---
title: "靈峰蕅益大師宗論 · 梵室偶談"
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/cmgn46fpf0nphk104knknoeyo"
---

### 梵室偶談共五十五條

> Occasional Talks from a Brahma Chamber (Fifty-Five Entries)

只貴子見地，不貴子行履，謂有見地，必有行履，有行履，未必有見地也。今負狂解，而蕩德喪檢，痛哉！

> I value your understanding, not your behavior. For if you have true understanding, you will naturally have right conduct. But having right conduct does not necessarily mean you have realized true understanding. Today, people cling to wild interpretations and abandon virtue and discipline—how painful this is!

因戒生定，定生而戒愈完，因定發慧，慧發而戒定愈勝，故名三無漏學也。今甫習定，戒先蕪矣，甫學慧，定先汩矣。以後後廢前前，猶豎梁掘圮基址，覆椽截去梁柱也，欲優游寢處其下，得乎？

> From precepts arises concentration; when concentration matures, the precepts are further perfected. From concentration arises wisdom; when wisdom emerges, both precepts and concentration become even more refined. This is why they are called the threefold training of non-outflow learning. Now, when one first begins to practice concentration, the precepts have already become neglected. When one first begins to study wisdom, concentration has already been disturbed. To allow the later stages to undermine the earlier ones is like erecting beams and ridgepoles while digging away the foundation, or putting up rafters after cutting away the beams and pillars. Could one then hope to dwell peacefully and comfortably beneath such a structure?

夫惟得其神者，能遺其跡，亦惟失其要者，必染其病。故今之持律者十人九陡，演教者十人九流，弘宗者十人九妄，得神遺跡，百無一矣。

> Those who grasp the spirit can let go of the form, while those who lose the essence inevitably fall into affliction. Thus, among those who uphold the precepts today, nine out of ten are rigid; among those who preach the teachings, nine out of ten are superficial; and among those who propagate the school, nine out of ten are misguided. As for those who grasp the spirit and let go of the form, hardly one in a hundred can be found.

戒定慧三學，佛法大綱，出苦要徑也。今也見律師陡遂廢戒，見法師流遂棄教，見宗師妄遂置禪，何因噎廢飯，甘守餓而死也。

> The Threefold Training of ethics, meditation, and wisdom forms the essential framework of the Buddha's teachings—it is the direct path to liberation from suffering. But nowadays, some who see a lawyer misusing precepts immediately abandon ethical discipline; others who witness a Dharma teacher straying from scripture give up on study entirely; still others who encounter a meditation master's error reject the practice of Chan altogether. Why would they let a single mouthful of food choke them into starving to death?

有戒無定慧，有定無戒慧，有慧無戒定，非真戒定慧也。有戒無定慧，墮欲天；有戒定無慧，墮色無色天；有定無戒慧，墮土木金石，或空散銷沉；有定慧無戒，墮邪魔神鬼；有慧無戒定，不免三惡道苦。或曰：若是，則古人取乘急戒緩何居？荅曰：緩之云，非無也。且豪傑之士，與其急乘緩戒，墮惡道而方昇，何如乘戒俱急，常近佛而無退。又因戒生定，因定發慧，急戒即急乘之階梯，若藉經教為名利本，托話頭為優免牌，戒不唯緩而且廢，乘雖名急而實緩，甚非古人料揀之心也。

> Without precepts there is no samadhi or wisdom; without samadhi there is no precepts or wisdom; without wisdom there is no precepts or samadhi—these are not true precepts, samadhi, and wisdom. One who upholds precepts but lacks samadhi and wisdom falls into the desire heavens. One who upholds precepts and has samadhi but lacks wisdom falls into the form and formless heavens. One who has samadhi but lacks precepts and wisdom falls into the realms of trees, stones, metal, or into empty dissipation. One who has samadhi and wisdom but lacks precepts falls into the realms of demons and spirits. One who has wisdom but lacks precepts and samadhi cannot escape the sufferings of the three lower realms. Someone asks: "If that is so, then why did the ancients prioritize practice over precepts, treating precepts lightly?" The reply: "By 'light' they meant not 'nonexistent.' Moreover, for a person of resolute spirit, is it not better to be diligent in both practice and precepts, always close to the Buddha without falling back, rather than prioritizing practice while neglecting precepts, only to fall into evil realms and then rise again?" Furthermore, from precepts arises samadhi, and from samadhi arises wisdom. Being diligent in precepts is the very stairway to diligence in practice. If one uses scriptures and teachings merely as a foundation for fame and profit, or uses meditation topics as an excuse for exemption, then not only are precepts neglected—they are outright abandoned. Though practice is said to be prioritized, it is in fact delayed, which is far from the ancients' discerning intention.

予居徑山，始受一食法。有禪者曰：「定共戒，道共戒是務，茲在所緩矣。」予不屑荅也。嗚呼！儱侗瞞盰，病通斯世，解文識義，能復幾人？若在所緩，應云，定奪戒，道奪戒，共之一字云何通？

> When I was living at Mount Jing, I first began practicing the single-meal precept. A Chan practitioner said to me: "The vows of meditative concentration and the vows of awakened realization are what truly matter; this precept you're focusing on is of lesser concern." I didn't even bother to respond. Alas! Vague and confused thinking plagues this world—how many people can truly comprehend the meaning of scriptures and their words? If this precept really were of lesser concern, then one should say that concentration steals precepts, and awakening steals precepts. But then how could the word "together" make any sense?

古之受戒者，修心之基也；今受戒者，我慢幟也。古之習教者，學道之戶也；今習教者，破戒由也。古之參禪者，增上之要行也；今參禪者，捨戒別名，謗教塗轍也。革弊防非，在豪傑士矣。

> In ancient times, receiving precepts was the foundation for cultivating the mind; today, receiving precepts has become a display of arrogance. In ancient times, studying the teachings was the gateway to the path of practice; today, studying the teachings has become a cause for breaking precepts. In ancient times, engaging in Chan meditation was an essential advanced practice; today, engaging in Chan meditation is just another name for abandoning precepts and a path that slanders the teachings. To reform these corruptions and prevent wrongdoing—this task rests upon people of true moral courage and wisdom.

因地不真，果招紆曲，何謂也？方受戒，志為律師矣，方聽經，志為法師矣，方參禪，志為宗師矣。不為律師、法師、宗師，無所用其受戒、聽教、參禪也。猶應院不為嚫施，無用經懺；俗儒不為作宦，無用舉業；娼優隸卒不為利，無用眩色俳演，承迎趨走也。雖然，以世法圖利，事雖卑，無大過也。讀書規富貴，得罪宣尼矣；佛法博虛名，玷污正教矣。

> "If the initial intention is not true, the result will be twisted and indirect—what does this mean?" Those who receive the precepts immediately aim to become "Vinaya masters." Those who listen to sutras immediately aim to become "Dharma masters." Those who practice Chan meditation immediately aim to become "Chan masters." If one does not seek to become a Vinaya master, a Dharma master, or a Chan master, then receiving the precepts, listening to teaching, and practicing Chan have no purpose. It is just like temple professionals: if they are not seeking offerings and alms, they have no use for performing repentances. It is just like worldly scholars: if they are not seeking official positions, they have no use for studying for examinations. It is just like entertainers, courtesans, yamen runners, and laborers: if they are not seeking profit, they have no use for seductive appearances, theatrical performances, flattery, or constant toil. However, when worldly people pursue profit through worldly means, although their affairs may be lowly, there is no great fault in it. But if one studies hoping for wealth and honor, they have betrayed Confucius. If one practices the Buddhadharma seeking fame, they have defiled the true teaching.

古者透最後關之謂宗匠，博通三藏之謂法師，塵業不侵之謂持律。今也稍解麤淺機緣，則以宗自鳴；略知流通教典，則以教自負；但護根本四重，則以戒自滿。根器狹劣如此，誰與荷擔正法？

> In ancient times, one who had thoroughly penetrated the ultimate state was called a master. One who had extensively mastered the three Buddhist canons was called a Dharma teacher. One who was undefiled by defiling actions was called a holder of the precepts. Today, someone who merely understands a few superficial and straightforward teaching opportunities boasts of being a Zen adept; someone with a slight knowledge of the circulating scriptures and texts takes pride in being a teacher of the Dharma; someone who only upholds the four primary precepts feels fully satisfied as a keeper of the precepts. With such poor and narrow faculties, who is truly capable of bearing the burden of the true Dharma?

予寓龍居，有老僧看《寶積經》云：「若先看此經，和尚做不成。」予曰：「若不看此經，和尚做不成。」謂不成和尚法故，謂無所取於為和尚故。噫！可為知者道，難與俗人言也。

> While living at Longju, I came across an elderly monk studying the Baoji Sutra. He remarked, "If one first reads this sutra, they cannot become a revered master." I replied, "If one does NOT read this sutra, they also cannot become a revered master." This is because, in the first case, one fails to embody the true Dharma of a master; in the second, one clings to the very idea of being a master, thus losing the essence. Alas! This insight can be shared with the wise, but it is difficult to explain to ordinary people.

予甫受菩薩戒，發心看律藏。闍黎古師試曰：「汝已受大，何更習小？」對曰：「重樓四級，上級既造，下級可廢邪？」師曰：「身既到上層，目豈緣下級？」對曰：「雖昇他化佛，元不離寂場。」

> I have just received the Bodhisattva precepts and made the resolve to study the Vinaya Pitaka. My master, the ancient teacher, tested me by asking: "You have already received the Great Vehicle precepts, why do you still study the Small Vehicle scriptures?" I replied: "If a four-story building is constructed, having built the upper floor, can the lower floors be discarded?" The master said: "Once your body has reached the upper level, can your eyes still perceive the lower level?" I replied: "Even if one ascends to the Heaven of Enjoying Manifestations, one never leaves the place of enlightenment."

一花拈於三藏既說之後，達磨來自佛法盛行之時，龍畫就，一點睛則飛去也。今龍影尚無，睛何處點？

> After the Three Baskets had been expounded, a flower was held aloft. Bodhidharma came when the Dharma was already flourishing. Paint a dragon, and when you dot its eyes, it flies away. But now, the dragon’s shadow has not yet appeared—where could the eyes be dotted?

邇來宗教大失，在為正法之心不切，為門庭之見熾然。詎知為正法，門庭不期高而自莫及；為門庭，正法以爭抗而愈玷污也。

> Recently, the true spirit of religious practice has been greatly lost. This is because the sincere aspiration for the authentic Dharma is weak, while the competitive drive for sectarian prestige burns fiercely. Surely one should realize: when the genuine Dharma is cultivated, the stature of one's tradition naturally reaches heights unmatched by deliberate striving. But when sectarian image is pursued, the authentic Dharma is defiled ever more deeply by the very conflicts and struggles that arise.

古者大宗匠之埽教為義學，認指為月，不見真月也。彼已具通教理，但不能親證親到，故奪其依解，俾入真通。今之學者，尚未夢見教理，何所用埽，不幾謗法之罪乎？

> In ancient times, great masters handled teachings as a form of doctrinal study, mistaking the pointing finger for the moon and failing to see the true moon. They had thoroughly understood the doctrines and principles but could not personally realize or attain them. Therefore, their reliance on intellectual understanding was stripped away, leading them into genuine realization. Today’s learners have not even dreamed of these doctrines and principles. What is there to strip away? Would this not almost amount to the fault of slandering the Dharma?

如來應世，教隨機設，故大小兩乘，並行不悖。其小乘者，出家受具，先以學戒為基，次讀誦坐禪，隨修一法，不必兼行。其大乘者，亦必以戒為基，次讀誦坐禪，雖隨根各分主助，而要兼修，決無一往禪思不通了義，一往持說不事觀心者。不通了義，味禪之犯必成，不事觀心，說食之譏何濟？迨夫末法，三學分張，尸羅僅成人天之福，而持犯未達，猶未保其人天；禪思每墮無聞之誚，而戒慧兩荒，多見淪於惡取；持說每為名利之媒，而戒定俱廢，罕不落於空談。噫！安得豪傑士，一振其頹者乎？身為床座，所深願焉。

> When a Tathagata appears in the world, teachings are tailored to different capacities. Thus, the two vehicles—Greater and Lesser—advance side by side without contradiction. For followers of the Lesser Vehicle, after leaving home and receiving full precepts, the foundation is learning the precepts. Then, whether through recitation, seated meditation, or other practices, one may follow a single method without necessarily practicing all of them. For followers of the Greater Vehicle, the precepts are likewise the foundation. Next come recitation and seated meditation. Although practitioners may emphasize one practice over another according to their capacities, all must be cultivated together. There is never a case where one can solely engage in meditative contemplation without understanding the ultimate meaning, nor one who only chants and teaches without engaging in inner reflection. Without understanding the ultimate meaning, the error of "tasting meditation" is inevitable. Without inner reflection, what use is there in "preaching about food"? In the degenerate age, the three trainings have become fragmented. Mere observance of precepts only brings the blessings of humans and gods—but without understanding what is upheld and what is violated, even those blessings are not guaranteed. Meditative contemplation often invites the criticism of ignorance, while discipline and wisdom are neglected—leading many to fall into wrong grasping. Teaching and chanting often become vehicles for fame and profit, while discipline and concentration are abandoned—rarely avoiding empty talk. Alas! How I long for a true hero to revive this declining tradition. To offer my very body as a seat for such a person—this is my profound wish.

末法衰敗，良以邪正不分。丁斯時者，未暇較深淺，急須甄邪正。如以深淺，則如來三昧，迦葉不知，迦葉三昧，阿難不知，乃至六群比丘，猶勝馬鳴、龍樹。正法尚爾，末法可求全責備乎？如以邪正，則頻伽在㲉，已勝餘鳥，砒毒少許，便能傷命，安得不辨於幾微乎？故其人正，淺亦可依；其人邪，深愈當斥。正人雖淺，必害少而利多；邪人雖深，必害多而利少。欲辨邪正之致，未有出於教、理二種定量者也。

> In the final age of the Dharma, decline stems from the inability to distinguish the true from the false. In such times, one should not waste effort comparing shallow and profound teachings; the urgent task is to discern what is correct and what is deviant. If we discuss depth, even the Tathagata's samadhi was unknown to Kashyapa; Kashyapa's samadhi was unknown to Ananda; and even the six monks of the unruly group surpassed Asvaghosa and Nagarjuna in their attainments. If this is true of the Age of the True Dharma, how can we demand perfection during the final age? When it comes to distinguishing truth from falsehood, a kalavinka chick in its shell already surpasses ordinary birds, and a minute amount of arsenic can kill. How can we fail to discern such critical differences? Therefore, if a person is true, even their shallow teachings are worth following; if a person is false, the deeper their teachings, the more they must be rejected. A true person, even if shallow, will bring less harm and more benefit; a false person, even if profound, will bring more harm and less benefit. The ultimate standard for distinguishing the true from the false lies in two reliable measures: the teaching (Doctrine) and the principle (Reason).

宗者，無言之教，教者，有言之宗，至言也。三藏十二部，默契之皆宗也，既無言矣，安得謂之教？千七百公案，舉揚之皆教也，既有言矣，安得謂之宗？故不以說證分宗教，第以門庭施設者，噇糟漢也。

> The principle is the silent teaching; teaching is the expressed principle. This is the ultimate teaching. The Tripitaka and the twelve divisions of scriptures, when silently understood, are all principle. Since they are wordless, how can they be called teaching? The seventeen hundred koans, when explained and discussed, are all teaching. Since they have words, how can they be called principle? Therefore, those who divide the teaching and the principle based on whether something is spoken or realized are merely people who guzzle dregs.

數見教病則思禪，數見禪病則思教。然有當互救者，亦有可各自救者，良以病在當人，非法門咎也。何謂各自救？實義虎，決不以畫餅充饑；真禪人，決不墮惡取空。見三藏十二部，無一法不勸修行，今之不修行者，皆叛教人，非學教人也。西來大意，直指人心，見性成佛，今之不務見性成佛，而妄逞邪解者，皆謗禪人，非參禪人也。既云見性，安得撥教律於性外？既成覺者，安得置教律於不覺？即或未能，且以一句話頭，作見性成佛方便，權置萬行門頭。必須信得及，守得定，是非莫管，身世俱忘，憤同殺父，急似燒眉，寒暑饑渴，尚無暇知，律檢教門，又何暇謗？直以一門深入，未及兼修，亦以一鏡既懸，能含多影。故舉起話頭，萬緣俱捨即檀；十惡俱息即戒；境風不動即忍；綿密不斷即進；更無異緣即禪；真疑歷歷，窮義路之淵源，詣離絕之境界，尋伺無棲，能所雙絕即慧。若不能捨緣息惡，不動綿密，更無異緣，真疑歷歷者，當知不名真提話頭也。既不真提，獨以之為優免牌，且為邪見本，豈法門咎哉？故知教禪，法無優劣，特因地不真，利名奪志，不免作獅子身蟲耳。果求其本，則禪亦無病，何求救於教？教亦無病，何求救於禪？又學人因地雖或不真，若遇正師，自能中養不中，才養不才。唯師匠自眼未明，自事未了，盲引深坑，雖正因之士，猶被其荼毒，況適相叩者哉。吾故曰：法門之壞，撐法門者壞之也。唯真宗匠，可呵教家空言，唯真義虎，可斥宗乘儱侗，否則自救不暇，何堅固鬥諍為哉。

> Frequently seeing the problems of teaching makes one think of Zen, and frequently seeing the problems of Zen makes one think of teaching. However, there are times when they can save each other, and also times when each can save itself; the fault lies in the person, not in the teachings themselves. What does "each save itself" mean? A true master of doctrinal study will never take a painted cake as real food; a genuine Zen practitioner will never fall into the trap of grasping at emptiness. In the entire Buddhist canon, there is not a single teaching that does not urge cultivation. Those today who do not cultivate are rebels against the teachings, not those who study them. The essential message from the West directly points to the mind, seeing one's true nature and attaining Buddhahood. Those today who do not strive to see their nature and become Buddha, but instead indulge in distorted views, are slandering Zen—they are not practicing it. If one has truly seen one's nature, how could they reject the precepts and teachings as outside of that nature? If one has become enlightened, how could they place the precepts and teachings in the realm of ignorance? Even if one has not yet reached that point, they may use a single meditation topic as a provisional method to help see their nature and become Buddha, temporarily setting aside the many practices. But they must have firm faith, unwavering determination, ignore right and wrong, forget self and world, with a sense of urgency like avenging a murdered parent or putting out a fire on one's eyebrows. They would have no time to notice cold, heat, hunger, or thirst—so how could they have time to slander the rules or teachings? Directing all effort to one single practice, even without engaging in others, is like a mirror that, once hung, can contain countless images. Thus, raising a single meditation topic and letting go of all conditions is generosity; ceasing all evil deeds is discipline; unmoved by circumstances is patience; maintaining continuous effort is diligence; having no other focus is meditation; and with true doubt clearly present, exploring the very source of meaning and reaching a state beyond conceptual thought, where subject and object vanish—that is wisdom. If one cannot let go of conditions, cease evil, remain unmoved, practice continuously, maintain single-minded focus, and sustain authentic doubt, then they are not truly holding to that meditation topic. Using it merely as an excuse and a source of wrong views is not the fault of the teachings. Thus, it is clear that teaching and Zen are not superior or inferior to one another. The only problem is if the practitioner's foundation is impure, or if personal gain and fame corrupt their resolve, turning them into worms gnawing from within the lion's body. If one returns to the root, Zen itself has no disease, so why seek remedy from teaching? Teaching itself has no disease, so why seek remedy from Zen? Even if a student's foundation is not genuine, if they encounter a true teacher, that teacher can nurture the immature and guide the unworthy. But if the teacher’s own vision is unclear and their own work unfinished, they become a blind guide leading others into a deep pit. Even a well-grounded student may be poisoned—how much more so one who matches their inferior level? That is why I say: the decline of the teachings is caused by those who claim to uphold them. Only a true Zen master can rightly criticize empty words from scholars of doctrine; only a true scholar of doctrine can rightly reject confused talk from those who claim to practice Zen. Otherwise, one cannot even save oneself—so why engage in stubborn, pointless disputes?

今人患不在提話頭，患不知所以提耳；患不在廢萬緣，患廢不盡耳；亦不患教人提話頭，患不知所以教耳。且萬緣既廢，身心世界，何以依然不廢。廢惡不廢善，猶在人天，廢善不廢惡，報必三惡。捨人天而趣三惡，謂之有智可乎？又身心世界，既不能全體放下，則真實話頭，必不能直下承當。以悠悠泛泛心，而提儱侗話頭，自誑也？於悠悠泛泛人，而儱侗教提一話頭，誑人也。以誑人之師，誑自誑之弟子，法門抑何罪乎？故雲棲曰：「人以為佛法復興，吾以為宗風大壞也。」

> People today are not troubled by their failure to raise a \*huatou\* (critical phrase), but by their failure to know \*how\* to raise it. They are not troubled by their failure to discard the myriad conditions, but by their failure to discard them \*completely\*. Nor are they troubled by teaching others to raise a \*huatou\*, but by not knowing \*how\* to teach it. Even if one has discarded all conditions, why do body, mind, and the world remain abandoned but not truly gone? To discard evil but not good still keeps one in the realms of humans and gods. To discard good but not evil invites rebirth in the three lower realms. If one turns away from the realms of humans and gods to head toward the three lower realms, can this be called wisdom? Furthermore, if body, mind, and the world cannot be fully let go, then the true \*huatou\* can certainly never be directly taken up. To raise a vague \*huatou\* with a scattered, careless mind—is this not self-deception? And to vaguely teach someone with a scattered, careless mind to raise a \*huatou\*—is this not deceiving others? A teacher who deceives others, instructing students who deceive themselves—how guilty is this toward the Dharma! Thus, Master Yunqi said: "People think this is a revival of the Dharma, but I see it as a great ruin of the tradition's true spirit."

唯三種人可參話頭：一者，夙具靈根，著手便判，身心世界，全體放下，金剛寶劍，當下提起，直待大事了畢，然後或見知識，或觀契經，印證自心，接引後學。二者，雖道路未甚明白，能依真實具眼宗匠，死心參究，到歧塗處，自能為我指點；到根節處，自能為我解闢；到轉關處，自能為我拶入。三者，既未深明道路，又無真師，必洞徹教理，方死心參究，雖不能通三藏眾典，《楞嚴》一部，不可不精熟也，譬如獨自遠行，若不預問路程，斷斷必有錯誤。除此三種，其餘悠悠泛泛之徒，欲參禪悟道，敢保十個，錯有五雙。

> Only three types of people can take up a koan: First: Those who, from a past life, possess a natural spiritual foundation. As soon as they begin, they immediately grasp it. They let go of their entire body, mind, and world completely. At once, they lift the vajra sword (of insight) and continue until the great matter is resolved. Only then do they either meet a teacher or study the sutras to confirm their own mind and guide later students. Second: Those who do not yet fully understand the path, but can rely on a genuine, clear-eyed master. They investigate with a dead heart. When they reach a crossroads, the master will point the way for them. When they hit a crucial junction, the master will untie the knot for them. When they come to a turning point, the master will press them through. Third: Those who neither deeply understand the path nor have a true teacher. They must thoroughly penetrate the doctrines and principles before they can investigate with a dead heart. Even if they cannot master the entire Tripitaka, they absolutely must be intimately familiar with the \*Shurangama Sutra\*. This is like traveling alone on a long journey: if you do not ask about the route in advance, you will surely make mistakes. Apart from these three kinds, all the rest are merely drifting, uncommitted people. If they wish to investigate Chan and awaken to the truth, I can guarantee that out of ten such people, five pairs will go wrong.

憨大師，以話頭喻敲門瓦子，至言也。識得本無實法，方能用法，而不被法縛。或有病其說破，令不生切心，則《金剛》筏喻，《圓覺》標指，亦有過邪？且惟說破，知瓦非寶，亟在敲門；若不說破，必忘敲門，終日玩瓦。救病神丹，而人顧病之，得無愚且狂乎？

> Master Han, who used the analogy of a brick to knock on a door, spoke the ultimate truth. If we recognize that there is no fixed teaching to cling to, we can use methods skillfully without being bound by them. Some criticize this explanation, claiming it discourages sincere effort, but then even the Diamond Sutra’s simile of a raft and the Complete Enlightenment Sutra’s analogy of a pointing finger would be equally flawed. Only by clearly stating this can we understand that the brick is not a treasure; its only purpose is to knock on the door. If we leave it unsaid, people will surely forget the door and spend all day playing with the brick. This teaching is a divine medicine to cure illness, yet people find fault with it—is this not foolish and reckless?

歸元性無二，方便有多門，然則參禪、念佛、止觀，皆方便也。既謂之門，安得同？若知全性起修，全修在性，則三皆一致，安得異？故真修止貴就路還家，說同說異，增益戲論。

> Returning to the original nature is one and the same, while there are many methods for doing so. Thus, Chan meditation, Buddha-recitation, and cessation-contemplation are all simply methods. Since they are called 'methods,' how could they be identical? Yet if one understands that all practice arises from the original nature and that all practice is itself the original nature, then these three are essentially one—how could they be different? Therefore, true practice simply values finding the path and returning home. Debating whether they are the same or different only adds meaningless intellectual speculation.

憨大師方便語，曲為末世開助道門，契理契機，善之又善者也。或非之曰：正道不得力，更修助道，教門則可，宗乘斷不可。噫！若論向上一著，話頭亦用不著。既許話頭，已屬方便，安得獨廢助道。必不許持咒為助，先不許提持話頭，以話頭為宗而許，是謗宗，以持咒等為教而不許，是輕教。輕教謗宗，何止得罪憨師，三世佛冤耳。

> Master Han'gan, in his expedient discourse, holds open the gate of auxiliary practices for the final age. His teachings accord with both principle and the capacity of practitioners—this is excellent beyond measure. Some might object: "If the main path yields no results, turning to auxiliary methods may be acceptable within the doctrinal schools, but it is absolutely forbidden in the Chan tradition." Ha! If we speak of the ultimate transcendence, even the meditation topic itself is unnecessary. Since the meditation topic is already permitted as a skillful means, how can auxiliary practices alone be rejected? If one forbids mantra recitation as an aid, then one must first reject holding the meditation topic. To permit the meditation topic as belonging to the Chan tradition while forbidding mantra recitation as belonging to the doctrinal school—this is to slander the Chan tradition and belittle the doctrinal teaching. Such slander and belittlement offend not only Master Han'gan but are a grievance against the Buddhas of the three times.

今之知識，每於利者令參禪，鈍者教念佛，是參禪唯被上機，念佛唯為中下也。夫禪不曲被中下則謗禪，念佛不被上機則謗教，禪教俱謗，扇以成風，遂令禪作虛名，念無實行，可悲也。詎知參禪、念佛及修教觀，各有夙根，一一根性，各分三品。禪門第一品人，觸著便了，更無餘事，夙具靈根，如時雨化。第二品人，直下不疑，深藏密養，直待瓜熟蒂落，大用現前，龍天推出，任運利生。第三品人，具大疑憤，如殺父怨，判盡平生，究明此事。念佛第一品人，頓悟自心是佛，念念圓明。第二品人，深信自心作佛，念念入理。第三品人，深信佛力無量，念念滅惡。此復四種，謂念佛自性、念佛相好功德、念佛名號、念佛形像，此四各通三品也。教觀第一品人，創聞圓理，頓發初心，成正覺於剎那，示八相於百界。第二品人，信一境三諦，淨生身六根，伏住地無明，摧見思塵垢。第三品人，發圓覺於聞經，修五品之觀行，習三觀以成熏，伏五住而趣覺。由此言之，法無優劣，應病則是藥皆靈；機有淺深，執方則因藥成病。

> Nowadays, some teachers make intelligent people practice Chan meditation and tell slower people to recite the Buddha's name—as if Chan is only for the sharpest, and Buddha-recitation only for the average or low. To say Chan cannot reach the average or low is to slander Chan; to say Buddha-recitation cannot reach the sharp is to slander the teachings. Slandering both Chan and the teachings has become a common trend, turning Chan into an empty name and Buddha-recitation into a practice without real substance. How sad! Little do they know that Chan meditation, Buddha-recitation, and contemplative study all come from previous karmic roots, and that each type of capacity has three levels. In Chan, the first-level person grasps it instantly upon contact, with nothing else left to do. With a naturally sharp spiritual root, they are like crops nourished by timely rain. The second-level person has no doubts from the start, but deeply conceals and carefully nurtures their practice until it naturally ripens, like a melon falling from the vine. Then great function manifests; heaven and dragon deities put them forth, and they spontaneously benefit beings. The third-level person harbors great doubt and indignation, like a blood feud, and devotes their entire life to investigating this matter. In Buddha-recitation, the first-level person suddenly awakens that their own mind is Buddha, and each thought is perfectly clear. The second-level person deeply believes that their own mind makes the Buddha, and every thought enters the principle. The third-level person deeply believes that the Buddha's power is boundless, and each thought erases evil. These can be further divided into four types: reciting one's own nature, reciting the Buddha's auspicious marks and virtues, reciting the Buddha's name, and reciting the Buddha's image. Each of these four types has three levels. In contemplative study, the first-level person, upon first hearing the perfect truth, suddenly gives rise to initial resolve, attaining enlightenment in an instant and manifesting the eight phases in a hundred worlds. The second-level person believes in a single realm with three truths, purifies the six sense faculties in this life, subdues the fundamental ignorance, and breaks through the dust of views and thoughts. The third-level person develops perfect enlightenment upon hearing the sutras, cultivates the five grades of contemplation, practices the three contemplations to nurture understanding, subdues the five kinds of ignorance, and moves toward enlightenment. From this we can see: Dharma methods have no superiority or inferiority—prescribing the right remedy makes any medicine effective. People's capacities are shallow or deep—clinging stubbornly to a single formula turns the medicine into poison.

身病知憂，家不給知憂，年不熟知憂，方隅不靖知憂，獨大事未了則不憂，佛法將澌則不憂，眾生業重則不憂。或雖憂而不知所以憂，或復倍增其可憂。噫！憂寧有已時也。

> When the body is sick, we worry. When the household is in need, we worry. When the harvest fails, we worry. When the borders are unsafe, we worry. Yet we do not worry when the great matter of awakening remains unfinished. We do not worry when the Dharma is on the verge of fading away. We do not worry when beings' karma grows heavy. Some may worry but do not know the true cause for concern, while others only add to what should be worried about. Alas! When will this worrying ever end?

宗乘所以超勝者，具諸功德而無所住故也。若以不具為不住，何異家無斛米兩金，而曰超勝千金之子？

> The reason the Dharma door of the Patriarchs' tradition is so supremely excellent is that it possesses all virtues while remaining unattached to anything. If one mistakes a lack of virtue for non-attachment, how is that different from a pauper with not even a measure of rice or two pieces of gold claiming to be superior to someone who has a thousand pieces of gold?

古者相宗易，性宗難，故玄奘捨性習相；演教易，證宗難，故神光立雪斷臂。今也不然，以宗自鳴者，教茫然也，以教自負者，相宗紊然也。嗚呼！難其所易，而易其所甚難，不能舉一羽而能舉百鈞，不能見輿薪而能察秋毫，五尺童子不為所欺矣。

> In ancient times, the school of characteristics was easy to grasp, while the school of nature was difficult. Therefore, Xuanzang set aside the study of nature to focus on characteristics. Similarly, doctrinal exposition was easy, but experiential realization was difficult, so Shen'guang stood in the snow and cut off his arm \[in his earnest pursuit\]. But now things are different: Those who claim to champion direct realization are ignorant of doctrine; those who pride themselves on doctrine are confused about the school of characteristics. Alas! They treat what is easy as if it were difficult, and what is extremely difficult as if it were easy—like being unable to lift a single feather yet claiming to lift a hundred-pound weight, or claiming to miss a cartload of firewood while spotting the tip of an autumn hair. Not even a five-foot child would be fooled by such nonsense.

予遊歷諸山，備覽人情物態，顛倒最多，卒難悉舉。且如飲食衣服，塵勞也，惟恐不勤；持誦禮拜，勝業也，惟恐不惰；三聚淨戒，出世正因也，深厭煩瑣；百年活計，生死根本也，常虞缺略。為佛法，慢幢高起，求貨利，體面頓忘，乃至同一語也，謂出某經論，則棄如怨敵，謂出某語錄，則愛如珍寶。世緣中事，與道無妨，律檢教門，有違向上。嘻，吾不知其所趣矣。

> I have traveled to many monasteries and observed the full range of human nature and worldly phenomena. The inversions and contradictions I've seen are far too many to list completely. For example: - With food, clothing, and other worldly labors, people worry only about not being diligent enough. - With practices like chanting, recitation, and bowing—truly noble deeds—they worry only about not being lazy. - The Three Pure Precepts, which are the true cause of liberation, they deeply resent as troublesome and tedious. - Yet with lifetime plans for worldly livelihood—the very root of birth and death—they constantly fear they lack enough and neglect it. For the sake of the Dharma, they erect a towering banner of pride. For the sake of profit, they instantly lose all dignity. Even with the same exact words: if said to come from a sutra or shastra, they reject it as if it were a sworn enemy; if said to come from a recorded saying of a master, they cherish it like a precious treasure. They think that worldly concerns do not interfere with the Path, and that following disciplinary rules and scriptural teachings works against higher realization. Ha! I have no idea where they are heading.

何謂教，何謂宗？語言施設之謂教，忘情默契之謂宗。故宗也者，雖云教外別傳，實即教內真傳也。如以指指月，認指為月，不可也，謂所指非月，亦不可也。且諸佛言教皆指，諸祖語錄寧獨非指？不認佛指作月，何獨認祖指也？又祖所指是月，佛所指寧非月？信祖之所指，何獨不信佛所指也？甚矣，人之顛倒也！

> What is teaching, and what is principle? Teaching refers to the verbal expressions and conceptual frameworks; principle refers to the silent, intuitive understanding beyond words and emotions. Therefore, though principle is said to be a special transmission outside the teachings, it is in fact the true transmission within them. This is like pointing at the moon with a finger. To mistake the finger for the moon is wrong, but to say that what is pointed at is not the moon is also wrong. Moreover, all the words and teachings of the Buddhas are fingers; are the sayings of the patriarchs not also fingers? If one does not mistake the Buddha's finger for the moon, why would one mistake the patriarch's finger? Furthermore, if what the patriarch points at is the moon, is what the Buddha points at not the moon? If you trust what the patriarch points at, why do you not trust what the Buddha points at? How misguided people are!

發大心猶易，具正見更難；具正見猶易，勤修習更難；勤修習猶易，除心病更難。然心病不除，安事修習？修習不勤，安取正見？正見不具，豈真大心？則直謂之發大心難。

> Cultivating great resolve is relatively easy, but developing correct understanding is harder. Developing correct understanding is relatively easy, but diligent practice is harder. Diligent practice is relatively easy, but uprooting the mind's afflictions is harder. However, if the mind's afflictions are not removed, what use is diligent practice? If practice is not diligent, what value is there in correct understanding? If correct understanding is incomplete, can it truly be called great resolve? Thus, it can be said that cultivating great resolve is itself the hardest of all.

利關不破，得失驚之，名關不破，毀譽動之。既為得失毀譽所轉，猶以禪道佛法鳴乎？

> Without breaking through the barrier of profit, one is startled by gain and loss. Without breaking through the barrier of fame, one is moved by praise and criticism. If you are still swayed by gain, loss, praise, and criticism, how can you truly proclaim the path of Zen and the Dharma of the Buddha?

不見己短，愚也，見而護，愚之愚也。不見人長，惡也，見而掩，惡之惡也。

> Not seeing one’s own faults is ignorance. Seeing them but covering them up is the worst kind of ignorance. Not seeing others’ strengths is unwholesome. Seeing them but hiding them is the worst kind of unwholesomeness.

或問予：「汝何願？」「願生西方。」「更何願？」「願入地獄。」曰：「是何心哉？」曰：「西方則上事諸佛，地獄則下度眾生。佛從彌陀始，願王勝故；生從地獄始，悲心切故。」

> Someone once asked me: "What is your wish?" I replied: "I wish to be reborn in the Western Pure Land." They asked: "And what else do you wish for?" I answered: "I wish to enter the hells." Surprised, they said: "What kind of intention is that?" I explained: "In the Pure Land, I can honor and serve all Buddhas above. In the hells, I can rescue sentient beings below. Among Buddhas, I begin with Amitabha, because the power of his vows is supreme. Among beings, I start with those in hell, because my compassionate heart is most urgent."

有禪者問予，作何功夫。曰：念佛。曰：念佛何為？曰：求生西方。禪者嗤曰：何不薦取自性彌陀，唯心淨土，用是妄念妄求為？予曰：汝謂阿彌陀佛在性外，極樂國土在心外邪？心性亦太局隘矣。即汝所謂不念不求者，非惡取空邪？

> A Chan practitioner once asked me, “What practice do you do?” I answered, “Reciting the Buddha’s name.” He asked, “What’s the point of that?” I replied, “To seek rebirth in the Western Pure Land.” The Chan practitioner sneered and said, “Why not simply awaken to your own inherent nature as Amitabha Buddha and realize that the Pure Land is just the mind itself? Why cling to such deluded thoughts and pointless seeking?” I responded, “Are you saying that Amitabha Buddha exists outside your nature, and that the Land of Ultimate Bliss lies beyond your mind? That would make your view of mind and nature awfully narrow. And as for your so-called ‘not reciting, not seeking’—isn't that just clinging to false emptiness?”

善知識者，猶良醫乎。良醫能兼療諸病，亦有專治一病者。兼療則應病與藥，專治非其病不醫，故皆能壽夭而生死也。若伎倆唯一，欲眾疾普收，其傷害多矣，況一伎未精哉。

> Good spiritual guides are like skilled doctors. Some doctors can treat all kinds of diseases, while others specialize in just one condition. The general practitioner prescribes medicine according to each illness, while the specialist only treats cases within their expertise. Both, however, have the power to determine who lives a full life and who dies. A doctor with only one technique who tries to cure all diseases will cause much harm—especially if that one technique hasn't even been mastered.

語云：真人前說不得假：今也假人前說不得真。悲夫！

> The saying goes: Before a true person, one cannot speak falsely. Now, before false people, one cannot speak the truth. How tragic!

語云：三日賣不得一擔真，一日賣得三擔假。吾曰：寧使千日賣不得一擔真，不願一日賣得千擔假。

> As the saying goes, "In three days, you might not sell a single load of truth, but in one day, you can sell three loads of falsehood." I say: "I would rather go a thousand days without selling a single load of truth than sell a thousand loads of falsehood in a single day."

人謂參禪則悟道，不必求生西方；念佛則生西，未必即能悟道。不知悟後尚不可不生西方，況未必悟邪。又禪者欲生西方，不必改為念佛，但具信願，則參禪即淨土行也。又念佛至一心不亂，能所兩忘，即得無生法忍，豈非悟道。故參禪念佛，俱能悟道，俱能生西也。但有疑則參，無疑則念，在人下手時自酌耳。

> Some say that meditating leads to enlightenment without needing to seek rebirth in the Pure Land, while reciting the Buddha's name leads to rebirth but may not lead to enlightenment. They fail to realize that even after enlightenment, one still cannot afford to miss birth in the Pure Land—let alone when enlightenment has likely not been attained. Furthermore, those who practice meditation who wish to be reborn in the Pure Land do not need to switch to recitation; if they have faith and aspiration, meditation itself becomes Pure Land practice. Likewise, when recitation reaches one-pointedness of mind and the duality of subject and object is forgotten, one attains the patience of the non-arising of all phenomena—can this not be considered enlightenment? Therefore, both meditation and recitation can lead to enlightenment and rebirth in the Pure Land. The only difference is: have doubts? Then meditate. Have no doubts? Then recite. It is for each individual to decide based on their own inclination when they begin to practice.

古人自牧愈卑，品愈高，今人自視愈高，品愈卑；古人自處愈小，道愈大，今人自視愈大，道愈小；古人自考愈歉，德愈完，今人自恃愈完，德愈歉。是謂不揣其本，而齊其末。

> In ancient times, the more humbly a person viewed themselves, the higher their character. Today, the more arrogantly people see themselves, the lower their character. In ancient times, the smaller one considered themselves, the greater their wisdom. Today, the greater people think themselves, the smaller their wisdom. In ancient times, the more deficient one deemed themselves, the more complete their virtue. Today, the more complete people believe themselves to be, the more lacking their virtue. This is called ignoring the root while focusing on the branches.

小人以己之過為人之過，每怨天而尤人；君子以人之過為己之過，每反躬而責己。夫不謂人過謂己過，有四觀焉：眼見惡色，耳聞惡聲等，皆自業所感，非關他事故；惡境紛紛，皆唯識所現，虛幻不實故；眾生煩惱無量，應度應斷，己分事故；眾生修惡，即是性惡，眾生性惡，即己性惡故。

> Foolish people see their own faults in others, always blaming heaven and resenting others. Wise people see others' faults as their own, constantly reflecting inward and reproaching themselves. To consider others' faults as one's own, there are four perspectives: seeing repulsive sights, hearing harsh sounds, and so forth—all arise from one's own karma and are unrelated to others; chaotic adverse circumstances manifest entirely from the mind's projections, being illusory and unreal; sentient beings have countless afflictions that should be aided and severed, as this is our own responsibility; others' cultivation of evil is inherently their nature's evil, and sentient beings' natural evil is, in essence, our own natural evil.

法性本常住，云何分正像？正像之分，全在人耳。嗚呼。時丁末季，去聖時遙，為利者十之九，為名者十之一，為己生死發二乘心者百千中一，為大地眾生發無上心者萬萬中一。此止就禪和料簡耳，應院及俗人，又不必言矣，佛法將安恃邪？

> The true nature of reality has always been constant. Why then speak of the "True Dharma" and "Semblance Dharma" as separate eras? Their distinction lies entirely in the minds of people. Alas, we now live in the final age, far removed from the time of the Sage. Among those who practice, nine out of ten seek profit, one out of ten seeks fame. Among a hundred or a thousand, barely one seeks liberation from birth and death with the resolve of the Two Vehicles. Among ten thousand, ten thousand, hardly one awakens the supreme aspiration for the sake of all beings. This is only in reference to those who have entered meditation practice; we need not even mention the ritualists and the laity. Upon what then can the Dharma depend?

生西方以三種心，至誠心、深心、迴向發願心，此三直至成佛。流俗人亦三種心，輕心、忽心、將就心，此三常遊五趣。嗚呼！前三百千中或一有，後三百千中或一無，奚怪口言求生者多，真實往生者少也。

> Rebirth in the Western Pure Land requires three kinds of mind: a mind of sincere devotion, a deep mind, and a mind that dedicates merit and makes vows. These three minds remain with you all the way to Buddhahood. Ordinary worldly people also have three kinds of mind: a frivolous mind, a negligent mind, and a half-hearted mind. These three minds keep you wandering through the five realms of existence. Alas! Among hundreds and thousands of people, perhaps one has the first three minds. Among hundreds and thousands of people, perhaps none have the last three. No wonder so many speak of seeking rebirth, yet so few truly attain it.

末法中病，有三不可救：喜守不喜攻、喜略不喜廣、喜同不喜異。交友有三大惡：喜順不喜逆、喜口是而心非、喜不如不喜勝。學問有三大錯：好多不好精、逐末不求本、求解不求證。

> In the age of Dharma's decline, there are three incurable ailments: preferring to hold ground rather than advance, preferring simplicity over breadth, and preferring agreement over difference. In friendship, there are three great evils: preferring agreement over honesty, liking words that are agreeable but insincere, and preferring those who are inferior rather than those who surpass you. In learning, there are three great mistakes: favoring quantity over depth, chasing the superficial without seeking the root, and seeking intellectual understanding without personal realization.

古人疏經論，必為發幽微，示指歸，出綱要，明修法，故隨依一典，可了生死，上弘下化。後世畏其繁而廢棄焉，雖似善變通，實大傷教眼，如五霸尊周，周益受削。嗚呼！攀枝忘幹，罪元不在先賢；因噎廢飯，訓豈可遺後裔？扶教者曷深思之。

> In ancient times, when scholars expounded on scriptures and treatises, they inevitably unveiled subtle truths, revealed the essential purpose, presented the main framework, and clarified methods of practice. Thus, by relying on a single text, one could transcend birth and death, propagate the Dharma upward, and transform beings downward. Later generations, fearing the complexity, abandoned these works. Although this seemed like skillful adaptation, it in fact greatly damaged the insight into the Dharma. It was like the Five Hegemons who upheld the Zhou dynasty in name while the Zhou royal house actually lost more power. Alas! Those who cling to branches while forgetting the trunk are not at fault due to the ancient sages. Those who stop eating for fear of choking—can such a lesson be passed down to future generations? Let those who uphold the Dharma deeply reflect on this.

予見學士堂與務下互輕也：學士曰：彼不知教，不知理，貿貿然勤作而已，非我等，叢林無光輝，縉紳莫酬對矣。務下曰：我竭力而作，彼袖手而食，戒德不守，學業不成，安用是浪蕩子為哉。予傷之，私念曰：彼學士，胡不念務下之勞，實我外護，我無實行，坐享難消，即一切作普賢想。彼務下，胡不念我等障重，無聞熏種，彼等聰利，皆由夙因，即一切作導師想。叢林不幾盛乎。復見禪堂與藏堂相輕也。禪輕藏曰：彼鑽故紙，圖嚫施耳，使進而坐香，安可得，亦安可能哉？藏輕禪曰：彼坐食而身不勞，守癡而心不用，叩以了義，茫無所知，警其昏沉，瞋心震發，悟道無人，著魔接踵，何如看經種般若因，作務得人天福邪？予倍傷之，復代念曰：我堂大事未了，滴水難消，彼應和有外護功，閱藏為思修本，設我念念親切，法行亦無超于信行，儻悠悠自縱，禪誦反高出于坐禪。而藏堂人，胡不念明理不修行，說食終不飽，發心欲坐禪，勝十方論師，況謝絕萬緣，併除昏散，專心向上，窮究本參，我等散心，豈能彷彿。則法門不亦光乎。唯貢高各蘊於懷，忌剋每形於吻，致令是非蜂起，體段兩傷，皆獅子身蟲矣。

> I see scholars in the monastery looking down on laborers, and laborers looking down on scholars. The scholars say: "They don't understand the teaching or the principles; they just work mindlessly. Without us, the monastery would have no radiance, and we wouldn't be able to engage with officials and laypeople." The laborers say: "We work hard with all our strength, while they just stand around with their hands in their pockets, eating. They don't keep the precepts, and they don't succeed in their studies. What use are these idle wanderers?" This grieves me, and I think to myself: "O scholars, why don't you appreciate the laborers' effort? They are truly your outer protectors. If you lack genuine practice and yet sit back and enjoy offerings you can't sustain, instead think of them as all being like Samantabhadra. O laborers, why don't you reflect that your obstacles are heavy, and you have not planted the seeds of hearing the Dharma? Their sharp intelligence comes from past causes. Instead, think of them all as your teachers." Wouldn't the Sangha then flourish? I also see the Chan hall and the Sutra hall looking down on each other. Chan looks down on Sutra study, saying: "They just pore over old paper, seeking offerings. If you put them in meditation, how could they manage it? How could they possibly do it?" Sutra study looks down on Chan, saying: "They sit and eat without physical labor, guarding their dullness without using their minds. Ask them about ultimate meaning, and they're completely lost. Wake them from drowsiness, and anger erupts. No one achieves awakening, and demons follow in succession. How could this compare to reading sutras to plant the seed of wisdom, or working to gain merit in the human and heavenly realms?" This grieves me even more, and I think instead: "My work in the Chan hall is unfinished, and even a drop of water is hard to digest. Those in the Sutra hall harmonize, performing the work of outer protectors; reading sutras is the root of reflection and cultivation. If my every thought is earnest, even my Dharma practice doesn't surpass the practice of faith. But if I am lazy and self-indulgent, the recitation of sutras is actually superior to sitting in meditation. And those in the Sutra hall, why don't you reflect that understanding principles without practicing is like talking about food—you'll never be full? Those who aspire to sit in meditation surpass ten thousand commentators. Besides, those who cut off all distractions, eliminate drowsiness and distraction, focus on the ultimate, and thoroughly investigate their original question—how can our scattered minds compare?" Wouldn't the Dharma door then shine? But each person harbors arrogance in their heart and expresses jealousy and resentment with their words. This causes right and wrong to swarm like bees, and both sides harm their own dignity. All are worms eating the lion's body from within.

凡智利宜慧行，力強宜定行，亦各有二種。慧行二者，一、單從慧入，明極則誠，不煩修定，而自得定，此夙因深厚，習氣微薄故也。二、能發聞解，不能即證，必依解起行，行起解絕，若不猛做一番，不能親證親到，故須定力濟之也。定行二者，一、單刀直入，便能徹法源底，此亦夙因深厚，正見力強故也。二、但能死守，不能權變，每墮空見，或耽味禪，求脫反縛，求升反墜，必慧行濟之，方免墮坑落塹也。復有智力並備，定慧雙圓者，如佛在世時，聞法得道，及六祖等是也。若夫借宗教資牙後慧，托話頭為優免牌，慧行定行兩無所當，皆獅子身中蟲矣。

> Those who are sharp in wisdom should practice through wisdom; those whose strength lies in willpower should practice through meditative concentration. Both paths have two types. Regarding the path of wisdom: First, some enter solely through wisdom. When understanding is clear, sincerity reaches its peak; without needing to cultivate concentration, concentration naturally arises. This occurs because their karmic foundation from past lives is deep and their habitual tendencies are faint. Second, some can generate intellectual understanding through listening but cannot immediately realize it. They must rely on understanding to initiate practice; when practice fully develops, understanding ceases. If they do not exert themselves vigorously, they cannot personally realize and attain it. Thus, they need the power of concentration to assist them. Regarding the path of concentration: First, some dive straight in with a single-minded approach and can penetrate the very source of all phenomena. This also results from deep karmic foundations and strong powers of right view. Second, some can only stubbornly hold on without adapting. They often fall into the view of emptiness or become addicted to the taste of meditative absorption. Seeking liberation, they become more entangled; seeking to rise, they fall instead. These individuals must be aided by the path of wisdom to avoid falling into pits and traps. There are also those endowed with both wisdom and willpower, whose concentration and wisdom are equally perfected — such as those who heard the Dharma and attained realization during the Buddha's time, as well as the Sixth Patriarch, among others. As for those who borrow the teachings of doctrinal schools and meditation traditions to acquire a clever tongue, or who use a \*hua-tou\* (meditation topic) as an excuse to avoid genuine effort — they fit neither the path of wisdom nor the path of concentration. All such people are parasites within the lion's body.

雲棲大師發揮念佛法門曰：「有事一心不亂，理一心不亂。說者謂持名號是事一心，參誰字是理一心，亦何訛也。夫事一心者，歷歷分明，不昏不散是也。理一心者，默契無生，洞明自性是也。是參時話頭純熟，猶屬事門，念時心佛兩忘，即歸理域，安得事獨指念，理獨指參也。又參誰字，謂之究理則可，謂理一心不可。然非其人，即究理亦未可輕易。何以故？事有挾理之功，理無隻立之能，幸審思之。」

> Master Yunqi expounded on the practice of reciting the Buddha's name by saying: "There are two levels of single-mindedness: the single-mindedness in phenomena and the single-mindedness in principle. Some claim that holding the name is single-mindedness in phenomena, while reflecting on 'Who is reciting?' is single-mindedness in principle. How mistaken this is! Single-mindedness in phenomena means being clear and distinct in every moment, without dullness or distraction. Single-mindedness in principle means silently realizing the unborn nature and clearly understanding one's own true nature. When you are reflecting deeply and your meditation topic becomes mature, this still belongs to the realm of phenomena. When you are reciting and the mind and the Buddha both vanish into one, this belongs to the domain of principle. How can phenomena be attributed solely to name-recitation, and principle solely to reflection? Furthermore, reflecting on 'Who is reciting?' can be called investigating principle, but it cannot be called single-mindedness in principle. For those who are not ready for it, even investigating principle should not be undertaken lightly. Why is this? Because phenomena have the power to support principle, but principle cannot stand alone by itself. Please consider this carefully."

甚矣！二見之為害也，煩惱、菩提，生死、涅槃，同依於一心，而判然為二；宗乘、教乘，同傳於一佛，而判然為二；法性、法相，同秉於一音，而判然為二；慧解、行門，同詮於一教，而判然為二。二見紛然，正見滅矣。

> How great is the harm caused by dualistic views! Affliction and enlightenment, birth-and-death and nirvana—all arise from the same mind, yet people insist on seeing them as separate. The Chan school and the doctrinal schools all come from the same Buddha’s teaching, yet people forcefully divide them. The nature of reality and the characteristics of phenomena both stem from the same Dharma, yet they are split apart. Wisdom and practice both explain the same teaching, yet they are set in opposition. When such dualistic views abound, true vision is lost.

坐禪名一，實則有六，謂圓頓禪、次第禪、利慧禪、鈍修禪、世俗禪、假名禪也。圓頓禪者，創聞正法眼藏，涅槃妙心，不可思議，微妙理性，而發其心。此復四，一者，乍聞即悟，頓證自心，不落階級，具足智德，二者，以未頓證，便大疑憤，畟塞虛空，當下依正兩忘，凡聖坐斷，昏散無棲泊處，智理無湊合處，儼如有氣死人，直待冷灰豆爆。三者，未能直下成片，實信得及，疑得定，雖被無始業力所纏，種種昏散障緣，不退初心，或一向單提，或道品助成，畢生不起名利心，不起餘乘心，約機即鈍，約根亦名圓頓種子。四者，先於教典留心，討明理性，隨起觀行，名為乾慧，次得相似理水，名入信心，次乃發心，名入正位，即與頓悟同一智德。須知頓悟，本多生熏習，故初心不可不於至教厚植種子也。次第禪者，先以空慧修一切智，觀一切法無不皆空，次以假慧修道種智，觀一切法從空建立，後以中慧修一切種智，觀一切法非空非假，即第一義心。利慧禪者，達一切法如幻如夢，當體全空，非空故空。鈍修禪復四，一者，為得神足，行菩薩道，修根本四禪，依之發通。二者，深觀十二因緣，坐斷無明。三者、深觀四諦，剎那斷惑證真。四者，雖深知苦諦，必九次第定，漸次斷惑證真。世俗禪復二，一者，凡夫以欣厭心，修上八定。二者、外道計彼涅槃，修習彼定。假名禪復三，一者，雖聞圓頓名言，慕名不會義，強提一話頭，尚未解盡話頭義路，況義路窮處，是人以一句話，作優免牌，盡廢他善，死在繫驢橛上，雖稍卻昏散，且未得世俗禪定，安望圓頓？雖無大害，卻失聞熏無量功德。二者，於諸祖機緣，深求道理，廢寢忘餐，或得一義路入處，輒認為有所醒發，便作得本，不愁末想，是人雖不撥萬行，常躲身無事甲裏，且以解行分作兩橛，是名謗真般若。三者，但好虛名，以機緣資牙慧，胡說亂說，自害害人，或挂虛名，言參話頭，偷安藏拙，昏散不除，憎愛恆熾，空消檀施，敗壞法門。已上六種中，共成十有五等，若再料簡，差降更多。嗟哉！末季，徒取其名，莫稽其實，柰何宗教不埽地也。

> Sitting meditation is one in name, but six in substance. They are: Perfect Sudden Meditation, Gradual Step-by-Step Meditation, Sharp Wisdom Meditation, Dull Cultivation Meditation, Worldly Meditation, and Nominal Meditation. \*\*Perfect Sudden Meditation:\*\* One first hears of the True Dharma Eye Treasury, the Mystic Mind of Nirvana, the inconceivable, subtle, and ultimate reality, and awakens their aspiration. This can be further divided into four types: 1. One hears and instantly awakens, directly realizing one’s own mind without going through stages, perfectly possessing the wisdom of enlightenment. 2. One has not yet directly realized, so a great doubt and fierce urgency arises, filling the entire void. In that moment, subject and object are both forgotten; ordinary and sacred are both cut off. Confusion and distraction have no place to settle; wisdom and principle have no point of convergence. One is like a living corpse, waiting only for the dead ashes to burst forth with a spark. 3. One cannot yet directly integrate, but has genuine faith and a firm foundation of doubt. Though entangled and constrained by beginningless karma, and various obstacles of confusion and distraction, they never retreat from their initial resolve. They may practice solely with one method, or aided by other practices, but throughout their life they do not develop a mind seeking fame or profit, nor a mind seeking lesser vehicles. In terms of capacity, they may seem dull, but in terms of their root nature, they are a seed for Perfect Sudden practice. 4. One first studies the scriptures attentively, investigates the principles, and then begins contemplation and practice. This is called “dry wisdom.” Next, one attains a semblance of the principle, called “entering faith.” Then one truly resolves the mind and “enters the correct stage,” which is the same wisdom as sudden enlightenment. Know that sudden enlightenment is actually the result of many lifetimes of cultivation. Therefore, a beginner must deeply plant seeds through the sacred teachings. \*\*Gradual Step-by-Step Meditation:\*\* First, with the wisdom of emptiness, one cultivates the wisdom of all things, contemplating that all phenomena are without exception empty. Second, with the wisdom of provisionality, one cultivates the wisdom of the path, contemplating that all phenomena arise from emptiness. Third, with the wisdom of the middle way, one cultivates the wisdom of all modes, contemplating that all phenomena are neither empty nor provisional, which is the mind of the ultimate truth. \*\*Sharp Wisdom Meditation:\*\* One understands all phenomena as like illusions and dreams. Their very essence is entirely empty; it's not an emptiness achieved by negating. \*\*Dull Cultivation Meditation\*\* can be divided into four types: 1. One cultivates the four basic meditations to attain psychic powers for practicing the Bodhisattva path. 2. One deeply contemplates the twelve links of dependent origination, cutting off ignorance. 3. One deeply contemplates the Four Noble Truths, cutting off afflictions and realizing the truth in an instant. 4. Although one deeply understands the truth of suffering, they must progress through the nine sequential meditations to gradually cut off afflictions and realize the truth. \*\*Worldly Meditation\*\* can be divided into two types: 1. Ordinary people practice the eight higher meditations (the four formless attainments and four form meditations) with a mind of attachment and aversion. 2. Non-Buddhists practice these same absorptions, mistaking them for the final nirvana. \*\*Nominal Meditation\*\* can be divided into three types: 1. Although one has heard the words "Perfect Sudden," they admire the name without understanding the meaning. They forcefully grasp a single topic for investigation without even fully comprehending the meaning of the topic, let alone exhausting meaning itself. They use this topic like an exemption card, discarding all other good deeds. They remain stuck on the hitching post, like a donkey tied to a stake. While they may slightly reduce confusion and distraction, they haven't even attained worldly meditative absorption, let alone the Perfect Sudden. Although not greatly harmful, they lose the immense merit of hearing and learning. 2. One delves deeply into the stories of the Ancestors, obsessively seeking meaning, forgetting to eat and sleep. Upon gaining some intellectual understanding, they mistakenly believe they have awakened, thinking they have attained the root and need not worry about the branches. Such a person, while not completely abandoning all practices, always hides in a state of inactive stillness. They split understanding and practice into two separate poles. This is called slandering true wisdom. 3. One is greedy for fame, using the stories of Ancestors to produce clever talk. They spout nonsense indiscriminately, harming themselves and others. Or they may wear the name of "investigating a topic" as a disguise to be lazy and hide their shortcomings. Their confusion and distraction remain untamed, and their likes and dislikes blaze fiercely. They waste the offerings of the faithful and corrupt the Dharma path. Among these six categories, there are fifteen types in total. If we sorted them even further, more distinctions would appear. Alas! In this degenerate age, people merely take the names, never grasping the reality. How can the traditions of principle and practice not be swept away?

古謂虛舟飄瓦，則不生瞋，今亦生瞋矣。鵲噪鴉鳴則不分別，今亦分別矣。逆順境緣，安望其脫然邪？

> The ancients said that an empty boat drifting or a roof tile falling would not cause anger, yet now such things do stir anger. The chirping of magpies and crows once went unnoticed and undifferentiated, yet now they provoke discrimination. When faced with favorable and adverse circumstances, how can one expect to be detached from them?

法門有七壞相，六興相。何謂七壞相？一懼命天，知命孤，以家貧故，令出家；二避難無聊，激氣求安樂故，自出家；三求清高故自出家；四以好名故受戒；五好名故聽經；六藏拙故參禪；七好名故參禪。七種雖高低不等，優劣判然，同為因地不真，壞法門一也。何謂六興相？一為生死故出家，二為大菩提故出家，三為修行基本故受戒，四為修行門路故聽經，五為了生死故參禪，六為得種智故參禪。六種雖大小不等、偏圓有殊，同為因地真正，能興正法一也。噫！凡吾同類，尚自考之。儻因地真，幸善自保持，俾終正而不入於邪。或因地未真，則痛自改悔，速反真而無溺於偽，庶幾自救，亦救法門耳。

> The Dharma has seven ways to ruin it and six ways to flourish it. What are the seven ruinous ways? First, fearing that life will be short, knowing that one will end up alone, and, because of family poverty, becoming a monk for material reasons. Second, avoiding hardship and boredom, seeking comfort and security in an impulsive way, and thus becoming a monk. Third, seeking a reputation for high-minded purity by becoming a monk. Fourth, receiving precepts for the sake of a good reputation. Fifth, listening to sutras for the sake of a good reputation. Sixth, practicing meditation to hide one's inadequacies. Seventh, practicing meditation for the sake of a good reputation. Although these seven types differ in depth and shallowness, and are clearly of varying quality, they all share one flaw: a false fundamental intention, which ruins the Dharma. What are the six flourishing ways? First, becoming a monk because of the reality of birth and death. Second, becoming a monk for the sake of great enlightenment. Third, receiving precepts as the foundation of practice. Fourth, listening to sutras as a guide for cultivation. Fifth, practicing meditation to transcend birth and death. Sixth, practicing meditation to attain the all-knowing wisdom of a Buddha. Although these six types differ in scope and in being partial or complete, they all share one virtue: a true fundamental intention, which makes the right Dharma flourish. Ah! All of us who follow this path should examine ourselves. If our intention is true, we should cherish and maintain it well, so that we may stay on the right path to the end and not fall into error. If our intention is not yet true, we should earnestly reform and repent, quickly turning back to the genuine so that we do not become lost in the false. This is how we may save ourselves and also save the Dharma.

正人觀邪法，邪法亦成正，邪人觀正法，正法亦成邪。深人觀淺法，淺法亦成深，淺人觀深法，深法亦成淺。圓人觀偏法，偏法亦成圓，偏人觀圓法，圓法亦成偏。道人觀俗法，俗法亦成道，俗人觀道法，道法亦成俗。嗚呼！今之正成邪、深成淺、圓成偏、道成俗，往往矣。試各自簡點，苟知其病，必知其藥，深望之。

> When a true person observes a mistaken teaching, the mistaken teaching becomes true. When a mistaken person observes a true teaching, the true teaching becomes mistaken. When a deep person observes a shallow teaching, the shallow teaching becomes deep. When a shallow person observes a deep teaching, the deep teaching becomes shallow. When a complete person observes a partial teaching, the partial teaching becomes complete. When a partial person observes a complete teaching, the complete teaching becomes partial. When a spiritual person observes a worldly teaching, the worldly teaching becomes spiritual. When a worldly person observes a spiritual teaching, the spiritual teaching becomes worldly. Alas! Today, the true has become mistaken, the deep has become shallow, the complete has become partial, and the spiritual has become worldly—this happens all too often. Try to examine yourself. If you recognize your own illness, you will surely know the cure. This is my deepest hope.

有名同而實異者，如佛言道，謂三種菩提，老言道，謂虛無自然，儒言道，謂五常五倫，未可同語也。有名異實同者，如台宗謂之一心三觀，賢首謂之一真法界，相宗謂之勝義唯識，禪宗謂之向上一著，未始少異也。譬一帝都，曰北京，曰燕都，曰順天府，有盛譚北京，鄙燕都為陋劣，或譚燕都，鄙順天為陋劣，吾知其必被嗤也。彼性相分河，南北豎黨，何以異此？

> Some names differ while their essence is the same. For example, when Buddhists speak of "the Way," they mean the three kinds of enlightenment; when Daoists speak of "the Way," they mean emptiness and naturalness; when Confucians speak of "the Way," they mean the five constant virtues and the five relationships—these cannot be discussed as the same thing. Conversely, there are names that differ while their essence is the same: the Tiantai school speaks of "the single mind contemplating the three truths," the Huayan school speaks of "the one true reality realm," the Faxiang school speaks of "ultimate consciousness-only," and the Chan school speaks of "the ultimate point"—all of which are not fundamentally different. It is like a single capital city: some call it Beijing, some call it Yanjing, and others call it Shuntian Prefecture. Suppose someone praises Beijing but scorns Yanjing as vulgar, or praises Yanjing but scorns Shuntian as inferior—I am certain they would be laughed at. How is the division of schools into Nature and Characteristics, or the partisan strife between Northern and Southern traditions, any different from this?

松江李居士，寓天封寺，猛欲出家。予問：「汝欲出家，曾看經否？」「未也。」「看語錄否？」「稍看。」「何以看語錄不看經？」曰：「經則煩細，語錄爽快可觀。」予曰：「爽快可觀，無如水滸傳，三國志矣。」

> Lay devotee Li of Songjiang was staying at Tianfeng Temple, eager to become a monk. I asked him: "If you wish to become a monk, have you studied the sutras?" "No." "Have you read any recorded sayings?" "A little." "Why read recorded sayings but not the sutras?" He replied: "The sutras are too detailed and tedious; the recorded sayings are refreshing and enjoyable to read." I said: "If you want something refreshing and enjoyable, nothing beats the \*Water Margin\* or the \*Records of the Three Kingdoms\*."