English
English version: Until the end of life. It's like an arrow shot into the sky, its force exhausted, it falls back down, returning to the cycle of birth and death. To practice like this without understanding the Buddha's intention is to suffer in vain, isn't that a great mistake? Zhi Gong said, 'Without encountering an enlightened master who has transcended the world, it's futile to take the Dharma medicine of the Mahayana.' Now, at all times, whether walking, standing, sitting, or lying down, just learn to be without mind, without discrimination, without reliance, without attachment. All day long, let it be natural and carefree, like a foolish person. The world does not recognize you, and you don't need to teach people to recognize or not recognize you. The mind is like a stubborn stone without any cracks, so that all dharmas cannot enter your mind. Being still and without attachment, only then is there a slight correspondence. To be able to penetrate the realm of the Three Realms is called the Buddha's emergence into the world. Not leaking the mind's appearance is called un-leaked wisdom. Do not create the karma of humans and devas, do not create the karma of hell, do not arise any thoughts, and all conditions will not arise. Then this body and mind are free people. It's not that they never arise, but that they can arise at will. The Sutra says, 'Bodhisattvas intentionally take birth,' that's what it means. If you still don't understand no-mind and cling to appearances while acting, it all belongs to the work of demons. Even performing Pure Land Buddhist activities will all become karma, called Buddha-obstacles, obstructing your mind, being bound by cause and effect, and having no freedom to go or stay. Therefore, Bodhi (Enlightenment) and other dharmas are not inherently real. What the Tathagata (Thus Come One) said was all for the sake of transforming people, just like using yellow leaves as gold to stop a child from crying. In reality, there is no dharma called Anuttara Bodhi (Unsurpassed Perfect Enlightenment). Now that you understand this meaning, why be so meticulous? Just dissolve old karma according to conditions, and don't create new disasters. Be clear in your heart. Therefore, all past views must be discarded. The Vimalakirti Sutra says, 'Remove all.' The Lotus Sutra says, 'For twenty years, constantly order them to remove excrement.' It's just removing the places in the mind where views arise. It also says, 'Remove the excrement of frivolous discussions.' Therefore, the Tathagatagarbha (Womb of the Thus Come One) is originally empty and still, not dwelling on any dharma. Therefore, the Sutra says, 'The Buddha lands are also all empty.' If you say that the Buddha's path is attained through study and practice, such a view is completely irrelevant. Or make a gesture, face a situation, raise your eyebrows and move your eyes, and as long as it matches, you say you are in accord and have attained enlightenment of Zen principles. If you encounter someone who doesn't understand, they will say... --------------------------------------------------------------------------------
Chinese
。都无所知对他。若得道理。心中便欢喜。若被他折伏不如他。便即心怀惆怅。如此心意学禅。有何交涉。任汝会得少许道理。即得个心所法。禅道总没交涉。所以达摩面壁。都不令人有见处。故云妄机是佛道。分别是魔境。此性纵汝迷时亦不失。悟时亦不得。天真自性本无迷悟。尽十方虚空界元来是我一心体。纵汝动用造作。岂离虚空。虚空本来无大无小。无漏无为。无迷无悟。了了见无一物。亦无人亦无佛。绝纤毫的量是无依倚无䊀缀。一道清流是自性。无生法忍何有拟议。真佛无口不解说法。真听无耳其谁闻乎。珍重。 师一日上堂。开示大众云。 预前若打不彻。猎月三十夜到来。管取尔热乱。有般外道才见人说做工夫。他便冷笑。犹有遮个在。我且问尔。忽然临命终时。尔将何抵敌生死。尔且思量看。却有个道理。那得天生弥勒自然释迦。有一般闲神野鬼。才见人有些少病。便与他人说。尔只放下着。及至他有病。又却理会不下。手忙脚乱。争柰尔肉如利刀碎割做。主宰不得。万般事须是闲时办得下。忙时得用。多少省力。休待临渴掘井。做手脚不办。遮场狼藉。如何回避前路黑暗。信采胡钻乱撞。苦哉苦哉。平日只学口头三昧。说禅说道。喝佛骂祖。到遮里都用不着。平日只管瞒人。争知道 现代汉语译本：他对一切都一无所知。如果他能理解一些道理，心中便会欢喜。如果他被别人驳倒或不如别人，便会感到惆怅。以这样的心态来学禅，有什么关系呢？即使你领会到少许道理，那也只是得到了一种‘心所法’（citta-samprayukta-dharma，与心相应的法），与禅道毫无关系。所以，达摩（Bodhidharma）面壁，不让人有所见处。因此说，‘妄念的生起就是佛道，分别心是魔境’。这个自性，即使你迷惑时也不会失去，觉悟时也不会得到。天真自性本来就没有迷惑和觉悟。整个十方虚空界（dasa-disa-akasa-dhatu，十个方向的虚空界）原本就是我一心（eka-citta，唯一的心）的体现。即使你有所行动和造作，又怎能离开虚空呢？虚空本来就没有大小，没有漏失，没有作为，没有迷惑和觉悟。清清楚楚地看到没有一物，也没有人，也没有佛，断绝丝毫的衡量，是无所依赖，没有粘滞。一道清澈的流水就是自性，无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的证悟）又有什么可以比拟的呢？真佛没有口，所以不能说法。真听没有耳，谁又能听闻呢？珍重。 师父有一天上堂说法，开示大众说： 如果预先没有彻底打通，到了腊月三十晚上就会手忙脚乱。有些外道（tirthika，佛教以外的修行者）一看到别人说在做功夫，就冷笑，认为还有这个‘做’在。我且问你，如果忽然临命终时，你用什么来抵挡生死？你且思量看看，却有个道理。哪里会有天生的弥勒（Maitreya，未来佛），自然而然的释迦（Sakyamuni，释迦牟尼佛）？有些闲神野鬼，一看到别人有些小病，就对别人说，‘你只要放下就行了’。等到他们自己有病的时候，又处理不了，手忙脚乱。即使你的肉像被利刀碎割，也无法主宰。任何事情都必须在空闲的时候办好，忙的时候才能用得上，这样才能省力。不要等到口渴了才去掘井，临时抱佛脚是办不好的。这场狼藉，如何回避前路黑暗？相信采胡乱钻，真是苦啊苦啊。平日只学口头三昧（samadhi，禅定），说禅说道，喝佛骂祖，到这里都用不着。平日只管瞒人，哪里知道？
English
English version: He knows nothing about anything. If he understands some principle, his heart rejoices. If he is refuted or is inferior to others, he feels melancholy. What does learning Chan with such a mindset have to do with anything? Even if you comprehend a little principle, you only obtain a 'citta-samprayukta-dharma' (mental concomitant dharma), which has nothing to do with the Chan path. Therefore, Bodhidharma (达摩) faced the wall, not allowing anyone to have any perception. Hence it is said, 'Delusional thoughts are the Buddha-way, discrimination is the realm of demons.' This nature, even when you are deluded, you do not lose it; when you are enlightened, you do not gain it. The true nature is originally without delusion or enlightenment. The entire ten directions of the space realm (dasa-disa-akasa-dhatu) is originally the manifestation of my one mind (eka-citta). Even if you act and create, how can you leave emptiness? Emptiness is originally without large or small, without leakage or action, without delusion or enlightenment. Clearly seeing that there is not a single thing, neither person nor Buddha, cutting off the slightest measurement, is without reliance or attachment. A clear stream is the self-nature; what can be compared to the non-origination forbearance (anutpattika-dharma-ksanti)? The true Buddha has no mouth and cannot speak Dharma. True listening has no ears; who can hear? Treasure this. One day, the Master ascended the hall and instructed the assembly, saying: If you do not thoroughly penetrate beforehand, when the thirtieth night of the twelfth month arrives, you will surely be in a state of chaos. Some heretics (tirthika) laugh coldly when they see people talking about doing practice, thinking that there is still this 'doing' involved. I ask you, if you suddenly face death, what will you use to resist birth and death? Think about it; there is a principle. Where would there be a Maitreya (弥勒) born naturally, or a Sakyamuni (释迦) naturally? Some idle spirits and wild ghosts, when they see someone with a minor illness, tell them, 'Just let it go.' But when they themselves are ill, they cannot manage it and become flustered. Even if your flesh is cut into pieces by sharp knives, you cannot control it. Everything must be prepared in leisure time so that it can be used in busy times, which saves a lot of effort. Do not wait until you are thirsty to dig a well; doing things at the last minute will not work. How can you avoid the darkness ahead in this chaotic situation? Believing in random drilling and bumping around is truly suffering, suffering. Usually, you only learn verbal samadhi (三昧), talking about Chan and the Way, scolding Buddhas and cursing patriarchs, but none of that is useful here. Usually, you only deceive people; how do you know? --------------------------------------------------------------------------------
Chinese
今日自瞒了也。阿鼻地狱中决定放尔不得。而今末法将沈。全仗有力量。兄弟家。负荷续佛慧命莫令断绝。今时才有一个半个行脚。只去观山观景。不知光阴能有几何。一息不回便是来生。未知甚么头面。呜呼。劝尔兄弟家。趁色力康健时。讨取个分晓处。不被人瞒底一段大事。遮些关棙子。甚是容易。自是尔不肯去下。死志做工夫。只管道难了又难好。教尔知那得树上自生底木杓。尔也须自去做个转变始得。若是个丈夫汉。看个公案。僧问赵州。狗子还有佛性也无。州云无。但去二六时中看个无字。昼参夜参行住坐卧。着衣吃饭处。阿屎放尿处。心心相顾。猛着精彩。守个无字。日久月深打成一片。忽然心花顿发。悟佛祖之机。便不被天下老和尚舌头瞒。便会开大口。达摩西来无风起浪。世尊拈花一场败缺。到这里说甚么阎罗老子千圣尚不柰尔何。不信道。直有遮般奇特。为甚如此。事怕有心人。 颂曰。尘劳迥脱事非常。紧把绳头做一场。不是一翻寒彻骨。争得梅花扑鼻香。 现代汉语译本： 今天你欺骗了自己，阿鼻地狱（Avici Hell，佛教中最底层的地狱）中绝对不会放过你。现在末法时代（Dharma-ending Age，佛教衰落的时期）即将到来，完全要依靠有力量的兄弟们，承担起延续佛陀慧命的重任，不要让它断绝。现在才只有一个半个云游僧，只是去观赏山水风景，不知道光阴还有多少。一口气不来，就是来生，不知道会是什么面目。唉！劝你们兄弟们，趁着身体健康的时候，去寻求一个明白透彻的地方，一件不被人欺骗的大事。这些关键之处，其实很容易，只是你不肯下死决心去做功夫。只说难了又难，要告诉你哪里有树上自己长出来的木勺？你也必须自己去做个转变才行。如果是个大丈夫，看个公案（Koan，禅宗的谜题），僧人问赵州（Zhaozhou，禅宗大师）：‘狗子还有佛性（Buddha-nature，成佛的可能性）吗？’赵州说：‘无（Mu，没有）。’就去一天二十四小时看这个‘无’字，白天参，晚上参，行走坐卧，穿衣吃饭，拉屎撒尿，时时刻刻照顾这个‘无’字，猛着精神，守住这个‘无’字。日子久了，月份深了，打成一片，忽然心花顿发，领悟佛祖的玄机，便不被天下老和尚的舌头欺骗，便会大开金口。达摩（Bodhidharma，禅宗初祖）西来无风起浪，世尊（释迦牟尼佛，Sakyamuni Buddha）拈花一笑，都是一场失败。到了这里，说什么阎罗老子，千圣（所有圣人）也奈何不了你。不相信吗？确实有这样奇特的事情。为什么这样？事怕有心人。 颂曰：摆脱尘世烦恼的事情非常不寻常，紧紧抓住绳子，努力奋斗一场。不是经过一番寒冷彻骨，怎能得到梅花扑鼻的香味？
English
English version: Today you deceive yourself. You will definitely not be released from Avici Hell (the deepest hell in Buddhism). Now that the Dharma-ending Age (the age of the decline of Buddhism) is approaching, it is entirely up to the powerful brothers to bear the responsibility of continuing the Buddha's wisdom-life and not let it be cut off. Now there is only one and a half wandering monks, just going to view the mountains and scenery, not knowing how much time there is left. If one breath does not return, it is the next life, not knowing what face it will be. Alas! I advise you brothers, while you are healthy, to seek a place of thorough understanding, a great matter that is not deceived by others. These key points are actually very easy, but you are not willing to make a determined effort. You only say it is difficult and difficult, but I tell you, where can you find a wooden ladle that grows on a tree by itself? You must also make a transformation yourself. If you are a true man, look at a Koan (a Zen riddle), a monk asked Zhaozhou (a Zen master): 'Does a dog have Buddha-nature (the potential to become a Buddha)?' Zhaozhou said: 'Mu (No).' Then go and look at this 'Mu' word twenty-four hours a day, meditate on it during the day, meditate on it at night, walking, standing, sitting, lying down, dressing, eating, defecating, urinating, taking care of this 'Mu' word at all times, focusing your energy, guarding this 'Mu' word. As the days go by and the months deepen, it becomes one with you, and suddenly the flower of your mind blossoms, and you understand the Buddha's mystery, then you will not be deceived by the tongues of the old monks in the world, and you will be able to open your mouth wide. Bodhidharma (the first patriarch of Zen) came from the West, stirring up waves without wind, and Shakyamuni Buddha's (the historical Buddha) flower-offering smile was a failure. When you get here, what can Yama (the lord of death) say? Even the thousand sages (all the saints) can't do anything to you. Don't you believe it? There are indeed such strange things. Why is this? Affairs are afraid of those who have a mind for them. A verse says: The matter of escaping from worldly troubles is very extraordinary. Hold the rope tightly and make a great effort. If you don't go through a bone-chilling cold, how can you get the fragrance of plum blossoms? --------------------------------------------------------------------------------