永嘉證道歌
Song of Enlightenment by Yongjia
唐慎水沙門玄覺撰
Composed by Tang Dynasty Monk Xuanjue of the Shenshui Temple
君不見。 絕學無為閒道人。 不除妄想不求真。
無明實性即佛性。 幻化空身即法身。 法身覺了無一物。
本源自性天真佛。 五陰浮雲空去來。
三毒水泡虛出沒。 證實相無人法。 剎那滅却阿鼻業。
若將妄語誑眾生。 自招拔舌塵沙劫。
頓覺了如來禪。 六度萬行體中圓。 夢裏明明有六趣。
覺後空空無大千。 無罪福無損益。
寂滅性中莫問覓。 比來塵鏡未曾磨。 今日分明須剖析。
誰無念誰無生。 若實無生無不生。
喚取機關木人問。 求佛施功早晚成。 放四大莫把捉。
寂滅性中隨飲啄。 諸行無常一切空。
即是如來大圓覺。 決定說表真僧。 有人不肯任情徵。
直截根源佛所印。 摘葉尋枝我不能。
摩尼珠人不識。 如來藏裏親收得。 六般神用空不空。
一顆圓光色非色。 淨五眼得五力。
唯證乃知難可測。 鏡裏看形見不難。 水中捉月爭拈得。
常獨行常獨步。 達者同遊涅槃路。
調古神清風自高。 貌顇骨剛人不顧。 窮釋子口稱貧。
實是身貧道不貧。 貧則身常披縷褐。
道則心藏無價珍。 無價珍用無盡。 利物應機終不悋。
三身四智體中圓。 八解六通心地印。
上士一決一切了。 中下多聞多不信。 但自懷中解垢衣。
誰能向外誇精進。 從他謗任他非。
把火燒天徒自疲。 我聞恰似飲甘露。 銷融頓入不思議。
觀惡言是功德。 此即成吾善知識。
不因訕謗起冤親。 何表無生慈忍力。 宗亦通說亦通。
定慧圓明不滯空。 非但我今獨達了。
恒沙諸佛體皆同。 師子吼無畏說。 百獸聞之皆腦裂。
香象奔波失却威。 天龍寂聽生欣悅。
遊江海涉山川。 尋師訪道為參禪。 自從認得曹谿路。
了知生死不相關。 行亦禪坐亦禪。 語默動靜體安然。
縱遇鋒刀常坦坦。 假饒毒藥也閒閒。
我師得見然燈佛。 多劫曾為忍辱仙。
幾迴生幾迴死。 生死悠悠無定止。 自從頓悟了無生。
於諸榮辱何憂喜。 入深山住蘭若。 岑崟幽邃長松下。
優游靜坐野僧家。 閴寂安居實蕭灑。
覺即了不施功。 一切有為法不同。 住相布施生天福。
猶如仰箭射虛空。 勢力盡箭還墜。
招得來生不如意。 爭似無為實相門。 一超直入如來地。
但得本莫愁末。 如淨瑠璃含寶月。
既能解此如意珠。 自利利他終不竭。
江月照松風吹。 永夜清宵何所為。 佛性戒珠心地印。
霧露雲霞體上衣。 降龍鉢解虎錫。 兩鈷金環鳴歷歷。
不是標形虛事持。 如來寶杖親蹤跡。
不求真不斷妄。 了知二法空無相。 無相無空無不空。
即是如來真實相。 心鏡明鑒無礙。
廓然瑩徹周沙界。 萬象森羅影現中。 一顆圓光非內外。
豁達空撥因果。 莽莽蕩蕩招殃禍。
棄有著空病亦然。 還如避溺而投火。 捨妄心取真理。
取捨之心成巧偽。 學人不了用修行。
深成認賊將為子。 損法財滅功德。 莫不由斯心意識。
是以禪門了却心。 頓入無生知見力。
大丈夫秉慧劍。 般若鋒兮金剛焰。 非但空摧外道心。
早曾落却天魔膽。 震法靁擊法鼓。
布慈雲兮灑甘露。 龍象蹴踏潤無邊。 三乘五性皆醒悟。
雪山肥膩更無雜。 純出醍醐我常納。
一性圓通一切性。 一法遍含一切法。 一月普現一切水。
一切水月一月攝。 諸佛法身入我性。
我性同共如來合。 一地具足一切地。
非色非心非行業。 彈指圓成八萬門。 剎那滅却三祇劫。
一切數句非數句。 與吾靈覺何交涉。
不可毀不可讚。 體若虛空勿涯岸。 不離當處常湛然。
覓即知君不可見。 取不得捨不得。
不可得中只麼得。 默時說說時默。 大施門開無壅塞。
有人問我解何宗。 報道摩訶般若力。
或是或非人不識。 逆行順行天莫測。 吾早曾經多劫修。
不是等閒相誑惑。 建法幢立宗旨。
明明佛勅曹溪是。 第一迦葉首傳燈。 二十八代西天記。
法東流入此土。 菩提達磨為初祖。
六代傳衣天下聞。 後人得道何窮數。 真不立妄本空。
有無俱遣不空空。 二十空門元不著。
一性如來體自同。 心是根法是塵。 兩種猶如鏡上痕。
痕垢盡除光始現。 心法雙忘性即真。
嗟末法惡時世。 眾生福薄難調制。 去聖遠兮邪見深。
魔強法弱多恐害。 聞說如來頓教門。
恨不滅除令瓦碎。 作在心殃在身。 不須冤訴更尤人。
欲得不招無間業。 莫謗如來正法輪。
旃檀林無雜樹。 欝密森沈師子住。 境靜林間獨自遊。
走獸飛禽皆遠去。 師子兒眾隨後。 三歲便能大哮吼。
若是野干逐法王。 百年妖怪虛開口。
圓頓教勿人情。 有疑不決直須爭。 不是山僧逞人我。
修行恐落斷常坑。 非不非是不是。
差之毫釐失千里。 是則龍女頓成佛。 非則善星生陷墜。
吾早年來積學問。 亦曾討疏尋經論。
分別名相不知休。 入海算沙徒自困。
却被如來苦訶責。 數他珍寶有何益。 從來蹭蹬覺虛行。
多年枉作風塵客。 種性邪錯知解。
不達如來圓頓制。 二乘精進勿道心。 外道聰明無智慧。
亦愚癡亦小騃。 空拳指上生實解。
執指為月枉施功。 根境法中虛揑怪。 不見一法即如來。
方得名為觀自在。 了即業障本來空。
未了應須還夙債。 饑逢王饍不能飡。
病遇醫王爭得瘥。 在欲行禪知見力。 火中生蓮終不壞。
勇施犯重悟無生。 早時成佛于今在。
師子吼無畏說。 深嗟懵懂頑皮靼。 秖知犯重障菩提。
不見如來開祕訣。 有二比丘犯婬殺。
波離螢光增罪結。 維摩大士頓除疑。 猶如赫日銷霜雪。
不思議解脫力。 妙用恒沙也無極。
四事供養敢辭勞。 萬兩黃金亦銷得。 粉骨碎身未足酬。
一句了然超百億。 法中王最高勝。
恒沙如來同共證。 我今解此如意珠。 信受之者皆相應。
了了見無一物。 亦無人亦無佛。
大千沙界海中漚。 一切聖賢如電拂。 假使鐵輪頂上旋。
定慧圓明終不失。 日可冷月可熱。
眾魔不能壞真說。 象駕崢嶸謾進途。 誰見螗蜋能拒轍。
大象不遊於兔徑。 大悟不拘於小節。
莫將管見謗蒼蒼。 未了吾今為君訣。
Do you not see, The idle wayfarer who has left all learning behind, who does nothing, Who neither removes deluded thoughts nor seeks after truth?
The nature of ignorance itself is Buddha-nature. The illusory, empty body is the Dharma-body. The Dharma-body, upon awakening, contains not a single thing. The original source, the self-nature, is the natural Buddha.
The five aggregates are like floating clouds, coming and going in emptiness. The three poisons are like water bubbles, appearing and disappearing in emptiness. Realizing true reality, there is no person and no dharma. In an instant, the karma of Avīci is extinguished.
If I use false words to deceive living beings, May I myself invite the retribution of having my tongue pulled out for eons as numerous as dust motes.
In sudden awakening, the Tathāgata's meditation is realized. The six perfections and myriad practices are complete within the essence. In the dream, the six destinies are clearly there. Upon awakening, the great thousandfold world is utterly empty.
No sin, no merit; no loss, no gain. In the nature of perfect stillness, do not seek or ask. Until now, the dusty mirror has never been polished. Today, it must be clearly analyzed.
Who is without thought? Who is without birth? If truly there is no birth, there is also no non-birth. Summon a wooden puppet with mechanisms and ask it: "By seeking the Buddha's power, when will one achieve it?"
Let go of the four elements; do not grasp at them. In the nature of perfect stillness, follow what comes naturally. All conditioned things are impermanent; all is empty. This itself is the Tathāgata's great perfect enlightenment.
I speak decisively, manifesting the true Sangha. Some people are unwilling and follow their whims to challenge it. Directly cutting to the root-source is what the Buddha seals. Picking leaves and searching among branches—this I cannot do.
The wish-fulfilling pearl, people do not recognize. It is personally obtained from within the Tathāgata-garbha. Its six kinds of spiritual function are empty yet not empty. A single orb of light, with form yet without form.
Purify the five eyes, attain the five powers. Only through realization can one know—it is hard to fathom. Looking at a form in a mirror is not hard to see. Trying to grasp the moon in water—how can you catch it?
Often walking alone, often pacing alone, Those who have attained travel together on the Nirvāṇa path. Ancient in tune, spirit clear, the wind itself is lofty. Gaunt in appearance, bones firm, people pay no heed. A poor monk, called impoverished by mouth, Truly, the body is poor, but the Way is not poor. Poor, thus the body is always clad in tattered cloth. The Way, thus the mind holds a priceless treasure.
The priceless treasure, its use is inexhaustible. Benefiting beings, responding to opportunities, never sparing. The three bodies and four wisdoms are complete within the essence. The eight liberations and six superknowledges are sealed in the mind-ground.
The superior person, with one decisive cut, understands all. The middling and inferior, though hearing much, mostly do not believe. Just untie the soiled robe from within your own bosom. Who can boast outwardly of their diligent practice?
Let them slander, let them find fault. It is like setting fire to the sky—merely tiring oneself out. When I hear it, it is just like drinking sweet dew. It melts away, suddenly entering the inconceivable.
To regard harsh words as merit, This itself becomes my good spiritual friend. Not because of slander and ridicule do enmity and affection arise. How else to manifest the power of compassion and patience of the unborn?
The principle is penetrated, the teaching is penetrated. Samādhi and prajñā are perfect and luminous, not stagnating in emptiness. It is not only I who now alone have attained it. All the Buddhas, as numerous as Ganges' sands, share the same essence.
The lion's roar, the fearless teaching, Hearing it, all beasts' brains split. Fragrant elephants run about, losing their might. Heavenly dragons listen silently, giving rise to joyful delight.
Traveling rivers and seas, crossing mountains and streams, Seeking a teacher, inquiring of the Way, all for practicing meditation. Since recognizing the road to Caoxi, I have clearly known that birth and death have no connection.
Walking is meditation, sitting is meditation. In speech, silence, movement, and stillness, the essence is at peace. Even encountering sharp blades, always composed and calm. Even if given poison, utterly unperturbed.
My teacher attained the vision of Dīpaṃkara Buddha. For many kalpas, he was the Immortal of Forbearance. How many times born, how many times died? Birth and death drift on endlessly, without fixed end. Since the sudden awakening to the unborn, What worry or joy is there regarding all honor and disgrace?
Entering deep mountains, dwelling in a forest hermitage, Among towering cliffs, deep and secluded, beneath ancient pines. Leisurely and quietly sitting in a wild monk's hut, In silent solitude, truly carefree and at ease.
Awakening is immediate understanding; no effort is applied. All conditioned dharmas are not the same. Dwelling on marks while practicing giving brings heavenly blessings, But it is like shooting an arrow upward into empty space. When its force is spent, the arrow falls back down, Bringing about an unsatisfactory future life. How can this compare to the true reality gate of non-action? With one leap, directly enter the Tathāgata's realm.
Just attain the root, do not worry about the branches. It is like pure lapis lazuli containing the precious moon. Once able to understand this wish-fulfilling pearl, Self-benefit and benefiting others will never be exhausted.
The river moon shines, the pine wind blows. Through the long night, the clear evening—what is there to do? The Buddha-nature, the precept pearl, is the mind-seal. Mist, dew, clouds, and mist are the robe upon the body.
The dragon-subduing bowl, the tiger-taming staff, The two metal rings clang clearly. They are not mere symbols, empty things to hold. They are the Tathāgata's precious staff, his very traces.
Do not seek truth, do not cut off delusion. Clearly know these two dharmas are empty and without mark. Without mark, without emptiness, without non-emptiness— This is the Tathāgata's true reality mark.
The mind-mirror is bright, illuminating without obstruction. Vast and luminous, it pervades all worlds. All phenomena, arrayed in their multitude, appear as reflections within it. A single orb of light—neither inside nor outside.
The emptiness of reckless denial, repudiating cause and effect— Vast and boundless, it invites calamity. Rejecting existence and grasping at emptiness is likewise a sickness. It is still like fleeing drowning only to jump into fire.
Abandoning the deluded mind, seizing the true principle— This mind of grasping and rejecting becomes clever falsity. Practitioners who do not understand use it for cultivation, Deeply mistaking a thief for their own son.
Diminishing the wealth of Dharma, destroying merit and virtue— None are not due to this mind-consciousness. Therefore, the Chan gate ends the mind, Suddenly entering the unborn, the power of knowing and seeing.
Great hero, wielding the wisdom-sword, The edge of prajñā, the flame of vajra! Not only does it utterly crush externalist views, It long ago made the demon king's courage fall away.
Shaking the Dharma-thunder, beating the Dharma-drum, Spreading clouds of compassion, sprinkling sweet dew! Elephants and dragons tread, moistening without bound. The three vehicles, the five natures, all awaken and understand.
The Snowy Mountain's rich and pure, with no admixture. From it flows only ghee, which I constantly receive. One nature perfectly penetrates all natures. One dharma fully contains all dharmas. One moon universally appears in all waters. All water-moons are gathered by the one moon. The Dharma-bodies of all Buddhas enter my nature. My nature merges together with the Tathāgata's.
One ground fully possesses all grounds. Not form, not mind, not karmic action. In a snap of the fingers, perfecting eighty-four thousand gates. In an instant, extinguishing three asamkhyeya kalpas.
All phrases, all numbers, and non-phrases— What have they to do with my numinous awareness? It cannot be defamed, it cannot be praised. Its essence is like empty space, without shore or limit. Not leaving the present place, ever serene and clear. If you seek it, you'll know you cannot see it.
Cannot be taken, cannot be discarded. Within the ungraspable, just this is attained. Silent when speaking, speaking when silent. The great gate of giving is open, unobstructed. If someone asks me what teaching I explain, I reply: "The power of Mahāprajñā."
Sometimes right, sometimes wrong—people do not recognize. Going against the current, going with the current—even heaven cannot fathom. I long ago practiced through many kalpas. I do not idly deceive and confuse.
Establishing the Dharma-banner, setting up the guiding principle, Clearly the Buddha's decree points to Caoxi. First, Mahākāśyapa transmitted the lamp. Twenty-eight generations are recorded in the Western Heaven. The Dharma flowed east, entering this land. Bodhidharma was the First Patriarch. Six generations transmitted the robe, known throughout the world. Those in later times who attain the Way—how can they be counted?
Truth is not established; delusion is originally empty. Existence and non-existence are both rejected; not-empty is also empty. The twenty gates of emptiness are fundamentally unattached. The one nature, the Tathāgata's essence, is naturally the same.
Mind is the root, dharmas are the dust. These two are like stains upon a mirror. When the stains and grime are completely removed, the light begins to appear. When mind and dharmas are both forgotten, the nature is true.
Alas! The degenerate age, the evil times. Living beings' blessings are meager, hard to tame and guide. Far from the sages, wrong views run deep. Māras are strong, Dharma is weak—much fear and harm. Hearing of the Tathāgata's sudden teaching gate, They hate it, wishing to smash it to pieces like tiles.
The deed lies in the mind, the calamity befalls the body. No need to complain and blame others further. If you wish not to invite the karma of the unintermitted hell, Do not slander the Tathāgata's true Dharma-wheel.
In the sandalwood grove, no other trees grow. Dense and deep, majestic, the lion dwells. In the quiet grove, he roams alone. Running beasts and flying birds all keep far away. The lion's cubs follow behind in multitude. At three years old, they can give a mighty roar. If it's a jackal chasing after the Dharma King, For a hundred years, a monster, its mouth opens in vain.
The perfect and sudden teaching does not accommodate human sentiment. If you have doubts unresolved, you must directly contend. It is not that this mountain monk flaunts self and other. In cultivation, I fear falling into the pit of annihilationism or eternalism.
Not 'not this', not 'is this'— A hair's breadth of error means missing by a thousand miles. If it is 'this', then the dragon girl instantly became a Buddha. If it is 'not this', then Sunakṣatra was born to fall into Avīci.
In my early years, I accumulated learning, And also studied commentaries and sought out sūtras and śāstras. Analyzing names and characteristics, not knowing when to stop, I entered the ocean to count sands—merely trapping myself. Instead, I was sternly reprimanded by the Tathāgata: "What benefit is there in counting others' treasures?" All along, stumbling and faltering, I felt my practice was vain. For many years, I pointlessly played the part of a dusty world's guest.
With wrong understanding due to erroneous innate tendencies, Failing to reach the Tathāgata's perfect and sudden teaching, Śrāvakas diligently practice, yet lack the Bodhi-mind. Externalists are clever, yet lack wisdom. They are also foolish, also childish, Grasping at empty fists, fingers pointing, thinking they have real understanding. Clinging to the finger as the moon—vainly applying effort. Within the sphere of sense faculties and objects, vainly conjuring weirdness.
Not seeing a single dharma—this is the Tathāgata. Only then can one be called the Observer of Freedom. Understanding, then karmic obstructions are originally empty. Not understanding, one must still repay old debts. Starving, yet encountering a king's feast, unable to eat. Sick, yet meeting the King of Physicians—how can one be cured? Practicing meditation within desire—this is the power of knowing and seeing. A lotus born in fire is ultimately indestructible. Courageous Giving, who committed grave offenses, awakened to the unborn. He became a Buddha long ago, and is present even now.
The lion's roar, the fearless teaching, Deeply lamenting the muddled, stubborn, and thick-skinned! They only know that grave offenses obstruct Bodhi. They do not see the Tathāgata's secret key. Two bhikṣus committed offenses of lust and killing. Upāli's firefly-light only increased their knots of guilt. The great being Vimalakīrti suddenly removed their doubts, Like the blazing sun melting frost and snow.
The inconceivable power of liberation, Its wondrous function is as boundless as Ganges' sands. The four kinds of offerings—dare I decline the toil? Even ten thousand taels of gold can be spent. Pulverizing bones and crushing the body would not suffice to repay. One phrase, clearly understood, surpasses a hundred million kalpas.
The King of Dharma is the highest, the most supreme. All Tathāgatas, as numerous as Ganges' sands, together certify it. I now understand this wish-fulfilling pearl. Those who faithfully accept it will all resonate.
Clearly seeing, not a single thing exists. No person, also no Buddha. The great thousandfold world is a bubble in the sea. All sages and worthies are like a flash of lightning, a sweep of a whisk. Even if an iron wheel spun atop my head, Perfect samādhi and prajñā, luminous, would never be lost.
The sun could grow cold, the moon could grow hot. All demons cannot destroy the true teaching. An elephant carriage, lofty and imposing, strides forward on the road. Who has ever seen a mantis able to block a chariot's wheel? A great elephant does not walk on rabbit paths. A great awakening is not constrained by minor rules. Do not use your narrow view to slander the vast and profound. For those who have not yet understood, I now give you the key.
永嘉證道歌(終)
Song of Enlightenment by Yongjia
無相大師行狀
Biography of Master Wuxiang
翰林學士朝散大夫行左司諫知制誥同修國史判史判館事柱國南陽郡開國侯食邑一千一百戶賜紫金魚袋楊億 述
Narrative by Yang Yi
溫州永嘉玄覺禪師者。永嘉人也。姓戴氏。丱歲出家。遍探三藏精天台旨。觀圓妙法門。於四威儀中。常冥禪觀。後因左谿朗禪師激勵。與東陽策禪師。同詣曹谿。初到振錫携瓶。繞祖三匝。祖曰。夫沙門者。具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大無常迅速。祖曰。何以體取無生。了無速乎。曰體即無生。了本無速。祖云。如是如是。于時大眾。無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動豈有速耶。祖曰。誰知非動。曰仁者自生分別。祖曰。汝甚得無生之意。曰無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖歎曰。善哉善哉。少留一宿。時謂一宿覺矣。策公乃留師。翌日下山迴溫江。學者輻湊。號真覺大師。著禪宗悟修圓旨。自淺之深。慶州刺史魏靜。緝而成十篇。目為永嘉集。及證道歌一首。並盛行於世云爾。
The Zen Master Xuanjue of Yongjia in Wenzhou was a native of Yongjia, with the secular surname Dai. He left home at a young age, thoroughly studied the Buddhist scriptures, and became well-versed in the Tiantai teachings, deeply understanding the perfect and subtle Dharma door. In all his activities—walking, standing, sitting, and lying down—he constantly practiced meditation. Later, inspired by the Master Lang of Zuoxi, he accompanied the Master Ce of Dongyang to visit the Sixth Patriarch at Caoxi.
Upon first arrival, carrying his staff and bowl, he circled the Patriarch three times. The Patriarch said: “A renunciant should uphold three thousand rules of conduct and eighty thousand subtle precepts. Great virtuous one, from where have you come, displaying such great arrogance?” The Master replied: “The matter of birth and death is momentous; impermanence is swift.” The Patriarch asked: “Why not grasp what is birthless, and realize what is not swift?” The Master answered: “When you grasp, it is already birthless; when you realize, there is inherently no speed.” The Patriarch said: “Yes, yes.”
At that moment, the entire assembly was astonished. The Master then composed himself, paid formal respects, and soon after took his leave. The Patriarch said: “Are you not leaving too quickly?” The Master responded: “The essence has never been in motion—how could there be speed?” The Patriarch asked: “Who knows it is motionless?” The Master said: “The kind-hearted one creates distinctions in his own mind.” The Patriarch said: “You truly comprehend the meaning of the birthless.” The Master asked: “A birthless state—does it even have meaning?” The Patriarch said: “If there is no meaning, then who makes distinctions?” The Master replied: “Even distinctions are not separate from meaning.” The Patriarch exclaimed: “Excellent! Excellent! Stay one night.”
Hence, he was known as the “One-Night Enlightenment.” Master Ce urged him to stay, but the next day he went down the mountain and returned to Wenjiang. Disciples gathered around him like spokes to a hub, and he was honored as the Great Master Zhenjue. He authored a work on the perfect teaching of Zen awakening and cultivation, progressing from the simple to the profound. Governor Wei Jing of Qingzhou compiled it into ten chapters, titled the Yongjia Collection. Along with his “Song of Enlightenment,” both works became widely circulated.