雲棲堂上蓮池大師。用報受戒之恩。斂衣就座云。香已拈了。佛法則不敢舉揚。何也。你諸人一段光明。亘古不昧。不可平地撒屎。雖然如此。既為眾兄弟所邀。不可杜口。略舉題目。以為影響。且道如何是題目。今日豈不為結制上堂耶。然諸方結制。皆四月十五日為定規。新徑山這裏。以五月十一日為准的。雖然遲早不同。要且得旨為准。譬如行船。早發遲發不同。到岸同也。大眾。要知到岸消息麼。不見經云。一念普觀無量劫。非去非來亦非住。如是了知三世事。超諸方便成十力。若向這裏自會得意。自然超三世。成十力。以大圓覺為我伽藍。身心安居平等性智。既平等已。直以十方微塵剎土。總是一個道塲。過去無量劫不曾結。未來無量劫不曾解。生死也在裏許。涅槃也在裏許。乃至是非得失。邪正聖凡。解脫不解脫。輪廻不輪廻。總在裏許。於中還有你用心處麼。有你計較處麼。咄。其間有個漢出來道。新長老。今日請你舉揚宗乘。緣何引經據論。廣布葛藤。是何心耶。山僧到這裏。無言可對。只得聊借古人行徑以圖塞口。祇如先徑山舉竹篦子云。這個不得喚作竹篦子。不得不喚作竹篦子。喚作竹篦子則觸。不喚作竹篦子則背。山僧效顰。舉拂子云。這個不得喚作拂子。不得不喚作拂子。喚作拂子則觸。不喚作拂子則背。不得有言。不得無言。不得轉機。不得著語。中間有一句是山僧的。有一句是諸人的。有一句山僧的即是諸人的。有一句諸人的即是山僧的。也有主。也有賓。也有炤。也有用。眾中還有分辨得出的麼。有一僧拂袖出去。有一僧云。請和尚下座。師云。適來自起。而今自倒。

At Cloud-Dwelling Monastery, the Great Master Lotus Pond ascended the seat to repay the kindness of having received the precepts. He adjusted his robes, sat down, and said:

"The incense has been offered. As for the Buddha-dharma, I dare not expound upon it. Why? Because each of you possesses a radiant light that has never been dimmed since beginningless time—it cannot be sullied with needless chatter. Nevertheless, since I have been invited by this community of fellow practitioners, I cannot remain silent. I will briefly raise a topic to serve as a guiding echo.

So, what is this topic? Is it not for the purpose of beginning a summer retreat that I have ascended this hall today? In other places, the summer retreat begins on the fifteenth day of the fourth month as a fixed rule. Here at New Jingshan, we take the eleventh day of the fifth month as our standard. Although the timing differs, what matters is that we all attain the essential meaning. It is like sailing a boat: some depart early, some later, but all arrive at the same shore.

Great assembly, do you wish to know the news of reaching the shore? Haven't you seen the sutra say: 'With a single thought, one perceives countless eons—neither coming, nor going, nor dwelling. Thus understanding the affairs of the three times, one transcends all expedient means and accomplishes the ten powers.' If you can personally realize the meaning here, you will naturally transcend the three times and accomplish the ten powers. With the great perfect enlightenment as your monastery, you dwell in body and mind within the wisdom of equality. Once equal, the entire universe, down to the smallest particle of dust, becomes a single place of practice. Past countless eons were never begun, future countless eons will never end. Both birth and death are within this. Nirvana is also within this. Even right and wrong, gain and loss, the deviant and the orthodox, the sacred and the ordinary, liberation and non-liberation, samsara and non-samsara—all are within this. Is there any place here for you to apply your mind? Is there any place for your calculation?

Hah! If someone were to step forward and say, 'New elder, today we invited you to expound the essential vehicle of our tradition. Why do you instead quote scriptures and cite treatises, spreading a mass of entangling vines? What is your intention?' This mountain monk would have no words to reply. I can only borrow a traditional method to try and stop your mouths.

Consider this: The former master of Jingshan once held up a bamboo whisk and said, 'This must not be called a bamboo whisk. It also must not be called not a bamboo whisk. To call it a bamboo whisk is to grasp. To not call it a bamboo whisk is to turn away.' Imitating his example, I hold up this fly-whisk and say: 'This must not be called a fly-whisk. It also must not be called not a fly-whisk. To call it a fly-whisk is to grasp. To not call it a fly-whisk is to turn away.' There can be no words. There can be no silence. There can be no turning of the function. There can be no spoken phrase. In the midst of this, there is one phrase belonging to this mountain monk, one phrase belonging to each of you, one phrase where the monk's is yours, and one phrase where yours is the monk's. There is a host, there is a guest. There is illumination, there is function. In this assembly, is there anyone who can distinguish and discern?"

A monk immediately shook his sleeves and walked out. Another monk said, "Please, Rev. Master, descend from the seat."

The master replied, "Just now I rose by myself, and now I fall by myself."

僧月泉請上堂。昨日雨。今日晴。都緣時分不相應。虗空本是無增減。何故時人起愛憎。須領略。莫噓申。人人眼在眉毛下。鼻孔從來搭上唇。眾中兄弟。還有直下頓領的麼。若無。徑山不妨打葛藤去也。經云。欲於一切法。度至彼岸者。當學般若波羅蜜。世間修行般若波羅蜜多諸菩薩摩訶薩。一切世間若天若人阿素落等。皆應供養恭敬尊重讚嘆守護。令於般若波羅蜜多。精進修行。無障無礙。而不知般若何法。而讚嘆如此。葢般若者智慧也。假如財帛是同。用處有異。造世出世間無邊惡業。也是財帛。成就世出世間無盡功德。也是財帛。惟智慧善知出要。用處有宜。豈不為最上之功德。只如諸方師德。見徒弟略有英俊之資。關門養八哥一般不許出門。何也。恐其去則不返。不親於我。又恐學業勝我。日見輕慢故也。惟我月泉師則不然。為伊徒特特修供。供養大眾。其存心。欲弟子超凡入聖。可謂賢師矣。較彼諸方不啻天淵乎。大眾。弟子學般若。師尚修供。何天龍之不擁護耶。山僧直見其一身作無量身。一食為無量食。徧供十方。各極佛剎微塵數諸佛菩薩賢聖。以及天龍八部。人及非人。並為饒益。可謂施者受者各獲其福矣。但愧山僧不會說法報恩。記得古人現成話柄。舉似大眾證明。良久曰。細切嶺頭雲。薄㓟潭底月。將取無底碗。滿盤堆頂出。取則不可取。喫則從君喫。高聲召大眾云。莫謂山僧將常住物當人情好。

Monk Yuequan requested a Dharma talk.

Yesterday it rained, today it’s clear— All because the timing wasn’t right. Empty space itself neither increases nor decreases. So why do people cling to likes and dislikes? You must grasp this— No need to sigh in vain. Everyone’s eyes are beneath their brows, Their nostrils are always above their lips.

Dear monastics, is there anyone here who can realize this directly? If not, then I, Jing Mountain, will have to spin some tangle.

The sutra says: "Those who wish to reach the Other Shore through all dharmas should study Prajñāpāramitā."

In this world, the Bodhisattva-Mahāsattvas who cultivate Prajñāpāramitā—whether gods, humans, or asuras—should all be offered to, revered, honored, praised, and protected. They should be encouraged to practice diligently without obstacles or hindrances. Yet, one might ask: what kind of dharma is Prajñā? Why is it so praised? Well, "Prajñā" means wisdom.

Consider money and goods: they are the same substance, but their uses differ. The same wealth can create endless evil deeds in the worldly and supramundane realms, yet it can also accomplish boundless virtues in those same realms. Only wisdom skillfully knows the path of liberation; its application is always appropriate. Surely this is the highest virtue!

Take the example of some Zen masters who, upon seeing a talented student, keep them cooped up at home like a pet myna bird, never letting them go out. Why? They fear the student might leave and never return, or not grow close to them. They also worry the student’s learning might surpass their own, eventually leading to disrespect.

But my Master Yuequan is different! For his disciple, he specially prepared an offering to serve the assembly. His intention? To help his student transcend the mundane and attain the sacred. Truly, this is a good teacher! Compared to those other masters, is he not as far above them as heaven is above the abyss?

Dear assembly, if a student of Prajñā is so supported by their teacher, how could the gods and dragons not protect them? I see that this one person becomes measureless persons; this one meal becomes measureless meals. It pervades the offerings to the ten directions—reaching countless Buddhas, Bodhisattvas, and sages as numerous as dust motes in Buddhafields—as well as the eight kinds of protectors, humans, and non-humans. All are thus benefited. Truly, both giver and receiver gain their blessings. But I fear I am not good at preaching the Dharma to repay this kindness.

I recall an old saying from the ancients. Let me share it with you as confirmation.

After a long pause, he said:

"Finely slice the clouds atop the peak, Gently peel the moon’s reflection from the pond’s bottom. Take up a bottomless bowl, Pile it high until it spills out. To take it, you cannot grasp; To eat it, go ahead—eat as you please."

Then, raising his voice, he called to the assembly:

"Don’t say that this old monk is using temple property to curry favor with people, alright?"

上堂。維那白槌。師一喝。乃云。大眾會麼。若也會得。省煩許多嘮叨。若也不會。徑山與你解說。適來木上座以音聲輪。與諸人轉圓滿修多羅。一一修多羅有無量修多羅以為眷屬。一一眷屬中具無量法門。一一法門具無量差別。一一差別中逗無量根機。所謂上中下。於中深愛法者不與多說。不愛法者不與少說。平等逗會。各各滿足。作如是無量無邊佛事已。被山僧一喝。直下影跡不存。於中還有纖毫可得麼。釋迦老子道。一人發真歸元。十方世界悉皆消殞。彼以一人例多人。我以多人例一眾。即如適來維那白槌。是聲透入各各耳根。皆繇三緣和合乃有。所謂緣人緣槌緣鐘。山僧一喝。三緣已散。正當恁麼時。還有世界可得麼。還有根身可得麼。有則把將來看。時有二僧出。一將布單作圓相擎兩手。一從西過東。師云。兄弟。似則也似。是則未是。何也。出言須會旨。勿自立規矩。只如山僧一喝。聲慮全消。能聞所聞皆不可得。還有你弄伎倆處麼。還有你著計較處麼。有則再用些神通。若無。各將本參話頭頓在面前。行也如是參。坐也如是參。乃至迎賓待客。屙屎放尿。緊緊扣住。直得心無間斷。始名得力處。話頭脫落處頗似到家。猶欠㘞地一聲。如擔子斷。直得恁麼地。方有話會分在。

The master ascended the hall. The rector struck the sounding board. The master gave a shout, then said, “Assembly, do you understand? If you do, it saves a lot of unnecessary talk. If not, I, Jing Shan, will explain it for you.

Just now, the wooden staff, through the wheel of sound, has turned the perfect sutra for you all. Each sutra contains countless sutras as its retinue. Within each retinue are countless Dharma doors. Within each Dharma door are countless distinctions. Within each distinction, it accommodates countless faculties—namely, superior, middling, and inferior. To those who deeply love the Dharma, too much is not said; to those who do not love the Dharma, too little is not said. It equally accommodates all, satisfying each one fully. Having performed such boundless, countless Buddha deeds, it was all wiped away in an instant by this monk’s shout. Is there even a trace left to be grasped?

The Tathāgata said, ‘When one person realizes the source, the entire universe in all directions crumbles and vanishes.’ He took one person as an example for many, while I take many people as an example for one assembly. Just now, with the rector striking the board, that sound penetrated each of your ears. It arose from the union of three conditions: the condition of the person, the condition of the board, and the condition of the bell. With my shout, those three conditions have already scattered. At this very moment, is there still a universe to be found? Is there still a body and senses to be found? If there is, bring it out and let me see.”

At that moment, two monks came forward. One held his cloth robe in a circle and raised both hands. Another walked from west to east. The master said, “Brothers, it resembles it, but it is not it. Why? When you speak, you must grasp the meaning; do not set up your own rules. Just as with my shout, all sound and thought vanish completely. Neither the hearer nor what is heard can be found. Is there any place for you to show off your tricks? Is there any place for you to scheme and calculate? If there is, display some more spiritual powers. If not, each of you place the critical phrase of your practice openly before you. Walk with this practice; sit with this practice. Even when greeting guests or attending to daily necessities like defecating or urinating, hold it tightly. Only when your mind is uninterrupted in this way can it be called a place of power. When the critical phrase falls away, it is somewhat like reaching home, but you are still missing that ‘Hua!’ sound—like a carrying pole snapping. Only when you reach that state will you have a chance to speak of it.”

上堂。承言者喪。滯句者迷。直饒不承不滯。正好落在第二。且道憑何節目。恁麼舉。不見昔者石霜棄世。眾中欲推首座為住持。侍者九峰云。未可。待某甲勘過始得。若會得先師意。然後乃可。座云。先師有什麼意。峰云。先師道一念萬年去。古廟香罏去。寒灰枯木去。一條白練去。且道明甚麼邊事。座云。明一色邊事。峰云。恁麼又爭得。座云。若老僧不會先師意。則香烟起處去不得。繇是脫然坐去。峰撫其背云。坐脫立亡則不無。先師意未夢見在。繇是諸方承虗接響。遞遞相傳。皆謂首座未會先師意。以徑山簡點將來。却是九峰未會先師意。何也。置枯木堂做死工夫。豈不是石霜意。承言者喪。滯句者迷。豈不是洞下宗。見首座恁麼道。便謂不會先師意。尋常鴉鳴鵲噪。豈不是聲。何不也恁麼道。首座見他不會。便乃盡令而行。正恁麼時。還是一色耶。非一色耶。縱饒九峰渾身是眼。鑑不及。滿身是口。辯不得。九峰強作主宰道。坐脫立亡則不無。先師意未夢見在。當時雖然自得便宜。爭奈千年之後。有個徑山長老冷眼難瞞。與他雪屈。大眾。且道作麼生是雪屈處。是他古人一賓一主。共作一番廣大佛事了也。你諸人徒向舌頭底下。覓是非。分得失。便覺遠矣。只如山僧如是理論。亦未曾向紫羅帳裏撒真珠。諸人徒勞出出入入。欲覓臘月扇子。縱覓得。又堪作何用。大眾。山僧如是批判。你等還甘麼。若也不甘。且將個本參話頭頓在面前。有日悟去也未可知。山僧自愧不能談禪。記得古人兩句現成言句。舉似大眾去也。良久云。莫將閑學解。埋沒祖師心。下座。

(The Master entered the hall and said:) Those who cling to words lose the meaning; those who get stuck on phrases become confused. Even if you neither cling nor get stuck, you still fall into second place. So tell me, what basis is there for making such a statement?

Don't you remember? When Shishuang passed away, the community wanted to promote the senior monk as abbot. But the attendant Jiufeng said, "Not yet. Let me test him first. If he truly understands our late master's meaning, only then can he take the position." The senior monk asked, "What meaning did our late master have?" Jiufeng replied, "The master said: 'Go to a single thought for ten thousand years. Go to the incense burner in the ancient shrine. Go to cold ashes and dead wood. Go to a single white silk cloth.' Tell me, what realm does this point to?" The senior monk answered, "It points to the realm of oneness." Jiufeng said, "If that's your understanding, how can you be worthy?" The senior monk said, "If I don't understand the master's meaning, then even when the incense smoke rises, I cannot go." With that, he passed away while sitting upright. Jiufeng patted his back and said, "Sitting and dying standing upright is not impossible, but you haven't even dreamed of the master's true meaning."

Since then, many traditions have echoed this incident, passing down the story that the senior monk didn't understand the master's meaning. But from Jingshan's perspective, it was actually Jiufeng who didn't understand. Why? Setting up a hall of dead wood for rigid practice – isn't that Shishuang's method? "Those who cling to words lose the meaning; those who get stuck on phrases become confused" – isn't that the teaching of the Dongshan lineage? Seeing the senior monk speak that way, everyone assumed he didn't understand. But the cawing of crows and the chirping of magpies – isn't that also sound? Why not speak of it that way?

When the senior monk realized Jiufeng didn't understand, he made his final move. At that very moment, was it still "oneness" or not? Even if Jiufeng had eyes all over his body, he couldn't see it; even if he had mouths all over, he couldn't articulate it. Yet Jiufeng forcefully took charge, saying, "Sitting and dying standing upright is not impossible, but you haven't even dreamed of the master's true meaning." Though he gained an advantage at that moment, thousands of years later there would be an old master Jingshan whose sharp eyes couldn't be fooled, who would vindicate the senior monk's honor.

Assembly! Tell me, what does this vindication mean? At that time, the host and guest were performing a great Buddha deed together. But you people, endlessly seeking right and wrong, gain and loss, within your tongues – you've already strayed far. Even my present explanation is not like scattering pearls behind a purple curtain. You all work hard, coming and going, searching for a fan in the twelfth month. Even if you find it, what use would it be?

Assembly! I've now made my judgment. Do you accept it? If not, then take your original meditation inquiry and place it before you. Someday you might awaken – who knows? I myself am ashamed that I cannot discuss Chan. I recall a ready-made verse from the ancients, which I'll now offer to you all. (After a long pause, he said:) "Do not let idle intellectual understanding Bury the ancestral masters' mind." (The Master then descended from his seat.)

上堂。言無展事。語不投機。承言者喪。滯句者迷。直是非思量分別之所能解也。所以古人道。閉門打睡。接上上機。顧鑒頻伸。曲為中下。古人為中下展其所悟。權設機宜。繇是門人各師其說。承習規矩。故有五家之派別。統其所要。莫不皆指人人自性為急務也。故凡有舉揚設施。皆不壞其源流。如百丈因馬祖一喝。三日耳聾。黃檗纔聞。即時吐舌。如是大機。挺直無諱。故臨濟纔問佛法大意。便與六十痛棒。待伊自知痛痒。以此徑庭之機。人多濫擬。復設四料揀。四賓主。三玄。七事。用防邪謬。大溈從百丈撥火開悟。仰山聞落井明心。繇是父子相投。機關互用。以九十七圓相。分作六門。百丈示眾云。六句外會取。三句中用得。所以臨濟唱三玄。溈仰演六義。共成百丈之一家矣。石頭參同契云。事存函葢合。理應箭鋒拄。所以雲門推而廣之。義唱三句。函葢乾坤句。截斷眾流句。隨波逐浪句。法眼承一言。問在答處。答在問處。如箭相拄毫不爽也。是伊創立。共有源流。非如今時亂統。一無准據。奈雲門尊貴。語不虗發。法眼徑庭。機不亂施。溈仰嚴密。難搆語脈。是以竟絕其後。臨濟以棒喝家風。間有濫接。非惟師家莾鹵。抑且學者增嗔。其間七事三玄。賓主料揀。絕不明了。可痛惜哉。石頭又云。當暗中有明。勿以明相遇。當明中有暗。勿以暗相覩。明暗各相對。比如前後步。而我洞山老人承習其言。以明暗表於正偏。以君臣辯於體用。以事理配於父子。不承言。不滯句。不傷鋒。不犯手。以金針玉線家風。於賓主盤桓之際。有理可則。有事可憑。辨邪正。揀混濫。故諸方所尊。門庭施設。以此權接內。要且祇明今時挾帶邊事。據其正要。以父母未生前事為緊務耳。所以道夜半正明。天曉不露。但形文彩。即屬染污。大眾。祇如父母未生前。還有事理體用麼。還有得失是非麼。還有彼此問答麼。還有聖凡生死麼。所以欲承習其宗者。如是一切二邊之法。所謂得失是非聖凡事理生死涅槃迷悟取捨。一切斬斷。如提利劍。斬一握絲相似。一斬一切斷。更無不斷者。自然孤逈逈。峭巍巍。坐斷聖凡。報化路絕。故老人三十年住洞山。土地神不得一見。豈非真得恁麼地也。觀其承接授受。亦無他旨。昔者雲居膺在洞山後室住。每日隨堂粥飯。忽數日不赴。洞山詰之。膺曰。自有天神送供來。洞山怒責曰。將為汝是個人。猶作這個去就耶。膺即懇求旨決。洞山曰。汝當不思善。不思惡。只恁麼去。彼路自絕。於是天神不至。兄弟。諸方只說參禪。徑山明明舉似。如青天白日。更無藏諱。未審兄弟家真得恁麼地也無。若直得恁麼地時。掉臂度時。更有何事。若未得恁麼相應時。且將本參頓在面前。他時後日。有人悟去也未知。除此之外。徑山一無所識。

A teaching session begins. Words do not fully express the truth; speech does not match the occasion. One who clings to words is lost; one who dwells on phrases is confused. This is truly beyond ordinary thought or discrimination. Therefore, the ancients said: "Shut the door and take a nap—this is the way for those of highest capacity. Others need the master’s glance or a gentle gesture, tailored for those of middle or lower capacity."

For the sake of middle and lower capacity, the ancients skillfully adapted their own awakening into provisional teachings. Thus, disciples each passed down their own interpretations, establishing rules and traditions. This gave rise to the five houses of Chan. But their essential aim was the same: to point directly to each person’s own fundamental nature as the urgent task.

Thus, whenever teachings were given, the source was never lost. For example, when Mazu gave a shout, Baizhang became deaf for three days; Huangbo, upon hearing this, stuck out his tongue in awe. Such great function is straightforward and without deception. When Linji asked about the meaning of the Buddha’s Dharma, he received sixty heavy blows—so that he would personally know pain and itch. Because this direct style was easily misunderstood, Linji later established the Four Classifications, Four Hosts and Guests, Three Profundities, and Seven Matters—as safeguards against error.

Dagui awakened by a spark from Baizhang’s fire-stirring; Yangshan understood the mind by hearing about "falling into the well." Thus, father and son harmonized, exchanging subtle functions. They divided ninety-seven rounds or diagrams into six gates. Baizhang said to the assembly: "Understand apart from the six phrases; apply within the three phrases." Thus, Linji taught the Three Profundities, and Weishan elaborated the Six Gates—both completing Baizhang’s single family.

In the *Cantongqi*, Shitou said: "Matters exist like the lid and box fitting together; principle should meet like arrow points striking." Yunmen expanded on this, proclaiming the three phrases: the phrase covering heaven and earth, the phrase cutting off all streams, and the phrase following the waves. Fayan took up one statement: "The question lies in the answer; the answer lies in the question." They join like arrows touching, without the slightest error. These founders established their schools, each with a clear source. It is not like today’s chaotic mixing, without any standard.

Unfortunately, Yunmen’s words were too lofty—never wasted. Fayan’s directness meant his methods were never applied carelessly. Weishan’s approach was so meticulous that his verbal threads were hard to grasp. Thus, their lines eventually ended. Linji’s family, with shouts and blows, saw some abuse. Not only were some teachers reckless, but disciples also grew irritable. The Seven Matters, Three Profundities, Hosts and Guests, and Classifications became completely unclear—truly lamentable!

Shitou also said: "Amid darkness, there is light—do not see it as light. Amid light, there is darkness—do not see it as darkness." Light and dark oppose each other, like the steps of walking. Our ancestor Dongshan inherited these words: light and dark express the correct and biased; ruler and minister clarify essence and function; matters and principle correspond to father and son. He did not cling to words, nor get stuck in phrases, nor wound the blade, nor trip in handling. With a family style of gold thread and jade needle, amidst the interplay of host and guest, there is principle to guide and matters to rely upon. He distinguished right from wrong and filtered out confusion, earning respect from all quarters. The arrangements at the gate were for this provisional guidance. Yet the real emphasis was only on the "carrying along" of the present moment. According to his essential teaching, the urgent task is the matter before parents are born. Thus, it is said: "At midnight, it is fully bright; at dawn, it is not revealed." As soon as it takes on form, it becomes defiled.

Good assembly—before our parents were born, was there any such thing as principle and function, essence and application? Was there gain and loss, right and wrong? Was there self and other, question and answer? Was there sacred and ordinary, life and death? Therefore, if you wish to inherit this lineage, you must cut off all such dualistic dharmas: gain and loss, right and wrong, sacred and ordinary, life and death, nirvana and samsara, enlightenment and delusion, grasping and rejecting. Cut them off like swinging a sharp sword through a bunch of silk thread—one cut, and everything is severed. Nothing remains uncut. Then naturally you stand alone, towering, lofty. You cut off the sacred and ordinary, sever all paths to reward and manifestation. That is why Old Man Dongshan lived in the cave for thirty years, and the earth spirit never got a glimpse of him. Is that not truly attaining such a state?

Looking at how he trained and transmitted, there is nothing else. Once, Yunju Daoying lived in the back room of Dongshan’s monastery. He had his meals with the community every day. Then suddenly he missed several meals. Dongshan asked why. Yunju said: "Heavenly spirits have been bringing me offerings." Dongshan scolded him angrily: "I thought you were a true person—yet you still engage in such conduct!" Yunju earnestly begged for instruction. Dongshan said: "You should think neither of good nor evil. Just go on like that, and that path will automatically cut off." So the spirits stopped coming.

Brothers, everyone just talks about Chan. Jingshan has set it out clearly—like the bright sun in a clear sky, with nothing hidden. I wonder—have any of you truly attained such a state? If you have truly realized it, then you can pass your days with arms swinging freely—what more is there to do? If you have not yet attained such accord, then keep your original meditation topic before you. Someday, someone may yet awaken. Apart from this, Jingshan knows nothing else.

中秋上堂。告心比秋月。秋月有圓缺。世間無比倫。教我如何說。噫。寒山老人。云是文殊化身。何以口門窄。說不出。徑山不敢與古人爭衡。也要效顰說兩句伽陀。吾心非秋月。秋月有盈缺。萬物有無常。這個不生滅。大眾會麼。若也會得。不消徑山更說勞叨。若也不會。不妨徑山牽藤引蔓。從頭說起。自今日始。逆數去年八月十五。也是這個。前年八月十五也是這個。前前年八月十五也是這個。如是乃至威音王那畔空劫已前有八月十五日皆不異這個。復以今年為始。來年八月十五也是這個。後年八月十五也是這個。後後年八月十五也是這個。順數乃至千佛出世未來無量劫所有八月十五日皆不外這個。所以道古今天地。古今日月。古今人事。古今物理。上至諸佛。下至含靈。求一毫差別了不可得。兄弟。眾中若有承當的。須要辯清濁。識好惡。凡所出言。必須絕滲絕漏。若一毫不盡。則未免後人簡點。且道如何簡點。不見東坡居士訪佛印元禪師於金山。先日以書約曰。當學趙州故事。次日往叩。元公出門迎之。居士曰。昨以約之。何以還作這個去就。元公答以詩曰。趙州當日少謙光。不出三門見趙王。爭似金山無量相。大千都是一禪床。當時諸方共美。今日徑山簡點將來。不無滲漏。何也。若云沙界一禪床。則居士未出房門。已踏碎元長老髑髏了也。何故到他跟前。被念一遍陀羅尼瞞過了也。山僧當時若見恁麼舉。把個漢拋在揚子江裏。何故如此。且道這個是禪床。不是禪床。下座。

Mid-Autumn Festival Instruction to the Assembly

"The mind is compared to the autumn moon; But the autumn moon waxes and wanes. Nothing in the world can match it— So how can I describe it? Sigh! The old man Hanshan Is said to be an incarnation of Manjushri— Why then is his mouth so narrow That he cannot speak? I, this humble monk on Mount Jing, dare not compete with the ancients, But I too will imitate them and recite a couple of verses:

My mind is not the autumn moon, For the autumn moon has fullness and waning. All things are impermanent, But this one—it neither arises nor ceases.

Do you all understand? If you do, then there’s no need for me to go on and on. If you don’t, then I may as well string along the vine from beginning to end.

From today, counting backward—last year’s Mid-Autumn Festival day, it was this. The year before that, it was also this. The year before that, also this. Continuing back to the time before King Awesome Sound, to the age before the void, every Mid-Autumn Festival day was none other than this.

Now, from this year forward—next year’s Mid-Autumn Festival day will be this. The year after, also this. The year after that, also this. Continuing forward to the thousand Buddhas yet to come, through countless future eons, every Mid-Autumn Festival day will never be apart from this.

Thus it is said: All heavens and earths, past and present, all suns and moons, all human affairs, all physical principles—from the highest Buddhas down to the most humble sentient beings—if you seek even a hairsbreadth of difference, you will find none.

Brothers, among this assembly, if any of you can take up this truth, you must distinguish clarity from murkiness, know good from bad. Whatever you say, it must be utterly watertight. If even a single drop leaks out, later people will find fault.

And how might they find fault? Have you not heard of the layman Su Dongpo? When he visited Chan Master Foyin at Gold Mountain, he first sent a letter saying, 'I will copy Master Zhaozhou’s old story.' The next day, when he arrived, Master Foyin went out to greet him. The layman said, 'Yesterday I made an appointment—why are you acting like this now?' Master Foyin replied with a verse:

'Zhaozhou lacked humility in his time, He didn't leave his temple gate to see the king. But Gold Mountain has no such limitations— The entire universe is one meditation seat.'

At that time, all the wise ones praised this. But today, looking closely, I, this monk on Mount Jing, find a leak in it. Why? If the entire universe is one meditation seat, then before the layman even left his room, he would have already trampled Elder Foyin’s skull to pieces. Why then, when he stood before him, was he fooled by those words chanted like a spell?

If I had seen such an exchange back then, I would have thrown that fellow into the Yangtze River. Why? Tell me—is this a meditation seat or not? (End)

萬曆乙卯年閏八月二十五日。眾請師開法於嘉興福城東塔寺。上堂拈香云。此一瓣香。功高二儀。價重五天。賣者於十字街頭高聲大喚。不遇一人。買者踏遍天涯難得其樣。山僧今日於人天眾前拈出。供養本師釋迦牟尼佛。又拈云。同天地之葢載。等日月之炤臨。秉四海之威權。均萬姓之賞罰。端為祝讚當今皇帝。又拈云。學博古今。洞纖悉以無疑。𮌎懸寶鑑。察是非而不惑。端為嘉興府主洎及兩縣尊官。惟冀福壽爵祿增進。村落誦五褲之仁。朝堂受借𭁵之請。又拈云。源遠流長。根深蒂固。受靈山之付囑。為四眾之金湯。端為現前檀越姚岳李黃等一班信官。成鍾等一班居士。惟冀生生為菩薩友。世世作如來使。就座云。香已拈了。若是佛法。山僧口門窄。說不出。如論真實這一著子。你諸人脚根下這段光明。炤天炤地。亘古亘今。現前具足。不借他人。所謂萬象不能掩其輝。三光不能並其耀。若欲省易會去。向山僧未渡江時會得。猶名鈍置。若待山僧鼓兩片。唇皮。擬欲領略。早是差了也。雖然。須知佛法有時節因緣。大眾。且道作麼是時節因緣。豈非今日是坐禪結制之時。若是上上根人。以法界為大伽藍。以剎那際三昧融之。無三世性。如此。則過去無量劫非結。未來無量劫非解。現在二六時無住。生死也在裏許。涅槃也在裏許。無佛道可成。無三塗可墮。巍巍乎蕩蕩乎。直下是個自性天真佛。法爾如是。不假強為。略著思惟。即已不是。故曰是法非思量分別之所能解也。兄弟家還得恁麼地麼。未得恁麼地。且依如來三期結制。以上中下限其身心。所言結者。結其同道之友同期出生死。同願成佛道。志同趣同為友。若志趣不同者非所結也。制者。制自身心。直教灑落落地。寬廓廓地。靜悄悄地。冷氷氷地。以百日為期。不為世法所牽。不為名利所奪。不為家懷所繫。不為是非所間。真得恁麼。自然虗而靈。寂而玅。亦為大丈夫能事了畢也。若也未能如是。且將個本參話頭頓在目前。直下壁立萬仞。如一人與萬人敵相似。不教斯須差錯。自然有日玅悟。兄弟。且道如何是你本參話頭。你等豈不為生死出家耶。為生死坐禪耶。既為生死。生死不明。何暇別尋道理。求玄覔玅。何不把個生從何來。死從何往。直下決去。只如父母未生前本來不曾有此身。敗壞後復是何物。前後既無此身。豈不同於水上之幻泡也。既同幻泡。體本無常。何可定執。若向這裏明得。何差別而不了。何生死而不出。若真正得恁麼地。則知山僧適來許多嘮叨。大似惡水潑汙人心田。扯下地去痛與一頓。爭怪得他。雖然恁麼。也遲了一著。若要直截會。讓拂子有大神用。他却無許多伎倆。以其無伎倆故。却能坐斷一切人舌頭。還肯麼。若也不肯。且向堂中默默簡點看。下座。

In the leap month of the 43rd year of the Wanli reign, on the 25th day, the assembly requested the Master to expound the Dharma at Dongta Temple in Fucheng, Jiaxing. Ascending the hall, he took up incense and said:

"This first pinch of incense surpasses the two principles, its value exceeds that of the five heavens. The seller hawks it loudly at the crossroads, yet finds no buyer. The seeker scours the ends of the earth, unable to find its equal. Today, this mountain monk offers it before the assembly of humans and devas, dedicated to our original teacher, Shakyamuni Buddha."

He then took up another and said: "This pinch encompasses heaven and earth, like the sun and moon shining equally. It holds the authority of the four seas, meting out rewards and punishments equally to all beings. I sincerely offer it in praise of the present emperor."

Again taking incense, he said: "This pinch embodies learning vast as antiquity and the present, penetrating the finest details without doubt. The mind holds a precious mirror, discerning right and wrong without confusion. I sincerely offer it to the prefect of Jiaxing and the two district magistrates, only wishing that their fortune, longevity, rank, and emolument may increase. May villages sing of benevolence like the five-tunic song, and the court receive requests for protection."

Finally, he took incense and said: "This pinch represents a source far-reaching and deep-rooted, receiving the entrustment from Vulture Peak and serving as a fortress for the fourfold assembly. I sincerely offer it to the present benefactors: the faithful officials Yao, Yue, Li, Huang, and the laypeople Cheng, Zhong, and others. I only wish that in life after life you may be friends with the bodhisattvas, and in age after age act as emissaries of the Tathagata."

Settling in his seat, he said:

"Having offered the incense, it would be futile to speak of the Buddha-dharma. The mountain monk's mouth is too narrow to express it. As for the genuine matter—this radiance beneath each of your feet—it illumines heaven and earth, spans past and present, complete before you, needing no borrowing from others. So it is said that the myriad forms cannot dim its light, and the three luminaries cannot rival its brilliance. If you wish to understand it simply, to realize it before this mountain monk crossed the river—that would still be called dull. If you wait for the mountain monk to flap his two lips and try to comprehend, you have already missed the point entirely.

Nevertheless, you must know that the Buddha-dharma has its season and conditions. Great assembly, what is this season and conditions? Could it be that today marks the beginning of the sitting meditation retreat? For those of supreme faculties, the dharma realm itself is the great monastery. They merge with the samadhi of an instant, transcending the nature of the three times. In this way, countless kalpas of the past are not bound, countless kalpas of the future are not released, and the present twenty-four hours have no abiding. Samsara itself is within this, nirvana itself is within this. There is no Buddhahood to accomplish, no three evil paths to fall into. Magnificent and boundless! Directly, it is the innate true nature Buddha—thus naturally, needing no forced effort. The slightest thought of contrivance already misses the mark. Therefore, it is said: 'This dharma is not to be understood through conceptual thinking and discrimination.'

Brothers, can you go along this way? If not yet, then follow the Tathagata's three periods of retreat to discipline body and mind. What is meant by 'binding'? Binding together with like-minded friends who share the vow to transcend birth and death and to realize Buddhahood. Those with identical aspirations are friends; those with differing goals are not to be bound. What is meant by 'regulation'? Regulating one's own body and mind until it becomes free and unencumbered, vast and spacious, still and quiet, cool and clear. Taking one hundred days as the period, not pulled by worldly dharmas, not snatched by fame and gain, not tied by household concerns, not interrupted by right and wrong. If you truly achieve this, naturally you will be empty yet numinous, still yet wondrous. This, indeed, is the complete fulfillment of a great person's work.

If you cannot yet do this, then place your fundamental meditation topic (hua tou) directly before you. Let it stand like a sheer cliff ten thousand fathoms high. As if one person fighting ten thousand enemies, let not the slightest moment be misguided. Naturally, one day you will awaken wondrously. Brothers, tell me—what is your fundamental meditation topic? Did you not leave home to resolve birth and death? Did you not sit in meditation to resolve birth and death? Since birth and death is the issue, if it is not yet clear, what leisure is there to seek other doctrines, to pursue the mysterious and wondrous? Why not take the question 'Where does birth come from? Where does death go?' and resolve it directly? In the moment before your parents gave birth, you originally had no such body. After it decays, what is it? Since before and after you lack this body, is it not like a bubble on water—illusory? Being illusory and impermanent by nature, how can it be clung to as fixed?

If you see through this here, what distinction remains unobtainable? What birth-and-death remains un-transcended? If you truly realize this, then you will know that all the mountain monk's incessant chatter was no better than pouring foul water to defile your minds. You would be right to drag him down and give him a thorough beating—how could anyone blame you? Even so, even this is late by one step. If you want direct realization, the fly whisk possesses great spiritual power. It has none of these tricks. Precisely because it has no such tricks, it can cut off everyone's tongue. Do you accept this? If not, then silently contemplate within the meditation hall.

(He descended from the seat.)

上堂。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。汾陽老人真為臨濟直下兒孫。出語尖新。超今越古。後來有尊宿將三玄三要逐句解說。所謂體中玄。句中玄。玄中玄。今日以東塔長老看來。此解非惟埋沒祖宗。抑且賺誤後學。何也。不見百丈云。六句內會取。三句外用得。若一句作一句說。長老自墮地獄。不干學人事。若三句作一句說。學人自墮地獄。不干長老事。如此。則汾陽真得古意也耶。驀拈拄杖云。若喚作拄杖。是人天有句。若不喚作拄杖。是聲聞無句。亦有亦無。非有非無。是菩薩中道句。若如是逐句指點。則拄杖子入地獄如箭射。然拄杖子還向你諸人道也無。以其無恁麼道。穿過你諸人髑髏。透入你諸人眼睛。你諸人各各起一種知見。作一種見解。如此。則何止三句。乃至千句萬句圓應自在。一念具足也。拈起云。看看。仁者見之謂之仁。智者見之謂之智。百姓日用而不知。良可悲夫。大眾。見色聞聲。了然不昧。何謂不知。還會麼。然聖人說無定方。勢難取信。何也。如云人莫不飲食也。鮮能知味也。與此極同。深哀其不知日用也。將何以明之。山僧今日且作鹽鐵判官。還以書判之。若日用麤淺之知。夫婦之愚。可以與知焉。若以性真微細之知。及其至也。聖人有所不知焉。若恁麼。做個教學先生的奴也還欠三分。安敢人前稱長老。豈祖師意旨。祇如是乎。兄弟。意旨有異乎是。有不異乎是。知見是同。受用是別。只如道生從何來。死從何往。聖賢了了知其落處。汝等忙然不知所向。若知得二字落處。便與聖賢不異。若也不知。焉得不名愚癡百姓乎。澄長老無可說。今日是重陽節。大家往烟雨樓登高望秋色。此猶是小知見。且道作麼是大知見。欲窮千里目。更上一層樓。

Teaching assembly:

"The Three Profound Gates and Three Essential Points are difficult to distinguish. When you grasp the meaning, words fall away, and the Path becomes close. A single phrase clearly encompasses the ten thousand phenomena. On the Double Ninth Festival, the chrysanthemums bloom anew."

Fenyang, that old master, was truly Linji's direct spiritual descendant. His words were sharp and fresh, surpassing both past and present. Later, some honored elders tried to explain the Three Profound Gates and Three Essential Points sentence by sentence—what they called "Profound within Substance," "Profound within Phrase," and "Profound within Profundity."

But from Eastern Pagoda Elder's perspective today, this explanation not only buries our ancestors but also misleads later students. Why? Haven't you heard Baizhang say: "Grasp it within six phrases, use it beyond three phrases." If you treat one phrase as one phrase, the elder falls into hell—that's not the student's business. If you treat three phrases as one phrase, the student falls into hell—that's not the elder's business.

If this is true, then Fenyang truly understood the ancient meaning, didn't he?

Suddenly raising his staff, he said: "If you call this a staff, that's the 'existence' view of gods and humans. If you don't call it a staff, that's the 'non-existence' view of hearers. Both existing and not existing, neither existing nor not existing—that's the 'middle way' view of bodhisattvas." If you point things out sentence by sentence like this, then the staff enters hell as fast as an arrow shot!

But does this staff speak to you at all? Since it has no such words, it pierces right through your skulls and enters your eyes. Each of you then gives rise to some knowledge and forms some understanding. If so, why stop at three phrases? Even a thousand, ten thousand phrases would perfectly respond, freely manifesting, with a single thought containing everything!

Holding it up, he said: "Look, look! The humane see it and call it humaneness. The wise see it and call it wisdom. Ordinary people use it daily but don't recognize it—truly sad!"

"Everyone! Seeing forms and hearing sounds—clearly, without confusion—what do you mean by 'not recognizing'? Do you understand?"

Yet sages teach without fixed formulas—it's hard to be convincing. Why? As it's said: "Everyone eats and drinks, but few truly taste the flavor." This is exactly the same. I deeply grieve that they don't recognize their own daily functioning. How can I make this clear?

Today, this mountain monk will act as a salt-and-iron magistrate and judge by writing:

If we speak of coarse, superficial knowing—even a fool or an ignorant woman can know that. If we speak of the subtle knowing of true nature—when it reaches its utmost, even sages don't know it.

If you operate like that, you'd still lack three-tenths to be even a schoolteacher's servant! How dare you stand before others and call yourself an elder? Is the patriarch's essential meaning really only this?

Brothers! Does the meaning differ from this or not? Knowing and seeing are the same; receiving and using are different. For example: where does life come from? Where does death go? Sages and saints clearly know where they land. But you all are confused, not knowing where you're headed. If you could know the landing place of these two words, you'd be no different from sages. If you don't know, can you be called anything but ignorant ordinary people?

Elder Cheng has nothing more to say. Today is the Double Ninth Festival—everyone, go to the Mist-and-Rain Tower to climb high and view autumn scenery. Still, this is only small knowledge. So what is great knowledge?

"To see a thousand miles further, Climb one more story higher."

上堂。俱胝和尚一指禪。三十年來用不殘。自謂天龍相授與。看來冷眼總顢頇。大眾。且道何故如此。驀豎指云。祇這個指頭。盡十方世界有情之類。阿那個無有。而云從天龍和尚得之。此可信耶。不可信耶。且天龍俱胝同在一時。或有秘授。爾今去彼一千餘年。只如諸人指頭各各具足。從阿誰得。所以肇法師云。昔物自在昔。不因今以至昔。今物自在今。不因昔以至今。不因今以至昔。自知今物之不往。不因昔以至今。自知昔物之不來。不來不往。故知物各住一際。大好言語。惜人之不盡解也。所以道古今天地。古今日月。古今人事。古今物理。如此。則三世諸佛。乃至天龍俱胝以及你諸人。同一鼻孔出氣。一舌根談論。人人頭頂是天。脚踏是地。熱則普天下熱。寒則普天下寒。平等具足。阿誰欠少。而欲起心動念。求理捨事。作二邊見。是豈智人所為也。雖然。只如父母未生前。這個指頭落在什麼處。此身敗壞後。這個指頭又何處有。未過關者。也不得草草放過好。餘句不錄。

The master ascended the hall and said: "Master Juzhi practiced the 'one-finger Chan' for thirty years, yet its efficacy was never exhausted. He claimed to have received it directly from the Heavenly Dragon. But if you look closely, it's all just confusion and blindness. Everyone, why is this so?"

Suddenly raising a finger, he continued: "This very finger—does any sentient being in the ten directions lack it? Yet Juzhi said it was received from the Heavenly Dragon monk. Can this be believed? Or not? The Heavenly Dragon and Juzhi lived at the same time. Perhaps there was secret transmission. But now, over a thousand years later, each of you has fully complete fingers. From whom did you receive them?

Thus Dharma Master Sengzhao said: 'Past things are naturally in the past, they do not come to the present because of the present. Present things are naturally in the present, they do not go to the past because of the past. Since they do not come to the present because of the past, we know present things do not go to the past. Since they do not go to the past because of the present, we know past things do not come to the present. Neither coming nor going, therefore we know that each thing abides in its own moment.' These are wonderful words, but it's a pity that people don't fully understand them.

Thus it is said: 'The ancient and present heavens and earth, the ancient and present sun and moon, the ancient and present human affairs, the ancient and present principles of things.' This being so, the Buddhas of the three times, down to the Heavenly Dragon, Juzhi, and all of you, breathe through the same nostrils and speak with the same tongue. Everyone's head is covered by the same sky and feet step on the same earth. When it's hot, all the world is hot; when it's cold, all the world is cold. Everything is equally complete—what is anyone lacking? Yet you still stir up thoughts, seeking principles and abandoning things, creating dualistic views. Is this what a wise person would do?

Even so, where was this finger before your parents gave birth to you? After this body decays, where will this finger exist? If you haven't passed through this barrier, you must not carelessly let it go. The remaining words are not recorded."

上堂。今朝十月十七。錯認彌陀誕辰。若能將錯就錯。諸佛時時降生。豎拂子召大眾云。諸佛降生也。還會麼。會即便會。莫落意地。擬議思量。即已不是。擊禪床云。還聞麼。聞即便聞。非是休分。直下領略。磕碎崑崙。大眾。若向山僧二轉語明得。則山僧辜負諸兄弟不少。若也不明。則諸兄弟。辜負山僧也多。還有不辜負者麼。要得不辜負。須看他古德。始得現成受用也。昔華嚴隆從石門遊。後嗣廣慧。或問曰。和尚隨石門。為什麼却嗣廣慧。答曰。我聞他凳子詩。所以便肯他。曰凳子詩若何。乞為我舉。答曰。我當時行脚到彼。和尚令我剃我。頭時擎凳子至。和尚曰。道者。我有凳子詩。你為我和。我曰。願聞。和尚曰。放下便安穩。我時深肯他。是以嗣他。大眾。祇個放下便安穩。三歲孩子也解得。及其至也。八十歲老人行不得。且道作麼生是行得的時節。如有擔千百斤擔子。已經千萬里路。一念放下。其間無有用心。亦非計較。自然慶快平生。若是如今兄弟聞恁麼舉。便欲用心遏捺。怒眼撑睛。喚作放下。所謂將心用心。豈非大錯。兄弟。山僧不會說法。祇記得古人現成偈。舉似也。撮得髻根牢便休。何須一日三梳頭。大抵還他肌骨好。不搽紅粉也風流。下座。

The Master ascended the hall and said: "This morning, on the seventeenth day of the tenth month, someone mistakenly thought it was Amitabha's birthday. If we can follow the mistaken path as if it were the right one, the Buddhas will be born at all times." He raised his whisk, called out to the assembly, and said: "The Buddhas are being born! Do you understand? If you understand, just understand—don't let your mind dwell on it. If you start thinking or speculating, you've already missed it." He struck the meditation bench and said: "Do you hear it? If you hear it, just hear—don't divide it into existence or non-existence. Grasp it directly, and you'll shatter Mount Kunlun."

The Master continued: "Great assembly, if you understand these two turns of phrase from me, then I have greatly let you down. But if you do not understand, then you are the ones who have let me down. Is there anyone who has not let anyone down? To achieve this, you must look to the ancient masters; only then will you gain immediate fulfillment.

"Long ago, the venerable Huayan Long spent time with Shimen but later became a disciple of Guanghui. Someone asked him: 'Master, you studied under Shimen—why did you become Guanghui's disciple instead?' He replied: 'Because I heard his poem about the bow-bucket.' The questioner said: 'What was the poem? Please share it.' He replied: 'When I was traveling on pilgrimage and arrived there, the Master had me shave my head. As I held the bow-bucket, he said: 'Practitioner, I have a poem about the bow-bucket. Please respond to it.' I said: 'I wish to hear it.' The Master said: 'Set it down, and you'll find peace.' I deeply appreciated this, and so I became his disciple.'

"Great assembly, this saying 'Set it down, and you'll find peace'—even a three-year-old child can understand it. But when it comes to actually doing it, an eighty-year-old elder cannot carry it out. Tell me, what is the moment of actually carrying it out? Imagine someone carrying a burden of hundreds of pounds over thousands of miles of road. The moment they set it down, there is no effort, no calculation—just a natural, exhilarating relief.

"But nowadays, if you brothers hear me say this, you try to use effort to suppress your thoughts, wide-eyed and straining, and call that 'setting down.' This is what is meant by 'using the mind to control the mind'—isn't that a great mistake?

"Brothers, I don't know how to explain the Dharma. I only remember a ready-made verse from an ancient master, which I'll share with you:

*Once you've gathered your hair and tied it tightly,* *Why comb it three times a day?* *When your skin and bones are naturally good,* *You're graceful even without rouge or powder.*

The Master descended from his seat.

上堂。朔風凜凜正隆冬。葉落園林露木容。凋盡繁柯真實在。何必殷勤問主翁。物理循復。枯必然榮。目下雖然窮徹骨。來年依舊笑春風。大眾。你們若作冬景會。許你具一隻眼。若作佛法會。打碎你頭。未快山僧意。且道何故如此。葢這一著子。亘今亘古非去非來。饒他四序循環。這個曾無變易。你諸人現前日用。現成具足。所以山僧不敢將個佛法二字。穢你心田。你諸人還肯山僧恁麼舉揚麼。若也不肯。你須自看。要見利害在什麼處。為復山僧舉揚不當耶。為復你自己未會耶。若是山僧舉揚不當。諸方自有具眼者簡點。若是你自己未會。必須微細勘驗始得。祇如這一著子。我今為甚麼不明。為是昏沉所奪耶。為是妄想所間耶。為是求玄覓玅而向外馳求耶。為是不信自己而別求成佛耶。如是等無量因緣。時時簡覺。簡到無可簡處。驀忽回頭。便同本得。始知從前不曾移易一絲毫。祇是自迷也。昔者靈雲和尚於深山中默究三十年。忽然大悟。乃曰。三十年來尋劍客。幾番葉落又抽枝。自從一見桃花後。直至如今更不疑。兄弟。將謂古人有多少奇特。原來無多子。祇說個自從一見桃花後。直至如今更不疑。下座。

(The master ascended the podium and said:)

The north wind howls, winter deep and cold; Leaves drop from trees, bare branches show their form. Once all the tangled twigs have fallen off, What truth remains—why need you ask the host?

The way of things moves in a cycle: What withers must again grow green. For now, you're chilled right to the bone, But come next year, you'll smile at the spring breeze.

Everyone: if you interpret this as a winter scene, you have one good eye. But if you try to interpret it as Buddhist teaching, I'll smash your head, and even that won't satisfy me.

Why is this so? Because this one thing has always been, from ancient times to now—it does not come or go. Though the four seasons turn in their cycle, this one thing never changes. Each of you, in your daily lives, possess it fully and completely. That's why I dare not defile your minds with words like "Buddha" or "Dharma."

Do you agree with how I'm presenting this? If not, you must look for yourselves. Now, where does the real problem lie? Is it because I'm presenting it poorly? Or is it because you haven't realized it yet?

If my presentation is improper, there are those with good eyes in the various quarters who will correct it. But if you haven't realized it yourselves, you must examine yourselves carefully.

Consider: Why can't I clearly see this one thing? Is it because I'm overwhelmed by drowsiness? Is it because fantasies separate me from it? Is it because I search outside for profundities and wonders? Or is it because I don't believe in myself and seek to become a Buddha elsewhere?

Reflect on these and countless other causes and conditions constantly. When you've reflected until there's nothing left to reflect on—suddenly turning your head—you'll find you've always possessed it. Only then will you realize that not a single hair's breadth has ever shifted; you were just deluded.

Long ago, Chan Master Lingyun silently investigated this for thirty years in deep mountains. Suddenly he had great awakening and said:

"For thirty years I sought the sword, Through leaves falling, new branches growing. But after seeing the peach blossoms, From then till now, no more doubting."

Brothers! I thought the ancients had something extraordinary. But it's nothing much—just this: "After seeing the peach blossoms, from then till now, no more doubting."

(The master descended the podium.)

阿彌陀佛誕辰上堂。淨土周沙界。云何獨指西。但能從此入。觸處是菩提。豎拂子召大眾云。見麼。阿彌陀佛在山僧拂子頭上示現降生也。於世自在王如來前發四十八種大願。一一願中。必云十方世界。若有眾生聞我名號。乃至蠢動含靈。不生我國。誓不成佛。繇是即於此拂子頭上。示現成道。坐金剛寶華王座。放頂上肉髻光明。炤無邊佛剎極微塵數世界。復於光中現無數化佛。及化菩薩。異口同音。說不二圓滿修多羅。一一修多羅。有無量差別。乃至或說四諦。或說十二因緣。或說六度萬行。或現神通。或入三昧。作如是等無量無邊佛事已。師喝一喝云。被山僧一喝。渾如夢覺。直下見山是山。見水是水。色空明暗。事事仍舊。且道阿彌陀佛在什麼處。莫是山僧誑唬人麼。莫是你自己不會麼。且莫草草。也要著些筋力。然後不被諸方所瞞。餘句不錄。

On the celebration of Amitabha Buddha's birthday, the master ascended the hall and said:

"The Pure Land pervades all worlds—why point only to the West? If you can enter through this path, everything you encounter is enlightenment."

Holding up the fly whisk, he called to the assembly: "Do you see? Amitabha Buddha manifests his birth right here on the tip of my fly whisk. Before the Tathagata King of Sovereign Ease, he made forty-eight great vows. In each vow, he declared: 'If there be sentient beings in the ten directions who hear my name—even the most humble, wriggling creatures—and they are not reborn in my land, I vow not to attain Buddhahood.'

Thus, right here on this fly whisk, he revealed his attainment of Buddhahood. He sat upon the jeweled lion throne, radiating the brilliant light from the flesh-crown of his head, illuminating countless Buddha-lands as numerous as dust motes. Within that light, countless transformation Buddhas and Bodhisattvas appeared, speaking in unison the perfect, non-dual Sutra of Complete Enlightenment. Each sutra contained immeasurable distinctions—some taught the Four Noble Truths, some the Twelve Links of Dependent Origination, some the Six Perfections and ten thousand practices. Some displayed miraculous powers, some entered deep samadhi. Having performed such limitless, boundless Buddha-deeds..."

The master then gave a sharp shout and said: "With my shout, it's as if you've woken from a dream. Now you directly see: mountains are mountains, water is water. Form and emptiness, light and dark—everything is just as it was before. So tell me, where is Amitabha Buddha? Am I just fooling you? Or do you simply not understand?

Don't be careless. Truly put in some effort. Only then won't you be deceived by all the teachers.

(The remaining words are not recorded.)"

天啟癸亥十月。眾請師開法於會稽雲門顯聖禪寺。上堂拈香畢。乃云。放下貪嗔癡。露出本來事。修學戒定慧。埋沒天真佛。所以經云。居一切時不起妄念。於諸妄心亦不息滅。住妄想境不加了知。於無了知不辨真實。老漢不會解說。還依古人說頌。荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打棃花蛺蝶飛。看他一經一頌。不曾加減半個字。極是現成。為甚麼不解。葢繇這一著子。無你著力處。無你安排處。無你用功處。無你計較處。故曰是法非思量分別之所能解。既不許思量。有甚麼不是。爾今諸方例云。定要坐禪用功。定要起疑參究。如斯等類。皆名顛倒。隨語生解。有甚麼了日。若是真正道流。不教你經典上留心。不教你昏散上著脚。但教冷氷氷地。一切是非思量恩愛名利攀緣。一齊放下。亦不住定。亦不散亂。亦不厭凡。亦不忻聖。除了著衣喫飯阿屎放尿。若加一毫伎倆。總名魔業。兄弟。老僧不甚解道。但以小知見記得古人現成話。舉似大眾。若是上根之人。見鞭影便行。若是中下之根。直饒設盡山雲海月情。依然不會徒惆悵。下座。

In the tenth month of the year Tianqi Guihai, the assembly requested the Master to give a Dharma talk at Xianchan Zen Temple in Yunmen, Kuiji. After burning incense, he ascended the seat and said:

"Let go of greed, anger, and ignorance, and your original nature will naturally reveal itself. To cultivate precepts, concentration, and wisdom is to bury the innate Buddha. Thus, the sutra says: 'At all times, do not give rise to false thoughts, yet do not try to extinguish false thoughts. Dwell in the realm of delusion without adding knowledge, and in the state without knowledge, do not seek to discern reality.'

I am not skilled at explaining, so I will recite an ancient verse:

The lotus leaf is round, round as a mirror; The water chestnut is sharp, sharp as an awl. The wind blows willow catkins, like balls of fluff running; Rain strikes pear blossoms, like butterflies in flight.

Observe this sutra and verse—they have not added or subtracted a single word. They are completely ready-made. Why, then, is it not understood? Because this single matter leaves you no place to exert force, no place to arrange, no place to apply effort, and no place for calculation. Therefore, it is said, 'This Dharma is not something that can be understood through thinking or discrimination.' Since thinking is not allowed, what is there that is not right?

Nowadays, various schools insist, 'You must sit in meditation and apply effort. You must raise doubts and investigate.' Such approaches are all upside-down. Interpreting according to words—when will that ever end? For a true practitioner, I do not teach you to focus on scriptures, nor to fixate on states of dullness or distraction. I only teach you to remain utterly cool and still. Lay aside all right and wrong, thoughts, attachments, love, hate, fame, and fortune—completely let them go. Do not dwell in stillness, nor indulge in distraction. Do not reject the mundane, nor long for the holy. Aside from dressing, eating, and attending to bodily functions, if you add even a trace of contrived effort, it is all demonic activity.

Brothers, I am not very good at explaining. I only recall these ready-made words from the ancients and offer them to you. For those of superior capability, seeing the whip's shadow is enough to spur them forward. For those of medium or inferior capacity, even if you exhaust the sentiments of mountains, clouds, sea, and moon, they still will not understand, and only regret remains."

With this, he descended from the seat.

上堂。舉拂子召大眾云。會麼。阿彌陀佛在山僧拂子頭上。現普覆法界身。放大光明網。發四十八種大願。舒金色兜羅綿手。接引眾生。同歸淨土。重舉拂子云。汝等還見麼。諒有眼的定見。不是盲的。雖然。見則定見。但是普覆法界身。未必是個拂子。若喚作拂子。則不見矣。且道有何憑據。不見經云。白毫宛轉五須彌。紺目澄清四大海。且一毫兩目。已佔許多世界。你諸人各各都在阿彌陀佛眼睛裏。阿彌陀佛普覆法界身。穿入你諸人眼睛內。彼非縮大入小。此非張小含大。一人如是。多人亦然。重重涉入。小大該羅。此實法爾如是。非是強言。因甚麼拈來諸人面前。皆云不會。喝一喝云。爾今山是山。水是水。乃至香爐几案色色現前。且道阿彌陀佛在什麼處。良久云。雪裏鷺鷥飛始見。柳藏鶯鵡語方知。

The teacher entered the hall. Raising the fly whisk, he called out to the assembly, “Do you understand? Amitabha Buddha is atop this whisk in this very moment, manifesting the body that universally pervades the Dharma-realm. He radiates a vast network of light and makes forty-eight great vows. Stretching out his golden hand, soft as kapok, he guides beings to return together to the Pure Land.”

He raised the whisk again and said, “Do you see this? Surely those with eyes will see—you are not blind. Yet, even if you see it, what you see is just the all-pervading body of the Dharma-realm, not simply a whisk. If you call it a whisk, then you miss the true sight. What proof is there? The sutra says: ‘The white curl between his brows coils like five Sumeru mountains; his deep blue eyes are clear as four great oceans.’ Just one hair and two eyes already fill so many worlds. Each of you is inside Amitabha’s eyes, and Amitabha’s all-pervading body enters your eyes. It’s not that he shrinks his vastness to enter something small, or that you expand your smallness to contain something vast. One person is like this, many are the same—layer upon layer, interpenetrating, large and small encompassing each other. This is naturally so, not forced speech.

So why, when I bring this before you, do you all say you don’t understand?” He gave a shout and said, “Right now, mountains are mountains, water is water, even the incense burner and table are clearly present. Where, then, is Amitabha Buddha?”

After a long pause, he said, “Only when the egret flies off in snow do you see it; only when the parrot speaks from the willow do you know it’s there.”