Yongjia Xuanjue | 2024-09-21 | Download | AI assisted translation
| 君不见：绝学无为闲道人，不除妄想不求真；无明实性即佛性，幻化空身即法身，法身觉了无一物，本源自性天真佛，五阴浮云空去来，三毒水泡虚出没。 | Have you not seen: “A carefree person of the Way, beyond learning and contrivance,” who neither eliminates deluded thoughts nor seeks the true? The true nature of ignorance is itself Buddha-nature; this illusory empty body is itself the dharmakāya. Awakening to the dharmakāya, one finds not a single thing. The original source of one’s nature is the naturally genuine Buddha. The five aggregates are floating clouds, vainly coming and going; the three poisons are water bubbles, empty in their appearing and vanishing. |
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| 证实相，无人法，刹那灭却阿鼻业，若将妄语诳众生，自招拔舌尘沙劫。顿觉了，如来禅，六度万行体中圆，梦里明明有六趣，觉后空空无大千。 | Realize the true aspect: there is neither self nor dharmas. In an instant, the karma of Avīci is extinguished. But if one deceives sentient beings with false words, one will bring upon oneself aeons as numerous as dust motes of having one’s tongue pulled out. Suddenly awaken to the Tathāgata Chan: the six perfections and myriad practices are complete within its essence. In dreams, the six realms are vividly present; after awakening, the great thousandfold world is utterly empty. |
| 无罪福，无损益，寂灭性中莫问觅，昔来尘镜未曾磨，今日分明须剖析。谁无念？谁无生？若实无生无不生，唤取机关木人问，求佛施功早晚成。 | There is neither sin nor blessing, neither loss nor gain. Within the nature of quiescent cessation, do not seek or search. The dusty mirror of the past has never been polished; today it must be clearly discerned. Who is without thought? Who is unborn? If there truly is no birth, then no birth is excluded. Call forth a wooden puppet and ask it: by striving to seek Buddhahood, when will it ever be attained? |
| 放四大，莫把捉，寂灭性中随饮啄，诸行无常一切空，即是如来大圆觉。决定说，表真僧，有人不肯任情征，直截根源佛所印，寻枝摘叶我不能。 | Let go of the four elements; do not grasp at them. Within the nature of quiescent cessation, simply follow your food and drink. All conditioned activities are impermanent; everything is empty. This is the Tathāgata’s great perfect enlightenment. I speak decisively, to reveal the true monastic: some will not allow feelings to interrogate them. The Buddha has sealed the root source directly; I cannot pluck leaves and seek branches. |
| 摩尼珠，人不识，如来藏里亲收得，六般神用空不空，一颗圆光色非色。净五根，得五力，唯证乃知难可测，镜里看形见不难，水中捉月怎拈得？ | The maṇi jewel is not recognized by people, yet it is personally received within the Tathāgata-garbha. Its six kinds of spiritual functioning are neither empty nor not empty; its single sphere of perfect radiance is neither form nor not form. Purify the five faculties and attain the five powers—only realization can know how unfathomable this is. Seeing one’s reflection in a mirror is not difficult; how can one grasp the moon in water? |
| 常独行，常独步，达者同游涅槃路，调古神清风自高，貌悴骨刚人不顾。穷释子，口称贫，实是身贫道不贫，贫则身常披缕褐，道则心藏无价珍。 | Ever walking alone, ever treading alone, those who have realized the Way travel together on the road to nirvāṇa. Their bearing is ancient and their spirit clear; their manner naturally lofty. Though their appearance is worn and their bones are strong, people pay them no heed. The impoverished disciple of Śākyamuni calls himself poor, yet only his body is poor—the Way is not poor. In poverty, his body is always clad in ragged robes; in the Way, his heart conceals a priceless treasure. |
| 无价珍、用无尽，利物应机终不吝；三身四智体中圆，八解六通心地印。上士一决一切了，中下多闻多不信；但自怀中解垢衣，谁能向外夸精进？ | This priceless treasure is inexhaustible in use; in benefiting beings and responding to their capacities, it is never miserly. The three bodies and four wisdoms are complete within its essence; the eight liberations and six supernormal powers are sealed in the mind-ground. Those of highest capacity resolve one matter and all is resolved; those of middling and lesser capacity hear much yet believe little. Simply remove the filthy garment from within your breast—who can boast outwardly of diligence? |
| 从他谤、任他非，把火烧天徒自疲；我闻恰似饮甘露，销融顿入不思议。观恶言、是功德，此即成吾善知识；不因讪谤起冤亲，何表无生慈忍力？ | Let others slander me; let them find fault with me. Trying to burn the sky with fire merely exhausts them. What I hear is just like drinking sweet dew; it melts away at once and enters the inconceivable. Regard malicious words as merit and virtue: they thereby become my good spiritual friends. Without slander giving rise to enemies and kin, how could the power of compassion and forbearance in the unborn be made manifest? |
| 宗亦通、说亦通，定慧圆明不滞空；非但我今独达了，恒沙诸佛体皆同。狮子吼、无畏说，百兽闻之皆脑裂；香象奔波失却威，天龙寂听生欣悦。 | The teaching is understood, and its exposition is understood; samādhi and wisdom are perfectly bright, without stagnating in emptiness. It is not only I who have now attained realization: the essence of the Buddhas as numerous as the Ganges’ sands is all the same. The lion’s roar, the fearless teaching—when the hundred beasts hear it, their brains split apart. Fragrant elephants flee in panic and lose their majesty; devas and nāgas listen silently and rejoice. |
| 游江海、涉山川，寻师访道为参禅；自从认得曹溪路，了知生死不相关。行亦禅、坐亦禅，语默动静体安然；纵遇锋刀常坦坦，假饶毒药也闲闲。 | Traveling rivers and seas, crossing mountains and streams, one seeks teachers and visits practitioners of the Way in order to investigate Chan. Since recognizing the road of Caoxi, I have known that birth and death have nothing to do with me. Walking is also Chan; sitting is also Chan. In speech and silence, movement and stillness, the essence remains at ease. Even when encountering blades and swords, one is ever tranquil; even poison is leisurely endured. |
| 我师得见燃灯佛，多劫曾为忍辱仙；几回生、几回死，生死悠悠无定止。自从顿悟了无生，于诸荣辱何忧喜？入深山、住兰若，岑崟幽邃长松下，优游静坐野僧家，閴寂安居实潇洒。 | My teacher beheld Dīpaṃkara Buddha and, through many kalpas, was once the Immortal of Forbearance. How many times was he born, how many times did he die? Birth and death continued endlessly, with no fixed end. Since suddenly awakening to the unborn, what joy or sorrow can there be amid honor and disgrace? Entering deep mountains and dwelling in an araṇya, beneath towering, secluded ancient pines, he roams at ease and sits quietly in the dwelling of a wilderness monk. In silent solitude, he lives in true ease. |
| 觉即了，不施功，一切有为法不同；着相布施生天福，犹如仰箭射虚空。势力尽，箭还坠，招得来生不如意；争似无为实相门，一超直入如来地。 | Awakening is complete; no effort need be applied. All conditioned dharmas are unlike it. Giving while attached to appearances brings heavenly blessings, like shooting an arrow upward into empty space. When its force is exhausted, the arrow falls again, bringing unsatisfactory circumstances in a future life. How could this compare with the gate of the unconditioned true aspect? One leap takes one directly into the ground of the Tathāgata. |
| 但得本、莫愁末，如净瑠璃含宝月；既能解此如意珠，自利利他终不竭。江月照，松风吹，永夜清宵何所为？佛性戒珠心地印，雾露云霞体上衣；降龙钵，解虎锡，两钴金环鸣历历；不是标形虚事持，如来宝杖亲踪迹。 | Only attain the root; do not worry about the branches. It is like pure lapis lazuli containing a precious moon. Once one can understand this wish-fulfilling jewel, benefiting oneself and others will never be exhausted. The river moon shines; the pine wind blows. What is there to do through the clear night? The jewel of Buddha-nature precepts and the seal of the mind-ground are garments of mist, dew, clouds, and rosy vapors upon its essence. The dragon-subduing bowl and tiger-releasing staff, their two-ringed vajra finials ringing clearly—these are not empty adornments held merely for appearance, but the personal traces of the Tathāgata’s precious staff. |
| 不求真、不断妄，了知二法空无相；无相无空无不空，即是如来真实相。心镜明、鉴无碍，廓然莹彻周沙界；万象森罗影现中，一颗圆光非内外。 | Do not seek the true or cut off delusion; clearly know that both dharmas are empty and without characteristics. Without characteristics, without emptiness, without non-emptiness—this is the Tathāgata’s true aspect. The mind-mirror is bright and reflects without obstruction; vast, luminous, and transparent, it pervades worlds as numerous as grains of sand. The myriad forms of existence appear as reflections within it; its single sphere of perfect radiance is neither within nor without. |
| 豁达空、拨因果，莽莽荡荡招殃祸；弃有着空病亦然，还如避溺而投火。舍妄心，取真理，取舍之心成巧伪；学人不了用修行，深成认贼将为子。 | To speak wildly of emptiness and reject cause and effect is reckless and unrestrained, inviting calamity and misfortune. Abandoning existence and clinging to emptiness is likewise a sickness, like fleeing drowning only to throw oneself into fire. Abandon deluded mind and grasp true principle: the mind that grasps and abandons becomes artificial and deceptive. When practitioners fail to understand the application of cultivation, they deeply mistake a thief for their own son. |
| 损法财、灭功德，莫不由此心意识；是以禅门了却心，顿入无生知见力。大丈夫，秉慧剑，般若锋兮金刚焰；非但空摧外道心，早曾落却天魔胆。 | Damaging the Dharma treasure and destroying merit and virtue—does it not all arise from this mind-consciousness? Therefore, the Chan gate completely resolves mind and directly enters the power of the knowledge and vision of the unborn. A great person grasps the sword of wisdom: its prajñā edge is a vajra flame. It not only crushes the minds of non-Buddhist paths, but long ago made the heavenly māras lose heart. |
| 震法雷，击法鼓，布慈云兮洒甘露；龙象蹴踏润无边，三乘五性皆醒悟。雪山肥腻更无杂，纯出醍醐我常纳。一性圆通一切性，一法遍含一切法。一月普现一切水，一切水月一月摄；诸佛法身入我性，我性同共如来合。一地具足一切地，非色非心非行业；弹指圆成八万门，刹那灭却三祇劫；一切数句非数句，与吾灵觉何交涉？ | Thunder the Dharma thunder, strike the Dharma drum, spread clouds of compassion, and shower sweet dew. Dragons and elephants tread forth, moistening without limit; the three vehicles and five natures all awaken. The rich cream of Snow Mountain contains no admixture; it yields only ghee, which I constantly partake of. One nature perfectly penetrates all natures; one dharma universally contains all dharmas. One moon appears in all waters; all water-moons are contained in one moon. The dharmakāyas of all Buddhas enter my nature; my nature joins as one with the Tathāgata. One bhūmi contains all bhūmis; it is neither form nor mind nor karmic activity. In the snap of a finger, the eighty thousand Dharma gates are perfected; in an instant, three asaṃkhyeya kalpas are extinguished. All numerical expressions are not numerical expressions—what connection do they have with my numinous awareness? |
| 不可毁、不可赞，体若虚空无涯岸；不离当处常湛然，觅即知君不可见。取不得、舍不得，不可得中只么得；默时说、说时默，大施门开无壅塞。有人问我解何宗？报道摩诃般若力；或是或非人不识，顺行逆行天莫测。吾早曾经多劫修，不是等闲相诳惑。 | It cannot be disparaged or praised; its essence is like empty space, without shore or boundary. Never departing from this very place, it is ever clear and still; seek it, and you will know it cannot be seen. It cannot be grasped or abandoned; within the unattainable, it is simply thus attained. Silent when speaking, speaking when silent, the great gate of giving is open without obstruction. If someone asks me what school I understand, tell them: the power of mahāprajñā. Whether it is or is not, people do not recognize it; its accordant and contrary workings are beyond the reckoning even of devas. I have practiced through many kalpas; this is not idle deception. |
| 建法幢、立宗旨，明明佛勅曹溪是；第一迦叶首传灯，二十八代西天记。法东流、入此土，菩提达摩为初祖；六代传衣天下闻，后人得道何穷数？真不立、妄本空，有无俱遣不空空；二十空门元不着，一性如来体自同。 | Raise the Dharma banner and establish the essential principle: the Buddha’s clear injunction declares Caoxi to be so. Mahākāśyapa was the first to transmit the lamp; the records of India count twenty-eight generations. When the Dharma flowed eastward into this land, Bodhidharma became the first patriarch. The robe was transmitted through six generations, renowned throughout the world; how countless are those who later attained the Way! Truth is not established; delusion is originally empty. Being and nonbeing are both relinquished, yet one does not abide in empty emptiness. The twenty gates of emptiness are originally not grasped; the essence of one nature is naturally identical with the Tathāgata. |
| 心是根、法是尘，两种犹如镜上痕；痕垢尽除光始现，心法双忘性即真。嗟末法、恶时世，众生福薄难调制；去圣远兮邪见深，魔强法弱多怨害；闻说如来顿教门，恨不灭除令瓦碎。作在心、殃在身，不须冤诉更忧人；欲得不招无间业，莫谤如来正法轮！ | Mind is the faculty; dharmas are objects. The two are like marks upon a mirror. When the marks and grime are wholly removed, the light first appears; when mind and dharmas are both forgotten, the nature is true. Alas for the degenerate age and these evil times: sentient beings have scant blessings and are difficult to tame. Far removed from the sages, wrong views are deep; māras are strong and the Dharma weak, with much hostility and harm. Hearing of the Tathāgata’s gate of sudden teaching, they resent it and wish to smash it to pieces. What one does lies in the mind; its calamity lies in one’s body. There is no need to make resentful complaints or worry about others. If you wish not to incur the karma of the Avīci hell, do not slander the Tathāgata’s true Dharma wheel. |
| 旃檀林，无杂树，郁密森沈狮子住；境静林间独自游，飞禽走兽皆远去。狮子儿、众随后，三岁便能大哮吼；若是野犴逐法王，百年妖怪虚开口。 | In a sandalwood forest there are no other trees; dense and deep, it is where lions dwell. In the quiet forest they roam alone; flying birds and running beasts all keep their distance. Lion cubs are followed by the whole pride; at three years old, they can already give a great roar. But if wild jackals pursue the Dharma King, even century-old monsters merely open their mouths in vain. |
| 圆顿教、勿人情，有疑不决直须争；不是山僧逞人我，修行恐落断常坑。非不非、是不是，差之毫厘失千里；是则龙女顿成佛，非则善星生陷坠。 | The perfect and sudden teaching does not accommodate human sentiment. If there is doubt that remains unresolved, one must argue it through directly. It is not that this mountain monk flaunts self and others; I fear that practitioners may fall into the pit of annihilationism or eternalism. What is not not, what is not is—if one differs by a hair’s breadth, one goes astray by a thousand miles. If it is so, the dragon girl instantly becomes a Buddha; if it is not so, Śubhakarasiṃha falls alive into hell. |
| 吾早年来积学问，亦曾讨疏寻经论；分别名相不知休，入海算沙徒自困。却被如来苦诃责，数他珍宝有何益？从来蹭蹬觉虚行，多年枉作风尘客。 | In my early years I accumulated learning and inquiry; I also studied commentaries and searched through sūtras and treatises. Discriminating names and characteristics without knowing when to stop, I was like one counting sand after entering the sea, exhausting myself in vain. Yet the Tathāgata sternly rebuked me: what benefit is there in counting another’s treasures? I had long stumbled along, realizing that my efforts were empty; for many years I had vainly been a traveler amid the dust and wind. |
| 种性邪、错知解，不达如来圆顿制；二乘精进没道心，外道聪明无智慧。亦愚痴，亦小騃，空拳指上生实解；执指为月枉施功，根境法中虚捏怪。 | With deviant dispositions and mistaken understanding, one does not comprehend the Tathāgata’s perfect and sudden teaching. The two vehicles may be diligent, yet lack bodhicitta; non-Buddhist paths may be clever, yet lack wisdom. They are foolish and childish, giving rise to a real understanding from an empty fist or a pointing finger. Clinging to the finger as the moon, they labor in vain; amid faculties, objects, and dharmas, they vainly fabricate strange things. |
| 不见一法即如来，方得名为观自在；了即业障本来空，未了应须还夙债。饥逢王膳不能餐，病遇医王争得瘥？在欲行禅知见力，火中生莲终不坏；勇施犯重悟无生，早时成佛于今在。 | To see not a single dharma is the Tathāgata; only then may one be called Avalokiteśvara. Once understood, karmic obstacles are originally empty; not yet understood, one must repay past debts. When hungry, even encountering a king’s meal, one cannot eat; when ill, though meeting the king of physicians, how can one be cured? Practicing Chan amid desires is the power of knowledge and vision; a lotus growing in fire is never destroyed. The brave Śrīsiṃha committed grave offenses yet awakened to the unborn; having become a Buddha long ago, he remains so even now. |
| 狮子吼、无畏说，深嗟懵懂顽皮靼；只知犯重障菩提，不见如来开秘诀。有二比丘犯淫杀，波离萤光增罪结；维摩大士顿除疑，犹如赫日销霜雪。不思议、解脱力，妙用恒沙也无极；四事供养敢辞劳，万两黄金亦消得；粉身碎骨未足酬，一句了然超百亿。 | The lion’s roar, the fearless teaching—deeply lamenting the ignorant, stubborn, thick-skinned ones who know only that grave offenses obstruct bodhi, yet do not see the Tathāgata’s revealed secret instruction. Two bhikṣus committed sexual misconduct and killing; Upāli’s firefly-like light increased the knot of their guilt. Vimalakīrti, the great being, instantly dispelled their doubts, like the blazing sun melting frost and snow. The inconceivable power of liberation and its wondrous functioning are as countless as the Ganges’ sands and without limit. Why shrink from the toil of the four requisites of offering? Even ten thousand taels of gold may be accepted. Shattering one’s body and crushing one’s bones would still not repay it; one phrase clearly understood surpasses a hundred million. |
| 法中王、最高胜，恒沙如来同共证；我今解此如意珠，信受之者皆相应。了了见、无一物，亦无人、亦无佛；大千沙界海中沤，一切圣贤如电拂。假使铁轮顶上旋，定慧圆明终不失；日可冷、月可热，众魔不能坏真说，象驾峥嵘慢进途，谁见螳螂能拒辙？大象不游于兔径，大悟不拘于小节；莫将管见谤苍苍，未了吾今为君诀！ | King among dharmas, supreme and most excellent, realized alike by Tathāgatas as numerous as the Ganges’ sands. Now that I understand this wish-fulfilling jewel, all who faithfully receive it will correspond with it. Clearly seeing, there is not a single thing; there is neither person nor Buddha. The great thousandfold worlds are bubbles in the ocean; all sages and saints are flashes of lightning. Even if an iron wheel whirled above one’s head, samādhi and wisdom, perfectly bright, would never be lost. The sun may grow cold and the moon hot, but all māras cannot destroy this true teaching. Elephants advance majestically along their path—who has ever seen a mantis able to block their tracks? Great elephants do not travel rabbit paths; great awakening is not confined by petty details. Do not slander the vast sky with narrow views. For those not yet awakened, I now set forth this essential instruction. |
