曹洞宗
Caodong School
威而音。音而威者。○五位前後事也。五位無位而位者也。威音已前。空劫也。威音至此。今時也。今時無空劫。則非今。空劫非今時。即非古。今古一○。其為偏乎正乎。正之偏乎。偏之正乎。偏正兼至乎。正偏兼到乎。吾不知而知。知而邈然於威音之先矣。故曰。身從無相中受生。猶如幻出諸形相。幻人心識本來無。罪福皆空無所住。是也。七佛皆然矣。而世尊降生。一手指天。一手指地。周行七步。目顧四方曰。天上天下。惟吾獨尊。至臨末稍頭。伸出雙趺。以示迦葉。一期大事。不過如此。(西天初祖)迦葉尊者。因外道問。如何是我我。者曰覓我者是汝我。外道曰。這個是我我。師我何在者。曰汝問我覓。(二祖)阿難偈曰。本來付有法。付了言無法。各各須自悟。悟了無無法。(三祖)商那曰。說是心法時。是法非心法。(四祖)優波毱多。(五祖名提多迦)香眾來求出家。多曰。汝身出家。心出家。答曰。我來出家。非為身心。曰不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故即心不生滅。心不生滅即是常道。諸佛亦常。心無形相。其體亦然。毱乃度之。香眾後有偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。(六祖)彌遮迦。見一人手執酒器。逆而問曰。師何方來。欲往何所。祖曰。從自心來。欲往無處。曰識我手中物否。曰觸器而負淨者。曰師識我否。曰我即不識。識即非我。七祖婆須密。因論義。謂(八祖)佛陀難提曰。仁者論即不義。義即不論。若擬論義。終非義論。(九祖)伏䭾密多曰。父母非我親。誰是最親者。及謂香葢子偈曰。真理本無名。因名顯真理。(十祖)脇尊者問(十一祖)富那夜奢曰。汝從何來。曰我心非往。曰汝何處住。曰我心非止。祖曰汝不定耶。曰諸佛亦然。曰汝非諸佛。曰諸佛亦非。(十二祖)馬鳴問曰。我欲識佛。何者即是。富那曰。汝欲識佛。不識者是。馬鳴謂(十三祖)迦毗摩羅曰。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。迦毗謂(十四祖)龍樹曰。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。龍樹於座上。現自在身。如滿月輪○。一切眾惟聞法音。不覩祖相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未覩。安能辯識。提婆曰。此是尊者。現佛性體相。以示我等。何以知之。葢以無相三昧。形如滿月。佛性之義。廓然虗明。言訖。輪相即滅。復居本位。(十五祖)迦那提婆。因外道論義。外曰。我欲得佛。提曰。我灼然得佛。外曰。汝不合得。提曰。元道我得。汝實不得。外曰。汝既不得。云何言得。提曰。汝有我故。所以不得。我無我我。故自當得。(十六祖)羅[目*(危-(夗-夕)+夫)]羅多答(十七祖)僧迦難提偈曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提聞風鈴鳴。問(十八祖)伽耶舍多曰。鈴鳴耶。風鳴耶。多曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。曰俱寂靜故。多入(十九祖)鳩摩羅多舍。鳩問。是何徒眾。祖曰。是佛弟子。鳩聞佛號。心神竦然。即時閉戶。祖良久扣其門。鳩云。此舍無人。祖云。答無者誰。鳩遂開門。鳩摩羅多謂(二十祖)闍夜多曰。汝雖已信三業。而未明業從惑生。惑從識起。識依不覺。不覺依心。心本清靜。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如幻夢。闍夜多謂(二十一祖)婆修盤頭弟子曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪欲。心無所希。名之曰道。此兼叶之旨也。婆修盤頭偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。(二十二祖)摩挐羅曰。隨流認得性。無喜亦無憂。(二十三祖)鶴勒那因。(二十四祖)師子問。我欲求道。當何用心。祖曰。汝若有用。即非功德。汝若無作。即是佛事。師子偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。(二十五祖)婆舍斯多付法(二十六祖)不如密多。偈曰。聖人說知見。當境無是非。我今悟真性。無道亦無理。密多謂(二十七祖)般若多羅曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。般若多羅付(東土)初祖偈曰。心地生諸種。因事復生理。果滿菩提圓。花開世界起。(二祖)神光問此土初祖曰。我心未安。乞師安心。祖曰。將心來。吾與汝安。曰覓心了不可得。曰與汝安心竟。(僧燦)三祖懺罪亦同。(道信)四祖逢一小兒。問子何姓。曰姓即有。不是常姓。曰汝無姓耶。曰性空故無。度為(弘忍)五祖。五祖欲付法。神秀偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。(慧能)六祖曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。青原參六祖。問曰。當何所務。即不落階級。祖曰。汝曾作什麼來。曰聖諦亦不為。祖曰。落何階級。曰聖諦尚不為。何階級之有。石頭希遷。初參青原。原問。子何方來。曰曹溪。曰將得甚麼來。曰未到曹溪亦不失。曰若恁麼。用到曹溪作麼。曰若不到曹溪。爭知不失。遷又曰。曹溪大師還識和尚否。原曰。汝今識吾否。曰識又爭識得。原曰。眾角雖多。一麟足矣。石頭著參同契。以明暗回互。懸起曹洞宗旨。有所來矣。藥山一日。在石上坐次。石頭問。汝在這裏作麼。曰一物也不為。曰恁麼則閑坐也。曰閑坐即為也。頭曰。汝道不為。不為個甚麼。曰千聖亦不識。頭以偈讚曰。從來共住不知名。任運相將祇麼行。自古上賢猶不識。造次凡流豈可明。頭埀語曰。言語動用沒交涉。師曰。非言語動用亦沒交涉。頭曰。我這裏針劄不入。師曰。我這裏如石上栽花。雲岩曇晟禪師。於藥山悟後。煎茶次。道吾問。煎與阿誰。師曰。有一人要。曰何不教伊自煎。師曰。幸有某甲在。上堂曰。有個人家兒子。問著無有道不得底。洞山出問。他屋裏有多少典籍。師曰。一字也無。曰爭得恁麼多知。曰日夜不曾眠。洞山於無眼耳鼻舌身意。不覺捫面。問師。既聞水鳥樹林念佛。猛省無情說法。邈師真於良久。覩渠面于水中。跌倒幻人。拾起縛草。向泠路上熱閙。於爐炭裏凝水。藏身無影。只見其聲。全體現前。不逢其面。毒龍蟠處水偏清。頑石堆頭雲欲起。銀碗盛雪。氷花與火焰齊輝。挾後位而攢踴。黑夜烏鷄。舜惹與虗空都碎。帶共功而不斷。五子同歸一父。那知祖業之崇。四臣咸戴一君。豈謂上皇之治。五位分而盡了不了。薪火既滅。世界方炎。一位圓而無圓之圓。花木摧殘。陽春常滿。見消行起。行滅道亡。睡中開眼喫茶。飯後洗盂就坐。鐵脊梁竪處。矓矓似夢。犀角枕倒來。漠漠無天。閙市裏水流花落。事忙中馬去牛來。既分和叶于君臣。當辨賤貴于王子。賤分外紹。貴從內紹。未識極頭。進於極頭。門內人趨向裏頭事。是朝生之臣種歸王。既識極頭。擔荷極頭。裏頭人不擔屋裏事。是誕生之王種忘父。忘父者。食父而滅祖。故曰內生。無家者閉宮而令行。故曰化生。末生未知兩紹。真王不類五兒。貴賤俱消。淺深不立。石霜九峰舌結。章師悟老技窮。相續大難。豈容付授。悲末世一悟便了之魔人。故曰人多乾慧。示將來三漏須盡之法網。當知悟餘濁智。機不離位。好女不著嫁時衣。見處偏枯。盲兒不放雙拄杖。究妙失宗。休坐法機。昧終始。要通宗。透此者。不是乾蘿蔔頭。知此者猶坐水屙漉地。金針雙鎻。鴛鴦交頸分飛。誰云玄路。金鎖玄路。藤樹合枝並起。豈曰鳥道。直須事理不涉。電火難追。展手不如吐舌。一老一不老。半肯半不肯。擊首誰能應尾。所以曹山觸毒。三墮浪分。溈山水牯牛。水牯牛溈山。奈何不得是國王水草。非國王水草。隨納非污。撲破鉢盂。不獨五馬不嘶。抑且一牛不飲。頺然方丈。不特闍黎不知。抑且侍者不管。閉眼伸出被底裏指頭。誰云師子看山。踏斷脚頭邊鞋鼻。不道死蛇。故曰。莫行心處路。不挂本來衣。何須正恁麼。切忌未生時。黑漆地履踐。當問景欣埀衣裳致治。不知堯舜柰何者。未覩影而傳寶鏡。才入室而伏繩床。評唱繁興首帕遍布。此法道之可悲也痛。為其宗者。務使親到可耳。
Wei-yin. What is "sound" and what is "majesty"? These are the stages before and after the Five Ranks. The Five Ranks are stages that are without stages, yet are stages. Before Wei-yin, it was the empty eon. From Wei-yin until now, it is the present time. If the present time lacks the empty eon, it is not the true present. If the empty eon is not the present time, it is not the ancient. Present and ancient are one. Is this leaning toward the partial or the absolute? Is it the partial within the absolute, or the absolute within the partial? Is it a combination of both? I do not know, yet I know; knowing, I am already vast and far beyond the time of Wei-yin.
Therefore it is said: "The body receives life from the realm of formlessness, just as various forms appear from illusions. The human consciousness of the illusionist is inherently non-existent; offenses and merits are both empty and nowhere to dwell." This is the truth. The seven buddhas were all like this. Yet when the World-Honored One was born, he pointed one hand to the sky and one to the earth, walked seven steps, looked in the four directions, and said: "Above the heavens and below the heavens, only I am worthy of honor." At the very end of his life, he stretched out his two feet to show Mahākāśyapa. The great matter of a lifetime is nothing more than this.
The first ancestor in the West, the Venerable Mahākāśyapa, was asked by a heretic, "What is my 'self'?" The ancestor said, "The one who seeks the self is your self." The heretic said, "This is my self; where is the teacher's self?" He replied, "You ask me, so seek it."
The second ancestor Ananda's verse: "Originally, the Dharma was transmitted; having transmitted it, I say there is no Dharma. Each person must awaken for themselves; once awakened, there is neither 'Dharma' nor 'no Dharma'."
The third ancestor Shangna said: "When speaking of the mind-dharma, this dharma is not the mind-dharma."
The fourth ancestor Upagupta.
The fifth ancestor, named Dhṛtaka: When the crowd of fragrant ones came to request to leave home, Dhṛtaka asked, "Do you wish to leave home with your body, or with your mind?" They replied, "We come to leave home, not for the sake of body or mind." He asked, "If not for body or mind, who then is leaving home?" They replied, "One who leaves home does so because there is no 'self' or 'my self.' Because there is no self or 'my self,' the mind neither arises nor ceases. That which neither arises nor ceases is the eternal Path. The buddhas also dwell in this permanence. The mind has no form, and its substance is the same." Upagupta then ordained them. The fragrant crowd later offered a verse: "Thoroughly penetrate the fundamental mind-dharma; there is no dharma and no non-dharma. Awakening is the same as not yet awakening; there is no mind and no dharma."
The sixth ancestor, Micchaka, saw a man holding a wine vessel and asked him, "Where does the teacher come from, and where do you wish to go?" The ancestor said, "I come from my own mind and wish to go nowhere." He asked, "Do you recognize what is in my hand?" He replied, "Touching the vessel yet bearing the pure." He asked, "Do you recognize me?" He replied, "I do not recognize you; if I recognize you, you are not me."
The seventh ancestor Vasumitra, while debating doctrine, said to the eighth ancestor Buddhanandi: "If you debate doctrine, then it is not truth; if it is truth, then do not debate it. If you attempt to debate doctrine, in the end, it is not a doctrine worth debating."
The ninth ancestor Buddhamitra said: "If parents are not my kin, who is the dearest of all?" He also said to the son of Xiang-Gai in a verse: "Truth originally has no name; it is because of names that truth is revealed."
The tenth ancestor Parśva asked the eleventh ancestor Punyayaśas: "Where do you come from?" He replied, "My mind does not go." He asked, "Where do you dwell?" He replied, "My mind does not stop." The ancestor asked, "Are you then unfixed?" He replied, "The buddhas are also thus." He asked, "Are you not a buddha?" He replied, "The buddhas are also not."
The twelfth ancestor Aśvaghoṣa asked, "I wish to know the Buddha; what is he?" Kapimala replied, "If you wish to know the Buddha, the one who does not know is he." Kapimala said to the fourteenth ancestor Nāgārjuna: "Hidden and manifest are the fundamental Dharma; clarity and darkness are originally not two. Now I transmit the awakened Dharma; it is not grasping, nor is it abandoning."
Kapimala said to the fourteenth ancestor Nāgārjuna: "The Dharma is neither hidden nor manifest; this is what is called the true reality. To awaken to this hidden and manifest Dharma is to be neither a fool nor a sage." Nāgārjuna, while seated, manifested a body of sovereign power like a full moon. The entire assembly heard the sound of the Dharma but did not see the ancestor's form. Among the assembly was a merchant's son named Kāṇadeva, who said to the crowd, "Do you recognize this form?" The crowd replied, "Our eyes have never seen it; how can we discern it?" Kāṇadeva said, "This is the Venerable One manifesting the form of the Buddha-nature to show us. How do I know? It is because the samādhi of no-form is shaped like a full moon. The meaning of the Buddha-nature is vast and brightly empty." As soon as he spoke, the moon-like form vanished, and he returned to his original place.
The fifteenth ancestor Kāṇadeva, while debating with a heretic: The heretic said, "I wish to attain the Buddha." Kāṇadeva said, "I clearly attain the Buddha." The heretic said, "You should not attain it." Kāṇadeva said, "I originally said that I attain it; you, in truth, do not." The heretic said, "Since you do not attain it, why do you say you do?" Kāṇadeva said, "Because you have a 'self,' you do not attain it. Because I have no 'self' or 'my self,' I naturally attain it."
The sixteenth ancestor Rāhulata answered the seventeenth ancestor Saṅghanandi with a verse: "Because I have no self, you must see my 'self.' If you take me as your teacher, you will know that my 'self' is not a 'self'." Hearing the wind chime ring, Saṅghanandi asked the eighteenth ancestor Gayāśata, "Is it the chime ringing, or the wind ringing?" Gayāśata replied, "It is neither the wind nor the chime ringing; it is my mind ringing." The ancestor asked, "And what is the mind?" He replied, "Because both are silent and still."
Gayāśata entered the room of the nineteenth ancestor Kumārata. Kumārata asked, "What kind of crowd is this?" The ancestor said, "They are disciples of the Buddha." Hearing the name of the Buddha, Kumārata felt a shudder of the spirit and immediately closed the door. The ancestor knocked on his door after a long time. Kumārata said, "There is no one in this room." The ancestor said, "Who is it that answers 'there is no one'?" Kumārata then opened the door.
Kumārata said to the twentieth ancestor Jayata: "Although you already believe in the three karmas, you do not yet understand that karma arises from delusion, delusion arises from consciousness, consciousness relies on ignorance, and ignorance relies on the mind. The mind is inherently pure, without arising or ceasing, without creation or action, without retribution, without victory or defeat. It is utterly silent, utterly spiritual. If you enter this gateway, you can be the same as all the buddhas. All good and evil, conditioned and unconditioned, are all like illusions or dreams."
Jayata said to the disciple of the twenty-first ancestor Vasubandhu: "I do not seek the Way, nor am I confused. I do not bow to the Buddha, nor do I look down on him. I do not sit for long periods, nor am I lazy. I do not eat only once a day, nor do I eat indiscriminately. I am not easily satisfied, nor do I crave. When the mind has no expectations, this is called the Way." This summarizes the essence of the leaf.
Vasubandhu's verse: "Bubbles and illusions are the same as non-obstruction; why not awaken to it? The attainment of the Dharma is within this; it is not the present, nor is it the ancient."
The twenty-second ancestor Manorhita said: "Following the flow, I recognize the nature; there is no joy and no sorrow."
Because of the twenty-third ancestor, the twenty-fourth ancestor Siṃha asked, "I wish to seek the Way; how should I use my mind?" The ancestor said, "If you have a use, it is not merit. If you have no action, this is the Buddha's work." Siṃha's verse: "When correctly speaking of knowing and seeing, knowing and seeing are both mind. The mind itself is knowing and seeing; knowing and seeing are right here in the present."
The twenty-fifth ancestor Basiasita transmitted the Dharma to the twenty-sixth ancestor Puṇyamitra with a verse: "The sages speak of knowing and seeing; when facing objects, there is no right or wrong. I have now awakened to the true nature; there is no Way and no principle."
Puṇyamitra said to the twenty-seventh ancestor Prajñātāra: "The true nature is the storehouse of the mind; it has no head and no tail. It responds to conditions to transform things; as a skillful means, it is called 'wisdom'."
Prajñātāra transmitted to the first ancestor of the Eastern Land with a verse: "The mind-ground gives birth to all seeds; because of affairs, principles are restored. When the fruit is full, enlightenment is perfected; when the flower blooms, the world arises."
The second ancestor Shenguang asked the first ancestor of this land: "My mind is not at peace; please, teacher, bring it to peace." The ancestor said, "Bring your mind here, and I will peace it for you." He said, "I have sought the mind, but it cannot be found." The ancestor said, "I have finished bringing your mind to peace."
The third ancestor Sengcan's repentance of sins was the same.
The fourth ancestor Daoxin met a small child and asked, "What is your surname?" The boy said, "Surname exists, but it is not a permanent surname." The ancestor said, "Do you have no surname?" He said, "Because the nature is empty, it does not exist." He was ordained as the fifth ancestor Hongren.
When the fifth ancestor wished to transmit the Dharma, Shenxiu wrote a verse: "The body is the Bodhi tree; the mind is like a clear mirror stand. At all times we must diligently wipe it, and not allow dust to settle."
The sixth ancestor Huineng said: "Bodhi originally has no tree; the clear mirror also has no stand. Originally there is not a single thing; where could dust settle?"
Qingyuan visited the sixth ancestor and asked, "What should I practice so that I do not fall into stages?" The ancestor said, "What have you done in the past?" He replied, "I do not even practice the holy truths." The ancestor said, "Into what stage do you fall?" He replied, "If I do not even practice the holy truths, what stages could there be?"
Shitou Xiqian first visited Qingyuan. Qingyuan asked, "Where do you come from?" He said, "Caoxi." He asked, "What have you brought?" He said, "I did not lose it even before I arrived at Caoxi." He said, "If so, why did you go to Caoxi?" He said, "If I had not gone to Caoxi, how would I know I did not lose it?" Shitou also said, "Does the master of Caoxi still recognize you?" Qingyuan said, "Do you recognize me now?" He said, "If I recognize you, how could I know you?" Qingyuan said, "Although there are many horns, one unicorn is enough." Shitou wrote the *Sandokai* (Integration of Difference and Equality) to clarify the interpenetration of light and dark, hanging up the banner of the Caodong school. That is where it comes from.
Yaoshan was sitting on a stone one day. Shitou asked, "What are you doing here?" He said, "I am doing nothing at all." He said, "Then you are just sitting idly." He said, "To sit idly is to do something." Shitou said, "You say you are doing nothing; what is it that you are not doing?" He said, "Even the thousand sages do not know." Shitou praised him with a verse: "Dwelling together all along, yet I do not know your name; let the nature drift, walking just like this. Since ancient times, the sages could not know; how could the commoners recognize it?" Shitou offered a teaching: "Words and actions have no connection." The master said, "Neither words nor actions have any connection." Shitou said, "Here, my needles cannot pierce." The master said, "Here, it is like planting flowers on a stone."
Zen master Yunyan Tansheng, after awakening under Yaoshan, was boiling tea. Daowu asked, "Who are you boiling it for?" The master said, "There is someone who wants it." He said, "Why not let him boil it himself?" The master said, "Fortunately, I am here."
He ascended the hall and said, "There is a son of a family who, when asked, has nothing he cannot answer." Dongshan came out and asked, "How many books are in his house?" The master said, "Not even one word." He said, "How can you have so much knowledge?" The master said, "Day and night, I have never slept."
Dongshan, upon hearing that "the waters, birds, and trees recite the Buddha," suddenly realized that the insentient preach the Dharma. He gazed at the master's portrait for a long time, saw his face in the water, saw the illusory man fall, picked up the tied grass, headed toward the cooling path into the bustle, condensed water inside the charcoal furnace, hid his body without a shadow, only saw his voice, the whole body appeared before him, but he did not meet his face.
Where the poison dragon coils, the water is particularly clear; at the head of the stubborn stone, clouds begin to rise. A silver bowl holds snow; ice flowers and flames shine together. Holding the latter rank, they gather and leap. In the dark of night, a black chicken. Shun and Ruo and the void are all shattered. Carrying the meritorious work without breaking. The five sons return to one father; how can one know the nobility of the ancestral business? The four ministers all support one lord; how can one speak of the rule of the ancient kings?
The five ranks are divided, yet they are all finished and unfinished. The firewood and fire are already extinguished, yet the world is flaming. The one rank is rounded, yet it is a roundness without roundness. Flowers and trees are destroyed, yet the spring always fills them. When seeing is extinguished, action arises; when action is extinguished, the Way vanishes. Opening eyes while sleeping to drink tea; after eating, washing the bowl and sitting down. When the iron backbone stands, it is blurry like a dream. When the rhinoceros-horn pillow falls, it is vast and without a sky. In the noisy market, water flows and flowers fall; in the busyness of affairs, horses leave and cows come.
Since the lord and minister are divided, one must distinguish the lowly and the noble among the princes. The lowly branches out from the outside; the noble inherits from the inside. Not yet knowing the ultimate, one advances toward the ultimate. The person inside the gate heads toward the affairs inside the house; this is the minister of the morning birth returning to the king. Having known the ultimate, one carries the ultimate; the person inside the house does not carry the affairs of the house. This is the prince of the birth of the king forgetting the father. One who forgets the father eats the father and extinguishes the ancestor; hence it is called "internal birth." One without a house closes the palace and lets the law proceed; hence it is called "transformational birth."
The final birth does not yet know the two lineages. The true king is not like the five children. Nobility and lowliness are both extinguished; shallow and deep are not established. Shishuang and Jiufeng had their tongues tied; Zhang's mastery of the old techniques was exhausted. Succession is extremely difficult; how could it be transmitted? I grieve for the demonic people of this last age who think a single awakening is enough; hence it is said that "people have much dry wisdom." I display the Dharma net of the future where the three defilements must be exhausted; one should know the turbid wisdom after awakening. The function does not leave the rank; a good woman does not wear the clothes of her wedding day. The place of seeing is partial and withered; a blind child does not release his two walking sticks. Investigating the subtle, one loses the lineage; stop sitting in the functioning of the Dharma. If you are confused about the beginning and end, you must penetrate the lineage. One who penetrates this is not a dry radish head. One who knows this is still sitting on a wet, leaking floor.
Gold needles are double-locked; mandarin ducks neck-to-neck, then fly apart. Who says it is the mysterious path? The golden lock is the mysterious path. The vine and tree join branches and rise together; how can one call it the bird's path? You must reach the point where affairs and principles do not touch; electric sparks are hard to chase. Spreading the hands is not as good as sticking out the tongue. One is old, one is not old; half-agreeing, half-not-agreeing. If you strike the head, who can respond to the tail? This is why Caoshan touched the poison; the three falls are waves separated. Weishan's water-buffalo, the water-buffalo's Weishan. Nothing can be done; it is the king's water and grass, yet it is not the king's water and grass. Following but not polluting. Smashing the bowl; not only do the five horses not neigh, but the one ox does not drink.
Collapsing in the master's room, not only does the monk not know, but the attendant does not care. Closing his eyes, he stretches out a finger from under the quilt; who says the lion is watching the mountain? Treading and breaking the strap of the shoe at the edge of the foot. I do not speak of dead snakes. Therefore it is said: "Do not walk the road of the mind, do not hang the original clothes. Why must one be just like this? Strictly avoid the time before one is born." Walking on black-lacquered ground, one should ask about Jingxin wearing clothes to bring about governance; what of those who do not know Yao and Shun? One transmits the precious mirror without seeing a shadow; one bows to the rope-bed just upon entering the room. Commentary and praise flourish, and the head-cloths are spread everywhere; this is the sorrow and pain of the Dharma path. For those who are of its lineage, one must strive to arrive there personally.