English
English version: This is the root of transformation. Names are established everywhere, and the application of wisdom is inexhaustible, hence it is called 'Inexhaustible Treasury' (treasure of wisdom). It can generate all dharmas, hence it is called 'Fundamental Dharma Treasury' (treasure of fundamental dharma). Possessing all wisdom, it is the 'Wisdom Treasury' (treasure of wisdom). All dharmas return to Suchness, hence it is called 'Tathagatagarbha' (the womb of the Tathagata). The sutra says: 'Tathagata' is the true meaning of the Suchness of all dharmas. It also says: Among all the phenomena of arising and ceasing in the world, there is not a single dharma that does not return to Suchness. A guest asked: 'This disciple does not know which is the most superior, the Vinaya Master (one who is proficient in precepts), the Dharma Master (one who is proficient in Buddhist teachings), or the Zen Master (one who is proficient in meditation). I hope the Abbot will kindly instruct me.' The Master said: 'The Vinaya Master opens the Dharma Treasury of the Vinaya (precepts), transmits the legacy of longevity, thoroughly understands the upholding and violating of precepts, as well as the situations of allowing and prohibiting, upholds dignified conduct and acts according to norms, follows the procedure of three karmas (Sangha meetings), and serves as the initial cause for attaining the four fruits of Arhatship. If one is not a virtuous elder of long standing, how dare one rashly attempt this? The Dharma Master sits on the lion's throne, pours out eloquence like a cascading waterfall, opens up the profound gateways to a large audience, opens the wonderful gate of Prajna (wisdom), and gives alms like the three wheels being empty. If one is not a dragon-elephant (a metaphor for outstanding talent), how dare one undertake this task? The Zen Master grasps the key to practice, directly understands the source of the mind, enters and exits, contracts and expands, responds to things freely, harmonizes affairs and principles, immediately sees the Tathagata, uproots the deep roots of birth and death, and obtains the present Samadhi (meditation). If one does not engage in peaceful meditation and contemplation, one will be at a loss here.' Teaching according to the individual's capacity, although the three learnings (precepts, meditation, wisdom) are different, understanding their meaning and forgetting the words, what difference is there in the One Vehicle (the only path to Buddhahood)? Therefore, the sutra says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, neither two nor three, except for the various teachings spoken by the Buddha for the sake of convenience, only using provisional names to guide sentient beings.' The guest said: 'Abbot, you deeply understand the Buddha's intention and have obtained unobstructed eloquence.' He also asked: 'Are Confucianism, Taoism, and Buddhism the same or different?' The Master said: 'From a broad perspective, using them is the same; from a narrow perspective, clinging to them is different. In general, they all arise from the One Nature, and because of the differences in faculties and views, they form three different schools. Enlightenment or delusion depends on the person, not on the differences in doctrines.' The Venerable Daoguang, who lectured on the Vijnaptimatrata (Consciousness-only) doctrine, asked: 'What mind does the Zen Master use to cultivate the Way?' The Master said: 'This old monk has no mind to use and no Way to cultivate.' Venerable Daoguang said: 'Since there is no mind to use and no Way to cultivate, why do you gather people every day to encourage them to learn Zen and cultivate the Way?' The Master said: 'This old monk does not even have a place to stand, what more can be said?' --------------------------------------------------------------------------------
Chinese
处聚众来。老僧无舌。何曾劝人来。曰禅师对面妄语。师曰。老僧尚无舌劝人。焉解妄语。曰某甲却不会禅师语论也。师曰老僧自亦不会。 讲华严志座主问。何故不许青青翠竹尽是法身。郁郁黄华无非般若。师曰。法身无象。应翠竹以成形。般若无知。对黄华而显相。非彼黄华翠竹而有般若法身也。故经云。佛真法身。犹若虚空。应物现形。如水中月。黄华若是般若。般若即同无情。翠竹若是法身。翠竹还能应用。座主会么。曰不了此意。师曰。若见性人。道是亦得。道不是亦得。随用而说。不滞是非。若不见性人。说翠竹着翠竹。说黄华着黄华。说法身滞法身。说般若不识般若。所以皆成诤论。志礼谢而去。 人问。将心修行。几时得解脱。师曰。将心修行。喻如滑泥洗垢。般若玄妙。本自无生。大用现前。不论时节。曰凡夫亦得如此否。师曰。见性者即非凡夫。顿悟上乘超凡越圣。迷人论凡论圣。悟人超越生死涅槃。迷人说事说理。悟人大用无方。迷人求得求证。悟人无得无求。迷人期远劫证。悟人顿见。 维摩座主问。经云。彼外道六师等是汝之师。因其出家。彼师所堕汝亦随堕。其施汝者不名福田。供养汝者堕三恶道。谤于佛毁于法。不入众数。终不得灭度。汝若如是。乃可取食。今请 现代汉语译本： 聚集众人前来。老僧没有舌头，何曾劝人来？’那人说：‘禅师当面说妄语。’ 禅师说：‘老僧尚且没有舌头劝人，怎么会说妄语？’ 那人说：‘我却不明白禅师的言论。’ 禅师说：‘老僧自己也不明白。’ 讲《华严经》的志座主问：‘为什么不许说青青的翠竹完全是法身（Dharmakaya，佛的法性之身），茂盛的黄花无一不是般若（Prajna，智慧）？’ 禅师说：‘法身没有形象，顺应翠竹而形成形象；般若没有知觉，对着黄花而显现相状。不是那黄花翠竹本身就具有般若法身。所以经上说：‘佛的真法身，犹如虚空，应物而显现形象，如水中的月亮。’ 黄花如果是般若，般若就等同于无情之物；翠竹如果是法身，翠竹还能起作用吗？座主明白了吗？’ 座主说：‘不明白这个意思。’ 禅师说：‘如果见到自性的人，说‘是’也可以，说‘不是’也可以，随着作用而说，不执着于是非。如果没见到自性的人，说翠竹就执着于翠竹，说黄花就执着于黄花，说法身就执着于法身，说般若却不认识般若。所以都成了争论。’ 志礼拜感谢后离去。 有人问：‘用心修行，什么时候才能得到解脱？’ 禅师说：‘用心修行，比喻用滑腻的泥土洗去污垢。般若玄妙，本来就没有生灭。大用现前，不论时间。’ 那人说：‘凡夫也能这样吗？’ 禅师说：‘见到自性的人就不是凡夫。顿悟上乘，超越凡夫，超过圣人。迷惑的人才议论凡夫圣人，觉悟的人超越生死涅槃。迷惑的人说事说理，觉悟的人大用无方。迷惑的人求得求证，觉悟的人无得无求。迷惑的人期望经历遥远的劫数来证得，觉悟的人当下就能见到。’ 维摩座主问：‘经上说：‘那些外道六师等是你的老师，因为他们你才出家。那些老师所堕入的，你也随着堕入。施舍给你的人不叫福田（blessing field），供养你的人堕入三恶道。诽谤佛，毁坏法，不入僧众之列，终究不能得到灭度。’ 如果你真是这样，才可以接受供养。现在请问。
English
English version: Gathering crowds to come. This old monk has no tongue. When have I ever encouraged people to come?’ The man said, ‘Zen master is telling lies to my face.’ The master said, ‘This old monk doesn't even have a tongue to encourage people, how could I tell lies?’ The man said, ‘I don't understand the Zen master's words.’ The master said, ‘This old monk also doesn't understand.’ The chief lecturer Zhi, who lectured on the Avatamsaka Sutra, asked, ‘Why is it not permissible to say that the green bamboos are entirely the Dharmakaya (Buddha's Dharma body), and that the luxuriant yellow flowers are none other than Prajna (wisdom)?’ The master said, ‘The Dharmakaya has no form, it responds to the green bamboo to take shape; Prajna has no awareness, it manifests its appearance in relation to the yellow flowers. It is not that the yellow flowers and green bamboo themselves possess Prajna and the Dharmakaya. Therefore, the sutra says, ‘The true Dharmakaya of the Buddha is like empty space, manifesting forms in response to things, like the moon in water.’ If the yellow flowers were Prajna, then Prajna would be the same as insentient things; if the green bamboo were the Dharmakaya, could the green bamboo still function? Do you understand, chief lecturer?’ The chief lecturer said, ‘I do not understand this meaning.’ The master said, ‘If a person sees their nature, saying ‘is’ is permissible, saying ‘is not’ is also permissible, speaking according to the situation, not clinging to right and wrong. If a person does not see their nature, saying ‘green bamboo’ they cling to green bamboo, saying ‘yellow flowers’ they cling to yellow flowers, saying ‘Dharmakaya’ they cling to Dharmakaya, saying ‘Prajna’ they do not recognize Prajna. Therefore, all become disputes.’ Zhi bowed in gratitude and departed. Someone asked, ‘Practicing with the mind, when will one attain liberation?’ The master said, ‘Practicing with the mind is like washing away dirt with slippery mud. Prajna is profound and subtle, originally without arising or ceasing. When great function manifests, it does not depend on time.’ The man said, ‘Can ordinary people also be like this?’ The master said, ‘One who sees their nature is not an ordinary person. Sudden enlightenment to the supreme vehicle transcends the ordinary and surpasses the sage. Deluded people discuss the ordinary and the sage, enlightened people transcend birth, death, and Nirvana. Deluded people speak of events and principles, enlightened people's great function is without limit. Deluded people seek attainment and proof, enlightened people have nothing to attain and nothing to seek. Deluded people expect to attain proof after distant kalpas, enlightened people see it immediately.’ The chief lecturer Vimalakirti asked, ‘The sutra says, ‘Those six heretical teachers are your teachers, because of them you left home. Whatever those teachers fall into, you also fall into. Those who give to you are not called a field of merit (blessing field), those who make offerings to you fall into the three evil realms. They slander the Buddha, destroy the Dharma, do not enter the assembly, and ultimately cannot attain liberation.’ If you are like this, then you may accept offerings. Now, I ask.’ --------------------------------------------------------------------------------
Chinese
禅师明为解脱。师曰。迷徇六根者。号之为六师。心外求佛。名为外道。有物可施。不名福田。生心受供。堕三恶道。汝若能谤于佛者。是不着佛求。毁于法者。是不着法求。不入众数者。是不着僧求。终不得灭度者。智用现前。若有如是解者。便得法喜禅悦之食。 有行者问。有人问佛答佛。问法答法。唤作一字法门。不知是否。师曰如鹦鹉学人语话。自语不得。为无智慧。故譬如将水洗水。将火烧火。都无义趣。 人问。言之与语为同为异。师曰。一也。谓言成句名语矣。且如灵辩滔滔譬大川之流水。峻机叠叠如圆器之倾珠。所以廓万象号悬河。剖乎义海。此是语也。言者。一字表心也。内着玄微。外现妙相。万机挠而不乱。清浊混而常分。齐王犹惭大夫之辞。文殊尚叹净名之说。今之常人。云何能解。 源律师问。禅师常谭即心是佛。无有是处。且一地菩萨分身百佛世界。一地增于十倍。禅师试现神通看。师曰。阇梨自己是凡是圣。曰是凡。师曰。既是凡僧能问如是境界。经云。仁者心有高下。不依佛慧。此之是也。又问。禅师每云若悟道现前。身便解脱。无有是处。师曰。有人一生作善。忽然偷物入手。即身是贼否。曰故知是也。师曰。如今了了见。性云何不得解脱。曰如今必不可。须经 现代汉语译本：禅师说，开悟是为了解脱。禅师说：‘迷惑于追逐六根（眼、耳、鼻、舌、身、意）的人，被称为六师（六种外道）。在自心之外寻求佛，这叫做外道。如果施舍时心存执着，就不能称为福田。如果接受供养时生起贪心，就会堕入三恶道（地狱、饿鬼、畜生）。你如果能够诽谤佛，就是不执着于佛而求。毁谤佛法，就是不执着于法而求。不加入大众僧团，就是不执着于僧而求。’ 最终不能得到灭度的人，是智慧不能显现于眼前。如果有人这样理解，就能得到法喜禅悦的食物。 有修行人问：‘有人问佛，佛就回答；问法，佛就回答。这被称为一字法门，不知道是否正确？’ 禅师说：‘如同鹦鹉学人说话，却不能自己表达，因为没有智慧。’ 所以说，这就像用水洗水，用火烧火，都没有意义。 有人问：‘言和语是相同还是不同？’ 禅师说：‘是一样的。所谓“言”组成句子就叫做“语”了。’ 比如，灵巧的辩才滔滔不绝，像大河流水一样；敏锐的机锋层出不穷，像圆形器皿倾倒珠子一样。所以能概括万象，号称悬河，剖析义理的海洋。这就是语。言，一个字就能表达心意。内在蕴含玄妙的道理，外在显现微妙的形象。万机扰动而不会混乱，清澈和污浊混合而能保持常态。齐王尚且惭愧于大夫的辞令，文殊菩萨也赞叹维摩诘的说法。现在的一般人，怎么能够理解呢？ 源律师问：‘禅师常常谈论“即心是佛”，这是没有道理的。且不说一地菩萨能分身到百佛世界，每一地比前一地增加十倍。禅师可以试着显现神通给我看看。’ 禅师说：‘阇梨（梵语，意为亲教师）你自己是凡夫还是圣人？’ 源律师说：‘是凡夫。’ 禅师说：‘既然是凡夫僧，能够问出这样的境界，经书上说：‘仁者的心有高下之分，不依从佛的智慧。’说的就是这种情况。’ 又问：‘禅师经常说如果悟道现前，身体就能解脱，这是没有道理的。’ 禅师说：‘有人一生行善，忽然偷了东西，这个人立刻就是贼了吗？’ 源律师说：‘当然知道不是。’ 禅师说：‘如今清清楚楚地见到自性，为什么不能得到解脱？’ 源律师说：‘现在一定不能，必须经过……’