江西馬祖道一禪師語錄
Recorded Sayings of Chan Master Mazu Daoyi of Jiangxi
江西道一禪師。漢州什方縣人也。姓馬氏。本邑羅漢寺出家。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具於渝州圓律師。唐開元中。習定於衡嶽傳法院。遇讓和尚。知是法器。問曰。大德坐禪圖什麼。師曰。圖作佛。讓乃取一磚。於彼菴前磨。師曰。磨磚作麼。讓曰。磨作鏡。師曰。磨磚豈得成鏡。讓曰。磨磚既不成鏡。坐禪豈得成佛耶。師曰。如何即是。讓曰。如牛駕車。車不行。打車即是。打牛即是。師無對。讓又曰。汝為學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。於無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。師聞示誨。如飲醍醐。禮拜問曰。如何用心。即合無相三昧。讓曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問曰。道非色相。云何能見。讓曰。心地法眼能見乎道。無相三昧。亦復然矣。師曰。有成壞否。讓曰。若以成壞聚散而見道者。非見道也。聽吾偈。曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。師蒙開悟。心意超然。侍奉十秋。日益玄奧。初六祖。謂讓和尚云。西天般若多羅讖。汝足下出一馬駒。蹋殺天下人。葢謂師也。讓弟子六人。惟師密受心印。始自建陽佛跡嶺。遷至臨川。次至南康龔公山。大曆中。隷名於鍾陵開元寺。時。連帥路嗣恭。聆風景慕。親受宗旨。由是。四方學者。雲集座下。讓和尚聞師闡化江西。問眾曰。道一為眾說法否。眾曰。已為眾說法。讓曰。總未見人持箇消息來。遂遣一僧往彼。俟伊上堂時。但問作麼生。待渠有語記取來。僧依教往問之。師曰。自從胡亂後三十年。不少鹽醬。僧回。舉似讓。讓然之。師入室弟子。一百三十九人。各為一方宗主。轉化無窮。師於貞元四年正月中。登建昌石門山。於林中經行。見洞壑平坦。謂侍者曰。吾之朽質。當於來月歸茲地矣。言訖而回。既而示疾。院主問。和尚近日尊候如何。師曰。日面佛月面佛。二月一日沐浴。跏趺入滅。元和中。諡大寂禪師。塔曰大莊嚴。
Chan Master Daoyi of Jiangxi. He was from Shifang County, Han Prefecture. His family name was Ma. He left home and became a monk at Luohan Temple in his hometown. His appearance was extraordinary: he walked like an ox and gazed like a tiger, his tongue could reach past his nose, and the soles of his feet bore two wheel-like marks. In his youth, he shaved his head under the guidance of Venerable Tang of Zizhou and received full ordination from Vinaya Master Yuan of Yuzhou.
During the Kaiyuan era of the Tang dynasty, he practiced meditation at the Transmission Dharma Hall on Mount Heng. There he met Venerable Rang, who recognized him as a vessel for the Dharma.
Rang asked him, "Virtuous one, what are you aiming for by sitting in meditation?" The Master said, "I aim to become a Buddha." Rang then took a brick and began grinding it in front of the hermitage. The Master asked, "What are you grinding the brick for?" Rang said, "To make a mirror." The Master said, "How can grinding a brick ever make a mirror?" Rang said, "If grinding a brick cannot make a mirror, how can sitting in meditation make you a Buddha?" The Master asked, "What, then, should I do?" Rang said, "It is like an ox pulling a cart. If the cart does not move, should you whip the cart, or whip the ox?" The Master had no reply.
Rang continued, "Are you learning to sit in meditation, or are you learning to sit as a Buddha? If you are learning to sit in meditation, Chan is not about sitting or lying down. If you are learning to sit as a Buddha, the Buddha has no fixed form. In the Dharma of non-abiding, one should not grasp or reject anything. If you try to 'sit as a Buddha,' you are killing the Buddha. If you cling to the form of sitting, you have not understood the principle."
Upon hearing this instruction, the Master felt as if he had drunk the finest nectar. He bowed and asked, "How should I apply my mind to accord with the formless samadhi?" Rang said, "You are learning the Dharma-gate of the mind-ground. It is like planting seeds. My teaching of the essential Dharma is like the rain from heaven. When conditions come together, you will see the Way." The Master asked further, "The Way is not a form or appearance. How can it be seen?" Rang said, "The Dharma-eye of the mind-ground can see the Way. The formless samadhi is also like this." The Master asked, "Does it have creation and destruction?" Rang said, "If you see the Way in terms of creation and destruction, gathering and dispersion, that is not seeing the Way. Listen to my verse: *The mind-ground contains all seeds,* *When met with moisture, all sprout.* *The flower of samadhi is formless—* *What is destroyed, and what is created?"*
The Master, awakened by this opening, felt his mind and intent become transcendent. He attended upon Rang for ten years, his understanding growing ever more profound and subtle.
Earlier, the Sixth Patriarch had said to Venerable Rang, "The Western Brahmin Prajñātāra predicted that a colt would spring from beneath your feet and trample people throughout the world." This referred to Master Ma.
Among Rang's six disciples, only Master Ma secretly received the mind-seal. He first taught at Fojiling in Jianyang, then moved to Linchuan, and later to Gonggong Mountain in Nankang. During the Dali era, he was registered at Kaiyuan Temple in Zhongling. At that time, Regional Commander Lu Sigong, hearing of his reputation and admiring him, personally received his essential teaching. Consequently, students from all directions gathered like clouds beneath his seat.
When Venerable Rang heard that Daoyi was teaching in Jiangxi, he asked the assembly, "Is Daoyi giving teachings to the people?" The assembly said, "He is already teaching the people." Rang said, "But no one has yet brought back any news of it." He then sent a monk to go there and, when Daoyi ascended the hall to teach, simply ask, "What are you doing?" and to remember whatever reply he gave and report back.
The monk went as instructed and asked the question. The Master said, "Since the chaos began thirty years ago, I've never been short of salt or sauce." The monk returned and reported this to Rang, who approved.
The Master had 139 disciples who entered his room (received his personal instruction), each becoming a master in their own region, transforming beings without end.
In the first month of the fourth year of the Zhenyuan era, the Master climbed Stone Gate Mountain in Jianchang. Walking in the forest, he saw a flat area in a valley and said to his attendant, "My decaying body should return to this place next month." Having said this, he returned.
Soon after, he showed signs of illness. The monastery director asked, "Venerable, how has your health been lately?" The Master said, "The Sun-Face Buddha, the Moon-Face Buddha."
On the first day of the second month, he bathed, sat in full lotus posture, and passed into nirvana.
During the Yuanhe era, he was posthumously honored as Chan Master Daji (Great Silence). His stupa was named "Great Magnificence."
祖示眾云。汝等諸人。各信自心是佛。此心即佛。達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經。以印眾生心地。恐汝顛倒不信。此一心之法。各各有之。故楞伽經。以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善不捨惡。淨穢兩邊。俱不依怙。達罪性空。念念不可得。無自性故。故三界唯心。森羅及萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時著衣喫飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。
The Master addressed the assembly, saying: All of you, each one must believe that your own mind is Buddha. This very mind is Buddha. The Great Master Bodhidharma came from Southern India to the Middle Kingdom, transmitting the supreme teaching of the One Mind, to enable you to awaken. He also cited the Lankavatara Sutra to seal the mind-ground of all beings, fearing that you might be confused and not believe that this teaching of the One Mind is something each of you already possesses. Therefore, the Lankavatara Sutra takes the Buddha’s words on mind as its essence, and no-gate as its Dharma gate.
Those who seek the Dharma should seek nothing. Outside the mind there is no other Buddha; outside Buddha there is no other mind. Do not grasp at good, do not reject evil. Do not rely on either purity or impurity. Realize the emptiness of the nature of offenses; thought after thought is ungraspable, because it has no inherent nature. Thus, the three realms are mind-only. All phenomena, the myriad appearances, are sealed by this one Dharma. Whatever forms you see are all the seeing of mind. Mind is not mind by itself; it exists because of form.
You need only speak in accordance with the situation; phenomena themselves are principle, and there is no obstruction at all. The fruit of the Bodhi path is also like this. What arises from the mind is called form. Knowing that form is empty, arising is non-arising. If you understand this meaning, then you can wear clothes and eat meals as usual, nurture the sacred embryo, and let things take their natural course through time—what else is there?
Receive my teaching, and listen to my verse:
The mind-ground is spoken according to the situation, Bodhi is also just thus. Phenomena and principle are both unobstructed, When arising occurs, it is non-arising.
僧問。如何是脩道。曰。道不屬脩。若言脩得。脩成還壞。即同聲聞。若言不脩。即同凡夫。又問。作何見解。即得達道。祖曰。自性本來具足。但於善惡事中不滯。喚作脩道人。取善捨惡。觀空入定。即屬造作。更若向外馳求。轉疎轉遠。但盡三界心量。一念妄心。即是三界生死根本。但無一念。即除生死根本。即得法王無上珍寶。無量劫來。凡夫妄想。諂曲邪偽。我慢貢高。合為一體。故經云。但以眾法合成此身。起時唯法起。滅時唯法滅。此法起時。不言我起。滅時不言我滅。前念後念中念。念念不相待。念念寂滅。喚作海印三昧。攝一切法。如百千異流。同歸大海。都名海水。住於一味。即攝眾味。住於大海。即混諸流。如人在大海中浴。即用一切水。所以聲聞悟迷。凡夫迷悟。聲聞不知聖心。本無地位因果階級。心量妄想。脩因證果。住於空定。八萬劫二萬劫。雖即已悟。悟已却迷。諸菩薩。觀如地獄苦。沈空滯寂。不見佛性。若是上根眾生。忽爾遇善知識指示。言下領會。更不歷於階級地位。頓悟本性。故經云。凡夫有反覆心。而聲聞無也。對迷說悟。本既無迷。悟亦不立。一切眾生。從無量劫來。不出法性三昧。長在法性三昧中。著衣喫飯。言談祗對。六根運用。一切施為。盡是法性。不解返源。隨名逐相。迷情妄起。造種種業。若能一念返照。全體聖心。汝等諸人。各達自心。莫記吾語。縱饒說得河沙道理。其心亦不增。縱說不得。其心亦不減。說得亦是汝心。說不得亦是汝心。乃至分身放光。現十八變。不如還我死灰來。淋過死灰無力。喻聲聞妄脩因證果。未淋過死灰有力。喻菩薩道業純熟。諸惡不染。若說如來權教三藏。河沙劫說不盡。猶如鉤鎻亦不斷絕。若悟聖心。總無餘事。久立珍重。
A monk asked, "What is cultivating the Way?" The Master said, "The Way is not something to be cultivated. If you say it is attained through cultivation, then what is cultivated will eventually decay—this is the same as the Śrāvakas. If you say there is no cultivation, that is the same as ordinary people."
The monk asked further, "What understanding must one have to reach the Way?" The Patriarch said, "Your own nature is originally complete and sufficient. It is simply about not getting stuck in matters of good and evil—this is what is called a cultivator of the Way. To grasp at good and reject evil, or to contemplate emptiness and enter meditation, is still artificial activity. If you then seek outwardly, you will only drift further and further away. Just exhaust the mind's capacity within the three realms. A single moment of deluded thought is the very root of birth and death in the three realms. If there is not a single thought, then the root of birth and death is eliminated, and you attain the supreme treasure of the Dharma King."
"For countless eons, ordinary people's deluded thoughts, flattery, crookedness, deceit, arrogance, and conceit have all merged into one. Therefore, the sutra says: 'It is only because various dharmas combine to form this body. When it arises, it is only dharmas that arise; when it ceases, it is only dharmas that cease. When these dharmas arise, it is not said that "I" arise; when they cease, it is not said that "I" cease.' The preceding thought, the following thought, and the thought in between—thought after thought do not depend on each other. Each thought is tranquil and extinguished. This is called the Samādhi of the Ocean Seal, which encompasses all dharmas. It is like a hundred thousand different streams all returning to the great ocean—they are all called ocean water. Abiding in one flavor, it encompasses all flavors. Abiding in the great ocean, it merges all streams. It is like a person bathing in the great ocean—they use all the water at once."
"Therefore, Śrāvakas awaken to delusion, while ordinary people are deluded about awakening. Śrāvakas do not know that the sage mind originally has no stages, causes and effects, or hierarchical steps. With minds full of deluded thoughts, they cultivate causes to realize fruits, abiding in empty concentration for eighty thousand or twenty thousand kalpas. Although they have awakened, after awakening they again become deluded. Bodhisattvas observe this as suffering like hell—they sink into emptiness and stagnate in stillness, failing to see the Buddha-nature."
"But if beings of superior capacity suddenly encounter a wise teacher who points it out, they understand immediately in that very moment, without passing through any stages or steps. They instantly awaken to their original nature. Therefore, the sutra says: 'Ordinary people have a mind that can turn back, but Śrāvakas do not.' Speaking of awakening in contrast to delusion—since fundamentally there is no delusion, awakening is also not established."
"All beings, for countless eons, have never left the Samādhi of Dharma-nature. They are always within the Samādhi of Dharma-nature—wearing clothes, eating meals, speaking and responding, the functioning of the six senses, all actions and activities—all are Dharma-nature. But they do not understand how to return to the source. They follow names and chase forms, giving rise to deluded feelings and creating all kinds of karma. If they can, in a single thought, turn the light inward and reflect, the entire sage mind is revealed."
"All of you, each realize your own mind. Do not memorize my words. Even if I were to explain principles as numerous as the sands of the Ganges, your mind would not increase. Even if I could not explain them, your mind would not decrease. What is explained is your mind; what is not explained is also your mind. Even displaying supernatural powers like multiplying bodies, emitting light, or showing eighteen transformations is not as good as returning my dead ashes to me."
"Dead ashes that have been drenched have no strength—this symbolizes Śrāvakas who deludedly cultivate causes to realize fruits. Dead ashes that have not been drenched still have strength—this symbolizes Bodhisattvas whose practice is pure and mature, untainted by any evil."
"If we speak of the expedient teachings of the Tathāgata, the three baskets of scripture, even speaking for kalpas as numerous as the sands of the Ganges would not exhaust them—it is like a hook and chain that cannot be severed. But if you awaken to the sage mind, there is nothing else to be done."
"You have been standing long. Take care."
示眾云。道不用脩。但莫汙染。何為汙染。但有生死心。造作趨向。皆是汙染。若欲直會其道。平常心是道。何謂平常心。無造作。無是非。無取捨。無斷常。無凡無聖。經云。非凡夫行。非聖賢行。是菩薩行。只如今行住坐臥。應機接物。盡是道。道即是法界。乃至河沙玅用。不出法界。若不然者。云何言心地法門。云何言無盡燈。一切法。皆是心法。一切名。皆是心名。萬法皆從心生。心為萬法之根本。經云。識心達本源。故號為沙門。名等義等。一切諸法皆等。純一無雜。若於教門中得。隨時自在。建立法界。盡是法界。若立真如。盡是真如。若立理。一切法盡是理。若立事。一切法盡是事。舉一千從。理事無別。盡是玅用。更無別理。皆由心之迴轉。譬如月影有若干。真月無若干。諸源水有若干。水性無若干。森羅萬象有若干。虗空無若干。說道理有若干。無礙慧無若干。種種成立。皆由一心也。建立亦得。掃蕩亦得。盡是玅用。盡是自家。非離真而有立處。立處即真。盡是自家體。若不然者。更是何人。一切法皆是佛法。諸法即是解脫。解脫者即是真如。諸法不出於真如。行住坐臥。悉是不思議用。不待時節。經云。在在處處。則為有佛。佛是能仁。有智慧。善機性。能破一切眾生疑網。出離有無等縛。凡聖情盡。人法俱空。轉無等倫。超於數量。所作無礙。事理雙通。如天起雲。忽有還無。不留礙跡。猶如畫水成文。不生不滅。是大寂滅。在纏名如來藏。出纏名淨法身。法身無窮。體無增減。能大能小。能方能圓。應物現形。如水中月。滔滔運用。不立根栽。不盡有為。不住無為。有為是無為家用。無為是有為家依。不住於依。故云如空無所依。心生滅義。心真如義。心真如者。譬如明鏡照像。鏡喻於心。像喻諸法。若心取法即涉外。因緣即是生滅義。不取諸法。即是真如義。聲聞聞見佛性。菩薩眼見佛性。了達無二。名平等性。性無有異。用則不同。在迷為識。在悟為智。順理為悟。順事為迷。迷即迷自家本心。悟即悟自家本性。一悟永悟。不復更迷。如日出時不合於暗。智慧日出。不與煩惱暗俱。了心及境界。妄想即不生。妄想既不生。即是無生法忍。本有今有。不假脩道坐禪。不脩不坐。即是如來清淨禪。如今若見此理真正。不造諸業。隨分過生。一衣一衲。坐起相隨。戒行增薰。積於淨業。但能如是。何慮不通。久立諸人珍重。
The master addressed the assembly, saying:
The Way is not something to be cultivated; just avoid defiling it. What is defilement? Any mind that clings to life and death, any contrived effort or striving—all this is defilement. If you wish to directly realize the Way, the ordinary mind is the Way. What is the ordinary mind? No contrivance, no judgments of right or wrong, no grasping or rejecting, no ideas of annihilation or permanence, no distinction between ordinary and holy. As the sutra says: “It is not the practice of ordinary beings, nor the practice of sages; it is the practice of a bodhisattva.”
Right now, in all your actions—walking, standing, sitting, lying down, responding to situations and engaging with others—all of it is the Way. The Way is the Dharma-realm. Even the subtle functions as numerous as the sands of the Ganges do not go beyond the Dharma-realm. If it were not so, how could we speak of the mind-ground teaching? How could we speak of the inexhaustible lamp?
All dharmas are mind-dharmas. All names are mind-names. All phenomena arise from the mind; the mind is the root of all phenomena. As the sutra says: “To recognize the mind and reach the source is called a śramaṇa.” Names and meanings are equal; all dharmas are equal—pure, undivided, and unmixed.
If you realize this within the teaching, you are free and at ease in every moment, establishing the Dharma-realm. Wherever you establish it, all is the Dharma-realm. If you establish Suchness, all is Suchness. If you establish principle, all dharmas are principle. If you establish phenomena, all dharmas are phenomena. Raise one and a thousand follow; principle and phenomena are not separate—all are subtle functions, with no other principle apart. All arise from the turning of the mind.
Just as moon reflections may be many, but the true moon is not many; just as water sources may be many, but the nature of water is not many; just as the myriad appearances may be many, but emptiness is not many; just as explanations of truth may be many, but unobstructed wisdom is not many. All that is established arises from the one mind.
To establish is fine; to sweep away is also fine. All are subtle functions, all are your own true nature. It is not that there is some place apart from truth where things are established; the place of establishment is itself truth—all are your own essence. If it were not so, who else would it be?
All dharmas are Buddha-dharmas. All phenomena are liberation. Liberation is Suchness. All phenomena do not go beyond Suchness. Walking, standing, sitting, lying down—all are inconceivable functions, not bound by time. As the sutra says: “Wherever you are, there is Buddha.”
Buddha is the Able One, possessing wisdom and skillful means, able to destroy all doubts and entanglements of sentient beings, freeing them from the bonds of existence and non-existence. When ordinary and holy sentiments are exhausted, person and dharmas are both empty, turning beyond compare, transcending all measure. Actions are unobstructed, phenomena and principle are both penetrated—like clouds rising in the sky, appearing and disappearing without leaving a trace, like patterns drawn on water, neither arising nor ceasing. This is the great nirvana.
When bound, it is called the Tathāgata-garbha; when unbound, it is called the pure Dharma-body. The Dharma-body is boundless, its essence neither increasing nor decreasing. It can be large or small, square or round, manifesting forms in response to beings, like the moon reflected in water. It flows and functions endlessly, without fixed roots, not exhausting conditioned existence, yet not dwelling in the unconditioned. The conditioned is the function of the unconditioned; the unconditioned is the basis of the conditioned. Not dwelling on the basis, it is said to be like space, with nothing to rely on.
There is the meaning of mind’s arising and ceasing, and the meaning of mind’s Suchness. Mind’s Suchness is like a bright mirror reflecting images: the mirror is like the mind, the images are like all dharmas. If the mind grasps at dharmas, it turns outward—this is the meaning of arising and ceasing. Not grasping at any dharma is the meaning of Suchness.
Śrāvakas hear of Buddha-nature; bodhisattvas see Buddha-nature with their eyes. Fully realizing the non-dual is called the nature of equality. The nature is without difference; its functions vary. In delusion, it is consciousness; in awakening, it is wisdom. Following principle is awakening; following phenomena is delusion. To be deluded is to be deluded about your own original mind; to awaken is to awaken to your own original nature. Once awakened, you are awakened forever, never again deluded—just as when the sun rises, it does not coexist with darkness. When the sun of wisdom rises, it does not coexist with the darkness of afflictions.
When mind and its objects are fully understood, false thoughts do not arise. Since false thoughts do not arise, this is the patience of the unproduced. What was originally so is now so—no need to rely on cultivating the Way or sitting in meditation. Not cultivating, not sitting—this is the Tathāgata’s pure meditation.
If you now see this truth clearly and authentically, you will not create any karma. Live according to your circumstances, with one robe, one bowl, sitting and rising in accord. Let your precepts grow and your pure karma accumulate. If you can just be like this, what obstruction is there to fear?
You have stood long enough. Take good care.
西堂百丈南泉。侍祖翫月次。祖曰。正恁麼時如何。西堂云。正好供養。百丈云。正好脩行。南泉拂袖便去。祖云。經入藏。禪歸海。唯有普願。獨超物外(西堂藏。百丈海。南泉願)南泉。為眾僧行粥次。祖問。桶裡是甚麼。泉曰。這老漢合取口。作恁麼語話。祖便休。
Xitang, Baizhang, and Nanquan were attending their master, enjoying the moonlight. The master asked, "At a moment like this, what should one do?"
Xitang said, "It is the perfect time for making offerings."
Baizhang said, "It is the perfect time for cultivation."
Nanquan simply flicked his sleeve and walked away.
The master remarked, "The scriptures enter the storehouse; meditation returns to the ocean. Only Puyuan transcends all worldly things."(Xitang is the storehouse; Baizhang is the ocean; Nanquan is Puyuan.)
Another time, Nanquan was serving porridge to the assembly of monks. The master asked, "What is in the bucket?"
Nanquan replied, "This old fellow should watch his mouth. Why speak such words?"
The master then remained silent.
百丈問。如何是佛旨趣。祖云。正是汝放身命處。
Baizhang asked, "What is the true meaning of Buddha?"
The Patriarch replied, "It is precisely the place where you let go of your life."
大珠初參祖。祖問曰。從何處來。曰越州大雲寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧。拋家散走作什麼。我這裏。一物也無。求甚麼佛法。珠遂禮拜。問曰。阿那箇。是慧海自家寶藏。祖曰。即今問我者。是汝寶藏。一切具足。更無欠少。使用自在。何假向外求覓。珠於言下。自識本心。不由知覺。踊躍禮謝。師事六載。後歸。自撰頓悟入道要門論一卷。祖見之。告眾云。越州有大珠。圓明光透自在。無遮障處也。
When Great Pearl first visited the Patriarch, the Patriarch asked him, "Where have you come from?" He replied, "From Dayun Temple in Yuezhou." The Patriarch asked, "What do you intend to do here?" He said, "I have come seeking the Dharma." The Patriarch said, "You neglect the treasure within yourself, yet you wander far from home—what is the point? Here, I have nothing at all. What Dharma are you seeking?" Great Pearl then bowed and asked, "Which one is Huihai's own treasure?" The Patriarch said, "The one asking me now is your treasure. It is complete in every way, lacking nothing. You can use it freely—why seek outside yourself?" Upon hearing these words, Great Pearl recognized his own true mind, beyond mere intellectual understanding. Overjoyed, he bowed in gratitude and served as a disciple for six years before returning home. Later, he composed *The Essential Treatise on Sudden Awakening and Entering the Way*. When the Patriarch saw it, he told the assembly, "In Yuezhou, there is a Great Pearl—perfectly bright, luminous, and free, with nothing obstructing it."
泐潭法會禪師。問祖云。如何是西來祖師意。祖曰。低聲近前來。會便近前。祖打一摑云。六耳不同謀。來日來。會至來日。猶入法堂云。請和尚道。祖云。且去。待老漢上堂時出來。與汝證明。會乃悟。云謝大眾證明。乃繞法堂一帀。便去。
Master Letan Fahui asked the Patriarch, "What is the meaning of the Patriarch's coming from the West?"
The Patriarch said, "Lower your voice and come closer."
Fahui then stepped forward. The Patriarch slapped him and said, "Three ears cannot conspire. Come back tomorrow."
The next day, Fahui entered the Dharma hall and said, "Please, Master, speak."
The Patriarch said, "Go for now. Wait until this old monk ascends the platform, then come out and I will verify it for you."
Fahui then awakened and said, "Thank you, assembly, for verifying it." He then circled the Dharma hall once and left.
泐潭惟建禪師。一日在法堂後坐禪。祖見之。乃吹建耳兩吹。建起定見是祖。却復入定。祖歸方丈。令侍者。持一椀茶與建。建不顧。便自歸堂。
Zen Master Weijian of Letan. One day, he was sitting in meditation behind the Dharma Hall. The Patriarch saw him and blew twice into his ears. Weijian rose from his meditation, saw it was the Patriarch, and then re-entered his meditative state. The Patriarch returned to his quarters and had an attendant bring a bowl of tea to Weijian. Weijian paid no attention and simply returned to the hall.
石鞏慧藏禪師。本以弋獵為務。惡見沙門。因逐羣鹿。從祖菴前過。祖乃迎之。藏問。和尚見鹿過否。祖曰。汝是何人。曰獵者。祖曰。汝解射否。曰解射。祖曰。汝一箭射幾箇。曰一箭射一箇。祖曰。汝不解射。曰和尚解射否。祖曰。解射。曰和尚一箭射幾箇。曰一箭射一羣。曰彼此是命。何用射他一羣。祖曰。汝既知如是。何不自射。曰若教某甲自射。即無下手處。祖曰。這漢。曠劫無明煩惱。今日頓息。藏當時毀棄弓箭。自以刀截髮。投祖出家。一日在厨作務次。祖問曰。作什麼。曰牧牛。祖曰。作麼生牧。曰一迴入草去。便把鼻孔拽來。祖曰。子真牧牛。
Master Shigong Huizang was originally a hunter by trade and held monks in contempt. Once, while chasing a herd of deer, he passed in front of the Patriarch's hut. The Patriarch came out to meet him.
Huizang asked, "Venerable, did you see any deer pass by?"
The Patriarch said, "Who are you?"
"A hunter," he replied.
The Patriarch asked, "Do you know how to shoot?"
"I do."
"How many can you hit with one arrow?"
"One."
The Patriarch said, "You don't really know how to shoot."
"Do you know how to shoot, Venerable?"
"I do."
"How many can you hit with one arrow, Venerable?"
"With one arrow, I can hit the whole herd."
Huizang said, "They are living beings too. Why shoot the whole herd?"
The Patriarch replied, "Since you understand this, why don't you shoot yourself?"
Huizang said, "If you tell me to shoot myself, I wouldn't know where to begin."
The Patriarch said, "This fellow! His endless ignorance and afflictions—today they cease completely."
Huizang immediately broke his bow and arrows, cut off his own hair with a knife, and took refuge with the Patriarch to leave home.
One day, while working in the kitchen, the Patriarch asked him, "What are you doing?"
"Herding the ox," he replied.
"How do you herd it?"
"As soon as it goes into the grass, I pull it back by the nose."
The Patriarch said, "You truly know how to herd the ox."
僧問祖云。請和尚離四句絕百非。直指某甲西來意。祖云。我今日無心情。汝去問取智藏。其僧乃問藏。藏云。汝何不問取和尚。僧云。和尚令某甲來問上座。藏以手摩頭云。今日頭痛。汝去問海師兄。其僧又去問海。海云。我這裏却不會。僧乃舉似祖。祖云。藏頭白。海頭黑。
A monk asked the Patriarch, "Please, Master, transcend the four propositions and go beyond the hundred negations. Point directly to the meaning of why the First Patriarch came from the West."
The Patriarch replied, "I'm not in the mood today. Go ask Zhizang."
The monk then went to ask Zhizang. Zhizang said, "Why don't you ask the Master?"
The monk replied, "The Master told me to come ask you, Senior."
Zhizang patted his head and said, "I have a headache today. Go ask Brother Hai."
The monk then went to ask Hai. Hai said, "I don't understand that here."
The monk reported this back to the Patriarch. The Patriarch said, "Zhizang shows white; Hai shows black."
麻谷寶徹禪師。一日隨祖行次。問。如何是大涅槃。祖云。急。徹云。急箇什麼。祖云。看水。
Master Magu Baoche was once walking with his teacher, Patriarch Mazu. He asked, "What is the Great Nirvana?"
The Patriarch said, "Quickly!"
Baoche asked, "Quickly what?"
The Patriarch said, "Look at the water."
大梅山法常禪師。初參祖。問。如何是佛。祖云。即心是佛。常即大悟。後居大梅山。祖聞師住山。乃令一僧到問云。和尚見馬師。得箇什麼。便住此山。常云。馬師向我道。即心是佛。我便向這裏住。僧云。馬師近日佛法又別。常云。作麼生別。僧云。近日又道。非心非佛。常云。這老漢惑亂人。未有了日。任汝非心非佛。我只管即心即佛。其僧回舉似祖。祖云。梅子熟也。
Zen Master Fachang of Great Plum Mountain. When he first visited Patriarch Mazu, he asked, "What is Buddha?" The Patriarch replied, "This very mind is Buddha." Fachang was immediately greatly awakened. Later, he resided on Great Plum Mountain.
When the Patriarch heard that the Master was living on the mountain, he sent a monk to ask him, "Venerable, what did you obtain from Master Ma that you now dwell on this mountain?" Fachang said, "Master Ma told me, 'This very mind is Buddha.' That is why I dwell here."
The monk said, "Master Ma's teaching on the Dharma has recently changed." Fachang asked, "How has it changed?" The monk replied, "Recently he also says, 'Not mind, not Buddha.'"
Fachang said, "That old fellow confuses people endlessly. Let him talk of 'not mind, not Buddha.' I simply abide by 'this very mind is Buddha.'"
The monk returned and reported this to the Patriarch. The Patriarch said, "The plum is ripe."
汾州無業禪師參祖。祖覩其狀貌瓌偉。語音如鐘。乃曰。巍巍佛堂。其中無佛。業。禮跪而問曰。三乘文學。粗窮其旨。常聞禪門即心是佛。實未能了。祖曰。只未了底心即是。更無別物。業又問。如何是祖師西來密傳心印。祖曰。大德正閙在。且去別時來。業纔出。祖召曰。大德。業迴首。祖云。是什麼。業便領悟禮拜。祖云。這鈍漢。禮拜作麼。
Master Wuye of Fenzhou came to visit Patriarch Mazu. The Patriarch, seeing his majestic appearance and resonant voice like a bell, said, "A grand hall of the Buddha, yet within it, no Buddha is found."
Wuye knelt and asked, "I have studied the teachings of the Three Vehicles and grasped their general meaning. I often hear that in the Chan school, the mind itself is Buddha, but I have not truly understood this."
The Patriarch said, "The mind that is not yet understood—that is it. There is nothing else."
Wuye asked further, "What is the secret mind-seal transmitted from the West by the Patriarch?"
The Patriarch replied, "Virtuous one, you are too busy right now. Go away, and come another time."
As Wuye was about to leave, the Patriarch called out, "Virtuous one!"
Wuye turned his head.
The Patriarch asked, "What is it?"
In that instant, Wuye attained awakening and bowed in reverence.
The Patriarch said, "This dull fellow, what are you bowing for?"
鄧隱峰辭祖。祖曰。甚處去。云石頭去。祖曰。石頭路滑。云竿木隨身。逢場作戲。便去。纔到石頭。乃遶禪牀一匝。振錫一下。問。是何宗旨。頭曰。蒼天蒼天。峰無語却回舉似祖。祖曰。汝更去。見他道蒼天蒼天。汝便噓兩聲。峰又去。一依前問。頭乃噓兩聲。峰又無語。歸舉似祖。祖曰。向汝道石頭路滑。
Deng Yinfeng took leave of his master, Mazu. Mazu asked, "Where are you going?" Yinfeng replied, "To see Shitou." Mazu said, "The road to Shitou is slippery." Yinfeng said, "I have my staff with me—I'll play along as the occasion arises." And off he went.
As soon as he arrived at Shitou’s place, he circled the meditation seat once, tapped his staff on the ground, and asked, "What is your essential teaching?" Shitou said, "Blue sky, blue sky!" Yinfeng was left speechless and returned to tell Mazu what had happened. Mazu said, "Go back again. When he says 'blue sky, blue sky,' you just give two sighs." Yinfeng went back and asked the same question as before. Shitou then gave two sighs. Again, Yinfeng was left speechless. He returned and reported this to Mazu. Mazu said, "Didn’t I tell you? The road to Shitou is slippery."
峰。一日推土車次。祖展脚在路上坐。峰云。請師收足。祖云。已展不收。峰云。已進不退。乃推車碾過。祖脚損。歸法堂。執斧子云。適來碾損老僧脚底出來。峰便出。於祖前引頸。祖乃置斧。
Peak. One day, while pushing a cart of earth, he came upon the Patriarch, who was sitting with his legs stretched out on the road. Peak said, "Please, Master, draw in your feet." The Patriarch said, "Once stretched out, they are not drawn back." Peak said, "Once advancing, there is no retreat." Then he pushed the cart and rolled over them. The Patriarch's foot was injured. Returning to the Dharma Hall, he took up an axe and said, "The one who just now injured this old monk's foot, come out!" Peak came out and, standing before the Patriarch, stretched out his neck. The Patriarch then set down the axe.
石臼和尚初參祖。祖問。什麼處來。臼云。烏臼來。祖云。烏臼近日有何言句。臼云。幾人於此茫然在。祖云。茫然且置。悄然一句作麼生。臼乃近前三步。祖云。我有七棒。寄打烏臼。你還甘否。臼云。和尚先喫。某甲後甘。却迴烏臼。
When Master Shijiu first came to study under the Patriarch, the Patriarch asked, "Where have you come from?"
Shijiu replied, "From Wujiu."
The Patriarch asked, "What teachings has Wujiu been giving lately?"
Shijiu said, "How many people are lost in confusion here?"
The Patriarch said, "Setting aside confusion for now, what about a single word of silent understanding?"
Shijiu then took three steps forward.
The Patriarch said, "I have seven blows of the staff to send to Wujiu. Will you accept them?"
Shijiu replied, "Master, you take them first. I will accept them afterward."
Then he returned to Wujiu.
亮座主參祖。祖問曰。見說座主大講得經論。是否。亮云。不敢。祖曰。將甚麼講。亮云。將心講。祖曰。心如工伎兒。意如和伎者。爭解得經。亮抗聲云。心既講不得。虗空莫講得麼。祖曰。却是虗空講得。亮不肯。便出。將下階。祖召云。座主。亮回首。豁然大悟。便禮拜。祖曰。這鈍根阿師。禮拜作麼。亮歸寺。告聽眾曰。某甲所講經論。謂無人及得。今日被馬大師一問。平生工夫。氷消瓦解。徑入西山。更無蹤跡。
Master Liang visited the Patriarch. The Patriarch asked him, "I've heard that you, Master, give great lectures on the sutras and treatises. Is that so?"
Liang replied, "I wouldn't dare claim so."
The Patriarch asked, "With what do you lecture?"
Liang said, "With the mind."
The Patriarch said, "The mind is like a performer, and thought is like the accompanist. How can they explain the sutras?"
Liang retorted loudly, "If the mind cannot lecture, then can emptiness lecture?"
The Patriarch said, "It is indeed emptiness that can lecture."
Liang was not convinced and turned to leave. As he was about to go down the steps, the Patriarch called out, "Master!"
Liang turned his head, and in that instant, he experienced a great awakening. He immediately bowed in reverence.
The Patriarch said, "This dull-witted teacher, why are you bowing?"
Liang returned to his temple and told the assembly, "I used to think that no one could match my understanding of the sutras and treatises. Today, with a single question from Great Master Ma, all my lifelong efforts melted away like ice. I will now go directly into the Western Mountains and will not be seen again."
洪州水老和尚初參祖。問。如何是西來的的意。祖云。禮拜著。老纔禮拜。祖便與一蹋。老大悟。起來撫掌呵呵大笑云。也大奇。也大奇。百千三昧。無量玅義。只向一毛頭上。便識得根源去。便禮拜而退。後告眾云。自從一喫馬師蹋。直至如今笑不休。
Hongzhou's Elder Water first visited the Patriarch and asked, "What is the true meaning of the Patriarch's coming from the West?" The Patriarch said, "Bow down." As soon as the elder bowed, the Patriarch gave him a kick. The elder was greatly awakened. He rose, clapped his hands, and laughed heartily, saying, "How marvelous! How marvelous! All the countless samadhis and profound meanings—I've recognized their source right at the tip of a single hair." He then bowed and withdrew. Later, he announced to the assembly, "Ever since I received Master Ma's kick, I haven't stopped laughing to this day."
龐居士問祖云。不與萬法為侶者。是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。又問祖云。不昧本來人。請師高著眼。祖直下覰。士云。一種沒絃琴。唯師彈得玅。師直上覰。士乃作禮。祖歸方丈。士隨後入曰。適來弄巧成拙。又問。如水無䈥骨。能勝萬斛舟。此理如何。祖曰。這裏無水亦無舟。說甚麼䈥骨。
Pang Jushi asked the Patriarch, "Who is the one who does not associate with the myriad dharmas?"
The Patriarch replied, "When you can drink the entire West River in one gulp, I will tell you."
Pang Jushi then asked, "Without obscuring the original person, I ask the Master to raise your eyes high."
The Patriarch looked straight down.
Pang Jushi said, "A single kind of stringless zither—only the Master can play it exquisitely."
The Master looked straight up.
Pang Jushi then bowed.
As the Patriarch returned to his quarters, Pang Jushi followed him in and said, "Just now, trying to be clever, I ended up clumsy."
He then asked, "Like water without sinews or bones, yet it can bear ten thousand bushels of boats—how is this principle?"
The Patriarch said, "Here, there is no water and no boat—what sinews or bones are you talking about?"
僧問。和尚為甚麼說即心即佛。祖曰。為止小兒啼。曰啼止時如何。祖曰。非心非佛。曰除此二種人來。如何指示。祖曰。向伊道不是物。曰忽遇其中人來時如何。祖曰。且教伊體會大道。
A monk asked, "Master, why do you say that the mind itself is Buddha?" The Patriarch replied, "To stop a child's crying." The monk asked, "When the crying stops, then what?" The Patriarch said, "Not mind, not Buddha." The monk asked, "If someone comes who is not in these two categories, how would you instruct them?" The Patriarch said, "Tell them it is not a thing." The monk asked, "What if someone comes who truly understands?" The Patriarch said, "Then let them realize the Great Way for themselves."
問。如何是西來意。祖曰。即今是甚麼意。
Question: What is the meaning of Bodhidharma's coming from the West?
The Patriarch replied: What meaning do you have right now?
僧問。如何得合道。祖曰。我早不合道。問。如何是西來意。祖便打曰。我若不打汝。諸方笑我也。
A monk asked, "How can one be in harmony with the Way?" The Patriarch replied, "I have long been out of harmony with the Way."
The monk asked, "What is the meaning of Bodhidharma's coming from the West?" The Patriarch struck him and said, "If I didn't strike you, other masters would laugh at me."
有小師耽源。行脚回。於祖前畫箇圓相。就上拜了立。祖曰。汝莫欲作佛否。曰某甲不解揑目。祖曰。吾不如汝。小師不對。
There was a young monk named Danyuan. After returning from his pilgrimage, he drew a circle in front of the Patriarch, bowed toward it, and stood there. The Patriarch said, "Do you perhaps wish to become a Buddha?" He replied, "I don’t understand how to deceive the eyes." The Patriarch said, "I am not as good as you." The young monk did not respond.
有僧。於祖前。作四畫。上一畫長。下三畫短。曰不得道一畫長三畫短。離四句絕百非。請和尚答某甲。祖乃畫地一畫曰。不得道長短。答汝了也。
A monk stood before the Patriarch and drew four lines on the ground: one long line on top, and three short lines below. He said, "Without saying 'one long, three short,' and without falling into the four propositions or the hundred negations, please, Master, give me an answer."
The Patriarch then drew a single line on the ground and said, "Without speaking of long or short, I have answered you."
祖。令僧馳書。與徑山欽和尚。書中畫一圓相。徑山纔開見。索筆。於中著一點。後有僧。舉似忠國師。國師云。欽師。猶被馬師惑。
The Patriarch sent a monk to deliver a letter to Reverend Qin of Jingshan. In the letter, he drew a circle.
As soon as Reverend Qin opened it and saw it, he asked for a brush and placed a dot inside the circle.
Later, a monk related this to National Teacher Zhong. The National Teacher said, "Reverend Qin is still being confused by Master Ma."
有講僧來問曰。未審。禪宗傳持何法。祖却問曰。座主傳持何法。主曰。忝講得經論二十餘本。祖曰。莫是獅子兒否。主曰。不敢。祖作噓噓聲。主曰。此是法。祖曰。是甚麼法。主曰。獅子出窟法。祖乃默然。主曰。此亦是法。祖曰。是甚麼法。主曰。獅子在窟法。祖曰。不出不入。是甚麼法。主無對。遂辭出門。祖召曰。座主。主回首。祖曰。是甚麼。主亦無對。祖曰。這鈍根阿師。
A lecturer-monk came to ask, "I am not clear—what Dharma does the Chan school transmit and uphold?" The Patriarch instead asked him, "What Dharma do you, Lecturer, transmit and uphold?" The lecturer said, "I humbly lecture on more than twenty sutras and treatises." The Patriarch said, "Are you perhaps a lion's cub?" The lecturer said, "I dare not claim that." The Patriarch made a *hiss-hiss* sound. The lecturer said, "This is Dharma." The Patriarch said, "What kind of Dharma?" The lecturer said, "The Dharma of the lion leaving its den." The Patriarch then fell silent. The lecturer said, "This too is Dharma." The Patriarch said, "What kind of Dharma?" The lecturer said, "The Dharma of the lion in its den." The Patriarch said, "Not going out, not entering—what kind of Dharma is that?" The lecturer had no reply. He then took his leave and started out the door. The Patriarch called out, "Lecturer!" The lecturer turned his head. The Patriarch said, "What is it?" The lecturer again had no reply. The Patriarch said, "This dull-rooted teacher!"
洪州廉使問曰。喫酒肉即是。不喫即是。祖曰。若喫是中丞祿。不喫是中丞福。
The governor of Hongzhou asked, "Is it better to eat meat and drink wine, or to abstain from them?"
The Patriarch replied, "If you eat them, you enjoy the salary of a governor. If you abstain, you accumulate the blessings of a governor."
藥山惟儼禪師。初參石頭。便問。三乘十二分教。某甲粗知。常聞南方直指人心見性成佛。實未明了。伏望和尚慈悲指示。頭曰。恁麼也不得。不恁麼也不得。恁麼不恁麼總不得。子作麼生。山罔措。頭曰。子因緣不在此。且往馬大師處去。山稟命。恭禮祖。仍伸前問。祖曰。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作麼生。山於言下契悟。便禮拜。祖曰。你見甚麼道理便禮拜。山曰。某甲在石頭處。如蚊子上銕牛。祖曰。汝既如是。善自護持。侍奉三年。一日祖問之曰。子近日見處作麼生。山曰。皮膚脫落盡。唯有一真實。祖曰。子之所得。可謂協於心體。布於四肢。既然如是。將三條篾來。束取肚皮。隨處住山去。山曰。某甲又是何人。敢言住山。祖曰。不然。未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。山乃辭祖。
Master Yaoshan Weiyan first went to study under Master Shitou. He asked, "I have a basic understanding of the Three Vehicles and the twelve divisions of the teachings. I have often heard that in the south, there is a direct pointing to the human mind, seeing one's nature and becoming a Buddha. But I truly do not understand this clearly. I humbly beg the master, out of compassion, to give me instruction."
Shitou said, "To think in this way is not right. Not to think in this way is also not right. Whether you think in this way or not, neither is acceptable. What will you do?"
Yaoshan was at a loss.
Shitou said, "Your karmic connection is not here. You should go to Master Mazu instead."
Yaoshan accepted this instruction, respectfully paid homage to the patriarch, and repeated his earlier question.
Mazu said, "Sometimes I teach people to raise their eyebrows and blink their eyes. Sometimes I do not teach them to raise their eyebrows and blink their eyes. Sometimes raising the eyebrows and blinking the eyes is right. Sometimes raising the eyebrows and blinking the eyes is not right. What will you do?"
At these words, Yaoshan was awakened. He immediately bowed.
Mazu asked, "What truth have you seen that you now bow?"
Yaoshan replied, "When I was with Shitou, it was like a mosquito trying to bite an iron ox."
Mazu said, "Since it is so for you, take good care of it yourself."
Yaoshan served him for three years. One day, Mazu asked him, "What is your understanding these days?"
Yaoshan said, "The skin has completely fallen away; only the one true reality remains."
Mazu said, "What you have attained can be said to be in harmony with the essence of mind and pervades the entire body. Since it is so, bring three strips of bamboo and tie up your belly. Then go dwell on a mountain wherever you choose."
Yaoshan said, "What kind of person am I, that I dare speak of dwelling on a mountain?"
Mazu said, "Not so. There has never been constant practice without dwelling, nor constant dwelling without practice. If you seek benefit, there is nothing to gain. If you seek action, there is nothing to do. You should become a vessel for others; do not remain here long."
Yaoshan then took his leave of the patriarch.
丹霞天然禪師再參祖。未參禮。便入僧堂內。騎聖僧頸而坐。時大眾驚愕。遽報祖。祖躬入堂視之曰。我子天然。霞即下地。禮拜曰。謝師賜法號。因名天然。
Zen Master Danxia Tianran went to visit the Patriarch again. Without first paying his respects, he entered the monks' hall, climbed onto the neck of the holy monk statue, and sat there. Everyone was shocked and hurriedly reported it to the Patriarch. The Patriarch personally entered the hall to see for himself and said, "My child, Tianran." Danxia immediately climbed down, bowed, and said, "Thank you, Master, for bestowing this Dharma name." From then on, he was called Tianran.
潭州慧朗禪師初參祖。祖問。汝來何求。曰求佛知見。祖曰。佛無知見。知見乃魔耳。汝自何來。曰南嶽來。曰汝從南嶽來。未識曹溪心要。汝速歸彼。不宜他往。
Zen Master Huilang of Tanzhou first went to see the Sixth Patriarch. The Patriarch asked, "What have you come seeking?" Huilang replied, "I seek the wisdom and insight of the Buddha." The Patriarch said, "The Buddha has no such wisdom or insight. What you call wisdom and insight is actually the work of Mara. Where have you come from?" Huilang said, "I came from Mount Heng." The Patriarch said, "Since you came from Mount Heng, you have not yet grasped the essential teaching of Cao Xi. You should return there quickly and not go anywhere else."
祖問僧。什麼處來。云湖南來。祖云。東湖水滿也未。云未。祖云。許多時雨水尚未滿(道吾云。滿也。雲岩云。湛湛地。洞山云。甚麼劫中曾欠少)。
The Patriarch asked a monk, "Where have you come from?"
The monk replied, "From Hunan."
The Patriarch said, "Has Dong Lake filled up yet?"
The monk said, "Not yet."
The Patriarch said, "After all this rain, it still hasn't filled up?"
江西馬祖道一禪師語錄
Recorded Sayings of Chan Master Mazu Daoyi of Jiangxi