緇門警訓 3.14

3.14

至道無難唯嫌揀擇。但莫憎愛洞然明白。毫釐有差天地懸隔。
欲得現前莫存順逆。違順相爭是為心病。
不識玄旨徒勞念靜。圓同太虛無欠無餘。
良由取捨所以不如。莫逐有緣勿住空忍。
一種平懷泯然自盡。止動歸止止更彌動。
唯滯兩邊寧知一種。一種不通兩處失功。
遣有沒有從空背空。多言多慮轉不相應。
絕言絕慮無處不通。歸根得旨隨照失宗。
須臾返照勝却前空。前空轉變皆由妄見。
不用求真唯須息見。二見不住慎莫追尋。纔有是非紛然失心。
二由一有一亦莫守。一心不生萬法無咎。
無咎無法不生不心。能隨境滅境逐能沈。
境由能境能由境能。欲知兩段元是一空。
一空同兩齊含萬象。不見精粗寧有偏黨。
大道體寬無易無難。小見狐疑轉急轉遲。
執之失度必入邪路。放之自然體無去住。
任性合道逍遙絕惱。繫念乖真昏沈不好。
不好勞神何用疎親。欲取一乘勿惡六塵。六塵不惡還同正覺。
智者無為愚人自縛。法無異法妄自愛著。
將心用心豈非大錯。迷生寂亂悟無好惡。
一切二邊良由斟酌。夢幻虛華何勞把捉。
得失是非一時放却。眼若不睡諸夢自除。
心若不異萬法一如。一如體玄兀爾忘緣。
萬法齊觀歸復自然。泯其所以不可方比。
止動無動動止無止。兩既不成一何有爾。
究竟窮極不存軌則。契心平等所作俱息。狐疑盡淨正信調直。
一切不留無可記憶。虛明自照不勞心力。
非思量處識情難測。真如法界無他無自。
要急相應唯言不二。不二皆同無不包容。
十方智者皆入此宗。宗非促延一念萬年。
無在不在十方目前。極小同大忘絕境界。
極大同小不見邊表。有即是無無即是有。
若不如此必不須守。一即一切一切即一。
但能如是何慮不畢。信心不二不二信心。言語道斷非去來今。

The Supreme Way is not difficult; it only dislikes picking and choosing.
Merely have no hatred or love, and all will be clearly understood.
A hair's breadth of difference, and heaven and earth are set far apart.
If you wish to see it appear before you, entertain neither conformable nor contrary.
The clash of the contrary and the conformable is the disease of the mind.
Not knowing the profound intent, you labor in vain trying to quiet thought.
Complete like great space, lacking nothing, with nothing extra.
Precisely because of grasping and rejecting, therefore it is not as it is.
Do not pursue conditioned existence; do not dwell in the endurance of emptiness.
Rest in single evenness, and [all] vanishes of itself.
Stopping movement to return to stillness, the stillness moves all the more.
Staying only in the two extremes, how can you know the single kind?
If you do not penetrate the single kind, at both ends you will lose efficacy.
Dismissing existence, you sink into existence; pursuing emptiness, you turn your back on emptiness.
Much speech and many thoughts bring less and less accord.
Cutting off speech and cutting off thoughts, there is nowhere you do not penetrate.
Returning to the root you obtain the intent; following the illumination you lose the source.
For a moment turning illumination back surpasses the previous emptiness.
The changes of the previous emptiness all stem from delusive views.
There is no need to seek the true; one must only cease views.
Do not abide in the dual views; take care not to pursue them.
As soon as there is right and wrong, the mind is confusedly lost.
The two exist because of the one; do not cling even to the one.
When the one mind is unarisen, the myriad dharmas are without fault.
Without fault, there are no dharmas; unarisen, there is no mind.
The subject perishes following the object; the object sinks pursuing the subject.
The object is an object because of the subject; the subject is a subject because of the object.
If you wish to know these two parts, fundamentally they are a single emptiness.
The single emptiness is identical to both, equally containing the myriad forms.
Not seeing fine or coarse, how could there be partiality or bias?
The Great Way's essence is broad, neither easy nor difficult.
Small views are filled with doubt; the more hurried they are, the slower they go.
Clinging to it loses measure, and will surely enter crooked paths.
Letting it go naturally, the essence has no going or staying.
Accord with your nature and unite with the Way: roam untrammeled and cut off afflictions.
Bound thoughts go contrary to truth; torpor and sinking are not good.
It is no good to weary the spirit; what use are estrangement and intimacy?
If you wish to grasp the One Vehicle, do not loathe the six dusts.
Not loathing the six dusts is identical to right awakening.
The wise do not act; the foolish bind themselves.
Dharmas have no different dharmas; delusion itself cherishes attachments.
Using the mind to employ the mind—is this not a great error?
Delusion gives rise to quiet and disturbance; awakening has no likes or dislikes.
All two extremes arise strictly from deliberation.
Dreams, phantoms, and empty flowers: why labor to grasp them?
Gain and loss, right and wrong: let them go all at once.
If the eyes do not sleep, all dreams are removed of themselves.
If the mind does not differentiate, the myriad dharmas are of one suchness.
The essence of one suchness is profound: motionless, forget conditions.
Viewing the myriad dharmas equally, one returns to what is natural.
Extinguish the reason for it, and nothing can be compared to it.
Stop movement and there is no movement; move stillness and there is no stillness.
Since both are not established, how could the one exist?
At the ultimate and consummate limit, no rules or standards are preserved.
Accord the mind to equality, and what is done ceases entirely.
Hesitations and doubts are thoroughly cleansed, and right faith is tuned and straight.
Nothing remains, nothing can be remembered.
Emptily bright, illuminating itself, it does not weary mental effort.
It is not a place for thinking; consciousness and feeling cannot fathom it.
In the true-suchness dharmadhātu, there is neither other nor self.
If you urgently wish to accord with it, speak only of non-duality.
In non-duality all is identical; there is nothing it does not contain.
The wise of the ten directions all enter this source.
The source neither shortens nor extends: one thought is ten thousand years.
Neither absent nor present, the ten directions are before one's eyes.
The extremely small is identical to the great, with realms forgotten and cut off.
The extremely great is identical to the small, with neither boundary nor surface seen.
Existence is precisely non-existence; non-existence is precisely existence.
If it is not thus, you surely must not cling to it.
One is precisely all; all is precisely one.
If only you can be like this, what worry is there that you will not accomplish it?
The faithful mind is non-dual; non-duality is the faithful mind.
The path of language is cut off: it is neither past, future, nor present.