---
title: "應菴曇華禪師語錄 · 廣德軍趙中大施法衣請小參"
description: "应菴昙华禅师语录由南宋临济宗高僧应菴昙华禅师所述，嗣法弟子守诠等人编集而成。该书成书于南宋禅宗鼎盛时期，收录了禅师的法语、开示、机缘对话及偈颂等内容，系统体现了其峻烈刚猛的宗风与直指人心的禅法思想。作为临济宗杨岐派重要文献，该语录不仅展现了南宋禅学的发展脉络，也对后世禅宗修行与思想研究具有深远影响，是研究宋代禅宗史与心性论的重要经典之一。"
url: "https://rushiwowen.co/en/r/cmex4lncb2wybjp04cpo079ig"
---

廣德軍趙中大。施法衣請小參。僧問判府中大所施法衣。彌勒千尺之軀。披來不短。釋迦丈六金身。搭來不長。和尚用之。恰恰相稱。未審此意如何。師云。逼塞虗空。進云。恁麼則葢覆大千去也。師云。天上天下。進云。直得竪窮三際橫亘十方。師云。一句道著。進云。者一句甚處得來。師云。者一句也無來處。進云。只如韓文公。問大顛和尚。弟子公務事繁。佛法省要處。乞師一言。大顛默然。意旨如何　師云。斬釘截鐵。進云。只如侍者敲禪床三下。大顛云。作什麼。者云。先以定動後以智拔。文公忽然大悟又作麼生。師云。入地獄如箭。進云。和尚門風高峻。弟子向侍者邊得箇入處。還契大顛也無。師云。家醜莫外揚。進云。青山不鎻長飛勢。滄海合知來處高。師云。無錢沽酒。僧禮拜。師云。何不進語　師乃舉。教中道。若以色見我以音聲求我。是人行邪道。不能見如來。乃喝一喝云。諸人還聞麼。要且不是聲。提起袈裟角云。諸人還見麼。要且不是色。既不向聲色上辨向什麼處見如來。若道二六時中一動一靜一語一默。折旋俯仰處見如來。即是認賊為子。若道不向二六時中動靜語默折旋俯仰處辨。正是癡狂外邊走。到者裏若是明眼漢。瞞它一點不得。豈不見本仁和尚道。尋常不欲向聲前句後。鼓弄人家男女。要且聲不是聲。色不是色。時有僧出問。如何是聲不是聲。仁云。喚作色得麼。曰如何是色不是色。仁云。喚作聲得麼。且道為你說答你話。若辨得出。於佛法中。不妨有箇入處。雪竇拈云。本仁也甚奇恠。要且貪觀天上。既非聲前句後。從什麼處入師拈云。雪竇到者裏。盡其神通。無插手處。只如道既非聲前句後。從什麼處入。往往十箇有五雙蹉過。還知薦福落處麼。一箭落雙鵰。了智上人。遠自廣德。持判府中大回施俸資。特就今辰齋僧。營辦種種佛事。及捨法衣一頂。與山僧受用。乃命小參。舉揚正法眼藏涅槃妙心。集此無涯上善。並用祝陪台筭。并諸寶眷。福壽延鴻。不盡功德。四恩總報。三有齊資。法界有情。同圓種智。判府中大雖未參識。竊聞深知有此一段大事。雖相去千有餘里。而未甞隔一絲毫許。正所謂千里同風也。既作宗門外護。而又於此道不倦。信知於過去無量塵沙劫中。熏習得熟纔出頭來。一撥便轉。豈在忉忉也。然做工夫。別無佗術。只要有大信根具大種智。知有此事。於二六時中。行住坐臥處。切切提撕。看是什麼道理。但恁麼推來推去。推到無依倚處。驀地撞著。更不費絲毫氣力。便是從孃肚裏出來底未嘗別有一物與你也。與它從上佛祖。同一受用。正如斬一綟絲。一斬一切斬。如染一綟絲。一染一切染。前後際斷。三祇劫空。覔其虗空。了不可得。全體是箇金剛正體。了無出沒。在諸佛分上。不曾添一絲毫。在凡夫身中。不曾減一絲毫。如水洗水。似金愽金。有時拈一莖草。作丈六金身。有時將丈六金身。作一莖草。擒縱自在。殺活自由。者箇話頭。乃從靈山會上。黃面老子處來。佛佛祖祖。以心契心。至於今日。未嘗有一絲毫許錯悞。謂之正法眼藏涅槃妙心。未有天地。未有日月。未有人倫已前。此心亦逼塞虗空。逮乎天地既分。有日月人倫。此心亦逼塞虗空。所以道生也恁麼。死也恁麼。要且生死籠󰋪它不得。何故為它著著有出身之路。不見教中道。若在長者。長者中尊為說勝法。若在居士。居士中尊。斷其貪著。若在剎利。剎利中尊。教以忍辱。若在婆羅門。婆羅門中尊。除其我慢。若在大臣。大臣中尊。教以正法。若在王子。王子中尊。示以忠孝。若在內宮內宮中尊。化正宮女。若在庶民。庶民中尊。令興福力。若在梵天。梵天中尊。誨以勝慧。若在帝釋帝釋中尊。示現無常。若在護世。護世中尊。護諸眾生。此葢從清淨微妙根本智中。廣發如是勝妙方便大解脫門。又謂之金剛正體。又謂之頂王三昧。又謂之。浮幢王剎海。又謂之第一義。至於楊岐和尚。以金剛圈栗棘蓬。揭示學者。洞明少室直指之由。其變通逸格超量。得大自在。與一切人抽釘拔楔。解粘去縛。令各各自證。透頂透底。要且不可以心知。不可以識。識長沙和尚道。我若舉揚宗教。法堂前草深一丈。事不獲已。所以向諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界。在自己光明裏。盡十方世界無一人不是自己。我常向諸人道。三世諸佛。共盡法界眾生。是摩訶般若光。光未發時。汝等諸人。向什麼處委。光未發時。尚無佛無眾生消息。既無佛無眾生消息。且道大地山河。日月星辰。人畜草芥。纖洪長短。從什麼處得來。還知落處麼。天上有星皆拱北。人間無水不朝東。

> The senior official Zhao of Guangde Commandery offered a ceremonial robe and requested a brief formal instruction. A monk asked, "The governor, Senior Official Zhao, has offered this ceremonial robe. It would not be too short for Maitreya's thousand-foot body, nor too long for Shakyamuni's sixteen-foot golden form. When you, Master, wear it, it fits perfectly. What is the meaning of this?" The master said, "It fills the entire void of space." The monk continued, "If so, then it covers the whole universe." The master said, "Above heaven and below heaven." The monk said, "Indeed, it extends vertically through the three times and horizontally across the ten directions." The master said, "A single phrase has hit the mark." The monk asked, "Where did this phrase come from?" The master said, "This phrase has no origin." The monk then asked, "What about when Han Wen Gong asked Great Master Datong, 'My disciple is busy with official duties. Please give me one word on the essential meaning of Buddhism.' The Great Master remained silent. What was the intention behind that?" The master said, "Cut through iron and sever bronze." The monk pressed on, "And when the attendant knocked on the meditation bench three times, and the Great Master asked, 'What are you doing?' The attendant replied, 'First settle with concentration, then liberate with wisdom,' and Han Wen Gong suddenly achieved great awakening. What about that?" The master said, "He fell into hell as swiftly as an arrow." The monk said, "Your gate, Master, is lofty and steep. But this disciple found an entry point through the attendant's words. Does it match Great Master Datong's teaching?" The master said, "Do not air the family's dirty laundry abroad." The monk said, "The green mountains cannot confine the soaring flight; the vast ocean knows the height of its source." The master said, "No money to buy wine." The monk bowed. The master said, "Why don't you speak further?" The master then raised the point, saying, "The scriptures say: 'If one sees me through form, or seeks me through sound, such a person practices a deviant path and cannot see the Tathagata.'" He then gave a shout and said, "Do you all hear that? It is definitely not sound." He lifted the corner of his robe and said, "Do you all see this? It is definitely not form." "Since you cannot distinguish through sound or form, then where do you see the Tathagata? If you say you see the Tathagata in the midst of the twelve hours, in movement and stillness, in speech and silence, in turning and bowing, then you are mistaking a thief for your own son. If you say you do not distinguish in the midst of the twelve hours, in movement and stillness, speech and silence, turning and bowing, then you are simply a madman wandering outside. "At this point, if one has clear eyes, not a single bit can deceive them. Haven't you seen how Master Benren said, 'I do not ordinarily wish to stir up people's minds with words before or after sound. Indeed, sound is not sound, and form is not form.' At that time a monk came forward and asked, 'What is meant by sound not being sound?' Benren said, 'Would you call it form?' The monk asked, 'What is meant by form not being form?' Benren said, 'Would you call it sound?' Tell me—was he explaining for you, or answering your question? If you can discern this, then you may indeed have an entry point in the Dharma." Xuedou commented, "Benren was truly remarkable, but he was still gazing at the sky. Since it is neither before sound nor after words, from where does one enter?" The master commented, "At this point, Xuedou exhausted his spiritual powers and had no place to put his hands. As for saying, 'Since it is neither before sound nor after words, from where does one enter?'—usually five out of ten pairs would miss the point. Do you know where Zhenfu's landing is? One arrow brings down two eagles." The eminent cultivator Liao Zhi came from afar, from Guangde, bearing the governor's donation of his official salary. Especially on this day, he sponsored a meal for the monastics, arranged various Buddhist ceremonies, and offered this ceremonial robe for me, this mountain monk, to use. He then requested this brief instruction to proclaim the correct Dharma eye treasury and the wonderful mind of nirvana. Gathering this boundless supreme goodness, it is all dedicated to extending the governor's lifespan and that of all his precious family—may their blessings and longevity extend far. The merit is inexhaustible, repaying the four kindnesses and benefiting the three realms universally. May all sentient beings in the Dharma realm equally perfect the wisdom of all modes. Although the governor has not yet met me in person, I have heard that he deeply understands this one great matter. Although we are separated by more than a thousand miles, there has never been a single hair's breadth of separation between us. This is what is called "a thousand miles sharing the same wind." Since he acts as a lay protector of the ancestral school and is untiring in this path, I know for certain that in countless eons of past kalpas, he has ripened his conditioning so thoroughly that the moment he emerged, with a single touch he turned around. Why would he need to fuss? However, in doing the work, there is no other technique. One only needs a great root of faith, endowed with great inherent wisdom, knowing that this matter exists. In the twelve hours, in walking, standing, sitting, and lying down, earnestly keep the inquiry alive: "What is this principle?" Just push and pull it this way, push it back and forth, until you push it to the point where there is nothing to rely on. Then suddenly you collide with it, without expending even a hair's breadth of energy. This is precisely what came out of your mother's womb—nothing extra was ever given to you. You share the same enjoyment with all the Buddhas and patriarchs of old. This is like cutting a single strand of silk: cut once, and all is cut. Like dyeing a single strand of silk: dye once, and all is dyed. The boundary between before and after is severed, the three countless eons are emptied. Search for the void itself, and it cannot be found at all. The entire substance is the indestructible true body, with no coming or going. In the portion of the Buddhas, not a single hair was added. In the body of ordinary beings, not a single hair was removed. Like water washing water, like gold mixing with gold. Sometimes picking up a single blade of grass and making it a sixteen-foot golden body; sometimes taking the sixteen-foot golden body and making it a single blade of grass. Seizing and releasing are entirely free; killing and enlivening are completely at will. This huato comes from the assembly on Vulture Peak, from the yellow-faced elder. Buddha after Buddha, patriarch after patriarch, have transmitted it from mind to mind until today, without a single error even the size of a hair. This is called the correct Dharma eye treasury and the wonderful mind of nirvana. Before heaven and earth existed, before sun and moon existed, before human relationships existed, this mind already filled the void of space. When heaven and earth were distinguished, when sun and moon and human relationships came to be, this mind still fills the void of space. Therefore it is said: whether born or dying, it is thus. Yet birth and death cannot confine it. Why? Because it has a path of escape in every moment. Haven't you seen it said in the teachings: "If among elders, honored among elders, speak the supreme Dharma for them. If among householders, honored among householders, sever their craving and attachment. If among warriors, honored among warriors, teach them patience. If among brahmins, honored among brahmins, remove their arrogance. If among ministers, honored among ministers, teach them the correct Dharma. If among princes, honored among princes, show them loyalty and filial piety. If within the inner palace, honored within the inner palace, transform and correct the palace women. If among the common people, honored among the common people, cause them to develop the power of merit. If in the Brahma heaven, honored in the Brahma heaven, instruct them in sublime wisdom. If among the Shakra, honored among the Shakra, manifest impermanence for them. If among the world protectors, honored among the world protectors, protect all sentient beings." This all arises from the pure, subtle, fundamental wisdom, broadly emitting such supremely skillful means and great gates of liberation. It is also called the indestructible true body, also called the crown king samadhi, also called the ocean of worlds of the Floating Banner King, also called the ultimate truth. As for Patriarch Yangqi, with his golden circle and chestnut thorn lotus, he revealed to students the direct pointing of the Shaolin tradition. His adaptability, transcendence of convention, and surpassing of measure attained great freedom. For all people, he pulled out nails and removed wedges, loosened adhesions and untied bonds, causing each to personally realize, penetrating to the very top and bottom. Yet it cannot be known by mind, cannot be recognized by consciousness. Master Changsha said: "If I were to fully proclaim the ancestral tradition, the grass in front of the Dharma hall would grow ten feet deep." Unable to do otherwise, I tell you all: the entire ten-direction world is the eye of the renunciant. The entire ten-direction world is the complete body of the renunciant. The entire ten-direction world is your own light. The entire ten-direction world is within your own light. The entire ten-direction world—there is not a single person who is not yourself. I often tell you all: the Buddhas of the three times together with all sentient beings throughout the Dharma realm are the great prajna light. Before the light has arisen, where do you all place yourselves? Before the light arises, there is not yet even a trace of Buddhas or sentient beings. Since there is no trace of Buddhas or sentient beings, tell me: from where do the great earth, mountains and rivers, sun, moon and stars, humans, animals, grass and weeds, the fine and the coarse, the long and the short, all come? Do you know where it lands? In the sky, all stars point north; in the world, no water fails to flow east.

檀越散藏經請小參云。釋迦老子道。始從鹿野苑。終至䟦提河。於是二中間。未甞說一字。祇如一大藏教。從甚處。得來這裏若覰得徹去。便知釋迦老子落處。既知落處。便具看經眼目。豈不見。昔有一婆子。請趙州看經。州遶禪床一匝。婆云。此來請和尚看全藏。如何祇轉半藏。如此看經。忒煞省力。更不用鎚鍾擊磬。歌贊佛乘。五千餘軸。不在彈指頃。一切了畢。須是恁麼看經始得。若肚裏著箇元字脚。便被黑豆子換却眼睛了也。更隨人舌頭轉。一藏半藏。有甚了期。大丈夫漢。直須一刀兩段。方知一句一偈一文一義。無不從自己𮌎中流出。葢天葢地。至於折旋俯仰。動作施為。皆是如來清淨妙輪。轉轆轆地。所以道。從無住本立一切法。昔有僧見老宿看經次。乃問。如何是看經眼。老宿竪起拳頭看佗用處。不妨嶮峻。且如何領會。若喚作看經眼。又是拳頭。若喚作拳頭。又失却看經眼。到這裏。不假三寸舌。辨明得出。方信道終日著衣。未甞挂一縷絲。終日喫飯。未甞咬破一粒米。終日看經。不曾道著箇元字脚。如是則不唯看經眼目分明。至於所獲利益不可思議。其或未然報恩更為諸人下箇切脚。毗盧遮那清淨海充滿三千與大千。

> A lay patron who had donated scriptures requested a brief discourse. The Master said: Shakyamuni said, "From the Deer Park to the Hiranyavati River, in all that time, not a single word was spoken." So where did this whole canon of scriptures come from? If you can see through this point, you'll know where Shakyamuni stands. Once you know that, you'll have the right eyes for reading scriptures. Haven't you heard? Once an old woman invited Master Zhaozhou to read the scriptures. Zhaozhou walked a full circle around his meditation seat. The woman said, "I invited you to read the entire canon—why have you only turned half of it?" Reading scriptures this way is wonderfully effortless. No need to strike bells or beat blocks, no need to chant praises of the Buddha's vehicle. All five thousand fascicles are completed in less than a snap of the fingers. This is the proper way to read scriptures. But if your mind holds onto any fixed notion of "scripture," you'll be tricked—like having your eyes swapped for black beans. Then you'll just follow other people's tongues, forever counting this "half" or "full" canon with no end in sight. A true person of courage must cut through with one blade, clean and decisive. Then you'll realize that every phrase, every stanza, every sentence, every meaning flows out from your own chest—covering heaven, covering earth. Every turn and bow, every action and gesture, is the pure and wondrous wheel of the Thus Come One, rolling endlessly on. Thus it is said: "From the foundation of no-foundation, all dharmas arise." Once a monk saw an old master reading scriptures and asked, "What is the eye of reading scriptures?" The old master raised his fist. Look at how he used it—steep and dangerous! But how to understand it? If you call it the eye of reading scriptures, it's still a fist. If you call it a fist, you lose the eye of reading scriptures. Right here, if you can discern it clearly without relying on a clever tongue, you'll truly believe: wearing clothes all day, yet never hanging a single thread; eating all day, yet never biting through a single grain of rice; reading scriptures all day, yet never once uttering a fixed notion of "scripture." If you can see this, not only will your eye for reading scriptures be clear, but the benefit you gain will be beyond all measure. If not, then Baoyin Temple will give you one more push: The pure ocean of Vairocana Fills the three thousand worlds and beyond.

虞七員外請小參。僧問。道高龍虎伏。德重鬼神欽。常年無此事。今夏有知音。正恁麼時如何。師云。知音知後更誰知。僧云。這知音還是王老師向上事也無。師云。喚作向上事也得。僧云。恁麼則向上向下。總由和尚去也。師云。老僧從來不曾脫空。僧云祇如大盡三十日。小盡二十九。豈不是脫空。師云汝還脫得也未。僧云。從朝至暮。不曾動著舌頭。師云。未見脫空在。又僧問。國清炙茄。光孝煎茄。是同是別。師云。飽便休。僧云至道無難唯嫌揀擇。師云自領出去　師乃云。是真精進。是名真法供養如來。爾時靈山一會儼然未散。豈不是今日恁麼時節。雖然不言我家醋淡。葢為天人各有一坐具地。侵佗一絲毫也不得光孝恁麼提唱。須是箇人始得。還有獨脫底麼。出來與光孝相見。其或未然。是法住法位。世間相常住。復云。老僧自到光孝首荷七員外令閤。喜道人令嗣祖道昆仲。舉家學般若眷屬。無不勠力外護。自非夙昔有大因緣安能若是耶。然而與人相聚。莫非身心真實。心若真實。至於動轉施為。行住坐臥。一語一默。無不真實。豈不見古人道。祇箇心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。所以山河大地。日月星辰。人畜草芥。皆依真實而現相好。然真實之義。即是從上佛祖清淨大解脫門。祇看當人各各所行如何。其間一生為善者。至於多生為善者。無量劫來為善者。其殊勝果報。歷歷現前。苟為不善者。其不善境界。亦常歷歷現前。信之。善惡報應。毫髮無差。且如衲僧家。親近善知識。悠久辦一片真實身心。窮己躬大事。無有不成辦底道理。是故從上佛祖。天下老和尚。無不以真實顯示。豈不見。疎山矮師叔在溈山會下。聞示眾云。行脚高士。直須向聲色裏睡眠。聲色裏坐臥始得。是時踈山出問云。如何是不落聲色句。溈山竪起拂子。踈山云。此是落聲色句。溈山便歸方丈。踈山不契。遂辭香嚴。嚴云。何不且住。踈云。某甲與和尚無緣。嚴云。有何因緣不契。試舉看。踈山遂舉前話。嚴云。某甲有箇語。踈云。道什麼嚴云。言發非聲色前不物。踈云。元來此中有人。乃囑香嚴云。師兄向後有住處。某甲却來相見。諸人要識言發非聲色前不物麼。便是釋迦老子道。一人發真歸源。十方虗空悉皆消殞底。螢火之光也然踈山痒處既被香嚴抓著。豈止溈山檢點。千古之下。具大眼目尊宿皆不放過。溈山至晚。乃問香嚴。問聲色話底。矮闍梨在麼。嚴云。已去也。溈山云。向子道什麼。嚴云。某甲亦曾對佗來溈云。試舉看。嚴云。言發非聲。色前不物。溈云。佗道什麼。嚴云。佗深肯之。溈山失笑云。我將謂這矮子有長處。元來祇在這裏。看溈山下這一著。不妨驚天動地。惜乎土曠人稀。溈山又云。此子向去設有住處。近山無柴燒。近水無水喫。爛泥裏有刺。然古人之言。必不妄矣。在今天下。討一箇言發非聲色。前不物底。正如掘地覔天。何況要會溈山說話。不言可知矣。雖然切忌鑽龜打瓦。大底宗師據曲彔床。不是細事。山野自出世來。隨所住處。非不為兄弟激揚此事。然未甞動著箇一著子。頃住薦福。偶然二三百衲子相聚。因而略露鋒鋩。遂惹起無限風波。自後一向隨宜施設。終不將真珠作豌豆糶却也。古人有見賢思齊之說。在今日。去聖時遙。邪師過謬非眾生咎。是佗本色道流。做工夫底。祇向脚跟下推究。推來推去驀然推徹。豈不是大力量人。苟推未徹。語意活脫。終不為閑言市語。魍魎魑魅語。邪師印證語。有箇見處語。知是般事語。硬配在生滅斷常坑子裏。所謂善知識者。是大因緣。老僧行脚。走遍江西湖南。及乎到圓悟師翁爐鞴中。更開口不得。正如就地彈󳭋相似。是佗為人。不妄下手。至下手時。峻峭無道理與人湊泊。後到先師處。稍知觸淨。方見圓悟師翁說話分曉。葢尊宿為人。古今難得其人。是佗本分手段逈別。比其和泥合水阿師。豈可同日而語耶。昔高安白水仁禪師示眾云。尋常不欲向聲前句後。鼓弄人家男女。何故。且聲不是聲。色不是色。時有僧問。如何是聲不是聲。仁云。喚作色得麼。僧云。如何是色不是色。仁云。喚作聲得麼。僧禮拜。仁云。且道為你說答你話。若向這裏見得。溈山道這矮子將謂別有長處。元來祇在這裏。箇些子明白。便見得白水仁禪師道。且道。為你說答你話。無不透頂透底。刢利漢。聞恁麼舉。豈止醍醐灌頂。苟或未然。參須實參。悟須實悟。閻羅大王。不怕多語。久立。

> Master Yu, the Seventh Elder, requested a formal interview. A monk asked, "When the Way is high, dragons and tigers submit; when virtue is heavy, ghosts and spirits revere. In ordinary years this never happens, but this summer there is a true friend. At such a time, what is it like?" The Master said, "After the true friend knows, who else will know?" The monk said, "Is this true friend the matter of Master Wang's 'upward path' or not?" The Master said, "Calling it the upward path is acceptable." The monk said, "Then the upward and downward are all up to the Master." The Master said, "This old monk has never deceived anyone." The monk said, "What about a great month of thirty days, or a small month of twenty-nine—isn't that deception?" The Master said, "Have you escaped deception or not?" The monk said, "From morning to night, I haven't moved my tongue." The Master said, "I don't see you escaping deception yet." Another monk asked, "Guoqing Monastery roasts eggplant; Guangxiao Monastery fries eggplant. Are these the same or different?" The Master said, "When full, just stop." The monk said, "The ultimate Way is not difficult—it just dislikes picking and choosing." The Master said, "Take yourself out." Then the Master said, "This is true diligence, this is called true Dharma-offering to the Thus-Come One. At that time, the assembly at Vulture Peak was still intact and not yet dispersed. Isn't this exactly such a time today? Although I don't say 'my family's vinegar is weak,' it's because gods and humans each have a sitting-cloth place. Not even a hair's breadth can encroach upon them. For Guangxiao to raise this teaching thus, one must be a true person. Is there anyone who stands alone and free? Come out and meet Guangxiao. If not—'This Dharma abides in its Dharma-position; the characteristics of the world are eternally present.'" Again he said, "Since this old monk arrived at Guangxiao, I have been grateful to the Seventh Elder and his wife, the Joyous Taoist, and his son, the heir of the ancestral path, brothers—the whole family studying Prajna, all relatives without exception exerting effort as outer protectors. Without great karmic connections from past lives, how could this be so? Yet when people come together, it is always the truth of body and mind. If the mind is true, then all movement and activity, walking, standing, sitting, lying down, every word and silence—none are not true. Don't you see what the ancients said: 'Just this mind, mind, mind is Buddha—the most spiritual thing in the ten directions. Its wonder is freely displayed, alas! Nothing compares to the truth of mind.' Thus mountains, rivers, the great earth, sun, moon, stars, people, animals, grass, and dust—all manifest excellent forms relying on truth. The meaning of truth is precisely the pure great liberation gate of the Buddhas and Patriarchs from above. Just look at how each person conducts themselves. Among them, some do good for one lifetime, some do good for many lifetimes, some do good for countless eons—their supreme karmic rewards appear clearly before them. As for those who do not do good, their states of non-goodness also constantly appear clearly. Believe it: good and evil retribution—not a hair's difference. For example, mendicants who draw near good spiritual friends and for a long time maintain a true body and mind, investigating the great matter of their own being—never has there been a principle by which this was not accomplished. Therefore, the Buddhas and Patriarchs from above, and all the old masters under heaven, invariably reveal it through truth. Don't you see: Shushan, the short Uncles, was in Weishan's assembly. He heard the Master address the assembly: 'Practitioners who journey afar must directly sleep within sounds and forms, sit and lie within sounds and forms—only then is it right.' At that time, Shushan came forward and asked, 'What is the phrase that does not fall into sounds and forms?' Weishan raised his whisk. Shushan said, 'This falls into sounds and forms.' Weishan then returned to his quarters. Shushan was not satisfied, so he took leave of Xiangyan. Xiangyan said, 'Why not stay a while?' Shushan said, 'I have no affinities with the Master.' Xiangyan said, 'What affinity is lacking? Try citing it.' Shushan then recounted the previous exchange. Xiangyan said, 'I have a saying.' Shushan said, 'Say what?' Xiangyan said, 'Words arise from non-sound; forms precede non-things.' Shushan said, 'So there is someone here after all.' Then he instructed Xiangyan: 'Elder Brother, in the future when you have a place to settle, I will come to see you.' Do you all want to understand 'words arise from non-sound; forms precede non-things'? It is precisely what Sakyamuni, the old man, said: 'When one person returns to truth and returns to the source, the empty space of the ten directions all vanishes.' It is but the light of a firefly. Yet since Shushan's itch was scratched by Xiangyan, how could Weishan's examination alone suffice? Through a thousand ages, great-eyed venerable masters have never let it pass. In the evening, Weishan asked Xiangyan, 'Is the short Acharya who asked about sounds and forms still here?' Xiangyan said, 'He has already left.' Weishan said, 'What did you tell him?' Xiangyan said, 'I also responded to him.' Weishan said, 'Try citing it.' Xiangyan said, 'Words arise from non-sound; forms precede non-things.' Weishan said, 'What did he say?' Xiangyan said, 'He deeply affirmed it.' Weishan laughed and said, 'I thought this short one had some special ability—turns out he's just here.' Look at Weishan's move—it truly startles heaven and moves earth. What a pity the land is vast and people scarce. Weishan also said, 'This lad, should he have a place to settle in the future—near the mountain, no firewood to burn; near the water, no water to drink. In the mud there are thorns.' Indeed, the words of the ancients are never false. In the world today, to seek one who understands 'words arise from non-sound; forms precede non-things' is like digging the ground to find heaven—how much more so to understand Weishan's words? Without saying it, one knows. Although, take care not to divine by turtle or strike tiles. For the most part, a great master occupying the teaching seat is no small matter. Since this rustic came into the world, wherever I have dwelt, I have not failed to stir up this matter for the brethren, yet I have never once moved that one move. Recently at Jianfu, by chance two or three hundred monks gathered, and I slightly revealed an edge—which stirred up endless waves. Since then, I have made expedient arrangements according to circumstances, but I have never sold true pearls as peas. The ancients had a saying about seeing the worthy and wishing to equal them. In today's world, we are far from the sages' time. The errors of false teachers are not the fault of sentient beings. As for authentic practitioners of the Way who truly work—they only investigate right at their own feet. Pushing and pushing, suddenly they push through—isn't that a person of great power? If they have not yet pushed through, their words and meaning remain lively and free; they will never fall into idle talk, marketplace chatter, goblin talk, false-teacher seal-talk, talk of 'I have an insight,' talk of 'I know such things'—hard-forcing them into the pit of birth-and-death, permanence and annihilation. So-called good spiritual friends are a great karmic condition. When this old monk journeyed, I walked all over Jiangxi and Hunan. When I arrived at Ancestor Teacher Yuanwu's smelting furnace, I couldn't even open my mouth—just like a ball bouncing on the ground. He taught people without careless strokes. When he did strike, it was steep and sharp, with no pattern for people to grasp. Later, at my late master's place, I slightly understood touching and avoiding, and only then saw clearly that Ancestor Teacher Yuanwu's speech was distinct. For the venerable masters of old and present to teach people—truly hard to find such people. Their fundamental skill is utterly different—how could they be mentioned in the same breath as those mud-mixing, water-blending teachers? Long ago, Venerable Baishui Ren of Gao'an addressed the assembly: 'Ordinarily, I do not wish to drum up people's sons and daughters before sounds or after phrases. Why? Because sound is not sound, form is not form.' At that time, a monk asked, 'What is "sound is not sound"?' Ren said, 'Can you call it form?' The monk said, 'What is "form is not form"?' Ren said, 'Can you call it sound?' The monk bowed. Ren said, 'Tell me—was this speaking for you or answering your question?' If you can see it right here, then you understand Weishan's saying, 'I thought this short one had some special ability—turns out he's just here.' A bit of this clarity, and you'll see Venerable Baishui Ren's saying, 'Tell me—was this speaking for you or answering your question?'—nothing that doesn't penetrate through head and bottom. A sharp fellow, hearing this raised thus—how could it be merely pouring nectar on the crown? If not, then practice must be real practice, awakening must be real awakening. King Yama is not afraid of much talk. You have stood long."

檀越張子明裝佛慶懺請小參。示眾云。如來密語。初不覆藏。覿體無私。當陽顯示。祇如一大藏教從甚處得來。非頂門具眼。肘後有符。又安能洞明這一著子。祇今坐立儼然。各各頂天立地。含齒戴髮。且作麼生。說箇。初不覆藏底道理。莫是一動一靜。告往知來是麼。莫是折旋俯仰。周徧一切處是麼。莫是一語一默坐臥談笑是麼。若把這箇。作不覆藏底。無異吹毛覔縫撥火。求漚。殊不知。正是業識忙忙。無本可據。豈不見長沙和尚道。學道之人不識真。祇為從前認識神。無量劫來生死本。癡人喚作本來人。是佗古人。見得如來密語徹底無疑。等閑拈一機示一境。無不透頂透底。終不向夢幻殻子裏顛倒。肉團心識上揑恠也。又有僧問古德。學人有一問。在和尚處時如何。古德云。設有也斬為三段。看佗得底人。趯出來不妨烜赫。何甞有一𮈔頭許。與學者作道理。直是乾嚗嚗地。如一座須彌山相似。世間一切逆順境界。搖撼不動。善惡因緣。籠󰋪無門。豈不是大丈夫。格外道人也。敢問諸人。祇如釋迦老子。未入母胎時。三十二相。八十種好。又向什麼處塑裝。這裏見得徹去。便見得大心檀越張子明。同妻趙氏。裝嚴釋迦老子。最初一念起處。祇如子明未起裝嚴最初一念釋迦老子。又在甚處。切忌向夢幻殻子裏顛倒肉團心識上揑怪到這裏莫問釋迦老子如之若何。但直下了却最初一念此念若了。未入母胎底也不是。入母胎後也不是從母胎出底也不是塑底也不是裝底也不是最初一念也不是。了却最初一念也不是。然後張子明。與妻趙氏。男宗朝。舉家眷等。却有與釋迦老子相見分既是從頭俱不是了又向什麼處相見。還委悉麼。將此身心奉塵剎。是則名為報佛。恩喝一喝。下座。

> Devotee Zhang Ziming commissioned the making of a Buddha image and requested a brief instruction. The master addressed the assembly and said: The Tathāgata's secret words were never hidden from the start. They shine forth openly, utterly without concealment, directly before us. So where does this entire scriptural canon come from? Unless one has eyes on the crown of the head and the talisman behind the elbow, how could one fathom this single matter? Right now, as we sit and stand in solemn dignity—each of you supporting the sky above and treading the earth below, with teeth and hair intact—what exactly is this principle of "never hidden from the start"? Is it that every movement and stillness, learning from the past to know the future, is it that? Is it that turning, kneeling, bowing, and looking up that pervade all places, is it that? Is it that one word or one silence, sitting, lying down, talking, or laughing, is it that? If you take these as what is "not hidden," it's no different from blowing on a hair to find a seam or poking fire to seek bubbles. Little do you realize that this very activity is the busy delusion of karmic consciousness, with no foundation to stand on. Don't you see how Elder Changsha said: > "Those who study the Way fail to recognize the true, > Because from the start they mistake consciousness for spirit. > This is the root of birth and death through countless eons— > Fools call it the original person." Such ancients saw the Tathāgata's secret words with thorough clarity and complete certainty. Whenever they casually raised a function or revealed a realm, it penetrated through to the very top and bottom. They never got lost in the dream-like shell of illusion or made strange creations out of the lump of flesh consciousness. Another monk asked an ancient worthy, "This student has one question. What about when it's with the master?" The ancient worthy replied, "Even if there were one, I'd cut it into three pieces." See how those who truly attain it leap out with magnificent radiance—never leaving even a sliver of intellectual framework for students to cling to. They are utterly bare and dry, like a Mount Sumeru. All the favorable and adverse circumstances of the world cannot shake them. Good and evil karmic conditions have no gate by which to trap them. Aren't these truly great people, adepts beyond all convention? I ask you all: Consider Shakyamuni himself—before he entered his mother's womb, where were his thirty-two marks and eighty excellent features being sculpted and adorned? If you can see through to this point, then you'll see how the great-hearted devotee Zhang Ziming, together with his wife Zhao, adorned the image of Shakyamuni—seeing the very place where that initial thought arose. But when Ziming had not yet conceived that first thought of adorning Shakyamuni, where was Shakyamuni then? Be careful not to get lost in the dream-shell of illusion or create strange fabrications on the lump of flesh consciousness! When you reach this point, don't ask how Shakyamuni is or isn't. Just directly cut off that very first thought right here and now. Once that thought is ended: - "Not yet entered the womb" is not it. - "Entered the womb afterward" is not it. - "Came out from the womb" is not it. - "What was sculpted" is not it. - "What was adorned" is not it. - "The very first thought" is not it. - "Ending that first thought" is not it either. Then Zhang Ziming, with his wife Zhao, their son Zong Chao, and the entire household—all of them will have grounds to meet Shakyamuni face to face. Since everything from the start is not-it, then in what place do they meet? Do you understand fully? > "Dedicating this body and mind to countless worlds, > This alone is called repaying the Buddha's kindness." The master gave a shout and descended from the seat.

小參罷。復舉茗溪示眾云。吾有大病。非世所醫。看佗古人吐露箇消息。不妨烜赫。其實無它。祇是踏著向上關捩子。拈出來。便該天括地。近傍不得。是佗往日有知音。後來僧持問曹山。未審是什麼病。山知佗落處。便道攢簇不得底病。這箇便是知音也。豈似而今無地頭。恣意乱道。纔見人問未審是什麼病。便打入葛藤窠裏。恰如拽鋸相似。你拖去。我又拽來。幾時得歇。於本參中。有甚麼交涉。這般病諸人皆有之。祇是不會病。灼然攢簇不得。既不會病。變成毛病去既成毛病。祇是業識忙忙。無本可據。到年窮歲盡。總無得力處。豈不哀。哉若踏著攢簇不得底病。便有超生離死之由。這僧又問。一切眾生。還有此病也無。山云。有。僧云既有。因什麼不病。山云。眾生若病。即非眾生。者僧也會推勘。又問曹山和尚還有此病也無。山云。老僧正覔起處不得。不妨嶮峻。這一句子難道。非曹山如何啟口雖然正覔起處不得。諸方具正知正見者。其護惜珍育。為出世妙訣。不肯容易發露與人。若向薦福門下。正是大病。謂之貼肉汗衫。謂之解脫深坑。又謂之死水。又謂之墨汁又謂之明白。你諸人。若病到覔起處不得。但來問薦福當為顯示。諸方柰你何不得。何故。葢正坐此病。這僧又問。一切諸佛還有此病也無。山云。有僧云為什麼不病。山云為伊惺惺此老人是曹洞正傳。有回互傍參不犯底手段。臨機八面得大自在。豈守窠臼。瞎學者眼。諸道流。既來此間相聚。二六時中。急著精彩。時不待人。儒者尚云。朝聞道夕死可矣況衲子乎。

> Small Instruction. Let me continue with the story of Mingxi, who once addressed the assembly, saying: "I have a great illness that no worldly medicine can cure." Look at how the ancients revealed this message—it was truly radiant and profound. There is nothing else to it; they simply stepped onto the pivotal point of awakening and brought it forth. When they did, it encompassed heaven and earth, and nothing could approach it. They had a kindred spirit in the past. Later, a monk took this question to Caoshan, asking: "What kind of illness is this?" Caoshan, understanding where the question came from, replied: "It is an illness that cannot be grasped or pinned down." This is what it means to have a kindred spirit. How different from today, when people have no grounding and recklessly spout nonsense. The moment someone asks, "What kind of illness is this?" they fall into a tangle of entanglements, like pulling a saw back and forth—one drags it, another pulls it back. When will this ever stop? What does it have to do with the original practice? Everyone has this illness, but the problem is they don't truly understand it. Indeed, it cannot be grasped or pinned down. But because they don't understand it, it turns into a chronic affliction. Once it becomes chronic, it's just the busy activity of karmic consciousness, with no foundation to rely on. At the end of the year, when all is said and done, there's nothing that helps. Isn't that pitiful? But if one steps onto this illness that cannot be grasped, there arises a way to transcend birth and death. The monk then asked: "Do all sentient beings have this illness?" Caoshan said: "Yes." The monk asked: "If they have it, why aren't they afflicted?" Caoshan said: "If sentient beings were afflicted, they would no longer be sentient beings." This monk was skilled at probing. He then asked: "Does the venerable Caoshan also have this illness?" Caoshan said: "I myself am searching for where it arises and cannot find it." This is truly steep and perilous. This phrase is not easy to utter—how could anyone but Caoshan dare to speak it? Even so, "searching for where it arises and cannot find it"—those with true knowledge and correct vision in various places cherish and guard this as the secret marvel of liberation, unwilling to reveal it lightly to others. But under the gate of Jianfu, this is precisely the great illness. It is called "the sweat-shirt clinging to the skin," "the deep pit of liberation," "stagnant water," "ink juice," and "clarity." If any of you reach the point of illness where you cannot find where it arises, just come and ask me, and I will show you directly. There's nothing the various masters can do about you. Why? Because they themselves are sitting in this very illness. The monk then asked: "Do all Buddhas have this illness?" Caoshan said: "Yes." The monk asked: "Why aren't they afflicted?" Caoshan said: "Because they are fully awake." This elder was a true heir of the Caodong lineage, with the skill of interweaving and side-inquiry without falling into traps. He responded to situations with eightfold freedom and great ease, never stuck in fixed patterns or blinding students' eyes. All you practitioners—since you've gathered here, be sharply attentive at all times. Time waits for no one. Even the Confucians said: "If one hears the Way in the morning, one can die content in the evening." How much more so for us monastics?