萬曆甲寅二月吉日。眾請師開法於雲門傳忠廣孝寺。結制上堂。拈帖子云。有目皆見。有耳皆聞。公驗分明。更無藏覆。大眾未委。仰煩維那對眾宣讀。讀竟。指座云。這段因緣。乃雲門老人一千年前斷不了的公案。煩山僧與他結欵。及到此間。已有須彌燈王如來。與大眾真實說了也。不可更要山僧納敗闕好。還會麼。如不會。莫謂山僧相瞞去也。陞座拈香云。這一瓣香。遇賤即貴。逢彊即弱。無明林裏栽來。煩惱場中湧出。特伸供養十方常住三寶本師釋迦牟尼萬德世尊。靈山會上諸大菩薩緣覺聲。聞西天東土歷代祖師護法天龍。並仗此香。普同供養。惟冀一音圓演。隨類各聞。法雨普霑於沙界。慈雲廣布於大千。再拈云。如天普葢。似地普擎。四域八荒。均霑化育。端為祝延今上皇帝萬歲。惟冀風以時。雨以時。人民感有道之君。巍巍乎。蕩蕩乎。在處樂無為之化。再拈云。一生辛苦。半世殷勤。撞著沒眼睛的老和尚授我折脚鐺子。特為拈出。雖然家醜不可外揚。也要人天證據。供養北京大覺堂上嗣曹洞正宗第二十六代清凉大和尚。用酬法乳之恩。次伸供養雲棲堂上蓮池大和尚。用報授戒之恩。惟冀生生恒作度人師。世世常為善導者。斂衣就坐云。香已拈了。若是佛法。不敢說個元字脚。何也。不見經云。是法寂滅相。不可以言宣。諸佛榜文證明。更教說個甚麼。雖然如此。事無一向。今日結制之辰。不可杜口去也。山僧直以十方總作一個大伽藍使一切人行住坐臥。盡在裏許。動靜云為。著衣喫飯。屙屎放尿。待客迎賓。也在裏許。止靜放參。也在裏許。甚是縱橫。甚是自在。無可不可。豈不謂無礙大解脫門。若是初心學者。既無如是威光。且向三條椽下。七尺單前。放下身心。牙關齩定。各將本參話頭頓在面前。如靠須彌山相似。直教心心無間。念念無虧。行住坐臥也如是。屙屎放尿也如是。著衣喫飯也如是。動靜忙閒也如是。打成一片。不較多也。正好前進。若不前進。正所謂墮在死水。古人所棄。若是活水神龍。定向洪波浩渺處興雲布雨。今有一等將個阿彌陀佛記在懷中。昏沉散亂。打作一團。不分皂白。虗度一生。或有強作主宰。半昏半醒。坐得一兩炷香。喚作坐禪得定。或有向方冊中記得名相。謂之通教。或有向古人方便語中。記得兩句。謂之悟道。謂之通宗。如是等有一百二十種癡禪。如永明所論。爾今槩天下莫能逃其所斥。若是真正為生死的。決定不入此邪見叢中。更有一般參禪之流。從善知識邊。領個萬法歸一一歸何處。口雖提持。心不綿密。大似春禽晝啼。有甚用處。予勸兄弟。各將自己本參話頭。著實參去。定有下落。若肯相委。從今日始。挺起脊梁。抵死挨拶。必無相賺。如未即信。更有一偈奉勸。偈曰。挺起脊梁生銕鑄。放下面皮莫回顧。直如香象絕金鎻。若不如是何劫悟。

On an auspicious day in the second month of the Wanli guiyin year (1614), the assembly invited the Master to give a Dharma talk at Yunmen Temple, at the Venerable Loyal Filial Piety Monastery. Ascending the Hall for the beginning of the summer retreat, the Master held up a document and said: "All with eyes can see it, all with ears can hear it. The proof is clear; there is no concealment. The assembly may not know what it is, so I ask the Invocation Master to read it aloud for all to hear."

After the reading, the Master pointed to the seat and said: "This very karmic connection is a case that the Yunmen elder could not resolve for a thousand years. He now asks me to settle it with you. Upon arriving here, Thusness Lamp King Tathagata has already explained it truly to the assembly. There is no need for me to then lose and be defeated. Do you understand? If not, do not say that I have deceived you."

Ascending the seat and holding up incense, the Master said: "This stick of incense—when it meets the lowly, it becomes noble; when it meets the strong, it becomes weak. It grows in the forest of ignorance and emerges from the field of afflictions. I offer it especially to the ten directions' eternal Buddhas, the original teacher Shakyamuni, and all the noble ones—bodhisattvas, pratyekabuddhas, and Sravakas—from the Vulture Peak Assembly, as well as the Patriarchs from India and China, and the Dharma-protecting devas and nagas. I also rely on this incense to offer universally. May the one sound of Dharma be completely heard, each according to their kind. May the rain of Dharma universally nourish the boundless realms, and the clouds of compassion broadly cover the great trichiliocosm."

Holding up incense again, the Master said: "Like the sky universally covering, like the earth universally supporting—[the Emperor's] virtue spreads to all lands. I sincerely extend my prayers for the Long Life of the present Emperor. May the winds and rains come in season, and may the people be grateful for a wise ruler. How majestic, how vast! May they everywhere enjoy the peace of non-action."

Again holding up incense, the Master said: "With a lifetime of hardship and half a world of devotion, I met an old master with no eyes who gave me a broken-legged iron pot. I now bring it out—though it is a family disgrace not to be aired outside, I need the humans and devas to bear witness. I offer this incense to my teacher, Venerable Master Qingliang, of the Dajue Temple, legitimate successor in the twenty-sixth generation of the Caodong School, to repay the kindness of his Dharma milk. Secondly, I offer this incense to Venerable Master Lianchi of the Yunqi Temple, to repay the kindness of his precept transmission. May I always be a teacher of liberation in life after life, and always a skillful guide in world after world."

Drawing his robes and sitting down, the Master said: "The incense has been offered. As for the Buddha Dharma, I dare not speak a single word. Why? Does not the Sutra say: 'This Dharma is quiescent and still, and cannot be expressed in words'? All Buddhas have proven this clearly. What more can I say? Yet even so, things are not always the same. On this day beginning the summer retreat, I cannot stay silent. I now make the ten directions into a single great monastery, so that all people—whether walking, standing, sitting, or lying down—are within it. Movement and stillness, speaking and acting, wearing clothes, eating, excreting, receiving guests—all are within it. Quiet sitting and resting from practice—all are within it. How free! How comfortable! Nothing is prohibited. Is this not the unobstructed great gate of liberation? But for a beginning student, who does not yet possess such majesty, let him instead, under the three roof-beams and before the seven-foot single bed, put down body and mind, clench his teeth, and place the gong'an he is investigating directly before him, as if upheld by Mount Sumeru. Let his mind be without interruption, thought after thought without lapse. Whether walking, standing, sitting, or lying down—like this. When excreting—like this. When wearing clothes and eating—like this. In action and stillness, occupation and leisure—like this. When it becomes a single, unified mass, that is not too much. Then he must press forward. If he does not press forward, he will fall into stagnant water, which is rejected by the ancients.

If one is a living water dragon, he will certainly raise clouds and rains where the great waves surge. But nowadays there are those who clutch the name 'Amitabha' in their hearts, mingling drowsiness and scatteredness into a single, shapeless mass, passing their lives in confusion. There are those who forcefully try to dominate, half-drowsy, half-awake, sitting for a stick or two of incense, calling this sitting meditation and attainment of samadhi. There are those who memorize Buddhist terms from books, calling this 'mastery of the teachings.' There are those who remember two phrases from the ancients' expedient words, calling this 'awakening to the path' and 'mastery of the School.' There are 120 kinds of such confused meditation, as Master Yongming discussed. Nowadays, throughout the world, hardly anyone escapes his criticism. If one truly seeks liberation from birth and death, he will definitely not enter this thicket of wrong views.

There is another kind of meditation practitioner: having received a gong'an like 'The ten thousand dharmas return to one, to what does the one return?' from a good teacher, he speaks it verbally, but his mind is not continuous and fine. He is like a spring bird chattering all day—what use is that?

I advise you, my brothers: each one should take the gong'an he is investigating and practice it earnestly. There will certainly be a result. If you are willing to trust this, from today onward, straighten your spine and push through to the death. You will certainly not be cheated. If you do not yet believe this, I offer you a verse:

Straighten your spine, forged from iron, Drop your skin and face, do not look back. Be like a fragrance elephant, breaking its golden chain— If you cannot, when will you ever awaken?"

觀音示現日上堂。今此娑婆國。聲論得宣明。初心易成就。實以聞中入。已過關者。各安本位。未過關者。新雲門與你發機。拍尺云。聞麼。諒非耳聾。決定是聞。既聞已。作麼生說個入的道理。會麼。若也不會。山僧用老婆心引葛藤去也。經云。初於聞中。入流忘所。所入既寂。動靜二相。了然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。大眾。看看。此是菩薩所說。為什麼出山僧口。若是山僧所說。為什麼說是菩薩事。兄弟。不得作山僧看。亦不得作菩薩看。各人貼向自己鼻尖上。仔細體究。還推得到菩薩分上麼。還推得到山僧分上麼。正當恁麼時。說是山僧。却是菩薩。說是菩薩。却是山僧。說是山僧菩薩。與你料掉沒交涉。說是你。與菩薩山僧。料掉沒交涉。若恁麼覷得破。觀世音菩薩即今年今月今日今時降生。亦即於此時成道。放大光明。現大神變。轉大法輪。於一一手結無量寶印。一一口宣無量密呪。狀似湧泉。利益無量眾生。以正眼看來。猶是一場大夢。何況西禮白華。東朝普怛。一向推在他人分上。自己脚跟下一段光明蹉過不知。若作如是見解。菩薩豈在今日降生。已於無量劫前滅度了也。拈拄杖云。菩薩降生也。見麼。良久云。是處是彌勒。無門無善財。

A Discourse at the Morning Assembly on Guanyin's Apparition

In this Saha world, when sound and doctrine are clearly proclaimed, beginners find it easy to attain realization—indeed, they enter through hearing. Those who have already passed the barrier should rest in their own place. For those who have not yet passed, the New Yunmen Assembly will trigger the mechanism for you.

[He taps the ruler.] Do you hear that? Surely you are not deaf; you definitely hear it. Since you have heard it, how do you explain the principle of "entering"? Do you understand? If you do not, this old monk will use his grandmotherly kindness to draw out a tangled vine.

The sutra says: "First, in the midst of hearing, enter the stream and forget the object. When the object thus entered is still, both the aspects of movement and stillness are clearly不生. Gradually increasing thus, what is heard and the hearing itself are both exhausted. Once the exhaustion of hearing is not clung to, the enlightened and what is enlightened are empty. As the emptiness of enlightenment is consummately perfect, the emptiness and what is emptied vanish. With the cessation of arising and ceasing, tranquil cessation manifests."

Great assembly, look! This is spoken by the Bodhisattva. Why does it come out of the old monk's mouth? If it were spoken by the old monk, why is it said to be the Bodhisattva's matter? Brothers, do not see it as the old monk, nor as the Bodhisattva. Each of you, press it directly onto the tip of your own nose, and investigate it thoroughly. Can you still trace it back to the Bodhisattva's level? Can you still trace it back to the old monk's level?

Right at this moment, if you say it's the old monk, yet it is the Bodhisattva; if you say it's the Bodhisattva, yet it is the old monk. If you say it's the old monk or the Bodhisattva, that has nothing to do with you. If you say it's you, and the Bodhisattva and the old monk, that also has nothing to do with you. If you can break through like this, then Guan Yin Bodhisattva is born at this very year, month, day, and hour, and at this very time attains enlightenment, radiates great light, manifests great spiritual transformations, and turns the great Dharma wheel. In each hand he forms countless precious mudras, and from each mouth he proclaims countless secret mantras, flowing like a gushing spring, benefiting countless beings.

But seen with the correct eye, all this is still a great dream. How much more so when people bow to White Blossom in the West and pay homage to Mount Potalaka in the East, always pushing it onto others' fields—missing the beam of light right at the base of their own feet. If you hold such views, the Bodhisattva was not born today but already entered nirvana countless eons ago.

[Raising his staff.] The Bodhisattva has been born. Do you see? [After a long pause.] Everywhere is Maitreya; no door has Sudhana.

上堂。維那白槌云。法筵龍象眾。當觀第一義。師云。木上座未舉已前。早是漏泄了也。既舉已後。也有為人處。不教人舉心動念。牽眸側耳。何也。你若舉眼則瞎却汝眼。側耳則塞却汝耳。動念則塞斷汝意根。這個木上座有如是英勇。如是威光。如是自在。如是力用。時有僧拈蒲團出外。師云。且喜。若真正恁麼。釋迦牟尼佛是諸人左右的奴。達磨老臊胡是通事舍人。三乘十二分教是破故紙。一千七百則公案是著故破草鞋。大眾。適來有人聞恁麼舉。已領出門外去也。教山僧更說個什麼即得。還會麼。若也未會。不妨山僧向十字街頭說書去也。清明時節雨紛紛。路上行人欲斷魂。借問酒家何處有。牧童遙指杏花村。這孩子錯指人路也不知。若是問山僧。借問佛法何處有。但向他道。陶公嶺在面前存。

The Master entered the hall. The superintendent struck the gavel and announced, “The dragon-elephant assembly of the Dharma feast should now contemplate the ultimate truth.” The Master said, “Even before the wooden staff has been raised, the truth is already fully disclosed. Once raised, it also serves to guide people. It does not require you to stir your thoughts, move your eyes, or tilt your ears. Why? Because if you raise your eyes, they will be blinded; if you tilt your ears, they will be blocked; if you stir your thoughts, your mind’s root will be cut off. This wooden staff possesses such valor, such majestic light, such freedom, and such power.” At that moment, a monk picked up his meditation cushion and walked outside. The Master said, “How delightful! If one truly understands this, then Shakyamuni Buddha is just the servant at your side; the old bearded barbarian Bodhidharma is merely a translator; the three vehicles and twelve divisions of the teachings are nothing but wastepaper; the seventeen hundred koans are just worn-out straw sandals.” The Master continued, “Everyone, someone just now, upon hearing me speak thus, has already gone outside. What more can I say to you? Do you understand? If not, there’s no harm in my going to the marketplace to preach. 'During the Qingming Festival, it drizzles endlessly; travelers on the road are full of sorrow. Asked where to find a wineshop, a shepherd boy points to Apricot Blossom Village.' This child has pointed the wrong way without knowing it. If someone were to ask me, 'Where can the Dharma be found?' I would say to them, 'Lord Tao’s Peak stands right before your eyes.'”

眾檀越請上堂。九十日春將過。光陰暗裏虗度。浮生何事忙忙。這個從來未悟。悟不悟。且放過。老僧無半文。要稱敵國富。大眾。且道憑何節目。敢爾大言。予知其間無有少法可得。時中不將元字脚誑諕諸人。尋常阿碌碌地。不顧人情隨分去也。雖然。即今城中善友得得入山。豈可緘口不言。聊向古人方便門頭。權引數言。影響佛事去也。大眾。人身難得。中土難生。佛法難聞。道場難入。你諸人既已入山。四難已越。所謂人身難得今已得。中土難生今已生。佛法難聞今已聞。道場難入今已入。既出四難。越超常類。宜當自慶。更有一難。所謂生死。只這一事。無論在家出家。共是一樁無難得難的大事因緣也。從上古人莫不繇此超出。以其具大智慧。大力量。擔當如是大事。頓然割恩愛。別家鄉。棄名利。息貪嗔。然後捨所難捨。忍所難忍。行所難行。故得證所難證。超出人天之上。故稱大勇猛世尊也。然這一著子。羣生等有。但不能如聖賢用心。故成差別。若能直下承當。心佛眾生。三皆平等要見從上已來曾甚麼人恁麼來。不見龐居士把百萬家財沉向湘江。專心在道。問馬祖曰。不與萬法為侶者是什麼人。祖曰。待汝一口吸盡西江水。即向汝道。士便禮拜。噫。老龐佛法為重。把百萬家財。棄如弊帚。則其所問不與萬法為侶。宜其然矣。馬祖看孔著楔。但道一口吸盡。可為今古一人而已。以山僧公論。則老龐佛法有餘。世法不足。爭似此間眾友入山供眾。非惟眾僧安心行道。其種福德於劫劫生生。乃至成佛。莫可窮盡。較他擲於無用江水又何如耶。你諸友則世法有餘。佛法不足。何也。未能如老龐這漢不與萬法為侶。若能直下自信。我也許你吸盡西江去。若未得如是。且把個生從何來死從何往的話頭。頓在面前。朝暮提持。倘得一念回光。必然與老龐把手千古之上。如不相委。不免葛藤自收去也。良久云。啼得血流無用處。不如緘口過殘春。

All sincere benefactors have gathered in the hall. The ninety days of spring are about to pass, and time silently slips away in vain. Why are we so busy in this fleeting life? This truth has never been understood. Understood or not, let it go for now. An old monk has not a single coin, yet he speaks as if he possesses the wealth of a rival kingdom. Everyone, what basis do I have to speak so boldly? I know that within it, there is not a single dharma to be grasped. In my ordinary days, I do not deceive anyone with fancy words. I go along humbly, regardless of worldly expectations, just going with the flow. Even so, today kind friends from the city have come deep into the mountains. How can I remain silent? Let me borrow some expedient methods from the ancients and offer a few words to aid in your practice.

Everyone, it is rare to be born as a human, rare to be born in the central lands, rare to encounter the Buddha-dharma, and rare to enter a place of practice. Now that you have entered these mountains, you have already overcome these four difficulties. It is said: Rare is human birth, and you have attained it; rare is birth in the central lands, and you have been born there; rare is hearing the Buddha-dharma, and you have heard it; rare is entering a place of practice, and you have entered it. Having overcome these four difficulties and transcended the ordinary state, you should rejoice. Yet there is still one more difficulty: birth and death. This one matter, whether for monastics or householders, is a great cause that is both difficult and easy. The ancients all transcended through this. Because they possessed great wisdom and great strength, they took on this great matter. Suddenly cutting off love and attachment, leaving home and family, abandoning fame and profit, ceasing greed and anger, they surrendered what was hard to surrender, endured what was hard to endure, practiced what was hard to practice. Thus, they realized what was hard to realize and transcended human and heavenly states. That is why they are called the great and courageous World-Honored One. This matter is equally present in all beings, but because they do not use their minds like sages, differences arise. If you can directly accept it, then mind, Buddha, and beings are all equal. Do you want to see who among the ancients came like this? Do you not see Layman Pang, who sank millions of family wealth into the Xiang River, focusing his mind entirely on the Way? He asked Mazu, "What is the one who is not a companion of the ten thousand dharmas?" Mazu replied, "When you can swallow all the water of the West River in one gulp, I will tell you." The layman immediately bowed. Ah! Layman Pang valued the Dharma heavily, discarding his vast wealth like a worn-out broom. So it was fitting that he asked about not being a companion of the ten thousand dharmas. Mazu, seeing the moment, simply said to drink the West River in one gulp. This makes him a unique figure across the ages. In my judgment as a mountain monk, Layman Pang had abundant Dharma but insufficient worldly ways. How different from you friends here, who enter the mountains to support the sangha. Not only do the monastics peacefully practice the Way, but you also plant blessings that will last through countless kalpas, even up to Buddhahood—inexhaustible. Compared to throwing wealth into a useless river, how is this the same? You friends have abundant worldly ways but insufficient Dharma. Why? Because you cannot yet be like Layman Pang, who was not a companion of the ten thousand dharmas. If you can directly have confidence in yourselves, I will allow that you can drink up the West River. If not, then take the topic "Where do we come from at birth, and where do we go at death?" and place it firmly before you, holding it morning and evening. If you can let one thought turn inward, you will surely walk hand-in-hand with Layman Pang throughout all ages. If you do not entrust yourselves, I will inevitably entangle you with more words and withdraw.

After a long pause, he said: Even if one cries until blood flows, it is useless. Better to keep silent and pass the remaining spring.

上堂。春夏秋冬四季分。爾今一分往前過。禪和日用事如何。今日不了何劫悟。大眾。纔說進堂。又是兩月矣。若已透關。不在限內。如未透關的。也須著些精彩始得。不可只麼度時。便當參禪也。葢此事不屬文言。不因工夫。在活路上觸著磕著自己曠劫事。乃名了事。昔者藥山參石頭。問曰。三乘十二分教某甲麤知。但祖師西來意不明。乞和尚開示。頭曰。恁麼不得。不恁麼不得。恁麼不恁麼總不得。山不契。往問馬祖。祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時道伊揚眉瞬目的是。有時道伊揚眉瞬目的不是。山豁然大悟。便禮拜。祖曰。汝見個什麼道理。便恁麼。山曰。我在石頭處。大似蚊子上銕牛。直得無下口處。祖曰。汝會也。兄弟。他既稱三乘十二分教麤知。到這裏無下口處。豈言語道理可到也。又一日石上打坐。石頭問曰。子在此作麼。山曰。一物不為。頭曰。恁麼則閑坐耶。山曰。閑坐即為也。兄弟。既云閑坐即為。豈是工夫所到耶。爾今兄弟不能悟道。病多在此。或有不信用工。祇向冊子上記些閑言剩語。抵對得人。便謂了事。不知正是所知障。或有不信直下領會一著子。執住工夫。終日死堆堆地。古人目為黑山鬼窟。或有不信直下休歇。定謂有悟。日久成狂。或有不信有悟。將個現前無明身心。認為自己。終世疑惑。或有身雖入堂而心在世緣。或有隨爾上下而無一心參扣。如是等皆名邪見。若是真正參禪的。定不向這裏安身。將個本參話頭頓在面前。久久緣熟。自然開悟。切不得於自心中起閑伎倆。塞却悟門。所以德山云。毫𨤲繫念。三途業因。瞥爾情生。萬劫覊鎻。聖名凡號總是虗聲。殊相劣形俱為幻色。但有毫端許言及本末者。皆為自欺也。兄弟。見山僧恁麼舉揚。不可便謂了事人也。若能迴光返炤。則我不汝欺。若謂我已悟道。則汝失却一隻眼。大眾。山僧到此弄鬼眼睛且不悟道。諸方目為折脚法師上講堂。我謂女棃園搬貞節記。這個正是抱贓自首也。良久。捉拄杖卓三下云。未明有說皆成謗。明了無言亦不容。下座。

The master entered the hall and said:

"Spring, summer, autumn, winter—the four seasons flow clearly. Now one season passes before you. How do Chan practitioners handle their daily affairs? If you don't resolve things today, in which kalpa will you awaken? Everyone, it's only been two months since we entered the hall. If you've already broken through the barrier, you're not bound by time. But if you haven't, you must put in some real effort. You can't just pass the time and think that counts as Chan practice.

This matter doesn't belong to words or written teachings. It doesn't depend on deliberate effort. It's about bumping into your own ancient, timeless affair on the living path—that is what's called 'resolving the matter.'

In the past, Yaoshan visited Shitou and asked, 'I have a rough understanding of the three vehicles and the twelve divisions of teachings, but the ancestral master's meaning in coming from the West is unclear. Please, Master, instruct me.'

Shitou said, 'You can't get it by thinking this way. You can't get it by thinking that way. You can't get it by thinking either way or neither way.'

Yaoshan didn't get it. He went to ask Mazu.

Mazu said, 'Sometimes I teach them to raise their eyebrows and blink. Sometimes I teach them not to raise their eyebrows and blink. Sometimes I say raising eyebrows and blinking is right. Sometimes I say raising eyebrows and blinking is wrong.'

Yaoshan awakened completely and bowed.

Mazu asked, 'What principle did you see that made you react like this?'

Yaoshan replied, 'When I was with Shitou, it was like a mosquito trying to bite an iron ox—there was simply no place to sink my mouth in.'

Mazu said, 'You've understood.'

Brothers! He claimed to have a rough understanding of the three vehicles and the twelve divisions of teachings. Yet when he got to this point, he had no place to sink his mouth in. How could words or principles reach it?

Another day, Yaoshan was sitting in meditation on a rock. Shitou asked, 'What are you doing here?'

Yaoshan said, 'Doing nothing at all.'

Shitou said, 'Then you're just sitting idly?'

Yaoshan said, 'If I were sitting idly, that would be doing something.'

Brothers! Since he said 'sitting idly would be doing something'—can this be reached through effort?

Now, you brothers can't awaken to the Way. The sickness mostly lies here.

Some don't trust or use effort. They just memorize some idle words and phrases from books to argue with people and think that's resolving the matter. They don't realize this is the very obstacle of knowledge.

Some don't trust in direct, immediate realization. They cling to effort, sitting dead and dull all day long. The ancients called this the 'black mountain ghost cave.'

Some don't trust in directly letting go and resting. They insist there's some enlightenment to attain, and as time goes on, they go mad.

Some don't trust in enlightenment at all. They take their present ignorant mind and body to be themselves, living in doubt their whole lives.

Some, though their bodies are in the hall, keep their minds on worldly affairs.

Some go along with whatever you say but never truly devote themselves to inquiry.

All these are called false views.

If you truly practice Chan, you definitely won't settle in such places. Place your original meditation topic right before you. Over time, conditions will ripen, and awakening will happen naturally. But never start playing clever tricks in your own mind—that only blocks the gate of awakening.

So Deshan said: 'The slightest trace of attachment is the karmic cause for the three evil paths. A flicker of emotion binds you for ten thousand kalpas. Sacred names and common labels are all empty sounds. Special forms and ugly shapes are all illusory appearances. If there's even a hair's breadth of talk about beginning and end, it's all self-deception.'

Brothers! When you see me expounding the Dharma like this, don't think I'm someone who has resolved the matter. If you can turn your light inward and illuminate yourself, then I'm not deceiving you. But if you say, 'I've already awakened to the Way,' then you've lost one eye.

Everyone, I stand here babbling on the lecture seat, and I'm not even awakened myself. Masters from all quarters call me a 'lame Dharma teacher' up on the platform. I say, I'm just an actress performing 'The Chaste Widow' in your theater—exactly like a thief exposing his own loot."

After a long pause, the master grabbed his staff, struck the ground three times, and said:

"Before understanding, all explanations are slander. After understanding, even silence cannot contain it."

He then descended from the seat.

雲門廣孝寺秋日結制上堂。縱橫全在我。殺活豈繇他。秋到梧桐落。春來樹樹花。若能圓會得。何必問周遮。所以古人或時現獅子王哮吼。直得百怪千妖無地潛藏。或時弄野狐精伎倆。任他四聖六凡各稱奇特。雖然如是。不可被拄杖子瞞却。驀拈拄杖云。看看。拄杖子能縱能奪。能殺能活。有如是奇特。大眾。且道拄杖子奇特在什麼處。不見道喚作拄杖子則觸。不喚作拄杖子則背。不得有言。不得無言。不得轉機。不得著語。你諸人還知落處麼。時有僧出。師即打云。你欠伶俐。僧無語。復云。凡所聽法。當審來歷。向你道不得轉機。不得著語。你欲呈閑伎倆耶。今時人見恁麼舉。便豎一指。或喝一聲。或禮一拜。或拂袖出眾。謂之不落圈套了也。何故見山僧恁麼舉。你便弄閑伎倆。尋常聞鴉鳴鵲噪時。為什麼不豎指禮拜。只如你豎指禮拜。還當得生死邊事麼。若當得。我許你都是。如當不得。且莫掠虗。也須仔細看看。

At the Autumn-Sealing Ceremony at Yunmen Guangxiao Temple, the master ascended the hall and said:

All movement and stillness depend entirely on me. Killing or giving life is not for others to decide. When autumn arrives, the parasol trees shed their leaves; When spring comes, every tree blossoms. If you can fully realize this, why bother asking about intricate details?

Thus, the ancients would sometimes manifest the lion's roar, making all kinds of ghosts and demons find no place to hide. At other times, they would perform the tricks of a wild fox spirit, allowing the four holy and six ordinary beings each to claim their own uniqueness. Even so, do not be deceived by this staff.

Suddenly, the master picked up his staff and said, "Look, look. This staff can give or take, kill or give life. It possesses such wonder. Everyone, where do you think its wonder lies? Is it not said: 'Call it a staff, and you err; do not call it a staff, and you go against it.' You cannot speak, yet you cannot remain silent. You cannot seize the opportunity, nor can you add a single word. Do you all know where this pointing lands?"

At that moment, a monk came forward. The master struck him, saying, "You lack wit." The monk fell silent.

The master continued, "In all dharma teachings, you must examine their origins. I told you not to seize the opportunity or add a word. Are you trying to show off your petty tricks? People today, upon hearing such an instruction, raise one finger, shout once, bow once, or flick their sleeves and leave the assembly, thinking they have escaped the trap. Why? When you hear me give this instruction, you resort to these minor tricks. When you ordinarily hear the cawing of crows or the chirping of magpies, why don't you raise your finger or bow? Now, does your raising a finger or bowing truly address the matter of birth and death? If it does, I concede that you are correct. If it does not, do not resort to empty posturing. You must examine carefully."

上堂。十方坐斷。凡聖不通。把住要津。千差路絕。直得孤逈逈。峭危危。壁立萬仞。全身擔荷。有如是氣岸。具如是伎倆。然後可以氣吞佛祖。白眼諸方。作個了事人也。若不得恁麼地。也不得草草。當自知時節。昔者德山老人嘗云。般若有相無相。惟我知焉。千劫學佛細行。萬劫學佛威儀。尚不得成佛。南方一類魔子。敢言直指人心見性成佛。我當摟其窠穴。絕其狐種。報佛深恩。繇是擔䟽出蜀。路逢婆子。買點心。婆問曰。擔上什麼文字。答曰。青龍䟽鈔。曰。講何經。答曰。金剛經。婆曰。我有一問。若道得。施與點心。若道不得。且請別買。曰。但問。婆云。過去心不可得。未來心不可得。現在心不可得。上座點那個心。德山不知所答。這漢蜀中開海一般大口。只消一個婆子。死去十分了也。指見龍潭。向吹滅紙燭處。豁然大悟。次日於法堂上燒䟽云。窮諸玄辯。似一毫置於太虗。竭世樞機。如一滴投於巨海。休休。自後盤結草菴。呵佛罵祖。今時兄弟見恁麼簡易。便不肯做功夫。祇向古人建化門頭。東窺西看。學一兩句活語。便欲罷參也。曾不知德山在蜀中便云般若有相無相。惟我知焉。其用功亦多多矣。及到龍潭得悟。始知從前所學。如一毫一滴。今日之悟。如太虗滄海。始酬他一生所學。兄弟。你們都稱悟道。能如德山一生所學。混入靈源。如太虗滄海也未。能如他這樣坐得斷也未。二六時中真得恁麼相應也未。宗教融通無礙也未。若不得如此。切不得自棄。我多見兄弟行動之間。都稱無礙。纔坐起來。便昏沉了也。魔王佔舍了也。只個昏沉。尚然如此。何況臨命終時。五陰將離。四大分散。要敵他生死也大難大難。兄弟。還肯山僧恁麼舉麼。若也不肯。拄杖子為你截斷去也。拈拄杖云。楖栗橫擔不顧人。直入千峰萬峰去。

The master took the high seat and said:

"If you cut off the ten directions, ordinary and sacred cannot pass. Block the vital gateway, and all paths are cut off. Straightaway, it is solitary and steep, a sheer cliff ten thousand feet high. Only by bearing the whole burden with such an air and such skill can one then have the spirit to swallow the Buddhas and patriarchs, to look askance at all sides, and become a person of true understanding.

If you cannot be like this, do not be careless. You should know the proper time.

In the old days, Master Deshan once said: 'Prajna has form and no form—only I know it. Study the subtle conduct of Buddhas for a thousand kalpas, the majesty of Buddhas for ten thousand kalpas, and still you cannot become a Buddha. But there are a bunch of southern devils who dare to say "directly point to the mind, see your nature and become a Buddha." I will smash their nests, wipe out their fox-spawn, and repay the Buddha's deep kindness.' With this in mind, he carried his commentaries and left Sichuan.

On the road, he met an old woman selling refreshments. She asked: 'What writings are you carrying?' He replied: 'The Qinglong Commentary on the Diamond Sutra.' She asked: 'What sutra does it explain?' He said: 'The Diamond Sutra.' She said: 'I have a question. If you can answer, I'll give you refreshments. If not, go buy elsewhere.' He said: 'Ask away.' She said: 'The past mind cannot be grasped, the future mind cannot be grasped, the present mind cannot be grasped. Venerable, which mind are you trying to grasp?' Deshan was speechless.

This fellow had opened his mouth wider than the sea back in Sichuan, but it only took one old woman to knock him down completely. He was sent to Longtan [for guidance]. When the paper candle was blown out, he was suddenly and greatly enlightened. The next day, on the Dharma seat, he burned his commentaries and said: 'Exhausting all Metaphysical debates is like a single hair placed in infinite space. Using up all the world's vital principles is like a single drop cast into the great ocean. Enough, enough!'

From then on, he built a thatched hut and scolded the Buddhas and reviled the patriarchs.

These days, my brothers, when you see such simplicity, you don't want to put in the effort. You just peep and peek at the methods of the ancients, picking up one or two lively phrases, and then think you can retire from practice. You don't know that Deshan in Sichuan said: 'Prajna has form and no form—only I know it.' He put in a great deal of effort! Only when he reached Longtan and awakened did he realize his previous learning was like a single hair or a single drop, while this awakening was like infinite space and the great ocean. Only then did his lifelong study bear fruit.

Brothers, you all claim to have realized the Way. Can you, like Deshan, merge your lifelong learning into the primordial source, like infinite space and the great ocean? Can you cut off as he did? In the twenty-four hours, are you truly responding this way? Are the teaching and the meditation perfectly integrated, without obstacle? If not, by no means abandon yourself.

I have seen many brothers acting freely and claiming no obstacles, but as soon as they sit up, they fall into drowsiness. A demon has possessed their body! A single case of drowsiness is already like this—how much more so at the moment of death? When the five aggregates are about to separate and the four elements scatter, to face birth and death is truly, truly difficult!

Brothers, do you agree with this old monk's way of speaking? If not, my staff will cut you off right now."

He lifted his staff and said: "Bearing a walking staff crosswise, I pay no heed to others, and go straight into a thousand peaks, ten thousand peaks."

上堂。良久云。這個笑具。世尊於二千年前曾恁麼來。當時靈山聖流。尚似依稀。幸有文殊老人白槌云。諦觀法王法。法王法如是。大眾。且如世尊陞座。你諸人也陞座。世尊默然。你諸人也默然。於中還有法王法也無。具通方眼的看看。切不得推在世尊分上。文殊老人分明道出你諸人趺坐默然處一著子道理。自是你諸人不會。一向推在聖賢分上了。若真實如你諸人見處。則使他諸佛坐也坐不得。臥也臥不得。行也行不得。住也住不得。何也。葢為你諸人作佛法商量。致使他無容身處也。山僧到此。無可分訴。聊伸一偈。布施大眾去也。行住坐臥本尋常。何必將心起較量。爭似扁舟垂釣客。蕭然一曲在滄浪。

(The master ascended the hall, and after a long silence, said:) This laughing matter—the World-Honored One demonstrated it exactly this way two thousand years ago. At that time, even the holy assembly on Vulture Peak seemed to perceive it only vaguely. Fortunately, the Elder Manjushri struck the gavel and said, "Observe the Dharma King's Dharma; the Dharma King's Dharma is thus."

Great assembly, consider this: When the World-Honored One ascended his seat, you all also ascend your seats. When the World-Honored One remained silent, you all also remain silent. Is there any "Dharma King's Dharma" in this? Let those with penetrating vision look closely. Do not attribute it solely to the World-Honored One.

Elder Manjushri clearly revealed the principle inherent in your sitting cross-legged in silence. But you fail to grasp it, always attributing it to the sages and saints. If you truly saw as you claim, then all the Buddhas would be unable to sit, lie down, walk, or stay still. Why? Because you interpret everything as the Dharma, leaving no room for them to exist.

Here I have no further recourse but to offer a verse for the assembly:

Walking, standing, sitting, lying—these are simply ordinary. Why need you stir your mind to measure and compare? Better to be like the fisherman adrift in a little boat, Carelessly singing a tune upon the vast blue waters.

上堂。幾遊城廓幾歸山。酷熱猶知行路難。寄語林泉無事客。衣單下事莫顢頇。默默深究。重重細參。直待冷灰荳爆。方可隨處安閒。山僧自愧道乏聖賢。未能脫然入纏無累。爭似你諸人三條椽下。七尺單前。全身放下。滿擔承當。湛湛澄澄。凝然一片。似超山僧一百萬倍也。未審你諸人還有這利益也無。曾到遮個境界也無。兄弟。且道這個境界。當時有什麼人恁麼舉。不見洞山解制云。秋初夏末。兄弟家或東或西。直須向萬里無寸草處去。良久云。只如萬里無寸草。作麼生去。眾無對者。有過劉陽遇石霜混跡茶坊。問云。什麼處來。答曰。洞山來。曰。有何言句。僧舉前話。霜云。何不道出門便是草。僧舉似洞山。山云。劉陽有古佛。汝等應知。山僧扭轉機關。向你諸人道。直教不出門亦是草。你諸人還有緇素得出。分辨清濁的麼。若有定得。雖然不出娑婆界。管取全身入帝鄉。

The Master ascended the hall and said:

"Sometimes I wander through towns, sometimes I return to the mountains. Even in the scorching heat, I know the hardship of the path. I tell you, friends who dwell in forests and streams without worldly affairs: Don't be careless about what lies beneath your robe.

Dive deep in silent contemplation, Examine every layer with care. Wait until the cold ashes burst into flame— Only then can you find peace wherever you are.

As a mountain monk, I confess I lack the virtues of sages. I cannot yet fully escape entanglement and be free from burdens. How different from all of you— Beneath the three roof beams, before the seven-foot bed, You lay down your whole body, Take up the full load, Clear, still, luminously one. You surpass this mountain monk by a million times!

But I ask you: Do you truly have that benefit? Have you ever reached that state?

Brothers, tell me: In that state, who was it that spoke like this? Don't you remember when Dongshan delivered his summer retreat closing speech? He said: 'At the end of summer, brothers may go east or west. But you must go to a place where not a blade of grass grows for ten thousand miles.' After a long pause, he added: 'But going to a place of no grass for ten thousand miles—how do you get there?' No one could answer.

Later, a monk from Liuyang met Shishuang, who was mingling in a teahouse. Shishuang asked: 'Where are you coming from?' The monk replied: 'From Dongshan.' Shishuang asked: 'What teachings did he give?' The monk recounted the exchange. Shishuang said: 'Why didn't you say: "The moment you step out the door, it's already grass"?' When the monk reported this to Dongshan, Dongshan said: 'Liuyang has an ancient Buddha. You should all know this.'"

The Master continued: "I now turn the mechanism around and tell you: I say to you—even without leaving the door, it is still grass. Can any of you distinguish black from white? Can you tell the pure from the muddy? If you can determine this, Even while remaining in the Saha world, I guarantee that your whole body will enter the imperial realm of truth."

上堂。五月五日天中節。赤口白舌盡消滅。桃符艾虎滿頭插。雄黃菖蒲和酒哈酩酊不知歲月移。千妖百怪皆驅殺。誰管他魔來佛來。一齊都按著。大眾。何故如此。不見道護生須是殺。殺盡始安居。要知殺的道理麼。趂此良辰。以艾葉為旗。以菖蒲為劍。以猛利心。挺英雄膽。不管他是耶非耶。得耶失耶。聖耶凡耶。佛耶魔耶。乃至貪嗔癡所搆世出世間一切諸煩惱賊。提起一刀兩段。直得淨躶躶。光爍爍。圓陀陀。活潑潑。作一個世出世間無好得好的大丈夫也。兄弟。還有這個人真得恁麼地麼。若不得恁麼。山僧有個護身符相送大眾去也。拈拄杖云。看看。太上老君急急如律令勑。問答次。復舉昔者西天大耳三藏自稱得他心通。肅宗詔南陽忠國師驗之。問曰。說汝得他心通是否。答曰。是。國師良久。問曰。汝道老僧即今在什麼處。藏曰。和尚是一國之師。何得向天津橋看弄猢猻。良久。又曰。汝道老僧即今在什麼處。藏曰。和尚是一國之師。何得往渭河看競渡。良久。又問。汝道即今在什麼處。藏罔措。國師叱曰。野狐精。他心通在什麼處。諸方皆謂前二度是他受用身。三藏得見。後一度是自受用身。三藏不見。惟山僧見處不然。且如國師向渭河看競渡。是國師。不是國師。還有會得的麼。若也會得。拄杖子為你證明。若也不會。三十棒自領出去。何故如此。不見道相罵饒你接嘴。吐涶饒你潑水。

[Formal Dharma Assembly]

The Fifth Day of the Fifth Month is the Heavenly Middle Festival. All red mouths and white tongues vanish completely. Peachwood charms and mugwort tiger figures are tucked everywhere in our hair. Realgar and calamus mix into wine, we drink until tipsy, losing track of time and years. A thousand demons and a hundred ghosts—all driven out and slain. Who cares whether it's demons or Buddhas that come? I press down on them all. Dear assembly, why is this so? Have you not heard? "To protect life, you must kill. Kill completely, then you can dwell in peace." Do you want to understand the principle of killing? Take advantage of this fine hour. Make mugwort leaves your banner, calamus your sword. With a fierce and sharp mind, summon up heroic courage. No matter if it is true or false, gain or loss, sacred or ordinary, Buddha or demon— Even all the bandits of affliction, worldly and transcendent, constructed by greed, anger, and ignorance— Lift your sword and cut them in two. Reach directly that state of naked purity, blazing radiance, perfect roundness, lively aliveness. Be a great person, in the world yet beyond it, having nothing and gaining everything.

Brothers, is there anyone here who truly attains this? If not, this mountain monk has a protective talisman to give to you all.

He lifts his staff and says: Look, look! "Most High Lord Lao, hurry according to the law! By imperial decree!"

During question and answer period, he raised the following old story:

Long ago in the Western Heaven, the Great-Eared Monk of Three Baskets claimed to have attained the power to read minds. Emperor Suzong summoned National Master Nanyang Huizhong to test him. The emperor asked the monk, "They say you have attained telepathy—is this true?" The monk replied, "Yes." The National Master remained silent for some time, then asked, "Tell me, where is this old monk right now?" The monk said, "Your Reverence is the teacher of a nation. How could you be watching a monkey show by Tianjin Bridge?"

After another silence, the master asked, "Tell me, where is this old monk right now?" The monk said, "Your Reverence is the teacher of a nation. How could you be at the Wei River watching the dragon boat race?"

After yet another silence, the master asked, "Tell me, where am I right now?" The monk was at a loss. The National Master scolded him, "You wild fox spirit! Where is your telepathy now?"

People everywhere interpret this as: The first two seconds showed the Buddha's enjoyment body, which the monk could see; the final second showed the Buddha's own enjoyment body, which he couldn't see. But this mountain monk sees it differently. Let me ask: When the National Master went to watch the dragon boat race at the Wei River—was he still the National Master, or not? Is there anyone here who can see this? If you can, my staff will certify you. If you can't, I'll give you thirty blows and send you out myself. Why so? Have you not heard? "In a quarrel, I allow you to interrupt. When I spit, I permit you to splash water back."