百丈懷海禪師。福州長樂人也。師參馬大師為侍者。檀越每送齋飯來。師纔揭開盤蓋。馬大師拈起一片胡餅示眾云。是甚麼。每日如此。師經三年。一日。隨侍馬祖路行次。聞野鴨聲。馬祖云。什麼聲。師云。野鴨聲。良久。馬祖云。適來聲向什麼處去。師云。飛過去。馬祖迴頭。將師鼻便搊。師作痛聲。馬祖云。又道飛過去。師於言下有省。却歸侍者寮。哀哀大哭。同事問曰。汝憶父母耶。師曰。無。曰。被人罵耶。師曰。無。曰。哭作甚麼。師曰。我鼻孔被大師搊得痛不徹。同事曰。有甚因緣不契。師曰。汝問取和尚去。同事問大師曰。海侍者有何因緣不契。在寮中哭。告和尚為某甲說。大師曰。是伊會也。汝自問取他。同事歸寮。曰。和尚道汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚却笑。師曰。適來哭。如今笑。同事罔然。明日。馬祖昇堂纔坐。師出來卷却簟。馬祖便下座。師隨至方丈。馬祖云。適來要舉轉因緣。你為什麼卷却簟。師曰。為某甲鼻頭痛。馬祖云。你什麼處去來。師云。昨日偶有出入。不及參隨。馬祖喝一喝。師便出去。馬祖一日問師。什麼處來。師云。山後來。祖云。還逢著一人麼。師云。不逢著。祖云。為什麼不逢著。師云。若逢著。即舉似和尚。祖云。什麼處得者箇消息來。師云。某甲罪過。祖云。却是老僧罪過。師再參馬祖。祖豎起拂子。師云。即此用。離此用。祖挂拂子於舊處。良久。祖云。你已後開兩片皮。將何為人。師遂取拂子豎起。祖云。即此用。離此用。師亦挂拂子於舊處。祖便喝。師直得三日耳聾。後住洪州大雄山。以居處巖巒峻極。故號百丈。既處之。未期月。參玄之賓。四方麇至。溈山．黃檗當其首。一日。師謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。師曰。子已後莫承嗣馬祖去麼。檗曰。不然。今日因和尚舉。得見馬祖大機大用。然且不識馬祖。若嗣馬祖。已後喪我兒孫。師曰。如是。如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。檗便禮拜。因僧問西堂。有問有答即且置。無問無答時如何。堂曰。怕爛却那。師聞舉。乃曰。從來疑這箇老兄。曰。請和尚道。師曰。一合相不可得。師謂眾曰。有一人長不喫飯不道饑。有一人終日喫飯不道飽。眾無對。雲巖問。和尚每日區區為阿誰。師曰。有一人要。巖曰。因甚麼不教伊自作。師曰。他無家活。僧問。抱璞投師。請師一決。師云。昨夜南山虎咬大蟲。云。不繆真詮。為甚麼不垂方便。師云。掩耳偷鈴漢。云。不得中郎鑑。還同野舍薪。師便打。僧云。蒼天。蒼天。師云。得與麼多口。云。罕遇知音。拂袖便出。師云。百丈今日輸却一半。(佛鑑云。雖得一場榮。刖却一雙足)。至晚。侍者問。和尚被這僧不肯了便休。師便打。者云。蒼天。蒼天。師云。罕遇知音。者作禮。師云。一狀領過。有一僧哭入法堂。師云。作什麼。僧云。父母俱喪。請師揀日。師云。明日一時埋却。問。如何是奇特事。師云。獨坐大雄峯。僧禮拜。師便打。西堂問師。你向後作麼生開示於人。師以手卷舒兩邊。堂云。更作麼生。師以手點頭三下。

Zen Master Baizhang Huaihai was from Changle in Fuzhou. He studied under Great Master Ma and served as his attendant. Whenever a lay donor sent vegetarian meals, as soon as the Master lifted the lid from the tray, Great Master Ma would pick up a piece of flatbread, show it to the assembly, and say, "What is this?" Every day it was like this. This went on for three years.

One day, while accompanying Master Ma on a walk, the Master heard the sound of wild ducks. Master Ma said, "What sound is that?" The Master said, "The sound of wild ducks." After a while, Master Ma said, "Where has that sound gone now?" The Master said, "It flew away." Master Ma turned around, grabbed the Master's nose, and twisted it. The Master cried out in pain. Master Ma said, "And you still say it flew away!" At these words, the Master had a realization.

He returned to the attendant's quarters and wept bitterly. A fellow monk asked, "Are you thinking of your parents?" The Master said, "No." The monk said, "Did someone scold you?" The Master said, "No." The monk said, "Then why are you crying?" The Master said, "My nose hurts so much from where the Great Master twisted it." The fellow monk said, "What happened that didn't sit right with you?" The Master said, "Go ask the Master."

The fellow monk went and asked Great Master Ma, "What happened with attendant Hai that didn't sit right with him? He's in the quarters crying. Please tell me, Master." The Great Master said, "He understands. Go ask him yourself." The fellow monk returned to the quarters and said, "The Master says you understand, and told me to ask you myself." The Master then burst out laughing. The fellow monk said, "You were crying just now—why are you laughing now?" The Master said, "Before, I cried. Now, I laugh." The fellow monk was baffled.

The next day, Master Ma had just sat down in the Dharma hall when the Master came forward and rolled up the mat. Master Ma immediately stepped down from the seat. The Master followed him to his quarters. Master Ma said, "I was about to bring up that matter—why did you roll up the mat?" The Master said, "Because my nose hurts." Master Ma said, "Where have you been?" The Master said, "Yesterday I happened to have some business and couldn't attend you." Master Ma gave a shout. The Master left.

One day Master Ma asked the Master, "Where are you coming from?" The Master said, "From behind the mountain." The Master said, "Did you meet anyone there?" The Master said, "I didn't meet anyone." The Master said, "Why didn't you meet anyone?" The Master said, "If I had met someone, I would have told you, Master." The Master said, "Where did you get that idea?" The Master said, "I have been at fault." The Master said, "No—it is I who have been at fault."

The Master paid respects to Master Ma again. Master Ma raised his fly whisk. The Master said, "Is it used just so, or apart from this?" Master Ma hung the fly whisk back in its place. After a while, Master Ma said, "Later on, when you open your two lips, how will you teach people?" The Master then took up the fly whisk and raised it. Master Ma said, "Is it used just so, or apart from this?" The Master also hung the fly whisk back in its place. Master Ma gave a shout. The Master was left deaf for three days.

Later he resided at Mount Daxiong in Hongzhou. Because the peaks where he lived were extremely steep, he was called Baizhang ("Hundred Zhang"). After he settled there, in less than a month, students inquiring into the profound truth gathered from all directions, with Weishan and Huangbo at the head.

One day the Master said to the assembly, "The Buddha-Dharma is no small matter. Long ago, when Master Ma gave a shout, I was left deaf for three days." When Huangbo heard this, he involuntarily stuck out his tongue. The Master said, "Will you later succeed Master Ma as his heir?" Huangbo said, "No. Because today, hearing you bring it up, I can see Master Ma's great workings and great function. But I still don't really know Master Ma. If I were to succeed him, my descendants would be lost." The Master said, "Just so, just so. To see equal to your teacher reduces your teacher's virtue by half. To see beyond your teacher—only then are you fit to receive the transmission. You have the insight to surpass your teacher." Huangbo then bowed.

A monk asked Xitang, "When there is a question and an answer, let that be set aside. What about when there is no question and no answer?" Xitang said, "Aren't you afraid it'll rot?" When the Master heard this, he said, "I've always wondered about that old brother." Someone said, "Please, Master, say something." The Master said, "The unity of all things cannot be grasped."

The Master said to the assembly, "There is one person who never eats yet is never hungry. There is one person who eats all day yet is never full." The assembly had no reply.

Yunyan asked, "Master, every day you busy yourself so—for whose sake?" The Master said, "There is someone who needs it." Yunyan said, "Why not let him do it himself?" The Master said, "He has no household."

A monk asked, "I bring uncut jade to you, Master—please decide it for me." The Master said, "Last night a tiger in the southern mountains bit a great insect." The monk said, "If it does not obscure the true teaching, why do you not extend skillful means?" The Master said, "You're the one who covers his ears while stealing a bell." The monk said, "Without the connoisseur's mirror, one is no different from firewood in a wild hut." The Master immediately struck him. The monk cried, "Heavens! Heavens!" The Master said, "You talk far too much." The monk said, "One rarely meets a true friend." He shook his sleeves and left. The Master said, "Today Baizhang has lost half."

(Fojian said: "Though he won a moment of glory, he lost both his feet.")

That evening the attendant asked, "Master, that monk didn't accept it—did you just let it go?" The Master struck him. The attendant cried, "Heavens! Heavens!" The Master said, "One rarely meets a true friend." The attendant bowed. The Master said, "You're charged on the same count."

A monk came weeping into the Dharma hall. The Master said, "What's the matter?" The monk said, "Both my parents have died. Please, Master, choose an auspicious day." The Master said, "Bury them together tomorrow."

Someone asked, "What is the extraordinary thing?" The Master said, "Sitting alone on the great summit." The monk bowed. The Master struck him.

Xitang asked the Master, "How will you instruct people in the future?" The Master opened and closed his hand to both sides. Xitang said, "What else?" The Master nodded his head three times with his hand.

上堂。眾纔集。師以拄杖趂下。却召大眾。大眾回頭。師云。是什麼。溈山問仰山。百丈再參馬祖豎拂因緣。此二尊宿意旨如何。仰山云。此是顯大機大用。溈山云。馬祖出八十四人善知識。幾人得大機。幾人得大用。仰山云。百丈得大機。黃檗得大用。餘者盡是唱道之師。溈山云。如是。如是。師因普請開田。回問。運闍棃。開田不易。檗云。眾僧作務。師云。有煩道用。檗云。爭敢辭勞。師云。開得多少田。檗作鋤田勢。師便喝。檗掩耳而出。師問黃檗。甚處來。檗云。山下採菌子來。師云。山下有一虎子。汝還見麼。檗便作虎聲。師於腰下取斧作斫勢。檗約住便掌。師至晚上堂。云。大眾。山下有一虎子。汝等諸人出入好看。老僧今朝親遭一口。後溈山問仰山云。黃檗虎話作麼生。仰山云。和尚如何。溈山云。百丈當時便合一斧斫殺。因什麼到如此。仰山云。不然。溈山云。子又作麼生。仰山云。不唯騎虎頭。亦解把虎尾。溈山云。寂子甚有險崖之句。師每日上堂。常有一老人聽法。隨眾散去。一日。不去。師乃問。立者何人。老人云。某甲於過去迦葉佛時曾住此山。有學人問。大修行底人。還落因果也無。對云。不落因果。墮在野狐身。今請和尚代一轉語。師云。汝但問。老人便問。大修行底人還落因果也無。師云。不昧因果。老人於言下大悟。告辭師云。某甲已免野狐身。住在山後。乞依亡僧燒送。師令維那白槌告眾。齋後普請送亡僧。大眾不能詳。至晚參。師舉前因緣次。黃檗便問。古人錯對一轉語。落在野狐身。今人轉轉不錯是如何。師云。近前來。向汝道。黃檗近前打師一掌。師云。將謂胡鬚赤。更有赤鬚胡。時溈山在會下作典座。司馬頭陀舉野狐話問。典座作麼生。典座以手撼門扇三下。司馬云。太麤生。典座云。佛法不是者箇道理。後溈山舉黃檗問野狐話問仰山。仰山云。黃檗常用此機。溈山云。汝道天生得。從人得。仰山云。亦是稟受師承。亦是自宗通。溈山云。如是。如是。黃檗問。從上古人以何法施人。師良久。黃檗云。後代兒孫將何傳授。師云。將謂你者漢是箇人。便歸方丈。師與溈山作務次。師問。有火也無。溈山云。有。師云。在什麼處。溈山把一莖柴。吹過與師。師接云。如蟲蝕木。因普請鋤地次。有僧聞皷聲。舉起鋤頭。大咲歸去。師云。俊哉。此是觀音入理之門。後喚其僧。問。你今日見甚道理。云。某甲早辰未喫粥。聞皷聲。歸喫飯。師呵呵大笑。問。如何是佛。師云。汝是阿誰。云。某甲。師云。汝識某甲否。云。分明箇。師豎起拂子問。汝見拂子否。云。見。師更不管。師令僧。去章敬處。見伊上堂說法。你便展開坐具。禮拜。起將一隻鞋。以袖拂却上塵。倒頭覆下。其僧到章敬。一依師旨。章敬云。老僧罪過。

The master ascended the hall. When the assembly had just gathered, he chased them out with his staff. Then he called to the great assembly. When they turned their heads, the master said, "What is it?"

Guishan asked Yangshan about the story of Baizhang's second visit to Mazu, when Mazu held up the whisk. "What was the essential meaning of these two venerable ones?"

Yangshan said, "This reveals the great function and great capacity."

Guishan said, "Mazu produced eighty-four good teachers. How many attained the great capacity? How many attained the great function?"

Yangshan said, "Baizhang attained the great capacity. Huangbo attained the great function. The rest were all teachers who sang the way."

Guishan said, "So it is. So it is."

Once, during communal fieldwork clearing fields, the master returned and asked, "Yun, the novice, is clearing fields no easy task?"

Huangbo said, "The monks are doing their work."

The master said, "I apologize for troubling you with the way."

Huangbo said, "How dare I decline the labor?"

The master said, "How much land have you cleared?"

Huangbo made the gesture of hoeing. The master immediately shouted. Huangbo covered his ears and left.

The master asked Huangbo, "Where have you been?"

Huangbo said, "I went down the mountain to pick mushrooms."

The master said, "There is a tiger cub down the mountain. Did you see it?"

Huangbo then made the sound of a tiger. The master took an axe from his waist and made as if to strike. Huangbo held him back and slapped him.

That evening the master ascended the hall and said, "Everyone, there is a tiger cub down the mountain. All of you who go in and out should be careful. This old monk received a bite today."

Later, Guishan asked Yangshan, "What about Huangbo's tiger story?"

Yangshan said, "How does the master see it?"

Guishan said, "Baizhang should have struck and killed it with one axe right then. Why did it come to this?"

Yangshan said, "Not so."

Guishan said, "How do you see it?"

Yangshan said, "Not only does he ride the tiger's head, he also knows how to grab the tiger's tail."

Guishan said, "Jizi has truly dangerous statements."

Every day when the master ascended the hall, an old man would listen to the Dharma and leave with the crowd. One day, he did not leave. The master asked, "Who is the one standing there?"

The old man said, "I lived on this mountain during the time of Kashyapa Buddha. A student asked me, 'Does a person of great practice still fall under cause and effect?' I answered, 'They do not fall under cause and effect.' For that I fell into the body of a wild fox. Now I beg the master to give a turning word on my behalf."

The master said, "Just ask."

The old man asked, "Does a person of great practice still fall under cause and effect?"

The master said, "They do not ignore cause and effect."

At these words the old man was greatly awakened. He took leave of the master, saying, "I have been freed from the body of a wild fox. I live behind the mountain. I beg you to give me the funeral rites of a deceased monk."

The master had the prior announce to the assembly by striking the mallet: after the meal, there would be a communal funeral for a deceased monk. The assembly could not understand.

At the evening gathering, when the master had finished recounting this story, Huangbo asked, "The ancients gave one wrong turning word and fell into the body of a wild fox. What about people today who turn the words rightly every time?"

The master said, "Come closer and I will tell you."

Huangbo came closer and slapped the master. The master said, "I thought the barbarian's beard was red. Here is a red-bearded barbarian."

At that time Guishan was in the assembly serving as head cook. The head monk Sima brought up the wild fox story and asked, "What about the head cook?"

The head cook shook the door panel three times with his hand. Sima said, "Too coarse."

The head cook said, "The Buddha-Dharma is not like that."

Later Guishan brought up Huangbo's question about the wild fox story and asked Yangshan. Yangshan said, "Huangbo always uses this function."

Guishan said, "Would you say it is innate, or obtained from others?"

Yangshan said, "It is both received from the teacher and personally penetrated."

Guishan said, "So it is. So it is."

Huangbo asked, "What Dharma did the ancients use to give to people?"

The master was silent for a long time. Huangbo said, "How will later generations transmit it?"

The master said, "I thought you were a real person." Then he returned to his quarters.

Once, while the master and Guishan were working, the master asked, "Is there fire?"

Guishan said, "There is."

The master said, "Where?"

Guishan picked up a stick of firewood, blew on it, and handed it to the master. The master took it and said, "Like a worm eating wood."

Once during communal hoeing, a monk heard the drum, raised his hoe, laughed loudly, and went back. The master said, "How excellent. This is Guanyin's gate of entering principle."

Later the master called the monk and asked, "What principle did you see today?"

The monk said, "I had not eaten porridge this morning. When I heard the drum, I went back to eat."

The master laughed heartily.

Someone asked, "What is Buddha?"

The master said, "Who are you?"

The person said, "So-and-so."

The master said, "Do you know so-and-so?"

The person said, "Clearly."

The master held up his whisk and asked, "Do you see the whisk?"

The person said, "Yes."

The master paid him no further attention.

The master instructed a monk, "Go to Zhangjing's place. When you see him ascend the hall and teach, spread out your sitting cloth and bow. Then take up one shoe, brush the dust off it with your sleeve, and place it upside down on your head."

The monk went to Zhangjing and did exactly as the master instructed. Zhangjing said, "This old monk is at fault."

廣錄。夫語須辯緇素。須識總別語。須識了義．不了義教語。了義教辯清。不了義教辯濁。說穢法邊垢揀凡。說淨法邊垢揀聖。從九部教說。向前眾生無眼。須假人雕琢。若於聾俗人前說。直須教渠出家持戒。修禪學慧。若是過量俗人。亦不得向他與麼說。如維摩詰．傅大士等類。若於沙門前。說他沙門已受白四羯磨訖。具足全是戒定慧力。更向他與麼說。名非時語。說不應時。亦名綺語。若是沙門。須說淨法邊垢。須說離有無等法。離一切修證。亦離於離。若於沙門中。剝除習染。沙門除貪瞋病不去。亦名聾俗。亦須教渠修禪學慧。若是二乘僧。他歇得貪瞋病去盡。依住無貪將為是。是無色界。是障佛光明。是出佛身血。亦須教渠修禪學慧。須辯清濁語。濁法者。貪．瞋．愛．取等多名也。清法者。菩提．涅槃．解脫等多名也。只如今鑑覺。但於清濁兩流。凡聖等法。色聲香味觸法。世間出世間法。都不得有纖毫愛取。既不愛取。依住不愛取將為是。是初善。是住調伏心。是聲聞人。是戀筏不捨人。是二乘道。是禪那果。既不愛取。亦不依住不愛取。是中善。是半字教。猶是無色界。免墮二乘道。免墮魔民道。猶是禪那病。是菩薩縛。既不依住不愛取。亦不作不依住知解。是後善。是滿字教。免墮無色界。免墮禪那病。免墮菩薩乘。免墮魔王位。為智障．地障．行障故。見自己佛性。如夜見色。如云佛地斷二愚。一．微細所知愚。二．極微細所知愚。故云有大智人破塵出經卷。若透得三句過。不被三段管。教家舉喻。如鹿三跳出網。喚作纏外佛。無物拘繫得渠。是屬然燈後佛。是最上乘。是上上智。是佛道上立。此人是佛。有佛性。是導師。是使得無所礙風。是無礙慧。於後能使得因果福智自由。是作車運載因果。處於生。不被生之所留。處於死。不被死之所礙。處於五陰。如門開不被五陰礙。去住自由。出入無難。若能與麼。不論堦梯勝劣。乃至蟻子之身。但能與麼。盡是淨妙國土。不可思議。此猶是解縛語。彼自無瘡。勿傷之也。佛瘡．菩薩等瘡。但說有無等法。盡是傷也。有無管一切法。十地是濁流河。眾作清流。說豎清相。說濁過患。向前十大弟子。舍利弗．富樓那．正信阿難．邪信善星等。箇箇有牓樣。箇箇有則候。一一被導師說破。不是四禪八定阿羅漢等。住定八萬劫。他是依執所行。被淨法酒醉。故聲聞人聞佛法。不能發無上道心。所以斷善根人無佛性。教云。喚作解脫深坑可畏之處。一念心退。墮地獄猶如箭射。亦不得一向說退。亦不得一向說不退。祇如文殊．觀音．勢至等。却來須陁洹地。同類誘引。不得言他退。當與麼時。祇喚作須陁洹人。祇如今鑑覺。但不被一切有無諸法管。透三句及一切逆順境得過。聞百千萬億佛出世間。如不聞相似。亦不依住不聞。亦不作不依住知解。說他者箇人退。不得量數。管他不著。是佛常住世間而不染世法。說佛轉法輪退。亦是謗佛法僧。說佛不轉法輪不退。亦是謗佛法僧。肇云。菩提之道。不可圖度。高而無上。廣不可極。淵而無下。深不可測。語也垛生招箭。言鑑覺猶不是。從濁辯清。許說如今鑑覺是除鑑覽外別有。盡是魔說。若守住如今鑑覺。亦同魔說。亦名自然外道說。如今鑑覺是自己佛。是尺寸語。是圖度語。似野干鳴。猶屬黐膠門。本來不認自知自覺是自己佛。向外馳求覓佛。假善知識說出自知自覺作藥。治箇向外馳求病。既不向外馳求。病瘥須除藥。若執住自知自覺。是禪那病。是徹底聲聞。如水成冰。全冰是水。救渴難望。亦云必死之病。世醫拱手。無始不是佛。莫作佛解。佛是眾生邊藥。無病不要喫。藥病俱消。喻如清水。佛似甘草和水。亦如蜜和水。極是甘美。若同清水邊數則不著。不是。無是本有。亦云此理是諸人本有。諸佛菩薩喚作示珠人。從來不是箇物。不用知渠解渠。不用是渠非渠。但割斷兩頭句。割斷有句不有句。割斷無句不無句。兩頭迹不現。兩頭提汝不著。量數管汝不得。不是欠少。不是具足。非凡非聖。非明非暗。不是有知。不是無知。不是繫縛。不是解脫。不是一切名目。何以不是實語。若為雕琢虗空。作得佛相貌。若為說道虗空是青．黃．赤．白作得。如云法無有比。無可喻故。法身無為。不墮諸數。故云聖體無名。不可說如實理。空門難湊。喻如太末蟲處處能泊。唯不能泊於火燄之上。眾生亦爾。處處能緣。唯不能緣於般若之上。參善知識。求覓一知一解。是善知識魔。生語見故。若發四弘誓願。願度一切眾生盡。然後我始成佛。是菩薩法智魔。誓願不相捨故。若持齋戒。修禪學慧。是有漏善根。縱然坐道場。示現成等正覺。度恒沙數人盡證辟支佛果。是善根魔。起貪著故。若於諸法都無貪染。神理獨存。住甚深禪定。更不昇進。是三昧魔。久躭翫故。至上涅槃。離欲寂靜。是魔業。若智慧脫若干魔網不去。縱解百本圍陁經。盡是地獄滓。若覓如佛相似。無有是處。如今聞說不著一切善惡有無等法。即為墮空。不知棄本逐末。却是墮空也。求佛求菩提。及一切有無等法。是棄本逐末。祇如今麤食助命。補破遮寒。渴則掬水喫。餘外但是一切有無等法都無纖毫繫念。此人漸有輕明分。善知識不執有。不執無。脫得十句魔語。出語不繫縛人。所有言說。不自稱師。說如谷響。言滿天下無口過。堪依止。若道我能說能解。說我是和尚。汝是弟子。者箇同於魔說。無端說道。目擊道存。是佛不是佛。是菩提．涅槃．解脫等。無端說一知一解。見舉一手。豎一指。云是禪是道。者箇語繫縛人。未有住時。祇是重增比丘繩索。縱然不說。亦有口過。寧作心師。不師於心。不了義教。有人天師。有導師。了義教中。不為人天師。不師於法。未能依得玄鑑。且依得了義教。猶有相親分。若是不了義教。祇合聾俗人前說。祇如今但不依住一切有無諸法。亦不住無依住。亦不作不依住知解。是名大善知識。亦云唯佛一人是大善知識。為無兩人。餘者盡名外道。亦名魔說。如今祇是說破兩頭句。一切有無境法。但莫貪染及解縛之事。無別語句教人。若道別有語句教人。別有法與人者。此名外道。亦名魔說。須識了義教．不了義教語。須識遮語．不遮語。須識生死語。須識藥病語。須識逆順喻語。須識總別語。說道修行得佛。有修有證。是心是佛。即心即佛。是佛說。是不了義教語。是不遮語。是總語。是升合擔語。是揀穢法邊語。是順喻語。是死語。是凡夫前語。不許修行得佛。無修無證。非心非佛。佛亦是佛說。是了義教語。是遮語。是別語。是百石擔語。是三乘教外語。是逆喻語。是揀淨法邊語。是生語。是地位人前語。從須陁洹向上直至十地。但有語句。盡屬法塵垢。但有語句。盡屬煩惱邊收。但有語句。盡屬不了義教。了義教是持。不了義教是犯。佛地無持犯。了義不了義教盡不許也。從苗辯地。從濁辯清。祇如今鑑覺。若從清邊數。鑑覺亦不是清。不鑑覺亦不是清。亦不是不清。亦不是聖。亦不是不聖。亦不是見。水濁。說水濁過患。水若清。都無可說。說却濁他水。若有無問之問。亦有無說之說。佛不為佛說法。平等真如法界無佛。不度眾生。佛不住佛。名真福田。須辯主客語。貪染一切有無境法。被一切有無境惑亂。自心是魔王。照用屬魔民。祇如今鑑覺。但不依住一切有無諸法。世間出世間法。亦不作不住知解。亦不依住無知解。自心是佛。照用屬菩薩。心心是主宰。照用屬客塵。如波說水。照萬像以無功。若能寂照。不自玄旨。自然貫串於古今。如云神無照功。至功常存。能一切處為導師。眾生性識。他為未曾踏佛堦梯。是黐膠性。多時黏著有無諸法。乍喫玄旨藥不得。作聞格外語。他信不及。所以菩提樹下四十九日默然思惟。智慧冥朦難說。無可比喻。說眾生有佛性。亦謗佛法僧。說眾生無佛性。亦謗佛法僧。若言有佛性。名執著謗。若言無佛性。名虗妄謗。如云說佛性有。則增益謗。說佛性無。則損減謗。說佛性亦有亦無。則相違謗。說佛性非有非無。則戲論謗。始欲不說。眾生無解脫之期。始欲說之。眾生又隨語生解。益少損多。故云我寧不說法。疾入於涅槃。向後返尋。過去諸佛皆說三乘之法。向後假說假立名字。本不是佛。向渠說是佛。本不是菩提。向渠說是菩提．涅槃．解脫等。知渠擔百石擔不起。且與渠一升一合擔。知渠難信了義教。且與渠說不了義教。且得善法流行。亦勝於惡法。善果限滿。惡果便到。得佛。則有眾生到。得涅槃。則有生死到。得明。則有暗到。但是有漏因果翻覆。無有不想酬獻者。若欲免見翻覆之事。但割斷兩頭句。量數管不著。不佛不眾生。不親不疎。不高不下。不平不等。不去不來。但不著文字。隔渠兩頭。捉汝不得。免苦樂相形。免明暗相酬。實理真實亦不真實。虗妄亦不虗妄。不是量數物。喻如虗空不可修治。若心有少許作解。即被量數管著。亦如卦兆。被金木水火土管。亦如黐膠。五處俱黏。魔王捉得。自在還家。夫教語皆三句相連。初．中．後善。初。直須教渠發善心。中。破善心。後。始名好善。菩薩即非菩薩。是名菩薩。法非法非非法。總與麼也。若祇說一句。令眾生入地獄。若三句一時說。渠自入地獄。不干教主事。說到如今鑑覺是自己佛。是初善。不守住如今鑑覺。是中善。亦不作不守住知解。是後善。如前屬然燈後佛。祇是不凡亦不聖。莫錯說佛非凡非聖。此土初祖云。無能無聖為佛聖。若言佛聖者。亦非九品精靈．龍畜等類。及釋梵已來。皆能通變。上品精靈。亦知今古百劫時事。豈得是佛。如阿修羅王身極長大。敵兩倍須彌山。與帝釋戰時。知力不如。領百萬兵眾入藕絲孔裏藏。通變辯才不少。他且不是佛教語。節級奢緩。陞降不同。未悟未解時名貪瞋。悟了喚作佛慧。故云不異舊時人。祇異舊時行履處。問。斬草伐木。掘地墾土。為有罪報相否。師云。不得定言有罪。亦不得定言無罪。有罪無罪。事在當人。若貪染一切有無等法。有取捨心在。透三句不過。此人定言有罪。若透三句外。心如虗空。亦莫作虗空想。此人定言無罪。又云。罪若作了。道不見有罪。無有是處。若不作罪。道有罪。亦無有是處。如律中。本迷煞人。及轉相煞。尚不得煞罪。何況禪宗下相承。心如虗空。不停留一物。亦無虗空相。將罪何處安著。亦云禪道不用修。但莫污染。亦云但融冶表裏心盡即得。亦云但約照境。祇如今照一切有無等法。都無貪取。亦莫取著。亦云合與麼學。學似浣垢衣。衣是本有。垢是外來。聞說一切有無聲色。如垢膩。都莫將心湊泊。菩提樹下。三十二相八十種好屬色。十二分教屬聲。祇如今截斷一切有無聲色流過。心如虗空相似。合與麼學。如救頭然始得。臨命終時。尋舊熟路行。尚不徹到。與麼時。新調始學。無有得期。臨終之時。盡是勝境現前。隨心所愛。重處先受。祇如今不作惡事。當此之時。亦無惡境。縱有惡境。亦變成好境。若怕臨終之時。慞狂不得自由。即須如今便自由始得。祇如今於一一境法都無愛染。亦莫依住知解。便是自由人。如今是因。臨終是果。果業已現。如何怕得。怕是古今。古若有今。今亦有古。古若有佛。今亦有佛。如今若得。直至未來際得。祇如今一念一念不被一切有無等法管。自古自今。佛祇是人。人祇是佛。亦是三昧定。不用將定入定。不用將禪想禪。不用將佛覓佛。如云法不求法。法不得法。法不行法。法不見法。自然得法。不以得更得。所以菩薩應如是正念於法。罄然獨存。亦無知獨存之法。智性自如如。非因所置。亦名體結。亦名體集。不是智知。不是識識。絕思量處。凝寂體盡。忖度永亡。如海大流盡。波浪不復生。亦云如大海水。無風帀帀之波。忽知帀帀之波。此是細中之麤。亡知於知。還如細中之細。是佛境界。從此初知。名三昧之頂。亦名三昧王。亦名爾𦦨智。出生一切諸三昧。灌一切諸法王子頂。於一切色聲香味觸法剎土成等正覺。內外通達。悉無有閡。一色一塵。一佛一色。一切佛一切色。一切塵一切佛。一切色聲香味觸法亦復如是。一一徧滿一切剎土。此是細中之麤。是善境界。是一切上流知覺聞見。亦是一切上流出生入死。度一切有無等。是上流所說。亦是上流涅槃。是無上道。是無等等呪。是第一之說。於諸說中最為甚深。無人能到。諸佛護念。猶如清波。能說一切水清濁．深流．廣大之用。諸佛護念。行住坐臥。若能如是。我時為現清淨光明身。又云。如汝自等．語等。我亦如然。一佛剎聲。一佛剎香。一佛剎味。一佛剎觸。一佛剎事。悉皆如是。從此上至蓮華藏世界。縱廣總皆如是。若守初知為解。名頂結。亦名墮頂結。是一切塵勞之根本。自生知見。無繩自縛。所知故繫世有二十五。又散一切諸煩惱門縛著於他。此初知。二乘見之。名為爾𦦨識。亦名微細煩惱。便即斷除。既得除已。名為回神住空窟。亦名三昧酒所醉。亦名解脫魔所縛。世界成壞。定力所持。漏向別國土都不覺知。亦名解脫深坑可畏之處。菩薩悉皆遠離。亦云失脚作轉輪王。令四天下人一日行十善。此福智猶不能算。自己鑑覺名王。緣念著有無諸法。名轉輪王。祇如今於藏腑中都不納一切有無等法。離四句外名空。空名不死藥。為喚前王名不死藥。雖云不死藥。與王共服。亦非二物。亦非一物。若作一二解。亦名轉輪王。祇如今有人以福智四事。供養四百萬億阿僧祇世界六趣四生。隨其所欲。滿八十年已。後作是念。然此眾生皆已衰老。我當以佛法而訓導之。令得須陀洹果。乃至阿羅漢道。如是施主。但施眾生一切樂具。功德尚自無量。何況令得須陀洹果。乃至阿羅漢道功德無量無邊。猶不如第五十人聞經隨喜功德。報恩經云。摩耶夫人生五百太子。盡得辟支佛果。而皆滅度。各各起塔供養。一一禮拜。歎言。不如生於一子。得無上菩提。省我心力。祇如今於百千萬眾中。有一人得者。價直三千大千世界。所以常勸眾人。須玄解自理。自理若玄。使得福智。如貴使賤。亦如無住車。若守此作解。名髻中珠。亦名有價寶珠。亦名運糞入。若不守此為解。如王髻中明珠與之。亦名無價大寶。亦名運糞出。佛直是纏外人。却來纏內。與麼作佛。直是生死那邊人。直是玄絕那邊人。却來向者岸。與麼作佛。人及獼猴。俱不能行。人喻十地菩薩。獼猴喻凡夫。讀經看教。求一切知解。不是一向不許。解得三乘教。善得瓔珞莊嚴具。得三十二相窟宅。覓佛即不得。教云貪著小乘三藏學者。猶不許親近。何況自為。是破戒比丘．名字羅漢。涅槃經中被配入十六惡律儀中。同於畋獵漁捕。為利養故殺害。大乘方等。猶如甘露。亦如毒藥。消得去。如甘露。消不去。如毒藥。讀經看教。若不解他生死語。決定透他義句不過。莫讀最第一。亦云須看教。亦須參善知識。第一須自有眼。須辯他生死語始得。若辯白不得。決定透不過。祇是重增比丘繩索。所以教學玄旨人。不遣讀文字。如云說體不說相。說義不說文。如是說者。名真說。若說文字。皆是誹謗。是名邪說。菩薩若說。當如法說。亦名真說。當令眾生持心不持事。持行不持法。說人不說字。說義不說文。說道欲界無禪。亦是帶一隻眼人語。既云欲界無禪。憑何得至色界。先因地上習二種定。然後得至初禪．有想定．無想定。有想定。生色界四禪等天。無想定。生無色界四空等天。欲界灼然無禪。禪是色界。問。如今說此土有禪。如何。師云。不動不禪是如來禪。離生禪想。問。如何是有情無佛性。無情有佛性。師云。從人至佛。是聖情執。從人至地獄。是凡情執。祇如今但於凡聖二境有染愛心。是名有情無佛性。祇如今但於凡聖二境。及一切有無諸法。都無取捨心。亦無無取捨知解。是名無情有佛性。祇是無其情繫。故名無情。不同木石太虗．黃華翠竹之無情。將為有佛性。若言有者。何故經中不見受記而得成佛者。祇如今鑑覺。但不被有情改變。喻如翠竹。無不應機。無不知時。喻如黃華。又云。若踏佛階梯。無情有佛性。若未踏佛階梯。有情無佛性。

Guanglu: When speaking, one must distinguish the pure from the impure. One must recognize teachings of definitive meaning and teachings of provisional meaning. The definitive teaching clarifies; the provisional teaching obscures. When speaking from the side of defiled dharmas, one picks out ordinary beings from the dust. When speaking from the side of pure dharmas, one picks out sages from the dust. Teaching through the nine divisions of scripture—beings of former times had no eye, so they needed someone to carve and polish them. If speaking before deaf worldly people, one should directly teach them to leave home, uphold precepts, cultivate meditation, and study wisdom. But if they are extraordinary worldly people, one should not speak to them in that way. People like Vimalakirti and Great Master Fu—if speaking before a monk who has already received the full ordination and is complete in the powers of precepts, concentration, and wisdom, to speak to him in that way is called untimely speech. Speaking what is not appropriate is also called idle speech. If he is a monk, one must speak of the dust on the side of pure dharmas. One must speak of transcending existence and non-existence and such dharmas—transcending all cultivation and realization, and also transcending transcending.

If among monks one strips away habitual defilements—if a monk does not remove the sickness of greed and anger, he is also called deaf and worldly. One must also teach him to cultivate meditation and study wisdom. If he is a follower of the Two Vehicles, he has already completely put to rest the sickness of greed and anger, and dwells in non-greed, taking that as the goal. That is the formless realm. It obstructs the Buddha's light. It is shedding the Buddha's blood. One must also teach him to cultivate meditation and study wisdom. One must distinguish pure and impure speech.

Impure dharmas: greed, anger, craving, grasping, and many such names. Pure dharmas: enlightenment, nirvana, liberation, and many such names. Right now, in this clear awareness—regarding both the pure and impure streams, ordinary and sage dharmas, form, sound, smell, taste, touch, and mental objects, worldly and transcendent dharmas—one must not have the slightest craving or grasping. Since one does not crave or grasp, to dwell in non-craving and non-grasping and take that as the goal—that is the beginning of goodness. That is dwelling in a subdued mind. That is a hearer of the teachings. That is one who clings to the raft and will not let go. That is the path of the Two Vehicles. That is the fruit of dhyana. Since one does not crave or grasp, and also does not dwell in non-craving and non-grasping—that is the middle goodness. That is the teaching of half-words. It is still the formless realm. It avoids falling into the path of the Two Vehicles. It avoids falling into the path of demons' followers. But it is still the sickness of dhyana. It is the bondage of bodhisattvas. Since one does not dwell in non-craving and non-grasping, and also does not make an understanding of not dwelling in non-craving and non-grasping—that is the final goodness. That is the teaching of full words. It avoids falling into the formless realm. It avoids falling into the sickness of dhyana. It avoids falling into the vehicle of bodhisattvas. It avoids falling into the position of demon kings. Because of the obstructions of wisdom, of stages, and of practice, one sees one's own Buddha-nature as one sees forms at night. It is like the Buddha-ground severing two ignorances: first, the subtle ignorance of the known; second, the extremely subtle ignorance of the known.

Therefore it is said: a person of great wisdom breaks open the dust and brings out the scripture scroll. If one penetrates the three phrases and passes beyond, one is not controlled by the three segments. The scholarly tradition gives a metaphor: like a deer that leaps three times and escapes the net. Such a one is called a Buddha outside the tangle. Nothing can bind or fetter him. He belongs to the Buddhas after Dipankara. He is of the supreme vehicle. He is of the highest wisdom. He is established on the Buddha-path. This person is a Buddha. He has Buddha-nature. He is a guide. He is one who can command the unobstructed wind. He is unobstructed wisdom. Afterward he can command cause, effect, merit, and wisdom freely. He is one who makes a cart to carry cause and effect. Dwelling in birth, he is not held back by birth. Dwelling in death, he is not obstructed by death. Dwelling in the five aggregates, it is like an open door—he is not obstructed by the five aggregates. He goes and stays freely. Entering and exiting are without difficulty. If one can be like this, then regardless of rank or superiority, even in the body of an ant—if one can be like this, all is a pure and wondrous land. Inconceivable.

This is still speech that unties bonds. Since he himself has no wound, do not injure him. The wound of the Buddha, the wounds of bodhisattvas, and so on—merely to speak of existence and non-existence and such dharmas is all injury. Existence and non-existence govern all dharmas. The ten stages are a river of impure stream. The multitude functions as pure stream. It speaks of vertical pure characteristics. It speaks of the faults of impurity. Earlier, the ten great disciples—Shariputra, Purna, faithful Ananda, faithless Sunakshatra, and so on—each had their model. Each had their manner. Each was exposed by the guide. They are not arhats of the four dhyanas and eight concentrations. Dwelling in concentration for eighty thousand kalpas—they act by clinging. They are drunk on the wine of pure dharmas. Therefore, hearers of the teachings, when they hear the Buddha-Dharma, cannot bring forth the unsurpassed mind of the path. Therefore those who cut off good roots have no Buddha-nature. The teaching says: it is called the fearsome pit of liberation. If one's mind retreats for a single moment, one falls into hell like an arrow shot. But one must not one-sidedly say they retreat. Nor must one one-sidedly say they do not retreat. Take Manjushri, Guanyin, Mahasthamaprapta, and so on—they come back to the stage of stream-entry. Of the same kind, they guide and draw others in. One cannot say they retreat. At such a time, one simply calls them stream-enterers.

Right now, in this clear awareness—if one is not governed by all dharmas of existence and non-existence, penetrates the three phrases, and passes through all favorable and unfavorable circumstances—hearing of hundreds of thousands of millions of Buddhas appearing in the world is like not hearing. And one does not dwell in not hearing. Nor does one make an understanding of not dwelling. To say that such a person retreats—one cannot measure him. One cannot govern him. He is the Buddha who constantly dwells in the world without being defiled by worldly dharmas. To say the Buddha turns the wheel of Dharma and retreats—this is also slandering Buddha, Dharma, and Sangha. To say the Buddha does not turn the wheel of Dharma and does not retreat—this is also slandering Buddha, Dharma, and Sangha.

Sengzhao said: The path of enlightenment cannot be measured. It is high and nothing is above it. It is vast and cannot be exhausted. It is deep and nothing is below it. It is profound and cannot be fathomed. Speech is like a target that invites arrows. Even saying "clear awareness" is not it. Distinguishing the pure from the impure—to allow that this clear awareness is something apart from clear seeing—all that is demon speech. If one guards and dwells in this clear awareness, that too is demon speech. It is also called the speech of the naturalistic outsiders. That this clear awareness is one's own Buddha—that is measured speech. That is calculating speech. It is like the cry of a wild fox. It still belongs to the gate of sticky glue.

Originally not recognizing that one's own self-knowledge and self-awareness is one's own Buddha, one runs outward seeking the Buddha. A good teacher then speaks of self-knowledge and self-awareness as medicine to cure the sickness of running outward. Since one no longer runs outward, when the sickness is cured the medicine must be removed. If one clings and dwells in self-knowledge and self-awareness, that is the sickness of dhyana. That is a thoroughgoing hearer. It is like water becoming ice. The whole of ice is water, but it cannot be hoped to quench thirst. It is also called a sickness certain to be fatal. The world's physicians can only fold their hands.

From beginningless time one has never not been Buddha. Do not make an understanding of Buddha. Buddha is medicine for the side of sentient beings. If there is no sickness, there is no need to take it. Medicine and sickness both dissolve. It is like pure water. Buddha is like licorice mixed with water. It is also like honey mixed with water. It is extremely sweet. But if one counts it alongside pure water, then it does not fit. It is not that. Non-existence is originally present. It is also said that this principle is originally present in all people. Buddhas and bodhisattvas call it showing the pearl to people. It has never been a thing. No need to know it or understand it. No need to affirm or deny it. Simply cut off the two-headed phrase. Cut off the phrase of existence and the phrase of non-existence. Cut off the phrase of non-existence and the phrase of non-non-existence. The traces of the two ends do not appear. The two ends cannot pick you up. Measurements cannot govern you.

It is not lacking. It is not complete. It is not ordinary, not sage. Not bright, not dark. It is not having knowledge. It is not without knowledge. It is not bondage. It is not liberation. It is not any name or category. Why is it not real speech? How could one carve empty space and make the marks of a Buddha? How could one say empty space is blue, yellow, red, or white and make it so? As it is said: Dharma has nothing comparable, because there is nothing to compare it to. The Dharma-body is unconditioned. It does not fall into any category. Therefore it is said: the sage's essence is nameless. One cannot speak the true principle as it really is. The gate of emptiness is hard to approach. It is like a tiny insect that can perch everywhere, except it cannot perch on a flame. Sentient beings are likewise. They can focus everywhere, except they cannot focus on prajna.

To consult a good teacher and seek one knowledge, one understanding—that is the demon of the good teacher. Because it produces views about words. If one makes the four great vows, vowing to save all sentient beings, and only then to become Buddha—that is the demon of bodhisattva Dharma-wisdom. Because one does not let go of vows. If one observes fasting and precepts, cultivates meditation and studies wisdom—these are conditioned roots of goodness. Even if one sits on the seat of enlightenment, manifests the accomplishment of perfect enlightenment, and saves people numerous as the sands of the Ganges, all attaining the fruit of pratyekabuddha—that is the demon of good roots. Because one gives rise to greed and attachment. If toward all dharmas one has no greed or defilement at all, and the spirit-principle alone remains, dwelling in profound meditation and never advancing further—that is the demon of samadhi. Because one indulges in it for a long time. Even reaching nirvana, free of desire and tranquil—that is demon karma. If one's wisdom does not escape several demon nets, then even if one understands a hundred texts of the Vedic scriptures, all is dregs of hell. If one seeks to be like the Buddha, there is no such place.

Now, hearing it said that one should not attach to all dharmas of good and evil, existence and non-existence, one immediately falls into emptiness. Not knowing that one is abandoning the root and chasing the branches—that is instead falling into emptiness. Seeking Buddha, seeking enlightenment, and all dharmas of existence and non-existence—that is abandoning the root and chasing the branches. Simply eating coarse food to sustain life, patching torn clothes to ward off cold, cupping water to drink when thirsty, and beyond that having not the slightest trace of thought for all dharmas of existence and non-existence—such a person gradually has a portion of lightness and clarity.

A good teacher does not cling to existence. Does not cling to non-existence. Escapes the ten phrases of demon speech. Words spoken do not bind people. In all that is said, one does not call oneself teacher. Speech is like an echo in a valley. Words fill the world without fault of speech. Such a one is worthy of reliance. If one says, "I can speak, I can understand; I am the teacher, you are the disciple"—this is the same as demon speech. To speak without cause, saying "the path is present where the eye lands; this is Buddha or not Buddha; this is enlightenment, nirvana, liberation, and so on"—to speak without cause of one knowledge, one understanding, to see someone raise a hand or raise a finger and say "this is Chan, this is the path"—these words bind people. There is no time of dwelling. They merely add more ropes to the monk.

Even if one does not speak, there is still a fault of speech. Better to be a teacher of mind than to be taught by mind. In the provisional teachings, there are teachers of gods and humans, there are guides. In the definitive teaching, one is not a teacher of gods and humans. One does not take Dharma as teacher. If one cannot yet rely on mysterious insight, then rely on the definitive teaching. There is still some closeness. If it is the provisional teaching, it should only be spoken before deaf worldly people. Right now, simply not dwelling in any dharmas of existence and non-existence, and also not dwelling in non-dwelling, and also not making an understanding of non-dwelling—this is called a great good teacher. It is also said that only the Buddha alone is a great good teacher, because there is no second person. The rest are all called outsiders. Also called demon speech.

Now I am simply breaking open the two-headed phrase. Toward all objective dharmas of existence and non-existence, just do not crave or defile, and do not be bound by understanding and liberation. There is no other phrase to teach people. If one says there is another phrase to teach people, another dharma to give people—this is called outsider teaching. Also called demon speech. One must recognize definitive and provisional teachings. One must recognize veiling speech and non-veiling speech. One must recognize the speech of birth and death. One must recognize the speech of medicine and sickness. One must recognize the speech of favorable and unfavorable metaphors. One must recognize general and particular speech.

To say that by cultivation one attains Buddhahood—having cultivation and realization, mind is Buddha, this very mind is Buddha—this is Buddha's teaching. It is provisional teaching. It is non-veiling speech. It is general speech. It is the speech of a peck or a pint load. It is speech picking out the side of defiled dharmas. It is favorable metaphor speech. It is dead speech. It is speech before ordinary beings. Not allowing that by cultivation one attains Buddhahood—no cultivation, no realization, not mind, not Buddha, Buddha also is Buddha's teaching—this is definitive teaching. It is veiling speech. It is particular speech. It is the speech of a hundred-bushel load. It is speech outside the teachings of the Three Vehicles. It is unfavorable metaphor speech. It is speech picking out the side of pure dharmas. It is living speech. It is speech before people established in the stages. From stream-entry upward through the ten stages, whatever has phrases belongs to the dust of mental objects. Whatever has phrases belongs to the side of afflictions. Whatever has phrases belongs to the provisional teachings. The definitive teaching is observance. The provisional teaching is violation. The Buddha-ground has neither observance nor violation. Definitive and provisional teachings are both entirely disallowed.

Distinguishing ground from sprout, distinguishing pure from impure—right now, in this clear awareness, if counted on the side of purity, clear awareness is not pure. Not being clearly aware is also not pure. It is also not impure. It is not sage. It is not non-sage. It is not seeing. When water is turbid, one speaks of the faults of turbid water. When water is clear, there is nothing to say. To speak would be to make the water turbid. If there is questioning without question, there is also speaking without speech. The Buddha does not speak Dharma for the Buddha. In equal true suchness, the Dharma-realm has no Buddha. It does not save sentient beings. The Buddha does not dwell in Buddha. This is called the true field of merit.

One must distinguish host and guest speech. Craving and defiling all objective dharmas of existence and non-existence, being confused and disordered by all objective dharmas of existence and non-existence—one's own mind is the demon king. Illumination and function belong to demon followers. Right now, in this clear awareness—if one does not dwell in any dharmas of existence and non-existence, worldly or transcendent, and also does not make an understanding of non-dwelling, and also does not dwell in no-understanding—one's own mind is Buddha. Illumination and function belong to bodhisattvas. Mind after mind is the master. Illumination and function belong to guest dust. It is like speaking of water through waves. It illuminates all forms without effort. If one can be silently illuminating, not making a mysterious purport for oneself, one naturally penetrates past and present. As it is said: the spirit has no illuminating effort; supreme effort is constantly present. One can be a guide in all places.

Sentient beings' nature and consciousness—because they have not yet stepped on the Buddha's staircase—are of sticky glue nature. For a long time they stick to dharmas of existence and non-existence. Suddenly taking the medicine of mysterious purport does not work. When one makes speech beyond measure, they cannot believe it. Therefore under the bodhi tree, for forty-nine days the Buddha remained silent in thought. Wisdom is dark and hard to speak. There is nothing to compare it to. To say sentient beings have Buddha-nature is also slandering Buddha, Dharma, and Sangha. To say sentient beings have no Buddha-nature is also slandering Buddha, Dharma, and Sangha. If one says there is Buddha-nature, it is called the slander of attachment. If one says there is no Buddha-nature, it is called the slander of falsehood. As it is said: to say Buddha-nature exists is the slander of addition. To say Buddha-nature does not exist is the slander of subtraction. To say Buddha-nature both exists and does not exist is the slander of contradiction. To say Buddha-nature neither exists nor does not exist is the slander of idle debate.

At first one wants not to speak, but then sentient beings have no hope of liberation. At first one wants to speak, but then sentient beings again produce understanding following the words. The benefit is small and the harm is great. Therefore it is said: I would rather not speak Dharma and quickly enter nirvana. Looking back afterward, all past Buddhas taught the dharmas of the Three Vehicles. Afterward, provisionally speaking and provisionally establishing names—what is originally not Buddha, one tells them is Buddha. What is originally not enlightenment, one tells them is enlightenment, nirvana, liberation, and so on. Knowing they cannot carry a hundred-bushel load, one temporarily gives them a peck or a pint load. Knowing they find it hard to believe the definitive teaching, one temporarily speaks the provisional teaching to them. At least good dharmas prevail. That is also better than evil dharmas. When the limit of good fruit is exhausted, evil fruit arrives. Attaining Buddhahood, then there are sentient beings arriving. Attaining nirvana, then there is birth and death arriving. Attaining brightness, then there is darkness arriving. As long as there are conditioned causes and effects, they turn over and back. There is no one who does not receive repayment.

If one wishes to avoid seeing overturning and reversal, simply cut off the two-headed phrase. Measurements cannot govern you. Not Buddha, not sentient being. Not close, not distant. Not high, not low. Not equal, not unequal. Not going, not coming. Simply do not attach to words. Separate the two ends. They cannot catch you. Avoid suffering and pleasure taking form against each other. Avoid brightness and darkness repaying each other. True principle is true and also not true. Falsehood is also not falsehood. It is not a thing of measurement. It is like empty space that cannot be cultivated or managed. If the mind has even a little making of understanding, it is governed by measurement. It is also like divination omens, governed by metal, wood, water, fire, and earth. It is also like sticky glue. Five places all stick. The demon king catches you. You return home freely.

The teachings all have three phrases linked together: beginning, middle, and final goodness. At the beginning, one should directly teach them to bring forth the good mind. In the middle, break the good mind. At the end, it is then called good goodness. A bodhisattva is then not a bodhisattva. This is called a bodhisattva. Dharma, non-dharma, non-non-dharma—all are like this. If one speaks only one phrase, one causes sentient beings to enter hell. If one speaks the three phrases all at once, they enter hell by themselves. It is not the teacher's fault. To speak of this clear awareness as one's own Buddha is beginning goodness. Not guarding and dwelling in this clear awareness is middle goodness. Also not making an understanding of not guarding and dwelling is final goodness. As before, this belongs to the Buddhas after Dipankara. It is simply not ordinary and also not sage. Do not wrongly say the Buddha is neither ordinary nor sage.

The first patriarch of this land said: Without ability and without sageliness is Buddha-sageliness. If one says Buddha-sageliness, it is also not the nine grades of spirits, dragons, animals, and such, nor Indra and Brahma and below—all can perform transformations. The highest grade of spirits also knows past and future events of a hundred kalpas. How could they be Buddha? For example, the asura king's body is extremely tall and large, twice the height of Mount Sumeru. When fighting with Indra, knowing his strength was insufficient, he led a million soldiers into the hole of a lotus thread to hide. His transformations and eloquence are not few. Yet his is not Buddhist speech. The grades are gradual and relaxed, rising and falling differently. Before awakening and understanding, it is called greed and anger. After awakening, it is called Buddha-wisdom. Therefore it is said: not different from the person of former times, only different from the former place of practice.

Question: Cutting grass and felling trees, digging earth and plowing soil—are there marks of karmic retribution or not?

The master said: One cannot definitively say there is guilt. Nor can one definitively say there is no guilt. Whether there is guilt or no guilt depends on the person. If one craves and defiles all dharmas of existence and non-existence, and has a mind of grasping and rejecting, and does not pass beyond the three phrases—this person definitely has guilt. If one passes beyond the three phrases, and the mind is like empty space, and one also does not make a thought of empty space—this person definitely has no guilt.

He also said: If one has committed an offense and says one does not see any offense, there is no such place. If one has not committed an offense and says there is an offense, there is also no such place. As in the Vinaya: one who was originally deluded and killed a person, or caused another to kill—such a one still does not incur the offense of killing. How much less in the Chan lineage, where mind is like empty space, not retaining a single thing, and also without the mark of empty space—where would offense be placed? It is also said: The Chan path does not require cultivation. Simply do not be defiled. It is also said: Simply melt and forge the inner and outer mind completely, and then you succeed. It is also said: Simply focus on illuminating objects. Right now, illuminating all dharmas of existence and non-existence with no greed or grasping, and also no grasping of non-grasping. It is also said: One should study in this way. Studying is like washing a soiled garment. The garment is originally there. The dirt is from outside. Hearing it said that all sounds and forms of existence and non-existence are like greasy dirt, one simply does not let the mind settle on them. Under the bodhi tree, the thirty-two marks and eighty excellences belong to form. The twelve divisions of the teachings belong to sound. Right now, cutting off all streams of sounds and forms of existence and non-existence, the mind is like empty space. One should study in this way. Only then is it like saving one's head from fire. At the time of death, following the old familiar road—one still does not reach through. At such a time, to begin adjusting and learning anew—there is no time to succeed.

At the time of death, all excellent realms appear before one. According to what the mind loves, the heaviest place is received first. If right now one does not do evil deeds, at that time there will also be no evil realms. Even if there are evil realms, they transform into good realms. If one fears that at the time of death one will be confused and wild and not free, then one must become free right now. Right now, toward each and every objective dharma, having no craving or defilement, and also not dwelling in understanding—this is a free person. Right now is the cause. Death is the effect. The effect-karma is already manifest. How can one fear it?

Fear is ancient and modern. If ancient has modern, modern also has ancient. If ancient has Buddha, modern also has Buddha. If one attains right now, one attains through to the future. Right now, thought after thought not governed by any dharmas of existence and non-existence—from ancient to modern, Buddha is simply a person. A person is simply Buddha. This is also samadhi. No need to use concentration to enter concentration. No need to use Chan to think Chan. No need to use Buddha to seek Buddha. As it is said: Dharma does not seek Dharma. Dharma does not attain Dharma. Dharma does not practice Dharma. Dharma does not see Dharma. Naturally one attains Dharma. Not attaining again what is already attained. Therefore a bodhisattva should thus be rightly mindful of dharmas. Utterly alone does it exist. There is also no knowing of a dharma of being alone.

The nature of wisdom is naturally thus. It is not produced by causes. It is also called bodily knot. It is also called bodily accumulation. It is not known by knowledge. It is not recognized by consciousness. In the place where thought is cut off, congealed and still, the body exhausted, calculation forever gone. It is like the great ocean when the great currents are exhausted—waves no longer arise. It is also said to be like the water of the great ocean: without wind, no rippling waves. Suddenly knowing rippling waves—this is the coarse within the subtle. Vanishing knowing within knowing returns to the subtle within the subtle. This is the Buddha's realm. From this first knowing, it is called the summit of samadhi. It is also called the king of samadhi. It is also called the wisdom of that flame. It gives birth to all samadhis. It sprinkles the crown of all dharma-princes. In all lands of form, sound, smell, taste, touch, and mental objects, one accomplishes perfect enlightenment. Inside and outside are penetrated. All is without obstruction. One form, one dust. One Buddha, one form. All Buddhas, all forms. All dust, all Buddhas. All form, sound, smell, taste, touch, and mental objects are likewise. Each and every one pervades all lands. This is the coarse within the subtle. It is a good realm. It is the knowing, perceiving, hearing, and seeing of all superior beings. It is also the birth and death, entering and exiting, of all superior beings. It saves all existence and non-existence and so on. This is what superior beings speak. It is also the nirvana of superior beings. It is the unsurpassed path. It is the unequaled mantra. It is the foremost teaching. Among all teachings it is the most profound. No one can reach it. All Buddhas protect and keep it in mind. Like clear waves, it can speak of all the uses of water—pure and turbid, deep currents, vast and great. All Buddhas protect and keep it in mind. Walking, standing, sitting, lying—if one can be like this, I then manifest a pure and luminous body.

He also said: As your own equality and speech equality, I am also like this. One Buddha-land's sound, one Buddha-land's scent, one Buddha-land's taste, one Buddha-land's touch, one Buddha-land's affairs—all are like this. From here upward to the Lotus Treasury World, in length and breadth all is like this. If one guards the first knowing as understanding, it is called summit knot. It is also called falling into the summit knot. It is the root of all dust and toil. One produces one's own knowledge and views. With no rope one binds oneself. Because of what is known, one is bound to the world—there are twenty-five. Again one scatters all affliction-gates and binds others. This first knowing—when the Two Vehicles see it, it is called the consciousness of that flame. It is also called subtle affliction. They then cut it off. Having cut it off, it is called returning the spirit to dwell in the cave of emptiness. It is also called being drunk on the wine of samadhi. It is also called being bound by the demon of liberation. The world's formation and destruction are sustained by the power of concentration. Leaking toward other lands, they are completely unaware. It is also called the fearsome pit of liberation. Bodhisattvas all stay far from it.

It is also said: Losing one's footing and becoming a wheel-turning king, causing the people of the four continents to practice the ten good deeds in a single day—this merit and wisdom still cannot be calculated. One's own clear awareness is called the king. Thinking and clinging to dharmas of existence and non-existence is called the wheel-turning king. Right now, if within one's viscera one admits no dharmas of existence and non-existence at all, and beyond the four phrases it is called emptiness—emptiness is called the deathless medicine. To call the former king the deathless medicine—though it is called deathless medicine, it is taken together with the king. It is also not two things. It is also not one thing. If one makes an understanding of one or two, one is also called a wheel-turning king.

Right now, if someone with merit and wisdom gives the four requisites as offerings to the six destinies and four births of four hundred trillion asankhya worlds, according to their desires, for eighty years—and afterward thinks: Now these sentient beings have all grown old. I should instruct and guide them with the Buddha-Dharma, causing them to attain the fruit of stream-entry and up to the path of arhatship—such a donor, merely giving sentient beings all enjoyable things, his merit is already immeasurable. How much more so causing them to attain the fruit of stream-entry and up to the path of arhatship—the merit is immeasurable and boundless. Yet it is still not equal to the merit of the fiftieth person who hears the scripture and rejoices. The Sutra of Requiting Kindness says: Queen Maya gave birth to five hundred princes, all of whom attained the fruit of pratyekabuddha. All entered nirvana. Stupas were built for each and offerings made. Bowing to each one, one sighs and says: It is not equal to giving birth to one child who attains unsurpassed enlightenment. It saves my mental effort. Right now, among hundreds of thousands of millions of people, if one person attains, the value is three thousand great thousand worlds. Therefore I always encourage people: one must mysteriously understand and clarify oneself. If self-clarification is mysterious, one can command merit and wisdom, like a noble commanding a lowly one. It is also like a cart without dwelling. If one guards this and makes an understanding, it is called the pearl in the topknot. It is also called a precious pearl with a price. It is also called carrying dung in. If one does not guard this and make an understanding, it is like a king giving away the bright pearl in his topknot. It is also called the priceless great treasure. It is also called carrying dung out. The Buddha is simply a person outside the tangle. Coming back inside the tangle, he becomes Buddha in this way. He is simply a person on the other shore of birth and death. He is simply a person on the other shore of mystery and extinction. Coming back to this shore, he becomes Buddha in this way. People and monkeys both cannot walk. People are a metaphor for the ten-stage bodhisattva. Monkeys are a metaphor for ordinary beings.

Reading scriptures and studying the teachings, seeking all knowledge and understanding—it is not that it is one-sidedly disallowed. Understanding the Three Vehicles' teachings, one well attains the adornments of necklaces and bracelets. One attains the dwelling of the thirty-two marks. But seeking Buddha, one does not attain. The teaching says: Those who greedily cling to the Three Vehicles' Tripitaka learning—one is not even allowed to associate with them. How much less become one oneself. They are precept-breaking monks and name-only arhats. In the Nirvana Sutra they are assigned among the sixteen evil modes of behavior. They are the same as hunting, fishing, and trapping—killing for the sake of profit and support. The Great Vehicle Vaipulya is like sweet dew. It is also like poison. If one can digest it, it is like sweet dew. If one cannot digest it, it is like poison.

Reading scriptures and studying the teachings—if one does not understand the speech of birth and death, one definitely cannot penetrate the phrases of meaning. Better not to read at all. It is also said: One must look at the teachings. One must also consult a good teacher. First of all, one must have one's own eye. One must be able to distinguish the speech of birth and death. If one cannot distinguish them clearly, one definitely cannot pass through. One merely adds more ropes to the monk. Therefore those who teach the mysterious purport of the teachings do not send people to read words. As it is said: Speak of essence, not of marks. Speak of meaning, not of text. To speak thus is called true speech. If one speaks words and text, all is slander. This is called false speech. If a bodhisattva speaks, he should speak according to Dharma. This is also called true speech. One should cause sentient beings to uphold mind, not uphold things. To uphold practice, not uphold dharmas. To speak of the person, not of the letter. To speak of meaning, not of text. To say that the desire realm has no dhyana—this is also the speech of a person with one eye. Since it is said the desire realm has no dhyana, by what does one reach the form realm? First, because on the ground one has practiced two kinds of concentration, one then reaches the first dhyana—the concentration with thought and the concentration without thought. The concentration with thought produces the heavens of the four dhyanas of the form realm. The concentration without thought produces the heavens of the four formless absorptions of the formless realm. The desire realm definitely has no dhyana. Dhyana is the form realm.

Question: Now it is said that this land has Chan. How is that?

The master said: Not moving, not meditating—this is the Tathagata's Chan. Transcending the thought of birth and Chan.

Question: How is it that sentient beings have no Buddha-nature and insentient things have Buddha-nature?

The master said: From person to Buddha is the clinging of sage-emotion. From person to hell is the clinging of ordinary emotion. Right now, simply having a mind of defiled craving toward the two realms of ordinary and sage is called sentient beings without Buddha-nature. Right now, simply toward the two realms of ordinary and sage, and all dharmas of existence and non-existence, having no mind of grasping or rejecting, and also no understanding of no grasping or rejecting—this is called insentient things having Buddha-nature. It is simply being without that emotional binding, therefore it is called insentient. It is not the same as wood, stone, great emptiness, yellow flowers, and green bamboo being insentient and having Buddha-nature. If one says they have it, why in the scriptures do we not see any of them receiving a prediction and attaining Buddhahood? Right now, in this clear awareness, simply not being changed by sentient emotion is like green bamboo. Nothing is not according to circumstance. Nothing is not knowing the time. This is like yellow flowers.

He also said: If one has stepped on the Buddha's staircase, insentient things have Buddha-nature. If one has not stepped on the Buddha's staircase, sentient beings have no Buddha-nature.

The Master said to the assembly, "There is one person who never eats yet is never hungry. There is one person who eats all day yet is never full." The assembly had no reply.

(Fojian said: "Though he won a moment of glory, he lost both his feet.")

Someone asked, "What is the extraordinary thing?" The Master said, "Sitting alone on the great summit." The monk bowed. The Master struck him.

Guishan asked Yangshan about the story of Baizhang's second visit to Mazu, when Mazu held up the whisk. "What was the essential meaning of these two venerable ones?"

Yangshan said, "This reveals the great function and great capacity."

Guishan said, "Mazu produced eighty-four good teachers. How many attained the great capacity? How many attained the great function?"

Yangshan said, "Baizhang attained the great capacity. Huangbo attained the great function. The rest were all teachers who sang the way."

Guishan said, "So it is. So it is."

Once, during communal fieldwork clearing fields, the master returned and asked, "Yun, the novice, is clearing fields no easy task?"

Huangbo said, "The monks are doing their work."

The master said, "I apologize for troubling you with the way."

Huangbo said, "How dare I decline the labor?"

The master said, "How much land have you cleared?"

Huangbo made the gesture of hoeing. The master immediately shouted. Huangbo covered his ears and left.

The master asked Huangbo, "Where have you been?"

Huangbo said, "I went down the mountain to pick mushrooms."

The master said, "There is a tiger cub down the mountain. Did you see it?"

Huangbo then made the sound of a tiger. The master took an axe from his waist and made as if to strike. Huangbo held him back and slapped him.

That evening the master ascended the hall and said, "Everyone, there is a tiger cub down the mountain. All of you who go in and out should be careful. This old monk received a bite today."

Later, Guishan asked Yangshan, "What about Huangbo's tiger story?"

Yangshan said, "How does the master see it?"

Guishan said, "Baizhang should have struck and killed it with one axe right then. Why did it come to this?"

Yangshan said, "Not so."

Guishan said, "How do you see it?"

Yangshan said, "Not only does he ride the tiger's head, he also knows how to grab the tiger's tail."

Guishan said, "Jizi has truly dangerous statements."

Every day when the master ascended the hall, an old man would listen to the Dharma and leave with the crowd. One day, he did not leave. The master asked, "Who is the one standing there?"

The master said, "Just ask."

The old man asked, "Does a person of great practice still fall under cause and effect?"

The master said, "They do not ignore cause and effect."

The master had the prior announce to the assembly by striking the mallet: after the meal, there would be a communal funeral for a deceased monk. The assembly could not understand.

The master said, "Come closer and I will tell you."

Huangbo came closer and slapped the master. The master said, "I thought the barbarian's beard was red. Here is a red-bearded barbarian."

At that time Guishan was in the assembly serving as head cook. The head monk Sima brought up the wild fox story and asked, "What about the head cook?"

The head cook shook the door panel three times with his hand. Sima said, "Too coarse."

The head cook said, "The Buddha-Dharma is not like that."

Later Guishan brought up Huangbo's question about the wild fox story and asked Yangshan. Yangshan said, "Huangbo always uses this function."

Guishan said, "Would you say it is innate, or obtained from others?"

Yangshan said, "It is both received from the teacher and personally penetrated."

Guishan said, "So it is. So it is."

Huangbo asked, "What Dharma did the ancients use to give to people?"

The master was silent for a long time. Huangbo said, "How will later generations transmit it?"

The master said, "I thought you were a real person." Then he returned to his quarters.

Once, while the master and Guishan were working, the master asked, "Is there fire?"

Guishan said, "There is."

The master said, "Where?"

Guishan picked up a stick of firewood, blew on it, and handed it to the master. The master took it and said, "Like a worm eating wood."

Once during communal hoeing, a monk heard the drum, raised his hoe, laughed loudly, and went back. The master said, "How excellent. This is Guanyin's gate of entering principle."

Later the master called the monk and asked, "What principle did you see today?"

The monk said, "I had not eaten porridge this morning. When I heard the drum, I went back to eat."

The master laughed heartily.

Someone asked, "What is Buddha?"

The master said, "Who are you?"

The person said, "So-and-so."

The master said, "Do you know so-and-so?"

The person said, "Clearly."

The master held up his whisk and asked, "Do you see the whisk?"

The person said, "Yes."

The master paid him no further attention.

The monk went to Zhangjing and did exactly as the master instructed. Zhangjing said, "This old monk is at fault."

Question: Cutting grass and felling trees, digging earth and plowing soil—are there marks of karmic retribution or not?

Question: Now it is said that this land has Chan. How is that?

The master said: Not moving, not meditating—this is the Tathagata's Chan. Transcending the thought of birth and Chan.

Question: How is it that sentient beings have no Buddha-nature and insentient things have Buddha-nature?

He also said: If one has stepped on the Buddha's staircase, insentient things have Buddha-nature. If one has not stepped on the Buddha's staircase, sentient beings have no Buddha-nature.

Recorded Sayings of Ancient Venerable Masters (古尊宿語錄)

Recorded Sayings of Ancient Venerable Masters (古尊宿語錄)