示白拈禪人
Instructions to the Chan Practitioner Baipai
「丁一卓二，乃衲僧家本分鉗鎚；暗五明三，是白拈賊偷天手段。敲骨打髓、捉虎擒龍，蓋色騎聲、旋乾倒嶽，可以俯天仰地、可以載水流山、可以點銕成金、可以指石為玉，攪長河為酥酪、化酥酪作長河，驅玉兔於日宮、逼金烏於月殿，就一毛頭而見無量寶王剎、於一寶王剎見無邊身菩薩，即一身菩薩而坐無量菩提場、即一菩提場而轉無量義法輪、即一義法輪而度無量恆沙眾，各各皆得無生法忍、入不退地。到此處，谷盈谷在、坑滿坑脹，破虛空、彌亙中外，天地不能蓋載、日月安可照臨？山川草木各見自在神通、鳥獸昆蟲盡得天然玅用，更說甚麼佛祖家私、聖賢心髓？都盧一箇乾矢橛、麻三觔消受盡盡，不必東討西覓、豎四橫三，縱是庭前柏樹子、青州大布衫，一篾縛來拋向三千里外，盡是二十年前魔昧人之話頭也。試問白拈賢徒：『還知得麼？』若知得，真所謂有行有名、名行俱著；如或未然，莫將閒學解，埋沒祖師心。」
"One above, two below"—this is the root method of the patch-robed monks' testing hammer and tongs. "Five hidden, three revealed"—this is the sky-stealing trick of the bare-handed thief. Smashing bone and striking marrow, catching tigers and seizing dragons, riding sound and mounting form, spinning heaven and overturning mountains—one can look down at heaven and up at earth, carry water and move mountains, turn iron into gold, point at stone and make it jade, churn the long river into cream, transform cream back into the long river, drive the jade rabbit from the sun palace, force the golden crow into the moon hall. Within a single hair-tip, see countless jewel-king lands; within one jewel-king land, see the boundless-bodied Bodhisattva. As that one-bodied Bodhisattva, sit at countless enlightenment sites; at that one enlightenment site, turn the countless-meaning Dharma wheel; through that one-meaning Dharma wheel, liberate beings as numerous as the sands of the Ganges, each and every one attaining the patience of non-arising and entering the stage of non-regression.
Arriving at this place: valleys fill and valleys remain, pits fill and pits swell. Shatter empty space—it extends throughout inside and out. Heaven and earth cannot cover or bear it; how could sun and moon illuminate it? Mountains, rivers, grasses, and trees each display their own sovereign powers; birds, beasts, and insects all attain their natural wondrous function. What more is there to say of the Buddha-ancestors' household goods or the sages' heart-essence? It is all just a dried shit-stick and three pounds of hemp—consumed completely, exhausted entirely. No need to seek east and search west, to set up four and arrange three. Even the cypress tree in the courtyard or the great cloth robe of Qingzhou—bind them with a single strip of bamboo and fling them three thousand li away. They are all just the words that deluded people have chewed on for twenty years.
Let me ask the bare-handed worthy disciple: 'Do you understand?' If you understand, then truly it is said: there is practice and there is name, and both name and practice are fully realized. If not, do not let idle intellectual understanding bury the ancestral teacher's heart."