---
title: "指月錄 · 寶誌禪師"
description: "指月录是明代瞿汝稷编纂的一部重要佛教典籍，成书于万历年间。该书以禅宗公案为核心，收录了从佛祖释迦牟尼到宋代高僧的六百余则禅门语录和典故，系统梳理了禅宗传承脉络。瞿汝稷作为晚明著名居士，以指月为喻，强调文字只是指向真理的工具而非真理本身，体现了禅宗不立文字、直指人心的宗旨。这部著作不仅保存了大量珍贵禅宗史料，更以其精要的选编和独到的评点，成为研究中国禅宗思想发展的重要文献，在佛教史上具有承前启后的地位，至今仍是禅学研究者必读经典。"
url: "https://rushiwowen.co/en/r/cma8x2dnl005il404zfkkyllf"
---

### ▲寶誌禪師

> Master Baozhi

金陵東陽民朱氏之婦。上巳日。聞兒啼鷹窠中。梯樹得之。舉以為子。七歲依鍾山大沙門僧儉出家。專修禪觀。宋太始二年。髮而徒跣。著錦袍往來皖山劒水之下。以剪尺拂子拄杖頭。負之而行梁武帝詔問。弟子煩惑未除。何以治之。答曰十二。帝問其旨如何。答曰。在書字時節刻漏中。帝益不曉帝又問。弟子何時得以靜心修習。師曰。安樂禁。

> In the eastern region of Jinling, there was a woman from the Zhu family. On the third day of the third lunar month, she heard a baby crying in an eagle's nest. Climbing the tree, she found the child and took him down, raising him as her own son. At the age of seven, the boy began following the great monk Seng Jian at Zhongshan Temple, where he devoted himself to the practice of meditation and insight. During the second year of the Taishi era of the Song Dynasty, he let his hair grow long and walked barefoot, wearing a brocade robe as he wandered between Mount Wan and the Jian River. He carried scissors, a measuring stick, and a fly whisk on his staff as he traveled. Emperor Wu of the Liang Dynasty once asked him, "My disciple still has confusion and affliction that I have not yet overcome. How should I deal with them?" The master replied, "Twelve." The emperor asked, "What do you mean by that?" The master answered, "It lies in the moments marked by the writing of characters and the dripping of the water clock." The emperor still did not understand, so he asked again, "When will I be able to calm my mind and practice cultivation?" The master replied, "In the禁 of peace and joy."

幻寄曰。誌公安樂禁。及十二。其旨與達磨之不識。德山棒。臨濟喝。皆自靈山拈花一脉相承。如塗毒鼓。如太阿劒。聞之者喪。嬰之者斷。不可以心思意解者。而或者謂。十二乃十二因緣。治惑藥也。其在書字時節刻漏中。乃書之在十二時中也。安樂禁。禁者止也。至安樂時乃止耳。此所以為修習也。是以趙州庭柏。為三界唯心。溈山拂子。為附物顯理者。同道座主奴也。何足以語此　或者語出傳燈錄。梁武未識達磨。舉朝亦不識誌公。

> The Illusion Master said: Master Zhi's "Peace and Joy Precepts" and the "Twelve" — their essence is the same as Bodhidharma's "I don't know," Deshan's staff, and Linji's shout. All are directly transmitted from the flower-gesture at Vulture Peak. They are like poison drums or the great sword — whoever hears them perishes, whoever touches them is severed. They cannot be grasped through reasoning or intellectual interpretation. Some say the "Twelve" refers to the twelve links of dependent origination — a remedy for delusion. But in the context of writing characters and the passage of time, it means writing within the twelve hours. "Peace and Joy Precepts" — precepts mean stopping. Only when peace and joy are attained does one stop. This is how one practices. Thus, Zhaozhou's cypress tree in the courtyard is the mind-only of the three realms. Weishan's whisk is a means of revealing truth through objects. Those who hold such views are mere slaves of doctrinal masters. How could they understand this? Some say this discourse appears in the Transmission of the Lamp. Emperor Wu of Liang failed to recognize Bodhidharma, and the entire court also failed to recognize Master Zhi.

帝甞詔畵工張僧繇。寫師像。僧繇下筆。輙不自定。師遂以指𠢐面門。分披出十二面觀音。妙相殊麗。或慈或威。僧繇竟不能寫。他日與帝臨江縱望。有物泝流而上。師以杖引之。隨杖而至。乃紫栴檀也。即以屬供奉官俞紹。令雕師像。頃刻而成。神彩如生　師甞數日不食無饑容。時或歌吟。詞如讖記。靈跡炳著。士庶皆共事之。初齊建元中。武帝謂師惑眾。收付建康獄。既旦。人見其入市。及檢獄如故。建康令以事聞。帝延之於華林園。忽一日重著三布帽。亦不知於何所得之。俄豫章王文惠太子相繼薨。齊亦以此衰矣。由是禁師出入。至梁乃下詔褒師令勿復禁　師問一梵僧。承聞尊者喚我作屠兒。曾見我殺生麼。曰見。師曰。有見見。無見見。不有不無見。若有見見。是凡夫見。無見見。是聲聞見。不有不無見。是外道見。未審尊者如何見。梵僧曰。你有此等見耶。

> Once, the Emperor commanded the court painter Zhang Sengyou to paint the Master’s portrait. But whenever Zhang put brush to paper, he found himself unable to fix the Master’s appearance. The Master then tore open his face with his fingers, revealing twelve-faced Guanyin—radiantly beautiful, now merciful, now awe-inspiring—so that Zhang could not depict him at all. Another day, the Emperor and the Master stood by the river, gazing into the distance. Something came floating upstream. The Master drew it toward him with his staff, and as it arrived, it proved to be a piece of purple sandalwood. He gave it to the attendant official Yu Shao, and had him carve a statue of the Master. In a matter of moments, the statue was completed, its spirit and bearing as vivid as life. The Master sometimes went days without eating, yet showed no sign of hunger. At other times, he would sing or chant, his words like prophetic verses. His miraculous signs were widely known, and both nobles and commoners alike served and revered him. In the early Qi dynasty, during the Jianyuan era, Emperor Wu accused the Master of misleading the people and had him imprisoned in the Jiankang jail. The next morning, however, people saw him walking in the marketplace, and when the jail was checked, he was still there as before. The magistrate of Jiankang reported this to the Emperor, who then invited the Master to the Huaring Garden. One day, without warning, the Master appeared wearing three cloth caps, though no one knew where he had gotten them. Shortly thereafter, Prince Yuzhang and Prince Wenhui of the crown prince’s line both passed away in succession, and the Qi dynasty began to decline as a result. From then on, the Master was forbidden from coming and going freely. Only under the Liang dynasty did the Emperor issue an edict praising him and lift the ban. The Master once asked a foreign monk, “I’ve heard that you call me a butcher. Have you ever seen me kill a living being?” The monk replied, “Yes.” The Master said, “Is that seen through seeing? Or not seen through not-seeing? Or seen through neither being nor non-being? If you see through seeing, that is the way of ordinary beings. If you see through not-seeing, that is the way of those who seek personal liberation. If you see through neither being nor non-being, that is the way of outsiders. I wonder—how do you see?” The foreign monk replied, “Do you really hold such views?”

汾陽曰。不枉西來。

> Fenyang said, "His journey from the West was not in vain."

師垂語曰終日拈香擇火。不知身是道場　又曰。京都鄴都浩浩。還是菩提大道。

> The Master taught: "All day long we pick incense and tend the fire, yet we fail to realize that our own body is the very place of awakening." He also said: "The bustling streets of the capital—both the eastern and western cities—are themselves the great path of enlightenment."

法眼別云。京都鄴都浩浩。不是菩提大道。

> Fayan remarked, "The bustling capital and the ancient city are not the great path to enlightenment."

又曰。如我身空諸法空。千品萬類悉皆同。

> The master also said, "Just as my body is empty, so too are all things empty. The thousand kinds and ten thousand varieties are all the same."

雲門云。你立不見立。行不見行。四大五蘊不可得。何處見有山河大地來。是你每日把鉢盂噇飯。喚甚麼作飯。何處更有一粒米來。

> Yunmen said, "When you stand, you do not see standing. When you walk, you do not see walking. The Four Elements and the Five Aggregates cannot be grasped. Where do you see any mountains, rivers, or the great earth? You lift your bowl and eat rice every day—what do you call 'rice'? Where is there even a single grain of rice?"

大乘讚十首　大道常在目前。雖在目前難覩。若欲悟道真體。莫除聲色言語。言語即是大道。不假斷除煩惱。煩惱本來空寂。妄情󳯝相纏遶。一切如影如響。不知何惡何好。有心取相為實。定知見性不了。若欲作業求佛。佛是生死大兆。生死業常隨身。黑闇獄中未曉。悟理本來無異。覺後誰晚誰早。法界量同太虗。眾生智心自小。但能不起吾我。涅槃法食常飽。一妄身臨鏡照影。影與妄身不殊。但欲去影留形。不知身本同虗。身本與影不異。不得一有一無。若欲存一捨一。永與直理相疎。更若愛聖憎凡。生死海裏沉浮。煩惱因心有故。無心煩惱何居。不勞分別取相。自然得道須臾。夢時夢中造作。覺時覺境都無。翻思覺時與夢。顛倒二見不殊。改迷取覺求利。何異販賣商徒。動靜兩忘常寂。自然契合真如。若言眾生異佛。迢迢與佛常疎。佛與眾生不二。自然究竟無餘。二法性本來常寂。蕩蕩無有邊畔。安心取捨之間。被他二境迴換。斂容入定坐禪。攝境安心覺觀。機關木人修道。何時得達彼岸。諸法本空無著。境似浮雲會散。忽悟本性元空。恰似熱病得汗。無智人前莫說。打你色身星散。三報你眾生直道。非有即是非無。非有非無不二。何須對有論虗。有無妄心立號。一破一個不居。兩名由爾情作。無情即是真如。若欲存情覓佛。將網山上羅魚。徒費工夫無益。幾許枉用工夫。不解即心即佛。真似騎驢覔驢。一切不憎不愛。這個煩惱須除。除之則須除身。除身無佛無因。無佛無因可得。自然無法無人。四大道不由行得。說行權為凡愚。得理返觀於行。始知枉用工夫。未悟圓通大理。要須言行相扶。不得執他知解。迴光返本全無。有誰解會此說。教君向己推求。自見昔時罪過。除却五慾瘡疣。解脫逍遙自在。隨方賤賣風流。誰是發心買者。亦得似我無憂。五內見外見總惡。佛道魔道俱錯。被此二大波旬。便見厭苦求樂。生死悟本體空。佛魔何處安著。只由妄情分別。前身後身孤薄。輪迴六道不停。結業不能除却。所以流浪生死。皆由橫生經略。身本虗無不實。返本是誰斟酌。有無我自能為。不勞妄心卜度。眾生身同太虗。煩惱何處安著。但無一切希求。煩惱自然銷落。六可笑眾生蠢蠢。各執一般異見。但欲傍鏊求餅。不解返本觀麵。麵是正邪之本。由人造作百變。所須任意縱橫。不假偏躭愛戀。無著即是解脫。有求又遭羅罥。慈心一切平等。真如菩提自現。若懷彼我二心。對面不見佛面。七世間幾許癡人。將道復欲求道。廣尋諸義紛紛。自救己身不了。專尋他文亂說。自稱至理妙好。徒勞一生虗過。永劫沉淪生老。濁愛纏心不捨。清淨智心自惱。真如法界叢林。反作荊棘荒草。但執黃葉為金。不悟棄金求寶。所以失念狂走。強力裝持相好。口內誦經誦論。心裏尋常枯槁。一朝覺本心空。具足真如不少。八聲聞心心斷惑。能斷之心是賊。賊賊󳯝相除遣。何時了本語默。口內誦經千卷。體上問經不識。不解佛法圓通。徒勞尋行數墨。頭陀阿練苦行。希望後身功德。希望即是隔聖。大道何由可得。譬如夢裏渡河。船師渡過河北。忽覺牀上安眠。失却渡船軌則。船師及彼渡人。兩個本不相識。眾生迷倒羈絆。往來三界疲極。覺悟生死如夢。一切求心自息。九悟解即是菩提。了本無有階梯。堪歎凡夫傴僂。八十不能跋蹄。徒勞一生虗過。不覺日月遷移。向上看他師口。恰似失嬭孩兒。道俗崢嶸聚集。終日聽他死語。不觀己身無常。心行貪如狼虎。堪嗟二乘狹劣。要須摧伏六府。不食酒肉五辛。邪眼看他飲咀。更有邪行猖狂。修氣不食鹽醋。若悟上乘至真。不假分別男女十十四科頌十四首　菩提煩惱不二　眾生不解修道。便欲斷除煩惱。煩惱本來空寂。將道更欲覓道。一念之心即是。何須別處尋討。大道祇在目前。愚倒迷人不了。佛性天真自然。亦無因緣修造。不識三毒虗假。妄執浮沉生老。昔時迷日為晚。今日始覺非早持犯不二　丈夫運用無礙。不為戒律所制。持犯本自無生。愚人被他禁繫。智者造作皆空。聲聞觸途為滯。大士肉眼圓通。二乘天眼有翳。空中妄執有無。不達色心無礙。菩薩與俗同居。清淨曾無染世。愚人貪著涅槃。智者生死實際。法性空無言說。緣起略無人會。百歲無智小兒。小兒有智百歲　佛與眾生不二　眾生與佛無殊。大智不異於愚。何須向外求寶。身田自有明珠。正道邪道不二。了知凡聖同途。迷悟本無差別。涅槃生死一如。究竟攀緣空寂。惟求意想清虗。無有一法可得。翛然自入無餘　事理不二心王自在翛然。法性本無十纏。一切無非佛事。何須攝念坐禪。妄想本來空寂。不用斷除攀緣。智者無心可得。自然無諍無喧。不識無為大道。何時得證幽玄。佛與眾生一種。眾生即是世尊。凡夫妄生分別。無中執有迷奔。了達貪嗔空寂。何處不是真門　靜亂不二　聲聞厭喧求靜。猶如棄麵求餅。餅即從來是麵。造作隨人百變。煩惱即是菩提。無心即是無境。生死即是涅槃。貪嗔如焰如影。智者無心求佛。愚人執邪執正。徒勞空過一生。不見如來妙頂。了達婬慾性空。鑊湯罏炭自冷　善惡不二　我自身心快樂。翛然無善無惡。法身自在無方。觸目無非正覺。六塵本來空寂。凡夫妄生執著。涅槃生死本平。四海阿誰厚薄。無為大道自然。不用將心畫度。菩薩散誕靈通。所作常含妙覺。聲聞執法坐禪。如蠶吐絲自縛。法性本來圓明。病愈何須執藥。了知諸法平等。翛然清虗快樂色空不二　法性本無青黃。眾生謾造文章。吾我說他止觀。自意擾擾顛狂。不識圓通妙理。何時得會真常。自疾不能治療。却教他人藥方。外看將為是善。心內猶若豺狼。愚人畏其地獄。智者不異天堂。對境心常不起。舉足皆是道場。佛與眾生不二。眾生自作分張。若欲除却三毒。迢迢不離灾殃。智者知心是佛。愚人樂往西方　生死不二　世間諸法如幻。生死猶若雷電。法身自在圓通。出入山河無間。顛倒妄想本空。般若無迷無亂。三毒本自解脫。何須攝念禪觀。只為愚人不了。從他戒律決斷。不識寂滅真如。何時得登彼岸。智者無惡可斷。運用隨心合散。法性本來空寂。不為生死所絆。若欲斷除煩惱。此是無明癡漢。煩惱即是菩提。何用別求禪觀。實際無佛無魔。心體無形無段　斷除不二　丈夫運用堂堂。逍遙自在無妨。一切不能為害。堅固猶若金剛。不著二邊中道。翛然非斷非常。五欲貪嗔是佛。地獄不異天堂。愚人妄生分別。流浪生死猖狂。智者達色無礙。聲聞無不恓惶。法性本無瑕翳。眾生妄執青黃。如來引接迷愚。或說地獄天堂。彌勒身中自有。何須別處思量。棄却真如佛像。此人即是顛狂。聲聞心中不了。惟只趁逐言章。言章本非真道。轉加鬪爭剛強。心裏蚖虵蝮蠍。螫著便即遭傷。不解文中取義。何時得會真常。死入無間地獄。神識枉受災殃　真俗不二　法師說法極好。心中不離煩惱。口談文字化他。轉更增他生老。真妄本來不二。凡夫棄妄覓道。四眾雲集聽講。高座論義浩浩。南坐北坐相爭。四眾為言疑嫌為好。雖然口談甘露。心裏尋常枯燥。自己元無一錢。日夜數他珍寶。恰似無智愚人。棄却真金擔草。心中三毒不捨。未審何時得道　解縛不二　律師持律自縛。自縛亦能縛他。外作威儀恬靜。心內恰似洪波。不駕生死船筏。如何渡得愛河。不解真宗正理。邪見言辭繁多。有二比丘犯律。便却往問優波。優波依律說罪。轉增比丘網羅。方丈室中居士。維摩便即來訶。優波默然無對。淨名說法無過。而彼戒性如空。不在內外娑婆。勸除生滅不肯。忽悟還同釋迦　境照不二　禪師體離無明。煩惱從何處生。地獄天堂一相。涅槃生死空名。亦無貪嗔可斷。亦無佛道可成。眾生與佛平等。自然聖智惺惺。不為六塵所染。句句獨契無生。正覺一念玄解。三世坦然皆平。非法非律自制。翛然真入圓成。絕此四句百非。如空無作無依　運用無礙　我今滔滔自在。不羨公王卿宰。四時猶若金剛。苦樂心常不改。法寶踰於須彌。智慧廣於江海。不為八風所牽。亦無精進懈怠。任性浮沉若顛。散誕縱橫自在。這應是遮莫刀劍臨頭。我曰應是亦安然不釆　迷悟不二迷時以空為色。悟即以色為空。迷悟本無差別。色空究竟還同。愚人喚南作北。智者達無西東。欲覓如來妙理。常在一念之中。陽𦦨本非其水。渴鹿狂趁忩忩。自身虗假不實。將空更欲覓空。世人迷倒至甚。如犬吠雷叿叿　十二時頌　平旦寅。狂機內有道人身。窮苦已經無量劫。不信常擎如意珍。若捉物入迷津。但有纖毫即是塵。不住舊時無相貌。外求知識也非真　日出卯。用處不須生善巧。縱使神光照有無。起意便遭魔事嬈。若施功終不了。日夜被他人我拗。不用安排只麼從。何曾心地生煩惱　食時辰。無明本是釋迦身。坐臥不知元是道。只麼忙忙受苦辛。認聲色覓疎親。只是他家染污人。若擬將心求佛道。問取虗空始出塵　禺中巳。未了之人教不至。假使通達祖師言。莫向心頭安了義。只守玄沒文字。認著依前還不是。暫時自肯不追尋。曠劫不遭魔境使　日南午。四大身中無價寶。陽𦦨空華不肯拋。作意修行轉辛苦。不曾迷莫求悟。任你朝陽幾回暮。有相身中無相身。無明路上無生路　日昳未。心地何曾安了義。他家文字沒親疎。不用將心求的意。任縱橫絕忌諱。長在人間不在世。運用不離聲色中。歷劫何曾暫拋棄　晡時申。學道先須不厭貧。有相本來權積聚。無形何用要求真。作淨潔却勞神。万應是方認愚癡作近鄰。言下不求無處所。暫時喚作出家人　目入酉。虗幻聲音不長久。禪悅珍羞尚不餐。誰能更飲無明酒。勿可拋勿可守。蕩蕩逍遙不曾有。縱你多聞達古今。也是癡狂外邊走　黃昏戌。狂子施功投暗室。假使心通無量時。歷劫何曾異今日。擬商量却啾唧。轉使心頭黑如漆。晝夜舒光照有無。疑人喚作波羅蜜人定亥。勇猛精進成懈怠。不起纖毫修學心。無相光中常自在。超釋迦越祖代。心有微塵還質應作窒礙放蕩長如癡兀人。他家自有通人愛　半夜子。心住無生即生死。生死何曾屬有無。用時便用無文字。祖師言外邊事。識取起時還不是。作意搜求實沒蹤。生死魔來任相試　雞鳴丑。一顆圓光明已久。內外推尋覔總無。境上施為渾大有。不見頭亦無手。天地壞時渠不朽。未了之人聽一言。只這如今誰動口。

> Ten Verses on the Great Vehicle The Great Way is always right before your eyes. Though it's before you, it's hard to see. If you wish to awaken to the true substance of the Way, Don't try to cut off sounds, forms, or words. Words themselves are the Great Way— No need to forcibly eliminate afflictions. Afflictions are originally empty and still, Though deluded feelings wrap around and entangle. All things are like shadows and echoes— Who can say what's bad or good? If you cling to forms as real, You'll never see your true nature. If you try to create karma to seek Buddha, Buddha is the great sign of birth and death. Karma of birth and death always follows the body— In the dark prison, dawn never comes. Awakening to principle is originally without difference— After awakening, who is early, who is late? The realm of Dharma is vast as space itself, But sentient beings' wisdom-minds are small. Just don't give rise to self and other— Nirvana's Dharma-food always satisfies. <note>One</note> The deluded body mirrors its reflection— The image and the deluded body are not two. Wanting to remove the image and keep the form, You don't see the body itself is empty. The body's origin and the image are not different— You can't have one exist and the other not. If you try to keep one and discard the other, You'll forever stray from the true principle. If you love sages and despise ordinary folk, You'll sink and float in the sea of birth and death. Afflictions arise because of mind— Without mind, where do afflictions dwell? No need to discriminate or grasp at forms— Naturally you'll attain the Way in an instant. In dreams, you do dream-like things; Awake, dream realms are all gone. But reflect: waking and dreaming— Both are inverted views, not different. Turning from delusion to seek awakening and profit— How is that different from a merchant's trade? Forgetting both motion and stillness, always still— Naturally you'll merge with Suchness. If you say beings differ from Buddha, You're far, far from Buddha always. Buddha and beings are not two— Naturally you'll reach final liberation without remainder. <note>Two</note> Dharma-nature is originally still and calm, Vast and boundless, without edges. Settling the mind between taking and rejecting, You're tossed about by those two realms. With solemn face, entering concentration, sitting in meditation, Grasping realms, calming mind, contemplating— A wooden puppet cultivating the Way— When will it ever reach the other shore? All dharmas are originally empty, without attachment— Realms are like floating clouds that scatter. Suddenly awakening that nature is originally empty— Just like a fever breaking with sweat. Before the ignorant, don't speak of this— They'd beat your physical body to pieces. <note>Three</note> I tell you beings directly: Not existing means not non-existing. Neither existing nor non-existing—not two— Why argue about existence versus emptiness? Existence and non-existence are names made by deluded mind— Break one, and neither remains. Both names arise from your emotions— Without emotions is true Suchness. If you want to keep emotions and seek Buddha, You're casting nets to catch fish on a mountain— Wasting effort, gaining nothing— How much vain toil you spend! Not understanding that mind is Buddha, You're truly like riding a donkey while searching for a donkey. Don't hate, don't love anything— This affliction must be removed. To remove it, you must remove the body— Without body, no Buddha, no cause. With no Buddha and no cause obtainable, Naturally there's no dharma and no person. <note>Four</note> The Great Way isn't attained by practice— Speaking of practice is just expedient for the foolish. Awakening to principle, you reflect on practice— Then you see the vain toil you've spent. Not yet awakened to perfect, penetrating great principle, You still need words and actions to support each other. Don't cling to others' knowledge and understanding— Turning the light back to the source, nothing at all remains. Who can understand this saying? I tell you: seek within yourself. See your own past transgressions— Remove the five desires' sores and warts. Liberated, carefree, at ease, Selling your freedom wherever you go— Whoever is willing to buy Can also be as worry-free as me. <note>Five</note> Inner views and outer views are both bad— Buddha-path and demon-path are both wrong. Caught by these two great demons, You see only weariness with suffering and longing for joy. Birth and death—awaken that the original body is empty— Where can Buddha and demons dwell? Only because of deluded emotional discrimination, Past and future bodies are thin and lonely. Revolving through the six realms without cease, Accumulated karma can't be removed. Thus you drift through birth and death— All because of contrived scheming. The body is fundamentally empty, not real— Returning to the source, who deliberates? Existence and non-existence—I myself can do— No need for deluded mind to calculate. Sentient beings' bodies are like vast space— Where can afflictions dwell? Just have no seeking at all— Afflictions naturally dissolve away. <note>Six</note> How laughable—sentient beings, foolish and dull, Each clinging to their own different views. They only want to bake cakes beside the griddle, Not understanding to return to the source and see the flour. Flour is the root of right and wrong— By human making, it transforms a hundred ways. What's needed—let it be, freely, Without one-sided craving or attachment. Non-attachment is liberation— With seeking, you're caught in snares. With compassionate mind, all are equal— Suchness and enlightenment naturally appear. If you harbor thoughts of self and other, You won't see Buddha's face even face to face. <note>Seven</note> How many foolish people in the world Hold the Way and then seek the Way! They broadly search through various doctrines, Yet can't even save themselves. They specially seek others' writings and talk nonsense, Claiming their principles are supremely wonderful. In vain they waste their whole lives, Sinking forever in birth, aging, and suffering. Turbid love entangles the mind and won't let go— The pure wisdom-mind troubles itself. The forest of true Suchness and Dharma-realm They turn into thorns and wild grass. They cling to yellow leaves as gold, Not understanding to abandon gold and seek treasure. Thus they lose their minds and run madly, Forcibly adorning themselves with fine features. Their mouths recite sutras and treatises, But their minds are always withered and dry. One day awakening that the mind is originally empty— Complete Suchness, not lacking a bit. <note>Eight</note> Hearers (Śrāvakas) with their minds seek to cut off delusions— But the mind that cuts is itself a thief. Thief after thief, mutually eliminating— When will they finish the fundamental silence beyond words? Their mouths recite a thousand sutra volumes, But asked about the essence, they don't understand. Not understanding the perfect penetration of Buddha-Dharma, They vainly toil counting lines and letters. Ascetics practicing austerities in the forest, Hoping for merit in future lives— That hoping itself separates them from sages— How could the Great Way be attained? It's like dreaming of crossing a river— The boatman ferries you across to the north bank— Then suddenly you wake, lying safely in bed, Having lost the boatman and the crossing rules. The boatman and the one he ferried— Those two never knew each other. Sentient beings, deluded and upside-down, are bound— Coming and going in the three realms, exhausted. Awakening that birth and death are like a dream— All seeking-mind naturally ceases. <note>Nine</note> Awakening and understanding is enlightenment— Understanding the source has no steps or stages. How pitiful—ordinary folk, bent and stooped, At eighty still can't walk upright. In vain they waste their whole lives, Unaware of sun and moon shifting. Looking up at teachers' mouths, Like babies who've lost their milk. Monks and laypeople gather in crowds, All day listening to their dead words. Not contemplating their own bodies' impermanence, Their minds act with greed like wolves and tigers. How pitiful—the Lesser Vehicle's narrowness! They must subdue the six sense faculties. Not eating meat, wine, or the five pungent plants, Yet with crooked eyes they watch others eat and drink. There are even wilder crooked practices— Cultivating breath, not eating salt or vinegar. If you awaken to the supreme vehicle, the ultimate truth, You needn't discriminate between male and female. <note>Ten</note> Fourteen Verses on the Fourteen Topics Enlightenment and Affliction Are Not Two Sentient beings don't understand cultivation— They want to cut off afflictions. But afflictions are originally empty and still— Holding the Way, they still seek the Way. The single thought-mind itself is it— Why search elsewhere? The Great Way is only right before you— Fools, inverted and deluded, don't understand. Buddha-nature is heavenly, natural— No causes, conditions, or cultivation needed. Not recognizing the three poisons as false, They deludedly cling, sinking in birth and death. In the past, deluded, they thought it late; Today awakening, they see it was never early. Holding and Violating Precepts Are Not Two A true person functions without obstruction— Not bound by precepts and rules. Holding and violating are originally unborn— Fools are imprisoned by them. The wise see all actions as empty— Hearers find obstruction at every step. A bodhisattva's flesh eye is perfectly penetrating— The Lesser Vehicle's heavenly eye has cataracts. In emptiness they deludedly grasp existence and non-existence, Not realizing form and mind are unobstructed. Bodhisattvas dwell with ordinary people— Pure, yet never stained by the world. Fools cling to nirvana— The wise see birth and death as ultimate reality. Dharma-nature is empty, beyond words— Dependent origination—few understand it. A hundred-year-old without wisdom is a child; A child with wisdom is a hundred years old. Buddha and Sentient Beings Are Not Two Sentient beings and Buddha are not different— Great wisdom is no different from foolishness. Why seek treasure outside? In your own field of body, there's already a bright pearl. Right path and wrong path are not two— Know that sages and ordinary folk share the same road. Delusion and awakening have no difference— Nirvana and birth and death are one. Ultimately, clinging is empty and still— Only seek the mind's pure emptiness. There's not a single dharma to attain— Freely you enter the unconditioned. Principle and Phenomena Are Not Two The mind-king is free and at ease— Dharma-nature is originally free of the ten bonds. Everything is Buddha's work— Why force yourself to sit in meditation? Delusions are originally empty and still— No need to cut off attachments. The wise have no mind to attain— Naturally free of conflict and noise. Not recognizing the unconditioned Great Way, When will you realize the profound mystery? Buddha and sentient beings are the same— Sentient beings are exactly the World-Honored One. Ordinary folk deludedly discriminate, Grasping existence in emptiness, running confused. Realize greed and anger are empty and still— Where is not the true gate? Stillness and Chaos Are Not Two Hearers tire of noise and seek stillness— Like discarding flour to seek a cake. The cake was always flour— Made in a hundred ways by human action. Afflictions are enlightenment— No-mind means no realms. Birth and death is nirvana— Greed and anger are like flames and shadows. The wise seek Buddha with no-mind— Fools cling to wrong and right. In vain they waste their whole lives, Never seeing the Tathāgata's sublime crown. Realize lust's nature is empty— The boiling cauldron and burning coals cool by themselves. Good and Evil Are Not Two My body and mind are happy and free— At ease, with no good or evil. The Dharma-body is free, without direction— Whatever meets the eye is right awakening. The six sense objects are originally empty and still— Ordinary folk deludedly grasp them. Nirvana and birth and death are originally level— Throughout the four seas, who is thick or thin? The unconditioned Great Way is natural— No need to measure it with mind. Bodhisattvas roam freely, spiritually penetrating— Whatever they do contains subtle awakening. Hearers cling to dharmas and sit in meditation— Like silkworms spinning silk to bind themselves. Dharma-nature is originally perfectly bright— When illness is cured, why cling to medicine? Know all dharmas are equal— At ease, clear and empty, joyful. Form and Emptiness Are Not Two Dharma-nature has no blue or yellow— Sentient beings vainly compose elaborate writings. I and self—they speak of calming and contemplating, While their own minds are restless and mad. Not recognizing the perfect, penetrating, subtle principle, When will they meet true constancy? Unable to cure their own illness, They prescribe medicine for others. Outwardly they seem good, But inside they're like wolves and jackals. Fools fear hell— The wise see it no different from heaven. Facing objects, the mind never arises— Every step is a place of practice. Buddha and sentient beings are not two— Sentient beings themselves create division. If you want to remove the three poisons, You'll never escape disaster. The wise know mind is Buddha— Fools delight in heading West. Birth and Death Are Not Two All worldly dharmas are like illusions— Birth and death are like lightning and thunder. The Dharma-body is free, perfectly penetrating— Coming and going through mountains and rivers without obstruction. Inverted delusions are originally empty— Prajñā has no confusion or disorder. The three poisons are originally liberated— Why force yourself into meditative contemplation? Only because fools don't understand, They let precepts and rules decide for them. Not recognizing still, quenched true Suchness, When will they reach the other shore? The wise have no evil to cut off— Functioning freely, gathering and scattering with mind. Dharma-nature is originally empty and still— Not bound by birth and death. If you want to cut off afflictions, You're a fool with ignorance. Afflictions are enlightenment— Why seek meditation and contemplation elsewhere? Ultimate reality has no Buddha, no demon— The mind-substance has no form, no divisions. Cutting Off and Not Cutting Off Are Not Two A true person functions with dignity— Carefree and at ease, without hindrance. Nothing can harm them— Firm and solid like vajra. Not attached to two extremes or the middle way— At ease, neither annihilated nor eternal. The five desires, greed, and anger are Buddha— Hell is no different from heaven. Fools deludedly discriminate, Drifting through birth and death, mad and wild. The wise realize form is unobstructed— Hearers are all anxious and distressed. Dharma-nature is originally without blemish— Sentient beings deludedly grasp blue and yellow. The Tathāgata guides the deluded and foolish, Sometimes speaking of hell and heaven. Maitreya is within your own body— Why think about other places? Abandoning true Suchness and Buddha-images— Such a person is truly insane. Hearers' minds don't understand— They only chase after words and phrases. Words and phrases are not the true Way— They only increase conflict and stubbornness. In their minds are snakes and scorpions— Stung by them, you're immediately harmed. Not understanding to take the meaning from the text, When will they meet true constancy? Dying, they enter the uninterrupted hell— Their consciousness vainly suffers calamity. Truth and Worldly Convention Are Not Two Dharma-masters preach excellently, But their minds never leave afflictions. Their mouths speak texts to teach others, Only increasing others' birth and aging. True and false are originally not two— Ordinary folk abandon the false to seek the Way. Four assemblies gather to listen to lectures— On high seats they debate endlessly. Those sitting south and north argue with each other— The four assemblies say they're <note>suspicious</note> good. Though their mouths speak nectar, Their minds are always withered and dry. They themselves don't have a single coin, Yet day and night they count others' treasures. Exactly like foolish, ignorant people— Abandoning true gold to carry grass. The three poisons in their minds they don't relinquish— When will they ever attain the Way? Liberation and Bondage Are Not Two Vinaya masters hold precepts and bind themselves— Binding themselves, they also bind others. Outwardly they appear majestic and calm, But inside their minds are like great waves. Not boarding the raft of birth and death, How can they cross the river of love? Not understanding the true principle of the true school, Their heretical views and words are many. Two monks violated the precepts— They went to ask Upāli. Upāli, according to the vinaya, pronounced their guilt— Only increasing the monks' net of entanglement. In the small room, the layman— Vimalakīrti came and reproached him. Upāli fell silent, with no reply— Pure Name's teaching had no fault. And that precept-nature is like space— Not inside, not outside, not in the sahā world. They're urged to remove birth and death but won't— Suddenly awakening, they're the same as Śākyamuni. Object and Reflection Are Not Two A Chan master's body transcends ignorance— Where do afflictions arise from? Hell and heaven are one appearance— Nirvana and birth and death are empty names. There's no greed or anger to cut off— No Buddha-path to accomplish. Sentient beings and Buddha are equal— Naturally sacred wisdom is clear and awake. Not stained by the six sense objects, Each phrase uniquely accords with the unborn. Right awakening—one thought of subtle understanding— The three times are all level and calm. Not dharma, not precepts, self-governed— At ease, truly entering perfect completion. Cut off these four propositions and hundred negations— Like space, without action, without support. Unobstructed Functioning I now flow freely and at ease— Not envying kings, dukes, or ministers. The four seasons are like vajra— Through suffering and joy, the mind never changes. The Dharma-treasure surpasses Sumeru— Wisdom is vaster than rivers and seas. Not pulled by the eight winds, Neither diligent nor lazy. Following nature, floating and sinking, as if drunk— Roaming freely, at ease in all directions. Even if a sword is at your throat, I remain calm and unconcerned. Delusion and Awakening Are Not Two Deluded, you take emptiness as form— Awakened, you take form as emptiness. Delusion and awakening are originally without difference— Form and emptiness are ultimately the same. Fools call south "north"— The wise realize there's no east or west. Wanting to find the Tathāgata's subtle principle, It's always within a single thought. A mirage is not real water— A thirsty deer madly chases it. The body itself is false and unreal— Holding emptiness, you seek more emptiness. People in the world are so upside-down— Like dogs barking at thunder, roaring on. Verses on the Twelve Hours Hour of the Tiger (3–5 AM): Dawn Within the mad machine is a body of the Way. Through endless kalpas of suffering, They don't believe they hold a wish-fulfilling pearl. If you grasp objects, you enter the deluded ford— Even a hair's breadth is dust. Not dwelling in old appearances, without characteristics— Seeking knowledge from outside is also not true. Hour of the Rabbit (5–7 AM): Sunrise In functioning, no need for cleverness. Even if spiritual light illuminates existence and non-existence, Arising intention invites demonic disturbance. If you exert effort, you'll never finish— Day and night, pushed around by others' self and other. No need to arrange—just let it be— When has the mind-ground ever given rise to afflictions? Hour of the Dragon (7–9 AM): Breakfast Time Ignorance itself is Śākyamuni's body. Sitting or lying, not knowing it's originally the Way, Just busily suffering hardship. Recognizing sounds and forms, seeking closeness and distance— You're just a person stained by others. If you plan to use mind to seek Buddha-path, Ask empty space—only then leave the dust. Hour of the Serpent (9–11 AM): Mid-Morning Those not yet awakened can't be taught. Even if you penetrate the patriarchs' words, Don't place final meaning in your mind. Just guard the mystery, without words— Clinging to that, you're still not there. For a moment self-affirming, not chasing after— Through vast kalpas, never controlled by demonic realms. Hour of the Horse (11 AM–1 PM): Noon In the body of four elements is a priceless treasure. Mirages and sky-flowers—you won't let them go. Deliberate cultivation only brings more suffering. Never deluded, don't seek awakening— Let the morning sun set however many evenings. Within the formed body is the formless body— On the road of ignorance, there's no path of birth. Hour of the Goat (1–3 PM): Afternoon When has the mind-ground ever settled final meaning? Others' words have no closeness or distance— No need to use mind to seek the intended meaning. Let it roam freely, beyond taboos— Always in the human world, yet not of it. Functioning never leaves sounds and forms— Through kalpas, when has it ever been abandoned? Hour of the Monkey (3–5 PM): Late Afternoon Learning the Way, first don't despise poverty. Formed things are originally temporary accumulations— The formless—why seek truth in it? Making yourself "pure" only exhausts your spirit— Then you mistake foolishness for a close neighbor. Not seeking a place beyond words, You're temporarily called a renunciant. Hour of the Rooster (5–7 PM): Sunset Illusory sounds don't last long. You won't even eat the delicacies of meditative joy— Who could still drink the wine of ignorance? Don't abandon, don't guard— Free and easy—such carefreeness has never existed. Even if you're learned, penetrating past and present, You're still madly running outside. Hour of the Dog (7–9 PM): Dusk Mad children exert effort, throwing themselves into dark rooms. Even if the mind penetrates for countless hours, Through kalpas, how is it different from today? Trying to deliberate, you chatter— Only making the mind darker than lacquer. Day and night, spreading light to illuminate existence and non-existence— Fools call it pāramitā. Hour of the Boar (9–11 PM): Still Night Fierce diligence becomes laziness. Without the slightest thought of cultivation, In the formless light, always at ease. Surpassing Śākyamuni, transcending patriarchs and ancestors— If the mind has even a dust-mote, it's obstructed. Roaming freely, always like a dull fool— Others naturally have those who understand and love them. Hour of the Rat (11 PM–1 AM): Midnight Mind dwelling in the unborn is birth and death. When has birth and death ever belonged to existence or non-existence? When used, just use—without words. The patriarchs speak of matters beyond— Recognize the arising—that's still not it. Deliberately searching, there's truly no trace— When the demon of birth and death comes, let it test you. Hour of the Ox (1–3 AM): Rooster's Crow One perfect bright light has shone for long. Searching inside and out, you find nothing— Yet functioning on objects, it's vast and complete. No head to see, no hands either— When heaven and earth decay, it remains不朽. You who are not yet awakened, hear one word: Right now, who is moving the mouth?

洪覺範曰。誌公十二時歌。大明佛祖要妙。然年代寖遠。昧者多改易其語。以狥其私。其大害意者。如曰夜半子。心住無生即生死。心法何曾屬有無。用時便用沒文字。乃作生死何曾屬有無。言則工矣。然下句血脉不貫。既曰生死不屬有無。又曰用時便用。何哉　幻寄曰。覺範於文字轉接處。求誌公語脉。既其華未既其實。使生死不屬有無。不可用時便用。則心法不屬有無。又何可用時便用。且知生之未甞生。死之未甞死。翛然而來。翛然而往。非生死不屬有無。而用時便用乎。見有生死則有心法。見無生死則無心法。不見古人道。生死中無佛則無生死耶。生死心法同一幻泡。未可若是分別也。誌公諸讚詠。拔善惡刺。裂凡聖網。苟會其旨。則踏毗盧頂𩕳上行。一以情求。則入地獄如箭射。真龍象蹴踏。非驢所堪也。

天監十三年冬將卒。忽告眾僧。令移寺金剛神像。出置於外。乃密謂人曰。菩薩將去。未及旬日。無疾而終。舉體香䎡。臨亡然一燭以付後閣舍人吳慶。慶以事聞。帝歎曰。大師不復留矣。燭者其以後事囑我乎。因厚禮葬於鍾山獨龍阜。仍令開善精舍。勅陸倕製銘於冢內。王筠立󳬴於寺門。處處傳遺像焉。

幻寄曰。可惜一枝燭。分付不著人。却作後事會。咦。若作佛法會。便好與梁武。一坑埋却。因述頌云。達磨隻履。携歸𦵇嶺。誌公一燭。梁宮搖影。青陽已謝行人遠。落花滿堦月華冷。銀河西橫玉漏殘。夢破轆轤鳴露井。

> Huan Ji said: "What a pity, a single candle, yet no one to pass it to. Instead, it becomes a matter of future events. Hmm—if one interprets it as the Dharma, then it would be fitting to bury it in the same pit as Emperor Wu of Liang." Thus, he composed a verse: Bodhidharma, with a single shoe, Returned to the Western peaks. Master Zhi, with a single candle, Cast flickering shadows in the Liang palace. The spring sun has set, the traveler is far away, Fallen petals fill the steps, the moonlight is cold. The Milky Way stretches westward, the water clock runs low, The dream breaks—the pulley creaks by the dew-laden well.