The simple poetry of Wan Ling Lu and Hua Fei Hua

Huangbo Duanji Zen Master Wanling Lu

[Tang Dynasty] Xiyun

[Introduction]

Essential canons of Zen Buddhism in the Tang Dynasty. Written by Xi Yun, Zen Master Duanji of Huangbo Mountain, and collected by Pei Xiu. One roll.

This book is also an important early work on Zen Buddhism. Its main purpose is the same as "The Heart of the Dharma", and it also explains the essence of "one mind is the Buddha". The whole book is in the form of questions and answers, and provides simple answers to questions such as "How is a Buddha?" "Can the Buddha save all living beings?" Also very big.

Xianggong Pei asked his master: "Of the four or five hundred people in the mountain, how many of them have obtained the monk's method?" The master said: The number of winners is unpredictable. Why? The Tao is understood in the heart, but not expressed in words? Speech only turns a child into a fool.

Question: What is a Buddha? The Master said: That is to say, the heart is the Buddha, and the non-mind is the Tao; but there is no thought of the mind - whether it is long or short, and what I can do. The heart is the Buddha, the Buddha is the heart, and the heart is like space. Therefore, it is said that the Buddha's true Dharma body is like In the void, there is no need to ask for anything else, and if you ask for anything, it will be painful. Even if you can go through the six realms and thousands of deeds in Hengsha Kalpa, and achieve the Buddha's Bodhi, it will not be the ultimate. Why? Because it is caused by causes and conditions, if the causes and conditions are exhausted, it will return to impermanence. Therefore, it is said: The retribution is not the real Buddha, nor is it the one who preaches the Dharma; but it is the Buddha who recognizes his own mind and has no self and no one. Question: A saint without a mind is a Buddha, and an ordinary person without a mind should not sink into emptiness, right? The Master said: The Dharma is neither ordinary nor sage, nor is it silent; the Dharma does not exist, so do not think of it without seeing it; the Dharma does not exist, so do not think of it as seeing it; existence and non-being are all just emotional views, like an illusion. So it is said: Seeing and hearing are like illusory shadows, and consciousness is like a sentient being. The Patriarch's sect only talks about the opportunity to breathe and forget to see, so if you forget the opportunity, the Buddha and the Tao will flourish, and if you are separated, the army of demons will burn brightly.

Question: Since the mind is originally a Buddha, does it still practice the Six Perfections and Ten Thousand Practices? The Master said: Enlightenment lies in the heart, and it has nothing to do with the six realms and ten thousand actions. The six realms and ten thousand actions are all about the door of transformation, receiving things, and saving lives. Suppose that Bodhi, True Suchness, Reality, Liberation, and Dharmakaya can reach the tenth ground and the four fruition holy places. They are all salvation doors, not related to the Buddha's mind; the heart is the Buddha, so among all the salvation doors, the Buddha's heart is the first, but if there is no mind such as life and death, there is no need for Bodhi and other methods. So he said: The Buddha taught all the Dharma to save all my mind; I don’t have all the mind, so why use all the Dharma! From the Buddha to the ancestors, they don't care about anything else, they only talk about one mind and one vehicle. Therefore, when seeking the truth of the ten directions, there is no remaining vehicle. This group has no branches and leaves, only the truth. Therefore, this meaning is difficult to believe. When Bodhidharma came to this land and visited the Liang and Wei kingdoms, he was the only one who believed deeply in his own mind. He immediately understood that the mind is the Buddha, and there is no body or mind. This is called the Great Way. The Great Way is inherently equal, so he firmly believes that all life has the same true nature. The nature of the mind is the same. , that is, nature is the heart, and the heart is not different from the nature, so it is called the ancestor. So it goes like this: When you recognize the nature of your mind, it is incredible.

Question: Does the Buddha save all sentient beings? The Master said: There are really no sentient beings whom the Tathagata can save. I cannot yet obtain it. How can I obtain it without me? Neither the Buddha nor any sentient being can obtain it. It says: There are thirty-two signs and all sentient beings can be saved. How can we say nothing? The Master said: All appearances are false. If you see all appearances as non-appearances, you will see the Tathagata. You have wrong views about Buddha and sentient beings, just because you don’t know your original mind and have false views. When you see Buddha, you are blocked by Buddha. When you see sentient beings, you are blocked by all living beings. When you see ordinary things, holy works, pure works, and filthy views, you have wrong views. It has become an obstacle, and because it has hindered your mind, it will always turn around, just like a monkey letting go and catching one, without any rest. The first level of learning requires no learning. There is nothing mundane or holy, neither pure nor stained. There is nothing big or small. It is necessary to give up everything, so I put everything aside and lay down on a bed, but I can't afford all views, there is no Dharma to obtain, and I am not blocked by the Dharma. Only when I have penetrated the realm of ordinary saints in the three realms can I be called the transcendent Buddha. Therefore, it is said: Jishou is empty and has nothing to rely on, and has gone beyond the outside world. The mind is not different, and the dharmas are also the same. All categories are the same, and the same mind is the same throughout the ten directions of space. The mind is the same, and the dharma is also the same. It is just because you have different views, so it is different. For example, the treasures and utensils of the heavens are eaten according to their merits. There is a difference; the Buddhas in the ten directions actually have few Dharma to obtain, which is called Ayana Bodhi; it is just one mind, and it has no different appearance, no glory, and no victory or defeat; there is no victory, so there is no Buddha appearance, and there is no defeat, so there is no appearance of living beings. It says: Since the mind has no characteristics, how can it save all sentient beings without the thirty-two characteristics and eighty kinds of good things? The teacher said: Thirty-two attributes, all attributes, are all false; eighty good attributes and colors, if you see me with colors, you will follow the wrong path and will not be able to see the Tathagata.

Question: Are the Buddha-nature and the nature of living beings the same or different? The teacher said: There is no similarity or difference in nature. If we talk about the Three Vehicles teaching, it means that there is Buddha nature and the nature of living beings, so there are Three Vehicles of cause and effect, that is, there are similarities and differences. If we talk about the Buddha's vehicle and the traditions passed down by our ancestors, we don't say anything like this, but it only refers to one mind: neither the same nor different, neither cause nor effect. Therefore, it is said: There is only one vehicle, no two or three, except for the expedient teachings of the Buddha.

Question: Infinite Body Bodhisattva, why don’t you see the top form of the Tathagata? The Master said: It is really not visible, why is it so? The Infinite Body Bodhisattva is the Tathagata and should not be seen again. I only teach you that if you don’t have the view of Buddha, don’t fall to the side of Buddha; if you don’t have the view of living beings, don’t fall to the side of living beings; if you don’t have the view of being, don’t fall to the side of being; if you don’t have the view of non-being, don’t fall to the side of boundless; don’t have the view of ordinary people, don’t fall to the side of ordinary; don’t have the view of saints. , does not fall on the edge of the Holy; but without any views, it is a boundless body; if there are views, it is called a heretic; a heretic is happy with all views, a Bodhisattva is unmoved by all views; a Tathagata means that all dharmas are as they should be. Therefore it is said: The same is true for Maitreya, the same is true for all the sages, such is the non-birth, such is the non-destruction, such is the unseen, such is the unheard; the top of the Tathagata is the perfect view, and there is no perfect view, so it does not fall into the circle. side. Therefore, the Buddha's body does nothing and does not fall into the numbers. Quan uses the void as a metaphor, which is the same as the emptiness. There is nothing left and nothing left to do. There is nothing to do. Don't force yourself to argue with other situations. By arguing, you will become aware. Therefore, it is said: The perfect sea of ??sinking consciousness flows like a fluttering awning. It only means that I know it, I have learned it, I understand it, and I am liberated. It makes sense. The strong points are what you want, and the weak points are not what you want. What is the use of such an opinion? I say to you, don't be idle, don't use your mind, don't seek truth, just stop seeing. Therefore, both inner and outer views are wrong, and Buddhism, Taoism and Demonic Ways are evil. Therefore, Manjusri temporarily had two views and was demoted to the Ertie Mountain. Manjusri is the real wisdom, and Samantabhadra is the wisdom of power. Power and reality govern each other. In the end, there is no power and reality, but only one mind. The mind is neither Buddha nor sentient beings. There is no difference. See. Only when you have the vision of the Buddha can you have the vision of all sentient beings. There is no seeing, but there is no seeing. Then there were two iron lines surrounding the mountain, which were found to be in trouble. The Patriarch pointed out that the original mind of all sentient beings is originally the Buddha. It is not a false cultivation, it is not gradual, it is not light and dark; it is not light because it is ignorant, and it is not dark because there is no darkness. So there is no ignorance, and there is no end of ignorance. When you join our sect, you must be careful. Seeing it in this way is called Dharma; seeing Dharma, it is called Buddha. There is no Buddhist dharma, so it is called a monk, and it is called a non-action monk. It is also called the Three Jewels in one body. Those who seek the Dharma do not seek after the Buddha, the Dharma, or the public, so they have nothing to seek; they do not seek from the Buddha, so there is no Buddha; they do not seek from the Dharma, so there is no way; they do not seek from the public, so there is no Sangha.

Question: Now that the monk is teaching the Dharma, how can he say that it is impossible without a monk? The Master said: If you see that there is a Dharma that can be spoken, just ask me with your voice. If you see a self, that is where you are; the Dharma is not possible, the Dharma is the mind; so the Patriarch said: When this mind Dharma is given, how can the Dharma be Dharma? It is impossible to understand the mind without the original intention. There is actually no Dharma that can be obtained, and it is called the Dharma Hall. Those in the Dharma Hall just don't have all views, realize that the Dharma is originally empty, and call it the Tathagata Store of Emptiness. There is nothing in the beginning, so where is the dust? If you get this idea, what can you say about Xiaoyao!

Question: Originally there was nothing, so what if there is nothing? The master said: Nothing is wrong, Bodhi has no merit, and there is no ignorant explanation.

Question: Who is Buddha? The Master said: Your mind is the Buddha; the Buddha is the mind, and the mind is the same as the Buddha. Therefore, the mind is the Buddha. If it is separated from the mind, there will be no Buddha. Yun: If one's own mind is a Buddha, how can the Patriarch come to the West to teach? The Master said: When the Patriarch came to the west, he only taught the Buddha the Heart. He pointed out that your heart is originally the Buddha. Completed. He said: If this is the case, what kind of teachings will the Buddhas of the ten directions teach? The Master said: All the Buddhas in the ten directions came into the world and only preached the Dharma of one mind. Therefore, the Buddha secretly entrusted it to Maha Kassapa. Can you understand him in words? Nor is it possible to see him on one plane or another! This is only a tacit understanding. This door is called the Inaction Dharma. If you want to get it, but know that you have no intention, you will get it suddenly. If you try to learn it with your heart, you will turn away. If there is no mind of deviation, all choices and abandonment, and the heart is like wood and stone, then you can learn the Tao. point. Yun: Nowadays, there are all kinds of delusions, why should we say they are none? The Master said: Illusions have no body at all, they arise from your mind. If you realize that your mind is a Buddha and your mind is inherently free from illusions, then you will be more determined to recognize it. If you do not have any thoughts in your mind, you will naturally have no illusions. Therefore, it is said: when the mind arises, all kinds of dharmas arise; when the mind dies, all kinds of dharmas disappear. It says: Now when delusional thoughts arise, where is the Buddha? The Master said: When you now realize that delusion arises, you realize that it is the Buddha. However, if there are no delusions in your mind, there is no Buddha either. Why is this so? If you arouse your mind to see the Buddha, you will say that there is a Buddha who can achieve it; if you aspire to see all sentient beings, you will say that there are sentient beings that can be saved; if you raise your mind to think about it, it will always be where you see it; if there is no all-seeing, where is the Buddha? For example, after Manjusri had just seen the Buddha, he was demoted to Ertie Mountain. Yun: Where is the Buddha now when he is enlightened? Master said: Where does the question come from? Where does feeling come from? Speech, silence, movement, and stillness, all sounds and colors are all Buddhist things. Where can I find the Buddha? Don’t put your head on your head or add words to your mouth! But don’t have any objections. Mountains are mountains, water is water, monks are monks, and seculars are seculars. Mountains, rivers, earth, sun, moon, and stars never leave your heart. The three thousand worlds all come from you. How can there be so many things? There is no way out of my mind, and my eyes are full of green mountains, empty world, and bright ground without any trace of hair, so I can make insights for you. Therefore, all sounds and colors are the wisdom eyes of the Buddha. Dharma does not arise alone, but arises in response to circumstances; it is a matter of matter and has many wisdoms.

Why did you say it all day long? Have you heard it all day long? Therefore, in the forty-ninth year of Sakyamuni's speech, he did not say a single word. Yun: If so, where is Bodhi? The Master said: Bodhi has no merit. Buddhas cannot achieve Bodhi, and sentient beings cannot lose Bodhi. It cannot be obtained by the body or pursued by the mind. All living beings have the sign of Bodhi. Yun: How to generate bodhicitta? The Master said: There is no attainment of Bodhi. If you now have the intention of attaining nothing, you are determined not to achieve one dharma, that is, the mind of Bodhi. Bodhi has no abode, so there is no attainment. Therefore, it is said: There is no Dharma that I can obtain from Randeng Buddha, and the Buddha immediately gave me a prophecy. Knowing clearly that all sentient beings are originally Bodhi and should not attain Bodhi. Now that you have heard of the Bodhicitta, you will learn to take the Buddha with your mind and only pretend to be a Buddha. Even if you practice for three kalpas, you will only get a retribution Buddha and your original true nature. What kind of negotiation does Buddha have? Therefore, it is said: The Buddha who seeks external appearance is not similar to you.

Question: Since he is a Buddha, how can he have different forms of the four lives and six paths? The Master said: The bodies of all Buddhas are round, not to mention increasing or decreasing; flowing into the six paths, they are round everywhere; among all categories, every one is a Buddha; like a ball of mercury, scattered everywhere, each one is round; if it is not divided into time, it is just a Buddha. One piece; this one is everything, everything is one; the various shapes are like a house, leaving a donkey's house to enter a human house, giving up a human body to a heavenly body, and even the Shravaka Pratyekabuddha's house, are all places for you to give up, so there are Difference; how can there be any difference in the original nature?

Question: How do Buddhas practice great compassion and teach the Dharma to all living beings? The Master said: The Buddha is compassionate without reason, so he is called great compassion. A compassionate person does not see that there is a Buddha who can become a Buddha, and a compassionate person does not see that there are living beings that can be saved. What he preaches is neither said nor shown; those who listen to the Dharma have neither heard nor gained it; for example, a magician preaches Dharma to an illusory person; if this Dharma is the Tao, I will receive it from the words of a good teacher, understand it, and understand it; this compassion , if you have the desire to learn other opinions, it is not self-realization of the original mind, and it is ultimately useless.

Question: What is diligence? The Master said: The person who has no mind and body is called the first to be strong and diligent; the person who has just started to seek outwards is called King Kali and loves to go hunting; the person who has no mind to wander outside is the sage who endures humiliation; the person who has no mind and body is the Buddha.

Question: Is it possible to practice this path without any intention? The Master said: If you do this without intention, how can you gain or not gain it? And if you catch a glimpse of a thought, it is as if there is no thought in the state. The delusional mind of the state will disappear on its own, and there will be no trace of it.

Question: How to get out of the Three Realms? The Master said: Don’t think about good and evil, as you will leave the three realms wherever you go. The Tathagata came out of the world to destroy the three existences. If there is no mind, the three realms will not exist. Just like a mote of dust is broken into a hundred parts, ninety-nine parts are non-being, and one part is existence. The Mahayana cannot win; He Yan was able to win.

Shangtang said: That is to say, the heart is the Buddha. Up to all Buddhas, down to the movement and spirit, they all have Buddha nature and the same mind body. Therefore, when Bodhidharma came from the West, he only taught the Dharma of one mind, directly pointing out that all sentient beings are originally Buddhas, and he did not practice it falsely. But now that he knows his own mind and sees his own nature, he cannot do anything else. How can you know your own mind? That is to say, the one who is speaking now is your heart. If there is no words and no action, the body of the mind is similar to space. It has no appearance, no place, and it is not always non-existent. It exists but cannot be seen. The Patriarch said: The true nature of the Ksitigarbha has neither head nor tail. It transforms into things according to the conditions, and the expedient call is wisdom. If it does not meet the conditions, it cannot be said whether it exists or not; when it meets the conditions, there is no trace. Knowing this, if you now rest in nothingness, you are walking the path of all Buddhas. The Sutra says: There should be no abode but the mind should be born. All sentient beings are reincarnated in the cycle of life and death, and their minds are constantly wandering in the six paths, causing them to suffer all kinds of suffering. "Jingming" says: The heart of a person who is difficult to transform is like an ape. Therefore, several methods are used to control the mind and then tame it. Therefore, when the mind is born, all kinds of dharmas are born, and when the mind is destroyed, all kinds of dharmas are destroyed. Therefore, we know that all dharmas are created by the mind, and even the six realms of human, heaven, and hell are created by the mind. Now, just learn to have no intention, stop all conditions, do not have any false thoughts and distinctions, no one has no self, no greed, no hatred, no hate, no victory or defeat, but get rid of many kinds of delusions, your nature is inherently pure, that is, practice the Bodhi Dharma Buddhas and others, if you do not know this, even if you study extensively and practice diligently, eating wood, eating grass, and not knowing your own mind, all these are called evil behaviors, and you will act like gods, demons, outsiders, water and land gods. What is the benefit of practicing in this way? Zhi Gong said: The essence is created by one's own mind, so it must be found in words. Nowadays, as long as you are aware of your own mind, you will stop knowing and thinking, and your delusional thoughts will naturally not arise. "Jingming" says: Just set up a bed and lie down when you are sick, and your mind can't rise; just like a person who is lying down and sick, all the clinging to it has stopped, and all the delusions have ceased, that is Bodhi. Now if your mind is unsettled, let you learn the three vehicles. All the people in the Four Fruits and Ten Grounds will only sit in the middle of the ordinary saints. All their actions will be impermanent, and their power will have an expiration date. They are like arrows shot in the air, falling after all their strength is exhausted, and they will return to the cycle of life and death. If you practice like this, you will not understand the Buddha. I mean, it’s a big mistake to suffer hardship in vain! Zhi Gong said: If you have not met a born Master, you will take Mahayana medicine in vain.

Now, at all times, you are walking, standing, sitting or lying down, but you have no intention to learn, no distinction, no reliance, and no abiding. You are just wandering around all day long, just like a fool. The world will never know you, and you don’t need to teach others how to recognize you. , the heart is like a stubborn stone, there is no gap, all dharmas cannot penetrate into your heart, and are suddenly unattached. Only in this way can there be a little correspondence. If you can penetrate the three realms, it is called the Buddha's emergence from the world. If the mind is not leaked, it is called non-being. Outrageous wisdom; do not do human and heavenly karma, do not do hell karma, do not have any thoughts, all conditions have not arisen, that is, this body and mind are free people; it is not that it has never been born, but it is born at will. The Sutra says: Bodhisattva intends to take birth; suddenly If you do not have the intention to do it, it is all demonic karma. Even if you do Pure Land Buddha deeds and all achieve karma, it is called a Buddha obstacle. Because your mind is obstructed, it is controlled by cause and effect, and you have no freedom to live there. Therefore, Bodhi and other Dharma, There is no existence at all. What the Tathagata said is that they are all transformed into human beings, just like yellow leaves turning into gold. They have the power to stop a child from crying. There is really no method called Ayun Bodhi. Now that we have understood this meaning, what is the use of trivial matters? But let go of the old karma, let alone create new disasters; your heart is clear, so you must let go of the old views. "Jingming" says: Get rid of everything. "The Lotus" says that for twenty years, people are often ordered to remove excrement, only to remove the place where opinions are made in the mind. It also says that the excrement of drama and theory is removed, so the Tathagata Store is empty and silent, and does not stay in one dharma. Therefore, the sutra says: The lands of all Buddhas are also restored. All empty. If it is said that the Buddha's way is obtained through practice, there is no negotiation at all with this view, or if you just look at each situation and raise your eyebrows and move your eyes, then you will understand the truth and realize Zen principles; if you suddenly meet someone who does not understand it, you will not know anything about it. If you learn the truth from him, you will be happy in your heart; if you are defeated by him and you are not as good as him, you will feel melancholy. What is the deal with learning Zen with such intention? No matter how you learn a little truth, you can only get a way of thinking, and there is no negotiation in Zen! Therefore, even if Bodhidharma faces the wall, it will not be seen by others. Therefore, it is said: Forgetfulness is the Buddha's way, and separation is the devil's realm. Even if you are confused, you will not lose this nature, and you will not be able to gain it when you realize it. It is innocent and self-nature, and there is no confusion and enlightenment at all. It is my one-minded body that extends to the void realm in the ten directions. Even if you use your creations, it is not separated from the void. There is no greatness in the void. There is no smallness, no leakage, no action, no confusion, no enlightenment. There is nothing, no one, and no Buddha. It has no trace. It has no dependence and no attachment. It is a clear stream. It is the unborn law of its own nature. Forbearance, what are your suggestions? The true Buddha has no mouth and cannot understand the Dharma; the true listener has no ears, so who can hear it? treasure!

The teacher is originally from central Fujian. He became a monk in Huangbo Mountain, Honshu when he was young. The forehead is raised like a bead. The diction is clear and smooth. The ambition is diluted. Later, when I visited the rooftop, I met a monk who was an old acquaintance and we were walking together. The master who belonged to the stream was leaning on his staff when the water surged, and the monk led his teacher to pass by with him. The master said: Brother, please go through first. The monk floated his hat on the water and passed by. Master Yun: I was the only one who formed a team, I regret not killing him with one stick!

A monk resigned and returned to the sect. Zong Yun: Where are you going? It says: Everyone should learn the Five Flavors of Zen. Zong said: There are five kinds of Zen in various places, but here I only have one kind of Zen. Yun: How is Zen blindly? Zong then beat him. The monk said: Yes, you can. Zong Yun: Dao Dao. The monk was about to speak, but Zong hit him again. Later, the monk came to the master. The master asked where he came from. Cloud: Return to the clan. The master said: What are the words for returning to the clan? The monk then mentioned his previous words. Master Nai went to the hall to explain the cause and effect: Master Ma gave birth to eighty-four good teachers, and all of them were confused. Only those who returned to the sect were better.

The master is in the Yanguanhui, and the great emperor is a novice monk. The teacher worshiped the Buddha in the Buddhist hall. The novice monk said: If you don’t ask for the Buddha, don’t ask for the Dharma, and don’t ask for the public, what should you ask for when an elder prays? The Master said: Don’t ask for the Buddha, don’t ask for the Dharma, don’t ask for the public, just be polite and do this. The novice monk said: What is the use of etiquette? The teacher will take care of it. The novice monk said: Too rough. The master said: "What is this place? Let's talk about it in rough and detailed terms." Then he palmed it again and the novice left.

The master went to Nanquan when he was on foot. During the day of fasting, he held his bowl and sat on the Nanquan seat. When Nanquan came down to see him, he asked the elder what year he would practice Taoism? The master said: King Wei Yin has come forward. Nan Quan said: It is still Teacher Wang and Sun Zai. The teacher went down. When the teacher went out once a day, Nanquan said: "With such a big figure, wear a big hat." The Master said: The three thousand worlds are always there. Nan Quan said: Teacher Wang! Just ask Dai Li.

The teacher was sitting in the tea hall one day. Nanquan came down and asked: What is the principle of Dinghui and other scholars to clearly see the Buddha nature? The master said: Don’t rely on anything during the twelve o’clock period. Quan Yun: Is this where the elder meets? Master Yun: I dare not! Quan Yun: Leave the milk and water money aside, who can teach you to return the straw sandals money? The teacher then rested. Hou Weishan cited this reason and asked Yangshan: Could it be that the Huangbo was not able to construct the Nanquan? Yang Shanyun: Otherwise! It should be noted that Huangbo has the potential to trap tigers. Wei Shanyun: How long does it take for a child to meet?

One day general invitation. Quan asked where to go? The teacher said: Go and choose vegetables. Quanyun: What will you choose? The master raised his knife. Quan Yun: I only understand it as a guest, but not as a master. The teacher makes three moves.

Five new people arrived one day and looked at each other at the same time. One of them did not bow, but stood in a circle with his hand. Master Yun: Do you know a good hunting dog? Cloud: Looking for antelope energy.

The master said: The antelope is breathless, where can you look for it? Cloud: Looking for the antelope. The master said: There is no trace of the antelope, where can you look for it? Cloud: Looking for the traces of antelopes. The master said: Where can you look for the antelope without a trace? Yun: If you do this, the antelope will die. The teacher then rested. The next day, when the throne was raised and retreated, I asked the monk who was looking for antelopes yesterday to come out, and the monk came out. The master said: The old monk didn't say anything after yesterday. How could he survive? The monk was speechless. The master said: You are said to be a true Buddhist monk, but Yuan Lai is just a sectarian monk.

Master Zeng dispersed his followers at Kaiyuan Temple in Hongzhou. Xianggong Pei visited the temple one day. When he saw the mural, he asked the temple owner: What is this painting? The temple master said: Paint the eminent monk. Xianggong said: The shadow is here, where is the eminent monk? The temple owner is wrong. Xianggong said: Is there no Zen monk here? The temple master said: There is a person. Xianggong then asked his teacher to meet him and asked him what he had said before. Master Zhaoyun: Pei Xiu! Xiu Ying: No! Master Yun: Where? Mr. Xianggong was careful about his words, so he asked the teacher to open the hall again.

He went to the hall and said: You are all drunkards, walking around with others, killing others with a smile, it seems so easy, where can it be more like today? Do you still know that there are no Zen masters in the Tang Dynasty? At that time, a monk asked: Just like others, I see that Kuang disciples are leading the people in this world, but why do they say that there is no Zen master? The master said: Without the Tao, there is no Zen; if there is only the Tao, there is no teacher. Hou Weishan asked Yangshan about this cause and effect: How does the intention arise? Yang Shanyun said: The king of geese chooses milk, so he is not a duck. Wei Shanyun: This is hard to argue with.

One day, Prime Minister Pei entrusted a Buddha in front of his teacher, and Hu kneeled down and said, "Please give me your name." Master Zhaoyun: Pei Xiu. Hugh should: No. The master said: I am familiar with you. Xianggong will worship. My husband wrote a poem one day. The teacher took it and sat down. Nai asked: Will it happen? Xianggong said: No. The master said: Why don't you know it? It's still a little bit different. If it's like paper and ink, how can I have my sect? The poem says: Ever since the Great Master passed down his heart seal, he has had round beads on his forehead and seven-foot-long body. He has hung tin on his body for ten years and has lived in the Shu River. Today, the floating cup is crossing Zhangbin. Thousands of disciples, dragons and elephants follow the high step. Thousands of miles of fragrant flowers bear the cause of success. I wish to do what I want. The teacher is a disciple, but I don’t know who to teach the Dharma to? The master replied: My heart is as boundless as the sea, and I spit red lotus from my mouth to nourish my body. Even though I have a pair of idle hands, I never just bow down and wait for idlers. Those who want to learn Taoism must first put aside all kinds of learning conditions, decide not to seek, not to decide. Hearing the profound Dharma is like the breeze blowing in the ears, passing it by at a glance, let alone pursuing it, because it is very profound. Enter Tathagata Zen and leave the thought of meditation. The ancestors only taught one mind, not to mention two methods. It means that the heart is the Buddha, the expression of the two superb awakenings; the decision will not flow to the second thought, and it seems to have entered my sect. Such a method, how can you come here to learn it? Therefore, it is said: when the mind is imitated, it is bound by the mind-mimetic demon; when it is not mind-mimetic, it is bound by the non-mind-mimetic demon; when it is not non-mind-mimetic, it is bound by the non-mind-mimetic demon. Demons are not from the outside, they come from your heart. Only those without supernatural powers and Bodhisattvas can find their footprints. If you have common thoughts in your heart at all times, you are a common heretic. If you observe that all dharmas are empty and have empty views, you will stop seeing heretics. Therefore, the three realms are based on mind, and all dharmas are based on consciousness. This is just for people with heretics and erroneous views. If the Dharma body is the ultimate fruit, this is for the three sages and ten saints. Therefore, the Buddha severed two kinds of foolishness: one is foolishness known in subtle ways, and the other is foolishness known in extremely subtle ways. If the Buddha is like this, what more can he say about the coming of the wonderful second enlightenment? Therefore, all people only want to go to the light, not to the dark; but they want to be enlightened, and do not suffer from troubles and ignorance. The Buddha is enlightened, and all living beings are delusional. If you have such a view, the six paths of reincarnation will not be cut off for hundreds of kalpas and thousands of lives. Why? To slander the original nature of all Buddhas. He clearly tells you: The Buddha is not clear, and sentient beings are not dark, because the Dharma is not bright and dark; the Buddha is not strong, and sentient beings are not weak, and the Dharma is not strong or weak; the Buddha is not wise, and sentient beings are not stupid, and the Dharma is not stupid or wise. Therefore. You are the one who comes forward and always explains Zen, but the disease will occur when you open your mouth. You don’t talk about the origin, but only the end. You don’t talk about confusion, but only enlightenment. The origin does not exist, and the present does not exist; the origin does not exist, and the cessation of conditions does not exist; the origin does not exist, the origin is not the origin; the heart is not the heart, the heart is not the heart; the appearance is not the appearance, the appearance is not the appearance; so the Tao : The law of the mind can only be understood if there is no original intention; the law is illegal, and the law is illegal. There is no way without the law, so it is the law of the mind. Suddenly I catch a glimpse of a thought, and understand that it is like an illusion, and it flows into the past Buddha; the past Buddha does not exist, and the future Buddha does not exist, and it is not called the future Buddha; if the present thought cannot be continued, it is not called the present Buddha; the Buddha If it arises, you will not know whether it is delusion, good or evil, and you will not be able to hold on to it or cut it off; just like when a thought arises, it cannot be locked by a thousand layers of locks, or it cannot be held by a thousand-foot-long rope. If that's the case, do you plan to destroy him and stop him? It is clear that I am telling you about the flame consciousness, so what are you doing to try to cut him off? It is like a sun flame, you are so close, but you cannot find it in the world in the ten directions. It is a long way from the beginning, but you can only see it now. You want to take advantage of him, but he turns away again. ; You start to avoid him, and he comes to chase you away again; you can't take it, and you can't let it go. If this is the case, knowing that all dharmas have their own nature, there is no need to worry about others.

Just like saying that the first thought is ordinary and the second thought is holy, it is like turning the hand over. This is the extreme of the Three Vehicles. According to my Zen Buddhism, the first thought is not ordinary, and the second thought is not holy; the first thought is not ordinary. Thoughts are not Buddha, and subsequent thoughts are not sentient beings; therefore, all colors are Buddha colors, and all sounds are Buddha sounds. Holding one principle, all principles are the same; seeing one thing, seeing everything; seeing one mind, seeing all minds; seeing one thing, seeing All Tao, everywhere is Tao; when you see a speck of dust, you see the mountains, rivers, and lands of the world in the ten directions; when you see a drop of water, you see all the natural water in the world in the ten directions; when you see all dharmas, you see all the hearts; all dharmas are essentially empty, and the heart That is not nothing; not nothing means wonderful existence, there is also non-existence, non-existence means existence, that is, the wonderful existence of vacuum. If this is the case, there is no thought of mine in the world in the ten directions, and no thought of mine in any land of dust. If so, how can the inner and outer parts be as sweet as honey? All honey is the same, but this honey cannot be said to be sweet. , the rest of the suffering is also, where is the matter? Therefore, the Tao: The void has no inside and outside, and the nature of the law is self-contained; the void has no middle, and the nature of the law is self-contained; therefore, all living beings are Buddhas, and Buddhas are all living beings; all living beings and Buddhas are one and the same; in life and death, nirvana, action and non-action, all are one and the same; The world is beyond the world, even the six paths and four births, the mountains, rivers and the earth, with nature and without nature, are also one and the same. If the words are the same, the name and form are also empty, existence is also empty, and non-existence is also empty. The whole world of Hengsha is empty; if so, Where is the Buddha who saves all sentient beings? Where are the sentient beings saved by the Buddha? Why is this so? The nature of all things is self-existent. If you have a natural view, you will fall into the natural heretics; if you have no-self and no-self view, you will fall into the three sages and ten saints. Why do you want to measure the void now with just one foot and one inch? He clearly taught you that Dharma and Dharma are not related to each other. Dharma is self-quiet, so it resides in its own place and is self-true. Because the body is empty, it is called Dharma-nature. Because the heart is empty, it is called Dharma-nature. Since the mind is empty, it is called Dharma-nature. Empty; even thousands of different explanations, they are all inseparable from your original intention. Nowadays, those who say that Bodhi Nirvana is really like the two-vehicle Bodhisattva of the Buddha-nature all refer to the theory that the leaves are gold and the palms are fists. When Ruoye spreads his hands, all the people, including gods and humans, will see that there is nothing in his palms. Therefore, there is nothing in the Tao. Where is the dust? Since there is nothing in the first place, there is nothing in the three realms. Therefore, those who study Taoism must go straight to the point and must see this idea before they can understand it. Therefore, Master Bodhidharma came to this land from the West. After passing through many lands, he could only find one master. He secretly passed on the heart seal to seal your original heart. Use the heart to seal the Dharma and the Dharma to seal the heart. Since the heart is like this, the Dharma is also like this. It is the same as the truth. Reality, waiting for the nature of law. In the sky of Dharma nature, who is the oracle? Who is a Buddhist? Who is the legal person? He clearly tells you: Bodhi cannot be attained by the body, because the body has no form; it cannot be attained by the mind, because the heart has no form; it cannot be attained by nature, even if the nature originates from the innocent Buddha; it cannot be attained by the Buddha. You can't get formless without form, you can't get emptiness from emptiness, you can't get Tao by Tao. You can't get anything originally, and you can't get it if you don't get it, so there is no way to get the Tao. I just teach you to grasp the original mind, and now When you get it, you can’t get it; if you don’t get it, you can’t get it; if you get it, you will get it; if you get it, you won’t know it; if you don’t get it, you won’t know it; if you don’t get it, you won’t know it; how many methods have come from above? Does anyone know? So he said: How many people in the world forget themselves? Now it is received in front of one machine, one state, one sutra, one time, one name, one word, and one door of six senses. How is it different from the machine itself? Suddenly a man came out, who was not the interpreter of one name or one phase. I said that this man was searched all over the world in the ten directions. This man could not be found. Because there was no second man, he succeeded his ancestors. I also said that the seed was released, and there was no pure and pure one. First, it is said that when the king becomes a Buddha, the prince will also become a monk. It is difficult to know what this means! I only teach you not to look for it, otherwise you will lose it; just like a fool who calls out on the mountain and hears the sound coming out of the valley, he goes down the mountain to catch it; when he can't find it, he calls out again, and the sound comes out from the mountain and the answer comes again, so he goes up the mountain to catch it; like this for thousands of lives and thousands of kalpas. , just looking for noise and chasing people, living in vain and dying! If you are silent, then you are soundless, and you are in Nirvana; you are unheard, ignorant, soundless, and extinct. If you are like this, you can live next to the ancestor for a while.

Question: There is no sword like this in the king's treasury. Fu is willing to teach. The Master said: The King's Treasury has the nature of emptiness. It can take in all the empty worlds in the ten directions, but they never leave your mind. It is also called the Bodhisattva of the Void Treasury. If you say that there is existence and non-existence, and neither existence nor non-existence, it will always be like a ram's horn; the ram's horn is what you are looking for.

Question: Are there any real swords in the king’s treasury? The master said: This is also a ram's horn. Yun: If there was no real sword in the king's treasury, why did Prince Yun go to a foreign country with the real sword in the king's treasury? Why did he say that there was no real sword? The master said: The one who comes out with a sword is a metaphor for the Tathagata's messenger. If you say that the prince goes out with the real sword in the king's treasury, the treasury should be empty. The original void nature cannot be eliminated by others. Whatever words you have, they are all called sheep's horns.

Question: Can Kasyapa receive the Buddha's heart seal and be a messenger? Master Yun: Yes. It says: If you are a messenger, you should have the ram's horn. The master said: Kassapa received his original mind by himself, so it is not a ram's horn. If one can obtain the Tathagata's heart, see the Tathagata's mind, and see the Tathagata's appearance, he is an envoy of the Tathagata and a messenger.

Therefore, Ananda had been a servant for twenty years, but he could not see the Tathagata's appearance, so the Buddha said: He who only looks at the savior cannot be separated from the goat's horn.

Question: How about Manjusri holding the sword against Qu Tan? The Master said: Five hundred Bodhisattvas have gained the wisdom of destiny and can see the obstacles of past karma. The five hundred are your five yin bodies. Seeing the obstacles of this long-term destiny, pray to Buddha and Bodhisattva for Nirvana. Therefore, Manjushri uses wisdom to interpret the sword and harm this being. Seeing the Buddha's mind, I say that you are good at doing harm. Yun: Which one is the sword? The master said: The sword is the sword that clears the mind. It says: Since the understanding of the mind is a sword, it can cut off the mind of seeing the Buddha. How can we get rid of it if we can cut off the mind of seeing? The Master said: I will also teach you the wisdom of non-discrimination and cut off the discriminating mind. It says: If you have a vision and a mind to seek the Buddha, and you cut off the sword of non-discriminating wisdom, where is the sword of wisdom? The teacher said: If there is no discriminating wisdom, it will harm the ability to see but not see, and the non-discriminating wisdom cannot be obtained. Yun: Wisdom cannot be replaced by wisdom, nor can sword be replaced by sword. The master said: The sword harms the sword, and the sword harms each other, even the sword cannot be obtained; wisdom harms the wisdom, and wisdom harms each other, even the wisdom cannot be obtained; the mother and the child are both lost, and the same is true.

Question: What is seeing nature? The teacher said: Nature is seeing, seeing is nature, and nature cannot be changed by seeing nature. Hearing is the nature, and it cannot change the nature of hearing. As long as your nature can be heard and seen, there will be a different method. He said clearly: What is visible cannot be seen again. Why is Yun so worried? He made it clear: Just like scattered beads on a plate, the big one is big round and the small one is small round. They don’t know each other and don’t hinder each other. When they rise, they don’t say I am rising. When they disappear, they don’t say I am destroying. Therefore, there are no four births and six paths. Not as good as time. Moreover, living beings do not see the Buddha, and the Buddha does not see living beings; the four fruits do not see the four directions, and the four fruits do not see the four directions; the three sages and ten sages do not see the second and other wonderful awakenings, and the three sages and ten sages do not see the second and other wonderful awakenings; even water does not see fire, and fire does not see water; The earth does not see the wind, and the wind does not see the earth; living beings do not enter the Dharma Realm, and the Buddha does not leave the Dharma Realm; therefore, the nature of Dharma has no coming and going, and cannot be seen. In this case, because I have seen and heard the Tao, I have understood it from the good teacher, the good teacher has taught me the Dharma, and the Buddhas have appeared in the world and taught the Dharma to all living beings. Kaccayana was scolded by the Pure Name just for transmitting the true Dharma with the mind of birth and death. Ming Ming said: All dharmas are originally unbound, so why use them to untie them? If it is not stained, why use it to purify it? Therefore, it is said: How can we say that the appearance of the treasure is like this? Now you only have a mind of right and wrong, a mind that is stained and pure, and you have gained one knowledge and one solution. You travel around the world, and when you see people, you make up your mind: who has the right mind, who is strong and who is weak; if this is also the case, there is a huge gap between heaven and earth, how can you see the nature?