English
English version Practicing the Buddha-dharma. Thereupon, a notice was posted on the door saying: 'Tell all Chan (Zen) learners, to exhaust this path, you must examine it yourself, no one can replace you.' Shi Zhong (name of a person) perhaps saw the causes and conditions, and naturally had a joyful understanding. Then come into the room and reveal it, waiting for me to judge the right and wrong, the depth and shallowness. If it has not yet been discovered, then put it aside for now, and the Dao (path) will naturally appear before you. Bitterly seeking will only increase confusion. This is the path beyond words, the key lies in self-affirmation, not relying on others' enlightenment. Such discovery can be called understanding the root of birth and death since countless kalpas (aeons). If you can see the path beyond words, you will see that all sounds, forms, words, and right and wrong are no different from other dharmas. If you cannot see the path beyond words, you will take similar associations of present differential causes and conditions as what you have gained. I am only afraid of mistaking the gateway, the current light and shadow, without realizing it, and instead becoming superfluous dharma. In the end, it is only deceiving yourself and wasting effort. You should restrain yourself day and night, be sincere and focused, observe the subtle details in walking, standing, sitting, and lying down, and think carefully. With no other intention, there will naturally be a way in. It is not something that can be learned in a short time. If you cannot contemplate in this way, it is better to read scriptures and prostrate to the Buddha to spend the rest of your life, which is better than randomly slandering the Dharma. If you reach the time of old age, I dare to guarantee that you will become a person without affairs, with no other burdens. For other inquiries, please visit twice a month on the first and fifteenth (Shuowang) of the month. (Tingjiang)' Emperor Xiaozong (1162-1189) summoned the abbot of Jingshan Monastery, Bao Yin, to the Xuande Hall. The Emperor said: 'The three sages (Confucius, Laozi, Sakyamuni) of the three teachings are originally the same, all this principle.' Bao Yin replied: 'It is like the void, east, west, north, and south, originally there is no difference.' The Emperor said: 'But the schools established by the sages are different.' Confucius established teaching with the doctrine of the Mean.' Bao Yin said: 'Without the doctrine of the Mean, how can the world be established? Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says: 'Without destroying the characteristics of the world, one accomplishes the Dharma of transcending the world.' The Lotus Sutra says: 'The language of governing the world, the means of production and livelihood, are not contrary to the true reality.' The Emperor said: 'Today's scholars who study Confucius mostly only attack the words, not seeing the way of Confucius, not knowing the heart of Confucius. Only Sakyamuni (Shijia) and Laozi do not teach people with words, but directly point to the source of the mind, enlightening all beings to realize and enter, this is superior.' Bao Yin said: 'Not only today' --------------------------------------------------------------------------------
Chinese
之学者不见夫子之道。当时十哲如颜子号为具体。尽其平生力量只道得个瞻之在前忽然在后。如有所立卓尔竟捉摸未着。而夫子分明八字打开与诸弟子曰。二三子以我为隐乎。吾无隐乎尔。吾无行而不与二三子者是丘也。以此而观。夫子未尝迴避诸弟子。而诸弟子自蹉过也。昔张商英丞相云。唯吾学佛然后能知儒。 上曰。朕意亦谓如此。 上又问曰。庄老何如人。印云。只作得佛门中小乘声闻人。盖小乘厌身如桎梏。弃智如杂毒。化火焚身入无为界。正如庄子所谓形固可使槁木。心固可如死灰。于是称旨。(奏对录) 可久高僧。钱塘人。遍游讲肆。深得天台旨趣。后居祥符。喜为古律。造于平惔清苦。东坡以诗老呼之。坡因元宵同僚属观灯。坡独往谒之。见其寂然宴坐。作绝句云。门前歌鼓闹纷崩。一室萧然冷欲冰。不把琉璃闲照物。始知无尽本非灯。久律己甚严。长坐一食。四威仪中法眼未尝去体。俭约自持。一布衲终身不易。或绝粮辟谷宴坐而已。晚居西湖之濵。修然一榻不留余物。牕外唯红蕉数本。翠竹数百竿。自号萧萧堂。将卒语人曰。吾死蕉竹亦死。后如其言。(怡云集) 杨次公云。大愿圣人从净土来。来实无来。深心凡夫从净土去。去实无去。彼不来此。此不往彼。而其圣凡会遇。两 得交际。弥陀光明如大圆月。遍照法界念佛众生。摄取不舍。诸佛心内众生尘尘极乐。众生心中净土念念弥陀。若能发心念彼佛号。即得往生。河沙诸佛有同舌之赞。十方菩萨有同往之心。佛言不信何言可信。不生净土何土可生。自弃己灵是谁之咎。公临终时见金台从空而至。即说偈而逝。偈曰。生亦无可恋。死亦无可舍。太虚空中。之乎者也。将错就错。西方极乐。(辅道集等) 玄沙备禅师。福州人。姓谢。少渔于南台江上。忽弃舟从释。芒鞋布衲。食才接气宴坐终日。雪峰呼为备头陀。再来人也。何不偏参去。备曰。达磨不来东土。二祖不往西天。峰然之。备缚屋玄沙。众相寻而至。遂成丛林。说法与契经合。诸方有要义未明者皆从决之。示众曰。佛道闲旷。无有途程。不在三际。岂有升沉。建立乖张。不属造作。动即涉尘劳之境。静即沉昏醉之乡。动静双泯即落空亡。动静双收即漫汗佛性何必对其尘境如枯木寒灰。但临机应用不失其宜。如镜照像不乱光辉。如鸟飞空不杂空色。所以道十方无影像。三界绝行踪。不堕往来机。不住中间相。譬由壮士展臂不由他力。师子游行岂求伴侣。九霄绝翳何用穿通。一段光明未曾昏昧。到者里。体寂寂。常皎皎。赤赫爓无边表。圆觉光中不动摇。吞烁乾坤迥然照。( 现代汉语译本 得交际：与（阿弥陀佛）沟通。弥陀光明如大圆月：阿弥陀佛的光明就像一个巨大的圆月。遍照法界念佛众生：普照整个法界中念佛的众生。摄取不舍：摄受他们，永不舍弃。诸佛心内众生尘尘极乐：所有佛的心中，每一个众生都身处极乐世界。众生心中净土念念弥陀：众生的心中，每一念都是阿弥陀佛的净土。若能发心念彼佛号：如果能够发心念诵阿弥陀佛的名号。即得往生：就能往生到极乐世界。河沙诸佛有同舌之赞：像恒河沙数一样多的诸佛都会用同样的言语来赞叹。十方菩萨有同往之心：十方菩萨都有共同前往极乐世界的心愿。佛言不信何言可信：佛说的话都不相信，还能相信什么呢？不生净土何土可生：不往生净土，还能往生到哪里呢？自弃己灵是谁之咎：自己抛弃了自己的灵性，这又能怪谁呢？公临终时见金台从空而至：这位居士临终时，看见金色的莲台从空中而来。即说偈而逝：于是说了一首偈颂就去世了。偈曰：生亦无可恋：活着也没有什么值得留恋的。死亦无可舍：死去也没有什么值得舍弃的。太虚空中：在广阔的太空中。之乎者也：还执着于这些文字游戏。将错就错：就将错就错吧。西方极乐：前往西方极乐世界。(辅道集等) 玄沙备禅师。福州人。姓谢：玄沙备禅师，是福州人，姓谢。少渔于南台江上：年轻时在南台江上打鱼。忽弃舟从释：忽然放弃了打鱼的生涯，出家为僧。芒鞋布衲：穿着草鞋，披着粗布僧衣。食才接气宴坐终日：每天只吃很少的食物维持生命，然后整天静坐。雪峰呼为备头陀：雪峰禅师称他为备头陀。再来人也：说他是乘愿再来的人。何不偏参去：为什么不去四处参学呢？备曰：达磨不来东土：备禅师说：达摩祖师没有来过东土（中国）。二祖不往西天：二祖慧可也没有去过西天（印度）。峰然之：雪峰禅师对此表示赞同。备缚屋玄沙：备禅师在玄沙结庐而居。众相寻而至：许多人慕名而来。遂成丛林：于是形成了一座丛林。说法与契经合：他所说的法与佛经相符。诸方有要义未明者皆从决之：各地如果有对佛法要义不明白的人，都来向他请教。示众曰：佛道闲旷：他向大众开示说：佛道是空旷无垠的。无有途程：没有固定的道路。不在三际：不落入过去、现在、未来这三际。岂有升沉：哪里会有上升或下沉呢？建立乖张：任何人为的建立都是不协调的。不属造作：不属于人为的造作。动即涉尘劳之境：一动念就进入了尘世的劳苦境界。静即沉昏醉之乡：一静止就陷入昏沉和迷醉的状态。动静双泯即落空亡：如果动和静都泯灭，那就落入了空无。动静双收即漫汗佛性：如果动和静都接受，那就让佛性漫无边际。何必对其尘境如枯木寒灰：何必像枯木寒灰一样对待尘世的境界呢？但临机应用不失其宜：只要在面对机缘时，能够恰当地应用佛法。如镜照像不乱光辉：就像镜子照物，不会扰乱自身的光辉。如鸟飞空不杂空色：就像鸟在空中飞翔，不会与天空的颜色相混淆。所以道十方无影像：所以说十方没有影像。三界绝行踪：三界之内没有行踪。不堕往来机：不落入往来生灭的机巧。不住中间相：不住留在中间的状态。譬由壮士展臂不由他力：比如壮士伸展手臂，不需要借助外力。师子**岂求伴侣：狮子吼叫，哪里需要寻求伴侣？九霄绝翳何用穿通：九霄之上没有遮蔽，哪里需要穿透？一段光明未曾昏昧：一段光明从未曾昏暗。到者里：到达这里。体寂寂：本体是寂静的。常皎皎：永远是明亮的。赤赫爓无边表：红色的火焰，没有边际。圆觉光中不动摇：在圆满觉悟的光明中，不动摇。吞烁乾坤迥然照：吞吐闪耀，照亮整个宇宙。