《山水經》 永平道元禪師
1
而今之山水，古佛道之現成也；共住法位，成究竟之功德。以是空劫已前之消息，故是而今之活計也；以是朕兆未萌之自己，故是現成之透脫也。
Mountains and waters of the present are the actualization of the way of the ancient buddhas. Both abide in bhūtatathatā (True Suchness), accomplishing the ultimate virtue. Because this is the message from before the Kalpa of Nothingness, it is therefore the living activity of the present. Because this is the self before any signs appear, it is therefore the complete liberation of actualization.
2
山之諸功德，以高廣；乘雲之道德，必由山通達。順風之妙功，定由山透脫。
The various virtues of mountains are expressed through height and breadth. The virtue of riding clouds must be reached through penetrating mountains. The wondrous function of following the wind must be liberated through mountains.
3
大陽山楷和尚示眾云：“青山常運步，石女夜生兒。” 山不虧缺應備之功德，故常安住，常運步也。其運步之功德，須審細參學！山之運步，須如人之運步，若不視其同於人之行步，則不得疑山之運步。
今佛祖之說道，既指示運步，是其得本也。須究辨常運步之示眾！
Master Kai of Mount Dayang addressed the assembly saying, "Green mountains are constantly walking, the stone woman gives birth to a child at night." Mountains do not lack any of the virtues they should possess, therefore they always abide in stillness and are constantly walking. The virtue of their walking must be carefully studied! The walking of mountains must be like the walking of humans. If you do not see it as being the same as human walking, then you cannot doubt the walking of mountains.
Now when buddhas and ancestors speak of the way, they have already indicated walking, and this is the fundamental point. We must thoroughly investigate their teaching about "constant walking"!
4
運步故，常也。青山之運步，其疾如風，更疾於風，而山中人則不覺不知也。山中者，世界裡開花，山外人則不覺不知也。無看山眼目之人，則不覺不知，不見不聞這個道理。若疑著山之運步，則自己之運步尚不知也。自己之運步非無，乃不知不明自己之運步也。如知自己之運步，當亦知青山之運步也。
青山既非有情，亦非無情。自己既非有情，亦非無情。而今疑著青山之運步，則不可得也。
Because of walking, it is constant. The walking of green mountains is swifter than the wind, yet those in the mountains do not sense or know it. Those in the mountains are the flowering of the entire world, but those outside the mountains do not sense or know it. Those who lack the eyes to see mountains do not sense, do not know, do not see, and do not hear this principle. If you doubt the walking of mountains, you do not yet know your own walking. It is not that there is no walking; it is simply that you do not know and understand your own walking. When you know your own walking, you will surely also know the walking of green mountains.
Green mountains are neither sentient nor insentient. The self is neither sentient nor insentient. Now, to doubt the walking of green mountains is impossible.
5
以多少法界為局量而照鑒賞青山，亦不知焉。青山之運步及自己之運步，須明檢點！退步、進步，共當檢點。
須檢點自未朕兆智正當時，及空王那畔，進步退步，運步而無暫且之休止。運步若休止，則佛祖不出現。運步若窮極，則佛法不到今日。進步不休止，退步不休止。進步時，不乖向退步；退步時，不乖向進步。此功德為山流，為流山。
Even if you use the measure of countless dharma realms to reflect upon and appreciate green mountains, you still do not know them. The walking of green mountains and your own walking must be clearly examined! Both stepping forward and stepping back must be examined.
We must examine the moment before wisdom has shown any signs, and beyond the realm of emptiness, stepping forward and backward, walking without even momentary cessation. If walking were to cease, buddhas and ancestors would not appear. If walking were to reach its limit, the buddha-dharma would not have reached the present day. Stepping forward does not cease, stepping backward does not cease. When stepping forward, it does not conflict with stepping backward; when stepping backward, it does not conflict with stepping forward. This virtue is mountains flowing, and flowing mountains.
6
青山亦參究運步，東山亦參學水上行故，此參學是山之參學也。不改山之身心，以山之面目而回途參學。青山運步不得也，東山水上行不得，莫謗山。以是低下之見處疑怪故，疑怪青山運步之句也；以是少聞拙見故，驚異流山之句也。今流水之言，雖不七通八達，然唯沉溺于少見少聞而已也。
是故，舉所積之功德以為形名，以為命脈。有運步，有流行。有山之生山兒之時節。依山之為佛祖之道理，佛祖如斯出現也。
設有眼睛見取草木、土石、牆壁之現成時，亦非疑著，非動著，非全現成。設是見取七寶莊嚴之時節現成，亦非實歸。設見有諸佛行道之境界現成，然必非是愛處。設見得諸佛不思議之功德現成之為頂寧，然如實者非只此。各個之現成，是各個之依正也。非以此等為佛祖之道業，是一方之管見也。
轉境轉心者，大聖之所呵也；說心說性者，佛祖之所不肯也。見心見性者，外道之活計也；滯言滯句，非解脫之道著也。有透脫如此之境界者，謂“青山常運步”也，“東山水上行”也。須慎細參究！
Green mountains also study walking, and Eastern mountains also study walking on water, so this study is the mountains' study. Without changing the mountains' body-mind, they return to study with the mountains' face. Do not slander mountains by saying "Green mountains cannot walk" or "Eastern mountains cannot walk on water." Because of their inferior viewpoint, people doubt the phrase about green mountains walking; because of their limited experience and poor understanding, they are startled by the phrase about flowing mountains. Though what is said about flowing water is not completely thorough, people are simply drowning in their limited views and limited understanding.
Therefore, the accumulated virtues are taken as form and name, as the lifeline. There is walking, there is flowing. There is the time when mountains give birth to mountain children. According to the principle of mountains being the way of buddhas and ancestors, buddhas and ancestors thus appear.
When eyes see grasses and trees, earth and stones, walls and tiles as actualization, there should be no doubt, no movement, and no complete actualization. When seeing the actualization of the time of adornment with the seven treasures, this too is not the real return. When seeing the actualization of the realm where all buddhas practice the Way, this certainly is not the place of attachment. When seeing the actualization of the inconceivable virtues of all buddhas as the peak of peace, Reality is not just this. Each actualization is each one's dependent and primary. To take these as the practice of buddhas and ancestors is a one-sided view.
Turning circumstances turning the mind is what the great sages reproach; speaking of mind and speaking of nature is what buddhas and ancestors do not approve; seeing mind and seeing nature is the activity of non-Buddhists; being stuck on words and phrases is not the way of liberation. To break through such realms is called "green mountains are constantly walking" and "Eastern mountains walk on water." We must investigate this carefully!
7
“石女夜生兒”者，石女生兒之時謂之夜也。大凡有男石女石，有非男女石，此能補天補地。有天石，有地石。雖是世俗之所謂，然人之所知者鮮矣！須知生兒之道理！生兒時，父母兒子並化乎？但只參學為兒之父母是生兒現成乎？須參學、究徹為父母之兒時是生兒現成之修證也！
Regarding "When the stone woman gives birth to a child at night" - the time when the stone woma
gives birth to a child is called night. Generally, there are male stones and female stones, and stones that are neither male nor female, which can mend heaven and earth. There are heavenly stones and earthly stones. Though this is what worldly people say, few people truly understand it! We must understand the principle of giving birth to a child! When giving birth, do parent and child both transform? Or is it just that studying being a child's parents is the actualization of giving birth? We must study and thoroughly investigate that being a child of parents is the practice-realization of the actualization of giving birth!
8
雲門匡真大師曰：“東山水上行。” 此道所現成之宗旨，謂諸山者，東山也；一切東山者，水上行也。是故，九山迷廬等乃現成、修證。謂之東山。然則，雲門爭奈透脫東山之皮肉骨髓？爭奈透脫修證活計哉？
Master Yunmen Kuangzhen said: "Eastern Mountain travels on water." The essential point of this way's actualization is that all mountains are Eastern Mountain, and all Eastern Mountains travel on water. Therefore, the Nine Mountains, Mount Sumeru, and others are actualization and practice-realization. This is called Eastern Mountain. However, how can Yunmen penetrate through the skin, flesh, bones, and marrow of Eastern Mountain? How can he penetrate through the living activity of practice-realization?
9
現今大宋國有一類杜撰之徒，今已成群，小實所不能擊。彼等曰：如今東山水上行話，及南泉之鐮子話者，是無理會話也。其意旨者，謂關乎諸念慮之話語者，非佛祖之禪話；無理會話，是佛祖之語話也。是故，黃檗之行棒及臨濟之舉喝，皆理會推及，不關念慮，以之為朕兆未萌已前之大悟也。先德之方便，謂多用葛藤斷句者，即無理會也。斯言之徒，未曾見正師，無參學之眼，是不足言之小呆子也。宋土，近二三百年以來。如此之魔子、六群禿子多矣！可悲佛祖大道之廢！彼等之所解，尚不及小乘聲聞，比之外道亦愚。非俗，非僧，非人，非天，比之學佛道之畜生亦愚。禿子所言之無理會話，唯汝無理會也，佛祖則不然。雖言不為汝等所理會，然不可不參學佛祖之理會路。設若畢竟無理會，然汝今言之理會亦不中也。如此之輩，宋朝諸方甚多，曾親眼見聞也。可哀！彼等不知念慮之是語句，不知語句透脫念慮。在宋時，曾笑彼等，則彼等無所陳，只無語而已。彼等但是今此無理會之邪計也。誰教汝等哉？雖無天真之師範，（要之），是自然之外道兒也。
In the Great Song nation today, there is a type of fabricators who have already formed groups, which even minor truths cannot defeat. They say: The stories of "Eastern Mountain travels on water" and Nanquan's sickle are "stories without understanding." Their point is that words concerning various thoughts are not the Chan stories of buddhas and ancestors; "stories without understanding" are the verbal stories of buddhas and ancestors. Therefore, they claim that Huangbo's use of the stick and Linji's shouts can all be understood through reasoning, are not related to thinking, and are considered great enlightenment before any signs appear. The expedient means of the ancient virtues, which often use complicated expressions and broken sentences, are "without understanding. These followers of such words have never seen a true teacher and lack the eye of study and practice. They are insignificant fools not worth mentioning. In the Song land, for the past two or three hundred years, there have been many such demon children and shaven-headed troublemakers! It is sad that the great way of buddhas and ancestors is being destroyed! Their understanding does not even measure up to that of Small Vehicle hearers, and they are more foolish than non-Buddhists. They are neither laypeople nor monastics, neither human nor divine, and are more foolish than even animals who study the Buddha Way. What these shaven-headed ones call "stories without understanding" is simply that they themselves do not understand, but this is not the case for buddhas and ancestors. Even though they say that you do not understand, you must study and practice the way of understanding of buddhas and ancestors. Even if ultimately there is no understanding, your current way of understanding is also incorrect. Such people are numerous throughout the Song dynasty; I have personally seen and heard them. How sad! They do not know that thoughts are words and phrases, nor do they know that words and phrases penetrate thoughts. In the Song, I once laughed at them, and they had nothing to say, they were simply silent. They are simply followers of this mistaken idea of "no understanding." Who taught you? Though you have no genuine teacher, you are naturally the children of non-Buddhists.
10
當知此“東山水上行”者，佛祖之骨髓也；諸水者，現成於東山之腳下也。是故，諸山則乘雲、走天。諸水之頂顛者，諸山也；向上、直下之行步，共為水之上也。諸山之腳尖，能行步諸水，令諸水鉤出故，運步則七縱八橫，修證即不無。
You should know, this "Eastern Mountain travels on water" is the marrow of buddhas and ancestors; various waters actualize at the foot of Eastern Mountain. Therefore, all mountains ride clouds and move across the sky. The peaks of all waters are all mountains; going up and going directly down, all are above water. The tips of mountains' feet can walk on all waters, causing the waters to hook out, so their walking is in all directions, and practice-realization is not non-existent.
11
水者，非強弱，非濕乾，非動靜，非冷暖，非有無，非迷悟；凍則堅于金剛，誰能破之？融則柔于乳水，誰能破之？是故，不能怪疑現成之所有功德。且當參學須於十方著眼看十方水之時節，非但是參學看人天水之時節。有水看水之參學，以水修證水故。有水道著水之參究，當令自己相逢於自己之通路現成。須往來、跳出參徹他己之為他己之活路。
Water is neither strong nor weak, neither wet nor dry, neither moving nor still, neither cold nor warm, neither existing nor non-existing, neither delusion nor enlightenment. When frozen, it becomes as hard as vajra—who can break it? When melted, it becomes as soft as milk—who can break it? Therefore, one cannot doubt or question the virtues of what is actualized. When studying, one must focus on the waters of the ten directions with the eyes of the ten directions, not just studying and seeing the waters of the human and heavenly realms. There is the study of water seeing water, because water practices and realizes water. There is the investigation of water speaking of water. One should make oneself encounter oneself on the path of actualization. One must come and go, leap out, and thoroughly investigate others and self as the living path of others and self.
12
大凡見山水者，依種類而有不同。有謂見水則見瓔珞者，然其非見瓔珞為水。吾等見何形為彼（見之）水？彼之（見）瓔珞者，則吾見之為水。有見妙華為水者，然其非用花作水。鬼以水見為猛火，見為濃血；龍魚則見為宮殿，見為樓臺。或有見為七寶摩尼珠者，或有見為樹林牆壁者，或有見為清淨解脫者，或有見為真實人體者，或有見為身相心性者。人間見之為水者，是活殺之因緣也。既是隨類所見之不同，故且須疑著之！其是見一境而諸見紛然乎？以錯誤諸象為一境乎？於功夫（參究）頂巔上更須功夫參究！以此故，則修證辦道，不可一般兩般；究竟之境界，亦當千種萬般。更臆想此宗旨，諸類（境界）之水雖多，然本水如無，諸類（境界）之水如無。故隨類（所見）之諸水者，其非由心，非依身，非自業生，非依自，非依他，乃依水透脫也。是故，水者，非地、水、火、風、空、識等（之水），非青、黃、赤、白、黑等（之水），非色、聲、香、味、觸、法等（之水），而地、水、火、風、空等之水，則其子現成。既如是故，而今之國土、宮殿，當難以究明其為何物之能成所成。道著其關乎空輪、風輪，則非吾之真意，亦非他之真意，是擬議小見之測度也。以若無所倚則不可住之念故，乃如此道著也。
Generally, those who see mountains and waters see them differently according to their kind. Some see water as jeweled ornaments, yet they do not see jeweled ornaments as water. What form do we see as their "water"? What they see as jeweled ornaments, we see as water. Some see water as wondrous flowers, but they do not use flowers to make water. Hungry ghosts see water as raging fire or thick blood; dragons and fish see it as palaces or pavilions. Some see it as the seven treasures or mani jewels, some see it as trees, forests, and walls, some see it as the pure and liberated Dharma, some see it as the true human body, some see it as physical form and mental nature. Humans see it as water, which is the cause and condition of life and death. Since it is seen differently according to the kind of being, we should question this! Is it that one reality is seen in various ways? Or is it that various illusions are mistaken for one reality? At the peak of investigation, further investigation is necessary! Therefore, cultivation and practice of the Way cannot be uniform; the realm of ultimate truth must have thousands of aspects. Furthermore, to imagine this principle: although there are many kinds of water, the original water seems non-existent, and the various kinds of water seem non-existent. Therefore, the various waters seen by different beings are neither produced by mind, nor dependent on body, nor born from karma, nor dependent on self, nor dependent on other, but are liberated through water itself.
Therefore, water is not the water of earth, water, fire, wind, space, consciousness, etc.; not the water of blue, yellow, red, white, black, etc.; not the water of form, sound, smell, taste, touch, dharmas, etc. Yet the water of earth, water, fire, wind, space, etc. manifests as its child. Since this is so, it is difficult to determine exactly what the present lands and palaces are made of. To say that they are related to the circle of space or the circle of wind is not my true meaning, nor is it the true meaning of others—it is merely the measurement of imitation and narrow views. Because of the idea that if there is nothing to rely on, one cannot abide, it is said in this way.
13
佛言：“一切諸法，畢竟解脫，無有所住。” 須知諸佛雖以解脫而無系縛，且各住其法位。然人之見水，則有一途見水流注而不止。其流者，有多般，此是人見之一端也。謂流通于地，流通於空，流通于上方，流通于下方。亦流於一曲，亦流於九淵。上則為雲，下則成淵。
The Buddha said: "All dharmas are ultimately liberated and have no abiding place." You should know that although all buddhas are liberated without constraints, each still abides in their dharma position. When people see water, there is one way of seeing water flowing continuously without stopping. This flowing has many aspects, and this is just one aspect of human perception. It is said to flow through the earth, flow through space, flow upward, and flow downward. It also flows in curves and flows in deep pools. Rising up, it becomes clouds; flowing down, it forms deep pools.
14
《文子》曰：“水之道，上天為雨露，下地為江河。” 今俗之所言尚如此，自稱佛祖兒孫之輩，若比俗亦昧，則更可恥！謂水之道，雖非水所知覺，然水能現行也；雖非水之不知覺，然水能現行也。
The Wenzi says: "The way of water is that rising to heaven it becomes rain and dew, descending to earth it becomes rivers and streams." Even worldly people speak this way, so if those who call themselves descendants of buddhas and ancestors are more confused than ordinary people, it is even more shameful! Regarding the way of water, although it is not something that water is conscious of, water still manifests its activity; although it is not that water is unconscious, water still manifests its activity.
謂“上天為雨露”，當知水者，上遙遠之上天上方為雨露也。雨露者，隨世界而千姿百態。謂水有不到之處者，即小乘聲聞之教也，或外道之邪教也。水者，亦到火焰裡，亦到心念思量分別裡，亦到覺智佛性裡也。
Regarding "rising to heaven to become rain and dew," know that water rises to the distant heights of heaven to become rain and dew. Rain and dew take myriad forms according to the world. To say that there are places water cannot reach is the teaching of Small Vehicle hearers or the false teachings of non-Buddhists. Water reaches into flames, into thoughts and discriminations of the mind, and into the awakened wisdom of buddha-nature.
“下地為江河。”須知水下地時，成江河也。江河之精，能成賢人。今凡愚庸流者以為水在江河海川中。非然也，水中即為江海也。是故，不是江海之處亦有水，水下地時，但做江海之功也。
"When descending to earth, it becomes rivers and streams." You should know that when water descends to earth, it becomes rivers and streams. The essence of rivers and streams can create worthy people. Nowadays, ordinary foolish people think that water is in rivers, seas, and streams. This is not so. Within water itself are rivers and seas. Therefore, water exists even in places that are not rivers and seas. When water descends to earth, it simply performs the function of rivers and seas.
又，不得學既是水之為江海，即不應有世界，不應有佛土。一滴之中，無量之佛國土亦現成也。然則，佛土之中非有水，水裡非有國土。水之所在，既不關乎三際，不關乎法界。且雖如是，然水是現成之公案也。
Furthermore, do not learn that since water becomes rivers and seas, there should be no world, no buddha-land. Within a single drop, countless buddha-lands also manifest. Therefore, within buddha-lands there is no water, and within water there are no lands. The whereabouts of water are not related to the three times or to the dharma realm. Yet even so, water is the manifested koan.
佛祖所到之處，水必到；水所到之處，佛祖必現成也。依以之佛祖必拈水為身心，作思量。
Wherever buddhas and ancestors go, water surely goes; wherever water goes, buddhas and ancestors surely manifest. According to this, buddhas and ancestors must take up water as their body-mind and make it their thinking.
15
是故，謂水不上升者，不見載於內外之典籍。“水之道”者，通達於上下、縱橫。故佛經中言：“風火上上，地水下下。”此上下者，有參學之處，所謂參學佛道之上下者也。謂以地水之行處為下也，非以下為水之行處。風火之行處者，上也。法界雖非必關乎於上下四維之量，然依四大、五大、六大等之行處，姑且建立方隅法界而已。非以無想天為上，阿鼻獄為下。阿鼻亦是盡法界，無想亦是盡法界。
Therefore, to say that water does not rise upward is not found in any internal or external scriptures. "The way of water" penetrates up and down, in all directions. Therefore, in Buddhist scriptures it says: "Wind and fire go up and up, earth and water go down and down." This up and down has a place for study and practice, which is called studying and practicing the Buddha Way's up and down. To say that the place where earth and water move is down is not to say that down is where water moves. The place where wind and fire move is up. Although the dharma realm is not necessarily concerned with the measurements of up, down, and the four directions, according to the places where the four great elements, five great elements, six great elements, etc. move, we provisionally establish the dharma realm of directions. It is not that the Heaven of No-Thought is up and the Avici Hell is down. Avici is also the entire dharma realm, and the Heaven of No-Thought is also the entire dharma realm.
16
然則，龍魚之見水為宮殿時，當如人之見宮殿，不得更知見其流去。若有旁觀者，為期說汝之宮殿是即流水時，如我等今聞著山流之說著（而驚奇），龍魚則忽爾驚疑。更於宮殿樓閣之欄、階、露、柱，若如是說著，則亦將保任。此料理，須靜心思來想去！若于此邊學不透脫，則非解脫凡夫之身心，非究竟佛祖之國土，非究竟凡夫之國土，非究竟凡夫之宮殿。
Therefore, when dragons and fish see water as palaces, it must be like humans seeing palaces, and they cannot further know it as flowing away. If there were an observer who told them, "Your palace is actually flowing water," just as we are startled now when hearing about mountains flowing, dragons and fish would suddenly be alarmed and doubtful. If someone were to say this about the railings, stairs, verandas, and pillars of their palace towers, they would still cling to their view. This matter requires careful consideration! If one does not penetrate through this study, then one cannot liberate the body-mind of ordinary people, cannot ultimately realize the realm of buddhas and ancestors, cannot ultimately realize the realm of ordinary people, and cannot ultimately realize the palaces of ordinary people.
今人雖深知見海之心，見江之心為水，然尚不知龍魚等以何物知見為水，使用作水。不得愚昧認為，我等之見之水，一切生類亦用其為水。今學佛之徒，學水時，切勿只一昧滯留於人間，須進前參學佛道之水！須參學佛祖所用之水我等見之為何？須參學佛祖之屋裡有水乎？無水乎？
Although people today deeply understand the mind that sees the ocean and the mind that sees rivers as water, they still do not know what dragons and fish use to see and use as water. Do not foolishly assume that what we see as water is used as water by all living beings. Students of Buddhism today, when studying water, should not merely remain fixated on the human realm, but must advance to study the water of the Buddha Way! We must study what we see when buddhas and ancestors use water! We must study whether there is water in the dwellings of buddhas and ancestors or not!
17
山者，超古超今，大聖之所居。賢人聖人，皆以山為堂奧，以山為身心。依賢人聖人，山則現成。大凡以為山者，乃許多大聖大賢之雲集處，然自其入山以來，則無一人邂逅一人，唯山之活計現成而已，更不留去來之蹤跡。於世間望山之時節，與於山中會山之時節，其頂顛眼睛，遙相異趣。不流之臆想及不流之知見，亦不可與龍魚之知見相齊。人、天之於自界得所，他類則疑著之，或不及於疑著。是故，須向佛祖學山流句，不可任其驚疑。拈一者，流也，拈一是不流也。一回者，流也，一回者，不流也。若無此參究，則非如來正法輪。
Mountains transcend past and present, they are the dwelling places of great sages. Worthies and sages all take mountains as their inner chambers, take mountains as their body-mind. According to worthies and sages, mountains thus manifest. Generally, mountains are places where many great sages and worthies gather, yet since they entered the mountains, not one person has encountered another person; only the living activity of mountains manifests, leaving no traces of coming and going. The time of viewing mountains from the world and the time of meeting mountains within mountains have completely different perspectives. The idea that mountains do not flow and the understanding that mountains do not flow cannot be equated with the understanding of dragons and fish. Humans and celestial beings find their place in their own realms, while other kinds of beings doubt this, or do not even reach the point of doubting. Therefore, we must learn from buddhas and ancestors about mountains flowing, and must not allow ourselves to be startled and doubtful. When taking up one thing, it flows; when taking up one thing, it does not flow. One time, it flows; one time, it does not flow. Without this investigation, it is not the true Dharma wheel of the Tathagata.
古佛曰：“欲得不招無間業，莫謗如來正法輪。” 須將此道銘記於皮肉骨髓，須銘記於身心依報，須銘記於空，須銘記於色，須銘記於若樹若石，須銘記于若田若裡。
The ancient Buddha said: "If you wish to avoid incurring the karma of the Avici Hell, do not slander the true Dharma wheel of the Tathagata." You must engrave this teaching in your skin, flesh, bones, and marrow; you must engrave it in your body, mind, and environment; you must engrave it in emptiness, in form, in trees and stones, in fields and villages.
18
大凡山者，雖屬於國界，然亦屬於愛山之人。山必愛主時，賢聖高人即入山。聖賢住山時，以是山屬於聖賢故。樹石鬱茂，禽獸靈秀，以是蒙聖賢之德故。當知山有好賢之實，有好聖之實！
Generally, although mountains belong to the nation, they also belong to those who love mountains. When mountains love their master, worthies, sages, and lofty people enter the mountains. When sages and worthies dwell in mountains, the mountains belong to these sages and worthies. Trees and stones flourish luxuriantly, birds and beasts are spiritually excellent, because they receive the virtue of the sages and worthies. You should know that mountains have the reality of loving worthies, have the reality of loving sages!
30
帝王多好山而拜訪賢人，拜問大聖，乃古今之勝躅也。是時，以師禮而敬，不准以民間之法。聖化之所喜，全不強為於山賢。山之遠離人間，其當知焉！昔之崆峒華封，黃帝拜請之，則膝行、叩頭而問廣成也。釋迦牟尼佛曾出生父王之宮而入山，然父王不恨山，父王不怪於山中教太子之徒。十二年修道，多在山中；成道而為法王后，亦在山中。誠哉！輪王尚不強為於山。當知山非人間之境，非天上之境，不得以人慮之測度而知見山。若不准比於人間之流，誰將疑著山流山不流等哉？
Many emperors and kings love mountains and visit worthies, paying homage to great sages, which is the excellent path of ancient and modern times. At such times, they show respect with a teacher's ceremony, not with the laws of ordinary people. What the sage's transformation delights in does not impose on mountain sages. The mountain's distance from the human realm should be understood! In ancient times at Mount Kongtong and Huafeng, the Yellow Emperor knelt and bowed his head when asking Guangcheng. Shakyamuni Buddha left his father king's palace and entered the mountains, yet his father did not hate the mountains, nor did he blame those in the mountains who taught the prince. For twelve years of practicing the Way, he was mostly in the mountains; after becoming enlightened and becoming the Dharma King, he was also in the mountains. Indeed! Even the Wheel-turning King does not impose on mountains. Know that mountains are neither the realm of humans nor the realm of heaven; they cannot be seen through human thinking and measurement. If it is not permitted to compare them to the flow of the human realm, who would doubt whether mountains flow or do not flow?
31
或昔之賢人聖人，又有住于水者。住水時，有釣魚者，有釣人者，有釣道者。此皆古來水中之風流者也。更之，進而當有釣自己者，釣釣者；當有為釣所釣者，為道所釣者。
Some worthies and sages of the past also dwelled in water. When dwelling in water, there were those who fished for fish, those who fished for people, and those who fished for the Way. These were all the elegant practitioners in water since ancient times. Furthermore, advancing from this, there should be those who fish for themselves, those who fish for fishing; there should be those who are fished by fishing, those who are fished by the Way.
32
昔德誠和尚，忽離藥山，住江心，乃得華亭江之賢聖。非釣魚乎？非釣人乎？非釣水乎？非釣己乎？人之得見德誠者，是德誠也；德誠之接引人者，即適逢其人也。
In ancient times, Master Decheng suddenly left Mount Yao and dwelled in the middle of the river, thus attaining the worthies and sages of Huating River. Was he not fishing for fish? Was he not fishing for people? Was he not fishing for water? Was he not fishing for himself? When people were able to see Decheng, that was Decheng himself; when Decheng guided people, it was precisely meeting the right person.
20
非唯謂世界有水，水界亦有世界。非水中有如是，雲中亦有有情世界，風中亦有有情世界，火中亦有有情世界，地中亦有有情世界，法中亦有有情世界，一莖草中亦有有情世界，一拄杖中亦有有情世界。若有有情世界，其處必有佛祖世界。如是道理，須善能參究！
It is not merely that there is water in the world, but also that there is a world in the realm of water. Not only is it like this in water, but there are also sentient worlds in clouds, sentient worlds in wind, sentient worlds in fire, sentient worlds in earth, sentient worlds in dharmas, sentient worlds in a single blade of grass, and sentient worlds in a single staff. Where there are sentient worlds, there must be worlds of buddhas and ancestors. This principle should be thoroughly investigated!
21
是故，水是真龍之宮，非流落也。認其只是流落，則流之語，謗水也。比如強為之為非流故。水者，唯水之如是實相而已；水是水功，非流。參究一水之流，參究一水之不流，則萬法究竟，忽而現成。
Therefore, water is the palace of the true dragon, not something that just drifts away. To regard it as merely drifting away is, in speaking of flowing, to slander water. It's like forcing it to be non-flowing. Water is simply the thusness of water's true form; water is water's function, not flowing. When you investigate one aspect of water's flowing, when you investigate one aspect of water's not flowing, then the myriad dharmas are ultimately and suddenly manifested.
22
山亦有藏寶之山，有藏澤之山，有藏空之山，有藏山之山，有藏中藏山之參學。古佛云：“山是山，水是水。” 此道取，非謂（凡眼所見之）山是山，乃謂（慧眼所見之）山是山也。是故，須參究山；若參學、窮究於山，則是山中功夫也。如是之山水，自為賢，自作聖也。
Mountains also have mountains that hide treasures, mountains that hide wetlands, mountains that hide emptiness, mountains that hide mountains, and the study of mountains hidden within mountains. The ancient Buddha said: "Mountains are mountains, waters are waters." This teaching does not mean that mountains as seen by ordinary eyes are mountains, but that mountains as seen by the eye of wisdom are mountains. Therefore, one must investigate mountains; if one studies and thoroughly examines mountains, this is the practice within mountains. Such mountains and waters themselves become worthy, themselves become sage.