冬至小參。夏至至日短。冬至至日長。否極還泰來。陰消復陽長。大眾。此天地自然之化。情與無情莫能逃其一齊之令。所以道古今天地。古今日月。古今人事。古今物理今年冬至。也十二個時辰。去年冬至。也十二個時辰。前年冬至。也十二個時辰。如是乃至窮盡過去劫。也只有十二個時辰。增一毫不得。復窮來年冬至。也十二個時辰。來來年冬至。也十二個時辰。如是乃至未來無數劫。也只有十二個時辰。減一毫不得。兄弟。汝等與他古人差別在什麼處。各各不自成褫。而欲好肉挖瘡。起模打樣。殊不知動念便差了也。我大覺老人於悟道時。便云奇哉。眾生皆有如來智慧德相。良繇妄想執著不能證得。繇是以種種因緣。種種譬喻。廣演言教。無數方便。引導眾生。令離諸著。無別有旨。人根鈍滯。將謂有著可離。石霜大師又與打破道。一念萬年去。寒灰槁木去。一條白練去。古廟香罏去。這等說話。雖則作死馬醫。依而行之。大有好處在。餘句不錄。

**Winter Solstice Teaching**

On the summer solstice, the days are shortest; on the winter solstice, the days are longest. When misfortune reaches its limit, good fortune returns; as the dark force fades, the light force grows. Everyone, this is the natural transformation of heaven and earth—sentient beings and insentient things alike cannot escape this unified rhythm. It is said: the same heaven and earth, the same sun and moon, the same human affairs, the same physical laws as ancient times. This winter solstice has twelve hours. Last winter solstice also had twelve hours. The winter solstice before that also had twelve hours. Likewise, even if we go back through countless eons, there are only twelve hours—not a single moment can be added. Going forward to next winter solstice, it also has twelve hours. The winter solstice after that also has twelve hours. Likewise, even if we go forward through countless future eons, there are only twelve hours—not a single moment can be subtracted.

Brothers, what difference is there between you and the ancients? You each do not recognize yourselves as complete, so you want to pick at healthy flesh to create a wound, to set up mold and patterns. Do you not realize: the moment you stir a thought, you have already gone astray?

When the Great Awakened One attained enlightenment, he exclaimed: "How wonderful! All beings possess the wisdom and virtue of the Thus-Come One. It is merely because of delusive thoughts and attachments that they cannot realize it." Therefore, through various causes and conditions, through many metaphors and examples, he broadly taught doctrines and countless skillful means to guide beings, enabling them to abandon all attachments. There was no other hidden intention.

But people's faculties are dull and stagnant; they think there are attachments to be abandoned. Then Chan Master Shishuang broke through this again, saying: "Let a single thought last ten thousand years. Be like cold ashes and dead wood. Be like a single strand of white silk. Let the incense burner in the ancient temple be your model." Even though these words were spoken as a last resort—like treating a dead horse—if you follow them and practice diligently, there will be great benefit. (Other phrases are not recorded here.)

小參。雲門大師來也。道什麼。他道拄杖子化龍。吞却三千大千世界。你諸人向什麼處蹲坐。雲門老人忒煞無情。直下教人無立地處。山僧拄杖子即不然。坐便倚壁。行便扶持。亦不變作龍。亦不吞三千大千世界。你諸人坐立儼然。且道向甚麼處著眼。還會麼。若也不會。更與你添些註脚。只這拄杖子。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。正當恁麼時。且道作麼通個消息。為復奪却。拋向地下得麼。為復折作兩橛得麼。為復豎一拳喝一聲得麼。為復禮三拜。拂袖東行西行得麼。若如此弄閑伎倆。被拄杖子收却了也。所謂莫將閑學解。埋沒祖師心。大眾。這個諸方為之舉話。你諸兄弟進堂半期。諒必知其落處。定不為拄杖子瞞却。若也不知。也須著些精彩。不可今日明日。只麼度時。以當平生行脚。須知光陰易度。歲月難留。恍惚之間。便成蹉過。禪和家用工夫。大似行路。一日一日要知程途。若也不知。將何所教於後人也。兄弟。你們時中應自簡覺。我自進堂已來。昏沉得漸輕不。妄想得泯絕不。用功覺得力不。見地覺明白不。如人飲水。冷煖自知。若不得恁麼地。大丈夫何得自欺。因山僧舉。從今日為始。既往不咎。以後決不可如此差過。決定要知落處。誠有如是決志。有如是猛烈。可謂彼此不相辜負。如不相悉。啼得血流無用處。不如緘口度殘年。

Brief Talk.

Here comes Yunmen! What does he say? He says his staff transformed into a dragon and swallowed the entire universe. Where can you all find a place to squat? Old man Yunmen was utterly ruthless — he forced you down with nowhere to stand. But my staff is different: resting, it leans against the wall; walking, it supports me. It doesn't turn into a dragon or swallow the universe. You all sit and stand here perfectly at ease — now, where do you direct your gaze? Do you understand? If not, I'll add a few footnotes.

This staff: call it a staff, and you're stuck; don't call it a staff, and you're lost. You can't speak, you can't stay silent. You can't shift your perspective, you can't utter a single comment. Right at this moment, tell me: how do you express it? Should I snatch it away and throw it on the ground? Break it in two? Raise a fist and shout? Bow three times and then stride east or west? If you busy yourself with such clever tricks, the staff will take you all in. So it's said: Don't bury the ancestral masters' mind with idle theories and intellectual understanding.

Everyone, this is a stock story told in many temples. You brothers have been in the meditation hall for half a session. Surely you know where the point falls. You definitely won't be fooled by the staff. But if you don't yet know, you must put in some real effort. Don't just let day after day drift by, treating this as your lifelong pilgrimage. Remember, time passes easily; years are difficult to keep. In a blink, you'll miss the mark. Zen practitioners work like travelers on the road — each day you must know how far you've gone. If you don't know, what will you have to teach future generations?

Brothers, examine yourselves throughout the day: Since I entered this hall, has drowsiness gradually lightened? Have delusive thoughts ceased? Does the effort feel effective? Has your insight become clearer? It's like drinking water — only you know if it's warm or cold. If this is not the case, are you a true man deceiving yourself? Because I, the old monk, have raised this point, from today onward, let the past be the past. Never let yourself waste time like this again. Resolutely know where the point falls. With such determination and such intensity, we can say neither of us has let the other down. If you don't grasp this, even if you cry until blood flows, it will be useless. It's better to shut your mouth and live out your remaining years.

小參。烟雨盜將山色去。溪風送得水聲來。本來法法皆如此。莫教心識強安排。兄弟。眾中若作境會。許你具一隻眼。若作佛法會。打碎你頭。何故如此。我王庫內。無如是刀。雖然如此。要了世法。向佛法中會。要了佛法。向世法中辯。葢佛法世法。文字詮表有二。其實性則無二也。無二之性。即是佛性。苟悟如是佛性。則古今人事。古今佛理。古今世界。古今日月。曾不教你起心動念。然後得也。近有不識方便者。疑欲驅昏敵散。遣妄求真。或取靜功。學死灰禪。看話頭。覔義解。取捨既經於心。是非定干於念。可謂唐喪光陰。於理何益。珍重。

Short Reflection.

The misty rain steals the colors of the mountains away; The mountain stream brings the sound of water here. In truth, all things, all dharmas, are exactly the same. Don’t let your mind and consciousness force any arrangement.

Friends, if among the assembly you take this as a description of scenery, I grant you have one eye. If you take it as a talk about the Dharma, I’ll smash your head. Why is that? In the royal treasury, there is no such knife.

Even so, if you want to understand worldly truths, you should see them through the Dharma. If you want to understand the Dharma, you should discern it through worldly truths. After all, the Dharma and worldly truths—when described through words and letters, there are two. But their true nature is not two. The nature that is not two is Buddha-nature.

If you awaken to this Buddha-nature, then ancient and modern people, ancient and modern Buddhist principles, ancient and modern worlds, ancient and modern sun and moon—none of them require you to stir your mind or set your thoughts in motion before you can grasp them.

Lately, some who do not recognize the expedient means have been troubled, trying to drive away drowsiness and oppose distraction, to banish delusion and seek truth, or to pursue the achievement of stillness and practice dead-sitting meditation, or to investigate *huatou* or hunt for conceptual understanding. Taking and rejecting already pass through the mind; right and wrong certainly stir up thoughts. This can be called a waste of time. What benefit does it bring to the truth?

Take care.

小參。目前無法。意在目前。不是目前法。非耳目之所到。大眾。既非耳目所到。何有是非逆順之可得也。然則雖非目前。要在目前以驗其實。經中所謂行於非道。通達佛道。何為非道。即目前一切逆順中。𢫫身而過。無障無礙。是故提婆達多。是佛積劫惡友而云我。因提婆達多善知識故。令我疾得阿耨菩提。乃至證得三十二相八十種好。又云。一切眾生聞提婆達多品。受持讀誦。不復墮於三惡道也。如此。則豈非觀逆成順。繇非道而通達佛道耶。而今多見兄弟發心坐禪。因師友警䇿昏沉。勃然動其嗔心。以致諍論。似不如無情之木頭也。何則木頭者為良匠多方彈削。始成梁棟。如彼木頭忽作嗔云。我在山中。大塊載我。雨露滋我。何等自在。爾無端取我回來。多方薄我如是。則非惟不能成器。抑且為怪物矣。故曰生我者父母。成我者師友。假如衣冠不正者。即路人亦須相勸。何況僧稱和合。和合則無諍論。既已結制坐禪。則和中最和者同結其心。共期出於生死。彼得即如我得。我失即如彼失。欲不使一人警䇿。可乎不可乎。

**Teaching Point.** The truth is not attainable by direct perception. It lies within immediate experience, yet it is not a phenomenon of direct perception. It cannot be reached through ears or eyes. Everyone, if it cannot be reached through ears or eyes, how could the distinctions of right and wrong, favorable and unfavorable, possibly exist? Therefore, although it is not within direct perception, one must still verify its reality through direct experience. The sutra says, "Walk in the path of no-path, and thereby penetrate the Buddha-path." What is the no-path? It is to pass through all favorable and unfavorable circumstances without obstruction or hindrance. For this reason, Devadatta, who was the Buddha's evil companion for countless eons, is said to be: "Because of my good friend Devadatta, I swiftly attained Anuttara Samyak Sambodhi, and even achieved the thirty-two marks and eighty excellent characteristics." Furthermore, it is said: "If any being hears the Devadatta chapter, accepts, upholds, recites, and understands it, they will never fall into the three evil realms." If this is so, does it not turn adversity into success, and lead from the no-path to the Buddha-path?

Yet today, we often see practitioners who have resolved to sit in meditation, and when encouraged by teachers or peers to overcome drowsiness, they suddenly become angry and argue. They seem worse than the emotionless wooden stick. Why is this? A wooden stick is shaped by a skilled carpenter through repeated trimming and carving, eventually becoming a beam or pillar. If the wooden stick were to angrily say, "When I was in the mountain, the great earth supported me, the rain and dew nourished me. How free I was! Now you have brought me here without reason and treated me so harshly!" Not only would it fail to become useful, but it would become a monstrosity. Therefore, it is said: "Our parents give us life; our teachers and friends help us to mature." For example, if someone's clothes are not properly worn, even a passerby should offer correction. How much more so within the Sangha, which is called "harmonious assembly"? Harmony means no argument. Since you have already entered a meditation retreat with shared vows, you are the most harmonious among the harmonious, joining your minds together to seek liberation from birth and death. What one gains, I gain; what one loses, I lose. If we then wish to prevent even one person from offering encouragement, is that right or not?

徑山小參。坐禪已一月。那事曾未徹。不肯自承當。從教眼出血。且道何故如此。不見道佛為你不得。天為你不得。人為你不得。父母為你不得。師友為你不得。必須自己解作活計乃得。有等兄弟見恁麼理論。便不信有妙悟。不肯做功夫。向冊子上學些現成話。凑合幾轉語。以當自己平生事。豈不云大錯也。何也。古人等閒出一語句。擲地作金聲。透過一切聲色關竅。一切文字義理。皆洞根源。不為障礙。七通八達。羅籠不住了也。你這一轉語。果得恁麼地相應麼。於生死中真得解脫麼。若也未得。且不可掠虗。須要老實做功夫始得。又有一等兄弟。更作種種計較。乃云必須做靜功。靜功做不去。乃云動亦何甞不是。或云念佛自然心靜。或云念佛顢頇。不若參禪。簡點昏妄根源。根源披露。自然昏妄自除。或云參禪儱侗。不若看教。有文字可則。有義理可憑。豈彼無義味話頭。而能自了。或云教惟文字。互立互破。曾無實義。若不參禪。了悟自心。終不濟事。作如是等種種計較。可謂徒喪光陰。於理何益。徑山不會譚禪。祇可點病。是病非病。諸兄弟各自知時。若還點著痛處。各各自求對治。若也無病切勿好肉挖瘡。珍重。

Jingshan's informal talk: You have been sitting in meditation for a full month now, yet that fundamental matter remains unpenetrated. Unwilling to claim it as your own, you let your eyes bleed searching for it elsewhere. Tell me, why is this so? Haven't you heard? The Buddha cannot attain it for you. Heaven cannot attain it for you. Other people cannot attain it for you. Your parents cannot attain it for you. Your teachers or fellow practitioners cannot attain it for you. You must yourself figure out how to live this life—then you can attain it.

There are some practitioners who, hearing this kind of teaching, don't believe in wonderful awakening. They refuse to put in the work. Instead, they learn some ready-made phrases from books, piece together a few clever sayings, and pretend this is their life's great matter. Isn't this a huge mistake? Why? The ancients would casually utter a single phrase, and it would ring like golden bells hitting the ground, penetrating through all barriers of sight and sound. Every word, every principle—they penetrated to the very root, leaving no obstacle. Their minds opened in every direction; nothing could trap them. Does your clever saying truly match up like that? In the midst of birth and death, have you truly attained liberation? If not, don't pretend. You must honestly do the work.

Then there's another kind of practitioner who exhausts themselves with calculations: "I must do quiet practice." When quiet practice doesn't work, they say, "Movement is equally fine." Some say, "Reciting the Buddha's name naturally quiets the mind." Others say, "Reciting Buddha's name is sloppy; better to investigate Chan, examining the root of delusion until it's exposed, and delusion naturally disappears." Still others say, "Chan investigation is vague and rough; better to study the teachings—they have words to follow, principles to rely on. How could those tasteless, meaningless koans teach you anything?" Or they say, "The teachings are nothing but words, setting up and tearing down each other, with no real meaning. Without Chan investigation and awakening to your own mind, they are ultimately useless."

Making all kinds of calculations like this—what a waste of time! What benefit does it bring to understanding? Jingshan doesn't know how to discuss Chan; I can only point out your sicknesses. Whether these sicknesses are real sicknesses or not, each of you, know what time it is. If I've touched a sore spot, each of you go seek your own remedy. If you have no sickness, for goodness' sake don't cut open healthy flesh to make a wound. Take care.

小參。秋雨足。年穀熟。處處唱堯歌。人人咸鼓腹。大眾。只如太平無象。八表歸降。直得銷兵器為農器。改旌旗為酒旗。不動干戈而坐見勝負者。且道是什麼人曾恁麼來。昔者鼓山赴閩王請。雪峰云。雪峰門下好一隻聖箭。射入九重城裏去也。孚上座云。不然。待某甲勘過始得。乃自趕至中途。問云。師兄向什麼處去。答曰。九重城裏去。問曰。忽然三軍圍繞時如何。答曰。他家自有通霄路。曰恁麼則離宮失殿也。答曰。何處不稱尊。孚即拂袖便回。舉似雪峰。峰云。他有語在。孚云。這老凍儂猶有鄉情在。峰便休去。這公案。諸方少有定斷。徑山不惜眉毛。為你諸人作口業去也。一人死中得活。好手手中呈好手。一人半路抽身。得便宜處失便宜。雪峰道好隻聖箭射入九重城裏去也。不知早是拋鈎擲釣。孚云。待某甲勘過始得。豈知盲龜跛鱉已納敗闕了也。回來舉似。大如把髻投衙。峰云。他有語在。須知也不是好心。孚云。老凍儂猶有鄉情在。祇識貪前。不覺錯後。他也未必要顯勝負。只為圓成前話。豈知家賊難防。所以祇似個赤土塗牛奶。是伊雪老無齒大蟲傷人不知痛。所以便休去。若是龐公少這一句不得。大眾。徑山恁麼批判。你諸兄弟還肯麼。若是久參上士。是伊定知雪峰做賊處。若是新學初機。切不得一向在他三人分上著脚。直須自己打開𮌎襟。方始知他落處。今日徑山不會譚禪。一向依門傍戶布滿地葛藤。我今還以古人現成偈句舉似。良久云。善哉三下板。知識盡來參。既善知時節。吾今不再三。

**Small Group Instruction**

The autumn rains have been plentiful, the year's harvest is abundant. Everywhere people sing songs of peace and plenty, their bellies full.

Good assembly, just as when peace is so complete it leaves no trace, When all eight directions have surrendered, Weapons are melted down into farm tools, And banners are turned into tavern flags— Without raising a single weapon, victory is already achieved. Tell me, what kind of person has ever come like this?

Long ago, Gushan accepted the invitation of the King of Min. Xuefeng said, "A fine sacred arrow has shot forth from beneath Xuefeng's gate, straight into the ninefold city."

But Fushang said, "That's not right. Let me check him out." He chased Gushan halfway and asked, "Senior Brother, where are you going?" "Into the ninefold city," Gushan replied. Fushang asked, "What will you do if the three armies surround you?" Gushan answered, "He has his own path that leads to heaven." Fushang said, "Then you'll lose your palace and throne." Gushan replied, "Where is there not a place to be honored?"

With that, Fushang turned back and reported to Xuefeng. Xuefeng said, "He has words." Fushang said, "This old frozen fellow still has worldly feelings." Xuefeng then dropped the matter.

Throughout the land, few have rendered a final judgment on this story. Jingshan, not sparing his eyebrows, will now speak a few words for you all.

One person died and found life again—a skilled hand showing skill in action. One person turned back mid-road—gained advantage yet lost it.

Xuefeng said it was a fine sacred arrow shot into the ninefold city, But he'd already thrown out his line and cast his hook. Fushang said, "Let me check him out," Not knowing he himself was like a blind turtle or a lame turtle, already showing his defeat.

When Fushang reported back, it was like holding up a woman's hair bun in a police station. Xuefeng said, "He has words"—but this too was not out of good intentions. Fushang said, "This old frozen fellow still has worldly feelings"— He only knew to push forward, not realizing he had already fallen behind.

They weren't really trying to show who was better. They only wanted to complete their earlier conversation— Not knowing that the thief within the house is hardest to catch.

So it was all just like painting milk with dirt. Xuefeng, that toothless tiger, can wound people without them feeling pain, That's why he let it go.

If it had been Pang Gong, he wouldn't have missed this chance to say something.

Good assembly, That's how Jingshan puts it. Do you all agree?

For those who are long-time seasoned practitioners, They will surely recognize where Xuefeng was playing the thief.

For new students just starting out, Don't put your faith entirely in these three men. You must open your own chest and see for yourselves— Then you'll know where they truly stand.

Today, Jingshan speaks no Chan. Talkative as ever, like ivy clinging to doors and walls, I'm spreading tangled vines all over the ground.

And so I'll present to you a ready-made verse from the ancients. (Pause)

Well said: three strikes of the board, The knowledgeable ones all come to study. Since they understand the time, I will not repeat myself.

小參。俱胝和尚一指禪。三十年來用不殘。冷眼看來猶未是。後人不可被顢頇。大眾。諸方盡傳。俱胝和尚初住山持呪時。有尼名實際。來戴笠子執錫。遶師三匝曰。道得即下笠子。如是三問。師皆無對。尼便去。師曰。日勢稍晚。何不且住。尼曰。道得即住。師又無對。尼去後師歎曰。我雖處丈夫之形。而無丈夫之事。不如棄菴往諸方。參尋知識去。其夜山神告曰。不須離此。將有肉身菩薩。來為和尚說法也。逾旬果天龍和尚到菴。師乃迎禮。具陳前事。龍竪一指示之。師當下大悟。自此凡有學者參問。惟舉一指。別無提唱。有一供過童子。每見人問事。亦竪指祗對。人謂師曰。和尚童子。亦會佛法。凡有問皆如和尚竪指。師一日潛袖刀子。問童曰。聞你會佛法是否。童曰。是。師曰。如何是佛。童竪起指頭。師以刀斷其指。童子呌喚走出。師召童子。童子回首。師曰。如何是佛。童子舉手不見指頭。豁然大悟。大眾。這一著子。若在指頭上。為什麼童子斷去指頭纔悟。若不在指頭上。為什麼和尚豎一指。更無別語。你們若能真實悟去。則知山僧所云不可被顢頇。非為故抑也。餘句不錄。

**Dharma Talk**

Master Juzhi used the "One-Finger Chan" for thirty years, never exhausting its use. But if you look at it coldly, even this is not the ultimate truth. Later practitioners must not be careless or sloppy.

Everyone, it is widely told that when Master Juzhi first lived on the mountain and recited mantras, a nun named "Actual Reality" arrived. She wore a bamboo hat and carried a staff. She walked around the Master three times and said, "If you can say something worthy, I will take off my hat." She asked this three times, but each time the Master was silent. She then left. The Master said, "The sun is getting low. Why not stay?" She said, "If you can say something worthy, I will stay." Again, the Master was silent. After she left, the Master sighed, "Though I have a man's form, I have no man's accomplishment. I will abandon this hut and go everywhere, seeking teachers of wisdom."

That night, the mountain spirit told him, "Do not leave. A living Bodhisattva will come and teach you the Dharma." After more than ten days, Master Tianlong arrived at the hut. Master Juzhi greeted him and told him all that had happened. Tianlong simply held up one finger. At that moment, Juzhi was greatly enlightened. From then on, whenever anyone came to ask him about the Dharma, he would simply raise one finger and say nothing else.

There was a young attendant who, whenever people asked questions, would also raise one finger to respond. Someone said to the Master, "Your attendant, too, understands the Buddha's teaching. He answers questions just like you do." One day, the Master hid a knife in his sleeve and asked the boy, "I hear you understand the Dharma. Is that so?" The boy said, "Yes." The Master said, "What is Buddha?" The boy raised his finger. The Master cut it off with the knife. The boy screamed and ran away. The Master called him back. When the boy turned around, the Master asked, "What is Buddha?" The boy raised his hand—but there was no finger. Suddenly, he was greatly awakened.

Everyone! If the truth were in the finger itself, why did the boy only awaken after the finger was cut off? If the truth were not in the finger, why did the Master raise one finger and say nothing else? If you can truly awaken, then you will know why I said "do not be careless and sloppy"—it is not merely to discourage you. The rest of the words are not recorded.

為刑部陸西源對靈小參。大丈夫秉慧劍。般若鋒兮金剛焰。非但空摧外道心。早曾落却天魔膽。大眾。且道般若有什麼奇特。得恁麼猛利。不見經云。一切有為法。如夢幻泡影。如露亦如電。應作如是觀。且道如是。作麼生觀。所以云。若以色見我。以音聲求我。是人行邪道。不能見如來是知一切色聲到般若分上。都用不著。故曰般若如大火聚。四面不可入。且道有什麼憑據不見世尊敷座而坐。未嘗開口說個元字脚。而空生便云。希有世尊。古人所謂待他開口。成得個甚麼。只這個讚歎處。便見他父子共秉金剛王寶劍。當頭一揮。直下無你用心處。無你思惟處。無你分別處。無你計較處。囫圇無一些縫隙可得。天魔外道欲何為耶。空生見此奇特。一切無敢近傍。而未審如來以何為護念。以何為付囑。後世發菩提心者。應云何住。云何降伏其心。而世尊無他辭。但曰應如是住。如是降伏其心。如水注水。似空合空。一部般若六百卷。不消如是二字。已週足了也。昔者空生於巖中打坐。釋梵散花。問曰。散花者誰。答曰天。曰何以散花。答曰。尊者善說般若。故我散花。曰我無言語。何為善說。答曰。尊者無說。我等無聽。惟無說無聽。是名真說般若。噫。帝釋大似以贓枉誣。而不知空生反受其益。既親從此中來。見世尊默然。便云希有。所謂曾為浪子偏憐客。大凡處世有所作為者。未有不本過去曾向個中來者矣。茲者吏部尚書五臺陸公。受佛付囑。秉護法心。現宰官相。遊娑婆界。所以甞聞往阿育禮舍利。而舍利放光若五車輪。故浙西東一帶佛法。莫有不蒙其力者。其子刑部西源居士。克肖乃父。稟性仁慈。為人心切。日持金剛。一生不易。敢於有為。惟善是從。所以朝野莫不稱其為善人也。若非真正克家之子。安能不違乃父所教如是切耶茲者捐館以來。已及一年。乃弟季君請山僧對靈敷揚法旨。山僧自愧無能。且將就依經傍教。引一二句。用赴所懷。經云。妄認四大為自身相。六塵緣影為自心相。譬彼病目。見空中花。及第二月。善男子。空實無花。病者妄執。世人聞此。莫不驚疑。未能即信。惟我西源居士即今四大分離。六根不有。於大寂定中。親證這個境界。回顧舊日所為一一不然。還肯麼。若能自肯。便乃優游亦華藏世界。出入於寂滅場中。見聞覺知。旃檀林裏見如來。俯仰折旋。菡萏花中瞻聖像。仰煩大眾念彌陀經。送他一程。

For the sake of Minister of Justice Lu Xiyuan, a Dharma talk at his spirit memorial.

A true man wields the sword of wisdom— Its blade is Prajñā, its flame is Vajra. Not only does it shatter the minds of heretics, But long ago it has already crushed the courage of demons.

Assembly: Tell me, what is so special about Prajñā that it is so fierce? Have we not seen the sutra say: “All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and like lightning—thus should you contemplate them.” But tell me, when it says “thus,” how do you contemplate? Therefore it is said: “If you see me through form, or seek me through sound, you are practicing a wrong path—you cannot see the Tathāgata.” So we know that when it comes to Prajñā, all forms and sounds are useless. Hence it is said: “Prajñā is like a great blazing fire; from every side it is unapproachable.”

But tell me, is there any proof of this? Have we not seen that the World-Honored One arranged his seat and sat down, without ever opening his mouth to utter a single word—and then Subhūti immediately said, “How rare, World-Honored One!” The ancients said: “Even if he had spoken, what could he have accomplished?” Right at that moment of praise, you see the father and son (the Buddha and Subhūti) together wielding the King of Vajra Swords, striking directly—there is no place for you to apply your mind, no place for you to speculate, no place for you to discriminate, no place for you to calculate. It is whole and seamless without a single gap—what can the demons and heretics do?

Subhūti saw this wonder—everything dared not approach. But he did not yet know: How does the Tathāgata sustain and protect? How does he entrust? For those who later generate the Bodhi-mind, how should they abide, and how should they subdue their minds? The World-Honored One gave no other words but said: “Thus should you abide; thus should you subdue your mind.” Like water pouring into water, like space merging with space. The entire Prajñāpāramitā in six hundred scrolls is fully completed with just these two words “thus.”

Long ago, Subhūti sat in meditation in a cave. Śakra and Brahma scattered flowers and asked: “Who is scattering flowers?” “Heaven.” “Why do you scatter flowers?” “The Venerable one is skilled in expounding Prajñā, so we scatter flowers.” “I have not spoken a word—how can I be skilled in expounding?” “The Venerable one expounds without speaking; we listen without hearing. Only what is without speaking and without hearing is called truly expounding Prajñā.” Ah! Śakra seemed to be falsely accusing Subhūti with a crime, but little did he know that Subhūti instead received a benefit. Having personally come from this state, he saw the World-Honored One silent and immediately said, “How rare!” As the saying goes: “Those who were once vagrants naturally pity strangers.”

Generally, those who accomplish anything in this world are always rooted in some past experience of this kind.

Now, Minister of Personnel, the Honorable Lu of Wutai, has received the Tathāgata’s trust, holds the Dharma-protecting mind, manifests in the form of a high official, and travels in the Saha world. Therefore it is said that when he previously went to King Aśoka’s stupa to pay respects to the relics, the relics emitted light like five cartwheels. Thus, throughout the entire regions west and east of Zhejiang, no one practicing the Buddha’s Dharma was untouched by his influence.

His son, West Lake Layman Lu of the Ministry of Justice, is a worthy heir of his father. He is gentle and kind by nature, sincere in heart, and daily recites the Diamond Sutra without ever wavering in a lifetime. He dares to act and only follows what is good—therefore both court and countryside praise him as a good person. If he were not a true heir, how could he so sincerely follow his father’s teaching?

Now it has been a year since he passed away. His younger brother, Mr. Ji, has invited this mountain monk to deliver a Dharma discourse at his spirit place. This mountain monk is deeply ashamed of his own lack of ability, but I will simply rely on the sutras and teachings, borrowing a few phrases to respond to his sentiments.

The sutra says: “They mistakenly identify the four great elements as their own physical form, and the shadows of the six sense-objects as their own mind-form. It is like a person with diseased eyes seeing flowers in the sky and a second moon. Good man, the sky has no flowers—the sick one mistakenly clings.” When worldly people hear this, they are all shocked and suspicious, unable to believe immediately. But only our Layman West Lake—now that the four great elements have separated, and the six sense faculties no longer exist—personally realizes this state within the great samādhi of tranquility. Looking back, everything he once did is now seen differently. Will he still accept it? If he can accept it for himself, then he can freely roam in the Avataṃsaka universe, enter and exit the realm of perfect stillness, see, hear, perceive, and know with the Tathāgata in the sandalwood grove. Bowing, turning, deploying—he gazes at the sacred image within the lotus flower.

With reverence, I ask the assembly to recite the Amitabha Sutra and send him off on his journey.

為太守楊五參夫人吳氏對靈小參。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。大眾。此是華嚴經三天偈文。葢此經頓彰法界。圓演妙性。直下無生死可出。無涅槃可證。無聖凡可分。無輪迴可免。性真如是。非為強言。若能契旨。生不足忻。何以故。生如寄故。死不足畏。何以故。死如歸故。今人不了。忻生畏死。是不知生死也。有一等強作主宰。便云死不足畏。此又不然。是他聖賢了達無生無死的道理。乃可如是。今人於一毫利害。便覺觸心。可不畏乎。茲者五參居士特為貴楊夫人吳氏五七之辰。請山僧對靈說法。山僧自揣道非真悟。學失師宗。於人天眾前說個甚麼即得雖然法本無法。遇緣即起。山僧據古驗今。略為較量。昔者舍利弗問天女曰。汝何不轉女身。天女答曰。我十二年來。求女身相。了不可得。當何所轉。於是天女以神力化舍利弗為女身。自己化為舍利弗。問曰。汝何不轉女身。答曰。我亦不知當何所轉。是知佛性無差。見處有異。譬如棃園本一男子。以女飾裝之。而見者聞者咸謂女人。本一女人。以男人衣服飾之。而見者聞者咸謂男人。一身無異。衣服成差。肉眼好瞞。聖心非昧。若能這裏著眼男也。女也。生也。死也。真如幻影。未能如此。聖人有現量。凡夫可比知。何謂比知即如吳夫人在世之日。也有恩愛。也有是非。廣大家財。眾多眷屬。件件是放不下。捨不得的。到爾今來。恩愛割斷。家財不顧。眷屬相拋。單單有個色身。尚不相保。除此之外。更有何物而不修省。大凡死者為生人之鑑。生人當趂此色力強徤。將彼比我彼既拋之。我此四大。為同金剛常住不朽耶。為復變壞不常耶。若復變壞不常。急須猛省。萬緣放下。只將生從何來死向何處頓在目前。日也如是參。夜也如是參。參來參去。一念妙悟。則知楊夫人不曾死。我等不曾生。出出沒沒。同在太虗空中。如大圓鏡炤了萬有。都如夢幻也山僧更有末後句。舉似大眾。鴛鴦夢斷錦床空。四大分時却好會。若能於此發明心。便見彌陀親授記。

For Lady Wu, wife of Officer Yang Wu, on the occasion of a memorial ceremony.

In a single thought, one can perceive countless eons— Neither coming, nor going, nor dwelling. Thus understanding the affairs of three worlds, One transcends all expedients and achieves the Ten Powers.

Good people, this is a verse from the Avatamsaka Sutra's third chapter. This sutra directly reveals the Dharma Realm and fully unfolds the wondrous nature. There is fundamentally no birth and death to escape, no nirvana to attain, no sacred or profane to distinguish, no cycle of rebirth to avoid. Such is the true nature—it is not forced speech. If you grasp its intent, birth is not worthy of delight. Why? Because birth is like a sojourn. Death is not worthy of fear. Why? Because death is like returning home.

People today fail to understand this—they rejoice in birth and fear death, showing they do not comprehend birth and death. Some forcefully assume control, declaring, "Death is nothing to fear." But this is also incorrect. Only sages and saints, who have realized the principle of no-birth and no-death, can truly say such a thing. Ordinary people—when even a tiny benefit or loss touches their heart, can they really be unafraid?

Now, on the occasion of the thirty-fifth day after Lady Yang Wu's passing, you, Layman Wu, have specially invited me to speak before her spirit. But I examine myself: my realization is not genuine, my learning lacks the master's guidance. Before this assembly of humans and celestial beings, what can I say? Still, the Dharma is fundamentally without fixed teachings; it arises when conditions meet. I will draw on ancient wisdom to examine the present and make a brief comparison.

In the past, Shariputra asked a heavenly maiden, "Why do you not transform your female body?" The maiden replied, "For twelve years I have sought the characteristics of a female body and found them utterly ungraspable. What is there to transform?" Then, using her divine power, the maiden transformed Shariputra into a woman and herself into Shariputra. She asked, "Why do you not transform your female body?" He replied, "I no longer know what is to be transformed." Thus we know that the Buddha-nature is non-dual, but perspectives differ. For example, in a theater, there is originally one male actor dressed as a woman—onlookers all take him for a woman. And originally one woman dressed as a man—onlookers all take her for a man. The one body is unchanging, but clothes create differences. The physical eye can be deceived, but the awakened mind is not confused. If you can see through this lens, "male" and "female," "birth" and "death" are all like illusions.

Without such insight, sages have direct realization, but ordinary people can only infer. What does "infer" mean? Consider Lady Wu when she was alive: she had love and attachment, right and wrong, extensive wealth, and many relatives. Every single thing she could not let go of, could not bear to part with. But now—love and attachment are cut off, wealth is disregarded, relatives are abandoned. She does not even retain her own physical form. Beyond this, what else is there? Why then do we not reflect and change?

Generally speaking, the deceased serve as a mirror for the living. The living should take advantage of their physical strength and vigor. Compare yourselves to the departed: since they have abandoned everything, are these four elements here as indestructible as vajra and eternal, or are they subject to change and decay? If they are subject to change and decay, you must awaken urgently. Put down all worldly entanglements. Simply fix your mind on the question, "Where does birth come from? Where does death go?" Keep it before you. Meditate on it by day, meditate on it by night. Meditate again and again. When a single thought of wondrous awakening occurs, you will understand that Lady Wu never died, and we were never born. Appearing and disappearing, we all exist within the vast emptiness, like a great mirror reflecting the myriad phenomena—all are but dream-like illusions.

Now I have a final phrase to share with you all:

*Dreams of mandarin ducks end, the brocade bed lies empty—* *When the four elements disperse, that is the perfect moment for meeting.* *If you can awaken your mind right here,* *You will see Amitabha bestow the prophecy of enlightenment.*