1
當諸法之為佛法的時節，即有迷悟，有修行，有生死，有諸佛，有眾生．萬法不屬於我的時節，無迷悟，無諸佛，無眾生，無生滅．佛道原本跳出豐儉，故有生滅，有迷悟，有眾生與諸佛．雖然說是如此，花從愛惜落，草逐棄嫌生．
As all things are Buddha-dharma, then there is delusion and enlightenment, cultivation and conditioning, birth and death, buddhas and sentient beings. As the myriad dharmas are without self, there is no delusion and enlightenment, no buddhas, no sentient beings, no arising and ceasing. The Buddha Way is, basically, leaping clear of abundance and lack (or, ‘the many and the one’), from which there is birth and death, delusion and enlightenment, sentient beings and buddhas. Yet in attachment blossoms fall, and in aversion weeds spread.
2
運自己修証萬法謂之迷，萬法前進修証自己謂之悟．大悟於迷謂諸佛，大迷於悟謂眾生．更有悟上得悟之漢，迷中又迷之漢．諸佛正為諸佛之時，諸佛毋須自己覺知自己之為諸佛．然而諸佛實為証會自性之佛，繼續証佛而不休
To carry the self forward and experience myriad things is delusion. That myriad things come forth and experience the self is awakening. Those who have great realization of delusion are buddhas; those who are greatly deluded about realization are sentient beings. Further, there are those who continue realizing beyond realization, who are in delusion throughout delusion. When buddhas are truly buddhas they do not necessarily notice that they are buddhas. However, they are actualized buddhas, who go on actualizing buddha.
3
舉身心見取形色，舉身心聽取音聲，雖親自會取，卻非影留鏡面可喻，亦非月映水上之比．証一方時，另一方立即轉為暗．
When we perceive with our whole body and mind the form and color [of things], or when we hear sounds with our whole body and mind, although we grasp them intimately. It is not like a reflection dwelling on a mirror, nor like the moon reflected on water. When we actualize one side, the other side is in darkness.
4
學佛道者，學自己也； 學自己者，忘自己也； 忘自己者，萬法所証也； 萬法所証者，乃使自己身心及他己身心脫落也．若有悟跡之休歇，即令休歇之悟跡長長出．
To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no-trace continues endlessly.
5
當人始求佛法之時，因求法於外，故而離卻佛法邊際．當佛法正傳於己分內時，自己即為本分人．
When a person first seeks the Buddha-dharma, they often search far from themselves. However, when the dharma is correctly transmitted to them, they immediately become their original self.
6
人在舟上乘行，轉眼見岸，則誤認岸在行進．如實轉回來，就舟看舟，則知船自行進．同理，亂想身心而去辨肯萬法，則誤認自心自性為常住．如能親理行履，歸諸箇裡，則可明知萬法不在我之道理．
When a person rides in a boat and turns their eyes to the shore, they mistakenly perceive the shore as moving. If they keep their eyes fixed on the boat, they realize that the boat moves. Similarly, if people examine myriad things with a confused body and mind, they mistakenly think that their own mind and nature are permanent. If they intimately practice and return to their true self, it becomes clear that myriad things are not self.
7
如薪成灰，不重為薪．雖然如此，不應見取灰在後而薪在前．應知，薪住於薪之法位，雖云薪前灰後，卻是前後際斷．灰住灰之法位，雖云灰後薪先，亦是前後際斷．正如薪成灰之後，不在回頭成薪，人在死後不在回生．如此，不云生轉成死，乃是佛法定說，故曰『不生』．死不轉成生，即是法輪所定之佛轉，故曰『不滅』．生是一時之法位，死亦是一時之法位．例如春冬，不思冬轉成春，不云春轉成夏．
Firewood becomes ash, and it does not become firewood again. Yet, do not suppose that the ash is after and the firewood before. You should understand that firewood abides in the phenomenal expression of firewood, which fully includes before and after and is independent of before and after. Ash abides in the phenomenal expression of ash, which fully includes before and after. Just as firewood does not become firewood again after it is ash, so a person does not return to life after death.
This being so, it is an established way in Buddha-dharma to deny that birth turns into death. Accordingly, birth is understood as no-birth. It is an unshakable teaching in Buddha's discourse that death does not turn into birth. Accordingly, death is understood as no-death.
Birth is an expression complete this moment. Death is an expression complete this moment. They are like winter and spring. You do not call winter the beginning of spring, nor summer the end of spring.
8
人之得悟，有如月映水上，月不濡而水不破．光雖廣大，宿於尺寸之水．全月彌天，既宿於露，亦宿於一滴之水．悟不破人，如同月不穿水．人不罣礙悟，亦如滴露不罣礙天月．一滴水深，容有月高分量．時節之長短檢點大水小水，辨取天月之廣狹．
Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in a puddle an inch wide. The whole moon and the entire sky are reflected in dewdrops on the grass, or even in one drop of water.
Enlightenment does not divide you, just as the moon does not break the water. You cannot hinder enlightenment, just as a drop of water does not hinder the moon in the sky. The depth of the drop is the height of the moon. Each reflection, however long or short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky.
9
身心還未參飽佛法，就會容易感到已得佛法．佛法充足於身心之時，反覺還未得法．譬如乘船出海，眺望四方，則見海只如圓形，而非方狀．然而大海既非圓形，亦非方狀，卻顯種種海德，無限無量．海水時而有如宮殿，時而有如瓔珞，只是船上之人見海，顯為圓形而已．萬法亦是如此．塵中格外，各有許多樣子，人卻只在參學眼力限制下見取會取．如要見聞萬法之家風，應知方圓之外，尚有其他海德山德，無有窮盡；自身有限眼界之外，另有千萬世界．不僅自己身旁是如此，不論自己身心之中，不論一滴之水亦皆如此．
When one's body and mind have not yet fully absorbed the Buddha-dharma, one may easily feel they have already attained it. When the Buddha-dharma is fully present in one's body and mind, one feels as if they have not yet attained it. For example, when sailing out to sea and looking around, one only sees the ocean as circular, not square. However, the great ocean is neither circular nor square; its virtues are infinite and immeasurable. It is like a palace or a necklace. It only appears circular to human eyes.
All dharmas are like this. Though they include many aspects within and without the dust, we can only see and understand as far as our penetrating eye of practice can reach. To understand the nature of all things, we should know that in addition to appearing round or square, there are an infinite number of other virtues in the ocean and mountains; and that there are many other worlds in all directions. Not only around us, but even within a single drop of water, this is true.
10
魚在水中游行，水無際涯；鳥在天空飛行，天空亦無界限。然而自古以來，魚未離水，鳥未離天，只是用大之時則使大，要小之時則使小而已。如此，頭頭無有不盡邊際，處處無不踏翻；但如鳥出離天空立即死去，魚如出離水亦即刻死去。是故應知，以水為命，以空為命，以鳥為命，以魚為命，以命為鳥，以命為魚。又更可進一步說明之。修證及其命者壽者，道理亦是如此。
Fish swim in water, and there is no end to the water. Birds fly in the sky, and there is no limit to the sky. However, fish and birds have never left their elements. When the need is great, the use is great. When the need is small, the use is small. Thus, none fails to realize its limitations at every moment, and each realizes its freedom in every place. But if a bird leaves the sky, it will die at once, and if a fish leaves the water, it will die at once.
One should know that water is life, that sky is life, that birds are life, and that fish are life. Life must be the bird, and life must be the fish. It is possible to illustrate this point further. Practice, enlightenment, and their inherent mortality are also like this.
11
如果鳥欲預先窮盡天空，魚欲窮盡海水，則於水於天皆不得道，不得安身立命之處。如得其道，則此行履自然就顯現成公案。此道此所，非大非小，非我亦非他，非過去早先如此存在，亦非現今始有；隨時隨地即是如此。然則，人如修證佛道，即得一法通一法，遇一行修一行。
If a bird or fish tries to reach the end of its element before moving in it, this bird or this fish will not find its way or its place. When you find your place where you are, practice occurs, actualizing the fundamental point. When you find your way at this moment, practice occurs, actualizing the fundamental point; for the place, the way, is neither large nor small, neither yours nor others'. The place, the way, has not carried over from the past and it is not merely arising now. Accordingly, in the practice-enlightenment of the buddha way, meeting one thing is mastering it—doing one practice is practicing completely.
12
如此，得安住之所，通達於道；此所此道決非所知對象，蓋與佛法之究盡同生同參之故。勿以得處成自己之分別知見，用慮知予以把握。證究雖即現成，密有不必即是現成，現成何必是如此。
Thus, to be settled in one's place is to attain the Way; this place and this Way are not objects of knowledge, for they are born together with the exhaustive study of Buddha-dharma. Do not assume that what you have attained will become your own knowledge and be grasped by your consciousness. Although actualization is immediate, its intimacy is not necessarily immediate. Indeed, why should actualization necessarily be like this?
13
麻谷山寶徹禪師使用扇子。當時有僧來問：”風性常住，無處不周。和尚何故使用扇子。” 師曰：”汝只知風性常住，卻未知道無處不周底道理。” 僧曰：”如何是無處不周底道理。” 時禪師只管使扇。僧禮拜。佛法之證驗，正傳之活路，即是如此。此僧所云”風既常住，則勿用扇子，不用扇子仍有風吹”，實不知風性為何。風性常住之故，佛家之風現成大地之黃金，參熟長河之酥酪。
Zen Master Baoche of Mount Mayu was fanning himself. A monk approached and said, "Master, the nature of wind is permanent and there is no place it does not reach. Why, then, do you fan yourself?" The master replied, "Although you understand that the nature of the wind is permanent, you do not understand the meaning of its reaching everywhere." The monk asked, "What is the meaning of its reaching everywhere?" The master just kept fanning himself. The monk bowed deeply.
The actualization of the buddha-dharma, the vital path of its correct transmission, is like this. One who says that because the wind is permanent we should not use a fan, or that we can have wind without using a fan, understands neither permanence nor the nature of wind. Because the nature of wind is eternally present, the wind of the buddha's house brings forth the gold of the earth and makes fragrant the cream of the long river.