---
title: "靈峰蕅益大師宗論 · 法語二"
description: "靈峰蕅益大師宗論是明末高僧智旭的著作。明末佛教面臨內部僵化與外部挑戰，智旭大師立足天台宗，主張禪教律淨融合，回應時代弊病。該書匯集其書信、註疏與開示，系統闡述性相融通、淨土為歸的佛學思想，強調解行並進與實踐修行。作為中國佛教史上承先啟後的巨著，它深刻影響了後世漢傳佛教的發展，尤其對淨土宗的推廣貢獻卓著，被尊為淨土宗第九祖的智旭，其思想透過此論成為明清佛教的重要指南。"
url: "https://rushiwowen.co/en/r/cmgn46ayh0muak1048qdgtctb"
---
### 法語二
> Dharma Talk Two
示靖玄自他不二之體名玄，自利利他之行名靖。能悟玄體，性本自靖。能為靖功，玄體可會。此性修不二之真旨也。見思靖，方知真諦本玄。塵沙靖，方知俗諦本玄。無明靖，方知中諦本玄。三玄既會，方知眾生三惑亦本靖也。《佛頂》云：「狂心頓歇，歇即菩提，一人發真歸元，十方虛空悉皆消殞。」《法華》云：「如來如實知見三界之相，無有生死，若退若出等。」噫！可悟性修交成矣。
> "Instruction for Jingxuan" The essence that realizes self and other are not two is called "Xuan" (mysterious depth). The practice that benefits both self and others is called "Jing" (tranquil purity). When you awaken to this mysterious essence, your nature is inherently pure. When you accomplish the work of purity, you can merge with the mysterious essence. This is the true teaching that nature and practice are not separate. When the defilements of views and thoughts are purified, you realize that the truth of ultimate reality was always mysterious. When the defilements of countless cognitive distinctions are purified, you realize that the truth of conventional reality was always mysterious. When the defilement of fundamental ignorance is purified, you realize that the truth of the middle way was always mysterious. Once these three mysteries are unified, you realize that the three confusions of sentient beings were also inherently pure from the start. As the \*Surangama Sutra\* says: "The wild mind, once calmed—just that calming is enlightenment. When one person returns to truth and restores their origin, the entire vast space in all directions dissolves and vanishes." As the \*Lotus Sutra\* says: "The Thus Come One sees the realm of the three worlds as it truly is: there is no birth or death, no retreating or emerging." Ah! Here you can awaken to how nature and practice complete each other.
示玄闇二則古云「明時無暗，暗時無明」，此相傾奪義也。又「當明中有暗，當暗中有明」，此性無傾奪義也。《佛頂》云「明能破暗」，此以真融妄，「全妄成真」，無破無不破而論破也。須知無傾奪性，全體在傾奪相中。而傾奪妄相，全體不離無傾奪性。知性相二而不二、不二而二者，則知非破非不破而論破矣。非破非不破，性也。破者，全性所起之妙修也。破即無所破者，全修在性也。故明生時，暗無所去。闇無去，則明無所來。無去無來，則不生不滅。如禪人未聽經時，心性無減，而妙義茫然；已聽經後，慧解頓開，而心性無增。知無增減，則知六而常即。知茫然與漸開不同，漸開與圓悟圓證定不同，則知即而常六。請以此為造修方便。其一
> Two Principles on Darkness and Light An ancient saying goes, "In brightness there is no darkness; in darkness there is no brightness." This describes how the two phenomena exclude each other. Another saying goes, "Within brightness there is darkness; within darkness there is brightness." This reveals that their essential nature does not exclude each other. The \*Shurangama Sutra\* says, "Brightness can overcome darkness." This expresses how truth (the absolute) transforms illusion (the relative): "The totality of illusion becomes truth." It speaks of overcoming—in terms of there being neither overcoming nor not-overcoming. Understand: The essential nature of non-exclusion is completely present within the phenomenal forms of mutual exclusion. And conversely, the delusive appearances of mutual exclusion are never separate from the essential nature of non-exclusion. When you realize that essence and phenomena are two yet not-two, and not-two yet two, then you understand the "overcoming" that is neither overcoming nor not-overcoming. "Neither overcoming nor not-overcoming" is the essential nature. "Overcoming" is the wondrous practice that arises from that nature. "Overcoming while nothing is overcome" means the whole of practice is present within that nature. Thus, when brightness arises, darkness does not go anywhere. Since darkness does not depart, brightness does not come from anywhere. Since there is no coming or going, there is no arising or ceasing. Consider a meditator before hearing the sutras: Their essential nature lacks nothing, yet the profound meaning is a confusion. After hearing the sutras, their wisdom and understanding suddenly open, yet their essential nature has nothing added. Knowing there is no addition or subtraction, we understand the "six levels" and the "constant identity." Knowing the vast difference between confusion and gradual awakening—and the even greater distinction between gradual awakening and the perfect, direct realization of enlightenment—we understand the "identity" and the constant "six levels." Please use this as a practical guide for cultivation. First Principle
小水常流，則能穿石。吳江一行人，學《法華》，半日不能一句，晝夜不捨六年，而全部成誦。法友熏習已多，所以未淪浹者，不切心故耳。誠切心，則法味津津現前，既得法味，欲罷不能。患不時習，不患不悅也。有忘食之憤，後有忘憂之樂。幸將所聽之法，溫習勿忘，日久功深，豁然開悟。既得法喜之樂，便是超脫之緣矣。其二
> A gentle stream, flowing steadily, can wear through stone. There once was a person from the Wujiang area who studied the \*Lotus Sutra\*. At first, they could not even memorize a single sentence in half a day. Yet they persisted day and night without fail for six years, and eventually recited the entire scripture from memory. We Dharma friends have already been exposed to much teaching, so if the Dharma has not yet fully soaked into us, it is only because our hearts are not truly committed. When the heart is truly committed, the flavor of the Dharma becomes vividly present. Once you taste that Dharma flavor, you cannot stop even if you want to. The only worry is not practicing regularly, not whether you will find joy. There is an earnest intensity that makes you forget to eat, and afterward, the joy that makes you forget your worries. I urge you to review and practice what you have heard, without forgetting it. As time passes and your effort deepens, you will suddenly awaken in clear understanding. When you attain the joy of the Dharma, that itself is the condition for liberation. (Second Section)
示惟淡世法惟恐不濃，出世法惟恐不淡。人惟淡，故其交恆，道惟淡，故久而不厭。時習之悅，朋來之樂，不知之不慍，皆淡中滋味也。欲界情淡，得離生喜樂。初禪情淡，得定生喜樂。二禪情淡，得離喜妙樂。三禪情淡，得捨念清淨。三界情淡，得寂滅涅槃。似道法愛淡，證中道常寂滅性，是故三世如來，究竟此淡者也。十方菩薩，分證此淡者也。聲聞緣覺，得淡之一隅者也。老子莊子，竊淡之影響者也。欲深入淡字法門，須將無始虛妄濃厚習氣，盡情放下，放至無可放處，淡性自得現前。淡性既現，三界津津有味境界，如嚼蠟矣。僧夢虎，驚寤喜曰：「匪夢，幾被虎食。」既悔曰：「知是夢，何不做一人情。」噫！可醒三界之戀幻質、不知淡性者矣。
> \[Note: Shi Weidan\] In worldly affairs, we fear only that things will not be rich and intense; in transcendent affairs, we fear only that things will not be plain and simple. It is precisely because a person is plain that their relationships endure; it is precisely because the Way is plain that we can follow it long without tiring. The joy of practicing regularly, the delight of friends visiting, the equanimity of being misunderstood—all these are flavors within plainness. When emotional attachments to the realm of desire are plain, we attain the bliss born of separation from that realm. When emotional attachments in the first dhyāna are plain, we attain the bliss born of concentration. When emotional attachments in the second dhyāna are plain, we attain the sublime bliss born of the end of joy. When emotional attachments in the third dhyāna are plain, we attain the purity of relinquishing thought itself. When emotional attachments to the three realms are plain, we attain nirvāṇa, the state of cessation. Even the subtle attraction to the Dharma and its practices must become plain, and we then realize the constantly still, constantly enlightened nature of the Middle Way. Therefore, the Tathāgatas of the past, present, and future realize this "plainness" fully. The bodhisattvas of the ten directions realize it partially. The śrāvakas and pratyekabuddhas grasp merely a corner of it. Laozi and Zhuangzi have only stolen a shadow or an echo of it. If you wish to deeply enter the Dharma-door of plainness, you must completely let go of the dense habit-energy accumulated over countless eons without beginning. Let go until there is nothing left to let go of—then the nature of plainness will naturally manifest. Once this nature manifests, the flavors and delights of the three realms will seem as tasteless as chewing wax. A monk once dreamed of a tiger. Waking in alarm, he rejoiced: "If it were not a dream, I would almost have been eaten by a tiger!" Then, regretting, he said: "Knowing it was a dream, why not have treated it as an ordinary human affair?" Ah! This can awaken those of the three realms who are attached to the illusory body and do not recognize the nature of plainness.
示惟默孔子曰：「予欲無言。」佛云：「吾四十九年，不曾說一字。」然六經四書，三藏十二部，果何物哉？如以杜口為默，凡瘖啞者，皆聖與佛矣。詎知諸法無性，言語本空，終日言，未嘗有言，終日不言，未嘗無言。故又曰：「天何言哉，四時行焉，百物生焉，天何言哉。」「尊者無說，我乃無聽。無說無聽，是真般若。」推此致也，塵說，剎說，熾然說，三世無閒斷說，亦若是已矣。苟未達說默之源，說是覺觀生相，默是覺觀滅相。既墮生滅情見，則說默俱非。若妙契寰中，說能開悟，默能密喻，是說默無非善說也；說無說相，默無默相，是說默無非善默也。善說者，謂惟說可，善默者，謂惟默可，皆法界故。法界不二，說默不二，不相借，不相成，不相破亦不相亡，不相礙亦不相融，當體清淨，絕待離微。夫諸佛解脫，即於凡夫心行中求。觀心無心，說默何有？說默無性，說默俱妙，是頓悟緣起無生，超彼三乘歷劫修證者也。
> Instructions for SilenceConfucius said, "I wish to speak no more." The Buddha said, "In forty-nine years, I never spoke a single word." Yet what are the Six Classics and Four Books, the Three Treasuries and Twelve Divisions? If we take merely shutting the mouth as silence, then all who are mute would be sages and buddhas. How could one know that all phenomena have no intrinsic nature, that words are originally empty? One may speak all day without ever having spoken; one may remain silent all day without ever having been silent. Therefore it is also said, "Does Heaven speak? The four seasons proceed, the hundred things are born—does Heaven speak?" "The venerable one gave no teaching, and I gave no hearing. No teaching and no hearing—this is true wisdom." Extending this principle, the dust speaks, the realms speak, they speak intensely, they speak without interruption throughout the three times—it is also like this. If one has not yet penetrated the source of speech and silence, speech is the arising of mental discrimination, and silence is its cessation. Having already fallen into views of arising and ceasing, both speech and silence are mistaken. But if one subtly unites with the true nature of reality, speech can awaken, silence can subtly convey—then neither speech nor silence fails to be good teaching. Speech without the mark of speech, silence without the mark of silence—then speech and silence are both good silence. The good teacher finds only speech appropriate; the good silent one finds only silence appropriate—both are the Dharma Realm itself. The Dharma Realm is non-dual; speech and silence are non-dual. They neither borrow from nor complete each other; they neither destroy nor negate each other; they neither obstruct nor merge with each other. Inherently pure, they transcend opposites and are free from subtlety. The liberation of all buddhas is to be sought right within the ordinary mind of common beings. Observe the mind as mindless—what room is there for speech or silence? When speech and silence have no intrinsic nature, both are marvelous—this is a sudden awakening to the birthless nature of dependent origination, surpassing the cultivation and realization of the Three Vehicles through countless eons.
示晦涵莎伽陀不能誦一偈，而調息豁然。阿那律多失雙目，乃修三昧，觀大千界如掌。果人正不以多知多見為貴。法友既於了義未深解，但篤信企慕，禮拜持誦，使淪骨浹髓，功深力到，忽發旋陀羅尼一品，親見靈山勝會，便與智者把手共行矣。
> A cryptic pointerŚākyamuni’s disciple Śāka couldn’t recite a single verse, yet through simply regulating his breath, he gained sudden enlightenment. Aniruddha lost both eyes, yet by cultivating concentration, he could see the vast universe as clearly as a palm in his hand. Truly, the awakened ones do not value extensive knowledge and wide vision. If a Dharma friend has not yet deeply understood the ultimate meaning, but firmly believes, yearns, worships, recites, and lets the teachings soak into their very bones and marrow, then with profound effort and accumulated power, they may suddenly open the gate of “turning the Dharma wheel all at once.” They will personally witness the sacred assembly on Vulture Peak and walk hand in hand with the wise ones.
示未一聖學究竟處，決無滿足。下手處，決不委靡。孔子十五志學，此即不可奪之志也。志立，然後以無厭足心，期盡性命之源。蓋自期遠大，簡點必嚴。簡點嚴，則惟日不足，不肯半塗自安。堯舜猶病，禹拜善言，湯有慚德，望道未見，寡過未能，聖仁豈敢。皆深知性命源底，非大覺不能究竟也。一究竟，一切究竟，子臣弟友，丘未能一，愈不能，愈無息肩地。不然，夜郎自封，區區自得，如貧獲一金，志驕意滿，何以階大道哉。
> The ultimate point of sacred learning never reaches satisfaction. The starting point, however, is never weak or slack. When Confucius said at fifteen he set his heart on learning, this is precisely that unshakeable resolve. Once this resolve is established, one proceeds with an insatiable mind, hoping to fully realize the source of one’s nature and life. For when one’s aspirations are high and distant, one’s self-examination must be strict. With strict self-examination, one feels that even a day is insufficient and refuses to settle halfway on the path. Even Yao and Shun felt their own shortcomings; Yu bowed humbly to good advice; Tang felt shame from his errors; they saw the Way as if still unseen; they could not claim to be without faults; they dared not call themselves sages or benevolent. All of them deeply understood that the very source of nature and life–nothing less than great awakening–can fully realize it. When one is fully realized, everything is fully realized. The relationship between son, younger brother, friend, and father–Confucius said he had not yet perfected one of them. The more unable he felt, the more he found no place to rest his burden. Otherwise, like the king of Yelang who thought his small realm was huge, one becomes complacent with a trivial gain, like a poor person finding one coin and feeling proud and satisfied. How could such a person ever ascend to the Great Way?
示汎如孟子曰：「人能充無受爾汝之實，無所往而不為義也。」此與無我人眾生壽者相，修一切法之旨略同。夫爾汝之名，亦何足恥。爾汝之實，真不宜受。見思斷，則不受生死之爾汝。塵沙斷，則不受枯寂之爾汝。無明斷，則不受變易之爾汝。誠能充無受爾汝之實，則盡大地是箇自己。盡大地是箇自己，則將修一切善法，以利益大地眾生。豈復以爾汝之名與世諍哉？
> Mencius said, "If a person can truly embody the reality of not being treated with contempt, then there is no action they take that is not righteous." This is roughly similar to the principle of cultivating all practices while being free from the notions of self, person, sentient being, and life span. The labels of "you" and "contempt" are not inherently shameful, but the reality of being treated with contempt should indeed not be accepted. When deluded views and thoughts are eliminated, one no longer experiences the "you" of birth and death. When subtle afflictions are eliminated, one no longer experiences the "you" of stagnation and isolation. When fundamental ignorance is eliminated, one no longer experiences the "you" of change and transformation. If one can truly embody the reality of not accepting contempt, then the entire earth becomes oneself. When the entire earth becomes oneself, one will then cultivate all good practices to benefit all sentient beings on earth. How could one then argue with the world over the labels of "you" and "contempt"?
示庸菴教觀譬膏火，終始相需。故離教觀心者闇，迷心逐教者浮。浮則茫無歸著，闇則愈趨愈訛。此末世禪教所以名盛而實衰也。須知一切了義大乘，諸祖公案，皆我現前一念註腳。說來說去，總不離我一心。我今此心，全真成妄，全妄即真。若不能當下反觀，則靈知靈覺之性，恆被一切法所區局。縱慧成四辯，定入四空，依舊迷己為物、認物為己。若能直觀現前一念，的確不在內外中閒諸處，無體無相、無影無蹤，但有一法當情，皆心所現，終非能現。此能現者，雖云量同虛空，亦無虛空形相可得。若有虛空情量，又是惟心所現之相分矣。一切時放教歷歷明明、空空蕩蕩，亦不認歷歷明明、空空蕩蕩者為心。以心體離過絕非，不可思議。故了知一切惟心，心非一切，忽然契入本體，一切語言公案，無不同條共貫矣。
> Teaching and contemplation are like oil and lampwick—they depend on each other from start to finish. Those who separate contemplation from teaching are lost in darkness; those who chase after teaching without understanding their own mind become superficial. The superficial have no solid ground to stand on; the lost in darkness only go further astray. This is why, in these latter days, Chan and doctrinal studies flourish in name but decline in substance. Understand this: all the definitive Mahayana teachings and the recorded sayings of the patriarchs are no more than footnotes to this very mind of yours, right now. All their explanations, all their discussions, never depart from your one mind. This mind of yours, right now, is entire reality manifesting as illusion, and entire illusion being itself reality. If you cannot immediately turn inward to observe, then your innate aware, knowing nature will forever be confined and limited by every phenomenon. Even if your eloquence reaches the four types of perfect speech, and your meditative absorption attains the four formless heavens, you will still mistake yourself for objects and mistake objects for yourself. If you can directly observe this present single thought—see that it truly dwells nowhere inside, outside, or in between; has no substance, no form, no trace, no shadow—then you will see that whatever phenomenon comes to mind is simply an appearance of the mind, never the mind that appears. This mind that appears, though we say its scope is like empty space, has no form of empty space that can be grasped. If there is any conception of empty space, that too is just an appearance produced by mind. At all times, let this knowing be clear and distinct, empty and open. Yet do not mistake this clarity, this emptiness for mind. For the essence of mind transcends all attributes and surpasses all thought—it is inconceivable. Thus, realize that all things are only mind, and mind is not any thing. Suddenly, you will awaken to the fundamental nature, and all words, all teachings, all the patriarchs' sayings will be seen as one single thread running through everything.
示密詣爾祖誦帚公之與余交也，尋余疊冰積雪中，不恤三千里之勞。故余亦攜病來趨，不肯食一言之諾。逮示疾，一提其西方本願，遂能萬緣放下，怡然坐逝。豈非生平視師友如饑渴，故得享其報於臨行邪。爾祖既寂，至今思其冰霜凜烈之苦操，樂受鉗錘之虛志，猶足令人痛心酸鼻。繼志述事，責在爾躬，念之哉。世事虛幻，人命無常，當擴其眼界，勁其神慮，苦其身，毋墮宴安鴆毒坑。策其志，毋循將就苟且塗轍。汰奢窒欲，積行存誠，惜福延壽，以期於大成。爾誠靜坐默思，只此現前一念見聞之性，本非內外方隅，亦非有無情量，云何被此虛妄形質所局？虛妄形質，生必有滅，千般保愛，不能令其不朽。而所作幻業，如影隨形，從劫至劫，不肯相離。豪傑之士，先須覷空，身形非我，不過假借四大所成。心亦無相，不過因於情塵，妄見生滅。便頓捨情塵，專心辦道，兼律兼教，助顯心源。但得悟心，萬法何有，萬法俱息，萬法俱備矣。
> Here is the translation of the provided text, adhering to strict confidentiality and output constraints. --- The lesson revealed: Your ancestor, Master Saozhou, forged a friendship with me that weathered the harshest conditions. He sought me out through ice and snow, unsparing of the three-thousand-li journey. Thus, despite my own illness, I hurried to meet him, unwilling to break a single spoken promise. When he fell ill, he simply raised his original vow for the Western Pure Land, let go of all entanglements, and passed away serenely. Was this not the reward of a lifetime devoted to seeking teachers and friends with the urgency of hunger and thirst? Though Ancestor Saozhou has passed, the memory of his icy, stern discipline and his humble willingness to be forged by suffering still pierces the heart and brings tears to the eyes. The duty to carry on his legacy and fulfill his aspirations now rests on your shoulders. Remember this well. Worldly affairs are illusory; human life is impermanent. Therefore, broaden your vision, steel your mind, and discipline your body. Do not fall into the poisonous pit of ease and complacency. Drive your will forward; do not follow the path of mediocrity and carelessness. Purify yourself of extravagance, restrain desire, accumulate virtuous deeds, and cultivate sincerity. Cherish your blessings and extend your lifespan, thus aiming for great attainment. If you truly sit in stillness and reflect, you will see that the very nature of this present moment of seeing and hearing is originally neither inside nor outside, nor limited to a specific place. It is neither existence nor non-existence, beyond all measures and categories. How then can it be confined by this illusory body of form? This illusory form, born must perish; no amount of cherishing can make it immortal. Yet the illusory karma we create follows us like a shadow, clinging to us from eon to eon, unwilling to part. A true person of courage must first see through this illusion: the physical body is not the self; it is merely a temporary combination of the four elements. The mind, too, has no form; it arises from clinging to sensory objects, giving rise to the deluded view of birth and death. Therefore, immediately abandon clinging to sensory objects, focus your mind single-mindedly on the Path, and support this with both precepts and teachings. These will help manifest the original source of your mind. Once you awaken to the Mind, what is there to grasp among the ten thousand things? All phenomena cease, yet all phenomena are perfectly present.
示元印立身行己之道，志欲剛，氣欲柔。志不剛，不足成千古品格；氣不柔，不足陶多生習氣。夫眾生所以淪苦海者，無他，任情適意，好順惡逆，不深求出要故也。書云：「言逆汝，必求諸道。言遜汝，必求諸非道。」為君尚然，況出世丈夫者乎。出世丈夫，以佛祖自期，以四弘為券，以六度萬行為家常茶飯，以自利利他為的。發一言，不足自利利他，勿言也。舉一步，作一念，不足自利利他，勿舉也，勿念也。事苟益身心，裨法化，必黽勉為之。雖劬勞困苦，勿恤也。否，雖有浮名幻利，弗屑也。凝神定志，拓度虛懷，人皆可以為堯舜，滿街都是聖人，謂我不能成佛，是自棄也。知可成佛，而不肯力行佛行，是自暴也。不自棄，則志剛，不自暴，則氣柔。志剛則本立道生，氣柔則深造自得。志剛，可上求佛道，氣柔，可下化眾生。志剛，可荷負眾生，氣柔，可承事諸佛。《易》曰：「天行健，君子以自強不息。」「用九，見群龍無首，吉。」剛而柔也。「地勢坤，君子以厚德載物。」「用六，利永貞。」柔而剛也。剛柔合德，定慧力莊嚴，此世出世法之正印也。
> \*\*Regarding Yuan Yin\*\* The way of standing firm in one's character and conduct requires resolute will and gentle temperament. Without resolute will, one cannot achieve timeless virtue; without gentle temperament, one cannot refine away deep-seated habits. Why do sentient beings drown in the sea of suffering? Simply because they indulge their emotions, seek comfort, avoid hardship, and never earnestly seek the essential path to liberation. The \*Book of Documents\* says: "When words oppose you, seek the truth in them. When words flatter you, seek the falsehood in them." Even a ruler must do this—how much more so one who aspires to be a great being of renunciation? Those who renounce the world take the Buddha and patriarchs as their model, the Four Great Vows as their covenant, the Six Perfections and myriad practices as their daily sustenance, and self-benefit and benefiting others as their purpose. If a word does not serve to benefit oneself and others, do not speak it. If a step or a thought does not serve to benefit oneself and others, do not take that step or think that thought. If a matter truly nurtures body and mind and supports the Dharma, one must strive to do it, even if it brings exhaustion and hardship—do not worry. If not, even if it brings fleeting fame or illusory gain, do not bother with it. Concentrate your mind, steady your will, broaden your perspective, and empty your heart. Everyone can become a sage like Yao or Shun; every person on the street is a sage. To say, "I cannot become a Buddha," is to abandon oneself. To know one can become a Buddha but refuse to practice the Buddha's conduct is to betray oneself. When one does not abandon oneself, the will becomes resolute. When one does not betray oneself, the temperament becomes gentle. With resolute will, the foundation is established and the Path arises. With gentle temperament, one deepens practice and gains realization. Resolute will enables one to seek Buddhahood above; gentle temperament enables one to transform beings below. Resolute will enables one to bear the burden of beings; gentle temperament enables one to serve the Buddhas. The \*Book of Changes\* says: "Heaven moves with vigor; the noble person ceaselessly strengthens himself." And: "Use the Nine—see dragons without heads—auspicious." This is firmness tempered with gentleness. It also says: "Earth's condition is receptive; the noble person carries all beings with deep virtue." And: "Use the Six—beneficial for eternal constancy." This is gentleness tempered with firmness. When firmness and gentleness are harmonized as one virtue, and the powers of concentration and insight adorn all—this is the true seal of worldly and transcendent Dharma.
示念日顯密圓通，皆以解行雙進為要。解者，達我現前一念心性，全體三德祕藏，與諸佛所證、眾生所具，毫無差別。十方三世顯密契經，惟為發明此一念心性，達此一念心性，即顯密二詮之體，從此起於顯密二行。顯行依經修觀，廣如二十五圓通法門，略則惟心識觀、真如實觀，二種收盡。二十五境，各具二觀。且約耳根言之，先從徵心處破妄，惟心識觀也。圓解既開，即於聞中入圓通常流，真如實觀也。密行亦具二觀，達字字句句無非法界者，真如實觀也。心無異緣，專持此咒，悟知音聲如響，能持之心如幻者，惟心識觀也。由惟心識，進真如實，密行成，顯行亦圓滿矣。
> \*\*Our Daily Reflection\*\* The essence of both esoteric and exoteric practices lies in the balanced cultivation of understanding and action. Understanding means realizing that the Mind-Nature present in this very moment is wholly endowed with the three virtues of the Secret Treasury—identical in nature to what the Buddhas have realized and what all beings inherently possess, with not the slightest difference. All the esoteric and exoteric scriptures of the ten directions and three times exist solely to reveal this one Mind-Nature. Realizing this Mind-Nature is the very foundation of both esoteric and exoteric teachings. From this understanding, one begins the practices of the two paths. Exoteric practice involves contemplation according to the scriptures, which, in extensive form, is outlined by the twenty-five methods of perfect penetration. In brief, it can be summarized by two contemplations: the Mind-Only Contemplation and the True Suchness Contemplation. Each of the twenty-five sense-fields contains both of these contemplations. Taking the faculty of hearing as an example: First, one examines the mind to refute delusion—this is the Mind-Only Contemplation. Once the perfect understanding is awakened, one enters the unhindered, perfect, and constant flow within the faculty of hearing—this is the True Suchness Contemplation. Esoteric practice also contains these two contemplations: One realizes that every syllable and phrase is inseparable from the Dharma Realm—this is the True Suchness Contemplation. The mind, without any wandering, focuses solely on reciting this mantra and realizes that the sound is like an echo and the mind that recites is like an illusion—this is the Mind-Only Contemplation. By progressing from Mind-Only to True Suchness, esoteric practice is accomplished, and exoteric practice is also perfected.
示非幻人能痛念生死事大，覷破一切世情，若順若逆，總虛妄不實，過眼便是空花，獨一念持戒禮懺，篤信三寶之心，生與同生，死與同死。而又專求己過，不責人非，步趨先聖先賢，不隨時流上下，庶幾信心日固，智慧日開，而生死可永脫耳。
> A person should deeply recognize that life and death are of immense importance, seeing through all worldly affairs—whether favorable or unfavorable—as entirely illusory and unreal, mere fleeting visions in the sky. The only genuine thing is a mind devoted to upholding precepts, practicing repentance, and firmly believing in the Three Jewels, living and dying with that devotion. Additionally, one must focus solely on examining their own faults rather than blaming others, follow the ways of the ancient sages and worthies without drifting with the trends of the times. By doing so, faith will gradually strengthen, wisdom will grow day by day, and one may forever escape the cycle of birth and death.
示本光顯密二詮，理體無殊，功用亦等。須信五會真言，一字一句，無非全體。三德祕藏，現前能持之心，介爾介爾，無非橫遍豎窮之性。乃至楮墨筆腕，一一無非法界。法界性不可改，即大定體。法界理不可昧，即不動智光。若念念與此定慧相應，便可謂常持如是咒百千萬億遍。若念念讀誦書寫此咒，便與性定本智相應，所以天龍矢護，菩薩常隨。今禪人發至誠心，刺血書咒，緣因誠非淺淺。緣因之體，即是正因。達正因者，即名了因。三因不一不異，不縱不橫，大佛頂性，徹底現前，大涅槃果，元吾家故物矣。
> Illuminating Fundamental Light Both the exoteric and esoteric teachings explain that the essential nature is without distinction, and their functions are equally profound. You must trust that every word and phrase in the Five Assemblies of Mantras is wholly the complete essence. The secret treasury of the Three Virtues manifests right before you: the very mind that upholds the mantra, in each fleeting moment, is nothing less than the nature that pervades all space and time. Even the paper, ink, brush, and hand that writes—each and every element is none other than the Dharma Realm. The nature of the Dharma Realm is unchangeable, which is the essence of great stillness. The principle of the Dharma Realm cannot be obscured, which is the unwavering light of wisdom. If your every thought aligns with this stillness and wisdom, you can be said to be constantly reciting this mantra hundreds of thousands, or even millions, of times. If every moment you read, recite, or write this mantra with devotion, you will be in harmony with the innate stillness and primal wisdom. Thus, celestial dragons offer their protection, and Bodhisattvas always accompany you. Now, with utmost sincerity, this practitioner has pricked their blood to write the mantra—this conditional practice is indeed profound. Yet the very essence of this conditional practice is the primary cause. To realize this primary cause is called the understanding cause. These three causes are neither one nor different, neither sequential nor simultaneous. The Great Buddha's Crown Nature thus reveals itself in its entirety, and the fruit of Great Nirvana is, after all, your own original possession.
示淨禪聽法須觀心，書寫須解義。然解義正不必強加穿鑿，亦不徒循章摘句。但至誠讀誦，展卷如對活佛，收卷如在目前，千遍萬遍，淪骨浹髓，寤寐不忘。緣因既深，一十二千七百，無不一串穿卻也。得此消息，便知吾言不誣。
> Instructions for Pure MeditationWhen listening to the Dharma, you must observe the mind; when copying scriptures, you must understand the meaning. However, understanding does not mean forcing your own interpretations, nor does it mean merely picking out phrases. Simply recite with utmost sincerity: open the scroll as if facing a living Buddha, close it as if the Buddha is right before your eyes. Read it a thousand times, ten thousand times, until it penetrates your bones and marrow, never forgetting it even in sleep. When your karmic conditions are deeply rooted, all twelve hundred and seventy koans will be strung together on a single thread. If you attain this realization, you will know that my words are not false.
示漢目大佛頂首示真心，隨勸修直心。直心有事有理，理則正念真如，事則四威儀，一切行中，毫無虛假是也。末世禪和，不為生死大事，裝模做樣，詐現威儀，不真實學禪教律，徒記兩則公案，辨幾句名相，受三衣一缽，以為佛法盡此矣。嗚呼！此何心哉？今止觀此一念，假借佛法之心，出得生死否？成得佛祖否？又觀此念，為在內外中閒諸處否？為從自生，從他生，為自他共生，為無因生？若一念虛假之心，既無生無體，無方隅處所，則妄想顛倒寂滅，而常住真心，宛然呈露矣。是謂由事直心，以合於理直心也。其深思力研之。
> \*\*Showing the Path to the Mind\*\* The \*Śūraṅgama Sūtra\* first reveals the true mind, then advises cultivating a straight mind. The straight mind has both principle and practice: in principle, it means correctly contemplating true reality; in practice, it means acting with utter sincerity in all four types of conduct—walking, standing, sitting, and lying down—without any falsehood. In these final days, some Zen practitioners, not genuinely seeking the great matter of birth and death, put on airs, feign dignified behavior, and make a show of practicing Zen, doctrine, or discipline. They simply memorize a couple of \*gong'ans\*, spout a few technical terms, receive the three robes and one bowl, and think that's the entirety of the Buddhadharma. Alas! What kind of mind is this? Now, examine this single thought—the wish to borrow the Buddhadharma. Can such a thought actually lead one beyond birth and death? Can it make one a Buddha or a patriarch? Also, investigate this very thought: does it reside inside, outside, or in between? Does it arise by itself, from another, from both, or without a cause? If this single false thought is unborn, groundless, without location or place, then all deluded, inverted thinking is extinguished, and the eternal true mind naturally manifests. This is called "practicing the straight mind through conduct in order to align with the straight mind of principle." Think deeply and investigate this thoroughly.
示毓悟世人談及生死，鮮不悚慮，往往不能真為生死者，眼前活計放不下耳。然所以放不下者，秖不曾徹見生死之苦。以從來為俗為僧，皆向順境中捱過，故畏三界心，自然發得不真切。儻以遠大慧眼，曠觀無始輪迴，痛念此生，果從何來？死後當至何趣？前際茫茫，後際墨墨，饒鐵石心腸，必為驚怖。然後依正教，開圓解，起圓行，敢保十人有五雙到家。最懼因地不真，道眼昏暗，或為世味所牽，或為邪師偽法所誤，袈裟下失卻人身。此予所以俯仰時流，而寤寐永歎也。
> To the Disciple Yuwu When people discuss birth and death, few are not filled with dread and worry. Yet often they cannot truly confront birth and death because they cannot let go of their immediate worldly attachments. The reason for this inability to let go is that they have never fully realized the suffering inherent in birth and death. Having drifted through life as laypeople or monastics, always passing through favorable circumstances, their fear of the Three Realms naturally fails to arise with true sincerity. But if you were to look with far-reaching wisdom, contemplate the endless cycle of rebirth, and reflect deeply: "Where did this life truly come from? Where will I go after death?" — with the past a vast obscurity and the future an utter darkness, even a heart of iron and stone would be filled with shock and terror. Only then, relying on the true teachings, can you develop a complete understanding, put it into complete practice, and I guarantee that eight out of ten will reach their goal. What I fear most is having an impure foundation at the start, with the eye of the Way darkened — either swept away by worldly pleasures, or misled by false teachers and corrupt teachings, losing your human body beneath the monk's robe. This is why I look upon the currents of our time, and sigh in my waking hours and in my dreams alike.
示解天具參方志，尤須具參方眼。具參方眼，還須不忘參方志。參方志者，不為虛名、圖體面、博一知半見，發無上大菩提心，遍學一切法門，無厭無足。參方眼者，末世師匠，邪正難分，今自卓立，不論宗教，但與出生死相應、名利不相應，大菩提相應、眼前活計不相應者，則為正，反此則為邪。正則依，邪則捨。具眼不忘參方志者，本求無上菩提，雖邪正分明，不妄生憎愛，善吾師，不善吾資，但隨緣觸境，增長道心智眼而已。此本分中最要緊事，其餘叢林粥飯習氣，萬萬不宜沾染，亦不必厭惡也。
> Instructions for Discerning the Path To truly pursue the path of learning, you must also possess the eye to discern it. Having such an eye, you must never forget your original aspiration. What is this aspiration? It is not for empty fame, to save face, or to gain a superficial understanding. It is to awaken the supreme bodhi mind, to thoroughly study all methods of practice without ever feeling satiated or satisfied. What is the discerning eye? In these degenerate times, it is hard to distinguish true masters from false ones. Stand firm on your own—regardless of sect or doctrine—and recognize as true that which aligns with liberation from birth and death and not with fame and profit; that which aligns with great enlightenment and not with immediate worldly gains. Anything contrary to this is false. Follow the true; abandon the false. With this discerning eye, and without forgetting your aspiration, you seek supreme enlightenment. Though you clearly distinguish truth from falsehood, do not generate needless attachment or aversion. Those who are good are my teachers; those who are not are still my lessons. Simply use every encounter and circumstance to grow your wisdom and insight. This is the most essential task of the spiritual life. As for the trivial habits of monastic life—eating, lodging, and conventions—avoid them absolutely; but neither must you harbor aversion toward them.
示元賡愚魯恐不精明，伶俐恐不篤摰。道雖從智慧領悟，尤從澄定體合。必向身心切近、日用動靜閒，沈細思察，方有真實開豁，當下受用。若於一切行門，不能作助修想，必捨煩取靜，方理經典，又於一切經典，不能隨文入觀，必掩卷趺坐，方理身心，一件事分作三項，不可語至道明矣。從緣薦得相應疾，就體消停得力遲。大乘法門，貴行住坐臥、語言施為時薦取，見色聞聲、嗅香嘗味、覺觸知法處理會。薦取者，薦其本自天成之性真，理會者，會其出障圓明之妙體而已。性真妙體，不即一切法，不離一切法。試看只今語言動靜者，讀經看教，打坐思惟，妄想昏沈，惺惺寂寂者，畢竟是箇甚麼？咄！切勿認賊為子，切勿撥波求水，切勿作水中鹽味、色裡膠青會，直恁麼薦取理會去。
> To Your Excellency Kang: A simple person may lack sharpness, while a clever one may lack sincerity. Though the Way is realized through wisdom, it is especially attained through clarity and stillness of mind. You must turn your attention to what is close at hand—the daily activities of body and mind—and examine them with quiet care. Only then will you experience true illumination that brings immediate benefit. If you treat every practice simply as a mere aid, and insist on abandoning activity to seek stillness before studying the sutras, or if you cannot directly contemplate the meaning as you read, but must close the book and sit in meditation before attending to body and mind—turning one task into three separate things—then you cannot be said to understand the supreme Way. “Those who awaken through conditions gain quickly; those who dwell on the essence find progress slow.” The Mahayana path values awakening right while walking, standing, sitting, lying down, speaking, and acting. It is realized in seeing forms, hearing sounds, smelling scents, tasting flavors, feeling touches, and knowing mental objects. To awaken means to recognize the inherently perfect true nature. To realize means to understand the luminous essence that transcends all obstacles. This true nature and wondrous essence is not identical to any phenomenon, yet not separate from any phenomenon. Now consider: this very moment of speech and activity, reading sutras and studying teachings, sitting in meditation and thinking, or being dulled by delusion and drowsiness, or being clear and still—what, in the end, is this? Stop! Do not mistake a thief for your child. Do not push aside the waves and seek water. Do not see it as salt in water, or glue in paint. Simply awaken and realize it directly like this.
示緒竺三界惟心，萬法惟識二語，人能言之，觸境逢緣，仍被境緣所轉。若實達惟心惟識，豈有心識外之境緣哉。且縱不達惟心惟識，境緣決定不離心識。如夢中妄計夢境為實，起欣起怖，而離夢心，決定別無夢境。學人先須了達三界萬法、種種境緣，實無心識外之別物。次推究此心此識，畢竟有何體性相狀。若現前心識實無體性相狀者，惟心所現三界萬法，又豈有少許體性相狀可得也。心識不可得，名心寂三昧，心寂則色自寂。境緣不可得，名色寂三昧，色寂則心亦寂。心色俱寂，則無煩惱，亦無菩提，無生死，亦無涅槃。無凡無聖，一味平等，是謂心佛眾生，三無差別。然後全性成修，企自心本具之佛道，度自心本具之眾生。如知水性冰性同一溼性已，不於水外有冰、不於冰外覓水，而方便融冰成水。則念念常觀即心即佛而不起上慢，時時上求下化不倦，而總名無作妙德，無功用行矣。若捨此別商方便、求工夫，乃至覓玄妙，是演若怖頭，醉兒索食也。或初心散亂多者，用數息法，如童蒙止觀所明，須了知息出息入，來無所從，去無所至。此息當體全空，舉體即假，仍非二邊，即是中道。所謂圓人用偏法，偏法亦成圓。又昏蓋重者，不宜貪坐，須方便調停，減雜事，減飲食，令神清氣定，則觀慧漸漸增明，昏散漸漸退舍。又學道如調琴相似，大緩則無聲，大急則弦絕，生死之心常切，求效之心莫生，先難而後獲，庶幾近之。若欲體達現前心識無體性相狀者，不出四性四運二種推法。四性推者，謂現前一念，設自生，不應藉緣；生既藉緣，心無生力；心既無生，緣亦無力；心緣各無，合云何有？合尚叵得，離云何生？故知心識實無生也。四運推者，觀此一念未生時，潛在何處？欲生時，何緣得生？正生時，作何體相？為在內外中閒邪？為方圓長短青黃赤白邪？生已無閒必滅，滅又歸於何處？三際覓心，皆不可得，柰何於本空寂，妄計內心外境，起惑造業，枉受輪迴邪？然畢竟覓一能起惑造業受報者，元不可得，如醉見屋轉，屋元不轉，但吐卻一向妄計無明之酒，惑業苦三，當下永息。設口談空，無明不吐，如醉見屋轉，硬言不轉，併此不轉，亦醉語耳。且道無明酒作麼生吐？咄！要知端的意，北斗面南看。珍重。
> Instructions for ZhuchuThe phrases "The three realms are only mind; the ten thousand dharmas are only consciousness" are something everyone can say, yet when they encounter circumstances and situations, they are still turned around by them. If you truly realized that everything is only mind and consciousness, how could there be any circumstances or situations outside of mind and consciousness? Furthermore, even if you do not realize that everything is only mind and consciousness, circumstances and situations definitely do not leave mind and consciousness. It's like in a dream where you mistakenly take the dream world as real, feeling joy and fear, but apart from the dreaming mind, there are definitely no dream scenes. A student must first understand that the three realms and the ten thousand dharmas, all kinds of situations and circumstances, are in reality nothing other than mind and consciousness. Next, investigate this mind, this consciousness: after all, what substance, nature, or form does it have? If the present mind and consciousness actually have no substance, nature, or form, then how could the three realms and ten thousand dharmas manifested only by the mind have even the slightest substance, nature, or form that can be obtained? When mind and consciousness cannot be obtained, it is called the mind-quieting samadhi; when the mind is quiet, forms are naturally quiet. When circumstances cannot be obtained, it is called the form-quieting samadhi; when forms are quiet, the mind is also quiet. When mind and forms are both quiet, there are no afflictions and also no awakening; no birth-and-death and also no nirvana. No ordinary beings and no sages—all is one single taste of equality. This is called "the mind, the Buddha, and sentient beings—none are different." Then, relying on your whole nature, take up cultivation: realize the Buddha-path that is intrinsically present in your own mind, and liberate the sentient beings that are intrinsically present in your own mind. It's like knowing that the nature of water and the nature of ice are the same wet nature; you do not see ice apart from water, nor seek water apart from ice, but skillfully melt ice into water. Then, in every thought, you constantly contemplate that the mind is precisely the Buddha, without giving rise to arrogance. At all times, you seek the highest above and transform beings below, tirelessly—and this is entirely called the uncontrived wondrous function, the action of no effort. If you abandon this to seek another method, to seek some skill, or even to seek some profundity or mystery, that is like the frightened man of Yanyan, or like a drunkard's child begging for food. If a beginner has a lot of scattered thoughts, use the method of counting the breath, as taught in the \*Tongmeng Zhiguan\* (The Beginner's Calming-and-Insight). You must realize that the out-breath and in-breath come from nowhere and go nowhere. This breath, in its essence, is entirely empty; in its function, it is entirely provisional; and yet it is not either of the two extremes—it is the middle way. This is what is meant by "when a person of perfect understanding uses a partial method, even the partial method becomes perfect." Also, if the covering of drowsiness is heavy, do not be fond of sitting—you must skillfully adjust: reduce distractions, reduce food and drink, so that your spirit is clear and your energy settled. Then your insight-wisdom gradually increases and brightens, and drowsiness and distraction gradually retreat. Furthermore, studying the path is like tuning a lute: if it is too loose, there is no sound; if it is too tight, the string breaks. Always have a keen mind for birth-and-death, but do not give rise to a mind seeking quick results. First you must undergo difficulty, and then gain—this is close to the mark. If you want to directly realize that the present mind and consciousness have no substance, nature, or form, there are two investigative methods: the four-nature analysis and the four-moment analysis. For the four-nature analysis: consider this present single thought. If it arose by itself, it would not depend on conditions. But since it arises depending on conditions, the mind has no power to arise. Since the mind has no power to arise, the conditions also have no power. Since both mind and conditions are nonexistent, how could their combination give rise to anything? If their combination cannot even be attained, how could their separation give rise to anything? Therefore know that mind and consciousness are truly unborn. For the four-moment analysis: observe this thought before it arises—where does it dwell? When it is about to arise—due to what conditions does it arise? When it is arising—what is its substance and form? Is it inside, outside, or in between? Is it square or round, long or short, blue, yellow, red, or white? Once it has arisen, it is immediately annihilated; where does it go to after annihilation? Investigating mind in the three times, it cannot be obtained. Why do we, in the midst of what is originally empty and still, mistakenly posit an inner mind and outer objects, give rise to confusion and create karma, and suffer the futile cycle of reincarnation? Yet if you ultimately seek out one single entity that gives rise to confusion, creates karma, and experiences the results, you find that it originally cannot be obtained. It is like a drunkard seeing a house turning, but the house never turns. Just vomit out the wine of ignorance that has been wrongly imagined all along, and confusion, karma, and suffering will be eternally stilled in the present moment. But if someone merely talks about emptiness but does not vomit out ignorance, it is like a drunkard who sees the house turning but stubbornly says it does not turn—even this "does not turn" is just drunken talk. So tell me: how do you vomit out the wine of ignorance? Hah! If you want to know the true inner meaning, look at the Big Dipper—southward. Treasure this.
示映竺超生脫死法門，不可以聰明湊泊，不可以意氣承當，不可以情見夾雜，不可以麤疏領會。先須專求己過，無責人非，見賢思齊，見惡內省，法法消歸自心，時時警策自心，將定盤星認得清楚明白，然後看經可，坐禪可，營福可。如眼目未明，存心未篤，則看經必墮口耳活計，坐禪必墮暗證深坑，營福必成魔家伴侶。縱福慧雙修，教觀並進，而我心未忘，能所日熾，其為修羅眷屬無疑，所宜慎思而密察也。
> Thus the Dharma-door of transcending birth and death cannot be grasped through clever intellect, seized by sheer determination, mingled with emotional views, or understood through careless haste. First, you must earnestly seek out your own faults, not blame others for their wrongs. See the virtuous and aspire to be like them; see the unwholesome and reflect inwardly. Let every teaching return to your own mind, and constantly alert your own mind. Keep the guiding mark clearly recognized and well understood. Only then can you read scriptures without straying, sit in meditation without error, and perform meritorious acts without corruption. If your inner eye is not yet clear, and your resolve is not yet firm, then reading scriptures will fall into mere lip service, sitting in meditation will fall into the dark pit of false realization, and performing meritorious acts will turn you into a companion of demons. Even if you cultivate both blessings and wisdom, and advance in both doctrine and contemplation, if your self-centered mind is not abandoned and grasping and rejecting grow stronger day by day, you will undoubtedly become a follower of the Asuras. This is something to carefully consider and examine.
示鏡衷履三寶地，具出世儀，皆多劫善種，況聞正法乎。寧國一老者，種福五十餘年，求來世作燒火僧不可得。而聽經白鴿，轉身為戒環禪師，聞法功德，超勝如此。人生幾何，少壯忽老，老忽烏有。且盛年夭橫者無數，一息才斷，孤魂無侶，生平惡業，無不隨身。何不趁早放下幻夢塵勞，勤修戒定智慧，息心達本源，乃號為沙門。不然，堂堂僧相，多劫勤修而得之，一旦藐視而失之，能無憬哉。
> Treading the Ground of the Three Jewels and bearing the form of one who has left the world are all due to virtues planted over many lifetimes—how much more so is hearing the true Dharma? An elder in the state of Ning spent more than fifty years cultivating blessings, yet could not even attain the status of a fire-tending monk in his next life. Meanwhile, a white dove that listened to the Dharma was reborn as the Zen Master Jiehuan. The merit of hearing the Dharma surpasses all else. How fleeting life is! Youth and vigor suddenly turn to old age, and old age vanishes into nothing. In the prime of life, countless people are cut short by misfortune; as soon as the last breath ceases, the solitary soul drifts without companion, and every evil deed from one’s life follows close behind. Why not set aside the phantom toil of this dreamlike world while you still can? Diligently cultivate ethical conduct, meditative concentration, and wisdom. Quiet the mind and realize the original source—it is for this that one is called a Shramana. Otherwise, even a dignified monk’s form, attained through diligent practice over countless lifetimes, can be lost in a single moment of negligence. Can one not be roused to vigilance?
示遙集不能頓盡者，塵緣之累。不可暫忘者，出世之心。待無累而修行，何如藉修行而脫累。且塵勞逼迫，正可警悟苦空，磨礱情性。每見人冗中偷閒，吟詩習字，作種種清課，豈不能偷閒玩大乘，息心學定慧邪？彼於詩字，得少幻味，未嘗於大乘定慧，得真法味也。然縱不得味，亦為無上菩提而作種子。且幼時詩字，亦向不得味中來，安知佛法漸熏習，不於現身得受用邪？嗟嗟，人之精神，用之詩字，吾見右軍李杜，不出生死；用之佛法，吾見散亂豔喜，愚癡特迦，大事已辦。
> Though the entanglements of worldly conditions cannot be swiftly cast aside, the mind of renunciation should never be forgotten, even for a moment. Rather than waiting until we are free from all burdens to practice, why not use practice itself to shed these burdens? Indeed, the very pressures and toils of life can serve as a wake-up call—reminding us of the nature of suffering and emptiness, and polishing our character. We often see people snatching moments of leisure amidst busyness to compose poetry or practice calligraphy, engaging in all sorts of refined pastimes. Why can't they use that same stolen leisure to delve into the Mahayana, to calm their minds and cultivate concentration and wisdom? They gain only a fleeting, illusory taste from poetry and calligraphy, but never truly savor the genuine Dharma flavor of Mahayana meditation and wisdom. Yet even if one does not immediately taste that flavor, these efforts still plant seeds for supreme enlightenment. Recall how, in childhood, the taste for poetry and calligraphy also came from a place of initial tastelessness. How can we be certain that gradual familiarization with the Dharma will not yield its rewards in this very life? Ah! When people channel their energy into poetry and calligraphy, we see masters like Wang Xizhi, Li Bai, and Du Fu—still unable to escape birth and death. But when that same energy is directed toward the Dharma, we see even the scattered-minded Prince of Goodness and the dull-witted Cūḍapanthaka—they achieve the great mission.
示沐苑發心應學二事，一智慧，二慈悲方便。欲學智慧，莫若讀誦大乘方等經典，深解義趣，隨文入觀，不墮嚼木之譏，不招數寶之誚。又數近明師良友，討究決擇，不可師心自是。欲學慈悲方便，須深信一切眾生，皆有佛性，定當作佛。見僧俗造惡者，勿生輕慢，須憐憫愛念，種種善巧，而迴護接引之。儻恃己修，見不修行，便生忽慢，自持戒，慢破戒者，自讀誦大乘，慢無聞者，自解義，慢愚魯者，自觀心，慢口說者，人我山高，勝負情重，畢生勤苦，止成修羅法界，去菩薩道遠矣。
> Message to Mu YuanWhen you first set your intention, you should learn two things: first, wisdom, and second, compassion and skillful means. To learn wisdom, nothing is better than reading and reciting the Mahayana Vaipulya sutras, deeply understanding their meaning and purpose, entering contemplation (guan) through the text, and avoiding the criticism of simply chewing on words or counting treasures that aren’t yours. You should also frequently draw near to wise teachers and good friends, discussing and making decisions, without relying stubbornly on your own views. To learn compassion and skillful means, you must firmly believe that all beings possess Buddha-nature and are destined to become Buddhas. When you see monastics or laypeople committing wrongdoing, do not look down on them or think lightly of them. Instead, cherish them with compassion and care, and use various skillful methods to protect, guide, and draw them in. If you rely on your own practice and despise those who do not practice, if you uphold precepts and look down on those who break them, if you read and recite Mahayana teachings and belittle those who are unlearned, if you understand the meaning and scorn those who are dull, if you observe the mind and deprecate those who only speak—then the mountains of self and other will rise high, and your attachments to victory and defeat will be heavy. Even if you work hard your whole life, you will only end up in the realm of the asuras, far, far away from the Bodhisattva path.
示郭太爵位別業殊，有不別不殊者在。君子素其位而行，以富貴貧賤，夷狄患難，皆唯心所現。全攬法界為體，全體即是法界。法界橫遍豎窮，無少事少理趨過，所以無入而不自得也。《佛頂》二十五門，無一門非圓通，《華嚴．入法界品》，無一法非解脫，各可就路還家，不勞取一捨一，故曰「素其位而行，不願乎其外。」一塵法界，即無邊法界，法界本來無外故也。雲搏之法界不大，蜩鳩之法界不小。以此解易，舉凡十界十如，權實之要，五時八教，施設之方，總入一卦一爻。卦爻之法界不少，界如權實之法界不多。故孔子曰：「假我數年，五十以學易，可以無大過矣。」孔子傳千古聖賢心學，全以內自寡過者，為趨吉避凶之門，所謂無入而不自得也。箋釋者，固不必盡殉舊說，亦不必盡廢舊說。但虛其心，體其言外之旨，疏其文字之脈，始信宋儒之循行數墨，公輩之索隱立異，皆非孔之所謂學也。晦菴早富著述，晚乃悔，欲追泯之不可得。居士當讀韋編，至於三絕，必大有進者，更作一番筆削，不閱而知，其可行遠也。如切如磋，如琢如磨，請三復斯語。
> To Sir Guo TaijueWhile status and roles differ, there is something within us that does not differ. A person of noble character acts in accordance with their station, understanding that wealth and poverty, honor and lowliness, barbarian lands and hardship — all are merely manifestations of the mind. They fully embrace the realm of reality as their own being, and their entire existence is one with that realm. This realm extends infinitely in all directions — horizontally and vertically — without the slightest gap between principle and phenomenon. Thus, there is no situation in which one cannot find ease. The twenty-five methods of realization in the \*Shurangama Sutra\* all lead to perfect penetration. In the \*Avatamsaka Sutra's\* chapter on entering the realm of reality, every dharma is a means to liberation. Each person can return home along their own path, without needing to grasp one and reject another. Hence it is said: "Act in accordance with your station, and do not wish for what lies beyond." A single speck of dust contains the entire boundless realm of reality, for the realm itself originally has no outside. The realm of reality of a soaring cloud is not vast, nor is that of a small bird small. Applying this principle to the \*Book of Changes\*, the ten realms, the ten suchnesses, the essentials of provisional and ultimate truth, the five periods and eight teachings, and all methods of skillful means — all are contained within a single hexagram or line. A hexagram or line never lacks the full realm of reality, nor does the realm of reality have more to offer than what is found in a hexagram. Thus Confucius said: "Grant me a few more years — at fifty to study the \*Changes\* — and I can be free from major errors." Confucius transmitted the mind-learning of the ancient sages and worthies, always centered on inward self-cultivation and the reduction of faults. This is the gate to auspiciousness and away from misfortune — the principle of "no situation in which one cannot find ease." Those who write commentaries on the \*Changes\* must neither blindly follow old interpretations nor altogether discard them. Simply empty your mind, understand the meaning beyond the words, and trace the textual context. Only then will you realize that the Song Confucians' mechanical reading of texts and your own search for hidden meanings in eccentricities — neither truly represents what Confucius meant by "learning." Zhu Xi produced many writings in his youth, but in his later years regretted them, wishing to retract what he could not. A lay practitioner should read the \*Changes\* until the leather bindings wear out three times — then great progress is certain. If you then undertake a new compilation, without even reading it one can know it will endure far and wide. "Cut and polish, carve and grind" — please ponder these words well.
示靖開三界之中，無非牢獄。暫時快樂，終歸無常。眾生燕雀處堂，罕思出離，惟逆境當前，庶幾生遠離之心。故佛稱八苦為八師，非虛語也。公冶長在縲絏而非其罪，聖賢不以為恥。世出世求，無忝己躬而已。素患難行乎患難，婆藪仙人在地獄，化無量獄眾，發菩提心。遍融，達觀，憨山三大師，坐刑部牢時，勸牢中無量人，歸敬三寶，持齋念佛，或藉現生脫苦，或藉永出輪迴。惡因緣是好因緣，莫謂囹圄非自利利他地也。歸依三寶，奉持五戒，自念佛，勸他念佛，自斷十惡，勸人莫行十惡，自修十善，勸人同修十善。此十善法，雖下品為神因，中品人因，上品天因，而上上品，則為羅漢，支佛，菩薩，如來之因。黽勉修持，久而不替，不惟現災可脫，而無始三界牢獄，亦將從此永離矣。
> \*\*Becoming a Buddhist\*\* The three realms of existence are nothing but a prison. Any happiness found there is fleeting and ultimately subject to impermanence. Ordinary beings are like swallows happily nesting in a house about to burn, rarely considering the need to escape. It is only when faced with difficult circumstances—adversity—that they begin to develop a genuine wish for liberation. Therefore, the Buddha called the Eight Sufferings the Eight Teachers; these words are not empty. If a man like Gongye Chang was unjustly imprisoned, even the sages did not consider it shameful. Both worldly and transcendental pursuits ask only that we do not disgrace ourselves. When we must endure hardship, we should simply endure hardship with grace. The sage Vasu once went to hell, where he transformed countless beings and helped them awaken the aspiration for enlightenment (bodhicitta). The three great masters—Pianrong, Daguan, and Hanshan—while imprisoned in the Ministry of Justice, continuously encouraged many inmates to take refuge in the Three Jewels, observe vegetarianism, and recite the Buddha’s name. Through this practice, some escaped suffering in their present life, while others made progress toward permanent liberation from the cycle of rebirth. Bad circumstances can become good circumstances. Do not think that prison is not a place for benefiting oneself and others. Take refuge in the Three Jewels. Uphold the five precepts. Recite the Buddha’s name yourself, and encourage others to do likewise. Stop the ten negative deeds yourself, and advise others not to commit them. Cultivate the ten good deeds and encourage others to do the same. The practice of the ten good deeds, though considered a cause for for blessings at lower levels—rebirth as a spirit at the lowest, a human in the middle, and a heavenly being at the higher levels—becomes, at its highest level, the cause for Arhats, solitary buddhas, bodhisattvas, and Tathagatas. Diligently cultivate them. Persevere without giving up. Not only will present calamities be removed, but the prison of the three realms—which has trapped us since beginnings time—will ultimately also be left behind forever.
示靖聞香山參鳥窠，直告曰：「諸惡莫作，眾善奉行，三歲兒說得，八十翁行不得。」從上諸祖，指點出生死法，最簡易明白，正不必金剛圈、栗棘蓬為玄妙也。後世學人，偷心益多，祖庭方便益變。方便既變，而偷心又與之俱變，佛亦未如何已。馬祖初年，但云即心即佛。果知即心即佛，自然諸惡莫作，眾善奉行。果能諸惡莫作，眾善奉行，便知即心即佛。故知欲悟即心即佛，須是持戒念佛，戒持得淨，佛念得切，塵垢自除，光明自露。偈曰：
> To JingwenWhen Xiangshan visited the Bird's Nest, he directly said, "Do no evil, practice all good. A three-year-old can say it, but an eighty-year-old cannot put it into practice." From the patriarchs of old, the method taught for escaping birth and death is the simplest and most clear. There is no need for elusive methods like the "diamond circle" or "chestnut thorn" to be considered profound. In later generations, practitioners have more scheming minds, and the expedient means of the patriarchal courtyard have changed accordingly. As the expedient means changed, the scheming minds also changed with them, so that even the Buddha could do nothing about it. In his early years, Patriarch Mazu only said, "This very mind is Buddhahood." If one truly understands that this very mind is Buddhahood, naturally they will not commit evil and will practice all good. If one truly can refrain from evil and practice all good, they will then know that this very mind is Buddhahood. Thus, to awaken to the truth that this very mind is Buddhahood, one must uphold the precepts and recite the Buddha's name. When the precepts are kept pure and the Buddha's name is recited with sincerity, the dust of defilements naturally vanishes, and the light of wisdom naturally shines forth. The verse says:
持戒便是平心，念佛便是直行。參得箇點玄關，不向缽盂討柄。若更者也之乎，失卻佛祖性命。
> Keeping the precepts means calming the mind; reciting the Buddha's name means walking a straight path. If you understand this subtle gateway, you won't look for a handle on a bowl. But if you keep discussing it with "thus and so" and "this and that," you will lose the very life of the Buddha and the patriarchs.
示郭善友佛法大海，信為能入，智為能度。若信心而乏智慧，未有不泣岐兩端者。佛言：「末世鬥諍堅固，億億人學道，罕有一人證果。」惟依念佛求生淨土，可以橫超苦輪。昔有祖師，初但至誠禮《法華經》，拜至糞字，遂悟法華三昧。有誦法華人，來壽昌禪師處請益，叱云：「邪見眾生，不識好惡。法華便是禪，那別有禪可參？」其人服膺而去，竟以持法華悟道。若深信念佛禮拜，是佛祖真因，確乎不被時流所轉，便是大智慧光明，超登淨土，永無泣岐之患矣。
> To Fellow Practitioner Guo The ocean of the Buddha's teachings is vast—faith allows one to enter it, and wisdom allows one to cross it. If you have faith but lack wisdom, you will inevitably find yourself weeping at a crossroads, uncertain which path to take. The Buddha said: "In the final age, disputes will be stubborn. Among billions who study the path, hardly one will realize the fruit." Only by relying on mindfulness of the Buddha and seeking rebirth in the Pure Land can one transcend the cycle of suffering. In the past, there was a patriarch who initially only bowed with utmost sincerity to the \*Lotus Sutra\*. When he bowed to the character for "excrement," he suddenly awakened to the Lotus Samadhi. Another person who recited the \*Lotus Sutra\* once came to Chan Master Shouchang for guidance. The master scolded him: "You are a person of wrong views, unable to distinguish good from bad. The \*Lotus Sutra\* itself is Chan—where else is there a Chan to investigate?" The person humbly accepted this and left. In the end, he attained enlightenment simply by upholding the \*Lotus Sutra\*. If you deeply believe that mindfulness of the Buddha and prostrations are the true causes of Buddhahood, and remain steadfast, not swayed by the currents of your time, this is itself the great light of wisdom. It will allow you to transcend to the Pure Land, freed forever from the sorrow of standing at a crossroads.
## 靈峰蕅益大師宗論卷第二之二
> Spiritual Peak Master Ouyi's Collected Works, Volume 2, Part 2
## 靈峰蕅益大師宗論卷第二之三
> Title: The Collected Writings of Master Ouyi of Lingfeng, Volume 2, Part 3