---
title: "一貫別傳 · 易經"
description: "一貫別傳是清代僧人廣真所著的佛教典籍，基於駒本增補印行。該書成於清朝，反映了當時佛教宗派融合的思潮，尤其強調禪宗與其他宗派的貫通。內容以闡釋佛法一貫之理為主，融合禪、教、淨土等思想，提倡心性本覺、萬法歸一。書中通過公案、語錄等形式，論述修行與悟道的統一性，旨在引導學人破除分別執著。在佛教史上，一貫別傳被視為明清時期禪宗重要文獻，對後世佛教思想發展有一定影響，尤為注重實修與理論的結合。"
url: "https://rushiwowen.co/en/r/cmgn223fq4er4l404m2e44li3"
---

### 易經

> I Ching

伏羲八卦原此言理也，然理中含有數。

> The Eight Trigrams of Fuxi originally <note place="inline">This speaks of principle, yet within principle there is also number.</note>.

古者庖羲氏見河馬出圖，仰觀象於天，俯觀法於地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。故初畫一爻以象太極，其數為奇，即天開於子也；再畫一爻以象地，其數為偶，即地闢於丑也；三畫一爻以象人，即人生於寅也。蓋三畫成而為乾，故謂之乾三連也。然古以一畫象太極，其次象兩儀，今曰象太極者，即天開於子者。何也？謂天一太極也，地一太極也，人一太極也，三才合一太極也。故曰：立天之道曰陰與陽，即天得一以清也；立地之道曰柔與剛，即地得一以寧也；立人之道曰仁與義，即人得一以靈也。三畫既成乾矣，數亦為奇，有奇必有偶，兼三才而兩之，三才即天地人，兩者即三才中之兩也，即陰陽柔剛仁義也。陰陽柔剛仁義，其位有六，故重三畫而成六爻，斷三畫而成坤，故謂之坤六斷也。以卦言之，則乾象天而坤象地，乾為父而坤為母，既有天地，必有萬物，既有父母，必有男女，蓋萬物男女，必自天地父母、陰陽變化、剛柔錯綜所成。夫錯者，陰陽交互也；綜者，陰陽顛倒也。始則乾家錯一爻於坤之初，則坤變而為震，作乾家之長男。坤家錯一爻於乾之初，則乾化而為巽，作坤家之長女。次則乾家錯一爻於坤之中，則坤變而為坎，作乾家之中男。坤家錯一爻於乾之中，則乾化而為離，作坤家之中女。三則乾家錯一爻於坤之上，則坤變而為艮，作乾家之少男。坤家錯一爻於乾之上，則乾化而為兌，作坤家之少女。故曰：乾生三男，坤生三女，總成六子也。其顛倒者，即乾之初爻顛於坤之上，坤則變而為艮。坤之初爻顛於乾之上，乾則化而為兌。乾之上爻倒於坤之初，坤則變而為震。坤之上爻倒於乾之初，乾則化而為巽。此所以天地變化，陰陽升降也。天有太陽太陰，少陽少陰。地有太柔太剛，少柔少剛。太陽為日，太陰為月。少陽為星，少陰為辰。太柔為水，太剛為火。少柔為上，少剛為石。日為暑，月為寒。星為晝，辰為夜。水為雨，火為風。上為露，石為雷。天之寒暑晝夜，變物之情性形體；地之風雨露雷，化物之飛走草木。是故震為雷，巽為風，離為火，坎為水，艮為山，兌為澤。故曰：天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯，數往者順，知來者逆，然後萬物所以生也。羲氏之觀圖畫卦者如是。

> In ancient times, the sage Fu Xi saw the River Chart emerge from the waters. He looked up to observe the patterns in the heavens and looked down to examine the principles on earth. He studied the markings of birds and beasts and the natural features of the land. Drawing from what was near—the human body—and from what was far—the myriad things of the world—he then first created the Eight Trigrams, to connect with the virtue of the divine and to classify the nature of all things. Thus, the first line was drawn to symbolize the Supreme Ultimate. Its number is odd, representing the opening of Heaven at the time of Zi. The second line was drawn to symbolize Earth. Its number is even, representing the formation of Earth at the time of Chou. The third line was drawn to symbolize Humanity, representing the birth of humankind at the time of Yin. With these three lines completed, they formed the Qian trigram, which is therefore called "Qian, three unbroken lines." Now, in ancient times, one line symbolized the Supreme Ultimate, and the next symbolized the Two Modes. Here, saying it symbolizes the Supreme Ultimate refers to the opening of Heaven at Zi. Why? Because Heaven has its own Supreme Ultimate, Earth has its own Supreme Ultimate, and Humanity has its own Supreme Ultimate—the Three Powers united as one Supreme Ultimate. Thus it is said: "The Way of Heaven is established as Yin and Yang," meaning Heaven attains the One and becomes clear. "The Way of Earth is established as Soft and Hard," meaning Earth attains the One and becomes tranquil. "The Way of Humanity is established as Benevolence and Righteousness," meaning Humanity attains the One and becomes intelligent. Once the three lines formed Qian, its number was odd. Where there is odd, there must be even. By doubling the Three Powers, the Three Powers being Heaven, Earth, and Humanity, the "doubling" refers to the two aspects within each Power—namely, Yin-Yang, Soft-Hard, and Benevolence-Righteousness. Yin-Yang, Soft-Hard, and Benevolence-Righteousness occupy six positions. Therefore, by doubling the three lines, six lines are formed. By breaking the three lines, Kun is formed, which is therefore called "Kun, six broken lines." In terms of the trigrams, Qian symbolizes Heaven and Kun symbolizes Earth. Qian is the father and Kun is the mother. Since there is Heaven and Earth, there must be the myriad things. Since there is father and mother, there must be sons and daughters. For the myriad things and human genders are necessarily formed from the interaction of Heaven and Earth, father and mother, through the transformations of Yin and Yang and the interplay of hard and soft. Now, "interaction" refers to the mutual exchange of Yin and Yang; "reversal" refers to the inversion of Yin and Yang. First, when Qian exchanges one line with the bottom of Kun, Kun transforms into Zhen, becoming the eldest son of the Qian family. When Kun exchanges one line with the bottom of Qian, Qian transforms into Xun, becoming the eldest daughter of the Kun family. Next, when Qian exchanges one line with the middle of Kun, Kun transforms into Kan, becoming the middle son of the Qian family. When Kun exchanges one line with the middle of Qian, Qian transforms into Li, becoming the middle daughter of the Kun family. Third, when Qian exchanges one line with the top of Kun, Kun transforms into Gen, becoming the youngest son of the Qian family. When Kun exchanges one line with the top of Qian, Qian transforms into Dui, becoming the youngest daughter of the Kun family. Thus it is said: "Qian produces three sons, Kun produces three daughters," altogether forming the six children. As for reversal: when the bottom line of Qian is reversed to the top of Kun, Kun transforms into Gen. When the bottom line of Kun is reversed to the top of Qian, Qian transforms into Dui. When the top line of Qian is inverted to the bottom of Kun, Kun transforms into Zhen. When the top line of Kun is inverted to the bottom of Qian, Qian transforms into Xun. This is how the transformations of Heaven and Earth, and the rising and falling of Yin and Yang, occur. Heaven has the Great Yang and Great Yin, Lesser Yang and Lesser Yin. Earth has the Great Soft and Great Hard, Lesser Soft and Lesser Hard. The Great Yang is the sun, the Great Yin is the moon. The Lesser Yang is the stars, the Lesser Yin is the constellations. The Great Soft is water, the Great Hard is fire. The Lesser Soft is soil, the Lesser Hard is stone. The sun brings heat, the moon brings cold. The stars govern day, the constellations govern night. Water brings rain, fire brings wind. Soil brings dew, stone brings thunder. The cold, heat, day, and night of Heaven transform the nature and form of things. The wind, rain, dew, and thunder of Earth transform the flying, walking, and growing things of the world. Therefore, Zhen corresponds to thunder, Xun to wind, Li to fire, Kan to water, Gen to mountain, and Dui to marsh. Thus it is said: "Heaven and Earth take their positions, mountain and marsh exchange their energies, thunder and wind stir each other, water and fire do not oppose each other. The Eight Trigrams interact with one another. Counting the past proceeds smoothly; knowing the future proceeds inversely." Only then are the myriad things able to be born. This is how Fu Xi observed the chart and drew the trigrams.

伏羲六十四卦原此言數也，然數中含有理。

> The original sixty-four hexagrams of Fu Xi are about numbers, yet within numbers lies principle.

○此太極也。象未形而其理已具。然太極動而生陽，動極而靜。靜而生陰，靜極復動。一動一靜，互為其根。故太極之判，始生一奇一偶，而為一畫者二，是為兩儀，即陽儀陰儀也。兩儀之上各生一奇一偶，而為二畫者四，是謂四象，其位則太陽一、少陰二、少陽二、太陰四，其數則太陽九、少陰八、少陽七、太陰六。四象之上各生一奇一偶，而為三畫者八，其位則乾一、兌二、離三、震四、巽五、坎六、艮七、坤八。八卦之上各生一奇一偶，而為四畫者十六，謂兩儀之上各有八卦，即陽儀八卦、陰儀八卦也。四畫之上各生一奇一偶，而為五畫者三十二，謂四象之上各有八卦也。五畫之上各生一奇一偶，而為六畫者六十四，亦兼三才而兩之，八卦之上各有八卦也，即程子所謂加一倍法也。始以乾一，而至於坤八，則八卦中各有其八，故一一為乾、二一為夬、三一為大有、四一為大壯、五一為小畜、六一為需、七一為大畜、八一為泰，一二為履、二二為兌、三二為睽、四二為歸妹、五二為中孚、六二為、七二為損、八二為臨，一三為同人、二三為監、三三為離、四三為豐、五三為家人、六三為既濟、七三賁、八三為明夷，一四為無妄、二四為隨、三四為噬嗑、四四為震、五四為益、六四為屯、七四為順、八四為役，一五為垢、二五為大過、三五為鼎、四五為恒、五五為巽、六五為井、七五為蠱、八五為升，一六為訟、二六為困、三六為未、四六為解、五六為渙、六六為坎、七六為蒙、八六為師，一七為遯、二七為咸、三七為旅、四七為小過、五七為漸、六七為蹇、七七為艮、八七為謙，一八為否、二八為萃、三八為晉、四八為豫、五八為觀、六八為比、七八為刺、八八為坤。此亦參伍以變，錯綜其數也。蓋陽儀八卦，在天成象，陰儀八卦，在地成形，互相變化，所以日月星辰，在天變為寒暑晝夜、水火土石，在地化為雨風露雷，故曰：剛柔相摩，八卦相盪，鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，乾道成男，坤道成女。然人之受生以來，包此而儀二八之氣，二八者，一斤之數也，二十四銖為一兩，十六兩則得三百八十四銖也，配之卦爻，一卦六爻，六十四卦則得三百八十四爻也，故曰：刻漏若無差，爻銖方有準。人既得此二八之氣，則大道在吾身，故周子所謂：聖人定之以中正仁義，而主靜立人極焉。其主靜立極之妙，亦不外乎變化，而逆之即吾之性情形體，目耳口鼻，天之所變也，飛走草木，色聲氣味，地之所化也，雖曰一陰一陽之謂道，繼之者善也，成之者性也，要其逆而復之，則吾分中自有不變不化者存，故曰：原始反終，故知死生之說。

> This is the Supreme Ultimate. Its form is not yet manifest, yet its principle is already complete. The Supreme Ultimate moves and generates Yang; at the extreme of movement comes stillness. In stillness, Yin is generated; at the extreme of stillness, movement returns. One movement and one stillness are each other's root. Therefore, the division of the Supreme Ultimate begins by generating one odd and one even, resulting in two single lines: these are the Two Modes, namely the Yang Mode and the Yin Mode. Upon each of the Two Modes, one odd and one even are generated, resulting in four double lines: these are called the Four Images. Their positions are: Great Yang (1), Lesser Yin (2), Lesser Yang (3), and Great Yin (4). Their numbers are: Great Yang (9), Lesser Yin (8), Lesser Yang (7), and Great Yin (6). Upon each of the Four Images, one odd and one even are generated, resulting in eight triple lines. Their positions are: Qian (1), Dui (2), Li (3), Zhen (4), Xun (5), Kan (6), Gen (7), and Kun (8). Upon each of the Eight Trigrams, one odd and one even are generated, resulting in sixteen quadruple lines. This means each of the Two Modes has its own set of Eight Trigrams: the Yang Mode's Eight Trigrams and the Yin Mode's Eight Trigrams. Upon each of the quadruple lines, one odd and one even are generated, resulting in thirty-two quintuple lines. This means each of the Four Images has its own set of Eight Trigrams. Upon each of the quintuple lines, one odd and one even are generated, resulting in sixty-four hexagrams. This also combines the Three Powers (Heaven, Earth, and Humanity) in pairs, meaning each of the Eight Trigrams has its own set of Eight Trigrams. This is what Master Cheng called the "method of doubling." Starting with Qian (1) and ending with Kun (8), each of the Eight Trigrams contains its own eight. Thus: - 1-1 is Qian, 2-1 is Guai, 3-1 is Dayou, 4-1 is Dazhuang, 5-1 is Xiaochu, 6-1 is Xu, 7-1 is Dachu, 8-1 is Tai. - 1-2 is Lü, 2-2 is Dui, 3-2 is Kui, 4-2 is Guimei, 5-2 is Zhongfu, 6-2 is \[missing\], 7-2 is Sun, 8-2 is Lin. - 1-3 is Tongren, 2-3 is \[missing\], 3-3 is Li, 4-3 is Feng, 5-3 is Jiaren, 6-3 is Jiji, 7-3 is Bi, 8-3 is Mingyi. - 1-4 is Wuwang, 2-4 is Sui, 3-4 is Shike, <note place="inline">4-4</note> is Zhen, 5-4 is Yi, 6-4 is Tun, 7-4 is Shun, 8-4 is Yi. - 1-5 is Gou, 2-5 is Daguo, 3-5 is Ding, 4-5 is Heng, 5-<note place="inline">5 is</note> Xun, 6-5 is Jing, 7-5 is Gu, 8-5 is Sheng. - 1-6 is Song, 2-6 is Kun, 3-6 is Wei, 4-6 is Jie, 5-6 is Huan, 6-6 is Kan, 7-6 is Meng, 8-6 is Shi. - 1-7 is Dun, 2-7 is Xian, 3-7 is Lü, 4-7 is Xiaoguo, 5-7 is Jian, 6-7 is Jian, 7-7 is Gen, 8-7 is Qian. - 1-8 is Pi, 2-8 is Cui, 3-8 is Jin, 4-8 is Yu, 5-8 is Guan, 6-8 is Bi, 7-8 is \[missing\], 8-8 is Kun. This also involves the interplay of threes and fives, and the interweaving of numbers. The Yang Mode's Eight Trigrams form images in Heaven, while the Yin Mode's Eight Trigrams take shape on Earth. They mutually transform, so the sun, moon, stars, and constellations in Heaven change into cold, heat, day, and night; water, fire, earth, and stone on Earth transform into rain, wind, dew, and thunder. Thus it is said: "The firm and the soft rub against each other; the Eight Trigrams stir one another. They are roused by thunder and lightning, moistened by wind and rain. The sun and moon revolve, bringing cold and heat in turn. The Way of Qian forms the male; the Way of Kun forms the female." However, from the moment a person receives life, they encompass this and embody the energy of two eights. Two eights refer to the number of one jin. Twenty-four zhu make one liang; sixteen liang yield three hundred and eighty-four zhu. Matching this to the hexagram lines: one hexagram has six lines; sixty-four hexagrams yield three hundred and eighty-four lines. Thus it is said: "If the water clock is without error, the lines and zhu will have precision." Once a person receives this energy of two eights, the Great Way is within their body. Therefore, as Zhouzi said: "The sage establishes it with centrality, correctness, benevolence, and righteousness, and by taking stillness as the master, establishes the human ultimate." The wonder of taking stillness as the master to establish the ultimate is also not beyond transformation. Reversing it, we find our nature, emotions, form, and body; eyes, ears, mouth, and nose—these are what Heaven transforms. Flying creatures, running animals, plants, colors, sounds, smells, and tastes—these are what Earth transforms. Although it is said, "One Yin and one Yang is called the Way; what continues it is goodness; what completes it is nature," the essential point is that by reversing and returning, within our portion there exists that which neither changes nor transforms. Thus it is said: "By investigating the beginning and returning to the end, we understand the theory of life and death."

乾道變化，各正性命，保合太和，乃利貞。

> The Way of Heaven moves and transforms, giving all beings their true nature and destiny. Preserving harmony in the great balance brings benefit and constancy.

廓徹圓通，靈明虛湛。即此乾道之體，本自無動無靜，因健而有動靜。靜極復動，則為情、為識、為六根、為聲色；動極復靜，則為性、為智、為六通、為寂定。千變萬化，無不是此沖虛之氣以正之也。根身如是，器界亦如是。故物有清濁，人有智愚。然愚可以智、濁可以清，在保合太和而已。所謂利貞者，蓋元亨為天之通，利貞為天之復也。今云乃利貞，可見物物皆可保和而復虛，人人悉能盡性以至命矣。《楞伽》云：「如來之藏，是善不善因，能遍興造一切趣生。譬如伎兒，變現諸趣，離我我所。」正合斯義。

> Utterly clear and perfectly penetrating, luminous and empty yet profound. This is the very substance of the Way of Heaven, inherently neither moving nor still, yet manifesting movement and stillness through its dynamic nature. When stillness reaches its limit and returns to movement, it becomes emotion, consciousness, the six sense faculties, and the realm of sound and form. When movement reaches its limit and returns to stillness, it becomes nature, wisdom, the six spiritual powers, and serene stability. All the myriad transformations are none other than this empty, harmonious energy aligning and correcting itself. This is true for our physical body, and it is true for the entire world of phenomena. Thus, things have purity and turbidity; people have wisdom and ignorance. Yet ignorance can become wisdom, and turbidity can become purity—it all lies in preserving and harmonizing the Great Peace. What is called "beneficial and steadfast" refers to this: the primal flourishing is Heaven's free flow, while the beneficial steadfastness is Heaven's return to its source. The phrase "thus it is beneficial and steadfast" shows that all things can preserve harmony and return to emptiness, and all people can fully realize their nature and fulfill their destiny. As the \*Lankavatara Sutra\* says: "The Tathagata-garbha is the cause of both good and not-good, capable of giving rise to all forms of birth and becoming. Like a skilled performer, it manifests various realms, free from the notions of 'I' and 'mine'." This perfectly matches the meaning here.

復其見天地之心乎？

> Can we see the heart of heaven and earth again?

參禪之人如剝芭蕉，剝一層又一層，剝一層又一層，剝至無下手處，始得打成一片。蓋剝落既盡，纔復見其天心。見吾子曰：當此之時，一心大定，萬慮冰消。靜固靜矣，然非死灰稿木之謂也。要見如如之中有了了，明明之中有曉曉，至靜之中有至動者存焉。所以先王以至日閉關，商旅不行，后不省方者，謂安靜以養微陽耳。然卦辭既云七日來復，是則陽去而陰來，陰去而陽來，乃自然升降之理也，何必靜以養之，剝以復之耶？吹萬曰：邵子云「乾遇巽時觀月窟」，此動極復靜也。又云「地逢雷處見大根」，此靜極復動也。一動一靜，一呼一吸，而為天地造物之消息。第吾人得此一動一靜之間者，又是天地人之至妙至妙者也。只此至妙之道，不可以有無言，而亦未嘗無有無；不可以動靜言，而亦未嘗無動靜。蓋靜以養之，剝以復之者，正齊生死為一，會萬物為一府也。觀音大士云：生滅既滅，寂滅現前，忽然超越世出世間，十方圓明，獲二殊勝：一者上合十方諸佛本妙覺心，與佛如來同一慈力；二者下合十方一切六道眾生，與諸眾生同一悲仰。此其見天地之心乎？

> For those who practice meditation, it is like peeling a banana plant: layer after layer, layer after layer, until there is nothing left to peel, and only then does it become one unified whole. When all the layers are stripped away, one can finally see the true heart of heaven. As my teacher said: At that moment, the mind is deeply settled, and all distracting thoughts melt away like ice. The stillness is profound, yet it is not the stillness of dead ashes or withered wood. Within that suchness, there is clarity; within that brightness, there is awakening; within that ultimate stillness, there is the presence of ultimate movement. This is why the ancient kings closed the gates on the solstice day, halted trade and travel, and the rulers refrained from inspecting the regions—it was to cultivate the subtle yang energy through quietness. Yet, if the hexagram says that after seven days there is a return, meaning yang departs and yin arrives, yin departs and yang arrives—this is the natural rhythm of rising and falling. Why then must we cultivate through stillness and restore through stripping away? As Chui Wan said: Master Shao Yong stated, "When Qian meets Xun, observe the moon's cave"—this is movement reaching its peak and returning to stillness. And he said, "Where earth meets thunder, see the great root"—this is stillness reaching its peak and returning to movement. One movement and one stillness, one exhale and one inhale, form the rhythm of creation between heaven and earth. Yet what we attain in this interplay of movement and stillness is the most profound mystery of heaven, earth, and humanity. This ultimate mystery cannot be described in terms of existence or non-existence, yet it is not without existence or non-existence; it cannot be described in terms of movement or stillness, yet it is not without movement or stillness. Cultivating through stillness and restoring through stripping away is precisely about unifying life and death as one, gathering all things into a single source. As Guanyin Bodhisattva said: When birth and extinction cease, serene extinction appears. Suddenly, transcending both the worldly and the transcendent, the ten directions become perfectly clear, and two extraordinary realizations are attained: First, merging with the fundamentally wondrous awakened mind of all Buddhas in the ten directions, sharing the same compassionate power as the Buddhas. Second, merging with all sentient beings in the six realms of the ten directions, sharing the same sorrow and aspiration as all beings. Is this not seeing the heart of heaven and earth?

艮其背，不獲其身。行其庭，不見其人。

> Still the back, the self is not perceived. Walk the courtyard, the person is not seen.

所止之背既著，則覺性絆於執持；能止之心纔生，則妙明沉夫斷滅。唯無能無所，非背非心，便可止而止，亦可行而行也。昔魯祖凡見僧來便面壁，南泉聞云：「我尋常向他道：『空劫以前承當，佛未出世時會取，尚不得一箇半箇。』他恁麼，驢年去？」此示非止之法也。萬松云：「所以靈山如畫月，曹溪如指月，怎似魯祖在水晶宮中、廣寒殿裡披襟相見？」此示非非止之法也。說卦以艮為山，山者不動之義也，即人之背亦不動也。聖人借此不動之物相，以喻吾人圓湛之止體，非果云背也。況此體不於一事、一理、一法、一行上隨順應之而不動，乃於一切事、一一切理、一切法、一切行上隨順應之而不動，豈滯於一身一庭而已哉？若是，則以萬象為一身，故吾在身而不知有己也；則以法界為一庭，故吾在庭而不知有人也。孰謂止？孰謂非止？

> When the back on which one rests becomes fixed, then the awakened nature is bound by grasping. When the mind that seeks to rest first arises, then the subtle clarity sinks into annihilation. Only when there is neither something to rest upon nor a mind that rests, neither back nor mind, can one rest when it is time to rest, and act when it is time to act. Long ago, whenever a monk came to see him, Master Luzu would simply face the wall. Master Nanquan heard of this and said, "I often tell people: 'Take up the matter before the empty kalpa, grasp it before the Buddha appeared in the world—even then, you won't find one or half a person.' How can he act like this? When will he ever awaken?" This points to the method of "not resting." Master Wansong said, "Thus, at Vulture Peak it was like painting the moon; at Caoxi it was like pointing to the moon. How can this compare to meeting Luzu with open robes in the Crystal Palace, in the Hall of Vast Cold?" This points to the method of "not not resting." The \*Book of Changes\* takes \*Gen\* (the Mountain) as the symbol of stillness—the mountain represents immobility, just as a person’s back is also unmoving. The sage uses this unmoving form as a metaphor for our own perfectly serene nature of rest—it is not literally the back. Moreover, this nature does not remain unmoving by conforming to just one thing, one principle, one dharma, or one practice. It remains unmoving while conforming to all things, all principles, all dharmas, and all practices—how could it be limited to one body or one courtyard? If so, then all phenomena are one body—thus, when I am in the body, I do not know there is a self. All dharmadhatus are one courtyard—thus, when I am in the courtyard, I do not know there are others. What then is called "rest"? What then is called "not rest"?

故神無方，易無體。

> Therefore, spirit has no fixed direction, and change has no fixed form.

有一無位真人，圓陀陀，光灼灼，赤灑灑，淨裸裸，視之不見其形，聽之不聞其聲。謂其大兮，範圍天地之化而不過；謂其小兮，細人微塵之密而不彰。其語默也，翠竹黃花；其步趨也，行雲流水。此果無方之神耶？抑果無體之易耶？若謂無方，彼其所存主者，一神之所為，主宰於天地萬物晝夜之中，然亦未嘗無方也，但不可以方所測之。若果無體，彼其所運用者，一易之所成，運行於範圍曲成通知之際，然亦未嘗無體也，但不可以定體執之。萬松云：高低嶽瀆，其轉根本法輪；大小鱗毛，普現色身三昧。瞿師羅長者，睹三尺而無盡；無邊身菩薩，窮上界而有餘。無一時不現，無一處不遍。無方無體，其若是乎？

> There is a True Person with no fixed position, perfectly round, shining brightly, utterly bare, and completely pure. Look—you cannot see its form; listen—you cannot hear its sound. Call it vast—it encompasses the transformations of heaven and earth without exceeding them. Call it minute—it enters the finest particles of dust without being revealed. Its speech and silence are like green bamboo and yellow flowers; its steps and movements are like flowing clouds and running water. Is this then a spirit without direction? Or is it change without substance? If we say it has no direction, yet what it preserves as master is the work of a single spirit, governing within heaven and earth, the myriad things, day and night—yet it is not truly without direction, only its direction cannot be measured by any fixed place. If we say it has no substance, yet what it employs is the accomplishment of a single change, operating within the scope of bending and completing, knowing and penetrating—yet it is not truly without substance, only its substance cannot be grasped as a fixed form. Wansong said: "High and low, mountains and rivers—they turn the fundamental Dharma wheel. Great and small, scales and fur—they universally manifest the Samadhi of the Form Body. The elder Ghosila beheld three feet yet it was inexhaustible; the Bodhisattva of Boundless Body exhausted the upper realms yet there was still more. There is not a single moment it does not appear, not a single place it does not pervade." Without direction, without substance—is it not like this?

百姓日肘而不知，故君子之道鮮矣。

> The common people live by it every day, yet remain unaware of it. That is why the Way of the noble person is so rarely understood.

尋牛須訪跡，學道訪無心。跡在牛還在，無心道易尋。此古人攝用歸體之模範也。日用事無別，唯吾自偶偕。頭頭非取捨，處處勿張乖。此古人即物明心之軌則也。第吾人晝夜中，視聽言動、行住坐臥，無不是此妙明顯現，柰何在這目前，諸人難睹。孔子曰：「誰能出不由戶，何莫由斯道也。」又曰：「立則見其參於前，在輿則見其倚於衡也。」孟子曰：「行之而不著焉，習矣而不察焉，終身由之而不知其道者，眾也。」又曰：「口之於味也，目之於色也，耳之於聲也，鼻之於臭也，四肢之於安佚也，性也。」顏淵曰：「仰之彌高，鑽之彌堅。瞻之在前，忽焉在後。」看是甚麼東西，只令聖賢千言萬語不止。昔韋參軍與僧對坐，盤中置有李，因問：「如何是百姓日用而不知？」僧曰：「請喫果子。」食已復問，僧曰：「此即百姓日用而不知也。」韋方省。諸人若在這裡檢點出來，始信天上天下，唯我獨尊。咦！

> To find the ox, you must follow its tracks; to learn the Way, seek the mindless state. Where tracks are, the ox remains; with a mindless state, the Way is easily found. This is the ancient model of gathering function back to essence. In daily affairs, there is nothing special—only my own harmonious accord. In every moment, neither grasping nor rejecting; in every place, avoid conflict and discord. This is the ancient rule of illuminating the mind through things themselves. Yet in our days and nights—seeing, hearing, speaking, moving, walking, standing, sitting, lying down— there is none of this that is not the wondrous brightness manifesting. Why, then, is it so hard for people to see what is right before their eyes? Confucius said: “Who can go out without using the door? Why does no one follow this Way?” And also: “Standing, you see it arrayed before you; in the carriage, you see it leaning upon the crossbar.” Mencius said: “People act without understanding, practice without awareness—all their lives they follow it, yet do not know the Way: such are the multitude.” And also: “The mouth’s relish for flavors, the eye’s for colors, the ear’s for sounds, the nose’s for scents, the limbs’ for ease—this is nature.” Yan Hui said: “The more I look up at it, the higher it is; the more I drill into it, the harder it becomes. I see it in front, and suddenly it is behind.” Look—what is this thing, that even the sages’ thousands of words cannot exhaust it? Long ago, Military Advisor Wei was sitting with a monk. On a plate were plums. Wei asked: “What is it that the common people use every day without knowing?” The monk said: “Please, eat the fruit.” After eating, Wei asked again. The monk said: “This is what the common people use every day without knowing.” Only then did Wei understand. If you can discern it here, you will finally believe: in heaven and on earth, I alone am honored. Hah!