English
English version: Body has no fixed form; it manifests in response to things. Thus, it is said that the verdant green bamboos are all Dharmakaya (the body of the Dharma, the essence of Buddha), and the luxuriant yellow flowers are none other than Prajna (wisdom). If the yellow flowers are Prajna, then Prajna is the same as insentient things. If the green bamboos are Dharmakaya, then Dharmakaya is the same as grass and trees. If a person eats bamboo shoots, wouldn't it be the same as eating Dharmakaya? Such words are not worth recording. People are deluded in the face of the Buddha, seeking externally for eons. Within the entirety of Dharma, they are deluded and seek outside. Therefore, those who understand the Way, their walking, standing, sitting, and lying down are all the Way. Those who awaken to the Dharma, their freedom and ease are all the Dharma. A virtuous one (Dade, referring to a person of virtue) further asked: 'Can the Great Void (Tai Xu, referring to the empty universe) generate spiritual intelligence? Is the true mind influenced by good and evil? Can a greedy person attain the Way? Can those who are attached to right and wrong have mutual understanding in the future? Do those whose minds arise from contact with external circumstances have stability? Do those who dwell in solitude have wisdom? Do those who harbor arrogance have a 'self'? Do those who are attached to emptiness or existence have wisdom? Those who seek proof by searching for texts, those who seek Buddhahood through ascetic practices, those who seek Buddhahood by separating from the mind, those who are attached to the mind being the Buddha—can all of these be called practicing the true path?' Please, Zen Master, explain each one. The Zen Master said: 'The Great Void cannot generate spiritual intelligence; the true mind is not influenced by good and evil. Those with deep greed have shallow roots; those who are attached to arguing about right and wrong have not yet attained understanding. Those whose minds arise from contact with external circumstances lack stability; those who dwell in solitude and forget cunning have stagnant wisdom. Those who are arrogant and haughty have a strengthened 'self'; those who are attached to emptiness or existence are all foolish. Those who seek proof by searching for texts become more confused; those who seek Buddhahood through ascetic practices are all lost; those who seek Buddhahood by separating from the mind are heretics; those who are attached to the mind being the Buddha are possessed by demons.' The virtuous one said: 'If it is as you say, wouldn't it ultimately be nothing at all?' The Zen Master said: 'Ultimately, it is the virtuous one, not ultimately nothing at all.' The virtuous one was overjoyed, bowed in gratitude, and departed. The Zen Master ascended the platform and said: 'All of you are fortunate to be people without affairs. Why suffer and create trouble, putting on yokes and falling into hell? Running around from morning till night, saying that you are practicing Zen, learning the Way, and understanding the Buddha Dharma, is increasingly irrelevant. You are merely chasing after sights and sounds. When will you ever stop? This poor monk heard the Zen Master of Jiangxi say, 'Your own treasure is complete in every way, and you can use it freely without seeking externally.' From that moment on, I let go and used my own inherent treasures, enjoying them as I pleased. It can be described as extremely happy, without a single… None.' --------------------------------------------------------------------------------
Chinese
法可取。无一法可舍。不见一法生灭相。不见一法去来相。遍十方界无一微尘许不是自家财宝。但自子细观察。自心一体三宝常自现前。无可疑虑。莫寻思。莫求觅。心性本来清净。故华严经云。一切法不生。一切法不灭。若能如是解。诸佛常现前。又净名经云。观身实相。观佛亦然。若不随声色动念。不逐相貌生解。自然无事去。莫久立。珍重。 此日大众普集。久而不散。师曰。诸人何故在此不去。贫道已对而相呈。还肯休么。有何事可疑。莫错用心。枉费气力。若有疑情。一任诸人恣意早问。 时有僧法渊问曰。云何是佛。云何是法。云何是僧。云何是一体三宝。愿师垂示。师曰。心是佛。不用将佛求佛。心是法。不用将法求法。佛法无二。和合为僧。即是一体三宝。经云。心佛与众生。是三无差别。身口意清净。名为佛出世。三业不清净。名为佛灭度。喻如瞋时无喜。喜时无瞋。唯是一心。实无二体。本智法尔。无漏现前。如蛇化为龙不改其鳞。众生回心作佛不改其面。性本清净。不待修成。有证有修即同增上慢者。真空无滞。应用无穷。无始无终。利根顿悟用无等等。即是阿耨菩提。心无形相。即是微妙色身。无相即是实相。法身性相体空。即是虚空无边身。万行庄严即是功德法身。此法身者乃是万 现代汉语译本： 没有哪一种法是必须获取的，也没有哪一种法是应该舍弃的。不要执着于任何法的生灭表象，也不要执着于任何法的来去表象。整个十方世界，没有哪怕一粒微尘不是你自己的财宝。只要仔细观察，自心所具的一体三宝（佛、法、僧）就会自然显现，无需怀疑。不要思虑，不要寻求，心性本来就是清净的。所以《华严经》说：‘一切法不生，一切法不灭。若能这样理解，诸佛就会常在你面前显现。’《维摩诘经》也说：‘观察自身真实的相状，观察佛也是这样。’如果不随声音和颜色动念，不根据外貌产生理解，自然就没事了。不要久留，珍重。 这一天，大众聚集了很久都不散去。禅师说：‘各位为什么在这里不离开？贫道已经对你们坦诚相告，难道还不肯罢休吗？还有什么事情可以怀疑的？不要用错心思，白费力气。如果有什么疑问，就请各位随意提问吧。’当时，有位僧人法渊问道：‘什么是佛？什么是法？什么是僧？什么是一体三宝？希望禅师能够开示。’禅师说：‘心就是佛，不用把佛向外求佛。心就是法，不用把法向外求法。佛和法没有分别，和合在一起就是僧，也就是一体三宝。《经》中说：‘心、佛与众生，这三者没有差别。’身口意清净，就叫做佛出世。三业不清净，就叫做佛灭度。比如生气的时候没有喜悦，喜悦的时候没有生气，只有一个心，实际上没有两个本体。本来的智慧自然而然，没有烦恼显现。就像蛇变化成龙，不会改变它的鳞片。众生回头成佛，不会改变他的面容。自性本来清净，不需要通过修行来成就。如果认为有证悟有修行，就和增上慢的人一样了。真空没有阻碍，应用无穷无尽，没有开始也没有终结。根器锐利的人顿悟，其作用是无与伦比的，这就是阿耨多罗三藐三菩提（无上正等正觉）。心没有形状，就是微妙的色身。无相就是实相。法身的自性和相状都是空性的，就是虚空无边身。万行庄严就是功德法身。这个法身就是万’
English
English version: There is no dharma to be grasped, nor is there any dharma to be discarded. Do not perceive the appearance of arising and ceasing in any dharma, nor perceive the appearance of going and coming in any dharma. Throughout the ten directions, there is not a single speck of dust that is not your own treasure. Simply observe carefully, and the One Body Three Jewels (Buddha, Dharma, Sangha) of your own mind will naturally manifest before you, without any doubt. Do not ponder, do not seek. The nature of the mind is originally pure. Therefore, the *Avatamsaka Sutra* says: 'All dharmas do not arise, all dharmas do not cease. If one can understand in this way, all Buddhas will constantly appear before you.' Also, the *Vimalakirti Sutra* says: 'Observe the true nature of the body, observe the Buddha in the same way.' If you do not let your thoughts be moved by sounds and colors, and do not generate understanding based on appearances, naturally there will be nothing to do. Do not linger, cherish this. On this day, the assembly gathered for a long time without dispersing. The Master said: 'Why are you all here and not leaving? This poor monk has already spoken frankly to you, are you still not willing to stop? What is there to doubt? Do not misuse your minds and waste your energy. If there are any doubts, feel free to ask early.' At that time, a monk named Fayuan asked: 'What is Buddha? What is Dharma? What is Sangha? What is the One Body Three Jewels? May the Master please enlighten us.' The Master said: 'Mind is Buddha, there is no need to seek Buddha outside of Buddha. Mind is Dharma, there is no need to seek Dharma outside of Dharma. Buddha and Dharma are not two, and their union is Sangha, which is the One Body Three Jewels. The *Sutra* says: 'Mind, Buddha, and sentient beings, these three are without difference.' When body, speech, and mind are pure, it is called the Buddha appearing in the world. When the three karmas are impure, it is called the Buddha passing into Nirvana. For example, when there is anger, there is no joy; when there is joy, there is no anger. There is only one mind, and in reality, there are not two entities. Original wisdom is natural, and non-outflow appears before you. Just as a snake transforms into a dragon without changing its scales, sentient beings turn their minds to become Buddhas without changing their faces. The nature is originally pure, and does not wait for cultivation to be accomplished. If one believes in attainment through cultivation, they are the same as those with increased arrogance. True emptiness is without obstruction, and its application is infinite, without beginning and without end. Those with sharp faculties have sudden enlightenment, and its function is unparalleled, which is *Anuttara-samyak-sambodhi* (Unsurpassed Perfect Enlightenment). The mind has no form, which is the subtle form body. No-form is true form. The nature and characteristics of the Dharmakaya are empty, which is the boundless body of emptiness. The adornment of myriad practices is the merit Dharmakaya. This Dharmakaya is the myriad' --------------------------------------------------------------------------------
Chinese
化之本。随处立名。智用无尽。名无尽藏。能生万法。名本法藏。具一切智。是智慧藏。万法归如。名如来藏。经云。如来者。即诸法如义。又云。世间一切生灭法。无有一法不归如也。 有客问云。弟子未知律师．法师．禅师何者最胜。愿和尚慈悲指示。师曰。夫律师者。启毗尼之法藏。传寿命之遗风。洞持犯而达开遮。秉威仪而行轨范。牒三番羯磨。作四果初因。若非宿德白眉焉敢造次。夫法师者。踞师子之座。泻悬河之辩。对稠人广众启凿玄关。开般若妙门。等三轮空施。若非龙象蹴蹋安敢当斯。夫禅师者。撮其枢要。直了心源。出没卷舒。纵横应物。咸均事理。顿见如来。拔生死深根。获现前三昧。若不安禅静虑。到这里总须忙然。随机授法。三学虽殊。得意忘言。一乘何异。故经云。十方佛土中。唯有一乘法。无二亦无三。除佛方便说。但以假名字。引导于众生。客曰。和尚深达佛旨。得无碍辩。又问。儒道释三教为同为异。师曰。大量者用之即同。小机者执之即异。总从一性上起用。机见差别成三。迷悟由人。不在教之异同。 讲唯识道光座主问曰。禅师用何心修道。师曰。老僧无心可用。无道可修。曰。既无心可用。无道可修。云何每日聚众劝人学禅修道。师曰。老僧尚无卓锥之地。什么 现代汉语译本：是变化的根本。随处建立名称，智慧的应用没有穷尽，所以名为‘无尽藏’（智慧宝藏）。能产生万法，所以名为‘本法藏’（根本之法宝藏）。具足一切智慧，是‘智慧藏’（智慧的宝藏）。万法归于如如不动的真如自性，所以名为‘如来藏’（如来的法身宝藏）。经中说：‘如来’，就是诸法如如不动的真义。又说：世间一切生灭之法，没有哪一法不归于真如自性的。 有客人问道：‘弟子不知律师（精通戒律的僧人）、法师（精通佛法的僧人）、禅师（精通禅定的僧人）哪一个最殊胜，希望和尚慈悲开示。’师父说：‘律师，开启毗尼（戒律）的法藏，传承寿命的遗风，透彻了解持戒与犯戒，以及开许与遮止的情况，秉持威仪而行事有规范，按照三次羯磨（僧团会议）的程序，作为证得四果阿罗汉的最初因缘。如果不是宿世有德的高僧，哪里敢轻易尝试？法师，坐在狮子座上，口若悬河，面对众多听众开启玄妙的关窍，开启般若（智慧）的妙门，如同三轮体空的布施。如果不是龙象（比喻杰出的人才）般的人物，哪里敢担当此任？禅师，抓住修行的枢要，直接明了心源，出入卷舒，纵横应物，事理圆融，当下见到如来，拔除生死轮回的深根，获得现前三昧（禅定）。如果不通过安禅静虑，到这里总会茫然不知所措。’随机施教，三学（戒、定、慧）虽然不同，但领会其意而忘却言语，一乘（唯一的成佛之道）又有什么差别呢？所以经中说：‘十方佛土中，唯有一乘法，无二亦无三，除了佛陀为了方便而说的种种法门，只是用假名来引导众生。’客人说：‘和尚您深刻通达佛的旨意，获得无碍的辩才。’又问：‘儒、道、释三教是相同还是不同？’师父说：‘从大的方面来说，运用它们就相同；从小的方面来说，执着于它们就不同。总的来说，都是从一性上起作用，因为根机见解的差别而形成三种不同的教派。迷或悟在于人，不在于教义的异同。 讲《唯识论》的道光座主问道：‘禅师用什么心来修道？’师父说：‘老僧无心可用，无道可修。’道光座主说：‘既然无心可用，无道可修，为什么每天聚集众人劝人学禅修道？’师父说：‘老僧尚且没有立锥之地，还谈什么呢？’