Song of Enlightenment Commentary (證道歌注)

Preface to Master Zhuyuan's Commentary on the Song of Enlightenment

Shenguang met Bodhidharma, bowed three times, stood up, and received the robe and Dharma. Zhenjue visited Caoxi, walked around the master's seat, shook his staff, and thereby settled the core teaching. The profound essence of the mind-Dharma cannot be expressed in words. Later patriarchs wielded sticks and shouted, rolled balls and danced, beat drums and rang bells, using great function and great capacity to express the wondrous art of benefiting oneself and others. This is precisely what is meant by "the Great Vehicle's superior faculties transmitting the Buddha-mind lineage in the East." Only Great Vehicle bodhisattvas can truly benefit both self and others; pratyekabuddhas and sravakas cannot. From this we know that the transmission of our lineage is no trivial matter.

In recent times, monastic communities have strayed from the ancients. Some have minor insights but lack genuine practice, losing the substance. Others have meditative skill but cannot proclaim the essential teachings to benefit living beings, losing the function. One who embodies both substance and function, with practice and understanding complete—among the regions of Jiang and Huai, only Master Zhuyuan qualifies.

The master early on studied under many renowned teachers, delving deeply into the scriptures and teachings of all Buddhas and patriarchs, while resolutely taking the great matter of his own liberation as his responsibility. Eventually he met Master Wuneng, and when their words and intent resonated, he succeeded to his Dharma. He twice served as abbot of Miaoguo Temple in Po. Weary of worldly involvement, he retired to Nanzhao. Students from across the land flocked to him until his room could not contain them. When someone requested a commentary on Zhenjue's *Song of Certification*, the master analyzed it according to their questions, and his students recorded and compiled the work into a volume. Chen Shanhui of Gushu wished to print it on woodblocks to benefit future learners, and asked me to write a preface.

I would say this: awakening to principle is one, but the cultivation of practice is inexhaustible. Hence the Huayan teaching of the four dharma-realms culminates in "the unobstructed interpenetration of phenomenon and phenomenon"—meaning that without abandoning a single thing, nothing fails to find its proper place. Zhenjue first cultivated through contemplation and practice, like one who has cultivated fields and gardens, built home and chambers, and grown wealthy—yet still held a deed not yet officially certified. When he met the Sixth Patriarch, it was as if he took the deed to the authorities, stamped it with the seal, and secured his family estate permanently. All the great masters—Mazu, Baizhang, Huangbo, Linji, Nanyang, Dazhu—when they taught, did so in accord with the scriptures, and all from this source. How could a young fledgling presume to grasp such matters?

I have also heard that Master Wuneng was thoroughly versed in the scriptures, Confucian classics, and the hundred schools, and that the master surpassed him in eloquence and erudition. Thus his exposition of Zhenjue's profound meaning was but the overflow of his everyday interactions. As for the probing questions in his chamber—swift as lightning and thunder, revealing the paramount style of practitioners—when one meets a true master, such matters must be raised separately.

In the autumn of the sixth year of the Zhiyuan era, the year of Gengchen, in the eighth month, the monk Longxiang(Daxin) respectfully wrote this. No. 1293

Song of Enlightenment by Master Yongjia Zhenjue

Master Fazhi Hongde Chan Master's Commentary and Verses on the Southern Chao Zhuyuan Lanruo

Compiled by the Student of the Way, Dehong

Have you not seen(that first step, seen face to face. And yet it is said, "Where has it gone?")—the learned one who does nothing, the idle practitioner(was always right here)? He neither dispels delusions nor seeks truth(only half believes that). The true nature of ignorance is itself Buddha-nature(vaguely like the land of Yue). The empty body, a phantom, is itself the Dharma-body(seemingly like Yangzhou). When the Dharma-body is awakened, there is not a single thing(calling it a thing is already wrong). The original source, intrinsic nature, is the natural, true Buddha(the very word "Buddha" I do not delight in hearing). The five aggregates are like drifting clouds, coming and going in emptiness(raising a mound on flat ground). The three poisons are like bubbles, appearing and vanishing in vain(probing for bones in empty space).

True learning is learning to learn nothing. Learning to learn nothing—this is the ultimate learning. True action is acting without acting. Acting without acting—this is the ultimate action. This is not merely the cessation of learning and action in the worldly sense, but the cessation of learning and action that transcends both the world and beyond the world.

The one who awakens oneself and awakens others, with awakening fully perfected—the three bodies fully manifest, the ten epithets fully proclaimed—this is the ultimate learning and non-action of the Buddhas.

The ten sages and three worthies, who practice the six perfections and myriad deeds, vowing to free all sentient beings before attaining enlightenment—this is the ultimate learning and non-action of the Bodhisattvas.

The one who cuts off the defilements of the three realms, escapes the cycle of birth and death, with all outflows extinguished, never again subject to rebirth—this is the ultimate learning and non-action of the lesser vehicles.

The one who profoundly awakens to the mind-seal of all Buddhas, penetrates the essential nature of a monk, with practice and understanding in harmony and the eye of wisdom perfectly clear—this is the ultimate learning and non-action of the wandering monk.

The three times are equal, one single path of emptiness. The entire ten-direction world is the whole body of a renunciant. All phenomena in their multiplicity are the indestructible true body. Nothing to break, nothing to mix, nothing lacking, nothing extra. Above, no Buddhas to attain; below, no beings to liberate. Level and steady, relaxed and at ease. Body and mind are one; beyond the body there is nothing else. This can truly be called a person of cessation who is an idle adept of non-action.

Arriving at this state, there is no second person, nor a second thought. The emotions of sages and ordinary beings both dissolve; true and false views vanish into emptiness. Looking back, the true nature of ignorance is itself Buddha-nature; the illusiory empty body is itself the Dharmakaya. Vast, encompassing all without outside; subtle, entering all without inside. Unobstructed in non-action, serenely self-transforming. No name, no title, no coming, no going. Eternal through past and present, still and ever-present. Thus it is said: "When the Dharmakaya is fully awakened, there is not a single thing. The original self-nature is the naturally true Buddha."

One clearly knows that the five aggregates and three poisons are like floating clouds and water bubbles, appearing and vanishing in vain. The five aggregates are form, feeling, perception, mental formations, and consciousness. The three poisons are greed, anger, and delusion. It is also said they are the realms of hungry ghosts, animals, and hell beings.

Yet even this is still a matter of the teaching vehicle. From the standpoint of the Linji school, this is only halfway there. What is the saying for the final word of returning home?

Do you not see? Through it, a single thread is opened— At the bottom of the well, red dust rises; On the mountain peak, white silk unfurls. Eyebrows twelve feet long grow beneath the chin; An octagonal millstone turns in empty space.

Realize the true nature(Void playfully wields an iron staff). Neither self nor phenomena(In the royal palace, Siddhartha was born). In an instant, the heaviest karmic sins are wiped away(Where does this news come from). If one uses false words to deceive living beings(Why rush toward death). They will bring upon themselves countless ages of the tongue being pulled out(Deep forests hide fierce tigers, shallow grass reveals swarms of snakes).

The single mark that is no mark is called the True Mark. It is the originally aware, enlightened mind inherent in all beings. From countless eons ago until today, this mind has been originally pure, originally complete, originally fully present, and originally wondrously aware. It is vast like the great void and bright like a full moon, identical in substance to the Buddhas of the three times, with no difference at all.

It is only because when the two principles first divided and the three elements first stood, beings, in their initial lack of awareness, attached to consciousness and took on birth. They blinded the eye of wisdom on a dark path, crawling within the nine abodes; they locked true awakening in a dreamy night, sinking in confusion within the three realms. Only through a teacher's guidance did they awaken to their former mistakes. Turning the light of awareness back inward, they clearly penetrate the true source. This is what is called realization.

Upon reaching this ground, there is no person and no dharma, no Buddha and no sentient being, no coming and no going, no birth and no death. The ignorance and karmic consciousness of countless eons instantly dissolve. Hence it is said: "In a single instant, the karma of Avici is destroyed." In Sanskrit, "Avici" means "without interruption"—it is the hell of utmost suffering. Because Yongjia feared that people in the world might not believe this, he made a vow: "If I were to deceive people with these words, I would willingly pull out my own tongue for as many eons as there are dust motes." This is how deep his compassion and great mercy were. An eon is a measure of time. Can you still trust this? Listen to another verse.

Realize the true nature—no self, no dharmas. Ignorance and the wild weeds are pulled up by the roots. The vast ocean of worlds sinks silently, still and deep. All sages and saints stand bare, utterly clear.

Suddenly awakened, yet still a dull fellow. Tathagata Zen—who named it so? The Six Perfections and myriad practices are complete within the essence— One might know propriety, but it's like drawing legs on a snake. In dreams, the six realms appear vividly— Yet this presence still lingers. After awakening, the vast universe is empty— Still, this is somewhat closer.

Those who awaken suddenly do not rely on gradual steps or expedient means to attain realization. They are people of superior roots and sharp wisdom—heard once, understood a thousand times; grasped once, settled everything at once. Like cutting a single thread of silk: one cut severs all, one realization verifies all.

The Zen of the Tathāgata is the principle that all dharmas are exactly as they are—coming from nowhere, going nowhere. It is not the Zen of the four meditative states or the eight samādhis. It is the Zen of Master Bodhidharma, who transmitted the mind-seal of the Tathāgata directly without relying on words or scriptures.

Once you awaken to this mind, you let go of all conditions—this is the perfection of giving. Its original purity is the perfection of moral discipline. Not being elated by praise or angered by blame is the perfection of patience. Thought after thought without delusion is the perfection of vigor. Inner stillness unmoved is the perfection of meditation. Wisdom shining like the sun is the perfection of insight.

Reaching this ground, all three thousand forms of dignified conduct and eighty thousand fine details are, step by step, exactly as they are. No principle remains unfulfilled, no matter remains incomplete. Thus it is said: within this essence, the six perfections and the myriad practices are all complete.

In delusion, all realms appear real. After awakening, all phenomena come to rest. Therefore it is said: in a dream, the six realms are clearly present; after awakening, the vast universe is empty.

The vast universe is the transformed realm of Śākyamuni Buddha. If even this transformed realm is empty, how could the six realms truly exist? But tell me—what would you say about that one phrase after awakening?

Suddenly awakened to the Tathagata's meditation, breaking through the void with no duality. A splendor that cannot be hidden, clearly revealed, standing alone before the eons.

No blessing or sin— the wind cannot blow through. No loss or gain— the rain cannot soak it. In the stillness of extinction, do not seek or ask— when the sky clears, the sun still rises. This dusty mirror has never been polished— on flat ground, sudden strife arises. Today, clearly, it must be disentangled— try to bring it forth and see. Who is without thought? lightning flashes in the empty sky. Who is without birth? an iron snake lies across the ancient road. If there is no birth and yet nothing is left unborn— acting in accord with the talisman's command. Call upon the wooden man of mechanisms and ask— lift the staff and strike. To seek Buddhahood by striving, early or late, is accomplished— a second offense will not be tolerated.

My mind is originally empty. Sin and merit have no fixed owner. Since they have no fixed owner, how could there be any gain or loss? Body and mind are quiescent and extinct, equal and one. Transcending the marks of words, transcending the marks of conceptual thought, transcending all notions, transcending all attachments—hence it is said, "Do not ask or seek."

The Great Master, pitying those who came to learn, extended his understanding to others. Truly, it is because sentient beings in their toil lack confidence in themselves, turn their backs on enlightenment and embrace defilement, forsake the root and chase after branches, drifting along with karma and forgetting to return. Bound by perception, thought, sensation, and habitual tendencies, they cannot manifest their true selves, and their spiritual radiance cannot shine forth. It is like an ancient mirror buried in dust for a long time—unable to reflect objects. Therefore, today he clearly opens and analyzes it for them. Where is there an innate Maitreya or a spontaneous Shakyamuni? Hence it is said, "Who has no thoughts? Who is unborn?"

With faith achieved and effort sustained, one opens one's own treasure store and sees through to the original face. Inner mind and outer world expand and dissolve into vast harmony. Holy and ordinary alike are transcended in equality. Hence it is said, "If unborn, then nothing is unborn." All daily activities and worldly pursuits are not contrary to ultimate reality. The Dharma abides in its position, and the appearances of the world are eternal.

Again, fearing that people might turn "no-thought" and "no-birth" into a nihilistic view, thinking they are done with everything—like wooden puppets driven by mechanisms, which also lack thoughts and intentions, yet seeking to attain Buddhahood is impossible—he says, "It is accomplished sooner or later." That is, when will it be accomplished?

No sin, no merit. No loss, no gain. One phrase understood, surpasses ten billion. Night after night, the moon sinks to the west. Day after day, the sun rises from the east.

Release the four elements — stop your strange manipulations. Do not cling or grasp — any attempt is already a mistake. In the nature of stillness and extinction, drink freely — a five-colored unicorn with a single horn. All things are impermanent, all is emptiness — when your father dies, will you weep? This is the Tathagata's great perfect enlightenment — in broad daylight, the stars fall.

If you cling too tightly, you will surely stray from the path. Let go naturally, and the essence has no fixed dwelling. Those who truly understand know that the four elements are fundamentally empty and the five aggregates are non-existent. They stand tall and solitary, free and unrestrained. Their openness is like vast space, their purity like the bright moon. By the water's edge or beneath the trees, they roam at ease. With coarse food and simple clothing, they accept whatever comes. Reflecting on all activities, they see they are impermanent. All phenomena are originally empty and still. To know, see, and understand in this way, without giving rise to conceptual forms, is the great perfect enlightenment of the Thus-Come One.

Release the four elements—do not cling to them. How could flames give mosquitoes a place to rest? One staff, two people holding it together— Across ten thousand miles of empty space, a single eagle soars.

Deciding to speak, (in the scorching sky, snowflakes fly). Manifesting the true monk, (nose straight, eyes level). Some do not agree, indulging in judgments (why insist on approval?). Directly cutting to the root source, the Buddha's seal. I cannot pick leaves or seek branches (straightaway, unable to untangle).

The radiant wisdom-mirror shines naturally of itself. Whether it is right or wrong, true or false—one word settles it forever, with no room for differing views. Within, one upholds the Bodhisattva path; without, one appears in the form of a Hearer. Leading gods and humans as their guide, serving as a compassionate ferry across the sea of suffering—this is what is meant by a true monk.

Should there be people with misguided views and heretical understandings, whose minds do not accept or believe this, and who freely raise challenges—even if all the grasses, trees, forests, rice paddies, bamboo, and reeds were turned into tongues, and every one of those tongues posed the above kinds of difficult questions, they would all be answered with equal ease, uniformly and without inconsistency, in less than a snap of the fingers.

Therefore it is said: "Directly cutting to the root is the Buddha's seal; picking leaves and seeking branches—that I cannot do."

Decisive words reveal the true monk— Caoqi's Sixth Patriarch, Huineng of Lingnan. Since Master Ma stirred things up, The flame has passed on, lamp to lamp, continuing the ancestral light.

A Wish-Fulfilling Jewel<span note>Lifted once, forty-nine times.</span>. People don't recognize it<span note>It slipped by unnoticed.</span>. Stored personally within the Tathāgata's treasury<span note>It turns out it was right here all along.</span>. Six divine functions—empty yet not empty<span note>A silver mountain is just a silver mountain.</span>. One perfect circle of light—form yet not form<span note>An iron wall is just an iron wall.</span>.

Sanskrit: Mani. In Chinese, it means "Ruyi" (as one wishes). Some say it is the heart-jewel of the Garuda king. On the human level, it refers to one's own innate, luminous, truly awakened nature. All spiritual powers and samadhis are originally complete within it. Yet because people toil through life without trusting themselves, they turn away from awakening and cling to sensory dust, lost without realizing it. Hence it is said: "People do not recognize it." Only the Buddhas and Tathagatas possess the wondrous nature, perfect and luminous, profoundly still and empty, with hundreds and thousands of samadhis appearing freely at will. Therefore it is said: "In the Tathagata's treasury, it is personally gathered." This Mani pearl can reflect all five colors. Some say it has six apertures, symbolizing how a person's original one luminous essence splits into six sense faculties that unite in harmony. Once a single sense root returns to its source, the six functions cease their restless activity. Thus it is said: "The six wondrous functions are emptiness and not emptiness; the one perfect light is form and not form."

The Mani Pearl is unknown to people; Bright and clear, yet black as lacquer. All phenomena are contained within it; The four sages and six realms all emerge from this.

Purify the five eyes(One household lights a lamp). Attain the five powers(Another sits in darkness). Only through direct realization can this be known—it is hard to fathom(When people are at peace, they speak not; when water is level, it flows not). Seeing a form in a mirror is not difficult(Beware of stirring it). But how can one grasp the moon reflected in water(One who plays with light and shadows).

The Five Eyes: the celestial eye sees through everything without obstruction; the physical eye is not deceived by external forms; the Dharma eye perceives that nature is fundamentally empty; the wisdom eye shines with penetrating insight; the Buddha eye regards all beings—sentient and non-sentient—with perfect equality. Once the Five Eyes are purified, the powers of faith, effort, mindfulness, concentration, and wisdom naturally manifest. The mind-ground Dharma is known only through direct realization; it cannot be fathomed by ordinary thinking. If a person turns the light of awareness inward and sees clearly their original face, it is not difficult. But if one mistakenly clings to the fleeting reflections of the senses as oneself, it is like a monkey trying to catch the moon in the water—how could it ever be grasped? Thus it is said: "Seeing the reflection in the mirror is not hard, but grasping the moon in the water—who can do it?"

Purify the five eyes, attain the five powers. Squeeze juice from the head of a scale weight— A perfectly whole, fine gate of liberation, Yet push as you might, you cannot shove it open.

Walking alone always(Two brows above the eyes, horizontal.). Walking alone in step(The path underfoot leads straight to the heavens.). The enlightened journey together on the road to Nirvana(But where does this road begin?). With ancient refinement and a clear spirit, naturally lofty(Venerable Yunjü.). Though haggard in looks and firm in bone, people pay no heed(Only then is one in slight accord.).

Layman Pang asked Guru Mazu, "What is the person who is not a companion to all dharmas?" Mazu said, "When you can drink up all the water of the Western River in one gulp, then I will tell you." If you see through this clearly, you can stride freely across the seas and walk alone in the heavens. Walking hand in hand with the patriarchs of old is not beyond your reach. Consider this: A monk asked Master Qianfeng, "The ten directions' Buddhas all enter Nirvana through one path. Where, after all, is the starting point of this path?" Qianfeng drew a line with his staff and said, "It is here." What do you make of that? Thus it is said: When the tune is ancient, the spirit is clear, and the wind naturally rises high. When the face is gaunt and the bones are firm, people pay no heed. Thirty years hence, someone may awaken to this—who knows?

Always walking alone, always stepping alone. The straw sandals on his feet are fierce as a tiger. Twisting around, he brushes past the vast emptiness— Unaware, he has trodden and broken the path he came by.

A poor monk speaks of poverty, Yet calls himself "master of the house." His mouth says "poor," but stay alert— Truly poor in body, not in spirit.

In poverty, his body wears patched robes, But in spirit, he holds a treasure beyond price. This priceless gem—words cannot describe it— Its use is endless, never exhausted.

It benefits all beings, responds to conditions, Never withholding, never grudging. The Three Bodies and Four Wisdoms are perfectly complete within, The Eight Liberations and Six Supernatural Powers are imprinted on the mind.

A person of high capacity resolves everything in an instant, While those of lesser ability hear much yet doubt much. But just shake off the dusty robe from your own heart— Who needs to boast of diligence outwardly?

The ancients said: "To study the Way, one must first learn to be poor. Only after learning poverty can one truly draw near the Way." This is about guarding against greed—not adorning oneself with external things. Those who have left home follow the Buddha's family name, so they are called "Shakya disciples." "Disciple" is a general term for a male follower. In Sanskrit, "Shakya" means "the Able One," the Compassionate One. The full name is shortened for simplicity.

With nothing external to possess, yet carrying the sacred Way in one's heart—such a person is not truly poor. When the verse says, "Though poor, one wears patched robes; the Way holds priceless treasure within," it means that the myriad Dharma gates, immeasurable wondrous meanings, merits as numerous as Ganges sands, samadhi, and spiritual powers are all fully present. They give rise to endless manifestations and are used without depletion. They connect with beings, benefit the living, and prescribe medicine according to the illness. With great joy and great giving, there is no miserliness or reluctance. They transform the eight consciousnesses into the four wisdoms, gather the four wisdoms into the three bodies, and arrive at the eight liberations, the six supernormal powers, and the myriad phenomena of the universe—all sealed with one seal, without the slightest discrepancy. Hence it is said, "In the body, the mind-seal is perfectly round." This is what that refers to.

Those of superior faculties and sharp wisdom—once they decide, everything is decided; once they understand, everything is understood. Those of middling and lower capacities stumble at every turn, and thus, though they hear much, they do not believe. One who has realized the truth simply uses the realm of correct awakening to illuminate themselves, washing away the subtle defilements accumulated over countless kalpas. When the frost and dew ripen and fruits fall, they emerge—like moonlight over rushing rapids, which a thousand waves and ten thousand billows cannot scatter. Only then are they undeluded by the demons of birth, death, and the aggregates. Hence it is said: "Just untie the soiled robe from within yourself—who can boast of diligence outwardly?" This is precisely because they are unlike those who rush about seeking outside.

A poor monk, calling himself poor, What he picks up by hand is truly close at hand. The golden crow beneath the water is the sun in the sky; The child in the eye is the person standing before you.

Let them slander(A clay figure takes an iron staff.). Let them criticize(A fish eye mingles with a bright pearl.). Setting fire to the sky only wearies oneself(Accusing others of faults only brings fault upon oneself.). When I hear it, it's like drinking sweet dew(Already fallen into their trap.). It melts away, entering the inconceivable(Half saved.). Seeing harsh words(Gold does not trade for gold.). As merit(Water does not wash water.). This makes them my good spiritual guide(The great sage Confucius.). If not for slander and blame giving rise to enemies and kin(Overlapping mountain roads.). How could I show the power of unborn compassion and patience(One arrow pierces the blue sky.).

When the mind aligns with emptiness, how can praise or blame, honor or disgrace bring worry or joy? When the body aligns with emptiness, how can the knife's cut or the balm's touch bring pain or pleasure? When livelihood aligns with emptiness, how can giving or taking, gain or loss, matter at all?

Therefore, a person on the path does not contend with others over right and wrong. When adversity or favor comes their way, they act as if neither heard nor seen. Others' tricks are finite, while one's own refusal to engage is infinite. It is like a person holding a torch to burn the sky—merely exhausting themselves, what effect can they have on the sky?

Hearing such words is like drinking sweet nectar; the mind naturally becomes cool and clear, suddenly entering the realm of inconceivable liberation. Reflecting back, these harsh words are all merits. This is because the nature of words is empty, and enemies and loved ones are equal. Thus, they become my good spiritual guides.

Just as the ancient Buddhas, in past eons, were harassed and harmed by Devadatta in life after life, yet through the power of loving-kindness and patience, they attained supreme perfect enlightenment. Therefore it is said: "If not for slander giving rise to enmity and closeness, how could the power of loving-kindness and patience from non-arising be shown?"

Let them slander. Let them criticize. Turn inward and observe — who is the one doing this? All unusual forms and inferior shapes are illusions. Every ordinary name and sacred title is ultimately empty.

Mastery of the fundamental principle, fluency in expression, With concentration and wisdom perfectly clear, unhindered by emptiness. It is not only I who have attained this understanding— All Buddhas, countless as the sands of the Ganges, share the same essential nature.

“宗通”是指领悟诸佛的心宗，这正是达摩大师单传直指的法门。它无法用智识去衡量，也无法用意识去揣测，唯有当人亲身自证自悟，直至达到无证无悟的境界。因此，历代祖师相继出世，在千圣的顶端提持这一着子，使学人皆能领悟单传直指的妙处，这才叫作“宗通”。随后，才命其掌管藏经，披阅一代圣教，全面了解顿渐、秘密、不定等法门，以及藏通别圆等教法的滋味，这才叫作“说通”。当宗通与说通俱已通达，定慧均等，才叫作“圆明不滞空”。永嘉大师自述：“非但我今独达此定慧圆明之旨，与恒沙诸佛同证此体。”古德说：“天下无二道，圣人无二心。”正是这个道理。所谓“恒沙”，是指西天有恒河，河宽四十里，河中的沙极为细微。世尊说法时，常以这些沙作比喻。如今永嘉大师依经而说。

The principle is understood, and the expression flows. Like a full, bright sun shining in a clear sky— Hundreds and thousands of states of deep focus, countless meanings, All reside simply in the ordinary moments of daily life.

The lion's roar(the vast void opens wide its mouth). Fearless in speech(ten thousand hollows turn one tongue). All beasts who hear it have their minds split apart(a flake of snow flies over the red-hot furnace). The fragrant elephant rushes about, losing its majesty(beyond its realm). The heavenly dragons listen in silence, filled with joy(still carrying traces of consciousness).

The lion is the king of all beasts. When it roars once, every animal that hears it has its skull split open. This illustrates how when a Mahayana bodhisattva speaks the perfect and sudden Dharma sound, the palaces of Mara tremble. Lesser vehicles and non-Buddhists each become doubtful and cannot understand—just as in the Avatamsaka assembly, some had eyes but did not see Vairocana's body, and had ears but did not hear the perfect and sudden teaching. Similarly, in the Lotus assembly, some withdrew from the gathering. Thus it is said: the path above all paths has never been transmitted by a thousand sages; practitioners exhaust themselves like a monkey grasping at a shadow. Therefore it is said: "The fragrant elephant, rushing about, loses its majesty." The fragrant elephant symbolizes bodhisattvas of the provisional teaching and the two lesser vehicles. Although they awaken to the principle of the emptiness of dharmas, they do not understand the opportunity of the perfect and sudden teaching. It is like a fragrant elephant—though majestic and virtuous, upon hearing the lion's roar it loses its composure and flees. Only the dragon kings of the heavens, long nurtured by the great seed, all rejoice at once upon hearing the perfect sound. Thus it is said: "Silently listening, they give birth to joy."

The lion's roar, the fearless teaching. Jiaofan Boti bites his tongue. The sea god in wrath wields a coral whip— King Sumeru feels the pain to the bone.

Wandering rivers and seas(What's the point of roaming about?), crossing mountains and streams(Pay back the cost of my straw sandals!), seeking teachers and asking about the Way to practice meditation(Who is lacking anything?). Ever since recognizing the path of Caoxi(Try bringing it out to show me), I know that life and death are unrelated to me(Not allowed to travel by night, but you must arrive by dawn).

The ancient masters, having left one monastery and entered another, would seek out wise teachers. All for the purpose of thoroughly resolving the great matter of their own lives. This is like the young pilgrim Sudhana who made fifty-three visits to teachers, or the Chan master Xuefeng who climbed the mountain three times and made nine attempts, and even the great masters of the world who visited every kind of teacher before reaching a place of no doubt. The master Zhenjue himself said that he went to Caoxi, where the Sixth Patriarch confirmed his understanding of the mind-ground teachings, and from then on he knew that life and death could no longer interfere with him.

Crossing rivers and seas, traversing mountains and streams, Whenever I meet someone, I ask them for a single coin. In Kaizhou, there's a fine, simple cloth sack, At the crossroads, freely playing and being wild.

Walking is meditation, Sitting is meditation, In speech, silence, movement, and stillness, the body rests at ease. Even when facing a sharp blade, one remains calm and unruffled. (This is just another way of seeing things.) Even if poison comes, one stays indifferent. (This is yet another barrier to cross.) My teacher once met the Lamp-Lighting Buddha. (A leper leading companions.) Through many eons, he was the ascetic who endured insult. (Breaking apart, then reunited. Some say: The sword has been gone for long.)

When one reaches the state of body and mind utterly stilled, where movement and stillness are one, the five desires and eight winds cannot shake them. The four modes of birth and nine realms of existence find no doorway to confine them. Birth and death, coming and going—all are tranquil and empty. Thus it is said: "The body rests in ease." When one reaches this ground, even facing a sharp blade brings no fear. Should poison come, it is taken with equanimity. This is like Venerable Lion's receiving the blade, or Master Bodhidharma's taking poison—both had already realized the uncreated patience of all dharmas.

The text then cites how the Buddha, in his causal ground, spread his hair over the mud for Dipankara Buddha, who predicted: "In a future life, you will become a Buddha named Shakyamuni." It further recounts how, over many eons, he became the Kshantivadi (patient immortal) cultivating the Way in the mountains. When King Kali and his palace women entered the mountains to hunt, the women wandered about and saw a figure sitting alone in serene dignity. They came merely to gaze upon him. The king, waking from his daytime sleep, asked his attendants where the women were. They replied, "They have gone to the hermitage of that immortal." Enraged, the king came personally, sword in hand, and asked, "Who are you?" The reply came: "I am the patient immortal." The king then cut off his hands and feet with the sword, dismembering him joint by joint, yet no anger or hatred arose. Such was his manifold ascetic practice, extending beyond a single eon. Therefore it is said: "In many eons, he was once the patient immortal."

Walking is meditation, sitting is meditation, This is how one attains the Way in this human world. Who asks "What is the Patriarch's intent in coming West?" – He'd get a blunt fist square to the chest.

Many times we are born, yet never truly alone. Many times we die, never truly in pairs. Life and death drift endlessly, without fixed abode— From the moment of sudden awakening to the truth of no-birth, What joy or sorrow remains over honor or disgrace? The wise and the unwise are merely thirty miles apart.

True Awakening sighs, saying: Before attaining enlightenment, through countless eons, I endured countless births and deaths, revolving endlessly without a moment's pause. In the unchanging state, I suffered through cycles of rebirth in vain; toward the path of liberation that was never absent, I bound myself with delusions—like a spring silkworm spinning its cocoon, or an autumn moth plunging into flame. Thus it is said: Birth and death stretch on and on, with no fixed end. Since suddenly awakening to the patient endurance of the unborn, honor and disgrace alike are forgotten, worry and joy both vanish. What hold can birth and death have over me?

Many times born, many times dead— From ancient past to present, it is always so. Gods and demons take countless forms, But returning to the source leaves nothing at all.

Deep in the mountains,(fish move, water turns murky) In the hermitage,(birds fly, feathers fall) On craggy heights beneath ancient pines,(heaven and earth are one finger; all things are one horse) At ease, a forest monk sits quietly,(no birds carry flowers) In tranquil seclusion, truly carefree,(nothing to grasp—yet it is said, past and present stand clear)

Having grasped the ancient teachings, they withdrew into deep mountains and secluded valleys. Living in thatched huts or stone chambers, alone with only their shadow for company, they cut off all contact with the world. In that silent realm, their innate awareness shone clearly upon itself. As years and months deepened, they developed great fearlessness. Following conditions with ease, they roamed freely, untroubled by any constraints. The three realms could not confine them, nor could the six sense objects disturb them. Truly, they could be said to wander at leisure, sitting quietly as monks of the wilds, dwelling serenely in solitude—truly at ease.

Entering deep mountains, dwelling in forest retreats, Both worldly and transcendent—all let go. Utterly naked, with nothing to grasp, Completely bare, with nothing to hold.

Awakening is immediate— like the moon breaking through clouds, bright and clear. No effort is needed— when the tiger roars, the wind arises on its own. All conditioned phenomena differ— even the treasure of Liang was originally just Master Zhi.

Giving while clinging to form brings heavenly rewards— like the emperor’s decree within the realm. Yet it is like shooting an arrow into the sky— like a general’s command beyond the borders. When the force is spent— the poor are short on wit. The arrow falls back to earth— thin horses have long coats. Such acts bring future lives of discontent— walking at night, avoid stepping on white— if not water, it’s stone.

How can this compare to the unconditioned gate of true reality— a snap of the fingers, and enter from here. One leap, and you’re directly in the land of the Thus-Come One— how delightful, to have arrived home.

A person who is fully enlightened attains the effortless wisdom that doesn't rely on deliberate practice. This is different from the merit gained through intentional good deeds.

Long ago, Emperor Wu of Liang asked Bodhidharma, "Since I ascended the throne, I have built temples, copied scriptures, and ordained countless monks. What merit have I earned?"

Bodhidharma replied, "These are small fruits of the human and heavenly realms, causes that still carry defilement. They are not true great merit."

The Emperor asked, "Then what is great merit?"

Bodhidharma said, "It is the pure wisdom, wondrous and perfect, whose essence is inherently empty and still. Such merit cannot be sought through worldly actions."

The Emperor was stuck on the merit of deliberate deeds. That's why it is said: Giving with attachment to forms gives rise to heavenly blessings, but it's like shooting an arrow into the sky — when the force is spent, the arrow falls back down. Thus it's said that such deeds only bring unsatisfactory results in future lives.

Hanshan said: "I see the Wheel-Turning King, surrounded by a thousand sons. He transforms the four heavens with the ten good deeds, adorned with many treasures. The treasures always accompany him, and his splendor is truly magnificent. But when his blessings are exhausted, he's like a bird perched on a reed — it breaks. He becomes a worm in a cow's neck, bound by karma in the six realms of existence."

How much less can ordinary people rely on impermanence? How much better to enter the gate of true reality beyond all deliberate action — one leap straight into the ground of the Thus-Come One.

The "true reality beyond action" is the wondrous mind of Nirvana — the teaching of true reality that is without marks. The "ground of the Thus-Come One" is the single true reality that cuts off all before and after. To awaken here is like a prince ascending the throne, or a commoner being appointed prime minister. That is why it's called "directly entering the ground of the Thus-Come One."

Awakening is immediate; no effort is needed. Self and objects both forgotten; mind and scene become empty. Lotus stems hold up the pale moon; Sandalwood leaves fan the fragrant breeze.

Once you grasp the root,(the cart does not veer sideways) there is no worry about the branches.(the principle is not bent or broken) Like pure crystal holding a precious moon,(the eyes glance southeast, the mind is set on northwest) Once you can understand this wish-fulfilling jewel,(when meeting, it is not held out; with a thought, it is known to be present) Benefiting yourself and others without ever running dry.(only one of our own household speaks the household's words)

Once the root is clear, the branches naturally flourish. The root is the innate, enlightened nature within all beings. The branches are the countless meditative states and miraculous functions that arise from it. Pure crystal symbolizes the radiant clarity of both inner and outer reality. The precious moon symbolizes the perfect luminosity of the wondrous nature. Like space that contains all phenomena without discrimination, one who understands this wish-fulfilling jewel benefits self and others without end. Without seeking excellence, excellence naturally arrives. Awakening oneself and others, its wondrous functions are boundless.

Once you grasp the root, the branches take care of themselves. The wondrous function moves freely, lively and alive— with an open hand, push wide the gate of non-duality; the vast universe, countless worlds, spread open as wide as this.

Moonlight over the river reflects. Pine breeze blows through. In the endless clear night, what is there to do? The thief's heart knows unease.

Buddha-nature, the precept pearl, seals the mind's ground. No need to hang an ancient mirror. Mist, dew, clouds, and rosy clouds—robes of the body. At dawn, all becomes clear on its own.

This is the profound state of Manjushri and Samantabhadra, far beyond what thought or discrimination can grasp. An ancient saying goes: "For thirty years, one only takes it as a scene." What more is there to do in the clear night? That would already be like drawing legs on a snake. Awakening to one's own mind is called Buddha-nature. Clarity inside and out is called the Precious Pearl of Conduct. The ability to give rise to all phenomena is called the Ground of Mind. Commanding all beings is why it is called the Seal. Though it has many names, its principle is one. Heaven and earth share the same root with me; all things share the same body with me. Thus it is said: "Mist, dew, clouds, and rosy clouds are the garments on this body."

The moonlight on the river, the wind through the pines— Where else would you seek Manjushri? Ten ages, past and present, flash like lightning; The vast ocean of worlds is but a single hut.

The Dragon-Subduing Bowl,(black as lacquer.) The Tiger-Taming Staff,(bright as the sun.) With twin-pronged golden rings that ring clearly,(no equal above, below, or in any direction.) These are not mere symbols or empty rituals— They are the true traces of the Thus Come One's precious staff.(Bodhidharma came from the west, traveling a hundred thousand miles, only to tell Emperor Liang of the Way he did not recognize.)

The alms bowl receives offerings. The staff subdues demons. These two are the随身 implements of a monk. The so-called "dragon-subduing bowl" and "tiger-releasing staff" each derive their names from particular circumstances. In the past, the World-Honored One subdued the fire dragon within his bowl. A great master released two tigers beneath his staff. The full accounts are extensive and will not be detailed here. The two prongs of the staff represent the two truths—the mundane and the ultimate. The six rings represent the six perfections. The central shaft represents the Middle Way. When the truly enlightened one went to Cao Creek, he circumambulated the meditation seat three times and struck the staff once. This had its own origin, not merely an outward display of ritual dignity or idle posturing. The sutra says: "The Buddha told the monks, 'You should receive the staff. Why? Because all past Tathagatas and present Buddhas have upheld it.' It is the mark of a sage." Hence it is said: "The Tathagata's precious staff traces the very footsteps."

The Dragon-Subduing Bowl, the Tiger-Taming Staff. Face to face, the moment comes—held forth directly. The tale of three thousand years is not pursued again. One day, return to me—twice drenched.

Do not seek truth,(South of the Xiang River.) Do not cut off delusion,(North of the Tan River.) Understand that both are empty and formless,(Within lies gold filling an entire country.) Formless, not empty, yet not not-empty— This is the true form of the Tathāgata.(Under the shadowless tree, sharing a single boat. In the crystal hall, no one knows.)

The notions of "true" and "false" are themselves merely labels. Seeking to eliminate duality is also an illusion. For ordinary beings and those seeking lesser attainments, abandoning illusion to pursue truth leads to a conditioned nirvana, which is not ultimate. The Lotus Sutra says: "Merely transcending illusion is called liberation, but this is not yet complete liberation." For those of sharp and sudden awakening, they realize that both true and false are fundamentally empty—formless and nameless. Yongjia, fearing others might become attached to emptiness or formlessness, further stated: "Formless, empty, yet not empty—this is the true reality of the Tathagata." The depth of practice varies, and the paths of words and thought come to an end.

Do not seek truth. Do not cut off delusion. If you try to sever or chase, you're worlds apart. If someone still asks, "What then?" Thirty blows to the spine, one after another.

The mind-mirror shines bright, Its spiritual light blazing through. It reflects without obstruction, Completely free from sense and dust. Vast and clear, it pervades all realms, Its essence reveals true permanence, beyond words. All phenomena appear as shadows within it, The mind's nature is unstained, inherently complete. A single orb of light, neither inside nor out, Just cast aside delusive conditions, and you are the Thus Come Buddha.

The light of the mind shines through all things without obstruction. It illuminates the countless realms, free from all barriers. Like a mirror on a stand—when a barbarian comes, the barbarian appears; when a Han person comes, the Han person appears. Light upon light, shadow upon shadow, each reflecting and interpenetrating. They merge seamlessly, interweaving without conflict.

One could say: the boundless lands of the universe are not separated from us by even a hair's breadth. The ten ages of past and present, from beginning to end, never depart from this very moment. The four noble beings and six lower realms, the vast array of all phenomena—all flow forth from our wondrous brightness. Even tossing this world into another, or placing Mount Sumeru within a mustard seed— these are but the ordinary functions of this mind, not dependent on any external art.

The mirror of the mind is clear, reflecting without obstruction. In the great, the small appears; in the small, the great appears. Each phenomenon is one with the Dharma, every speck of dust is a state of deep absorption. Cast it before you—yet the darkened mind fails to grasp it.

Embracing emptiness with abandon— do not let it go. Dismissing cause and effect— letting go is not allowed. In reckless, heedless wandering, disasters are invited— what crime is there in striking to kill? Clinging to existence, then falling into the void—that sickness is the same— strike the south, and the north moves. Like fleeing drowning only to leap into fire— watch your step.

Yongjia, having realized the true view, felt compassion for those who, holding wrong views, were solely attached to emptiness and denied cause and effect. Thus it is said: "Recklessly and wildly, with no restraint and no control, they wrongly invite calamity and disaster." This is like a weak man who proclaims himself emperor and is wrongly executed. If one abandons the view of existence and clings to the view of non-existence, the affliction is the same. Hence it is said: "It is like escaping drowning only to throw oneself into fire."

Broad and open emptiness, yet it discards cause and effect. Each arising is examined one by one, all are held accountable. If one further forgets the body and even the mind's death, This ailment grows harder to cure, and the sickness only deepens.

Abandon the deluded mind—like searching for a needle at the bottom of the sea. Embrace the ultimate truth—like stitching threads in empty space. Yet the very act of choosing and rejecting becomes a cunning deception—off by a hair's breadth, you miss by a thousand miles. Those who do not understand this merely practice with effort—like a disordered eye seeing flowers in the void. That is deeply mistaking a thief for one's own child—void flowers producing void fruits.

If you set aside the deluded mind and seek to grasp the principle of True Suchness, your mind still harbors the act of choosing and rejecting. This leads to actions that are clever but false, lacking authenticity. Because practitioners fail to understand this essential point, they mistake the vivid awareness of seeing, hearing, feeling, and knowing—mere sensory functions—for their true self. This is deeply akin to mistaking a thief for one's own child. As the ancients said: "Those who seek the Way do not recognize the true, because they have long mistaken consciousness for it. Through countless eons, it is the root of birth and death, yet the foolish call it the original self."

Discard the deluded mind and embrace the truth. It is like abandoning the vast ocean to cling to a bubble. Seeing only that the bubble arises from the water, one fails to realize that when it bursts, it returns to the ocean.

Damaging the Dharma treasure(When household spirits enter.). Destroying merit(When thieves have arrived.). All of this stems from the mind, consciousness, and awareness(The spring breeze fills the ground, leaving chaos in its wake.). Thus, in the Zen school, one must completely let go of the mind(When all is fully let go, there is nothing left to let go.). Suddenly entering the power of understanding that transcends birth(Even at the deepest mysteries, one must also be admonished.).

Hundreds and thousands of Dharma doors all return to the single mind. The countless wondrous virtues all reside in the source of the mind. Yet because sentient beings lack faith in themselves, they rush outward seeking, forcing control over thoughts and consciousness. Thus, their Dharma wealth and merit diminish and decay. Master Hanshan said: "Alas, seeing the people of this world, forever falling into the sea of confusion, never realizing this truth—their practice only brings bitter toil." Therefore, the Zen school directly understands the mind, abruptly entering the power of seeing and knowing that is unborn. As they say, the nine-fold elixir transforms iron into gold; a single word of ultimate truth turns the ordinary into a sage.

If you try to gauge my school with the mind's perception, It's like heading west only to end up east. Turn your face around and see for yourself— The round red sun rises over a solitary peak.

Great is the man! He wields the sword of wisdom, with the sharp edge of Prajna and the flame of Vajra. Not only does it shatter the minds of heretics, but it has long since struck terror into the hearts of demons.

The great person of the world is one who, with a heart of loyalty and filial piety, and a spirit of fierce resolve, stands in the halls of power, lifting the ruler to the heights of the sage-kings Yao and Shun, so that all people under heaven may delight in the peace of good governance. The great person beyond the world is the one of vast mind—the great-hearted being. Holding the sword of Wisdom, they cut down the five skandha demons. They return to the vast, silent expanse before the void, the land untouched by yin or yang, restoring the fallen teachings of the patriarchs and upholding the magnificent legacy of the Linji house. The blade of Prajñā empties all existence; the flames of vajra annihilate the demon armies of birth and death. Thus it is said: “Not only does it empty the minds of non-Buddhists, it has long since struck terror into the hearts of heavenly demons.” Do you all see this? After a long pause, he said: “The sword has been gone for a long time—now you mark the boat. Have you not heard the words of the ancestral teacher Wuzu Yan?”

Zhao Zhou’s naked sword, Frosty gleam, blazing light. If you still ask how it is, Your body splits in two.

The thunder of the Dharma resounds, the drum of truth is struck. Clouds of compassion spread, sweet dew showers down. Dragons and elephants tread, moistening all without bound— The three vehicles and five natures all awaken. The snow-capped mountain's richness, pure and unmixed, Produces only finest cream—this I always receive. One nature perfectly pervades all natures, One Dharma encompasses all dharmas. One moon appears in all waters, Yet all water-moons are held within that single moon. The Dharma-body of all Buddhas enters my nature, And my nature merges with the Thus-Come One. One ground embodies all grounds, Beyond form, beyond mind, beyond deeds. In a snap, eighty thousand gates are completed, In an instant, three asamkhyeya kalpas are erased. All words of number are not number— What have they to do with my luminous awareness? (What has been offered above is all true and real.)

All Buddhas, Bodhisattvas, Patriarchs of past generations, and virtuous teachers throughout the world are models of expounding the Dharma to benefit beings. First, they awaken beings with the thunder of the Dharma; then they gather them widely with the drum of the Dharma; and finally, they cover all with the compassionate clouds, moistening everything with a single rain, so that the three kinds of plants and two types of trees each grow according to their capacity. Hence it is said, "The dragon-elephant tramples, moistening without bound; the three vehicles and five natures all awaken."

On Snow Mountain there is a grass called "fatty and glossy," unmixed with any impurity. A white ox that feeds on it produces pure ghee. Snow Mountain symbolizes the realm of ultimate reality; the fragrant grass symbolizes the perfect cultivation of the right path; the white ox symbolizes wisdom illuminating ultimate truth; and the ghee symbolizes the supreme flavor of the One Vehicle. This illustrates that bodhisattvas of the supreme vehicle, from the very first stirring of their aspiration, realize perfect enlightenment. Those of the perfect and sudden type are in constant accord with it at every thought—hence the phrase "constantly receiving."

Consider Guishan's saying: "Better to accept a little according to your lot." What does this mean? When one nature is penetrated, all natures are thoroughly penetrated; when one principle is realized, all principles are contained within it. Only then do you see that all beings have been Buddhas from the very beginning, dwelling together in the Land of Eternal Still Light, all bearing the name Vairocana. It is like a single moon appearing in all waters—yet all the moons in the waters are gathered back into the one moon. They interpenetrate, interfuse, and merge into one another, layer upon layer without end, endless in their layering. This is not mere metaphor; it can only be known through direct realization. Hence it is said, "One ground contains all grounds." It is neither form, nor mind, nor action, nor karma.

"Ground" refers to the ground of self-realization, which cannot be reached by intellectual understanding. "Not form" means it is not obstructing form; "not mind" means it is not the perceiving mind; "not action" means it is not fabricated activity; "not karma" means it is not deeds that are done. It is what those of superior roots and sharp wisdom understand in one stroke—clear in a single glance, illumined in a single instant. This is what Ananda meant when he said, "Without passing through countless eons, one attains the Dharma body."

When you reach this ground, all natures and forms, the hundred Dharma gates, and countless subtleties are merely expedients for lesser capacities—not the ultimate truth. Hence it is said: "All formulations and non-formulations—what do they have to do with my spiritual awareness?"

Strike the Dharma thunder, beat the Dharma drum, The ocean surges, Mount Sumeru dances. At the tip of a single hair, the universe is fixed; In vast worlds of sand, not a speck of dust remains.

Neither can it be destroyed, nor praised. Both extremes are cut off; a single sword stands against the cold sky. Its essence is like empty space, with no bounds or shores. The mind does not betray others; the face shows no shame. Without leaving this very place, it is eternally serene. Within the pot, there is another heaven. To seek it, know that you cannot see it. The sword is long gone; you are merely carving marks on the boat. It cannot be grasped. You see the sun by day. It cannot be let go. You see the stars by night. In the ungraspable, thus it is obtained. When people are at peace, words are still; when water is level, it does not flow. Again, it is said: Cut through.

One who has realized the Way has a mind like empty space—vast enough to embrace all that exists, yet subtle enough to penetrate the smallest detail. Such a mind cannot be swayed by the world's praise or blame, its words or judgments. It remains perfectly still and serene, right where it is. If you try to search for it, you will miss it by far.

As the ancients said, "When you deliberately seek it, you go astray. When you let go of all intention, it appears naturally." It is without reliance, without desire, without name, without form. You cannot grasp it, nor can you cast it away. Freely it flows, flowing freely—though it cannot be attained, it is realized in this very moment.

Already the eight characters are flung open, and both hands have handed it over completely. Only because it is so utterly clear does the attainment seem to come so late.

Indestructible, beyond all praise. The five-colored qilin treads the shore of heaven. If you grasp the wrong meaning beneath the words, Even non-action is bound by golden chains.

Silence speaks(above is heaven). Speaking is silence(below is earth). The great gate of giving opens without obstruction(heaven tilts northwest, earth sinks southeast). If someone asks me what school I follow(the sun is high, the tree's shadow is thick). I reply: the power of Great Prajna(rain falls, the ground is wet). Whether right or wrong, people do not recognize it(if you recognize it, it is not false). Going against or with the flow, heaven cannot fathom it(a thief is a small man, but his wisdom surpasses a gentleman's). I have long cultivated through many kalpas(even where there is no charm, there is charm). This is not casual deception(to know one string, two strings, and five hundred).

One who speaks well finds no path of meaning to guide others. One who is silent finds no stillness to keep. Master Nantang said: "One who is a teacher of the tradition must understand that the Dharma spoken by the insentient and the Dharma spoken by the sentient are no different." The sentient are the heavenly beings and all living creatures. The insentient are earth, wood, tiles, and stones. How can we see the principle of their non-difference? If you can open one eye here, you will realize that the Dharma is spoken everywhere—in every speck of dust, in every realm, blazingly proclaimed without pause. Right now, the myriad phenomena—sentient and insentient alike—are proclaiming it in full force. Do you hear it?

The sutra says: "The Buddhas of the ten directions extend their vast, long tongues, covering the entire three-thousand-fold world, speaking the true words." This can be called the great gate of giving, open without obstruction. If someone asks what teaching is so extraordinary as this, just tell them: "The power of Mahaprajna." *[Crack!]*

But be careful not to misstate it. Whether it is right or wrong, whether it goes against or with—heaven cannot fathom it, let alone humans. Yongjia himself said: "I have cultivated Prajna for countless eons. This is not idle deception or confusion of others." Guishan said: "If you can remain unwavering life after life, the fruit of Buddhahood is certain to be attained." This is truly not false.

Silent when speaking, speaking when silent. The myriad phenomena share one tongue. In the worldly and transcendent realms, there is no difference. The dust speaks, the realms speak, blazingly speaking.