佛涅槃日普說。今朝二月十五。處處敲鑼擊皷。報道釋迦如來今日涅槃。一切人天以樂為苦。何故如此。不見經云。如來證涅槃。永斷於生死。若能志心聽。常得無量樂。且道作麼始得。古云心佛眾生。三無差別。佛所以異眾生者。洞知生死根元。無生死可斷。故稱永斷。眾生所以異於佛者。為生死所轉。枉受輪迴。是以六道全不知有生死可出。二乘執有生死可出。有涅槃可證。於無取捨中妄興取捨。為佛所訶。惟有諸佛。生死涅槃。平等勘破。是稱世尊。無與等者。噫。大丈夫漢這一坐具地。阿誰無分。讓他古人。不見世尊初生。便乃指天指地。周行七步。目顧四方。曰天上天下。惟我獨尊。兄弟。將個惟我獨尊貼在額角上看看。還推得到世尊分上麼。雖然。也不得草草。即如如來捨王宮。往雪嶺。修行苦行。豈不為垂範後昆耶。不知今時兄弟一出家來。不行一日行。不看一句經。不見一個知識。不參一日禪。不用一時工夫。便乃現成受用。自稱悟道。誑嚇男女。作地獄業。新雲門敢曰。你所悟的。從何因緣。是何道理。從誰印許。世尊成道。於塵點劫前。尚藉悟繇。乃云奇哉眾生皆有如來智慧德相。良繇妄想執著。不能證得。是後東西兩土祖師。證悟分明。授受不亂。各有源流。莫不為闢除邪慢。使真燈不斷者也。兄弟。若欲真正期脫生死。繼彼慧命。不消別求方便。只將永斷於生死話頭頓在面前。但看父母未生前是何面目。從何處來。以不知來故。名生是一大事。此身敗壞。向那裏安身立命。從何處去。以不知去故。名死是一大事。即此一大事。目為佛知見。如來以之開示。眾生以之悟入。悟入即是永斷生死。不悟即是枉受輪迴。其間有個兄弟出云。澄長老。將謂別有長處。元來依經教。引葛藤繫縛人。只如真實分上。曾有所謂生死涅槃耶。老兄。你且說得極是。真實分上元無這話。經云。妄認四大為自身相。六塵緣影為自心相。身心既是妄認。何處更有生死涅槃耶。又云。如夢中人。夢時非無。及至於醒。了無所得。真得恁麼地也無。且如夢中所見山河大地草芥人畜。喜怒哀樂。乃至身心。與覺何異。譬如夢中殺人。事露被捉。拷逼萬端。求脫無計。苟得一醒。了不可得。非遣之不可得。非用功不可得。是畢竟不可得。非惟苦樂之境不可得。乃至夢中身心亦不可得。兄弟。如今覺時能如夢覺否。若不如是。切不得言語抵釋好。古云。毋自欺也。實是個自欺不得。無常到來。無人相替。如相委悉。直下提持。如未即信。山僧有末後句。舉似大眾。拈拄杖云。會麼。會即便會。不會。到方丈來問。

On the day of the Buddha’s Parinirvāṇa, I preach to all: Today we mark the fifteenth day of the second lunar month. Everywhere, gongs and drums are sounded, announcing that Śākyamuni, the Tathāgata, has entered Parinirvāṇa. All beings, human and heavenly, mistake pleasure for suffering. Why is this? Have you not seen the scripture say: "The Tathāgata has realized Nirvāṇa, forever ending birth and death. If you can listen with sincere intention, you will always attain immeasurable happiness." But tell me—how does one truly begin? The ancients said: "Mind, Buddhas, and sentient beings—these three are no different." What distinguishes a Buddha from sentient beings? He thoroughly knows the root of birth and death, and sees no birth and death to be cut off; thus it is called "forever ended." What distinguishes sentient beings from a Buddha? They are swept along by birth and death, wasting their time in endless reincarnation. So it is that the six realms are completely unaware that birth and death can be escaped. The so-called "Two Vehicles" cling to the idea that birth and death must be escaped and that Nirvāṇa can be attained. In a state where there is no grasping or rejecting, they wrongly create grasping and rejecting—for which the Buddha scolds them. Only the Buddhas see through both birth and death and Nirvāṇa with equal clarity. For this, they are called "World-Honored Ones," with none equal to them. Ah! Every great person has a share in this seat of liberation—who lacks it? Do not yield to the ancients alone. Look at the World-Honored One at his birth: he pointed to heaven and earth, walked seven steps, gazed in all four directions, and declared: "In heaven above and earth below, I alone am the honored one." Brothers, take that "I alone am the honored one" and paste it on your forehead. Can you truly trace it back to the World-Honored One's own standing? Even so, do not be careless. For when the Tathāgata abandoned the royal palace and went to the Snow Mountains to practice asceticism, was this not to leave a guiding example for later generations? I don't know—why is it that today's monks, upon leaving home, practice not a single day's training, read not a single line of scripture, visit not a single teacher, sit not a single day's meditation, spend not a single moment in effort, yet claim to enjoy enlightenment and live off it effortlessly? They call themselves enlightened, fooling men and women, committing deeds that lead to hell. I, Xin Yunmen, dare to ask: What cause or condition created your enlightenment? What principle supports it? By whom was it verified? The World-Honored One accomplished Buddhahood eons ago, yet he still relied on realization and said: "How wonderful! All sentient beings possess the wisdom and virtues of the Tathāgata, but because of deluded thoughts and attachments, they cannot realize it." From that point on, the patriarchs of East and West realized enlightenment clearly, passed it on without confusion, and each has a clear lineage. Was this not to eliminate arrogance and false views and keep the true lamp burning without interruption? Brothers, if you truly wish to escape birth and death and continue this wisdom-life, you need no other expedient. Just place the phrase "Forever end birth and death" right before you. Simply look into this: before your parents gave birth to you, what was your true face? Where did you come from? Because you do not know where you came from, "birth" is called a great matter. When this body decays, where will you settle yourself? Where will you go? Because you do not know where you go, "death" is called a great matter. This great matter is itself the Buddha's knowledge and vision. With this, the Tathāgata opens and reveals; with this, sentient beings awaken and enter. To awaken and enter is to forever end birth and death. Not to awaken is to waste life in endless reincarnation.

At this point, someone might step forward and say: "Reverend Cheng, I thought you had something special. But all you do is rely on scriptures, dragging out this tangled vine to bind people! In the realm of reality, is there truly such a thing as birth and death or Nirvāṇa?" You, my brother, have spoken quite well. In the true realm, there is no such talk. The scripture says: "Sentient beings mistakenly take the four elements as their own body, and the reflections of the six sense-objects as their own mind." Since body and mind are what you mistakenly identify with, where is there any birth and death or Nirvāṇa? And it further says: "Like a person in a dream—while dreaming, it is not non-existent. But upon waking, nothing at all is obtained." Can you truly realize it this way? Now, consider what you see in a dream—mountains, rivers, earth, blades of grass, people, and animals; joy, anger, sorrow, and happiness—even your own dream-body and dream-mind. Are they really any different from the waking state? For example, suppose in a dream you commit murder. You are exposed and caught, tortured in every way, and see no way to escape. But if you just wake up, none of it can be grasped. Not intentionally abandoned, not achieved through effort—it is ultimately ungraspable. Not only the states of suffering and happiness are ungraspable, but even the body and mind in the dream are ungraspable. Brothers, can you now, in your waking state, wake up from this waking dream as if from a dream? If you cannot, by no means just respond with clever words! The ancients said: "Do not deceive yourself." Truly, you cannot deceive yourself. When impermanence arrives, no one can take your place. If you fully trust in this, then immediately take it up and hold it. But if you cannot yet believe, the mountain monk has a few final words to offer to the assembly. I raise my staff and ask: "Do you understand?" If you understand, then just understand. If not, come to my quarters and ask.

雲岫菴回泉師請普說。通玄峰頂不似人間。心外無法。滿目青山。韶國師不妨為一代宗師。發言吐氣。盡事盡理。合宗合教。萬古之下。莫有繼其跡者。山僧到此雲岫菴中。事事有別。何也。羣峰環拱。大海汪洋。城市烟村。盡目所收。森羅萬象。一印無異。水現琉璃之色。山呈金碧之輝。黃龍現於畎畝。白米堆於倉廩。堯風蕩蕩。村落聞擊壤之聲。舜日輝輝。稚子鼓謳歌之舞。太平之治。無可加焉。何須更覔玄妙。互相是非。以心逐心。是為心病。還有不動干戈而坐致太平者麼。若有。則四恩三有。一齊報足。若無。出家兒父母甘旨不供。國王差役不及。恰好趂此無事之秋。把個父母未生前這一著子。頓在目前。朝參暮扣。肩膊上擔子折。脚跟下紅線斷。作灑灑落落的衲子。也不枉此娑婆世界裏走一遭。亦不枉離親割愛出家行脚志氣。雖然。此是世間第一等好事。須是好漢得而為之。舉大明國僅得一二而已。其次。則根機未逮。力量未充。不若向萬行門中。老實行將去。所謂人所不能學。我當學。人所不能行。我當行。人所不能忍我當忍。人所不能捨我當捨。更把一句阿彌陀佛牢牢把住。不令斯須放空。時節到來。功夫純熟。導師為你說破也未知。山僧本為遊山至此。而回泉老師挽我登此寶座。演揚法要。山僧自忖無甚奇能。只可借他古人現成語句。代為舉揚。若論本分上事。你諸人只好自參。全靠山僧不得。還有自解承當的麼。若無。不妨我遊山好。更有一偈舉似大眾。山海田園一目呈。不教心外覔無生。圓通自是超聲色。忽聽鴉嗚三四聲。

At the Cloud Peak Hermitage, by the request of Senior Master Hui Spring, I shall give a Dharma talk.

The peak of Mystic Communion is unlike the world of men. There is no dharma outside the mind; the verdant mountains are everywhere before you. National Teacher Shao was indeed a great master of his generation. His every word and breath revealed the full truth of phenomena and principle, perfectly aligned with both the scriptures and the teachings. For ten thousand generations, none have been able to follow in his footsteps.

But here I am, at Cloud Peak Hermitage, and everything is different. Why? All around, peaks encircle us, the vast ocean stretches out, cities and smoke-filled villages fill the view. The myriad phenomena—all stamped with the same seal. Water glows with the color of lapis lazuli, mountains shine with golden splendor. Yellow dragons appear in the fields, white rice fills the granaries. The breeze of peaceful governance blows freely, and in the villages, the sound of singing people can be heard. The sun of sage rule shines brightly, and children dance and sing praises. The age of great peace—there is nothing more to add to it. Why seek further mysteries? Why debate right and wrong? Chasing one thought with another—this is a sickness of the mind.

Is there anyone here who can bring about peace without drawing a weapon? If so, you will have fully repaid the four kinds of kindness and the three realms of existence. If not—consider that you, as a monk, do not provide your parents with delicious food, nor do you serve the king's corvée labor. So take advantage of this carefree season, and place right before you this matter—what existed before your father and mother were born. Contemplate it morning and evening, day and night. When the burden on your shoulders breaks, and the red thread tied to your ankle snaps, you will become a free and easy monk. You will not have wandered through this Saha world in vain, nor will you have left your family, cut off affection, and become a wandering monk in vain.

Even so, this is the best thing in the world. Only a true hero can accomplish it. In the whole great Ming kingdom, we may find only one or two. For the rest—those whose roots and faculties are not yet mature, whose strength is not yet full—it is better to practice diligently within the gate of myriad practices. What others cannot learn, I will learn. What others cannot practice, I will practice. What others cannot endure, I will endure. What others cannot renounce, I will renounce. Moreover, hold firmly to the single phrase "Amituofo"—do not let it be empty for even an instant. When the time comes, and your skill is mature, the Guide may reveal it to you, though you might not know when.

I came here originally just to tour the mountains, but Senior Master Hui Spring invited me to ascend this precious seat and expound the essential Dharma. I reflect on myself and see that I have no special abilities. I can only borrow the ready-made words of the ancients and present them on your behalf. As for the matter of our fundamental nature, each of you must investigate it yourselves. You cannot rely entirely on me. Is there anyone who can take it up on their own? If not, then I may as well continue my mountain tour.

I will also offer a verse to the assembly:

The mountains, seas, fields, and gardens appear before us all at once— Do not seek the unborn outside the mind. Perfect penetration already transcends sound and form— Suddenly, I hear the crow of a crow, three or four times.

普說。兄弟。山僧無甚長處。但以強記。祇記得古人現成話。你諸人或曾看教。或參公案。記得些閑言剩語。人前問答時便有。閑居靜坐時便無。是名活了不得死。此病最重。若欲治者。必須把從前惡知惡見。盡情放下。把個死話頭頓在面前。直待冷灰荳𪹼。方始痛快。或有一等漢。終日死堆堆地坐。恰似三家村裏土地相似。動也動不得。古人目為黑山鬼窟。這個喚做死了不得活。此病亦難治。若欲治者。必須把個話頭玲玲瓏瓏提將起來。左看右看。一念看破。始知從前都是錯用也。或一等不死不活的。却無病痛。正好用工。如廣額屠兒文殊石鞏之輩。一聞便悟。葢其無病故也。大眾。山僧所舉。並是真實。如能相委。決不相賺。

A General Teaching. Brothers and sisters, this mountain monk has no great abilities—only a good memory, holding onto the ready-made sayings of the ancients. Some of you may have studied scriptures, others may have worked on *gong'ans* (koans), memorizing bits of idle talk and leftover words. When you face someone in dialogue, it all comes forth; but when you sit quietly alone, it vanishes. This is called "living without dying"—the gravest of illnesses. If you wish to cure it, you must completely set aside all the old, clinging views and false understandings. Place a single dead *huatou* (key phrase) right before you, and wait until the cold ashes burst into flame—only then will you be truly free and untroubled.

There is another kind of person: one who sits all day in a lifeless, rigid heap, like a village god statue that cannot move an inch. The ancients called this "the dark mountain ghost cave." This is called "dying without living"—an equally hard illness to cure. If you want to cure it, you must pick up your *huatou* bright and clear, and hold it up, looking left and right, till in a single thought you see through it. Only then will you realize that all your previous efforts were misguided.

And then there is that middle path—neither dead nor alive—free from such sicknesses. This is the perfect ground for practice. Think of the butcher Guang’e, or figures like Manjushri and Shigong—they heard the truth once and awakened on the spot, precisely because they had no such sickness.

Good people! What this mountain monk has spoken is all true. If you can truly trust it, you will not be misled.

普說。難難難是遣情難。情盡圓明一顆寒。方便遣情猶不是。更離方便太無端。大眾。遣情猶易。惟做長老為是非主人更覺其難。所以智者大師云。我不匡徒領眾。位在六根清淨。以領眾故。祇在五品。噫。聖人猶有此言。況凡夫乎。只如我此一狂弟子。甚為不作法。動大眾念。欲留之。有違大眾。欲遣之。有缺慈悲。倘彼失志還俗。即我損其善根也。故我世尊攝授調達善星出家者。恐其為輪王。眾受害故。方便護持耳。此事在長老分上極為難。在眾兄弟分上亦是一椿良緣也。何則。若是真正用工的。凡於善惡境上。少形念慮。已覺白雲萬里。何況於中論是別非。說好說惡。然這等說話。猶是初心分上事。若是大乘人見處又且不然。煩惱現前。則菩提成。觀逆常順。猶如蓮花。故云。高原陸地不生此花。淤濕汙泥乃生此花。所以菩薩自敘我五百劫修此忍辱。未知忍辱。為王割截。心無嗔恨。乃知忍辱。我成佛時。當先度汝。豈非因逆而成順也。提婆達多。是佛積世惡友。經云我因提婆達多善知識故。疾得阿耨多羅三藐三菩提。豈非因逆疾證也。實猶亂世取封如反掌。非太平之可比耳。這個猶是佛對眾生說。不對佛說。若對佛說。有所忍的境。有能忍的心。烏得名為佛也。昔者黃龍南公行脚至積翠。為書記。慈明為住持。初見其少叢林。心頗輕之。聞其陞座呵貶諸方。一一皆其病處。繇是投誠。懇入室。慈明辭之再三。乃云。汝是雲門下人。必解雲門禪。當時洞山參雲門三頓棒。還有喫棒分。無喫棒分。南曰。有喫棒分。明曰。恁麼則終日鴉鳴鵲噪皆應有喫棒分。南公禮拜退。是後屢次請問前話。必以詬罵。南曰。罵豈慈悲耶。明曰。爾作罵會耶。南豁然大悟。兄弟。祇這是逆順一著子境界。古人不作罵會。作什麼會。還有悟處也無。看看。未透關的人。有甚麼閑工夫。因他閑事長無明也。更有一偈。舉似大眾。觸目不分人道蠢。見機而作又言奸。不知那樣教人做。為人難做做人難。也不難。不見拄杖子。無心到處閑。拋下拄杖子云。不得動著。動著即打折你腰。

A comprehensive teaching is now given.

**"Difficult, difficult, difficult—** **The hardest thing is to let go of emotional attachments.** **When emotions are exhausted, the mind becomes perfectly clear, a single orb of cold light.** **Even expedient means to let go are not the true way;** **To abandon expedient means altogether is even more misguided."**

Everyone! Letting go of emotions is actually easier. The truly difficult role is that of the elder, the one responsible for discerning right from wrong. Therefore, the wise teacher Zhiyi said, "If I did not teach and lead the community, I would abide at the level of the six purified senses. But because I lead the community, I remain only at the fifth level." Sigh! Even a sage spoke thus—how much more so for ordinary people?

Take this wild disciple of mine. He has broken the rules and stirred up the entire community's displeasure. If I keep him, I go against the community; if I expel him, I lack compassion. If he loses his resolve and returns to lay life, then I have damaged his virtuous roots. That is why the World-Honored One accepted and guided Devadatta and Sunakṣatra into monastic life—fearing that if they became wheel-turning kings, they would harm countless beings. So He used skillful means to protect them.

This matter is extremely difficult for an elder, but for the community, it is also a great opportunity. Why? If one is truly dedicated to practice, even a single thought stirred by good or bad circumstances already feels like drifting ten thousand miles away through white clouds—how much more so when you start debating right and wrong, praising and blaming? Yet these words are still from the perspective of a beginner.

For those of the Great Vehicle, their insight is different. When afflictions arise, enlightenment is accomplished. Adversity is seen as favorable, just like the lotus flower. Thus it is said: "On high ground and dry land, this flower does not grow; it grows in muddy, filthy swamps." Therefore, the Bodhisattva tells us: "I cultivated patience for five hundred eons but did not truly understand it. Only when the king cut my limbs and I felt no anger did I truly know patience. When I attain Buddhahood, I will first liberate you." Is this not adversity turning into favor?

Devadatta was the Buddha's long-time evil friend. The sutra says: "Because of my good spiritual friend Devadatta, I swiftly attained Anuttarā Samyaksaṃbodhi." Is this not the swift realization through adversity? In chaotic times, gaining a title is as easy as turning over one's hand—unlike in peaceful times. This is still the Buddha speaking to sentient beings, not to the Buddhas themselves. If He spoke to a Buddha, there would still be an object to be patient with and a mind that is patient—how could He be called a Buddha?

In the past, the venerable Huanglong Nan traveled to Jicui Temple and served as secretary, with Ciming as abbot. At first, Huanglong thought Ciming was inexperienced and looked down on him. But when he heard Ciming ascend the seat and criticize other masters, each critique hitting their exact weaknesses, he sincerely submitted and begged to enter the master's room. Ciming repeatedly refused, then said: "You are from the Yunmen school—you must understand Yunmen's Chan. Back then, Dongshan received three beatings from Yunmen. Did he deserve those beatings, or not?"

Huanglong replied: "He deserved them."

Ciming said: "In that case, all day long the crows caw and magpies chatter—they all deserve beatings too."

Huanglong bowed and withdrew. Later, he repeatedly asked about this exchange, but Ciming only scolded him harshly. Huanglong said: "Is scolding a form of compassion?"

Ciming replied: "So you take it as scolding?"

Huanglong was suddenly awakened.

Brothers! This is precisely the matter of adversity and favor. The ancients did not interpret it as scolding—how did they interpret it? Is there awakening here or not? Look! Those who have not broken through the barrier have no leisure to spare. Why let trivial matters nourish ignorance? Here is another verse for everyone:

**"If you see things without discrimination, people call you dull;** **If you seize opportunities as they come, they call you cunning.** **I don't know which way to teach people to act—** **It's hard to help others, but even harder to be human.** **Yet it's not hard at all!** **Don't you see the walking stick?** **It wanders idly wherever it goes, without intention."**

(He sets down the staff and says:) Do not move it! If you move it, I'll break your back!

普說。龍得水時添意氣。虎逢山處長威獰。從來乾道無私曲。大地年年一度春。大眾。且道衲僧憑何節目。便乃高挂鉢囊。抝折拄杖。笑傲雲山。放心自在。還知麼。若也不知。且不得草草。須知生死是無大得大的一段大事。上至人天。下至蠢動。皆同這一著子。直須透金剛圈。吞棘栗蓬。始得恁麼。豈不見阿㝹樓䭾性好打眠。世尊見而訶曰。咄咄何為唾。螺螄蚌蛤類。一睡一千年。不聞佛名字。繇是激發。七日不眠。失其雙目。得半頭天眼。噫。古人有語云。養子不教父之過。訓導不嚴師之惰。教而不受。如之奈何。觀他世尊父子一激便發。獲益如是。可謂嚴師賢弟矣。昔者黃龍南公與僧為友。其友好睡。南公好坐。其友反責云。爾終日恰恰地像三家村裏土地相似。學坐禪耶。南公起身躬自謝過。復坐如故。識者知其為美器。以後南公名葢天下。後世聞者莫不敬畏。而彼友絕不聞之。佛說不放逸功德不如是乎。如此。則執坐非無益也。故智者云。四威儀中。惟坐為勝。四祖一生脇不至席。今人不然。將個坐禪為兒戲。不得已隨例上單。不彀三寸香。大似水搖笆樁相似。有勸之者。乃云。昏沉又不是那。苦哉苦哉。如此見解。欲期聖道。不勝其難矣。豈不謂教而不受者乎。若是有氣魄的。見恁麼舉。便向單上挺起腰骨。撑拄眼睛。默默分付昏沉的嫡親哥哥。你須迴避。我斷不與你相狎也。把個本參話頭頓在面前。如靠須彌山相似。不悟不休。誠能如是。縱不能如樓䭾現成四果。繼彼南公高躅也不為難。苟不如此。有歲月兮促君壽。有鬼神兮妬君福。他日閻羅大王算飯帳。且道合哭不合哭。

**General Discourse**

When a dragon gains water, its spirit soars. When a tiger meets a mountain, its majesty grows. The Way of Heaven has never shown favoritism—every year, the earth enjoys its spring.

Monastics: By what authority do you hang up your bowls, break your staffs, and wander freely through the clouds, at ease and without care? Do you understand? If not, don't be careless. Know this: birth and death is a great matter—nothing is greater than this. From heavenly beings to the lowliest creatures, all share this single concern. You must penetrate the vajra circle, swallow the chestnut burr—only then can you be like this.

Haven't you heard of Anuruddha, who loved to sleep? When the World-Honored One saw him, he scolded: "What are you doing, drooling like a snail, clam, or oyster? One sleep for a thousand years, never hearing the Buddha's name." This roused Anuruddha. He went seven days without sleep, lost his eyesight, and attained the half-head heavenly eye.

Ah! The ancients said: "A father who doesn't teach his son is at fault. A teacher who doesn't instruct strictly is negligent. But what can you do with one who won't accept teaching?" See how the World-Honored One and his disciple—a single nudge and he was awakened, gaining such benefits. This is truly a strict teacher and a worthy disciple.

In the past, Chan Master Huanglong Nan and a monk were friends. The friend loved sleeping; Nan loved sitting. His friend once blamed him: "All day you sit there, like a village earth god—are you learning to sit in meditation?" Nan got up, bowed, thanked him, and sat again as before. Those who knew recognized he was fine material. Later, Nan's name spread across the land, and all who heard it showed respect and awe. But nothing was heard of his friend.

The Buddha says the merit of not being negligent is like this. So sitting is not without benefit. Thus, the wise say: "Among the four postures, sitting is supreme." The Fourth Patriarch never had his ribs touch the mat in his entire life.

But today's people are different. They treat sitting in meditation like a game. Forced to sit, they can't last three incense sticks—shaking like water rattling a fence post. When someone encourages them, they say, "Sleepiness isn't a problem!" What a pity, such views! To hope for the holy path with this attitude—how hard it would be! Isn't this the case of one who won't accept teaching?

If you have courage, when you hear this, immediately on your sitting mat, straighten your spine, open your eyes wide, and silently tell your dear brother sleepiness: "You must leave; I will not be intimate with you!" Place your meditation topic right in front of you, like leaning against Mount Sumeru—never stop until you awaken. If you truly do this, even if you can't instantly attain the four fruits like Anuruddha, following in the footsteps of Great Master Nan will not be difficult.

If not—time rushes your life, ghosts envy your good fortune. When Lord Yama comes to settle accounts one day, will you laugh or cry?

夏至日普說。冬至至日長。夏至至日短。陰極則陽生。陽消則陰長。大眾。此是天地一年去來增減。是名生滅。而虗空還有恁麼事麼。然天地為一大天地。人為一小天地。既等天地。寧有不等於生滅耶。要見何者是人身中的生滅。只如六根所對六塵。不出見聞知覺。繇見聞故。於中緣塵分別。作是非逆順得失取捨如是等種種名相。皆名生滅。若一念不生。回觀常住真心。還有生滅也無。所以古人目為無陰陽地。既非陰陽。上至諸佛。下及含靈。等皆具足。現前受用。奈眾生為無明所覆。煩惱所纏。雖然具足。不獲受用。所以勞他諸佛。東西兩土諸大和尚。出廣長舌。運無礙辯。以種種因緣。種種譬喻。種種言辭。種種方便。調護眾生。無非欲令眾生一念不生。全體顯現而已。兄弟。發心出家。心標二境。祇欲離非取是。捨動求靜。牽纏意識。擾動心海。欲望其一念復歸圓覺。其可得哉。如是擾動。不但不得靜功。縱饒獲得非非想定。猶名凡夫。豈靜功之可得乎。何也。葢此事。非功行所至。故佛云如我所說法。定慧力莊嚴。假如羅漢得八萬劫大定。以及漏盡神通無不畢備。猶未見性。祇目小乘。阿難積劫多聞。以未見性。不能免離摩登伽難。是知見性一著子。定慧有所不及也。兄弟。還有見性者未。若也未見。則不得草草打哄度時。以當平生。從曠劫來不知有多少夏至。去來增減尠有知者。如今日不能了去。乃至未來又不知有多少夏至猶未能解脫。於中受不可說苦樂昇沉。乃得到頭。若真正了得的。於中求去來今生死了不可得。既知不可得。則知古人云有物先天地。無形本寂寥。能為萬象主。不逐四時凋。未過關者看看。

On the summer solstice, it is said that the day is long. On the winter solstice, the day is short. When yin reaches its peak, yang begins to arise. When yang wanes, yin grows. Everyone, this is how the heavens and earth increase and decrease in the course of a year—this is what we call birth and death. But does empty space itself have such things? Now, the heavens and earth form one great cosmos, and a human being is a small cosmos. Since we are equal to the heavens and earth, how could we not also be subject to birth and death? If you want to see what birth and death are within the human body, it is simply this: the six sense faculties encounter the six sense objects, never going beyond seeing, hearing, perceiving, and knowing. Because of seeing and hearing, we cling to sense objects and discriminate, creating ideas of right and wrong, gain and loss, acceptance and rejection—all such names and forms. All of these are called birth and death. If you give rise to not even a single thought, and turn back to observe your everlasting true mind—does that mind still have birth and death? Therefore, the ancients called it the "realm without yin and yang." Since it is beyond yin and yang, it is equally present from the highest Buddhas down to all sentient beings. It is ever-present and available for direct experience. Yet sentient beings are covered by ignorance and entangled by afflictions. Though they inherently possess it, they do not realize it. That is why the Buddhas and great masters of both East and West have tirelessly taught, putting forth their broad and subtle tongues, employing unobstructed eloquence, using various causes and conditions, various analogies, various expressions, and various skillful means to guide and protect sentient beings. Their only aim is to help beings reach a state where not a single thought arises, so that their whole essence may manifest clearly. Brothers, you have left home and set your minds on two goals: you only want to leave behind wrong and grasp what is right, to abandon activity and seek stillness. But by clinging to consciousness and stirring the ocean of the mind, how can you expect to return to perfect enlightenment in a single thought? Such stirring not only fails to gain stillness; even if you attain the state of non-perception—the highest of formless realms—you are still an ordinary person. How could you achieve true stillness? Why is this? Because this matter cannot be reached through effort or practice. As the Buddha said, "The Dharma I teach is adorned with the power of concentration and wisdom." Even if an Arhat enters great samadhi lasting eighty thousand kalpas, and has all the supernormal powers and the ending of defilements, yet has not seen his true nature, he is still only a Hinayana practitioner. Ananda, with his vast learning over many kalpas, could not escape the danger of Matangi's daughter because he had not seen his true nature. Thus you should know that seeing one's true nature cannot be attained by concentration and wisdom alone. Brothers, is there anyone among you who has seen his true nature? If not, you cannot waste time idly in mere noise and muddling through life. From beginningless time, how many summer solstices have come and gone, their comings and goings, increases and decreases, known by so few? If you cannot awaken to this today, then in the future, countless summer solstices will still pass before you find liberation. In between, you will undergo inexpressible experiences of suffering and joy, rising and falling, until finally you reach the end. But one who truly understands can find no coming or going, no birth or death in this present life, anywhere. Once you realize they are unfindable, you will understand what the ancients meant: "There is a thing that existed before heaven and earth, formless and fundamentally still; it can be the master of all phenomena, and does not fade with the changing seasons." Those who have not yet passed through this gate, take a look.

普說。大眾。人信我不信。非我不信。不足信也。我信人不信。非彼不信。信不及也。憨山老人語句。甚是尖新。超今越古。爭奈未曾註破。祇可自知。山僧今日不惜眉毛。為你諸人註破也。人之所信。信於世間。所謂有我有人有身世有眷屬有田產有金帛有名利有恩愛。如是之法。皆名幻有。有而不真。其猶水上之泡。鏡中之像。陸地之焰。空中之花。可見不可取。而凡夫之人。迷情所執。妄信為有。以聖智所鑒。了不可得。故不足信。道人所見不同。了達真空。本無所有。所謂無身世無是非無得失無冤親。廓同法界。纖毫不得。故世人信不及也。且聖賢有現量。凡夫有比量。世間之法若是有者。何故一息不來。便同隔世。毫不可得。何止奄息合眼入夢。彼此不知。如此。則凡夫所信是假。聖賢所信是真。然有四種料揀。若信世間。不信出世間者。是凡夫。信出世間。不信世間者。是二乘。二俱不信者。是愚人。二者俱信。是菩薩。然於初心菩薩。勢難兩兼。當先務其急。譬如攫金者不見人。探珠者不見水。一直勇進。得其金珠。然後可以利己利人。苟顧危亡。較利害。忖得失。思前後。則終莫可得也。修行之人亦復如是。家鄉名利得失恩愛。必須一割割斷。危亡利害。一切不顧。斯可直進。復須識病。所謂捨動求靜。驅昏敵散。厭事忻理。乃至六度萬行禪定解脫。以及佛之阿㝹菩提。凡有大小名相。纖悉有重於心者。皆名障礙。故須一切斬斷。直使𮌎中常閑閑地。像個有氣死人相似。管教有日保任去在。不能如此。將個生死二事頓在面前。如手握太阿寶劍相似。毋論是非好惡。提起一揮。莫留朕跡。自然有入頭日也。餘不𤨏𤨏。各各珍重。

A General Teaching to the Assembly

People believe what I do not believe—this does not mean I lack faith, but rather that such things are not worth believing. What I believe, others do not believe—this is not because they refuse to believe, but because they cannot yet grasp it. The teachings of the old master Hanshan are remarkably fresh and original, surpassing both the ancient and the modern. Yet, since they have never been fully explained, they can only be understood by oneself. Today, I, this mountain monk, will disregard my own discomfort and explain them thoroughly for you all.

What people commonly believe in is the worldly realm—the belief in a self, in others, in body and worldly affairs, in family, in property, in wealth, in fame and profit, in affection and attachment. All such things are called illusory existence. They exist but are not real—like bubbles on water, reflections in a mirror, heat haze on land, or flowers in the sky. They can be seen but cannot be grasped. Yet ordinary beings, lost in delusion, cling to them and mistakenly believe they are real. From the perspective of sacred wisdom, they are utterly unobtainable and therefore not worth believing.

The insight of a spiritual practitioner is different. They thoroughly understand true emptiness—that fundamentally nothing truly exists. There is no self, no others, no right or wrong, no gain or loss, no enmity or intimacy. All is equal within the vast realm of reality, where not even a speck of dust can be found. Thus, worldly people cannot yet grasp this.

Consider this: sages have direct perception, while ordinary people rely on inference. If worldly phenomena were truly real, why does one moment of ceasing to breathe feel like an entirely separate existence, with nothing to hold onto? Why, upon closing one's eyes in sleep, do we become completely unaware of one another? This being the case, what ordinary people believe is false, while what sages believe is true.

However, there are four categories to distinguish. Those who believe only in the worldly realm and not in the transcendental are ordinary beings. Those who believe only in the transcendental and not in the worldly are followers of the Lesser Vehicle. Those who believe in neither are ignorant fools. Those who believe in both are Bodhisattvas.

Yet for a beginner Bodhisattva, it is difficult to embrace both simultaneously. One must first attend to what is most urgent. It is like a person grabbing for gold who becomes oblivious to others, or a diver seeking a pearl who ignores the water. With single-minded determination, they acquire the gold or the pearl, and only then can they benefit both themselves and others. If they hesitate, weighing dangers and gains, calculating losses, and deliberating over outcomes, they will never succeed.

Cultivators are the same. Matters of home, fame and fortune, worldly gains and losses, and affection must all be cut off at once. One must disregard all dangers and losses and advance directly. Furthermore, one must recognize the illness itself: the tendency to run from activity seeking stillness, to push away drowsiness and resist distraction, to turn away from events and long for principles, until even practices like the Six Perfections, the Ten Thousand Conducts, meditative concentration, liberation, and even the Buddha's supreme enlightenment—anything at all, large or small, that weighs on the mind—becomes a hindrance. Therefore, everything must be severed, leaving the mind constantly open and idle, like a living corpse. In time, you will surely be able to maintain this state. If you cannot do this, then place the great matter of birth and death squarely before you, like holding a sharp sword in your hand. Regardless of what comes—right or wrong, good or bad—raise the sword and slash without leaving a trace. Naturally, you will find the entry point. I will not go on at length. Each of you, take good care of yourselves.