---
title: "靈峰蕅益大師宗論 · 法語三"
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/cmgn46ayh0mubk104errtez10"
---
### 法語三
> Dharma Talks Three
示新枝溫故知新，可以為師。所謂故者、新者，何物邪？天下莫故於現前一念之心，亦莫新於現前一念之心。惟故，故隨緣而不變；惟新，故不變而隨緣。若能頓達吾家故物，便可斬新條令，以菩提悲智為幹本，以六度萬行為新枝矣。
示潘拱宸三教聖人，不昧本心而已。本心不昧，儒老釋皆可也。若昧此心，儒非真儒，老非真老，釋非真釋矣。且喚甚麼作本心，在內外中閒邪？過去現在未來邪？有無亦有亦無非有非無邪？果直知下落，百千三昧，恒沙法門，不啻眾星拱月。如或不然，堅持三歸五戒，以為緣因，時節若到，其理自彰。
> Instruction for Pan Gongchen The sages of the Three Teachings all share one thing: they do not obscure their original mind. If the original mind is not obscured, one may follow Confucianism, Daoism, or Buddhism. But if this mind is obscured, then a Confucian is not a true Confucian, a Daoist is not a true Daoist, and a Buddhist is not a true Buddhist. Now, what exactly is this original mind? Is it inside, outside, or in between? Is it past, present, or future? Does it exist, not exist, both exist and not exist, or neither exist nor not exist? If you truly understand its whereabouts, then all the countless meditative states and Dharma gates are like stars surrounding the moon—they naturally gather around it. If not, then firmly uphold the Three Refuges and Five Precepts as a supportive cause. When the time comes, the truth will reveal itself.
示惺白佛法之衰也，名利熏心，簧鼓為事，求一真操實履者，殆不可得。有能持戒精進，讀誦大乘，不馳世務，縱道眼未開，亦三世諸佛所歎許也。況了必藉緣，非持戒讀誦，何處得有道眼？今講家多忽律行，禪門并廢教典，門庭愈高，邪見益甚。開士既精非時食戒，勤讀方等大乘，但於戒教二門，深造自得，鑿井不已必得及泉，鑽木不息必得出火，無勞更覓玄關也。《觀經》謂具諸戒行，讀誦大乘方等經典，皆上品上生。操此券以往，吾當攜手珍地華池，斯時憶及今日得悟不得悟之疑，當不勝破顏大笑矣。
> The decline of the Dharma arises from minds clouded by fame and profit, and from those who engage in empty talk while seeking true practice and genuine conduct, finding it nearly impossible to attain. If one can uphold the precepts diligently, advance in practice, recite the Mahayana sutras, and not be swept away by worldly affairs—even if the eye of wisdom has not yet opened—such a person is praised and affirmed by the buddhas of the three times. Moreover, since realization depends on conditions, without upholding the precepts and reciting the sutras, where would the eye of wisdom come from? Nowadays, many lecturers neglect disciplined conduct, while the Chan school discards the scriptural teachings. The higher they raise their banners, the deeper their wrong views become. If a practitioner diligently observes the precept of not eating at improper times and earnestly studies the Mahayana scriptures, and through the two gates of precepts and teachings attains profound realization for themselves—just as digging a well unceasingly will surely reach water, and drilling wood persistently will surely produce fire—there is no need to search elsewhere for some mysterious gateway. The \*Contemplation Sutra\* states that those who maintain all precepts and recite the Mahayana scriptures will attain the highest grade of rebirth. Holding this assurance as you go forward, I will join you hand in hand in the jeweled ground and lotus ponds. At that time, recalling today’s doubts about whether enlightenment is attained or not, you will surely burst into hearty laughter.
示宋養蓮自性彌陀，惟心淨土二語，世爭傳之，不知以何為心性也。夫性非道理，無所不統，故十劫久成之導師，不在性外。心非緣影，無所不具，故十萬億剎之極樂，實在心中。惟彌陀即自性彌陀，所以不可不念。淨土即惟心淨土，所以不可不生。今有譬焉，北京聖王，即惟心之北京聖王也。然行道濟時者，必北上覲王，儻囂囂畎畝，縱伊周可治天下乎？故無論已悟未悟，皆要求生淨土，求見彌陀。未悟如童蒙之求師，已悟如孔子之求仕。上自文殊、普賢、馬鳴、龍樹，下至蜎飛蠕動、羽族毛群，唯此一事。此事第一要信得及，二要時時發願，三要念佛工夫不閒。三事具，至愚亦生。三事缺一，雖聰明伶俐，亦不生也。其有謗此者，即謗三世諸佛菩薩，毗盧頂上，翻為阿鼻最下層矣。哀哉。
> Written for Song Yanglian The two phrases, "Amitabha is one's own nature" and "The Pure Land is only in the mind," are widely circulated in the world, yet people do not understand what is meant by mind and nature. Now, nature is not a mere principle; it encompasses everything. Therefore, the Guide who achieved enlightenment ten kalpas ago is not outside this nature. Mind is not a fleeting shadow; it contains everything. Therefore, the Land of Ultimate Bliss, ten billion Buddha‑lands away, truly exists within the mind. It is precisely because Amitabha is the Amitabha of one's own nature that we must recite his name. It is precisely because the Pure Land is the Pure Land of the mind alone that we must seek rebirth there. Let me offer an analogy: The sage emperor in Beijing is the sage emperor of the mind. Yet, those who wish to serve the times and benefit the world must still travel north to pay homage to the emperor. If one merely clamors in the fields, could even a Yi Yin or a Duke of Zhou bring order to the empire? Therefore, whether one has realized enlightenment or not, all should seek rebirth in the Pure Land and seek to behold Amitabha. For those who have not yet awakened, it is like a young student seeking a teacher. For those who have awakened, it is like Confucius seeking office. From Manjushri, Samantabhadra, Ashvaghosha, and Nagarjuna at the highest level, down to the tiniest insects, flying creatures, feathered flocks, and furry herds—there is only this one great matter. Regarding this matter, first, you must have deep faith. Second, you must constantly make vows. Third, you must practice reciting the Buddha's name without interruption. If these three are complete, even the most foolish can attain rebirth. If even one is lacking, no matter how clever or sharp‑witted one may be, rebirth will not be achieved. Those who slander this are slandering all the Buddhas and Bodhisattvas of the three periods of time. On the crown of Vairocana, they instead tumble down to the lowest level of Avici Hell. How pitiful!
示陸喻蓮超生脫死，捨淨土一門，決無直捷橫超方便。而生淨土，捨念佛一法，決無萬修萬去工夫。近世盲禪，妄謂彌陀不必念，淨土不必生，儱侗鶻突，墮塹落坑。夫夜臥之頃，枕席不安，猶必安置；以三界火宅，而不思出離，可乎？若漫云悟心之士，此閒即寂光，何不曰惡罵是稱讚，惡打即供養，糞穢即栴檀，塗炭是天宮寶殿乎？儻未能噉糞臥炭，則淨土決不可不生，設果能，亦豚豕雞犬耳。何若老實念佛，導之以信，要之以願，徑登九品蓮臺，與觀音勢至海眾為眷屬。迴視空頭惡見邪禪，博一時假祖師之虛名，墮萬劫拔舌犁耕之實苦，何啻雲泥也哉。莫論散心定心，只剋課程，終身不缺，日勤日切，淨土華蕊，晝夜增榮矣。
> A Letter to Lu Yulian To transcend birth and death, apart from the Pure Land path, there is certainly no direct and swift method of horizontal transcendence. And to be reborn in the Pure Land, apart from the practice of Buddha-recitation, there is certainly no method that ensures every practitioner will succeed. In recent times, blind Chan practitioners recklessly claim that Amitabha need not be recited and the Pure Land need not be sought—such vague and confused views lead only to falling into pits and traps. Consider how, when lying down at night, if one’s pillow and mat are uncomfortable, one will still adjust them for comfort. How, then, can one dwell in the burning house of the three realms and not think of escaping? If someone casually says that an enlightened mind sees this very world as the Land of Eternal Peace and Light, why not also say that abuse is praise, beatings are offerings, filth is sandalwood, and mud and ashes are celestial palaces and jeweled halls? Unless one can truly eat filth and lie in charcoal, the Pure Land must absolutely be sought. Even if one could endure such things, would that not make one no different from pigs, dogs, or chickens? How much better to simply recite the Buddha’s name earnestly, guided by faith and upheld by vow, directly ascending to the nine grades of lotus thrones, joining the assembly of Guanyin, Mahasthamaprapta, and the ocean-wide multitude of sages. Looking back, those who cling to empty views and perverse Chan, chasing the false fame of being a “patriarch” for a moment, only fall into the real suffering of having their tongues plowed in hell for countless eons—the difference is like that between clouds and mud. Whether your mind is scattered or concentrated, simply fulfill your daily practice without fail. Be diligent day by day, earnest day by day, and the blossoms of the Pure Land will flourish within you, day and night.
示彙宗世閒學問，義理淺，頭緒多，故似易反難。出世學問，義理深，線索一，故雖難仍易。線索非他，現前一念心性而已。古云：立一心為宗，照萬法如鏡，能觀心性，則具一切佛法。且如此心，不在內、外、中閒諸處，亦非過去、現在、未來，亦非自生、他生、共生、無因緣生，豈非即空。而十界十如，三千性相，炳然齊現，無欠無餘，豈非即假。心外無法，法外無心，於其中閒，無是非是，豈非即中。迷此一念即空，則為六凡。迷即假，則為二乘。迷即中，則為別教。惟悟現前一念，當下即空假中，則十界無非即空假中，不於九法界外，別趨佛界，亦不於佛界外，別有九界，是謂三千果成，咸稱常樂矣。向此薦取，方知千經萬論，咸非心外施設。勉之。
> Worldly learning has shallow principles and many branches, so it appears easy but is actually difficult. Transcendent learning has profound principles and a single thread, so although it seems difficult, it remains accessible. That single thread is nothing other than the present moment of mind-nature. As the ancients said: "Establish the One Mind as the essence, and illuminate the myriad phenomena like a mirror." If you can contemplate the nature of mind, you possess all the Buddha-Dharma. Consider this mind: it is not inside, outside, or in between; it is not past, present, or future; it is not self-born, other-born, jointly-born, or born without cause. Is this not precisely emptiness? Yet the ten realms and ten suchnesses, the three thousand natures and characteristics, clearly appear all at once, complete and lacking nothing. Is this not precisely provisional existence? There is no dharma outside the mind, and no mind outside the dharma. Within this, there is neither "is" nor "is not." Is this not precisely the Middle Way? To be confused about this one moment as emptiness is to dwell among the six ordinary realms. To be confused about it as provisional existence is to dwell among the two vehicles. To be confused about it as the Middle Way is to dwell in the Separate Teaching. Only by awakening to the present moment of mind—immediately recognizing it as emptiness, provisional existence, and the Middle Way—do we see that all ten realms are none other than emptiness, provisional existence, and the Middle Way. We do not seek the Buddha realm outside the nine realms, nor are the nine realms separate from the Buddha realm. This is called the accomplishment of the three thousand, all manifesting as eternal bliss. Turn toward this and realize it, and you will understand that all the sutras and treatises are not established outside the mind. Strive diligently.
示可生佛法不出唯心、真如二觀。蓋一切色心、依正、假實諸法，無非仗因托緣而生，皆是依他起性。不了依他，妄計實我實法，即名遍計執性。了其如幻，有即非有，體惟一心，即名圓成實性。今唯心識觀，於依他，達其遍計本空，而真如實觀，秪二空所顯理性而已。《大佛頂》最初七處徵心，乃直破遍計，明其本空也。次十番辨見，廣歷陰入處界會理，乃就依他起上，破其遍計餘執也。次定耳根為所觀境，明其本圓通常，乃就依他起上，顯其圓成本具也。然設不向前文破執開解，則圓通常性，甚易而甚難。故南嶽大乘止觀，誡初心不得即觀圓成實性。惟以四性簡責，深達遍計本空，依他如幻，一念觀成，轉令餘念自然契實。實心繫實境，實緣次第生，是則前念為能觀，後念為所觀，故能坐斷妄源，無以波逐波之失耳。
> The Dharma teachings ultimately point to two perspectives: Mind-Only and True Suchness. All phenomena—whether physical or mental, environmental or personal, provisional or real—arise dependent on causes and conditions. This is their dependent nature. Failing to recognize this dependence, we mistakenly cling to a real self and real dharmas—this is the nature of false discrimination. Seeing them as illusory, recognizing that what appears to be is ultimately not, and realizing their essence is nothing but the One Mind—this is the nature of perfect realization. The Mind-Only contemplation involves recognizing, within dependent phenomena, that false discrimination is fundamentally empty. The True Suchness contemplation is simply the principle revealed through the emptiness of both self and dharmas. In the \*Śūraṅgama Sūtra\*, the initial probing of the mind in seven places directly refutes false discrimination, clarifying its fundamental emptiness. The subsequent tenfold analysis of perception extensively applies this principle to the aggregates, sense bases, and elements, thereby eliminating residual attachments within dependent phenomena. Then, focusing on the ear faculty as the object of contemplation reveals its inherent perfection, universality, and constancy—illuminating the perfect nature already present within dependent phenomena. However, without first breaking through attachments and opening understanding through the preceding text, realizing this perfect nature would be simultaneously very easy and very difficult. Therefore, the \*Mahāyāna Śamatha-Vipaśyanā\* of Nanyue advises beginners not to immediately contemplate the perfect nature. Instead, one should use the fourfold analysis to deeply realize the fundamental emptiness of false discrimination and the illusory nature of dependent phenomena. When a single thought of contemplation is accomplished, subsequent thoughts naturally align with reality. When the real mind abides in a real object, real conditions arise in succession. Thus, the preceding thought becomes the contemplator, and the subsequent thought becomes the contemplated, thereby cutting off the source of delusion without chasing waves with more waves.
示素風學不難有才，難有志。不難有志，難有品。不難有品，難有眼。惟具超方眼目，不被時流籠罩者，堪立千古品格。品立則志成，志成才得其所用矣。末世競逐枝葉，罕達本源，誰知朝華易落，松柏難彫。才志之士，柰何甘捨大從小哉？莫大於現前一念，誠能直下觀察，知其無性，則決不妄認四大為自身相，六塵緣影為自心相。身心二妄既消，不真何待？然後以此真解，歷一切法，俾盡淨虛融，無塵影垢習可得，還淳復素，道風豎窮橫遍矣。但一念未瞥，使百年活計縈懷，眼下虛名惑志，吾恐天真日漓，負美才好志不淺也。
> To learn is not hard if one has talent; what is hard is to have resolve. It is not hard to have resolve; what is hard is to have character. It is not hard to have character; what is hard is to have insight. Only those with transcendent vision, who are not ensnared by the trends of the age, can establish a character that endures for a thousand years. When character is established, resolve is achieved; when resolve is achieved, talent finds its proper use. In this latter age, people compete over trivialities, rarely reaching the source. Who realizes that morning blossoms fade easily, while pines and cypresses are hard to wither? Why should those with talent and resolve willingly abandon the great for the small? Nothing is greater than the present single thought. If one can truly observe it directly and know its natureless essence, one will certainly not mistakenly regard the four elements as one’s own body, nor the reflections of the six dusts as one’s own mind. Once these two delusions of body and mind are dissolved, what remains if not the true? Then, with this genuine understanding, apply it to all phenomena, so that they are all purified, empty, and merged—with not a trace of dust, shadow, or habitual defilement left. Returning to simplicity and purity, the way’s influence extends vertically to the utmost and horizontally everywhere. But if even a single thought goes unnoticed, a lifetime’s concerns entangle the heart, and empty fame before the eyes deludes the will, I fear that natural innocence will daily fade, and the waste of fine talent and noble resolve will be no small matter.
示行恕儒以忠恕為一貫之傳，佛以直心為入道之本。直心者，正念真如也。真如無虛偽相，亦名至誠心；真如生佛體同，亦名深心；真如遍一切事，亦名回向發願心。此三心者，即一心也。一心泯絕內外，謂之忠；一心等一切心，謂之恕。故曰：心佛眾生，三無差別。果達三無差別，欲一念自欺自誑，不可得；欲一念自私自利，亦不可得；欲一念自分自局，尤不可得矣。
> Confucianism takes loyalty and reciprocity as its consistent principle, while Buddhism takes the straightforward mind as the foundation for entering the path. The straightforward mind is the right mindfulness of suchness. Suchness has no false or deceptive appearance, and is also called the mind of utmost sincerity; suchness is the shared essence of all buddhas and sentient beings, and is also called the profound mind; suchness pervades all phenomena, and is also called the mind of dedication and aspiration. These three minds are actually one mind. When this one mind dissolves all distinctions between inner and outer, it is called loyalty; when this one mind is equal to all minds, it is called reciprocity. Therefore it is said: mind, buddha, and sentient beings—these three are without difference. If one truly realizes this absence of difference, then even a single thought of self-deception becomes impossible; even a single thought of selfishness and self-interest becomes impossible; and even a single thought of self-limitation and self-isolation becomes especially impossible.
示吳而上性靈不可以有無求、斷常取。由無始妄認四大為自身相，六塵緣影為自心相，所以耽著有常。及聞非有非常，又轉計斷無而生恐怖。不思恐怖斷無者，畢竟能斷無否？又恐怖者，念念生滅，無體無隅，畢竟可喚作常有否？由是觀之，終日在妄之性靈，即終日恒真之性靈。一向迷己為物、認物為己，曾未覺耳。試思假借四大以為身，則身非實我。心本無生因境有，則心亦非我。無始妄計之身心，既俱非我，更有何物可為我者。此超常有邪見也。而知此無我者，畢竟不可斷滅，此超斷無邪見也。然但除常有我執，則不斷不無之性靈，法爾現前，更不勞以心覓心。如以眼覓眼，設可見者，決非己眼，設可得者，決非己心。但盡凡情，別無聖解。有除翳法，無與明法也。
示淨堅優婆夷極聰明人，反被聰明誤，所以不能念佛求生西方。而愚人女子，反肯心厭娑婆苦，深求出離。當知彼是真愚癡，此乃大智慧，好惡易分，莫自昧也。每見儱侗瞞盰，大言欺世之假善知識，遇著老實念佛的樵夫農婦，亦教參禪，推來拽去，自供撫掌。此輩老實人，認作誠實，破壞善根，究竟參又參不來，念又念不熟，腳跟不穩，心事徊徨。噫！亦可慘矣。吾勸汝咬釘嚼鐵，信得西方及，切切發願，持戒修福，以資助之。無禪有淨土，萬修萬人去，但得見彌陀，何愁不開悟。此千古定案，汝不須疑。彼無恥邪師，敢誣先聖，輒肆翻案，秪益露其惡見耳，何嘗翻得古人定案哉。
> To Laywoman Shi JingjianExtremely intelligent people are often misled by their own cleverness. As a result, they cannot recite the Buddha’s name and seek rebirth in the Western Pure Land. On the other hand, foolish people and women are more willing to grow weary of the suffering in this Sahā world and earnestly seek liberation. You should know that those who think themselves clever are truly foolish, while these so-called fools possess great wisdom. Good and bad are easy to distinguish—do not delude yourself. I often see fake spiritual teachers who are vague and boastful, deceiving the world with big talk. When they encounter an honest woodcutter or peasant woman who sincerely recites the Buddha’s name, they also teach them to practice Chan (Zen) meditation, pushing and pulling them about, then clapping their hands in self-satisfaction. These honest people, thinking the teacher is genuine, trust them and have their good roots destroyed. In the end, they cannot succeed in Chan meditation nor become skilled in recitation. They lose their footing, and their minds become unsettled and anxious. Alas! How pitiful this is! I advise you to be as steadfast as biting through iron, firmly believing in the Western Pure Land. Resolutely make vows, uphold the precepts, and cultivate blessings to support your practice. “Without Chan but with Pure Land practice, ten thousand cultivate and ten thousand go. Once you see Amitābha, why worry about not attaining enlightenment?” This is an eternal judgment—you need not doubt it. Those shameless false teachers dare to slander the ancient sages and recklessly overturn established conclusions. This only exposes their evil views. How could they ever overturn the ancient masters’ settled verdicts?
示徐仲弢居士習氣，不在名利，但心麤氣浮為累。果觸事十思，深入菩薩微細智網，不患不能出世也。
示方爾階念佛法門，雖該羅八教，圓收無量百千三昧。而下手之方，又最直捷痛快。蓋凡念相好、念法門、念實相等，固先開真解，然後下手，萬無夾帶疑情之理。只今持名一法，亦止驀直持去，不用三心兩意，深信淨土可生，發願決定往生。以持名為正行，以六度等為助行，萬修萬人去，斷斷可保任者。若一點好勝之心，涉入參究，謂為向上，則腳跟不穩，禪淨兩失之矣。智者不可不決定其所趨也。
> The Pure Land practice of mindfulness of the Buddha encompasses all eight teachings and perfectly includes countless hundreds and thousands of meditative states, yet the method for beginning is the most direct and straightforward. Generally speaking, when contemplating the Buddha's features, teachings, or ultimate reality, one must first develop genuine understanding before practicing—there is no room for doubt. With the simple practice of reciting the Buddha's name, one merely recites directly, without hesitation or divided mind. Deeply believing that the Pure Land can be attained, one makes a vow to be reborn there. Taking name recitation as the main practice and the six perfections as supportive practices, ten thousand who cultivate will have ten thousand achieve rebirth—this can be firmly guaranteed. But if even a trace of competitiveness mingles in, or if one turns to contemplative inquiry thinking it superior, then one's foundation will be unstable, and both Chan and Pure Land will be lost. A wise person must firmly decide their direction.
示王思湖菩提種子，人人有之。因自暴自棄自畫，使無量功德善根，枉作人天生死資糧，摩尼寶珠，貿一衣一食，可惜也。吾人與三世諸佛，同一心性、同具六根，何有分毫欠缺。但肯一念發菩提心，誓成佛道，則今所作所為，無非稱性功德，不必改弦易轍。後謂修行，秪須恁麼信去，漸積功德，成佛無疑矣。
> To Wang Sihu The seed of awakening exists in every person. Yet through self-neglect, self-rejection, and self-limitation, we turn infinite virtue and innate goodness into nothing more than worldly rewards. It is like using a priceless jewel to pay for a single meal or a set of clothes—what a waste. You and I share the same essential nature as all Buddhas of past, present, and future. We possess the same six senses. There is not a single thing lacking. The moment you make the resolve to seek awakening, vowing to realize Buddhahood, then everything you do becomes an expression of your true nature. No need to change your path or start a new system. As for what is called "practice"—simply trust this truth. Gradually build virtue and goodness, and there is no doubt you will attain Buddhahood.
示張子歲今人畢世咿唔於致知格物之旨，曾未究心，可謂好學邪？孔子亟稱顏回好學，唯以不遷怒，不貳過兩語，為之寫神。此了心外無境，深達唯心識觀者也。儻見心外有一物可當情，則物不格，知不至，而過之貳，怒之遷，必已甚矣，安有不遠之復？
> To Zhang ZisuiPeople today spend their entire lives mumbling about the principle of "extending knowledge and investigating things," yet they never truly delve into it—can this really be called a love of learning? Confucius repeatedly praised Yan Hui for his love of learning, describing him only as "not transferring his anger" and "not repeating his mistakes." This is someone who deeply realizes that there is no external object beyond the mind, who has profoundly penetrated the view of consciousness-only. If you see an object outside the mind that can stir your emotions, then you haven't truly investigated things, your knowledge isn't fully realized, and your tendency to repeat mistakes and transfer anger will surely become extreme. How could you then achieve the restoration that comes swiftly?
示夏恕菴諸法如夢，妄計為實，而生苦樂，所以歷劫自縛。然正憶時，不必強令不憶，秪返觀此憶念心，畢竟是箇甚麼，看來看去，看得一場懡㦬，無始恩愛，不知何處去矣。著眼。
> To Xia Shu'an All phenomena are like a dream. Mistakenly clinging to them as real, we give rise to suffering and pleasure, thus binding ourselves lifetime after lifetime. However, as you recall these attachments, do not force yourself to stop remembering. Simply turn inward and observe this mind of remembrance—what, in the end, is it? Watch it and keep watching it, until you see it with a blank, baffled realization. Then, that beginningless affection and craving—where have they gone? Keep your eyes open.
示自若佛法盛時，人爭務實。逮其衰也，眾咸競名。實，故超生死，證菩提；名，必增人我，長魔業。志士不可不熟審也。現前一念心性，在凡不減，在聖不增。然迷之則為凡夫，悟之則為聖人。其人迷，縱稱為聖，何救於迷？其人悟，縱貶為凡，何損於悟？虛名不足重輕，明矣。善學道者，先觀毀譽紛然，而迷悟自若，則不以毀譽二其心。次觀迷悟條然，而心性自若，則不以迷悟惑其見。不被迷悟二字所惑，於本分事，稍有相應分耳。
> Manifesting Natural FreedomWhen the Buddha’s teachings flourish, people compete to pursue what is real. When they decline, everyone chases after mere reputation. What is real allows one to transcend birth and death and realize enlightenment. Reputation only increases attachment to self and others, and feeds the roots of delusion. Those with determination must examine this carefully. The nature of the mind in the present moment is no less in an ordinary person, and no more in a sage. But when confused, one is an ordinary person; when awakened, one is a sage. If a person remains confused, even if they are called a sage, how does that help their confusion? If a person is awakened, even if they are called ordinary, how does that diminish their awakening? Clearly, empty names carry no real weight. Those who skillfully study the Way first observe the chaos of praise and blame, while remaining naturally free in their confusion and awakening—thus not allowing praise or blame to divide their mind. Next, they observe the clear distinction between confusion and awakening, while remaining naturally free in their mind’s nature—thus not allowing confusion or awakening to confuse their perspective. Only when one is no longer misled by the words “confusion” and “awakening” can they begin to touch their original nature.
示巨方名照南諸法無性，盡隨心轉。心為名利，一切趨名利。心為菩提，一切趨菩提。故曰地獄為法界，乃至佛為法界，是趨不過也。善財發菩提心，廣歷百城，隨其所向，方盡稱南。定盤星正，無往非南方耳。惡王婬女，苦行弄沙，世人觀之，何嘗不作惡法會。今未嘗無暴虐王，豔異女，炙身婆羅門，聚沙諸童子，若以善財眼視，非即真善知識哉？所以真正發心人，觸境逢緣，待人接物，一切作佛色、佛聲、佛香、佛味、佛觸、佛法想，則念念與薩婆若海相應，不必商量修證工夫，而妙在其中。若捨目前佛境界，別問蒲團上觀心法要，含元殿裏更覓長安，身在海中反致渴死，由不達妙止妙觀取諸左右逢源故也。請以此根本智光，照方盡南，始信一一微塵，各具大千經卷，塵塵皆巨方矣。
> All dharmas are without inherent nature, and completely follow the mind's turning. If the mind is set on fame and profit, everything turns toward fame and profit. If the mind is set on enlightenment, everything turns toward enlightenment. Therefore it is said that hell is a realm of reality, and even Buddhahood is a realm of reality—these are but directions the mind takes. Sudhana, having awakened the mind of enlightenment, traveled extensively through a hundred cities. Wherever he went, he always made his "southward reverence." When the compass needle is true, there is no direction that is not south. As for evil kings, licentious women, ascetics who tormented themselves, and children playing with sand—when ordinary people see these, they inevitably perceive them as unwholesome dharmas. Yet today, we have no lack of cruel kings, beautiful women, fire-torturing brahmins, and sand-piling children. If we regarded them with Sudhana's eyes, would they not be true spiritual friends? Therefore, a person who has truly awakened the mind of enlightenment, when encountering circumstances, meeting people, and handling affairs, sees everything as the form, sound, fragrance, taste, touch, and Dharma of Buddhahood. Thus, every thought aligns with the ocean of all-knowing wisdom. There is no need to discuss cultivation or realization—the mystery is already present within this. If one abandons the immediate realm of Buddhahood and seeks elsewhere for the essential method of contemplation on a meditation cushion—this is like seeking Chang'an from within the Hanyuan Palace, or dying of thirst while immersed in the ocean. This arises from not realizing that the wonderful cessation and wonderful contemplation are accessible everywhere, right at hand. Please let this fundamental wisdom-light illuminate every direction as "south." Only then will you believe that each and every particle of dust contains a great thousand scriptures, and that every dust is itself the great direction.
示聞覺現前一念聞性，本圓通常，秪不自覺耳。誠向靜居，聞十方時，識取本圓，隔垣聽音響時，識取本通，聲生聲滅，聞不生滅處，識取本常，則信吾人現行業識，即諸佛不動智光。耳根既爾，餘根亦然。六根既爾，塵識亦然。塵塵法法，罔非圓通常，是謂耳門圓照三昧。豈離吾人現前一念，別有觀音所證法門哉？恁麼覺得，則三十二應，十四無畏，四不思議，無作妙德，一皆性具力用。貧女寶藏，本自有之，非外得也。但諦思而深會，無邊法藏，列祖機緣，同條共貫，無岐指矣。
> If we are aware of our hearing in the present moment, the innate nature of hearing is inherently perfect, pervasive, and constant—we simply remain unaware of it. In truth, when you sit quietly and listen to the sounds of all directions, recognize the inherent completeness of this hearing. When you hear sounds through a wall, realize its pervasive nature. Where sounds arise and cease, yet hearing itself neither arises nor ceases, understand its constancy. Then you will trust that the discriminating consciousness within our present existence is precisely the unmoving radiant wisdom of all Buddhas. Since the ear faculty is thus, so are the other faculties. Since the six faculties are thus, so are the objects and consciousnesses. Every phenomenon and every dharma is none other than fullness, pervasiveness, and constancy. This is what is called the "Perfect Penetration Samadhi of the Ear Gate." How could there be a Dharma-door realized by Guanyin that is separate from the single thought in our present mind? If you awaken in this way, then the thirty-two responses, the fourteen fearlessnesses, the four inconceivable powers, and the effortless wondrous virtues—each and every one is the spontaneous expression of our true nature. It is like the treasure hidden within a poor woman's home—she has always possessed it; it is not obtained from outside. Only through deep contemplation and profound realization will you find that the boundless treasury of Dharma, along with the awakening stories of the patriarchs, are all equally interconnected along the same thread, without any divergence.
示爾階四念處者，佛法之總綱，偏圓權實，靡不由之，出生死要路，成菩提通塗也。一身念處，二受念處，三心念處，四法念處。身受心法，指果報五陰，即苦諦也。不了虛幻，妄起常樂我淨等計，即集諦也。了了觀察，知其不淨苦空，無常無我，亦如幻化，亦惟假名，亦即法性，即道諦也。不起常樂我淨四倒，不招分段生死，不起無常無樂無我不淨四倒，不滯偏真涅槃，不起亦常亦無常，亦樂亦苦，亦我亦無我，亦淨亦不淨雙四倒，不招真常流注，不思議變易生死，即滅諦也。故勤修四念處，則見四四諦矣。觀身不淨等，見生滅四諦。觀身如幻等，見無生四諦。觀身假名無性緣生遍造十界等，見無量四諦。觀身法性即實相等，見無作四諦。故《維摩》云：「觀身實相，觀佛亦然。」毗舍浮佛云：「假借四大以為身，心本無生因境有，前境若無心亦無，罪福如幻起亦滅。」諦信審觀，不患不立地成佛也。
> The Four Foundations of Mindfulness are the essential framework of the Buddha's teachings. Whether one follows a partial or complete path, a provisional or ultimate teaching, all must rely on them. They are the crucial path for escaping birth and death, and the direct route to enlightenment. The Four Foundations are: 1) Mindfulness of the Body, 2) Mindfulness of Feelings, 3) Mindfulness of the Mind, and 4) Mindfulness of Phenomena. Body, feelings, mind, and phenomena refer to the five aggregates that result from past actions—this is the truth of suffering. If we fail to realize they are illusory, we mistakenly grasp at ideas like permanence, happiness, self, and purity—this is the truth of the origin of suffering. If we clearly and carefully observe them, recognizing them as impure, painful, impermanent, and without a self—like illusions, mere labels, yet also the very nature of reality—this is the truth of the path. When we no longer cling to the four upside-down views (permanence, happiness, self, purity) we stop generating the suffering of rebirth. When we also abandon the opposite four upside-down views (impermanence, suffering, no-self, impurity) we do not become stuck in a one-sided, lesser nirvana. And when we transcend the dualistic views (both permanent and impermanent, both happy and suffering, both self and no-self, both pure and impure) we no longer experience the flowing continuum of true eternity or the inconceivable transformations of birth and death—this is the truth of cessation. Thus, by diligently cultivating the Four Foundations of Mindfulness, we directly realize the Four Noble Truths in their Four Levels. Viewing the body as impure reveals the Four Noble Truths of arising and ceasing. Viewing the body as illusory reveals the Four Noble Truths of no-arising. Viewing the body as a mere name, without inherent nature, yet arising from causes to create all ten realms of existence, reveals the Four Noble Truths of infinite variety. Viewing the body's true nature as ultimate reality itself reveals the Four Noble Truths of no-effort. Therefore, the Vimalakīrti Sutra says, "By contemplating the true nature of the body, you are likewise contemplating the Buddha." And the Buddha Viśvabhu said, "We borrow the four elements to form a body; the mind arises only because there are objects. If objects are absent, the mind too disappears; sins and blessings are like illusions, they arise and cease." If you truly believe and carefully investigate this, you need not worry about attaining Buddhahood right here and now.
示世聞禪教律三，同條共貫，非但春蘭秋菊也。禪者佛心，教者佛語，律者佛行，世安有有心而無語無行，有語而無行無心者乎？今之學者，不惟分門別戶，縱發心遍學，曾不知其一以貫之。所以一入律堂，便將衣缽錫杖為標榜。一入講席，便將消文貼句為要務。一入禪林，便將機鋒轉語為茶飯。迨行腳十廿年，築得三種習氣飽滿，便思開一叢林，高踞方丈，自謂通禪通教通律，橫拈豎弄，七古八怪，騙惑愚迷，牢籠世智。及以真正佛心佛語佛行覈之，鮮不公然背者。此無他，最初參學，既不具正眼，又不具真正大菩提心，又不具真正為生死心故也。不為生死，決不能發起大心。不發大心，決不能開發正眼。欲真為生死，別無他術，須識三界無非是苦，現在身心便是苦具，不知苦故，重造苦因。今以四大觀身，四蘊觀心，了知無我我所，秪緣迷惑，枉受輪迴，深生慚愧，猛求解脫，此即真實為生死心。而又了知心佛眾生，三無差別，諸佛已悟，眾生尚迷。我今既知此理，誓與眾生，同證正覺，此即真正大菩提心。發此心已，又知設有一事不合佛行，一言不合佛語，一念不合佛心，則不足自利利他。三千威儀，八萬細行，皆磨礱真性之具，斷不在衣缽錫杖閒，便應洞明作犯止持，及開遮方便，方成佛行。十二分教，三乘聖典，皆指點心性之詮，斷不在名句文身閒，便應痛究偏圓權實，及體宗力用，方解佛語，拈花豎拂，種種機緣，皆點鐵成金方便，斷不可落識情卜度邊，便應直下覓心了不可得，不於心外商量古人公案，方契佛心。夫佛心己心，豈有二哉？觀現前一念心了不可得，不復誤認緣影為心，方知一切諸法，無非即心自性。既知一切法皆即自心，則佛心亦即自心。既知佛心即是自心，則佛語佛行何獨非自語自行乎？不於心外別覓禪教律，又豈於禪教律外別覓自心？如此則終日參禪看教學律，皆與大事大心正法眼藏相應於一念閒矣，豈以枯禪默照為觀心哉。
> Showing the World The Three Treasures of Chan, Doctrine, and Vinaya are fundamentally interconnected—they are not like separate seasonal flowers, each beautiful in its own time. Chan is the Buddha’s mind, Doctrine is the Buddha’s words, and Vinaya is the Buddha’s actions. How could there be a mind without words and actions, or words and actions without a mind? Today’s practitioners not only divide into separate schools, but even when they aspire to study all three broadly, they fail to understand how these are unified within a single principle. Thus, as soon as one enters a Vinaya hall, they treat robes, bowls, and staffs as their primary concern. Upon joining a lecture hall, they focus solely on parsing texts and memorizing phrases. And stepping into a Chan monastery, they make witty exchanges and paradoxical sayings their daily fare. After traveling for ten or twenty years, having thoroughly cultivated these three habits, they then think to establish a monastery, sit high in the abbot’s seat, and claim mastery of Chan, Doctrine, and Vinaya. They manipulate teachings in all manner of strange ways, deceiving and confusing the ignorant while entrapping the worldly-wise. Yet, when measured against the true mind, words, and actions of the Buddha, few do not openly contradict them. Why is this? It is because, from the very start of their spiritual journey, they lacked a correct vision, lacked a genuine aspiration for great enlightenment (bodhicitta), and lacked a sincere urgency to transcend birth and death. Without the urgency to transcend birth and death, one can never arouse great resolve. Without a great resolve, one can never develop correct vision. To truly aspire to transcend birth and death, there is no other method than to recognize that the Three Realms are entirely suffering—and that our own body and mind are themselves vehicles of suffering. Because we do not understand suffering, we continuously create causes that bring more suffering. Now, contemplate the body as composed of the four elements, and the mind as the four aggregates. Realize that there is no permanent self or anything belonging to a self. Only due to ignorance do we undergo endless cycles of rebirth. Deeply ashamed, we must vigorously seek liberation—this is the authentic mind of one who truly wishes to transcend birth and death. Furthermore, understand that mind, Buddha, and sentient beings are identical without distinction. The Buddhas have already awakened, while sentient beings remain deluded. Since I now realize this truth, I vow to attain perfect enlightenment together with all beings—this is the genuine, great mind of enlightenment (bodhicitta). Having developed such a mind, know that if any action disagrees with the Buddha’s conduct, any word disagrees with the Buddha’s speech, or any thought disagrees with the Buddha’s mind, then it is insufficient for benefiting oneself and others. The three thousand dignified manners and eighty thousand fine precepts are all tools for polishing one’s true nature. They are certainly not limited to robes, bowls, or staffs. Therefore, one should clearly understand offenses, prohibitions, allowances, and skillful means in order to perfect Buddha-actions. The twelve divisions of the teaching and the sacred scriptures of the Three Vehicles all point directly toward intrinsic mind-nature. They are not merely to be found in written words and phrases. Thus, we should thoroughly investigate the differences between partial and complete teachings, provisional and ultimate truths, as well as their essence, purpose, and functions, to fully comprehend the Buddha’s words. The subtle gestures, like holding up a flower or raising a whisk, and countless other encounters, are skillful methods for turning iron into gold. They must never be reduced to mere intellectual guesses or conceptual analysis. Instead, one should directly seek the mind—and realize it is ultimately ungraspable. Without speculating outside the mind about the ancient masters’ kōans, one can then accord with the Buddha’s mind. But how could the Buddha’s mind and your own mind be two different things? By observing the present moment’s single thought—seeing that this thought is ungraspable—one no longer mistakenly clings to a shadowy reflection as the mind. Then one understands that all phenomena are none other than the intrinsic self-nature of mind. Once we know that all phenomena are identical to self-mind, the Buddha’s mind too is identical to self-mind. Once we know the Buddha’s mind is our own mind, how could the Buddha’s words and actions not also be our own words and actions? Do not seek Chan, Doctrine, or Vinaya apart from the mind; nor seek the mind apart from Chan, Doctrine, or Vinaya. Thus, throughout the day, whether you meditate, study scriptures, or observe precepts, everything aligns in a single thought with the great matter of liberation, the great mind of enlightenment, and the true Dharma-eye treasury. How could this be compared to merely practicing dull Chan through silent illumination as a method for observing the mind?
示未學一切諸法，本自不有，不過自心所現。眾生迷惑，妄起計著，究其大病，秪因迷己為物，又復於中認物為己。所謂妄認四大為自身相，六塵緣影為自心相，此即無始生死根本也。邇來稍解佛法者，縱知四大非身，全不知緣影非心。不思緣影便是一物，何能靈妙常知哉？然正認緣影時，緣影元非心，而妄認緣影者，元未嘗不靈妙常知，離諸戲論也。但覷破一切所知境界，無論真妄有無，皆自心相分。而能知之體，究竟了不可得。如眼決不自見其眼，亦決非無眼。心不知心，亦復如是。由眼故見一切物，由心故有一切法。一切法皆不是心，而離心無一法如微塵許可得。但恁麼體達去，無有一法是心，更無一法非心，久久純熟，便到心法一如境界，亦無能到所到。思之思之。
> For Beginners All phenomena have never inherently existed; they are merely manifestations of the mind. Sentient beings, deluded, mistakenly cling and attach. To trace the root of this great illness, it is simply because of mistaking oneself for objects, and then further mistaking objects for oneself. This is the so-called false recognition of the four elements as one’s own physical form, and the conditioned reflections of the six sense-objects as one’s own mind—this is the very source of beginningless birth and death. Nowadays, even those with some understanding of the Dharma know that the four elements are not the self, yet they are completely unaware that conditioned reflections are not the mind. Failing to reflect, they think these reflections are a fixed thing—how could they be inherently spiritual, wondrous, and ever-aware? Yet precisely when one mistakenly grasps these reflections, the conditioned reflections are not the mind at all. However, the one who falsely clings to them has never lost their intrinsic spiritual awareness, free from all conceptual games. Simply look through all perceived objects and realms—whether true or false, existent or non-existent—they are all merely appearances of the mind. The knowing essence itself is ultimately ungraspable, like the eye that can never see its own eye, yet is certainly not without eyes. The mind does not know itself in just the same way. Through the eye, all objects are seen; through the mind, all phenomena arise. All phenomena are not the mind, yet apart from the mind, not a single phenomenon, subtle as a dust mote, can be found. Simply penetrate reality in this way: realize that no phenomenon is the mind, yet no phenomenon is separate from the mind either. Abide in this for a long time, and you will naturally arrive at the state where mind and phenomena are one. At that point, there is also no one who arrives, nor anything to arrive at. Reflect deeply on this. Reflect deeply.
示智可生死大事，人皆有之。惟顛沛患難中，歷過倍應親切。乃有歷苦難而生死心仍未切者，虛妄我執，情計深厚，埋沒本有智光故也。然本有智光，豈可埋沒。日用動靜，嘗在我執情計中，躍躍欲露，人不肯冷眼一覷破耳。誠向虛妄我執中，努力冷覷，畢竟何物是我？何人計我？覓我於四大五蘊中，既不可得；覓一能計我者，於四大五蘊外，又不可得。能計所計，不亦當體空寂也與？唯其當體空寂，而橫生計著，所以背覺合塵。若知正橫計時，仍未始不當體空寂，豈不當下背塵合覺？嗚呼！迷則全覺成塵，悟則全塵歸覺。塵之與覺，其性不二。背無可背、合無可合，非背合而論背合，不深於教觀者不知也。然非念念反觀身心理性，亦決不能深入教觀。或有聞無慧，執火自燒。或有慧無聞，操刀反割。真為生死者，放下眼前活計，痛除無始惡習，以心印教，而不為虛言；以教印心，而不為暗證。雙超禪教兩弊，為智人所可已。
> Life and death—these great matters come to everyone. And yet, those who have endured hardship and calamity should feel this truth even more keenly. Still, there are those who, despite suffering, have not developed a true sense of the gravity of birth and death. Why? Because a false, clinging sense of self, built on deep-rooted habits and attachments, buries the original light of wisdom. But how can this innate wisdom ever truly be buried? In our daily activities, whether moving or still, it constantly struggles to break through the thick fog of egoistic calculation. We simply refuse to take a cool, dispassionate look and see through it. If you truly strive to scrutinize this false, self-centered clinging, you must ask: Ultimately, what thing is truly "me"? Who is this that calculates and clings for "me"? Searching for the self within the four elements and five aggregates \[form, sensation, perception, mental formations, consciousness\], you cannot find it. Searching for a separate "self" that does the clinging, outside these four elements and five aggregates, you also cannot find it. When both the agent of clinging and the object of clinging are seen this way, are they not empty and still in their very essence? Because they are fundamentally empty and still, yet we persist in fabricating attachments, we turn our backs on awakening and embrace the dust of the world. But if you realize that even in the very moment of this deluded fabrication, things have never stopped being empty and still in their essence, then at that very moment, can you not turn your back on the dust and awaken? Alas! In delusion, the whole of awakening becomes the dust. In awakening, the whole of the dust returns to awakening. Dust and awakening—their fundamental nature is not two. There is nothing to turn away from, nothing to embrace. To speak of "turning away" and "embracing" when there is ultimately no turning or embracing—this is a truth not understood by those who have not deeply studied the teachings and contemplation \[jiao guan\]. Yet, without constantly reflecting on the true nature of body and mind in each thought, one will never be able to deeply penetrate these teachings and this contemplation. Some have hearing but lack wisdom—they grasp fire and burn themselves. Some have wisdom but lack hearing—they take up a knife and cut themselves. For one truly concerned with birth and death: let go of your immediate worldly concerns, thoroughly eradicate your beginningless bad habits. Let your mind verify the teachings so you are not just using empty words; let the teachings guide your mind so you are not merely practicing in the dark. Transcend the pitfalls of both blind Zen practice and dry scholasticism. This is what a wise person can affirm.
示宇泊宇宙無非旅泊，而泊宇內者，畢竟是甚麼人？五蘊身心，邸中幻物，喚作自己不得。然離身心，又喚何物作己。謂無，豈不斷滅？別有，與神我何異？經云：「見與見緣，并所想相，如虛空花，本無所有。」此見及緣，元是菩提妙淨明體，透此雙超斷常二見，便知現前一念，離過絕非，便知宇內外一切物泊。今一念妄想心中，猶浮雲之在太虛，是謂不被物轉，便能轉物。回視妄認四大為身，緣影為心，復生厭離，必出此三界乃歸家者，何啻日劫相倍而已。偈曰：
> Revealing Dependence on the WorldThe entire universe is nothing but a temporary inn, like a traveler's lodge. So who, after all, is it that dwells within this world? The body and mind, composed of the Five Aggregates, are like transient illusions in a house—you cannot truly call this "self." Yet, apart from the body and mind, what else could you call "self"? To say there is no self would be nihilistic, cutting off all existence. To say there is a separate self resembles the notion of an eternal soul. The sutra says: "The seeing faculty and what is seen, along with thoughts and appearances, are like flowers in the sky—fundamentally they have no existence." This seeing and its objects are originally the wondrous, pure, clear essence of enlightenment. If you penetrate this, you go beyond both the views of nihilism and eternalism. Then you will realize that the present single thought is free from all faults and negations, and you will also realize that everything in the universe—both inner and outer—dwells in this single thought. This present thought, entangled in vain imaginings, is like a floating cloud in the vast sky. This is called "not being turned by objects, but being able to turn objects." In contrast, those who mistakenly cling to the Four Elements as their body, and mental reflections as their mind, then develop aversion and seek to escape the Three Realms to return home—how vastly different are they? It is like the difference between a day and a kalpa. A verse says:
宇宙泊在吾心，吾心本無所泊。一任亂想昏沈，本有靈明如昨。彩雲端見仙人，豈被手扇遮卻。不遮卻，耆婆童子空摸索。咄！
> The cosmos rests within my mind— Yet my mind itself has no resting place. Let chaotic thoughts and drowsiness arise— The innate clarity remains as it ever was. Clouds of color reveal celestial beings— They are not hidden by a hand-held fan. Not hidden at all— Jivaka, the heavenly physician, gropes in vain. Ha!
示恒慈慈之名一，義有三：生緣慈，法緣慈，無緣慈也。慈之義三，體惟一，謂佛性也。佛性體恒不變，生佛不殊。達此佛性，便成三慈。有人於此，起惑造業，破戒犯法。菩薩見之，了知善惡，從因緣生，如幻而有，既造幻因，必招幻果，誓拔其幻因幻果之苦，與以幻滅之樂，是生緣慈。又知此善惡法，既從緣生，便無實性，當體本空，不了本空，枉受輪轉。今自了本空，亦令他覺了本空，拔不了苦，與了空樂，是法緣慈。又知此善惡法，緣生無性，無性緣生，其體不二，即是實相。不了實相，妄墮二邊；善了二邊，罔非實相。拔其非邊計邊之苦，與以即邊即中之樂，是無緣慈也。說雖次第，行在一時。常不輕菩薩所行法華三昧，乃恒慈三昧也。
> Demonstrating Constant Compassion Though there is one name for compassion, it has three meanings: compassion based on sentient beings, compassion based on phenomena, and unconditional compassion. The three meanings of compassion share one essence, which is the Buddha-nature. The essence of Buddha-nature is constant and unchanging, not different between sentient beings and Buddhas. Realizing this Buddha-nature brings about the three kinds of compassion. When someone becomes confused, creates karma, breaks precepts, or violates laws, a bodhisattva sees this and understands that good and evil arise from causes and conditions, existing like illusions. Since they create illusory causes, they will inevitably experience illusory effects. The bodhisattva vows to relieve them of suffering from illusory causes and effects, and to give them the joy of the cessation of illusion—this is compassion based on sentient beings. The bodhisattva also understands that good and evil phenomena, arising from conditions, have no inherent nature. They are fundamentally empty. Without realizing this emptiness, beings are forced to cycle through existence. Now the bodhisattva realizes this emptiness themselves and helps others realize it too, relieving them of the suffering of not realizing emptiness and giving them the joy of realizing emptiness—this is compassion based on phenomena. Furthermore, the bodhisattva understands that good and evil phenomena, being conditionally arisen, have no fixed nature. Their non-nature is exactly what gives rise to conditions, and the essence of these two is not separate—it is ultimate reality. Without realizing ultimate reality, beings mistakenly fall into duality. But with a clear understanding of duality, every aspect is itself ultimate reality. The bodhisattva relieves them of the suffering of clinging to extremes as if they were real, and gives them the joy of seeing that the extremes are exactly the middle way—this is unconditional compassion. Though explained in stages, these are practiced simultaneously. The practice of the Never-Disparaging Bodhisattva, the Lotus Samadhi, is the samadhi of constant compassion.
示七淨《大佛頂經》云：「眾生生死相續，皆由不知常住真心，性淨明體，用諸妄想，此想不真，故有輪轉。」試問妄想，畢竟是箇甚麼？在內邪，在外在中閒，乃至一切無著邪？若七處徵窮，都無是處，非《楞伽》所謂妄想無性邪？妄想既本無性，如何而可用邪？既無妄想可用，又云何有流轉邪？果即現前一念妄想，痛究其源，究至當下無性處，便知離真心，別無妄想可得，如水外無波；離妄想，別無真心可覓，如波外無水。但破遍計，則依他起上即顯圓成。開口處討得清楚，十卷文義，皆清楚矣。豈效群盲摸象，展轉訛亂哉。
> The Seven Stages of Purification The \*Surangama Sutra\* says: "Living beings revolve in the cycle of birth and death because they do not realize their everlasting true mind, which is pure, bright, and still by nature. Instead, they cling to various illusory thoughts, and because these thoughts are not real, they experience the cycle of rebirth." Now ask yourself: what, in the end, are these illusory thoughts? Are they inside, outside, in between, or nowhere at all? When thoroughly investigated in seven places, no location can be found—isn't this just what the \*Lankavatara Sutra\* means when it says illusory thoughts have no fixed nature? Since illusory thoughts have no inherent nature, how can they be used? And if there are no illusory thoughts to use, why is there still this cycle of rebirth? If you deeply investigate the source of the current illusory thought, and probe until you reach its natureless point, you will realize that apart from the true mind, there are no illusory thoughts to be found—just as there are no waves apart from water. Likewise, apart from illusory thoughts, there is no true mind to be sought—just as there is no water apart from waves. Once you break through merely imagined ideas, the true and perfect nature manifests right within conditioned, dependent reality. Get this clear at the very outset, and the meaning of the entire ten-scroll scripture will be clear. Why imitate a group of blind men touching an elephant, each mistaking a part for the whole, and endlessly spreading confusion?
示蕊幢人知種種光明蕊香幢，安住無邊香水海中。亦知香海住太虛，太虛住吾人一念妄想心中乎。妄想不生，虛空何有？虛空消殞，香海安存？香海本空，喚甚麼作蕊幢？咄咄！切莫作斷滅會，切莫作海印炳現會。待汝真打失鼻孔時，再來蕅益道人手裏領痛棒。
> The Rui Banner Do people understand that the Rui Banner of Multicolored Radiant Fragrance abides within the boundless ocean of fragrant waters? Do they also understand that the ocean of fragrance abides within the vastness of space, and that this vastness of space abides within the single deluded thought of our own mind? If delusive thoughts cease, how can there be any space? When space itself vanishes, where can the fragrant ocean abide? The fragrant ocean is originally empty—what then can we call the "Rui Banner"? Enough! Do not mistake this for nihilistic annihilation, nor for a mere shimmering reflection on the ocean. Only when you truly lose your nostrils will you be ready to come before the old monk Ouyi and receive a painful blow from his staff.
示達心經云：「三界無別法，惟是一心作。」畢竟心是何物，能作三界諸法邪？若是一物，既成一物，何能遍作諸物。若畢竟非有，自既無體，又何能遍作諸物哉？如無水決無波，然水既舉體作波矣，捨波別覓水體可乎？於波中分別何波是水，何波非水，又可乎？亦如幻事，無巾則無兔馬，然巾既舉體作兔馬矣，捨兔馬別覓巾體可乎？即謂兔馬為巾，又可乎？更謂兔馬本無，并巾亦無，又可乎？心法不一不異，亦復如是。自其不變隨緣者言之，心既舉體為依正、為名色、為凡聖矣。依正名色凡聖法外，別覓心性如毛頭許，胡可得也。依正名色凡聖法中，別認如毛頭許以為心性，亦胡可得也。指諸法為即是心，胡可得也。諸法為非是心，亦胡可得也。說依正名色凡聖諸法無量差別，心亦無量差別，胡可得也。心無差別，諸法亦無差別，又胡可得也。說依正名色凡聖諸差別法，不即無差別心，無差別心不具諸差別法，胡可得也。說心外實有依正名色凡聖諸法，胡可得也。諸法俱非實有，心亦非有，又胡可得也。此皆不變隨緣之理，當下離過絕非者也。自其隨緣不變者言之，既舉心性全體，幻成依正名色凡聖諸法。於中隨舉一法，無不仍是心性全體大用，如舉水作波，無一一波非水之溼性。舉金作器，無一一器非金之堅性貴性。又如舉日輪全體，光射一隙，無一一隙中，不具見日之全體大用者也。由此言之，事事無礙法界，原在吾人日用閒，頭頭爾，法法爾。豈必高推聖境，謂凡夫絕分哉。只此妄謂凡夫絕分之情見，亦仍不可思議，亦是法界全體大用。以不在內、不在外，不屬過去現在未來，不可謂有、不可謂無故。如燒糞埽火，即燒栴檀火，亦即遍燒大地之火。故知凡夫情見，即出世智慧之體，亦即諸佛根本不動智體。設無此情見，亦無出世智不動智矣。情即智體，業即解脫，苦即法身，亦復何疑。如拳即手，冰即水，華即空，蛇即繩，繩即麻，如是了達，方名達心，亦名達一切法，亦名無達無不達，雙照達與不達。如是達得，便能特立千古，決不被眼前活計所區局矣。
> Understanding the Mind The sutra says: “The three realms have no other reality; they are merely creations of the mind.” But what exactly is this mind that supposedly creates all the phenomena of the three realms? If it is a specific thing, then as one thing, how could it possibly create all other things? If it doesn’t truly exist, having no substance itself, how could it create anything? Consider a wave: Without water, there would be no wave. But when water fully takes the form of a wave, can we find “water” apart from the wave? Can we, within the wave, point to which part is water and which is not? The same goes for a magician’s trick. Without a cloth, there can be no rabbit or horse. But when the cloth becomes the rabbit and horse, can we find “the cloth” apart from them? Can we say the rabbit and horse \*are\* the cloth? Or, because the rabbit and horse don’t truly exist, say that the cloth doesn’t exist either? The mind is neither the same as nor different from its creations. This principle is exactly the same. From the perspective that the mind remains unchanging while responding to conditions: The mind becomes the whole of our environment and body, the whole of name and form, the whole of ordinary beings and saints. Can we find the mind, even a hair’s breadth, beyond these environments, bodies, names, forms, ordinary beings, and saints? Impossible. Can we identify a hair’s breadth within these phenomena and say it is the mind? Also impossible. Can we insist that all phenomena are identical to the mind? Impossible. Or declare them not to be the mind? Also impossible. Can we say that because phenomena are infinitely varied, the mind must also be infinitely varied? Impossible. Or, because the mind is undifferentiated, all phenomena must be undifferentiated? Again, impossible. Can we say that differentiated phenomena and the undifferentiated mind are separate, or that the mind does not contain all differentiated phenomena? Impossible. Can we claim that environments, bodies, names, forms, ordinary beings, and saints truly exist outside of the mind? Impossible. Can we say phenomena don’t really exist, and the mind therefore doesn’t exist either? Also impossible. All this is the principle of the unchanging mind responding to conditions—it is inherently free from error and what it negates cannot be put into words. Now, from the perspective that the mind, while responding to conditions, remains unchanging: The entire nature of the mind takes on the illusory form of environments, bodies, names, forms, ordinary beings, and saints. Yet every single one of these phenomena is entirely the mind-nature’s full function. This is like water forming waves—every single wave is completely wet. Or gold being made into tools—every single tool is fully gold in its durability and value. Or the sun shining through a crack in the door—every single ray of light reveals the complete sun. Thus, the Dharmadhātu where all things are interwoven without obstacle is right here in our everyday experience, in every moment and every phenomenon. Why worship this as a state only for sages, saying ordinary people have no share in it? Even the very thought that ordinary people have no share is itself inconceivable—it too is the full function of the Dharmadhātu. Because it is neither inside nor outside, belongs not to past, present, or future, cannot be called existence or non-existence. The fire that burns dung is the same fire that burns sandalwood, the same fire that burns the entire earth. Thus, realize: The deluded view of an ordinary person is precisely the substance of transcendent wisdom, and the unchanging wisdom of all Buddhas. If there were no such deluded view, there would be no transcendent wisdom or unchanging wisdom either. Delusion is wisdom itself. Karma is liberation itself. Suffering is the Dharmakāya itself. Why doubt? A fist is only a hand. Ice is only water. A flower is only emptiness. A snake is only a rope. The rope is only hemp. Understanding in this way is what is called “understanding the mind.” It is also called “understanding all phenomena.” It is also called “neither understanding nor not understanding, and illuminating both understanding and not understanding.” Having understood this, one will stand firm through the ages and never be trapped by the temporary circumstances of life.
示劉今度上品上生三種人，首云慈心不殺，具諸戒行。蓋戒為萬行總都，而慈心不殺，又為戒行先務。以此圓發三心，何土不淨哉。三心者，直心正念真如，名至誠心，顯法身德；樂集一切功德，名深心，顯般若德；弘誓無盡，名回向發願心，顯解脫德。戒亦有三，攝律儀戒，無惡不斷，即成法身；攝善法戒，無善不滿，即成般若；饒益有情戒，無生不度，即成解脫。慈亦有三：生緣慈，不殺生緣，觀一切眾生，皆我父母兄弟六親眷屬也；法緣慈，不殺法緣，觀一切地水是我先身，一切火風是我本體也；無緣慈，不著我緣，觀現前一念佛性，無所不遍，十方三世，有情無情，同一覺體，無二無別也。念念修此三慈，即淨三聚。三聚戒淨，三心即具，上品上生無疑矣。又觀行三心，能生上品凡聖同居淨土；相似三心，生上品方便有餘淨土；分證三心，生上品實報莊嚴淨土；究竟三心，生上品寂光淨土。永嘉「誰無念，誰無生，若實無生無不生」，《金剛》「應無所住而生其心」。「一切賢聖，皆以無為法而有差別」，此之謂也。
> \*\*To Liu Jindu\*\* For the highest grade of rebirth in the highest level, three kinds of practitioners are mentioned, with the first being those who maintain a compassionate mind, abstain from killing, and uphold all precepts and practices. Precepts are the foundation of all practices, and a compassionate mind with non-killing is the foremost of all precept-keeping. When these form the basis for awakening the Three Minds, what pure land could remain inaccessible? The Three Minds are: the direct mind that rightly recollects suchness—this is called the Utmost Sincere Mind, manifesting the virtue of the Dharma Body; the joyful accumulation of all good qualities—this is called the Profound Mind, manifesting the virtue of Prajna (Wisdom); and the vast, endless vows—this is called the Mind of Dedication and Aspiration, manifesting the virtue of Liberation. Precepts also have three aspects: the precept of restraint and ceremony, where no evil is left undone—this perfects the Dharma Body; the precept of cultivating good deeds, where no good is left unfulfilled—this perfects Prajna; the precept of benefiting sentient beings, where no being is left unliberated—this perfects Liberation. Compassion also has three levels: compassion based on living beings—non-killing from the perspective that all beings are our parents, siblings, and relatives; compassion based on phenomena—non-killing through understanding that earth and water were once our bodies, fire and wind were once our essence; and compassion without conditions—not clinging to a self, seeing that the present Buddha-nature in each thought pervades everything, that all beings in the ten directions and three times, sentient and non-sentient, share the same enlightened nature, undivided and non-dual. Cultivating these three kinds of compassion in every moment purifies the Three Collections of Precepts. When the Three Collections are pure, the Three Minds are complete—rebirth in the highest grade of the highest level is beyond doubt. Furthermore, through the practice-stage Three Minds, one attains rebirth in the highest level of the Common Dwelling Pure Land of ordinary beings and sages. Through the semblance-stage Three Minds, one attains the highest level of the Convenient and Residual Pure Land. Through the partial-realization-stage Three Minds, one attains the highest level of the Real Reward Pure Land. Through the ultimate-stage Three Minds, one attains the highest level of the Tranquil Light Pure Land. As Master Yongjia said: “Who has no thoughts? Who has no arising? If truly there is no arising, then nothing fails to arise.” The Diamond Sutra says: “Should dwell nowhere, yet give rise to the mind.” And: “All sages differ through the unconditioned Dharma.” This is precisely the meaning.
示穎生大慧禪師禮觀音文，最有靈驗，妙在行之密而且恒。若不密不恒，雖至聖亦何由無感輒應也。凡頂禮之法，靜夜時，先於像前燒香供養，精持大悲神咒三五遍，以淨壇。次合掌對像，讀讚觀音文一遍。次至誠頂禮千手千眼大慈大悲觀世音自在菩薩摩訶薩，三十二拜，乃跪誦觀音文回向。如此行去，勿與人知，三年不輟，必得靈應。隨其根行，所發戒定慧三品，各各有上中下不同，將藏中法華三昧修證之相，細自簡察，庶不墮魔事。
> (A message addressed to Ying Sheng) The Great Master Dahui's text on making prostrations to Guanyin is exceptionally effective. Its secret lies in practicing it both secretly and consistently. If you are not secretive or consistent, even a sage could not receive a response without a reason. The proper method for prostrations is as follows: In the stillness of night, first burn incense and make offerings before the statue, then sincerely recite the Great Compassion Dharani three to five times to purify the altar. Next, with palms joined, face the statue and read the text praising Guanyin once. Then, with utmost sincerity, bow to the Thousand-Armed, Thousand-Eyed Greatly Compassionate Guanyin, the Bodhisattva of Ease, thirty-two times. Finally, kneel and recite the Guanyin text for dedication of merit. Practice this way without letting others know, and without interruption for three years. You will surely receive a response. According to your inherent abilities, the three aspects of precepts, concentration, and wisdom will manifest in varying degrees, each with superior, intermediate, and lesser forms. Carefully examine the signs of achieving the Lotus Samadhi from the scriptures to avoid falling into demonic circumstances.
示馬堯都世衰道微，由聖學不明。聖學不明，由功利惑志。不有豪傑振其頹，吾恐孔顏真脈不墜地者，幾希也。豪傑，不過念念以聖賢自待，見賢思齊，知過必改，訥於言而敏於行，友直友諒友多聞，樂節禮樂，樂道人之善，樂多賢友，發憤忘食，樂以忘憂。如此用心，而不優入聖域，吾不信矣。下手直捷方便，莫如致良知。夫知善知惡，猶眼知色、鼻知臭，非不學而知哉。知善而不能如好好色，知惡而不能如惡惡臭，非不致其良知哉。有良知而不肯致，則為自欺，自欺即自暴自棄。若能如惡惡臭、如好好色以致之，即是自慊，自慊即意無不誠。意無不誠，欲不謂之大聖大賢，不可得矣。故曰：欲誠其意，先致其知。誰謂致良知外，別有誠意功夫也。然致知又在格物，故陽明云：「為善去惡，是格物功夫。」至於如惡惡臭，如好好色，則可謂格物而物格，物格而知至意誠矣。昔張子韶未悟物格之旨，大慧師曲示之，迺悟。蓋三界因果，一切惟心，心外無物，故名物格。非大慧不能曲垂方便，暗擊旁敲。非子韶不能因指見月，頓領深旨。儻向此薦取，則不負靈山親囑。亦如孔子之於春秋，孟子之於戰國，不必得君行道，而萬世聖學絕而復續，豈非豪傑本分中事哉。堯都堯都，勿以予言為河漢也。
> \[To Yao Du\] The decline of the world and the fading of truth come from the core teachings being unclear. The core teachings are unclear because people are obsessed with personal gain. If no heroic figures rise to reverse this decay, I fear the true lineage of Confucius and Yan Hui will nearly be lost. A hero is simply someone who, in every thought, regards themselves as a sage. They see virtue and strive to match it; they know their faults and are determined to correct them. They are slow to speak but quick to act. They befriend the honest, the trustworthy, and the knowledgeable. They find joy in observing proper conduct, in praising others' goodness, and in having virtuous friends. They are so dedicated they forget to eat, and so joyful they forget their worries. With such a mindset, if they do not enter the realm of sages, I do not believe it. The most direct and convenient starting point is to "extend pure knowing." Knowing good and evil is like the eye seeing colors or the nose smelling odors—is it not something learned without study? But if you know good yet cannot love it as you love a beautiful sight, or know evil yet cannot hate it as you hate a foul smell, then you have not extended your pure knowing. To have pure knowing but refuse to extend it is to deceive yourself. Self-deception means abandoning and degrading yourself. If you can hate evil as you hate a foul smell, and love good as you love a beautiful sight, then you are true to yourself, and your intentions become sincere. With sincere intentions, it is impossible not to call you a great sage or worthy. Thus it is said: "To make your intentions sincere, first extend your knowledge." Who would say there is a separate practice for sincerity apart from extending pure knowing? Yet extending knowledge depends on investigating things. So Master Wang Yangming said: "Doing good and removing evil is the work of investigating things." As for hating evil like a foul smell and loving good like a beautiful sight, this can be called investigating things and things being investigated. When things are investigated, knowledge is extended and intentions become sincere. In the past, Zhang Zishao did not understand the meaning of "things investigated." Master Dahui skillfully guided him, and he finally realized it. Know that all causes and effects within the three realms are entirely mind. There is no thing outside the mind. This is what is meant by "things investigated." Without Dahui's skill in subtly pointing the way, or Zishao's ability to grasp the moon through the finger, the deep meaning would not have been instantly understood. If you can realize this here, you will not betray the intimate instructions given on Vulture Peak. It is just like Confucius with the Spring and Autumn Annals, or Mencius during the Warring States period. Though they could not gain the ruler's trust and enact their way, the sacred teachings were revived after being lost, continuing for ten thousand generations. Is this not the very duty of a hero? Yao Du, Yao Du—do not take my words as wild and untrustworthy.
示玄著佛知佛見無他，眾生現前一念心性而已。現前一念心性，本不在內外中閒，非三世所攝，非四句可得。只不肯諦審諦觀，妄認六塵緣影為自心相，便成眾生知見。若仔細觀此眾生知見，仍不在內外中閒諸處，不屬三世，不墮四句，則眾生知見當體元即佛知佛見矣。儻不能直下信入，亦不必別起疑情，更不必錯下承當，只深心持戒念佛，果持得清淨，念得親切，自然驀地信去。所謂更以異方便，助顯第一義也。此棒打石人頭，曝曝論實事。若要之乎者也，有諸方狐涎在，非吾所知也。偈曰：
> Revealing the Profound The Buddha’s knowledge and vision are nothing other than the mind-nature of the present single thought. This mind-nature of the present single thought originally dwells nowhere—not inside, outside, or in between; it is not confined to the three time periods, nor can it be grasped by the four propositions. It is only because we refuse to examine and observe it with care, mistakenly taking the reflections of the six sense objects as our own mind, that we create the knowledge and vision of ordinary beings. But if we closely examine this very knowledge and vision of ordinary beings, we find that it, too, dwells nowhere—not inside, outside, or in between; it does not belong to the three time periods, nor does it fall into the four propositions. Then this very knowledge and vision of ordinary beings is itself the Buddha’s knowledge and vision. If you cannot directly believe and enter it, there is no need to raise new doubts, and certainly no need to mistakenly claim attainment. Simply uphold the precepts and recite the Buddha’s name with a deep mind. If you can truly keep the precepts pure and recite with sincere intimacy, you will naturally come to believe all at once. This is what is meant by “using expedient means to reveal the ultimate truth.” This is like striking a stone man with a stick—straight talk about the real matter. As for all the polite chatter and clever words, there are plenty of fox-spirit deceptions from all directions, but I have nothing to do with them. A verse says:
眾生知見佛知見，如水結冰冰還泮。戒力春風佛日暉，黃河坼聲震兩岸。切莫癡狂向外求，悟徹依然擔板漢。
> The perceptions of all beings and the perception of a Buddha Are like water turning to ice, and ice melting back. Precepts are the spring breeze, the Buddha's sun shines bright— The Yellow River cracks open, sound shakes both shores. Don’t foolishly seek outside yourself, For even when awakened, you’re still the one carrying the load.
示爾先仁者先難而後獲。夫欲明明德於天下，最先格物，格物非事之最難者邪？乃大慧示子韶，但知格物，不知物格，舉斬像落頭事，子韶乃悟。噫！古人但知格物之難，而不知物格之易也。今人但知物格之易，而不知物格之難也。請更以一事證之。皋亭永慶寺，有化主明澈，往海岸一菴，與彼主人共榻。主夢賊至，大呼撲賊，明澈被打，驚呼助撲，鄰聞急來救，則二人各謂打賊，結手不放。既見火光，大笑而臥。此格物邪？物格邪？知此義者，則知大慧所點，子韶所悟，物格而後知至，乃至天下平不難矣。
> (Great Master Ouyi says:) The Master said, "The benevolent person first takes on difficulties and gains afterwards." If one wishes to make illustrious virtue manifest throughout the world, the very first step is to investigate things. Is investigating things not the most difficult of tasks? Yet when Dahui instructed Zishao, he simply said to "know the investigation of things," not "things are investigated." He cited the story of cutting off the head of a statue, and Zishao was awakened. Ah! The ancients only knew the difficulty of investigating things, but did not know the ease of things being investigated. People today only know the ease of things being investigated, but do not know the difficulty of things being investigated. Let me offer another example to illustrate this. At Gaoting Yongqing Temple, there was a fundraiser named Mingche who went to a hermitage on the coast and shared a bed with the abbot there. The abbot dreamed that thieves had come, and shouted loudly as he fought them off. Mingche was beaten and cried out in alarm, joining in the fight. Neighbors heard the commotion and rushed to help, but found the two men each insisting they had caught the thieves, locked in a grip and refusing to let go. When they saw the torchlight, they burst out laughing and lay down to sleep. Is this "investigating things" or "things being investigated"? Whoever understands the meaning of this will also understand what Dahui pointed out and what Zishao awakened to: that once things are investigated, knowledge is complete, and even bringing peace to the world is not difficult.
示清聞剋除習氣，莫若三業行慈。三業行慈，則無十過。十過既除，十善斯在，而五乘之本立矣。然後以實相印之，法法皆歸佛道，古有行之，常不輕菩薩是也。初隨喜品，便淨六根，何俟誦說方名深觀？果能以慈修業，自能善入佛慧。不然，學問愈多，我慢愈熾，習氣愈長，去道愈遠。惟益多聞，增長我見，可懼也。
> \[Teachings for Pure Land Practitioners\] To remove deeply ingrained habits, nothing is better than practicing kindness through body, speech, and mind. When you act with kindness through these three means, the ten faults naturally disappear. With the ten faults gone, the ten virtues arise, and the foundation for the five spiritual paths is established. From there, if you imprint everything with the seal of ultimate reality, every single practice becomes part of the Buddha’s path. An ancient being who walked this way was the Bodhisattva Never-Disrespectful. Just by practicing the stage of joyful acceptance, he purified his six senses—so why wait until chanting or reciting before calling it profound insight? If you can sincerely cultivate kindness in your actions, you will naturally enter the Buddha’s wisdom. Otherwise, the more knowledge you gain, the stronger your arrogance grows; the more ingrained your habits become, the farther you stray from the path. Amassing mere learning only feeds the ego—and that is truly something to fear.
示松石佛種若有，何勞從緣方起。若本無緣，又何能起之。設謂亦有無，豈不相違。縱謂非有無，終成戲論。假使離卻四句，又墮第五不可說句中，作麼生是入道之機。不見道：恁麼也不得，不恁麼也不得，恁麼不恁麼總不得。雖然如是，不得一向。苟知不可說句之非，則知有因緣故，亦可得說。謂有可，如鏡有像性故；無可，鏡中元無像故。亦有無可，鏡像緣至則現，緣去則無故。非有無可，鏡像現而無實，無而能現故。識佛種圓離四句，而圓照四句，從緣起處，不辨自明矣。古有熟讀三千部之勤，後收曹溪一句亡之效。迷時法華轉，即悟時轉法華之緣也。苟懲依文解義之迷，便離文字別求解脫，加於迷一等矣。
> If the seed of Buddhahood already exists, why rely on conditions for it to arise? If it originally lacks a cause, how could it arise at all? Supposing one says it both exists and does not exist — doesn’t that contradict itself? Even if one says it is neither existent nor non-existent, this ultimately becomes mere conceptual fabrication. And if we abandon these four positions, we fall into a fifth: the unsayable. So what then is the gateway to the path? Has it not been said: “Affirming it is wrong; denying it is wrong; both affirming and denying is wrong; neither affirming nor denying is also wrong.” Nonetheless, we must not cling to any one side. If we truly see that the “unsayable” is itself a mistake, then we can recognize that, through causes and conditions, it can still be expressed. We can say it exists — just as a mirror has the nature to reflect images. We can say it does not exist — because there is originally no image in the mirror. We can say both exists and does not exist — because an image appears when conditions meet, and disappears when conditions end. We can say neither exists nor does not exist — because the reflected image, though appearing, has no real substance; and though empty, it can still appear. When we recognize that the seed of Buddhahood fully transcends these four propositions yet fully illuminates them, then from the arising of conditions, it becomes clear without need for further argument. In ancient times, there was one who diligently recited three thousand scriptures, and later attained the effect of a single phrase from Master Caoxi. In delusion, one is turned by the Lotus Sutra; in awakening, one turns the Lotus Sutra — this is the very function of conditions. If, fearing the confusion of clinging to the literal meaning, you abandon words entirely and seek liberation elsewhere, you are even more lost than before.
示蒼牧二死大海，戒為舟楫。欲受戒品，尤以發菩提心為本。蓋菩提心，正出世戒體。大小律儀，則菩提心之相也。發出生死心，降伏愛見，是聲聞戒體。發上求下化心，自調調他，是大乘戒體。發生佛體，同平等普度心，是最上乘戒體。既發心已，專精護戒，微細無虧，即三乘正行也。持戒不發心，止得世閒樂果。發心不持戒，難免三塗苦輪。故須本末兼舉，始終一致，方能保任解脫，名波羅提木叉。不然，有目無足、有足無目，何能速到清涼池哉？
> Addressed to CangmuThe ocean of rebirth and death is vast, and morality serves as the boat to cross it. To receive the precepts, it is especially essential to first generate bodhicitta—the awakened mind of compassion and wisdom. For bodhicitta is precisely the essence of the precepts that lead one beyond the cycle of rebirth. The various rules and codes, whether minor or major, are but the outward expressions of this bodhicitta. Generating the resolve to transcend the cycle of birth and death, subduing attachments and desires, constitutes the essence of the precepts for Hearers. Generating the resolve to seek awakening above and liberate beings below, regulating oneself while guiding others, constitutes the essence of the precepts for the Great Vehicle. Generating the resolve that unifies oneself with all beings, working toward their equal and universal liberation, constitutes the essence of the precepts for the Supreme Vehicle. Once you have generated such resolve, dedicate yourself to guarding the precepts with focused diligence, ensuring that not even the slightest infraction occurs. This is the correct practice of the Three Vehicles. If you uphold the precepts without generating bodhicitta, you will only attain worldly rewards of happiness. If you generate bodhicitta but fail to uphold the precepts, you cannot avoid the suffering of the three lower realms. Therefore, it is necessary to attend to both foundation and expression, from beginning to end, in a consistent manner. Only then can you maintain true liberation—what is called \*pratimoksha\*, the discipline that brings freedom. Otherwise, it is like having eyes but no feet, or feet but no eyes—how could you ever quickly reach the cool and refreshing pond of nirvana?
示聽月學問之道，求其放心。心是何物，求者何人？覓心了不可得，祖許云：汝安心竟。即能推者為心，佛咄云：此非汝心。宗教釋儒，一邪異邪？同邪別邪？於此瞥然會去，正好向山僧座下，讀上大人。如或不然，不免再下註腳。《中論》偈云「諸法不自生，亦不從他生，不共不無因，是故知無生。」諸法者，廣言之，百界千如；略言之，佛法，眾生法，心法也。雖心佛眾生，三無差別，但佛法太高，生法太廣，初機之人，觀心為易。但諦觀現前一念介爾之心，若自生，何藉境？若他生，何關自？各既不生，合云何有？合尚叵得，離何能生？仔細簡責，心之生相安在？心既無生，豈非覓不可得。心不可得，豈可喚作一物？心既非物，求豈有人？無物無人，何收何放。盡大地是箇自己，心外更無別法。方知萬物皆備於我，十方虛空悉消殞，皆不得已而有言，言所不能盡也。
> \*\*For the Listener of the Moon\*\* The path of learning seeks to recover the lost mind. What is this "mind," and who is the one seeking it? When the seeker looks for the mind, it cannot be found. The Patriarch said, "I have settled your mind for you." When someone claimed that the one who can reason is the mind, the Buddha rebuked, "This is not your mind." Do the teachings of the scriptures and the direct instructions of Chan differ? Are they the same or different? If you can directly realize this here and now, then you are ready to sit beneath this mountain monk's seat and read the great sages. If not, I have no choice but to add further commentary. The \*Middle Way Treatise\* says in a verse: "All phenomena do not arise from themselves, nor from another, nor from both, nor without a cause. Therefore, know that they are un-born." "All phenomena," broadly speaking, refer to the hundred realms and thousand suchnesses; briefly, they are the Dharma of Buddhas, the Dharma of sentient beings, and the Dharma of mind. Although mind, Buddha, and sentient beings are three without distinction, the Dharma of Buddha is too lofty, and the Dharma of beings is too vast. For beginners, contemplating the mind is the easiest path. Just carefully contemplate this single fleeting thought that arises right now. If it arose from itself, why would it depend on conditions? If it arose from another, why would it concern "self"? Since neither self nor other gives rise to it individually, how could they arise together? Since a joint cause cannot be found, how could it arise separately? When you examine it closely, where is the arising mark of the mind? Since the mind is un-born, is it not something that cannot be found? Since the mind cannot be found, can it be called a "thing"? Since the mind is not a thing, how can there be a "seeker"? Without a thing and without a person, what is there to collect or release? The entire great earth is just yourself. Outside the mind, there is no other Dharma. Only then do you realize that all things are complete within you, and the ten directions of empty space all vanish. All this is spoken only out of necessity—what words cannot fully express.
示自天真為生死，固不得遠師友，妄自師心，亦不得單恃夾持，不深自操履。必有善財之志趣力量，方能收百城知識之益；有常啼之堅固勇猛，方能受法上菩薩之經。苟無出格超方手段，但欲如葛依松、蠅附驥，正法時或可濟事，丁茲末運，鮮不空過一生者。況葛可依松，松不能俯就於葛；蠅可附驥，驥不能停待於蠅。進退深思，宜如何努力，以無負此為生死心也。儻必謂力弱膽怯，不堪致遠，更聽一偈：晝夜彌陀十萬聲，畢生莫起宗教想，直送心歸極樂邦，蓮蕊珍池立地長。任他笑我是愚夫，行尺從來勝說丈，他年驀上願王舟，善財常啼同撫掌。
> As revealed from heaven Truly, for the sake of life and death, one should not distance themselves from spiritual teachers and friends, nor recklessly trust only their own mind. One also should not rely solely on external support without deeply cultivating their own practice. Only with the resolve and effort of Sudhana can one gain the benefits of studying under masters throughout the land; only with the steadfast courage of Sadāprarudita can one receive the scriptures of bodhisattvas on the highest level. If one lacks extraordinary methods that transcend the ordinary, and merely tries to cling like ivy to a pine or a fly to a swift horse, it may work in an age of true Dharma, but in this degenerate age, few will avoid wasting their entire lives. Moreover, ivy may cling to a pine, but the pine cannot bend down to accommodate the ivy; a fly may attach to a swift horse, but the horse cannot wait for the fly. Reflecting deeply on this, how should we strive so as not to betray this resolve for life and death? If you think you are weak and timid, unable to go far, then listen to this verse: Recite Amitābha's name a hundred thousand times day and night, All your life, abandon thoughts of sect or school, Send your heart straight to the Pure Land, Where lotus buds grow tall in the jeweled pond. Let others laugh at me as a fool— Walking a foot is better than boasting ten feet. One day, mounting the king of vows' ship, Sudhana and Sadāprarudita will clap their hands together.
示日唯世出世法，皆解行相。須解如奕棋眼，行如奕棋子。有子無眼，著著皆死棋。有眼無子，喚棋盤作眼可乎？孔子曰：「吾道一以貫之。」曾子曰：「唯。」此指活棋勢也。曾子忠恕二字，此於一局活棋中，指點做眼之高著也。《金剛般若》指活棋勢云：「應如是住，如是降伏其心。」「唯然世尊。」又於一局活棋中，指點高著。一則云：有持戒修福者，於此章句，能生信心。一則云：以無我人眾生壽者，修一切善法。此忠恕之旨，而學般若者，於心枰中下手方便也。當知五度如子，般若如眼。有五度無般若，恕而不忠，棋死矣。錯認般若而廢五度，則不忠不恕，破壞心枰，無處下手，安問般若智眼哉？
> As the Sun Illuminates In both worldly and transcendent teachings, understanding and practice are interdependent. Understanding is like the "eyes" of a Go game, while practice is like the "stones." If you have stones but no eyes, every move is a dead move. If you have eyes but no stones, could you call the board itself an eye? Confucius said, "My Way is threaded together with one principle." Master Zeng replied, "Yes." This describes a living game of Go. Master Zeng's two words—"loyalty" and "forbearance"—point to the highest skill of creating "eyes" within the lively game. The \*Diamond Sutra\* describes a living game: "Thus you should abide, thus you should tame the mind." "Yes, World-Honored One." It too points to the highest skill within the game. One passage says: "Those who uphold precepts and cultivate blessings will generate faith upon hearing this passage." Another says: "With no notion of self, other, sentient being, or life span, cultivate all wholesome practices." This is the meaning of "loyalty and forbearance." For those studying Prajna, this is the practical starting point on the mind's board. Know that the five perfections are like stones, and Prajna is like the eye. If there are five perfections without Prajna, you have forbearance but no loyalty—the game is dead. If you mistake the nature of Prajna and neglect the five perfections, you have neither loyalty nor forbearance, destroying the mind's board. Then there is no place to start—how can you ask about the eye of Prajna's wisdom?
示開一儒云：「吾道一以貫之。」又云：「執一賊道，舉一廢百。」內典云：「達得一，萬事畢。」又云：「是一非餘，是為魔業。」嗟乎，一豈有定法哉。得鳥者網之一目，不以一目廢眾目；收功者棋之一著，不以一著廢眾著。一切法莫如法華妙，而法華能妙一切法，不離一切法別為妙也。一切法莫與般若等，而般若能等一切法，不離一切法獨無等也。末世秖圖鼻孔撩天，不顧腳跟著地。秖喜說妙說玄，高提向上，全無真操實履，下學工夫，言居佛祖先，行落凡愚後。既未知為實施權，權是實家之權，又烏知開權顯實，實是權家之實。法友鑒此，向一實地中，廣開三學萬行，所開雖廣，無一非實也。
## 靈峰蕅益大師宗論卷二之三
> Volume 2, Part 3 of Master Ouyi's Collected Works
## 靈峰蕅益大師宗論卷第二之四