attributed to Luo Qing

This Luodao scripture, attributed to Luo Qing and preserved in the Five Books in Six Volumes (五部六冊) textual complex, is a work of bitter inquiry, bereavement, vegetarian discipline, Pure Land devotion, true emptiness, no-dwelling, and return home.

This Good Works Translation is translated from the Tianjin/NLC 1518 Chinese witness of 苦功悟道卷. Wikisource and CText were used only as collation and navigation aids; the English here was prepared from the scan-based Chinese source text included below.

The witness gives several nearby title forms: the public route title 苦功悟道卷, the scan cover 苦功悟道寶卷, the opening body running title 苦功悟道經, and the first body sentence's 苦行悟道卷.

The ritual order is set. They enter the altar, sit in stillness, and chant the Heart Sutra to completion.

The incense praise is raised.

As the furnace incense is newly kindled, the Dharma-realm is suffused with fragrance. The ocean assembly of all Buddhas hears it from afar. Wherever it reaches, auspicious clouds gather. When the sincere offering is deeply earnest, all Buddhas reveal their complete bodies.

Homage to the original teacher, Shakyamuni Buddha. The assembly responds three times.

The Buddha's face is like the pure full moon, and like a thousand suns sending forth light. His round radiance shines throughout the ten directions; joy, relinquishment, kindness, and compassion are all complete.

I take refuge in all Buddhas of the ten directions. May the Dharma-wheel turn always and deliver living beings.

Now, this Scroll of Arduous Practice and Awakening to the Way concerns thirteen years of traveling on foot in devotion to the Way.

Relying on heaven and earth, which cover and bear us; on father and mother, who give us this body, food, and clothing; on the king's waters and soil, and the provisions of the five grains; on the meritorious ministers who protect the country, and on the civil and military ministers who protect the Dharma: through all this, I have been able to dwell securely and joyfully in the Way, repaying every kindness.

Together with the assembly, I have brought forth a section of the indestructible golden body, and it is made manifest. Together with the assembly, I have brought forth the Dharma-body of the teaching-master, the three thousand Buddhas and bodhisattvas, and it is made manifest. Together with household bodhisattvas and renunciant bodhisattvas, I have brought forth the true bodies of the sages of the Three Teachings, and they appear. Together with the assembly, I have brought forth the Dharma-body that appears at the moment of danger.

If the true Dharma is obtained in the morning, there is no fear in returning by evening.

Hearing this section on traveling by foot: throughout empty space in the ten directions, throughout the three-thousand great-thousand world, there is nowhere it does not know. It knows the root-source of all Buddhas. It knows the root capacity of the ten thousand things. It reveals one's own native home. To hear it once surpasses a million years of cultivation.

This journey by foot lasted thirteen years; day and night he took on hardship and would not lay it aside. In hardship he took on still deeper hardship and would not let go. Suddenly he penetrated the heaven beyond heaven.

Within heaven and beyond heaven, all was illumined through. The worlds of the ten directions were penetrated through. One body, one contemplation, pervading the ten directions.

Fearing the suffering of impermanence, birth, and death, he took the first step of inquiry.

He observed that all the ten thousand things in the world are impermanent in their movements; whatever has form is empty delusion. A hundred years of life passes in a single moment. Wealth, rank, splendor, and glory are like a dream. Thinking it over, all is empty blossom and dream. Looking closely, there is not one thing.

Having lamented that the human body does not last, the heart becomes troubled, grieved, and wounded. When impermanence arrives, the four great elements turn to dust. A single point of spirit-soul goes to the underworld; there is no sun, moon, stars, or constellations. Heaven is dim and earth is black, and one does not know where one has gone to suffer. Fearing the suffering of birth, death, and revolving rebirth, he would not let go of the inquiry, and took another step.

Lamenting the human body: it does not last long, and the heart is troubled. Father and mother die; once they are gone, they leave one single and alone.

In childhood, without father or mother, one grows up into adulthood. With no one to rely on, one suffers distress and endures much misery.

The foolish heart thinks of father and mother, wishing they would live long in the world. Suddenly father and mother die, and one weeps bitterly in grief.

I only thought that father and children would remain together in reunion. Father and mother die; once they are gone, we never meet again.

Father sees child, and child sees father: joy and kindness are deep. Once they are gone, they leave me with nowhere to turn.

Thanks to Heaven and Buddha, who protected and helped me grow into adulthood. Eating a lifelong vegetarian fast, fearing birth and death, I must prepare the road ahead.

Thinking of father and mother, no longer seen, I am troubled upon troubled. Thinking of birth and death, the bitterness of revolving rebirth, the heart is pierced with lament.

Suddenly they were gone: the father and mother who gave me this body. And I do not know, after I die, where I will be reborn.

He took another step of inquiry.

I thought: this little point of spirit-soul does not know where it dwells. Through measureless kalpas it has been born and then died, died and then been born. It has suffered in the four births and six paths, turning until now, when it has obtained a human body. A hundred years of life is like a dream, like an illusion. After death, again one does not know where one has gone to suffer.

To be a person in the world is one great dream. This morning does not guarantee tomorrow morning. I must seek the road out of the body. Fearing the suffering of birth, death, and revolving rebirth, he would not let go of the inquiry, and took another step.

When birth and death come to these four great elements, they become dust. Suddenly I think of myself, this little point of spirit-soul.

This stinking leather bag was born of father and mother, gathered together from pus and blood. This little soul: where did it come from, and what person gave birth to it?

Thinking and searching, there is nowhere to turn, and the heart is troubled. Born and dying, dying and being born, it cannot attain long life.

When the four great elements die, one fire burns them into dust. A little soul, in the underworld, has nowhere to turn.

In the sunlit world, when there is sickness, relatives come to visit. In the underworld, no one asks after you; alone, you are a solitary soul.

There is no sun, and no moon. Heaven is dim and earth is black. Again you do not know where you have collided into rebirth.

I lament until, within my heart, the trouble does not stop. I have no heart for livelihood; tears fall and fall.

Across the great earth, blue-white stones grow in the mountains. Why should this little soul of mine have nowhere to settle its body?

Those returning south return south; those returning north return north. They too have homes to live in. Why should this little soul of mine not see its homeland?

Oxen give birth to oxen, horses give birth to horses; all have fathers and mothers. Why should this little soul of mine have no kin?

Dragons give birth to dragons, tigers give birth to tigers; they too have fathers and mothers. Why should this little soul of mine have no kin?

Travelers abroad, people away from home, return home again. Why should this little soul of mine have no homeland?

Across the great earth, men and women all have fathers and mothers. Why should this little soul of mine have no homeland?

Across the great earth, living beings all have fathers and mothers. Why should this little soul of mine have no kin?

He took another step of inquiry.

All oxen, horses, pigs, sheep, birds, and beasts are born from fathers and mothers. Guests who are abroad also have a day when they return home. Soldiers serving ten thousand li away also have homes and native places to dwell in.

Why should this little spirit-soul of mine have no homeland?

Having lamented this, the heart is troubled. Suddenly impermanence, birth, and death arrive, and again one does not know where one has gone to suffer. After death, the brightness of heaven and earth cannot be seen. Fearing the suffering of birth, death, and revolving rebirth, he would not let go of the inquiry, and took another step.

Looking at heaven and earth, they are beautifully bright, yet one cannot abide there long. If one does not cultivate, one loses it and no longer sees the brightness.

I had the thought to go into the mountains and eat pine and cypress. The ancients said that eating pine and cypress brings deathlessness and long life.

Wildly searching in thought, afraid of birth and death, my sorrow would not stop. When people spoke useless words, I took no joy in hearing them.

I called out to the dragons and devas dozens of times, but my heart was troubled. To come as a human being does not last long; the thought pierces the heart with lament.

When no one was around, tears filled my eyes and my misery would not stop. When people were present, I laughed aloud and forced up my spirit.

Suddenly one day a letter came, and I met with a friend. He told me that at Sun Fu's house there was an enlightened teacher.

I hurried there and bowed to the master, not leaving his side. I told the master: tell me how to cultivate practice.

I bowed for a long time, but he would not speak, and my heart was troubled. I sought for half a year before my master at last brought forth a compassionate heart.

I put in bitter effort: after one bow I would not rise unless he spoke. I told the master: bring forth compassion and turn the great Dharma-wheel.

He told me of Amitabha Buddha and the Unborn Father and Mother. This point of light is an infant, a legitimate child and grandchild of the Buddha.

I knelt down and told the master: where is the Buddha? The master said: Amitabha Buddha is in the heaven of that land.

I told the master: tell me how to go up there. Raise and recite the four-character Buddha-name, and you will be able to ascend beyond.

Day after day, I recited Amitabha and would not let it go. Walking, I recited; sitting, I recited, advancing fiercely in the work.

At the moment of danger, by raising the recitation, one passes beyond the three realms. Arriving in the Land of Peaceful Nourishment, the Buddha-land, father and child meet one another.

I recited Amitabha without day or night for eight years. Morning without sleep, night without rest, I advanced fiercely in the work.

With all my strength, I cried out once: Unborn Father and Mother. I feared that Amitabha Buddha would not be able to hear me.

I put in bitter effort, reciting Amitabha day and night without stopping. But the heart was not clear, and I was not free; so I went onward again.

Again I took one step further in inquiry, reciting only the four characters: Amitabha Buddha. If I recited too slowly, I feared that the Unborn Father and Mother in the heaven of that land would not be able to hear. Day and night I labored bitterly, raising the recitation aloud. After a span of eight years, my heart was troubled and I did not gain clarity.

While this body is strong and lively, it can recite. But when life is ending and the breath is cut off, it has no voice or expression. If one cannot recite, how can one go up? This too is a realm of stubborn emptiness.

Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

When I had broken through it, I saw that it was not real, and my heart was troubled. In the Thirty-three, when the three disasters arise, there is no peace.

As for that land, when I inquired downward into it, empty space had no bottom. As for that land, the heart was afraid and could not settle securely.

When I raised the search in thought, I saw that it was not real: a realm of stubborn emptiness. When the three disasters arise, in that land one cannot get free.

Having seen through it, I knew it was not real, yet the troubles did not stop. Taking one step, walking one step, there was nowhere to turn for refuge.

Again I took one step further in inquiry. The master taught me to recite the four-character Buddha-name, so that at the moment of danger I would pass beyond the three realms, reach the heavenly terrace of that land, see the Unborn Father and Mother, and be single-minded.

I recited for eight years, but when I searched in thought, my heart was troubled. At the moment of danger, how would I go up? This too was a realm of stubborn emptiness, and my heart did not become clear.

I bowed to the master, left home, and went searching. If I did not meet an enlightened master, I swore I would not return. Before long, an old mother in a neighbor's household died, and the monks proclaimed and recited the Diamond Ritual. At night I stood still in the long street and listened to the Diamond Ritual say: "For a person to believe and receive it, take it up and examine it yourself."

Hearing this one sentence, my heart was joyful. I requested a copy of the Diamond Ritual and examined it completely for three years. Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

It was not real. I told the master I would leave home and go searching. The master said: go as you wish, go seek another enlightened master.

Afraid that birth and death lay in a single breath, my troubles would not stop. If I did not meet an enlightened master, how could I escape sinking and drowning?

I told my companions on the Way: do not hold me back; I am going out to search under heaven. With teachers and friends, I feared the journey.

For ten years I searched. When I met an enlightened master, I bowed and inquired with bitter intensity. If I did not meet an enlightened master, I vowed not to return.

"If you go, I dare not keep you. Stay at your mother's home. If you have good roots, return in ten years and save yourself."

Afraid of birth and death, tears in my eyes, my misery would not stop. When I went to gather firewood, tears fell in streams on the mountaintop.

I owed the master for leading me in; even killing this body could hardly repay it. Yet though he led me out of the three realms, I still could not be at peace.

Suddenly one day, in a neighbor's house, an old mother died. There were monks in the sutra hall, chanting the true scripture.

That night, at the place of scripture recitation, I stood still in the long street. They proclaimed the ritual, reciting it well; it entered the ear and was worth hearing.

I came home and requested one copy of the Diamond Ritual. Day and night I read the ritual, parting the grass to search for tracks.

In the scripture it said: if you want to believe and receive it, examine it yourself. By day I read; by night I sat in meditation, never able to stop.

I examined the ritual and read it through completely for a span of three years. I could not penetrate it, could not awaken to it, and my tears fell in streams.

Food was not food; tea was not tea. My sorrow would not stop. Afraid that birth and death lay in a single breath, my courage trembled and my heart was startled.

If I could not get out this time, I would remain in the bitter sea of birth and death. In a single instant, I would lose it, and we would never meet again.

This time, coming to receive transformation, the human body is hard to obtain. It is like Mount Sumeru: rolling a mustard seed and throwing a needle.

So for the moment I stopped reading the ritual and went one step further. Taking one step, sweeping one step, there was nowhere to turn for refuge.

Again I took one step further in inquiry. To sit in meditation and concentration was still a dead thing. To keep stillness was still to bind the mind. Reciting Amitabha and raising the practice-case were also not it. The mouth does not move, the tongue does not move, but inner recitation is also not it. The four-character Buddha-name and the six-character Buddha-name are still only ways of leading people in.

To speak of sending out the yang-spirit is a heterodox method. The Sixth Patriarch said: a liberation body is two dharmas, not the Buddha-dharma. To speak of samadhi is empty qi. To speak of nourishing the treasure, to speak of the three barriers: this is one bag of pus and blood, not worth discussing. Knowing birth and death, determining the time: this is not freedom.

These miscellaneous methods, when the moment of danger comes, are all useless. Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

If one wants to sit in meditation, once meditation is settled, it is still a dead thing. If one wants to keep stillness, with nothing attached, it is still to bind the mind.

Reciting Amitabha and raising the practice-case: when I searched it out in thought, it was not it. Speaking of sending out the yang-spirit is a produced method; I could not be at peace.

The mouth does not move, the tongue does not move: inner recitation is not it. The four-character Buddha-name and the six-character Buddha-name lead living beings in.

Raising the ten thousand dharmas and wanting them to return to the One, there is nowhere to set one's hand. Raising the practice-case and pursuing the nature is an expedient for living beings.

To speak of meditation-concentration and a liberation body is still two dharmas. To speak of samadhi is empty qi: earth, water, fire, and wind.

To speak of nourishing the treasure is all not it: one bag of pus and blood. To speak of the three barriers is a stinking skin-bag; do not discuss it.

Knowing birth and death still binds the mind; it is not freedom. Determining the time and speaking of the death-crisis do not give free movement in all directions.

These miscellaneous methods are not real; they are a realm of illusory flowers. They do not enter the heart and cannot hold it off, so I went onward again.

These miscellaneous methods, when the moment of danger comes, are all useless. Having seen through them, I knew they were not real; there was nowhere to turn for refuge.

My sorrow made trouble rise in me day after day without stopping. I had no heart to pass the days and months; tears fell in streams.

When no one was around, tears filled my eyes and my misery would not stop. When people were present, I laughed aloud and forced up my spirit.

If I did not answer, I feared that friends would blame me. With no other way, I accommodated them smoothly and answered them as one who delighted in the Way.

Afraid of birth and death, I inquired with fire-urgency and advanced one fierce step. Thinking back to the beginning, when there was no heaven and earth, what state was that?

Again I took one step further in inquiry. At the beginning, when there was no heaven and no earth, what state was that? Suddenly I penetrated empty space. Before there was no heaven and earth, there was first unmoving empty space. Boundless and without limit, unmoving and unshaken: this is the Dharma-body of all Buddhas.

Heaven and earth can decay, but empty space does not decay: this is the Dharma-substance of all Buddhas. Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

Suddenly, in one step of inquiry, my heart was greatly joyful. Thinking back to the beginning, when there was no heaven and earth, what state was that?

Emptiness came first, heaven came after; true emptiness is unmoving. Heaven has a boundary; emptiness has no boundary; the Buddha realizes the Dharma-body.

Inquiring upward into this true emptiness, there is no end to it. Inquiring downward into this true emptiness, it has no bottom and no limit.

Inquiring eastward into this true emptiness, it is boundless and without limit. Inquiring westward into this true emptiness, it is endless and inexhaustible.

Inquiring into the four corners of this true emptiness, it is boundless and shoreless. This true emptiness is the Buddha-body: one body, empty space.

Heaven has a boundary; emptiness has no boundary: it is the body of all Buddhas. The great empty space is unmoving and unshaken; the Buddha realizes the Dharma-body.

Again I took one step further in inquiry. I knew that empty space was the Dharma-substance of all Buddhas, but I still did not know how to settle the body and establish life. I still did not know how to move freely in all directions. In this boundless empty space, how does one settle the body and establish life?

Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

I could not enter this true emptiness, and my heart was troubled. This true emptiness had no boundary; how could I settle myself?

Returning eastward was not it, and my troubles would not stop. Returning westward was not it; how could I settle myself?

Returning southward was not it, and my heart was troubled. Returning northward was not it; how could I settle myself?

Again I took one step further in inquiry. Suddenly I penetrated empty space: it passed through mountains and penetrated seas, universally covering the human body. Inside and outside were originally one body.

Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

Suddenly, in one step of inquiry, my heart was greatly joyful. This true emptiness passed through mountains and seas and universally covered the human body.

Inside was empty; outside was empty; originally they were one body.

My heart was muddled, and I had not awakened to it. How could I settle myself?

Again I took one step further in inquiry. This empty space has no boundary above, no boundary below, no boundary to the east, no boundary to the west, no boundary to the south, and no boundary to the north. It wraps heaven and enfolds earth, fills the ten directions, and universally covers the human body.

To return east means one cannot return west; to return west means one cannot return east. Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

To say it goes into being: again one falls into stubborn-empty birth and death. To say it goes into nonbeing: again one does not know how to settle oneself.

To have no thought, to hang on no thread, and say that returning to emptiness is it: grasping nonaction, there is nowhere to return, and I could not be at peace.

To say it returns to nothingness was also not it, and my heart was troubled. I requested the ritual text as witness and pledge, and it explained no-mind.

It spoke of nonaction, said no-mind, and said this was the Way. But to grasp nonaction and speak of no-mind is still to be separated by one more barrier.

Again I took one step further in inquiry. Not clinging to being and not clinging to nonbeing, the very person is true emptiness and Dharma-nature. Not returning east and not returning west, one rests firmly on the ten directions as one body.

Fearing the suffering of birth, death, and rebirth, I would not let go of inquiry, and again I took one step further.

Suddenly, with one step of work, my heart was greatly joyful. Not returning to nonbeing, not returning to being: I am true emptiness.

Mother is me, and I am Mother; originally there is no duality. Inside is empty, outside is empty: I am true emptiness.

Having suffered affliction, only when I came to this point did I know it was me. But when I came to this point and recognized myself, I again bound the mind.

Being bound, I was not free, and my heart was troubled. Taking one step, sweeping one step, I still could not move freely in all directions.

Now, having inquired to this point, I recognized that I was true emptiness and Dharma-nature. Yet I still did not know free movement in all directions, and still did not know where I would return and settle at the moment of danger.

Birth and death are a great matter, so I would not let go of inquiry. Birth and death are impermanent; they happen in the space of a breath. How could I escape the suffering of sinking and drowning?

Day and night I was troubled. In a dream I wept in pain, and this startled empty space, Old True Emptiness, who brought forth great compassion. From the southwest, it released a white light of the Way and gathered its radiance upon my body. In the dream, the light gathered me and awakened me. When I came to awareness, my troubles did not stop.

Facing southwest, I sat upright and settled. Suddenly, the heart-flower opened bright, the heart-ground opened through, and I clearly penetrated the native scenery of the original ground. Only then did I gain free movement in all directions; only then did I gain freedom, peace, and stability.

Walking, I inquired; sitting, I inquired. Day and night I was troubled. In the dream I wept, my heart's pain was cutting, and it startled empty space.

Old True Emptiness brought forth compassion; in the dream, light appeared. In the dream, it released white light and gathered it to awaken my own body.

As I was weeping, the light gathered and awakened me, yet my troubles would not stop. When I came to awareness, I still could not stop, and tears fell in streams.

Without intending it, I faced southwest and sat upright and settled. Suddenly, the heart-flower appeared, and the body became clear and transparent.

Throughout the whole body, everything was clear and shining, with nothing blocking it. Walking and sitting, sitting and lying down, I moved freely in all directions.

The heart was empty, without a single thing and without any obstruction. The six gates constantly went out and entered, releasing great bright light.

Now that I have inquired to this ground of one step, only then did I gain free movement in all directions. Inside and outside were penetrated completely and beaten together into one piece.

There was no inside and no outside, no east and no west, no south and no north, no above and no below. Moving freely in all directions, walking, standing, sitting, and lying down, everything was bright and clear, one stretch of light.

When the moment of danger comes and the four great elements divide and spread apart, it is hard to describe and hard to depict. Moving freely at will, mountains, rivers, stone, and walls cannot obstruct it. East and west, south and north, the four corners, above and below: all are seen together as one body.

Only after thirteen years of bitter work did I gain clear penetration; only then did I awaken.

One day, when the great limit arrives, I will leave the four marks. Not coming and not going, I will rest firmly in true emptiness.

One day, when the four great elements scatter, I will move freely in all directions. Not coming and not going, I will pervade the ten directions.

One day, when the four great elements scatter, the true person will not move. Not coming and not going, it will reveal great bright light.

One day, when the four great elements scatter, it will not be a Buddha or a patriarch. It will not be Buddha, not be human; all of these are empty names.

Before the time of King Majestic Voice, originally there was no name of Buddha, no name of person, no name of living beings, no name of a life-holder, and no station of becoming Buddha. Originally it was the free, nameless body.

As for this nameless one: if the sea waters were ink and Mount Sumeru were the brush, then even writing and adding marks, one could not write it to exhaustion.

Think back to the beginning. There was no heaven and earth. There were no names or titles. Originally there was no formation, nor any destruction. It neither decreased nor increased.

Great Empty Space has no name or title; its spiritual power is vast. Great Empty Space gives birth to men and women, and can govern Heaven and Earth.

Great Empty Space does not move or shake; it wraps heaven and enfolds earth. Great Empty Space changes spring and autumn; it can bring the five grains to life.

Great Empty Space penetrates mountains and rivers; spring waters always well up. Who knew that Great Empty Space was such a capable person?

Transforming bodhisattvas, vast and boundless: empty space can transform. There is yin and yang, harmonized with sun and moon: empty space has spiritual power.

Who knew that Great Empty Space had such vast spiritual power? He is me, and I am him: one body with empty space.

Again, there is no cultivation. It is not an immortal, not a Buddha or patriarch. Removing empty names, in this ground of one step, there is free movement in all directions.

Now that I have inquired to this step: cultivate for a million years, and not one thread is added; sink in transmigration for a million years, and not one thread is diminished.

Only deluded people fail to awaken. They themselves are deluded about one stretch of bright light.

A piece of wood may cultivate for a million years: it is only wood. A stone may cultivate for a million years: it is only stone. A stinking skin-bag may cultivate all the way to a million years: it is only a stinking skin-bag.

Cultivating for a million years adds nothing. Sinking in transmigration for a million years diminishes nothing.

Arriving at this step, it is born and yet not born, dies and yet does not die. It is without birth and without extinction, its light shining through the ten directions. Sitting in purity, it is not pure; sitting in defilement, it is not defiled. Originally it is a surpassing body, hard to describe and hard to depict.

Not defiled and not pure, a person hard to paint;

not increasing and not decreasing, originally round and complete.

Not born and not extinguished, immeasurable life;

originally hard to measure, the original true.

After thirteen years of bitter work, only then did I awaken; only then did I recognize Shakyamuni Buddha's indestructible true body.

After thirteen years of bitter work, not stopping day or night, only then did I recognize the Buddhas' and patriarchs' indestructible golden body.

Walking, I inquired; sitting, I inquired. I refused to let it go. Only then did I recognize that men and women are the indestructible golden body.

This true body is the root of men and women, the body of the Buddhas. This true body is the root of heaven and earth, originally without trace.

This true body gives birth to heaven and earth and can give birth to men and women.

This true body: with no heaven and earth, it can bring forth Qian and Kun.

This true body: with no food or provisions, it can order the five grains.

This true body: with no clothing, it can give birth to silk and gauze.

This true body: with no wine or food, it can order pigs and sheep.

This true body: with no yin and yang, it can give birth to men and women.

This true body shakes the earth; its spiritual power is vast.

Who knew that when heaven and earth move, the Buddha obtains spiritual power?

Who knew that through wind, fire, and rain, the Buddha obtains fluids and channels?

Who knew that in the realm of Qian and Kun there is my Buddha's spiritual power?

Heaven, earth, sun, and moon are one body. The world of Qian and Kun is one family. The dense array of the myriad images is one body. The four births and six paths are one family. The immeasurable and boundless is one body. Inside and outside Qian and Kun together are one family. North, south, east, and west have no obstruction. Today I return home and enter the great gate.

Where did Laojun and the princes come from? Where did the mountains, rivers, great earth come from? Where did heaven, earth, sun, and moon come from? Originally, true emptiness is able to transform.

Where did the five grains and field sprouts come from? Where did the three thousand Buddhas come from? Where did the Twenty-Four Filial Exemplars come from? Where did Lu Ban and the immortals come from? Originally, true emptiness is able to transform.

Where did the immortals of the Eight Caverns come from? Where did the foreign-king bodhisattvas come from? Where did the Ox-King Bodhisattva come from? Where did the Horse-King Bodhisattva come from? Originally, true emptiness is able to transform.

Where did the Stove-King Bodhisattva come from? Where did heaven and hell come from? Where did the thirty-three heavens come from? Where did Pangu's first division come from? Originally, true emptiness is able to transform.

Where did all the myriad things come from? Where did the five lakes and four seas come from? Where did the heavenly dragons and eight classes come from? Where did spring, autumn, and the four seasons come from? Originally, the homeland is able to transform.

Where did all men and women come from? Where did the Nine Heavens' immortal women come from? Originally there is no heaven and no hell; the eighteen hells transform into heaven. North, south, east, and west have no obstruction. Mother is me, and I am Mother. The original nature is the Dharma-king. Whoever understands this is a true bodhisattva.

Heaven gathers earth; earth gathers heaven. Originally they are one body.

Among all men, the luminous spiritual nature arises from one qi. Heaven gathers earth; earth gathers heaven. Originally they are one qi.

Within the four births, the luminous spiritual nature arises from one qi. Heaven gathers earth; earth gathers heaven. Originally they are one body.

Spring and autumn, winter and summer arise from one qi. Heaven gathers earth; earth gathers heaven. Originally they are one qi.

Clouds and wind, rain and snow arise from one qi. Through immeasurable kalpas, people have lost the pre-heaven one qi.

Within the four births, they have suffered distress down to the present day. Thinking of it, they have left the homeland through ten thousand upon ten thousand births and deaths.

When they consider the suffering of birth and death, their gall trembles and their hearts are startled. Only now have they recognized the pre-heaven one qi. Coming from the place of coming, going to the place of going: leaves fall back to the root.

With bitter words I urge the people in the assembly: all of you, guard against birth and death. Think of the suffering of the four births and six paths; the gall trembles and the heart is startled. If you cannot get out this time, you remain in the bitter sea of birth and death.

Turning through the four births and the sufferings of the six paths, they sink through eternal kalpas. People of wisdom believe urgently and think before and after.

Illness like a sea, bones piled into mountains: they have turned down to the present day. Looking back, through immeasurable kalpas they have suffered birth and death. Looking ahead, once fallen, they will never turn the body over.

I laugh coldly at you, people of the world: clever dullards. You are wholly unafraid that after falling, you will not be able to turn the body over. Having made karma and lost it, the human body is hard to obtain.

Burdened by name and profit, fallen down, one will never turn the body over. The emperors of past ages, the ancient sovereigns and kings, still feared birth and death.

They visited enlightened teachers, sought the true Dharma, and escaped the four births. With bitter words I urge the people in the assembly: harden your hearts and discern the Way.

Walking and sitting, sitting and lying down: what fine brightness. If you do not know how to inquire, dead sitting in meditation still has hell. If you know how to inquire, in a single instant there is forever no wheel of rebirth.

Again, it is not defiled and not pure, not increasing and not extinguished. Again, it is not born and not extinguished; originally it has long life.

Again, it is not formed and not ruined, hard to describe and hard to depict. Roaming at ease, gaining freedom, it moves freely at will in all directions.

Before the time of King Majestic Voice, originally there were no names or titles. Originally there was no name, and also no surname: free movement in all directions.

Before the time of King Majestic Voice, originally there were no Buddhas or patriarchs. It is not Buddha, not human: free movement in all directions.

Before the time of King Majestic Voice, originally there were no ordinary beings or sages. Originally there was no ordinary, and also no sage: free movement in all directions.

Before the time of King Majestic Voice, originally there was no birth and death. Originally there was no birth, and also no death: free movement in all directions.

Before the time of King Majestic Voice, originally there was no present and ancient. Originally there was no present, and also no ancient: free movement in all directions.

Before the time of King Majestic Voice, originally there was no large and small. Originally there was no large, and also no small: free movement in all directions.

Before the time of King Majestic Voice, originally there were no monks or laypeople. Originally there was no monk, and also no layperson: free movement in all directions.

Before the time of King Majestic Voice, originally there were no precepts or regulations. Originally there were no precepts, and also no regulations: free movement in all directions.

Before the time of King Majestic Voice, there was no increasing and no decreasing. Originally there was no increase, and also no decrease: free movement in all directions.

Before the time of King Majestic Voice, originally there was no going out and entering in. Originally there was no going out, and also no entering in: free movement in all directions.

Before the time of King Majestic Voice, originally there was no coming and going. Originally there was no coming, and also no going: free movement in all directions.

Now, having arrived here, I finally gained freedom. Now, having arrived here, there is freedom and free movement in all directions. Now, having arrived here, there is no attainment and nothing to say. Originally there was no transmission, and also no speaking: free movement in all directions.

Heaven does not cover it; earth does not carry it. No person can block it. Knives cannot split it; water cannot soak it. It moves freely in all directions.

Again, it is not born and not extinguished, long-lived and not aging.

When the death-crisis arrives and the four elements scatter, great bright light appears.

When the death-crisis arrives and the four elements scatter, all Buddhas gather in assembly.

When the death-crisis arrives, one sees a surpassing scene, filling all ten directions.

When the death-crisis arrives, the original face shines through the ten directions.

When the death-crisis arrives, the worlds of the ten directions are all the homeland.

When the death-crisis arrives, one sees bodhisattvas gathered together in reunion.

Seeing the bodhisattvas, their full-moon faces are all spring wind.

Having left the homeland, one is in the bitter sea, through ten thousand deaths and births.

Now I have come to the homeland, and will never revolve through rebirth again.

Coming to the homeland, to the Land of Ultimate Bliss, there is long life and no aging.

Is this not stronger than remaining in the bitter sea, dying nine times and living ten?

Coming to An-yang, the Land of Ultimate Bliss, there is free movement in all directions.

Is this not stronger than entering the wheel of rebirth, with chance birth and chance death?

Coming to An-yang, the Land of Ultimate Bliss, true persons gather in assembly.

Is this not stronger than remaining in the bitter sea, accompanied by dead skulls?

Coming to An-yang, the Land of Ultimate Bliss, true persons gather in assembly.

Is this not stronger than remaining in the bitter sea, turning through the four births?

Now I too have attained settling the body and establishing life. Roaming at ease, gaining freedom, the joy is inexhaustible.

Section eighteen: reliance.

The sovereign king's ten-thousand-year life; eating and beholding the five grains as provisions of the Way; the meritorious ministers who protect the state, and the great military ministers; Dharma-protection, freedom, and secure peace.

When the mind opens and awakens to the Way, afflictions are empty space. A single section of indestructible golden-body radiance appears.

It is already complete in every person. It needs no reliance.

Originally there is no birth or extinction. Originally there are no precepts or regulations. Originally there are no monks or laypeople.

The span of life is immeasurable. Forever there are no three disasters and eight difficulties. Originally there is no suffering and affliction of hell.

The Dharma-wheel constantly turns, circulating the Great Teaching and universally delivering the deluded multitudes. This totally repays the four graces and the three states of existence.

First, repay the grace of heaven and earth, which cover and carry.

Second, repay the grace of sun and moon, which shine down.

Third, repay the grace of the sovereign king, water, and soil.

Fourth, repay the grace of father and mother, who nurtured and raised us.

Fifth, repay the grace of the ancestral teachers, who transmitted the Dharma.

Sixth, repay the grace of the Dharma protectors, who guard and uphold.

Seventh, repay the donors, who lay out many offerings.

Eighth, repay the feeling of patrons from the eight directions.

Ninth, may the nine generations of ancestors be born in the Pure Land.

May the ten classes of lonely souls quickly transcend.

If one can transmit the Dharma and deliver living beings, boundless merit and virtue totally repay grace.

All Buddhas and bodhisattva-mahasattvas. Maha-prajna-paramita.

Section nine.

The Circulation chapter of the Great Canon's collected survey says:

If one does not transmit the Dharma and deliver living beings, in the end there is no way to repay grace.

Even if one wore dust-sand kalpas on the head, and made one's body into a bed and seat throughout the three thousand worlds, if one does not transmit the Dharma and deliver living beings, there is certainly no way to repay grace.

This point of light is:

• the Western Pure Land,
• Ultimate Bliss and An-yang,
• the Flower Treasury world,
• the ancient Buddha homeland,
• the Vajra throne,
• the free Dharma-king,
• the teaching lord of Numinous Mountain,
• and the Heaven of Enjoying Transformations.

This point of light is:

• the gathering assembly of all Buddhas,
• the indestructible golden body,
• the jeweled pagoda of Numinous Mountain,
• and the palace of Ultimate Bliss Heaven.

When this point of numinous light divides with the four elements:

• unborn and unextinguished, it shines through the ten directions;
• vast in spiritual power, it cannot be measured by thought;
• not coming and not going, it fills the ten directions;
• originally without name or title, it is the free Dharma-king;
• originally without male or female, it manifests without measure;
• passing through mountains and rivers, it has no obstruction;
• originally without dwelling-place, it is the free heaven;
• originally without immortals or Buddhas, it cannot be measured;
• empty space without boundary is viewed as one body;
• originally without becoming Buddha, it neither increases nor decreases.

Section thirteen.

The Great Nirvana Sutra, scroll thirty, says:

The Buddha said: Good man, dwelling is all ordinary beings. The holy ones have no coming, no going, and no dwelling. Again, what has no dwelling is called the boundless body. If one dwells in the world, this is a bounded body.

What has no dwelling is called the boundless Dharma-realm. The boundless Dharma-realm is the Tathagata. What has no dwelling is the boundless realm of living beings, and the Tathagata reaches all of it. The Tathagata has cut off every bond of form.

Good man, dwelling is called arrogance. Because of arrogance, one does not attain liberation. Because one does not attain liberation, it is called dwelling. What has no dwelling is called the boundless Dharma-body and called the boundless Dharma-realm. The boundless Dharma-realm is the Tathagata.

The Transmission of the Lamp says:

When the four elements divide and spread apart, a single bright pearl is here with me. Nudge it and move it, and it emits light and shakes the earth.

Everyone has the Western Pure Land. Without relying on cultivation, it is already manifest before one's eyes.

If all good persons above see nature, they see Amitabha Buddha together.

Layman Pang said:

Subhuti is called the elder; Dipamkara always shines bright. Maitreya is my fellow student; Shakyamuni is my elder brother. Names and marks have differences, but the Dharma-body is the same single form.

The Nirvana Sutra, scroll twenty-eight, says:

The Buddha said: All living beings should have the Buddha-body. The Buddha-nature of living beings is not broken and not ruined, not pulled and not seized, not tied and not bound, because it has no obstruction.

If one does not see for oneself that there is empty space, and then says that living beings have no empty space, then there is no going or coming, no walking, standing, sitting, or lying down, no birth and no growth.

For this reason, it is said that all living beings fully have the realm of empty space. What is called the realm of empty space is named empty space. The Buddha-nature of living beings is also like this.

Bodhisattvas of the ten abodes are able to see it, like a vajra jewel. The Buddha-nature of living beings is the realm of all Buddhas.

All living beings do not see Buddha-nature. For this reason they are constantly bound by afflictions and turn through birth and death. If they see Buddha-nature, all knots and afflictions cannot bind them; they are liberated from birth and death and attain great nirvana.

The lower scroll of the Sutra of Perfect Awakening says:

Bodhisattva Worthy Good Chief asked the Buddha: If there are living beings who awaken to the Way, and Buddha-nature is the realm of all Buddhas, who protects and upholds them?

Eighty thousand vajras, four heavenly kings, and one hundred thousand ghost-kings all protect and uphold them. If any ghost or spirit invades their realm, I will cause it to shatter like fine dust.

The Nirvana Sutra, scroll twenty-eight, gives witness: the Buddha-nature of living beings is the realm of all Buddhas. The Mahayana Vajra Jeweled Casket gives witness.

This nonaction is not known by all Buddhas. Able to understand empty space, it makes King Yama afraid.

Break open empty space, and the solitary moon alone is bright. Originally there is no birth and death; what Lord of Yama could there be?

A solitary lamp shines through heaven and earth. The hells and bitter sea transform into a lotus pool.

Recognize that oneself has Amitabha, and shining through heaven and earth needs no demon-subduing. Having received the original teacher's darkly wondrous Dharma, one comes forth from samsara pure and clean up to now.

The Heart Sutra scroll says:

The teaching speaks of all kinds of merit and virtue; for this reason it is named the Great Dharma-King.

There is still one more matter worthy of praise: it can pull hell out and transform it into coolness.

The Sutra on Continuing Life says:

The sun, moon, and stars may all fall to earth. Mountains and stones may fly into empty space from the earth. Deep ocean waters may be made to dry up. The Buddha's words are certainly not false or vain.

The Diamond Sutra says:

Anuttara-samyak-sambodhi. I, together with the assembly, open out samyak-sambodhi.

All awaken to bodhi and circulate the Dharma. Circulate it among human beings and universally ferry people across.

Great emptiness has no boundary; Dharma has no end. Giving Dharma to ferry people has no exhaustion. The merit of giving Dharma and ferrying people is great; in all it repays the four debts and goes toward the West.

It rescues the three existences and has them be born in heaven. With no coming and no going, it releases divine light.

Again and again it distinguishes and verifies, making black and white clear. To left and right it meets the source and rounds into the upper source.

The pearl is the tray, and the tray is the pearl: the great awakened immortal, unborn and undying.

Unobstructed in every direction, there is no hell. Free in every direction, there is no Lord Yama.

Quickly search out the road to get free. The eighteen hells transform into coolness.

Recognize bodhi: all verify awakening. Each one is perfectly complete; stop making distinctions.

Householders and renunciants, each one has it. Everyone fully possesses it, originally present and complete.

Without dividing clerics and laypeople, one verifies bodhi. Originally there is no male or female; the golden body appears.

To distinguish between householders and renunciants is slander. Slandering by distinction is the work of people who do not understand.

The Diamond Sutra says:

Supreme verification of truth is originally without anything. The very deep wondrous Dharma originally has no trace.

Subtle and wondrous, even spirits and ghosts find it hard to fathom. The Dharma-King of wondrous Dharma manifests spiritual power.

Bring the mind-ground into light: there is not one thing. Anuttara alone is honored.

Samyak forever cuts off the road of birth and death. Bodhi is free and attains unhindered movement.

I have attained Anuttara-samyak-bodhi, the ancient Amitabha. Its present activity is again like the moon in water. Its light breaks through the bitter Saha world.

The Diamond Sutra gives witness:

Copper Buddhas and iron Buddhas are forms and marks. All that has marks is false.

Wooden Buddhas and paper Buddhas are forms and marks. All that has marks is false.

Monastic marks and lay marks are Dharmas of form and marks. All that has marks is false.

Zen marks and samadhi marks are Dharmas of form and marks. All that has marks is false.

The scriptures of the Three Teachings are Dharmas of form and marks. All that has marks is false.

If you want to see that among all marks there is not one thing, illumine yourself and see the Tathagata.

If you want to see all marks as no-mark and empty, then see that oneself is the Tathagata.

Mark and no-mark are the road of birth and death. Not dwelling in being or nonbeing is the Tathagata.

True faith is rare. Let one thought be without deviation.

Do not seek Dharma outside the mind. If the mind grasps Dharma, ordinary and holy both go wrong.

If the mind has no thought, it parts the clouds and rosy haze. A single point is perfectly bright; when spring comes, every tree flowers.

The ritual text says:

Do you see the intimate place of the four lines?

True nature is penetratingly bright, one prajna. There is no need even to snap the fingers to verify bodhi.

True nature is without cultivation, originally present and complete. Without cultivation and without verification, its body is all empty.

There is no need to snap the fingers on the path of cultivation. There is no need to snap the fingers for manifest achievement.

Bodhi is manifest and complete, originally without cultivation. Originally without cultivation or verification, manifest achievement is complete.

The road of bodhi neither increases nor decreases. Original nature and bodhi manifest light.

A gift of the seven treasures filling the three-thousandfold world is not equal to the greater blessing of giving Dharma.

Material giving throughout the three-thousandfold world still has an end. Giving the wondrous Dharma is forever inexhaustible.

A gift of the seven treasures filling the three-thousandfold world is not equal to the wondrous Dharma that awakens those of superior roots.

True nature is originally the ancestor of all Buddhas. It is forever without the gate of birth-and-death or nirvana.

The Diamond Sutra says:

One should dwell nowhere.

Do not dwell in being, and do not dwell in nonbeing.

Do not dwell in Buddhas, and do not dwell in living beings.

Do not dwell in holy ones, and do not dwell in ordinary beings.

Do not dwell in clerics, and do not dwell in laypeople.

Do not dwell in male, and do not dwell in female.

Do not dwell in coming, and do not dwell in going.

Do not dwell in good, and do not dwell in evil.

Do not dwell in cultivation, and do not dwell in verification.

Do not dwell in vegetarian fasting, and do not dwell in precepts.

The wondrous body is originally without dwelling. Through the whole body, free and unhindered, it releases divine light.

Tie Suan Xian, the thirty-second division; words to the tune Zhu Yun Fei:

It has nowhere from which it came, and nowhere to which it goes.

Observe freely: walking, standing, sitting, and lying down, originally there is no sound or trace.

The Buddha-heart flower opens its five petals.

The Great Way is clear and understood; there is no need for clever arranging.

Accompanying the spring wind, it returns and comes. It returns and comes.

The Great Way has no returning. No coming and no going are what is real.

The Dharma of understanding the mind requires no effort. No effort.

It does not spend strength. Neither increasing nor decreasing, already complete, it finally penetrates.

Understand nonbirth and realize it: this takes no effort, and Buddhas fill the heavens.

Snow blossoms fly. The original face embraces heaven and joins earth.

At the very end, the flower is held up. Who can know it? Who can know it?

At the very end, the flower is held up. When the flower of the mind opens, one immediately arrives home.

Inside and outside there is no barrier. Spirits and ghosts are all startled and afraid.

Even the Buddha's skillful hand cannot paint it.

The original face is not attached to a person by even a thread.

When both dharmas are forgotten, you arrive home. You arrive home.

Once you have reached the homeland, the worlds of the ten directions are all filled with radiance.

Deluded people do not recognize it at all: to the left and right is the homeland.

Buddha: inside and outside stand exposed and bright. Silk-threadlike, freely across, the two things are both the same.

The iron ox has no shadow. It releases a hair's breadth of light. It releases a hair's breadth of light.

The Great Way has no light. Without brightness and without darkness, examine it closely and in detail.

You must not be so slow. Chew carefully on the whole, unbroken Buddha.

Press hard and go fiercely forward.

Penetrate nonaction, and Snow Mountain becomes a single sheet.

The five lakes and four seas: the water joins the sky, the water joins the sky.

The root-source of heaven and earth: speak of the root-source and originally it has no boundary.

Before heaven and earth had ever existed, empty space was already there first.

Buddha: it penetrates earth and also passes through heaven. It wraps empty space; the Dharma-body has no shore.

Passing through mountains and penetrating seas: the Great Awakened Immortal, the Great Awakened Immortal.

Find the immortal, and the mouth holds the subtle numinous elixir of empty space.

The Master left ritual law; Lord Lao governs the skin-bag.

Buddha: the Buddha-Patriarch left suffering and difficulty. The three teachings return to one; empty space is not cut off.

The ten thousand dharmas return to one and become a single sheet, become a single sheet.

The three teachings are one body. Distinguishing among living beings gives them nowhere to run.

Ritual law is the Master; the four great elements are Lord Lao.

Buddha: suffering gives rise to the Buddha-heart.

The three teachings return to one. Above, there is wholly no nature. Hard to describe, hard to paint: one emptiness, one emptiness.

Empty space is the root. Heaven and earth, Qian and Kun, are born from empty space.

The Dharma-body has no boundary. Inside and outside, all is pierced through.

Buddha: the ten thousand dharmas are born from empty space. Grasp empty space, and only then do you attain samadhi.

When one dharma pervades and comes, the ten thousand dharmas are open. The ten thousand dharmas are open.

Who knows empty space? The four great continents are born from empty space.

Deluded people do not recognize it at all. To speak of it is true emptiness.

Buddha: inside and outside it does not let wind through. Fire burns the arrow-shaft; Wood Mountain cannot be moved.

Who knows empty space, the indestructible body, the indestructible body?

The infant sees the mother. Who knows empty space, the Great Dharma-King?

Speak plainly of nonbirth: that which has no counterpart is father and mother.

Buddha: to left and right, all meets in roundness. Water returns to the great sea. Originally it becomes one sheet.

Pure empty space: its body is without boundary, its body is without boundary.

Without limit and without edge, the ten thousand dharmas returning to one are oneself.

One root gives birth to the ten thousand things; the ten thousand kinds all return to one.

Buddha: walking and moving, one has never departed. It pierces the heart and goes through the bones, but deluded people do not recognize it at all.

One is the ten thousand kinds; the ten thousand are one. The ten thousand are one.

Piercing the heart and going through the bones, heaven and earth, Qian and Kun, move within empty space.

If it moves, then it is small. Not moving is the root-cause.

Buddha: search the vine-strands from the root. Hold fast to the root; the ten thousand dharmas are all nonexistent.

Who knows that the root has no road or cause? No road or cause.

The root has no boundary. It pierces the seas and goes through mountains with no obstruction.

It wraps heaven and earth; the Dharma-body has no shore.

Buddha: men and women are all connected. Above and below are originally exactly the same.

Deluded people do not recognize it. They rush through ten thousand mountains, rush through ten thousand mountains.

A thousand mountains and ten thousand waters: unmoving empty space wraps heaven and earth.

The world is born and governed by empty space; the three teachings are wholly of no help.

Buddha: heaven and earth are born from empty space; the five grains and field sprouts, spring and autumn, are born and governed from empty space.

Who knows that empty space is the foundation, is the foundation?

Speaking of the root: it wraps heaven and enfolds earth; one emptiness penetrates all the way through.

Mountains and earth, men and women, are all pierced through.

Buddha: inside and outside are one emptiness. It pierces the heart and goes through the bones; originally this is true emptiness.

Not attached by a single thread: altogether it is emptiness, altogether it is emptiness.

Unmoving and unshaken, it wraps the four dimensions and above and below in emptiness.

The whole body is pervaded through. Empty space does not move or shake.

Buddha: inside and outside are all pierced through. Not attached by a single thread, one enters and the ten thousand gates open.

Hold fast to the mind-king, the priceless treasure, the priceless treasure.

What a fine treasure: neither increasing nor decreasing, already complete, without possession.

The intention to become a Buddha is entirely not for the sake of being a person.

Buddha: originally there is no place to speak from. If one does not apply effort, one never reaches the subtle place.

Without spending effort, one ends birth and death, ends birth and death.

Becoming a Buddha, becoming an immortal: whatever has becoming and having is the kind of thing that lives and dies.

Neither increasing nor decreasing, unmoving is the root-source.

Buddha: the subtle Dharma is very hard to bring to completion. Burying fire in snow, drying clothes at the bottom of the water: this loses the person.

Both dharmas forgotten. No attachment to sages; no attachment at all.

Know the root-foundation. Walking, standing, sitting, and lying down are subtle joy.

The precise and careful go forward; the dull go backward.

Buddha: birth and death are before your eyes. When the great limit arrives, do not become a mute, toothless ghost.

In the underworld offices, who will save you? Who will save you?

Pigs, sheep, wild deer, fish or turtles, ants and crawling things: deluded people make these forms.

They are reborn as mosquitoes and flies; birds and beasts have no one to save them.

Buddha: how can a human body be obtained? The six paths of rebirth press one down, hard to turn over.

One thought loses the human body; for ten thousand kalpas, it is over. For ten thousand kalpas, it is over.

Deceiving the heart and darkening oneself, relying on evil and piled-up wrongdoing: none of it helps.

The crafty deceive the heart-ground; the darkened heart is foolish delusion.

Buddha: the hero is the fool. Refusing to eat vegetarian food, every day he deceives the heart-ground.

Living beings who deceive the heart make even the Buddha frown. Even the Buddha frowns.

No me and no you; no person and no Buddha: it cannot be spoken.

Originally there is wholly no nature; no-speech is the root-foundation.

Buddha: once it is spoken, it is not true. Even if one could talk the great sea dry, the brush could not write this priceless no-speech.

This is the root-foundation, the root-foundation.

Originally there is not one thing. For one who understands, it is not hard; one who does not understand uses effort.

Finally penetrating the meaning of coming from the west, its flavor is pure sweet dew.

Buddha: the subtle Dharma has no stained source. Without applying effort, the brilliance of a whole life comes through.

The subtle Dharma comes through. It costs no effort, costs no effort.

Freely vertical and horizontal, the broad Great Way is not attained by holiness.

Walking, standing, sitting, and lying down: one who understands is not obstructed.

Buddha: suddenly and openly one gains freedom. Break iron shoes, run yourself to death, and there is nowhere to buy it.

For one who understands, it is not hard. Return and come. Return and come.

No coming and no going: hold fast to the mind-king, filling the Great Void.

At dawn one naturally awakens; birth and death are removed together with the root.

Buddha: the mind-king fills the Great Void. Mind is all Buddhas, and all Buddhas are clear emptiness.

The ten thousand dharmas return to mind. Mind returns to one. Mind returns to one.

Free and at ease, the broad Great Way has not a hair's breadth of scale-weight.

From ancient times, iron people have not known it.

Buddha: openly attaining ease, empty space does not move. Hold fast, and one is naturally peaceful and happy.

Think of the homeland. Ascend the ninth heaven. Ascend the ninth heaven.

Free and secure, the eyes observe the many forms without keeping them in the mind.

The self is hard to describe; the ten thousand kinds are dust.

Buddha: all empty space is fragrant wind, changing and transforming in a thousand ways. The self-nature Buddha makes use of conditions.

Not attached by a single hair, it accompanies my body. It accompanies my body.

Free and at ease: reciting Buddha, there is no Buddha and no hair's breadth.

Walking, standing, sitting, and lying down, hold fast to the priceless treasure.

Buddha: throw away all idle talk. Reverently recite the true scripture; forget both right and wrong.

Diligently hold and recite. Go up the golden bridge. Go up the golden bridge.

Free in every direction, the Dharma of understanding mind: this one emptiness is originally the Pure Land.

Hold fast, and there is response.

Buddha: the earth moves and displays spiritual power. Hold fast to the mind-king, and naturally it releases bright light.

Who knows that the original nature has great spiritual power, has great spiritual power?

Go to the mandate and return to the root. Return life to the ten directions.

The two emptinesses: find samadhi. The mind-horse originally does not move.

Buddha: the six thieves surrender. In the morning one obtains the Dharma; by evening one returns home.

Neither increasing nor decreasing, already complete of itself, accomplished by itself.

Returning Home Red Lotus: nineteen verses.

The red lotus sees and gives birth to wisdom; at last it penetrates the good news.

Originally, the red lotus shines upon the great earth, passing through heaven and earth and releasing radiance.

Those who recite the Buddha must complete Chan; those who practice Chan must not be so slow.

Come seeking, and at last it becomes clear, without difficulty.

What is original is the lotus flower. Seeing the red lotus is seeing one's own home.

Original spiritual power is hard to paint. The gate of awakening opens, and at once one arrives home.

Awakening, one is originally Buddha.

What is originally and naturally born neither increases nor decreases.

No new, no old: one's own person is originally Buddha.

One's own person has spiritual power throughout the great thousand world. Once settled, there is no obstruction and no attachment by even a thread.

Avalokitesvara; reciting Amitabha Buddha: return and come.

Today I have at last recognized myself: good bright light. Do not miss it.

Take hold of the brightness. The bodhisattva leaves birth and death, laughing aloud.

On that side, happiness is Avalokitesvara: once gone, it comes again.

Spiritual power has no boundary. Dharma-protectors have never departed. They protect and bless, without disaster.

Securely and easily return to Amitabha Buddha. Remove vexation and bring forth compassion.

What is original is the treasure. Spiritual power has no boundary; it passes through heaven and earth and releases radiance.

Ten thousand taels of gold cannot buy it.

Through measureless kalpas, one has suffered bitterness and trouble; this good bright light was all lost in delusion.

Now I have at last recognized the priceless treasure: use the mind and constantly guard it.

What is original is hard to paint. Skeleton ghosts do not obtain its boundlessness.

Happiness is hard to paint. In the fragrant garden, one must return home.

How very good is the homeland. The worlds of the ten directions are all filled with radiance.

Above and below are exactly the same. Gathered in one assembly, they will never scatter again.

Originally this is one Great Dharma-King, able to transform so that men and women meet.

Zithers and strings make music and sing together; the holy realm has no boundary or measure.

It manifests all Buddhas and bodhisattvas. Each one is hard to paint.

Originally, this is empty space able to transform; skeleton ghosts do not obtain it.

Happiness is hard to paint. In the fragrant garden, one must return home.

What is original can transform, transforming all Buddhas and bodhisattvas.

The empty space of the ten directions is my home.

One body, one shared contemplation: hard to paint.

The full-minded one must not go along with that. It would be a pity to lose the deep and subtle Dharma.

When the mind stirs with jealousy and rivalry, even the Buddha fears it. The Western Pure Land has no use for that.

Those full of small views still do not become people of the highest grade.

With a worm-like heart, jealous and showing off as a hero, at the moment of danger one falls into sinking ruin.

The mind shares one family only. The true elixir is originally without difference. It is not changed by wealth, sex, or weapons.

Glory and splendor are not attached by even a thread. One must return home.

They make obeisance and withdraw.

Colophon

The Scroll of Bitter Work and Awakening to the Way translates the Luodao scripture known by the public route title 苦功悟道卷, attributed to Luo Qing (羅清) and preserved in the 五部六冊 textual complex. The Tianjin/NLC 1518 scan used here also gives nearby title forms including 苦功悟道寶卷, 苦功悟道經, and 苦行悟道卷.

The English translation was prepared directly from the Chinese source witness. Wikisource and CText were used for navigation and comparison, but the base text for this page is the Tianjin/NLC 1518 scan transcription prepared for the Good Works Library.

No freely accessible English translation was found during preparation, and no English rendering was used as a base. This is a fresh Good Works Translation from a public-domain Ming witness.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 苦功悟道卷

Chinese source text from the Tianjin/NLC 1518 scan witness. Presented here for reference, study, and verification alongside the English translation above. Punctuation and paragraphing are editorial.

苦功悟道經

設案入壇坐定，諷心經畢。

舉香讚。

爐香乍爇，法界蒙薰，諸佛海會悉遙聞，隨處結祥雲，誠薦方殷，諸佛現全身。

南無本師釋迦牟尼佛，眾和三聲。

佛面猶如淨滿月，亦如千日放光明，圓光普照於十方，喜捨慈悲皆具足。

歸命十方一切佛，法輪常轉度眾生。

夫苦行悟道卷者，乃十三年樂道行腳也。

倚托天地覆載，父母生身食著；國王水土，五穀道糧，護國功臣，文武大臣護法，以此我得安穩樂道，總報恩情。我與大眾參出一段不壞金身顯現。我與大眾參出掌教三千諸佛菩薩法身顯現。我與在家菩薩、出家菩薩參出三教聖人真身出現。我與大眾參出臨危法身出現。

早晨得正法，不怕晚夕回。

聽說這部行腳，十方虛空，三千大千世界，無處不知，知諸佛本源，知萬物根機，顯自已家鄉。要聽一遍，勝修百萬之年。

這部行腳十三年，晝夜下苦不放閑；苦中下苦不放捨，忽然參透天外天。

天內天外都照徹，十方世界都參透，一體同觀遍十方。

懼怕無常生死之苦，初參一步。觀世間一切萬物，諸行無常；凡所有相，皆是虛妄。百年光景，剎那之間；富貴榮華，猶如一夢。思量盡是虛花夢，仔細看來，一件無。歎罷人身不久，心中煩惱傷悲。無常到來，四大化作灰土。一點靈魂，陰司地府，又無日月星辰；昏天地黑，又不知何處受苦去了；懼怕生死輪迴之苦，不肯放參，再參一步。

嘆人身，不長遠，心中煩惱。父母亡，一去了，撇下單身。

幼年間，無父母，成人長大。無倚靠，受苦惱，多受恓惶。

痴心腸，想父母，長住在世。忽然間，父母亡，痛哭傷情。

我只想，父子們，團圓長在。父母亡，一去了，再不相逢。

父見子，子見父，歡樂恩重。一去了，撇的我，無處投奔。

虧天佛，保祐我，成人長大。食長齋，怕生死，要辦前程。

想父母，不見了，煩煩惱惱。想生死，輪迴苦，嘆殺人心。

忽然間，亡故了，生身父母。又不知，我死後，何處託生。

又參一步。想我這點靈魂不知何處住所；無量劫來，生了又死，死了又生。四生六道受苦，轉到如今，今得人身；百年光景，如夢如幻；死後又不知何處受苦去了。為人在世，大夢一場，今朝不保來朝；要尋出身之路，懼怕生死輪迴之苦，不肯放參。再參一步。

這四大，生死到，變做灰土。忽然間，想起我，這點靈魂。

臭皮囊，父母生，膿血聚會。這點魂，何處來，甚人所生。

尋思起，無投奔，心中煩惱。生了死，死了生，不得長生。

四大死，一把火，燒做灰土。一點魂，陰司裡，無處投奔。

陽世間，有病患，親人看望；陰司裡，無人問，獨自孤魂。

又無日，又無月，昏天地黑。又不知，撞在他，何處託生。

嘆得我，心中裡，煩惱不住。無心腸，巴活計，眼淚紛紛。

一大地，青白石，山裡生長；豈爭我，這點魂，無處安身。

南歸南，北歸北，也有家住；豈爭我，這點魂，不見家鄉。

牛生牛，馬生馬，都有父母；豈爭我，這點魂，無有親人。

龍生龍，虎生虎，也有父母；豈爭我，這點魂，無有親人。

在外客，離鄉人，還歸家去；豈爭我，這點魂，無有家鄉。

一大地，男和女，都有父母；豈爭我，這點魂，無有家鄉。

一大地，生靈類，都有父母；豈爭我，這點魂，無有親人。

又參一步。一切牛馬豬羊、飛禽走獸，都有父母所生；在外客人，也有還家之日；千萬里當軍，也有家鄉住所；豈爭我，這點靈魂，無有家鄉。嘆罷，心中煩惱，忽然無常生死到來，又不知何處受苦去了；死後天地光明不得看見；懼怕生死輪迴之苦，不肯放參。再參一步。

看天地，好光明，不得長住。要不脩，失落了，不見光明。

有心待，進山去，要食松栢。古人說，食松栢，不死長生。

胡尋思，怕生死，憂愁不住。人說話，無益語，不喜聽聞。

叫龍天，數十聲，心中煩惱。來為人，不長遠，嘆殺人心。

無人處，眼中淚，恓惶不住；有人處，呵呵笑，強打精神。

忽一日，有信來，朋友相見。說與我，孫甫宅，有一明師。

連忙去，拜師傅，不離左右。告師傅，說與我，怎麼修行。

拜多時，不肯說，心中煩惱。求半年，我師傅，纔發慈心。

下苦功，一拜下，不說不起。告師傅，發慈悲，轉大法輪。

說與我，彌陀佛，無生父母。這點光，是嬰兒，佛嫡兒孫。

就跪下，告師傅，佛在何處。師傅說，彌陀佛，彼國天上。

告師傅，說與我，怎麼上去。舉念著，四字佛，便得超昇。

每日家，念彌陀，不肯放捨。行也念，坐也念，猛進功程。

到臨危，舉念著，超出三界。到安養，佛國土，父子相逢。

念彌陀，無晝夜，八年光景。朝不眠，夜不睡，猛進功程。

使盡力，叫一聲，無生父母。恐怕我，彌陀佛，不得聽聞。

下苦功，念彌陀，晝夜不住。心不明，不自在，又往前行。

又參一步，單念四字：阿彌陀佛。念得慢了，又怕彼國天上無生父母，不得聽聞。晝夜下苦，高聲舉念。八年光景，心中煩惱，不得明白。此身壯樂便能念得；臨終氣斷，不能聲色。念不得，怎麼上去，亦是頑空境界。懼怕生死輪迴之苦，不肯放參。再參一步。

參破了，不是實，心中煩惱。三十三，三災起，不得安寧。

彼國土，往下參，虛空無底。彼國土，心恐怖，不得安穩。

尋思起，不是實，頑空境界。三災起，彼國土，不得脫身。

識破了，不是實，煩惱不住。行一步，走一步，無處投奔。

又參一步，師傅教我念四字佛，到臨危，超出三界。彼國天台，見無生父母，一志心。念了八年，尋思心中煩惱，到臨危，怎麼上去？亦是頑空境界，心中不得明白。拜師傅，出家訪去，不遇明師，誓不回程。不移時，鄰居家中，老母亡故。眾僧宣念金剛科儀。夜晚長街立定，聽金剛科儀云：「要人信受，拈來自檢看。」聽這一句，心中歡喜。請一部金剛科儀，整看三年。懼怕生死輪迴之苦，不肯放參。再參一步。

不是實，告師傅，出家訪去。師傅說，任從你，別訪明師。

怕生死，在呼吸，煩惱不住。遇不著，明師傅，怎脫沉淪。

說道伴，休留我，天下訪去。有師傅，和朋友，恐怕行程。

訪十年，遇明師，苦苦參拜。遇不著，明師傅，誓不回程。

你若去，不敢留，娘家居住。有善根，十年回，救你出身。

怕生死，眼中淚，恓惶不住。去打柴，山頂上，眼淚紛紛。

虧師傅，引進我，殺身難報。引得我，出三界，不得安心。

忽一日，鄰居家，老母亡故。有眾僧，在經堂，諷誦真經。

夜晚間，念經處，長街立定。宣科儀，念得好，入耳堪聽。

來到家，請一部，金剛科儀。無晝夜，看科儀，撥草尋蹤。

經中說，要信受，自己檢看。白日看，夜打坐，不得消停。

檢科儀，整看了，三年光景。參不透，不得省，眼淚紛紛。

飯不飯，茶不茶，憂愁不住。怕生死，在呼吸，膽戰心驚。

這一遭，出不得，生死苦海。剎那間，失落了，再不相逢。

這一遭，來託化，人身難得。卻便似，須彌山，滾芥投針。

將科儀，且不看，再進一步。行一步，掃一步，無處投奔。

又參一步，要坐禪定，又是死物。要守靜，又是拘心。念彌陀，提功案，又不是。口不動，舌不動，內念又不是。四字佛，六字佛，又是引進。說出陽神，又是邪法。六祖云：解脫身，是二法，不是佛法。說三昧，是虛氣。說養寶。說三關，一包膿血，不可談論。知生死，定時刻，不得自在。這些雜法，到臨危，都用不著。懼怕生死輪迴之苦，不肯放參。再參一步。

要坐禪，禪定了，又是死物。要守靜，都不掛，又是拘心。

念彌陀，提功案，尋思不是。說出陽，是生法，不得安心。

口不動，舌不動，內念不是。四字佛，六字佛，引進眾生。

提萬法，要歸一，無處下手。提功案，追求性，方便眾生。

說禪定，解脫身，又是二法。說三昧，是虛氣，地水火風。

說養寶，都不是，一包膿血。說三關，臭皮囊，不要談論。

知生死，又拘心，不得自在。定時刻，說臨危，不得縱橫。

這雜法，不是實，虛花境界。不入心，擋不住，再往前行。

這雜法，到臨危，都無用處。識破了，不是實，無處投奔。

愁得我，每日家，煩惱不住。無心腸，過日月，眼淚紛紛。

無人處，眼中淚，恓惶不住；有人處，呵呵笑，強打精神。

不答應，又怕他，朋友怪我。無奈何，圓融他，樂道答應。

怕生死，火急參，猛進一步。想當初，無天地，甚麼光景？

又參一步。當初無天無地，是甚麼光景？忽然參透虛空，未曾無天無地，先有不動虛空。無邊無際，不動不搖，是諸佛法身。乾坤有壞，虛空不壞，是諸佛法體。懼怕生死輪迴之苦，不肯放參。再參一步。

忽然間，參一步，心中大喜。想當初，無天地，甚麼光景？

空在前，天在後，真空不動。天有邊，空無邊，佛得法身。

這真空，往上參，無有盡處；這真空，往下參，無底無窮。

這真空，往東參，無邊無際；這真空，往西參，無盡無窮。

這真空，四維參，無邊無岸；這真空，是佛身，一體虛空。

天有邊，空無邊，諸佛身體。太虛空，不動搖，佛得法身。

又參一步，知道虛空是諸佛法體。又不知怎麼安身立命，又不知縱橫自在。這無邊虛空，怎麼安身立命？懼怕生死輪迴之苦，不肯放參。再參一步。

這真空，進不去，心中煩惱。這真空，無邊際，怎麼安身。

往東歸，又不是，煩惱不住；往西歸，又不是，怎麼安身。

往南歸，又不是，心中煩惱；往北歸，又不是，怎麼安身。

又參一步，忽然參透虛空，穿山透海，普覆人身，裡外原是一體。懼怕生死輪迴之苦，不肯放參。再參一步。

忽然間，參一步，心中大喜。這真空，穿山海，普覆人身。

裡頭空，外頭空，原是一體。

心糊塗，不得省，怎麼安身。

又參一步。這虛空，往上無邊，往下無邊，往東無邊，往西無邊，往南無邊，往北無邊。包天裹地，灌滿十方，普覆人身。歸東不能歸西，歸西不能歸東。懼怕生死輪迴之苦，不肯放參。再參一步。

說有去，又撲了，頑空生死；說無去，又不知，怎麼安身。

不思想，不掛絲，歸空就是。執無為，無處歸，不得安心。

說歸無，又不是，心中煩惱。請科儀，作證盟，說破無心。

說無為，云無心，云就是道。執無為，說無心，又隔一關。

又參一步，不執有，不執無。當人就是真空法性。不歸東，不歸西，靠定十方是一體。懼怕生死輪迴之苦，不肯放參。再參一步。

忽然間，一步功，心中大喜。不歸無，不歸有，我是真空。

娘是我，我是娘，本來無二。裡頭空，外頭空，我是真空。

受苦惱，到這裡，纔知是我。到這裡，認得我，我又拘心。

拘得我，不自在，心中煩惱。行一步，掃一步，不得縱橫。

我今參到這裡，認得我是真空法性，又不知縱橫自在，又不知臨危怎麼歸落。生死事大，不肯放參。生死無常，呼吸之間，沉淪之苦，如何躲避？晝夜煩惱，夢中哭痛，驚動虛空老真空，發大慈悲。從西南，放道白光，攝照我身。夢中攝省，省過來，煩惱不止。朝西南，端然坐定。忽然間，心花發朗，心地開通，洞明本地風光，纔得縱橫自在，纔得自在安穩。

行也參，坐也參，晝夜煩惱。夢中哭，心痛切，驚動虛空。

老真空，發慈悲，夢中光現。夢中裡，放白光，攝省己身。

正哭著，光攝省，煩惱不住。省過來，止不住，眼淚紛紛。

不由得，朝西南，端然坐定。忽然間，心花現，體透玲瓏。

渾身上，透玲玲，無有遮擋。行與坐，坐與臥，自在縱橫。

心頭空，無一物，無有遮擋。六座門，常出入，放大光明。

我今參到這一步地，纔得自在縱橫，裡外透徹，打成一片。無內無外，無東無西，無南無北，無上無下，縱橫自在，行住坐臥，明明朗朗，一段光明。到臨危，四大分張，難描難畫。任意縱橫，山河石壁，不能隔礙；東西南北，四維上下，一體同觀。十三年苦功，纔得明徹，纔得惺悟。

有一日，大限到，離了四相。又不來，又不去，靠定真空。

有一日，四大散，縱橫自在。又不來，又不去，遍滿十方。

有一日，四大散，真人不動。又不來，又不去，顯大光明。

有一日，四大散，不是佛祖。不是佛，不是人，都是虛名。

威音王，已前時，本無佛名，本無人名，本無眾生名，本無壽者名，本無成佛位，本是自在無名體。這個無名字，海水為墨，須彌山為筆，書寫加點，寫不能盡。

想當初，無天地，無有名號。本無成，亦無壞，不減不增。

太虛空，無名號，神通廣大。太虛空，生男女，能治乾坤。

太虛空，不動搖，包天裹地。太虛空，變春秋，五穀能生。

太虛空，穿山河，泉水常湧。誰知道，太虛空，好箇能人。

化菩薩，廣無邊，虛空能變。有陰陽，和日月，虛空神通。

誰知道，太虛空，神通廣大。他是我，我是他，一體虛空。

又無脩，不是仙，不是佛祖。除虛名，一步地，自在縱橫。

我今參到這一步，脩百萬年，不添一絲；沉淪百萬年，不減一絲。只是迷人，不得惺悟，自迷了一段光明。木頭脩百萬年，只是木頭；石頭脩百萬年，只是石頭；臭皮囊脩到百萬年，只是臭皮囊。脩百萬年，不添；沉淪百萬年，不減。到這一步，生而不生，死而不死，無生無滅，光照十方，坐淨不淨，坐垢不垢，本是難描難畫勝體。

不垢不淨難畫人，不增不減本圓成。

不生不滅無量壽，本是難量本來真。

下苦功，十三年，纔得惺悟；纔認得，釋迦佛，不壞真身。

下苦功，十三年，晝夜不住；纔認得，諸佛祖，不壞金身。

行也參，坐也參，不肯放捨；纔認得，男和女，不壞金身。

這真身，男女根，諸佛身體。這真身，天地根，本來無蹤。

這真身，生天地，能生男女。

這真身，無天地，能有乾坤。

這真身，無食用，五穀能治。

這真身，無衣裳，綾羅能生。

這真身，無酒食，豬羊能治。

這真身，無陰陽，男女能生。

這真身，地動搖，神通廣大。

誰知道，天地動，佛得神通。

誰知道，風火雨，佛得津脈。

誰知道，乾坤界，我佛神通。

天地日月是一體，乾坤世界是一家。森羅萬象是一體，四生六道是一家。無量無邊是一體，乾坤裏外共一家。南北東西無遮擋，今日還鄉入大門。

老君太子何處出？山河大地何處出？天地日月何處出？本是真空能變化。

五穀田苗何處出？三千諸佛何處出？二十四孝何處出？魯班神仙何處出？本是真空能變化。

八洞神仙何處出？番王菩薩何處出？牛王菩薩何處出？馬王菩薩何處出？本是真空能變化。

竈王菩薩何處出？天堂地獄何處出？三十三天何處出？盤古初分何處出？本是真空能變化。

一切萬物何處出？五湖四海何處出？天龍八部何處出？春秋四季何處出？本是家鄉能變化。

一切男女何處出？九天仙女何處出？本無天堂并地獄，十八地獄化天堂。南北東西無遮擋，娘就是我，我是娘，本性就是法中王。有曉得，真菩薩。

天聚地，地聚天，原是一體。

諸男子，靈光性，一氣發生。天聚地，地聚天，原是一氣。四生裏，靈光性，一氣發生。天聚地，地聚天，原是一體。春又秋，冬又夏，一氣發生。天聚地，地聚天，原是一氣。雲和風，雨和雪，一氣發生。無量劫，迷失了，先天一氣。

四生裏，受苦惱，直到如今。想起來，離家鄉，萬萬生死。思量起，生死苦，膽戰心驚。只今者，纔認得，先天一氣。來處來，去處去，葉落歸根。苦口勸，會中人，俱防生死。想四生，六道苦，膽戰心驚。這一遭，出不得，生死苦海。

轉四生，六道苦，永劫沉淪。有智人，信得急，前後思想。疾如海，骨堆山，轉到如今。前尋思，無量劫，生死受苦。後尋思，墮落了，永不番身。冷笑你，世間人，聰明呆漢。全不怕，墮落了，不得番身。作下業，失落了，人身難得。

負名利，墮落了，永不番身。歷代帝，古帝王，還怕生死。訪明師，求正法，躲離四生。苦口勸，會中人，堅心辨道。行與坐，坐與臥，好箇光明。不會參，死坐禪，還有地獄。會參得，剎那間，永無輪迴。

又不垢，又不淨，不增不滅。又不生，又不滅，本來長生。又不成，又不壞，難描難畫。任逍遙，得自在，任意縱橫。

威音王，已前時，本無名號。本無名，亦無姓，自在縱橫。

威音王，已前時，本無佛祖。不是佛，不是人，自在縱橫。

威音王，已前時，本無凡聖。本無凡，亦無聖，自在縱橫。

威音王，已前時，本無生死。本無生，亦無死，自在縱橫。

威音王，已前時，本無今古。本無今，亦無古，自在縱橫。

威音王，已前時，本無大小。本無大，亦無小，自在縱橫。

威音王，已前時，本無僧俗。本無僧，亦無俗，自在縱橫。

威音王，已前時，本無戒律。本無戒，亦無律，自在縱橫。

威音王，已前時，不增不減。本無增，亦無減，自在縱橫。

威音王，已前時，本無出入。本無出，亦無入，自在縱橫。

威音王，已前時，本無來去。本無來，亦無去，自在縱橫。

我如今，到這裏，總得自在。我如今，到這裏，自在縱橫。我如今，到這裏，無得無說。本無傳，亦無說，自在縱橫。

天不蓋，地不載，無人遮擋。刀難劈，水難浸，自在縱橫。又不生，又不滅，長生不老。

到臨危，四大散，顯大光明。到臨危，四大散，諸佛聚會。到臨危，見勝景，遍滿十方。到臨危，本來面，十方照徹。到臨危，十方界，都是家鄉。到臨危，見菩薩，團圓聚會。見菩薩，滿月面，都是春風。離家鄉，在苦海，萬萬生死。

我如今，到家鄉，永不輪迴。到家鄉，極樂國，長生不老。不強如，在苦海，九死十生。到安養，極樂國，縱橫自在。不強如，入輪迴，偶生偶死。到安養，極樂國，真人聚會。不強如，在苦海，伴死骷髏。到安養，極樂國，真人聚會。

不強如，在苦海，轉他四生。我如今，亦得了，安身立命。任逍遙，得自在，快樂無窮。

第十八，倚托。皇王萬歲，食看五穀道糧。護國功臣，又武大臣，護法自在安穩。心開悟道，煩惱虛空，顯出一段不壞金身光明。人人現成，不用倚持。

本無生滅。本無戒律。本無僧俗。無量壽限。永無三災八難。本無地獄苦惱。法輪常轉，流通大教，普度群迷。總報四恩三有。

一報天地蓋載恩。二報日月照臨恩。三報皇王水土恩。四報爺娘養育恩。五報祖師傳法恩。六報護法護持恩。七報檀那多陳供。八報八方施主情。九報九祖生淨土。十類孤魂早超昇。

要能傳法度眾生，無邊功德總報恩。諸佛菩薩摩訶薩，摩訶般若波羅蜜。

第九条。大藏覽集流通品云。

要不傳法度眾生，畢竟無能報恩者。假使頂戴塵沙劫，身為床座遍三千，要不傳法度眾生，決定無能報恩者。

這點光就是：西方淨土、極樂安養、華藏世界、古佛家鄉、金剛寶座、自在法王、靈山教主、化樂天堂。

這點光就是：諸佛聚會、不壞金身、靈山寶塔、極樂天宮。

這點靈光四大分張：不生不滅照徹十方、神通廣大不可思量、無來無去灌滿十方、本無名號自在法王、本無男女化現無量、穿透山河無有遮攔、本無住所自在天堂、本無仙佛不可稱量、虛空無邊一體同觀、本無成佛不增不減。

第十三条。大涅槃經三十卷云。佛言：善男子，住者即是一切凡夫。諸聖無來無去無住。又無住者，名無邊身。若住世者，即是有邊身。無住者，名無邊法界。無邊法界即是如來。無住者，無邊眾生界，如來悉到。如來斷一切色縛。善男子，住名憍慢；以憍慢故，不得解脫；不得解脫故，名為住。無住者，名無邊法身，名無邊法界。無邊法界即是如來。

傳燈云。四大分張，一顆明珠，在我這裏，撥著動著，放光動地。西方淨土人人有，不假修持已現前。諸上善人如見性，阿彌陀佛便同看。

龐居士云。空生稱長老，然燈常照明。彌勒是同學，釋迦是長兄。名相有差別，法身同一形。

涅槃經二十八卷云。佛言：一切眾生應有佛身。眾生佛性，不破不壞，不牽不捉，不繫不縛，無罣礙故。若不自見有虛空者，便謂眾生無虛空者，則無去來，行住坐臥，不生不長。以是義故，說一切眾生悉有虛空界。虛空界者，是名虛空。眾生佛性亦復如是。十住菩薩以能見之，如金剛珠。眾生佛性，諸佛境界。一切眾生不見佛性，是故常為煩惱繫縛，流轉生死。若見佛性，諸結煩惱所不能繫，解脫生死，得大涅槃。

圓覺經卷下云。賢善首菩薩請問佛：若有悟道眾生，佛性諸佛境界，誰護持？八萬金剛，四箇天王，十萬鬼王悉護持。若有鬼神侵其境界，我當使其碎如微塵。

涅槃經二十八卷作證。眾生佛性，諸佛境界。大乘金剛寶篋作證。這箇無為，諸佛不識；能了虛空，閻王皆懼。打破虛空，孤月獨明。本無生死，有甚閻君。一盞孤燈，照破乾坤。地獄苦海，化作蓮池。識得自己有彌陀，照破乾坤不用魔。受了本師玄妙法，至今清淨出婆娑。

心經卷云。教談種種諸功德，所以名為大法王。更有一件堪讚處，能拔地獄化清涼。

續壽命經云。日月星辰皆墜地，山石從地可飛空。海水湛深可令枯，佛語決定無虛妄。

金剛經云。阿耨多羅三藐三菩提。我與大眾。分開三藐三菩提。

咸悟菩提流通法。流通人間普度人。太虛無邊法無盡。法施度人無窮盡。法施度人功德大。總報四恩往西方。拔濟三有生天去。無來無去放神光。重辯重徵曉白黑。左右逢源圓上源。珠是盤而盤是珠。不生不滅大覺仙。縱橫無礙無地獄。自在縱橫無閻君。作急尋著出身路。十八地獄化清涼。

當識菩提咸證覺。箇箇圓成休分別。在家出家箇箇有。人人具足本現成。不分僧俗證菩提。本無男女顯金身。分別在家出家謗。毀謗分別不明人。

金剛經云。無上證真本來無。甚深妙法本無蹤。微妙神鬼又難測。妙法法王顯神通。發明心地無一物。阿耨多羅獨為尊。三藐永斷生死路。菩提自在得縱橫。我得阿耨共多羅。現行又如水中月。光明照破苦娑婆。

金剛經作證。銅佛鐵佛是色相。凡所有相是虛妄。木佛紙佛是色相。凡所有相皆虛妄。僧相俗相色相法。凡所有相是虛妄。禪相定相色相法。凡所有相皆虛妄。三教經書色相法。凡所有相是虛妄。要見諸相無一物。覺照自己見如來。要見諸相非相無。即見自己是如來。有相無相生死路。有無不住是如來。

正信希有。一念無差。心外休取法。心若取法。凡聖皆差。心若無念却披雲霞。圓明一點春來樹樹花。

科儀云。還見四句親切處。真性洞明一般若。不勞彈指證菩提。真性無脩本現成。無脩無證體皆空。不勞彈指脩行路。不勞彈指現成功。菩提現成本無脩。本無脩證現成功。不增不減菩提路。本性菩提現光明。七寶布施滿三千。不如施法福勝彼。財施三千還有盡。布施妙法永無窮。七寶布施滿三千。不如妙法了上根。真性原是諸佛祖。永無生死涅槃門。

金剛經云。應無所住。不住有，不住無。不住佛，不住眾生。不住聖，不住凡。不住僧，不住俗。不住男，不住女。不住來，不住去。不住善，不住惡。不住脩，不住證。不住齋，不住戒。妙體本來無住，通身自在，放神光。

鐵酸餡三十二分。駐雲飛詞。無所從來，亦無所去。觀自在，行住坐臥，本來無聲跡。佛心花五葉開。大道明了，不用巧安排。相伴著春風歸去來。歸去來。大道無歸，無來無去是真實。

了心之法不費力。不費力。不費力氣，不增不減，現成的終透。了無生，證會的不費力，佛滿天。雪華飛，本來面目包天合地。末後拈花，誰得知。誰得知。末後拈花，心花開了便到家。裏外無遮攔，神鬼都驚怕。佛巧手難描畫。本來面目，絲毫都不掛人。

法雙忘，便到家，便到家。到了家鄉，十方世界都風光。迷人全不識，左右是家鄉。佛。裏外露堂堂，絲橫自在，兩物都一樣。鐵牛無影，放毫光，放毫光。大道無光，無明無暗細參詳。是必休恁慢，細嚼囫圇佛。着力猛向前，參透無為，雪山成一片。五湖四海，水連天，水連天。天地根源，說起根源本無邊。天地未曾有，虛空早在先。佛。透地亦通天，包裹虛空，法身無邊岸。穿山透海，大覺仙，大覺仙。尋着神仙，口含虛空妙靈丹。夫子留禮法，老君治皮囊。佛。佛祖留苦難，三教歸一，虛空不斷。萬法歸一，成一片，成一片。三教一身，分別眾生無投奔。禮法是夫子，四大是老君。佛。受苦起佛心。三教歸一，上全無性。難描難畫，一箇空，一箇空。虛空為根，天地乾坤虛空生。法身無邊際，裏外都穿通。佛。萬法虛空生，拿住虛空，纔得三昧定。一法遍來，萬法通，萬法通。誰知虛空，四大神州虛空生。迷人全不識，說話是真空。佛。裏外不透風，火燒箭竿，木山打不動。誰知虛空，不壞身，不壞身。嬰兒見娘，誰知虛空大法王。說破無生話，無當是爺娘。佛。左右都逢圓，水歸大海，本來成一片。清淨虛空，體無邊，體無邊。無邊無際，萬法歸一是自己。一根生萬物，萬般盡歸一。佛。行走不曾離，穿心透骨，迷人全不識。一是萬般，萬是一，萬是一。穿心透骨，天地乾坤，虛空裏走行。走便為小，不動是根由。佛。葛條從根搜，守定根本，萬法都無有。

誰知根本，無路由，無路由。根本無邊，穿海透山無遮攔。包裹天和地，法身無邊岸。佛。男女都相連。上方下方，本來一般般。迷人不識，闖萬山，闖萬山。千山萬水，不動虛空包天地。世界空生治，三教全不濟。佛。天地空生的，五穀田苗，春秋空生治。誰知道虛空，是根基，是根基。說起根本，包天裹地，一箇空穿透。山和地，男女都穿通。佛。裏外一箇空，穿心透骨，本來是真空。絲毫不掛，總是箇空，總是箇空。不動不搖，四維上下空包着。通身都穿遍，虛空不動搖。佛。裏外都穿着，絲毫不掛，入萬門開了。守定心王，無價寶，無價寶。好箇寶貝，不增不滅現成的無有。成佛意，為人全不是。佛。本來無說處，不着工夫，終不到微妙處。不費工夫，了生死，了生死。成佛成仙，有成有壞生死輩。不增又不滅，不動是根源。佛。妙法甚難終，雪裏埋火，水底晒衣喪人。

法雙忘。無聖戀，無罣戀。知道根基。行住坐臥妙歡喜。精細往前進，呆的往後退。佛。生死眼前的，大限到來無做啞牙鬼。冥陰司，誰救你，誰救你。豬羊野鹿，魚鱉蟻螂，迷人做。脫生蚊蠅去，禽鳥無人救。佛。人身怎能勾，六道輪迴壓住難翻身。一念失人身，萬劫休，萬劫休。瞞心昧己，仗惡貫高全不濟。狡猾瞞心地，昧心是愚痴。佛。英雄是呆的。不肯喫齋每日瞞心地。瞞心眾生，佛也皺眉，佛也皺眉。無我無你，無人無佛說不的。本來全無性，無說是根基。佛。說着不真實，譚乾大海，將筆寫不的無說無價，是根基，是根基。本無一物，會的不難，不會用工夫。終透西來意，滋味純甘露。佛。妙法無染由，不着工夫，一世榮來透。榮透妙法，不費工夫，不費工夫。縱橫自在，堂堂大道無聖得。行住並坐臥，會的不妨礙。佛。蕩然得自在。踏破鐵鞋，走殺了，無處買。

會的不難，歸去來，歸去來。無來無去，守定心王滿太虛。天明自然覺，生死連根除。佛。心王滿太虛。心是諸佛，諸佛是清虛。萬法歸心，心歸一，心歸一。自在逍遙，堂堂大道無絲毫秤錘。元古來鐵人不知道。佛。蕩然得逍遙，虛空不動，守定自安樂。思量家鄉，上九霄，上九霄。自在安穩，眼觀般般不留心。自己難描畫，萬般是灰塵。佛。滿空是香風，千變萬化。本性佛受用緣。毫不掛，伴吾身，伴吾身。自在逍遙，念佛無佛無絲毫。行住並坐臥，守定無價寶。佛。閒話都丟了。奉念真經，是非都忘却。勤勤持誦，上金橋，上金橋。自在縱橫，了心之法，箇空本來是淨土。守定有感應。佛。地動顯神通。守定心王，自然放光明。誰知道本性有大神通，有大神通。赴命歸根，歸命十方。二箇空，尋着三昧定。意馬元不動。佛。六賊有投降，早晨得法，晚晌便回程。不增不減，自現成，自親成。歸家紅蓮一十九首。紅蓮見生智慧，終透了好消息。本來紅蓮見照大地，通天徹地放光輝。念佛人要終禪，參禪休恁慢，來尋是終明白了不用難。本來的是蓮花，紅蓮見是自家。本來神通難描畫，悟門開了便到家。

悟了元是佛。本來的天生就不增不減。無新舊，自家人元是佛。自家人神通大千，定了無罣礙，絲毫不掛。觀自在，念彌陀佛，歸去來。今日纔認的我，好光明，休錯過。趁着光明，菩薩離生死，笑呵呵。邊快樂觀自在，一去了再來。

神通無邊際，護法不曾離，保佑無災。穩便回彌陀佛，除煩發慈悲。本來的是寶貝，神通無邊際，通天徹地放光輝。萬兩黃金買不的。無量劫來受苦惱，好光明都迷了。我今纔認的無價寶，用心常守着。本來難描畫，骷髏鬼仍不的他無邊。快樂難描畫，香風園迸要歸家。

十分的好家鄉，十方世界都風光。上方下方一般般，同聚一會再不散。本是一箇大法王，能變化男女相逢。琴絃樂同歌唱，聖境界無邊量。化現諸佛菩薩，箇箇難描畫。本是虛空能變化，骷髏鬼仍不的他。快樂難描畫，香風園迸要歸家。

本來能變化，變化諸佛菩薩。十方虛空是我家。一體同觀難描畫。滿心的休與他，可惜了深妙法。興心校妒，佛也怕。西方淨土不用他。滿心的小見人，仍不的上等人。蛆心校妒逞英雄，臨危之時墮沉淪。心只共一家，實丹本無差，不變財色兵。榮華絲毫不掛，要歸家。作禮而退。

Source Colophon

Base witness: Tianjin/NLC scan, 苦功悟道卷 一卷, author metadata 〔明〕羅清撰, Ming Zhengde 13 (1518) printed edition, 113-page scan from Tianjin Library / National Library of China, public-domain scan route on Wikimedia Commons.

Direct scan route: https://upload.wikimedia.org/wikipedia/commons/f/f7/NLC892-GBZX0301010023-247955_%E8%8B%A6%E5%8A%9F%E6%82%9F%E9%81%93%E5%8D%B7_%E4%B8%80%E5%8D%B7.pdf

Collation and navigation routes consulted: Wikisource 苦功悟道卷 and CText 五部六冊 route https://ctext.org/wiki.pl?chapter=351331&if=gb. These routes are useful witnesses, but they are not the base text for this Good Works page.

The scan cover reads 苦功悟道寶卷; the opening body running title reads 苦功悟道經; the first body sentence names 苦行悟道卷; the public route title used for shelfing is 苦功悟道卷.

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