembering Mountain Dwelling)》 Toiling and toiling, white feet covered in dust. Just bid farewell to the green mountains, autumn returning to spring. Layer upon layer of deep clouds, the house by the rock, silent and empty, long uninhabited.
《Fang Zheng Chun Huan Bu Yu (Visiting Zheng Chunhuan in Vain)》 The scenery in Huzhou city is different. Half of the households live amidst the misty waves. Sadly, where is Zheng Chunhuan (name of a person) drunk? The brushwood gate is quiet, sealed by water and clouds.
《Zeng Tian Zhu Seng (Giving to an Indian Monk)》 Traveled a hundred thousand li (Chinese unit of distance), taking several years to arrive. On the sandy shore, using Sanskrit, he teaches the Dragon-Subduing (referring to a Buddhist teaching) technique. By the time you reach India, your hair should be white. The moon sets in the west, and the bell rings at midnight.
《Da Fang Chan Bo Shang Shan (Dafang Zen Master Ascends the Mountain)》 Use a piece of white cloud to conceal deep secrets. Even if there are many family scandals, be careful not to spread them everywhere. The old Zen master of Song Valley (place name) is the true face. The scenery of Taihang Mountain (mountain range in China) is naturally verdant.
《Yu Zou Nan Gao Ju Shi (With Layman Zou Nangao)》 A lone pine tree leans high by the great river. Day and night, the waves are rocking the departing boat. Several times the wild crane circles, wanting to descend, but because the wind blows the branches, it is ethereal and unable to stay.
《Guo Xiang Cheng Guang Fu Si (Passing Guangfu Temple in Xiangcheng)》 Countless cloud mountains surround the Buddhist temple. The exquisite ceiling and painted well are covered with weeds. The setting sun shines on the village north of Xiangcheng (place name). Several bell sounds carry on the evening wind.
《Tan Zhe Huai Miao Zhong Chun (Remembering Miao Zhongchun at Tanzhe)》 The Dragon Spring (name of a spring) at the mouth of the valley is shrouded in a cloud. After leaving, who can see you again? In the deep of night, only the vast moon, its boundless radiance cannot be divided.
《Huai Yan Jing Zhu Ju Shi (Remembering the Lay Buddhists in Yanjing)》 All sounds subside, and a crescent moon hangs in the west. Who can depict the state before things are born? The real Chang'an (ancient capital of China) is not outside the spring scenery. How many people understand the fleeting glory in dreams?
《Bie Kai Shi Zhe (Farewell to the Attendant Kai)》 Before the Sunlight Temple (name of a temple), the sun has already set in the west. In the empty mountains, the leaves fall, and we bid farewell. You and I each embark on two different paths. The blue sky above our heads cannot be moved.
《Yong Shi Ru Quan (Ode to the Stone Milk Spring)》 The Stone Milk Spring (name of a spring) hangs high, not remembering how many autumns have passed. In mid-air, it drips cold streams. I imagine that these waters will eventually flow into the sea, forming huge waves, washing over giant boats.
《Zhi Meng (Recording a Dream)》 It is a pity that no one understands my myriad thoughts.
【English Translation】 English translation line 1 English translation line 2
斛舟。風波恍惚卒難留。誰知岸上持竿者。幾度斜陽淚濕裘。
示諸沙彌
赤心片片為諸人。痛棒難禁滿腹瞋。只恐出門三十里。恨心竟作水中塵。
囑蘆溝橋資福寺住持本公
十年𢬵命死挨排。逆順相逢莫動懷。待過隆冬春自到。千紅萬紫一齊開。
山居(二首)
獨自經行未欲眠。夜涼明月照松泉。好茶一碗昏方歇。踏破虛空別有天。
白雲無心道人心。流水無跡道人跡。心跡兩忘齊有無。白雲流水誰復識。
別陸太宰(有序)
余童時知太宰名。既脫白。始識于嘉善之大勝寺。今逆推之。凡易二十二寒暑矣。余嘗見太宰。出處無常。得失參互。不可以凡情測也。如維摩以臥疾為廣長舌。說不二法門。夫疾與不疾為二。死與生為二。榮與辱為二。老與少為二。凡與聖為二。了知疾即不疾。死即不死。榮即不榮。老即不老。凡即不凡。是謂不二法門。茍能入之。雖火聚刀山。皆清涼慈忍地。惟太宰久入是法門。故能于生死榮辱出處之際。縱橫自在耳。余少太宰二十二年。辱太宰不以齒少貧病。托于道義之分。今將別而之晉陽。披晤未期。感而賦此。
春過丈室維摩疾。夏到維摩丈室安。此別不知何處去。浮生開口笑多難。
謝太初靜主惠楞嚴
【現代漢語翻譯】 現代漢語譯本
斛舟（小船）。風浪中的小船恍惚不定難以停留。誰知道岸上拿著魚竿的人，多少次在夕陽下淚濕衣裳。 示諸沙彌（告誡各位小和尚） 赤誠的心一片片爲了你們。痛打你們是因為難以抑制滿腔的嗔怒。只怕出門三十里后，怨恨之心最終化作水中的塵土。 囑蘆溝橋資福寺住持本公（囑咐蘆溝橋資福寺的住持本公） 十年辛苦聽天由命。遇到不順和順利都不要動心。等到熬過寒冷的冬天春天自然會到來，各種顏色的花朵一齊開放。 山居（住在山裡）（二首） 獨自走動還沒有睡意。夜晚涼爽明月照耀著松樹和泉水。喝完一碗好茶睡意才漸漸上來。踏破虛空，另有一番天地。 白雲無心，象徵著修道人的心境。流水沒有痕跡，象徵著修道人的足跡。心境和足跡都忘卻，齊同於有和無的境界。白雲和流水又有誰能認識呢？ 別陸太宰（有序）（與陸太宰告別（並序言）） 我小時候就知道太宰（官名）的名聲。等到脫去童稚，才在嘉善的大勝寺認識了他。現在倒推算起來，已經過了二十二個年頭了。我曾經見過太宰，他的出仕和隱退沒有定數，得與失相互交織，不可以常人的情感來揣測。如同維摩詰（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）以臥病為契機，用廣長舌相，宣說不二法門。疾病與不疾病是二，死亡與生存是二，榮耀與恥辱是二，年老與年少是二，凡人與聖人是二。了知疾病即是不疾病，死亡即是不死亡，榮耀即是不榮耀，年老即是不年老，凡人即是不凡人，這就叫做不二法門。如果能夠進入這種境界，即使身處火聚刀山，也都是清涼慈悲忍辱之地。只有太宰長久地進入這種法門，所以才能夠在生死榮辱出處之際，縱橫自在。我比太宰小二十二年，承蒙太宰不因為我年紀小、貧窮多病，而以道義相托。現在將要告別前往晉陽，相見之期未定，感慨而作此詩。 春天過去維摩詰的居室裡仍然有疾病，夏天到來維摩詰的居室才安定下來。這次分別不知道要到哪裡去，漂浮的人生開口一笑，遇到的都是艱難。 感謝太初靜主惠贈《楞嚴經》（Śūraṅgama Sūtra）
【English Translation】 English version
A small boat (Hé Zhōu). In the wind and waves, it's fleeting and hard to stay. Who knows the one holding a fishing rod on the shore, how many times his robe is wet with tears in the setting sun. Showing to the Śrāmaṇeras (novice monks) A pure heart, piece by piece, for all of you. It's hard to restrain the anger in my heart when I beat you painfully. I'm just afraid that after leaving for thirty miles, the resentment will eventually turn into dust in the water. Entrusting to Abbot Běn Gōng of Zīfú Temple at Lugou Bridge For ten years, I've endured fate. Don't be moved by adversity or success. When the cold winter passes, spring will naturally arrive, and flowers of all colors will bloom together. Living in the Mountains (two poems) Walking alone, I don't feel like sleeping yet. The night is cool, and the bright moon shines on the pine trees and springs. After drinking a bowl of good tea, sleepiness gradually comes. Breaking through the void, there is another realm. White clouds have no intention, symbolizing the mind of a Taoist. Flowing water leaves no trace, symbolizing the footprints of a Taoist. When both mind and traces are forgotten, they are equal to the realm of existence and non-existence. Who can recognize the white clouds and flowing water? Farewell to Grand Coordinator Lù (with a preface) I knew the name of Grand Coordinator (Tàizǎi, an official title) Lù when I was a child. It was not until I was no longer a child that I met him at Dàshèng Temple in Jiashan. Now, looking back, it has been twenty-two years. I have seen Grand Coordinator Lù, his entry into and withdrawal from office are uncertain, and his gains and losses are intertwined, which cannot be measured by ordinary emotions. It is like Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva known for his wisdom and eloquence) using his illness as an opportunity to use his long and broad tongue to expound the non-dual Dharma. Sickness and non-sickness are two, death and life are two, honor and disgrace are two, old age and youth are two, ordinary people and saints are two. Knowing that sickness is non-sickness, death is non-death, honor is non-disgrace, old age is non-old age, ordinary people are non-ordinary people, this is called the non-dual Dharma. If one can enter this state, even if one is in a fire pit or a mountain of knives, it is a place of coolness, compassion, and forbearance. Only Grand Coordinator Lù has long entered this Dharma, so he can be free and at ease in the face of life, death, honor, disgrace, entry into and withdrawal from office. I am twenty-two years younger than Grand Coordinator Lù, and I am grateful that Grand Coordinator Lù does not despise me for being young, poor, and sick, but entrusts me with righteousness. Now I am about to say goodbye and go to Jinyang, and the date of our meeting is uncertain, so I write this poem with emotion. Spring has passed, and there is still illness in Vimalakirti's room. Summer has arrived, and Vimalakirti's room is finally stable. I don't know where I'm going this time. In this floating life, a smile reveals many difficulties. Thank you to the Pure Abode Master Tàichū for gifting the Śūraṅgama Sūtra
集註
萬疊寒云抱寂寥。日高猶自懶伸腰。楞嚴十軸誰相送。一炷名香笑里刀。
自肯寮自訟
莫嫌奇特障靈泉。大用臨機不現前。愧我毒心行未徹。賺他男女落廉纖。
般若泉
獨坐苔龕萬慮空。瀖然一脈瀉層峰。從教龍象如雲集。供佛澆花用不窮。
月夜登海藏樓懷江南諸法侶
頭上青天四面山。一樓高聳翠微閑。空窗最愛無雲夜。溢目清光只獨看。
睡起示道開
粥罷正憐方夢醒。日高猶自打鼾眠。開郎已解隨慵懶。伸腳無端裈布穿。
自肯寮
年來足跡遍江山。五頂清涼未欲還。卻笑今朝心自肯。河沙龍象任躋攀。
為新剃可禪人字止臺(有序)
昔人有言曰。知人者智。自知者明。馬大師住山時。獵人石鞏。逐鹿過其前。問曰。鹿何之。大師曰。汝一箭射幾鹿。鞏曰。一鹿。大師曰。吾則不然。鞏曰。師射幾鹿。曰一群。鞏聞而駭之。大師乘其駭。而啟迪之曰。汝能射鹿。何不自射。鞏遂反弓自射曰。直無下手處。大師曰。這漢千劫無明。當下冰消去也。若然者。信知人易。而自知難。人能自知。如己眼見眼。茍非就中人。則石鞏之無下手處。寧易言哉。禪人名常可。餘字之曰。止臺。以渠剃染清涼。誠無忘文殊老漢。
【現代漢語翻譯】 現代漢語譯本
集註
萬疊寒云籠罩著寂靜的山林，太陽高照，我仍然懶得伸腰。十卷《楞嚴經》（《楞嚴經》是一部重要的佛教經典）有誰來相送？我用一炷名香，在笑容中隱藏著鋒利的刀。
自肯寮自訟
不要嫌棄奇特會阻礙靈泉的涌現，大用在緊要關頭卻不能顯現。慚愧我去除貪嗔癡的決心還不夠徹底，欺騙了那些陷入瑣碎煩惱的男女。
般若泉
獨自坐在長滿青苔的石室中，萬般思慮都已消空。只見一股清泉，從高聳的山峰上傾瀉而下。任憑龍象（比喻有力量的人）如雲般聚集，用來供佛、澆花，永遠不會枯竭。
月夜登海藏樓懷江南諸法侶
頭頂是蔚藍的天空，四周是連綿的山巒，一座高樓聳立，環境清幽閒適。空曠的窗戶最適合在無雲的夜晚欣賞，滿眼的清澈月光，只獨自欣賞。
睡起示道開
喝完粥，正感到慶幸從夢中醒來，太陽已經很高了，卻仍然打著鼾聲睡覺。道開已經懂得隨我一起慵懶，伸出腳來，隨意地穿著短褲。
自肯寮
這些年來，我的足跡遍佈江山，五臺山（佛教名山）和清涼寺（位於五臺山）還沒有想要回去。卻笑著今天終於認可了自己，河沙般的龍象，任憑他們攀登。
為新剃可禪人字止臺(有序)
過去有人說過：『瞭解別人是智慧，瞭解自己是明智。』馬祖大師（唐代禪宗大師）住在山裡的時候，獵人石鞏（人名）追逐鹿從他面前經過，問道：『鹿到哪裡去了？』大師說：『你一箭射幾隻鹿？』石鞏說：『一隻鹿。』大師說：『我卻不是這樣。』石鞏說：『師父射幾隻鹿？』大師說：『一群。』石鞏聽了感到震驚。大師趁他震驚的時候，啓發他說：『你能射鹿，為什麼不射自己？』石鞏於是反弓自射，說：『簡直沒有下手的地方。』大師說：『這個人的千劫無明，當下就冰消瓦解了。』如果這樣說來，相信瞭解別人容易，而瞭解自己很難。人能夠了解自己，就像自己的眼睛看到自己的眼睛一樣。如果不是個中人，那麼石鞏的無從下手，難道容易說嗎？禪人名叫常可，我給他取字叫做止臺，因為他剃度染衣，清凈涼爽，實在沒有忘記文殊菩薩（象徵智慧的菩薩）。
【English Translation】 English version
Collected Annotations
Ten thousand layers of cold clouds embrace the solitude. The sun is high, yet I'm still too lazy to stretch. Who will send me the ten fascicles of the Shurangama Sutra (《楞嚴經》an important Buddhist scripture)? I offer a stick of precious incense, a knife hidden in my smile.
Self-Affirmation Hermitage - Self-Accusation
Don't dislike peculiarity obstructing the spiritual spring. Great function doesn't manifest when needed. Ashamed that my resolve to eliminate greed, hatred, and delusion is not thorough enough, deceiving men and women into petty troubles.
Prajna Spring
Sitting alone in a mossy cave, ten thousand thoughts are emptied. A clear stream pours down from the towering peak. Let dragons and elephants (metaphor for powerful people) gather like clouds, its use for offering to the Buddha and watering flowers is inexhaustible.
Climbing the Haizang Pavilion on a Moonlit Night, Missing Dharma Companions in Jiangnan
Above, the blue sky; on all sides, mountains. A tall pavilion stands, the emerald green is leisurely. The empty window is best loved on cloudless nights. Overflowing with clear light, I watch it alone.
Waking Up and Showing Dao Kai
Having finished porridge, I rejoice in waking from a dream. The sun is high, yet I'm still snoring. Kai has already learned to be lazy with me, stretching his legs, casually wearing shorts.
Self-Affirmation Hermitage
Over the years, my footprints have covered rivers and mountains. I have no desire to return to Wutai Mountain (Buddhist holy mountain) and Qingliang Temple (located on Wutai Mountain). Yet I laugh that today I finally affirm myself, letting countless dragons and elephants climb as they please.
Writing the Style Name 'Zhitai' for the Newly Ordained Chan Monk Ke (with Preface)
Ancients have said: 'Knowing others is wisdom, knowing oneself is enlightenment.' When Great Master Mazu (Zen master of the Tang Dynasty) lived in the mountains, the hunter Shi Gong (person's name) chased a deer past him and asked, 'Where did the deer go?' The master said, 'How many deer do you shoot with one arrow?' Shi Gong said, 'One deer.' The master said, 'I am not like that.' Shi Gong said, 'How many deer does the master shoot?' The master said, 'A group.' Shi Gong was shocked upon hearing this. Taking advantage of his shock, the master enlightened him, saying, 'You can shoot deer, why not shoot yourself?' Shi Gong then turned his bow and shot himself, saying, 'There is simply no place to start.' The master said, 'This person's ignorance of countless kalpas has instantly melted away.' If that is the case, believe that knowing others is easy, but knowing oneself is difficult. A person being able to know oneself is like one's own eyes seeing one's own eyes. If one is not an insider, then Shi Gong's inability to start, is it easy to say? The Chan monk's name is Changke, I give him the style name Zhitai, because he shaved his head and dyed his robes, pure and cool, truly not forgetting Manjushri Bodhisattva (Bodhisattva symbolizing wisdom).
並其受業和尚之德耳。雖然止臺能自知。則臺可止。臺可止。斯恩不負。人壽幾何。老而知反。脫不能于空閑寂寞之濵。冰枯雪老之地。以終其志。非夫也。止臺勉之。
世上稀逢七十人。羨君老大出風塵。慧刀舉處情根斷。去住無忘五頂春。
再游潭柘寺
峨嵋萬里去重來。法雨香云遍九垓。誰料昔年荊棘地。空山已復涌樓臺。
云盡見石門山
此中山水如西子。手抱琵琶面半遮。若使風流潭看見。今朝雲盡孰驚嗟。
悼栗庵居士
武夷不改舊山青。十卷楞嚴講未成。慚愧自言還自食。但將一頌寄延陵。
悼王方麓先生
前生曾道是華嚴。習氣臨終果現前。釋尾儒頭難辨別。還同竹篦勘癡禪。
旴江舟中望從姑山
學得長生固是奇。身存影逐有誰知。何如只學無生好。我既無生死自離。
曾為紫柏巢中鷇。和好音聲總不如。今日一編重舉似。血痕沾灑透珊瑚。
滿腹春工著處栽。含毫聊當一枝開。是誰管領無弦曲。雙徑迢迢庾嶺梅。
丁卯秋日。閱刻紫柏集。弟子元廣分預其役。每見當時拈似處。失聲而泣。因成二絕句。漫綴于末。不自計其詞之工拙也。
歌
愿僧歌
君不見大塊內。大塊外。凡屬有
【現代漢語翻譯】 現代漢語譯本 以及他所師從的和尚的德行啊。即使止臺能夠自知，那麼止臺就可以停止（塵世的追求）。止臺可以停止。這樣才不辜負（佛的）恩情。人生壽命有多長呢？年老了才懂得回頭。如果不能在空曠寂靜的河邊，冰雪覆蓋的荒涼之地，來完成他的志向，那就不是大丈夫了。止臺你要努力啊。
世上很少有人能活到七十歲。羨慕你年老了還能擺脫世俗的煩惱。智慧之劍一揮，情愛的根源就斷了。無論去留，都不要忘記五臺山的春天。
再次遊覽潭柘寺
從峨眉山遠道而來。佛法的甘露和香云遍佈天下。誰能料到當年荊棘叢生的地方，如今空曠的山中已經重新涌現出樓臺。
雲散后看見石門山
這座山的山水就像西施（古代美女），抱著琵琶遮住半邊臉。如果讓風流的潭（指潭柘寺）看見，今天雲散之後誰還會驚歎呢？
悼念栗庵居士
武夷山依然保持著舊日的青翠。十卷《楞嚴經》（佛教經典）還沒有講完。慚愧地說自己還靠自己養活。只能用一首頌歌寄託對延陵（古代地名，代指故鄉）的思念。
悼念王方麓先生
前世曾經有人說他是華嚴（佛教宗派）。臨終時習氣果然顯現出來。分不清是佛教的結尾還是儒家的開頭。還像用竹篦來勘驗癡迷的禪宗。
旴江（地名）舟中遙望從姑山
學得長生固然是奇異的。但身存影隨又有誰知道呢？不如只學習無生（佛教概念）的好。我既然沒有生，那麼死也自然遠離。
曾經是紫柏（高僧）巢中的雛鳥。和諧的聲音總是不如（紫柏的教誨）。今天重新舉起（紫柏的著作）來學習，血淚沾濕了珊瑚（比喻珍貴的書籍）。
滿腹的春意在各處栽種。拿起筆來姑且當作一枝花開放。是誰在主管這沒有弦的樂曲？雙徑（地名）通往庾嶺（地名）的梅花路途遙遠。
丁卯年秋天，閱讀刻印的《紫柏集》。弟子元廣分參與了這項工作。每當看到當時紫柏拈花微笑的地方，就失聲痛哭。因此寫成兩首絕句，隨意地綴在末尾。沒有考慮詞句的工巧。
歌
愿僧歌
你沒看見大地的內部，大地的外部，凡是屬於有（生命的）
【English Translation】 English version And also his preceptor's (referring to the monk who ordained him) virtue. Although Zhi Tai (name of a person) can know himself, then Zhi Tai can stop (worldly pursuits). Zhi Tai can stop. Then this kindness will not be in vain. How long is human life? It is only when one is old that one knows to turn back. If he cannot fulfill his ambition in the empty and desolate riverside, in a place of frozen ice and old snow, then he is not a great man. Zhi Tai, strive for it.
It is rare in the world to meet a seventy-year-old. I envy you, old sir, for escaping the dust of the world. When the sword of wisdom is raised, the roots of affection are severed. Whether going or staying, do not forget the spring of Mount Wutai (a sacred Buddhist mountain).
Revisiting Tanzhe Temple
Coming from afar from Mount Emei (a sacred Buddhist mountain), the Dharma rain and fragrant clouds spread throughout the world. Who would have thought that the thorny land of the past, in the empty mountains, would now have towers and pavilions rising again.
Seeing Shimen Mountain after the Clouds Clear
The scenery of this mountain is like Xi Shi (a famous beauty in ancient China), holding a pipa (a Chinese lute) and half-covering her face. If the romantic Tan (referring to Tanzhe Temple) could see it, who would be amazed today after the clouds have cleared?
Mourning Layman Li'an
Mount Wuyi (a mountain range in China) remains its old green. The ten volumes of the 'Surangama Sutra' (a Buddhist scripture) have not yet been completed. Ashamed to say that I still feed myself. I can only send a verse to express my longing for Yanling (an ancient place name, referring to hometown).
Mourning Mr. Wang Fanglu
In a previous life, someone said he was a Huayan (a school of Buddhism). His habits manifested before his death. It's hard to distinguish between the end of Buddhism and the beginning of Confucianism. It's like using a bamboo whisk to examine a deluded Chan (Zen) practitioner.
Looking at Conggu Mountain from a Boat on the Xu River (a place name)
Learning longevity is certainly strange. But who knows if the body exists and the shadow follows? It is better to only learn about non-birth (a Buddhist concept). Since I have no birth, then death naturally departs.
I was once a fledgling in Zibo's (a prominent monk) nest. Harmonious sounds are never as good as (Zibo's teachings). Today, I raise (Zibo's writings) again to study, and tears of blood stain the coral (a metaphor for precious books).
A belly full of spring's work is planted everywhere. Holding a brush, I will just let it open as a branch of flower. Who is in charge of this stringless music? The plum blossoms on the distant road from Shuangjing (a place name) to Yuling (a place name).
In the autumn of the year Dingmao, I read the printed 'Zibo Collection'. The disciple Yuan Guangfen participated in this work. Whenever I saw the place where Zibo smiled while holding a flower, I burst into tears. Therefore, I wrote two quatrains and casually added them to the end. I did not consider the skill of the words.
Song
Song of the Vow of a Monk
Don't you see inside the great earth, outside the great earth, all that belongs to existence
形皆聚沫。風捲滄溟徹底枯。皮既不存毛奚賴。今與古。知幾代。搜剔興亡多感慨鏡里豪華草上霜。日出浮光竟安在。大道喪。仁義起愚智遑遑分彼此。七雄五伯殺氣驕。楚狂悲鳳譏孔子。李伯陽。爾胡為。去華取實亦支離。欲返真淳盤古心。時人未必解相隨。窮百家。討眾論。傍門駢戶增迷悶精閑文武戰功名。究竟空餘千載恨。自秦來。不可說。力並山河流杵血。雖然美惡不同觀。到頭名分慚先列千算計。萬思量。古往今來夢一場。寒暑相推毛易白。爭如削髮禮空王。空王業。貴人紹。生死中流施櫓棹。有緣拍手便登船。一念不生等粗妙。死井水。豈藏龍巨靈一撥泥沙通。百千三昧總心源。橫拈豎弄振家風。有等人。眼睜睜。欲心如火覓長生。誰知生是死之媒。媒在終難藥物成。縱成得。必有壞。有壞修之非所解。少年自笑學飛昇。一段風騷幾為賣。多算勝。少算敗。算來算去為僧快。五蘊身心水即波聖凡坐斷無掛礙。一瓶一缽海山寬。云行鳥飛恣歌唄。愿為僧。愿為僧。世世生生繼祖燈。四弘為轂法為輪。碾斷眾生愛與憎。杜鴻漸。王欽若。生愿為僧死負約。不榮國相貴為僧。達者自知解與縛。青山曲。碧水灣。松竹風來益道顏。相逢若問為僧事。須信為僧非等閑。
喚鳥歌
道人天放度浮生。城市
【現代漢語翻譯】 現代漢語譯本： 形體終究如泡沫般虛幻。狂風席捲大海，終有徹底枯竭之時。皮之不存，毛將焉附？如今與往昔，歷經多少世代？搜尋歷史興衰，徒增無限感慨。鏡中豪華如草上霜，陽光照耀下的浮光，最終又在哪裡呢？大道淪喪，仁義才被提倡，愚昧與智慧之人紛紛忙碌地劃分彼此。戰國七雄和春秋五霸，充滿了殺戮之氣，驕橫跋扈。楚國的狂人悲嘆鳳凰的衰落，譏諷孔子。老子（李伯陽），你又為何如此？捨棄浮華追求實在，也顯得牽強附會。想要回歸真淳的盤古之心，世人未必能夠理解並跟隨。窮盡百家學說，探討各種理論，卻如同進入旁門左道，徒增迷惑與煩悶。精通文韜武略，爭奪戰功名利，最終留下的只是千載的遺憾。自從秦朝以來，許多事情都難以言說，人們的力量可以與山河相比，甚至不惜流血犧牲。雖然人們對美與醜的看法不同，但最終在功名利祿的排列上，也會感到羞愧。千般算計，萬般思量，古往今來不過是一場夢。寒暑交替，頭髮容易變白，不如削髮爲僧，皈依佛門。佛門事業，需要有德行的人來繼承，在生死輪迴中，如同駕馭船隻，普度眾生。有緣之人拍手稱快，便可登上法船，一念不生，即是至高境界。枯井之水，怎能藏龍？需要巨靈神撥開泥沙，才能使水流通暢。百千三昧，皆源於自心，隨意運用，皆可振興家風。有些人，眼睜睜地看著，慾望如火，想要尋求長生不老。誰知生命是死亡的媒介，媒介存在，就難以煉成仙丹。即使煉成，也必然會有毀壞，毀壞之後再修復，卻不得其法。少年時自嘲學飛昇成仙，一段經歷幾乎要出賣自己。算計多的人勝過算計少的人，算來算去還是當和尚最快樂。五蘊身心如同水與波，聖人與凡人，都應斷絕執念，無所掛礙。一瓶一缽，海闊天空，云行鳥飛，盡情歌唱。我願為僧，愿為僧，世世代代傳承祖師的燈火。以四弘誓願為車輪的軸，以佛法為車輪，碾斷眾生的愛與憎。杜鴻漸、王欽若，生前希望為僧，死後卻違背了誓言。不以榮華的宰相為貴，而以當和尚為貴，通達的人自然知道解脫與束縛。青山環繞，碧水彎彎，松竹清風，增益道貌。相逢若問為僧之事，須知為僧並非等閑之事。
喚鳥歌
道人天性放達，度過一生，在城市
【English Translation】 English version: Forms are all like gathered foam. The wind sweeps the vast ocean until it is completely dry. If the skin does not exist, where can the hair rely? Now and in the past, how many generations have passed? Searching through the rise and fall of history only increases endless feelings. The luxury in the mirror is like frost on the grass. Where is the fleeting light under the sun in the end? When the Great Way is lost, benevolence and righteousness are promoted, and the foolish and wise are busy dividing each other. The Seven Hegemons of the Warring States and the Five Hegemons of the Spring and Autumn period were full of murderous air and arrogance. The madman of Chu mourned the decline of the phoenix and ridiculed Confucius. Laozi (Li Boyang), why are you like this? Abandoning the superficial and pursuing the real also seems far-fetched. Wanting to return to the pure and simple heart of Pangu, people may not understand and follow. Exhausting hundreds of schools of thought and discussing various theories is like entering a side door, increasing confusion and annoyance. Being proficient in both literary and military skills and competing for war merits and fame ultimately leaves only thousands of years of regret. Since the Qin Dynasty, many things are difficult to say. People's strength can be compared to mountains and rivers, even at the cost of bloodshed. Although people's views on beauty and ugliness are different, they will eventually feel ashamed in the ranking of fame and fortune. Thousands of calculations and ten thousand thoughts, from ancient times to the present, are just a dream. As the seasons change, hair easily turns white. It is better to shave your head and become a monk, taking refuge in the Buddha. The Buddhist cause needs virtuous people to inherit it. In the cycle of life and death, it is like steering a boat to save all beings. Those who have affinity clap their hands and rejoice and can board the Dharma boat. Not having a single thought is the highest state. How can the water in a dry well hide a dragon? It needs the giant spirit god to clear the mud and sand so that the water can flow smoothly. Hundreds of thousands of Samadhis all originate from one's own mind. Using them at will can revitalize the family style. Some people, with their eyes wide open, have desires like fire and want to seek immortality. Who knows that life is the medium of death? If the medium exists, it is difficult to refine the elixir. Even if it is refined, it will inevitably be destroyed. Repairing it after destruction is not the right way. As a teenager, I ridiculed myself for learning to ascend to immortality. A period of experience almost led to selling myself. Those who calculate more win over those who calculate less. Calculating back and forth, it is still the happiest to be a monk. The five aggregates of body and mind are like water and waves. Saints and mortals should cut off attachments and be free from obstacles. With a bottle and a bowl, the sea and sky are wide. Clouds fly and birds sing freely. I wish to be a monk, I wish to be a monk, to pass on the lamp of the ancestors generation after generation. Taking the four vows as the axle of the wheel and the Dharma as the wheel, crush the love and hatred of all beings. Du Hongjian and Wang Qinruo hoped to be monks in life but broke their vows after death. They did not value being a glorious prime minister but valued being a monk. Those who are enlightened naturally know liberation and bondage. Green mountains surround,碧水彎彎, pine and bamboo breeze, enhance the appearance of Tao. If you meet and ask about being a monk, you must know that being a monk is no ordinary thing.
Calling Bird Song
The Taoist is naturally open-minded and spends his life in the city
山林信腳行。除卻著衣並吃飯眼前無事可留情。云邊松。松下石。枕錫橫眠消白日。從他花鳥報年光。鼻息如雷睡正密。忽醒來。持鐵缽。狂歌出谷真快活。望煙乞食向前村。一飽那分精與糲風塵中。境界別。憎愛紛紛難了絕。輸與心空及第人。遇緣好醜何煩熱。知不知。漫自癡。蕭梁陳跡草萋萋。兩輪日月如丸擲。竹馬兒童𩯭已絲。貧與賤。富與貴。冷眼看來無面背。狂奴自是賣高名。平等光中生忌諱。蓑衣不著著羊裘。七里灘頭成浪費。這段光。見不見。日用堂堂同掣電。直饒師曠與離婁。竭盡聦明隔一線。訪道易。悟道難。相逢幾個委心肝。些兒拂意便生瞋。神珠肯把與君看。得此珠。大事了。我本不生誰復老。流水聲中唱哩啰。斜陽影里喚歸鳥。罷罷罷。及早休。千峰古木足清幽。莫待飛高倦始下。羽毛零落道難修。
吊開先湖月鑒公種樹歌
君不見開先老僧號湖月。羅公見之不敢忽。贈之湖月非無取。清明在躬體外拙。湖上山。月邊窟。朝暮往來行不歇。見人斫樹即哀號。跪拜其前求莫伐。毫末全抱霄壤然。損我一枝㧞我發。君欲伐者便一時。老僧視之如斫骨。愿君頓發菩提心。留與禪林壯門闕。夏月遊人夾道涼。冬來風雪難埋沒。更有神飆天外來。樹響泉聲當面咄。男兒咄面解翻身。凡聖情
{ "translations": [ "現代漢語譯本：\n\n山林里隨意行走，除了穿衣吃飯，眼前沒有什麼值得留戀。\n云邊的松樹，松樹下的石頭，枕著錫杖橫臥，消磨這漫長的白日。任憑花鳥報告著時光的流逝，我的鼻息如雷，睡得正香甜。忽然醒來，拿著鐵缽，狂歌著走出山谷，真是快活。望著炊煙，向前村乞食，飽餐一頓，哪裡分辨精米和粗糧？\n\n紅塵之中，境界各不相同，愛憎紛紛，難以了斷。不如輸給心空無礙的及第之人，遇到好與壞的境遇，又何必煩惱焦熱？\n\n知不知道？只是徒然癡迷。蕭梁陳朝的遺蹟，野草茂盛。日月如飛梭般運轉，竹馬嬉戲的兒童，鬢髮已經斑白。\n\n貧窮與富貴，冷眼看來，沒有什麼區別。狂妄的人總是賣弄高名，在平等的光明中，反而產生忌諱。\n\n不穿蓑衣，卻穿著羊皮襖，在七里灘頭，成了浪費。\n\n這段光明，見到沒有？日常應用，如同閃電一般。即使是師曠（Shikuang，春秋時期晉國的樂師）和離婁（Lilou，傳說中的視力極好的人），竭盡聰明才智，也隔著一線。\n\n訪道容易，悟道難。相逢的人中，有幾個能委以心肝？稍微不順心意，便會生起嗔恨，神珠（Shenzhu，比喻佛性或真理）肯輕易拿給你們看嗎？\n\n得到這顆寶珠，大事就了結了。我本來不生，誰又能讓我衰老？流水聲中唱著哩啰的歌，斜陽影里呼喚著歸巢的鳥兒。\n\n罷了罷了，及早罷休。千峰古木，足夠清幽。不要等到飛得太高，疲倦了才開始下降，羽毛零落，修行就困難了。\n\n弔唁開先湖月鑒公（Kai Xian Huyue Jian Gong，人名)種樹歌\n\n你沒看見開先寺的老僧，法號湖月（Huyue）。羅公（Luo Gong，人名）見到他，也不敢怠慢。贈送他湖月這個法號，並非沒有道理。清明自在心中，體現在外的行為卻顯得笨拙。湖邊的山，月邊的石窟，早晚往來，行走不停歇。看見有人砍樹，就哀號，跪拜在他們面前，請求不要砍伐。即使是毫末般細小的東西，也完全包含著天地。損害我一根樹枝，就像拔我的頭髮。你們想要砍伐的人，便一時行動吧，老僧看著，就像砍我的骨頭。愿你們立刻發起菩提心，留下這些樹木，讓禪林更加壯麗。夏天，遊人走在樹蔭下，感到涼爽，冬天，風雪難以掩埋它們。更有神異的風從天外吹來，樹響和泉聲，當面呵斥。男兒當面呵斥，就能翻身醒悟，凡夫和聖人的情感，都消融了。" , "english_translations": [ "English version:\n\nWalking freely in the mountains and forests, apart from clothing and eating, there is nothing to linger over.\nPine trees by the clouds, stones under the pine trees, using a tin staff as a pillow, I spend the long days in slumber. Letting the flowers and birds report the passage of time, my snores are like thunder, sleeping soundly. Suddenly waking up, holding an iron bowl, singing wildly as I leave the valley, how joyful! Looking at the smoke, I beg for food in the village ahead, eating my fill, not distinguishing between fine rice and coarse grains.\n\nIn the midst of the dusty world, realms are different, love and hate are numerous, difficult to resolve. It is better to concede to those who have attained emptiness of mind, what need is there to be troubled and agitated by good and bad circumstances?\n\nDo you know? It is just in vain to be infatuated. The relics of the Xiao Liang and Chen dynasties, the weeds are lush. The sun and moon revolve like shuttles, the children playing with bamboo horses, their temples are already gray.\n\nPoor and rich, viewed with cold eyes, there is no difference. Arrogant people always flaunt their high reputation, in the equal light, they create taboos.\n\nNot wearing a raincoat, but wearing a sheepskin coat, on the Qili beach, it becomes a waste.\n\nHave you seen this light? Daily use, like lightning. Even Shikuang (Shikuang, a musician of the Jin state in the Spring and Autumn period) and Lilou (Lilou, a legendary person with extremely good eyesight), exhausting their intelligence, are separated by a thread.\n\nIt is easy to seek the Way, but difficult to realize it. Among those who meet, how many can entrust their hearts? A slight displeasure will give rise to anger, would the divine pearl (Shenzhu, a metaphor for Buddha-nature or truth) be easily given to you?\n\nHaving obtained this pearl, the great matter is settled. I was originally unborn, who can make me old? Singing 'lila' in the sound of flowing water, calling the returning birds in the setting sun.\n\nEnough, enough, stop early. The ancient trees of a thousand peaks are enough for tranquility. Do not wait until you have flown too high and are tired before you begin to descend, if your feathers are scattered, cultivation will be difficult.\n\nA Eulogy for Abbot Huyue Jian (Huyue Jian, a person's name) of Kaixian Temple's Planting Trees\n\nYou have not seen the old monk of Kaixian Temple, named Huyue (Huyue). Luo Gong (Luo Gong, a person's name) did not dare to neglect him when he saw him. Giving him the name Huyue was not without reason. Clarity is in the mind, but his outward behavior seems clumsy. The mountain by the lake, the cave by the moon, coming and going morning and evening, walking without stopping. Seeing someone cutting down a tree, he wails, kneeling before them, begging them not to cut it down. Even something as small as a hair contains the entire universe. Damaging one of my branches is like pulling out my hair. Those of you who want to cut them down, act at once, the old monk looks at it as if you are cutting my bones. May you immediately arouse the Bodhi mind, leave these trees, and make the Zen forest more magnificent. In summer, tourists walk in the shade of the trees and feel cool, in winter, the wind and snow cannot bury them. Moreover, a divine wind comes from beyond the sky, the sound of the trees and the sound of the spring, scolding face to face. A man who is scolded face to face can turn around and awaken, the emotions of ordinary people and saints all dissolve." ] }
塵彈指劂。
示覺皤居士歌
去年花落開今年。今年花落開明年。花開花落知幾回。有誰能究未生前。未生前。痛究竟。死生憎愛登時凈。覺花開遍菩提樹。香滿十虛耳根領。
病病歌
五行四大是何物。解寒熱兮解生剋。風寒水濕互交馳。情根未拔遭渠惑。遭渠惑幾度尋渠渾不得。一片虛明礙口門。千言萬語吐不出。馬駒兒。日面佛。月面佛。洞山暗裡同軌則。看他有分有誰知。拈轉頑心赤骨立。赤骨立。從教五眼難窺識。卻許貍奴白牯流。寒熱罏中間跳躑。君不見桃花紅。李花白。才得春光便增色。昨夜東風過短墻。朝來滿地空狼藉。眼前榮。能有幾。二鼠侵藤墜復起。等閑鏡里𩯭毛斑。報道當人死訊息。死訊息。我若無生媒不入。這些病痛向誰言。多少男兒甘自忽。甘自忽。鐵面閻君解羅織。三途一報劫五千。出得頭來終費力。又不見高張富貴震天地。頭白黃金買不去。南山北嶺冢纍纍。見說蓬蒿穿眼裡。憨憨子。能病病。夢中拾個破沙盆。醒來卻是談禪柄。曲折松枝隨手應。天風偏向手中吹。霹靂一聲頭卻聳。
桃花歌
君不見桃花開。桃花落。開時何芳秾。落時何寂寞。誰知本無殊。人情有豐約。南青阡。東紫陌。無限桃紅與李白。玉樓人醉喚不醒。夢裡南柯郡政積
。不知何處曉鶯啼。醒來紅日懸天碧。追思枕上榮辱事。兔角龜毛爭仲伯。古與今。休與戚。動靜一條橫喧寂。堯舜巢由鏡里花。春深風雨閑吹笛。牧童豈有悲歡心。有心聽之心如摘。桃花開。桃花落。開落恣無常。道人臥巖壑。壑之上。巖之東。偏多翠柏與蒼松。長風忽然游太虛。雲濤滾滾鳴千峰。耳根無何聲洗脫。我乃喪我我無蹤。無蹤是我我是誰。斜陽西去自鳴鐘。鐘中鼓聲如可雜。曉來何以破昏蒙。桃花落。桃花紅。分別情空代謝同。我是如來真骨肉。肯將妄語誑寰中。
示如印觀身歌
君不見如花女子誰不戀。只緣面嫩怕風吹。幾回躲避桃花畔。又不見吳王樓船載西施。盪漾中流炫顏色。一朝越兵過行春。等閑笑里姑蘇失。這肉塊。害殺人。古今無限沒風塵。老僧有個降魔術。不是英雄不解識。常將此心觀此身。此身畢竟是何物。今日觀。明日察。內外搜求沒搭殺。皮褁肉。肉包骨。橫筋豎絡互相織。三焦五臟細復推。蟯蛔以為極樂國。膿為漿。糞為食。終日醺醺自為得。一朝報盡幻軀燒。總隨煙焰風飄失。能觀者。是我心。所觀者。是我身。能所何曾有䟽親。譬如吳越各江山。癡人無智認為一。觀之久。觀力漸熟成抖擻。一道神光照廁坑。蛆蟲滾滾希延壽。臭穢中。不堪處。爭名奪利誰思止
【現代漢語翻譯】 現代漢語譯本： 不知何處早鶯在啼叫。醒來只見紅日高懸，照耀著碧藍的天空。回想睡夢中那些榮辱得失，就像是兔子長角、烏龜生毛一樣，毫無意義地爭論大小。古往今來，喜悅與悲傷，動與靜，喧囂與寂靜，原本就是一體。堯舜和巢父、許由，都不過是鏡中花影。春色已深，風雨中獨自悠閒地吹著笛子。放牛的牧童哪裡會有什麼悲歡離合的心情？即使有心去聽，也如同摘取東西一樣簡單。桃花開了，桃花又落了，花開花落，隨心所欲，本就無常。得道之人安臥在山巖洞穴之中。山巖之上，山巖之東，生長著許多翠綠的柏樹和蒼勁的松樹。長風忽然間遊蕩于太空之中，雲濤翻滾，發出響聲，響徹千峰萬壑。我的耳根清凈，所有的聲音都被洗滌乾淨，我失去了自我，無處可尋。無處可尋就是我，我又是誰呢？夕陽西下，寺廟的鐘聲自鳴。如果鐘聲中夾雜著鼓聲，又怎麼能在黎明時分打破昏沉的迷濛呢？桃花凋謝了，桃花又紅艷了，分別與空性，新陳代謝，原本就是相同的。我就是如來的真骨肉，怎肯用虛妄的言語來欺騙天下人呢？
《示如印觀身歌》
你沒看見嗎，如花似玉的女子，有誰不愛戀？只因爲她們的臉龐嬌嫩，害怕風吹日曬，所以總是躲避在桃花盛開的地方。你又沒看見嗎，吳王的樓船上載著西施，在江河中盪漾，炫耀著她的美貌。一旦越國的軍隊攻破國都，曾經的歡聲笑語都成了過眼雲煙，姑蘇城輕易地就淪陷了。這身肉體，真是害人不淺啊！古往今來，有多少人因此而沉淪於世俗之中。老僧我有一種降伏心魔的法術，不是英雄豪傑是無法理解的。我常常用這顆心來觀察這具身體。這具身體到底是什麼呢？今天觀察，明天審視，從內到外仔細搜尋，卻找不到任何實在的東西。外是面板包裹著肌肉，內是肌肉包裹著骨頭，縱橫交錯的筋絡互相交織在一起。三焦五臟，仔細地反覆推敲，發現寄生蟲和蛔蟲把這裡當成了極樂世界。膿液是它們的漿液，糞便是它們的食物，終日昏昏沉沉，自以為得到了滿足。一旦業報結束，這虛幻的軀體被火焚燒，最終都會隨著煙焰飄散而去。能夠觀察的是我的心，被觀察的是我的身體。能觀的心和所觀的身體，又有什麼疏遠和親近之分呢？就像吳國和越國，各自擁有自己的江山，愚癡的人沒有智慧，卻認為它們是一體的。長久地觀察，觀察的力量漸漸成熟，變得輕鬆自如。一道神光照亮了廁所糞坑，蛆蟲們翻滾著，希望能夠延續生命。在這樣臭穢不堪的地方，人們卻還在爭名奪利，有誰會想到停止呢？
【English Translation】 English version: I don't know where the oriole is singing at dawn. Waking up, I see the red sun hanging high, illuminating the blue sky. Recalling the gains and losses of honor and disgrace in my dreams, it's like arguing about the size of a rabbit's horn or a turtle's hair, completely meaningless. Past and present, joy and sorrow, movement and stillness, noise and silence, are originally one. Yao and Shun, and Chao Fu and Xu You, are just flowers in a mirror. Spring is deep, and I play the flute leisurely in the wind and rain. How could a shepherd boy have feelings of joy and sorrow? Even if he tries to listen, it's as simple as picking something. Peach blossoms bloom, and peach blossoms fall, blooming and falling as they please, inherently impermanent. An enlightened person rests in a mountain cave. Above the mountain, east of the mountain, grow many green cypress trees and vigorous pine trees. The long wind suddenly wanders in the sky, and the clouds roll, making a sound that echoes through thousands of peaks and valleys. My ears are clear, and all sounds are washed away. I have lost myself, and there is nowhere to be found. Nowhere to be found is me, and who am I? The setting sun goes down, and the temple bell rings on its own. If the sound of the bell is mixed with the sound of drums, how can it break the dimness of confusion at dawn? Peach blossoms wither, and peach blossoms are red again, separation and emptiness, metabolism, are originally the same. I am the true flesh and blood of Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), how could I use false words to deceive the world?
'Song on Contemplating the Body as Thus-Sealed'
Haven't you seen it? Who doesn't love a flower-like woman? Just because their faces are delicate and afraid of the wind and sun, they always hide in places where peach blossoms bloom. Haven't you seen it? King Wu's (King Wu: Refers to King Fuchai of Wu) building ship carries Xi Shi (Xi Shi: One of the Four Beauties of ancient China), floating in the river, showing off her beauty. Once the Yue (Yue: An ancient state in China) army breaks through the capital, the former laughter and joy become fleeting clouds, and the city of Gusu (Gusu: The capital of the Wu state) is easily lost. This fleshly body is truly harmful! Throughout history, how many people have sunk into the world because of it. I, an old monk, have a technique for subduing demons, which cannot be understood by ordinary heroes. I often use this mind to observe this body. What exactly is this body? Observe it today, examine it tomorrow, search carefully from inside to outside, but find nothing real. Outside is skin wrapping flesh, inside is flesh wrapping bone, and the crisscrossing tendons and veins are interwoven with each other. The three burners (three burners: part of traditional Chinese medicine theory) and five viscera (five viscera: heart, liver, spleen, lung and kidney) are carefully and repeatedly scrutinized, and it is found that parasites and roundworms regard this place as a land of supreme bliss. Pus is their liquid, and feces are their food, and they are drunk all day long, thinking they have obtained satisfaction. Once the karma is exhausted, this illusory body is burned by fire, and in the end, it will all scatter with the smoke and flames. What can observe is my mind, and what is observed is my body. What distinction is there between the mind that can observe and the body that is observed? It's like the states of Wu and Yue, each possessing its own rivers and mountains, but foolish people have no wisdom and think they are one. Observe for a long time, and the power of observation gradually matures, becoming relaxed and free. A ray of divine light illuminates the toilet pit, and the maggots roll around, hoping to prolong their lives. In such a stinking and unbearable place, people are still fighting for fame and profit, who will think of stopping?
。萬兩黃金買粉頭。直謂風流長不死。悲哉業鬼與淫妖。不道東風夜半生。猶謂春光常若此。
紙襖歌
君不見天上六銖衣。人間宮錦袍。纖柔交錯固無比。爭若溪藤道味高。西風起。誰不怕。凜凜侵人如箭射。寂寞千巖披坐時。恣爾寒云覆房瓦。夜將半。窗月白。侍者莫能辨青赤。誤認霜猿擾余禪。驀地當頭打一䇿。曲兮曲。直兮直。凡聖情忘難可測。化母機梭織不成。那堪羅綺較顏色。行著輕。坐著𤏙。坐臥相應便舒捲。八風一任作風濤。道人豈改菩薩面。掛松枝。曬屋角。穿窬見之亦不捉。隆冬獨壯老僧懷。一片虛明謾描邈。又不見紙衣道者亦奇特。生死去來何自在。卻被曹山痛斥之。念異便與玄體昧。中峰老。亦紙襖。橫拈豎弄無不好。即衣說法聲如雷。自是聾人耳昏耗。比年來。俗愈薄。狐兔成群亂穿鑿。柳絮蘆花翳眼睛。解脫光明甘束縛。紫柏生。見弗忍。逆即逆兮順即順。夜叉菩薩面無常。劫化癡郎悟心印。也不管你青州衫重七斤。也不管你溪藤襖無四兩。一條性命等微塵。賞即罰兮罰即賞。
悼徐文卿太僕
避暑何須萬峰去。虛堂寂寂多山趣。飄風驟雨須臾過。屋脊瓦溝流泉注。萬壑千巖孰捲來。等閑卻向城中開。秋雷轟轟鳴法鼓。無限勞生夢裡回。君不見開門綠自到。望
【現代漢語翻譯】 萬兩黃金只為買一個妓女，還自以為風流可以長生不死。可悲啊，被業障纏身的鬼和迷惑人的妖精，不知道東風會在半夜裡吹來，還以為春光會永遠如此美好。
紙襖歌
你沒看見天上的神仙穿著輕薄的六銖衣，人間的富貴人家穿著華麗的宮錦袍嗎？這些衣物雖然精細柔軟，交織緊密，無比華麗，但怎麼比得上用溪藤編織的紙衣，蘊含著高深的道家意味呢？西風吹起，誰不怕寒冷？那寒冷凜冽刺骨，像箭一樣射來。只有穿著紙衣，寂寞地坐在千巖萬壑之中，任憑寒冷的雲彩覆蓋著房屋。夜將過半，窗外的月光皎潔，連侍者都分辨不清青色和赤色。還誤以為是霜 покрытый 猿猴在擾亂我的禪定，突然劈頭蓋臉地打來一下。紙衣有時彎曲，有時挺直，凡夫俗子的情感和聖人的智慧都難以測度。即使是造化之母也無法用織布機織成這樣的紙衣，又怎麼能用華麗的絲綢錦緞來比較它的顏色呢？穿著它行走輕便，坐著它舒適，坐臥都感覺舒展自如。任憑八風吹拂，掀起風浪，修道之人又怎麼會改變菩薩般慈悲的面容呢？把紙衣掛在松樹枝上，晾在屋檐下，即使是小偷看到了也不會偷。只有在寒冷的冬天，老僧穿著它，心中充滿溫暖，一片虛明，難以描繪。你又沒看見穿著紙衣的道人多麼奇特，生死去來多麼自在。卻被曹山禪師嚴厲斥責，認為心念有所不同，就與玄妙的本體相違背。中峰和尚，也穿著紙襖，橫著拿著，豎著擺弄，沒有不好的。穿著紙衣說法，聲音如雷貫耳，只是那些耳聾的人聽不見罷了。近年來，世俗風氣越來越敗壞，像狐貍和兔子一樣成群結隊地亂鉆亂鑿，柳絮和蘆花遮蔽了眼睛，寧願被愚昧所束縛，也不願明白真理。紫柏大師，看到了這種情況，實在不忍心，該逆的時候就逆，該順的時候就順。夜叉和菩薩的面孔不是一成不變的，要用劫難來化解癡迷的人，讓他們領悟心印。也不管你青州衫重七斤，也不管你溪藤襖輕四兩。一條性命輕如微塵，賞賜就是懲罰，懲罰就是賞賜。
悼念徐文卿太僕
避暑又何必去萬峰山呢？空曠的屋子裡安靜寂寞，自有山林的趣味。一陣狂風暴雨很快就會過去，屋頂的瓦溝里流淌著泉水。萬壑千巖，彷彿都被捲了過來，輕輕鬆鬆地在城中展現。秋雷轟鳴，如同敲響法鼓，讓無數在勞碌奔波中度過一生的人，在夢中醒悟。你沒看見推開門，綠色自然而然地映入眼簾嗎？
【English Translation】 Ten thousand taels of gold are spent to buy a courtesan, foolishly believing that romance can grant immortality. Alas, those haunted by karmic ghosts and seductive demons are unaware that the east wind may arise in the middle of the night, yet they presume that the spring scenery will last forever.
Ode to the Paper Robe
Have you not seen the celestial beings in their ethereal six-silk garments, or the wealthy in their magnificent palace brocade robes? Though delicate and intricately woven, they cannot compare to the paper robe woven from rattan, imbued with profound Daoist meaning. When the west wind rises, who does not fear the cold? It pierces like arrows. Only when wearing the paper robe, sitting in the solitude of a thousand cliffs and valleys, can one allow the cold clouds to cover the house. As the night nears its end, the moonlight through the window is so bright that even the attendant cannot distinguish between blue and red. Mistaking it for a frost-covered ape disturbing my meditation, he suddenly strikes me on the head. Sometimes curved, sometimes straight, the paper robe transcends the emotions of mortals and the wisdom of sages. Even the Mother of Creation cannot weave such a robe on her loom, so how can one compare its color to luxurious silks and brocades? Walking in it is light, sitting in it is comfortable, sitting and lying down are both relaxed and free. Let the eight winds blow and stir up storms, the Daoist will not change his compassionate Bodhisattva face. Hang the paper robe on a pine branch, dry it under the eaves, even a thief would not steal it. Only in the cold winter, the old monk wears it, his heart filled with warmth, a vast emptiness beyond description. Have you not seen how extraordinary the Daoist in the paper robe is, how free he is in life and death? Yet he was severely rebuked by Zen Master Caoshan, who believed that differing thoughts are contrary to the profound essence. Monk Zhongfeng also wears a paper robe, holding it horizontally, arranging it vertically, nothing is amiss. Preaching the Dharma in the paper robe, his voice is like thunder, but only the deaf cannot hear it. In recent years, worldly customs have become increasingly corrupt, like foxes and rabbits burrowing and tunneling in groups, willow catkins and reed flowers clouding their eyes, preferring to be bound by ignorance rather than understand the truth. Master Zibo, seeing this situation, could not bear it, reversing when necessary, conforming when necessary. The faces of Yakshas and Bodhisattvas are not fixed, using tribulations to transform the deluded, allowing them to realize the mind-seal. It does not matter if your Qingzhou shirt weighs seven pounds, nor does it matter if your rattan robe weighs less than four ounces. A single life is as light as dust, reward is punishment, and punishment is reward.
Lament for Xu Wenqing, Vice Minister
Why seek refuge from the heat in the Ten Thousand Peaks? The empty hall is quiet and secluded, with its own mountain charm. A sudden storm will soon pass, and spring water flows through the roof tiles. The myriad valleys and cliffs seem to be rolled up and casually displayed in the city. The autumn thunder rumbles like the sound of a Dharma drum, awakening countless people who have spent their lives in toil and labor from their dreams. Have you not seen that when you open the door, the green naturally comes into view?
處紅如妝。即色知非相。風塵蓮萼香。不數日。徐彥文。匆匆束裝朝聖君。訃音一旦聞意外。空解未深淚繽紛。前船便是后船眼。莫道他死我不管。驀地臨到我頭上。電光石火徒悲嘆。隨順無明起諸有。英雄百戰爭好醜。若不隨順諸有離。佛手何曾異我手。
觀牡丹念來慈
未花主人何處去。正花猶自不歸來。倘然一夜風雨生。可憐艷冶點蒼苔。君不見富貴貧賤本一條。花開花落徒嘈嘈。槎芽未發試著眼。搖落孤根暖獨饒。
鞭鏡歌
君不見桃李華。鮮且軟。紅白枝枝風未卷。公子停鞭勒馬看。等閑一片飄清淺。河邊水。去不返。可惜朱顏日漸損。從教把鏡玩髑髏。笑殺癡心生繾綣。又不見潘安宋玉貌最美。一息不來成棄委。青銅知道落誰家。不照兒郎照婆子。
山居歌
達觀顛。達觀顛。眾人所愛渠弗憐。鬧里抽身委躁君。疏狂一味樂林泉。撩起行。未甚錯。鼻孔孤危不受索。世路崎嶇行道難。算來肥遁是高著。大率進。莫若退。行藏慎密終無累。糞衣懷寶寧負癡。人不知我我則貴。住深山。敢偷安。火種刀耕度歲寒。飯訖虛窗禮佛書。幾回明月借光看。置殘卷。雙足斂。水韻松聲耳不攬。一塊圓明忽現前。瞥爾生心即不見。眼中釘。腦後楔。不是輪扁難出脫。相應約莫徐疾
間。放過依然成兩橛。無手人。解行拳。輕輕擊破趙州關。五家祖印落掌握。生殺縱橫豈等閑。羅緱嶺。石孤硬。鳥道懸空常寂靜。萬壑千巖一線通。龍泉幽䆳多潭洞。可棲身。可滌心。覺路蕭蕭缺嗣音。狐兔成群白日嗥。夕陽碧殿下秋陰。君不見屈步蟲。即屈即伸難大用。蒼虬一蟄邁三冬。出水云雷自相送。煙霞趣。莫謾舉。古往今來挹巢許。衡山懶瓚枕流眠。丹詔連徴不解起。這家風。勿外通。若將此意透王公。管取當頭失高貴。涕唾功名學苦空。
梵川問月攜麟郎覺生
吾問天邊月。可曾有離別。燕山與吳門。幾見月圓缺。或復海上生。有時林間沒。光輝在隱顯。肯為迷云汩。君不見長安道傍蕭寺中。焚香露坐月當空。昨宵十八高人聚。風月無邊爾復從。又不見不傳之妙亂拋擲。滿地珍珠誰拾得。此情難借虛空喻。摧破虛空須著力。
清涼寺雙柏歌
君不見古清涼。伯仲干霄知幾霜。窗前倏忽神飆生。翠濤吼喚寒焦腸。此時趣。誰領略。積劫情塵俱廓落。堂堂一片舊靈臺。塞破虛空無處著。好家風。謾從聾。浮生如夢夢如空。今昔豪華鏡里狂。勸君莫負主人公。淮陰功。留侯䇿。究竟都來閑費力。三月桃花雨後看。殘紅滿地悲狼籍。大將軍。五大夫。榮名無故落江湖。爭似清源堤下柏
【現代漢語翻譯】 現代漢語譯本： 間隙啊，放過之後依然斷成兩截。沒有手的人，也能施展拳腳，輕輕擊破趙州關（指禪宗公案）。五家（指禪宗五宗）的祖印掌握在手中，生殺予奪哪裡是等閑之事？ 羅緱嶺，山石孤立堅硬，鳥道懸空，常年寂靜。萬壑千巖之間，只有一線相通，龍泉深處，有很多潭洞。可以棲身，可以洗滌心靈，覺悟的道路蕭條，缺少傳承之人。狐貍和兔子成群結隊，白天也發出嚎叫，夕陽西下，碧殿籠罩在秋天的陰影中。 你沒看見嗎？屈步蟲，只能屈伸，難以有大的作為。蒼老的虬龍一旦蟄伏，就能度過整個冬天，出水之時，雲和雷自然相送。 隱居山林的樂趣，不要隨便提起，自古以來，人們都敬仰巢父和許由（古代隱士）。衡山的懶瓚（唐代和尚）枕著流水而眠，皇帝多次下詔徵召，他也不願起身。 這種家風，不要向外人透露，如果將此意告訴王公貴族，一定會讓他們丟掉高貴的地位，只能唾棄功名，學習苦行。
梵川問月，攜帶著麟郎覺生： 我問天邊的月亮，可曾有過離別？從燕山到吳門，見過多少次月圓月缺？有時從海上升起，有時在林間落下，光輝時隱時現，怎肯被迷霧所遮蔽？ 你沒看見嗎？長安道旁的蕭寺中，焚香露天而坐，月亮懸掛在空中。昨晚十八位高人聚集在一起，風月無邊，你們也參與其中。 又沒看見嗎？不傳之妙被胡亂拋棄，滿地珍珠，有誰會去拾起？這種情感難以用虛空來比喻，要摧毀虛空，必須著力。
清涼寺雙柏歌： 你沒看見嗎？古老的清涼寺，兩棵柏樹高聳入雲，不知經歷了多少寒霜。窗前忽然颳起神風，翠綠的樹濤發出怒吼，寒冷刺痛肝腸。 此時的樂趣，有誰能領略？積累的塵世情感都消散無蹤。光明正大的一片舊日靈臺，塞滿了虛空，無處安放。 好的家風，就當沒聽見一樣。浮生如夢，夢如空。過去的豪華，就像鏡子里的瘋狂。勸你不要辜負了主人公（指本心）。 淮陰侯韓信的功勞，張良的計策，最終都白費力氣。三月桃花，雨後觀看，殘紅滿地，一片悲涼景象。大將軍，五大夫，榮耀的名聲無緣無故地消失在江湖之中，怎能比得上清源堤下的柏樹？
【English Translation】 English version: A gap. Once let go, it's still severed in two. A handless person can still perform boxing, gently breaking through Zhaozhou's barrier (referring to a Zen koan). The ancestral seals of the Five Houses (referring to the five schools of Zen) are in hand. Life and death are not trivial matters. Mount Luogou, the rocks are isolated and hard. The bird path hangs in the air, perpetually silent. Among the myriad valleys and cliffs, only a single line connects. In the depths of Dragon Spring, there are many pools and caves. A place to dwell, a place to cleanse the mind. The path to enlightenment is desolate, lacking successors. Foxes and rabbits form packs, howling even in broad daylight. As the sun sets, the emerald palace is shrouded in autumn shadows. Have you not seen? The inchworm, it can only contract and extend, difficult to achieve great things. Once an ancient dragon hibernates, it can pass through the entire winter. When it emerges from the water, clouds and thunder naturally accompany it. The joy of living in seclusion, do not mention it casually. Since ancient times, people have admired Chao Fu and Xu You (ancient hermits). Lazy Zan of Mount Heng (a Tang Dynasty monk) sleeps with his head resting on the flowing water. The emperor repeatedly issued edicts to summon him, but he refused to rise. This family tradition, do not reveal it to outsiders. If you tell this intention to princes and nobles, it will surely cause them to lose their noble status. They can only spit on fame and study asceticism.
Fanchuan asks the moon, carrying the Kylin boy Juesheng: I ask the moon in the sky, have you ever experienced separation? From Yanshan to Wumen, how many times have you seen the moon wax and wane? Sometimes it rises from the sea, sometimes it sets in the forest. Its radiance sometimes appears and sometimes disappears. How could it be obscured by the clouds of delusion? Have you not seen? In the Xiao Temple beside the road in Chang'an, incense is burned and one sits in the open air, with the moon hanging in the sky. Last night, eighteen eminent people gathered together, the wind and moon were boundless, and you also participated in it. Have you not seen? The ineffable mystery is carelessly discarded. Pearls are scattered all over the ground, who will pick them up? This feeling is difficult to compare to emptiness. To destroy emptiness, one must exert effort.
Song of the Twin Cypresses at Qingliang Temple: Have you not seen? The ancient Qingliang Temple, the two cypresses soar into the sky, how many frosts have they endured? Suddenly, a divine wind arises before the window, the emerald waves of the trees roar, chilling the liver and intestines. Who can comprehend the joy of this moment? The accumulated worldly emotions all vanish without a trace. A vast and upright old spirit platform, fills the void, with nowhere to place it. A good family tradition, just pretend you didn't hear it. Floating life is like a dream, a dream is like emptiness. The extravagance of the past is like madness in a mirror. I advise you not to fail the protagonist (referring to the original mind). The merits of Marquis Huaiyin (Han Xin), the strategies of Zhang Liang, ultimately all efforts were wasted. Peach blossoms in March, viewed after the rain, fallen red petals cover the ground, a scene of sorrow. Great General, Five Great Officers, glorious names disappear into the rivers and lakes for no reason. How can they compare to the cypresses under the Qingyuan Dam?
。難兄難弟世中無。又不見鸞鳳高。去去來來愛此巢。香葉玲瓏韻獨奇。靜聽瀑水滌心苗。俗漸薄。真可哀。幾人癡想制棺材。金郛玉廓終須壞。木板安能保久埋。勿短見。取勢便。呼奴喝隸逞好漢。直謂青天亦可欺。青天較汝更會算。大張羅。任他鉆。到頭一一結公案。何如當年即回光。留取清陰後人感。
示張春堂
丹衷云外尋知己。赤腳塵中覓信心。二十年來霜雪苦。寸腸愁絕為誰吟。為誰吟。吳門風月最知音。知音不在念生后。一道神光貫古今。聞我行。惠雙履。萬里煙雲生足底。煙雲總是相知心。去去懷君寧有己。寧有己。瞥爾生情早不親。愿君護念常如死。死人坐斷攀緣時。槁木寒灰未足比。猛然大地回春光。頭頭處處皆芳紫。信手拈來總藥經。問君何處留經注。唯愿龍神常護持。普與眾生作良劑。
姜節婦歌
項羽強猛誰敢並。恣暴縱火燒咸陽。煙𦦨亙天三百日。視之談笑略不傷。想必肚腸生鐵鑄。又同木石無情思。及別虞姬便動情。歌罷傷心淚如雨。又不見漢高大度天下聞。抱病呻吟欲斷魂。戚姬難捨死不顧。撫床相視淚紛紛。這兩漢。氣吞當世真罕見。羅絡英雄如小兒。使貴即貴賤即賤。觸著虞姬與戚姬。不殊生鐵遭火煆。方圓曲直任鉗錘。又如籧篨任舒捲。楚霸王。漢
【現代漢語翻譯】 現代漢語譯本： 世間難有患難與共的兄弟。又不見那鸞鳳高飛遠去，來來回回只是眷戀這個舊巢。香葉精緻，韻味獨特，靜靜地聽著瀑布流水，洗滌心中的雜念。世風日下，真是可悲啊！有多少人癡心妄想地準備棺材。即使是金玉打造的棺槨，最終也難逃腐壞的命運，木板又怎能保證長久埋藏呢？不要目光短淺，要順應時勢。呼奴喚婢，逞一時威風，竟然說連老天爺都可以欺騙，老天爺比你更會算計。大肆搜刮，任憑他人算計，到頭來都要一一清算。不如當年就幡然醒悟，留下清白的名聲讓後人感念。
示張春堂
在云外尋找心意相通的知己，在塵世中尋找真正的信仰。二十年來飽嘗風霜之苦，寸斷肝腸，愁苦地吟唱是爲了誰呢？爲了誰吟唱？吳地的風花雪月最能理解我的心聲。知音不在於是否同時代，一道神光貫穿古今。聽說我要遠行，贈送我鞋子，萬里煙雲都在你的腳下。煙雲都寄託著彼此相知的心意。離去想念你，哪裡還有自己的私心呢？哪裡還有私心呢？稍微產生情感就顯得生疏了。希望你能守護這份心意，像對待死人一樣堅定。死人才能斷絕一切攀緣之心，像枯木寒灰一樣，還不足以比擬。猛然間大地回春，處處都充滿了生機。信手拈來都是藥方，請問你在哪裡留下經書的註解呢？只願龍神常常護持，普遍地為眾生提供良藥。
姜節婦歌
項羽強悍勇猛，誰敢與他匹敵？肆意暴虐，放火焚燒咸陽。煙塵瀰漫天空三**，他卻視而不見，談笑自若，毫不在意。想必他的肚腸是生鐵鑄成的，又如同木石一般沒有情感。等到與虞姬分別時，才動了真情，唱歌完畢，傷心落淚，淚如雨下。又不見漢高祖劉邦，以寬宏大度聞名天下，抱病在床，氣息奄奄，想要斷氣。對戚姬難以割捨，臨死都不顧一切，撫摸著床沿，彼此相望，淚流滿面。這兩漢，氣概吞沒當世，真是罕見！籠絡英雄就像對待小孩子一樣，讓他們富貴就富貴，讓他們貧賤就貧賤。觸碰到虞姬和戚姬，就像生鐵遇到烈火一樣，可以任意鍛造。又像籧篨一樣可以隨意舒展。楚霸王項羽，漢 English version: It's rare to find brothers who share weal and woe in this world. And haven't you seen the phoenix soaring high, only to return and cherish its old nest? The fragrant leaves are exquisite, with a unique charm. Quietly listening to the waterfall, washing away the impurities in my heart. The customs are becoming increasingly vulgar, it's truly lamentable! How many people foolishly dream of preparing coffins. Even if the coffin is made of gold and jade, it will eventually decay. How can wooden planks guarantee a long burial? Don't be short-sighted, seize the opportunity. Ordering servants around, showing off temporary power, even claiming that you can deceive Heaven. Heaven is a better calculator than you. Plunder wildly, let others scheme, in the end, everything will be settled one by one. Why not awaken in the present moment, leaving a good reputation for future generations to admire.
Showing to Zhang Chuntang
Seeking like-minded friends beyond the clouds, seeking true faith in the dust of the world. For twenty years, I have endured the bitterness of frost and snow. My heart is broken, for whom do I sing with sorrow? For whom do I sing? The scenery of Wu understands my heart best. A true friend is not limited by the same era, a divine light penetrates the past and present. Hearing of my journey, you gifted me shoes, ten thousand miles of mist and clouds are beneath your feet. The mist and clouds all carry the heart of mutual understanding. Leaving and missing you, where is my selfishness? Where is my selfishness? A slight attachment feels distant. I hope you can protect this intention, as firm as treating a dead person. Only a dead person can cut off all clinging, like withered wood and cold ashes, not even comparable. Suddenly, the earth returns to spring, everywhere is full of vitality. Picking up anything is a medicinal prescription, where did you leave the commentary on the scriptures? I only wish the dragon gods always protect, universally providing good medicine for all beings.
Song of Lady Jiang, the Virtuous Widow
Who dares to rival Xiang Yu's (a prominent warlord of the late Qin dynasty) strength and fierceness? He was wantonly tyrannical, setting fire to Xianyang (the Qin capital). The smoke and dust filled the sky for three hundred days, but he turned a blind eye, laughing and talking as if nothing had happened. Surely his stomach was cast from pig iron, and he was as emotionless as wood and stone. But when he parted with Yu Ji (Xiang Yu's concubine), he was moved by true feelings. After singing, he was heartbroken and wept like rain. And haven't you seen Emperor Gaozu of Han (Liu Bang, founder of the Han dynasty), known throughout the world for his generosity, lying ill in bed, his breath faint, wanting to die. Unable to part with Consort Qi (Liu Bang's favorite concubine), he disregarded everything at the point of death, stroking the bedside, looking at each other, tears streaming down their faces. These two Han, their spirit swallowed the world, truly rare! Ensnaring heroes like dealing with children, making them rich if they are to be rich, making them poor if they are to be poor. Touching Yu Ji and Consort Qi is like raw iron encountering a raging fire, allowing for any forging. It's also like a rush mat that can be stretched and rolled at will. Xiang Yu, the King of Chu, Han
【English Translation】 English version: It's rare to find brothers who share weal and woe in this world. And haven't you seen the phoenix soaring high, only to return and cherish its old nest? The fragrant leaves are exquisite, with a unique charm. Quietly listening to the waterfall, washing away the impurities in my heart. The customs are becoming increasingly vulgar, it's truly lamentable! How many people foolishly dream of preparing coffins. Even if the coffin is made of gold and jade, it will eventually decay. How can wooden planks guarantee a long burial? Don't be short-sighted, seize the opportunity. Ordering servants around, showing off temporary power, even claiming that you can deceive Heaven. Heaven is a better calculator than you. Plunder wildly, let others scheme, in the end, everything will be settled one by one. Why not awaken in the present moment, leaving a good reputation for future generations to admire.
Showing to Zhang Chuntang
Seeking like-minded friends beyond the clouds, seeking true faith in the dust of the world. For twenty years, I have endured the bitterness of frost and snow. My heart is broken, for whom do I sing with sorrow? For whom do I sing? The scenery of Wu understands my heart best. A true friend is not limited by the same era, a divine light penetrates the past and present. Hearing of my journey, you gifted me shoes, ten thousand miles of mist and clouds are beneath your feet. The mist and clouds all carry the heart of mutual understanding. Leaving and missing you, where is my selfishness? Where is my selfishness? A slight attachment feels distant. I hope you can protect this intention, as firm as treating a dead person. Only a dead person can cut off all clinging, like withered wood and cold ashes, not even comparable. Suddenly, the earth returns to spring, everywhere is full of vitality. Picking up anything is a medicinal prescription, where did you leave the commentary on the scriptures? I only wish the dragon gods always protect, universally providing good medicine for all beings.
Song of Lady Jiang, the Virtuous Widow
Who dares to rival Xiang Yu's (a prominent warlord of the late Qin dynasty) strength and fierceness? He was wantonly tyrannical, setting fire to Xianyang (the Qin capital). The smoke and dust filled the sky for three hundred days, but he turned a blind eye, laughing and talking as if nothing had happened. Surely his stomach was cast from pig iron, and he was as emotionless as wood and stone. But when he parted with Yu Ji (Xiang Yu's concubine), he was moved by true feelings. After singing, he was heartbroken and wept like rain. And haven't you seen Emperor Gaozu of Han (Liu Bang, founder of the Han dynasty), known throughout the world for his generosity, lying ill in bed, his breath faint, wanting to die. Unable to part with Consort Qi (Liu Bang's favorite concubine), he disregarded everything at the point of death, stroking the bedside, looking at each other, tears streaming down their faces. These two Han, their spirit swallowed the world, truly rare! Ensnaring heroes like dealing with children, making them rich if they are to be rich, making them poor if they are to be poor. Touching Yu Ji and Consort Qi is like raw iron encountering a raging fire, allowing for any forging. It's also like a rush mat that can be stretched and rolled at will. Xiang Yu, the King of Chu, Han
高祖。大度強猛何足數。愛慾關頭皆受降。臨死戀戀猶相顧。反不如嘉禾城東姜氏女。亡夫節抱金石固。彈指高樓五十年。不異羈旅寓旦暮。又如枯木倚寒巖。春光荏苒心如死。唯有清貞不變常。遺風永永鎮頹世。
游善卷洞
性僻平生愛泉石。天下山川遍曾歷。搜奇討異幾經秋。佛窟仙源靡不識。靡不識。善卷幽靈更殊特。香藹崆峒別一天。雕巖刻岫綴雲煙。石田丹灶尚依然。仙人一去不復還。人物森森儼若生。遊人把玩何多情。造物變幻固難測。以道究之亦可得。自是遊人不悟心。卻於心外生情執。生情執。隨境遷流何日息。此心明曠本無涯。昧之無故生欣戚。臨泉坐石便歡然。把酒高歌自比仙。須臾興盡復塵勞。一段幽懷變縈纏。何如直悟本有心。信手握土總成金。大地都來一隻眼。不知何處可安針。若有一針可容得。此心之外必有物。有物安能無愛憎。愛憎既起迷真識。吾之愛山水。從來不斷此。踏遍名山不著塵。看盡江山又何色。撩天鼻孔任昂藏。去住無非無有鄉。不知誰薦此中旨。國山寺里禮空王。空王禮畢出法堂。千峯迴合已殘陽。扁舟縹緲向何處。夜泊煙波萬里長。
汝堅歌贈項子
有形堅久惟天地。水火風災終飄沒。此乃如來真實言。不是等閑相誑惑。天地間。事雖多。
【現代漢語翻譯】 現代漢語譯本： 高祖（朝代開國皇帝）。他的氣度寬宏、強悍勇猛又算得了什麼呢？在情愛慾望的關口，最終都要屈服。臨死的時候還依依不捨地相互顧盼。反而不如嘉禾城東的姜氏女。她堅守亡夫的節操，像金石一樣堅固。在高樓上度過了五十年，感覺就像寄居他鄉只過了一天。又像枯木依靠著寒冷的巖石，春光流逝，內心如同死灰。只有清白貞潔永恒不變，留下的風範永遠鎮守著衰敗的世道。
游善卷洞
我平生性情孤僻，喜愛山泉巖石。天下的山川幾乎都遊歷過了。搜尋奇特的景物經歷了許多個春秋，佛的洞窟、神仙的源地沒有不認識的。沒有不認識的。善卷洞的幽深靈異更加特別。香氣瀰漫，彷彿到了另一個崆峒山，雕刻的巖石和山峰點綴著雲霧。石田和煉丹的灶臺還依然存在。仙人一去不復返。洞中的人物栩栩如生，遊人把玩欣賞，多麼有情致啊。大自然的變幻本來就難以預測，用『道』來探究也是可以理解的。只是遊人不明白自己的心，卻在心外產生情感執著。產生情感執著，隨著環境變化而遷流，什麼時候才能停止呢？這顆心本來是明亮開闊沒有邊際的，因為迷惑無緣無故地產生喜悅和憂傷。靠近泉水，坐在石頭上就感到歡快，拿著酒杯高聲歌唱，把自己比作神仙。一會兒興致完了，又回到塵世的勞苦，一段幽靜的情懷又變成牽掛纏繞。不如直接領悟本來就有的心，隨意抓住一把泥土都能變成黃金。整個大地都像一隻眼睛，不知道哪裡可以安放針。如果有一針可以容得下，那麼這顆心之外必定有外物。有外物怎麼能沒有愛憎呢？愛憎產生就會迷惑真正的認識。我喜愛山水，從來沒有停止過這種喜愛。踏遍名山不沾染塵埃，看遍江山又有什麼顏色呢？高昂著頭，任憑鼻孔朝天，來去無非是沒有來處也沒有去處。不知道是誰推薦了這其中的旨意，在國山寺里禮拜空王（佛）。空王禮拜完畢走出法堂，千峰環繞，已經是殘陽西下。乘著小船，飄渺地向何處去呢？夜晚停泊在煙波浩渺的萬里長空。
汝堅歌贈項子
有形體的堅固長久只有天地。水災、火災、風災最終都會使它飄散消失。這是如來真實的話語，不是隨便說說來欺騙迷惑人的。天地之間，事情雖然很多。
【English Translation】 English version: Gaozu (founding emperor of a dynasty). What is so remarkable about his magnanimity and fierce bravery? At the gate of love and desire, all must eventually surrender. Even at the point of death, they still look back with lingering attachment. They are not as good as the woman of Jiang family east of Jiahe city. She guarded her deceased husband's chastity as firm as gold and stone. She spent fifty years in the high building, feeling like a sojourner passing a single day. She is also like a withered tree leaning against a cold cliff, as spring passes by, her heart is like dead ashes. Only purity and chastity remain unchanged, and the legacy forever guards the declining world.
Visiting Shanjuan Cave
I have a secluded nature and love springs and rocks. I have traveled almost all the mountains and rivers in the world. I have searched for strange and unusual scenery for many autumns, and I know all the Buddha's caves and immortal's sources. I know them all. The depth and spirituality of Shanjuan Cave are even more special. The fragrance is pervasive, as if one has arrived at another Kongtong Mountain, the carved rocks and peaks are adorned with clouds and mist. The stone fields and alchemy stoves still remain. The immortals have gone and never returned. The figures in the cave are lifelike, and the tourists admire them with great affection. The changes of nature are inherently unpredictable, and it can be understood by exploring the 'Dao'. It is just that tourists do not understand their own hearts, but instead create emotional attachments outside of their hearts. Creating emotional attachments, flowing with the changes of the environment, when will it ever stop? This heart is originally bright and boundless, but because of delusion, joy and sorrow arise for no reason. Approaching the spring and sitting on the stone, one feels happy, holding a wine cup and singing loudly, comparing oneself to an immortal. After a while, the interest is exhausted, and one returns to the toil of the world, and a quiet feeling turns into entanglement. It is better to directly realize the original heart, and any handful of soil can be turned into gold. The entire earth is like one eye, and I don't know where a needle can be placed. If there is a needle that can be accommodated, then there must be something outside of this heart. How can there be no love and hate with external things? Once love and hate arise, the true knowledge is deluded. My love for mountains and rivers has never stopped. I have traveled all over the famous mountains without being stained by dust, and what color is there to see in all the rivers and mountains? Raising my head high, letting my nostrils face the sky, coming and going is nothing but having no origin and no destination. I don't know who recommended the meaning of this, and I worship the Empty King (Buddha) in the Guoshan Temple. After the Empty King's worship is completed, I walk out of the Dharma hall, surrounded by thousands of peaks, and the setting sun is already in the west. Where is the small boat drifting towards? At night, it moors in the vast expanse of misty waves.
Ru Jian Song to Xiang Zi
The only things that are solid and lasting are heaven and earth. Water disasters, fire disasters, and wind disasters will eventually cause them to scatter and disappear. These are the true words of the Tathagata, not casual words to deceive and confuse people. Between heaven and earth, although there are many things.
升沈光景暗消磨。一一已過不復計。榮辱牽人情不枯。情不枯。逢春歡喜遇秋悲。古往今來皆若斯。不思天地不長久。但見所欲皆可守。天地數窮尚傾頹。須臾榮辱我何有。春花雖媚終必凋。容顏雖好終必憔。君不見偷桃曼倩頭解白。寒暑催年不可逃。可逃惟有一著子。天地有壞他不死。不在深云遠壑求。不離現前日用處。穿衣吃飯莫放過。生心早是路頭錯。一路光明變識情。改頭換面由渠作。瞥然悟識情。即是金剛座。一切萬物屬生滅。惟有此座常堅固。不是英靈大丈夫。阿誰佔之得安妥。得安妥。汝字汝堅不虛度。我歌信口不思量。傍人讀之笑我狂。惟有汝堅信不疑。晨昏吟詠遣時光。遣時光。春花爛熳香何處。不用鼻嘗用口嘗。
白衲歌為馮開之作
此色不異奔茶梨。來往風塵不染泥。愿君此心如此色。一點孤明常歷歷。又同日月破幽霄。升沉宇宙無軌跡。此衣披之不顛倒。愿君此身常皎皎。朔風吹雪天不寒。又作蒼生黃綿襖。此衣又同青山云。卷舒自在為甘霖。一切枯槁被恩澤。無情亦生歡喜心。與君聚首不甚久。知君心地少塵垢。臨別遺君此衲頭。愿君精神常抖擻。耳根如鐵卷不轉。相逢依舊春風臉。黑白叢中標格奇。魔外望之心膽戰。我去矣。君須記。雲影天光總我情。閑朝靜夜休相憶。休
【現代漢語翻譯】 現代漢語譯本 升沉的光景在暗中消磨，一件件過去的事情已經無法再計算。榮辱牽動人心，情感難以枯竭。情感不枯竭，遇到春天就歡喜，遇到秋天就悲傷。自古以來都是這樣。不思考天地不會長久，只看到自己想要的東西都想據爲己有。天地有終結的時候尚且會傾頹，短暫的榮辱對我又有什麼意義呢？春天的花朵雖然嬌媚，終究會凋謝；容顏雖然美好，終究會憔悴。你沒看見偷桃的東方朔（曼倩）頭髮都白了嗎？寒暑催促著歲月，不可逃避。可以逃避的只有這一著。天地有壞滅的時候它也不會死。不在深山幽谷中尋求，不離開眼前每天的日常。穿衣吃飯不要輕易放過，一生心動念就已經是方向錯了。一路光明變成分別之情，改頭換面任由它擺佈。突然醒悟這情，就是金剛座。一切萬物都屬於生滅，只有這座永遠堅固。不是英明有為的大丈夫，誰能佔據它而得到安穩呢？得到安穩，你的名字汝堅沒有虛度。我隨口歌唱不加思量，旁邊的人讀了笑我瘋狂。只有汝堅相信不懷疑，早晚吟詠來消磨時光。消磨時光，爛漫的春花香在何處？不用鼻子聞用口來嘗。
《白衲歌》為馮開之作
這顏色和粗茶沒什麼區別，來來往往于風塵之中卻不沾染污泥。希望你的心像這顏色一樣，一點孤明常常清晰。又像日月照破黑暗的夜空，升沉于宇宙之間沒有軌跡。這件衣服披在身上不會顛倒，希望你的身心常常皎潔。北風吹雪天也不寒冷，又像是給蒼生做的溫暖的棉襖。這件衣服又像青山上的云，舒捲自在化為甘霖。一切枯槁都得到恩澤，無情的事物也生出歡喜心。我和你相聚不久，知道你的心地很少塵垢。臨別贈送你這件衲衣，希望你的精神常常抖擻。耳根像鐵一樣堅固不會動搖，相逢依舊是春風滿面。黑白人群中品格奇異，讓邪魔外道看了也心驚膽戰。我要走了，你一定要記住，雲影天光都是我的情意，空閑的早晨和安靜的夜晚不要互相思念。
【English Translation】 English version The light of rise and fall quietly fades away. One by one, the past events cannot be counted again. Honor and disgrace tug at people's hearts, and emotions are hard to wither. Emotions do not wither; joy comes with spring, and sorrow comes with autumn. It has been like this since ancient times. Do not think that heaven and earth will not last forever, but only see that everything you want can be kept. Even heaven and earth will eventually collapse, so what is the meaning of temporary honor and disgrace to me? Although the spring flowers are charming, they will eventually wither; although the face is beautiful, it will eventually become haggard. Haven't you seen that Dongfang Shuo (Manqian), who stole peaches, has white hair? The cold and heat urge the years, and there is no escape. The only thing that can be escaped is this one move. When heaven and earth are destroyed, it will not die. Do not seek it in deep mountains and valleys, do not leave the daily life in front of you. Do not let go of eating and dressing easily, and a lifetime of emotional thoughts is already the wrong direction. All the way, the light turns into the emotion of discrimination, and it is manipulated by it to change its appearance. Suddenly realize this emotion, which is the Vajra seat (Diamond Throne). All things belong to birth and death, only this seat is always firm. If it is not a wise and promising great man, who can occupy it and get peace? Get peace, your name Rujian has not been in vain. I sing casually without thinking, and the people next to me laugh at me for being crazy. Only Rujian believes without doubt, chanting morning and evening to pass the time. Pass the time, where is the fragrance of the blooming spring flowers? Do not smell it with your nose, taste it with your mouth.
《Song of the White衲》 written for Feng Kaizhi
This color is no different from coarse tea, coming and going in the wind and dust without being stained with mud. I hope your heart is like this color, a little solitary light is always clear. It is also like the sun and moon breaking through the dark night sky, rising and falling in the universe without a trace. This garment will not be inverted when worn, and I hope your body and mind will always be bright. The north wind blows snow and the sky is not cold, and it is like a warm cotton-padded jacket made for the common people. This garment is also like the clouds on the green mountains, freely rolling and unrolling into sweet rain. All withered things are blessed, and even inanimate things give rise to joy. I have not been with you for long, and I know that your heart has little dust. Before parting, I give you this 衲衣 (Na-clothing), and I hope your spirit will always be vigorous. The root of the ear is as strong as iron and will not be shaken, and the meeting is still full of spring breeze. The character is strange in the black and white crowd, and the demons and heretics are frightened when they see it. I am leaving, you must remember that the shadows of the clouds and the light of the sky are all my feelings, and do not miss each other in the free morning and quiet night.
相憶。絕情識。一點孤明常歷歷。此色不異奔茶梨。愿君此心如此色。呵呵呵。咄咄咄。到頭光景何訊息。白白白。黑黑黑。君之脈。
懶瓚歌贈曾金簡
我聞君家住衡岳。出入常隨猿與鶴。消閑更解弄潺湲。絕勝風塵爭奕博。又聞衡岳有懶瓚。只會穿衣並吃飯。眾生苦海正浮沉。隈藏巖畔渾不管。丈夫兒。既出世。不為眾生作何事。焦芽敗種非大根。唯堪打殺餵狗子。普天之下皆王土。汝獨潛心恣懶惰。假使天下都學汝。眾生淪墜復誰度。懶病不除害非淺。此風從今不可扇。君不見天子懶惰社稷亡。丈夫懶惰家不昌。農夫懶惰致餓死。蠶婦懶惰蠶必僵。汝這漢。沒思算。專以習懶為慣便。懶病既成無藥醫。平生一事無所辦。汝不聞如來呵懶為毒蛇。昏蔽靈臺苦無涯。頭出頭沒生死中。幾能得睹優曇花。君既歸。懶瓚想必舊相知。為我慇勤致此說。從今勿以懶為辭。聞此說。仍不改。猶復松蘿貪自在。與我一拳打殺伊。敢保長劫無罪債。只恐君。力量小。反被懶瓚到打倒。一場敗闕天下聞。惹得兒孫聚口笑。
子房山歌
彭城山上云。彭城山下水。聚散及浮沉。人代迭終始。君不見人生大塊能幾何。黃河東逝無回波。豪華過眼曉天霜。誰能百戰爭山河。楚漢雌雄一夢勞。其餘蹄涔安足多。世
【現代漢語翻譯】 現代漢語譯本： 相憶，斷絕情愛的認識。一點孤明的心性常常清晰地呈現。這心性與奔茶梨（一種水果）的顏色沒有區別。愿你的心也像這顏色一樣純粹。呵呵呵，咄咄咄，最終的光景會是什麼樣的訊息呢？白白白，黑黑黑，這是你的脈搏。
懶瓚歌贈曾金簡
我聽說你家住在衡岳（山名），出入常常跟隨猿猴和仙鶴。消遣時更懂得玩弄清澈的流水，遠遠勝過在風塵中爭鬥下棋賭博。又聽說衡岳山有個懶瓚（人名），只會穿衣吃飯。眾生在苦海中正在浮沉，他卻躲藏在山巖邊毫不理會。大丈夫，既然來到世上，不為眾生做事做什麼？焦芽敗種不是大根器，只適合打死餵狗。普天之下都是國王的土地，你卻獨自潛心恣意懶惰。假如天下都學你，眾生沉淪了誰來救度？懶惰的毛病不除危害不淺，這種風氣從今以後不可助長。你沒看見天子懶惰國家滅亡，丈夫懶惰家業不興旺，農夫懶惰導致餓死，蠶婦懶惰蠶必定僵死。你這人，沒思量，專門以習慣懶惰為方便。懶惰的毛病既然養成無法醫治，一生一事無成。你沒聽說如來呵斥懶惰如同毒蛇，昏蔽靈臺苦海無邊。頭出頭沒在生死中，有幾人能得見優曇花（稀有花）？你既然要回去，懶瓚想必是你的老相識，替我慇勤地轉告這些話，從今以後不要再用懶惰作為借口。聽了這些話，仍然不改變，還是貪戀松蘿的自在。給我一拳打死他，我敢保證長久沒有罪過。只怕你力量小，反被懶瓚打倒。一場失敗天下皆知，惹得兒孫聚在一起嘲笑。
子房山歌
彭城山上是云，彭城山下是水。聚散和浮沉，人世世代代地更替開始。你沒看見人生在大地上能有多少時間？黃河向東流逝不再回頭。豪華的生活像眼前的曉天霜一樣短暫，誰能經過百戰來爭奪山河？楚漢相爭的勝負只是一場夢，其餘的像車轍中的積水一樣不值得一提。世事
【English Translation】 English version: Remembering, severing the recognition of affection. A point of solitary brightness constantly appears clearly. This nature is no different from the color of a 'ben cha li' (a type of fruit). May your heart be like this color. Ha ha ha, tut tut tut, what news will the final scene bring? White white white, black black black, this is your pulse.
Lazy Zan's Song Gifted to Zeng Jinjian
I heard that your home is on Mount Heng (mountain name), and you often follow monkeys and cranes in and out. You also know how to play with clear flowing water for leisure, which is far better than fighting and gambling in the dusty world. I also heard that there is a Lazy Zan (person's name) on Mount Heng, who only knows how to dress and eat. Sentient beings are floating and sinking in the sea of suffering, but he hides by the rocks and doesn't care. A true man, since he has come into this world, what does he do if he doesn't do things for sentient beings? Burnt sprouts and rotten seeds are not great roots, only suitable for killing and feeding to dogs. All the land under heaven is the king's land, but you alone concentrate on being lazy. If everyone in the world learns from you, who will save sentient beings from sinking? The harm of not removing laziness is not small, and this trend should not be encouraged from now on. Haven't you seen that when the emperor is lazy, the country perishes, when the husband is lazy, the family does not prosper, when the farmer is lazy, he starves to death, and when the silkworm woman is lazy, the silkworm will surely stiffen. You, this person, have no consideration, and specialize in making laziness a habit. Since the disease of laziness has been formed, there is no cure, and you will accomplish nothing in your life. Haven't you heard that the Tathagata scolds laziness as a poisonous snake, which obscures the spiritual platform and has boundless suffering. Emerging and submerging in birth and death, how many can see the 'udumbara' flower (rare flower)? Since you are going back, Lazy Zan must be your old acquaintance, please earnestly convey these words for me, and from now on, do not use laziness as an excuse. If you still do not change after hearing these words, and still covet the freedom of pine and vines, give me a punch to kill him, and I guarantee that there will be no sin for a long time. I'm just afraid that your strength is small, and you will be knocked down by Lazy Zan instead. A defeat will be known to the world, causing your children and grandchildren to gather and laugh.
Song of Zifang Mountain
Above Pengcheng Mountain are clouds, below Pengcheng Mountain is water. Gathering and scattering, floating and sinking, generations of people begin and end. Haven't you seen how much time a person can have on this earth? The Yellow River flows eastward and never returns. Luxurious life is as short as the morning frost before your eyes, who can fight for mountains and rivers after a hundred battles? The victory or defeat of the Chu-Han contention is just a dream, and the rest is not worth mentioning like the water in the ruts. Worldly affairs
謂先生見幾蚤。侯印棄之如腐草。超然故托赤松游。到頭那得韓彭惱。此據先生跡。安知先生心。先生在報韓。功名非所忻。秦亡心事了。不去何沉吟。又不見功名長生不相遠。棄彼取此識亦淺。我知先生天機深。刀圭羽翰都非戀。因登古寺賦此歌。偶將墨跡灑煙蘿。先生莫笑太多事。男兒志氣情難磨。難磨若是蒼蒼𡾊。河遷谷變無定軌。惟有先生一片心。恒與茲山增秀美。
龍蛇歌
君不見龍與蛇。本無常。龍若有欲即為蛇。蛇能無慾鱗蟲王。世人所欲固雖多。飲食男女為六疴。若以飲食較男女。男女又為欲之戈。漢高祖之大度。楚霸王之強悍。一火咸陽心不悲。虞姬別時情何軟。淮陰功高尚忍誅。戚姬臨決苦躊躕。能將慾海輕掀倒。自古人間幾丈夫。西施不知是何物。傾城傾國無多力。當時若使留於越。越霸諸侯亦未必。又不見五百仙人善馭云。去來空際盡超群。才聽宮女一聲曲。神力俱遭慾火焚。蘇子卿。持漢節。吞氈啖雪命欲絕。死生朝夕不可保。胡婦生兒猶所悅。欲之難斷有若是。難斷能斷須男子。男子斷欲尚多難。婦人失節何足恥。言雖反。意甚切。字字分明心吐血。是男是女能斷欲。誠為世上真豪傑。扶人倫。整世道。茍非豪傑寧堪造。饒有周公伊尹才。未能斷欲終顛倒。大可笑。大可笑
【現代漢語翻譯】 現代漢語譯本： 說先生您見機很早，侯印對您來說就像腐爛的草一樣被拋棄。您超脫世俗，假託跟隨赤松子去遊玩。但最終還是擺脫不了像韓信、彭越那樣的煩惱。這只是根據先生的行跡來推斷，又怎能瞭解先生的內心呢？先生一心報效韓國，功名利祿並非您所看重的。秦朝滅亡，您報國的心願已了，為何還不離去而沉吟不決呢？又不見功名和長生其實相去不遠，捨棄長生而追求功名，見識也太淺薄了。我知道先生您天機深藏，無論是刀圭之術還是羽化登仙都不是您所留戀的。因此登上古寺，寫下這首歌，偶爾將墨跡灑在煙霧籠罩的山林中。先生您不要笑我太多事，男兒的志氣和情感難以磨滅。難以磨滅，就像這蒼蒼茫茫的大地，河流遷移，山谷變化，沒有一定的軌跡。只有先生您的一片忠心，永遠與這座山增添秀美。
《龍蛇歌》
您沒看到嗎？龍和蛇，本來就沒有固定的形態。龍如果有了慾望，就會變成蛇；蛇如果能夠沒有慾望，就能成為鱗蟲之王。世人所貪求的東西固然很多，飲食男女是導致疾病的六種原因。如果用飲食和男女相比，男女又是慾望中最厲害的武器。漢高祖劉邦多麼大度，楚霸王項羽多麼強悍，一把火燒了咸陽，內心也不覺得悲傷，虞姬訣別的時候，又顯得多麼柔情。淮陰侯韓信功勞那麼高，尚且被忍心誅殺，戚夫人臨死的時候，多麼痛苦和猶豫。能夠將慾望的海洋輕易掀翻，自古以來人間有幾個大丈夫？西施不知道是什麼樣的人物，傾城傾國，也沒有多大的力量。當時如果讓她留在越國，越國稱霸諸侯也不一定能成功。又不見那五百個善於駕馭雲彩的仙人，來來往往在天空中，多麼超脫不凡。才聽到宮女一聲歌唱，神力全都遭到**焚燒。蘇武，拿著漢朝的符節，吞氈吃雪，性命危在旦夕。生死朝夕都不能保證，匈奴的婦女生孩子，他仍然感到喜悅。慾望的難以斷絕，就像這樣。難以斷絕，能夠斷絕的才是男子漢。男子漢斷絕慾望尚且很難，婦人失去貞節又有什麼值得羞恥的呢？話雖然說得有些偏激，但意思卻非常懇切，字字分明，都是我發自內心的肺腑之言。是男是女，能夠斷絕慾望，才真正是世上的豪傑。扶正人倫，整頓世道，如果不是豪傑，怎麼能夠做到？即使有周公、伊尹的才能，如果不能斷絕慾望，最終也會顛倒失敗。太可笑了，太可笑了！
【English Translation】 English version: They say you, sir, saw the signs early. You discarded the marquis' seal like rotten grass. Transcending the world, you pretended to follow Chisongzi (Red Pine Master, a legendary immortal) on his travels. But in the end, you couldn't escape the troubles of Han Xin and Peng Yue (famous generals who were later executed). This is just based on your actions, how can one know your heart? You were devoted to serving the state of Han, fame and fortune were not what you valued. With the fall of Qin, your patriotic aspirations were fulfilled, why didn't you leave and instead hesitated? Don't you see that fame and longevity are not far apart, abandoning longevity for fame shows shallow understanding. I know you, sir, have profound insight, neither the art of alchemy nor becoming an immortal are what you desire. Therefore, I climbed this ancient temple and wrote this song, occasionally scattering ink on the misty mountains. Sir, don't laugh at me for being too meddlesome, a man's ambition and emotions are hard to erase. Hard to erase, like this vast earth, rivers shift, valleys change, without a fixed course. Only your loyal heart, sir, will forever add beauty to this mountain.
《Song of the Dragon and Snake》
Don't you see? Dragons and snakes, originally have no fixed form. If a dragon has desires, it will become a snake; if a snake can be without desires, it can become the king of scaled creatures. The things that people crave are many, food, drink, and sex are the six causes of disease. If you compare food and drink with sex, sex is the most powerful weapon of desire. Emperor Gaozu of Han (Liu Bang) was so magnanimous, King Xiang of Chu (Xiang Yu) was so fierce, burning Xianyang (the capital of Qin) didn't make them sad, but when Consort Yu bid farewell, how tender she was. Marquis of Huaiyin (Han Xin) had such great merit, yet he was cruelly executed, Consort Qi was so painful and hesitant before her death. To be able to easily overturn the ocean of desire, how many great men have there been in the world since ancient times? Xi Shi (a famous beauty) I don't know what kind of person she was, toppling cities and states, she didn't have much power. If she had been left in Yue at that time, Yue's hegemony over the feudal lords might not have been successful. And don't you see those five hundred immortals who were good at riding the clouds, coming and going in the sky, how transcendent and extraordinary. Just hearing a song from a palace maid, all their divine power was burned by lust. Su Wu, holding the Han imperial staff, swallowing felt and eating snow, his life was on the verge of death. Life and death could not be guaranteed from morning to night, yet he was still happy when the Xiongnu woman gave birth to a child. The difficulty of cutting off desire is like this. To be able to cut off what is difficult to cut off is a true man. It is still difficult for a man to cut off desire, so what is there to be ashamed of for a woman who loses her chastity? Although the words are somewhat extreme, the meaning is very sincere, every word is clear, and they are all from the bottom of my heart. Whether male or female, to be able to cut off desire is truly a hero in the world. To support human ethics and rectify the world, how can it be done if not by a hero? Even with the talents of the Duke of Zhou and Yi Yin, if one cannot cut off desire, one will ultimately fail. How laughable, how laughable!
。好漢多迷尿屎竅。臭皮袋上巧莊嚴。相看莫不稱為妙。殊不知四大合成身。四蘊攢為心。若以四四觀。身心何處尋。煩惱海。豈有邊。龍蛇出沒足雲煙。人慾關頭雷雨深。等閑換骨阿誰先。
舊路嶺龍泉寺普同塔歌
君不見隆興東龍泉西。棱層窣堵倚雲霓。山高靈骨鱗蟲長。地發琳瑯鸞鳳棲。老別傳。願行堅。峨嵋補怛咸周旋。戒珠圓潔光飲日。興福十萬並八千。了此心。非一生。十方三世時精誠。誰料髑髏無著處。清涼山裡伴緇英。金閣嶺。亦曾住。再來矢愿立標幟。可憐一片好心腸。深郎徒剖驢肝肺。照法師。涅槃義。皮肉相連無斷際。生公盡道是前身。來往白雲知幾祀。臨終時。顯大機。講堂端坐稱阿彌。十氣未殘神獨逝。蓮花國里誕嬰兒。義禪客。實難得。天生一段混沌質。無論早晚話頭勤。採藥林間忽禪寂。紅日暮。不知歸。虎豹群中身正遺。兒孫滿望阿爹還。燈燭相尋鳥道迷。古澗邊。定松煙。癡兒一見叫蒼天。如何連日不歸家。卻向深林伴虎眠。既喚醒。忘所證。猶道須臾無片頃。爾曹無故惱老僧。好場瞌睡多破靜。這三老。誰解表。輸與皮毬閑炒鬧。家醜翻騰無剩留。浩浩聲光千古調。齊一變。至於魯。魯一變。至於道。從粗至精成風教。花落花開不記春。年年黑白來祭掃。此道場。
【現代漢語翻譯】 現代漢語譯本：
好漢也難免被迷惑于大小便之處，這臭皮囊卻被巧妙地裝飾起來，人們互相觀看，都稱讚它美妙。卻不知道這身體是四大（地、水、火、風）和合而成，心是四蘊（色、受、想、行）積攢而成。如果用四大來觀察，身和心又在哪裡尋找呢？煩惱之海，哪裡有邊際？就像龍蛇出沒，掀起雲霧煙塵。人慾關頭，如同雷雨般猛烈深沉，輕易地脫胎換骨，又有誰能做到呢？
舊路嶺龍泉寺普同塔歌
你沒看見嗎？隆興的東邊，龍泉的西邊，高聳的佛塔倚靠著雲霞。山高，靈骨滋養了鱗蟲生長；地靈，琳瑯美玉引來鸞鳳棲息。老別傳（指老僧的特別傳承），願力堅定，峨嵋山、補怛洛伽山（觀音菩薩道場）都曾周遊。戒律如明珠般圓潤潔凈，光芒可以吞飲太陽，興建寺廟十萬座，僧侶八千人。了悟此心，並非只在一生，十方三世，時時精誠。誰料到這骷髏沒有歸宿之處，只能在清涼山裡陪伴僧侶。金閣嶺，也曾居住過。再次發願，立下標記。可憐一片美好的心腸，深郎卻徒勞地剖析驢的肝肺。照法師，闡述涅槃的真義，皮肉相連，沒有斷絕的邊際。生公（竺道生）完全說是前身，來來往往于白雲之間，不知經歷了多少歲月。臨終時，顯現大機緣，在講堂端坐，口稱阿彌陀佛。十口氣息未斷絕，神識獨自離去，在蓮花國里化生為嬰兒。義禪客，實在難得，天生一段混沌的資質。無論早晚，勤于參究話頭，在採藥的林間忽然禪寂。紅日西沉，不知歸路，虎豹群中，身體正直地遺留。兒孫滿懷希望阿爹回來，點著燈燭，沿著鳥道尋找迷失的方向。古老的山澗邊，松煙凝定，癡呆的兒子一見，就呼叫蒼天。怎麼連日不回家，卻在深林里與老虎同眠？既已喚醒，卻忘記了所證悟的境界，還說只是須臾片刻。你們無緣無故地打擾老僧，好好的一場瞌睡，多被破壞了清靜。這三老（指老僧、深郎、照法師），誰能真正理解？不如把他們比作皮球，閒來無事炒鬧一番。家醜翻騰，沒有留下什麼，浩浩蕩蕩的聲光，卻是千古的調侃。齊國一次變革，到了魯國，魯國又一次變革，才接近於道。從粗糙到精細，形成了風俗教化。花開花落，不記得是哪一年，年年都有黑白兩道的人前來祭掃。這道場（指龍泉寺）。
【English Translation】 English version:
Even heroes are often deluded by the orifices of urine and feces. This stinking leather bag is cleverly adorned, and people look at each other, praising its beauty. Little do they know that this body is a composite of the Four Great Elements (earth, water, fire, and wind), and the mind is an accumulation of the Four Aggregates (form, sensation, perception, volition). If one observes with the Four Great Elements, where can the body and mind be found? The sea of afflictions, where is its shore? Like dragons and snakes emerging, stirring up clouds and smoke. The gateway of human desires is like a deep and violent thunderstorm. Who can easily shed their mortal coil?
Song of the Universal Pagoda at Longquan Temple on Old Road Ridge
Have you not seen? East of Longxing, west of Longquan, the towering stupa leans against the clouds and mist. The mountain is high, and the sacred bones nourish the growth of scaled creatures; the land is blessed, and beautiful jades attract phoenixes to roost. The old special transmission (referring to the special transmission of the old monk), the vows are firm, Mount Emei and Mount Potalaka (Avalokiteśvara's abode) have been traveled around. The precepts are as round and pure as pearls, their light can swallow the sun, building ten thousand temples and eight thousand monks. Understanding this mind is not just for one lifetime, but with sincerity in the ten directions and three times. Who would have thought that this skull has no place to rest, and can only accompany the monks in Mount Qingliang. Jinge Ridge, has also been lived in. Re-vowing, setting up a marker. It's a pity for such a good heart, but Shen Lang vainly dissects the liver and lungs of a donkey. Dharma Master Zhao, expounds the true meaning of Nirvana, the skin and flesh are connected, without any break. Master Sheng (Zhu Daosheng) completely says it is the previous life, coming and going among the white clouds, not knowing how many years have passed. At the time of death, a great opportunity is revealed, sitting upright in the lecture hall, reciting Amitābha Buddha. Before the ten breaths are cut off, the spirit departs alone, and is born as a baby in the Land of Lotus. Zen Master Yi, is truly rare, born with a chaotic nature. No matter early or late, diligently investigating the topic, suddenly entering Zen in the forest of collecting herbs. The red sun sets, not knowing the way home, in the midst of tigers and leopards, the body is left upright. Children and grandchildren hope that their father will return, lighting candles and searching for the lost direction along the bird path. By the ancient stream, the pine smoke is still, and the foolish son cries to the heavens upon seeing it. How come you haven't returned home for days, but sleep with tigers in the deep forest? Having been awakened, he forgets the realm he has realized, and still says it is only a moment. You disturb the old monk for no reason, a good nap, is disturbed and quiet. These three old men (referring to the old monk, Shen Lang, and Dharma Master Zhao), who can truly understand? It is better to compare them to a leather ball, playing around when idle. Family scandals are stirred up, leaving nothing behind, the vast sound and light, is a jest of the ages. The state of Qi changes once, to the state of Lu, and the state of Lu changes once, to approach the Dao. From rough to fine, it forms customs and teachings. Flowers bloom and fall, not remembering which year it is, every year people from both black and white come to pay their respects. This Daocheng (referring to Longquan Temple).
初起難。數番血戰清寒巖。槍疤刀口誰知痛。會首當年命幾𢬵。助戰者。老與少。僧俗橫死真可悼。而今大眾得安然。飢餐渴飲皆溫飽。如是恩。莫忘卻。舉首虛空有菩薩。行藏好歹渠盡知。勸君莫為沒傝𠎷。我作歌。意甚美。但恐吾曹忘所始。始忘本折枝葉衰。前人辛苦成何事。話到此。肝膽裂。知恩報恩須豪傑。春來寺外桃花開。前後殘紅亡者血。
吊子陵嚴先生(並序)
自洗飲風微。至馬上得天下之雄。而功利智勇。波震塵飛。君臣交猜。朝富貴。夕誅夷。然趨之者。猶如夜蛾之投𦦨。哀哉。及先生足加帝腹。恥纓紼。而激清飆。延至李膺范滂之徒。不以死生易義。概桐江一絲之餘烈也。今幸過祠下。因寄短章一吊先生。吟曰。
三召兮不能榮先生。一退兮不能高先生。榮高既外兮則先生不可得而名。唯山高水長兮。一瞻先生之眉宇悵然而行。
銅犢歌(憨公遺在龍門者)
扶桑之西。黑水之東。勞盛凌厲。海色朦朧。奇巖異壑。曲澗巨峰。煙雲深處。驚濤振空。中有美人。寂默禪宮。予曾扣關。如桴擊鐘。不慮而酬。即問而通。見斯蒼犢。揹負仙翁。展卷勿收。意托沖融。神遊混茫之初。跡符既判之後。長者緒言。久承下風。睹物思人。真懷忡忡。
上方山夜坐懷孫
仲來
明月在青天。流泉在碧山。素輝與寒響。靜聽有無間。我有所思兮。美人紛未還。時陰固難待。奄忽𩯭毛斑。結屋松蘿深。況連清溪灣。輕舟飄白波。漁父多軟頑。既去仍復來。華鱗得非艱。欣然換濁酒。一醉忘萬般。拍手喚不醒。遊魂江海間。風濤未可測。彼岸宜早攀。
警世
嗟哉世間人。所計何其短。但欲遂目前。終古竟不管。形骸有敗壞。真光常自在。不滅必受生。生必酬業債。今生弗如意。前因所招待。貴賤雖有殊。業鏡寧假借。形端影必佳。面惡形必怪。少年如春花。既鮮豈不萎。常將萎事看。安俟零落悟。
哀靈巖寺僧歌
莫謂出家好。山居絕閑擾。年來苦更多。開口向誰道山地枯。山田瘦。枯瘦豐收能幾鬥。往來賓客強支援。分外徴求何所有。況復三年兩度荒。每日吞饑如餓狗。說到此。淚如雨。莫若離山托缽去。翻思佛祖舊叢林。難將一旦委荒楚。君不見靈巖寺。大小禪房皆廢棄。老僧乞食未歸來。白骨不知葬何地。流泉聲。難可聽。誰謂靈巖四絕英。松風今作斷腸吟。木偶聞之亦淚零。
悼棲霞素庵節公(並引)
師之所得。以無得為得。所以處失而未始失也。以其未始失故。凡莊嚴凈土。崇麗緇林者。觸愿而成。雖雲山可磨岷江可竭。師之
【現代漢語翻譯】 現代漢語譯本 仲來
明月懸掛在青天之上，流動的泉水在碧綠的山間。皎潔的月光與清冷的泉聲，在靜靜的聆聽中，彷彿存在又彷彿不存在。我心中有所思念啊，那美麗的人兒遲遲沒有歸來。美好的時光總是難以等待，轉眼間鬢髮已經斑白。在松樹和藤蘿深處結廬而居，更何況這裡還連線著清澈的溪流彎曲之處。輕盈的小船漂浮在白色的波浪上，漁夫們大多性情溫和遲鈍。他們離去之後又再次回來，捕獲鮮美的魚兒並非難事。高興地用魚換來濁酒，一醉之後忘卻世間萬般煩惱。拍手呼喚也無法將他們喚醒，他們的靈魂早已在江海之間遊蕩。風浪是不可預測的，最好還是及早攀登到彼岸。
警世
可嘆啊世間的人們，所考慮的事情多麼短淺。只想著滿足眼前的慾望，最終的歸宿竟然毫不顧及。形體終究會有敗壞的一天，而真性之光卻永遠自在。不滅亡就必定會再次受生，受生就必定要償還業債。今生如果不如意，那是前世的因果所招致。富貴貧賤雖然有所不同，業鏡的昭示卻不會有絲毫偏差。形體端正影子自然美好，面容醜惡形體必定怪異。少年如同春天的花朵，既然鮮艷又怎能不凋零？應該常常以花朵凋零的心態來看待世事，又何必等到零落的時候才醒悟呢？
哀靈巖寺僧歌
不要說出家有多好，以為山居生活多麼清靜沒有煩擾。這些年來痛苦更多，想說出口又能向誰傾訴呢？山地貧瘠，田地瘦弱，貧瘠瘦弱的土地一年能有多少收成？往來的賓客勉強支撐，額外的徵求又能有什麼呢？更何況三年裡有兩年鬧饑荒，每天忍飢挨餓就像餓狗一樣。說到這裡，眼淚如下雨般流淌。還不如離開山裡去托缽乞討。反過來想想佛祖以前的叢林，又怎能輕易地讓它荒廢破敗呢？你沒看見靈巖寺（Lingyan Temple）嗎？大小禪房全都廢棄了。老僧出去乞討還沒有回來，白骨也不知道埋葬在哪裡。流動的泉水聲，讓人難以忍受。誰說靈巖寺（Lingyan Temple）有四絕之景？松樹的風聲如今變成了斷腸的吟唱，木偶聽了也會淚流滿面。
悼棲霞素庵節公(並引)
師父的所得，是以無所得為得。所以處於失去的境地，也未曾失去什麼。因為他從未失去什麼，所以凡是莊嚴清凈的佛土，崇尚華麗的寺廟，都能如願成就。即使山可以磨平，岷江（Min River）可以枯竭，師父的...
【English Translation】 English version Zhong Lai (Coming Again)
The bright moon hangs in the azure sky, and flowing springs cascade through the verdant mountains. The pure radiance and the chilling sound, in quiet listening, seem to exist and yet not exist. I have thoughts in my heart, but the beautiful one has not yet returned. Precious time is hard to hold onto, and in an instant, my hair has turned gray. I build a hut deep among the pines and wisteria, especially since it connects to the clear stream's bend. A light boat drifts on white waves, and the fishermen are mostly gentle and simple. They leave and then return again, catching fresh fish is not difficult. Happily, they exchange the fish for rough wine, and in a drunken stupor, they forget all worldly troubles. Clapping and calling cannot awaken them, their souls wander between the rivers and seas. The wind and waves are unpredictable, it is better to climb to the other shore early.
Admonishing the World
Alas, the people of the world, how short-sighted are their plans. They only seek to satisfy their immediate desires, and ultimately, they do not care about their final destination. The physical form will eventually decay, but the light of true nature is always free. If one does not perish, one will surely be reborn, and rebirth means repaying karmic debts. If this life is not as desired, it is due to the causes of previous lives. Although there are differences between the noble and the lowly, the mirror of karma will not be biased in the slightest. If the form is upright, the shadow will surely be beautiful, if the face is ugly, the form will surely be strange. Youth is like a spring flower, since it is fresh, how can it not wither? One should always view things with the mindset of a withering flower, why wait until it has fallen to awaken?
Lament for the Monks of Lingyan Temple
Do not say that leaving home is good, thinking that mountain life is peaceful and free from troubles. In recent years, there has been more suffering, and who can one tell when one wants to speak out? The mountain land is barren, and the fields are poor, how much harvest can the barren and poor land yield in a year? The visiting guests barely manage to support themselves, and what can they ask for in extra levies? Moreover, there have been famines in two out of three years, and every day they endure hunger like starving dogs. Speaking of this, tears flow like rain. It is better to leave the mountain and beg for alms. Thinking back to the old monasteries of the Buddha, how can one easily let them become desolate and ruined? Have you not seen Lingyan Temple (Lingyan Temple)? All the large and small meditation rooms are abandoned. The old monks have gone out to beg and have not yet returned, and no one knows where their white bones are buried. The sound of flowing springs is unbearable to hear. Who says that Lingyan Temple (Lingyan Temple) has four unique views? The sound of the wind in the pines has now become a heart-wrenching lament, and even wooden puppets would shed tears upon hearing it.
Mourning the Venerable Jie of Su'an Hermitage at Qixia (with Introduction)
The Master's attainment is to attain through non-attainment. Therefore, being in a state of loss is not truly losing anything. Because he has never lost anything, all that adorns the pure land and glorifies the monastic forest is accomplished as desired. Even if the mountains can be ground down and the Min River (Min River) can dry up, the Master's...
德容充如也。一旦棄我而逝。寧無悲乎。故以辭悼之辭曰。
師來兮以慈悲為釣。師逝兮而性命合妙。青山兮師骨。流水兮師笑。余痛哀兮垂照。法樑折兮孰肖。鄙詞瓣香兮一吊。
登方山歌
君不見晉陽方山李長者。愛虎䭾經不用馬。大賢村頭高山奴。一見至人便能下。嗟哉世道衰。斯文竟成假。空聞冠蓋名。已乏舊風雅。馬家古佛堂。土室久荒涼。長者去不返。佛日誰洗光。慚小子。生何晚。雙林那堪紹緇袞。見賢思齊非憚勞。尋山問水叩玄閫。我曾聞華嚴經。十方如來之典刑。四重法界難思議。孰能揮毫無留停。譬百川。爭赴海。萬里雲濤煥文彩。又如春光在萬物。洪纖濃淡皆自在。理法界。喻夫水。水結為冰事相似。互成互奪等屈伸。千舒萬卷不離指。最難悟。后一種。事事無拘非雜氄。輸與文殊阿逸多。當陽頌出價增重。懷州牛。嘉州象。張三吃草李四脹。更兼空手把鋤頭。明暗相參呈伎倆。日用中。露形容。含毫臨紙何匆匇。星霜五易論告成。世傳天女俱騰空。又聞長者初來時。囊挈經書歷險危。風霜一夕震林谷。老松拔去泉如飴。至今巖僧仰飢渴。聖師厚德寧忘之。達觀憨。出苔龕。蚤春結伴下寒嵐。芒鞋踏破幾層雪。神福山原試一參。廣眉朗目躡上峰。丹唇紫臉髯不同。身長七尺
【現代漢語翻譯】 現代漢語譯本： 他的德行容貌如此完備，一旦離我而去，怎能不感到悲傷呢？所以用悼念的言辭來表達： 老師來時，以慈悲為釣竿；老師逝去，性命與真理巧妙結合。青山埋葬著老師的遺骨，流水傳達著老師的笑容。我悲痛哀悼，希望老師的智慧之光垂照。佛法的棟樑折斷了，誰能傚法老師的德行？我用淺薄的言辭，獻上一瓣心香，以此來弔唁。 登上方山歌 你沒見過晉陽方山的李長者（指李通玄，唐代居士），他喜愛老虎馱經，不用馬匹。大賢村頭的高山奴（指李長者的弟子），一見到至人（指李長者）便能放下身段。可嘆啊，世道衰敗，這種風雅的文章竟成了虛假。空有名士的虛名，已經缺乏舊時的風雅。馬家的古佛堂，土屋已經荒涼很久了。長者一去不返，誰來洗去佛日的塵光？慚愧我小子，出生太晚了。雙林（指佛教）的道統哪裡能繼承？見賢思齊，不怕辛勞，尋山問水，叩問玄妙的門徑。我曾經聽聞《華嚴經》，那是十方如來的典範。四重法界難以思議，誰能揮筆寫出而毫無滯留？譬如百川，爭著奔赴大海，萬里的雲濤煥發出美麗的色彩。又如春光在萬物之中，無論大小、濃淡都自在無礙。理法界，比喻為水，水結成冰，事理相似。互相成就，互相奪取，像屈伸一樣變化，千舒萬卷都不離水的本質。最難領悟的，是最後一種（事事無礙法界），事事無拘束，不是雜亂無章。把它輸送給文殊（文殊菩薩）和阿逸多（彌勒菩薩），在當陽（指禪宗）頌出，價值倍增。懷州的牛，嘉州的象，張三吃草李四肚子脹。更兼空手拿著鋤頭，明暗相參，呈現出各種伎倆。在日常運用中，顯露出它的形容。拿起筆來臨摹，為何如此匆忙？星霜五次更替，才論述完成。世上傳說天女都騰空而去。又聽說長者初來時，用袋子裝著經書，歷經險阻。風霜一夜震動林谷，老松樹被拔去，泉水像蜜一樣甘甜。至今巖洞的僧人還仰仗著它來解除飢渴，聖師的厚德怎能忘記呢？達觀憨（指僧人），從苔蘚覆蓋的石龕中出來，早春結伴下山，踏破芒鞋，走過幾層積雪，到神福山的原野嘗試參禪。寬眉朗目，登上山峰，丹唇紫臉，鬍鬚與衆不同。身高七尺 English version: His virtue and appearance were so complete. Once he left me, how could I not feel sorrow? Therefore, I express my condolences with these words: When the teacher came, he used compassion as his fishing rod; when the teacher passed away, his life and truth merged wonderfully. Green mountains bury the teacher's bones, and flowing water conveys the teacher's smile. I grieve and mourn, hoping that the teacher's wisdom will shine down. The pillar of the Dharma is broken, who can emulate the teacher's virtue? I offer a humble fragrance of my heart to mourn him. Song of Ascending Fang Mountain Have you not seen Li Zhangzhe (referring to Li Tongxuan, a lay Buddhist in the Tang Dynasty) of Fang Mountain in Jinyang? He loved tigers carrying scriptures, not horses. Gao Shannu (referring to Li Zhangzhe's disciple) at the head of Daxian Village, could humble himself upon seeing the Perfected One (referring to Li Zhangzhe). Alas, the world is declining, and such elegant writing has become false. There is only the empty name of famous scholars, lacking the old elegance. The ancient Buddha hall of the Ma family, the earthen house has been desolate for a long time. The elder has gone and will not return, who will wash away the dust from the Buddha's sun? I am ashamed, young as I am. How can I inherit the tradition of Shuanglin (referring to Buddhism)? Seeing the virtuous and thinking of emulating them, not fearing hardship, seeking mountains and asking about water, knocking on the gate of the mysterious. I once heard the Avatamsaka Sutra, which is the model of the Ten Directions Tathagatas. The Fourfold Dharma Realm is inconceivable, who can write it down without hesitation? It is like hundreds of rivers rushing to the sea, and the clouds of thousands of miles shine with beautiful colors. It is also like the spring light in all things, whether large or small, thick or light, all are free and unhindered. The Dharma Realm of Principle is like water, and water freezing into ice is similar in principle. They mutually accomplish and mutually take away, changing like bending and stretching, and thousands of volumes do not depart from the essence of water. The most difficult to understand is the last one (the Dharma Realm of Non-Obstruction of All Phenomena), where everything is unconstrained and not chaotic. Give it to Manjushri (Manjushri Bodhisattva) and Ajita (Maitreya Bodhisattva), and when sung in Dangyang (referring to Zen Buddhism), its value will increase. The cow of Huaizhou, the elephant of Jiaozhou, Zhang San eats grass and Li Si's stomach swells. Moreover, he holds a hoe empty-handed, and the light and dark intermingle, presenting various skills. In daily use, its form is revealed. Picking up a pen to copy, why so hurried? Five years have passed before the discussion is completed. It is said that the heavenly maidens have all ascended into the sky. It is also said that when the elder first came, he carried scriptures in a bag, experiencing dangers. The wind and frost shook the forest valley overnight, the old pine tree was uprooted, and the spring water was as sweet as honey. To this day, the monks in the cave still rely on it to relieve their hunger and thirst, how can the great virtue of the holy teacher be forgotten? Daguan Han (referring to a monk), came out of the moss-covered stone niche, and in early spring, they went down the mountain together, wearing straw sandals, walking through layers of snow, and tried to practice Zen in the wilderness of Shenfu Mountain. With wide eyebrows and bright eyes, he climbed the peak, with red lips and a purple face, and a beard different from others. He is seven feet tall.
【English Translation】 Modern Chinese Translation: His virtue and appearance were so complete. Once he left me, how could I not feel sorrow? Therefore, I express my condolences with these words: When the teacher came, he used compassion as his fishing rod; when the teacher passed away, his life and truth merged wonderfully. Green mountains bury the teacher's bones, and flowing water conveys the teacher's smile. I grieve and mourn, hoping that the teacher's wisdom will shine down. The pillar of the Dharma is broken, who can emulate the teacher's virtue? I offer a humble fragrance of my heart to mourn him. Song of Ascending Fang Mountain Have you not seen Li Zhangzhe (referring to Li Tongxuan, a lay Buddhist in the Tang Dynasty) of Fang Mountain in Jinyang? He loved tigers carrying scriptures, not horses. Gao Shannu (referring to Li Zhangzhe's disciple) at the head of Daxian Village, could humble himself upon seeing the Perfected One (referring to Li Zhangzhe). Alas, the world is declining, and such elegant writing has become false. There is only the empty name of famous scholars, lacking the old elegance. The ancient Buddha hall of the Ma family, the earthen house has been desolate for a long time. The elder has gone and will not return, who will wash away the dust from the Buddha's sun? I am ashamed, young as I am. How can I inherit the tradition of Shuanglin (referring to Buddhism)? Seeing the virtuous and thinking of emulating them, not fearing hardship, seeking mountains and asking about water, knocking on the gate of the mysterious. I once heard the Avatamsaka Sutra, which is the model of the Ten Directions Tathagatas. The Fourfold Dharma Realm is inconceivable, who can write it down without hesitation? It is like hundreds of rivers rushing to the sea, and the clouds of thousands of miles shine with beautiful colors. It is also like the spring light in all things, whether large or small, thick or light, all are free and unhindered. The Dharma Realm of Principle is like water, and water freezing into ice is similar in principle. They mutually accomplish and mutually take away, changing like bending and stretching, and thousands of volumes do not depart from the essence of water. The most difficult to understand is the last one (the Dharma Realm of Non-Obstruction of All Phenomena), where everything is unconstrained and not chaotic. Give it to Manjushri (Manjushri Bodhisattva) and Ajita (Maitreya Bodhisattva), and when sung in Dangyang (referring to Zen Buddhism), its value will increase. The cow of Huaizhou, the elephant of Jiaozhou, Zhang San eats grass and Li Si's stomach swells. Moreover, he holds a hoe empty-handed, and the light and dark intermingle, presenting various skills. In daily use, its form is revealed. Picking up a pen to copy, why so hurried? Five years have passed before the discussion is completed. It is said that the heavenly maidens have all ascended into the sky. It is also said that when the elder first came, he carried scriptures in a bag, experiencing dangers. The wind and frost shook the forest valley overnight, the old pine tree was uprooted, and the spring water was as sweet as honey. To this day, the monks in the cave still rely on it to relieve their hunger and thirst, how can the great virtue of the holy teacher be forgotten? Daguan Han (referring to a monk), came out of the moss-covered stone niche, and in early spring, they went down the mountain together, wearing straw sandals, walking through layers of snow, and tried to practice Zen in the wilderness of Shenfu Mountain. With wide eyebrows and bright eyes, he climbed the peak, with red lips and a purple face, and a beard different from others. He is seven feet tall.
有二寸。天開法海真英雄。慇勤再拜不忍別。行行回首煙雲重。
式廬歌(有序)
我聞太極老人乍夢之後。而兩儀始行。自是特立環立於大塊間者。惟山焉耳。震旦中。祖崑崙。高三峨。尊五嶽。奇杰牢盛。神異蓬萊。今有易崑崙。退三峨。隱五嶽。進匡廬。而獨式焉者。蓋匡廬之山。清深憨秀故也。清則離垢獨立。深則幽討莫測。憨則近厚。秀則遠媚。若人取之有以哉。憨憨子聞而為之歌曰。
清兮本無染兮。深兮難討測兮。憨兮且有容兮。秀兮遠媚兮。奚獨全此四德兮。予其望之厚兮。
澄公泉歌
君不見高山巖曲有流水。煙鎖云藏人不覷。白足窮幽偶識之。倚杖徘徊不忍去。泉泉泉。何其玄。儼若欲語聲弗全。又不見伯夷清。巢父潔。若喻此泉難我愜。澄公講余來彈舌。蒼虬作雨潤枯渴。令人長憶胥靡君。泥塗板筑龍蛇穴。
江水歌
江水忽起兮。江水忽伏兮。起兮伏兮。是誰所使兮。心水本澄。忽然怒生。怒既為媒兮。所謂喜者。不煩介紹自然而相賡。是事甚易知兮。柰何觸事而迷。起伏無媒。風哥作戲。蓬蓬然而來。寂寂然而去。來兮去兮。其誰之命。說者曰。有陰陽。而後有動靜。風兮風兮。陰陽未判兮。廓然昭徹兮。此為渾沌之老。敢問此老之先。曰太
【現代漢語翻譯】 有二寸。天開法海真英雄。慇勤再拜不忍別。行行回首煙雲重。
式廬歌(有序)
我聽說太極老人最初做夢之後，天地才開始執行。從此，在大地上特別聳立和環繞的，只有山了。在中國，崑崙山是眾山的祖先，峨眉山有三座高峰，五嶽最為尊貴，它們奇特、雄偉、堅固、繁盛，如同神異的蓬萊仙境。現在有人要改變崑崙山的地位，讓峨眉山退居其次，讓五嶽隱退，而推崇匡廬山，並且只推崇它，這是因為匡廬山清澈、深邃、憨厚、秀美。清澈就能遠離塵垢而獨立，深邃就讓人幽深探索而無法測度，憨厚就顯得親近敦厚，秀美就顯得長遠而嫵媚。如果有人能領會這些，那該有多好啊！憨憨子聽了之後，為之歌唱道：
清澈啊，本來就沒有沾染污垢；深邃啊，難以探索測度；憨厚啊，而且有包容之心；秀美啊，長遠而嫵媚。為什麼唯獨匡廬山具備這四種美德呢？我因此對它寄予厚望啊！
澄公泉歌
你沒看見高山巖石彎曲處有流水，煙霧籠罩雲彩遮蔽而不窺視。一個穿著白襪的修行者在幽深之處偶然發現了它，拄著枴杖徘徊不忍離去。泉水啊泉水，多麼玄妙啊！好像要說話卻又說不完整。又沒看見伯夷清高，巢父高潔，如果用他們來比喻這泉水，難以讓我滿意。澄公講經完畢後用泉水潤澤舌頭，蒼龍降雨滋潤乾枯的大地。令人長久地懷念胥靡君，他在泥濘的道路上建造房屋，如同龍蛇居住的洞穴。
江水歌
江水忽然涌起啊，江水忽然潛伏啊。涌起啊潛伏啊，是誰在驅使它呢？心裡的水本來是清澈的，忽然產生怒氣。怒氣既然作為媒介，那麼所謂的喜悅，不用介紹自然而然地相繼而來。這件事很容易明白啊，為什麼遇到事情就迷惑了呢？涌起和潛伏沒有媒介，是風在作戲。蓬勃地涌來，寂靜地離去。來啊去啊，是誰的命令呢？有人說，有了陰陽，然後才有動靜。風啊風啊，在陰陽未分判之前，是多麼空曠明澈啊！這就是混沌之老。敢問這位老者之前是什麼？說是太（）
【English Translation】 It is two inches. Heaven opens the sea of Dharma, a true hero. Earnestly bowing again and again, unable to bear parting. Walking and walking, turning back, the smoke and clouds are heavy.
Song of Shilu (with Preface)
I heard that after the Old Man of Taiji (the Great Ultimate) first dreamed, the two principles (yin and yang) began to operate. Since then, those that stand out and encircle the great earth are only mountains. In China, Kunlun (a mythical mountain range) is the ancestor of all mountains, Mount Emei (a famous mountain in Sichuan) has three peaks, and the Five Sacred Mountains are the most revered. They are strange, outstanding, firm, prosperous, and like the divine Penglai (a mythical island paradise). Now someone wants to change the position of Kunlun, make Mount Emei retreat, make the Five Sacred Mountains hide, and promote Mount Kuanglu (Mount Lu), and only promote it. This is because Mount Kuanglu is clear, deep, simple, and beautiful. Clear, it can be independent from dirt; deep, it can be explored in seclusion and cannot be measured; simple, it seems close and honest; beautiful, it seems distant and charming. If someone can grasp these qualities, how wonderful that would be! Hanhanzi (a self-deprecating name) heard this and sang a song:
'Clear, it is originally without stain; deep, it is difficult to explore and measure; simple, it is also tolerant; beautiful, it is distant and charming. Why does Mount Kuanglu alone possess these four virtues? Therefore, I place great hope on it!'
Song of the Spring of Cheng Gong
Have you not seen the flowing water in the winding rocks of high mountains, locked by smoke and clouds, not peeking out? A barefooted ascetic accidentally recognizes it in the depths, leaning on his staff, hesitating to leave. Spring, spring, spring, how mysterious it is! It seems as if it wants to speak but cannot fully utter a sound. Have you not also seen Boyi (a legendary figure known for his purity) pure and Chaofu (another legendary figure known for his integrity) clean? If I were to use them to describe this spring, it would be difficult to satisfy me. After Cheng Gong (a respectful title) finished lecturing, he moistened his tongue with the spring. The azure dragon made rain to moisten the parched land. It makes people long remember Lord Xu Mi (a historical figure), who built houses on muddy roads, like the caves where dragons and snakes dwell.
Song of the River Water
The river water suddenly rises, the river water suddenly subsides. Rising and subsiding, who is it that makes it so? The water of the mind is originally clear, but suddenly anger arises. Since anger serves as a medium, then what is called joy naturally follows without introduction. This matter is very easy to understand, so why are we confused when encountering things? Rising and subsiding without a medium is the wind playing tricks. It comes vigorously and leaves silently. Coming and going, whose command is it? Some say that there is yin and yang, and then there is movement and stillness. Wind, wind, before yin and yang were differentiated, how vast and clear it was! This is the Old Man of Chaos. May I ask, what was before this old man? It is said to be Tai (the Great)
極無極耳。嘻。無極之先。孰名無極。或曰。無極之後。名德始興。憨憨子抱膝而歌曰。名兮實兮。相互而窮兮。所謂無極也者。太虛涂彩耳。喜兮怒兮。一心未生兮。果異果同兮。喜怒既發兮。有待無待兮。知有無者。果然真兮。果然妄兮。有能析兮。則江水之起伏。富兮貴兮。貧兮賤兮。皆春風中小兒騎竹馬耳。知此則風之所始。在我而不在物矣。昔人有偈曰。大地山河是阿誰。了無一法可思惟。燈前喜怒自起倒。敢問西鄰知不知。咄。夜來處處鳴鐘鼓。敲破髑髏人不知。
燕山送雷雨居士奉使入楚
君不見湘水湘山天下希。煙濤空翠交相輝。片帆杳然向深處。掉首方悲人世非。賈傅韓生曾去來。滿前幽勝成思歸。好山好水不解賞。此道遙知未入微。又不見懶瓚。憨眠石枕頭。禪心如水清無休。千峰但覺芋火暖。那知世上有王侯。君承王命辭燕山。拂拂秋風兩𩯭斑。岷江洞庭遠更闊。虎兕魚龍日夕環。覺有心。見有身。無端明鏡忽生塵。騰今耀古光自在。相逢幾個用天真。莫道此言淡無味。無味之中無限春。朱陵高。久寂寥。回雁峰前荊棘饒。狐兔成群笑復哀。驅除剪拂金湯勞。臨行更勸一杯茗。兩行熱淚沾緇袍。
再過澹庵居士園有感
勺水何必滄海水。愛石何必太山石。此石此水意
【現代漢語翻譯】 現代漢語譯本： 極無極耳（指最終的虛無狀態）。嘻。 在無極之前，誰能命名『無極』呢？ 有人說，在無極之後，名聲和功德才開始興盛。 憨憨子抱著膝蓋唱歌說：『名啊，實啊，相互追逐而無止境啊！』 所謂的『無極』，不過是在太虛中塗抹色彩罷了。 喜啊，怒啊，一心尚未產生啊！ 果是不同還是相同呢？ 喜怒已經發作啊！ 有所等待還是無所等待呢？ 知道有和無的人，是真的嗎？是假的嗎？ 如果能夠分析這些，那麼江水的起伏，富貴貧賤，都像是春風中小孩騎著竹馬一樣。 明白了這個道理，那麼風的起始，就在於自身而不在於外物了。 過去有人作偈說：『大地山河是誰的？沒有一法可以思量。燈前喜怒自生自滅，敢問西鄰知道不知道？』 咄！夜裡到處敲著鐘鼓，敲破了頭顱人也不知道。
燕山送別雷雨居士奉命出使到楚國
你沒看見湘水湘山是天下少有的，煙霧波濤和空曠的翠綠交相輝映。 一片帆影渺茫地駛向深處，回頭才悲嘆人世的虛妄。 賈誼（西漢政論家、文學家）和韓愈（唐代文學家）曾經來過這裡，滿眼幽靜美好的景色讓人思念故鄉。 美好的山水卻不能欣賞，這道理遙遠地知道還沒有深入領會。 又沒看見懶瓚（唐代和尚），在石頭枕頭上安然入睡，禪心像水一樣清澈沒有止境。 千峰只覺得芋頭火溫暖，哪裡知道世上有王侯。 您接受王命離開燕山，拂面的秋風吹白了兩鬢。 岷江（長江上游支流）和洞庭湖（中國第二大淡水湖）遙遠而更加廣闊，老虎和犀牛、魚和龍日夜環繞。 覺察到有心，看到有身，無端端地明鏡忽然生出塵埃。 超越古今的光芒自在存在，相逢的人中有幾個能用天真本性？ 不要說這些話平淡沒有味道，沒有味道之中蘊含著無限的春意。 朱陵（古地名）高聳，長久寂寥，回雁峰前荊棘叢生。 狐貍和兔子成群結隊，笑著又哀嘆，驅除剪除它們需要耗費巨大的力量。 臨行再勸您喝一杯茶，兩行熱淚沾濕了僧人的袈裟。
再次經過澹庵居士的園林有感
一勺水何必是滄海的水，喜愛石頭何必是泰山的石頭，這石頭這水意境已到。
【English Translation】 English version: Utterly without limit is the ultimate state of nothingness. Hah. Before the state of 'without limit,' who can name 'without limit'? Some say that after 'without limit,' fame and merit begin to flourish. Hanhanzi (a simpleton) hugs his knees and sings: 'Name, reality, chasing each other endlessly!' The so-called 'without limit' is just painting colors in the great void. Joy, anger, the one mind has not yet arisen! Are the fruits different or the same? Joy and anger have already erupted! Is there something to wait for, or nothing to wait for? Those who know being and non-being, are they real? Are they false? If one can analyze these, then the rise and fall of the river, wealth and poverty, are all like children riding bamboo horses in the spring breeze. Understanding this principle, then the origin of the wind lies within oneself and not in external things. In the past, someone composed a verse saying: 'Whose are the great earth and rivers? There is not a single dharma to contemplate. Joy and anger arise and fall before the lamp, may I ask if the neighbor to the west knows?' Bah! Everywhere at night, bells and drums are ringing, knocking open skulls, but people do not know.
Seeing off Layman Leiyu from Yanshan, who was sent as an envoy to the State of Chu
Have you not seen that the Xiang River (Xiangshui) and Xiang Mountains (Xiangshan) are rare in the world, with misty waves and verdant greenness intermingling? A single sail vaguely heads into the depths, turning back to lament the falseness of the world. Jia Yi (a statesman and writer of the Western Han Dynasty) and Han Yu (a writer of the Tang Dynasty) once came here, the serene and beautiful scenery before them evokes thoughts of home. Good mountains and good waters cannot be appreciated, this principle is known remotely but not deeply understood. Have you not seen Lazy Zan (a Tang Dynasty monk), sleeping peacefully on a stone pillow, his Zen mind as clear as water without end? The thousands of peaks only feel the warmth of the taro fire, how would they know there are kings and nobles in the world? You receive the king's command to leave Yanshan, the autumn wind blowing on your temples, turning them gray. The Min River (a tributary of the upper reaches of the Yangtze River) and Dongting Lake (the second largest freshwater lake in China) are distant and even more vast, tigers and rhinoceroses, fish and dragons surround them day and night. Perceiving that there is a mind, seeing that there is a body, for no reason, a bright mirror suddenly gathers dust. The light that transcends the past and illuminates the present exists freely, how many among those who meet can use their true nature? Do not say that these words are bland and tasteless, within the tastelessness lies boundless spring. Zhu Ling (an ancient place name) is towering and has been desolate for a long time, thorns and brambles grow before the Returning Goose Peak. Foxes and rabbits gather in groups, laughing and lamenting, driving them away and cutting them down requires great effort. Before leaving, I urge you to drink another cup of tea, two lines of hot tears wet the monk's robe.
Feeling after passing Layman Dan'an's garden again
Why must a spoonful of water be the water of the Canghai Sea, why must the beloved stone be the stone of Mount Tai, this stone, this water, the artistic conception has arrived.
甚深。白雲碧草誰復識。誰復識。誰復識。見說先生手自壘。一花一木皆自植。吾雖無心來此中。恍若先生共相揖。
紫柏老人集卷之二十八 卍新續藏第 73 冊 No. 1452 紫柏尊者全集
紫柏老人集卷之二十九
明 憨山德清 閱
歌
皮囊歌
這皮囊。無好醜。空色從來莫能牖。自是當人情未消。千零百碎分凈垢。君不見。元沙老。髑髏面前金剛倒。費盡精神扶不起。使人常夜徒悲懊。岑大蟲。逞家風。快言叢障本來空。一朝拶著難伸訴。業障依然障不通。兩禪伯。心路直。血血刀刀無愧色。公案分明請試觀。冷灰豆爆知恩德。透此關。便不難。掉臂縱橫恣軟頑。但得胸中無夙食。從教藥病自般般。聖凡情。頓坐斷。不住中流豈兩岸。須知死水不藏龍。雷電光中看胡亂。看胡亂。看胡亂。末上通身出臭汗。生殺交加意氣閑。大底輸他本色漢。
送靜庵知客之燕京造佛像歌(有引)
靜庵上人將鑄銅為像。一旦辭予出山。予問此行奚為。曰造佛去。予曰。佛如可造。空可青黃。若知泥佛不度水。金佛不度爐乎。莫若鑄心為佛。大水稽天弗能漂。劫火洞然弗能燒。顧不偉哉。焉用范銅為乎。上人曰。我聞冰可以為水。色可以為空。土木銅鐵。
【現代漢語翻譯】 現代漢語譯本： 多麼深奧啊！白雲和碧草，有誰還能真正認識它呢？有誰還能真正認識它呢？有誰還能真正認識它呢？聽說是先生親手堆砌的，一花一木都是親自栽種的。我雖然無心來到這裡，卻彷彿和先生共同作揖。
《紫柏老人集》卷二十八 《卍新續藏》第73冊 No. 1452 《紫柏尊者全集》
《紫柏老人集》卷二十九
明 憨山德清 閱
歌
皮囊歌
這副皮囊，無所謂好壞，空和色本來就不能矇蔽它。只是因為當事人情執未消，才千方百計地分辨乾淨和污垢。你沒看見嗎？元沙老（雲門文偃禪師的弟子），在骷髏面前也金剛倒地。費盡精神也扶不起來，使人常常在夜晚徒增悲傷懊惱。岑大蟲（岑文字，唐朝大臣），逞著家風，說快言叢障本來就是空的。一旦被逼迫著，就難以申訴，業障依然阻礙不通。兩禪伯（指有禪學修養的人），心路正直，血淋淋、刀刃般鋒利，毫無愧色。公案分明，請試著觀察，就像冷灰中豆子爆裂一樣，要知道感恩。透過了這一關，便不難了，可以隨意縱橫，恣意軟弱頑皮。只要心中沒有舊有的食物（指煩惱），就任憑藥物和疾病各自發揮作用。聖凡之情，頓時斷絕，不住在中間的河流，又怎麼會有兩岸呢？要知道死水中不藏龍，要在雷電的光芒中看清胡亂。看清胡亂，看清胡亂，最後全身冒出臭汗。生死交加，意氣閒適，到底還是本色漢贏了。
送靜庵知客之燕京造佛像歌(有引)
靜庵上人將要鑄造銅像。有一天，他向我告辭出山。我問他此行是爲了什麼。他說：『去造佛。』我說：『佛如果可以造，那麼空也可以塗上青黃顏色了。如果知道泥做的佛像不能渡水，金做的佛像不能渡火爐，還不如鑄造心為佛，大水滔天也不能漂走，劫火燃燒也不能焚燬。這難道不是更偉大嗎？又何必用銅來鑄造呢？』上人說：『我聽說冰可以變成水，色可以變成空，土木銅鐵，
【English Translation】 English version: How profound! White clouds and green grass, who can truly recognize them? Who can truly recognize them? Who can truly recognize them? It is said that the master built it himself, every flower and every tree was planted by himself. Although I came here unintentionally, it is as if I am bowing with the master.
Collected Works of Elder Zibo, Volume 28 Supplement to the Wan New Tripitaka, Volume 73, No. 1452, Complete Works of Venerable Zibo
Collected Works of Elder Zibo, Volume 29
Read by Hanshan Deqing of the Ming Dynasty
Song
Song of the Skin Bag
This skin bag, neither good nor bad, emptiness and form cannot deceive it. It is only because the person's emotions have not been extinguished that they painstakingly distinguish between clean and dirty. Haven't you seen? Old Yuansha (a disciple of Zen Master Yunmen Wenyan), even a Vajra falls before a skull. Exhausting all efforts to lift him up, causing people to grieve and regret in the night. Cen Dachong (Cen Wenben, a minister of the Tang Dynasty), flaunting his family style, says that quick words and obstacles are originally empty. Once forced, it is difficult to appeal, and karmic obstacles still block the way. Two Zen masters (referring to people with Zen cultivation), their paths are straight, bloody and sharp like knives, without any shame. The cases are clear, please try to observe, like beans bursting in cold ashes, know to be grateful. Passing through this barrier is not difficult, you can swing your arms and be as soft and playful as you please. As long as there is no old food (referring to afflictions) in the chest, let the medicine and disease play their respective roles. The feelings of the holy and the mundane are instantly cut off, not dwelling in the middle stream, how can there be two shores? Know that still water does not hide dragons, look at the chaos in the lightning. Look at the chaos, look at the chaos, finally the whole body sweats with a foul odor. Life and death intertwined, the spirit is leisurely, in the end, the true man wins.
Song for Sending Guest Master Jing'an to Yanjing to Make Buddha Images (with Introduction)
The Venerable Jing'an is about to cast a bronze statue. One day, he bid farewell to me and left the mountain. I asked him what this trip was for. He said: 'To make a Buddha.' I said: 'If a Buddha can be made, then emptiness can also be painted blue and yellow. If you know that a mud Buddha cannot cross water, and a golden Buddha cannot cross a furnace, it is better to cast the mind as a Buddha, which cannot be washed away by great floods, nor burned by the fire of the kalpa. Isn't this more magnificent? Why use bronze to cast it?' The Venerable said: 'I have heard that ice can become water, form can become emptiness, earth, wood, copper, and iron,'
皆可以目得之。色乎非乎。若然者。心無形段。空無邊際。即空即心。即心即空。空兮心兮。孰得而思議之。范銅為佛。有何不可。古德有言曰。若人識得心。大地無寸土。寸土尚無。指何為銅。予曰善哉。子行矣。乃作歌以壯之。歌曰。
劫火洞然天地灰。毗嵐吼擊三禪隤。鑄銅為佛不可壞。常光千古破昏埃。此行秋深時漸寒。歸來應是桃花殘。文殊老人頻相喚。夢裡春光興易闌。君不見雁塔棱層高入云。龍藏稀奇難可聞。等閑莫把年光玩。老病休將口舌分。呵呵呵。會得么。剝皮刺血苦何多。豈是古人無所見。行邊早晚細思他。
悼無塵開士
沁水諧觀兮不遷。遙入潭柘兮獨還。白雲忽散兮寧堪。不遠悼爾兮義完。生為死媒兮奚歡。死為生母兮奚難。了此而超然兮。即群動而固閑。公若有知兮。懸解于去來之間。
紅禪衣歌與開侍者
宛然一片大火聚。觸著當下誰不死。惟有命根久斷者。披之處處為標幟。又如初八天上月。黑白相參難辨別。朽枯髏內解龍吟。烏雲重疊清光發。莫謂穿舊不復美。華林曾示裴相國。再來非仗觀世音。老僧端取直壁立。君不見鳥窠拈起等閑吹。侍者當陽便知歸。陽天和暖披此坐。一切回互不回互。曹溪少室有來由。不是知音不點頭。或五位。或三墮。
【現代漢語翻譯】 現代漢語譯本： 都可以用眼睛看到。這是色（Rupa，物質）還是非色（Arupa，非物質）呢？如果這樣說，心（Citta，意識）沒有形狀和界限，空（Sunyata，空性）也沒有邊際。即空即心，即心即空。空啊心啊，誰能夠思議它呢？用銅鑄造佛像，有什麼不可以的？古德（古代的聖賢）有話說：『如果人能夠認識自己的心，大地上就沒有一寸土地。』一寸土地都沒有，指什麼說是銅呢？』我說：『說得好啊，你走吧。』於是作歌來壯行。歌中唱道： 劫火洞燃，天地化為灰燼。毗嵐（Vayu，風）怒吼，三禪天（Third Dhyana Heaven）崩頹。鑄銅為佛，不會毀壞，永恒的光芒照破黑暗。這次出行正值深秋，天氣漸漸寒冷，回來的時候應該是桃花凋謝了。文殊老人（Manjusri，文殊菩薩）頻頻呼喚，夢裡的春光容易消逝。你沒看見雁塔（Wild Goose Pagoda）高聳入雲，龍藏（Tripitaka，佛教經藏）稀有難得聽聞。不要輕易地玩樂時光，年老多病時不要在口舌上爭辯。呵呵呵，明白了嗎？剝皮刺血的苦行又有什麼意義呢？難道是古人沒有看見嗎？在行腳的路上早晚仔細地思考它。 悼念無塵開士 在沁水（Qin River）邊和諧地觀看而不遷變，遙遠地進入潭柘寺（Tanzhe Temple）又獨自返回。白雲忽然消散，怎能忍受？不遠地悼念你，道義已經圓滿。活著是死亡的媒介，有什麼可高興的？死亡是生命的母親，有什麼可畏懼的？瞭解了這個道理而超然物外，即使身處人群之中也依然安閑。如果您有知覺，就應該在去來之間得到解脫。 紅禪衣歌，贈與開侍者 宛如一片巨大的火焰聚集，觸碰到它當下就會死去。只有那些命根已經斷絕的人，披上它到處都是標誌。又像是初八天上的月亮，黑白相間難以分辨。在朽壞的骷髏里發出龍的吟唱，烏雲重疊也掩蓋不住清凈的光芒。不要說穿舊了就不美，華林（Hualin Temple）曾經向裴相國（裴休）展示過。再來不是依靠觀世音（Avalokitesvara，觀音菩薩），老僧直接採取直截了當的方式。你沒看見鳥窠禪師（Niao Ke）隨便拈起就吹，侍者（attendant monk）當即明白歸宿。溫暖的陽光下披著它坐著，一切回互與不回互。曹溪（Caoxi，六祖慧能弘法之地）少室山（Shaoshi Mountain，達摩面壁之處）都有來由，不是知音不會點頭。或者五位（Five Ranks），或者三墮（Three Falls）。
【English Translation】 English version: All can be seen with the eyes. Is it Rupa (form) or Arupa (formless)? If so, the Citta (mind) has no shape or boundary, and Sunyata (emptiness) is without limit. Emptiness is mind, and mind is emptiness. Oh, emptiness and mind, who can fathom it? What is wrong with casting a Buddha image from copper? An ancient sage said, 'If one recognizes the mind, there is not an inch of land on earth.' If there is not an inch of land, what is referred to as copper?' I said, 'Well said, go forth.' Then I composed a song to encourage him. The song goes: The fire of the kalpa blazes, and the heavens and earth turn to ashes. Vayu (the wind) roars, and the Third Dhyana Heaven collapses. Casting copper into a Buddha will not be destroyed; its eternal light breaks through the darkness. This journey is in late autumn, and the weather is getting colder. When you return, the peach blossoms should have withered. Manjusri (the Bodhisattva of Wisdom) frequently calls out, and the spring scenery in dreams easily fades. Don't you see the Wild Goose Pagoda soaring into the clouds? The Tripitaka (Buddhist scriptures) is rare and difficult to hear. Do not idly waste time, and do not argue over words when old and sick. Ha ha ha, do you understand? What is the use of peeling skin and piercing blood? Is it that the ancients did not see? Carefully consider it morning and evening on the journey. Lamenting the Departure of Layman Wuchen Harmoniously observing without change by the Qin River, entering Tanzhe Temple from afar and returning alone. The white clouds suddenly scatter; how can one bear it? Lamenting you from afar, the righteousness is complete. Living is the medium of death; what is there to rejoice in? Death is the mother of life; what is there to fear? Understanding this and transcending, one is at peace even amidst the crowd. If you have consciousness, you should be liberated between coming and going. Song of the Red Zen Robe, Given to Attendant Kai It is like a great mass of fire gathered together; whoever touches it will die immediately. Only those whose life roots have been severed can wear it as a sign everywhere. It is also like the moon on the eighth day of the month, where black and white are mixed and difficult to distinguish. From within the decayed skull comes the dragon's roar, and even with layers of dark clouds, the clear light shines forth. Do not say that it is not beautiful because it is old; Hualin Temple once showed it to Chancellor Pei Xiu. Coming again is not relying on Avalokitesvara (the Bodhisattva of Compassion); the old monk directly takes a straightforward approach. Don't you see Niao Ke Zen Master casually picking it up and blowing on it, and the attendant immediately understands where to return. Sitting in the warm sunshine wearing this, everything is both reciprocal and non-reciprocal. Caoxi (where the Sixth Patriarch Huineng taught) and Shaoshi Mountain (where Bodhidharma faced the wall) have their origins; only those who understand will nod. Either the Five Ranks or the Three Falls.
總是眾生寒之服。殺豬屠戶念彌陀。聖凡覿面謾分訴。謾分訴。銀盆盛雪月藏鷺。阿誰於此辨端倪。木兒石女堪分付。堪分付。不是綾。不是布。燦爛光明處處露。披之安坐風雪中。不異周圍設罏火。設罏火。點雪投之可見么。若還不見總顢頇。見之無事討事做。
寄吊陳內翰良軸
我登廬山時。東林訪君子。別後不幾年。君子取高第。黃粱夢未全。忽聞已棄世。花開終必落。人生終必死。花落還復開。人死竟不起。此情向誰言。耒陽有名士。以人還自驚。無常無彼此。縱活一百年。不過先後耳。君子君子兮。望雲空相思。聰明泉不枯。聲咽何時已。
觀放花炮歌
君不見。富貴人所喜。貧賤世所厭。古往及今來。升沈寧有限。惟有達道人。榮辱俱如幻。漢高祖。楚霸王。爭鋒氣勢何昂藏。正眼看來總是空。長安彭城俱荒涼。亞夫冢。蕭何墓。荊棘深深眠狐兔。山河不改勛業盡。奚必從前多勞苦。大不若。林間叟。寵辱胸中曾不有。白雲去住本無心。泉石城隍恣遊走。或愛靜。或任喧。超然直下了非關。萬籟寥寥夜月寒。何妨花炮共相看。聲悅耳。色供目。聲色叢中誰解悟。常光生滅兩俱遺。千峰寂歷心如谷。又不見張相國。馮司禮。光𦦨輝輝貴無極。一朝福盡草頭霜。日出何曾睹涓滴。古
【現代漢語翻譯】 現代漢語譯本 總是眾生的禦寒衣物。殺豬的屠戶也在念誦彌陀（Amitabha，阿彌陀佛的名號）。聖人與凡人面對面，卻還在無謂地爭辯。無謂地爭辯啊，就像銀盆盛著雪，月亮中藏著白鷺。有誰能在這裡辨別出端倪？只有木頭人和石頭女可以託付。可以託付啊，它不是綾羅，也不是布匹，燦爛的光明處處顯露。披上它安然端坐于風雪之中，就像周圍設定了火爐一樣溫暖。設定了火爐，把雪投進去，能看到雪嗎？如果還看不到，那就是完全糊塗。看到了，就是無事找事做。
寄託哀思給陳內翰良軸
我登上廬山的時候，曾在東林寺拜訪您。分別后沒幾年，您就考中了高第。黃粱美夢還沒有完全醒來，忽然聽說您已經去世。花開終究會凋落，人生終究會死亡。花落了還會再開，人死了卻不能復生。這種心情向誰訴說？耒陽有位名士，以人死還自感驚訝，因為無常面前人人平等。即使活到一百年，也不過是先後順序罷了。君子啊君子，只能對著云空遙寄相思。聰明泉水不會枯竭，但哽咽的聲音何時才能停止？
觀看燃放煙花歌
你沒看到嗎？富貴是富人所喜愛的，貧賤是世人所厭惡的。自古至今，人生的升沉難道有什麼定數嗎？只有通達真理的人，把榮耀和恥辱都看作是虛幻。漢高祖（Han Gaozu，劉邦）和楚霸王（Chu Bawang，項羽），爭奪天下時氣勢多麼昂揚。用正眼來看，一切都是空的，長安（Chang'an，漢朝首都）和彭城（Pengcheng，項羽的都城）如今都已荒涼。亞夫（Ya Fu，漢朝將軍）的墳墓，蕭何（Xiao He，漢朝宰相）的墓地，荊棘叢生，狐兔安眠。山河依舊，功業卻已消盡，何必當初那麼勞苦呢？遠不如那林間的隱士，對寵辱毫不在意。白雲飄去飄來本無心，在泉石和城池間隨意遊走。有人喜歡安靜，有人喜歡熱鬧，超越世俗，直截了當，毫不相干。萬籟俱寂，寒夜月明，不妨一起觀看煙火。聲音悅耳，色彩悅目，在這聲色之中有誰能領悟？常光和生滅都一併遺忘，千峰寂靜，內心空曠如山谷。又沒看到張相國（Zhang Xiangguo）和馮司禮（Feng Sili），光彩照人，尊貴到了極點。一旦福氣享盡，就像草上的霜，太陽一出就無影無蹤。古
【English Translation】 English version It is always the garment to keep sentient beings from the cold. The butcher who slaughters pigs also recites Amitabha (Amitabha, the name of Amitabha Buddha). Saints and mortals face each other, yet they argue in vain. Argue in vain, like snow in a silver basin, a heron hidden in the moon. Who can discern the clues here? Only wooden dolls and stone women can be entrusted. Can be entrusted, it is neither silk nor cloth, brilliant light is revealed everywhere. Wear it and sit peacefully in the wind and snow, as warm as if a stove were set up around you. Set up a stove, throw snow into it, can you see the snow? If you still can't see it, then you are completely muddled. If you see it, you are making trouble out of nothing.
Sent to Mourn Chen Neihan Liangzhou
When I climbed Mount Lu, I visited you at Donglin Temple. Not many years after we parted, you passed the high-level imperial examination. The Yellow Millet Dream has not fully awakened, and suddenly I heard that you have passed away. Flowers will eventually wither, and life will eventually die. When the flowers fall, they will bloom again, but when people die, they cannot be reborn. To whom can I express this feeling? There is a famous scholar in Leiyang, who is surprised by the death of others, because impermanence is equal to everyone. Even if you live to be a hundred years old, it is just a matter of order. Gentleman, oh gentleman, I can only send my thoughts to the empty clouds. The spring of wisdom will not dry up, but when will the sound of sobbing stop?
Song of Watching Fireworks
Don't you see? Wealth is loved by the rich, and poverty is hated by the world. From ancient times to the present, is there a limit to the ups and downs of life? Only those who understand the truth see glory and disgrace as illusions. Emperor Gaozu of Han (Han Gaozu, Liu Bang) and King Xiang of Chu (Chu Bawang, Xiang Yu), how high their morale was when they fought for the world. Looking at it with a correct eye, everything is empty, Chang'an (Chang'an, the capital of the Han Dynasty) and Pengcheng (Pengcheng, the capital of Xiang Yu) are now desolate. The tomb of Ya Fu (Ya Fu, a general of the Han Dynasty), the tomb of Xiao He (Xiao He, the prime minister of the Han Dynasty), are overgrown with thorns, and foxes and rabbits sleep peacefully. The mountains and rivers remain the same, but the achievements have disappeared. Why bother so much in the past? It is far better than the hermit in the forest, who does not care about honor and disgrace. White clouds come and go without intention, wandering freely among the springs, rocks, and city walls. Some people like quiet, some people like noise, transcending the world, straightforward, and irrelevant. All sounds are silent, the night moon is cold, why not watch fireworks together? The sound is pleasing to the ear, the color is pleasing to the eye, who can understand in this sound and color? Both constant light and birth and death are forgotten, the thousand peaks are silent, and the heart is as empty as a valley. Didn't you also see Zhang Xiangguo (Zhang Xiangguo) and Feng Sili (Feng Sili), radiant and extremely noble. Once the blessings are exhausted, it is like frost on the grass, and the sun never sees a trace when it rises. Ancient
如此。今如此。相逢誰是奇男子。聽炮觀花洞世情。掛冠巖穴尋高士。薦大機。聞涂毒。彈指根塵成石火。羽化還同冰夾魚。陽回大地俱懡㦬。學無生。即無死。生死從來互相起。生若無生死亦無。孤明歷歷照千古。要會得。須豪傑。一切情頭都斷絕。譬如香象脫羈鎖。縱橫不受人牽拽。人聽炮。我亦聽。人觀花。我亦觀。就中別自有玄端。妍丑交加慧鑒前。片心湛湛喻寒潭。寒潭水。清徹底。富貴貧賤如泡翳。碌碌珞珞有何期。輸吾枕石和云睡。
病中歌(有序)
皮毬道人。以四國王相勝負而未調。或以火攻。或以土遏。水風二帥。復激而鼓之。大戰不休。是以陰陽弗和。結為寒涎病。求醫于盧扁。賈術于華陀。皆為之縮手。且曰。此病根于混沌之初。發於太極之後。證自而相須。有識而致之。非我曹可以療也。皮毬道人側聞而笑之。遂發而為歌。
皮毬道人抱痰火。咳嗽寒涎朝暮吐。四大相凌未易調。一呼一吸無常主。達此理。真快活。謾言天地為棺槨。此是莊周夢裡談。無生路上渠難摸。既無生。寧有死。一切屈伸皆幻耳。乾坤亦是臭皮囊。囊中膿滴奚相惜。千萬劫。如一瞬。南嶽關門何太鈍。由心造業業生災。勞頓儂家失本分。君不見一念不生佛亦幻。既生有覺覺生情。常寂光中受磨難
【現代漢語翻譯】 現代漢語譯本 如此，現在也是如此。相逢之時，誰才是真正的奇男子？聽著鞭炮聲，看著盛開的鮮花，洞察世間的人情世故。辭去官職，到山間的巖穴去尋找隱居的高士。推薦這大好時機，聽聞這涂毒之苦。彈指之間，根塵便如石火般消逝。像鳥一樣羽化，又如同被冰凍住的魚。陽氣迴歸大地，一切都變得模糊不清。學習無生之道，也就沒有死亡。生死從來都是互相依存而生起的。如果生不存在，那麼死也就不存在。唯有那孤明之心，歷歷分明地照耀著千古。想要領會這個道理，必須是豪傑之士。將一切情愛的念頭都斷絕。譬如大象掙脫了韁鎖，縱橫馳騁，不受人牽制。別人聽鞭炮聲，我也聽。別人觀賞鮮花，我也觀賞。就在這其中，自有玄妙之處。美與醜交織在一起，在智慧的明鏡前顯現。一片心澄澈湛然，如同寒潭一般。寒潭之水，清澈見底。富貴貧賤，都如同水泡幻影。忙忙碌碌，又能有什麼指望呢？不如我枕著石頭，和白雲一起安睡。
病中歌（有序）
皮毬道人，因為四大（地、水、火、風）國王互相爭鬥勝負而無法調和，有的用火攻，有的用水土遏制。水風二帥，又激盪鼓動他們，大戰不休。因此陰陽不調和，結成了寒涎病。向盧扁（戰國名醫）求醫，向華陀（東漢名醫）請教醫術，他們都為此束手無策。並且說：『這病根源於混沌之初，發於太極之後，病癥由自身而起，相互依存，因為有認識才導致了它，不是我們這些人可以醫治的。』皮毬道人聽了之後笑著，於是創作了這首歌。
皮毬道人身抱痰火，咳嗽寒涎，早晚不停地吐。地、水、火、風四大互相侵凌，難以調和，一呼一吸都沒有一個常定的主宰。通達了這個道理，真是快樂啊！不要再說天地是棺材。這只是莊周在夢裡說的話，無生之路，他難以摸索到。既然沒有生，哪裡會有死呢？一切屈伸變化都是虛幻的。乾坤也不過是個臭皮囊，皮囊中的膿血又有什麼值得珍惜的呢？千萬劫，就像一瞬間。南嶽的關門為什麼如此遲鈍？由心造業，業力產生災禍，勞頓了我，失去了本分。你難道沒看到嗎？一念不生，佛也是虛幻的。既然產生了覺知，覺知又產生了情感，在常寂光中遭受磨難。
【English Translation】 English version So it is, and so it is now. When we meet, who is the true extraordinary man? Listening to the sound of firecrackers and watching the blooming flowers, I perceive the ways of the world. I resign from my official position and seek hermits in the caves of the mountains. I recommend this great opportunity, and hear of the suffering of poisoned arrows. In the snap of a finger, the roots and dust vanish like sparks from a stone. Like a bird transforming into feathers, or a fish trapped in ice. The yang energy returns to the earth, and everything becomes blurred. Learning the way of non-birth, there is also no death. Birth and death have always arisen in mutual dependence. If birth does not exist, then death does not exist either. Only that solitary bright mind clearly illuminates the ages. To understand this principle, one must be a hero. Cut off all thoughts of love and affection. Like an elephant breaking free from its shackles, galloping freely, not controlled by anyone. Others listen to the sound of firecrackers, and so do I. Others admire the flowers, and so do I. Within this, there is a profound mystery. Beauty and ugliness are intertwined, appearing before the mirror of wisdom. A piece of heart is clear and serene, like a cold pool. The water of the cold pool is crystal clear. Wealth and poverty are like bubbles and illusions. What hope can there be in being busy and碌碌？ It is better for me to rest my head on a stone and sleep with the clouds.
Song in Sickness (with Preface)
The Píqiú (皮毬) Taoist, because the four great kings (earth, water, fire, wind) fight each other for victory and cannot be reconciled, some use fire to attack, and some use earth and water to restrain. The water and wind marshals stir them up again, and the great battle does not stop. Therefore, the yin and yang are not in harmony, and it becomes a disease of cold phlegm. Seeking medical treatment from Lú Biǎn (盧扁, a famous doctor of the Warring States period), and asking Huá Tuó (華陀, a famous doctor of the Eastern Han Dynasty) for medical skills, they are all helpless. And they say: 'This disease originates from the beginning of chaos, and develops after the Taiji, the symptoms arise from itself, depend on each other, and it is caused by knowledge, not something that we can cure.' The Píqiú Taoist laughed after hearing this, and then created this song.
The Píqiú Taoist embraces phlegm and fire, coughing up cold phlegm, morning and evening. The four great elements of earth, water, fire, and wind invade each other, difficult to reconcile, and there is no constant master for each breath. Understanding this principle is truly joyful! Do not say that heaven and earth are coffins. This is just what Zhuang Zhou (莊周) said in a dream, the path of non-birth, he is difficult to find. Since there is no birth, where is there death? All bending and stretching are illusions. Heaven and earth are just a stinking skin bag, what is there to cherish in the pus in the bag? Millions of kalpas are like a moment. Why is the gate of Mount Nányuè (南嶽) so dull? Creating karma from the heart, karma generates disaster, tiring me and losing my original nature. Don't you see? If a single thought does not arise, the Buddha is also an illusion. Since awareness arises, awareness also generates emotion, suffering tribulations in the Constant Light of Tranquility.
。離圓覺。無六道。廢六道。無三乘。增減關頭理不明。醫王設藥聊蕩洗。皮毬道人一身輕。一身輕。健如狗。衛主譊譊不歇口。相逢誰悉片肝腸。濕草功勛亦曾有。罷罷罷。變毛骨。曼殊大士騎未足。於今只上峨嵋山。像王隊里超拳拲。又不見遺二道人最相愛。燈前為我償筆債。一行兩行寫病單。皮毬道人常不壞。常不壞。太自在。房山深處覓春光。巨桃易杏誰偷賣。孫郎藥貴近來風。飄零鮮萼無人曬。身既爾。物亦同。痰火機關萬法通。造化莫瞋漏真訣。誰家園裡杏非紅。
憨郎撓柴歌
撓柴好。撓柴強。古人標格誰敢忘。無分老少與賢愚。一聲梆響下禪床。下禪床。看轉變。歘忽更頭並換臉。人人圍片破簟肩。翩翻隨眾出門遠。一步高。一步低。孤懸鳥道路蹺蹊。風團冷氣攻心腹。日照冰崚滑似泥。到云深。稍停息。天寒地凍難久立。揀得枯株竊喜輕。誰知雨打中心濕。撞著了。重也罷。安上肩頭逐步下。高坡峻嶺轉折煩。幾回蹉腳心驚怕。不做過。寧知苦。往往偷安恣懶惰。直待親身經一番。從今去後知回互。吃熱飯。睡暖坑。也要回光暗自想。大家若不共勤勞。安能有此清福享。撓柴強。撓柴好。居山莫要閑炒鬧。衲僧既欲煉昏沉。撓塊柴兒勿生惱。
與開侍者
龍泉侍者名道開
【現代漢語翻譯】 現代漢語譯本：
遠離圓覺（究竟覺悟的境界），就沒有六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。廢除六道，就沒有三乘（聲聞乘、緣覺乘、菩薩乘）。增減的關頭如果理不清，醫王（佛）設藥也只是暫時盪滌。皮毬道人一身輕鬆。一身輕鬆，像狗一樣健壯，衛主（護法）喋喋不休。相逢有誰瞭解我的心肝？濕草的功勛也曾有過。罷了罷了，改變毛骨，曼殊大士（文殊菩薩）騎獅子還不夠，如今只上峨嵋山，在象王（佛）的隊伍里超越拳腳。又不見遺二道人最相愛，燈前為我償還筆債。一行兩行寫病單，皮毬道人常不壞。常不壞，太自在了，房山深處覓春光，巨桃易杏誰偷賣？孫郎（孫思邈）的藥貴近來風行，飄零的鮮花無人曬。身既然如此，物也一樣，痰火的機關萬法相通。造化不要嗔怪我泄漏真訣，誰家園裡的杏花不是紅的？
憨郎撓柴歌
撓柴好，撓柴強，古人的標格誰敢忘？無論老少與賢愚，一聲梆響下禪床。下禪床，看轉變，忽然更頭並換臉。人人圍片破簟肩，翩翻隨眾出門遠。一步高，一步低，孤懸鳥道路蹺蹊。風團冷氣攻心腹，日照冰崚滑似泥。到云深，稍停息，天寒地凍難久立。揀得枯株竊喜輕，誰知雨打中心濕。撞著了，重也罷，安上肩頭逐步下。高坡峻嶺轉折煩，幾回蹉腳心驚怕。不做過，寧知苦，往往偷安恣懶惰。直待親身經一番，從今去後知回互。吃熱飯，睡暖坑，也要回光暗自想，大家若不共勤勞，安能有此清福享？撓柴強，撓柴好，居山莫要閑炒鬧。衲僧既欲煉昏沉，撓塊柴兒勿生惱。
與開侍者
龍泉侍者名道開 English version:
Away from Yuanjue (Perfect Enlightenment), there are no Six Realms (Devaloka, Human realm, Asura realm, Animal realm, Preta realm, Naraka realm). Abolishing the Six Realms, there are no Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If the principle of increase and decrease is not clear, the Medicine King (Buddha) setting up medicine is only a temporary cleansing. The Leather Ball Daoist is light all over. Being light all over, as healthy as a dog, the Guardian Lord is constantly chattering. Who understands my heart when we meet? The merit of wet grass has also been there. Enough, enough, change the fur and bones, Manjushri (Manjusri Bodhisattva) riding the lion is not enough, now only goes to Mount Emei, surpassing fists and kicks in the Elephant King's (Buddha's) team. And don't you see the two Daoists Yi Er are most in love, repaying my debt with the pen in front of the lamp. Writing a sick list in one or two lines, the Leather Ball Daoist is always indestructible. Always indestructible, so free, seeking spring in the depths of Fangshan, who steals and sells giant peaches for apricots? Sun Lang's (Sun Simiao's) medicine is expensive and recently popular, the scattered fresh petals are not dried by anyone. Since the body is like this, things are also the same, the mechanism of phlegm and fire connects all dharmas. Don't blame me for leaking the true secret, which family's apricot blossoms in the garden are not red?
The Song of the Simpleton Gathering Firewood
Gathering firewood is good, gathering firewood is strong, who dares to forget the ancient style? Regardless of old or young, wise or foolish, at the sound of the clapper, get off the meditation bed. Get off the meditation bed, watch the transformation, suddenly the watchman changes face. Everyone surrounds a piece of broken bamboo mat on their shoulders, fluttering and following the crowd far away. One step high, one step low, the bird path is precarious. The cold air attacks the heart and abdomen, the sun shines on the icy ridge, slippery like mud. Arriving at the deep clouds, take a short rest, it is difficult to stand for long in the cold and freezing weather. Picking up a dry stump, secretly rejoicing in its lightness, who knows that the center is wet from the rain. Bumping into it, heavy or not, put it on your shoulder and step down. The high slopes and steep ridges are troublesome to turn, and several times stumbling, the heart is frightened. If you haven't done it, how do you know the suffering, often stealing peace and indulging in laziness. Only after experiencing it personally, from now on, you will know how to reciprocate. Eating hot meals, sleeping in a warm pit, also need to reflect inwardly, if everyone does not work together diligently, how can you enjoy this pure blessing? Gathering firewood is strong, gathering firewood is good, living in the mountains, don't be idle and noisy. Since the monks want to refine their dullness, don't be annoyed by gathering a piece of firewood.
To Attendant Kai
The attendant of Longquan is named Daokai
【English Translation】 Away from Perfect Enlightenment (Yuanjue), there are no Six Realms (heavenly, human, asura, animal, hungry ghost, and hell realms). Abolishing the Six Realms, there are no Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If the principle of increase and decrease is not clear, the Medicine King (Buddha) providing medicine is only a temporary cleansing. The Leather Ball Daoist feels light all over. Feeling light all over, as healthy as a dog, the Guardian Lord chatters incessantly. Who understands my heart when we meet? The merit of wet grass has also been there. Enough, enough, change the fur and bones, Manjushri (Manjusri Bodhisattva) riding the lion is not enough, now only goes to Mount Emei, surpassing fists and kicks in the Elephant King's (Buddha's) team. And don't you see the two Daoists Yi Er are most in love, repaying my debt with the pen in front of the lamp. Writing a sick list in one or two lines, the Leather Ball Daoist is always indestructible. Always indestructible, so free, seeking spring in the depths of Fangshan, who steals and sells giant peaches for apricots? Sun Lang's (Sun Simiao's) medicine is expensive and recently popular, the scattered fresh petals are not dried by anyone. Since the body is like this, things are also the same, the mechanism of phlegm and fire connects all dharmas. Don't blame me for leaking the true secret, which family's apricot blossoms in the garden are not red? The Song of the Simpleton Gathering Firewood Gathering firewood is good, gathering firewood is strong, who dares to forget the ancient style? Regardless of old or young, wise or foolish, at the sound of the clapper, get off the meditation bed. Get off the meditation bed, watch the transformation, suddenly the watchman changes face. Everyone surrounds a piece of broken bamboo mat on their shoulders, fluttering and following the crowd far away. One step high, one step low, the bird path is precarious. The cold air attacks the heart and abdomen, the sun shines on the icy ridge, slippery like mud. Arriving at the deep clouds, take a short rest, it is difficult to stand for long in the cold and freezing weather. Picking up a dry stump, secretly rejoicing in its lightness, who knows that the center is wet from the rain. Bumping into it, heavy or not, put it on your shoulder and step down. The high slopes and steep ridges are troublesome to turn, and several times stumbling, the heart is frightened. If you haven't done it, how do you know the suffering, often stealing peace and indulging in laziness. Only after experiencing it personally, from now on, you will know how to reciprocate. Eating hot meals, sleeping in a warm pit, also need to reflect inwardly, if everyone does not work together diligently, how can you enjoy this pure blessing? Gathering firewood is strong, gathering firewood is good, living in the mountains, don't be idle and noisy. Since the monks want to refine their dullness, don't be annoyed by gathering a piece of firewood. To Attendant Kai The attendant of Longquan is named Daokai
。白雲飛去又飛回。山深迢遞勞去來。蕭蕭祖道生塵埃。羊蹄馬跡遍蒼苔。優曇枯悴不復開。幾番搔首憶黃梅。輪椎斫出樑棟材。竭力晚季支傾頹。犒汝特賜茶七杯。
子房山漫歌(重前)
彭城山上云。彭城山下水。聚散及浮沉。廢興不可數。君不見。人生天地能幾何。黃河東逝無回波。豪華過眼曉天霜。誰能百戰爭山河。楚漢雄雌一夢勞。其餘蹄涔安足多。世謂先生見機蚤。侯印棄之如腐草。超然故托赤松游。到頭那得韓彭惱。此據先生跡。安知先生心。先生在報韓。功名非所欣。秦亡心事了。不去何沉吟。又不見功名長生不相遠。棄彼取此識亦淺。我知先生天機清。登仙沖舉皆無戀。因登此山作此歌。偶將墨跡灑煙蘿。先生聞之謂我何。男兒意氣情難磨。難磨惟是山與水。河遷谷變無定軌。惟有先生一片心。恒與茲山增秀美。
吊虛白師
我正生兮五蘊本空。師方滅兮一真無待。本空則生而無生。無待則滅而非滅。生而無生師不異我。滅而非滅我不異師。師我窮極。炎罏雪飛。此中有旨。誰復提撕。我今哭師。非悲之悲。師其有靈。鑒我寸思。
燕遷壘避佛歌
余寓傅侍御之紺圃。以時事多感。又見其俗尚強喜夸詐殺伐。故淹留日深。冀以化之。一日禮佛聞嗚嗚聲。視之
【現代漢語翻譯】 現代漢語譯本：白雲飄去又飄回，深山幽遠，往來奔波辛苦。蕭瑟的祖道上揚起塵埃，羊和馬的足跡遍佈蒼苔。優曇花枯萎凋謝不再開放，幾次搔頭回憶起黃梅（指黃梅禪宗）。用輪椎砍削出屋樑棟材，竭盡全力在晚年支撐傾頹的局面。特地賞賜你七杯茶來犒勞。
子房山漫歌（重複前文）
彭城山上有云，彭城山下有水。聚散離合，時起時伏。興盛和衰敗，不可勝數。你難道沒看到，人生在天地間能有多久？黃河向東流逝，一去不回。豪華的生活轉眼即逝，如同清晨的霜。誰能憑藉百戰來保有山河？楚漢相爭的英雄們，最終不過是一場夢。其餘的成就，如同蹄印中的積水，又有什麼值得誇耀的呢？世人說張良（字子房）先生見機早，像丟棄腐爛的草一樣拋棄侯爵的印璽。超脫世俗，寄託于赤松子（傳說中的仙人）的遊歷。到頭來哪裡會有韓信、彭越那樣的煩惱？這只是根據先生的行跡來推斷，哪裡知道先生的內心呢？先生的志向在於報答韓國，功名利祿並非他所欣羨的。秦朝滅亡，心願已了，不離開又在沉吟什麼呢？又沒看到功名和長生並不遙遠，拋棄長生而選擇功名，見識也太淺薄了。我知道先生天性清明，對於登仙飛昇都沒有留戀。因此登上這座山，寫下這首歌。偶爾將墨跡灑在煙霧籠罩的山林中。先生聽了會怎麼看我呢？男兒的意氣，感情難以磨滅。難以磨滅的只有山和水，河流遷移，山谷變化，沒有固定的軌跡。只有先生一片忠心，永遠與這座山一同增添秀美。
吊虛白師
我正當生時，五蘊（色、受、想、行、識）原本是空。老師圓寂時，一真法界（佛教用語，指絕對真實、不生不滅的境界）無需等待。本空，所以生而無生。無待，所以滅而非滅。生而無生，老師與我沒有不同。滅而非滅，我與老師沒有不同。老師與我窮盡了真理，如同在炎熱的火爐中雪花飛舞。這其中有深奧的旨意，誰還能提出來呢？我今天哭老師，不是悲傷的悲傷。老師如果還有靈性，請明鑑我這微薄的思念。
燕遷壘避佛歌
我住在傅侍御的紺圃（指園林），因為時事多有感觸，又看到當地的風俗崇尚虛假的喜慶和誇張的欺詐殺伐，所以滯留的時間很長，希望能夠教化他們。一天，禮佛時聽到嗚嗚的聲音，看過去……
【English Translation】 English version: White clouds fly away and then fly back again. The deep mountains are far and remote, making the coming and going laborious. The desolate ancestral path raises dust, and the footprints of sheep and horses cover the green moss. The Udumbara flower withers and fades, never to bloom again. Several times I scratch my head, recalling Huangmei (referring to the Huangmei school of Chan Buddhism). Using a mallet, beams and pillars are hewn out, exerting all strength in the later years to support the collapsing situation. I specially bestow upon you seven cups of tea to reward you.
Song of Zifang Mountain (repeating the previous)
Above Pengcheng Mountain are clouds, below Pengcheng Mountain is water. Gathering and scattering, rising and falling. Prosperity and decline are countless. Haven't you seen, how long can a person live between heaven and earth? The Yellow River flows eastward, never to return. Luxurious life passes in the blink of an eye, like frost in the morning sky. Who can rely on a hundred battles to possess the mountains and rivers? The heroes of the Chu-Han contention, in the end, are nothing more than a dream. The rest of the achievements, like puddles in hoofprints, what is there to boast about? The world says that Master Zhang Liang (style name Zifang) saw the opportunity early, abandoning the seal of marquis like discarding rotten grass. Transcending the world, entrusting himself to the travels of Chisongzi (a legendary immortal). In the end, where would there be troubles like Han Xin and Peng Yue? This is only inferred based on the master's actions, how can one know the master's heart? The master's ambition lies in repaying the state of Han, fame and fortune are not what he admires. The Qin Dynasty is destroyed, the wish is fulfilled, what is there to hesitate about not leaving? Haven't you seen that fame and longevity are not far apart, abandoning longevity and choosing fame, the knowledge is too shallow. I know that the master's nature is clear and bright, and he has no attachment to ascending to immortality. Therefore, I climb this mountain and write this song. Occasionally, I sprinkle ink on the misty mountains and forests. What would the master think of me if he heard it? A man's spirit, emotions are difficult to erase. The only things that are difficult to erase are the mountains and rivers, rivers migrate, valleys change, there is no fixed trajectory. Only the master's loyal heart, forever adds beauty to this mountain.
Lament for Master Xubai
When I am born, the five skandhas (form, feeling, perception, mental formations, consciousness) are originally empty. When the master passes away, the One True Realm (a Buddhist term referring to the absolutely true, unborn and undying realm) needs no waiting. Because it is empty, there is birth without birth. Because there is no waiting, there is extinction without extinction. Born without birth, the master is no different from me. Extinct without extinction, I am no different from the master. The master and I have exhausted the truth, like snowflakes flying in a hot furnace. There is a profound meaning in this, who can bring it up again? Today I cry for the master, not the sorrow of sorrow. If the master still has a spirit, please understand my humble thoughts.
Song of the Swallows Moving Their Nests to Avoid the Buddha
I live in the garden of Vice Minister Fu, because I am deeply moved by the affairs of the time, and I see that the local customs advocate false celebrations and exaggerated fraud and killing, so I stay for a long time, hoping to teach them. One day, while worshiping the Buddha, I heard a whirring sound, and when I looked over...
。則見梁燕巢佛頂者。遷壘于偏掖矣。余不覺泫然。蓋余掛錫幾三月。此方疑信朝暮無常。燕乃知罪福。避佛遷巢。則佐我化多矣。豈羽蟲之慾累輕。而靈隙猶存。不若人心兇昧。本心蔽盡歟。因悲慨作歌。
誰謂羽蟲愚。羽蟲人不如。年年壘巢當正樑。今歲自遷偏掖居。大為主人供聖像。竊恐糞穢罪難除。細思想。誠可悲。飛鳴之類何知機。人乃最靈萬物首。腥臊唐突入禪期。我重此燕異常鳥。形雖昧略信三寶。倘爾聞經悟自心。羽蟲可作慈悲棹。慈悲棹。紅日落。幾回渡頭待行客。無明浪里作津樑。始信羽蟲人不若。來紺圃。讀此歌。歌中滋味苦心多。莫謂喃喃口海濤。急要人人出愛河。這段緣。非無端。只因燕子成此篇。由是觀之鳥我師。師恩師德敢不傳。
蘆芽山閱法華論懷開侍者
君不見。北帝震怒寒飆生。蒼云彤霧馳太清。木榻林扉睡起時。出門一片瓊瑤明。懷美人。郁幽思。䇿杖孤遊飄泊子。地凍山冰草木強。獸蹤鳥跡渾莫視。明窗下。法華論。焚香坐閱陶所悶。紙勞字故念初澄。非思量處牛眠隱。寂滅體。光明腰。三週九喻皆皮毛。相逢若問渠頭角。萬壑千巖雪徑遙。才眨眼。即不見。行步如風又如電。惱殺揚鞭喚不回。熊窩豹窟多坑塹。荊棘林。煩惱域。憎愛交加埋自己。蘆芽
【現代漢語翻譯】 現代漢語譯本：於是我看到有燕子在佛頂築巢，現在卻把巢遷到了偏僻的角落。我不禁潸然淚下。我在這裡掛單住了將近三個月，這裡的信徒們對佛法的信仰時常變化不定。燕子尚且知道罪福，爲了避開佛像而遷巢，這真是幫了我不少忙。難道是這些長著羽毛的蟲子想要減輕自己的罪孽，雖然靈性微弱但還存有敬畏之心，不像人類那樣愚昧兇惡，本心完全被矇蔽了嗎？因此我悲從中來，寫下了這首歌。
誰說長著羽毛的蟲子愚蠢？它們比有些人強多了。年年都在正樑上築巢，今年卻自己遷到了偏僻的角落居住。這是因為主人家供奉著佛像，燕子恐怕自己的糞便會冒犯佛像，罪孽深重難以消除。仔細想想，真是可悲啊！飛鳴的鳥類尚且知道趨吉避兇，而人類作為萬物之靈，卻用腥臊之物來褻瀆禪修。我重視這隻燕子，認為它不同於一般的鳥類，雖然形體微小，但卻相信三寶（佛、法、僧）。如果它能聽聞佛經，領悟自己的本心，那麼長著羽毛的蟲子也能成為慈悲的擺渡人。慈悲的擺渡人啊，夕陽西下，多少次在渡口等待著過路的行人。在無明的波浪中充當橋樑，這才相信長著羽毛的蟲子比有些人強多了。來到紺圃（寺廟名），讀這首歌，歌中的滋味包含著許多苦心。不要說我喃喃自語如同海濤，而是要讓每個人都儘快脫離愛慾的河流。這段因緣，並非沒有原因，只是因為燕子才寫成了這篇歌。由此看來，鳥可以做我的老師，老師的恩德怎敢不宣揚呢？
在蘆芽山閱讀《法華論》，懷念開侍者
你沒看到嗎？北方天帝震怒，寒冷的狂風驟然颳起，蒼茫的雲彩和濃厚的霧氣迅速地掠過天空。在木床上睡醒的時候，推開林間的房門，看到外面一片潔白明亮，如同美玉一般。懷念著美人，心中充滿了幽深的思緒。拄著枴杖獨自遊蕩，像個漂泊的遊子。大地冰凍，山峰冰封，草木堅強地生長著，野獸和鳥類的軌跡都看不清楚。在明亮的窗戶下，閱讀《法華論》，點燃香，靜坐著閱讀，排遣心中的煩悶。紙張陳舊，字跡模糊，但思緒卻漸漸地清晰。不是思量的地方，牛也隱居起來了。寂滅的本體，光明的腰身，三週九喻都只是皮毛。如果有人問你什麼是真正的佛法，那就在萬壑千巖的雪徑中遙望吧。才眨眼之間，就看不見了，行動如風，又如閃電。惱怒地揮舞著鞭子也喚不回來，熊窩豹穴里有很多坑坑洼洼的地方。荊棘林，是煩惱的區域，憎恨和喜愛交織在一起，把自己埋葬。蘆芽
【English Translation】 English version: Then I saw that the swallow, which had nested on the Buddha's crown, had moved its nest to a remote corner. I couldn't help but shed tears. I had stayed here for almost three months, and the faith of the people here was constantly changing. Even the swallow knew about sin and merit, and moved its nest to avoid the Buddha image, which helped me a lot. Could it be that these feathered creatures wanted to lighten their sins, and although their spirituality was weak, they still had a sense of reverence, unlike humans who are so foolish and evil, their original minds completely obscured? Therefore, I was filled with sorrow and wrote this song.
Who says feathered creatures are foolish? They are better than some people. They built their nests on the main beam every year, but this year they moved to a remote corner to live. This is because the host family is offering Buddha images, and the swallow is afraid that its droppings will offend the Buddha images and its sins will be heavy and difficult to eliminate. Thinking carefully, it's really sad! Flying and chirping birds still know how to seek good fortune and avoid misfortune, but humans, as the most intelligent of all things, use foul things to desecrate meditation. I value this swallow, thinking that it is different from ordinary birds. Although its form is small, it believes in the Three Jewels (Buddha, Dharma, Sangha). If it can hear the Buddhist scriptures and realize its own mind, then the feathered creature can also become a compassionate ferryman. Compassionate ferryman, the sun sets, how many times have you waited for passersby at the ferry. Acting as a bridge in the waves of ignorance, I now believe that feathered creatures are better than some people. Come to Ganpu (temple name) and read this song. The taste in the song contains a lot of hard work. Don't say that I'm mumbling like the sea, but that everyone should get out of the river of desire as soon as possible. This karma is not without reason, it's just because of the swallow that this poem was written. From this point of view, the bird can be my teacher, how dare I not promote the teacher's kindness?
Reading the Fa Hua Lun (Treatise on the Lotus Sutra) in Luyashan, Missing Attendant Kai
Don't you see? The Northern Emperor is furious, and a cold gale suddenly rises. Vast clouds and thick fog quickly sweep across the sky. When I wake up in the wooden bed, I open the forest door and see a bright white jade-like scene outside. Missing the beauty, my heart is filled with deep thoughts. Leaning on my cane, I wander alone like a wandering traveler. The ground is frozen, the mountains are covered in ice, and the plants grow strongly. The tracks of beasts and birds are not visible. Under the bright window, I read the Fa Hua Lun (Treatise on the Lotus Sutra), light incense, and sit quietly reading, dispelling the boredom in my heart. The paper is old and the words are blurred, but my thoughts gradually become clear. This is not a place for thinking, even the cows are hiding. The body of Nirvana, the waist of light, the three circumferences and nine metaphors are just the surface. If someone asks you what the real Dharma is, then look far into the snowy path of the myriad valleys and cliffs. In the blink of an eye, it disappears, moving like the wind and lightning. Annoyed, I wave my whip but can't call it back. There are many pits and depressions in the bear dens and leopard caves. The thorny forest is the realm of煩惱(煩惱, kleshas, afflictions), where hatred and love are intertwined, burying oneself. Luya
清勝異風塵。早晚歸來眠露地。歸來兮。勿帶伴。火宅眾生心路險。同牀合被尚相猜。何況煙霞沒量漢。沒量漢兮閑不徹。冷看侯王營黑業。至死不聞知見香。茫茫苦海何時竭。又不見生天上猶有墜。人間富貴能幾日。春花雖好豈常鮮。到頭零落風雨急。夫差驕。勾踐辱。臥薪嚐膽勤報復。只今吳越舊山河。年年惟見芳草綠。爭如七軸妙蓮花。深云凈室頻翻讀。頻翻讀兮塵習斷。靈山一會曾不散。凡聖交參趕鬧場。拈華微笑頭陀慣。如是相。無委曲。和盤托出寧掩覆。自是眾生情見深。醍醐上味翻成毒。開侍者。頗可惱。杖屨翩翩何處倒。齊魯風高落木寒。長更那得黃綿襖。好歸來。聽此經。檐前共看天花落。
湛綠亭歌(有序)
昔人有以利為病者。則重名以藥之。病名則藥以重生。病生則藥以重忘。殊不知利不自利。名不自名。生不自生。忘不自忘。皆相待而有也。故白黑紅綠。初非有色。而或者色之。豈非忘湛醉綠歟。紫柏先生偕二三子。問狄生疾于湛綠亭。覺非子進曰。大師來。不一發藥乎。先生舍然大笑曰。紅綠白黑。聲聲色色。乃至飲食男女。萬物精粗。如冥湛而不昧綠。孰非良藥。覺非曰。若然者。奚不曰湛六。而曰湛綠。先生曰。書不盡言。言不盡意。聖人設象以盡意耶。夫象者。似也
【現代漢語翻譯】 現代漢語譯本： 清凈超勝，迥異於世俗塵埃。早晚棲身，以露地為眠床。歸來吧！切莫攜帶伴侶。這充滿慾望的火宅，眾生的心路何等險惡！同牀共枕尚且互相猜忌，更何況是那些隱沒于煙霞深處的、難以估量慾望的人們？ 難以估量慾望的人啊，終日不得清閑。冷眼旁觀那些王侯將相，營建著罪惡的勾當。直到死去，也不曾聞到智慧的芬芳。茫茫苦海，何時才能乾涸？ 又不見那升到天上的人，仍然會有墮落的時候；人間富貴，又能享受幾日？春花雖然美好，怎能常開不敗？終究會零落飄散，遭受風雨摧殘。 夫差（春秋時期吳王）曾經驕橫，勾踐（春秋時期越王）也曾受辱。臥薪嚐膽，勤奮圖強，最終報仇雪恨。如今吳越之地，舊日的山河依舊，年年只見芳草萋萋。 怎比得上那七軸精妙的《妙法蓮華經》（指《法華經》），在深邃的雲房凈室中，時常翻閱誦讀？時常翻閱誦讀啊，塵世的習氣自然斷絕。靈山法會（佛陀在靈鷲山說法的大會），彷彿從未散場。凡夫與聖人交相參與，趕赴這熱鬧的盛會，拈花微笑的迦葉尊者（佛陀十大弟子之一，以頭陀苦行著稱），早已習以為常。 這實相啊，沒有絲毫的虛假和委屈，完全坦誠地托出，何須掩蓋遮覆？只是因為眾生的情執見解太深，將那醍醐般的上妙美味，反而變成了毒藥。 開侍者，真是令人惱火！你拄著枴杖，穿著草鞋，翩翩然地倒向何處？齊魯之地，秋風蕭瑟，落葉紛飛，寒意逼人，漫漫長夜，哪裡能得到溫暖的黃綿襖？ 好啦，快回來吧！來聽聞這部佛經，在屋檐前一同觀賞天花飄落的景象。
《湛綠亭歌》（並序） 過去有人把追逐利益當作一種疾病，就用看重名聲來醫治它；把追逐名聲當作疾病，就用追求長生來醫治它；把追求長生當作疾病，就用追求忘卻一切來醫治它。卻不知道利益不是自己產生利益，名聲不是自己產生名聲，生命不是自己產生生命，忘卻不是自己產生忘卻。一切都是相互依存而存在的。所以白色、黑色、紅色、綠色，本來並沒有固定的顏色，而有人卻給它們賦予了顏色，這難道不是忘記了本來的清澈，沉醉於虛幻的綠色之中嗎？ 紫柏先生（明末高僧）與幾位弟子，在湛綠亭探望生病的狄生。覺非子（紫柏的弟子）進言說：『大師來了，難道不施用一點藥嗎？』紫柏先生豁然大笑說：『紅綠白黑，種種音聲，乃至飲食男女，世間萬物的精粗好壞，如果都能像沉浸在清澈的深淵中而不被迷惑，那麼哪一樣不是良藥呢？』覺非子說：『如果這樣，為什麼不叫湛六，而叫湛綠呢？』先生說：『文字不能完全表達語言，語言不能完全表達思想，聖人設立象徵來表達思想啊。象徵，就是相似的意思。』
【English Translation】 English version: Pure and surpassing, distinct from worldly dust. Sooner or later returning to sleep on dewy ground. Return! Do not bring companions. The fiery house of desires, the path of sentient beings is perilous! Even those sharing the same bed suspect each other, how much more those lost in immeasurable desires hidden in mist and haze? Those with immeasurable desires, never find peace. Coldly watching the kings and nobles, building up deeds of wickedness. Until death, they never smell the fragrance of wisdom. The vast sea of suffering, when will it ever dry up? Moreover, those who ascend to heaven still have the possibility of falling; how many days can worldly riches be enjoyed? Spring flowers, though beautiful, cannot always remain fresh; eventually they will wither and fall, battered by wind and rain. Fuchai (King of Wu during the Spring and Autumn period) was once arrogant, Goujian (King of Yue during the Spring and Autumn period) also suffered humiliation. Sleeping on brushwood and tasting gall, diligently seeking revenge. Now, the old lands of Wu and Yue remain, year after year only seeing fragrant grasses grow. How can it compare to the seven scrolls of the wondrous Lotus Sutra (Miaofa Lianhua Jing), frequently read and recited in the deep cloud chamber? Frequently reading and reciting, worldly habits naturally cease. The Vulture Peak Assembly (where the Buddha preached on Vulture Peak), as if never dispersed. Ordinary beings and sages intermingle, rushing to this lively gathering, Kashyapa (one of the Buddha's ten great disciples, known for ascetic practices) who smiled while holding a flower, is already accustomed to it. This true nature, without any falsehood or distortion, is completely and honestly presented, why conceal or cover it up? It is only because sentient beings' attachments and views are too deep, turning the supreme flavor of ambrosia into poison. Attendant Kai, truly annoying! Leaning on your staff, wearing straw sandals, where are you staggering to? In the lands of Qi and Lu, the autumn wind is bleak, fallen leaves flutter, the cold is biting, in the long night, where can one find a warm yellow cotton coat? Alright, come back! Come listen to this sutra, together watching the falling celestial flowers before the eaves.
Song of the Emerald Pavilion (with Preface) In the past, some considered the pursuit of profit as a disease, so they used valuing fame to cure it; considered the pursuit of fame as a disease, so they used pursuing longevity to cure it; considered the pursuit of longevity as a disease, so they used pursuing forgetting everything to cure it. But they did not know that profit does not arise from itself, fame does not arise from itself, life does not arise from itself, forgetting does not arise from itself. Everything exists in mutual dependence. Therefore, white, black, red, green, originally do not have fixed colors, but some people give them colors, is this not forgetting the original clarity, and being intoxicated by illusory green? Master Zibo (a prominent monk in the late Ming Dynasty) and several disciples, visited Di Sheng, who was ill, at the Emerald Pavilion. Juefei Zi (Zibo's disciple) suggested: 'Master has come, shouldn't you administer some medicine?' Master Zibo laughed heartily and said: 'Red, green, white, black, all kinds of sounds, even food and drink, men and women, the essence and crudeness of all things in the world, if they can all be like immersing in a clear abyss without being confused, then which one is not a good medicine?' Juefei Zi said: 'If so, why not call it Emerald Six, but call it Emerald Green?' The Master said: 'Words cannot fully express language, language cannot fully express thought, the sages set up symbols to express thought. A symbol is like a resemblance.'
。故綠即六也。九方皋之相馬。略其玄黃。取其神駿。今子膠之乎玄黃。則所謂神駿者隱矣。歌曰。
湛兮綠兮。雄兮雌兮。茍非其人兮豈易同歸。介然有知兮則屬妄想。槁然無知兮則倫木石。復揣摩兮愈得愈失。非開朗兮孰能辨析。
茅山歌送思燈還松陵(有序)
吳江丁生幼業儒。屢試不第。遂棄去。問津無生。既而將祝髮。其子求父。得之雲陽。號啕白父曰。兒雖家貧。饘粥可供。何忍棄故土。去異鄉。丁生舍然大笑曰。三界以名言為體。名言以因緣變而有。浮生於因緣變中。變態萬狀。子也。父也。親也。疏也。榮也。辱也。死也。生也。譬如龜毛繩。兔角杖。系風挑月。豈可以泥哉。小子行矣。無誤乃翁大事。紫柏先生壯丁生之言。哀其子之誠孝。贈之以茅以吟。
吳江江上月。此夕照茅山。茅山山上云。送汝吳江還。人生乃小夢。逆順徒悲歡。試觀心未生。何缺復何完。茅山云。吳江月。父子恩情卒難割。卒難割。到頭恩愛終有歇。君不見五世后。慶不賀。喪不弔。使汝由之不為道。霜毛頃刻隨刀空。昨夜頭痛長五峰。得道歸來撐渡船。兼載冤親無我中。
佛香庵夜坐
今夜佛香庵前坐。明朝瀨陽江上別。今夜月明照坐客。來宵月明照行役。行蹤去來故無定。月明
在處常相識。常相識。犬吠雞鳴報訊息。月明若使堪把玩。海上神仙肯蛻骨。
壽仲堅尋李生佛歌
人事卒難遂。年光不可留。是非橫劫掠。使我莫自由。豈惟今如此。往古恐相侔。但若得聞道。死生付波流。何況榮與辱。不殊云空浮。君不見。豬揩金山金愈光。小人君子各有長。小人懷惡則忘善。君子懷善惡必忘。終來善惡不到處。自是君子快活堂。一夫快活天下安。一夫愁戚天下難。丹山碧水益道心。金釵換酒王公寒。又不見李彌遜。李生佛。崇學祠前虎渡橋。行蹤月明猶彷彿。山僧本是方外賓。竹杖芒鞋何所親。卻言遠尋李生佛。七闔寧復畏嶙峋。
鳳頭歌(並序)
道人往年乞食京師。諸中貴紛然爭飯道人。中有年少未冠者。諺呼為鳳頭。邇來抱病房山。而鳳頭者。又不遠來飯道人。則已冠矣。嗚呼。梵志白首而歸。鄰人謂昔人猶在。梵志曉之曰。吾猶昔人。非昔人也。鄰人皆驚愕其言。道人感鳳頭。不畏巖谷崎險。敬持主命。飯道人于深山。遂賦此。
昔鳳頭。今鳳頭。誰云今鳳頭是昔鳳頭。來者且未至。去者不可留。來去既非有。眼中見鳳頭。嗟哉世上人。當面昧鳳頭。鳳頭復鳳頭。橫計如奔流。滔滔正莫返。無風爭覆舟。大覺不忍看。垂手援癡牛。夜光暗投人。按劍誰
【現代漢語翻譯】 現代漢語譯本： 在平常的地方常常能夠相識。常常相識。狗叫雞鳴傳遞訊息。月光明亮如果可以拿來把玩欣賞，海上的神仙也肯脫胎換骨。
《壽仲堅尋李生佛歌》
人世間的事情最終難以順遂，時光流逝不可挽留。是非橫禍突然降臨，使我不得自由。豈止是現在這樣，過去恐怕也一樣。只要能夠聽聞真理，生死就任憑波濤漂流。更何況榮華與恥辱，就像天空中的浮雲一樣。你沒看見嗎？豬在金山上摩擦，金子反而更加光亮。小人和君子各有長處。小人懷有惡意就會忘記善良，君子懷有善良必定忘記邪惡。最終善惡都無法到達的地方，自然就是君子快樂的殿堂。一個人快樂天下就安定，一個人憂愁天下就艱難。丹山碧水有益於修道之心，用金釵換酒，王公也感到寒酸。又沒看見李彌遜（人名），李生佛（人名），崇學祠前的虎渡橋，他的行蹤在明月下依然彷彿可見。山僧我本是方外之人，竹杖芒鞋與誰親近？卻說要遠去尋找李生佛，即使七重山巒又怎會畏懼崎嶇。
《鳳頭歌》（並序）
道人我往年在京城乞食，各位中貴爭相供養我。其中有個年紀輕輕尚未成年的，俗語稱之為『鳳頭』。近來我抱病在房山，而這位『鳳頭』，又不遠萬里前來供養我，這時他已經成年了。唉！梵志（指佛教徒）白髮歸來，鄰居說過去的那個人還在。梵志告訴他們說：『我還是過去的我，但又不是過去的我了。』鄰居們都驚愕於他的話。我感嘆這位『鳳頭』，不畏懼巖石山谷的崎嶇險峻，恭敬地秉持著主人的命令，在深山中供養我。於是寫下這首歌。
過去的鳳頭，現在的鳳頭。誰說現在的鳳頭就是過去的鳳頭？未來的尚未到來，過去的不可挽留。來去既然都是虛無，眼中所見的鳳頭。可嘆啊世上的人，當面卻迷惑于鳳頭。鳳頭又鳳頭，算計就像奔流一樣。滔滔不絕無法返回，沒有風也要爭著翻船。大覺者（指佛）不忍心看，垂下手來援救愚癡的牛。夜裡發光的寶珠暗中投擲給人，按劍的人是誰？
【English Translation】 English version: We often meet in familiar places. Often meet. Dogs bark and chickens crow, reporting news. If the bright moon could be held and admired, the immortals on the sea would be willing to shed their mortal bodies.
Song of Longevity Zhongjian Seeking Li Shengfo
Human affairs are ultimately difficult to fulfill, and the passage of time cannot be retained. Right and wrong, and unexpected disasters suddenly descend, making me unable to be free. It's not just like this now, but I fear the past was the same. But if one can hear the truth, then let life and death drift with the waves. Moreover, honor and disgrace are like floating clouds in the sky. Haven't you seen? A pig rubs against a golden mountain, and the gold becomes even brighter. Petty people and gentlemen each have their strengths. Petty people harbor evil and forget goodness, while gentlemen harbor goodness and surely forget evil. Ultimately, the place where neither good nor evil can reach is naturally the joyful hall of the gentleman. If one person is happy, the world is at peace; if one person is sad, the world is in difficulty. The red mountains and green waters benefit the mind of the Tao, and exchanging a golden hairpin for wine makes even princes feel poor. Haven't you also seen Li Mison (person's name), Li Shengfo (person's name), the Tiger Crossing Bridge in front of the Chongxue Shrine? His traces are still faintly visible in the bright moonlight. This mountain monk is originally a person beyond the world, with a bamboo staff and straw sandals, who do I associate with? Yet I say I will go far to seek Li Shengfo, how could I fear the ruggedness of sevenfold mountains?
Song of the Phoenix Head (with Preface)
This Daoist once begged for food in the capital. Many nobles vied to feed me. Among them was a young man who had not yet come of age, whom people colloquially called 'Phoenix Head'. Recently, I have been ill in Fangshan, and this 'Phoenix Head' has come from afar to feed me, and now he has come of age. Alas! When a Buddhist monk (梵志, Fanzhi) returned with white hair, the neighbors said that the person from the past was still here. The monk told them, 'I am still the same person, but not the same person.' The neighbors were all astonished by his words. I am moved by this 'Phoenix Head', who does not fear the ruggedness of the rocky valleys, and respectfully upholds his master's command to feed me in the deep mountains. Therefore, I composed this song.
The Phoenix Head of the past, the Phoenix Head of today. Who says the Phoenix Head of today is the Phoenix Head of the past? The future has not yet arrived, and the past cannot be retained. Since coming and going are both empty, the Phoenix Head is seen in the eye. Alas, people of the world, they are confused by the Phoenix Head right in front of them. Phoenix Head after Phoenix Head, calculations are like a rushing stream. The torrent cannot be turned back, and they compete to overturn the boat even without wind. The Great Awakened One (大覺, Dajue, referring to the Buddha) cannot bear to watch, and reaches down to rescue the foolish ox. A luminous pearl is secretly thrown to someone, who is the one with his hand on his sword?
非仇。嗟哉世上人。何人識鳳頭。
題凈業堂徹天師卷
經殘老衲無餘事。手自窗前拂竹幾。一卷橫鋪非等閑。煙濤空翠何窮止。君不見斷岸孤村富花卉。容顏零落妒山鬼。又不見一片閑云度碧空。舳艫千里疑䘖尾。浪巨風高帆互飛。黿鼉出沒如螻蟻。看來性命微塵輕。弄險收成能有幾。半峰上。石磊磊。春去幽枝含蓓蕾。彷彿吳姬擬笑時。貪觀日暮不知悔。前王冢。后王墳。秋雨蕭蕭欲斷魂。相逢莫問雌雄事。得失還同谷口云。今與古。柳生肘。富貴功名非我有。任他造物亂翻騰。慇勤抱住無生帚。鴟與梟。鸞與鳳。麒麟香象同一甕。長松雪重鶴巢傾。誰知打破漁人夢。煙霞曲。隱龍宮。鐘梵喧喧震太空。聞聲幾個解入流。萬劫根塵當處融。運筆端。憑覺觀。念未生時誰所判。和盤托出與人看。始是英雄豪傑漢。咄咄咄。勿漏泄。落霞孤鶩兩俱絕。水色山光一鏡懸。通天別有超情訣。
靜樂縣萬花山清涼寺歌
君不見萬花深處清涼寺。山回水繞清佳處。昔有幽人此練心。黎羹藿食知幾祀。一旦荊棘化樓臺。青蓮寶座踞如來。等閑忽作師子吼。魔外妖獸腦裂開。哲人既出成草莽。狐狼野干鳴如雷。琳宮金砌臥牛馬。其誰見之弗生哀。我愍往者心血枯。蒿萊力盡成精廬。相去未有五百世。寧能
【現代漢語翻譯】 現代漢語譯本 非仇（指不要結仇）。可嘆啊世上的人，有誰能識得鳳頭（指珍貴的事物或人才）？
題凈業堂徹天師卷
經書讀殘，老衲我也沒有其他事情可做，親手在窗前拂拭竹幾。一卷經書橫鋪開來，可不是等閑之物，其中蘊含的煙波雲濤和空曠翠綠，哪裡有窮盡的時候？ 你沒看見嗎？斷岸邊的孤單村落，花卉繁盛，容顏凋零，連山鬼都要嫉妒。又沒看見嗎？一片閑云飄過碧空，千里的船隊，彷彿是魚的尾巴在搖動。 巨浪滔天，狂風呼嘯，船帆互相飛舞，大烏龜和水怪時隱時現，如同螻蟻一般。看來人的性命就像微塵一樣輕微，冒險求得的收穫又能有多少呢？ 半山峰上，石頭重重疊疊，春天過去，幽靜的樹枝上含著花苞。彷彿吳地的美女想要微笑的時候，貪戀觀看日落，卻不知道後悔。 以前的君王的墳墓，後來的君王的墳墓，秋雨蕭蕭，令人想要斷魂。相逢的時候不要問誰是英雄，誰是失敗者，得失就像谷口的云一樣變幻莫測。 現在和過去，時間流逝，就像柳樹長出了手肘。富貴功名不是我所擁有的，任憑造物主胡亂折騰，我只是勤懇地抱住這把無生的掃帚（指清凈無為的心）。 貓頭鷹和梟鳥，鸞鳥和鳳凰，麒麟和大象，都放在同一個甕里（指平等無差別）。長松樹被雪壓彎，白鶴的巢穴傾覆，誰知道這打破了漁人的美夢？ 煙霞繚繞的彎曲小路，隱藏著龍宮，鐘聲和梵音喧鬧，震動太空。聽到聲音的有幾個人能明白其中真意，進入佛法之流，將萬劫的根塵，當下就融化掉？ 運用筆端，憑藉覺悟和觀照，念頭還沒有產生的時候，是誰來判斷？將一切都和盤托出，與人觀看，這才是真正的英雄豪傑。 咄咄咄（表示驚歎或警醒），不要泄露天機！落霞和孤鶩，都消失不見了，水色山光，像一面鏡子一樣懸掛著，通往天界的，另有超越情感的秘訣。
靜樂縣萬花山清涼寺歌
你沒看見嗎？在萬花深處，有座清涼寺，山環水繞，是個清幽美好的地方。過去有隱士在這裡修心，吃粗糧野菜，不知道過了多少年。 一旦荊棘叢生的地方化為樓臺殿閣，青蓮寶座上端坐著如來佛。隨便發出獅子吼，就能讓邪魔外道的妖獸腦裂開。 賢哲之人離開后，這裡就變成了荒草叢生的地方，狐貍和野狗像打雷一樣鳴叫。華麗的宮殿和金色的臺階，卻讓牛馬躺臥其上，誰看見了不會感到悲哀？ 我憐憫過去那些用心血枯竭的人，用盡力量將荒地變成精舍。相隔還沒有五百年，難道能...
【English Translation】 English version Do not create enmity. Alas, people in the world, who can recognize the phoenix's head (meaning precious things or talents)?
Inscription on the Scroll of Celestial Master Che in Jingye Hall
Having finished reading the scriptures, this old monk has nothing else to do, personally dusting the bamboo table in front of the window. Spreading out a scroll is no ordinary matter, the misty waves and empty greenness within are endless. Have you not seen? In the lonely village by the broken shore, flowers and plants flourish, their beauty fading, even the mountain spirits are jealous. Have you not seen? A wisp of idle cloud crosses the blue sky, the fleet of ships for thousands of miles, resembling a fish's tail wagging. Huge waves soar, fierce winds howl, sails fly in all directions, giant turtles and water monsters appear and disappear like ants. It seems that human life is as light as dust, how much can be gained from taking risks? On the mountainside, stones are piled upon stones, spring has passed, and the quiet branches hold flower buds. As if a Wu maiden is about to smile, she greedily watches the sunset, unaware of regret. The tombs of former kings, the tombs of later kings, the autumn rain patters, making one want to lose their soul. When we meet, do not ask who is the hero, who is the loser, gains and losses are as unpredictable as the clouds at the mouth of the valley. Now and in the past, time flows, like a willow tree growing elbows. Wealth and fame are not what I possess, let the creator toss and turn as they please, I just diligently hold onto this lifeless broom (referring to a pure and inactive mind). Owls and vultures, luan birds and phoenixes, unicorns and elephants, are all in the same urn (referring to equality and non-discrimination). Tall pine trees are bent by the snow, the crane's nest is overturned, who knows that this shatters the fisherman's dream? The winding path surrounded by mist and clouds, hides the dragon palace, the sounds of bells and chanting are noisy, shaking the sky. How many who hear the sound can understand the true meaning, enter the stream of Dharma, and melt away the roots of countless kalpas at this very moment? Wielding the brush, relying on awakening and contemplation, when a thought has not yet arisen, who is there to judge? Presenting everything completely, for others to see, this is the true hero. Tut, tut, tut (expressing exclamation or warning), do not reveal the secrets of heaven! The falling sunset and the lone goose, both disappear, the colors of the water and mountains, hang like a mirror, leading to heaven, there is another secret beyond emotions.
Song of Qingliang Temple on Wanhua Mountain in Jingle County
Have you not seen? Deep within Wanhua, there is Qingliang Temple, surrounded by mountains and rivers, a quiet and beautiful place. In the past, hermits cultivated their minds here, eating coarse grains and wild vegetables, not knowing how many years passed. Once the thorny bushes transformed into pavilions and halls, the Tathagata Buddha sits on the lotus throne. Casually uttering a lion's roar, can cause the demons and heretics to have their brains split open. After the wise men left, this place became overgrown with weeds, foxes and wild dogs bark like thunder. The magnificent palaces and golden steps, are instead used by cattle and horses to lie upon, who would not feel sorrow upon seeing this? I pity those in the past who exhausted their heart's blood, using all their strength to turn the wasteland into a refined dwelling. Less than five hundred years have passed, how can...
忍之不扶持。又不見布金太子芳名久。給孤長者隨方有。讀我歌。信我語。便是祇園賢檀那。慨然出手為之整。兒孫管取多魁渠。呵呵呵。智者誰。清涼一念未生時。萬花開處六門香。若人聞之領大機。領大機。勿生疑。業重終難味厭離。厭離二字聖賢命。常人聞之等糠秕。唯有英雄調不同。相逢一見便相期。畜生無有厭離心。安得為人秉彝倫。為人無有厭離心。安得聞道出苦津。不厭財。被財殺。不離色。被色縛。殺縛由來厭離缺。諸君欲邁風塵路。洗心厭離是真訣。
眉山歌
君不見眉山高入雲霄際。翠靄氤氳三萬里。其誰度夏清涼深。雪飛六月寒侵肌。銀鉤掛。懶能拭。一任垂垂壯風骨。南衡老漢調不同。時可入兮時可出。顯與晦。豈有常。譬如一手握復張。癡人見之有開合。了得寰中總不妨。巴江水。龍翻石。夢裡徒勞分遠邇。何處青林鳥忽鳴。醒來白象仍師子。山中樂。聲聞縛。大隱何須生執著。去住閑云恣卷舒。從人笑我無圭角。五羊皮。一釣竿。無底盤中弄彈丸。浮空落地謾留礙。宛轉橫斜著眼看。秋風高。暑氣消。棧閣巖巒道路遙。翩翩瓶錫漢關險。二三法侶俱腰包。一個下。一個上。松畔回頭渾畫樣。足倦團圞坐樹間。滿前黃葉扶清曠。坐復起。過幽曲。流水泠泠絕塵俗。卻憶淮陰算
計多。陳倉刁斗喧空谷。出不意。備不及。席捲中原無許力。英雄不見空聞名。玄猿月下啼山色。今即古。古即今。行人怕聽斷腸音。輸我胸中無所慮。萍蹤江海盡浮沉。
過樓煩寺有感
君不見五胡亂華綱紀裂。君臣相啖如蛇蝎。晉室翻成累卵危。奸雄竊保逞豪傑。老與少。弗忍道。骨肉流離委荒草。中國瓜分屬犬羊。腥膻滿地將誰告。仁與義。咸廢棄。七經二篇成故紙。佳兵尚武殺氣驕。直謂山河馬上治。佛菩薩。閔此輩。鑄頑為良慈雨沛。谷隱龍飛紹佛圖。樓煩豹變昭群類。隨方設化順機宜。貴賤從風啓蒙昧。姚秦石勒悟初心。蒼生塗炭承茲濟。又不見勝井金枝秀異常。揚光將表醍醐瑞。三草二木均受沾。鼓聲那入闡提耳。投鞭斷流狹長江。強梁狼顧恣吞噬。出師安公諫再三。符堅伏軾佯瞌睡。一朝兵散霸業空。取笑千古真成戲。飄風驟雨刁斗鳴。生民無柰樵蘇計。廬山高。五峰峻。翠靄氤氳趺座穩。五篇六事邁巢由。天子潯陽詔不準。貪夫懦夫聞此風。孰不剛明消鄙吝。利世從來功績高。昌黎吉水猶猜忿。烏紗巾。天在上。雌黃人品休鹵莽。休鹵莽。人禍天刑指諸掌。我勸爾。慢弄文。凋淳損樸文為君。是非顛倒誠堪惜。鸞鳳驅入鴟梟群。引後生。祖輕薄。短什豐章播唇舌。大方君子自有見。肯
【現代漢語翻譯】 現代漢語譯本： 很多時候，陳倉的刁斗聲在空曠的山谷中迴響。出其不意，讓人措手不及。席捲中原卻沒有什麼力量。英雄的事蹟不見，只留下空名。玄猿在月光下啼叫，映襯著山色。現在就是過去，過去就是現在。行路的人害怕聽到這斷腸的聲音。我心中沒有什麼可憂慮的，像浮萍一樣在江湖中漂泊沉浮。
路過樓煩寺有感
你沒看到五胡亂華，綱常倫紀都崩裂了嗎？君臣之間互相殘殺，如同蛇蝎一般。晉朝的統治變得像堆疊的雞蛋一樣危險。奸詐的梟雄竊取權位，逞強稱霸。老人和孩子，都不忍心說。骨肉分離，屍體被遺棄在荒草中。中原被瓜分，成了胡人的牧場。到處都是腥臭的味道，向誰去訴說？仁義道德，都被廢棄了。七經二史，成了廢紙。崇尚武力，殺氣囂張，竟然說山河可以在馬背上治理。佛和菩薩，憐憫這些人，用慈悲的雨水澆灌他們，希望能夠化解他們的頑固。谷隱龍飛，繼承和發揚佛法。樓煩豹變，昭示著眾生。隨著不同的情況，採取不同的教化方式，順應時機。無論貴賤，都跟隨佛法，開啓蒙昧的心智。姚秦的石勒領悟了初心，蒼生的苦難因此得到了救濟。你又沒看到勝井的金枝，秀美異常，光芒四射，預示著甘露的祥瑞。三草二木都受到恩澤，可惜佛法之聲卻無法進入那些沒有善根的人的耳朵里。苻堅投鞭斷流，想要吞併長江，像強盜一樣貪婪地吞噬一切。出師之前，安公一再勸諫，苻堅卻假裝瞌睡不聽勸告。一旦兵敗，霸業成空，被千古之人恥笑，真是一場鬧劇。狂風暴雨，刁斗聲鳴，老百姓只能靠打柴為生。廬山高聳，五峰峻峭，翠綠的雲霧繚繞，趺坐穩固。慧遠大師的五篇六事，超越了巢父和許由，天子在潯陽下詔，他也不肯接受。貪婪和懦弱的人聽到這些，誰不會變得剛強明智，消除卑鄙和吝嗇呢？利益世人的功績向來很高，即使是韓愈和吉水也仍然猜忌和憤恨。戴著烏紗帽，天在上，評價人物要謹慎，不要草率。不要草率，人禍天刑就在眼前。我勸你們，不要賣弄文采，雕琢淳樸，文采反而會損害淳樸。顛倒是非，實在可惜，把鸞鳳驅趕到鴟梟的隊伍中。引導後生，傚法輕薄之風，用短小的文章來炫耀口舌。大方君子自有見解，難道會
【English Translation】 English version: Often, the sounds of 'diaodou' (a type of ancient Chinese military instrument) from Chencang echo in the empty valleys. Unexpected attacks leave people unprepared. Sweeping through the Central Plains, yet lacking real power. The deeds of heroes are unseen, leaving only empty names. Black apes cry under the moonlight, reflecting the mountain colors. Now is the past, and the past is now. Travelers fear hearing these heartbreaking sounds. I have no worries in my heart, drifting and sinking like duckweed in the rivers and seas.
Feelings on Passing Loufan Temple
Have you not seen the chaos of the Five Barbarian Tribes, where the fundamental principles of morality collapsed? Rulers and subjects devoured each other like snakes and scorpions. The Jin dynasty's rule became as precarious as stacked eggs. Treacherous villains seized power, flaunting their strength and dominance. The old and the young, one cannot bear to speak of it. Flesh and blood were separated, and corpses were abandoned in the wilderness. The Central Plains were divided, becoming pastures for the barbarian tribes. Everywhere was the stench of meat, to whom could one complain? Benevolence and righteousness were abandoned. The Seven Classics and Two Histories became waste paper. Valuing military force, the killing intent was arrogant, even saying that the mountains and rivers could be governed on horseback. Buddhas and Bodhisattvas, pitying these people, poured down the rain of compassion, hoping to resolve their stubbornness. Gu Yin Long Fei (Hidden Valley Dragon Flight), inherited and promoted the Buddha-dharma. Loufan's transformation, revealed to all beings. According to different situations, different methods of teaching were adopted, adapting to the times. Whether noble or lowly, they followed the Buddha-dharma, opening their ignorant minds. Yao Qin's Shi Le realized his original intention, and the suffering of the people was thus relieved. Have you not seen the golden branches of Shengjing, exceptionally beautiful, radiating light, foretelling the auspiciousness of nectar. The three grasses and two trees all received grace, but unfortunately, the sound of the Buddha-dharma could not enter the ears of those without good roots. Fu Jian threw his whip to stop the flow, wanting to annex the Yangtze River, greedily devouring everything like a robber. Before the expedition, An Gong repeatedly advised him, but Fu Jian pretended to be asleep and did not listen. Once defeated, his hegemonic ambitions became empty, ridiculed by people throughout the ages, truly a farce. Storms and heavy rain, the sounds of 'diaodou' (a type of ancient Chinese military instrument) sounded, the common people could only rely on gathering firewood for a living. Mount Lu is high, and the five peaks are steep, with green clouds and mist surrounding it, the lotus position is stable. Huiyuan's five chapters and six matters surpassed Chao Fu and Xu You, the emperor issued an edict in Xunyang, but he refused to accept it. Greedy and cowardly people hear these things, who would not become strong and wise, eliminating baseness and stinginess? The merits of benefiting the world have always been high, even Han Yu and Jishui still suspected and resented. Wearing a black gauze hat, heaven is above, evaluate people carefully, do not be rash. Do not be rash, human disasters and heavenly punishments are right before your eyes. I advise you, do not show off your literary talent, carving simplicity, literary talent will damage simplicity. Reversing right and wrong is truly a pity, driving the phoenix into the flock of owls. Guiding later generations, imitating the style of frivolity, using short articles to show off their tongues. Generous gentlemen have their own opinions, how could they
逐兒童營黑業。習鑿齒。劉遺民。襄陽匡阜挹清芬。片言一偈相酬唱。流光足啟萬世昏。邊風勁。侵骨冷。杖履翩翩尋勝井。白草黃云古殿寒。遠公芳躅蕭條盡。蓮華漏。石棋枰。東林白社空留名。自慚小子道業疏。坐觀成敗難支撐。悲歌涕泗拽杖去。滹沱滾滾愁堪聽。
長歌送廬山黃龍潭湛上人遊學(並序)
古人之志於學也。學則必成。今人雖志於學。迄未有成者。豈古今人知覺不同耶。蓋古人之學也專。專而勤。勤而恒。恒而思。思而明。明而行。於是六者。斯須不敢怠也。而其學成矣。今子將遊學四方。亦能於此六者。持之有常。則古人不遠。聊贈以歌。作長途主杖子。
決戰從來貴𢬵死。決學從來貴自強。𢬵死臨敵心慷慨。慷慨之者敵必亡。自強不息學必成。寧慮中途無主張。所以古人志於學。尋常臉上生冰霜。美惡境界付虛空。不留方寸蔽心光。心光不蔽慧自生。慧生觸理無不明。理明覽教自相契。自然吐語佛智冥。佛智既冥天有梯。知君到此不生迷。歸來高隱黃龍潭。白足蹈遍萬峰西。相逢月下論疇昔。始證予言無不實。無不實。也是無端太狼藉。不是槍旗惑亂人。要炫儂家沒巴鼻。
登天目徑山作
天上富貴人間慕。人間富貴天上唾。從來惟有達道人。天上人間都覷
【現代漢語翻譯】 現代漢語譯本： 兒童們逐漸被黑業所吞噬。習鑿齒（東晉史學家）。劉遺民（東晉名士）。在襄陽和廬山之間，他們的清芬令人敬仰。他們用簡短的言語和詩偈互相唱和，他們的光輝足以啟迪萬世的昏昧。 邊塞的風強勁，寒冷刺骨。拄著枴杖，穿著鞋子，輕快地尋找著名勝古蹟。白草和黃云籠罩著古老的殿堂，遠公（慧遠大師）的足跡已經蕭條殆盡。蓮花漏壺，石製的棋盤，東林寺和白蓮社只空留其名。我慚愧自己道業疏淺，只能坐觀成敗，難以支撐。 悲傷地歌唱，流著眼淚，拄著枴杖離去，滹沱河水滾滾，令人愁腸百結。
長歌送別廬山黃龍潭的湛上人遊學（並序） 古人立志于學，學習就能成功。現在的人雖然也立志于學，但最終沒有成功的。難道是古今人的認知不同嗎？大概是古人學習專一，專一而且勤奮，勤奮而且持之以恒，持之以恒而且思考，思考而且明白，明白而且行動。這六個方面，片刻不敢懈怠，所以他們的學業就成功了。現在你將要遊學四方，如果也能在這六個方面，持之以恒，那麼古人就不遙遠了。姑且贈你一首歌，作為你長途跋涉的依靠。
決戰從來最看重拚死一搏，求學從來最看重自強不息。拚死臨敵，內心慷慨激昂，慷慨激昂的人，敵人必定滅亡。自強不息，學業必定成功，何必擔心半途沒有主張。 所以古人立志于學，尋常的臉上都帶著冰霜般的嚴肅。把美和醜的境界都看作虛空，不讓絲毫的遮蔽佔據心光。心光不被遮蔽，智慧自然產生，智慧產生，接觸事理沒有不明白的。事理明白，瀏覽經教自然相互契合，自然吐露的言語都與佛的智慧暗合。 佛的智慧既然暗合，天就有梯子可以攀登，知道你到了這個地步就不會迷惑。歸來后在高處隱居在黃龍潭，光著腳走遍萬峰之西。在月下相逢，談論往昔，才驗證我的話沒有不真實的。 沒有不真實的，也是無端地太狼藉。不是槍和旗迷惑人，而是要炫耀我家沒有把柄。
登上天目山和徑山所作 天上的富貴，人間羨慕。人間的富貴，天上唾棄。從來只有通達大道的人，才把天上人間都看透。
【English Translation】 English version: Children are gradually engulfed by black karma. Xi Zaochi (historian of the Eastern Jin Dynasty). Liu Yimin (famous scholar of the Eastern Jin Dynasty). Between Xiangyang and Mount Lu, their pure fragrance is admired. They chant to each other with brief words and poetic verses, and their brilliance is enough to enlighten the darkness of all ages. The border wind is strong and the cold pierces the bones. Leaning on a cane and wearing shoes, they briskly search for famous historical sites. White grass and yellow clouds cover the ancient halls, and the footprints of Master Yuan (Huiyuan) have become desolate. The lotus clepsydra, the stone chessboard, Donglin Temple and Bailian Society only leave their names in vain. I am ashamed of my shallow understanding of the Dharma, and can only sit and watch success or failure, unable to support it. Singing sadly, shedding tears, and leaving with a cane, the Hutuo River rolls on, making people feel sad.
A Long Song to Send Off Venerable Zhan of Huanglong Pool, Mount Lu, to Study Abroad (with Preface) In ancient times, people who were determined to learn would succeed. Nowadays, although people are also determined to learn, they have not succeeded in the end. Is it because the perceptions of ancient and modern people are different? Probably because ancient people's learning was focused, focused and diligent, diligent and persistent, persistent and thoughtful, thoughtful and clear, and clear and acted upon. In these six aspects, they did not dare to slack off for a moment, so their studies were successful. Now you are going to study abroad, if you can also be persistent in these six aspects, then the ancients are not far away. I will give you a song as a support for your long journey.
Decisive battles have always valued desperate fighting, and learning has always valued self-improvement. Desperate fighting against the enemy, the heart is慷慨激昂 (kāng kǎi jī áng, filled with righteous indignation), and those who are慷慨激昂 (kāng kǎi jī áng, filled with righteous indignation) will surely destroy the enemy. Self-improvement will surely lead to success in learning, so why worry about not having a main idea halfway. Therefore, ancient people who were determined to learn always had a frosty seriousness on their faces. They regarded the realms of beauty and ugliness as emptiness, and did not allow any obscuration to occupy the light of the heart. When the light of the heart is not obscured, wisdom naturally arises, and when wisdom arises, there is nothing that is not understood when touching principles. When principles are understood, browsing the scriptures naturally coincides with each other, and the words that are naturally uttered are in harmony with the wisdom of the Buddha. Since the wisdom of the Buddha is in harmony, there is a ladder to climb to heaven, knowing that you will not be confused when you reach this point. After returning, live in seclusion in Huanglong Pool, walking barefoot all over the west of Wanfeng. Meeting under the moon to discuss the past, only then will you verify that my words are all true. Not untrue, but also unnecessarily too messy. It is not the guns and flags that confuse people, but to show off that my family has no handle.
Written on Ascending Mount Tianmu and Mount Jing The wealth and honor of heaven is envied by the world. The wealth and honor of the world is spurned by heaven. Only those who have attained the great path have seen through both heaven and earth.
破。栗楖一條橫瘦肩。窮山探水不知年。兩丸日月誰拋擲。滄海桑田幾變遷。君不見崑崙腹。飛來浙江號天目。一枝搖擺向東溟。怒馬方馳忽頓伏。雙徑縈迴雲霧深。五峰盤踞星辰簇。天所作。地所藏。待人而興名始揚。欽師一受龍神施。深湫漲為行道場。道成德厚動天子。王侯奔走為金湯。須信開池莫待月。池成水滿月自光。又不見幽巖樹。歷盡嚴霜春未遇。一旦陽和驀地回。嬌花嫩蕊紛相附。自唐來。至於今。煙霞朝市幾浮沉。何事東風撼塔鈴。殘紅流水澹人心。龍與蛇。無常居。山頭老漢八十餘。夜叉佛面振家聲。正令當陽肯讓渠。白兔蹤。靈雞冢。暖足功高報曉勇。豈可人為萬物靈。逢緣不布菩提種。放生池。金蓮開。異香時復染樓臺。微風閑吹石上松。定里初驚聲若雷。聲與色。休妄測。眼聞耳見不可即。兩者既然法法同。凡夫作佛無多力。怪底呆郎業垢昏。青天白日生疑惑。石解喝。螺解活。情與無情一機括。試將輕線石下牽。橫來豎去皆通達。螺既死。仍復生。百沸鍋中別路行。若人於此知訊息。劫火毗嵐一任烹。且拈小。喻其大。了得頭頭本非昧。前朝後代祖師禪。善解施為何利害。趙州狗。無佛性。相逢舉著誰不病。一朝徹底忽掀翻。救卻瞿曇窮性命。一大事。饒將相。管取懸知弄不上。非是欽師
【現代漢語翻譯】 現代漢語譯本 破舊的栗楖橫陳著瘦削的肩頭，在窮山僻壤中探尋水源，不知歲月流逝。 兩丸日月，是誰拋擲於此？滄海桑田，經歷了多少變遷？ 你沒看見崑崙山的腹地，飛來一座浙江的山，名為天目山（山名）。一枝山脈搖擺著伸向東海，像憤怒的駿馬奔馳而來，又突然停頓。 雙徑蜿蜒迴旋，雲霧深鎖。五座山峰盤踞，星辰環繞。這是天造地設，地蘊藏的靈秀，等待著有緣人來興盛，名聲才得以顯揚。 欽師（指夢堂欽禪師）一旦接受了龍神的恩施，深邃的水潭便漲滿，成為修行的道場。道行成就，德行深厚，感動了天子，王侯們奔走相告，視此地為金湯。 要知道開鑿池塘不必等待月圓之夜，池塘一旦建成，水自然會滿溢，月亮也會自然映照其中。 你又沒看見幽深巖石中的樹木，經歷了嚴酷的霜凍，春天卻遲遲不來。一旦陽光和煦，便突然復甦，嬌艷的花朵和嫩綠的花蕊紛紛依附。 自從唐朝以來，直到今天，煙霞和市井經歷了多少浮沉變遷。為何東風搖動著寶塔上的鈴鐺，殘紅飄落流水，讓人感到淡淡的憂傷？ 龍和蛇，居無定所。山頭的老漢八十多歲了，夜叉和佛面並存，振興家聲，正令當頭，誰敢與他爭鋒？ 白兔的軌跡，靈雞的墳墓，用溫暖的腳報曉，功勞很高。難道僅僅因為人是萬物之靈，就只顧自己享樂，而不去播撒菩提的種子？ 放生池中，金蓮盛開，奇異的香氣時常飄染樓臺。微風輕輕吹拂著石上的松樹，禪定中初醒，聽到聲音如同雷鳴。 聲音和色彩，不要胡亂猜測，眼睛看到的，耳朵聽到的，都不可執著。兩者既然在法性上是相同的，那麼凡夫成佛也不需要太多的力量。 怪不得那些愚笨的人，業障深重，產生種種疑惑。石頭會解渴，田螺會復活，有情和無情，都在同一個機括之中。 試著用細線在石頭下牽引，橫著拉，豎著拉，都能暢通無阻。田螺死了，仍然可以復生，在沸騰的鍋中另闢蹊徑。 如果有人能明白這個道理，即使遇到劫火和颶風，也能安然度過。 從小處著手，來比喻大的道理，如果能明白每個細節，就不會迷惑。前朝後代的祖師禪，善於解釋什麼是施捨的利益和危害。 趙州禪師說狗沒有佛性，相逢便舉起話頭，誰不因此生病？一旦徹底掀翻，就能救回瞿曇（釋迦牟尼佛）窮盡的性命。 這件大事，即使是王侯將相，也難以弄明白。如果不是欽師（指夢堂欽禪師）。
【English Translation】 English version The broken chestnut tree exposes its thin shoulders, exploring the mountains and rivers, unaware of the passing years. Who cast these two orbs of the sun and moon? How many changes have occurred in the mulberry fields and the vast sea? Have you not seen that in the heart of the Kunlun Mountains, a mountain from Zhejiang flew in, named Tianmu Mountain (mountain name). A branch of the mountain range sways and extends towards the East Sea, like an angry steed galloping forth, then suddenly halting. Double paths wind and twist, shrouded in deep clouds and mist. Five peaks stand guard, surrounded by stars. This is a creation of heaven and earth, a hidden treasure, waiting for a destined person to prosper it, so that its name may be known. Once Master Qin (referring to Chan Master Mengtang Qin) receives the grace of the dragon gods, the deep pool swells and becomes a place for practice. With accomplished conduct and profound virtue, he moves the emperor, and princes and nobles rush to protect this place as a golden fortress. Know that digging a pond need not wait for the full moon. Once the pond is built, the water will naturally fill, and the moon will naturally be reflected within. Have you not seen the trees in the secluded rocks, enduring severe frost, yet spring is slow to arrive. Once the sun is warm and gentle, they suddenly revive, and delicate flowers and tender buds cling to them. Since the Tang Dynasty until today, how many ups and downs have the mist and the marketplace experienced? Why does the east wind shake the bells on the pagoda, and the fallen red petals floating on the water bring a faint sadness to the heart? Dragons and snakes have no fixed abode. The old man on the mountain is over eighty years old, with both Yaksha and Buddha faces, revitalizing the family reputation. With the true decree in hand, who dares to contend with him? The tracks of the white rabbit, the tomb of the spiritual rooster, use warm feet to announce the dawn, a great merit. Is it merely because humans are the spirit of all things that they only care for their own enjoyment and do not sow the seeds of Bodhi? In the liberation pond, golden lotuses bloom, and strange fragrances often permeate the pavilions. A gentle breeze blows through the pines on the rocks, and upon awakening from meditation, the sound is like thunder. Sounds and colors, do not speculate wildly. What the eyes see and the ears hear should not be clung to. Since the two are the same in Dharma nature, then an ordinary person becoming a Buddha does not require much effort. No wonder those foolish people have deep karmic obstacles and generate all kinds of doubts. Stones can quench thirst, snails can revive, sentient and non-sentient beings are all within the same mechanism. Try using a thin thread to pull under the stone, pulling horizontally and vertically, and it will be unobstructed. Once a snail dies, it can still be reborn, finding another path in the boiling pot. If someone can understand this principle, even if they encounter the fire of destruction and hurricanes, they can pass through safely. Start from the small to illustrate the great principle. If you can understand every detail, you will not be confused. The Chan of the ancestral masters of past dynasties is good at explaining the benefits and harms of giving. Chan Master Zhaozhou said that a dog has no Buddha-nature. When they meet, he raises the topic, and who does not get sick because of it? Once thoroughly overturned, it can save the exhausted life of Gautama (Shakyamuni Buddha). This great matter, even princes and generals, find it difficult to understand. If it were not for Master Qin (referring to Chan Master Mengtang Qin).
惑亂人。情斷輸他本色匠。子房謀。淮陰功。楚漢爭雄春夢中。飛沙何處鳴刀鬥。醒來自笑兩成空。遮空相。元清凈。無邊剎海虛明鏡。一微涉動太山崩。今古紛紛憎愛柄。莫若早。直下休。千頭萬緒付溪流。明月溪邊趺坐時。云空臺殿自清秋。嗟祖道。轉荒涼。狐兔成群白日狂。三衣瓦缽是何物。淫坊酒肆較低昂。水山勝。無過此。絕頂才登收眾美。浙江濤接海門潮。觀音舌相拖床被。大慧老。慈悲好。白雲卻許紅裙掃。遊人若怪煙火迷。敢保先生未聞道。迷在我。不在人。境緣逆順陷根塵。迥脫根塵光獨露。閒花野草大家春。聊暫游。未能留。阿誰追我雙溪頭。孤燈達旦話疇昔。臨別瓶窯情更綢。丈夫腳。肯閑踏。蓮花藏板期永納。分付山靈善護持。萬古蒼生無畏塔。
奴歌(並序)
予聞萬物浮沉于生死者。情為其累耳。故未超情者。解奴人而而不自奴。何殊東施丑嫫母哉。因而信口歌此。
君不見蕭梁求為佛家奴。五體投地拜泥塗。至今天下聚口笑。誰知就里存遠圖。又不見張子房。圯橋進履人呼狂。少年不恥拜白頭。強秦一旦為之亡。死生於人亦大矣。若比強秦難此彼。不笑留侯笑梁武。西施貌惡嫫母美。嗟世眼。見何短。是遠非近徒毀贊。塵劫不憂憂頃刻。緩者反急急者緩。子房亡秦
【現代漢語翻譯】 現代漢語譯本： 迷惑擾亂人心。情愛斷絕，才能顯露出人的本真面目。張良（子房）的計謀，韓信（淮陰）的功勞，楚漢相爭不過是一場春夢。戰場上飛沙走石，刀光劍影在何處嘶鳴？醒來后自嘲，一切都成了空。遮蔽天空的萬象，原本就是清凈的。無邊無際的世界，就像一面虛空的明鏡。一絲細微的擾動，也能導致泰山崩塌。自古至今，人們紛紛執著于愛憎。不如早點放下，徹底停止。千頭萬緒都付諸溪流。在明月溪邊靜坐時，雲霧繚繞的樓臺殿閣自然顯得清幽涼爽。 可嘆啊，佛祖的道統日漸荒涼，狐貍和兔子成群結隊，在光天化日之下猖狂。袈裟、缽盂又算得了什麼？竟然比妓院和酒館還要低賤。山水之美，沒有超過這裡的。登上頂峰才能飽覽眾多的美景。浙江的潮水連線著海門的潮汐，觀音菩薩的舌頭（指海潮的聲音）彷彿拖著床被。大慧禪師（大慧老），真是慈悲心腸，竟然允許穿著紅裙的女子打掃白雲庵。遊人如果怪罪煙花柳巷讓人迷惑，我敢保證，先生你還沒有悟道。 迷惑在於自己，不在於外人。外在的境遇，無論是順境還是逆境，都會使人陷入根塵之中。徹底擺脫根塵，光明才能獨自顯露，閒花野草也能讓大家感受到春意。姑且暫時遊玩，不能久留。有誰在雙溪邊追趕我呢？在孤燈下徹夜長談往昔，臨別時在瓶窯的情誼更加深厚。大丈夫的腳步，怎能閑著不走？希望將蓮花藏經永遠供奉在這裡。囑咐山神好好守護，讓這萬古長存的寶塔，庇佑眾生免除恐懼。
《奴歌》（並序） 我聽說萬物在生死中沉浮，都是因為情感的牽累。所以沒有超越情感的人，即使解脫了奴隸的身份，卻仍然是自己的奴隸。這和東施效顰又有什麼區別呢？因此隨口唱了這首歌。 你沒看見梁武帝蕭衍爲了成為佛家的奴隸，五體投地地跪拜泥塑的佛像嗎？直到今天，天下人都聚在一起嘲笑他，誰知道他心裡懷著長遠的打算呢？又沒看見張良（子房），在圯橋上為老人穿鞋，人們都說他瘋了。年輕時不以跪拜老者為恥，最終幫助劉邦推翻了強大的秦朝。生死對於人來說，也是大事啊。如果和推翻強大的秦朝相比，生死就顯得微不足道了。不要嘲笑張良，而要嘲笑梁武帝，不要認為西施貌美，而認為嫫母醜陋。可嘆世人的眼光，多麼短淺啊！只看到眼前的，看不到長遠的，只會譭謗或者讚美。只擔憂眼前的片刻，卻不擔憂長久的未來。緩慢的反而會變得緊急，緊急的反而會變得緩慢。張良幫助劉邦滅亡了秦朝。
【English Translation】 English version: Confusing and disturbing people's minds. Only by severing emotional attachments can one reveal their true nature. Zhang Liang's (Zifang) strategies, Han Xin's (Huaiyin) achievements, the Chu-Han contention was but a spring dream. Where do the flying sands and clashing swords of the battlefield resound? Awakening, one laughs at oneself, all has become empty. The myriad phenomena that obscure the sky are originally pure. The boundless world is like a mirror of empty clarity. A slight disturbance can cause Mount Tai to collapse. From ancient times to the present, people have clung to love and hate. It is better to let go early, to stop completely. Let all the myriad thoughts flow into the stream. When sitting in meditation by the moonlit stream, the misty pavilions and towers naturally appear serene and cool. Alas, the Buddha's teachings are becoming increasingly desolate, foxes and rabbits run rampant in broad daylight. What are robes and alms bowls worth? They are even lower than brothels and taverns. The beauty of mountains and rivers does not surpass this place. Only by climbing to the summit can one fully appreciate the many beautiful scenes. The tide of Zhejiang connects to the tide of Haimen, the tongue of Guanyin (referring to the sound of the tide) seems to be dragging a bed. Great Master Dahui (Dahui Lao), truly compassionate, even allows women in red skirts to sweep the White Cloud Temple. If tourists blame the pleasure quarters for being confusing, I dare say, sir, you have not yet understood the Way. Confusion lies within oneself, not in others. External circumstances, whether favorable or adverse, will cause one to fall into the root and dust. Only by completely breaking free from the root and dust can the light shine alone, and even wild flowers and grasses can allow everyone to feel the spring. Let's take a temporary tour, unable to stay long. Who is chasing me by the Shuangxi River? Talking about the past under the lonely lamp until dawn, the friendship in Pingyao is even deeper at parting. A true man's feet, how can they be idle? Hoping to enshrine the Lotus Sutra here forever. Entrusting the mountain gods to protect it well, let this eternal pagoda protect all beings from fear.
'Song of the Slave' (with Preface) I have heard that all things that float and sink in birth and death are burdened by emotions. Therefore, those who have not transcended emotions, even if they are freed from slavery, are still slaves to themselves. What difference is there between this and Dong Shi imitating Xi Shi? Therefore, I casually sang this song. Have you not seen Emperor Wu of Liang, Xiao Yan, seeking to be a slave of Buddhism, prostrating himself before clay statues? To this day, the world gathers to laugh at him, but who knows that he harbored long-term plans in his heart? Have you not seen Zhang Liang (Zifang), presenting shoes to an old man on the Yishui Bridge, people calling him crazy. Not ashamed to bow to an old man in his youth, he eventually helped Liu Bang overthrow the powerful Qin Dynasty. Life and death are also important to people. But compared to overthrowing the powerful Qin Dynasty, life and death seem insignificant. Do not laugh at Zhang Liang, but laugh at Emperor Wu of Liang, do not think Xi Shi is beautiful, but think Mo Mu is ugly. Alas, how short-sighted the eyes of the world are! Only seeing the present, not seeing the future, only slandering or praising. Only worrying about the present moment, but not worrying about the long future. The slow will become urgent, and the urgent will become slow. Zhang Liang helped Liu Bang destroy the Qin Dynasty.
為報韓。秦亡心事都已完。超然且托赤松游。流水青山天地寬。人生大患莫若身。老子立言寧不真。既悟此身為大患。忘身事佛豈凡民。勸君夜氣清明時。細將兩者較疏親。蕭張所存志遠近。何殊青天與黃塵。眾人見小不見大。蟻垤龍峰等一巾。又不見眼為色之奴。耳為聲之奴。鼻為香臭奴。舌為咸酸奴。身為觸之奴。意為攀緣奴。巢許為名高之奴。堯舜為天下之奴。老子為三寶之奴。孔氏為仁義之奴。釋迦為眾生之奴。達觀老漢為沒巴鼻之奴。長亦奴。短亦奴。美亦奴。惡亦奴。古亦奴。今亦奴。大道未判何爾汝。凡落朕兆皆為奴。嗟哉濁世顛覆倒。不奴于汝謂我奴。譬如魚龍在水中。分疆割界嚴異同。殊不知離水覓魚龍。魚龍何所從。又如大地上。培塿與崑崙。離地辨高低。瞎子笑盲人。呵呵呵。會也么。若知此。可來同度苦海波。
漯陽結夏歌
漯陽莊。漯陽莊。地廣天低野色蒼。碧樹塵希晝作陰。翠藤月上夜生光。憑凈幾。對明窗。飯罷喃喃讀竺章。慧風颯爾卷迷云。一輪靈鑑照無方。喜長夏。荒林僻。遊子那能覓軌跡。缽水罏香魂夢涼。共誰箕踞恣幽適。君不見寵辱陌。患得患夫驚俗骨。華髮蕭蕭孰解休。等閑氣斷空悲泣。兒與孫。縱滿眼。黃泉路上苦無眼。自家造罪自家當。悔恨生前欠營善
【現代漢語翻譯】 現代漢語譯本 為報答韓信的恩情，秦朝滅亡的心願都已經完成。超脫世俗，且去追隨赤松子雲遊四方，流水青山，天地多麼寬廣啊！ 人生最大的憂患莫過於這個身體，老子立下的言論難道不真實嗎？既然領悟到這個身體是最大的憂患，那麼忘卻自身而事奉佛，難道是凡夫俗子所能做到的？ 勸你趁著夜晚清明的時候，仔細地將兩者比較，看看到底哪個更親近。蕭何、張良所懷有的志向，一個近，一個遠，和青天與黃土有什麼區別呢？ 眾人只見小，不見大，螞蟻窩和龍峰在他們眼裡都一樣。又不見眼睛是顏色的奴隸，耳朵是聲音的奴隸，鼻子是香臭的奴隸，舌頭是咸酸的奴隸，身體是觸覺的奴隸，意識是攀緣的奴隸，巢父、許由是名聲的奴隸，堯、舜是天下的奴隸，老子是三寶（佛、法、僧）的奴隸，孔子是仁義的奴隸，釋迦牟尼是眾生的奴隸，達觀老漢是沒來由的奴隸。長也是奴隸，短也是奴隸，美也是奴隸，丑也是奴隸，古也是奴隸，今也是奴隸。大道未分判之前，哪裡有什麼你我之分？凡是落在朕兆之中的，都是奴隸。 可嘆這渾濁的世道顛倒錯亂，不被你們奴役，你們就說我奴役於人。譬如魚龍在水中，劃分疆界，嚴格區分異同。卻不知道離開水去尋找魚龍，魚龍又從哪裡來呢？又如在大地上，小土堆和崑崙山，離開大地來辨別高低，就像瞎子嘲笑盲人。 呵呵呵，明白了嗎？如果明白了這些，就可以一起來度過苦海的波濤。
《漯陽結夏歌》
漯陽莊啊，漯陽莊。地方廣闊，天低矮，原野景色蒼茫。茂密的樹木減少了塵土，白天也顯得陰涼，翠綠的藤蔓，月亮升起時，夜晚也生出光亮。依靠乾淨的幾案，面對明亮的窗戶，吃完飯後，喃喃地誦讀佛經。智慧的風颯颯地吹來，捲走迷霧，一輪靈明的鏡子照耀四方。 喜歡這漫長的夏季，荒涼偏僻，遊子哪裡能夠尋到我的軌跡？缽中的水，爐中的香，魂夢也感到清涼。和誰一起隨意的坐著，享受這幽靜的樂趣？你沒看見那些追逐榮辱的人嗎？擔心失去，擔心得到，驚擾著世俗的骨頭。花白的頭髮蕭蕭落下，有誰懂得停止呢？隨便一口氣斷了，就只能空自悲泣。兒子和孫子，縱然滿眼都是，黃泉路上卻孤身一人。自己造的罪自己承擔，後悔生前沒有努力行善。
【English Translation】 English version To repay Han Xin's kindness, the wish to destroy the Qin Dynasty has already been fulfilled. Transcending the world, let's follow Chisongzi and wander around. The flowing water and green mountains, how vast the world is! The greatest worry in life is this body. Are Laozi's words not true? Since you have realized that this body is the greatest worry, how can forgetting oneself and serving the Buddha be something that ordinary people can do? I advise you to take advantage of the clear night to carefully compare the two and see which one is closer. What is the difference between the ambitions of Xiao He (a key advisor to Liu Bang, the founder of the Han Dynasty) and Zhang Liang (another key advisor to Liu Bang), one near and one far, and the blue sky and the yellow dust? People only see the small, not the big. Ant nests and dragon peaks are the same in their eyes. Don't you see that the eyes are slaves to color, the ears are slaves to sound, the nose is slaves to fragrance and stench, the tongue is slaves to salt and sour, the body is slaves to touch, and the mind is slaves to clinging? Chao Fu (a hermit who refused Emperor Yao's offer to rule) and Xu You (another hermit who refused Emperor Yao's offer) are slaves to fame, Yao (a legendary sage king) and Shun (another legendary sage king) are slaves to the world, Laozi (the founder of Taoism) is a slave to the Three Jewels (Buddha, Dharma, Sangha), Confucius (the founder of Confucianism) is a slave to benevolence and righteousness, Shakyamuni (the founder of Buddhism) is a slave to sentient beings, and the enlightened old man is a slave to nothing. Long is a slave, short is a slave, beautiful is a slave, ugly is a slave, ancient is a slave, and modern is a slave. Before the Great Dao (the Tao) was divided, where was the distinction between you and me? All that falls into signs are slaves. Alas, this turbid world is upside down and chaotic. If you are not enslaved by you, you will say that I am enslaved by others. For example, fish and dragons are in the water, dividing boundaries and strictly distinguishing differences. But they don't know that if they leave the water to find fish and dragons, where will the fish and dragons come from? Also, like on the earth, mounds and Kunlun Mountains (a major mountain range in China), if you leave the earth to distinguish between high and low, it's like a blind man laughing at a blind man. Haha, do you understand? If you understand these, you can come and cross the waves of the sea of suffering together.
《Song of Retreat in Luoyang》
Luoyang Village, Luoyang Village. The place is vast, the sky is low, and the scenery of the wilderness is vast. The dense trees reduce the dust, and the daytime also appears shady. The green vines, when the moon rises, the night also produces light. Leaning on a clean table, facing a bright window, after eating, I murmur and recite Buddhist scriptures. The wind of wisdom blows rustlingly, sweeping away the fog, and a round of bright mirror shines in all directions. I like this long summer, desolate and remote. Where can travelers find my traces? The water in the bowl, the incense in the burner, the soul and dreams also feel cool. With whom can I sit casually and enjoy this quiet pleasure? Don't you see those who pursue honor and disgrace? Worrying about losing and worrying about gaining, disturbing the worldly bones. The white hair falls rustlingly, who understands how to stop? If you just take a breath, you can only cry in vain. Sons and grandsons, even if they are full of eyes, they are alone on the road to the Yellow Springs (the afterlife). You bear the sins you have committed yourself, and regret that you did not work hard to do good in your lifetime.
。慈陰槐。翠蛟軒。培植構來知幾年。從聞閣覆垂玉堂。飛紅一片浮青天。朝與暮。勤功課。鐵磬聲中亡者度。右丞別墅改招提。輞川千載王氏做。嘆古今。錯用心。懶積白業積黃金。滿頭雪色買難消。歌舞樓臺變荊榛。吳王墓。齊王陵。年年歲歲記空名。金棺銀槨屬豪客。行人弔古枉車停。爭似聊城傅居士。為爺生子續傳燈。
房山歌
房山奇勝天下寡。群峰樑棟青天瓦。四圍翠壁鎖空明。就中幽䆳難圖寫。行鳥路。多恐怖。挾䇿捫蘿防失誤。禪流欲透死生關。百尺竿頭須進步。𢬵跌殺。危機竭。虎穴龍宮皆寂滅。對境無心方寸間。懸崖跳躑須豪傑。閻老子。見此輩。業鏡分明罪難配。從來不落朕兆中。鄧公碾折馬駒腿。據尊卑。明彼此。丹霞燒佛亦合死。誰知禍著熱心人。院主眉須甘墮耳。冤不冤。屈不屈。生殺那論祖與佛。驢糞相逢換眼睛。夜光翻作路旁物。君不見云深處。兜率鐘聲等刀踞。白拈老子解回互。明暗相參向誰語。言不言。知不知。云邊老樹礙人枝。月夜幾回橫瘦影。驅烏錯解作蛇兒。行未里。頻滴瀝。點點有聲何處覓。一聲既爾萬聲同。眼聽清音太古笛。禪家樂。調自樸。不屬宮商辨清濁。去聖遠兮邪見深。紛紛魔子寧知覺。笛既爾。琴亦然。子期千古臥黃泉。料難拍手喚得起。伯
【現代漢語翻譯】 現代漢語譯本 慈陰槐，翠蛟軒，培植構築不知經歷了多少年。從遠處望去，樓閣像覆蓋著美玉的殿堂，飄落的紅葉如一片浮在青天之上。 早晨與夜晚，勤奮地做功課，在鐵磬的聲音中超度亡者。右丞（王維的官職）的別墅改成了寺院，輞川（王維隱居的地方）千百年來都是王家的產業。 嘆息古今之人，用錯了心思，懶於積累善業卻積累黃金。滿頭的白髮也難以消除罪孽，昔日歌舞的樓臺變成了長滿荊棘的荒地。 吳王的墓，齊王的陵，年年歲歲只留下空名。金棺銀槨屬於那些豪門貴客，行人憑弔古蹟也只是枉然停車。 哪裡比得上聊城的傅居士，為父親生子來延續香火。
房山歌
房山的奇特景色天下少有，群峰像屋樑棟柱，青天像瓦片。四周翠綠的山壁鎖住一片空明，其中幽深之處難以用圖畫描繪。 行走在鳥道上，充滿恐怖，扶著竹杖攀援藤蘿，防止失誤。禪宗修行者想要看透生死關，必須在百尺竿頭更進一步。 摔倒跌落，危機重重，虎穴龍宮都歸於寂滅。面對外境內心不起波瀾，懸崖跳躍需要豪傑之氣。 閻王老子，見到這些人，業鏡分明也難以定罪。因為他們從來不落在任何跡象之中，就像鄧隱峰禪師碾斷馬駒的腿。 執著于尊卑，分別彼此，丹霞禪師燒佛也是應該的。誰知道禍患降臨在熱心人身上，院主的眉毛鬍鬚甘願被割掉。 冤枉不冤枉，委屈不委屈，生死殺戮哪裡會論及祖師和佛陀。驢糞相逢卻要換眼睛，夜明珠反而被當作路旁的石頭。 你沒看見云深之處，兜率宮的鐘聲如同刀劍交鋒。白拈老子懂得回互之法，明暗相參又能向誰訴說？ 說不說，知不知道，云邊的老樹擋住了人的枝條。月夜裡幾次橫斜著瘦長的影子，驅趕烏鴉卻錯誤地當成了蛇。 還沒走幾里路，就頻繁地滴落水滴，點點滴滴的聲音從哪裡尋找？一聲如此，萬聲也相同，用眼睛聆聽這清音，如同太古的笛聲。 禪宗的音樂，曲調自然樸素，不屬於宮商，難以分辨清濁。遠離聖人，邪見日深，紛紛擾擾的魔子哪裡知道覺悟？ 笛子如此，琴也是這樣。俞伯牙的朋友鐘子期千百年來都躺在黃泉之下，恐怕難以拍手將他喚醒，伯牙已經死去，琴絃斷絕，又有誰來聽呢？
【English Translation】 English version Ci Yin Huai (kind shade locust tree), Cui Jiao Xuan (emerald dragon pavilion), I wonder how many years it took to cultivate and construct them. From afar, the pavilion looks like a jade-covered hall, with falling red leaves like a piece floating in the blue sky. Morning and evening, diligently doing homework, delivering the deceased in the sound of iron chime. You Cheng's (Wang Wei's official title) villa has been changed into a monastery, Wangchuan (Wang Wei's place of seclusion) has been the Wang family's property for thousands of years. Sighing at the people of ancient and modern times, using the wrong mind, lazy to accumulate good deeds but accumulating gold. A head of white hair is also difficult to eliminate sins, the former singing and dancing buildings have become thorny wasteland. The tomb of the King of Wu, the mausoleum of the King of Qi, only empty names are left year after year. Gold coffins and silver outer coffins belong to those wealthy guests, and it is futile for pedestrians to stop their cars to mourn the ancient sites. How can it compare to Fu Jushi of Liaocheng, who gave birth to a son for his father to continue the incense.
Song of Fangshan
The unique scenery of Fangshan is rare in the world, the peaks are like beams and pillars, and the blue sky is like tiles. The surrounding green cliffs lock in a clear and bright space, and the depths are difficult to depict in paintings. Walking on the bird path is full of terror, holding a bamboo stick and climbing vines to prevent mistakes. Zen practitioners who want to see through the gate of life and death must go further on the hundred-foot pole. Falling and stumbling, crises are exhausted, tiger dens and dragon palaces are all in silence. Facing the external environment without any disturbance in the heart, cliff jumping requires heroism. King Yama, seeing these people, even with the mirror of karma, it is difficult to convict them. Because they never fall into any signs, just like Zen Master Deng Yinfeng crushing the legs of a colt. Clinging to the superior and inferior, distinguishing each other, Zen Master Danxia burning the Buddha is also justified. Who knows that misfortune will befall the enthusiastic, and the abbot's eyebrows and beard are willing to be cut off. Wronged or not wronged, aggrieved or not aggrieved, how can life and death killings be discussed with the ancestors and Buddhas. Donkey dung meets but wants to change eyes, and the night pearl is regarded as a roadside stone. Don't you see in the deep clouds, the sound of the Tushita Palace bell is like swords clashing. The old man who takes things freely understands the method of reciprocity, who can he tell the dark and bright participation to? Say or not say, know or not know, the old tree by the cloud blocks people's branches. Several times in the moonlit night, the slender shadows are horizontal, driving away crows but mistakenly thinking they are snakes. Before walking a few miles, drops of water drip frequently, where to find the sound of dripping? One sound is like this, and ten thousand sounds are the same, listening to this clear sound with your eyes, like the flute of ancient times. Zen music, the tune is natural and simple, does not belong to palace and commerce, and it is difficult to distinguish between clear and turbid. Far away from the saints, evil views are deep, how can the chaotic demons know enlightenment? The flute is like this, and so is the qin. Yu Boya's friend Zhong Ziqi has been lying under the Yellow Springs for thousands of years, I am afraid it is difficult to clap his hands and wake him up, Boya is dead, the strings are broken, who will listen?
牙安忍再整弦。高山上。有流水。一斗之名何代始。曾聞大旱為云䨘。三草二木生悲喜。一六合。水可見。未合已前浪更險。若言龍去水即枯。性空真水成虛陷。如是觀。名正觀。魔外從教心膽寒。一大既然三大等。事事同條莫自瞞。頓悟了。識轉智。六七因中分等地。觀門逆順痛自強。年光宜惜莫虛棄。補處尊。相宗祖。知足天中施法雨。上方臺殿信玲瓏。龍像當年成隊伍。寒巖下。異草青。才說興亡不可聽。空門尚復有消歇。人代安能無朽榮。漢高祖。楚霸王。山河百戰爭雌黃。請看而今安在哉。龍樓鳳閣草萊荒。笑淮陰。輸留侯。自成自敗誰之由。只為當頭一著差。滿盤棋子未央收。奇男兒。不見快。開眼卻教婦人賣。相逢多少稱英雄。事到頭來皆納敗。春夢曉。聞啼鳥。古往今來事多少。昨夜東風過短墻。殘紅滿地誰相眺。初立表。華嚴老。法界精深試尋討。前三可以學解知。后一從來沒頭腦。殃及兒孫卒未休。天開林叟分青皂。皮毬道人強證明。也是自起還自倒。房山好。任行坐。峰巒面面如花朵。石磴蒼苔笑馬蹄。冷看遊人攀鐵鎖。上者上。下者下。流芳自古不可把。老病不與人相期。莫待臨時淚空灑。因有身。招寵辱。因有心。生好惡。苦海茫茫難濟度。直將兩者等干城。那怕房山路頭錯。
兄
【現代漢語翻譯】 現代漢語譯本： 牙安忍再次撥動琴絃。在高山上，有流水潺潺。『一斗』這個名稱是從哪個朝代開始的呢？我曾聽說大旱之時，人們盼望雲霓出現。三種草和兩種樹，因為環境的變化而產生悲喜之情。 一和六合，水中之物可以看見。在未合之前，波浪更加危險。如果說龍離去，水就會枯竭，那麼性空的真水也會變成虛無的陷阱。像這樣觀察，才是真正的正觀。能讓邪魔外道心驚膽寒。一大既然如此，三大也應相同。事事道理相同，不要自欺欺人。 一旦頓悟，識就轉為智。六識和七識在因地中就已分出等級。在觀行的道路上，逆行和順行都要努力。要珍惜光陰，不要虛度。 補處尊（指彌勒菩薩，將在未來成佛的菩薩），是相宗的祖師。他在知足天中降下法雨。上方的臺殿，真實而精緻。當年龍象（比喻高僧大德）在此組成隊伍。 寒冷的巖石下，生長著奇異的草。才說起興盛和滅亡，就不可聽信。空門尚且有衰落的時候，人世間怎麼可能沒有衰朽和榮華呢？ 漢高祖和楚霸王，爲了爭奪山河，進行了無數次的戰爭。請看他們現在在哪裡呢？昔日的龍樓鳳閣，如今已是雜草叢生。 嘲笑淮陰（韓信）的失敗，而稱讚留侯（張良）的智慧。自成自敗，這都是誰造成的呢？只因爲當初的一步走錯，導致整盤棋局無法挽回。 奇異的男兒，沒有看到他得意的時候，睜開眼睛卻被婦人所賣。相逢時多少人自稱為英雄，但事情到了最後，都以失敗告終。 春天的夢醒來，聽到鳥兒的啼叫。古往今來，發生了多少事情啊！昨夜東風吹過矮墻，殘紅遍地，有誰在互相觀望呢？ 剛開始立表法，是華嚴宗的老和尚。法界的精深，可以嘗試去探尋。前三可以學習理解，后一從來沒有頭緒。 災禍殃及兒孫，最終也不會停止。天開林叟（指六祖慧能）分辨青皂（指是非）。皮毬道人（指禪宗的修行者）勉強證明，也是自己發起，自己倒下。 房山真好啊，可以隨意行走坐臥。峰巒四面如花朵。石磴上的蒼苔，嘲笑馬蹄的匆忙。冷眼旁觀遊人攀登鐵索。 上者上，下者下，流芳百世不可強求。衰老和疾病不會與人相約，不要等到臨時才空灑眼淚。 因為有身體，所以招來寵愛和侮辱。因為有心，所以產生喜歡和厭惡。苦海茫茫，難以渡過。直接將兩者看作是同等重要，那怕在房山的路口走錯。 兄
【English Translation】 English version: Ya Anren retunes the strings again. On the high mountain, there is flowing water. From which dynasty did the name 'One Dou' originate? I have heard that in times of great drought, people long for clouds and rainbows to appear. Three kinds of grass and two kinds of trees experience joy and sorrow due to changes in the environment. One and the six directions, things in the water can be seen. Before they are combined, the waves are even more dangerous. If it is said that when the dragon leaves, the water will dry up, then the true water of emptiness will also become a void trap. Observing in this way is true right view. It can make demons and heretics tremble with fear. Since one great element is like this, the three great elements should also be the same. Everything is the same principle, do not deceive yourself. Once there is sudden enlightenment, consciousness transforms into wisdom. The six consciousnesses and the seventh consciousness are already differentiated in terms of levels in the causal ground. On the path of contemplation, both adverse and favorable conditions require diligent effort. Cherish the time and do not waste it. The Bodhisattva destined to Buddhahood (referring to Maitreya Bodhisattva, the Bodhisattva who will become a Buddha in the future), is the patriarch of the Yogacara school. He descends the Dharma rain in the Tushita Heaven. The upper pavilions are real and exquisite. In the past, dragons and elephants (a metaphor for eminent monks) formed a team here. Under the cold rocks, strange grasses grow. As soon as you talk about prosperity and decline, you should not believe it. Even the empty gate has times of decline, how can there be no decay and glory in the human world? Emperor Gaozu of Han and King Xiang of Chu fought countless battles to seize the mountains and rivers. Please see where they are now? The dragon towers and phoenix pavilions of the past are now overgrown with weeds. Laugh at the failure of Huaiyin (Han Xin), and praise the wisdom of Liuhou (Zhang Liang). Who caused self-success and self-failure? It was only because of a wrong move at the beginning that the entire game could not be saved. The extraordinary man, did not see him when he was happy, but opened his eyes and was sold by a woman. How many people call themselves heroes when they meet, but in the end, they all end in failure. Awakening from a spring dream, hearing the birds chirping. How many things have happened throughout history! Last night, the east wind blew over the low wall, and the fallen red flowers covered the ground. Who is looking at each other? At the beginning of establishing the Dharma, it was the old monk of the Avatamsaka school. The profoundness of the Dharma realm can be explored. The first three can be learned and understood, but the last one has never had a clue. The disaster will affect future generations, and it will not stop in the end. Tiankai Linsou (referring to the Sixth Patriarch Huineng) distinguishes between right and wrong. The leather ball Taoist (referring to practitioners of Zen) reluctantly proves, but it is also self-initiated and self-defeated. Fangshan is so good, you can walk and sit at will. The peaks are like flowers on all sides. The moss on the stone steps laughs at the haste of the horses' hooves. Coldly watching tourists climb the iron chains. The upper are upper, the lower are lower, and it is impossible to force lasting fame. Old age and illness will not make an appointment with people, do not wait until the last minute to shed tears in vain. Because there is a body, it attracts favor and humiliation. Because there is a heart, it produces likes and dislikes. The sea of suffering is vast and difficult to cross. Directly regard the two as equally important, even if you go wrong at the intersection of Fangshan Road. Brother
伯歌
羊生虎。犬生牛。指鹿為馬誰所尤。大抵人情反覆閑。波瀾未必喻能周。勢所臨。利所在。血口論交心尚昧。況復相酬杯酒中。伊能便肯傾肝肺。君不見有形大者惟天地。包羅萬有纖不棄。暑往寒來興與亡。未嘗有心為軌則。孔方兄。勢耀伯。威福年來甚輝赫。骨肉相逢狹路中。死生榮辱恣所役。孔夫子。李老君。釋迦文。乾坤三老最超群。直得於今伎倆窮。相看品坐淚紛紛。青者黃。白者黑。直者枉兮枉者直。禮樂詩書過耳風。五千十二干蘆菔。孔方伯。勢耀兄。英雄彼此互崢嶸。證今作古古作今。仰憑神力無不成。自笑從來不安分。淡視二兄如土糞。同儕盡道且狥時。賦受剛褊情不近。窮性命。直甚錢。東拋西擲信前緣。寸衷茍有真機在。頭上安能無青天。雲山中。風塵里。出處何曾有定軌。士庶公侯一道看。境緣逆順何悲喜。言之易。行之難。好惡關頭戰歲寒。自心未了強磨礱。到底情根未易𢬵。破缽盂。折拄杖。一息不來都棄放。單單剩得臭屍骸。從他蛆出爛如醬。爛如醬。銀槨金棺無兩樣。南北山頭多墓田。未死誰非勢利匠。吾所言。大似正。歌之恐犯伯兄病。伯兄從此肯回光。迷云鑠破呈心鏡。心鏡明。便自信。向來勢利真罪釁。即將此念擴充之。伯兄直下俱堯舜。又不見君子小人豈有常。
【現代漢語翻譯】 現代漢語譯本 伯歌
羊生了虎，犬生了牛。指著鹿說是馬，誰該受責備呢？ 大抵人情總是反覆無常，世事波瀾起伏，未必能用言語說透。 權勢所到之處，利益所在之地，即使是血盟之交，真心也難以辨明。 更何況是在酒杯交錯的應酬之中，又有誰能真正肯對你傾訴肺腑之言呢？
你難道沒看到有形之物中最大的莫過於天地，它包羅萬象，連細微之物也不捨棄。 暑往寒來，興盛與衰亡，天地執行未曾有心，卻自有其法則。
'孔方兄'（錢），'勢耀伯'（權勢），近年來他們的威勢顯赫無比。 骨肉親人在狹窄的道路上相逢，生死榮辱都任憑他們擺佈。
孔夫子，李老君，釋迦文（釋迦牟尼），他們是天地間最超脫的三位聖人。 可如今他們的伎倆也顯得窮盡，人們相對而坐，淚眼紛紛。
青色的說成黃色的，白色的說成黑色的，直的說成彎的，彎的說成直的。 禮樂詩書都成了耳邊風，五千卷書不過是十二根腌蘿蔔。
'孔方伯'（錢），'勢耀兄'（權勢），英雄們彼此互相爭鬥，把現在說成過去，把過去說成現在，仰仗神力，沒有辦不成的。
我自嘲從來不安分守己，淡看這兩位'兄長'如同糞土。 同伴們都說應該順應時勢，而我天性剛直，難以接近。
窮究性命的真諦，正直勝過金錢，把錢財隨意拋棄，相信前世的因緣。 如果心中真有機鋒存在，頭上怎能沒有青天庇佑？
在雲山之中，在風塵之中，我的出處何曾有過定規？ 士人百姓、王公侯爵，我都一樣看待，境遇順逆，又有什麼可悲可喜的呢？
說起來容易，做起來難，在好惡關頭，要經受歲寒的考驗。 如果自心沒有了悟，強行磨礪也是徒勞，情慾的根源終究難以斬斷。
打破缽盂，折斷拄杖，一旦氣息斷絕，一切都拋棄。 僅僅剩下這具臭皮囊，任憑蛆蟲啃噬，腐爛成醬。
腐爛成醬，銀槨金棺又有什麼兩樣？ 南北山頭到處都是墓地，沒死的人，誰不是追逐勢利的工匠？
我所說的話，大抵是正直的，歌唱這些恐怕冒犯了'伯兄'（權勢）。 '伯兄'如果從此肯回頭，讓迷云消散，呈現出心中的明鏡。
心鏡一旦明亮，便會自信，明白向來追逐勢利真是罪過。 如果將這種覺悟擴充開來，'伯兄'也能立刻成為堯舜一樣的聖賢。
又不見君子和小人，難道是固定不變的嗎？
English version A Song of Elder Brother
The sheep gives birth to a tiger; the dog gives birth to an ox. Pointing at a deer and calling it a horse, who is to blame? Generally, human feelings are fickle and inconstant. The waves of the world are not necessarily something that can be fully understood through words. Where power lies, where profit is found, even in sworn brotherhood, true hearts are hard to discern. How much more so in the midst of toasts and banquets, who would truly be willing to pour out their heart and soul?
Have you not seen that among all tangible things, the greatest is Heaven and Earth? It encompasses all things, not abandoning even the smallest. Summer departs, winter arrives, prosperity and decline; Heaven and Earth operate without intention, yet have their own laws.
'Brother Copper Coin' (money), 'Elder Brother Power' (power), in recent years their influence has been incredibly prominent. When flesh and blood relatives meet on a narrow path, life, death, honor, and disgrace are all at their disposal.
Confucius, Lao Tzu, Shakyamuni (Shijiawen), they are the three most transcendent sages in the universe. Yet now their skills seem exhausted, people sit facing each other, tears streaming down their faces.
Blue is called yellow, white is called black, the straight is called crooked, and the crooked is called straight. Rituals, music, poetry, and books are like wind passing through the ears; five thousand scrolls are no more than twelve pickled radishes.
'Elder Brother Copper Coin' (money), 'Brother Power' (power), heroes fight each other, calling the present the past, and the past the present. Relying on divine power, nothing is impossible.
I laugh at myself for never being content, viewing these two 'brothers' (money and power) as mere dirt. My peers all say I should follow the times, but I am by nature upright and unapproachable.
Exhausting the truth of life, righteousness is better than money. Throwing money away at will, I believe in the karma of past lives. If there is a true spark in my heart, how can there be no clear sky above my head?
In the clouds and mountains, in the dust of the world, where I go has never been fixed. I view scholars, commoners, dukes, and lords all the same. What is there to be sad or happy about in favorable or adverse circumstances?
It is easy to say, but hard to do. At the crossroads of likes and dislikes, one must endure the test of the cold winter. If the mind is not enlightened, forced polishing is in vain; the root of desire is ultimately hard to sever.
Break the begging bowl, break the staff, once the breath ceases, everything is abandoned. Only this stinking corpse remains, left for maggots to devour, rotting into paste.
Rotting into paste, what difference is there between a silver coffin and a golden coffin? North and south of the mountains are full of graves; who among the living is not a craftsman chasing after power and profit?
What I say is mostly upright; singing these things may offend 'Elder Brother' (power). If 'Elder Brother' is willing to turn back from this point, let the clouds of delusion dissipate, revealing the clear mirror of the heart.
Once the mirror of the heart is clear, one will have confidence, understanding that chasing after power and profit has always been a sin. If this realization is expanded, 'Elder Brother' can immediately become a sage like Yao and Shun.
Moreover, have you not seen that gentlemen and petty people are not fixed and unchanging?
【English Translation】 English version A Song of Elder Brother
The sheep gives birth to a tiger; the dog gives birth to an ox. Pointing at a deer and calling it a horse, who is to blame? Generally, human feelings are fickle and inconstant. The waves of the world are not necessarily something that can be fully understood through words. Where power lies, where profit is found, even in sworn brotherhood, true hearts are hard to discern. How much more so in the midst of toasts and banquets, who would truly be willing to pour out their heart and soul?
Have you not seen that among all tangible things, the greatest is Heaven and Earth? It encompasses all things, not abandoning even the smallest. Summer departs, winter arrives, prosperity and decline; Heaven and Earth operate without intention, yet have their own laws.
'Brother Copper Coin' (money), 'Elder Brother Power' (power), in recent years their influence has been incredibly prominent. When flesh and blood relatives meet on a narrow path, life, death, honor, and disgrace are all at their disposal.
Confucius, Lao Tzu, Shakyamuni (Shijiawen), they are the three most transcendent sages in the universe. Yet now their skills seem exhausted, people sit facing each other, tears streaming down their faces.
Blue is called yellow, white is called black, the straight is called crooked, and the crooked is called straight. Rituals, music, poetry, and books are like wind passing through the ears; five thousand scrolls are no more than twelve pickled radishes.
'Elder Brother Copper Coin' (money), 'Brother Power' (power), heroes fight each other, calling the present the past, and the past the present. Relying on divine power, nothing is impossible.
I laugh at myself for never being content, viewing these two 'brothers' (money and power) as mere dirt. My peers all say I should follow the times, but I am by nature upright and unapproachable.
Exhausting the truth of life, righteousness is better than money. Throwing money away at will, I believe in the karma of past lives. If there is a true spark in my heart, how can there be no clear sky above my head?
In the clouds and mountains, in the dust of the world, where I go has never been fixed. I view scholars, commoners, dukes, and lords all the same. What is there to be sad or happy about in favorable or adverse circumstances?
It is easy to say, but hard to do. At the crossroads of likes and dislikes, one must endure the test of the cold winter. If the mind is not enlightened, forced polishing is in vain; the root of desire is ultimately hard to sever.
Break the begging bowl, break the staff, once the breath ceases, everything is abandoned. Only this stinking corpse remains, left for maggots to devour, rotting into paste.
Rotting into paste, what difference is there between a silver coffin and a golden coffin? North and south of the mountains are full of graves; who among the living is not a craftsman chasing after power and profit?
What I say is mostly upright; singing these things may offend 'Elder Brother' (power). If 'Elder Brother' is willing to turn back from this point, let the clouds of delusion dissipate, revealing the clear mirror of the heart.
Once the mirror of the heart is clear, one will have confidence, understanding that chasing after power and profit has always been a sin. If this realization is expanded, 'Elder Brother' can immediately become a sage like Yao and Shun.
Moreover, have you not seen that gentlemen and petty people are not fixed and unchanging?
魔佛還同雪與湯。雪消湯內重尋雪。何殊石女覓爺孃。這般話。甚易曉。未解為緣人慾擾。試看一念未生時。日用身心奚大小。忽頓悟。子得母。騰騰天性自相厚。死生顛沛只如閑。一段恩情無左右。千古始。千古末。如我所說理方達。若非我說別尋條。從教佛也奉一喝。
道吉水懷鄒郎
隔吉水兮望吉山。吉山之下誰結庵。庵前古道蒼苔滿。獨許白雲間往還。
山居歌遺兜率寺隆禪人
山居春。花木氤氳氣象斯。幽鳥一聲啼曉夢。等閑喚醒本來人。
山居夏。雷雨龍蛇爭變化。戶外階前雲水深。禪人憨臥長松下。
山居秋。石上裁云補衲頭。一任西風頻落葉。園林芋栗已全收。
山居冬。雪覆千峰與萬峰。茅屋夜深成獨坐。地爐達旦暖烘烘。
寄憨師觀音歌
石頭船艙大幾多。我與公坐寬如何。一別三年不相見。幾曾離得上新河。然無船主為把柁。普門尋得觀音哥。觀音老哥我不異。今寄觀音到廣城。廣城亦不異船艙。我公朝莫富歡情。此情情在象帝先。千磨萬折觀音憐。故特分身作三老。長年為公撐此船。此船撐到安穩處。何怕風波浪潑天。浪潑天。浪潑天。寶船廠里結因緣。我聞南海寶最眾。公載眾寶船滿乎。船若不滿重相見。觀音老哥意何如。意何
【現代漢語翻譯】 現代漢語譯本 魔（指煩惱）與佛（指覺悟）如同雪與湯的關係。雪融化在湯里，還要在湯里重新尋找雪的軌跡。這和石女（沒有生育能力的女子）尋找父母有什麼區別呢？這樣的話，其實很容易理解。之所以不能理解，是因為人們的慾望在擾亂。試著看看一念未生的時候，日常的身心又有多大呢？忽然頓悟，就像兒子找到了母親，天然的本性自然深厚。生死顛沛就像閑事一樣。這段恩情沒有左右之分。從古至今，從開始到結束，就像我所說的道理才能通達。如果不是我說的，另尋他路，即使是佛也要奉上一喝（表示否定和棒喝）。
道吉水懷鄒郎
隔著吉水遙望吉山，吉山之下是誰結廬而居？庵前的古道長滿蒼苔，只有白雲可以自由往還。
山居歌 遺兜率寺隆禪人
山居的春天，花木繁盛，充滿生機。幽靜的鳥兒一聲啼叫，喚醒了曉夢，輕易地喚醒了本來的覺性。
山居的夏天，雷雨交加，龍蛇爭鬥變化。門外臺階前雲水深厚，禪人安然地睡在長松之下。
山居的秋天，在石頭上裁剪雲彩來縫補衲衣。任憑西風頻繁地吹落樹葉，園林里的芋頭和栗子已經全部收穫。
山居的冬天，白雪覆蓋了千山萬嶺。茅屋裡深夜獨自靜坐，地爐整夜都暖烘烘的。
寄憨師 觀音歌
石頭做的船艙有多大？我和你坐進去覺得寬敞嗎？自從一別三年沒有相見，可曾離開過上新河？雖然沒有船主來掌舵，但在普門（觀音菩薩的道場）尋得了觀音哥（指觀音菩薩）。觀音老哥和我沒有什麼不同。現在把觀音寄到廣城，廣城也和船艙沒有什麼不同。你早晚都充滿歡快的心情。這種心情遠在有形象的帝王之前。千磨萬折，觀音菩薩都會憐憫。所以特意分身化作三老（指撐船的艄公），常年為你撐這艘船。這艘船撐到安穩的地方，何必害怕風波浪濤滔天。浪濤滔天，浪濤滔天，在寶船廠里結下因緣。我聽說南海的寶貝最多，你裝載的寶貝把船裝滿了嗎？如果船沒有裝滿，我們再相見，觀音老哥意下如何？意下如何？
【English Translation】 English version The demon (referring to afflictions) and the Buddha (referring to enlightenment) are like snow and hot water. When snow melts into hot water, you still try to find the trace of snow within the hot water. How is this different from a stone woman (a woman who cannot bear children) seeking her parents? These words are actually easy to understand. The reason they are not understood is because people's desires are causing disturbance. Try to see when a single thought has not yet arisen, how big is the daily body and mind? Suddenly realizing, it's like a son finding his mother, the natural inherent nature is naturally profound. The ups and downs of life and death are like idle matters. This kindness has no left or right. From ancient times to the present, from beginning to end, only the principles I speak of can be understood. If it's not what I said, seek another path, even the Buddha must be given a shout (expressing negation and a warning shout).
Speaking of Zou Lang while at Jishui
Across the Jishui River, I gaze at Mount Ji. Who dwells in a hermitage below Mount Ji? The ancient path in front of the hermitage is covered with moss, only white clouds are allowed to come and go freely.
Song of Mountain Dwelling for Chan Monk Long of Doushuai Temple
In the spring of mountain dwelling, flowers and trees flourish, filled with vitality. A secluded bird's cry awakens the dawn dream, easily awakening the original nature.
In the summer of mountain dwelling, thunder and rain intertwine, dragons and snakes compete and transform. Outside the door, in front of the steps, the clouds and water are deep, the Chan monk sleeps peacefully under the tall pine.
In the autumn of mountain dwelling, I cut clouds on the stone to mend my patched robe. Letting the west wind frequently blow down the leaves, the taro and chestnuts in the garden have been fully harvested.
In the winter of mountain dwelling, snow covers thousands of peaks and ten thousand peaks. In the thatched hut, I sit alone deep into the night, the earth stove is warm all night long.
Sending to Monk Han, Song of Guanyin
How big is the stone boat cabin? Do you and I feel spacious sitting inside? Since we parted three years ago, have we ever left the Shangxin River? Although there is no boatman to steer, we found Guanyin Brother (referring to Guanyin Bodhisattva) in Pumen (Guanyin Bodhisattva's place of practice). Guanyin Brother is no different from me. Now I send Guanyin to Guangcheng, Guangcheng is also no different from the boat cabin. You are filled with joyful feelings morning and evening. This feeling is before the emperors with forms. Through thousands of trials and tribulations, Guanyin Bodhisattva will have compassion. Therefore, he specially transforms into three old men (referring to the boatmen), supporting this boat for you all year round. When this boat reaches a safe place, why fear the stormy waves? Stormy waves, stormy waves, we form a connection in the treasure boat factory. I heard that the South Sea has the most treasures, have you loaded the treasures to fill the boat? If the boat is not full, we will meet again, what does Guanyin Brother think? What does he think?
如。意何如。巨峰海月明如鏡。照破支郎不丈夫。
龐德公歌
襄陽龐公少檢束。白髮不髡亦不俗。世所奔趨我獨棄我已有餘彼不足。鹿門有月樹下行。虎溪無風舟上宿。不識當時捕魚客。但愛長康畫金粟。杜口如今不復言。龐公為人不曲局。東西有人問老翁。為道明燈照華屋。五言七言正兒戲。三行五行亦偶耳。我性不飲只解醉。正如春風弄群卉。四十年來同所事。老去何須別愚智。古人不住亦不滅。我今不作亦不止。寄與悠悠世上人。浪生浪死一埃塵。洗墨無池筆無冢。聊以作戲悅吾爾。
岷江歌
藍袍不服服緇袍。身處塵諠慕寂寥。山水移來杖藤上。閑消那得白頭毛。頭毛白。雪覆層峰趣難得。從教熱惱化清涼。娑婆不異蓮華國。但將憎愛付岷江。龍堂寺里龍初出。龍初出。千山萬山云墨黑。火星撞見老比丘。伎倆難施空自泣。
古澗歌
直下千峰與萬峰。山中一雨瀑千里。流來深處湛然滿。分出池平映遠空。君不見源遠流長出處高。終歸大海作波濤。此言雖復尋常句。得意忘言理本遙。又不見言說法身無精粗。忘言得意皆真如。白雪重疊流水聲。側耳聽來有若無。自太宰。與諸君。粗言細語。如蟲食木。偶爾成文。有心無心路既窮。流水冷冷出白雲。達觀道人健行腳。
【現代漢語翻譯】 現代漢語譯本： 如意是什麼？巨峰的海上升起明亮的月亮，像鏡子一樣。照出支郎不是大丈夫。
龐德公歌 襄陽的龐德公年輕時就不受約束。白髮蒼蒼，不戴頭巾，也不庸俗。世人所奔逐的，我獨自拋棄，我已有的有餘，他們所求的不足。在鹿門山有月亮的夜晚，在樹下行走。在虎溪沒有風的時候，在船上住宿。不認識當時捕魚的客人，只喜愛顧愷之（長康）畫的金粟如來。如今閉口不再說話，龐德公為人正直不阿諛奉承。如果有人從東西方向來問老翁，就告訴他們，我是用明燈照亮華屋的人。五言七言詩不過是小孩子的遊戲，三行五行的詩句也只是偶然寫成。我的天性不喝酒，卻懂得醉的樂趣，就像春風吹拂著各種花草。四十年來做著相同的事情，老了又何必區分愚笨和聰明？古人不是常住，也不是斷滅，我今天不造作，也不停止。寄語給悠悠世上的人們，（你們）像海浪一樣生滅，不過是微不足道的塵埃。洗墨沒有硯池，筆也沒有墳墓，姑且用這些來作戲，使自己高興。
岷江歌 不穿官服而穿僧衣，身處喧囂的塵世卻嚮往寂靜。將山水移到手中的藤杖上，悠閒地消磨時光，哪裡還會有白頭髮？頭髮白了，像白雪覆蓋著重疊的山峰，樂趣難以言說。任憑世間的煩惱都化為清涼，娑婆世界與蓮花佛國沒有什麼不同。只要將憎恨和喜愛都付與岷江。龍堂寺里，龍剛剛出現。龍剛剛出現，千山萬山都被烏雲染成墨黑。火星撞見了老比丘，伎倆難以施展，只能白白哭泣。
古澗歌 從千峰萬峰直瀉而下，山中一場雨，瀑布就流淌千里。流到深處，水面湛然平靜而充滿，分流出去，水池平緩，倒映著遙遠的天空。你難道沒有看見嗎？源頭遠，水流長，發源地高。最終歸於大海，化作波濤。這句話雖然是尋常話，但領會了其中真意，就可以忘記言語，因為道理本來就深遠。你又難道沒有看見嗎？說的是法身沒有精細和粗糙的分別，忘記言語而領會真意，都是真如的體現。白雪重疊，流水潺潺，側耳傾聽，似有若無。自從太宰，和各位朋友，粗淺的言語和細微的言語，就像蟲子啃食木頭，偶爾形成紋路。有心也好，無心也好，路已經走到了盡頭。流水冷冷地從白雲中流出。通達的道人，健步如飛。
【English Translation】 English version: What is Ruyi (a scepter symbolizing power and good fortune)? The bright moon rises from the sea at Jufeng (Giant Peak), like a mirror. It reveals that Zhilang (a man's name) is not a true man.
Song of Pang Degong (a recluse) Pang Degong of Xiangyang was unrestrained in his youth. With white hair, he doesn't wear a turban, nor is he vulgar. What the world rushes after, I alone abandon; what I have is more than enough, what they seek is insufficient. On moonlit nights at Lumen Mountain, I walk under the trees. When there is no wind at Tiger Creek, I stay overnight on a boat. I don't recognize the fisherman of that time, but only love Gu Kaizhi's (Chang Kang) painting of the Golden粟 Tathagata. Now I close my mouth and no longer speak; Pang Gong is upright and doesn't flatter. If someone comes from the east or west to ask the old man, tell them that I am the one who illuminates the splendid house with a bright lamp. Five-character and seven-character poems are just children's games; three-line and five-line verses are also just occasional compositions. My nature is not to drink alcohol, but I understand the joy of being drunk, just like the spring breeze playing with various flowers and plants. For forty years, I have been doing the same thing; why bother to distinguish between foolishness and wisdom when old? The ancients neither abide nor cease; today I neither create nor stop. I send these words to the people of the world, (you) are like waves rising and dying, just a negligible speck of dust. Washing ink without an inkstone, and a brush without a tomb, I will use these to make fun and please myself.
Song of the Min River I don't wear official robes but wear monastic robes, being in the noisy world but longing for tranquility. I move the mountains and rivers onto the cane in my hand, leisurely spending time, where would I get white hair? My hair is white, like snow covering the layered peaks, the fun is hard to describe. Let the worldly troubles all turn into coolness, the Saha world is no different from the Lotus Land. Just give hatred and love to the Min River. In the Longtang Temple, the dragon has just appeared. The dragon has just appeared, thousands of mountains and ten thousand mountains are dyed ink black by dark clouds. Mars (referring to someone) meets the old Bhikkhu (monk), his tricks are difficult to use, and he can only cry in vain.
Song of the Ancient Stream Falling straight down from thousands of peaks and ten thousand peaks, a rain in the mountains causes the waterfall to flow for thousands of miles. Flowing to the depths, the water surface is clear and full, branching out, the pool is flat, reflecting the distant sky. Haven't you seen it? The source is far, the flow is long, and the origin is high. Eventually, it returns to the sea, turning into waves. Although this sentence is ordinary, if you understand the true meaning, you can forget the words, because the principle is originally profound. Haven't you seen it? It is said that the Dharmakaya (the body of the Buddha) has no distinction between fine and coarse; forgetting words and understanding the true meaning are all manifestations of Suchness (Tathata). White snow overlaps, and the sound of flowing water gurgles. Listening carefully, it seems to be there and not there. Since Taizai (a high official), and all of you, crude words and subtle words are like insects eating wood, occasionally forming patterns. Whether intentional or unintentional, the road has come to an end. The flowing water flows coldly from the white clouds. The enlightened Taoist walks vigorously.
海北天南遍摸索。青山飽飯臥松下。泉聲咽石催夢覺。夢覺眼開天地寬。寒暄何處不安樂。偶然乞食來荊楚。凈業禪房竹幾角。禪人笑而示此卷。兩耳泉聲洗煩濁。橫疑身在煙霞中。禪房何日誅茅縛。溪聲果是廣長舌。說法何勞口聒聒。
髡丁歌
恣軟頑。恣軟頑。去聖遠兮無羞顏。髡丁六群與七群。飽食遊談胡亂攀。或攀佛。或攀祖。佛祖吾曹當踵武。羊質虎皮遍諸方。為非往往煩官府。官不知。橫生疑。玉石俱焚一同看。遂謂緇林無靈芝。三家村。七里店。善惡賢愚皆可驗。檢名審實情難瞞。善者賜香惡賜劍。賞罰明。奸莫逃。難將黑白昧絲毫。空門廣闊人煙眾。荊棘梧桐各有條。鳳棲棘。鸮聚梧。鳳鸮自然精神殊。莫因棲止眩毛色。鸮豈能作鳳鳴乎。佛知見。貴戒律。背則兇兮奉則吉。為僧若不斷葷膻。如來呼為髡頭卒。城市裡。山林間。名藍真宇指可頒。相將十九廢七八。疏山石門徒悲潸。推所自。廢寺由。不因黃冠因髡頭。髡頭若使守戒珠。福田自然多秋收。實相米。飯如雪。嚼破一顆狂心歇。狂心歇處本菩提。光還自照無圓缺。僧如此。孰不敬。敬僧檀那心亦正。僧俗心光照不窮。疏山石門行正令。正令行兮神鬼泣。當機佛祖難攙柄。陳瑩中。人中龍。天臺教觀有門融。上藍長老世英勘。宗
教精深覺范翁。
登那羅窟有感
君不見太樸未鑿混沌始。情與無情無彼此。瞥然一念是誰生。骨肉山河成礙窒。那羅窟。甚深密。底裡空明不可測。見說神僧向入中。云邊千古遺包笠。聞其風。我亦來。幽巖感慨增徘徊。自慚身見仍還在。菩薩有門不為開。一直上。莫分別。凡聖都盧乾屎橛。當頭若許著思量。石人腦後重加楔。由是觀。休外參。眼聲耳色髑髏寒。常光一片色非色。乾坤攝取一毛端。又不見維摩丈室十笏許。百千師座皆容處。若言老漢弄神通。分明瞌睡成錯去。這妙用。孰不有。吃飯穿衣記得否。自是男兒不丈夫。超踔金毛變癡狗。風吹草。本非賊。望影狺狺吠不已。及乎大盜劫主人。煩惱刀鳴遂竄匿。業酒醉。何日醒。碌碌浮華俱酩酊。輕裘肥馬送時光。愁殺相知多此病。且由他。各管自。沐猴性躁方痛治。好惡關頭林木深。上下何曾有定止。鞭其後。即回首。叱去呼來不敢扭。掌中繩索尚相持。禪翁謾笑狂奴丑。明道易。履道難。習水情潭豈易干。不是一番𢬵命做。說時似悟用時瞞。話到此。淚如雨。滴滴皆從肝肺出。相逢罕遇箇中人。愁人莫向愁人語。既有苦。必有甜。陰盡陽回峒口乾。閑來暴背解麻納。寧知身在重巒閑。夜來趣。忘人情。萬里煙波海月生。設使侯王知此境。便
教敝屣視功名。
皮囊歌
怪哉四大。誠吾患害。孜孜給其所需。唸唸從其所愛。未嘗少頃而哀矜。胡乃忘恩之莫大。正欲䇿進于清虛。反招增損於勤怠。正欲忘彼于無何有之鄉。不覺遷移于愛憎之態。幼而累父母匡扶。長以藉師資教誡。晝則役我如馬牛。夜則昏我如蟲蠆。登山兮氣喘神疲。涉水兮足寒腰瘵。動時才覺。得其所宜。轉眼以成。無能靜時。方欲憩其幾微。倏爾千條萬派。我之恩德日隆。汝之過𠎝日敗。從今識破這冤家。任我縱橫俱自在。或赴火。或投崖。終不為汝生驚怪。或中矢。或嬰矛。豈復還為汝掛礙。但願人人出此情。何分九蓮及三界。若還一念被他迷。管取來生償業債。
石門多勝閣啜茗問月歌
連宵明月在何處。明月今宵始見汝。我問明月月佯聾。清光湛湛嬌不語。誰知不語意更深。明月無心解相與。海角天涯在在逢。根塵迥脫月為侶。月明若使有盈虧。拾得寒山肯輕許。李白把酒問月明。月明石門翻問予。予無所答指溪山。溪山明月常所處。我心即月月即我。我兮月兮謾寒暑。盧同七碗生清風。予啜三甌問吳楚。吳王楚子安在哉。章臺余艎夢空舉。雪消巴蜀春水來。羅岕龍團試重煮。瓦爐湯沸學雷鳴。凍壑一聲忘我所。
臨川文昌橋水月歌
君不見
【現代漢語翻譯】 教導人們像丟棄破爛一樣看待功名利祿。
皮囊歌
奇怪啊這四大（地、水、火、風，構成身體的四種元素）。確實是我痛苦和災害的根源。我勤勤懇懇地供給它所需要的，念念不忘地滿足它所喜愛的。從未曾有片刻的憐惜和體諒，它卻如此忘恩負義。正想要通過修行達到清凈虛無的境界，反而因為對它的勤勞和懈怠而招致身心的損耗。正想要在無何有之鄉忘卻它，卻不知不覺地被它牽引到愛憎的情緒中。年幼時，它讓我勞累父母的扶持；長大后，它又藉助師長的教誨。白天，它役使我像牛馬一樣；夜晚，它又讓我昏沉如蟲豸。登山時，我氣喘神疲；涉水時，我足寒腰病。行動時才覺得它得到了適宜的滋養，轉眼間又變得無能為力，無法安靜下來。剛想讓它稍微休息一下，轉瞬間又生出千條萬緒。我對它的恩德日益深厚，它對我的損害卻日益加劇。從今以後，我識破了你這個冤家，任憑我縱橫馳騁，都自在無礙。或者赴湯蹈火，或者跳崖尋短，終究不會為你而感到驚慌奇怪。或者身中箭矢，或者被長矛刺傷，也不會再為你而牽掛擔憂。只希望人人都能擺脫這種情感的束縛，又何必區分九品蓮花和三界（欲界、色界、無色界）呢？如果還有一念被它迷惑，那就等著來生償還業債吧。
石門多勝閣啜茗問月歌
連續幾夜，明月都在何處呢？今晚才開始見到你。我問明月，明月卻裝作聽不見，清澈的光芒靜靜地，嬌羞地不說話。誰知這不說話，意味更加深長，明月無心，卻能與我心意相通。無論在海角天涯，都能相逢，擺脫了根塵（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）的束縛，與明月為伴。如果月亮的光明還有圓缺變化，那麼拾得（唐代高僧，與寒山齊名）也不會輕易地讚許它。李白舉杯向天，詢問明月，明月在石門卻反過來問我。我無言以對，只能指向溪山，溪山和明月，本來就是我經常居住的地方。我的心就是明月，明月就是我，我與明月，任憑寒來暑往。盧同（唐代詩人，以嗜茶聞名）喝了七碗茶，頓生清風，我喝了三杯茶，詢問吳楚（古代吳國和楚國）。吳王和楚子，如今在哪裡呢？章華臺（楚靈王的宮殿）上剩下的船隻，也只能在夢中空自舉起。巴蜀的積雪消融，春水奔流而來，再次烹煮羅岕（地名）出產的龍團茶（茶葉名）來品嚐。用瓦爐煮水，沸騰的聲音如同雷鳴，冰凍的山谷中一聲巨響，讓我忘卻了自我。
臨川文昌橋水月歌
你沒看見嗎？
【English Translation】 Teach people to view fame and fortune as worn-out sandals.
Song of the Skin Bag
Strange indeed are the Four Great Elements (earth, water, fire, and wind, the four elements that constitute the body). They are truly the source of my suffering and harm. I diligently provide for its needs, constantly mindful of satisfying its desires. Never for a moment have I shown it pity or consideration, yet it is so ungrateful. Just as I intend to advance towards the realm of purity and emptiness, I instead invite the depletion of body and mind through diligence and negligence towards it. Just as I intend to forget it in the land of nothingness, I am unconsciously drawn into states of love and hate by it. In youth, it burdens my parents with its care; in adulthood, it relies on the teachings of teachers. During the day, it uses me like an ox or horse; at night, it makes me drowsy like a worm. When climbing mountains, I am breathless and exhausted; when wading through water, my feet are cold and my waist aches. Only when moving does it feel nourished, but in the blink of an eye, it becomes powerless and unable to be still. Just as I want to let it rest for a moment, a thousand thoughts and feelings arise in an instant. My kindness towards it grows daily, but its harm to me increases daily. From now on, I see through you, my nemesis, and I am free to roam as I please. Whether I go through fire or jump off a cliff, I will not be alarmed or surprised for your sake. Whether I am struck by arrows or pierced by spears, I will no longer be concerned or worried for you. I only hope that everyone can escape the bondage of these emotions, so why distinguish between the Nine Lotus Ranks and the Three Realms (Desire Realm, Form Realm, Formless Realm)? If even one thought is deluded by it, then wait to repay the karmic debt in the next life.
Song of Tea and Moon at the Duosheng Pavilion in Shimen
For several nights, where has the bright moon been? Only tonight do I begin to see you. I ask the bright moon, but the moon pretends not to hear, its clear light silent and shy. Who knows that this silence is even more profound, the moon is unintentional, yet it understands my heart. Whether at the ends of the earth, we meet everywhere, freed from the bondage of the six roots (eye, ear, nose, tongue, body, mind) and six dusts (form, sound, smell, taste, touch, dharma), accompanied by the moon. If the moon's brightness still has waxing and waning, then Shide (a famous Tang Dynasty monk, known with Hanshan) would not lightly praise it. Li Bai raised his cup to the sky, asking the moon, but the moon in Shimen asks me in return. I have nothing to answer, so I point to the streams and mountains, the streams and mountains and the bright moon are where I often dwell. My heart is the moon, the moon is me, me and the moon, let the cold and heat come and go. Lu Tong (a Tang Dynasty poet, known for his love of tea) drank seven bowls of tea and felt a clear breeze arise, I drink three cups of tea and ask about Wu and Chu (ancient states in China). Where are the kings of Wu and Chu now? The remaining ships on the Zhanghua Terrace (palace of King Ling of Chu) can only be raised in dreams. The snow in Ba and Shu melts, and the spring water flows, I brew the Longtuan tea (a type of tea) produced in Luojia (place name) again to taste. Using a clay stove to boil water, the boiling sound is like thunder, a loud sound in the frozen valley makes me forget myself.
Song of the Water Moon at Wenchang Bridge in Linchuan
Have you not seen?
文昌橋上月。幾回圓兮幾回缺。月缺月圓非無心。要知黑髮成白髮。發白若使不復黑。無拘貴賤終埋骨。金棺銀槨與籧篨。骨朽到頭總須沒。又不見文昌橋下水。逝波一去不復返。花開花落知幾遭。流水送花無近遠。近送前川花自沈。遠送東溟花始損。雖分遠近皆殘紅。樹底悲歌何太晚。月兮花兮是何物。盈虧榮落信還屈。扣其兩端情自枯。情枯自然智亦訖。智訖情枯著眼觀。月明流水如湯沸。如湯沸。文昌橋斷應黼黻。黼黻文昌功最高。津樑萬古何崎崛。何崎崛。利害關頭情貴拂。情拂理通津樑成。頭顱水底休悲鬱。文昌橋上月明時。法食遍拋無煩乞。管教一飽忘百饑。髑髏夢覺心非佛。
游飛鰲峰悼羅近溪先生
云峰如花公如春。春歸花自少精神。高山流水初不異。風月無邊欠主人。主人一去不復返。笑予何事來游晚。梅花落盡浪花浮。片帆風飽來跡遠。舟停山腳望山頭。橋橫半空跨絕巘。見說羅公橋上行。仰看青天橋上偃。身心已視等虛空。虛空豈復有增損。翻身橋上東復西。下方人見驚不穩。羅公浩歌行雲停。聲滿乾坤誰復隱。歌聲全落麻姑泉。泉化為酒解愁本。愁本莫過利與名。利名又以身為鍵。身忘患忘神始全。神全風塵即閬苑。何必云深覓從姑。卻被麻姑笑凡混。羅公心曲歌中剖。摩利支
【現代漢語翻譯】 現代漢語譯本 文昌橋上的月亮啊。多少次圓滿，多少次殘缺。月亮的殘缺和圓滿並非沒有意義。要知道黑髮終將變成白髮。頭髮變白如果不能再變黑。無論富貴貧賤最終都要埋入土中。無論是用金棺銀槨還是用草蓆包裹。屍骨腐朽到頭來終究要消沒。又看看文昌橋下的流水。逝去的水波一去不復返。花開花落經歷了多少次。流水推送著落花，無論遠近。近處推送，花朵沉沒在前方的河流中。遠處推送，花朵才在東海邊開始凋零。雖然有遠近之分，最終都是殘敗的紅花。在樹下悲歌，為何如此遲緩？月亮啊，花朵啊，究竟是什麼？盈滿虧缺，榮盛衰落，都遵循著規律。抓住這兩端的執念，情感自然枯竭。情感枯竭，智慧自然也終止。智慧終止，情感枯竭，睜開眼睛看。月光下的流水如同沸騰的開水。如同沸騰的開水。文昌橋斷裂，應該用華麗的圖案來裝飾。華麗的圖案裝飾文昌橋，功勞最高。作為萬古的橋樑，為何如此崎嶇不平？為何如此崎嶇不平？在利害關頭，情感應該被拂去。情感被拂去，道理就通達，橋樑就建成。頭顱沉入水底，不要悲傷憂鬱。文昌橋上月光明亮的時候。將佛法食物普遍施捨，無需乞求。保證讓你飽餐一頓，忘記百種飢餓。骷髏從夢中醒來，心並非佛。
游飛鰲峰悼念羅近溪先生（羅汝芳）
云峰像鮮花一樣美麗，先生像春天一樣溫暖。春天離去，鮮花自然缺少精神。高山流水本來沒有什麼不同。只是這無邊的風月缺少了主人。主人一旦離去，就不會再回來。笑我為何來遊覽得這麼晚。梅花凋謝殆盡，浪花漂浮。一葉扁舟乘著飽滿的風，遠道而來。船停靠在山腳下，抬頭仰望山頂。橋樑橫跨在半空中，跨越了險峻的山峰。聽說羅先生曾經在橋上行走。仰頭看著青天，在橋上安臥。身心已經看得如同虛空。虛空哪裡還會有增減變化呢？在橋上翻身，從東到西。下方的人們看到，驚呼不穩。羅先生高聲歌唱，連行雲都停住了。歌聲充滿天地，誰還能隱藏呢？歌聲全部落入麻姑泉中。泉水化為美酒，解除憂愁的根源。憂愁的根源莫過於名利。名利又以身體為關鍵。忘記身體，忘記憂患，精神才能完全。精神完全，風塵俗世就是閬苑仙境。何必到云深處尋找麻姑。卻被麻姑嘲笑你凡俗混濁。羅先生的心曲在歌聲中剖析。摩利支（佛教護法神）
【English Translation】 English version The moon over Wenchang Bridge. How many times full, how many times waning. The waning and waxing of the moon are not without meaning. Know that black hair will eventually turn white. If white hair cannot turn black again. Regardless of wealth or poverty, one will eventually be buried in the earth. Whether wrapped in a golden or silver coffin, or in a straw mat. Decayed bones will eventually vanish. And look at the flowing water under Wenchang Bridge. The passing waves never return. How many times have flowers bloomed and fallen. The flowing water carries the fallen flowers, near and far. Pushing nearby, the flowers sink in the river ahead. Pushing far away, the flowers begin to wither on the edge of the Eastern Sea. Although there is a distinction between near and far, they are all withered red flowers in the end. Singing a lament under the trees, why so late? Moon, ah, flowers, ah, what are you after all? Fullness and emptiness, prosperity and decline, all follow the rules. Grasping the attachments at these two ends, emotions will naturally wither. When emotions wither, wisdom will naturally cease. When wisdom ceases and emotions wither, open your eyes and look. The flowing water under the moonlight is like boiling water. Like boiling water. If Wenchang Bridge breaks, it should be decorated with magnificent patterns. Magnificent patterns decorate Wenchang Bridge, the merit is the highest. As a bridge for all time, why is it so rugged and uneven? Why is it so rugged and uneven? At the critical moment of gain and loss, emotions should be brushed away. When emotions are brushed away, reason will be clear, and the bridge will be built. If the head sinks to the bottom of the water, do not be sad and depressed. When the moon is bright over Wenchang Bridge. Universally give alms of Dharma food, without begging. Guarantee that you will be full and forget a hundred kinds of hunger. The skull awakens from a dream, the heart is not a Buddha.
Visiting Feiao Peak to mourn Mr. Luo Jinxi (Luo Rufang)
The cloud peaks are as beautiful as flowers, and the gentleman is as warm as spring. When spring departs, the flowers naturally lack spirit. High mountains and flowing water are originally no different. It's just that this boundless scenery lacks a master. Once the master leaves, he will never return. Laugh at me for visiting so late. Plum blossoms have withered, and waves are floating. A small boat rides the full wind, coming from afar. The boat docks at the foot of the mountain, looking up at the top. The bridge spans the air, crossing the steep peaks. It is said that Mr. Luo once walked on the bridge. Looking up at the blue sky, he rested on the bridge. The body and mind have been seen as empty space. How can emptiness have any increase or decrease? Turning over on the bridge, from east to west. The people below see it and exclaim that it is unstable. Mr. Luo sang loudly, and even the passing clouds stopped. The singing filled the heavens and the earth, who can hide it? The singing all fell into Magu Spring (Magu is a Taoist immortal). The spring water turned into fine wine, resolving the root of sorrow. The root of sorrow is nothing more than fame and fortune. Fame and fortune are keyed to the body. Forget the body, forget the worries, and the spirit can be complete. When the spirit is complete, the dusty world is the fairyland of Langyuan. Why bother to look for Magu in the deep clouds. But Magu laughs at your mundane confusion. Mr. Luo's heart is revealed in the song. Marici (Buddhist protector deity)
天司北斗。一身多臂手縱橫。各執法物心豈有。有心兩手勞不勝。無心千手妙自偶。羅公此妙孰能傳。能傳問君有受否。有受心外則有法。根塵亢然神復走。身心翻作是非巢。利名鳥雀爭好醜。鷦鷯一枝身以安。肯學烏雅開惡口。惡口不開善口開。開言終與理不乖。橫說豎說萬竅號。天風寧出有心哉。無心根塵何彼此。如去如來莫亂猜。羅公此意得無得。暗將無得化春雷。春雷出地群蟄醒。醒后三家夢自回。君不見儒釋老。三家兒孫橫煩惱。羅公一笑如春風。無明樁子都吹倒。旴江三月放桃花。兩岸紅顏知多少。莫道羅公去不歸。云峰古路無人掃。
悟道歌(並序)
古人謂悟道難。予甚不然。特作歌聊泄微意。
君不見牛與馬。只愛憨眠不愛打。草肥水美情更歡。蹄角饑焦難可惹。水中魚。樹上鳥。一樣飛潛無大小。慕潭擇木最難瞞。駭弩驚鉤太分曉。又不見上達輕軒冕。云壑松泉苦耽湎。空谷幽蘭獨自香。終須不逐清風捲。惟中人。甘縉紳。聲色遊觀意氣新。瓊林宴罷喝如雷。帶酒歸來燭已陳。田家苦。田家樂。苦樂浮沉任豐約。最是西風晚稻香。濁醪肥鴨對斟酌。南枝鵲。瀚海羊。蘇武當在冷獨嘗。馬市開來三十年。破膚將軍齒盡黃。人與物。殊階級。喜則揚聲悲則泣。莫言人貴物賤微。一
【現代漢語翻譯】 現代漢語譯本： 天司北斗（北斗星君），一身多臂，手臂縱橫交錯。各自執掌法器，心中難道還有分別嗎？如果心中有分別，即使只有兩隻手也疲憊不堪。如果心中沒有分別，即使有千隻手也能巧妙地自然運作。羅公（指作者的朋友或尊敬的人）的這種玄妙，誰能傳達？能傳達的人，請問你是否能領受？如果能領受，那麼心外就有了法則，感官與外物相互作用，精神又開始遊走。身心顛倒，變成了產生是非的巢穴，追逐名利的鳥雀爭奪著美醜。鷦鷯只要一根樹枝就能安身，哪裡肯學烏鴉張開惡口？不開惡口，而開善口，開口說話終究與真理不相違背。橫說豎說，萬竅齊鳴，天風難道是從有心而生嗎？心中沒有分別，感官與外物哪裡還有彼此的區分？如來如去，不要胡亂猜測。羅公的這種意境，你領會了嗎？暗中將『無得』化作春雷。春雷響徹大地，蟄伏的生物都醒來，醒來之後，儒、釋、道三家的迷夢自然消退。你沒看到嗎，儒、釋、道三家的子孫，橫生煩惱。羅公一笑，如同春風，將無明的木樁都吹倒。旴江三月，桃花盛開，兩岸的紅顏知己有多少？不要說羅公一去不回，云峰的古路沒有人打掃。
悟道歌（並序）
古人說悟道很難，我卻不這樣認為。特作此歌，姑且抒發我一點淺薄的想法。
你沒看到嗎，牛和馬，只喜歡安穩睡覺，不喜歡被人鞭打。草肥水美，它們的心情就更加歡暢，如果蹄角飢餓乾焦，就難以招惹。水中的魚，樹上的鳥，一樣地飛翔潛藏，沒有大小的區別。尋找深潭選擇樹木，最難欺騙，對於弓箭陷阱，它們太清楚了。你又沒看到嗎，那些高官顯貴，輕易地拋棄高車大蓋和官服，在雲霧繚繞的山谷和松樹泉水中沉溺。空曠山谷中的幽蘭獨自散發芬芳，終究不會隨著清風飄散。只有那些中等資質的人，熱衷於做官，沉迷於聲色遊樂，意氣風發。盛大的宴會結束，喧鬧如雷，帶著醉意回家，燈燭已經燃盡。農家生活艱苦，農家生活也快樂，苦樂隨著收成的好壞而浮沉。最是西風吹拂，晚稻飄香的時候，用濁酒和肥鴨對飲。南方的喜鵲，瀚海的羊，蘇武（指蘇武牧羊的故事）獨自品嚐著寒冷。馬市開放三十年，即使是身經百戰的將軍，牙齒也掉光了。人與物，有不同的等級，高興就大聲歡笑，悲傷就哭泣。不要說人尊貴，物賤微，一切...
【English Translation】 English version: The Heavenly Administrator of the Northern Dipper (Beidou Xingjun), with one body and multiple arms, extending in all directions. Each hand holds a Dharma instrument, but does the heart harbor distinctions? If the heart is filled with distinctions, even two hands are insufficient and exhausting. If the heart is without distinctions, even a thousand hands can operate with wondrous spontaneity. Who can transmit Luo Gong's (referring to the author's friend or a respected person) subtlety? If you can transmit it, I ask, can you receive it? If you can receive it, then there is a law outside the mind; the senses and objects clash, and the spirit wanders again. The body and mind are turned into a nest of right and wrong, and birds of profit and fame compete for beauty and ugliness. The wren is content with a single branch, why would it learn to open the crow's evil mouth? Do not open an evil mouth, but open a good mouth; speaking ultimately does not deviate from the truth. Speaking horizontally and vertically, ten thousand apertures sound, but does the heavenly wind arise from a mindful heart? Without a mindful heart, where is the distinction between the senses and objects? Like going and coming, do not guess wildly. Have you grasped Luo Gong's intention? Secretly transforming 'no attainment' into spring thunder. Spring thunder emerges from the earth, and all hibernating creatures awaken; after awakening, the dreams of the three schools (Confucianism, Buddhism, Taoism) naturally subside. Don't you see, the descendants of the three schools, Confucianism, Buddhism, and Taoism, are filled with troubles. Luo Gong's smile is like a spring breeze, blowing down all the stakes of ignorance. In the third month in Xujiang, peach blossoms bloom, how many red-faced confidantes are there on both banks? Do not say that Luo Gong has gone and will not return; the ancient path of Yunfeng is unswept.
Song of Enlightenment (with Preface)
The ancients said that enlightenment is difficult, but I do not think so. I specially wrote this song to express my humble thoughts.
Don't you see, oxen and horses only love to sleep soundly and do not like to be beaten. With lush grass and beautiful water, their mood is even more joyful; if their hooves and horns are hungry and parched, they are difficult to provoke. Fish in the water, birds in the trees, fly and hide in the same way, without distinction of size. Finding deep pools and choosing trees is most difficult to deceive; they are too clear about crossbows and hooks. Don't you see those high officials and nobles easily abandon their carriages and official robes, indulging in the misty valleys and pine springs. The orchid in the empty valley emits fragrance alone, and will ultimately not be scattered by the clear wind. Only those of mediocre talent are keen on being officials, indulging in sensual pleasures and showing off their spirit. After the grand banquet, the noise is like thunder; returning home drunk, the candles have already burned out. The farmer's life is hard, the farmer's life is also happy; joy and sorrow fluctuate with the harvest. Most of all, when the west wind blows and the late rice is fragrant, they drink turbid wine and eat fat duck together. The magpie in the south, the sheep in the desert, Su Wu (referring to the story of Su Wu herding sheep) alone tastes the cold. The horse market has been open for thirty years, and even the general who has experienced many battles has lost all his teeth. People and things have different levels; they laugh loudly when happy and cry when sad. Do not say that people are noble and things are cheap and insignificant, everything...
念未生皆獨立。性所變。乃為情。憎愛交加理不清。須知想念即本智。覓水離冰佛豈成。臨濟棒。德山喝。馬面牛頭手段辣。士庶公侯隻眼看。是凡是聖從宰割。這些子。真妙術。掃卻迷云懸慧日。大家都在清光中。盲者依然黑漆漆。再方便。開覺路。內外推尋心無住。無住之心物我同。熾然成異因喜怒。喜怒起。初無性。離卻前塵沒把柄。智者頓達能所空。迸出軒轅太古鏡。等閑用處辨妍媸。斷送瞿曇窮性命。悟道易。難在人。人而果敢冬可春。孟宗哭竹筍為抽。蛇奴雖鈍亦登真。滿天下。老和尚。一片舌頭橫贊謗。一千七百葛藤窩。都將截斷隨風飏。吃飯穿衣誰不能。死生榮辱奚欣愴。荒墳見鬼不生疑。便是金毛師子樣。
棕履歌
破棕履。聊相贐。蹈遍千崖與萬仞。試看腳尖未舉時。聖凡側耳雷電迅。勤警䇿。勿懈困。好把年光惜分寸。塞北邊南往返勞。不明大事千生恨。又不見老達磨。手持只履過寒𡶊。嶺頭相見果是真。熊耳開棺事更訛。何如老漢這棕鞋。浪跡雲山與薜蘿。直饒大悲千手眼。管教摸索火中波。又一事。謾再卜。來去如毬轉轆轆。東村大伯最相知。幾回正笑翻成哭。妄念起。不須覺。信步茫茫最真樸。若離大地覓腳根。何殊離石求其璞。誠實語。若斟酌。失卻木梳問鋤钁。向上程
【現代漢語翻譯】 現代漢語譯本 念頭未生時，一切都是獨立的。本性變化，才產生了情感。憎恨和喜愛交織在一起，道理難以理清。要知道，妄想和念頭就是本來的智慧。離開冰塊去尋找水，佛又如何能夠成就？ 臨濟（Linji，禪宗大師）的棒喝，德山（Deshan，禪宗大師）的棒喝，馬面牛頭（Mamian Niutou，佛教中的地獄鬼卒）的手段是如此辛辣。士人百姓、王公侯爵都要睜大眼睛看清楚，是凡人還是聖人，都任由他們宰割。 這些手段，真是奇妙的法術，掃除迷霧，懸掛起智慧的太陽。大家都在清凈的光明中，但盲人依然身處一片黑暗之中。 再次方便開示，開啟覺悟的道路。向內向外推求，心無所住。無所住的心，與萬物融為一體。熾盛地產生差異，是因為喜怒哀樂。 喜怒哀樂生起，本來沒有自性。離開之前的塵緣，就沒有把柄可抓。智者立刻領悟到能與所都是空性的，迸發出軒轅（Xuanyuan，指古代的軒轅鏡）太古的明鏡。 在平常使用中辨別美醜，斷送了瞿曇（Qutan，即釋迦牟尼佛）窮究的性命。 悟道容易，難在人。人如果果敢，冬天也能變成春天。孟宗（Mengzong，二十四孝之一）哭竹，竹筍就能抽出。蛇奴（Shenu，指根性愚鈍的人）雖然愚鈍，也能最終證悟。 滿天下都是老和尚，一張嘴巴橫加讚揚和誹謗。一千七百個葛藤窩（Getengwo，比喻糾纏不清的公案），都要全部截斷，隨風飄揚。 吃飯穿衣誰不會呢？生死榮辱又有什麼值得欣喜或悲傷的呢？在荒墳中見到鬼也不生疑惑，那就是金毛獅子（Jinmaoshizi，比喻佛的威猛）的模樣。 棕履歌 破舊的棕鞋，姑且送給你。它踏遍了千山萬壑。試看腳尖還未抬起時，聖人凡人都側耳傾聽，如雷電般迅速。 勤奮警醒，不要懈怠困頓。好好珍惜每一寸光陰。塞北江南往返奔波，不明白大事，會遺憾千生。 又不見老達磨（Lao Damo，即菩提達摩），手持一隻鞋子過寒山（Han Shan，山名）。在山嶺相見，果真是他。在熊耳山（Xiong'er Shan，山名）開棺，事情更加荒謬。不如老漢的這雙棕鞋，浪跡雲山和薜蘿（Biluo，一種蔓生植物）。即使有大悲菩薩的千手千眼，也只能在火中摸索。 還有一件事，姑且再占卜一下。來來去去就像球一樣轉動。東村的大伯最瞭解我，幾次正笑著卻又變成了哭泣。 妄念生起，不必去覺察。信步漫遊，才是最真樸的。如果離開大地去尋找腳跟，那和離開石頭去尋找玉璞有什麼區別呢？ 誠實的話，如果反覆斟酌，就像丟了木梳卻去問鋤頭一樣。向上之路，
【English Translation】 English version When thoughts are not yet born, everything is independent. It is the change of nature that gives rise to emotions. Hatred and love intertwine, making it difficult to discern the truth. Know that delusional thoughts are inherent wisdom. How can a Buddha be realized by seeking water apart from ice? Linji's (Linji, a Chan master) shout, Deshan's (Deshan, a Chan master) shout, the methods of Mamian Niutou (Mamian Niutou, hell guards in Buddhism) are so pungent. Scholars, commoners, princes, and dukes must open their eyes wide to see clearly, whether they are ordinary people or saints, they are all at their mercy. These methods are truly wonderful magic, sweeping away the fog of delusion and hanging up the sun of wisdom. Everyone is in the pure light, but the blind remain in darkness. To further facilitate and open the path to enlightenment. Seeking inward and outward, the mind dwells nowhere. The mind that dwells nowhere is one with all things. The flourishing of differences is due to joy, anger, sorrow, and happiness. When joy, anger, sorrow, and happiness arise, they originally have no self-nature. Apart from the previous karmic conditions, there is nothing to grasp. The wise immediately realize that the subject and object are both empty, bursting forth the ancient mirror of Xuanyuan (Xuanyuan, referring to the ancient Xuanyuan mirror). Discern beauty and ugliness in ordinary use, cutting off the life that Gautama (Qutan, i.e., Shakyamuni Buddha) exhaustively pursued. Enlightenment is easy, but difficult in people. If people are brave, winter can turn into spring. Mengzong (Mengzong, one of the Twenty-four Filial Exemplars) cried for bamboo, and bamboo shoots sprouted. Shenu (Shenu, referring to a person with dull roots), although dull, can eventually attain enlightenment. The world is full of old monks, their tongues praising and slandering. The one thousand seven hundred Getengwo (Getengwo, a metaphor for entangled koans) must all be cut off and scattered with the wind. Who doesn't know how to eat and wear clothes? What is there to be happy or sad about in life, death, honor, and disgrace? Seeing ghosts in desolate graves without doubt is the appearance of the golden-haired lion (Jinmaoshizi, a metaphor for the Buddha's power). Song of the Palm Shoes Old palm shoes, I'll give them to you for now. They have traversed thousands of mountains and valleys. See, when the toe has not yet lifted, saints and mortals listen attentively, as swift as thunder and lightning. Be diligent and alert, do not be lazy and tired. Cherish every moment of time. Traveling back and forth between the north and south of the border, not understanding the great matter will be a regret for thousands of lives. And don't you see old Damo (Lao Damo, i.e., Bodhidharma), holding a shoe and crossing Hanshan (Han Shan, mountain name). Meeting on the mountain ridge, it is truly him. Opening the coffin in Xiong'er Mountain (Xiong'er Shan, mountain name), the matter is even more absurd. It is better to be like the old man's palm shoes, wandering among the clouds and mountains and Biluo (Biluo, a kind of vine). Even with the thousand hands and eyes of the Great Compassion Bodhisattva, they can only grope in the fire. There is another matter, let's divine it again. Coming and going is like a ball turning. Uncle Dongcun knows me best, laughing several times but turning into crying. When delusional thoughts arise, there is no need to be aware of them. Strolling aimlessly is the most genuine and simple. If you leave the earth to find the root of your feet, what is the difference between leaving the stone to find its jade? Honest words, if repeatedly considered, are like losing a comb and asking for a hoe. The path upward,
途有路行。賺煞呆郎自擔閣。
登徑山歌
紫柏老。紫柏老。一枝筇杖探奇奧。但除中國未經封。勝水佳山無不到。惟此山。未嘗攀。春來絕頂叩禪關。五峰盤踞諸天上。雙徑瀠回萬壑閑。唐國一。號初祖。芟茅剪棘開茲土。燈傳終古慧光寒。龍象繩繩爭步武。這擔板。不可綰。是聖是凡一切刬。直饒劍刃解翻身。早被儂家笑杜撰。法王孫。喻鸞鳳。豈逐山雞閑打鬨。羊角風高十萬里。世間榮辱誰能控。朝出將。暮入相。一息不來皆莫仗。拆天勛業目前云。罪過閻羅肯輕放。君不見留侯揮臂入千峰。不事君王事赤松。不是好花開未遍。等閑臺殿起秋風。
虎丘圖
海涌崔嵬高入云。青松白石遠塵紛。煙蘿深處前朝寺。鐘磬風清時忽聞。我曾投䇿禮大覺。殿堂金壁光輝發。誰將龍腦焚寶爐。香云繚繞沾摩衲。今日君家見此圖。當年勝事宛如昨。人生韶華能幾何。常年行樂不為多。君不見吳王盛時強已極。觀兵中國誰敢逆。黃池敗闕歸來遲。吳王山川帶羞色。英雄夢。在瞬息。平地宮花變荊棘。劍池今已屬遊人。惟有魚腸伴枯骨。又不見勾踐得意渡錢塘。如花吳女滿舟航。蛟龍欲得不敢奪。越王載之還故鄉。只今會稽仍復在。竹箭蕭蕭變人代。吳王盛。越王衰。越王盛時吳王敗。吳越雌雄夢一場
【現代漢語翻譯】 現代漢語譯本 有路可行，可笑那愚笨的人自己承擔煩惱。
登徑山歌
紫柏老（人名，指紫柏禪師）。紫柏老。一根竹杖探索奇妙之處。只要是中國沒有被封禁的地方，名山勝水沒有沒去過的。唯獨這座山，未曾攀登。春天來到絕頂叩拜禪關。五峰盤踞在諸天上，雙徑縈繞，萬壑清閑。唐國一（人名，指徑山開山祖師），號稱初祖，披荊斬棘開闢這片土地。佛燈傳承千古，智慧之光寒冷。龍象（比喻有能力的人）接連不斷地爭相效仿。這扁擔，不可繫縛。無論是聖人還是凡人，一切都要剷除。即使劍刃能讓人死而復生，也早被我們笑為杜撰。法王孫（比喻高僧），好比鸞鳳，怎會像山雞一樣閒來無事打鬧鬨騙？羊角風高，能吹到十萬里之外，世間的榮辱誰能控制？早上出去做將軍，晚上回來做宰相，一口氣不來，什麼都靠不住。拆天的功勛，不過是眼前的雲煙，罪過閻羅王會輕易放過你嗎？你沒看見張良（留侯）揮手進入千峰，不侍奉君王而侍奉赤松子。不是因為好花沒有開遍，只是等閑的臺殿，在秋風中衰敗。
虎丘圖
海浪涌起，山勢崔嵬高聳入雲。青松白石，遠離塵世的紛擾。煙霧瀰漫的山谷深處，有前朝的寺廟，鐘磬的聲音在清風中時而傳來。我曾經擲下竹籌，禮拜大覺寺（寺廟名），殿堂金碧輝煌，光彩奪目。是誰用龍腦香焚燒寶爐，香云繚繞，沾染了我的僧衣。今天在您家看到這幅圖，當年美好的景象宛如昨日。人生美好的年華能有多少？經常行樂也不算多。你沒看見吳王（夫差）鼎盛時期強大到了極點，觀兵中原，誰敢違逆？黃池會盟失敗歸來，吳王的山川都帶著羞愧之色。英雄的夢想，只在瞬息之間。平地上華麗的宮殿，變成了荊棘叢生之地。劍池如今已經屬於遊人，只有魚腸劍陪伴著枯骨。你又沒看見越王（勾踐）得意地渡過錢塘江，如花似玉的吳國女子滿載於船上。蛟龍想要得到卻不敢奪取，越王把她們帶回故鄉。如今會稽山仍然存在，竹箭蕭蕭，人事已經改變。吳王鼎盛，越王衰敗，越王鼎盛時吳王敗亡。吳越兩國爭霸，不過是一場夢。
【English Translation】 English version There is a road to walk, yet the foolish man burdens himself with worries.
Song of Climbing Mount Jing
Elder Zibo (name, referring to Zen Master Zibo). Elder Zibo. With a bamboo staff, he explores the wonders. Except for places in China that are forbidden, he has been to every famous mountain and scenic spot. Only this mountain, he has never climbed. In spring, he reaches the summit to knock on the Zen gate. The five peaks are perched above the heavens, and the two streams meander through ten thousand valleys in tranquility. Tang Guoyi (name, referring to the founding patriarch of Mount Jing), known as the first patriarch, cleared the brambles and thorns to open up this land. The lamp of Dharma has been passed down through the ages, its light of wisdom cold. Dragons and elephants (metaphor for capable people) continuously strive to emulate him. This carrying pole cannot be bound. Whether saint or mortal, everything must be eradicated. Even if a sword blade could bring one back to life, we would laugh at it as fabrication. The grandson of the Dharma King (metaphor for a high monk), like a phoenix, would not idly play around like a mountain pheasant. The gale of the goat's horn is high, reaching a hundred thousand miles, who can control the honor and disgrace of the world? In the morning, he goes out as a general, and in the evening, he returns as a prime minister. If a breath does not come, nothing can be relied upon. The merit of overturning the heavens is but a cloud before the eyes, will Yama (King of Hell) lightly forgive your sins? Don't you see Zhang Liang (Marquis of Liu) waving his hand and entering the thousand peaks, not serving the king but serving Chisongzi (a legendary immortal). It's not because the beautiful flowers have not bloomed everywhere, but the idle palaces are decaying in the autumn wind.
Picture of Tiger Hill
The sea surges, the mountain rises steeply into the clouds. Green pines and white stones, far from the disturbances of the world. In the deep valley shrouded in mist, there is a temple of the previous dynasty, the sound of bells and chimes occasionally heard in the clear wind. I once cast bamboo sticks to pay homage to Dajue Temple (temple name), the halls are golden and magnificent, dazzling. Who burns dragon brain incense in the precious furnace, the fragrant clouds swirling around, staining my monastic robe. Today, seeing this picture in your home, the beautiful scenes of the past are like yesterday. How much of life's beautiful years can there be? It's not too much to enjoy oneself often. Don't you see King Wu (Fuchai) at his peak, so powerful that he observed troops in the Central Plains, who dared to defy him? Returning late from the failed alliance at Huangchi, the mountains and rivers of King Wu carried a color of shame. The dreams of heroes are only in an instant. The magnificent palaces on the plain have become a land overgrown with thorns. Sword Pond now belongs to tourists, only the Yu Chang sword accompanies the withered bones. Don't you also see King Yue (Goujian) triumphantly crossing the Qiantang River, the beautiful Wu women like flowers filling the boats. The dragons wanted to get them but dared not snatch them, King Yue took them back to his homeland. Today, Mount Kuaiji still exists, the bamboo arrows rustling, human affairs have changed. King Wu flourished, King Yue declined, when King Yue flourished, King Wu perished. The struggle for supremacy between Wu and Yue is but a dream.
。業魂千古償冤債。前車既覆後車鑒。一念回光復不遠。雖然大小不同倫。由來有理不隔線。我作此歌有深意。順逆關頭君卻記。吳越爭鋒尚已非。儂家那復爭閒氣。澹泊勤勞是本行。精深內典明心志。從他面面鼓風波。一炷清香答天地。消遣春光展此圖。虎丘移入書堂里。
題某公禪房歌
羨公所居兮。高曠而遠塵機。重巖闃寂兮。麋鹿同棲遲。白雲抱幽石兮。未可以有無知。明月留清泉兮。豈可以去來期。雪竇撫髀兮薦此機者稀。余拽杖出山兮。孤松芳蘭牽所思。牽所思兮在離微。離則不可言說求。微則不可心想推。既不可求推兮。天地一指。萬物一馬。渠即是我我即伊。我即伊兮何所思。
看花歌
看花來。看花來。花開花落樂多回。人間富貴亦如此。看花幾個心花開。心花開。色本空。從來富貴花在風。風中艷冶與馨色。兔角龜毛豈不同。眼見色。耳聞聲。聲色場頭多愛憎。榮即喜兮辱即悲。茫茫苦海岸難登。看花好。看花好。寒暑相催人易老。從今熱惱化清涼。莫使清涼來熱惱。花即心。意最深。相逢幾個是知音。文殊隊里解翻身。塵塵剎剎皆黃金。花障眼。眼生花。分明本是卻成差。境緣好醜心外無。天上人間一朵花。看花去。看花去。凡聖有無切莫住。從來花相權最奇。既解
【現代漢語翻譯】 現代漢語譯本： 業魂千古償還冤債。前車的傾覆是後車的鑑戒。一念之間回頭覺悟並不遙遠。雖然大小不同等，但道理上是相通的。我作這首歌有深刻的含義，順境逆境的關鍵時刻你要記住。吳國和越國爭霸尚且是錯誤的，我又怎麼會去爭那些無謂的閑氣呢？ 淡泊名利、勤勞工作是我的本分，精研深奧的佛經來明白自己的心志。任憑外面紛紛擾擾，我只用一炷清香來回應天地。用欣賞畫作來消遣春光，把虎丘的美景搬到書房裡。
題某公禪房歌
羨慕您居住的地方啊，如此高曠而遠離塵世的喧囂。重重山巖寂靜無聲啊，麋鹿與您一同棲息。白雲環抱著幽靜的巖石啊，不能用有或無來理解它。明月停留在清澈的泉水邊啊，怎麼能用來或去來限定它？雪竇禪師拍著大腿啊，感嘆能領悟這種禪機的人太少了。我拄著枴杖走出山林啊，孤松和芳蘭牽動著我的思緒。牽動我的思緒啊，在於那似有似無的微妙之處。如果執著于有，就無法用言語表達，如果執著于無，就無法用心去揣測。既然不能去尋求和揣測，那麼天地萬物都是一體的。你就是我，我就是你。我就是你啊，還思念什麼呢？
看花歌
來看花啊，來看花啊，花開花落帶來多少快樂。人間的富貴也像這花一樣，看花的人有幾個能心花開放？心花開放啊，一切色相的本質都是空。自古以來富貴就像風中的花。風中的美艷和芬芳，就像兔子的角和烏龜的毛一樣虛幻。眼睛看到美色，耳朵聽到聲音，在聲色場所里產生許多愛和恨。順利就高興啊，受辱就悲傷，茫茫苦海難以登岸。看花真好啊，看花真好啊，寒來暑往催人容易衰老。從今以後把內心的煩惱轉化為清涼，不要讓清涼又變成煩惱。花就是心，意義最深刻，相逢的人有幾個是知音？能在文殊菩薩的隊伍里自由自在，每個微塵、每個剎那都是黃金。花會迷惑眼睛，眼睛會產生幻覺，明明是真實的卻變成了虛假。一切境遇的好壞都源於內心，天上人間都只是一朵花。去看花啊，去看花啊，不要執著于凡聖、有無。自古以來花相的權宜之法最為奇妙，既然理解了 文殊(Manjusri): 智慧的象徵 菩薩(Bodhisattva): 佛教中發願要普度眾生的修行者 剎那(Ksana): 極短的時間單位
【English Translation】 English version: The karmic soul repays old debts through the ages. The overturned cart in front serves as a warning to the cart behind. A moment of turning the light inward to awaken is not far off. Although the size and scale are different, the principle is inherently connected. I compose this song with profound meaning; remember it at the crucial moments of favorable and adverse circumstances. The rivalry between Wu and Yue was already wrong; how could I contend for trivial matters? Living simply and working diligently is my duty; deeply studying the profound Buddhist scriptures to understand my own mind. Let the external world be turbulent; I only use a stick of incense to respond to heaven and earth. I pass the spring scenery by appreciating paintings, moving the beauty of Tiger Hill into my study.
Ode to a Certain Gentleman's Zen Chamber
I admire the place where you dwell, so lofty and far from worldly affairs. The layered rocks are silent and still, deer and elk dwell with you. White clouds embrace the secluded stones; one cannot understand them with notions of existence or non-existence. The bright moon lingers by the clear spring; how can one limit it with coming or going? Zen Master Xuedou pats his thigh, lamenting that few can comprehend this Zen opportunity. I walk out of the mountains with my staff, the solitary pine and fragrant orchids tug at my thoughts. What tugs at my thoughts lies in the subtle and indistinct. If one clings to existence, it cannot be expressed in words; if one clings to non-existence, it cannot be conceived by the mind. Since it cannot be sought or conceived, then heaven and earth are one finger, all things are one horse. You are me, and I am you. If I am you, what is there to think about?
Song of Watching Flowers
Come to see the flowers, come to see the flowers. The blooming and falling of flowers bring much joy. Human wealth and glory are also like these flowers. How many who watch the flowers have their hearts bloom? When the heart blooms, the essence of all forms is emptiness. Since ancient times, wealth and glory have been like flowers in the wind. The beauty and fragrance in the wind are like rabbit horns and turtle fur—illusory. The eyes see beauty, the ears hear sounds; in the realm of sights and sounds, much love and hate arise. Success brings joy, and humiliation brings sorrow; the vast sea of suffering is difficult to cross. Watching flowers is good, watching flowers is good. The passing of cold and heat hastens aging. From now on, transform inner turmoil into coolness; do not let coolness turn into turmoil. Flowers are the mind; the meaning is deepest. How many who meet are kindred spirits? Able to turn freely in the ranks of Manjusri, every dust mote, every instant is gold. Flowers obscure the eyes, and the eyes create illusions; what is clearly real becomes false. All good and bad circumstances originate from within; heaven and earth are just one flower. Go to see the flowers, go to see the flowers. Do not cling to the notions of ordinary and holy, existence and non-existence. Since ancient times, the expedient means of the flower's appearance is most wondrous; since you understand
放開又捏聚。問君把柄憑誰力。看花歌意休輕舉。
贈戴升之
君不見戴郎短小膽氣豪。不畏岷江濤。不畏廬山高。慠然駕孤蓬。意思何飄飄。輕截蛟龍窟。閑尋虎豹巢。長松之下拜老衲。老衲無印佩瘦腰。戴郎所為為何事。敢挹玄津滋靈苗。靈苗一抽千萬丈。天風忽起摩重霄。見說稻花香十虛。金湯大法安辭勞。又不見戴郎裘敝黃金盡。眾人相逢無不哂。誰知屈乃伸之機。頭角崢嶸待雷震。泥蟠設無沖天志。丈夫雖生何異死。又不見勾踐報吳痛嘗膽。孟明拜賜心不反。破釜焚舟決一戰。晉人堅守出不敢。戴郎別我將十年。𩯭毛相見驚蒼然。精神不似觀河時。負車猶困羊腸巔。自慚本是解空叟。不覺飲泣獨良久。青春古道不再來。戴郎此去莫甘朽。廬山山色鎮長青。岷江江濤鎮長吼。焰光一朝燒杏花。三尺烏紗也不醜。再來五老望番湖。莫言心事今朝剖。
紫柏老人集卷之二十九(終)
【現代漢語翻譯】 現代漢語譯本： 放開又捏緊，請問你所掌握的權柄是憑藉誰的力量？欣賞花朵吟唱歌賦，不要輕率地行動。
贈戴升之
你沒看見戴郎身材矮小卻膽氣豪邁嗎？他不畏懼岷江的波濤，不畏懼廬山的高聳。傲然地駕著一葉孤舟，意氣是多麼飄逸啊！輕易地闖入蛟龍的洞穴，悠閒地尋找虎豹的巢穴。在長松之下拜見老衲，老衲沒有印章佩戴，腰身清瘦。戴郎所做的是什麼事呢？敢於汲取玄妙的津液來滋養靈苗。靈苗一旦抽出就長到千萬丈，天風忽然吹起，摩擦著重重霄漢。聽說稻花飄香，即使金湯大法安定，也不要推辭辛勞。你又沒看見戴郎穿著破舊的皮裘，黃金也用盡了，眾人相遇沒有不嘲笑他的。誰知道屈服正是爲了伸展的契機，頭角崢嶸，等待著雷霆的震動。如果像泥鰍一樣盤踞而沒有沖天的志向，大丈夫即使活著又與死了有什麼區別？你又沒看見勾踐爲了報吳國的仇恨而臥薪嚐膽，孟明被晉文公赦免後感恩戴德。破釜沉舟，決一死戰，晉人堅守不出。戴郎與我分別將近十年，鬢髮相見，驚訝于彼此的蒼老。精神不像當年在黃河邊上觀看時那樣了，揹著車子仍然困在羊腸小道的山巔。我慚愧自己本是懂得空性的老叟，不知不覺獨自飲泣良久。青春的古道不會再來，戴郎此去不要甘於腐朽。廬山的景色永遠是青翠的，岷江的波濤永遠在怒吼。即使有一天戰火燒到杏花，戴著三尺烏紗帽也不算醜陋。再來五老峰遙望鄱陽湖，不要說心事今天才傾吐。
《紫柏老人集》卷之二十九(終)
【English Translation】 English version: Releasing and grasping, contracting and expanding. I ask, upon whose power does the handle you hold rely? When viewing flowers and singing poems, do not act rashly.
Presented to Dai Shengzhi
Have you not seen Dai Lang, short in stature but bold in spirit? He fears not the waves of the Min River, fears not the height of Mount Lu. Proudly sailing a lone boat, his spirit is so free and unrestrained! Lightly entering the dragon's lair, leisurely seeking the tiger's den. Beneath the tall pines, he bows to an old monk, the old monk with no seal to wear, his waist thin. What is Dai Lang doing? Daring to draw upon the mysterious essence to nourish the spiritual seedlings. Once the spiritual seedlings sprout, they grow to ten thousand zhang, the heavenly wind suddenly rises, brushing against the layers of the sky. It is said that the rice flowers are fragrant, even if the golden city is secure, do not refuse the labor. Have you not seen Dai Lang, his fur coat worn out, his gold exhausted, everyone who meets him cannot help but sneer. Who knows that yielding is the opportunity for stretching, his horns and antlers will emerge, awaiting the thunder's shock. If, like a loach, he coils without the ambition to soar to the sky, what difference is there between a great man living and dying? Have you not seen Goujian tasting gall to avenge the state of Wu, Meng Ming being pardoned by Duke Wen of Jin and being grateful. Breaking the cauldrons and sinking the boats, determined to fight to the death, the Jin people held firm and dared not come out. Dai Lang has been separated from me for nearly ten years, meeting again with graying hair, surprised at each other's aging. His spirit is not like when we watched the Yellow River, still trapped on the narrow mountain path while carrying the cart. I am ashamed that I am originally an old monk who understands emptiness, unknowingly weeping alone for a long time. The ancient path of youth will not return, Dai Lang, do not be content to decay on this journey. The scenery of Mount Lu will forever be green, the waves of the Min River will forever roar. Even if one day the flames of war burn the apricot blossoms, wearing a three-foot black gauze hat will not be shameful. Come again to the Five Old Peaks to look out over Poyang Lake, do not say that the heart's secrets are only revealed today.
《Zibo Laoren Ji》Volume 29 (End)