---
title: "靈峰蕅益大師宗論 · 法語五"
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/cmgn46ayh0mudk104y6ir4w38"
---

### 法語五

> Five Dharma Talks

示王夢回名淨醒心性意知，夢具也，天地萬物，夢境也，古今治亂，夢所幻現也。惟能做夢者，終日在夢，終日不壞。夫做夢者，不惟不可喚作古今治亂、天地萬物，且不可喚作心性意知。通此者，通乎晝夜之道而知矣。

示范得先惟得天下之最後者，能得天下之最先；惟知天下之最先者，能得天下之最後。故曰：乾知大始，坤作成物，豈自強、載物有二體哉？顏子沒，聖學亡，知行分張，朱陸競異，參以功利之心，雜以人我之見，飾以掠虛捕影之禪，而天下無真儒矣。顏氏有不善，未嘗不知，可謂知其最先。知之未嘗復行，可謂得其最後。然孔子極力發明，惟不遷怒，不貳過六字而已。無怒無過心之體，有怒有過意之動，知怒知過是良知，不遷不貳是格物。向此薦得，真得先矣。

> <note place="inline">Begin by setting an example</note>Only those who achieve the ultimate outcome can attain the foremost beginning; only those who understand the foremost beginning can achieve the ultimate outcome. Therefore it is said: "Qian knows the great inception, Kun completes and forms." How could self-strengthening and virtue-carrying be two separate entities? After Yanzi passed away, the sacred learning perished. Knowledge and action became divided; Zhu Xi and Lu Jiuyuan competed over their differences. This was then mixed with utilitarian mindsets, tangled with views of self and other, and adorned with Chan-like grasping at illusions and shadows—thus, in all the world, there were no true Confucians left. Yan Hui understood when he had done wrong before ever acting on it—this can be called knowing the foremost beginning. And once he knew it, he never repeated the error—this can be called achieving the ultimate outcome. Yet the Master (Confucius) exerted his utmost effort to illuminate this, expressing it simply in six words: "not transferring anger, not repeating mistakes." Having no anger and no mistakes is the essence of mind. Having anger and making mistakes is the stirring of intention. Knowing anger and knowing mistakes is innate moral knowledge. Not transferring and not repeating is the investigation of things. If you can realize this here and now, you truly understand the beginning.

示葉天紀有心而後有天地萬物。聖賢傳授，不過以心印心，故曰：「人心惟危，道心惟微，惟精惟一，允執厥中。」心豈有二哉？迷其本一，故人心惟危，如水成冰也。悟其無二，故道心惟微，如冰還成水也。返迷歸悟，故名惟精，如湯消冰也。迷悟性空，故名惟一，如冰水同一溼性也。熾然迷悟，體元不屬迷悟兩端，故名厥中，即惟一之體也。從迷得悟，一悟永不復迷，故名允執，即惟精之功也。堯以此心學立其極，了知心外別無天地萬物，所以天與之，人歸之，草木瑞應之，梧桐紀閏，蓂莢紀月，豈離心性外別有感應乎哉。唐虞三代雖往，而吾人心性元未嘗往。春秋之時有孔顏，六朝之末有王通，宋有陸象山，明有王文成。後之學者，苟契於心性之源，謂堯舜孔顏至今未亡可也。然堯舜孔顏，不過達心外無法，故物格而良知自致，知至而意誠心正、修齊治平，不勞功力，何嘗以八條目，三綱領，亂此一以貫之之傳也。周濂溪發悟於東林總，欲薙落，總公囑以扶植儒學，遂為宋儒鼻祖。吾於天紀，有厚望焉。

> \*To Ye Tianji\* Consciousness arises first, and then the myriad things—heaven, earth, and all phenomena. The transmission of wisdom from sages to sages is simply a matter of the mind realizing the mind. Hence the saying: "The human mind is precarious; the Way mind is subtle. Be discerning and focused, and sincerely hold to the Middle Way." How could the mind be divided into two? When we are confused about its oneness, the human mind becomes precarious, like water turning into ice. When we awaken to its non-duality, the Way mind becomes subtle, like ice melting back into water. Returning from confusion to awakening—this is called "discerning," like hot water melting ice. Knowing that confusion and awakening are empty in nature—this is called "focused," like ice and water both sharing the quality of wetness. Even amidst intense confusion or awakening, the essence itself belongs to neither—this is called the "Middle Way." That is the very substance of "focused oneness." Moving from confusion to awakening, one awakening never to be confused again—this is called "sincerely holding." That is the practice of "discerning." Yao established his ultimate standard through this mind-study. He realized that outside the mind there is no heaven, earth, or myriad things. Thus Heaven bestowed its favor, people submitted to him, and even plants responded with auspicious signs: the parasol tree marked the intercalary months, and the mythical plant calendared the moon's phases. Could any of these responses exist apart from mind's nature? Though the eras of Yao, Shun, and the Three Dynasties have passed, our mind-nature has never gone away. In the Spring and Autumn period there was Confucius and Yan Hui. At the end of the Six Dynasties there was Wang Tong. In the Song Dynasty there was Lu Xiangshan. In the Ming Dynasty there was Wang Wencheng. If later scholars can resonate with the source of mind-nature, they may well say that Yao, Shun, Confucius, and Yan Hui have never died to this day. Yet Yao, Shun, Confucius, and Yan Hui simply realized that there is no reality outside the mind. Thus, when things were investigated, innate knowing arose naturally. When knowing was perfected, intention became sincere, the mind was rectified, and self-cultivation, family-regulation, state-governance, and world-peace were achieved without effort or technique. Why would they ever confuse this single thread of transmission with the Eight Items and Three Guiding Principles? Zhou Lianxi attained awakening under Chan Master Donglin Zong and wanted to shave his head and become a monk. But Master Zong instructed him to uphold Confucian learning, and so he became the founding teacher of Song Confucianism. I place great hope upon Tianji.

示巨方天台接龍樹聞知之傳，闡鷲峰開顯之妙，權實同彰，教觀並舉，如三代禮樂，超卓萬古，非漢唐雜霸雜夷之治，能彷彿萬一也。後世逐流忘源，漸成繁蕪。而矯枉過正者，又復束置高閣，適令諸侯之惡其害己者，益無忌憚，公然以疏抗經、祖抗佛。噫！可悲甚矣。妙峰老人，出月亭之門，而力弘台旨。紹覺老人，私讀大覺遺籍，而遍演三宗。紹師雜無的傳，妙師專傳無盡師。於是世閒復知有台宗名字，逮今日又未免名盛實衰矣。予本宗門種草，因感法道陵夷，鑒近時禪病，思所以救療之者，請決於佛，拈得依台宗註梵網鬮，始肯究心三大五小，愧無實德，不克以身弘道，然於古之妙、今之弊，頗辨端的。蓋台宗發源法華，法華開權顯實，則無所不簡、無所不收。今之弘台宗者，既不能遍收禪律法相，又何以成絕待之妙。既獨負一台宗為勝，又豈不成對待之麤。是故台既拒禪宗法相於山外，禪亦拒台於單傳直指之外矣。夫拒台者，固不止於不知台者也，拒禪與法相者，又豈止於不知禪與法相而已哉。寧學聖人未至，不願以一善成名。噫！果不以一善成名，聖人亦無不可學至之理矣。

> <note place="inline">An Instruction for the Multitude</note> Tiantai carries on the awareness and wisdom passed down from Nāgārjuna and reveals the magnificent truth that was expounded on Vulture Peak. Its teaching simultaneously embodies provisional truth and ultimate reality, equally emphasizing doctrinal study and meditative practice. This is like the ritual music and etiquette of the Three Ancient Dynasties — surpassing and glorious for all ages, not even remotely comparable to the governance of the Han and Tang dynasties with their mix of tyranny, foreign influence, and barbarism. Later generations, however, merely drifted with the currents and forgot the source, gradually leading to complexity and disorder. Worse still, those who tried to overcorrect the errors simply locked the teachings away on a high shelf, giving those feudal lords who feared that the truth would expose their own wrongdoings even more reason to act without restraint. Boldly and openly, they began to use commentaries to resist the scriptures, and human authority to resist the Buddha’s wisdom. Alas, how lamentable this is! The Venerable Miaofeng, a disciple of Yueting, vigorously promoted the Tiantai doctrine. The Venerable Shaojue secretly read the Great Awakening’s remaining texts and expounded upon all three traditions. Shaojue’s teaching was eclectic and lacked an authorized transmission; Miaofeng, in contrast, exclusively passed down the teachings of Wujin. Consequently, the world once again heard the name “Tiantai,” yet now it has fallen victim to having a flourishing reputation but a depleted substance. I myself am originally of the Chan school, but because I felt deeply pained by the degeneration of the Dharma path and discerned the contemporary illness in Chan practice, I sought a remedy for it. Having sought guidance from the Buddha through divination, I drew the lot requiring me to write a commentary on the \*Brahma’s Net Sutra\* according to the Tiantai tradition. Only then did I begin to earnestly study the “Three Greats and Five Smalls.” Yet embarrassed by my lack of actual virtuous attainment, I am unable to promote the Dharma with my very being. Nonetheless, I have clearly distinguished the excellence of ancient times from the shortcomings of today. The Tiantai school originates from the \*Lotus Sutra\*, which opens up the provisional and reveals the ultimate. This principle rejects nothing yet includes nothing; there is neither a single teaching it sets aside, nor a single teaching it fails to embrace. Nowadays, those who promote Tiantai are neither able to fully incorporate the Chan, Vinaya, and Dharmalakṣaṇa traditions — so how can they realize the absolute, non-conceptual subtlety? If they cling proudly to Tiantai alone as the supreme teaching, has it not then become a coarse and relative teaching? Thus Tiantai rejects Chan and Dharmalakṣaṇa as being “outside its mountain,” while Chan, in turn, rejects Tiantai as being outside its “mind-to-mind transmission beyond words.” Those who reject Tiantai are certainly not merely ignorant of Tiantai; those who reject Chan and Dharmalakṣaṇa are likewise not merely ignorant of Chan and Dharmalakṣaṇa — their ignorance extends much further. Better to study sages and not yet reach perfection, than to gain fame for some single good deed. Indeed! If one truly does not wish to become known for a single good deed, then there is no reason why anyone should be unable to learn from and attain the perfection of the sages.

示蒼雲學道別無實法，變化氣質，剋除習氣而已。氣質變，品格不期超而自超。習氣除，佛法不求透而自透。金以鍊而精，鏡以磨而淨也。今之學者，吾惑焉，任鹵莽之質而不知革，益騖外之習而不知返，投鉛鐵於真金，求斤兩之多，不知其雜偽不堪也；用白墠塗鏡，欲光明潔白，不知其埋沒愈甚也。真有志聖賢佛祖之學，必先易眾人所難，緩時流所急，師於古，不師於今，考於人，不信於意。說我過者如良醫，譽我善者如鳩酒。千古道脈，期我者，為明師良友；眼前活計，誘我者，為惡友魔黨。看一經，思與身心當下相應。睹一事，思與本分有何損益。見賢思齊，見不賢而內自省，是賢與不賢，皆能益我矣。儻見善不能隨喜修學，見惡輕慢毀侮，是善惡皆能損我矣。嗟嗟！善取益者，無往非益，甘自損者，無往非損。故曰：智人治心不治境，愚人治境不治心，柰何不深思哉。予生過失最多，未能寡過，安能策人？然法友果能自策，予之過，即法友藥也。予惟實無片長，故無可自炫。今法友縱有長處，亦當學予之不炫。予自省，真不如一切人，故斷不敢輕一切人。今法友縱勝一切人，亦斷不可輕一切人。予惟無所不師，故無偏師，今法友縱偏師予，亦宜學予無所不師。至若專研教觀，事懺摩，送想安養，不求名聞，不志利養，皆本分當然，無一可表異者。儻一念表異，只此一念，便與教觀不相應，亦與懺摩不相應，安養不相應，亦是名根，亦是利藪。此予所以念念自訟，的知寡過之難，未審法友果能自訟，能寡過否也。嗚呼！世衰道微，師資誼喪，相縻以名，相羈以勢，誰復知有出生死成菩提事。口云為生死，培生死者有之。口云求菩提，背菩提者有之，總由不破我法二執故也。然此二執，潛伏藏識，遊戲諸根，日夜流注，曾無閒斷。捨此不究，而別究教觀，捨此不懺，而別修懺摩，捨此不淨，而別求淨土，豈自覺覺他之道哉？

> <note place="inline">To Cāngyún</note> The path of learning the Way has no special method—it is simply about transforming your nature and uprooting your habits. When your nature changes, your character naturally transcends expectations. When habits are removed, the Dharma reveals itself without conscious seeking. Gold is refined through smelting; a mirror is polished until it shines. Today’s students baffle me. They cling to a reckless nature and refuse to change. They indulge in outward pursuits and refuse to turn inward. They add lead and iron to pure gold, hoping to increase its weight, not realizing it becomes impure and worthless. They smear white clay over a mirror, seeking brightness, not knowing they only bury it deeper. Those truly committed to the wisdom of sages and buddhas must first tackle what others find difficult, and set aside what the times consider urgent. They learn from the ancients, not the moderns. They verify teachings through others, not their own opinions. Those who point out your faults are like skilled doctors; those who praise you offer poisoned wine. The timeless lineage of the Way—those who challenge you are your true teachers and good friends. The immediate comforts of life—those who tempt you are evil companions and demonic allies. When reading a scripture, consider how it directly applies to your body and mind. When seeing an event, reflect on its impact on your fundamental duty. Seeing virtue, aspire to match it; seeing vice, examine your own flaws. Thus both virtue and vice can benefit you. But if you see good and cannot rejoice or practice it, see evil and respond with disdain or ridicule, then both good and evil harm you. Ah! Those skilled at gaining benefit find it everywhere; those content with self-harm find injury everywhere. Thus it is said: The wise person trains the mind, not circumstances; the fool trains circumstances, not the mind. Why not ponder this deeply? I myself have committed many faults and hardly reduce them—how can I guide others? Yet if a Dharma-friend can truly self-examine, my faults serve as their medicine. I have no special talents, so I have nothing to boast about. Even if you have strengths, you should learn from my humility. I realize I am truly inferior to everyone, so I never dare to look down on anyone. Even if you surpass everyone, you must never disregard anyone. I have no exclusive teacher because I learn from everyone. Even if you only take me as your teacher, learn from my openness. As for deeply studying the teachings and contemplations, practicing repentance, directing your thoughts to the Pure Land, not seeking fame or profit—these are simply your natural duties, with nothing to boast about. If a single thought of pride arises, that thought alone is out of sync with the teachings, repentance, and the Pure Land; it is also a root of fame and a nest of profit. This is why I constantly reproach myself, truly knowing how difficult it is to reduce faults. I wonder if you can truly self-reflect and reduce your faults. Alas! The world declines, the Way fades, the bond between teacher and student is lost. We bind each other with reputation and trap each other with influence. Who still remembers the task of escaping birth-and-death and attaining enlightenment? Some speak of seeking liberation from birth-and-death, yet they foster the conditions of birth-and-death. Some speak of pursuing enlightenment, yet they turn their backs on it. This all stems from failing to break attachment to self and phenomena. These two attachments lurk in the store consciousness, play through the senses, flow day and night without pause. If you fail to investigate this, yet study scriptures and contemplations; if you fail to repent this, yet practice repentance; if you fail to purify this, yet seek the Pure Land—is this the path of self-awakening and awakening others?

示朱震暘《金剛般若》，不出應住、降心二問，而非兩事也。能降伏，則能如所教住。住六塵，則為不降伏心。是故西土菩薩，以四心釋降伏，義無不盡。一、廣大心，謂所緣境遍，不隔三界四生，降伏無始區局六塵之心。二、第一心，謂所發誓深，令得無餘涅槃，降伏無始於下劣六塵喜足之心。三、常心，謂眾生即自心，心外實無眾生得滅度者，降伏無始於六塵隔越妄計彼我之心。四、不顛倒心，謂達無我人眾生壽者四相，降伏無始於虛妄六塵計我我所之心。當知念念與四心相應，即為如所教住。儻一念住六塵，即為非住，以色聲香味觸法，區局不廣大，下劣非第一，遷變非真常，顛倒非正智，故不住六塵，亦不住於不住，故云應無所住而生其心。蓋住六塵，固名凡夫外道，住於不住，秖名聲聞緣覺，仍住出世微細法塵，不名真正無住，故亦為區局下劣遷變顛倒，而非廣大第一真常正智。惟發阿耨多羅三藐三菩提心之大菩薩，了知現前一念心，本自廣大第一真常，本無顛倒，是以住於廣大第一真常正智，而修六度萬行，不同凡夫之住有，二乘之住空也。吾人見此，便可直下修行，儻起一念，若區局心，若下劣，若隔別，若顛倒心，即以廣大心，第一常正智心而降伏之，亦復不取廣大乃至正智之相，以四心本非色聲香味觸法境故。如此功夫，甚痛快，甚直捷，盡未來際，如此應住，如此降伏，可謂以不生不滅為本修因，然後圓成果地修證者矣。

> A Note to Zhu Zhenyang The \*Diamond Sutra\* revolves around two central questions: how we should abide, and how we should subdue the mind. However, these are not separate matters. If you can subdue the mind, you will naturally abide as taught. If your mind dwells on the six sense objects (form, sound, smell, taste, touch, thoughts), then it is a mind that has not been subdued. Therefore, bodhisattvas in ancient India used four kinds of mind to explain subduing, and these explanations are complete. \*\*First, the Vast Mind.\*\* The scope of what you focus on is all-encompassing, not limited to the three realms or the four kinds of birth. This subdues the mind that, since beginningless time, has been confined to the six sense objects. \*\*Second, the Supreme Mind.\*\* The vow you make is profound: to lead all beings to nirvana without remainder. This subdues the mind that, since beginningless time, has been content with the lowly and inferior six sense objects. \*\*Third, the Constant Mind.\*\* You realize that sentient beings are none other than your own mind. Outside of this mind, there are truly no beings to be liberated. This subdues the mind that, since beginningless time, has created separation and falsely discriminated between "self" and "other" through attachment to the six sense objects. \*\*Fourth, the Non-Inverted Mind.\*\* You realize that there is no self, no person, no sentient being, no life span—the four marks are empty. This subdues the mind that, since beginningless time, has clung to an "I" and "what is mine" within the illusory six sense objects. Know this: if every single thought you have aligns with these four kinds of mind, then you are abiding just as the Buddha taught. But if even a single thought dwells on the six sense objects, then you are \*\*not\*\* truly abiding. Why? Because form, sound, smell, taste, touch, and mental objects are limited, not vast; they are lowly, not supreme; they are ever-changing, not truly constant; they are inverted and not true wisdom. Therefore, you should not dwell on the six sense objects. Furthermore, you should not dwell even on the idea of "not dwelling." For this reason, the sutra says, "Should dwell nowhere, yet produce that mind." If you dwell on the six sense objects, you are called an ordinary person or an outsider. If you dwell on the idea of "not dwelling," you are merely a \*Shravaka\* or a \*Pratyekabuddha\*—still dwelling on the subtle mental objects of the transcendent realm. This is not true "non-dwelling," and so is still limited, lowly, changing, and inverted—not vast, supreme, truly constant, or true wisdom. Only a great bodhisattva who has aroused the mind for \*Anuttara-samyak-sambodhi\* (supreme perfect enlightenment) truly understands that the present thought, right here and now, is originally vast, supreme, truly constant, and free from inversion. Thus, \*\*abiding\*\* in this vast, supreme, truly constant, true wisdom, they cultivate the six perfections and the ten thousand practices. This is unlike ordinary people who dwell on existence, or the two vehicles who dwell on emptiness. Having understood this, you can practice immediately. If even one thought arises—a thought of limitation, of inferiority, of separation, or of inversion—then subdue it with the vast mind, the supreme mind, the constant mind, the true wisdom mind. At the same time, do not cling to the appearance of "vastness" or "true wisdom," because these four kinds of mind are fundamentally not within the realm of form, sound, smell, taste, touch, or mental objects. This kind of practice is very refreshing and direct. From now until the end of time, abide in this way, and subdue the mind in this way. This may be described as taking the "unborn and unceasing" as the fundamental cause of cultivation, and then perfectly completing the fruit of cultivation and realization.

示西池經云：「得遇道，興信心難。既信心，發菩提心難。既發心，無修無證難。」嗟乎，此至言也。然不達無修無證之體，不名真菩提心，不發真菩提心，亦不名真信。信豈易言哉？馬鳴立論，直名起信，三祖作銘，直名信心。不似後世，妄以信解修證，強分淺深次第也。西池賢者，同子妾女俱出家。昔龐居士，夫婦同居，男不婚，女不嫁。且云：「但願空諸所有，切勿實諸所無。」其契無修無證之旨，不甚明白邪。今近住戒，正無修無證妙法，儻不向此著眼，擬於何處覓玄？且如不殺殺業空，不偷盜業空，不婬相生業空，不妄語相惱業空，不飲酒癡暗業空。然不殺不取長壽報，不盜不取富饒報，不婬不取梵世報，不妄不取信重報，不飲不取聰利報，豈非但空所有，不實所無之妙行乎？以此清淨三業，普與眾生同歸寂光真性，豈非無修無證大菩提心乎？若不能於戒中徹見性修不二宗旨，何名真信？故三祖曰：「信心不二，不二信心，言語道斷，非去來今。」馬鳴曰「自心起信，還信自心」也。

> \*\*To the Worthy One of the West Lake\*\* The sutras say: "It is hard to encounter the Way and awaken faith. Having awakened faith, it is even harder to generate the bodhi mind. Having generated the bodhi mind, it is hardest to realize the state of no cultivation and no attainment." Alas, these are truly profound words. However, without understanding the essential nature of no cultivation and no attainment, one cannot truly possess the bodhi mind. And without generating this true bodhi mind, one cannot truly be called a person of faith. How could true faith be so easily spoken of? When Master Asanga established his treatise, he directly called it \*The Awakening of Faith\*. When the Third Patriarch composed his inscription, he directly called it \*The Mind of Faith\*. Unlike later generations, who mistakenly forced distinctions between understanding, cultivation, and realization, creating false hierarchies of shallow and deep. The Worthy One of West Lake, along with your sons, daughters, and wives, have all renounced the household life. In the past, Layman Pang lived together with his wife and children, forbidding sons to marry and daughters to wed, saying: "May you empty all that you possess, but never fill what you lack." Does this not perfectly accord with the principle of no cultivation and no attainment? Now, the precepts for the near-dwelling community are precisely the wondrous teaching of no cultivation and no attainment. If you do not focus your mind here, where will you seek the mysterious? For example, by not killing, the karma of killing is emptied. By not stealing, the karma of stealing is emptied. By not engaging in sexual misconduct, the karma arising from sexual relations is emptied. By not lying, the karma of harming others through speech is emptied. By not drinking alcohol, the karma of ignorance and dullness is emptied. Yet, not killing does not seek the reward of long life. Not stealing does not seek the reward of wealth. Not engaging in sexual misconduct does not seek the reward of heavenly existence. Not lying does not seek the reward of trust and honor. Not drinking does not seek the reward of sharp intelligence. Is this not the wondrous practice of merely emptying all that one possesses, without seeking to fill what one lacks? Purifying the three karmas in this way, and universally sharing this with all beings to return together to the true nature of tranquil light—is this not the great bodhi mind of no cultivation and no attainment? If you cannot see through the precepts the non-dual principle of nature and cultivation, how can you be called a person of true faith? Thus, the Third Patriarch says: "Faith and mind are not two. The non-dual is the mind of faith. The path of words is cut off. Not coming, not going, not present." And Master Asanga says: "Awaken faith from your own mind. And return that faith to your own mind."

示何德坤善學佛法者，不難通文，難達義；不難達義，難入理；又不難入理，難忘情。夫情苟未忘，所入理決不瑩徹。理不瑩徹，所達義決不無礙。義未無礙，所通文決非總持。是以性相分河、宗教別戶，末法之蔽，非情為之累乎？然情非僅色聲香味觸法，牽動六根已也，非僅富貴功名道德，羈繫生平已也。縱全體放下，渾身拶入，而學天台者有天台當情，學賢首慈恩者有賢首慈恩當情，參曹洞者有曹洞當情，參臨濟者有臨濟當情。一法當情便成理障，理障則義局，義局則文脈死矣。文脈死，尚不可為文宣子孫，況迦文真胤乎。故吾每謂真不負己靈者，須盡翻近時宗教窠臼，方可遍入古來宗教堂奧。夫堂奧豈有他哉？不過發明吾人本有心性而已。心性無法不具、無法不造，而所具所造一切諸法皆悉無性。明此無性之法，一一皆非實我實法者，謂之慈恩宗。明此諸法無性，一一皆能遍具遍造者，謂之法性宗。直指現前妄法妄心悉皆無性，令見性成佛者，謂之禪宗。是故臨濟痛快直捷，未嘗不精微。曹洞精細嚴密，未嘗不簡切。唯識存依圓，未嘗不破遍計。般若破情執，未嘗不立諦理。護法明真如不受熏，未嘗謂與諸法定異。馬鳴明真如無明互熏，未嘗謂其定一。乃至教乘，雖借語言，未嘗不契實相之體。禪宗雖埽文字，未嘗或墮暗證之愆。良由古人真能忘情，所以入理。今人多分泥理，所以添情也。

> \[To He Dekun\] Those who skillfully study the Buddha's teachings find it not difficult to understand the words, but hard to grasp the meaning; not difficult to grasp the meaning, but hard to enter the principle; and again, not difficult to enter the principle, but hard to let go of attachment. If attachment remains, the principle one enters will never be thoroughly clear. If the principle is not clear, the meaning one grasps will never be unobstructed. If meaning is not unobstructed, the words one comprehends can never be the complete essence of the teachings. Thus, the schools of Essence and Characteristics became divided, and the traditions of doctrine and Chan split apart—is this not the flaw of attachment in the age of the Dharma's decline? Yet attachment is not merely about the six sense objects of form, sound, smell, taste, touch, and ideas stirring the six faculties; nor is it merely about wealth, fame, morality, or ambition binding one's life. Even if one completely lets go of everything and throws oneself fully into practice, those who study Tiantai become attached to Tiantai; those who study Xianshou or Cien become attached to Xianshou or Cien; those who practice Caodong become attached to Caodong; those who practice Linji become attached to Linji. When attachment to a single dharma arises, it becomes an obstruction to principle. When principle is obstructed, meaning narrows; when meaning narrows, the textual lineage dies. If the textual lineage dies, one cannot even be a descendant of Confucius, let alone a true heir of Śākyamuni. Thus I often say: to truly not betray one's own spiritual nature, one must overturn the conventional nests of doctrine and Chan in recent times, only then can one deeply enter the inner halls of the ancient teachings. But what is that inner hall? It is nothing other than revealing the original mind-nature inherent in all of us. This mind-nature lacks not a single dharma, creates not a single dharma—yet all dharmas it contains and all dharmas it creates are fundamentally without inherent nature. To understand that these dharmas, being without inherent nature, are each and every one not a real self or real dharma—this is called the Cien School. To understand that all dharmas are without inherent nature, yet each can completely contain and create all dharmas—this is called the Dharmata School. To directly point out that the false dharmas and false mind presently before us are all without inherent nature, enabling one to see one's nature and become a Buddha—this is called the Chan School. Thus, Linji is swift and direct, yet not without subtlety. Caodong is fine and rigorous, yet not without simplicity. Vijñaptimātra preserves the dependent and perfected natures, yet does not fail to refute the constructed nature. Prajñā destroys attachment, yet does not fail to establish the principle of truth. Dharmapāla emphasizes that thusness is not influenced by ignorance, yet does not say it is definitely different from all dharmas. Aśvaghoṣa emphasizes that thusness and ignorance influence each other, yet does not say they are definitely one. As for the scriptural teachings, though they rely on language, they never fail to accord with the essence of reality. As for the Chan School, though it scorns written words, it never falls into the error of dark realization. This is because the ancients were truly able to let go of attachment, and thus entered principle. Most people today cling to principle, and thus only add to their attachments.

示念佛社吾人從無始來，直至盡未來際，決無不起念時。縱心慮灰凝，入無想定，仍墮八萬四千枯稿亂想。但念地獄則地獄界人，念餓鬼則餓鬼界人，乃至念佛則為佛界人耳。此理至明，故《宗鏡》云：「一念相應一念佛，念念相應念念佛」也。若更問念佛是誰，頭上安頭，騎驢覓驢，明眼為之噴飯。而近代無知狂悖之徒，反以話頭為奇特，名號為尋常，棄如意珠王，競取瓦礫，可哀矣。晟溪諸善友，獨能結社念佛，盡一日中，出聲一炷香，默持一炷香，循環無閒，必以一心不亂為期。此簡巧之行，須深信勿疑，久久勿替，自當圓超五濁，圓淨四土，更莫向含元殿裏問長安也。

> <note place="inline">On the Establishment of a Buddhist Recitation Society</note>From beginningless time until the endless future, there is never a moment when we are not thinking. Even if we reduce our mind to ashes and enter the state of cessation, we still fall into eighty-four thousand dried-up, chaotic thoughts. But when we think of hell, we become beings of hell; when we think of hungry ghosts, we become hungry ghosts; and when we think of the Buddha, we become beings of the Buddha-realm. This principle is perfectly clear. Thus the \*Mirror of the Source\* says: “One thought of connection—one moment of Buddhahood. Each successive thought of connection—each moment of Buddhahood.” If you then ask, “Who is reciting the Buddha’s name?” that is putting a head on top of a head, riding a donkey while searching for a donkey. A person with clear eyes would burst out laughing at such foolishness. But in recent times, ignorant and arrogant people have wrongly regarded koans as extraordinary and the Buddha-name as ordinary. They cast away the precious wish-fulfilling jewel and compete over broken tiles and pebbles—how pitiful! The virtuous friends of Sheng Creek alone have formed a society to recite the Buddha’s name. Throughout the day, they recite aloud for one incense period and silently for another, in an unbroken cycle. Their goal is nothing less than single-minded concentration free of distraction. This practice is simple and effective. You must have deep faith and no doubt. Persevere without giving up, and naturally you will transcend the five turbidities, perfectly perfect the four pure lands. There is no need to go searching for Chang’an while standing in the Hall of Primordial Origin.

示閔周埏信願如目，眾行如足。信願如牛，眾行如車。信願如棋之有眼，眾行如棋之有子。故信願行三，雖缺一不可，而尤以信願為主為導也。蓋信願既專，凡種種諸善，皆淨土資糧。縱萬不幸，誤作諸惡，誠心懺悔，斷相續心，亦足為往生妙行。苟無信願，則戒感人天，定感色無色界，慧剋二乘權果而已。

> Faith and vows are like eyes; all other practices are like feet. Faith and vows are like an ox; all practices are like the cart. Faith and vows are like the "eyes" in a game of Go; all practices are like the stones on the board. Therefore, among faith, vows, and practice, though none of the three can be missing, it is faith and vows that are the chief and guide. For once faith and vows are true and single-minded, then all kinds of good deeds become provisions for rebirth in the Pure Land. Even if, by the worst misfortune, one mistakenly commits various evils, if one sincerely repents and cuts off the continuous mind of wrongdoing, this too is enough to become a wondrous practice for rebirth. But if faith and vows are absent, then ethical discipline will bring rebirth among humans or gods, meditative concentration will bring rebirth in the Form or Formless Realms, and wisdom will only bring the attainment of the lesser fruits of the Two Vehicles.

示閔六飛二則佛法貴精不貴多。精貫多，多不能專精，故提綱挈領之道，不可不急講也。綱領者，現前一念心性而已。心性不在內外中閒，不屬過現未來，不可以色聲香味觸法求，不可以有無雙亦雙非取。心性既爾，一切法性亦如是。故曰：因緣所生法，即空即假即中。中者性體，空者性量，假者性具也。迷此性量，名見思惑，迷此性具，名塵沙惑，迷此性體，名無明惑。三惑皆迷中翳妄，非有實體，故三觀起，三惑隨消。由吾人迷有厚薄，致如來教有頓漸。是知頓漸諸教，皆為了悟心性而設，若了心性，教綱在我不在佛矣。然須先破我法二執，是故《唯識》初二卷，言之獨詳。學者果能隨文會理，將無始名言戲論、我法習氣當下鏟除，則真空理顯。此之空理，不當有無，有無自爾。無者無彼遍計，有者有彼依圓。圓成實者，唯識實性，名中道第一義諦。依他起者，唯識假相，名為俗諦，此二皆非實我實法，但眾生遍計執情，名為我法，我法本空，名為真諦。三諦不一異，不縱橫。真中為理如水，俗諦為事如波。藏通二教，僅詮真理，以六凡為俗。別圓二教，正詮中理，以十界為俗。先於現前一念心性達三諦已，則知一代教法，或頓詮此心性，或漸詮此心性，或詮心性少分，或詮心性全體，不啻持一鑰開眾鎖也。豈於千經萬論，興望洋之歎哉。其一

> \### Demonstrating the Six Principles Through Two Examples The essence of the Buddha’s teaching lies in quality, not quantity. Quality permeates quantity; quantity cannot achieve focus without quality. Therefore, the path of grasping the essential outlines must be urgently taught. What are these outlines? They are nothing other than the mind-nature of the present moment. The mind-nature is not located inside, outside, or in between; it does not belong to the past, present, or future; it cannot be sought through forms, sounds, smells, tastes, touches, or mental objects; it cannot be grasped by existence, non-existence, both, or neither. Since the mind-nature is thus, so is the nature of all phenomena. Therefore, it is said: “All conditioned phenomena are born from causes and conditions; they are emptiness, conventional existence, and the Middle Way simultaneously.” The Middle Way is the essence of this nature; emptiness is its measure; conventional existence is its function. Delusion regarding this measure is called “view-delusion and thought-delusion”; delusion regarding this function is called “dust-like delusion”; delusion regarding this essence is called “fundamental ignorance”. These three delusions are merely illusory disturbances within confusion; they have no real substance. Thus, when the three contemplations arise, the three delusions vanish accordingly. Because people’s confusion varies in depth, the Tathāgata’s teachings range from sudden to gradual. Know that all teachings—sudden or gradual—are established solely to awaken us to the mind-nature. If one awakens to the mind-nature, then the framework of the teachings lies within oneself, not in the Buddha. However, one must first break the two attachments to self and phenomena. Therefore, the first two volumes of the \*Cheng Weishi Lun\* discuss this in exceptional detail. If students can follow the text to comprehend the principle, and in an instant eradicate the beginningless habits of verbal speculation, doctrines, self-attachment, and attachment to phenomena, then the truth of emptiness will be revealed. This emptiness principle is not to be equated with existence or non-existence; existence and non-existence arise naturally on their own. “Non-existence” refers to the absence of conceptual projections; “existence” refers to the presence of the dependent and perfected natures. The perfected nature is the ultimate reality of consciousness-only, known as the Middle Way’s ultimate truth. The dependent nature is the provisional appearance of consciousness-only, known as conventional truth. Neither of these two constitutes a real self or real phenomena. It is only the clinging attachment of sentient beings’ conceptual projections that we call “self and phenomena.” Since self and phenomena are fundamentally empty, this is called the ultimate truth. The three truths are neither one nor different, neither sequential nor overlapping. The true and middle truths are principle, like water; conventional truth is phenomena, like waves. The two teachings of the Storehouse and Common vehicles only explain the true principle, taking the six realms of rebirth as conventional. The Distinct and Perfect teachings directly explain the middle principle, taking the ten realms as conventional. First, within the mind-nature of the present moment, realize these three truths. Then you will understand that the Buddha’s entire scriptural system— whether it expounds this mind-nature suddenly, gradually, partially, or fully— is like holding a single key to open countless locks. How could you ever sigh in despair before the thousands of sutras and myriads of commentaries?

般若非他，現前一念心性而已。心性本自豎窮橫遍，故廣大。妄認四大為自身相，六塵緣影為自心相，則狹小矣。本自微妙寂絕，故第一。妄貪三界有漏因果，二乘偏真因果，則下劣矣。本自生佛體同，故常，亦名愛攝。妄計內外彼此不同，則厭怠矣。本離我法二執，故不顛倒，亦名正智。妄計我人眾生壽者諸相，則顛倒矣。然雖迷此心性為狹小下劣，厭怠顛倒，如水成冰，實廣大第一愛攝正智之體，依然如故，毫無缺減。如冰之溼性，仍即水之溼性，苟遇煖緣，未有不應念成水者也。故善學般若菩薩，莫貴觀察現前一念心之實性。此心體本離過絕非，不墮諸數，至尊至貴，名實相般若，譬如金剛，為無價寶。此心覓之，了不可得，靈明洞徹，泛應曲當，名觀照般若，譬如金剛，堅利不壞。此心炳現根身器界，百界千如，森羅昭布，名文字般若，譬如金剛，普雨眾寶。秖此一心，即三般若，三世諸佛，不能增一絲毫，蜎飛蝡動，不能減一絲毫。但迷之舉體為惑業苦三障，悟之舉體為般若解脫法身三德。三德如水外無冰，故云三千果成，咸稱常樂。三障如冰外無水，故云三千在理，同名無明。如此達得，則但有泮冰法，別無覓水法，有去翳法，無與明法。但願空諸所有，切勿實諸所無。所以熾然諸惡莫作，眾善奉行，乃至布施持戒，忍辱精進，修行五悔，習學諸禪，廣學多聞，研究法義，皆泮冰去翳，空諸所有，至冰執盡消，幻翳盡去，所有盡空，適復本有一念心性之全體大用，而別無心外一法可得。故曰：入於如來妙莊嚴海，圓滿菩提，歸無所得。又曰：以無我人眾生壽者，修一切善法，即得阿耨多羅三藐三菩提。又曰：法法皆通，法法皆備，而無一法可得，名最上乘。此即金剛正印，佛祖傳心要訣也。三藏十二部，千七百公案，乃至天台三大五小，皆發明此理而已。此理不明，徒學佛法，徒參公案，竟有何益？此理既明，一切宗教，皆吾心註腳，豈異說所能簧鼓。以此圓解，淨除無始妄惑種子。若觀行淨，則同居土淨；相似淨，方便土淨；分證淨，實報土淨；究竟淨，寂光土淨。故曰：隨其心淨，則佛土淨。當知華藏莊嚴無邊剎海，皆我淨心所感依報，皆第八識所現相分，豈別有心外之土，又豈別有土外之心也。

> Prajna is nothing other than the mind-nature of the present, single thought. The mind-nature is originally vertically exhaustive and horizontally pervasive, thus it is vast and great. Misrecognizing the four elements as one's own body and the shadows of the six sense objects as one's own mind-nature makes it narrow and petty. It is originally subtle, wonderful, still, and beyond all concepts, thus it is supreme. Greedily clinging to the three realms' conditioned and defiled causes and effects, or the partial and true causality of the Two Vehicles, makes it lowly and inferior. It is originally identical in essence with all beings and buddhas, thus it is constant—also called loving embrace. Mistakenly distinguishing inner and outer, self and other, as different makes one weary and neglectful. It is originally free from the two attachments to self and phenomena, thus it is without inversion—also called right understanding. Mistakenly grasping at the appearances of self, being, living being, and life-span leads to inversion. Yet even when deluded, this mind-nature becomes narrow, petty, lowly, weary, and inverted—like water turning to ice—yet the substance of its vastness, supremacy, loving embrace, and right understanding remains as ever, without any deficiency. The wetness of ice is precisely the same as the wetness of water; encountering warmth, it inevitably returns to water. Therefore, those skilled in learning the Prajna of the bodhisattva treasure nothing more than observing the real nature of the present single thought. That single thought itself, originally free from error and beyond all concepts, not falling into any category, most honored and most noble, is the Prajna of Reality—like a vajra, a priceless gem. This mind, when sought, cannot be found anywhere, yet its spiritual clarity penetrates all and responds appropriately to everything; this is the Prajna of Contemplation—like a vajra, firm and sharp, indestructible. This mind manifests clearly the body and environment, the hundred realms and thousand suchnesses, all things arrayed distinctively; this is the Prajna of Words—like a vajra, raining down all kinds of jewels. This single mind is identical to the three prajnas; all buddhas of past, present, and future cannot add a single hair to it, and even tiny insects and crawling creatures cannot subtract a single hair from it. Only when deluded, its whole substance becomes the three obstructions of afflictions, karma, and suffering; when awakened, its whole substance becomes the three virtues of prajna, liberation, and Dharmakaya. The three virtues are like water beyond which no ice exists; thus it is said that when the three thousand realms perfect their result, all are called constant joy. The three obstructions are like ice beyond which no water exists; thus it is said that when the three thousand realms are within principle, all are named ignorance. Understanding this thoroughly, then there is only a method for melting ice, no method for finding water separately; there is a method for removing cataracts, no method for adding brightness. Just wish to empty all that exists, never try to solidify what does not exist. Therefore, vigorously do no evil, practice all good—even giving, observing precepts, patience, diligence, cultivating the five repentances, practicing various meditations, broadly learning and hearing much, researching Dharma principles—all these are methods to melt ice and remove cataracts, to empty all existences. Eventually, when the attachment to ice is completely dissolved, the illusory cataracts are entirely removed, all existence is emptied, then the original single thought-mind’s full substance and great function is restored as it was, without any Dharma outside the mind being obtainable. Hence it is said: Enter the ocean of the Tathagata’s wonderful adornment, perfect enlightenment, and return with nothing obtained. It also says: With no self, being, living being, or life-span, cultivate all wholesome dharmas, then attain Anuttara-samyak-sambodhi. It also says: All dharmas are accessible, all dharmas are complete, yet no single dharma is obtainable; this is called the supreme vehicle. This is the vajra seal, the essential secret of buddhas and patriarchs. The entire Tripitaka, the twelve divisions of scriptures, the seventeen hundred gong’an, and even the Tiantai teachings—major and minor—all merely elucidate this principle. If this principle is not understood, merely studying the Buddhadharma and investigating gong’an—what benefit could there be? Once this principle is understood, all teachings and traditions become footnotes to our own mind. How could any deviant view confuse us? With this perfect understanding, purify the seeds of beginningless false delusion. If the view and practice are pure, then the Land of Common Abode is pure; if they approach realization, the Land of Expediency is pure; if they partially realize, the Land of Reward is pure; if they perfectly realize, the Land of Eternal Stillness and Light is pure. Therefore it is said: As the mind is pure, the buddha-land is pure. Know that the adornments of the Avatamsaka realm and the boundless oceans of worlds are all the dependent environment manifested by our pure mind—all appearances distinguished by the eighth consciousness. How could there be a land apart from the mind, or a mind apart from the land?

示戒心欲使悲智恒得相應，必須諦觀現前一念。此一念心，不在內外中閒，不在去來現在，非青黃赤白，非長短方圓，欲言其有，毫無朕跡，欲言其無，不可斷滅。三世諸佛所證，證此也，一切眾生所迷，迷此也。證時不增，迷時不減。故曰：心佛眾生，三無差別。然證雖不增，恒受法性真常之樂，為求此樂，故名為智。迷雖不減，枉受顛倒輪迴之苦，為拔此苦，故名為悲。非大智不運大悲，非大悲不圓大智。一念觀心，即一念返迷歸悟，念念觀心，即念念返迷歸悟。返迷是即智之悲，歸悟是即悲之智。即智之悲，所以遊行四方，即悲之智，所以承事諸佛。佛及眾生，總不出我現前一念心性。持戒者，瑩治此也；作福者，莊嚴此也；忍辱者，體達此也；精進者，顯發此也；坐禪者，映徹此也；看經者，照了此也；見佛菩薩善知識者，印契此也；立大願行，盡未來際，度脫有情者，完滿此也。觀一念心中十界假名，而興與拔，為平等生緣慈悲。觀一念心中十界五陰，而興與拔，為平等法緣慈悲。觀一念心中十界體性，而興與拔，為平等無緣慈悲。一切時中，觀心為主，讀誦了義大乘，而助顯之，勤修種種福德，而資發之。勿令此心墮在無記不善境界，勿貪世閒文字詩詞而礙正法，勿逐慳貪嫉妒我慢鄙覆習氣而自毀傷，日新其德，以詣於成。一生如此，則生生亦復如是，得生淨土，永無退轉。百劫千生，大事因緣，只在現前一念。此念若正，無不是正。此念若邪，無不是邪也。

> Showing the Mind of Precepts To ensure that compassion and wisdom always correspond with each other, one must carefully observe the present thought-moment. This single thought-moment does not dwell inside, outside, or in between; it does not exist in the past, present, or future. It is not blue, yellow, red, or white; it is not long, short, square, or round. If you try to say it exists, it has no trace. If you try to say it does not exist, it cannot be cut off or annihilated. All Buddhas of the past, present, and future have attained realization—they realized this. All sentient beings are deluded—they are deluded about this. When awakened, it is not increased; when deluded, it is not decreased. Therefore it is said: "Mind, Buddha, and sentient beings—these three are not different." Although awakening does not increase anything, one eternally experiences the true and constant joy of the Dharma-nature. Seeking this joy is called wisdom. Although delusion does not decrease anything, one wrongly undergoes the suffering of inverted cyclic existence. Rescuing beings from this suffering is called compassion. Without great wisdom, one cannot activate great compassion. Without great compassion, one cannot perfect great wisdom. Observing the mind in a single moment is, in that moment, returning from confusion to awakening. Observing the mind in thought after thought is, in every thought, returning from confusion to awakening. Returning from confusion is compassion born of wisdom. Returning to awakening is wisdom born of compassion. Compassion born of wisdom enables one to travel everywhere. Wisdom born of compassion enables one to serve all Buddhas. Buddhas and sentient beings never go beyond the nature of this present thought-moment. Upholding precepts purifies this. Performing meritorious acts adorns this. Practicing patience realizes this. Cultivating vigor manifests this. Sitting in meditation illuminates this. Reading sutras comprehends this. Seeing Buddhas, Bodhisattvas, and spiritual teachers confirms this. Establishing great vows and practices, reaching to the end of time, to liberate all beings—this completes this. Contemplate the provisional names within the ten realms of a single thought-moment, and arouse the wish to give and to rescue—this is the equal compassion of conditioned sentient beings. Contemplate the five aggregates within the ten realms of a single thought-moment, and arouse the wish to give and to rescue—this is the equal compassion of conditioned phenomena. Contemplate the essential nature within the ten realms of a single thought-moment, and arouse the wish to give and to rescue—this is the equal compassion of unconditioned liberation. At all times, observing the mind is the main practice. Reciting and studying the complete Mahayana scriptures supports and reveals it. Diligently cultivating all kinds of merit nourishes and develops it. Do not allow this mind to fall into neutral or unwholesome states. Do not cling to worldly literature and poetry, which obstruct the true Dharma. Do not follow habits of stinginess, jealousy, arrogance, conceit, or deceit, which harm yourself. Renew your virtue daily, pressing forward toward completion. Live this way in this life, and life after life will be the same. You will be reborn in the Pure Land, never to retreat again. For hundreds of kalpas, thousands of lives, the great matter of birth and death rests entirely upon this present thought-moment. If this thought-moment is correct, nothing will be incorrect. If this thought-moment is twisted, nothing will be straight.

示吳景文無法不從心造，無法不即心具，識取自心，佛祖道盡矣。心造者，即理恒事也。心具者，即事恒理也。即理而事，謂之百法，即事而理，謂之大乘。百法是理家之事，全事即理，故云一切法無我，無我即二空真如，欲不謂之大乘，不可得也。大乘是事家之理，全理成事，故以止觀所依等五番建立，攝盡三千性相，百界千如，欲不謂之百法，不可得也。故欲透唯識玄關，須善台衡宗旨；欲得台衡心髓，須從唯識入門。未有日用尋常分劑頭數尚未了了分明，而漫擬玄妙者。法華諸法，如是相，如是性，乃至如是本末究竟等，相最在初，以其攬而可別故也。設現前心起之相，尚不知是王是所、是善不善、有覆無覆，於三量中為是何量、於三境中為緣何境，彼若性若體，乃至果報，何由洞然明白？設於事造，一界十如，尚未能了，又何由即事造而達理具之百界千如？又何由即事造之理具，遂洞照了達即理具之事造百界千如？嗚呼！台衡心法不明久矣。彼蓋不知智者《淨名疏》，純引天親釋義故也。疏流高麗，莫釋世疑，而南嶽《大乘止觀》，亦約八識辨修證門，正謂捨現前王所，別無所觀之境。所觀既無，能觀安寄？辨境方可修行，止觀是台衡真正血脈，不同他宗泛論玄微。法爾之法，道不可離。彼拒法相於山外，不知會百川歸大海者，誤也。

> \[Note: Instructions for Wu Jingwen\] No phenomenon arises apart from the mind, and no phenomenon exists without being fully contained within the mind. When you truly understand the nature of your own mind, you have grasped the entire teaching of all Buddhas. What does "arising from the mind" mean? It means that ultimate principles manifest as everyday realities. What does "being contained within the mind" mean? It means that everyday realities are always expressions of ultimate principles. When we see ultimate principles as everyday realities, this is called the Hundred Dharmas. When we see everyday realities as ultimate principles, this is called the Great Vehicle (Mahayana). The Hundred Dharmas are the everyday realities that embody principles—since all realities are themselves principles, we say "all phenomena are without self." This "no-self" is the true nature of emptiness of both self and phenomena. How could this not be called the Great Vehicle? The Great Vehicle is the principle that shapes everyday realities—since all principles manifest as realities, it establishes the five layers of basis for Calmness and Insight (Shamatha and Vipashyana), encompassing all 3,000 characteristics and realms, the hundred worlds and thousand aspects of reality. How could this not be called the Hundred Dharmas? Therefore, if you wish to penetrate the profound gateway of Mind-Only (Yogacara), you must skillfully grasp the core teachings of Tiantai. If you wish to obtain the heart-essence of Tiantai, you must enter through the gate of Mind-Only. It is impossible to rush toward esoteric mysteries while being unclear about the basic distinctions and categories of everyday experience. The Lotus Sutra speaks of all phenomena as having appearance, nature, essence, power, function, causes, conditions, results, consequences, and the complete unity from beginning to end. Among these, "appearance" is listed first, because it is what we can see and distinguish. If we cannot even recognize whether the appearances that arise in our present mind are primary (king) or secondary (retinue), wholesome or unwholesome, veiled or unveiled, which of the three modes of perception they belong to, which of the three objects they perceive—how can we clearly understand their nature, essence, and karmic results? If we cannot yet understand even one of the ten aspects of reality as it manifests in a single world, how can we possibly, through understanding that manifestation, realize the principle of a hundred worlds and a thousand aspects? And how can we, from the manifestation of a single world, clearly perceive the principle that all worlds and aspects are already fully present? Alas! The true heart-method of Tiantai has been unclear for far too long. This is because people do not realize that Master Zhiyi's commentary on the Vimalakirti Sutra directly draws on Vasubandhu's explanations for interpretation. That commentary was passed to Korea, leaving the world perplexed. Meanwhile, Nanyue's Great Calmness and Insight also explains the path of cultivation and realization in terms of the eight consciousnesses—precisely because setting aside the present primary and secondary functions, there is no other object of contemplation. Without an object, what anchor is there for the observing mind? Only by first discerning the object can we proceed with practice. Calmness and Insight are the true lifeblood of Tiantai, unlike other schools that discuss mystical profundities vaguely. The Dharma functions naturally, and the path cannot be abandoned. Those who reject the analysis of phenomena (Dharma Characteristics) as external to the mountain (outside the tradition) fail to realize that a hundred rivers all return to the same ocean. That is a mistake.

示如母道不在文字，亦不在離文字。執文字為道，講師所以有說食數寶之譏也。執離文字為道，禪士所以有暗證生盲之禍也。達磨大師以心傳心，必藉《楞伽》為印，誠恐離經一字，即同魔說。智者大師九旬談妙，隨處結歸止觀，誠恐依文解義，反成佛冤。少室天台，本無兩致，後世禪既謗教，教亦謗禪，良可悲矣。予二十三歲，即苦志參禪，今輒自稱私淑天台者，深痛我禪門之病，非台宗不能救耳。柰何台家子孫，猶固拒我禪宗，豈智者大師本意哉？憾予為虛名所累，力用未充，不能徹救兩家之失。但所得名字位中，圓融佛眼，的可考古佛不謬，俟百世不惑。願如母但學予解，勿學予之早為人師，庶法門有賴乎。

> The Way is not found in words, nor is it found apart from words. To cling to words as the Way is why lecturers are criticized for merely "counting the treasures of others while reciting the menu on an empty stomach." To cling to being apart from words as the Way is why meditators fall into the disaster of "dark realization and blind confusion." When the great master Bodhidharma transmitted mind-to-mind, he inevitably used the \*Lankavatara Sutra\* as a seal, deeply fearing that deviating a single word from the sutras would be the same as demonic teachings. When the great master Zhiyi, for ninety days, expounded on the subtle meanings, he always anchored them in cessation and contemplation (shamatha and vipashyana), deeply fearing that merely interpreting words by meaning would actually make one an enemy of the Buddha. Shaolin Monastery (Bodhidharma’s tradition) and Mount Tiantai (Zhiyi’s tradition) were fundamentally not two separate paths. But in later generations, Chan (Zen) slandered the doctrinal schools, and the doctrinal schools slandered Chan—this is truly lamentable. When I was twenty-three years old, I painstakingly devoted myself to Chan meditation. Now, I spontaneously call myself a private follower of the Tiantai School because I deeply feel that the sicknesses of our Chan lineage can only be cured by the Tiantai teachings. Yet, unfortunately, the descendants of the Tiantai School still stubbornly reject my Chan tradition. Could this possibly have been the original intent of the great master Zhiyi? I regret that I am burdened by my own false reputation, my effort and ability are not yet sufficient, and I cannot thoroughly remedy the faults of both traditions. However, what I have attained in the stage of "name and position" (\*namadheya-pada\*)—the perfectly integrated Buddha-eye—can indeed be verified as not mistaken by the ancient Buddhas and will not be confused for a hundred generations. I hope that you, likened to a mother, will only study my understanding and not imitate my mistake of becoming a teacher for others too early. In this way, the Dharma-gate will have support.

示用晦二則弟之從予遊，啟之者松蘿令師，成之者如母乃兄也。令師謂弟堪作法廈一椽，蓋謙詞也，亦實語也。然材之大小何可定，雖有大木，匠人斲而小之，則不勝其任矣。拱把之桐梓，能善養之，則漸成合抱矣。今天下之匠，未有不以名利斲人者也。汝固能不受其斲，所以善自養者，不可不急講也。曾子曰：「士不可以不弘毅，任重而道遠。」夫法界含生為己任，任乃重矣。盡未來際無已時，時乃遠矣。任雖重，不可他諉也。時雖遠，不可中止也。知不可諉，不期弘而自弘。知不可止，不期毅而自毅。以此自養，雖天魔外道，不能斲令小也。陰涼大樹，深為弟望之。其一

> \[Instructions for Yinhui: Two Passages\] My younger brother once studied with me. It was Master Songluo who first guided him toward this path, and it was his elder brother, who was like a mother to him, who helped him complete his learning. Master Songluo said that my younger brother could become a single beam in the great temple of the Dharma—this was a humble way of speaking, but also an honest truth. However, the size of the timber cannot be determined in advance. Even if there is a great tree, if the carpenter chops it down and makes it small, it will no longer be able to bear its load. But if you take a small sapling of catalpa or tung wood and nurture it well, it will gradually grow large enough to be embraced by both arms. Now, the carpenters of this world all use fame and profit to cut people down. Since you are able to resist being cut down in this way, you must urgently focus on how to properly nurture yourself. Master Zeng said: "A scholar-official must be broad-minded and resolute, for his burden is heavy and his journey is long." Take the entire Dharma-realm and all living beings as your responsibility—then the burden is truly heavy. Carry this on for all time without end—then the journey is truly long. Even though the burden is heavy, it cannot be shifted to others. Even though the journey is long, it cannot be abandoned halfway. Knowing that it cannot be shifted, you will become broad-minded without even trying. Knowing that it cannot be abandoned, you will become resolute without even trying. By nurturing yourself in this way, even heavenly demons and heretical teachers will not be able to cut you down and make you small. I sincerely hope that you will grow into a great tree of cool shade. (The first passage)

法身之性，本無差別，佛異眾生，修德有功而已。修德亦皆性具，眾生日用不知者，癡愛異見為之障也。欲彰修德，莫先除障。修德有二，一般若，二解脫。欲證般若，須勤聞思修三慧。欲證解脫，須勤施戒心三福。施除貧乏，得大助道；戒除垢染，成就法器；心除散亂，能引實慧。所以福慧二輪，不可暫廢，廢則法身流轉五道，名曰眾生矣。嗚呼！末世求真修福慧者，厥唯艱哉。或師心任意；或縱恣宿習；或精勤不得其門，唐捐苦行；或知路不肯舉足，坐待日暮；或甫欲入路，外魔內障，順逆境緣，紛紛競作，有志不展，可痛哭流涕者，不止一二事也。彼發心不真正，志願不遠大，誓力不勇猛者，俱不足論。且如朽人，二十四歲出家，父未葬，母乏養，毅然薙髮染衣，作務雲棲，坐禪雙徑，住靜天台，心真正，志遠大，誓勇猛。將出家，先發三願，一未證無生法忍，不收徒眾；二不登高座；三寧凍餓死，不誦經禮懺，及化緣以資身口。又發三拌，拌得餓死，拌得凍死，拌與人欺死，終不出一言理是非、競得失，何況有報怨復仇之事。故數年行腳，不敢亂走一步、輕發一言，動大眾念頭。特因少年，稍通文墨，未幾為道友所逼，輒為商究佛法，遂致虛名日彰，於三願中，違卻不高座願。又因初出家時，急要工夫成片，不曾依薙度師作務三年之訓，始意工夫成片，仍可作務，豈料虛名所誤，竟無處可討務單。一蹉百蹉，福輪欠缺。三十年來，自利既不究竟，利他又無所成，雖種種著述，僅與天下後世結般若緣，而重興正法之志，付諸無可柰何矣。豈不大可慟哉。汝志兼修福，甚慊予願。但汝資雖穎，質雖誠，志雖正，而稟氣柔弱，短於人情世故。既柔弱短智，莫若一筆句倒，作一癡呆漢好。若不能涉入，又不能句倒，反多一種不覺，福慧俱受傷矣。孔子謂邦家必達者，貴質直好義，察言觀色。此雙修二輪之祕訣也。夫質直者，正念真如也，好義者，樂集功德也。二者皆以察言觀色為進修方便。蓋修此二輪，必須親近知識，儒所謂親仁也；必須隨順眾生，儒所謂泛愛眾也。夫親愛之道，非察言觀色，則我法熾然。我法熾然，不唯不能升堂入室，竭力盡誠，恐不至深獲戾於仁眾不止。良由智光未露，則福德全傷，福德全傷，則智種滅沒，是修惑業，非修福慧也。汝欲修此觀察妙法，請從一筆句倒始，內不見有我，則我無能，外不見有人，則人無過。一味癡呆，深自慚愧，劣智慢心，痛自改革。逮積福多，善根淳厚，只此癡呆漢子，卻能如水之隨處流行，泛應曲當。若坐立去來，悉不逆前人意，如須菩提，是相似癡呆，亦相似察言觀色。若觀十法界眾生，稱汝名者之音，令彼前人，悉得解脫，如觀世音，是分真癡呆，亦分真察言觀色。若外道婆羅門，懷善惡心而來，莫不悅可其意，乃至隨緣赴感靡不周。如釋迦牟尼，則究竟癡呆，亦究竟察言觀色。身證二嚴，號稱兩足，邦家必達，義極於此。嗚呼！鴛鴦繡出從君看，不把金鍼度與人。梓匠輪輿，能與人規矩，不能使人巧。一箇荔枝，殼剝了，核去了，放在你口裏，只代咽，不得用晦。其深思之。

> The nature of the Dharma body is fundamentally without distinction. The difference between a Buddha and ordinary beings is simply that the Buddha has perfected the cultivation of merit and wisdom. This cultivation itself is also an inherent quality of our nature; ordinary beings do not realize it in daily life because they are hindered by ignorance, attachment, and distorted views. To manifest the cultivation of merit and wisdom, one must first remove these hindrances. Such cultivation has two aspects: first, wisdom (prajñā); second, liberation (vimokṣa). To realize wisdom, one must diligently practice the three kinds of learning: hearing, reflecting, and meditating. To realize liberation, one must diligently cultivate the three kinds of merits: generosity, ethical conduct, and mental cultivation. Generosity removes poverty and brings great supportive conditions; ethical conduct removes defilements and completes one's capacity as a vessel for the Dharma; mental cultivation removes distraction and leads to true insight. Thus, the two wheels of merit and wisdom must never be neglected. If they are neglected, the Dharma body will flow and sink into the five realms of existence, and that is what we call an ordinary being. Alas! In these latter days, those who truly seek to cultivate merit and wisdom face great difficulty. Some follow only their own arbitrary minds; some indulge their old habits; some are diligent but cannot find the entrance, wasting their efforts in ascetic practices; some know the path but refuse to take a step, idly waiting until sunset; some, just as they are about to set out, are assailed by external demons and internal obstacles, favorable and adverse conditions arising in endless succession. Their aspirations are unfulfilled, and there is more than one cause for weeping and lamentation. As for those whose resolve is not genuine, whose vows are not far-reaching, and whose commitment is not courageous, they are not even worth discussing. Take me, a poor old monk, for example. I left home at twenty-four. My father was not yet buried, and my mother lacked support. Yet I resolutely shaved my head and donned the robes, took up work at Yunqi monastery, sat in meditation at Shuangjing, and lived in solitude at Tiantai. My mind was genuine, my vows were far-reaching, and my determination was courageous. Before leaving home, I first made three vows: first, until I realized the non-arising tolerance of the Dharma, I would not accept disciples; second, I would not ascend a high seat to teach; third, I would rather die of cold or hunger than chant sutras, perform repentance rituals, or beg to sustain myself. I also made three resolutions: I resolved to die of hunger, to die of cold, and to die from being bullied by others, but I would never speak a word to argue about right and wrong or compete over gain and loss, let alone think of revenge. Thus, for many years of pilgrimage, I dared not take a single step recklessly nor utter a word lightly that would stir others' thoughts. But because I had some literary skill from my youth, I was soon pressured by fellow practitioners to discuss the Dharma, and my empty reputation gradually grew. In doing so, I broke my vow not to ascend a high seat. Furthermore, when I first left home, I was eager to achieve continuous concentration in my practice and did not follow my preceptor's instruction to do three years of service work. I thought I could still do such work after my practice became continuous. Little did I know that my empty reputation would prevent me from ever finding a placement for menial labor. One mistake led to a hundred errors, and my wheel of merit remained deficient. For thirty years now, I have neither perfected my own benefit nor accomplished any for others. Although I have produced various writings, they have merely created karmic conditions for wisdom with future generations. As for my vow to revive the true Dharma, I have had to abandon it helplessly. Is this not a profound cause for sorrow? Your aspiration to cultivate both merit and wisdom greatly pleases me. However, although you are gifted in intellect, sincere in character, and correct in motivation, you are by nature gentle and weak, lacking in worldly experience. Since you are gentle, weak, and lacking in wisdom, it would be best if you simply set aside all these concerns and become a seemingly foolish person. If you cannot engage with the world, yet you cannot set it aside either, you will only gain an extra kind of ignorance, and both merit and wisdom will be harmed. Confucius said that the person who will certainly succeed anywhere values an upright character and loves righteousness, and is skilled in observing speech and facial expressions. This is the secret of cultivating both wheels. What is an upright character? It is the right mindfulness of suchness. What is loving righteousness? It is delighting in accumulating meritorious virtues. Both depend on observing speech and expressions as a means of practice. To cultivate these two wheels, you must draw near to wise teachers—this is what Confucians mean by "cherishing the virtuous"—and you must go along with sentient beings—this is what Confucians mean by "loving all widely." If in the process of drawing near and loving, you do not observe speech and expressions, then the sense of self and self-held views will blaze. When this blaze arises, not only will you be unable to enter the inner chamber or exert full effort and sincerity; I fear you will not stop until you have deeply offended both the virtuous and the ordinary. This is because the light of wisdom has not yet shone forth, so merit is completely harmed; when merit is completely harmed, the seeds of wisdom are destroyed. This is cultivating afflictive actions, not merit and wisdom. If you wish to cultivate this wondrous method of observation, please begin by setting everything aside. Within, do not see a self, so you are without an active ego. Without, do not see others, so others are without faults. Be thoroughly foolish, deeply repentant and ashamed. Harshly reform your inferior wisdom and arrogant mind. When you have accumulated much merit and your roots of goodness are solid and mature, then this very fool will be able to flow everywhere like water, responding appropriately to all situations. Whether sitting, standing, going, or staying, you will never oppose the intentions of others. This may be compared to Subhūti, who was a type of fool and also a type who observed speech and expressions skillfully. If you can behold the sounds of sentient beings in the ten Dharma realms who call your name, and cause them all to attain liberation—like Avalokiteśvara—this is a partial realization of foolishness and a partial realization of observing speech and expressions. If outside heretics and Brahmins come with good or evil thoughts, none of them will fail to be pleased by your manner, and you will respond everywhere to their needs. This is like Śākyamuni Buddha, who perfectly realized foolishness and perfectly realized the observation of speech and expressions. The body and its realization of the two perfections are called the "Two-Footed One." The principle of succeeding anywhere culminates right here. Alas! The embroidered mandarin ducks are produced for you to see; but I cannot give you the golden needle for their creation. A carpenter or wheelwright can give you the compass and square, but not your skill. If I peel a lychee, remove the pit, and put it in your mouth, I can only do so much; I cannot swallow it for you. Use this metaphor to deeply contemplate.

示明記佛法衰，由出家人見地不明。見不明，又由因地不真。使發心真為生死大事，定知三界生死，無不是苦。既知三界總是苦諦，決不起三界內心，是謂斷集知苦。斷集之智，便是道諦，更無二道。修道永斷苦集，便是滅諦，更無他滅。自苦如此，他苦亦然，故發誓云：眾生無邊誓願度。自集應斷他亦然，故發誓云：煩惱無盡誓願斷。自須修道他亦然，故發誓云：法門無量誓願學。自期證滅他亦然，故發誓云：佛道無上誓願成。此之謂因地真，見地自明白也。今人不然，才說為生死，便置法門於度外，惟思獨善。才說為法門，便置生死於度外，惟競世情。夫思獨善者，不失為人天二乘種子，競世情者，鮮不墮修羅魔外窠臼。撐法門者益多，而正法益壞，可勝悼哉。予別無長處，但深知菩提大心，決與為生死心不二。今特為汝徹底道破，能信此語，則念念與四諦四弘相應矣。

> The teachings of the Buddha decline when monastics lack clarity in their understanding. A lack of clarity in understanding stems from an impure foundation in intention (the initial cause). If one's resolve is truly set on the great matter of birth and death, one will surely realize that within the three realms of existence, there is nothing that is not suffering. Having recognized that the three realms are entirely the Truth of Suffering, one will absolutely not give rise to the actions of mind that lead to remaining within these realms. This is known as cutting off the cause (the Truth of Origination) by understanding suffering. The wisdom that cuts off the cause is itself the Truth of the Path, and there is no other path. Cultivating the Path to eternally cut off suffering and its cause is itself the Truth of Cessation, and there is no other cessation. Just as one's own suffering is thus, so too is the suffering of others. Therefore, one makes the vow: "However countless sentient beings are, I vow to save them all." Just as one's own cause of suffering should be cut off, so too should that of others. Therefore, one makes the vow: "However endless the afflictions are, I vow to cut them all off." Just as one must cultivate the Path oneself, so too must others. Therefore, one makes the vow: "However limitless the Dharma doors are, I vow to learn them all." Just as one aspires to realize Cessation for oneself, so too for others. Therefore, one makes the vow: "However supreme the Buddha Way is, I vow to realize it." This is what is meant by a true foundation in intention, naturally leading to a clear understanding. People today do not act this way. The moment they speak of "for birth and death," they set aside the Dharma doors, only thinking of solitary self-benefit. The moment they speak of "for the Dharma doors," they set aside birth and death, only competing in worldly affairs. Those who think only of solitary self-benefit do not lose their potential to become beings of the human or heavenly realms, or followers of the Two Vehicles. But those who compete in worldly affairs will rarely avoid falling into the nests of asuras, demons, or those of wrong paths. The more people there are who prop up the Dharma gates, the more the True Dharma decays. How lamentable is this! I have no other strong points, but I deeply understand that the mind of Great Bodhi (the aspiration of a Bodhisattva) is absolutely not separate from the mind intent on resolving birth and death. Today, I will thoroughly reveal this to you. If you can believe these words, then each thought will align perfectly with the Four Noble Truths and the Four Vast Vows.

示馬太昭予向拈《周易禪解》，信無十一，疑逾十九。嗟嗟！我誠過矣。然察疑者之情，謂儒自儒、佛自佛，欲明佛理，佛經可解，何亂我儒宗。《易》果有禪乎，四大聖人豈無知者。《易》果無禪乎，爾何人斯，敢肆異說。噫，予是以笑而不荅也。昔陸象山始疑天地何所窮際，逮豁悟後，不過曰：「東海有聖人出焉，此心同也，此理同也，南西北海有聖人出焉，此心此理，亦莫不然。」更不復談及天地。豈非以無窮無盡之天地，總不出此心此理，故不復生有邊無邊諸戲論哉。《易》曰：「範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而易無體。」夫易既範圍曲成矣，何無體。既無體矣，以何物範圍天地，曲成萬物？噫！試深思之，可謂易無禪邪？可謂聖人不知禪邪？且聖人明言，「陰陽不測之謂神」，又言「神無方」矣。後儒必以乾陽配天配君，坤陰配地配臣，則廣八卦所云，乾為寒為冰為瘠馬等，坤為吝嗇為文為黑等，果何謂邪？聖人明言「易無體」矣，後儒必以易定是易，尚不可推諸詩書禮樂，況可推三寶四諦十二因緣六度萬行，是四聖之心邪，非四聖之心邪。至動莫若乾，晝反奇，恐動或非動也。至靜莫若坤，晝反偶，恐靜或非靜也。艮山兌澤，皆不動之物也，何得稱咸也？巽風震雷，皆不停之象也，何反稱恒也？坎中男也，何水至冷也？離中女也，何火至熱也？水降滅火也，火然竭水也，何以稱既濟也？水潤得所也，火炎上而順性也，何以稱未濟也？故曰：「不可為典要，惟變所適。」胡後儒之執為典要，不知變通也？馬太昭自幼留心易學，獨不以先入之言為主。客冬聞台宗一切皆權，一切皆實，一切皆亦權亦實，一切皆非權非實之語，方知周易亦權亦實，亦兼權實，亦非權實。又聞現前一念心性，不變隨緣，隨緣不變之妙，方知不易之為變易，變易之終不易。夫所謂不易者，惟無方無體故耳。使有方有體，則是器非道，何名神，何名易哉？又不達無方無體，不惟陰陽是器，太極亦器也。苟達無方無體，不惟太極非器，陰陽乃至萬物亦非器也。周子曰：「太極本無極」也。亦可曰：陽本無陽也，陰本無陰也，八卦本無卦也，六爻本無爻也。故曰：「陰陽不測之謂神」也。陰陽設有方體，安得名不測也？論云：諸法無自性，無他性，無共性，無無因性，無性亦無性。無性之性，乃名諸法實性。噫！此易邪，禪邪，亦易亦禪邪，非易非禪邪？居士必能默識之矣。

> (A note addressed to Ma Taizhao) I once recommended the \*Chan Interpretation of the Book of Changes\*, but fewer than one in ten believed it, while more than nineteen had doubts. Alas, I was truly at fault. However, observing the mindset of those who doubt, they think Confucianism is Confucianism, Buddhism is Buddhism—if one wants to understand Buddhist principles, Buddhist scriptures are sufficient; why confuse our Confucian tradition? Does the \*Book of Changes\* really contain Chan? Would the four great sages have been ignorant of this? Does it not contain Chan? Then who are you to recklessly propagate heterodox views? Ah, I simply smile and do not reply. In the past, Lu Xiangshan first wondered where the heavens and earth end. After his sudden awakening, he merely said: "When a sage appears in the East, this mind is the same, this principle is the same. When a sage appears in the South, West, or North, this mind and this principle are also no different." He never again spoke of the heavens and earth. Is it not because the boundless heavens and earth never escape this mind and this principle, so one no longer creates frivolous theories about boundaries? The \*Book of Changes\* says: "It encompasses the transformations of heaven and earth without error, completes all things without omission, and penetrates the way of day and night to attain knowledge. Therefore, spirit has no location, and change has no fixed form." Since change encompasses and completes all things, how can it have no form? If it has no form, by what does it encompass heaven and earth and complete all things? Ah! Consider this deeply—can we say change has no Chan? Can we say the sages did not know Chan? Moreover, the sages clearly state: "What is beyond yin and yang is called spirit," and also say, "Spirit has no location." Yet later Confucians insist on matching qian yang with heaven and the ruler, and kun yin with earth and ministers. Then what about the expanded eight trigrams, where qian is said to be cold, ice, and skinny horses, while kun is said to be stinginess, patterns, and black? What do these mean? The sages clearly say "change has no fixed form," yet later Confucians insist change must be only change, unable to extend even to the \*Book of Songs\* and \*Book of History\* or the \*Rites\* and \*Music\*; how could it extend to the Three Treasures, Four Noble Truths, Twelve Links of Dependent Origination, Six Perfections, and ten thousand practices? Is this the mind of the four sages, or not? The most active is qian, yet its symbol is odd—could action sometimes be non-action? The most still is kun, yet its symbol is even—could stillness sometimes be non-stillness? The mountain Gen and lake Dui are both immovable, but how can they be named "Influence"? The wind Xun and thunder Zhen are both unceasing, but why are they named "Constancy"? Kan is the middle son—why is water so cold? Li is the middle daughter—why is fire so hot? Water descends to extinguish fire; fire rises to evaporate water—how can this be called "Completion"? Water moistens appropriately; fire blazes upward and follows its nature—how can this be called "Incompletion"? Therefore it is said: "It cannot be taken as a fixed rule; it changes according to circumstances." Why do later Confucians cling to it as a fixed rule, unaware of change and adaptability? From his youth, Ma Taizhao diligently studied the study of the \*Book of Changes\*, uniquely not letting preconceptions dominate. Last winter, he heard the Tiantai teaching that all is provisional, all is real, all is both provisional and real, and all is neither provisional nor real. From this, he understood that the \*Book of Changes\* is both provisional and real, both and yet neither, and not both and not neither. He also heard the wonder that the present single thought-mind-nature neither changes while conforming to conditions, nor is unchanging while conforming to conditions. From this, he understood that the unchanging is the changing, and the changing is ultimately unchanging. What is called "unchanging" is precisely because there is no location and no form. If there were location and form, it would be a vessel, not the Way—how could it be called spirit or change? If one does not penetrate the absence of location and form, not only yin and yang but even the Great Ultimate are vessels. If one penetrates the absence of location and form, not only the Great Ultimate but even yin and yang, down to the ten thousand things, are not vessels. Master Zhou said: "The Great Ultimate is fundamentally the Non-Ultimate." It can also be said: Yang is fundamentally non-yang, yin is fundamentally non-yin, the eight trigrams are fundamentally non-trigrams, and the six lines are fundamentally non-lines. Therefore it is said: "What is beyond yin and yang is called spirit." If yin and yang had location and form, how could they be called "beyond"? The treatise says: All dharmas have no self-nature, no other-nature, no shared-nature, no causeless-nature, and no-nature is also no-nature. The nature of no-nature is called the true nature of all dharmas. Ah! Is this change or Chan, both change and Chan, or neither change nor Chan? The layman must silently understand this.

示六正戒者佛身，律者佛行，禪者佛心，教者佛語。有身行，無心語，木偶傀儡而已。有心無身語，無主孤魂而已。有語無身心，風鳴谷響而已。又有身心無語，嬰孩孺子而已。有身語無心，鸚鵡百舌而已。有心語無身行，癩人賣藥而已。由是觀之，三宗果可分乎。然自行斷不可分，化他又不必合，迦葉未嘗不持戒精嚴，博通佛法也，以禪名。阿難未嘗不深證六通，嚴持妙戒也，以教名。優波離，未嘗不廣解佛法，深入禪思也，以律名。又此土律師，如曇無讖等，何嘗不備禪教。法師如智者、荊谿、清涼等，何嘗不備禪律。禪師如六祖、南嶽、百丈、溈山等，何嘗不備教律。末世不求其實，求其名，識短智闇，志小慮近，既乏大菩提種，又無真實為生死心，一味隨波逐浪，爭趨百年活計，做成一律師法師宗師，哄愚夫愚婦禮拜供養，苟且混過此生，豈復思有塵劫大事。其根稍利者，欲遍襲禪教律皮膚糟粕，妄謂能集大成，殊不知為三教帽子，反不如專一法者，尚有小受用也。嗚呼！欲速則不達，見小利則大事不成，人之患在好為人師，眼前名聞利養，不啻白駒過隙，乃不能全體放下，深求出要，欺人只成自欺。吾所以目不忍見，耳不忍聞，惟畢命深山，早生淨土耳。六正數千里來，求示三學不一不異之旨，必已知生死大事，的確可痛，律師法師禪師虛名，的確不出生死，反增長生死。從此便應埋頭苦志，力學三法，一一徹其源底，勿更覆時轍哉。

> <note place="inline">Teaching the Six Correct Practices</note>The precepts embody the Buddha's body, the vinaya his conduct, meditation his mind, and the teachings his words. Having physical conduct without mind and words is like a wooden puppet. Having mind without body and words is like a lost, solitary ghost. Having words without body and mind is like the wind echoing through a valley. Having body and mind without words is like an infant child. Having body and words without mind is like a parrot or mynah bird. Having mind and words without bodily practice is like a leper selling medicine. From this perspective, can the three traditions truly be separated? Yet for one's own practice, they absolutely cannot be separated. When teaching others, they don't necessarily need to be combined. Kashyapa was no less strict in upholding precepts and thoroughly versed in the Buddha's teachings, yet he is known as a Ch'an master. Ananda was no less deeply realized in the six spiritual powers and strictly observed the sublime precepts, yet he is known as a teacher of scripture. Upali was no less broadly proficient in the Buddha's teachings and deeply entered meditative contemplation, yet he is known as a vinaya master. In this land as well, vinaya masters like Dharmakṣema were thoroughly versed in both Ch'an and scripture. Dharma teachers like Zhiyi, Jingxi, and Qingliang were thoroughly versed in both Ch'an and vinaya. Ch'an masters like the Sixth Patriarch, Nanyue, Baizhang, and Guishan were thoroughly versed in both scripture and vinaya. In these degenerate times, people seek empty names, not true substance. Their understanding is shallow, their wisdom dim, their aspirations small, their foresight limited. Lacking both the seed of great enlightenment and a genuine mind seeking liberation from birth and death, they just drift with the current, competing for a lifetime of worldly pursuits. They become a so-called vinaya master, a scripture master, a meditation master — just fooling common people into making offerings to them. They muddle through this life, never considering the great matter spanning countless eons. Those with somewhat sharper faculties try to pick up scraps and dregs from all three traditions — the Ch'an, the scripture, and the vinaya — vainly thinking they can achieve a comprehensive synthesis. They don't realize they become nothing more than a jack-of-all-trades. They'd be better off specializing in one method, which would still give them some benefit. Alas! "Haste makes waste; pursuing small gains prevents great achievements." "The trouble with people is their fondness for being teachers of others." The fleeting fame and profit before our eyes pass like a white colt glimpsed through a crack. Yet people cannot put them down completely and seek deep liberation. Deceiving others only becomes self-deception. This is why I cannot bear to see these things with my eyes or hear them with my ears. My only course is to end my life deep in the mountains and be reborn in the Pure Land as soon as possible. Six Correct Practices has come thousands of miles seeking instruction on the principle that the three trainings are neither one nor different. He must already know that the matter of birth and death is truly suffering, and that the empty titles of vinaya master, scripture master, and Ch'an master definitely do not bring liberation from birth and death — rather, they increase it. From now on, you should bury your head in determined practice, earnestly study these three methods, penetrating each to its very source. Do not walk the same old path again!

示清源乙酉，紫竹林顓愚大師，遣七人來學，清源容闍梨而為上首。丙戌，顓師逝。庚寅，紫竹林萬白公去世，命延清源繼主戒場。僧使捧緇素簡，至靈峰跪懇，予亦勸駕。清源痛哭，辭欲作他方萍梗。予及僧使，並鑒其誠，不敢強。嗚呼！近世輕薄少年，毫無實德，好為人師，稱律主，法主，宗主者，遍域中，誑彼生盲，以耳為目，如清源識法者懼，豈初生牛犢所能企哉。清源充此，不敢謬為人師，一念養至極純粹，俾三學圓明，萬行具足，發菩提心者，以未來際為一剎那，豈似短見人，惟圖眼前活計，將來三塗劇苦，一總不顧，不亦大可哀哉。成佛作祖，墮坑落塹，所爭只一念閒。故儒云：「人心惟危，道心惟微，惟聖罔念作狂，惟狂克念作聖。」欲知舜與跖之分，無他，利與善之閒也。所以一般受戒學律，聽教看經，參宗坐禪，但夾帶利名心，便是三塗種子；但執著取相，便是人天魔外種子；但一味出離生死，便是二乘種子；但具真實自覺覺他心，便是菩薩種子；但從自覺聖趣，光明發輝，徹其源底，共迴向淨土，普與眾生同登極樂，便是無上菩提種子。故曰：「一切法正，一切法邪。」清源信此，但向現前一念，討取禪教律源頭，不墮今時禪教律流弊，亦不因咽廢飯，妄埽禪教律法門，則不負顓師命汝從予遊之盛心矣。

> \[The source of clarity\] In 1645, Master Zhuanyu of the Purple Bamboo Grove sent seven people to study with me. Among them, Qingsource Shramanera was the most outstanding. In 1646, Master Zhuanyu passed away. In 1650, Master Wanbai of the Purple Bamboo Grove also died, leaving instructions that Qingsource should succeed him as the leader of the precept platform. Monks brought a letter from him to Lingfeng, kneeling before me earnestly. I too encouraged him to go. Qingsource wept bitterly, saying he wished to drift like a piece of duckweed elsewhere. Both the monks and I could see his sincerity, and did not dare to force him. Alas! In this age, frivolous youths with no real virtue love to act as teachers to others—calling themselves precept masters, dharma masters, or sect masters everywhere. They deceive the blind who rely only on hearing, yet how could those newborn calves ever compare with someone like Qingsource, who truly understands the Dharma and therefore fears it? Because Qingsource carries this attitude—not daring to falsely claim the role of teacher—this single thought will, if nurtured to its purest extreme, cause the three trainings to be fully illuminated and the ten thousand practices to be complete. Those who arouse the bodhi mind take the endless future as but a single moment. How could they ever resemble short-sighted people who only scheme for present gain, completely disregarding the intense suffering of the three lower realms that awaits them? Is this not deeply lamentable? Becoming a Buddha or a patriarch, falling into a pit or abyss—these are merely different expressions of a single thought. Thus the Confucians say: "The human mind is perilous; the Way-mind is subtle. If even a sage is mindless, he becomes a fool; if even a fool can master his thoughts, he becomes a sage." To understand the difference between Emperor Shun and the bandit Zhu? It is nothing other than the distinction between benefit and goodness. Therefore, when people receive precepts and study the monastic rules, listen to teachings and read sutras, or investigate Chan and sit in meditation—if they mix in a mind of profit and fame, that is a seed for the three lower realms; if they cling to appearances and seek signs, that is a seed for the realm of humans, devas, or externalist demons; if they only seek escape from birth-and-death, that is a seed for the two vehicles; if they possess a truly awakened heart to enlighten self and others, that is a bodhisattva seed; but if from the sacred state of self-awakening, with light shining forth, they penetrate its ultimate source and dedicate it toward rebirth in the Pure Land, vowing to lead all beings together to ultimate bliss, that is the seed of unsurpassed bodhi. Therefore it is said: "All dharmas are correct; all dharmas are erroneous." If Qingsource trusts this, simply investigate the origin of both Chan, doctrinal study, and the Vinaya within your own present moment—without falling into the corruptions of today's Chan, doctrinal, or Vinaya schools, and without discarding the Buddha's teaching due to overreaction, rashly rejecting the very Dharma gates of Chan, doctrine, and Vinaya—then you will not betray Master Zhuanyu's sincere intention in sending you to study with me.

示九牧法主台宗云：「研真斷惑，名之為學，真窮惑盡，名為無學。」儒者云：「學問之道無他，求其放心而已。」心者，覓之了不可得而非無，豎窮橫遍而非有。本離四句，如何可放？本無可放，如何可求？以不達離過絕非之體，妄認緣影或肉團為心，如認一浮漚，棄百千大海，名之為放。若能四性四運，推簡此心，觀其無生無住，名之為求。是故無生無住之體，究竟現前，乃名真窮；肉團緣影之執，究竟蕩盡，乃名惑盡。未登佛地，皆名學人。學不求心，徒增虛妄。千經萬論，少室天台，真實指歸，唯此一事而已。觀此者，名觀不思議境。發此者，名發真菩提心。安此者，名安圓頓止觀。但向此中破一切惑，即塞成通，自然道品調適，事理悉備，不被名利所牽、得少為足，自當心心流入薩婆若海也。

> <note place="inline">A teaching for Dharma Master Jiumu</note>The Tiantai tradition says: "Investigating truth and cutting through delusion is called learning; when truth is fully realized and delusion is entirely eliminated, it is called no-more-learning." The Confucians say: "The path of learning is nothing other than seeking the lost mind." As for the mind: when you search for it, you cannot find anything at all, yet it is not nothing; it extends vertically through time and horizontally through space, yet it is not something. Originally, it is free from the four propositions—so how can it be lost? Originally, there is nothing to lose—so how can it be sought? Because we fail to realize that its essence is free from faults and beyond conceptual extremes, we mistakenly regard the reflections of conditions or the physical heart as the mind. This is like clinging to a single bubble while abandoning the vast ocean—this is what is called "losing" the mind. If we can examine the mind through the four natures and the four processes, seeing its unborn and unceasing nature, this is called "seeking" the mind. Therefore, when the unborn and unceasing essence fully manifests before us, this is called "truth fully realized." When attachment to the physical heart and reflections of conditions is completely eradicated, this is called "delusion entirely eliminated." Until one reaches the stage of Buddhahood, all are called learners. If a learner does not seek the mind, their efforts only increase delusion. All the sutras and treatises, from the Shaolin tradition to the Tiantai tradition, point to only this one matter. To contemplate this is called contemplating the inconceivable realm. To awaken to this is called awakening the true Bodhi-mind. To abide in this is called abiding in perfect and sudden calm contemplation. If, within this very principle, you break through all delusions, and turn obstacles into passages, naturally the path-factors will be harmonized, and both principle and practice will be complete. Unswayed by fame or profit, and not content with small attainments, you will naturally flow mind after mind into the ocean of all-knowing wisdom.

示吳允平佛祖心印，超情離見，不落窠臼，謂之向上一著。可心思擬議，道理湊泊，是向下，非向上矣。般若如大火聚，四邊皆不可觸，觸則被燒。分明不離教乘，教乘決收不得，故名教外別傳。夫如來聖教，尚收不得，世閒典籍，可比況邪？堪嗟末季，正見衰微，每有竊據祖位，妄稱知識者，敢於訶詆佛言，偏欲牽合儒典。其詆佛言，是諸侯惡王制害，已而去其籍也，其牽儒典，是儀衍投時君之好，而以順為正也。不思達磨以《楞伽》印心，五祖以《金剛》印心，安公讀《楞嚴》悟道，普菴閱《華嚴合論》悟道，則佛言豈可詆乎？無心猶隔一重關，儒乃妄認六塵緣影為心，謂有存有亡，有在不在，何啻迷頭認影，則世典可牽合乎。欲了當大事，須真參實悟，徹底打破情識意見，道理窠臼，如大死再甦相似。又將了義大乘，一一印過，始不墮邪曲蹊徑也。

> <note place="inline">To Wu Yunping</note> The Buddha's mind-seal transcends ordinary feelings and views, and does not fall into any fixed patterns—this is called the "one step upward." What can be grasped by thought and reason, or stitched together by logic, belongs to the "downward" path, not the "upward." Prajna wisdom is like a blazing fire—nothing can touch it from any side without being burned. Clearly, it is not separate from the teachings of the sutras, yet it cannot be contained by them; therefore, it is called a "special transmission outside the teachings." If even the sacred teachings of the Tathagata cannot contain it, how could worldly texts ever compare? Alas, in these latter days, true insight is fading. Many false practitioners seize the ancestral seat and claim to be awakened masters. They dare to slander the Buddha's words, and insist on twisting them to fit Confucian classics. Slandering the Buddha's words is like a feudal lord, hating the king's laws, eliminating them because they constrain him; twisting them into Confucian texts is like manipulative counselors flattering the ruler, taking compliance as virtue. They forget that Bodhidharma used the \*Lankavatara Sutra\* to seal minds, the Fifth Patriarch used the \*Diamond Sutra\* to seal minds. Master An read the \*Shurangama Sutra\* and awakened, Master Puan read the \*Commentary on the Avatamsaka Sutra\* and awakened. How then can the Buddha's words be slandered? Even "no-mind" still leaves a barrier; Confucians mistakenly take the six-sense reflection of shadows as mind, speaking of it as existing or ceasing, present or absent—is this not like confusing the head and chasing shadows? How then can worldly classics be compared? If you wish to settle this great matter, you must genuinely investigate and truly realize, thoroughly breaking through emotional consciousness, views, and logical frameworks, as if dying completely and then being reborn. Then, you must verify everything through the ultimate Mahayana teachings, so that you will not fall into crooked, partial paths.

示吳劬菴五戒即五常，不殺即仁，不盜即義，不邪淫即禮，不妄言即信，不飲酒即智。所以在天為五星，在地為五嶽，在時為五行，在人為五臟。天有五星，地有五嶽，時有五行，方生育萬物，人有五臟，方成立色體。然五常秪能為世閒聖賢，維世正法。而五戒則超生脫死，乃至成就無上菩提。以儒門但總明戒相，未的確全示戒體故也。何名戒體？謂吾人現前一念良知之心，覺了不迷為佛寶。佛者，覺也。儒亦云「明明德」，而未知明德即現前一念本覺之體，明明德，即現前一念始覺之智，依於本覺而有始覺。以此始覺契乎本覺，始本不二，名究竟覺，故此心性即佛也。吾人現前一念所知之境為法寶。儒亦云「範圍天地，曲成萬物」，而未顯言，內而根身種子，外而山河國土，天地虛空，乃至百界千如，種種差別，皆是現前一念所現。故此心相，盡名法也。如此心外無境、境外無心。於其中閒，無是非是，心境和合，從來不二，名和合僧也。儒亦云「萬物皆備於我」，而未了物我同源。故此三義，皆未的確，況圓顯無剩哉。十方三世一切常住諸佛，無不徹證我一心三寶，而成正覺；所說一切常住法藏，無不詮顯我一心三寶，而成真軌；所化一切常住聖賢，無不觀察我一心三寶，而成二利。一心是理，常住是事。一心是性，常住是修。性修不二，理事不二，三寶圓顯，的示知歸。一心既彰，五戒斯具。所謂現前一念，能緣一切正報，而悲愍仁慈即是佛，所緣之正報即是法，心境不二即僧，故不殺，方為歸依三寶也。現前一念，能緣一切依正，而奉公守義即佛，所緣之依正即法，心境不二即僧，故不盜，方為歸依三寶也。現前一念，能緣一切正報，而清心寡欲即佛，所緣即法，不二即僧，故不邪婬，方為歸依三寶也。現前一念，能緣一切正報，而誠實無妄即佛，所緣即法，不二即僧，故不妄語，方為歸依三寶也。現前一念，能緣一切旨酒，深恐昏迷即佛，所緣酒即法，不二即僧，故不飲酒，方為歸依三寶也。若以歸望戒，三歸為能持，五戒為所持。若以戒望歸，三寶為所歸，五戒為能歸。念念之閒，圓顯法身向上，如如不動，則端拱太平，若動著，則禍生不測矣。蕅益道人，已為劬菴徹底拈示了也。還信否？信則穩步歸舍，疑則一任別參。

> <note place="inline">To Wu Qu'an</note>The Five Precepts are equivalent to the Five Constant Virtues: not killing is benevolence, not stealing is righteousness, not committing sexual misconduct is propriety, not lying is trustworthiness, and not consuming alcohol is wisdom. Thus, in the heavens, they correspond to the five planets; on earth, to the five sacred mountains; in the seasons, to the five elements; and in humans, to the five organs. Just as the heavens have five planets, the earth five mountains, and the seasons five elements, which together generate all things, humans have five organs, which form the physical body. However, the Five Constant Virtues only enable one to become a worldly sage or uphold worldly laws, while the Five Precepts transcend birth and death, even leading to supreme enlightenment. This is because Confucianism only outlines the appearance of these precepts without fully revealing their essence. What is the essence of the precepts? It is the single thought of clear awareness within us at this very moment. When this awareness is awakened and undeluded, it is the Buddha Jewel. "Buddha" means awakening. Confucianism also speaks of "illuminating bright virtue," but it does not recognize that bright virtue is the original awakened essence of this single thought. Illuminating bright virtue is the wisdom of initial awakening based on this essence. Through this initial awakening, we awaken to the original essence, and when initial and original awakening are not two, it is called ultimate awakening. Therefore, this mind-nature is itself the Buddha. The objects known by this single thought at this very moment are the Dharma Jewel. Confucianism also says, "It encompasses heaven and earth and completes all things," yet it does not clearly state that within—root faculties and seeds—and without—mountains, rivers, lands, the void of space, and even the hundred realms and thousand suchnesses—all distinctions are manifestations of this single thought. Thus, all mental appearances are called Dharma. Knowing that there is no world outside the mind and no mind outside the world, within this, there is no right or wrong. Mind and world harmonize, never separate, and this is the Sangha of harmony. Confucianism also says, "All things are complete within me," but it does not understand that things and self share the same source. Thus, these three meanings have not been precisely clarified, let alone fully revealed without remainder. All Buddhas of the ten directions and three times have completely realized this one mind as the Three Jewels and attained perfect enlightenment. All eternal Dharma treasuries have fully expressed and revealed this one mind as the Three Jewels and become authentic teachings. All sacred beings have observed this one mind as the Three Jewels and accomplished benefit for self and others. This one mind is principle, and its eternal nature is phenomena. This one mind is essence, and its eternal nature is cultivation. Essence and cultivation are not two; principle and phenomena are not two. The Three Jewels are fully revealed, clearly pointing to where to take refuge. Once this one mind is clarified, the Five Precepts are naturally fulfilled. So it is said: This single thought at this very moment can perceive all proper retributions. When compassion and kindness arise, this is the Buddha. The perceived proper retributions are the Dharma. The non-duality of mind and world is the Sangha. Thus, not killing is truly taking refuge in the Three Jewels. This single thought can perceive all dependent and proper retributions. When upholding justice and duty, this is the Buddha. The perceived retributions are the Dharma. The non-duality of mind and world is the Sangha. Thus, not stealing is truly taking refuge in the Three Jewels. This single thought can perceive all proper retributions. When purifying the mind and reducing desires, this is the Buddha. The perceived is the Dharma. The non-duality is the Sangha. Thus, not committing sexual misconduct is truly taking refuge in the Three Jewels. This single thought can perceive all proper retributions. When being honest and free from deceit, this is the Buddha. The perceived is the Dharma. The non-duality is the Sangha. Thus, not lying is truly taking refuge in the Three Jewels. This single thought can perceive all fine wines. When deeply fearing confusion and intoxication, this is the Buddha. The perceived wine is the Dharma. The non-duality is the Sangha. Thus, not consuming alcohol is truly taking refuge in the Three Jewels. From the perspective of the refuges toward the precepts, the Three Refuges are the holder, and the Five Precepts are the held. From the perspective of the precepts toward the refuges, the Three Jewels are the object of refuge, and the Five Precepts are the means of refuge. In every moment, one fully reveals the Dharma body at the highest level, remaining serene and unmoving. Then, peace prevails effortlessly. If one stirs, unforeseen calamities arise. The Master Ouyi has thoroughly pointed this out for Qu'an. Do you still believe? If you believe, return steadily to your true home. If you doubt, you may go and seek elsewhere.

## 靈峰蕅益大師宗論卷第二之五

> Essential Teachings of Master Ouyi of Lingfeng, Volume 2, Part 5