T47n1985_鎮州臨濟慧照禪師語錄
大正藏第 47 冊 No. 1985 鎮州臨濟慧照禪師語錄
No. 1985
臨濟慧照玄公大宗師語錄序
曹溪派列，淘涌而流注無窮；南嶽岐分，巍峨而聯綿不盡。云仍曼衍，枝葉滋榮，非止蔭覆人天，抑亦光揚祖道。無說之說，須知意不在言；無聞之聞，果信言非有意。此皆理極無喻之道，緒餘影響者也。故臨濟祖師以正法眼明涅槃心，興大智大慈、運大機大用，棒頭喝下剿絕凡情，電掣星馳卒難構副，豈容擬議？那許追思！非唯雞過新羅，欲使鳳趨霄漢，不留朕跡，透脫玄關，令三界迷徒歸一真實際，天下英流莫不仰瞻，為一宗之祖，理當然也。今總統雪堂禪師乃臨濟十八代孫，河北江南遍尋是錄，偶至餘杭得獲是本，如貧得寶、似暗得燈，踴躍歡呼，不勝感激，遂舍長財，繡梓流通，俵施諸剎，此一端奇事，寔千載難逢。咦！擲地金聲聞四海，定知珠玉價難酬。元貞二年歲次丁未，大都報恩禪寺住持嗣祖，林泉老人從倫盥手焚香謹序。
臨濟慧照玄公大宗師語錄序
薄伽梵「正法眼藏涅槃妙心」付摩訶迦葉，是為第一祖。逮二十八祖菩提達磨提十方三世諸佛密印而來震旦，是時中國始知佛法有教外別傳、不立文字、直指人心、見性成佛。厥後優缽羅花於時出現
【現代漢語翻譯】 現代漢語譯本： 《大正藏》第四十七冊，第一九八五號，《鎮州臨濟慧照禪師語錄》
第一九八五號
臨濟慧照玄公大宗師語錄序
曹溪一派，如淘洗般涌出，其流注無窮無盡；南嶽一脈，巍峨聳立，綿延不絕。子孫繁衍，枝繁葉茂，不僅庇廕人天，也光大了祖師的道統。無說之說，須知其意不在言語；無聞之聞，確實相信言語並非有意而為。這些都是道理極致而無法比喻的道，是其緒餘和影響。所以臨濟祖師以正法眼藏（zhèng fǎ yǎn zàng，指佛法的精髓）和涅槃妙心（niè pán miào xīn，指寂靜解脫的境界），興起大智大慈，運用大機大用，用棒喝來剿滅凡夫的情感，如電光石火般迅速，難以捉摸，豈容猜測議論？又怎能容許追思？這不僅是雞飛過新羅（xīn luó，古代朝鮮國名），而是要讓鳳凰飛向天空，不留下任何痕跡，透脫玄關（xuán guān，指修行的關鍵），令三界（sān jiè，指欲界、色界、無色界）的迷惑之人迴歸一真實際（yī zhēn shí jì，指真實的境界），天下英才無不仰慕，成為一宗之祖，這是理所當然的。如今總統雪堂禪師是臨濟的第十八代孫，在河北江南各地尋訪此書，偶然在餘杭得到此版本，如同貧窮的人得到寶藏，黑暗中得到明燈，歡欣鼓舞，感激不已，於是捐出大量錢財，進行雕版印刷流通，分發到各個寺廟，這真是一件奇事，實在是千年難遇。咦！擲地有聲，其名傳遍四海，定知珠玉價值難以估量。元貞二年，歲次丁未，大都報恩禪寺住持嗣祖，林泉老人從倫沐手焚香，恭敬作序。
臨濟慧照玄公大宗師語錄序
薄伽梵（bó qié fàn，指佛）將『正法眼藏涅槃妙心』傳付給摩訶迦葉（mó hē jiā yè，釋迦牟尼佛的大弟子之一），這是為第一祖。到第二十八祖菩提達磨（pú tí dá mó，即達摩祖師）帶著十方三世諸佛的密印來到震旦（zhèn dàn，中國的古稱），這時中國才知道佛法有教外別傳（jiào wài bié chuán，指不通過經典文字的傳承）、不立文字（bù lì wén zì，指不依賴文字的傳達）、直指人心（zhí zhǐ rén xīn，指直接揭示人的本心）、見性成佛（jiàn xìng chéng fó，指認識本性即可成佛）的說法。此後，優缽羅花（yōu bō luó huā，一種珍稀的花）應時出現。
【English Translation】 English version: The Taisho Tripitaka, Volume 47, No. 1985, The Recorded Sayings of Zen Master Linji Huizhao of Zhenzhou
No. 1985
Preface to the Recorded Sayings of Grand Master Linji Huizhao Xuangong
The Caoqi lineage, like a surging torrent, flows endlessly; the Nanyue branch, towering and continuous. Descendants flourish, branches and leaves thrive, not only sheltering humans and devas but also glorifying the ancestral way. 'Speech without speaking'—one must know that the meaning is not in words; 'hearing without hearing'—truly believe that words are not intentional. These are all the ultimate, incomparable paths, the remaining influences. Therefore, Zen Master Linji, with the 'treasury of the true Dharma eye' (zhèng fǎ yǎn zàng, the essence of Buddhism) and the 'wondrous mind of Nirvana' (niè pán miào xīn, the state of serene liberation), aroused great wisdom and compassion, employing great opportunities and functions, using blows and shouts to eradicate mundane emotions, as swift as lightning, difficult to grasp, how can it be speculated or discussed? How can it be allowed to reminisce? This is not merely a chicken flying over Silla (xīn luó, an ancient Korean kingdom), but to make the phoenix soar into the sky, leaving no traces, penetrating the mysterious gate (xuán guān, the key to practice), causing the deluded beings of the three realms (sān jiè, the desire realm, form realm, and formless realm) to return to the one true reality (yī zhēn shí jì, the realm of truth), all the heroes of the world look up to him, as the ancestor of a sect, it is only natural. Now, Abbot Xuetang is the eighteenth-generation descendant of Linji, searching for this record throughout Hebei and Jiangnan, and accidentally obtained this version in Yuhang, like a poor man obtaining treasure, like a lamp in the dark, jumping for joy, filled with gratitude, and then donated a large amount of wealth to carve and print it for circulation, distributing it to various temples, this is truly a miraculous event, truly rare in a thousand years. Alas! A golden sound thrown to the ground is heard throughout the four seas, surely the price of jade is difficult to repay. In the second year of Yuanzhen, the year of Dingwei, the abbot of Baoen Zen Temple in Dadu, succeeding the ancestor, Linquan Old Man Conglun, washed his hands and burned incense, respectfully wrote this preface.
Preface to the Recorded Sayings of Grand Master Linji Huizhao Xuangong
The Bhagavan (bó qié fàn, referring to the Buddha) entrusted the 'Treasury of the True Dharma Eye, the Wondrous Mind of Nirvana' to Mahakasyapa (mó hē jiā yè, one of Shakyamuni Buddha's great disciples), who became the First Ancestor. By the time of the Twenty-eighth Ancestor Bodhidharma (pú tí dá mó, i.e., the Patriarch Bodhidharma), who brought the secret seal of the Buddhas of the ten directions and three times to Zhendan (zhèn dàn, an ancient name for China), China then knew that Buddhism had a 'separate transmission outside the teachings' (jiào wài bié chuán, transmission not through scriptures), 'not establishing words' (bù lì wén zì, transmission not relying on words), 'directly pointing to the human mind' (zhí zhǐ rén xīn, directly revealing the mind), and 'seeing one's nature and becoming a Buddha' (jiàn xìng chéng fó, realizing one's nature leads to Buddhahood). Thereafter, the Udumbara flower (yōu bō luó huā, a rare flower) appeared in due time.
，芬芳馥郁，一華五葉，香風匝地、寶色照天，各放無量光明，輝映大千世界。
其中一大苾芻，為一大事因緣依棲黃檗山中，三度參請，三度被打，後向高安灘頭大愚老師處始全印證。平生用金剛王寶劍，逢凡殺凡、逢聖殺聖，風行草偃，號令八方，如雪色象王；如金毛師子踞地哮吼，狐貍、野干心破腦裂，百獸見之，無不股慄；如驚濤險崖，壁立萬仞，使途中之人其行次且不敢舉足下足，惟恐喪身失命，雖老子鉗槌者，見之無不汗下。
若夫三玄三要奪境奪人，金章玉句如風檣陣馬、如迅雷奔霆，凌轢波濤，穿穴險固，破碎陣敵，天回地轉，七縱八橫，幾於截斷眾流，四海學徒莫不望風披靡。故門庭峻峭，孤硬難入，蓋妙用功夫不在文字、不離文字，盡大地作一隻眼者乃能識之，末後將正法眼藏卻向瞎驢邊滅卻。
師之出處具載《傳燈》等錄，茲不復贅。自興化獎公而下，子孫云仍最為蕃衍盛大，多大根器人，冠映河嶽，騰耀古今，在在處處法席叢林，化俗談真，重規疊矩，出廣長舌相為人開堂演法——如慈明圓公、瑯瑯覺公，皆大法王人天師也。
今雪堂大禪師，臨濟十八代嫡孫、瑯瑯第十世的派，王臣尊禮，緇素嚮慕，是亦僧中之龍象爾。不忘祖師恩德，每恨臨濟一言一句、一棒一
【現代漢語翻譯】 現代漢語譯本：芬芳馥郁，一華五葉（比喻禪宗一脈相承），香風瀰漫大地，寶光照耀天空，各自放出無量的光明，輝映著整個大千世界。 其中有一位大苾芻（比丘，指僧人），因為一件重要的事情因緣而住在黃檗山中，三次參拜請教，三次都被打，後來在高安灘頭大愚老師那裡才完全得到印證。他平生使用金剛王寶劍（比喻智慧），遇到凡夫就殺掉凡夫，遇到聖人就殺掉聖人（比喻破除執著），像風吹過草地一樣，草都倒伏，號令四面八方，像雪白的象王一樣；又像金色的獅子踞地怒吼，狐貍、野干嚇得心破腦裂，各種野獸見到他，沒有不戰慄的；又像驚濤駭浪、險峻的懸崖，壁立萬仞，使路途中的人行動猶豫，不敢輕易抬腳下腳，唯恐喪身失命，即使是老子這樣精通權謀的人，見到他也不禁汗流浹背。 至於三玄三要（禪宗術語，指禪宗的精髓），奪境奪人（指破除一切外在和內在的執著），精妙的語句像疾風中的戰船、如迅雷閃電，衝破波濤，穿透險固，摧毀敵陣，天翻地覆，縱橫馳騁，幾乎截斷了所有的河流，四海的學徒沒有不望風披靡的。所以他的門庭高峻陡峭，孤傲剛硬難以進入，因為妙用功夫不在文字上，也不離開文字，只有將整個大地作為一隻眼睛的人才能認識他，最後將正法眼藏（佛法的精髓）卻在瞎驢（比喻愚昧的人）面前滅掉。 這位禪師的出身來歷詳細記載在《傳燈錄》等書中，這裡不再贅述。自從興化獎公（臨濟宗僧人）以下，子孫後代最為繁衍興盛，多有大根器的人，他們的名聲光耀山河，照耀古今，到處都是他們的法席叢林，教化世俗，談論真理，遵循舊規，樹立新矩，伸出廣長舌相（佛的特徵之一，比喻善於說法）為人開堂演法——如慈明圓公（禪宗僧人）、瑯瑯覺公（禪宗僧人），都是大法王人天師（偉大的佛法導師）啊。 如今雪堂大禪師，是臨濟宗第十八代嫡孫、瑯瑯覺公第十世的傳人，王侯大臣都尊敬禮待他，僧俗兩界都仰慕他，這也是僧人中的龍象（比喻傑出的人才）啊。他不忘記祖師的恩德，常常遺憾臨濟祖師的一言一句、一棒一喝……
【English Translation】 English version: Fragrant and rich, 'one flower with five leaves' (a metaphor for the successive transmission of Zen Buddhism), fragrant breezes pervade the earth, and precious light illuminates the sky, each emitting immeasurable light, shining upon the entire great chiliocosm. Among them, a great Bhikshu (monk) dwelt in Mount Huangbo due to a significant karmic connection. He sought instruction three times and was struck three times. Later, at Dayu's place on the Gaoan beach, he finally received complete confirmation. Throughout his life, he wielded the Vajra King's precious sword (a metaphor for wisdom), slaying the mundane when encountering the mundane, and slaying the sacred when encountering the sacred (a metaphor for eliminating attachments). Like wind passing through grass, the grass bends; he commanded all directions, like a snow-white elephant king; like a golden lion roaring on the ground, foxes and jackals were terrified to the point of their minds and brains shattering. All beasts trembled at the sight of him; like terrifying waves and perilous cliffs, standing tall and steep, causing travelers to hesitate, afraid to lift or lower their feet, lest they lose their lives. Even Lao Tzu (founder of Taoism), skilled in strategy, would sweat upon seeing him. As for the 'Three Mysteries and Three Essentials' (Zen terms referring to the essence of Zen), 'seizing the environment and seizing the person' (referring to eliminating all external and internal attachments), exquisite phrases are like warships in a gale, like swift thunder and lightning, breaking through waves, penetrating perilous strongholds, destroying enemy formations, turning heaven and earth upside down, moving horizontally and vertically, almost cutting off all streams. Disciples from all over the world were overwhelmed by his reputation. Therefore, his gate is steep and difficult to enter, because the wonderful function of practice is neither in words nor apart from words. Only those who take the entire earth as one eye can recognize him. In the end, he extinguishes the 'treasury of the true Dharma eye' (the essence of Buddhism) before a blind donkey (a metaphor for ignorant people). The master's origins are detailed in records such as the 'Transmission of the Lamp,' so I will not repeat them here. Since Xinghua Jiang Gong (a Zen monk of the Linji school), his descendants have been the most numerous and prosperous, with many people of great capacity, their names shining over mountains and rivers, illuminating the past and present. Everywhere there are their Dharma seats and monasteries, teaching the world, discussing the truth, following the old rules, establishing new standards, extending the 'broad and long tongue' (one of the Buddha's characteristics, a metaphor for skillful teaching) to open halls and expound the Dharma for people—such as Ciming Yuan Gong (a Zen monk) and Langlang Jue Gong (a Zen monk), who are all great Dharma kings and teachers of humans and devas (great Buddhist teachers). Now, Great Zen Master Xuetang is the eighteenth-generation direct descendant of the Linji school and the tenth-generation successor of Langlang Jue Gong. Kings and ministers respect and honor him, and both monastics and laypeople admire him. He is also a 'dragon elephant' (a metaphor for outstanding talent) among monks. He does not forget the kindness of the ancestral teachers, and often regrets the words and actions of the Linji ancestral teacher, his shouts and blows...
喝、參承咨決、升堂入室語錄未大發明，刻梓流行，用廣禪林觀聽，仍求北山居士郭天錫為作序引。
嗚呼！雪堂老師行從上祖師難能之事，慎終追遠，知恩報恩則不無，將五百年風顛老漢吐下唾團，重新拈出供養。今代衲僧還肯咀嚼么？合浦還珠固為奇特，冷灰爆豆亦自不妨。
大德二年八月，前監察御史郭天錫焚香九拜書。
臨濟慧照玄公大宗師語錄序
竊以黃檗山高，便敢當頭捋虎；滹陀岸遠，亦能順水操舟。既露惡毒爪牙，仍顯慈悲手段，欄腮一掌，免煩著齒粘唇，劈肋三拳，可謂傾心吐膽。三玄在手，七事隨身，觸之則石裂崖崩、擬之則雷轟電掣。門庭孤峻，閫奧宏深，只可望崖，不可趣向。
茲者總統雪堂和尚，憫巴歌唱而和寡，嗟雪曲彈而應稀，語錄闕文，叢林罕見，遂旁求釋子而再起斯文，欲鏤板以廣流通，俾參玄而得受用，弘揚祖道，垂裕後昆。棒頭喝下須明石火電光，正案傍提要顧眉毛鼻孔，其他機緣備載前錄，不勞再舉。
噫！臨濟祖師六傳而至汾陽大宗師，汾陽下傑出六大尊者——曰慈明圓、曰瑯瑘覺。圓傳陽岐會，會傳白雲端，端傳五祖演，演傳佛果勤佛鑒、天目齊。佛果傳虎丘隆、大慧杲，虎丘隆傳應庵華，華傳密庵杰，杰傳松源岳，岳傳無德通
【現代漢語翻譯】 現代漢語譯本： 將未充分闡明的『喝』、『參承咨決』（請教參禪決疑）、『升堂入室』語錄，進行刻印刊行，以便在禪林中廣泛傳播，並請北山居士郭天錫為此作序引言。 唉！雪堂老師做了先輩祖師難以做到的事情，慎終追遠，知恩圖報，將五百年前瘋癲老漢吐出的唾沫（指禪語），重新拾起供養。如今的僧人還肯咀嚼嗎？合浦還珠固然奇特，冷灰爆豆也未嘗不可。 大德二年八月，前監察御史郭天錫焚香九拜書。 《臨濟慧照玄公大宗師語錄序》 我認為黃檗山高峻，所以敢於迎面捋虎鬚；滹沱河岸遙遠，也能順水行舟。既顯露出兇狠的爪牙，又展現出慈悲的手段，一巴掌打在臉頰上，免得費力地用牙齒啃咬嘴唇，劈頭蓋臉的三拳，可謂是傾心吐膽。三玄在手，七事隨身，觸碰它則石裂崖崩，比擬它則雷轟電掣。門庭孤高峻峭，內室深邃宏大，只可遠望，不可趨近。 如今雪堂和尚，哀嘆唱《巴人歌》的人少，嘆息彈奏《陽春白雪》的人稀少，語錄殘缺，叢林中罕見，於是四處尋求釋子來重振斯文，想要刻板印刷以廣為流傳，使參禪的人能夠從中受益，弘揚祖師之道，澤被後世子孫。棒喝之下須明白石火電光，正面提倡旁邊輔助要顧及眉毛鼻孔，其他的機緣都記載在前面的語錄中，不必再次贅述。 唉！臨濟祖師六傳到了汾陽大宗師，汾陽門下傑出了六大尊者——分別是慈明圓、瑯瑘覺。圓傳陽岐會，會傳白雲端，端傳五祖演，演傳佛果勤、佛鑒、天目齊。佛果傳虎丘隆、大慧杲，虎丘隆傳應庵華，華傳密庵杰，杰傳松源岳，岳傳無德通。
【English Translation】 English version: To have the records of 'shout', 'consultation and decision' (seeking advice on Chan practice and resolving doubts), and 'ascending the hall and entering the room', which have not been fully elucidated, engraved and published for wide dissemination in the Chan monasteries, and to request the recluse Guo Tianxi of Beishan to write a preface. Alas! Teacher Xuetang has done what the ancestral masters found difficult, being careful to the end and pursuing the distant past, knowing gratitude and repaying kindness, by picking up and offering the spittle (referring to Chan sayings) spat out by the mad old man of five hundred years ago. Are the monks of today still willing to chew on it? Finding a pearl in Hepu is certainly extraordinary, but beans popping in cold ashes are also not to be dismissed. In the eighth month of the second year of Dade, the former Supervising Censor Guo Tianxi wrote this after burning incense and bowing nine times. Preface to the Record of the Great Master Linji Huizhao Xuangong I believe that Mount Huangbo is high, so one dares to stroke the tiger's whiskers head-on; the shore of the Hutuo River is far, so one can also sail with the current. While revealing fierce claws and teeth, it also displays compassionate means. A slap on the cheek avoids the trouble of gnawing on the lips with teeth; three punches to the ribs can be said to be pouring out one's heart and soul. The Three Mysteries are in hand, and the Seven Matters are with you. Touching it causes rocks to split and cliffs to collapse; comparing it is like thunder and lightning. The gate is solitary and steep, and the inner chambers are deep and vast, only to be viewed from afar, not to be approached. Now, Abbot Xuetang, lamenting that few sing the 'Ba Song' and sighing that few play the 'Snow Song', with incomplete records and rare sightings in the monasteries, seeks out disciples of the Buddha to revive this culture, desiring to carve it on woodblocks for wide circulation, so that those who practice Chan can benefit from it, promote the ancestral way, and benefit future generations. Under the stick and shout, one must understand the spark of flint and lightning; in positive advocacy and side support, one must consider the eyebrows and nose. Other opportunities are recorded in the previous records, so there is no need to repeat them. Alas! From Master Linji, six generations passed to the Great Master Fenyang, and from Fenyang emerged six great venerable ones—namely, Ciming Yuan and Langye Jue. Yuan transmitted to Yangqi Hui, Hui transmitted to Baiyun Duan, Duan transmitted to Wuzu Yan, Yan transmitted to Foguo Qin, Fojian, and Tianmu Qi. Foguo transmitted to Huqiu Long and Dahui Gao, Huqiu Long transmitted to Ying'an Hua, Hua transmitted to Mianjie, Jie transmitted to Songyuan Yue, and Yue transmitted to Wude Tong.
，通傳虛舟度，度傳徑山虎巖伏。天目齊傳汝州和，和傳竹林寶，寶傳竹林安，安傳竹林海，海傳慶壽璋。白澗一歸云宣，宣傳平山亮，白澗一傳沖虛昉、懶牧歸。慶壽璋傳海云大宗師竹林彝，彝傳龍華惠。海云傳可庵朗、龍宮玉、頤庵儇，可庵傳太傅劉文貞公、慶壽滿，龍宮玉傳大名海、頤庵傳慶壽安。
瑯瑘覺傳泐潭月，月傳毗陵真，真傳白水白，白傳天寧黨，黨傳慈照純，純傳鄭州寶，寶傳竹林藏、慶壽亨、少林鑒。慶壽亨傳東平汴、大原昭，少林鑒傳法王通，通傳安閑覺，覺傳南京智、西庵赟，南京智傳壽峰湛，西庵赟傳雪堂仁——雪堂乃臨濟十八世孫也。莫不門庭孤峻，機辯縱橫，俱是克家子孫，燈燈續焰直至如今，可謂源清流長，此之謂也。
雪堂禪師乃吾三世祖，囑子為序，率爾書之，腦後見腮、頂門具眼者大發一笑，開泰退堂。襲祖第二十世孫五峰普秀齋沐焚香拜書。
鎮州臨濟慧照禪師語錄序
延康殿學士金紫光祿大夫真定府路安撫使兼馬步軍都總管兼知成德軍府事 馬防撰
黃檗山頭曾遭痛棒，大愚肋下方解筑拳。饒舌老婆、尿床鬼子，這風顛漢再捋虎鬚。巖谷栽松，後人標榜，钁頭斸地，幾被活埋。肯個後生，驀口自摑，辭焚機案，坐斷舌頭。不是河南，便歸
【現代漢語翻譯】 現代漢語譯本：通傳虛舟度，度傳徑山虎巖伏。天目齊傳汝州和，和傳竹林寶，寶傳竹林安，安傳竹林海，海傳慶壽璋。白澗一歸云宣，宣傳平山亮，白澗一傳沖虛昉、懶牧歸。慶壽璋傳海云大宗師竹林彝，彝傳龍華惠。海云傳可庵朗、龍宮玉、頤庵儇，可庵傳太傅劉文貞公、慶壽滿，龍宮玉傳大名海、頤庵傳慶壽安。
瑯瑘覺傳泐潭月，月傳毗陵真，真傳白水白，白傳天寧黨，黨傳慈照純，純傳鄭州寶，寶傳竹林藏、慶壽亨、少林鑒。慶壽亨傳東平汴、大原昭，少林鑒傳法王通，通傳安閑覺，覺傳南京智、西庵赟，南京智傳壽峰湛，西庵赟傳雪堂仁——雪堂（Xuetang）乃臨濟（Linji）十八世孫也。莫不門庭孤峻，機辯縱橫，俱是克家子孫，燈燈續焰直至如今，可謂源清流長，此之謂也。
雪堂（Xuetang）禪師乃吾三世祖，囑子為序，率爾書之，腦後見腮、頂門具眼者大發一笑，開泰退堂。襲祖第二十世孫五峰普秀齋沐焚香拜書。
鎮州臨濟慧照禪師語錄序
延康殿學士金紫光祿大夫真定府路安撫使兼馬步軍都總管兼知成德軍府事 馬防撰
黃檗（Huangbo）山頭曾遭痛棒，大愚（Dayu）肋下方解筑拳。饒舌老婆、尿床鬼子，這風顛漢再捋虎鬚。巖谷栽松，後人標榜，钁頭斸地，幾被活埋。肯個後生，驀口自摑，辭焚機案，坐斷舌頭。不是河南，便歸
【English Translation】 English version: Passed down through Xuzhou Du, Du passed it to Huyan Fu of Jingshan. Tianmu Qi passed it to Ruzhou He, He passed it to Zhulin Bao, Bao passed it to Zhulin An, An passed it to Zhulin Hai, Hai passed it to Qingshou Zhang. Baijian Yi passed it to Guiyun Xuan, Xuan passed it to Pingshan Liang, Baijian Yi also passed it to Chongxu Fang and Lanmu Gui. Qingshou Zhang passed it to Haiyun, the great master Zhulin Yi, Yi passed it to Longhua Hui. Haiyun passed it to Ke'an Lang, Longgong Yu, and Yi'an Xuan, Ke'an passed it to Grand Tutor Liu Wenzhen Gong and Qingshou Man, Longgong Yu passed it to Daming Hai, and Yi'an Xuan passed it to Qingshou An.
Langye Jue passed it to Letan Yue, Yue passed it to Piling Zhen, Zhen passed it to Baishui Bai, Bai passed it to Tianning Dang, Dang passed it to Cizhao Chun, Chun passed it to Zhengzhou Bao, Bao passed it to Zhulin Zang, Qingshou Heng, and Shaolin Jian. Qingshou Heng passed it to Dongping Bian and Dayuan Zhao, Shaolin Jian passed it to Dharma King Tong, Tong passed it to Anxian Jue, Jue passed it to Nanjing Zhi and Xi'an Yun, Nanjing Zhi passed it to Shoufeng Zhan, Xi'an Yun passed it to Xuetang Ren – Xuetang (Snow Hall) was the 18th generation descendant of Linji (Rinzai). All of them had lofty and stern family traditions, with quick wit and eloquence, all were capable descendants who carried on the family tradition, the lamps were continuously lit until now, it can be said that the source is clear and the stream is long, this is what it means.
Zen Master Xuetang (Snow Hall) was my third generation ancestor, he instructed his son to write a preface, so I wrote it hastily, those who can see the cheeks behind their heads and have eyes on the top of their heads will laugh heartily, Kaitai retired from the hall. Written respectfully after fasting and burning incense by Wufeng Puxiu, the twentieth generation descendant inheriting the ancestral tradition.
Preface to the Record of Zen Master Huizhao of Linji (Rinzai) in Zhenzhou
Written by Ma Fang, Academician of the Yenkang Hall, Grand Master of Gold and Purple, Pacification Commissioner of Zhending Prefecture, concurrently Commander-in-Chief of the Army and Navy, and concurrently Administrator of Chengde Military Prefecture
At the head of Mount Huangbo (Mount Obaku) he once suffered painful blows, only under the ribs of Dayu (Daigu) did he understand how to build a fist. A garrulous old woman, a bed-wetting child, this crazy Han once again strokes the tiger's whiskers. Planting pines in the rocks and valleys, later generations flaunt, digging the ground with a hoe, almost buried alive. A willing young man, slapping himself in the face, resigned from burning the desk, cutting off his tongue. If not from Henan, then return
河北，院臨古渡，運濟往來。把定要津，壁立萬仞，奪人奪境，陶鑄仙陀。三要三玄，鈐錘衲子，常在家舍，不離途中。無位真人，面門出入，兩堂齊喝，賓主歷然。照用同時，本無前後，菱花對像，虛谷傳聲。妙應無方，不留朕跡，拂衣南邁，戾止大名。興化師承，東堂迎侍，銅瓶鐵缽，掩室杜詞，松老云閑，曠然自適。面壁未幾，密付將終，正法誰傳？瞎驢邊滅。圓覺老演，今為流通，點撿將來，故無差舛，唯餘一喝，尚要商量，具眼禪流，冀無賺舉。宣和庚子中秋日謹序。
鎮州臨濟慧照禪師語錄
住三聖嗣法小師慧然集
府主王常侍與諸官請師升座，師上堂，云：「山僧今日事不獲已，曲順人情方登此座。若約祖宗門下稱揚大事，直是開口不得，無爾措足處。山僧此日以常侍堅請，那隱綱宗，還有作家戰將直下展陣開旗么？對眾證據看。」僧問：「如何是佛法大意？」師便喝，僧禮拜。師云：「這個師僧卻堪持論。」問師：「唱誰家曲？宗風嗣阿誰？」師云：「我在黃檗處，三度發問，三度被打。」僧擬議，師便喝，隨後打，云：「不可向虛空里釘橛去也。」有座主問：「三乘十二分教豈不是明佛性？」師云：「荒草不曾鋤。」主云：「佛豈賺人也？」師云：「佛在什麼處？」主無語。師
【現代漢語翻譯】 現代漢語譯本 河北，寺院坐落在古老的渡口旁，漕運濟渡往來頻繁。把守著重要的關口，像峭壁一樣聳立，奪取人和環境的優勢，培養造就仙陀（指僧人）。三要三玄（禪宗術語），用鈐錘（比喻禪師的教化手段）來錘鍊僧人，（僧人）常常在自己的住所，不離開修行的道路。無位真人（指不執著于任何地位的修行者），從面門出入（指心性的自由），兩堂僧眾一起大喝，賓主分明。照用同時（指體和用同時顯現），本來沒有先後，像菱花鏡照物，像空谷傳聲。妙用無方，不留下任何痕跡，拂袖向南而去，最終到達大名府。繼承興化禪師的師承，東堂僧人迎接侍奉，（生活簡樸）只有銅瓶鐵缽，閉門謝絕世俗言辭，像蒼老的松樹和悠閑的雲朵一樣，曠達而自在。面壁不久，（興化禪師）秘密地囑咐後事，正法將要傳給誰呢？（如果傳給不合格的人）就像瞎驢一樣自取滅亡。圓覺老演（指圓覺經的演說），現在得以流通，仔細檢查將來，一定不會有差錯，唯獨剩下那一喝，還需要商量，希望有眼力的禪者，不要錯誤地理解。（宣和庚子年中秋日謹序）
鎮州臨濟慧照禪師語錄
住在三聖寺嗣法的弟子慧然編輯
府主王常侍與各位官員請禪師升座，禪師上堂說法，說：『山僧我今天不得已，順應人情才登上這個座位。如果按照祖師的門下宣揚大事，真是開口不得，沒有你們插足的地方。山僧我今天因為常侍的堅決邀請，怎能隱瞞綱宗，有沒有能擔當的戰將直接展開陣勢，樹起旗幟呢？當著大家的面來證明看看。』有僧人問：『如何是佛法的大意？』禪師便喝一聲，僧人禮拜。禪師說：『這個僧人還算可以持論。』問禪師：『唱的是誰家的曲子？宗風繼承的是誰？』禪師說：『我在黃檗（指黃檗希運禪師）處，三次發問，三次被打。』僧人想要辯解，禪師便喝一聲，隨後打他，說：『不可向虛空里釘木樁啊。』有座主問：『三乘十二分教（佛教經書的分類）難道不是闡明佛性嗎？』禪師說：『荒草從來沒有鋤過。』座主說：『佛難道會欺騙人嗎？』禪師說：『佛在哪裡？』座主無話可說。禪師
【English Translation】 English version Hebei, the monastery is located beside an ancient ferry, with frequent transportation and crossings. Guarding the important pass, standing like a towering cliff, seizing the advantages of people and environment, cultivating and shaping the Xiantuo (referring to monks). The Three Essentials and Three Mysteries (Zen terms), using the Qianchui (a metaphor for the teaching methods of Zen masters) to temper monks, (monks) often stay in their own residences, without leaving the path of practice. The Non-Positioned True Person (referring to practitioners who are not attached to any position), enters and exits from the face gate (referring to the freedom of mind), the two halls of monks shout together, the host and guests are distinct. Illumination and function occur simultaneously (referring to the simultaneous manifestation of essence and function), originally without before and after, like a mirror reflecting objects, like an empty valley transmitting sound. Wonderful function is boundless, leaving no traces, brushing sleeves and heading south, finally arriving at Daming Prefecture. Inheriting the lineage of Zen Master Xinghua, the monks of the East Hall welcome and serve, (living a simple life) with only copper pots and iron bowls, closing the door and refusing worldly words, like old pine trees and leisurely clouds, broad-minded and at ease. Not long after facing the wall, (Zen Master Xinghua) secretly entrusted the affairs, to whom will the true Dharma be transmitted? (If it is transmitted to an unqualified person) it will be like a blind donkey destroying itself. The old lecture on Yuanjue (referring to the lecture on the Yuanjue Sutra), can now be circulated, carefully examine the future, there will be no errors, only the shout remains, which still needs to be discussed, hoping that discerning Zen practitioners will not misunderstand. (Respectfully prefaced on the Mid-Autumn Festival of the Gengzi year of Xuanhe).
The Recorded Sayings of Zen Master Huizhao of Linji in Zhenzhou
Compiled by Huiran, a disciple residing at Sansheng Temple and inheriting the Dharma
The Prefect Wang Changshi and the officials invited the Zen Master to ascend the seat. The Zen Master ascended the hall and said: 'I, this mountain monk, have no choice but to comply with human sentiments and ascend this seat today. If we were to proclaim great matters according to the lineage of the Patriarchs, it would truly be impossible to open our mouths, and there would be no place for you to intervene. Today, because of the Prefect's firm invitation, how can I conceal the fundamental principles? Are there any capable generals who can directly deploy their formations and raise their banners? Let's see the evidence before everyone.' A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen Master immediately shouted, and the monk bowed. The Zen Master said: 'This monk is still capable of holding discussions.' He asked the Zen Master: 'Whose tune are you singing? Whose lineage of the Dharma are you inheriting?' The Zen Master said: 'When I was with Huangbo (referring to Zen Master Huangbo Xiyun), I asked three times and was beaten three times.' The monk wanted to argue, the Zen Master immediately shouted, and then struck him, saying: 'You cannot drive a stake into the void.' A lecturer asked: 'Do the Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures) not elucidate the Buddha-nature?' The Zen Master said: 'The weeds have never been cleared.' The lecturer said: 'Would the Buddha deceive people?' The Zen Master said: 'Where is the Buddha?' The lecturer was speechless. The Zen Master
云：「對常侍前擬瞞老僧，速退速退，妨他別人諸問。」復云：「此日法筵為一大事故，更有問話者么？速致問來，爾才開口，早勿交涉也。何以如此？不見釋尊云：『法離文字，不屬因、不在緣故。』為爾信不及，所以今日葛藤恐滯常侍與諸官員，昧他佛性，不如且退。」喝一喝，云：「少信根人終無了日。久立珍重。」
師因一日到河府，府主王常侍請師升座。時麻谷出問：「大悲千手眼，那個是正眼？」師云：「大悲千手眼，那個是正眼？速道速道。」麻谷拽師下座，麻谷卻坐，師近前，云：「不審。」麻谷擬議，師亦拽麻谷下座，師卻坐，麻谷便出去，師便下座。
上堂云：「赤肉團上有一無位真人，常從汝等諸人面門出入，未證據者看看。」時有僧出問：「如何是無位真人？」師下禪床把住，云：「道道。」其僧擬議，師托開，云：「無位真人是什麼乾屎橛？」便歸方丈。
上堂，有僧出禮拜，師便喝。僧云：「老和尚莫探頭好。」師云：「爾道落在什麼處？」僧便喝。又有僧問：「如何是佛法大意？」師便喝，僧禮拜，師云：「爾道好喝也無？」僧云：「草賊大敗。」師云：「過在什麼處？」僧云：「再犯不容。」師便喝。是日，兩堂首座相見，同時下喝。僧問師：「還有賓主也無？
【現代漢語翻譯】 現代漢語譯本： 云：「想在常侍面前隱瞞老僧，快退下，快退下，妨礙其他人提問。」又說：「今日的法會是爲了一個重大事件，還有要提問的人嗎？快點提出來，你才開口，就已經不相干了。為什麼這樣說？沒看見釋尊說：『法離開了文字，不屬於因，也不在於緣故。』因為你們不相信，所以今天糾纏不清，恐怕會耽誤常侍和各位官員，矇蔽他們的佛性，不如暫且退下。」喝了一聲，說：「少信根的人終究沒有了悟之日。久站了，珍重。」
師父有一天到河府，府主王常侍請師父升座說法。當時麻谷（人名）出來問道：「大悲千手眼（觀音菩薩），哪個是正眼？」師父說：「大悲千手眼，哪個是正眼？快說快說。」麻谷把師父拉下座，麻谷自己坐上去，師父走上前，說：「不明白。」麻谷猶豫不決，師父也把麻谷拉下座，師父自己坐上去，麻谷就出去了，師父就下座了。
上堂說法時說：「赤肉團（指人的身體）上有一位無位真人（指人的本性），常常從你們每個人的面門（指眼睛）出入，還沒有證悟的人看看。」當時有個僧人出來問道：「如何是無位真人？」師父從禪床下來抓住他，說：「說，說。」那個僧人猶豫不決，師父推開他，說：「無位真人是什麼乾屎橛（比喻無用之物）？」就回方丈了。
上堂說法，有個僧人出來禮拜，師父就喝斥他。僧人說：「老和尚最好不要探頭探腦。」師父說：「你說落在什麼地方了？」僧人就喝斥。又有僧人問：「如何是佛法大意？」師父就喝斥，僧人禮拜，師父說：「你說這喝斥好不好？」僧人說：「草寇大敗。」師父說：「過錯在什麼地方？」僧人說：「再犯就不容了。」師父就喝斥。這天，兩堂的首座相見，同時喝斥。僧人問師父：「還有賓主之分嗎？」
【English Translation】 English version: Said: 'Intending to deceive the old monk before the Chamberlain, quickly retreat, quickly retreat, lest you hinder others' questions.' Further said: 'Today's Dharma assembly is for a great matter. Are there any more questioners? Quickly bring forth your questions. The moment you open your mouth, you are already irrelevant. Why is this so? Have you not seen Shakyamuni say: 'The Dharma is apart from words, not belonging to cause, nor existing in conditions.' Because you lack faith, today's entanglement may delay the Chamberlain and the officials, obscuring their Buddha-nature. It is better to retreat for now.' Gave a shout, saying: 'Those with little faith will never have a day of completion. Stand long, take care.'
One day, the Master arrived at He Prefecture. The Prefectural Lord, Chamberlain Wang, invited the Master to ascend the seat. At that time, Magu (name of a person) came forth and asked: 'The Great Compassionate One with a thousand hands and eyes (Avalokiteśvara), which is the true eye?' The Master said: 'The Great Compassionate One with a thousand hands and eyes, which is the true eye? Speak quickly, speak quickly.' Magu dragged the Master down from the seat and sat down himself. The Master approached and said: 'I do not understand.' Magu hesitated. The Master also dragged Magu down from the seat and sat down himself. Magu then left, and the Master then descended from the seat.
Ascending the hall, he said: 'Upon the red flesh mass (referring to the human body) there is a True Person of No Rank (referring to one's inherent nature), who constantly enters and exits from the faces (referring to the eyes) of you all. Those who have not yet realized, take a look.' At that time, a monk came forth and asked: 'What is the True Person of No Rank?' The Master descended from the meditation bed, grabbed him, and said: 'Speak, speak.' The monk hesitated. The Master pushed him away, saying: 'What is the True Person of No Rank? A dried-up turd (metaphor for something useless)?' Then he returned to his abbot's quarters.
Ascending the hall, a monk came forth and bowed. The Master immediately shouted. The monk said: 'Old Master, it is best not to poke your head around.' The Master said: 'Where do you say it falls?' The monk then shouted. Another monk asked: 'What is the great meaning of the Buddha-dharma?' The Master immediately shouted. The monk bowed. The Master said: 'Do you say the shout is good or not?' The monk said: 'The bandit army is utterly defeated.' The Master said: 'Where does the fault lie?' The monk said: 'No further offenses will be tolerated.' The Master then shouted. On that day, the two hall leaders met and simultaneously shouted. A monk asked the Master: 'Is there still guest and host?'
」師云：「賓主歷然。」師云：「大眾要會臨濟賓主句，問取堂中二首座。」便下座。
上堂，僧問：「如何是佛法大意？」師豎起拂子，僧便喝，師便打。又，僧問：「如何是佛法大意？」師亦豎起拂子，僧便喝，師亦喝。僧擬議，師便打。師乃云：「大眾！夫為法者，不避喪身失命。我二十年在黃檗先師處三度問佛法的的大意，三度蒙他賜杖，如蒿枝拂著相似。如今更思得一頓棒吃，誰人為我行得？」時有僧出衆云：「某甲行得。」師拈棒與他，其僧擬接，師便打。
上堂，僧問：「如何是劍刃上事？」師云：「禍事，禍事。」僧擬議，師便打。問：「只如石室行者，踏碓忘卻移腳，向什麼處去？」師云：「沒溺深泉。」師乃云：「但有來者不虧欠伊，總識伊來處。若與么來，恰似失卻；不與么來，無繩自縛。一切時中莫亂斟酌，會與不會都來是錯。分明與么道，一任天下人貶剝。久立珍重。」
上堂，云：「一人在孤峰頂上，無出身之路；一人在十字街頭，亦無向背。那個在前？那個在後？不作維摩詰、不作傅大士。珍重。」
上堂，云：「有一人論劫在途中不離家舍、有一人離家舍不在途中，那個合受人天供養？」便下座。
上堂，僧問：「如何是第一句？」師云：「三要印
【現代漢語翻譯】 現代漢語譯本： 師父說：『賓與主分明。』師父說：『各位想要領會臨濟宗賓主句的道理，去問問堂中兩位首座。』說完便下座。
上堂說法，有僧人問：『什麼是佛法的大意？』師父豎起拂塵，僧人便喝一聲，師父就打他。又，有僧人問：『什麼是佛法的大意？』師父也豎起拂塵，僧人便喝一聲，師父也喝一聲。僧人猶豫不決，師父便打他。師父於是說：『各位！作為求法的人，不應害怕喪身失命。我二十年在黃檗（Huangbo）先師處，三次問佛法的大意，三次蒙他賜予棒打，就像蒿枝拂過一樣。如今更想再挨一頓棒打，誰能替我挨這一頓？』當時有僧人從人群中走出說：『我能。』師父拿起棒子給他，那僧人剛要接，師父便打他。
上堂說法，有僧人問：『什麼是劍刃上的事？』師父說：『禍事，禍事。』僧人猶豫不決，師父便打他。問：『就像石室行者，舂米時忘記了挪動腳，他到哪裡去了？』師父說：『沉沒在深泉里。』師父於是說：『只要是來者，都不會虧待他，總能認出他的來處。如果這樣來，就像失去了什麼；不這樣來，就像沒有繩子自己捆綁自己。任何時候都不要胡亂猜測，會與不會都是錯的。』明明這樣說，任憑天下人批評指責。』長久站立，請珍重。』
上堂說法，說：『一人在孤峰頂上，沒有出身之路；一人在十字街頭，也沒有方向。哪個在前？哪個在後？不作維摩詰（Vimalakirti）、不作傅大士（Fu Dashi）。珍重。』
上堂說法，說：『有一個人歷經無數劫在途中，卻不曾離開家；有一個人離開了家，卻不在途中，哪一個才應該接受人天供養？』說完便下座。
上堂說法，有僧人問：『什麼是第一句？』師父說：『三要印。』
【English Translation】 English version: The Master said: 'Guest and host are distinct.' The Master said: 'If the assembly wants to understand the Linji (Linji) school's guest-host dynamic, go ask the two head monks in the hall.' Then he descended from his seat.
Ascending the hall, a monk asked: 'What is the great meaning of the Buddha-dharma?' The Master raised his whisk. The monk then shouted. The Master then struck him. Again, a monk asked: 'What is the great meaning of the Buddha-dharma?' The Master also raised his whisk. The monk then shouted. The Master also shouted. The monk hesitated. The Master then struck him. The Master then said: 'Everyone! Those who seek the Dharma should not fear losing their lives. For twenty years, at the place of my late teacher Huangbo (Huangbo), I asked three times about the great meaning of the Buddha-dharma, and three times I received blows from his staff, like artemisia brushing against me. Now I want to receive another beating. Who can do it for me?' At that time, a monk came forward from the assembly and said: 'I can.' The Master picked up the staff and gave it to him. As the monk was about to receive it, the Master struck him.
Ascending the hall, a monk asked: 'What is the matter on the sword's edge?' The Master said: 'Calamity, calamity.' The monk hesitated. The Master then struck him. He asked: 'Like the practitioner in the stone chamber, forgetting to move his feet while husking rice, where does he go?' The Master said: 'He drowns in a deep spring.' The Master then said: 'As long as there are those who come, they will not be shortchanged; they will always recognize where they come from. If they come in this way, it is as if they have lost something; if they do not come in this way, they bind themselves without ropes. At all times, do not recklessly speculate; whether you understand or not, it is all wrong.' Clearly saying it this way, I leave it to the world to criticize and denigrate. Standing for a long time, take care.'
Ascending the hall, he said: 'One person is on the summit of a solitary peak, with no way out; one person is at the crossroads, with no direction. Which one is in front? Which one is behind? Do not act like Vimalakirti (Vimalakirti), do not act like Fu Dashi (Fu Dashi). Take care.'
Ascending the hall, he said: 'There is one person who, through countless kalpas, is on the road but never leaves home; there is one person who leaves home but is not on the road. Which one deserves the offerings of humans and devas?' Then he descended from his seat.
Ascending the hall, a monk asked: 'What is the first phrase?' The Master said: 'The three essentials seal.'
開朱點側，未容擬議主賓分。」問：「如何是第二句？」師云：「妙解豈容無著問，漚和爭負截流機。」問：「如何是第三句？」師云：「看取棚頭弄傀儡，抽牽都來里有人。」師又云：「一句語須具三玄門，一玄門須具三要，有權、有用。汝等諸人作么生會？」下座。
師晚參示眾云：「有時奪人不奪境、有時奪境不奪人、有時人境俱奪、有時人境俱不奪。」時有僧問：「如何是奪人不奪境？」師云：「煦日發生鋪地錦，瓔孩垂髮白如絲。」僧云：「如何是奪境不奪人？」師云：「王令已行天下遍，將軍塞外絕煙塵。」僧云：「如何是人境兩俱奪？」師云：「並汾絕信，獨處一方。」僧云：「如何是人境俱不奪？」師云：「王登寶殿，野老謳歌。」師乃云：「今時學佛法者，且要求真正見解。若得真正見解，生死不染、去住自由，不要求殊勝，殊勝自至。道流！只如自古先德，皆有出人底路。如山僧指示人處，只要爾不受人惑，要用便用，更莫遲疑。如今學者不得，病在甚處？病在不自信處。爾若自信不及，即便忙忙地徇一切境轉，被他萬境回換，不得自由。爾若能歇得唸唸馳求心，便與祖佛不別。爾欲得識祖佛么？只爾面前聽法底。是學人信不及，便向外馳求。設求得者，皆是文字勝相，終不得他活祖意。
【現代漢語翻譯】 現代漢語譯本：『開朱點側，未容擬議主賓分。』問：『如何是第二句？』師云：『妙解豈容無著問，漚和爭負截流機。』問：『如何是第三句？』師云：『看取棚頭弄傀儡，抽牽都來里有人。』師又云：『一句語須具三玄門，一玄門須具三要，有權、有用。汝等諸人作么生會？』下座。
師晚參示眾云：『有時奪人不奪境、有時奪境不奪人、有時人境俱奪、有時人境俱不奪。』時有僧問：『如何是奪人不奪境？』師云：『煦日發生鋪地錦，瓔孩垂髮白如絲。』僧云：『如何是奪境不奪人？』師云：『王令已行天下遍，將軍塞外絕煙塵。』僧云：『如何是人境兩俱奪？』師云：『並汾（指并州和汾州）絕信，獨處一方。』僧云：『如何是人境俱不奪？』師云：『王登寶殿，野老謳歌。』師乃云：『今時學佛法者，且要求真正見解。若得真正見解，生死不染、去住自由，不要求殊勝，殊勝自至。道流！只如自古先德，皆有出人底路。如山僧指示人處，只要爾不受人惑，要用便用，更莫遲疑。如今學者不得，病在甚處？病在不自信處。爾若自信不及，即便忙忙地徇一切境轉，被他萬境回換，不得自由。爾若能歇得唸唸馳求心，便與祖佛不別。爾欲得識祖佛么？只爾面前聽法底。是學人信不及，便向外馳求。設求得者，皆是文字勝相，終不得他活祖意。
【English Translation】 English version: 'Opening the vermillion dot on the side, there's no room to discuss host and guest.' Asked: 'What is the second line?' The master said: 'Wonderful understanding allows no question of attachment; the bubble and harmony strive to cut off the flow.' Asked: 'What is the third line?' The master said: 'Look at the puppets being manipulated on the stage; all the pulling and drawing comes from someone inside.' The master also said: 'One sentence must contain three profound gates, and one profound gate must contain three essentials, with authority and function. How do you all understand this?' He then descended from the seat.
The master, during the evening assembly, instructed the congregation: 'Sometimes one seizes the person but not the environment, sometimes one seizes the environment but not the person, sometimes both person and environment are seized, and sometimes neither person nor environment is seized.' At that time, a monk asked: 'What is seizing the person but not the environment?' The master said: 'The warm sun generates brocade covering the ground; the infant's hanging hair is as white as silk.' The monk said: 'What is seizing the environment but not the person?' The master said: 'The king's decree has spread throughout the land; the general's frontier is devoid of smoke and dust.' The monk said: 'What is seizing both person and environment?' The master said: 'Communication is cut off in Bing and Fen (Bingzhou and Fenzhou), dwelling alone in one place.' The monk said: 'What is neither seizing person nor environment?' The master said: 'The king ascends the precious palace, and the old peasant sings praises.' The master then said: 'Those who study the Buddha-dharma these days should first seek genuine understanding. If you attain genuine understanding, you will not be tainted by birth and death, and you will be free to go and stay. Do not seek extraordinary things; extraordinary things will come of themselves. Followers of the Way! Just like the virtuous ones of ancient times, they all had a way to surpass others. As this mountain monk points out to people, the only thing you need is not to be deluded by others. Use it when you need it, and do not hesitate any longer. Where is the sickness of today's learners? The sickness lies in not having self-confidence. If you lack self-confidence, you will busily follow the turning of all environments, be transformed by the myriad environments, and not be free. If you can stop the mind that constantly seeks, you will be no different from the ancestral Buddhas. Do you want to recognize the ancestral Buddhas? It is the one in front of you listening to the Dharma. Because students lack faith, they seek outward. Even if they find something, it is all just the victorious appearance of words, and they will never attain the living intention of the ancestors.'
莫錯諸禪德，此時不遇，萬劫千生輪迴三界，徇好境掇去，驢牛肚裡生。道流！約山僧見處，與釋迦不別。今日多般用處，欠少什麼？六道神光未曾間歇，若能如是見得，只是一生無事人。大德！三界無安，猶如火宅，此不是爾久停住處。無常殺鬼一剎那間，不揀貴、賤、老、少。爾要與祖佛不別，但莫外求。爾一念心上清凈光，是爾屋裡法身佛；爾一念心上無分別光，是爾屋裡報身佛；爾一念心上無差別光，是爾屋裡化身佛。此三種身是爾即今目前聽法底人，只為不向外馳求，有此功用。據經論家取三種身為極則，約山僧見處不然，此三種身是名言、亦是三種依。古人云：『身依義立，土據體論。』法性身、法性土，明知是光影。大德！爾且識取弄光影底人是諸佛之本源，一切處是道流歸舍處。是爾四大色身不解說法聽法、脾胃肝膽不解說法聽法、虛空不解說法聽法，是什麼解說法聽法？是爾目前歷歷底、勿一個形段孤明，是這個解說法聽法。若如是見得，便與祖佛不別。但一切時中更莫間斷，觸目皆是，只為情生智隔想變體殊，所以輪迴三界受種種苦。若約山僧見處，無不甚深、無不解脫。道流！心法無形，通貫十方，在眼曰見、在耳曰聞、在鼻嗅香、在口談論、在手執捉、在足運奔。本是一精明，分為六和合。
【現代漢語翻譯】 現代漢語譯本： 各位禪德，不要弄錯了。如果此時不能覺悟，將會萬劫千生地在三界中輪迴，被對外境的喜好牽引，投生到驢或牛的肚子里。各位道友！依我來看，與釋迦（Śākyamuni，佛教創始人）沒有什麼不同。現在我們各種功用具備，還缺少什麼呢？六道（six realms of existence）的神光從未間斷。如果能這樣認識到，這一生就沒什麼可憂慮的了。各位大德！三界（three realms of existence）沒有安寧，就像火宅一樣，不是你們可以久留的地方。無常的殺鬼在一剎那間就會到來，不分貴賤老少。你們想要與祖師和佛沒有差別，只要不向外尋求。你們一念清凈的心光，就是你們家裡的法身佛（Dharmakāya，法身）；你們一念心中沒有分別的光，就是你們家裡的報身佛（Saṃbhogakāya，報身）；你們一念心中沒有差別的光，就是你們家裡的化身佛（Nirmāṇakāya，化身）。這三種身就是你們現在正在聽法的這個人，只因爲不向外馳求，才有這樣的功用。經論家認為這三種身是最高的境界，依我來看卻不是這樣。這三種身只是名言，也是三種依靠。古人說：『身依義而立，土據體而論。』法性身（Dharmakāya，法身）、法性土（Dharmadhātu，法界），明明知道是光影。各位大德！你們且認識那個弄光影的人，他才是諸佛的本源，一切處都是道友的歸宿。是你們四大（four elements）色身不能說法聽法，脾胃肝膽不能說法聽法，虛空不能說法聽法，是什麼在說法聽法呢？是你們目前清清楚楚的、沒有一個固定形狀的孤明，是這個在說法聽法。如果能這樣認識到，就與祖師和佛沒有差別。只要在一切時候都不要間斷，觸目所及都是。只因爲情念產生，智慧被隔斷，想法改變，本體變得不同，所以才在三界中輪迴，遭受種種痛苦。依我來看，沒有什麼不是甚深的，沒有什麼不是解脫的。各位道友！心法沒有形狀，貫通十方，在眼中叫做見，在耳中叫做聞，在鼻中嗅香，在口中談論，在手中執持，在足下奔走。本來是一個精明，分為六和合（six aggregates）。
【English Translation】 English version: Distinguished Chan practitioners, do not be mistaken. If you do not encounter this moment, you will be reborn in the three realms (triloka) for myriad kalpas (aeons), drawn away by your fondness for external circumstances, and be born in the bellies of donkeys and oxen. Fellow Daoists! As I see it, there is no difference between you and Śākyamuni (the founder of Buddhism). Today, we have all kinds of functions; what is lacking? The divine light of the six realms (six realms of existence) has never ceased. If you can see it in this way, then you will have nothing to worry about in this life. Virtuous ones! The three realms (triloka) are without peace, like a burning house; this is not a place for you to stay for long. The impermanent killing ghost will arrive in an instant, not distinguishing between the noble, the lowly, the old, and the young. If you want to be no different from the ancestral teachers and Buddhas, just do not seek externally. The pure light of your one thought is the Dharmakāya Buddha (Dharmakāya, the body of the Dharma) in your house; the light of non-discrimination in your one thought is the Saṃbhogakāya Buddha (Saṃbhogakāya, the body of bliss) in your house; the light of non-differentiation in your one thought is the Nirmāṇakāya Buddha (Nirmāṇakāya, the body of transformation) in your house. These three bodies are the very person who is listening to the Dharma right now, just because you do not seek externally, you have this function. According to the scholars of scriptures and treatises, these three bodies are the ultimate, but as I see it, it is not so. These three bodies are merely names and words, and also three kinds of reliance. The ancients said: 'The body is established based on meaning, and the land is discussed based on substance.' The Dharmakāya (Dharmakāya, the body of the Dharma) and the Dharmadhātu (Dharmadhātu, the realm of Dharma) are clearly known to be light and shadow. Virtuous ones! You should recognize the one who is playing with light and shadow; he is the source of all Buddhas, and every place is the home to which fellow Daoists return. It is not your four great elements (four elements) of the physical body that can explain the Dharma and listen to the Dharma, nor can the spleen, stomach, liver, and gallbladder explain the Dharma and listen to the Dharma, nor can emptiness explain the Dharma and listen to the Dharma. What is it that explains the Dharma and listens to the Dharma? It is the clear and distinct, solitary brightness without a fixed form right before your eyes; it is this that explains the Dharma and listens to the Dharma. If you can see it in this way, then you will be no different from the ancestral teachers and Buddhas. Just do not interrupt it at any time; everything you see is it. It is only because emotions arise, wisdom is obstructed, thoughts change, and the substance becomes different that you are reborn in the three realms (triloka) and suffer all kinds of pain. As I see it, there is nothing that is not profound, and nothing that is not liberation. Fellow Daoists! The Dharma of the mind is without form, pervading the ten directions. In the eye, it is called seeing; in the ear, it is called hearing; in the nose, it is smelling fragrance; in the mouth, it is talking; in the hand, it is grasping; in the foot, it is running. Originally, it is one essence of brightness, divided into the six aggregates (six aggregates).
一心既無，隨處解脫。山僧與么說，意在什麼處？只為道流一切馳求，心不能歇，上他古人閑機境。道流取山僧見處，坐斷報化佛頭，十地滿心猶如客作兒，等妙二覺擔枷鎖漢，羅漢、辟支猶如廁穢，菩提、涅槃如系驢橛。何以如此？只為道流不達三祇劫空，所以有此障礙。若是真正道人，終不如是，但能隨緣消舊業，任運著衣裳，要行即行、要坐即坐，無一念心希求佛果。緣何如此？古人云：『若欲作業求佛，佛是生死大兆。』大德！時光可惜，只擬傍家波波地學禪、學道，認名、認句，求佛、求祖、求善知識，意度莫錯。道流！爾只有一個父母，更求何物？爾自返照看。古人云：『演若達多失卻頭，求心歇處即無事。』大德！且要平常莫作模樣，有一般不識好惡禿奴，便即見神、見鬼，指東劃西，好晴、好雨。如是之流盡須抵債，向閻老前吞熱鐵丸有日。好人家男女被這一般野狐精魅所著，便即捏怪瞎屢生！索飯錢有日在。」
師示眾云：「道流！切要求取真正見解，向天下橫行，免被這一般精魅惑亂。無事是貴人，但莫造作，只是平常。爾擬向外傍家求過覓腳手，錯了也。只擬求佛，佛是名句。爾還識馳求底么？三世十方佛祖出來也只為求法，如今參學道流也只為求法。得法始了，未得依前輪迴五道。云
【現代漢語翻譯】 現代漢語譯本： 如果你的心本來就不存在，那麼無論身在何處都能獲得解脫。山僧我這樣說，意圖在哪裡呢？只是因為修行人（道流）一切都在向外追逐，心無法停歇，被古人的閒言碎語所迷惑。修行人如果能達到山僧我的見地，就能斬斷報身佛和化身佛的頭顱，十地菩薩在他們眼中就像是打工仔，等覺菩薩和妙覺菩薩就像是帶著枷鎖的罪犯，阿羅漢和辟支佛就像是廁所里的污穢，菩提和涅槃就像是拴驢的木樁。為什麼會這樣說呢？只因爲修行人沒有領悟到經歷無數劫后一切皆空的道理，所以才會有這些障礙。如果是真正的修行人，絕對不會這樣，他們只是隨順因緣來消除過去的業力，順其自然地穿衣吃飯，想走就走，想坐就坐，沒有一絲一毫想要追求成佛的念頭。為什麼會這樣呢？古人說：『如果想要通過修行來求佛，那麼佛就是生死輪迴的巨大徵兆。』各位大德！時光寶貴，不要只是在別人家門口模仿著學禪、學道，執著于名相、語句，求佛、求祖、求善知識，不要弄錯了方向。修行人！你們只有一個父母，還要求什麼呢？你們自己反省看看。古人說：『演若達多（Yuanruo Duoduo，人名，以認錯頭顱的故事聞名）丟失了自己的頭，當他停止尋找時，問題就解決了。』各位大德！最重要的是保持平常心，不要裝模作樣。有一種不辨好壞的禿驢，動不動就說自己見到神、見到鬼，指手畫腳，說天氣好壞。像這樣的人最終都要償還債務，總有一天要在閻王面前吞下燒紅的鐵丸。好人家的男女被這些野狐精附身，就會胡說八道，瞎編亂造！總有一天要討飯錢的。
師父向大眾開示說：『修行人！一定要追求真正的見解，這樣才能在天下自由行走，避免被這些妖精迷惑。無事才是最可貴的，但不要人為造作，保持平常心就好。如果你們想要向外尋求幫助，那是錯誤的。如果你們只是想要求佛，佛也只是一個名相。你們認識那個追逐的心嗎？過去、現在、未來十方諸佛出現也只是爲了求法，現在參學的修行人也只是爲了求法。得到法才算結束，沒有得到法依然在五道中輪迴。』
【English Translation】 English version: If the mind is originally non-existent, then liberation is found everywhere. What is the intention behind what this mountain monk says? It is only because practitioners (Daoliu) are chasing after everything externally, and their minds cannot rest, being misled by the idle states of mind of the ancients. If practitioners can attain the view of this mountain monk, they can sever the heads of the Reward Body Buddha (Baoshen Fo) and the Manifestation Body Buddha (Huashen Fo). The Bodhisattvas of the Ten Grounds are like hired laborers, the Bodhisattvas of Equal Enlightenment (Dengjue) and Wonderful Enlightenment (Miaojue) are like criminals wearing shackles, Arhats and Pratyekabuddhas are like filth in the toilet, and Bodhi and Nirvana are like stakes for tethering donkeys. Why do I say this? It is only because practitioners have not realized the emptiness of countless eons, and therefore have these obstacles. If they are true practitioners, they will never be like this. They simply follow conditions to eliminate old karma, naturally put on clothes and eat, walk when they want to walk, sit when they want to sit, without a single thought of desiring to attain Buddhahood. Why is this so? The ancients said: 'If you want to practice to seek Buddhahood, then Buddha is a great omen of birth and death.' Virtuous ones! Time is precious, do not just imitate Zen and the Way at others' homes, clinging to names and phrases, seeking Buddhas, seeking Patriarchs, seeking good teachers. Do not misunderstand the direction. Practitioners! You only have one set of parents, what else are you seeking? Reflect on yourselves. The ancients said: 'Yuanruo Duoduo (a person's name, famous for the story of mistaking his head) lost his head, and when he stopped searching, the problem was solved.' Virtuous ones! The most important thing is to maintain ordinariness, do not pretend. There are some bald donkeys who cannot distinguish good from bad, who immediately claim to see gods and ghosts, pointing east and west, saying whether the weather is good or bad. Such people will eventually have to repay their debts, and one day they will have to swallow hot iron balls before Yama (Yanluo, the King of Hell). The men and women of good families who are possessed by these fox spirits will talk nonsense and fabricate lies! There will be a day when they have to beg for food.
The Master instructed the assembly, saying: 'Practitioners! You must seek true understanding, so that you can walk freely in the world and avoid being confused by these demons. Being without affairs is most precious, but do not create anything artificially, just be ordinary. If you want to seek help externally, you are mistaken. If you only want to seek Buddhahood, Buddha is just a name. Do you recognize the mind that chases after things? The Buddhas of the past, present, and future in the ten directions appeared only to seek the Dharma, and the practitioners who are studying now are also seeking the Dharma. Only when you obtain the Dharma is it finished; if you do not obtain the Dharma, you will still be reborn in the five paths.'
何是法？法者是心法，心法無形，通貫十方，目前現用；人信不及，便乃認名認句，向文字中求意度佛法，天地懸殊。道流！山僧說法，說什麼法？說心地法，便能入凡、入聖，入凈、入穢，入真、入俗。要且不是爾真俗凡聖能與一切真俗凡聖安著名字，真俗凡聖與此人安著名字不得。道流！把得便用，更不著名字，號之為玄旨。山僧說法與天下人別，只如有個文殊、普賢出來，目前各現一身問法，才道咨和尚，我早辨了也。老僧穩坐，更有道流來相見時，我盡辨了也。何以如此？只為我見處別，外不取凡聖、內不住根本，見徹更不疑謬。」
師示眾云：「道流！佛法無用功處，只是平常無事——屙屎、送尿、著衣、吃飯、困來即臥……。愚人笑我，智乃知焉。古人云：『向外作工夫，總是癡頑漢。』爾且隨處作主，立處皆真，境來回換不得，縱有從來習氣、五無間業，自為解脫大海。今時學者總不識法，猶如觸鼻羊逢著物安在口裡，奴郎不辨、賓主不分，如是之流邪心入道，鬧處即入不得，名為真出家人，正是真俗家人。夫出家者，須辨得平常真正見解——辨佛、辨魔，辨真、辨偽，辨凡、辨聖……。若如是辨得，名真出家。若魔、佛不辨，正是出一家入一家，喚作造業眾生，未得名為真出家。只如今有一個
【現代漢語翻譯】 現代漢語譯本： 什麼是法？法就是心法，心法無形無相，貫穿十方，當下就能運用；人們不相信，就去執著于名相和語句，在文字中尋求佛法的意義，這和真正的佛法相差太遠了。各位！我（山僧）所說的法，是什麼法？是心地法，它能進入凡夫的境界，也能進入聖人的境界，能進入清凈的境界，也能進入污穢的境界，能進入真實的境界，也能進入世俗的境界。而且不是你們這些所謂的真、俗、凡、聖能夠給一切真、俗、凡、聖安立名字的，反而是真、俗、凡、聖無法給這個人安立名字。各位！領會了就運用，更不要執著于名相，這叫做玄妙的宗旨。我（山僧）說法和天下人不同，即使有文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行的象徵）出現，當下各現化一身來問法，剛說『請教和尚』，我早就辨別清楚了。我（老僧）穩穩地坐在這裡，更有修行人來相見時，我全部都能辨別清楚。為什麼這樣？只因爲我的見解不同，對外不執取凡聖，對內不住著于根本，徹底明瞭，更不會有任何懷疑和謬誤。
師父開示大眾說：『各位！佛法沒有需要特別用功的地方，只是平常無事——拉屎、撒尿、穿衣、吃飯、困了就睡覺……。愚蠢的人嘲笑我，有智慧的人才明白。古人說：『向外尋求功夫，都是愚癡頑固的人。』你們只要隨處做主，站立的地方都是真實的，外境來臨也無法動搖你，縱然有往昔的習氣、五無間業，也能自然成為解脫的大海。現在的學佛人都不認識法，就像觸鼻羊一樣，遇到東西就往嘴裡塞，分不清奴僕和主人、賓客和主人的關係，像這樣的人以邪心入道，在喧鬧的地方就無法進入，不能稱為真正的出家人，正是真正的世俗家人。所謂出家人，必須辨別清楚平常真正的見解——辨別佛（Buddha，覺悟者）、辨別魔（Mara，障礙者），辨別真、辨別偽，辨別凡、辨別聖……。如果能夠這樣辨別清楚，才叫做真正的出家。如果魔和佛都辨別不清，正是出了一個家又入了一個家，叫做造業的眾生，還不能稱為真正的出家。就像現在有一個……』
【English Translation】 English version: What is Dharma (法, the teachings of Buddha)? Dharma is the Dharma of the mind, the Dharma of the mind is formless, pervading the ten directions, and can be used immediately; people do not believe it, so they cling to names and sentences, seeking the meaning of the Buddha's teachings in words, which is vastly different. Fellow practitioners! What Dharma does this mountain monk speak of? He speaks of the Dharma of the mind-ground, which can enter the realm of the ordinary, enter the realm of the saintly, enter the realm of the pure, enter the realm of the defiled, enter the realm of the true, and enter the realm of the mundane. Moreover, it is not that you so-called true, mundane, ordinary, and saintly ones can affix names to all true, mundane, ordinary, and saintly ones; rather, the true, mundane, ordinary, and saintly ones cannot affix names to this person. Fellow practitioners! Grasp it and use it, and do not cling to names, and it is called the profound principle. This mountain monk's Dharma is different from that of the people of the world. Even if Manjusri (文殊, the Bodhisattva of wisdom) and Samantabhadra (普賢, the Bodhisattva of practice) were to appear, each manifesting a body to ask about the Dharma, as soon as they said 'Consult the Abbot,' I would have already discerned them. This old monk sits steadily, and when more practitioners come to see me, I will discern them all. Why is this so? It is only because my view is different, I do not take the ordinary or the saintly externally, nor do I dwell on the root internally, and having seen through it thoroughly, I have no more doubts or errors.
The Master instructed the assembly, saying: 'Fellow practitioners! There is no need to exert effort in the Buddha's Dharma, it is just ordinary and without incident—shitting, pissing, wearing clothes, eating rice, sleeping when tired.... Fools laugh at me, but the wise know. The ancients said: 'To exert effort externally is always the act of a foolish and stubborn person.' You should be the master everywhere, and where you stand is all true. The environment cannot change you, and even if there are habitual tendencies from the past, or the five uninterrupted karmas, they will naturally become the ocean of liberation. Today's students do not recognize the Dharma, like a sheep that touches things with its nose and puts them in its mouth, not distinguishing between servant and master, guest and host. Such people enter the Way with a crooked mind, and cannot enter into noisy places, and cannot be called true renunciates, but are truly worldly family members. Those who renounce the world must discern the ordinary and true view—distinguishing between Buddha (佛, the awakened one) and Mara (魔, the demon), distinguishing between true and false, distinguishing between ordinary and saintly.... If you can discern in this way, it is called true renunciation. If you cannot distinguish between Mara and Buddha, it is like leaving one family and entering another, called karma-creating beings, and cannot yet be called true renunciates. Just like now there is a...'
佛魔同體不分，如水乳合鵝王吃乳。如明眼道流，魔、佛俱打。爾若愛聖憎凡，生死海里浮沉。」
問：「如何是佛？魔？」師云：「爾一念心疑處是魔；爾若達得萬法無生，心如幻化，更無一塵、一法，處處清凈是佛。然佛與魔是染、凈二境，約山僧見處，無佛、無眾生，無古、無今，得者便得，不歷時節，無修、無證，無得、無失，一切時中更無別法。設有一法過此者，我說如夢、如化。山僧所說皆是。道流！即今目前孤明歷歷地聽者，此人處處不滯，通貫十方，三界自在，入一切境差別不能回換，一剎那間透入法界，逢佛說佛、逢祖說祖、逢羅漢說羅漢、逢餓鬼說餓鬼，向一切處游履國土教化眾生未曾離一念，隨處清凈，光透十方，萬法一如。道流！大丈夫兒今日方知本來無事，只為爾信不及，唸唸馳求，舍頭覓頭，自不能歇。如圓頓菩薩入法界現身，向凈土中厭凡忻聖，如此之流取捨，未忘染凈心在。如禪宗見解，又且不然，直是現今更無時節。山僧說處皆是一期藥病相治，總無實法。若如是見得，是真出家，日消萬兩黃金。道流！莫取次被諸方老師印破面門道，我解禪、解道，辯似懸河，皆是造地獄業。若是真正學道人，不求世間過，切急要求真正見解。若達真正見，解圓明方始了畢。」
問
【現代漢語翻譯】 現代漢語譯本：佛與魔本為一體，不應加以區分，如同水乳交融，又如鵝王只取乳汁。如同明眼的修行者，佛與魔都要一併捨棄。你若喜愛聖境而憎惡凡塵，便會在生死苦海中沉浮。
問：『什麼是佛？什麼是魔？』 師父說：『你一念之間產生懷疑的地方就是魔；你若通達萬法本無生滅，心如幻化，沒有一絲塵埃、一法可得，處處清凈就是佛。然而佛與魔是染污與清凈的兩種境界，依我看來，既無佛，也無眾生，無所謂過去，也無所謂現在，得悟者當下便得，不經歷時間，無需修行，無需證悟，無所得也無所失，一切時中再無其他法。假設有一法勝過此法，我說它如夢如幻。我所說的都是真理。修行者們！就是現在此刻孤明朗照、清清楚楚地聽法的這個人，此人處處不滯留，通達十方，在三界中自在無礙，進入任何境界都不會被改變，在一剎那間就能透入法界，遇到佛就說佛法，遇到祖師就說祖師的教誨，遇到羅漢就說羅漢的修行，遇到餓鬼就說餓鬼的苦楚，在任何地方遊歷國土教化眾生，從未離開過當下這一念，隨處都是清凈，光明照耀十方，萬法歸於一如。修行者們！大丈夫今天才知道本來就沒事，只因爲你們信心不足，唸唸向外馳求，捨棄頭顱去尋找頭顱，自己不能停止。如同圓頓菩薩進入法界示現身形，在凈土中厭惡凡俗而欣求聖境，像這樣取捨，還是沒有忘記染凈之心。如同禪宗的見解，又不是這樣，直接就是現在，沒有其他時間。我所說的一切都是針對不同時期眾生的不同病癥而設的藥方，總沒有實在的法。如果能這樣理解，才是真正出家，每天都能消耗萬兩黃金。修行者們！不要隨便被各地的老師印破面門說，我懂得禪，懂得道，辯才如懸河，這些都是造地獄的業。如果是真正學道的人，不求世間的過失，迫切地要求真正的見解。如果達到真正的見解，見解圓滿光明，才能最終了結。』
問：
【English Translation】 English version: 'Buddha and Mara are of the same entity, inseparable, like water and milk blended, or like the swan-king drinking only the milk. Like a clear-eyed Daoist, both Mara and Buddha should be struck down. If you love the sacred and hate the mundane, you will float and sink in the sea of birth and death.'
Question: 'What is Buddha? What is Mara?' The Master said: 'Where your mind has a moment of doubt, that is Mara; if you realize that all dharmas are without origination, your mind is like an illusion, without a single speck of dust or a single dharma, everywhere is pure, that is Buddha. However, Buddha and Mara are two realms of defilement and purity. From my perspective, there is no Buddha, no sentient beings, no past, no present. Those who attain, attain immediately, without going through time, without cultivation, without realization, without gain or loss. At all times, there is no other dharma. If there is a dharma that surpasses this, I say it is like a dream, like an illusion. All that I say is true. Daoists! The one who is listening right now, clearly and distinctly, is not attached to anything, penetrates the ten directions, is free in the three realms, cannot be changed by any circumstance, penetrates the Dharma Realm in an instant, speaks of Buddha when encountering Buddha, speaks of Patriarchs when encountering Patriarchs, speaks of Arhats when encountering Arhats, speaks of hungry ghosts when encountering hungry ghosts, travels through lands and teaches sentient beings without ever leaving a single thought, is pure everywhere, light shines in all directions, all dharmas are one. Daoists! Great heroes only realize today that there is originally nothing to do, only because you lack faith, constantly seeking outwards, abandoning your head to look for your head, unable to stop yourselves. Like a Bodhisattva of perfect and sudden enlightenment entering the Dharma Realm and manifesting a body, disliking the mundane and desiring the sacred in the Pure Land, such people are still attached to the mind of defilement and purity. The view of Zen is not like this, it is directly the present moment, there is no other time. All that I say is a temporary medicine to cure illnesses, there is no real dharma. If you can see it this way, you are truly a renunciate, consuming ten thousand taels of gold every day. Daoists! Do not be easily deceived by teachers from various places who break your face and say, 'I understand Zen, I understand the Dao, my eloquence is like a waterfall,' all of this is creating the karma of hell. If you are a true student of the Dao, do not seek worldly faults, but urgently seek true understanding. If you attain true understanding, and your understanding is complete and bright, then you will finally be finished.'
Question:
：「如何是真正見解？」師云：「爾但一切入凡、入聖，入染、入凈，入諸佛國土、入彌勒樓閣、入毗盧遮那法界，處處皆現國土成、住、壞、空，佛出於世，轉大法輪，卻入涅槃，不見有去來相貌，求其生死了不可得，便入無生法界，處處游履國土，入華藏世界。盡見諸法空相，皆無實法，唯有聽法無依道人，是諸佛之母，所以佛從無依生。若悟無依，佛亦無得。若如是見得者，是真正見解。學人不了，為執名句，被他凡聖名礙，所以障其道眼不得分明。只如十二分教皆是表顯之說，學者不會，便向表顯名句上生解，皆是依倚落在因果，未免三界生死。爾若欲得生死去住脫著自由，即今識取聽法底人：無形、無相、無根、無本、無住處。活撥撥地，應是萬種施設，用處只是無處，所以覓著轉遠、求之轉乖，號之為秘密。道流！爾莫認著個夢幻伴子，遲晚中間便歸無常。爾向此世界中覓個什麼物作解脫，覓取一口飯吃補毳過時，且要訪尋知識，莫因循逐樂。光陰可惜，唸唸無常，粗則被地、水、火、風，細則被生、住、異、滅四相所逼。道流！今時且要識取四種無相境，免被境擺撲。」
問：「如何是四種無相境？」師云：「爾一念心疑，被地來礙；爾一念心愛，被水來溺；爾一念心嗔，被火來燒；爾一念心喜
【現代漢語翻譯】 現代漢語譯本： 『什麼是真正的見解？』 師父說：『你只要一切進入凡夫、進入聖人，進入污染、進入清凈，進入諸佛國土、進入彌勒樓閣（Maitreya's Pavilion，彌勒菩薩的住所）、進入毗盧遮那法界（Vairocana's Dharmadhatu，宇宙萬物的本體），處處都顯現國土的成、住、壞、空，佛陀出現於世，轉大法輪，然後進入涅槃，不見有來去相貌，尋求其生死卻不可得，便進入無生法界，處處遊歷國土，進入華藏世界（Lotus Treasury World，佛教宇宙觀中的一個世界）。完全見到諸法空相，都沒有實在的法，只有聽法而無所依傍的道人，是諸佛之母，所以佛從無所依傍而生。如果領悟無所依傍，佛也無所得。如果這樣見解，才是真正的見解。學人不能明白，因為執著于名句，被凡聖之名所障礙，所以遮蔽了道眼而不能分明。就像十二分教（Twelve Divisions of Teachings，佛教經典的十二種分類）都是表顯之說，學者不能領會，便在表顯名句上產生理解，都是依倚落在因果之中，不能免除三界生死。你如果想要生死去住脫著自由，現在就認識這個聽法的人：無形、無相、無根、無本、無住處。活潑潑地，應付萬種設施，用處只是無處，所以尋找它反而越遠、求之反而越不合，稱之為秘密。道友們！你們不要認著這個夢幻伴侶，遲早之間便歸於無常。你們向這個世界中尋找什麼東西作為解脫，尋找一口飯吃來補衣度日，且要訪尋知識，不要因循茍且貪圖享樂。光陰可惜，唸唸無常，粗略地說被地、水、火、風所逼迫，細微地說被生、住、異、滅四相所逼迫。道友們！現在且要認識四種無相境，免得被境界所擺佈。』
問：『什麼是四種無相境？』 師父說：『你一念心生疑，被地來障礙；你一念心生愛，被水來淹沒；你一念心生嗔，被火來焚燒；你一念心生喜
【English Translation】 English version: 『What is true understanding?』 The Master said, 『You only need to enter everything: entering the mundane, entering the sacred; entering defilement, entering purity; entering the Buddha lands, entering Maitreya's Pavilion (Maitreya's Pavilion, the residence of Bodhisattva Maitreya), entering Vairocana's Dharmadhatu (Vairocana's Dharmadhatu, the essence of all things in the universe). Everywhere, the formation, existence, decay, and emptiness of lands are manifested. Buddhas appear in the world, turn the great Dharma wheel, and then enter Nirvana, without seeing any appearance of coming or going. Seeking their birth and death is impossible, and then one enters the realm of non-birth, traveling through lands everywhere, entering the Lotus Treasury World (Lotus Treasury World, a world in Buddhist cosmology). Completely seeing the empty appearance of all dharmas, there are no real dharmas, only the Daoist who listens to the Dharma without reliance, is the mother of all Buddhas, so the Buddha is born from non-reliance. If you realize non-reliance, the Buddha also has nothing to gain. If you see it in this way, it is true understanding. Learners do not understand because they are attached to names and phrases, and are hindered by the names of the mundane and the sacred, so they obscure their Dharma eyes and cannot see clearly. Just like the Twelve Divisions of Teachings (Twelve Divisions of Teachings, twelve categories of Buddhist scriptures) are all expressions, learners do not understand, and then generate understanding on the expressions of names and phrases, all relying on cause and effect, and cannot avoid the cycle of birth and death in the Three Realms. If you want to be free from birth and death, going and staying, taking off and putting on, recognize the person who is listening to the Dharma now: without form, without appearance, without root, without origin, without dwelling place. Lively and vibrant, responding to all kinds of facilities, the use is just nowhere, so seeking it turns farther away, seeking it turns more contrary, it is called a secret. Fellow Daoists! Do not recognize this dreamlike companion, sooner or later it will return to impermanence. What are you looking for in this world as liberation, looking for a mouthful of rice to eat to mend clothes and pass the time, and you should visit and seek knowledge, do not be lazy and greedy for pleasure. Time is precious, every thought is impermanent, roughly speaking, it is forced by earth, water, fire, and wind, and subtly speaking, it is forced by the four characteristics of birth, existence, change, and extinction. Fellow Daoists! Now you must recognize the four kinds of formless realms, so as not to be manipulated by the realms.』
Asked: 『What are the four kinds of formless realms?』 The Master said: 『If you have a moment of doubt, you will be hindered by the earth; if you have a moment of love, you will be drowned by the water; if you have a moment of anger, you will be burned by the fire; if you have a moment of joy
，被風來飄。若能如是辨得，不被境轉，處處用境，東涌西沒、南涌北沒、中涌邊沒、邊涌中沒，履水如地、履地如水。緣何如此？為達四大如夢如幻故。道流！爾只今聽法者，不是爾四大能用。爾四大若能如是見得，便乃去住自由。約山僧見處，勿嫌底法。爾若愛聖，聖者聖之名，有一般學人向五臺山里求文殊，早錯了也，五臺山無文殊。爾欲識文殊么？只爾目前用處，始終不異，處處不疑，此個是活文殊。爾一念心無差別光，處處總是真普賢。你一念心自能解縛，隨處解脫，此是觀音。三昧法互為主伴，出則一時出，一即三、三即一，如是解得，始好看教。」
師示眾云：「如今學道人且要自信，莫向外覓，總上他閑塵境，都不辨邪正。只如有祖、有佛，皆是教跡中事。有人拈起一句子語，或隱顯中出，便即疑生，照天、照地，傍家尋問，也大忙然。大丈夫兒莫只么論主、論賊，論是、論非，論色、論財，論說閒話過日。山僧此間不論僧俗，但有來者盡識得伊，任伊向甚處出來，但有聲名文句，皆是夢幻。卻見乘境底人是諸佛之玄旨，佛境不能自稱我是佛境，還是這個無依道人乘境出來。若有人出來問我求佛，我即應清凈境出；有人問我菩薩，我即應慈悲境出；有人問我菩提，我即應凈妙境出；有人問我涅
【現代漢語翻譯】 現代漢語譯本：像被風吹動一樣飄忽不定。如果能夠這樣辨別，就不會被外境所轉，而是處處運用外境。東邊涌現，西邊隱沒；南邊涌現，北邊隱沒；中間涌現，邊緣隱沒；邊緣涌現，中間隱沒。在水上行走如同在地上，在地上行走如同在水上。緣何如此？因為通達四大（地、水、火、風，構成物質世界的四種基本元素）如夢如幻的緣故。各位道友！現在聽法的你們，不是你們的四大能夠運用。你們的四大如果能夠這樣看透，便能來去自由。依山僧（指說話者自己）所見，不要嫌棄我說的法。你們如果喜愛聖人，要知道『聖』只是一個名稱。有一種學人到五臺山里去求文殊（智慧的象徵），早就錯了。五臺山沒有文殊。你們想認識文殊嗎？就是你們目前正在使用的，始終沒有改變，處處沒有懷疑的這個，就是活生生的文殊。你們一念心中沒有差別的光明，處處都是真普賢（大行愿的象徵）。你們一念心自然能夠解開束縛，隨處都能解脫，這就是觀音（慈悲的象徵）。三昧（專注的狀態）之法互相作為主伴，出現則一時出現，一即是三，三即是一，如果這樣理解，才算真正懂得了教義。
師父開示大眾說：『現在學道的人最重要的是要有自信，不要向外尋求，總是被那些虛妄的塵境所迷惑，不能辨別邪正。即使是有祖師、有佛，也都是教法中的事蹟。有人拿起一句經文，或者在隱晦或者顯明的地方出現，就立刻產生懷疑，到處探尋，向別人詢問，非常忙碌。大丈夫不要總是議論誰是主人、誰是賊，誰是對、誰是錯，誰貪戀美色、誰貪戀錢財，整天說些閑話打發日子。我這裡不論僧俗，只要有人來，我都能認識他，任他從什麼地方來。只要有聲名文句，都是夢幻。能夠運用外境的人，才是諸佛的玄妙旨意。佛境不能自己說『我是佛境』，還是這個無所依靠的道人運用外境顯現出來。如果有人來問我求佛，我就應以清凈境顯現；有人問我菩薩，我就應以慈悲境顯現；有人問我菩提（覺悟），我就應以凈妙境顯現；有人問我涅槃
【English Translation】 English version: Like being blown by the wind, drifting and unstable. If you can discern this, you will not be turned by external circumstances, but will use them everywhere. The east emerges, the west disappears; the south emerges, the north disappears; the center emerges, the edge disappears; the edge emerges, the center disappears. Walking on water is like walking on land, and walking on land is like walking on water. Why is this so? Because you have realized that the Four Great Elements (earth, water, fire, and wind, the four basic elements that constitute the material world) are like dreams and illusions. Fellow practitioners! Those of you who are listening to the Dharma now, it is not your Four Great Elements that are able to use. If your Four Great Elements can see through this, then you will be free to come and go. According to what I (the speaker) see, do not dislike the Dharma I speak. If you love sages, know that 'sage' is just a name. Some practitioners go to Mount Wutai to seek Manjushri (symbol of wisdom), but they are already mistaken. There is no Manjushri on Mount Wutai. Do you want to know Manjushri? It is just what you are using right now, which never changes from beginning to end, and you never doubt it anywhere. This is the living Manjushri. In your one thought, there is no difference in light, and everywhere is the true Samantabhadra (symbol of great vows). Your one thought can naturally untie the bonds, and you can be liberated everywhere. This is Avalokiteshvara (symbol of compassion). The Dharmas of Samadhi (state of concentration) are mutually the main companion, and when they appear, they appear at the same time. One is three, and three is one. If you understand it this way, then you truly understand the teachings.
The master addressed the assembly, saying: 'Now, the most important thing for those who are learning the Way is to have self-confidence, and not to seek externally. They are always confused by those false and illusory realms, and cannot distinguish between right and wrong. Even if there are patriarchs and Buddhas, they are all matters within the teachings. Someone picks up a sentence from a scripture, or it appears in a hidden or obvious place, and immediately doubts arise, searching everywhere, asking others, and being very busy. Great men should not always discuss who is the master and who is the thief, who is right and who is wrong, who is greedy for beauty and who is greedy for money, spending their days talking idle gossip. Here, I do not distinguish between monks and laypeople. As long as someone comes, I can recognize him, no matter where he comes from. As long as there are fame and literary phrases, they are all illusions. Those who can use external circumstances are the profound meaning of all Buddhas. The Buddha realm cannot say 'I am the Buddha realm' itself, but it is this homeless Taoist who uses external circumstances to appear. If someone comes to me asking for the Buddha, I will respond with a pure realm; if someone asks me for a Bodhisattva, I will respond with a compassionate realm; if someone asks me for Bodhi (enlightenment), I will respond with a pure and wonderful realm; if someone asks me for Nirvana
槃，我即應寂靜境出。境即萬般差別，人即不別，所以應物現形，如水中月。道流！爾若欲得如法，直須是大丈夫兒始得。若萎萎隨隨地，則不得也。夫如㽄嗄(上音西，下所嫁切)之器不堪貯醍醐。如大器者，直要不受人惑，隨處作主，立處皆真，但有來者皆不得受。爾一念疑即魔入心，如菩薩疑時，生死魔得便。但能息念，更莫外求，物來則照。爾但信現今用底，一個事也無。爾一念心生三界，隨緣被境分為六塵。你如今應用處欠少什麼？一剎那間便入凈、入穢，入彌勒樓閣、入三眼國土，處處游履，唯見空名。」
問：「如何是三眼國土？」師云：「我共你入凈妙國土中，著清凈衣，說法身佛；又入無差別國土中，著無差別衣，說報身佛；又入解脫國土中，著光明衣，說化身佛。此三眼國土皆是依變，約經論家取法身為根本，報、化二身為用。山僧見處，法身即不解說法。所以，古人云：『身依義立，土據體論。』法性身、法性土，明知是建立之法依通國土，空拳黃葉用誑小兒，蒺藜夌刺枯骨上覓什麼汁？心外無法，內亦不可得，求什麼物？爾諸方言：『道有修、有證。』莫錯，設有修得者，皆是生死業。爾言六度萬行齊修，我見皆是造業。求佛、求法，即是造地獄業；求菩薩亦是造業；看經、看教亦是
【現代漢語翻譯】 現代漢語譯本 『槃』（涅槃，佛教術語，指解脫生死的狀態），我應當從寂靜的境界中出來。境界就是萬般的差別，人卻沒有差別，所以能應物而顯現各種形態，就像水中的月亮一樣。各位修道的人！你們如果想要得到真正的佛法，就必須是大丈夫才行。如果萎靡不振、隨波逐流，那就得不到。就像破損的器皿，不能用來盛放醍醐（比喻佛法）。像大器一樣的人，就要不被人迷惑，隨處都能做主，所站之處皆是真實。只要有人來，都不要接受。你一念懷疑，魔就會進入你的內心。就像菩薩產生懷疑時，生死之魔就會得逞。只要能夠停止妄念，不要向外尋求，事物來了就照見它的本質。你們只要相信現在正在使用的這個，其實什麼事也沒有。你一念心生，就產生了三界（佛教宇宙觀），隨著因緣被境界分為六塵（色、聲、香、味、觸、法）。你現在應用的地方缺少什麼呢？一剎那間就能進入清凈的境界、進入污穢的境界，進入彌勒菩薩的樓閣、進入三眼國土，處處遊歷，所見到的都只是空名。 有人問：『什麼是三眼國土？』 師父說：『我和你進入清凈美妙的國土中，穿著清凈的衣服，說法身佛（佛的三身之一，代表真理的體現）；又進入沒有差別的國土中，穿著沒有差別的衣服，說報身佛（佛的三身之一，代表功德圓滿的體現）；又進入解脫的國土中，穿著光明的衣服，說化身佛（佛的三身之一，代表應化世間的體現）。這三眼國土都是依變而產生的，經論家認為法身是根本，報身和化身是作用。而我所見到的，法身並不能說法。所以，古人說：『身依義而立，土據體而論。』法性身、法性土，很明顯是建立的法依通國土，用空拳黃葉來欺騙小孩子，在蒺藜夌刺的枯骨上尋找什麼汁液呢？心外沒有法，內心也無法得到，還要求什麼東西呢？你們各處都說：『道有修、有證。』不要錯了，即使有人修成了，也都是生死的業。你們說六度萬行一起修行，我看來都是在造業。求佛、求法，就是在造地獄的業；求菩薩也是在造業；看經、看教也是在造業。
【English Translation】 English version 『Parinirvana』 (Nirvana, a Buddhist term referring to the state of liberation from birth and death), I should emerge from the realm of stillness. Realm is all kinds of differences, but people are not different, so it can manifest in various forms according to things, like the moon in the water. Fellow practitioners! If you want to obtain the true Dharma, you must be a great man. If you are weak and follow others, you will not get it. Like a broken vessel, it cannot be used to hold ghee (a metaphor for the Buddha's teachings). Like a great vessel, one must not be deceived by others, be the master everywhere, and every place one stands is true. As long as someone comes, do not accept them. If you have a moment of doubt, the demon will enter your heart. Just like when a Bodhisattva has doubts, the demon of birth and death will take advantage. As long as you can stop the wandering thoughts, do not seek externally, and when things come, illuminate their essence. You only need to believe in what you are using now, and there is actually nothing at all. With one thought, you create the Three Realms (Buddhist cosmology), and with conditions, you are divided into the Six Dusts (form, sound, smell, taste, touch, dharma) by the realm. What are you lacking in your current application? In an instant, you can enter the pure realm, enter the defiled realm, enter Maitreya's pavilion, enter the Three-Eyed Land, traveling everywhere, seeing only empty names. Someone asked: 『What is the Three-Eyed Land?』 The master said: 『I and you enter the pure and wonderful land, wearing pure clothes, and speak of the Dharmakaya Buddha (one of the three bodies of the Buddha, representing the embodiment of truth); then enter the land without difference, wearing clothes without difference, and speak of the Sambhogakaya Buddha (one of the three bodies of the Buddha, representing the embodiment of perfect merit); then enter the land of liberation, wearing bright clothes, and speak of the Nirmanakaya Buddha (one of the three bodies of the Buddha, representing the embodiment of transformation in the world). These Three-Eyed Lands are all produced by transformation. The sutra scholars believe that the Dharmakaya is the root, and the Sambhogakaya and Nirmanakaya are the functions. But what I see is that the Dharmakaya cannot speak the Dharma. Therefore, the ancients said: 『The body is established according to meaning, and the land is discussed according to the substance.』 The Dharmata body, the Dharmata land, it is clear that the established Dharma depends on the universal land, using empty fists and yellow leaves to deceive children, what juice are you looking for on the thorny bones of Tribulus terrestris? There is no Dharma outside the mind, and nothing can be obtained within the mind, what are you seeking? You all say: 『The Dao has cultivation and realization.』 Don't be mistaken, even if someone cultivates it, it is all the karma of birth and death. You say that the Six Paramitas and Ten Thousand Practices are cultivated together, but I see that they are all creating karma. Seeking the Buddha and seeking the Dharma is creating the karma of hell; seeking the Bodhisattva is also creating karma; reading the sutras and reading the teachings is also creating karma.
造業。佛與祖師是無事人，所以有漏有為、無漏無為，為清凈業。有一般瞎禿子飽吃飯了，便坐禪觀行，把捉念漏不令放起，厭喧求靜，是外道法。祖師云：『爾若住心看靜，舉心外照、攝心內澄、凝心入定，如是之流皆是造作。』是爾如今與么聽法底人作么生擬修他、證他、莊嚴他？渠且不是修底物、不是莊嚴得底物。若教他莊嚴，一切物即莊嚴得，爾且莫錯。道流！爾取這一般老師口裡語為是真道，是善知識不思議。『我是凡夫心，不敢測度他老宿。』瞎屢生！爾一生只作這個見解，辜負這一雙眼，冷噤噤地如凍凌上驢駒相似。『我不敢毀善知識，怕生口業。』道流！夫大善知識始敢毀佛毀祖、是非天下、排斥三藏教、罵辱諸小兒、向逆順中覓人，所以我於十二年中求一個業性，如芥子許不可得。若似新婦子禪師，便即怕趁出院，不與飯吃、不安不樂。自古先輩到處人不信，被遞出始知是貴。若到處人盡肯，堪作什麼？所以師子一吼，野干腦裂。道流！諸方說有道可修、有法可證。爾說證何法？修何道？爾今用處欠少什麼物？修補何處？後生小阿師不會，便即信這般野狐精魅，許他說事繫縛人，言道理行相應、護惜三業始得成佛，如此說者如春細雨。古人云：『路逢達道人，第一莫向道。』所以言：若人修道道不
行，萬般邪境競頭生，智劍出來無一物，明頭未顯暗頭明。所以，古人云：『平常心是道。』大德！覓什麼物？現今目前聽法無依道人歷歷地分明，未曾欠少。爾若欲得與祖佛不別，但如是見，不用疑誤。爾心心不異，名之活祖。心若有異，則性相別；心不異故，即性相不別。」
問：「如何是心心不異處？」師云：「爾擬問早異了也，性相各分，道流莫錯。世、出世諸法，皆無自性、亦無生性，但有空名，名字亦空。爾只么認他閑名為實，大錯了也。設有，皆是依變之境。有個菩提依、涅槃依、解脫依、三身依、境智依、菩薩依、佛依。爾向依變國土中覓什麼物？乃至三乘十二分教，皆是拭不凈故紙。佛是幻化身，祖是老比丘，爾還是娘生已否？爾若求佛，即被佛魔攝；爾若求祖，即被祖魔縛；爾若有求皆苦，不如無事。有一般禿比丘向學人道：『佛是究竟，於三大阿僧祇劫修行果滿方始成道。』道流！爾若道佛是究竟，緣什麼八十年後向拘尸羅城雙林樹間側臥而死去？佛今何在？明知與我生死不別。爾言三十二相、八十種好是佛，轉輪聖王應是如來，明知是幻化。古人云：『如來舉身相，為順世間情，恐人生斷見，權且立虛名。』假言三十二、八十也，空聲有身非覺體，無相乃真形。
「爾道佛有六
【現代漢語翻譯】 現代漢語譯本：好的，各種邪惡的境界競相產生，智慧之劍一出，便一無所有，明顯的道理尚未顯現，暗中的道理卻已明白。所以，古人說：『平常心就是道。』各位大德！你們在尋找什麼呢？現在眼前聽法的這個無所依傍的道人，清清楚楚地分明，未曾缺少什麼。你們如果想要和祖師、佛沒有差別，只要這樣見解，不用懷疑迷惑。你們的心心不異，就叫做活祖。心如果有所差異，那麼自性和現象就有所區別；心不異，所以自性和現象就沒有區別。
問：『如何是心心不異之處？』 師父說：『你剛想問就已經有差異了，自性和現象各自區分，修道的人不要搞錯了。世間、出世間的一切法，都沒有自性，也沒有生性，只有空洞的名號，名字也是空洞的。你們只是把這些虛假的名號當成真實的，那就大錯特錯了。即使有，也都是依附變化的境界。有所謂的菩提依、涅槃依、解脫依、三身依、境智依、菩薩依、佛依。你們在依附變化的國土中尋找什麼呢？乃至三乘十二分教，都是擦拭不乾淨的廢紙。佛是幻化之身，祖師是老比丘，你們還是娘生來的嗎？你們如果求佛，就會被佛魔所攝；你們如果求祖，就會被祖魔所縛；你們如果有所求，都會感到痛苦，不如無所求。有一種禿頭比丘對學人說：『佛是究竟，經過三大阿僧祇劫的修行，果報圓滿才能成道。』各位修道的人！你們如果說佛是究竟，為什麼八十年後在拘尸那迦城（Kushinagar）的雙林樹間側臥而死去？佛現在在哪裡？明明知道他和我的生死沒有什麼區別。你們說三十二相（thirty-two marks of excellence）、八十種好（eighty minor marks）是佛，那麼轉輪聖王（Chakravartin）也應該是如來，明明知道這是幻化。古人說：『如來舉身相，為順世間情，恐人生斷見，權且立虛名。』 假說有三十二相、八十種好，空洞的聲音有形體卻不是覺悟的本體，沒有形象才是真正的形態。
『你們說佛有六
【English Translation】 English version: Alright, all kinds of evil realms are vying to arise, but when the sword of wisdom comes out, there is nothing left. The obvious principle has not yet appeared, but the hidden principle is already clear. Therefore, the ancients said: 'Ordinary mind is the Way.' Great virtues! What are you seeking? The Dharma-listening Daoist right here and now is clearly and distinctly present, lacking nothing. If you want to be no different from the Patriarchs and Buddhas, just see it this way, without doubt or confusion. Your mind and mind not being different is called the Living Patriarch. If the mind is different, then the nature and phenomena are distinct; because the mind is not different, the nature and phenomena are not distinct.
Question: 'What is the place where mind and mind are not different?' The Master said: 'The moment you intended to ask, it was already different. Nature and phenomena are separately distinguished. Daoists, don't be mistaken. All dharmas of the world and beyond the world have no self-nature and no inherent nature, only empty names, and even the names are empty. You just take these idle names as real, which is a great mistake. Even if there are any, they are all dependent and changing realms. There are so-called Bodhi-dependence, Nirvana-dependence, Liberation-dependence, Three-Body-dependence, Realm-Wisdom-dependence, Bodhisattva-dependence, and Buddha-dependence. What are you seeking in these dependent and changing lands? Even the Three Vehicles and Twelve Divisions of Teachings are just dirty paper for wiping. The Buddha is an illusory body, the Patriarch is an old Bhikkhu (monk), were you born from your mother? If you seek the Buddha, you will be captured by the Buddha-demon; if you seek the Patriarch, you will be bound by the Patriarch-demon; if you seek anything, you will suffer. It is better to seek nothing. There are some bald Bhikkhus who tell students: 'The Buddha is the ultimate, and only after cultivating for three great Asamkhya kalpas (incalculable eons) will the fruition be complete and enlightenment attained.' Daoists! If you say the Buddha is the ultimate, why did he lie down and die between the twin Sala trees in Kushinagar (city in ancient India) after eighty years? Where is the Buddha now? It is clear that his birth and death are no different from mine. You say the thirty-two marks of excellence (thirty-two marks of excellence) and eighty minor marks (eighty minor marks) are the Buddha, then the Chakravartin (wheel-turning king) should also be a Tathagata (Thus Come One), clearly knowing that this is an illusion. The ancients said: 'The Tathagata's manifested body is to accord with worldly sentiments, fearing that people will have nihilistic views, so temporarily establish empty names.' Falsely speaking of thirty-two and eighty, empty sounds with form are not the body of enlightenment, formlessness is the true form.
'You say the Buddha has six
通是不可思議。一切諸天、神仙、阿修羅、大力鬼亦有神通，應是佛否？道流莫錯，只如阿修羅與天帝釋戰，戰敗領八萬四千眷屬入藕絲孔中藏。莫是聖否？如山僧所舉，皆是業通、依通。夫如佛六通者不然，入色界不被色惑、入聲界不被聲惑、入香界不被香惑、入味界不被味惑、入觸界不被觸惑、入法界不被法惑，所以達六種色、聲、香、味、觸、法皆是空相，不能繫縛。此無依道人，雖是五蘊漏質，便是地行神通。
「道流！真佛無形、真法無相，爾只么幻化上頭作模作樣，設求得者，皆是野狐精魅，並不是真佛，是外道見解。夫如真學道人，並不取佛、不取菩薩、羅漢、不取三界殊勝，迥無獨脫不與物拘，乾坤倒覆我更不疑，十方諸佛現前無一念心喜，三塗地獄頓現無一念心怖。緣何如此？我見諸法空相，變即有、不變即無，三界唯心、萬法唯識，所以夢幻空花何勞把捉？唯有道流目前現今聽法底人，入火不燒、入水不溺、入三塗地獄如遊園觀、入餓鬼畜生而不受報。緣何如此？無嫌底法。爾若愛聖憎凡，生死海里沉浮。煩惱由心故有，無心煩惱何拘？不勞分別取相，自然得道須臾。爾擬傍家波波地學得，於三祇劫中終歸生死，不如無事向叢林中床角頭交腳坐。
「道流！如諸方有學人來，主客相
【現代漢語翻譯】 現代漢語譯本：神通是不可思議的。一切諸天（各種天神）、神仙、阿修羅（一種好戰的神）、大力鬼也有神通，他們應該算是佛嗎？各位修道的人不要搞錯了，就像阿修羅與天帝釋（佛教中的一位天神）戰鬥，戰敗后帶領八萬四千眷屬藏入藕絲孔中。他們算是聖人嗎？像我所舉的這些例子，都是業報帶來的神通、依賴外力而有的神通。而佛的六神通就不是這樣，進入色界（充滿物質和感官的世界）不被色相迷惑，進入聲界（充滿聲音的世界）不被聲音迷惑，進入香界（充滿氣味的世界）不被氣味迷惑，進入味界（充滿味道的世界）不被味道迷惑，進入觸界（充滿觸覺的世界）不被觸覺迷惑，進入法界（充滿思想和概念的世界）不被思想和概念迷惑，所以通達六種色、聲、香、味、觸、法都是空相，不能束縛他。這種無所依賴的道人，雖然是五蘊（構成個體的五種要素：色、受、想、行、識）構成的有漏之身，便是能在地上自由行走的神通。 各位修道的人！真佛沒有固定的形體，真法沒有固定的相狀，你們只在幻化的事物上做樣子，如果求得的，都是野狐精怪，並不是真佛，那是外道的見解。真正的學道之人，不執著于佛，不執著于菩薩、羅漢，不執著於三界（欲界、色界、無色界）的殊勝，完全獨立解脫不被外物束縛，即使天地倒覆我也不懷疑，十方諸佛現在眼前也沒有一絲歡喜，三塗地獄（地獄、餓鬼、畜生）頓然顯現也沒有一絲恐懼。因為什麼如此？我見到諸法都是空相，變化了就顯現有，不變就沒有，三界唯心、萬法唯識，所以夢幻空花何必去抓取？只有各位現在正在聽法的道人，入火不燒、入水不溺、進入三塗地獄如同遊覽花園、進入餓鬼畜生道也不受惡報。因為什麼如此？因為沒有可憎可嫌的法。你們如果愛聖憎凡，就會在生死苦海里沉浮。煩惱由心而生，沒有了心，煩惱又如何能束縛你？不用費力去分別取相，自然很快就能得道。你們如果想依靠別人，波波地去學習，即使經過三祇劫（極長的時間單位）最終還是會回到生死輪迴，不如什麼事都不做，在叢林中床角邊盤腿而坐。 各位修道的人！如果各方有學人來，主客之間...
【English Translation】 English version: 'Supernatural powers are inconceivable. All the Devas (gods), immortals, Asuras (a race of warlike deities), and powerful ghosts also possess supernatural powers. Should they be considered Buddhas? Followers of the Way, do not be mistaken. Consider how the Asura fought with Indra (a deity in Buddhism), and after being defeated, led eighty-four thousand dependents to hide in the holes of lotus roots. Are they saints? The examples I have given are all karmic powers, or powers that rely on external forces. The six supernatural powers of a Buddha are not like this. Entering the realm of form (the world of matter and senses), one is not deluded by form; entering the realm of sound, one is not deluded by sound; entering the realm of smell, one is not deluded by smell; entering the realm of taste, one is not deluded by taste; entering the realm of touch, one is not deluded by touch; entering the realm of dharma (the realm of thoughts and concepts), one is not deluded by dharma. Therefore, one understands that the six forms, sounds, smells, tastes, touches, and dharmas are all empty appearances, unable to bind. This independent person of the Way, although composed of the five skandhas (the five aggregates that constitute an individual: form, sensation, perception, volition, and consciousness), is a supernatural power walking on the earth. Followers of the Way! The true Buddha has no fixed form, the true Dharma has no fixed appearance. You only create models and patterns on illusory things. If what you seek is obtained, they are all fox spirits and demons, not the true Buddha. That is the view of external paths. A true practitioner of the Way does not cling to the Buddha, does not cling to Bodhisattvas, Arhats, or the superiorities of the three realms (desire realm, form realm, formless realm). Completely independent and detached, not bound by things. Even if the universe were to collapse, I would not doubt. Even if all the Buddhas of the ten directions appeared before me, I would not have a single thought of joy. Even if the three evil paths (hell, hungry ghosts, animals) suddenly appeared, I would not have a single thought of fear. Why is this so? I see that all dharmas are empty appearances. When they change, they appear to exist; when they do not change, they do not exist. The three realms are only mind, all dharmas are only consciousness. So why bother grasping at dreams and illusory flowers? Only you, the followers of the Way who are currently listening to the Dharma, will not be burned by fire, will not drown in water, will enter the three evil paths as if strolling in a garden, and will not receive retribution in the realms of hungry ghosts and animals. Why is this so? Because there is no Dharma to dislike or hate. If you love the holy and hate the mundane, you will sink and float in the sea of birth and death. Afflictions arise from the mind; without the mind, how can afflictions bind you? Without effort to discriminate and grasp at appearances, you will naturally attain the Way quickly. If you try to learn from others, striving and striving, you will ultimately return to birth and death even after three kalpas (extremely long units of time). It is better to do nothing and sit cross-legged in the corner of your bed in the forest. Followers of the Way! If students come from various places, the host and guest...
見了，便有一句子語：『辨前頭善知識被學人拈出個機權語路，向善知識口角頭攛過，看爾識不識。爾若識得是境，把得便拋向坑子里。』學人便即尋常，然後便索善知識語，依前奪之。學人云：『上智哉，是大善知識。』即云：『爾大不識好惡。』如善知識把出個境塊子，向學人面前弄，前人辨得下下作主，不受境惑。善知識便即現半身，學人便喝。善知識又入一切差別語路中擺撲，學人云：『不識好惡老禿奴。』善知識嘆曰：『真正道流。』如諸方善知識不辨邪正，學人來問菩提涅槃三身境智，瞎老師便與他解說，被他學人罵著，便把棒打他，言：『無禮度。』自是爾善知識無眼，不得嗔他。有一般不識好惡禿奴，即指東劃西——好晴、好雨、好燈籠露柱——爾看眉毛有幾莖，這個具機緣學人不會，便即心狂。如是之流總是野狐精、魅、魍、魎，被他好學人嗌嗌微笑，言瞎老禿奴惑亂他天下人。「道流！出家兒且要學道，只如山僧往日曾向毗尼中留心，亦曾於經論尋討。後方知是濟世藥表顯之說，遂乃一時拋卻，即訪道參禪。后遇大善知識，方乃道眼分明，始識得天下。老和尚知其邪正，不是娘生下便會，還是體究練磨一朝自省。
「道流！爾欲得如法見解，但莫受人惑，向里向外逢著便殺——逢佛殺佛、
【現代漢語翻譯】 現代漢語譯本 見了，便有一句話說：『辨別前面的善知識（Kalyāṇa-mitra，指引人向善的良師益友）被學人拈出一個機敏權變的言語路數，向善知識的口角邊上逼過去，看你識不識。你如果識得那是外境，把握住了就把它拋到坑裡去。』學人便立即回覆平常狀態，然後便向善知識索要言語，依舊奪走它。學人說：『真是上等的智慧啊，是大善知識。』善知識就說：『你太不識好歹了。』如果善知識拿出一個外境的塊狀物，在學人面前擺弄，先前那人辨別得清清楚楚，當下就做了主，不受外境迷惑。善知識便立即顯現半個身子，學人便大喝一聲。善知識又進入一切差別性的言語路數中掙扎，學人說：『不識好歹的老禿奴。』善知識感嘆道：『真是個修行人。』像各地的善知識不辨別邪正，學人來問菩提（Bodhi，覺悟）、涅槃（Nirvāṇa，寂滅）、三身（Trikāya，佛的三種化身）境智，瞎了眼的老師便為他解說，被那學人罵著，便用棒子打他，說：『沒有禮貌。』這是你善知識沒有眼力，不要責怪他。有一種不識好歹的禿奴，就指東劃西——好晴天、好下雨、好燈籠露柱——你看眉毛有幾根，這種具備機緣的學人不會，便立即心神狂亂。像這樣的流派都是野狐精、魅、魍、魎，被那些好學的學人微微一笑，說瞎了眼的老禿奴迷惑擾亂天下人。「 修行人！出家人且要學道，就像我山僧往日曾經在毗尼（Vinaya，戒律）中留心，也曾經在經論中尋討。後來才知道那是濟世的藥方和表面的顯現之說，於是就一時拋棄，就去訪道參禪。後來遇到大善知識，才道眼分明，才認識了天下。老和尚知道什麼是邪什麼是正，不是娘生下來就會，還是通過身體力行、研究琢磨，有一天自己醒悟。 「修行人！你們想要得到如法的見解，只要不受人迷惑，向內向外遇到什麼就殺什麼——逢佛殺佛、
【English Translation】 English version Then, there is a saying: 'A discerning Kalyāṇa-mitra (virtuous friend) is challenged by a student who seizes upon a clever and expedient line of reasoning, pressing it upon the Kalyāṇa-mitra's lips, to see if he recognizes it. If you recognize it as an external object, grasp it and throw it into a pit.' The student then immediately returns to normalcy, and then demands words from the Kalyāṇa-mitra, taking them away as before. The student says: 'Truly superior wisdom, a great Kalyāṇa-mitra!' Then the Kalyāṇa-mitra says: 'You greatly fail to recognize good and evil.' If a Kalyāṇa-mitra presents a lump of external object, manipulating it before the student, the former person discerns it clearly, immediately taking control and not being deluded by the external object. The Kalyāṇa-mitra then immediately reveals half of his body, and the student shouts. The Kalyāṇa-mitra then enters into all differentiated lines of reasoning, struggling within them, and the student says: 'Old bald slave who does not recognize good and evil.' The Kalyāṇa-mitra sighs and says: 'Truly a follower of the Way.' Like the Kalyāṇa-mitras of various places who do not distinguish between right and wrong, when students come to ask about Bodhi (enlightenment), Nirvāṇa (liberation), and the Trikāya (three bodies of the Buddha) and wisdom, the blind teachers explain it to them, and are cursed by the students, who then beat them with sticks, saying: 'You have no manners.' This is because your Kalyāṇa-mitra has no eyes, do not blame him. There are some bald slaves who do not recognize good and evil, who point east and draw west—good sunny days, good rainy days, good lanterns and pillars—see how many hairs are on your eyebrows, this student with the right opportunity does not understand, and immediately goes mad. Such streams are all fox spirits, demons, goblins, and sprites, who are smiled at by the good students, who say that the blind old bald slaves confuse and mislead the people of the world. Followers of the Way! Those who have left home must study the Way, just as I, this mountain monk, once paid attention to the Vinaya (monastic rules), and also searched through the scriptures and treatises. Later, I realized that they were just remedies for saving the world and superficial expressions, so I abandoned them all at once, and went to seek the Way and practice Chan. Later, I met a great Kalyāṇa-mitra, and then my eyes of the Way became clear, and I began to recognize the world. The old monk knows what is evil and what is right, he was not born knowing it, but through practice and study, he awakened himself one day. Followers of the Way! If you want to obtain the right view, just do not be deceived by others, kill whatever you encounter inside and outside—if you meet the Buddha, kill the Buddha,
逢祖殺祖、逢羅漢殺羅漢、逢父母殺父母、逢親眷殺親眷——始得解脫。不與物拘，透脫自在，如諸方學道流未有不依物出來底。山僧向此間從頭打、手上出來手上打、口裡出來口裡打、眼裡出來眼裡打，未有一個獨脫出來底，皆是上他古人閑機境。山僧無一法與人，只是治病解縛。爾諸方道流試不依物出來，我要共爾商量。十年五歲並無一人，皆是依草、附葉、竹木、精靈、野狐精魅，向一切糞塊上亂咬瞎漢，枉消他十方信施，道我是出家兒，作如是見解，向爾道：『無佛、無法、無修、無證，只與么傍家擬求什麼物？』瞎漢頭上安頭，是爾欠少什麼。
「道流！是爾目前用底與祖佛不別，只么不信，便向外求。莫錯，向外無法、內亦不可得。爾取山僧口裡語，不如休歇無事去。已起者莫續、未起者不要放起，便勝爾十年行腳。約山僧見處無如許多般，只是平常著衣、吃飯、無事過時。爾諸方來者皆是有心求佛、求法、求解脫、求出離三界。癡人！爾要出三界，什麼處去？佛祖是賞系底名句。爾欲識三界么？不離爾今聽法底心地。爾一念心貪是欲界、爾一念心瞋是色界、爾一念心癡是無色界，是爾屋裡傢俱子。三界不自道：『我是三界。』還是，道流！目前靈靈地照燭萬般酌度世界底人與三界安名。大德！四
大色身是無常，乃至脾、胃、肝、膽、發、毛、爪、齒，唯見諸法空相。爾一念心歇得處，喚作菩提樹；爾一念心不能歇得處，喚作無明樹。無明無住處、無明無始終，爾若唸唸心歇不得，便上他無明樹，便入六道、四生、披毛、戴角；爾若歇得，便是清凈身界。爾一念不生，便是上菩提樹，三界神通變化意生化身，法喜禪悅身光自照，思衣羅綺千重、思食百味具足，更無橫病。菩提無住處，是故無得者。
「道流！大丈夫漢更疑個什麼？目前用處更是阿誰把得便用，莫著名字，號為玄旨，與么見得勿嫌底法。古人云：『心隨萬境轉，轉處實能幽，隨流認得性，無喜亦無憂。』道流！如禪宗見解死活循然，參學之人大鬚子細，如主客相見便有言論往來，或應物現形、或全體作用、或把機權喜怒、或現半身、或乘師子、或乘象王。如有真正學人便喝，先拈出一個膠盆子。善知識不辨是境，便上他境上作模作樣。學人便喝，前人不肯放。此是膏肓之病不堪醫，喚作客看主。或是善知識不拈出物，隨學人問處即奪。學人被奪抵死不放，此是主看客。或有學人應一個清凈境出善知識前，善知識辨得是境，把得拋向坑裡。學人言：『大好善知識。』即云：『咄哉，不識好惡。』學人便禮拜，此喚作主看主。或有學人披枷帶
【現代漢語翻譯】 現代漢語譯本： 這巨大的色身是無常的，乃至脾、胃、肝、膽、頭髮、毛髮、指甲、牙齒，所見的都只是諸法的空相。你一念心能夠停歇的地方，就叫做菩提樹（覺悟之樹）；你一念心不能停歇的地方，就叫做無明樹（迷惑之樹）。無明沒有住處，無明沒有開始也沒有結束。你如果唸唸心都不能停歇，就攀登上那無明樹，進入六道、四生，披毛戴角（轉生為畜生）；你如果能夠停歇，那就是清凈的身界。你一念不生，就是登上菩提樹，獲得三界神通變化，意念所生的化身，充滿法喜禪悅，身光自然照耀，想要穿羅綺千重的衣服，想要吃百味俱全的食物，更沒有意外的疾病。菩提沒有固定的住處，所以沒有誰能夠真正得到它。
『各位修道的人！大丈夫還懷疑什麼呢？目前所用的功能，究竟是誰在運用？不要執著于名字，這叫做玄妙的宗旨，這樣見解才是沒有缺陷的法。古人說：『心隨萬境轉，轉處實能幽，隨流認得性，無喜亦無憂。』各位修道的人！禪宗的見解，生死變化是自然規律，參學的人必須仔細觀察。就像主人和客人相見，便有言語往來，或者應物顯現形象，或者全體發揮作用，或者掌握機權喜怒，或者顯現半身，或者乘坐獅子，或者乘坐象王。如果有真正的學人，便會大喝一聲，先拿出一個膠盆子（比喻虛假的境界）。善知識如果不能辨別這是虛假的境界，便在那境界上模仿。學人便喝斥，善知識不肯放手。這是病入膏肓，無法醫治，叫做客看主（被外境所迷惑）。或者善知識不拿出任何東西，隨著學人提問的地方就奪走他的執著。學人被奪走執著，抵死不放，這是主看客（執著于自己的見解）。或者有學人呈現一個清凈的境界在善知識面前，善知識辨別出這是虛假的境界，抓住它扔到坑裡。學人說：『真是好善知識。』善知識就說：『唉，不識好壞。』學人便禮拜，這叫做主看主（師徒互相印證）。或者有學人披著枷鎖，戴著』
【English Translation】 English version: This great physical body is impermanent, even the spleen, stomach, liver, gallbladder, hair, body hair, nails, and teeth, all that is seen are the empty aspects of all dharmas. The place where your one thought can cease is called the Bodhi tree (tree of enlightenment); the place where your one thought cannot cease is called the Avidyā tree (tree of ignorance). Avidyā has no dwelling place, Avidyā has no beginning and no end. If your every thought cannot cease, then you climb that Avidyā tree, enter the six realms, the four births, wearing fur and horns (reborn as animals); if you can cease, then that is the pure realm of the body. If your one thought does not arise, then you climb the Bodhi tree, obtain the transformations of the three realms, the manifested body born of intention, filled with Dharma joy and Chan bliss, the light of the body shines naturally, wanting to wear robes of a thousand layers of silk, wanting to eat food with a hundred flavors complete, and there are no unexpected illnesses. Bodhi has no fixed dwelling place, therefore no one can truly attain it.
『Fellow practitioners! What do great heroes still doubt? What is currently being used, who is actually using it? Do not cling to names, this is called the profound principle, such a view is a flawless Dharma. The ancients said: 『The mind follows the myriad realms, the turning place is truly profound, following the flow, recognize the nature, without joy or sorrow.』 Fellow practitioners! The views of the Chan school, the changes of life and death are natural laws, those who study must observe carefully. Just like when a host and guest meet, there is verbal exchange, or manifesting forms in response to things, or the entire body functioning, or grasping the power of joy and anger, or manifesting half the body, or riding a lion, or riding an elephant king. If there is a true student, they will shout loudly, first taking out a glue pot (metaphor for false states). If the good teacher cannot discern that this is a false state, then they imitate that state. The student then shouts, and the good teacher refuses to let go. This is a disease that has penetrated the marrow, incurable, called the guest looking at the host (deluded by external states). Or the good teacher does not take out anything, and seizes the student's attachments wherever they ask. The student, having their attachments seized, refuses to let go, this is the host looking at the guest (clinging to one's own views). Or a student presents a pure state before the good teacher, the good teacher discerns that this is a false state, grabs it and throws it into a pit. The student says: 『Truly a good teacher.』 The good teacher then says: 『Alas, not knowing good from bad.』 The student then bows, this is called the host looking at the host (teacher and student mutually confirming). Or a student wearing shackles, wearing』
鎖出善知識前，善知識更與安一重枷鎖，學人歡喜。彼此不辨，呼為客看客。
「大德！山僧如是所舉，皆是辨魔揀異，知其邪正。道流！寔情大難，佛法幽玄，解得可可地。山僧竟日與他說破，學者總不在意，千遍萬遍腳底踏過，黑沒焌地，無一個形段，歷歷孤明。學人信不及，便向名句上生解，年登半百，只管傍家負死屍行，檐卻檐子天下走，索草鞋錢有日在。「大德！山僧說向外無法。學人不會，便即向里作解，便即倚壁坐，舌拄上腭，湛然不動，取此為是祖門佛法也。大錯，是爾若取不動清凈境為是，爾即認他無明為郎主。古人云：『湛湛黑暗深坑寔可怖畏。』此之是也。爾若認他動者是，一切草木皆解動，應可是道也。所以，動者是風大、不動者是地大，動與不動俱無自性。爾若向動處捉他，他向不動處立；爾若向不動處捉他，他向動處立。譬如潛泉魚鼓波而自躍。大德！動與不動是二種境，還是無依，道人用動、用不動。如諸方學人來，山僧此間作三種根器斷：如中下根器來，我便奪其境，而不除其法；或中上根器來，我便境法俱奪；如上上根器來，我便境法人俱不奪；如有出格見解人來，山僧此間便全體作用不歷根器。
「大德！到這裡學人著力處不通風，石火電光即過了也。學人若眼定
【現代漢語翻譯】 現代漢語譯本： 在開悟的善知識面前，善知識反而給他再安上一重枷鎖，學佛的人還很高興。彼此都不能辨別真偽，稱呼對方為『看客』。
『大德！我所說的這些，都是爲了辨別魔境，揀擇差異，知道什麼是邪什麼是正。修行的人啊！真實情況非常困難，佛法深奧玄妙，能理解到一點點就不錯了。我整天給他們講明白，學的人總是不在意，千遍萬遍地從腳底下踩過去，黑乎乎一片，沒有一點頭緒，明明就在那裡孤立地照耀著。學的人不相信，就向著名相語句上生出理解，年紀都過半百了，還只顧著像傍家一樣揹著死屍行走，挑著擔子在天下到處跑，討草鞋錢的日子還長著呢。』『大德！我說的是向外沒有法可得。學的人不明白，就向內去理解，就靠著墻壁坐著，舌頭抵著上顎，靜止不動，認為這就是祖師禪的佛法了。大錯特錯，如果你認為不動的清凈境界就是，那你就是認無明為主人了。古人說：『幽深黑暗的深坑實在可怕。』說的就是這種情況。如果你認為動的就是，一切草木都會動，那應該都可以說是道了。所以，動的是風大的作用，不動的是地大的作用，動與不動都沒有自性。你如果向動處去抓它，它就向不動處立；你如果向不動處去抓它，它就向動處立。譬如潛藏在泉水裡的魚，鼓動水波而自己跳躍。大德！動與不動是兩種境界，還是沒有依靠，修道的人用動，用不動。像各地的學人來，我這裡就用三種根器來判斷：如果是中下根器的人來，我就奪去他的境界，而不除去他的法；如果是中上根器的人來，我就境界和法都奪去；如果是上上根器的人來，我就境界和法都不奪去；如果有見解超出常規的人來，我就全部作用，不按照根器來施教。
『大德！到了這裡，學人著力的地方不通風，像石火電光一樣瞬間就過去了。學人如果眼睛能定住』 English version: Before an enlightened Kalyanamitra (善知識, virtuous friend/spiritual mentor), the Kalyanamitra places another layer of shackles on him, and the student is delighted. They cannot distinguish each other, calling each other 'onlookers'.
'Great Virtues! What I have mentioned are all to distinguish demonic states, select differences, and know what is evil and what is right. Practitioners! The real situation is very difficult, the Buddha-dharma is profound and mysterious, understanding a little bit is already good. I explain it to them all day long, but the students don't pay attention at all, stepping over it thousands and thousands of times, it's all dark and obscure, without a single clue, yet it's clearly shining there alone. The students don't believe it, and instead generate understanding based on famous phrases and sentences, reaching half their lives, still only caring about carrying a dead corpse like a neighbor, carrying burdens and running around the world, the days of begging for straw sandal money are still long. 'Great Virtues! What I am saying is that there is no dharma to be obtained externally. The students don't understand, and instead understand it internally, sitting against the wall, tongue touching the upper palate, still and unmoving, thinking this is the Buddha-dharma of Zen. A big mistake, if you take the unmoving pure state as it, then you are recognizing ignorance as the master. The ancients said: 'The deep and dark pit is truly terrifying.' This is what they are talking about. If you think that what moves is it, then all plants and trees can move, and should all be said to be the Dao. Therefore, what moves is the function of the wind element, what doesn't move is the function of the earth element, movement and non-movement both have no self-nature. If you try to grasp it in movement, it establishes itself in non-movement; if you try to grasp it in non-movement, it establishes itself in movement. It's like a fish hidden in a spring, stirring the waves and jumping out on its own. Great Virtues! Movement and non-movement are two kinds of states, still without reliance, the practitioner uses movement, uses non-movement. Like students from various places coming, I use three kinds of capacities to judge: if a person of middle or lower capacity comes, I take away their state, but do not remove their dharma; if a person of middle or upper capacity comes, I take away both their state and their dharma; if a person of upper or upper capacity comes, I do not take away either their state or their dharma; if a person with extraordinary insight comes, I use the entire function, not according to capacity.
'Great Virtues! Arriving here, the place where the student exerts effort is not ventilated, like a spark of flint or a flash of lightning it passes by in an instant. If the student's eyes can be fixed'
【English Translation】 English version: Before an enlightened Kalyanamitra (善知識, virtuous friend/spiritual mentor), the Kalyanamitra places another layer of shackles on him, and the student is delighted. They cannot distinguish each other, calling each other 'onlookers'.
'Great Virtues! What I have mentioned are all to distinguish demonic states, select differences, and know what is evil and what is right. Practitioners! The real situation is very difficult, the Buddha-dharma is profound and mysterious, understanding a little bit is already good. I explain it to them all day long, but the students don't pay attention at all, stepping over it thousands and thousands of times, it's all dark and obscure, without a single clue, yet it's clearly shining there alone. The students don't believe it, and instead generate understanding based on famous phrases and sentences, reaching half their lives, still only caring about carrying a dead corpse like a neighbor, carrying burdens and running around the world, the days of begging for straw sandal money are still long. 'Great Virtues! What I am saying is that there is no dharma to be obtained externally. The students don't understand, and instead understand it internally, sitting against the wall, tongue touching the upper palate, still and unmoving, thinking this is the Buddha-dharma of Zen. A big mistake, if you take the unmoving pure state as it, then you are recognizing ignorance as the master. The ancients said: 'The deep and dark pit is truly terrifying.' This is what they are talking about. If you think that what moves is it, then all plants and trees can move, and should all be said to be the Dao. Therefore, what moves is the function of the wind element, what doesn't move is the function of the earth element, movement and non-movement both have no self-nature. If you try to grasp it in movement, it establishes itself in non-movement; if you try to grasp it in non-movement, it establishes itself in movement. It's like a fish hidden in a spring, stirring the waves and jumping out on its own. Great Virtues! Movement and non-movement are two kinds of states, still without reliance, the practitioner uses movement, uses non-movement. Like students from various places coming, I use three kinds of capacities to judge: if a person of middle or lower capacity comes, I take away their state, but do not remove their dharma; if a person of middle or upper capacity comes, I take away both their state and their dharma; if a person of upper or upper capacity comes, I do not take away either their state or their dharma; if a person with extraordinary insight comes, I use the entire function, not according to capacity.
'Great Virtues! Arriving here, the place where the student exerts effort is not ventilated, like a spark of flint or a flash of lightning it passes by in an instant. If the student's eyes can be fixed'
動，即沒交涉，擬心即差，動念即乖。有人解者，不離目前。大德！爾檐缽囊屎檐子，傍家走求佛求法，即今與么馳求底，爾還識渠么？活撥撥地，只是勿根株，擁不聚、撥不散，求著即轉遠、不求還在目前。靈音屬耳，若人不信，徒勞百年。
「道流！一剎那間便入華藏世界、入毗盧遮那國土、入解脫國土、入神通國土、入清凈國土、入法界、入穢入凈、入凡入聖、入餓鬼畜生，處處討覓尋皆，不見有生、有死，唯有空名。幻化空花不勞把捉，得失是非一時放卻。
「道流！山僧佛法的的相承，從麻谷和尚、丹霞和尚、道一和尚、廬山拽石頭和尚，一路行遍天下，無人信得，盡皆起謗。如道一和尚用處純一無雜，學人三百、五百盡皆不見他意。如廬山和尚自在真正順逆用處，學人不測涯際，悉皆忙然。如丹霞和尚玩珠隱顯，學人來者皆悉被罵。如麻谷用處苦如黃檗，近皆不得。如石鞏用處向箭頭上覓人，來者皆懼。如山僧今日用處真正成壞，玩弄神變，入一切境，隨處無事，境不能換。
「但有來求者，我即便出看渠，渠不識我，我便著數般衣，學人生解一向入我言句：『苦哉，瞎禿子無眼人把我著底衣認青、黃、赤、白，我脫卻入清凈境中。』學人一見便生忻欲。我又脫卻，學人失心，忙然狂
【現代漢語翻譯】 現代漢語譯本 動，就是沒有交涉，一起心動念就錯了，一動念頭就背離了真理。有人解釋說，（真理）不離開眼前。大德們！你們拿著缽囊和屎布，到處奔走求佛求法，就是現在這樣奔波尋求的，你們還認識它嗎？活潑潑地，只是沒有根基，聚攏不來，也撥弄不開，追求它就反而更遠，不追求它反而就在眼前。靈妙的聲音就在耳邊，如果有人不相信，那真是白白浪費了一生。
『道友們！一剎那間就能進入華藏世界（Huazang World，佛教宇宙觀中的一個世界），進入毗盧遮那國土（Vairocana's Land，毗盧遮那佛所居住的國土），進入解脫國土（Land of Liberation，脫離輪迴之苦的國土），進入神通國土（Land of Superpowers，具有神通之力的國土），進入清凈國土（Pure Land，沒有污垢的國土），進入法界（Dharma Realm，宇宙萬法的總稱），進入污穢和清凈，進入凡人和聖人，進入餓鬼和畜生，到處尋找，都找不到有生有死，只有空虛的名號。幻化出來的空花，不必費力去把握，得失是非，一時都放下。』
『道友們！我這個山僧所傳承的佛法，是從麻谷和尚（Magu，禪宗僧人）、丹霞和尚（Danxia，禪宗僧人）、道一和尚（Daoyi，禪宗僧人）、廬山拽石頭和尚（Lushan Shitou，禪宗僧人）那裡傳下來的，一路走遍天下，沒有人相信，都起來誹謗。比如道一和尚的用處純粹而沒有雜質，學人三五百人都不能理解他的意思。比如廬山和尚自在真正，順逆都能運用，學人無法測度他的邊際，都感到茫然。比如丹霞和尚玩弄寶珠，時隱時現，學人來了都被他罵。比如麻谷的用處苦澀如黃檗，難以接近。比如石鞏的用處是在箭頭上找人，來的人都感到害怕。比如我這個山僧今天的用處，真正能成就也能破壞，玩弄神通變化，進入一切境界，隨處都沒有事，境界也不能改變我。』
『只要有人來求法，我就出來看看他，他不認識我，我就穿上各種各樣的衣服，學人生出理解，一味地陷入我的言語：『可悲啊，瞎禿子，沒有眼睛的人，把我穿的衣服認作青、黃、赤、白，我脫掉衣服，進入清凈的境界中。』學人一見就生出歡喜和慾望。我又脫掉衣服，學人就失去了心，茫然瘋狂。』
【English Translation】 English version 'Movement' means no involvement; conceptualizing with the mind is deviation; a thought arising is divergence. Some explain it as not being apart from what is before one's eyes. Virtuous ones! You carry your bowls and excrement cloths, running around seeking the Buddha and seeking the Dharma. Right now, in this very pursuit, do you recognize it? Lively and vibrant, it simply has no roots. It cannot be gathered together, nor can it be scattered. Seeking it only makes it more distant; not seeking it, it is right before your eyes. The wondrous sound is at your ear. If people do not believe, they labor in vain for a hundred years.
'Followers of the Way! In an instant, one can enter the Huazang World (Huazang World, a world in Buddhist cosmology), enter Vairocana's Land (Vairocana's Land, the land where Vairocana Buddha resides), enter the Land of Liberation (Land of Liberation, the land free from the suffering of reincarnation), enter the Land of Superpowers (Land of Superpowers, the land with supernatural powers), enter the Pure Land (Pure Land, a land without defilement), enter the Dharma Realm (Dharma Realm, the totality of all phenomena in the universe), enter defilement and purity, enter the mundane and the sacred, enter hungry ghosts and animals. Searching everywhere, you will not find birth or death, only empty names. Illusory empty flowers require no grasping; gain and loss, right and wrong, release them all at once.'
'Followers of the Way! The Dharma of the Buddhas that this mountain monk has inherited comes from Master Magu (Magu, a Chan Buddhist monk), Master Danxia (Danxia, a Chan Buddhist monk), Master Daoyi (Daoyi, a Chan Buddhist monk), and Master Shitou of Lushan (Lushan Shitou, a Chan Buddhist monk). Traveling all over the world, no one believes it; they all arise with slander. For example, Master Daoyi's use is pure and without impurity; three or five hundred students all fail to understand his meaning. For example, Master Lushan is free and truly uses both favorable and adverse circumstances; students cannot fathom his limits and all feel bewildered. For example, Master Danxia plays with a pearl, sometimes visible and sometimes hidden; all students who come are scolded. For example, Magu's use is as bitter as the cork tree; it is difficult to approach. For example, Shigung's use is to seek a person on the tip of an arrow; all who come are afraid. For example, this mountain monk's use today is truly to accomplish and to destroy, to play with supernatural transformations, to enter all realms, and to be without affairs everywhere; the realm cannot change me.'
'Whenever someone comes seeking the Dharma, I immediately come out to see him. He does not recognize me, so I put on various kinds of clothing. Students give rise to interpretations and single-mindedly enter into my words: 'Alas, the blind bald head, a person without eyes, recognizes the clothes I wear as blue, yellow, red, and white. I take off my clothes and enter the realm of purity.' Upon seeing this, the student immediately gives rise to joy and desire. I take off my clothes again, and the student loses his mind, bewildered and mad.'
走，言：『我無衣。』我即向渠道：『爾識我著衣底人否？』忽爾回頭，認我了也。『大德！爾莫認衣，衣不能動，人能著衣，有個清凈衣、有個無生衣、菩提衣、涅槃衣、有祖衣、有佛衣。大德！但有聲名文句，皆悉是衣變，從臍輪氣海中鼓激、牙齒敲磕成其句義，明知是幻化。大德！外發聲語業、內表心所法，以思有念，皆悉是衣。爾只么認他著底衣為寔解，縱經塵劫只是衣通，三界循還輪迴生死；不如無事，相逢不相識、共語不知名。今時學人不得，蓋為認名字為解，大策子上抄死老漢語，三重五重複子裹，不教人見，道是玄旨，以為保重。大錯，瞎屢生！爾向枯骨上覓什麼汁？有一般不識好惡，向教中取意度商量成於句義，如把屎塊子向口裡含了吐過與別人。猶如俗人打傳口令相似，一生虛過也。道我出家，被他問著佛法，便即杜口無詞，眼似漆突、口如楄檐，如此之類逢彌勒出世，移置他方世界寄地獄受苦。大德！爾波波地往諸方覓什麼物？踏爾腳板闊，無佛可求、無道可成、無法可得。外求有相佛，與汝不相似，欲識汝本心，非合亦非離。』
「道流！真佛無形、真道無體、真法無相，三法混融和合一處，辨既不得，喚作忙忙業識眾生。」
問：「如何是真佛？真法？真道？乞垂開示。」師
【現代漢語翻譯】 現代漢語譯本 趙州和尚說：『我沒有衣服。』我便問渠道：『你認識我穿衣服的那個人嗎？』渠道忽然回頭，認出了我。『大德（指有德行的人）！你不要只認衣服，衣服不能動，人才能穿衣服，有清凈衣、有無生衣、菩提衣（覺悟之衣）、涅槃衣（寂滅之衣）、有祖衣（祖師之衣）、有佛衣（佛陀之衣）。大德！凡是有聲名文句，都是衣服的變化，從臍輪氣海中鼓動激發，牙齒敲擊咬合而成句義，明明知道是虛幻變化。大德！外在發出的聲音語言行為，內在表現的心念想法，憑藉思考產生的念頭，都是衣服。你只認他所穿的衣服為真實理解，縱然經過無數劫也只是在衣服上打轉，在三界中循環往復，生死輪迴；不如什麼事都沒有，相逢卻不相識，共同說話卻不知姓名。現在的學人不能領悟，就是因為把名字當作理解，在書本上抄寫死板的老套話，三重五重地包裹起來，不讓人看見，說是玄妙的旨意，以為是珍貴的。大錯特錯，瞎眼的東西！你向枯骨上尋找什麼汁液？還有一種人不識好壞，從經教中取意思，揣度商量，形成句義，就像把糞塊含在嘴裡，再吐給別人。猶如世俗之人傳遞口令一樣，一生虛度。說我出了家，被別人問到佛法，便立刻閉口無言，眼睛像黑漆漆的煙囪，嘴巴像扁擔，如此之類的人，即使遇到彌勒佛出世，也要被移到其他方世界，寄居地獄受苦。大德！你奔波勞碌地往各處尋找什麼東西？你腳板所踏之處，沒有佛可以求，沒有道可以成就，沒有法可以得到。向外尋求有相的佛，與你的本性並不相似，想要認識你的本心，既不是聚合也不是分離。』 『道流（修行人）！真佛沒有形相，真道沒有本體，真法沒有相狀，三法混融和合在一起，分辨不清楚，就叫做忙忙碌碌的業識眾生。』 問：『什麼是真佛？真法？真道？請您開示。』
【English Translation】 English version The monk Zhao said: 'I have no clothes.' I then asked the canal: 'Do you recognize the person wearing my clothes?' Suddenly the canal turned its head and recognized me. 'Great virtuous one (Dàdé, referring to a person of virtue)! Do not only recognize the clothes, clothes cannot move, only people can wear clothes. There are pure clothes, there are unborn clothes, Bodhi clothes (Pútí yī, clothes of enlightenment), Nirvana clothes (Nièpán yī, clothes of stillness), there are ancestral clothes (zǔ yī, clothes of the patriarchs), there are Buddha clothes (Fó yī, clothes of the Buddha). Great virtuous one! All that have names and phrases are transformations of clothes, stirred and stimulated from the navel chakra and the sea of qi, the teeth knocking and biting to form their meaning, clearly knowing it is illusory transformation. Great virtuous one! Outwardly expressed sounds, speech, and actions, inwardly expressed thoughts and mental states, thoughts arising from thinking, are all clothes. You only recognize the clothes he wears as the true understanding, even if you pass through countless kalpas, you are only revolving around the clothes, cycling through the three realms, the cycle of birth and death; it is better to have nothing to do, meeting but not recognizing each other, speaking together but not knowing each other's names. Today's learners cannot comprehend, because they take names as understanding, copying rigid old sayings from books, wrapping them up in three or five layers, not letting people see them, saying they are profound meanings, thinking they are precious. Great mistake, blind fools! What juice are you seeking on dry bones? There are also those who do not know good from bad, taking meaning from the teachings, speculating and discussing, forming phrases, like putting a piece of feces in their mouth and then spitting it out to others. Like ordinary people passing on a password, wasting their whole life. Saying I have left home, when asked about the Buddha's teachings, they immediately shut their mouths and have no words, their eyes like black chimneys, their mouths like carrying poles, such people, even if Maitreya Buddha (Mílè Fó) appears in the world, will be moved to other worlds, residing in hell to suffer. 'Great virtuous one! What are you busily seeking everywhere? Where your feet tread, there is no Buddha to seek, no Dao to achieve, no Dharma to obtain. Seeking an external Buddha with form, is not similar to your original nature, if you want to know your original mind, it is neither aggregation nor separation.' 'Followers of the Way (Dàoliú, practitioners)! The true Buddha has no form, the true Dao has no substance, the true Dharma has no characteristics, the three dharmas are mixed and blended together, indistinguishable, and are called busy, karmic consciousness beings.' Question: 'What is the true Buddha? The true Dharma? The true Dao? Please enlighten us.'
云：「佛者，心清凈是；法者，心光明是；道者，處處無礙凈光是。三即一，皆是空名，而無寔有，如真正學道人唸唸心不間斷。自達磨大師從西土來，只是覓個不受人惑底人。后遇二祖，一言便了，始知從前虛用功夫。山僧今日見處與祖佛不別，若第一句中得，與祖佛為師；若第二句中得，與人天為師；若第三句中得，自救不了。」
問：「如何是西來意？」師云：「若有意，自救不了。」云：「既無意，云何二祖得法？」師云：「得者是不得。」云：「既若不得，云何是不得底意？」師云：「為爾向一切處馳求，心不能歇。所以，祖師言：『咄哉，丈夫！將頭覓頭。』你言下便自迴光返照，更不別求。知身心與祖佛不別，當下無事，方名得法。大德！山僧今時事不獲已，話度說出許多不才凈。爾且莫錯，據我見處，寔無許多般道理，要用便用、不用便休。只如諸方說六度萬行以為佛法，我道是莊嚴門、佛事門，非是佛法，乃至持齋、持戒，擎油不㴸，道眼不明，盡須抵債，索飯錢有日在。何故如此？入道不通理，復身還信施。長者八十一，其樹不生耳，乃至孤峰獨宿，一食卯齋，長坐不臥，六時行道皆是造業底人，乃至頭、目、髓、腦、國城、妻子、象、馬、七珍盡皆舍施，如是等見皆是苦身心故，還招苦
【現代漢語翻譯】 現代漢語譯本： 云：「所謂的『佛』，就是指心地的清凈；所謂的『法』，就是指心地的光明；所謂的『道』，就是指在任何地方都沒有阻礙的清凈光明。佛、法、道三者實為一體，都只是空洞的名稱，並沒有實在的體性。如果真正學道的人，唸唸之間心念都不會間斷。達摩大師從西土（指印度）來到中國，只是爲了尋找一個不會被人迷惑的人。後來遇到了二祖慧可，慧可一聽就明白了，才知道從前白費了功夫。我今天所見到的和歷代祖師、諸佛沒有什麼不同。如果在第一句（心清凈）中有所領悟，就可以與祖師、諸佛為師；如果在第二句（心光明）中有所領悟，就可以做人天（人和天人）的老師；如果在第三句（處處無礙凈光）中有所領悟，連自己都救不了。」
問：「什麼是祖師西來（從印度來到中國）的意旨？」 師說：「如果有所謂的『意』，連自己都救不了。」 問：「既然沒有『意』，為什麼二祖慧可能夠得法？」 師說：「所謂的『得』，就是沒有得到。」 問：「既然沒有得到，那麼這『沒有得到』的意旨又是什麼呢？」 師說：「因為你向一切地方馳求，心不能停止。所以，祖師說：『唉，大丈夫啊！竟然用頭去找頭。』如果你在言語之下就能迴光返照，不再向外尋求，明白身心與祖佛沒有什麼不同，當下就沒事了，這才叫做得法。各位！我今天實在是沒有辦法，才說了這麼多不中聽的話。你們千萬不要誤解。依我所見，實在沒有那麼多道理，要用就用，不用就放下。就像各處所說的六度萬行（佈施、持戒、忍辱、精進、禪定、智慧，以及各種修行），認為是佛法，我說那只是莊嚴的門徑、佛事的門徑，並不是真正的佛法。乃至持齋、持戒，小心翼翼地拿著油，唯恐滴下來，卻道眼不明，這些都要償還債務，總有一天要還飯錢。為什麼會這樣呢？因為入道卻不通達真理，死後還要轉世來償還信徒的佈施。就像長者活到八十一歲，卻仍然沒有智慧。乃至獨自在孤峰上睡覺，一天只吃一餐，在卯時（早上五點到七點）吃飯，長期打坐不睡覺，一天六時都在修行，這些都是造業的人。乃至把頭、眼睛、骨髓、腦髓、國家、城池、妻子、兒女、象、馬、七寶等等全部都佈施出去，像這樣的見解都是在苦待身心，反而招來苦果。」
【English Translation】 English version: The Master said, '』Buddha』 means the purity of mind; 『Dharma』 means the light of mind; 『Tao』 means unobstructed pure light everywhere. The three are one, all are empty names, and there is no real substance. Like a true practitioner, his mind is continuous in every thought. Bodhidharma came from the Western Land (India) just to find someone who would not be deceived. Later, he met the Second Patriarch (Huike), and he understood with one word, realizing that all his previous efforts were in vain. What I see today is no different from the ancestral Buddhas. If you understand the first sentence (purity of mind), you can take the ancestral Buddhas as your teachers; if you understand the second sentence (light of mind), you can be a teacher of humans and devas (gods); if you understand the third sentence (unobstructed pure light everywhere), you cannot even save yourself.』
A monk asked, 'What is the meaning of the Patriarch's coming from the West (India)?' The Master said, 'If there is a meaning, you cannot even save yourself.' The monk asked, 'Since there is no meaning, how did the Second Patriarch attain the Dharma?' The Master said, 'Attaining is not attaining.' The monk asked, 'Since it is not attaining, what is the meaning of this 『not attaining』?' The Master said, 'Because you seek everywhere, your mind cannot rest. Therefore, the Patriarch said, 『Alas, man! You are using your head to look for your head.』 If you can turn the light inward and reflect upon yourself upon hearing these words, and no longer seek externally, knowing that your body and mind are no different from the ancestral Buddhas, then there is nothing to do at this moment, and this is called attaining the Dharma. Great virtues! I am compelled to speak so many unrefined words today. Do not misunderstand. According to my view, there are not so many principles. Use them when you need them, and put them down when you don't. Just like the six perfections and myriad practices (generosity, morality, patience, diligence, concentration, and wisdom, as well as various practices) that are said to be the Buddha-dharma everywhere, I say that they are just the gate of adornment, the gate of Buddhist affairs, not the true Buddha-dharma. Even holding fast to vegetarianism and precepts, holding oil carefully for fear of spilling it, but with unclear Dharma eyes, all of these must be repaid as debts, and there will be a day to repay the cost of food. Why is this so? Because entering the Tao without understanding the truth, one must be reborn to repay the offerings of believers. Like an elder who lives to eighty-one, but his tree does not grow ears (lacking wisdom). Even dwelling alone on a solitary peak, eating only one meal a day at the hour of Mao (5 AM to 7 AM), sitting in meditation for long periods without sleeping, practicing the Tao at all six times of the day, all of these are people creating karma. Even giving away one's head, eyes, marrow, brain, country, city, wife, children, elephants, horses, and the seven treasures, all such views are torturing the body and mind, and will only bring suffering.'
果，不如無事純一無雜。乃至十地滿心菩薩皆求此道流軌跡了不可得，所以諸天歡喜，地神捧足，十方諸佛無不稱歎。緣何如此？為今聽法道人用處無軌跡。」
問：「大通智勝佛十劫坐道場，佛法不現前，不得成佛道。未審此意如何？乞師指示。」師云：「大通者，是自己，于處處達其萬法無性、無相，名為大通。智勝者，於一切處不疑、不得一法，名為智勝。佛者，心清凈，光明透徹法界，得名為佛。十劫坐道場者，十波羅密是。佛法不現前者，佛本不生、法本不滅，云何更有現前？不得成佛道者，佛不應更作佛。古人云：『佛常在世間，而不染世間法。』道流！爾欲得作佛，莫隨萬物。心生種種法生、心滅種種法滅，一心不生，萬法無咎。世與出世，無佛、無法，亦不現前、亦不曾失。設有者，皆是名言章句，接引小兒施設藥病，表顯名句。且名句不自名句，還是爾目前昭昭靈靈鑒覺聞知照燭底，安一切名句。大德！造五無間業方得解脫。」
問：「如何是五無間業？」師云：「殺父、害母、出佛身血、破和合僧、焚燒經像等，此是五無間業。」云：「如何是父？」師云：「無明是父，爾一念心求起滅處不得，如響應空，隨處無事，名為殺父。」云：「如何是母？」師云：「貪愛為母，爾一念心入
【現代漢語翻譯】 現代漢語譯本：如果能夠達到無事的狀態，保持純粹和統一，沒有任何雜念，那就最好了。即使是十地圓滿的菩薩，也在尋求這種境界的軌跡，但最終也無法找到。因此，諸天歡喜，地神捧足，十方諸佛無不稱讚。為什麼會這樣呢？因為現在聽法的修行人，他們的行為已經沒有任何軌跡可尋了。
問：『大通智勝佛（Mahābhijñā-jñānābhibhū buddha）』十劫（kalpa）坐在道場（bodhimanda），佛法（Buddha-dharma）沒有顯現，不能成就佛道（Buddhayāna）。不知道這是什麼意思？請師父開示。』師父說：『大通，指的是自己，在任何地方都能通達萬法（dharma）的無自性（niḥsvabhāva）、無相（animitta），這叫做大通。智勝，指的是在任何地方都不懷疑，不執著于任何一法（dharma），這叫做智勝。佛（Buddha），指的是內心清凈，光明透徹法界（dharmadhātu），才能被稱為佛。十劫坐道場，指的是十波羅蜜（dasa-pāramitā）。佛法不現前，是因為佛本來不生，法本來不滅，怎麼會有顯現呢？不得成佛道，是因為佛不應該再去做佛。古人說：『佛常在世間，而不染世間法。』修行人！你們想要成佛，就不要追隨萬物。心生種種法生，心滅種種法滅，一心不生，萬法就沒有過錯。世間和出世間，沒有佛，沒有法，既不顯現，也不曾失去。如果有什麼，那都是名言章句，用來接引小孩子，施設藥物和疾病，表顯名句。而且名句不能自己成為名句，還是你們眼前昭昭靈靈，能夠覺察、聞知、照燭的那個東西，安立一切名句。大德！造作五無間業（pañcānantarya）才能得到解脫。』
問：『什麼是五無間業？』師父說：『殺父、害母、出佛身血、破壞和合僧團、焚燒經像等，這就是五無間業。』問：『什麼是父？』師父說：『無明（avidyā）是父，你一念心想要尋找生滅之處卻找不到，就像回聲在空中，隨處都沒有事情，這叫做殺父。』問：『什麼是母？』師父說：『貪愛（rāga）是母，你一念心進入』
【English Translation】 English version: 'It would be best if one could reach a state of having nothing to do, maintaining purity and unity without any distractions. Even Bodhisattvas (bodhisattva) who have reached the tenth bhumi (bhūmi) seek the traces of this path, but ultimately cannot find them. Therefore, the devas (deva) rejoice, the earth deities support their feet, and all the Buddhas (Buddha) in the ten directions praise it without exception. Why is this so? Because the actions of those who listen to the Dharma (dharma) now leave no traces.'
Question: 'The Mahābhijñā-jñānābhibhū buddha (大通智勝佛) sat in the bodhimanda (道場) for ten kalpas (劫), but the Buddha-dharma (佛法) did not appear, and he could not attain Buddhahood (佛道). I wonder what this means? Please instruct me.' The Master said: 'Mahābhijñā (大通) refers to oneself, being able to understand the non-self-nature (無自性, niḥsvabhāva) and non-appearance (無相, animitta) of all dharmas (法) everywhere, this is called Mahābhijñā. Jñānābhibhū (智勝) refers to not doubting in any place and not clinging to any single dharma, this is called Jñānābhibhū. Buddha (佛) refers to a mind that is pure and whose light penetrates the dharmadhātu (法界), only then can it be called Buddha. Sitting in the bodhimanda for ten kalpas refers to the ten pāramitās (十波羅蜜, dasa-pāramitā). The Buddha-dharma not appearing is because the Buddha is originally unborn and the Dharma is originally unextinguished, so how could there be an appearance? Not being able to attain Buddhahood is because a Buddha should not become a Buddha again. The ancients said: 'The Buddha is always in the world, but is not tainted by worldly dharmas.' Practitioners! If you want to become a Buddha, do not follow the myriad things. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. If the one mind does not arise, the myriad dharmas are without fault. In the world and beyond the world, there is no Buddha, no Dharma, neither appearing nor ever lost. If there is anything, it is all just nominal expressions and phrases, used to guide children, prescribing medicine for illnesses, expressing nominal phrases. Moreover, nominal phrases cannot become nominal phrases by themselves; it is still that which is clearly and spiritually aware, able to perceive, hear, know, and illuminate before your eyes that establishes all nominal phrases. Virtuous ones! Only by committing the five heinous crimes (五無間業, pañcānantarya) can one attain liberation.'
Question: 'What are the five heinous crimes?' The Master said: 'Killing one's father, harming one's mother, drawing blood from the body of a Buddha, disrupting the sangha (和合僧), burning scriptures and images, these are the five heinous crimes.' Question: 'What is the father?' The Master said: 'Avidyā (無明, ignorance) is the father. If you try to find the place where arising and ceasing occur in a single thought, but cannot find it, like an echo in the void, there is nothing to do anywhere, this is called killing the father.' Question: 'What is the mother?' The Master said: 'Rāga (貪愛, greed and desire) is the mother. If you enter with a single thought'
欲界中求其貪愛，唯見諸法空相，處處無著，名為害母。」云：「如何是出佛身血？」師云：「爾向清凈法界中無一念心生解，便處處黑暗，是出佛身血。」云：「如何是破和合僧？」師云：「爾一念心正達煩惱結使，如空無所依，是破和合僧。」云：「如何是焚燒經像？」師云：「見因緣空、心空、法空，一念決定斷，迥然無事，便是焚燒經像。大德！若如是達得，免被他凡聖名礙。爾一念心只向空拳指上生寔解，根境法中虛捏怪，自輕而退屈，言：『我是凡夫，他是聖人。』禿屢生！有甚死急？披他師子皮，卻作野干鳴。大丈夫漢不作丈夫氣息，自家屋裡物不肯信，只么向外覓，上他古人閑名句，倚陰博陽，不能特達，逢境便緣、逢塵便執，觸處惑起，自無準定。
「道流！莫取山僧說處。何故？說無憑據。一期間圖畫虛空，如彩畫像等喻。道流！莫將佛為究竟，我見猶如廁孔。菩薩、羅漢儘是枷鎖、縛人底物。所以，文殊仗劍殺于瞿曇、鴦掘持刀害於釋氏。道流！無佛可得，乃至三乘、五性、圓頓教跡皆是一期藥病相治，並無實法。設有，皆是相似，表顯路布，文字差排，且如是說。
「道流！有一般禿子便向里許著功，擬求出世之法，錯了也。若人求佛，是人失佛；若人求道，是人失道；若人求
【現代漢語翻譯】 現代漢語譯本 『在欲界中尋求貪愛，卻只看到諸法皆是空相，處處沒有執著，這叫做害母。』問：『什麼是出佛身血？』 師父說：『你若在清凈法界中，沒有一絲一毫的心念生起理解，便處處黑暗，這就是出佛身血。』問：『什麼是破壞和合僧？』 師父說：『你若一念心真正通達煩惱的根結，如虛空般無所依靠，這就是破壞和合僧。』問：『什麼是焚燒經像？』 師父說：『見到因緣是空、心是空、法是空，一念之間徹底斷絕，完全沒事，這就是焚燒經像。大德！如果能夠這樣通達，就能免於被凡夫和聖人的名號所障礙。你一念心只在空拳假指上產生真實的理解，在根、境、法中虛假地捏造怪異，自己輕視自己而退縮，說：『我是凡夫，他是聖人。』你這光頭佬！有什麼要死的急事？披著獅子的皮，卻發出野狐的叫聲。大丈夫漢不做大丈夫的氣概，自己家裡的東西不肯相信，只是向外尋找，迷戀古人的空名句，倚仗陰暗來博取光明，不能特別通達，遇到境界就攀緣，遇到塵埃就執著，到處生起迷惑，自己沒有準則。 『各位道友！不要執著於我所說的話。為什麼呢？因為我說的話沒有憑據。只不過是暫時在虛空中繪畫，如同彩色的畫像一樣。各位道友！不要把佛當作最終的歸宿，我看它就像廁所的坑。菩薩、羅漢都是枷鎖，是束縛人的東西。所以，文殊菩薩仗劍殺瞿曇（釋迦牟尼佛的別稱），鴦掘（殺人魔王，后被佛陀度化）持刀要害釋氏（釋迦族）。各位道友！沒有佛可以得到，乃至三乘（聲聞乘、緣覺乘、菩薩乘）、五性（聲聞、緣覺、菩薩、不定性、無性）、圓頓教（華嚴宗、天臺宗、禪宗等）的教義，都只是一時用來治療疾病的藥物，並沒有真實不變的法。即使有，也都是相似的，是表面的顯露，文字的排列，姑且這樣說說。 『各位道友！有一種光頭和尚便在那裡用功，想要尋求出世之法，那就錯了。如果有人求佛，這個人就會失去佛；如果有人求道，這個人就會失去道；如果有人求...
【English Translation】 English version 『Seeking greed and love in the desire realm, one only sees the empty nature of all dharmas, with no attachment anywhere; this is called harming the mother.』 Question: 『What is drawing blood from the Buddha』s body?』 The master said: 『If in the pure Dharma realm, you do not give rise to a single thought of understanding, then everywhere is darkness; this is drawing blood from the Buddha』s body.』 Question: 『What is destroying the harmonious Sangha?』 The master said: 『If a single thought of your mind truly penetrates the knots of afflictions, like the empty sky with nothing to rely on, this is destroying the harmonious Sangha.』 Question: 『What is burning scriptures and images?』 The master said: 『Seeing that causes and conditions are empty, the mind is empty, and the Dharma is empty, with a single thought of decisive cutting off, there is absolutely nothing; this is burning scriptures and images. Virtuous ones! If you can attain such understanding, you will be spared from being obstructed by the names of ordinary beings and sages. Your single thought only gives rise to a real understanding on an empty fist and finger, falsely fabricating strangeness in the realms of the senses, objects, and dharmas, belittling yourself and retreating, saying: 『I am an ordinary being, he is a sage.』 You bald-headed fool! What is the urgent matter of death? Wearing the skin of a lion, yet making the cry of a jackal. A great man does not act with the breath of a great man, unwilling to believe in the things in his own house, only seeking outwards, clinging to the idle phrases of the ancients, relying on the dark to gamble for the light, unable to be particularly penetrating, encountering a state and clinging to it, encountering dust and being attached to it, afflictions arising everywhere, without your own standard. 『Followers of the Way! Do not take what this mountain monk says as the truth. Why? Because what I say has no basis. It is only like temporarily painting in the empty sky, like a colored image. Followers of the Way! Do not take the Buddha as the ultimate, I see it as like a toilet pit. Bodhisattvas and Arhats are all shackles, things that bind people. Therefore, Manjushri (Bodhisattva of Wisdom) wielded a sword to kill Gautama (another name for Shakyamuni Buddha), Angulimala (a murderer who was later converted by the Buddha) held a knife to harm the Shakya clan (the clan of Shakyamuni). Followers of the Way! There is no Buddha to be attained, even the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Five Natures (Śrāvaka, Pratyekabuddha, Bodhisattva, the Undetermined, and the Natureless), and the Perfect and Sudden Teachings (such as Huayan, Tiantai, and Chan), are all just temporary medicines to cure illnesses, and there is no real Dharma. Even if there is, it is all similar, a superficial display, an arrangement of words, let's just say it like that. 『Followers of the Way! There are some bald-headed monks who put effort into this, intending to seek the Dharma of transcending the world, but they are wrong. If someone seeks the Buddha, that person will lose the Buddha; if someone seeks the Tao, that person will lose the Tao; if someone seeks...
祖，是人失祖。大德莫錯，我且不取爾解經論、我亦不取爾國王大臣、我亦不取爾辯似懸河、我亦不取爾聰明智慧，唯要爾真正見解。「道流！設解得百本經論，不如一個無事底阿師。爾解得——即輕蔑他人、勝負修羅、人我無明、長地獄業，如善星比丘解十二分教，生身陷地獄，大地不容。不如無事休歇去，饑來吃飯、睡來閤眼，愚人笑我、智乃知焉。道流！莫向文字中求，心動疲勞，吸冷氣無益，不如一念緣起無生，超出三乘權學菩薩。
「大德！莫因循過日。山僧往日未有見處時，黑漫漫地，光陰不可空過，腹熱心忙，奔波訪道，后還得力，始到今日共道流如是話度。勸諸道流莫為衣食，看世界易過，善知識難遇，如優曇花時一現耳。
「你諸方聞道有個臨濟老漢出來，便擬問難，教語不得，被山僧全體作用。學人空開得眼，口總動不得，懵然不知以何答我。我向伊道：『龍象蹴踏，非驢所堪。』爾諸處只指胸點肋，道我解禪、解道，三個兩個到這裡不奈何。咄哉，爾將這個身心到處簸兩片皮誑呼閭閻，吃鐵棒有日在，非出家兒，盡向阿修羅界攝。
「夫如至理之道，非諍論而求激揚，鏗鏘以摧外道，至於佛祖相承更無別意。設有言教，落在化儀三乘、五性、人天因果，如圓頓之教，又且不
【現代漢語翻譯】 現代漢語譯本 祖師啊，這是人失去了根本。各位大德不要弄錯了，我且不採用你們講解經論的說法，我也不採用你們國王大臣的身份，我也不採用你們辯才如懸河般的口才，我也不採用你們的聰明智慧，我只要你們真正（對佛法的）見解。各位道友！即使能講解上百本經論，也不如一個無所事事的阿師（老師）。你們講解經論——就會輕蔑他人，爭強好勝如同阿修羅（Ashura，一種好戰的神），人我執著陷入無明，增長地獄的業因，如同善星比丘（Sudatta）理解十二分教，活著就墮入地獄，大地都無法容納。不如無事休息去，餓了就吃飯，困了就睡覺，愚蠢的人嘲笑我，聰明的人自然明白。 各位道友！不要在文字中尋求（真理），心動疲勞，呼吸冷氣沒有益處，不如一念緣起無生，超出三乘權學菩薩（Bodhisattva）。 各位大德！不要因循度日。我山僧往日沒有見地的時候，一片黑暗，光陰不可虛度，內心焦急，奔波訪道，後來才得力，才到今天能和各位道友這樣說話。勸各位道友不要爲了衣食奔波，看世界容易過去，善知識（Kalyanamitra，指好的老師或朋友）難以遇到，如同優曇花（Udumbara，傳說中的稀有花）偶爾才出現一次。 你們各處聽說有個臨濟（Linji，禪宗大師）老漢出來，便想來問難，讓他說不出話，被我山僧全體作用。學人空開了眼，口卻總動不了，懵然不知該如何回答我。我向他們說：『龍象（比喻有力量的人）能踢踏的地方，不是驢子所能勝任的。』你們各處只是指胸點肋，說我懂得禪、懂得道，三兩個來到這裡也無可奈何。唉，你們將這個身心到處炫耀兩片皮囊，欺騙百姓，將來吃鐵棒的日子不遠了，不是出家人的樣子，完全是阿修羅（Ashura）境界的行為。 至於至理之道，不是通過爭論來求得激揚，鏗鏘有力地摧毀外道，至於佛祖相承更沒有別的意思。即使有言教，也落在化儀三乘（Three Vehicles）、五性（Five Natures）、人天因果（Cause and Effect of Humans and Devas），如同圓頓之教，而且不...
【English Translation】 English version Venerable ones, this is a person who has lost their root. Great virtues, do not be mistaken, I will not adopt your explanations of scriptures and treatises, nor will I adopt your status as kings and ministers, nor will I adopt your eloquence like a cascading waterfall, nor will I adopt your cleverness and wisdom, I only want your true (understanding of the Dharma) insight. Fellow practitioners! Even if you can explain hundreds of scriptures and treatises, it is not as good as a 'nothing-to-do' Acharya (teacher). Your explanations of scriptures—will lead to belittling others, competing like Ashuras (Ashura, a warlike deity), clinging to self and others in ignorance, increasing the karma of hell, like Sudatta Bhikkhu (Sudatta), who understood the twelve divisions of the teachings, fell into hell while alive, and the earth could not contain him. It is better to rest without doing anything, eat when hungry, sleep when sleepy, fools laugh at me, but the wise will understand. Fellow practitioners! Do not seek (truth) in words, mental agitation is tiring, breathing cold air is of no benefit, it is better to have one thought of dependent origination without arising, surpassing the Bodhisattvas (Bodhisattva) of the Three Vehicles who study expedient teachings. Great virtues! Do not waste your days. When I, this mountain monk, had no insight in the past, it was all darkness, time should not be wasted, my heart was anxious, I traveled to seek the Way, and later I gained strength, and only today can I talk to you fellow practitioners like this. I advise you fellow practitioners not to strive for food and clothing, see that the world passes easily, good teachers (Kalyanamitra, refers to good teachers or friends) are hard to come by, like the Udumbara flower (Udumbara, a legendary rare flower) that appears only once in a while. You have heard from various places that an old man Linji (Linji, a Zen master) has come out, and you want to question him, to make him speechless, but I, this mountain monk, use my whole being. Students open their eyes in vain, but their mouths cannot move, confused and not knowing how to answer me. I said to them: 'The place where dragons and elephants (metaphor for powerful people) can trample is not something that donkeys can handle.' You only point to your chest and ribs, saying that I understand Zen, understand the Way, but two or three of you come here and can do nothing. Alas, you take this body and mind everywhere to show off your two skins, deceiving the people, the day of eating iron rods is not far away, not like a renunciant, completely acting in the realm of Ashuras (Ashura). As for the Way of ultimate truth, it is not sought through arguments to arouse excitement, forcefully destroying external paths, as for the succession of Buddhas and Patriarchs, there is no other meaning. Even if there are verbal teachings, they fall into the expedient teachings of the Three Vehicles (Three Vehicles), the Five Natures (Five Natures), the Cause and Effect of Humans and Devas (Cause and Effect of Humans and Devas), like the perfect and sudden teaching, and not...
然，童子善財皆不求過。大德！莫錯用心，如大海不停死屍，只么擔卻擬天下走，自起見障以礙於心。日上無雲，麗天普照，眼中無翳、空里無花。道流！爾欲得如法，但莫生疑，展則彌綸法界，收則絲髮不立，歷歷孤明未曾欠少。眼不見、耳不聞，喚作什麼物？古人云：『說似一物則不中。』爾但自家看，更有什麼。說亦無盡，各自著力。珍重。」
勘辨
黃檗因入廚次，問飯頭：「作什麼？」飯頭云：「揀眾僧米。」黃檗云：「一日吃多少？」飯頭云：「二石五。」黃檗云：「莫太多麼？」飯頭云：「猶恐少在。」黃檗便打。飯頭卻舉似師，師云：「我為汝勘這老漢。」才到侍立次，黃檗舉前話，師云：「飯頭不會，請和尚代一轉語。」師便問：「莫太多麼？」黃檗云：「何不道來日更吃一頓？」師云：「說什麼來日？即今便吃。」道了便掌。黃檗云：「這風顛漢又來這裡捋虎鬚。」師便喝出去。后溈山問仰山：「此二尊宿意作么生？」仰山云：「和尚作么生？」溈山云：「養子方知父慈。」仰山云：「不然。」溈山云：「子又作么生？」仰山云：「大似勾賊破家。」
師問僧：「什麼處來？」僧便喝，師便揖坐。僧擬議，師便打。師見僧來便豎起拂子，僧禮拜，師便打。又見僧來，亦豎起拂
【現代漢語翻譯】 現代漢語譯本：『然而，善財童子都不追求超越。大德！不要用錯心，就像大海不會停留死屍一樣，只是這樣擔當著卻想要走遍天下，自己生起見解的障礙來阻礙自己的心。太陽升起沒有云彩，晴朗的天空普遍照耀，眼中沒有翳障、空中沒有花朵。修道的人！你想要得到如法，只要不生疑惑，展開就充滿法界，收起就連一絲一毫也不存在，清清楚楚孤立地光明從未缺少。眼睛看不見、耳朵聽不見，稱作什麼東西？古人說：『說像一個東西就不對了。』你只要自己看，還有什麼。說也說不盡，各自努力。珍重。』
勘辨
黃檗（Huangbo，唐代禪師）有一次進入廚房，問飯頭（負責煮飯的僧人）：『做什麼？』飯頭說：『揀選眾僧的米。』黃檗說：『一天吃多少？』飯頭說：『二石五（古代容量單位）。』黃檗說：『莫不是太多了嗎？』飯頭說：『還怕不夠呢。』黃檗就打了他。飯頭卻把這件事告訴了師（指臨濟義玄禪師，Linji Yixuan），師說：『我為你勘驗這老漢。』才到侍立的時候，黃檗舉起之前的話，師說：『飯頭不會，請和尚（指黃檗）代他說一句轉語。』師便問：『莫不是太多了嗎？』黃檗說：『為什麼不說來日再吃一頓？』師說：『說什麼來日？現在就吃。』說完就打了他。黃檗說：『這瘋癲漢又來這裡捋虎鬚。』師便喝斥他出去。後來溈山（Guishan，唐代禪師）問仰山（Yangshan，唐代禪師）：『這兩位尊宿（指黃檗和臨濟）的意思是什麼？』仰山說：『和尚（指溈山）認為怎麼樣？』溈山說：『養兒子才知道父親的慈愛。』仰山說：『不是這樣。』溈山說：『你又認為怎麼樣？』仰山說：『很像勾結盜賊來敗壞家業。』
師問僧：『什麼地方來？』僧人便喝，師便作揖請他坐。僧人想要說話，師便打。師看見僧人來便豎起拂子（fuzi，禪宗法器），僧人禮拜，師便打。又看見僧人來，也豎起拂子。
【English Translation】 English version: 'However, the boy Sudhana (Shancai Tongzi) does not seek to surpass. Virtuous One! Do not misuse your mind, just as the great ocean does not retain corpses, yet you just bear this burden and intend to travel the world, creating obstacles of your own views to hinder your mind. When the sun rises without clouds, the clear sky shines universally, there is no cataract in the eye, and no flowers in the sky. Followers of the Way! If you wish to attain the Dharma, just do not give rise to doubt. When unfolded, it pervades the entire Dharma Realm; when contracted, not a single hair stands. Clearly and solitarily bright, it has never been lacking. What is it called that the eye cannot see and the ear cannot hear? The ancients said: 『To say it resembles a thing is not right.』 You just look for yourself, what else is there? Speaking is endless, each of you exert yourselves. Treasure this.'
Examination and Discrimination
Once, Huangbo (Huangbo, a Chan master of the Tang Dynasty) entered the kitchen and asked the cook: 'What are you doing?' The cook said: 'Selecting rice for the monks.' Huangbo said: 'How much do they eat in a day?' The cook said: 'Two and a half dan (ancient unit of volume).' Huangbo said: 'Isn't that too much?' The cook said: 'I'm still afraid it's not enough.' Huangbo then struck him. The cook then reported this to the Master (referring to Linji Yixuan, a Chan master of the Tang Dynasty), who said: 'I will examine this old man for you.' When he came to attend, Huangbo raised the previous question, and the Master said: 'The cook doesn't understand; please, Venerable Monk (referring to Huangbo), say a turning phrase on his behalf.' The Master then asked: 'Isn't that too much?' Huangbo said: 'Why not say, let's eat another meal tomorrow?' The Master said: 'What tomorrow? Let's eat right now.' After saying this, he struck him. Huangbo said: 'This madman has come here again to stroke the tiger's whiskers.' The Master then shouted him out. Later, Guishan (Guishan, a Chan master of the Tang Dynasty) asked Yangshan (Yangshan, a Chan master of the Tang Dynasty): 'What is the meaning of these two venerable monks (referring to Huangbo and Linji)?' Yangshan said: 'What does the Venerable Monk (referring to Guishan) think?' Guishan said: 'Only when you raise a son do you know the father's kindness.' Yangshan said: 'Not so.' Guishan said: 'What do you think?' Yangshan said: 'It's very much like colluding with thieves to ruin the family.'
The Master asked a monk: 'Where do you come from?' The monk then shouted, and the Master bowed and invited him to sit. The monk intended to speak, and the Master struck him. The Master saw a monk coming and raised his whisk (fuzi, a Chan implement), the monk bowed, and the Master struck him. Again, he saw a monk coming and also raised his whisk.
子，僧不顧，師亦打。
師一日同普化赴施主家齋次。師問：「毛吞巨海、芥納須彌，為是神通妙用？本體如然？」普化踏倒飯床。師云：「太粗生。」普化云：「這裡是什麼所在，說粗、說細？」師來日又同普化赴齋。問：「今日供養何似昨日？」普化依前踏倒飯床。師云：「得即得，太粗生。」普化云：「瞎漢！佛法說什麼粗細？」師乃吐舌。
師一日與河陽木塔長老同在僧堂地爐內坐，因說：「普化每日在街市掣風掣顛，知他是凡？是聖？」言猶未了，普化入來。師便問：「汝是凡？是聖？」普化云：「汝且道我是凡？是聖？」師便喝。普化以手指云：「河陽新婦子、木塔老婆禪、臨濟小廝兒，卻具一隻眼。」師云：「這賊。」普化云：「賊賊。」便出去。
一日普化在僧堂前吃生菜。師見云：「大似一頭驢。」普化便作驢鳴。師云：「這賊。」普化云：「賊賊。」便出去。
因普化常于街市搖鈴云：「明頭來明頭打、暗頭來暗頭打，四方八面來旋風打，虛空來連架打。」師令侍者去，才見如是道，便把住云：「總不與么來時如何？」普化托開，云：「來日大悲院裡有齋。」侍者回舉似師。師云：「我從來疑著這漢。」
有一老宿參師，未曾人事便問：「禮拜即是？不禮拜即是
【現代漢語翻譯】 現代漢語譯本 子（對臨濟義玄的尊稱），僧人不理睬，我也打。
有一天，我和普化（Puhua）一起去施主家應齋。我問：『毛孔吞噬巨海，芥子容納須彌山（Mount Sumeru），這是神通妙用呢？還是本體本來如此？』普化踢翻了飯桌。我說：『太粗魯了。』普化說：『這裡是什麼地方，說粗說細？』第二天，我又和普化去應齋。我問：『今天的供養和昨天比怎麼樣？』普化像之前一樣踢翻了飯桌。我說：『得到是得到了，但太粗魯了。』普化說：『瞎漢！佛法說什麼粗細？』我於是吐了吐舌頭。
有一天，我和河陽木塔長老一起坐在僧堂的地爐旁，談論說：『普化每天在街市上瘋瘋癲癲，不知道他是凡人？還是聖人？』話還沒說完，普化就進來了。我便問：『你是凡人？是聖人？』普化說：『你且說說我是凡人？是聖人？』我便喝斥他。普化用手指著說：『河陽的新媳婦、木塔的老婆禪、臨濟的小廝，卻都有一隻眼。』我說：『這賊。』普化說：『賊賊。』便出去了。
有一天，普化在僧堂前吃生菜。我看見了說：『真像一頭驢。』普化便學驢叫。我說：『這賊。』普化說：『賊賊。』便出去了。
因為普化經常在街市上搖鈴說：『明著來就明著打，暗著來就暗著打，四面八方來就旋風般地打，從虛空來就連架打。』我讓侍者去，只要看見他這樣說，就抓住他問：『總不這樣來時怎麼樣？』普化推開他，說：『明天大悲院裡有齋飯。』侍者回來把情況告訴我。我說：『我一直懷疑這人。』
有一位老修行來參拜我，還沒行禮就問：『禮拜好呢？還是不禮拜好呢？』
【English Translation】 English version Master, the monk paid no heed, and the master also struck.
One day, the Master went with Puhua (Puhua, meaning universal transformation) to a donor's house for a vegetarian meal. The Master asked: 'A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru (Mount Sumeru, the central world-mountain in Buddhist cosmology), is this a miraculous power of spiritual penetration? Or is the fundamental substance inherently so?' Puhua kicked over the dining table. The Master said: 'Too crude.' Puhua said: 'What kind of place is this, to talk about crude or refined?' The next day, the Master went with Puhua again for a vegetarian meal. He asked: 'How is today's offering compared to yesterday's?' Puhua kicked over the dining table as before. The Master said: 'Gained is gained, but too crude.' Puhua said: 'Blind man! What does the Dharma speak of crude or refined?' The Master then stuck out his tongue.
One day, the Master was sitting with Elder Mutuo of Heyang in the fire pit of the monks' hall, and they were saying: 'Puhua goes crazy in the streets every day, how do we know if he is a common mortal? Or a sage?' Before the words were finished, Puhua entered. The Master then asked: 'Are you a common mortal? Or a sage?' Puhua said: 'Then tell me, am I a common mortal? Or a sage?' The Master then shouted at him. Puhua pointed with his finger and said: 'The new bride of Heyang, the old woman's Chan of Mutuo, the little servant of Linji, all possess one eye.' The Master said: 'This thief.' Puhua said: 'Thief, thief.' And then he left.
One day, Puhua was eating raw vegetables in front of the monks' hall. The Master saw him and said: 'Very much like a donkey.' Puhua then made a donkey's bray. The Master said: 'This thief.' Puhua said: 'Thief, thief.' And then he left.
Because Puhua often shook a bell in the streets, saying: 'Come with clarity, strike with clarity; come with darkness, strike with darkness; come from all directions, strike like a whirlwind; come from emptiness, strike in succession.' The Master ordered a attendant to go, and as soon as he saw him saying this, to grab him and ask: 'What if it doesn't come like that at all?' Puhua pushed him away and said: 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' The attendant returned and reported this to the Master. The Master said: 'I have always suspected this man.'
An old practitioner came to visit the Master, and without even paying respects, asked: 'Is it better to bow? Or is it better not to bow?'
？」師便喝，老宿便禮拜。師云：「好個草賊。」老宿云：「賊賊。」便出去。師云：「莫道無事好。」首座侍立次，師云：「還有過也無？」首座云：「有。」師云：「賓家有過？主家有過？」首座云：「二俱有過。」師云：「過在什麼處？」首座便出去。師云：「莫道無事好。」後有僧舉似南泉。南泉云：「官馬相踏。」
師因入軍營赴齋，門首見員僚，師指露柱問：「是凡？是聖？」員僚無語。師打露柱，云：「直饒道得，也只是個木橛。」便入去。
師問院主：「什麼處來？」主云：「州中糶黃米去來。」師云：「糶得盡么？」主云：「糶得盡。」師以杖面前畫一畫，云：「還糶得這個么？」主便喝，師便打。典座至，師舉前語。典座云：「院主不會和尚意。」師云：「爾作么生？」典座便禮拜，師亦打。有座主來相看次，師問座主：「講何經說？」主云：「某甲荒虛粗習《百法論》。」師云：「有一人於三乘十二分教明得、有一人於三乘十二分教明不得，是同？是別？」主云：「明得即同，明不得即別。」樂普為侍者，在師后立，云：「座主這裡是什麼所在？說同？說別？」師回首問侍者：「汝又作么生？」侍者便喝。師送座主，回來遂問侍者：「適來是汝喝老僧？」侍者云：「是。」師便打
{ "translations": [ "現代漢語譯本", '（趙州）禪師於是大喝一聲，那位老修行便禮拜。（趙州）禪師說：「好一個草寇。」老修行說：「賊！賊！」便出去了。（趙州）禪師說：「不要說沒事就好。」首座（寺院中的重要職位）侍立在一旁，（趙州）禪師說：「還有過失嗎？」首座說：「有。」（趙州）禪師說：「是賓客有過失？還是主人有過失？」首座說：「兩者都有過失。」（趙州）禪師說：「過失在哪裡？」首座便出去了。（趙州）禪師說：「不要說沒事就好。」後來有僧人將此事告訴南泉（禪師名）。南泉說：「官馬互相踐踏。」', '（趙州）禪師因為去軍營應齋，在門口看見一位官員，（趙州）禪師指著露柱（柱子）問：「是凡人？是聖人？」官員無話可說。（趙州）禪師便打露柱，說：「即使說得出來，也只是個木橛（木樁）。」便進去了。', '（趙州）禪師問院主（寺院主管）：「從哪裡來？」院主說：「去州里賣黃米回來了。」（趙州）禪師說：「賣完了嗎？」院主說：「賣完了。」（趙州）禪師用拄杖在面前畫了一下，說：「還能賣掉這個嗎？」院主便大喝一聲，（趙州）禪師便打他。典座（寺院中負責飲食的僧人）來了，（趙州）禪師說了之前的話。典座說：「院主不明白和尚的意思。」（趙州）禪師說：「你怎麼樣？」典座便禮拜，（趙州）禪師也打他。有座主（精通佛經的僧人）來拜訪，（趙州）禪師問座主：「講什麼經？」座主說：「我粗略地學習《百法論》。」（趙州）禪師說：「有一個人對於三乘（聲聞乘、緣覺乘、菩薩乘）十二分教（佛經的十二種分類）明白，有一個人對於三乘十二分教不明白，是相同？是不同？」座主說：「明白就相同，不明白就不同。」樂普（人名）作為侍者，站在（趙州）禪師身後，說：「座主這裡是什麼地方？說相同？說不同？」（趙州）禪師回頭問侍者：「你又怎麼樣？」侍者便大喝一聲。（趙州）禪師送走座主，回來就問侍者：「剛才是不是你喝斥老僧？」侍者說：「是。」（趙州）禪師便打他。' ], "english_translations": [ "English version", 'The master then shouted, and the old monk bowed. The master said, \'What a good bandit.\' The old monk said, \'Thief! Thief!\' and then left. The master said, \'Don\'t say everything is fine.\' The head monk was standing by, and the master said, \'Is there still any fault?\' The head monk said, \'Yes.\' The master said, \'Is it the guest\'s fault? Or the host\'s fault?\' The head monk said, \'Both have faults.\' The master said, \'Where is the fault?\' The head monk then left. The master said, \'Don\'t say everything is fine.\' Later, a monk told Nanquan (name of a Zen master) about this. Nanquan said, \'Official horses trample each other.\'', 'The master went to a military camp for a vegetarian meal. At the entrance, he saw an official. The master pointed to a pillar and asked, \'Is it a mortal? Is it a sage?\' The official was speechless. The master hit the pillar and said, \'Even if you can say it, it\'s just a wooden stake.\' Then he went inside.', 'The master asked the abbot, \'Where are you coming from?\' The abbot said, \'I went to the state to sell yellow rice.\' The master said, \'Did you sell it all?\' The abbot said, \'I sold it all.\' The master drew a line in front of him with his staff and said, \'Can you sell this too?\' The abbot then shouted, and the master hit him. The cook came, and the master told him what had happened. The cook said, \'The abbot doesn\'t understand the master\'s meaning.\' The master said, \'What do you do?\' The cook then bowed, and the master also hit him. A lecturer came to visit, and the master asked the lecturer, \'Which sutra are you lecturing on?\' The lecturer said, \'I roughly study the Shastra on the Hundred Dharmas.\' The master said, \'If one person understands the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Twelve Divisions of the Teachings (the twelve categories of Buddhist scriptures), and another person does not understand the Three Vehicles and the Twelve Divisions of the Teachings, are they the same? Or are they different?\' The lecturer said, \'If they understand, they are the same; if they don\'t understand, they are different.\' Yuepu (name of a person), as an attendant, stood behind the master and said, \'Lecturer, what is this place? Are you talking about the same? Are you talking about different?\' The master turned his head and asked the attendant, \'What do you do?\' The attendant then shouted. The master saw the lecturer off, came back, and asked the attendant, \'Was it you who shouted at the old monk just now?\' The attendant said, \'Yes.\' The master then hit him.' ] }
。
師聞第二代德山垂示云：「道得也三十棒，道不得也三十棒。」師令樂普去問：「道得為什麼也三十棒？待伊打汝，接住棒送一送，看他作么生？」普到彼如教而問，德山便打，普接住送一送，德山便歸方丈。普回舉似師，師云：「我從來疑著這漢，雖然如是，汝還見德山么？」普擬議，師便打。
王常侍一日訪師，同師于僧堂前看，乃問：「這一堂僧還看經么？」師云：「不看經。」侍云：「還學禪么？」師云：「不學禪。」侍云：「經又不看、禪又不學，畢竟作個什麼？」師云：「總教伊成佛作祖去。」侍云：「金屑雖貴，落眼成翳，又作么生？」師云：「將為爾是個俗漢。」
師問杏山：「如何是露地白牛？」山云：「吽吽。」師云：「啞那。」山云：「長老作么生？」師云：「這畜生。」
師問樂普云：「從上來，一人行棒、一人行喝，阿那個親？」普云：「總不親。」師云：「親處作么生？」普便喝，師乃打。
師見僧來，展開兩手，僧無語，師云：「會么？」云：「不會。」師云：「渾侖擘不開，與爾兩文錢。」
大覺到參，師舉起拂子，大覺敷坐具。師擲下拂子，大覺收坐具入僧堂。眾僧云：「這僧莫是和尚親故？不禮拜，又不吃棒。」師聞，令喚覺，覺出
【現代漢語翻譯】 現代漢語譯本： 趙州禪師聽聞第二代德山宣鑒禪師開示說：『說得對也打三十棒，說不對也打三十棒。』趙州禪師讓樂普禪師去問德山：『說得對為什麼還要打三十棒？等他打你的時候，你接住他的棒子送他一下，看他怎麼做？』樂普到了德山那裡，按照趙州禪師教的去問，德山就打他，樂普接住棒子送了一下，德山便回到方丈室。樂普回來把情況告訴趙州禪師，趙州禪師說：『我一直懷疑這個傢伙，雖然是這樣，你還見到德山了嗎？』樂普猶豫不決，趙州禪師就打了他。 王常侍有一天拜訪趙州禪師，和趙州禪師在僧堂前觀看，於是問道：『這一堂的僧人還看經書嗎？』趙州禪師說：『不看經書。』王常侍說：『還學禪嗎？』趙州禪師說：『不學禪。』王常侍說：『經書又不看，禪又不學，到底在做什麼？』趙州禪師說：『總要教他們成佛作祖去。』王常侍說：『金屑雖然珍貴，落入眼中也會成為障礙，又該怎麼辦？』趙州禪師說：『我還以為你是個普通的俗人。』 趙州禪師問杏山禪師：『什麼是露地白牛？（比喻真如自性，無所遮蔽）』杏山禪師說：『吽吽（牛叫聲）。』趙州禪師說：『啞巴。』杏山禪師說：『長老您怎麼說？』趙州禪師說：『這畜生。』 趙州禪師問樂普禪師說：『向來，一個人用棒，一個人用喝，哪個更親切？』樂普禪師說：『都不親切。』趙州禪師說：『親切的地方在哪裡？』樂普禪師便喝了一聲，趙州禪師就打了他。 趙州禪師看見僧人來，展開雙手，僧人沒有說話，趙州禪師說：『會了嗎？』僧人說：『不會。』趙州禪師說：『整個東西都分不開，給你兩文錢。』 大覺禪師來參拜，趙州禪師舉起拂子，大覺禪師鋪開坐具。趙州禪師扔下拂子，大覺禪師收起坐具進入僧堂。眾僧說：『這個僧人莫非是和尚的親戚故舊？不禮拜，又不捱打。』趙州禪師聽了，讓人叫大覺禪師出來。
【English Translation】 English version: Master Zhao heard the second generation Deshan Xuanjian (德山宣鑒) instructing, 'If you speak correctly, you get thirty blows; if you speak incorrectly, you also get thirty blows.' Master Zhao instructed Yuepu (樂普) to ask, 'Why do you give thirty blows even if one speaks correctly? When he hits you, catch the staff and push it back at him, and see what he does.' Yuepu went to Deshan and asked as instructed. Deshan immediately struck him. Yuepu caught the staff and pushed it back. Deshan then returned to his abbot's room. Yuepu returned and reported this to Master Zhao, who said, 'I have always suspected this fellow. Even so, did you actually see Deshan?' Yuepu hesitated, and Master Zhao struck him. One day, Attendant Wang visited the Master and they were looking at the monks' hall together. He asked, 'Do the monks in this hall read the sutras?' The Master said, 'They do not read the sutras.' The Attendant said, 'Do they practice Chan?' The Master said, 'They do not practice Chan.' The Attendant said, 'They neither read the sutras nor practice Chan, so what exactly do they do?' The Master said, 'I teach them all to become Buddhas and Patriarchs.' The Attendant said, 'Though gold dust is precious, it becomes an obstruction when it falls into the eyes. What then?' The Master said, 'I thought you were just a common layman.' Master Zhao asked Xing Shan (杏山), 'What is the white ox in the open field? (露地白牛, metaphor for the unadorned true nature)' Xing Shan said, 'Moo, moo.' Master Zhao said, 'Dumb.' Xing Shan said, 'What does Elder say?' Master Zhao said, 'This animal.' Master Zhao asked Yuepu, 'Traditionally, one person uses the staff, and one person shouts. Which is more intimate?' Yuepu said, 'Neither is intimate.' Master Zhao said, 'Where is intimacy?' Yuepu then shouted, and Master Zhao struck him. Master Zhao saw a monk coming and spread out his hands. The monk said nothing. Master Zhao said, 'Do you understand?' The monk said, 'I do not understand.' Master Zhao said, 'The whole thing cannot be split open; here are two coins for you.' Dajue (大覺) came to visit. Master Zhao raised his whisk, and Dajue spread out his sitting cloth. Master Zhao threw down the whisk, and Dajue put away his sitting cloth and entered the monks' hall. The monks said, 'Could this monk be a relative of the Abbot? He neither bows nor gets beaten.' Master Zhao heard this and ordered Dajue to be summoned.
，師云：「大眾道汝未參長老。」覺云：「不審。」便自歸眾。
趙州行腳時參師，遇師洗腳次，州便問：「如何是祖師西來意？」師云：「恰值老僧洗腳。」州近前作聽勢，師云：「更要第二杓惡水潑在。」州便下去。
有定上座到參，問：「如何是佛法大意？」師下繩床，擒住與一掌便托開，定佇立。傍僧云：「定上座何不禮拜？」定方禮拜，忽然大悟。◎
麻谷到參，敷坐具，問：「十二面觀音，阿那面正？」師下繩床，一手收坐具，一手搊麻谷，云：「十二面觀音，向什麼處去也？」麻谷轉身擬坐繩床，師拈拄杖打，麻谷接卻，相捉入方丈。
師問僧：「有時一喝如金剛王寶劍、有時一喝如踞地金毛師子、有時一喝如探竿影草、有時一喝不作一喝用，汝作么生會？」僧擬議，師便喝。
師問一尼：「善來？惡來？」尼便喝，師拈棒，云：「更道，更道。」尼又喝，師便打。
龍牙問：「如何是祖師西來意？」師云：「與我過禪板來。」牙便過禪板與師，師接得便打。牙云：「打即任打，要且無祖師意。」牙後到翠微問：「如何是祖師西來意？」微云：「與我過蒲團來。」牙便過蒲團與翠微，翠微接得便打。牙云：「打即任打，要且無祖師意。」牙住院，後有僧入室請益
【現代漢語翻譯】 現代漢語譯本 然後，（南泉）禪師說：『大家都說你還沒參透老僧。』（趙）覺說：『我不明白。』就回到大眾中去了。
趙州（趙州禪師）行腳參訪（南泉禪師）時，遇到（南泉）禪師正在洗腳，趙州便問：『如何是祖師西來意？』（南泉）禪師說：『恰好老僧正在洗腳。』趙州走上前做出傾聽的姿勢，（南泉）禪師說：『還想要第二瓢髒水潑在你身上嗎？』趙州便離開了。
有位定上座前來參訪，問道：『如何是佛法大意？』（南泉）禪師走下繩床，抓住他打了一掌便推開，定上座愣在那裡。旁邊的僧人說：『定上座為何不禮拜？』定上座這才禮拜，忽然大悟。
麻谷（麻谷禪師）前來參訪，鋪開坐具，問道：『十二面觀音（Avalokiteśvara，菩薩名），哪一面是正面的？』（南泉）禪師走下繩床，一手收起坐具，一手抓住麻谷，說：『十二面觀音，到哪裡去了？』麻谷轉身想要坐繩床，（南泉）禪師拿起拄杖打他，麻谷接住拄杖，兩人互相扭打著進入方丈室。
（南泉）禪師問僧人：『有時一喝如金剛王寶劍（Vajraraja，比喻斬斷煩惱的智慧），有時一喝如踞地金毛獅子（比喻威猛不可侵犯），有時一喝如探竿影草（比喻試探對方的深淺），有時一喝不作一喝用（比喻超越言語的境界），你作何理解？』僧人猶豫不決，（南泉）禪師便喝了一聲。
（南泉）禪師問一位尼姑：『是善來？還是惡來？』尼姑便喝了一聲，（南泉）禪師拿起棒子，說：『再說，再說。』尼姑又喝了一聲，（南泉）禪師便打了她。
龍牙（龍牙禪師）問：『如何是祖師西來意？』（南泉）禪師說：『給我拿禪板過來。』龍牙便把禪板遞給（南泉）禪師，（南泉）禪師接過便打。龍牙說：『打就任你打，但終究沒有祖師意。』龍牙後來到翠微（翠微禪師處）問：『如何是祖師西來意？』翠微說：『給我拿蒲團過來。』龍牙便把蒲團遞給翠微，翠微接過便打。龍牙說：『打就任你打，但終究沒有祖師意。』龍牙住持寺院后，有僧人進入方丈室請教。
【English Translation】 English version Then, the Master (Nanquan) said, 'The assembly says you haven't thoroughly investigated the old monk.' (Zhao) Jue said, 'I don't understand.' Then he returned to the assembly.
When Zhaozhou (Zhaozhou Chán Master) was traveling and visiting (Nanquan Chán Master), he encountered the Master washing his feet. Zhaozhou then asked, 'What is the meaning of Bodhidharma's (達摩) coming from the West?' The Master said, 'It just so happens that the old monk is washing his feet.' Zhaozhou stepped forward as if to listen. The Master said, 'Do you want a second ladle of dirty water splashed on you?' Zhaozhou then left.
A senior monk named Ding arrived to visit and asked, 'What is the great meaning of the Buddha-dharma?' The Master stepped down from the rope-bed, grabbed him, slapped him, and pushed him away. Ding stood there blankly. A monk beside him said, 'Senior Ding, why don't you bow?' Only then did Ding bow, and suddenly he had a great enlightenment.
Magu (Magu Chán Master) arrived to visit, spread out his sitting cloth, and asked, 'The twelve-faced Avalokiteśvara (觀音, Bodhisattva), which face is the correct one?' The Master stepped down from the rope-bed, with one hand took away the sitting cloth, and with the other hand grabbed Magu, saying, 'Where has the twelve-faced Avalokiteśvara gone?' Magu turned around intending to sit on the rope-bed. The Master picked up his staff and struck him. Magu caught the staff, and they grappled with each other into the abbot's room.
The Master asked a monk, 'Sometimes a shout is like the Vajraraja sword (金剛王寶劍, metaphor for wisdom that cuts through afflictions), sometimes a shout is like a golden-haired lion crouching on the ground (踞地金毛獅子, metaphor for fierce invincibility), sometimes a shout is like probing the grass with a pole (探竿影草, metaphor for testing the depth of the other person), sometimes a shout is not used as a shout (不作一喝用, metaphor for transcending the realm of language). How do you understand this?' The monk hesitated, and the Master shouted.
The Master asked a nun, 'Have you come with good intentions? Or bad intentions?' The nun shouted. The Master picked up his stick and said, 'Speak again, speak again.' The nun shouted again, and the Master struck her.
Longya (龍牙禪師) asked, 'What is the meaning of Bodhidharma's coming from the West?' The Master said, 'Pass me the meditation board.' Longya then passed the meditation board to the Master, who took it and struck him. Longya said, 'Strike as you will, but ultimately there is no meaning of Bodhidharma.' Later, Longya went to Cuiwei (翠微禪師) and asked, 'What is the meaning of Bodhidharma's coming from the West?' Cuiwei said, 'Pass me the futon.' Longya then passed the futon to Cuiwei, who took it and struck him. Longya said, 'Strike as you will, but ultimately there is no meaning of Bodhidharma.' After Longya became the abbot of a monastery, a monk entered his room to ask for instruction.
，云：「和尚行腳時參二尊宿因緣，還肯他也無？」牙云：「肯即深肯，要且無祖師意。」
徑山有五百眾，少人蔘請，黃檗令師到徑山，乃謂師曰：「汝到彼作么生？」師云：「某甲到彼自有方便。」師到徑山，裝腰上法堂見徑山。徑山方舉頭，師便喝。徑山擬開口，師拂袖便行。尋有僧問徑山：「這僧適來有什麼言句便喝和尚？」逕山云：「這僧從黃檗會裡來，爾要知么？且問取他。」逕山五百眾太半分散。
普化一日于街市中就人乞直裰，人皆與之，普化俱不要。師令院主買棺一具，普化歸來，師云：「我與汝做得個直裰了也。」普化便自擔去，繞街市叫云：「臨濟與我做直裰了也，我往東門遷化去。」市人競隨看之。普化云：「我今日未，來日往南門遷化去。」如是三日，人皆不信，至第四日無人隨看，獨出城外，自入棺內，倩路行人釘之，即時傳佈，市人競往開棺，乃見全身脫去，只聞空中鈴響隱隱而去。
行錄
師初在黃檗會下行業純一，首座乃嘆曰：「雖是後生，與眾有異。」遂問：「上座在此多少時？」師云：「三年。」首座云：「曾參問也無？」師云：「不曾參問，不知問個什麼？」首座云：「汝何不去問堂頭和尚，如何是佛法的的大意？」師便去問，聲未絕，黃檗便打
【現代漢語翻譯】 現代漢語譯本： 云：「和尚行腳時參訪兩位尊宿的因緣，你還認可他嗎？」牙云：「認可當然是認可，但卻沒有祖師的真意。」
徑山有五百僧眾，很少有人前去參訪請益，黃檗禪師讓臨濟禪師去徑山，就對臨濟禪師說：『你到那裡打算怎麼做？』臨濟禪師說：『弟子到那裡自有方便。』臨濟禪師到了徑山，穿著僧袍登上法堂去見徑山禪師。徑山禪師剛一抬頭，臨濟禪師便大喝一聲。徑山禪師想要開口說話，臨濟禪師拂袖便走。不久有僧人問徑山禪師：『這位僧人剛才說了什麼話就喝和尚您？』徑山禪師說：『這位僧人是從黃檗禪師那裡來的，你們想知道嗎？去問他好了。』徑山禪寺的五百僧眾大半都離開了。
普化禪師有一天在街市中向人乞討直裰（僧衣），人們都給他，普化禪師都不要。臨濟禪師讓院主買了一口棺材，普化禪師回來，臨濟禪師說：『我已經為你做好一件直裰了。』普化禪師便自己扛著棺材，繞著街市叫喊道：『臨濟禪師為我做直裰了，我要往東門遷化去了。』市裡的人都爭著跟隨觀看。普化禪師說：『我今天不去，明天往南門遷化去。』這樣過了三天，人們都不相信了，到第四天沒有人跟隨觀看，普化禪師獨自出城外，自己進入棺材內，請路人釘上棺材，這件事立刻傳開了，市裡的人都爭著前往打開棺材，只見普化禪師全身脫去，只聽見空中鈴聲隱隱而去。
行錄
臨濟禪師最初在黃檗禪師門下，行為純樸專一，首座讚歎說：『雖然是後生，但與衆不同。』於是問：『上座在這裡多久了？』臨濟禪師說：『三年。』首座說：『曾經參問過嗎？』臨濟禪師說：『不曾參問，不知道問些什麼？』首座說：『你何不去問堂頭和尚，什麼是佛法的大意？』臨濟禪師便去問，聲音還沒說完，黃檗禪師便打了他。
【English Translation】 English version: Yun: 'When the monk traveled to visit two venerable masters, do you still acknowledge his karmic connection?' Ya said: 'Acknowledge, of course, acknowledge deeply, but it lacks the Patriarch's (Zushi) [referring to Bodhidharma or other important figures in Chan Buddhism] true intention.'
At Mount Jing (Jingshan) [a famous Buddhist mountain], there were five hundred monks, but few people came to visit and seek instruction. Huangbo (Huangbo Xiyun) [a famous Chan master] sent the master (Linji) [referring to Linji Yixuan, the founder of the Linji school of Chan Buddhism] to Mount Jing, saying to him: 'What will you do when you get there?' The master said: 'I will have my own means when I get there.' When the master arrived at Mount Jing, he put on his robes and went to the Dharma hall to see the abbot of Mount Jing. As soon as the abbot raised his head, the master shouted. When the abbot tried to open his mouth, the master flicked his sleeves and left. Soon after, a monk asked the abbot of Mount Jing: 'What did that monk say just now that made him shout at you?' The abbot of Mount Jing said: 'This monk comes from Huangbo's assembly. Do you want to know? Go ask him.' More than half of the five hundred monks at Mount Jing dispersed.
One day, Puhua (Puhua) [a Chan eccentric known for his unconventional behavior] was begging for a 'zhizhui' (a type of monk's robe) in the market. People all offered him one, but Puhua refused them all. The master (Linji) ordered the monastery manager to buy a coffin. When Puhua returned, the master said: 'I have already made a 'zhizhui' for you.' Puhua then carried the coffin himself, shouting around the market: 'Linji has made a 'zhizhui' for me, I am going to the east gate to 'qianhua' (die and be transformed).' The people in the market all rushed to watch. Puhua said: 'I won't do it today, I will go to the south gate to 'qianhua' tomorrow.' After three days like this, people no longer believed him. On the fourth day, no one followed to watch. Puhua went alone outside the city, entered the coffin himself, and asked a passerby to nail it shut. The news spread immediately, and the people in the market all rushed to open the coffin, only to see that Puhua's whole body had disappeared, and only the sound of a bell could be heard faintly disappearing into the sky.
Record of Conduct
When the master (Linji) was first under Huangbo, his conduct was pure and sincere. The head monk sighed and said: 'Although he is a junior, he is different from the others.' Then he asked: 'How long have you been here, venerable one?' The master said: 'Three years.' The head monk said: 'Have you ever asked any questions?' The master said: 'I have never asked any questions, I don't know what to ask.' The head monk said: 'Why don't you go and ask the abbot what is the great meaning of the Buddha Dharma?' The master then went to ask, but before he could finish speaking, Huangbo struck him.
。師下來，首座云：「問話作么生？」師云：「某甲問聲未絕，和尚便打，某甲不會。」首座云：「但更去問。」師又去問，黃檗又打。如是三度發問，三度被打。師來白首座云：「幸蒙慈悲，令某甲問訊和尚，三度發問，三度被打，自恨障緣不領深旨，今且辭去。」首座云：「汝若去時，須辭和尚去。」師禮拜退，首座先到和尚處，云：「問話底後生甚是如法，若來辭時，方便接他，向後穿鑿成一株大樹，與天下人作蔭涼去在。」師去辭黃檗，檗云：「不得往別處去，汝向高安灘頭大愚處去，必為汝說。」師到大愚，大愚問：「什麼處來？」師云：「黃檗處來。」大愚云：「黃檗有何言句？」師云：「某甲三度問佛法的的大意，三度被打。不知某甲有過？無過？」大愚云：「黃檗與么老婆為汝得徹困，更來這裡問有過、無過？」師于言下大悟，云：「元來黃檗佛法無多子。」大愚搊住云：「這尿床鬼子，適來道有過、無過，如今卻道黃檗佛法無多子。爾見個什麼道理？速道，速道。」師于大愚脅下筑三拳，大愚托開，云：「汝師黃檗，非幹我事。」師辭大愚，卻回黃檗。黃檗見來便問：「這漢來來去去，有什麼了期？」師云：「只為老婆心切。」便人事了侍立。黃檗問：「什麼處去來？」師云：「昨奉慈旨，令參大
【現代漢語翻譯】 現代漢語譯本 首座問：『你問話問得怎麼樣了？』 師父說：『我話音未落，和尚就打，我實在不明白。』 首座說：『你再去問問看。』 師父又去問，黃檗（Huangbo，禪宗大師）又打。像這樣三次發問，三次被打。師父回來告訴首座說：『有幸蒙您慈悲，讓我去問訊和尚，三次發問，三次被打，我自恨自己有業障因緣，不能領會其中的深意，現在暫且告辭。』 首座說：『你如果離開，必須向和尚告辭。』 師父禮拜後退下，首座先到黃檗和尚處，說：『那個問話的後生非常合乎佛法，如果他來告辭，請您方便接引他，將來他會成長為一棵大樹，為天下人遮蔭。』 師父去向黃檗告辭，黃檗說：『不許去別的地方，你到高安灘頭大愚（Dayu，禪宗大師）那裡去，他一定會為你開示。』 師父到了大愚那裡，大愚問：『從哪裡來？』 師父說：『從黃檗那裡來。』 大愚說：『黃檗有什麼言語教誨？』 師父說：『我三次問佛法的大意，三次被打。不知道是我有過錯，還是沒有過錯？』 大愚說：『黃檗這樣婆婆媽媽地為你操心，還跑到我這裡來問有過、無過？』 師父在言下大悟，說：『原來黃檗佛法沒什麼了不起的。』 大愚一把抓住師父說：『你這尿床鬼，剛才還說有過、無過，現在卻說黃檗佛法沒什麼了不起的。你見到了什麼道理？快說，快說！』 師父在大愚脅下打了三拳，大愚推開師父，說：『你師父是黃檗，不關我的事。』 師父告辭大愚，又回到黃檗那裡。黃檗見到師父回來就問：『這人來來去去，有什麼完結的時候？』 師父說：『只因爲老婆心切。』 於是行了人事禮，侍立在一旁。黃檗問：『到哪裡去了？』 師父說：『昨天奉您的慈命，去參訪大愚。
【English Translation】 English version The head monk asked: 'How did your questioning go?' The master said: 'Before I could finish my question, the abbot struck me. I truly don't understand.' The head monk said: 'Go and ask again.' The master went again, and Huangbo (Huangbo, a Chan master) struck him again. This happened three times. The master returned and told the head monk: 'I am fortunate to have received your compassion in allowing me to inquire of the abbot. I asked three times and was struck three times. I regret my karmic obstacles prevent me from understanding the profound meaning. I will now take my leave.' The head monk said: 'If you leave, you must first bid farewell to the abbot.' The master bowed and withdrew. The head monk went to Huangbo and said: 'That young man who is asking questions is very much in accordance with the Dharma. If he comes to take his leave, please guide him. In the future, he will grow into a great tree, providing shade for all under heaven.' The master went to bid farewell to Huangbo, who said: 'You are not allowed to go anywhere else. Go to Dayu (Dayu, a Chan master) at Gaoan Beach. He will surely explain it to you.' The master arrived at Dayu's place, and Dayu asked: 'Where do you come from?' The master said: 'I come from Huangbo.' Dayu said: 'What teachings does Huangbo have?' The master said: 'I asked about the great meaning of the Buddha-dharma three times, and I was struck three times. I don't know if I was at fault or not.' Dayu said: 'Huangbo has been so kind and thorough in his guidance, and you still come here to ask about fault or no fault?' The master had a great enlightenment upon hearing this and said: 'So Huangbo's Buddha-dharma is nothing special.' Dayu grabbed the master and said: 'You bed-wetting ghost! Just now you were asking about fault or no fault, and now you say Huangbo's Buddha-dharma is nothing special. What principle have you seen? Speak quickly, speak quickly!' The master punched Dayu three times in the ribs. Dayu pushed the master away and said: 'Your teacher is Huangbo; it's none of my business.' The master bid farewell to Dayu and returned to Huangbo. When Huangbo saw him, he asked: 'This person comes and goes; when will it end?' The master said: 'It's only because of your excessive kindness.' Then he paid his respects and stood by. Huangbo asked: 'Where did you go?' The master said: 'Yesterday, I followed your compassionate instruction and went to visit Dayu.'
愚去來。」黃檗云：「大愚有何言句？」師遂舉前話，黃檗云：「作么生得這漢來？待痛與一頓。」師云：「說什麼待來？即今便吃。」隨後便掌。黃檗云：「這風顛漢卻來這裡捋虎鬚。」師便喝。黃檗云：「侍者引這風顛漢參堂去。」后溈山舉此話問仰山：「臨濟當時得大愚力？得黃檗力？」仰山云：「非但騎虎頭，亦解把虎尾。」
師栽松次，黃檗問：「深山裡栽許多，作什麼？」師云：「一與山門作境致，二與後人作標榜。」道了，將钁頭打地三下。黃檗云：「雖然如是，子已吃吾三十棒了也。」師又以钁頭打地三下，作噓噓聲。黃檗云：「吾宗到汝大興於世。」后溈山舉此語問仰山：「黃檗當時只囑臨濟一人，更有人在？」仰山云：「有，只是年代深遠，不欲舉似和尚。」溈山云：「雖然如是，吾亦要知，汝但舉看。」仰山云：「一人指南吳越令行，遇大風即止(讖風穴和尚也)。」師侍立德山次，山云：「今日困。」師云：「這老漢寐語作什麼？」山便打，師掀倒繩床，山便休。
師普請鋤地次，見黃檗來，拄钁而立。黃檗云：「這漢困那？」師云：「钁也未舉，困個什麼？」黃檗便打，師接住棒，一送送倒。黃檗喚：「維那！維那！扶起我。」維那近前扶，云：「和尚爭容得這風顛漢無禮？
【現代漢語翻譯】 現代漢語譯本： 臨濟說：『愚昧的人離開了。』黃檗說：『大愚說了什麼話？』臨濟於是舉了之前的話。黃檗說：『怎麼才能把這個人抓來？等抓到了狠狠揍他一頓。』臨濟說：『說什麼等抓來？現在就吃我一掌。』說完就打了他一掌。黃檗說：『這個瘋癲的傢伙竟然敢來這裡捋虎鬚。』臨濟便大喝一聲。黃檗說：『侍者，帶這個瘋癲的傢伙去參堂。』後來，溈山舉了這個話頭問仰山：『臨濟當時是得了大愚（指臨濟的師父）的力量？還是得了黃檗（指臨濟的師父）的力量？』仰山說：『非但能騎在虎頭上，也能抓住虎尾。』
臨濟正在栽松樹，黃檗問：『在深山裡栽這麼多松樹，做什麼用？』臨濟說：『一是為山門增添景緻，二是為後人樹立榜樣。』說完，用鋤頭打了三下地。黃檗說：『雖然如此，你已經吃了我三十棒了。』臨濟又用鋤頭打了三下地，發出『噓噓』的聲音。黃檗說：『我的宗派到你這裡將會在世上大興。』後來，溈山舉了這個話頭問仰山：『黃檗當時只是囑託了臨濟一個人，還有其他人在嗎？』仰山說：『有，只是年代久遠，不想告訴和尚。』溈山說：『雖然如此，我也想知道，你只管說來聽聽。』仰山說：『一人指南吳越，號令通行，遇到大風就停止（預言風穴和尚）。』臨濟侍立在德山身邊，德山說：『今天睏倦。』臨濟說：『這老傢伙在說夢話嗎？』德山便打他，臨濟掀翻了繩床，德山便作罷了。
臨濟帶領大家普請鋤地，看見黃檗來了，拄著鋤頭站立。黃檗說：『這傢伙困了嗎？』臨濟說：『鋤頭還沒舉起來，困什麼？』黃檗便打他，臨濟接住棒子，一推就把黃檗推倒了。黃檗喊道：『維那（寺院中的職務，負責管理僧眾），維那！扶起我。』維那走上前去扶他，說：『和尚怎麼能容忍這個瘋癲的傢伙如此無禮？』
【English Translation】 English version: Linji said, 'The foolish one has departed.' Huangbo said, 'What words did Dayu (Linji's teacher) utter?' Thereupon, Linji recounted the previous conversation. Huangbo said, 'How can we bring that fellow here? I'll give him a good beating when he arrives.' Linji said, 'What do you mean by waiting for him to arrive? I'll take it now.' Immediately, he slapped Huangbo. Huangbo said, 'This madman dares to come here and stroke the tiger's whiskers.' Linji then shouted. Huangbo said, 'Attendant, take this madman to the meditation hall.' Later, Weishan raised this story and asked Yangshan, 'Did Linji at that time gain strength from Dayu (Linji's teacher)? Or did he gain strength from Huangbo (Linji's teacher)?' Yangshan said, 'Not only can he ride the tiger's head, but he can also grasp the tiger's tail.'
Linji was planting pine trees when Huangbo asked, 'What are you doing planting so many in the deep mountains?' Linji said, 'Firstly, to create scenery for the monastery; secondly, to set an example for future generations.' Having said that, he struck the ground three times with the hoe. Huangbo said, 'Even so, you have already received thirty blows from me.' Linji then struck the ground three more times with the hoe, making a 'hush hush' sound. Huangbo said, 'My lineage will greatly flourish in the world through you.' Later, Weishan raised this story and asked Yangshan, 'Did Huangbo only entrust Linji at that time, or was there someone else?' Yangshan said, 'There was, but the times are distant, and I do not wish to tell the abbot.' Weishan said, 'Even so, I also want to know; just tell me.' Yangshan said, 'One person points to the south of Wu and Yue, and the orders are carried out, but they stop when encountering a great wind (a prophecy about the monk Fengxue).' Linji was standing beside Deshan when Deshan said, 'I am tired today.' Linji said, 'What is this old man talking in his sleep?' Deshan then struck him, Linji overturned the rope bed, and Deshan stopped.
Linji was leading everyone in weeding the ground when he saw Huangbo coming and stood leaning on his hoe. Huangbo said, 'Is this fellow tired?' Linji said, 'The hoe hasn't even been lifted; what's there to be tired about?' Huangbo then struck him, Linji caught the staff and pushed Huangbo over. Huangbo called out, 'Vina (monastery officer)! Vina! Help me up.' The Vina came forward to help him, saying, 'How can the abbot tolerate this madman's rudeness?'
」黃檗才起便打維那，師钁地，云：「諸方火葬，我這裡一時活埋。」后溈山問仰山：「黃檗打維那意作么生？」仰山云：「正賊走卻，邏蹤人吃棒。」
師一日在僧堂前坐，見黃檗來，便閉卻目。黃檗乃作怖勢，便歸方丈。師隨至方丈禮謝，首座在黃檗處侍立。黃檗云：「此僧雖是後生，卻知有此事。」首座云：「老和尚腳跟不點地，卻證據個後生。」黃檗自於口上打一摑，首座云：「知即得。」
師在堂中睡，黃檗下來見，以拄杖打板頭一下。師舉頭見是黃檗，卻睡。黃檗又打板頭一下，卻往上間，見首座坐禪，乃云：「下間後生卻坐禪，汝這裡妄想作什麼？」首座云：「這老漢作什麼？」黃檗打板頭一下，便出去。后溈山問仰山：「黃檗入僧堂意作么生？」仰山云：「兩彩一賽。」
一日普請次，師在後行，黃檗回頭見師空手，乃問：「钁頭在什麼處？」師云：「有一人將去了也。」黃檗云：「近前來，共汝商量個事。」師便近前，黃檗豎起钁頭，云：「只這個，天下人拈掇不起。」師就手掣得豎起，云：「為什麼卻在某甲手裡？」黃檗云：「今日大有人普請。」便歸院。后溈山問仰山：「钁頭在黃檗手裡，為什麼卻被臨濟奪卻？」仰山云：「賊是小人，智過君子。」
師為黃檗馳書
【現代漢語翻譯】 現代漢語譯本 黃檗禪師剛起身就打維那（寺院中負責維持秩序的僧人），禪師拿起鋤頭，說：『其他地方都是火葬，我這裡是直接活埋。』後來溈山禪師問仰山禪師：『黃檗禪師打維那是什麼意思？』仰山禪師說：『真正的盜賊跑掉了，追蹤的人卻捱了棍子。』 有一天，禪師在僧堂前坐著，看見黃檗禪師來了，就閉上了眼睛。黃檗禪師就做出害怕的樣子，回到了方丈室。禪師隨後也到了方丈室，向黃檗禪師禮拜感謝，首座（寺院中的重要職位）在黃檗禪師身邊侍立。黃檗禪師說：『這個僧人雖然年輕，卻知道這件事。』首座說：『老和尚您自己立足不穩，卻來印證一個年輕人。』黃檗禪師自己打了自己嘴巴一下，首座說：『知道就好。』 禪師在僧堂里睡覺，黃檗禪師下來看見了，用拄杖打了一下板頭（僧堂中的木板）。禪師抬頭看見是黃檗禪師，又睡下了。黃檗禪師又打了一下板頭，然後往上間走去，看見首座在坐禪，就說：『下間那個年輕人卻在坐禪，你在這裡妄想什麼？』首座說：『這老傢伙在幹什麼？』黃檗禪師打了一下板頭，就出去了。後來溈山禪師問仰山禪師：『黃檗禪師進入僧堂是什麼意思？』仰山禪師說：『兩彩一賽（比喻勝負已定）。』 有一天，大家一起普請（集體勞動），禪師在後面走，黃檗禪師回頭看見禪師空著手，就問：『鋤頭在哪裡？』禪師說：『有一個人拿走了。』黃檗禪師說：『靠近前來，我和你商量件事。』禪師就走近前，黃檗禪師豎起鋤頭，說：『就這個，天下人拿不起來。』禪師就伸手奪過來豎起，說：『為什麼卻在我手裡？』黃檗禪師說：『今天參加普請的人真多啊。』就回到了院裡。後來溈山禪師問仰山禪師：『鋤頭在黃檗禪師手裡，為什麼卻被臨濟禪師奪走了？』仰山禪師說：『盜賊是小人，但智慧超過了君子。』 禪師為黃檗禪師送信。
【English Translation】 English version Huangbo (Huangbo Xiyun, a Chan master) had just gotten up when he hit the director monk. The master (Linji) picked up a hoe and said, 'Other places cremate, but here I bury them alive immediately.' Later, Guishan (Guishan Lingyou, a Chan master) asked Yangshan (Yangshan Huiji, a Chan master), 'What did Huangbo mean by hitting the director monk?' Yangshan said, 'The real thief ran away, and the tracker got the stick.' One day, the master (Linji) was sitting in front of the monks' hall when he saw Huangbo coming, so he closed his eyes. Huangbo then made a gesture of fear and returned to his abbot's quarters. The master followed him to the abbot's quarters and bowed in thanks. The head monk was standing there attending to Huangbo. Huangbo said, 'This monk, although young, knows about this matter.' The head monk said, 'The old master's feet don't touch the ground, yet he certifies a young man.' Huangbo slapped himself on the mouth, and the head monk said, 'Knowing is enough.' The master (Linji) was sleeping in the hall. Huangbo came down and saw him, and struck the head of the wooden platform with his staff. The master raised his head and saw it was Huangbo, then went back to sleep. Huangbo struck the head of the platform again, then went to the upper room and saw the head monk sitting in meditation. He said, 'The young man in the lower room is actually meditating, what are you doing here with your delusions?' The head monk said, 'What is this old man doing?' Huangbo struck the head of the platform and left. Later, Guishan asked Yangshan, 'What did Huangbo mean by entering the monks' hall?' Yangshan said, 'Two colors, one game (meaning the outcome is already decided).' One day, during communal labor, the master (Linji) was walking behind. Huangbo turned around and saw that the master's hands were empty, so he asked, 'Where is the hoe?' The master said, 'Someone took it.' Huangbo said, 'Come closer, I want to discuss something with you.' The master approached, and Huangbo held up the hoe, saying, 'Just this, no one in the world can pick it up.' The master snatched it and held it up, saying, 'Why is it in my hands then?' Huangbo said, 'There are many people participating in communal labor today.' Then he returned to the monastery. Later, Guishan asked Yangshan, 'The hoe was in Huangbo's hands, why was it taken by Linji?' Yangshan said, 'The thief is a petty person, but his wisdom surpasses that of a gentleman.' The master (Linji) delivered a letter for Huangbo.
去溈山，時仰山作知客，接得書便問：「這個是黃檗底？那個是專使底？」師便掌，仰山約住云：「老兄知是般事便休。」同去見溈山，溈山便問：「黃檗師兄多少眾？」師云：「七百眾。」溈山云：「什麼人為導首？」師云：「適來已達書了也。」師卻問溈山：「和尚此間多少眾？」溈山云：「一千五百眾。」師云：「太多生。」溈山云：「黃檗師兄亦不少。」師辭溈山，仰山送出，云：「汝向後北去有個住處。」師云：「豈有與么事？」仰山云：「但去。已後有一人佐輔老兄在，此人只是有頭無尾、有始無終。」師后倒鎮州，普化已在彼中。師出世，普化佐贊于師。師住未久，普化全身脫去。
師因半夏上黃檗，見和尚看經，師云：「我將謂是個人，元來是揞黑豆老和尚。」住數日乃辭去。黃檗云：「汝破夏來，不終夏去？」師云：「某甲暫來禮拜和尚。」黃檗遂打趁令去。師行數里，疑此事，卻回終夏。師一日辭黃檗，檗問：「什麼處去？」師云：「不是河南，便歸河北。」黃檗便打，師約住與一掌，黃檗大笑，乃喚侍者將百丈先師禪板機案來。師云：「侍者將火來。」黃檗云：「雖然如是，汝但將去，已後坐卻天下人舌頭去在。」后溈山問仰山：「臨濟莫辜負他黃檗也無？」仰山云：「不然。」溈山云
【現代漢語翻譯】 現代漢語譯本 臨濟去溈山（Weishan），當時仰山（Yangshan）擔任知客，接到信后便問：『這信是黃檗（Huangbo）的？還是專使的？』臨濟便打了他一掌，仰山攔住說：『老兄知道是這麼回事就算了。』一同去見溈山，溈山便問：『黃檗師兄有多少僧眾？』臨濟說：『七百僧眾。』溈山說：『什麼人是領頭的？』臨濟說：『剛才已經把信送到了。』臨濟反問溈山：『和尚這裡有多少僧眾？』溈山說：『一千五百僧眾。』臨濟說：『太多了。』溈山說：『黃檗師兄的也不少。』臨濟告辭溈山，仰山送他出門，說：『你以後向北去有個住處。』臨濟說：『哪有這樣的事？』仰山說：『只管去。以後會有一個人輔佐老兄，這個人只是有頭無尾、有始無終。』臨濟後來到了鎮州，普化（Puhua）已經在那裡了。臨濟開法，普化輔佐讚揚他。臨濟住持沒多久，普化就全身而退（去世）。
臨濟因為半夏（夏季過半）的時候去黃檗，看見和尚在看經，臨濟說：『我以為是個什麼人，原來是個蒙著眼睛的老和尚。』住了幾天就告辭離去。黃檗說：『你破夏而來，不等到夏末就走？』臨濟說：『我只是暫時來禮拜和尚。』黃檗就打他，趕他走。臨濟走了幾里路，覺得這件事有蹊蹺，又回去住到夏末。臨濟有一天告辭黃檗，黃檗問：『去哪裡？』臨濟說：『不是河南，就回河北。』黃檗就打他，臨濟攔住，還了他一掌，黃檗大笑，就叫侍者把百丈（Baizhang）先師的禪板機案拿來。臨濟說：『侍者拿火來。』黃檗說：『即使這樣，你只管拿去，以後會堵住天下人的嘴。』後來溈山問仰山：『臨濟沒有辜負黃檗吧？』仰山說：『沒有。』溈山說：
【English Translation】 English version Linji went to Weishan (Mount Wei), and at that time Yangshan (Mount Yang) was serving as the guest prefect. Upon receiving the letter, he asked, 'Is this from Huangbo (Huangbo, a Chan master)? Or from a special envoy?' Linji immediately slapped him. Yangshan stopped him, saying, 'Elder brother, knowing it's like this is enough.' Together they went to see Weishan, who asked, 'How many monks does your senior Huangbo have?' Linji said, 'Seven hundred monks.' Weishan asked, 'Who is the leader?' Linji said, 'I have already delivered the letter.' Linji then asked Weishan, 'How many monks do you have here, venerable?' Weishan said, 'One thousand five hundred monks.' Linji said, 'Too many.' Weishan said, 'Your senior Huangbo also has quite a few.' Linji bid farewell to Weishan, and Yangshan saw him off, saying, 'You will have a place to stay in the north later.' Linji said, 'How could such a thing be?' Yangshan said, 'Just go. Later, there will be someone to assist you, elder brother. This person is just with a head but no tail, with a beginning but no end.' Later, Linji arrived at Zhenzhou, and Puhua (Puhua, a Chan monk) was already there. When Linji began to teach, Puhua assisted and praised him. Linji didn't stay long before Puhua departed completely (passed away).
Linji went to Huangbo during the mid-summer retreat and saw the venerable reading scriptures. Linji said, 'I thought he was someone special, but he's just an old monk covering his eyes.' After staying for several days, he bid farewell and left. Huangbo said, 'You came after the summer retreat had begun, and you're leaving before it ends?' Linji said, 'I just came to pay my respects to the venerable.' Huangbo then hit him and chased him away. After walking several miles, Linji suspected something was amiss and returned to stay until the end of the summer. One day, Linji bid farewell to Huangbo, who asked, 'Where are you going?' Linji said, 'If not Henan, then I'll return to Hebei.' Huangbo then hit him, and Linji blocked him and returned a slap. Huangbo laughed loudly and called the attendant to bring the meditation bench and desk of the late master Baizhang (Baizhang, a Chan master). Linji said, 'Attendant, bring fire.' Huangbo said, 'Even so, just take it. Later, you will shut the mouths of everyone in the world.' Later, Weishan asked Yangshan, 'Has Linji not let Huangbo down?' Yangshan said, 'No.' Weishan said:
：「子又作么生？」仰山云：「知恩方解報恩。」溈山云：「從上古人還有相似底也無？」仰山云：「有，只是年代深遠，不欲舉似和尚。」溈山云：「雖然如是，吾亦要知，子但舉看。」仰山云：「只如楞嚴會上阿難贊佛云：『將此深心奉塵剎，是則名為報佛恩。』豈不是報恩之事？」溈山云：「如是，如是。見與師齊，減師半德；見過於師，方堪傳授。」
師到達磨塔頭，塔主云：「長老先禮佛？先禮祖？」師云：「佛、祖俱不禮。」塔主云：「佛、祖與長老是什麼冤家？」師便拂袖而出。
師行腳時到龍光，光上堂，師出，問云：「不展鋒铓如何得勝？」光據坐。師云：「大善知識豈無方便？」光瞪目，云：「嗄。」師以手指云：「這老漢今日敗闕也。」
到三峰，平和尚問曰：「什麼處來？」師云：「黃檗來。」平云：「黃檗有何言句？」師云：「金牛昨夜遭塗炭，直至如今不見蹤。」平云：「金風吹玉管，那個是知音？」師云：「直透萬重關，不住清霄內。」平云：「子這一問太高生。」師云：「龍生金鳳子，衝破碧琉璃。」平云：「且坐，喫茶。」又問：「近離甚處？」師云：「龍光。」平云：「龍光近日如何？」師便出去。
到大慈，慈在方丈內坐。師問：「端居丈室時如何
【現代漢語翻譯】 現代漢語譯本： 溈山問仰山：「你又如何理解呢？」仰山回答：「知道恩情才能懂得報答恩情。」溈山說：「從古至今，古人之中有沒有與此相似的例子呢？」仰山說：「有，只是年代太過久遠，不想說給和尚您聽。」溈山說：「即使如此，我也想知道，你姑且說說看。」仰山說：「就像《楞嚴經》法會上，阿難讚歎佛陀說：『將此深心奉獻給無量世界，這才能稱作報答佛恩。』這難道不是報恩的事情嗎？」溈山說：「是這樣，是這樣。見解與老師相同，就減少了老師一半的德行；見解超過老師，才堪當傳授。」（阿難（Ananda）：佛陀的十大弟子之一，《楞嚴經》（Surangama Sutra）：大乘佛教的重要經典）
仰山到達達磨塔（Bodhidharma's Pagoda）前，塔主問：「長老是先禮佛？還是先禮達磨祖師？」仰山說：「佛和祖師我都不禮。」塔主問：「佛和祖師與長老有什麼冤仇？」仰山便拂袖離開了。
仰山雲遊時來到龍光（Longguang）處，龍光正在講堂上說法，仰山走出來，問道：「不使用刀劍，如何才能得勝？」龍光坐在那裡不動。仰山說：「大善知識難道沒有方便之法嗎？」龍光瞪大眼睛，說：「嗄（a）！」仰山用手指著他說：「這老漢今天失敗了。」
仰山來到三峰（Sanfeng），平和尚（He Shang）問：「從哪裡來？」仰山說：「黃檗（Huangbo）來。」平和尚問：「黃檗有什麼言語？」仰山說：「金牛昨夜遭遇塗炭，直到如今不見蹤影。」平和尚問：「金風吹玉管，哪個是知音？」仰山說：「直透萬重關，不住清霄內。」平和尚說：「你這一問太高深了。」仰山說：「龍生金鳳子，衝破碧琉璃。」平和尚說：「請坐，喝茶。」又問：「最近離開哪裡？」仰山說：「龍光。」平和尚問：「龍光近日如何？」仰山便出去了。
仰山來到大慈（Daci），大慈在方丈內坐著。仰山問：「端居丈室時如何？」
【English Translation】 English version: Weishan asked Yangshan, 'What is your understanding?' Yangshan replied, 'Only by knowing kindness can one understand how to repay it.' Weishan said, 'From ancient times, have there been any similar examples among the ancients?' Yangshan said, 'Yes, but the era is too distant, and I don't want to mention it to you, Master.' Weishan said, 'Even so, I still want to know; please tell me.' Yangshan said, 'Just like in the Surangama Sutra assembly, Ananda praised the Buddha, saying, 'Offering this profound mind to countless worlds, this is called repaying the Buddha's kindness.' Isn't this an act of repaying kindness?' Weishan said, 'So it is, so it is. If your understanding is equal to your teacher's, you diminish your teacher's virtue by half; only when your understanding surpasses your teacher's are you worthy of receiving the transmission.' (Ananda: One of the ten great disciples of the Buddha; Surangama Sutra: An important classic of Mahayana Buddhism)
Yangshan arrived at Bodhidharma's Pagoda, and the pagoda master asked, 'Elder, do you bow to the Buddha first? Or do you bow to the Patriarch Bodhidharma first?' Yangshan said, 'I bow to neither the Buddha nor the Patriarch.' The pagoda master asked, 'What enmity do the Buddha and the Patriarch have with you, Elder?' Yangshan then flicked his sleeve and left.
When Yangshan was traveling, he arrived at Longguang's place. Longguang was giving a Dharma talk in the hall. Yangshan came out and asked, 'Without unsheathing swords, how can one achieve victory?' Longguang sat there without moving. Yangshan said, 'Does a great virtuous teacher not have expedient means?' Longguang glared and said, 'A!' Yangshan pointed at him and said, 'This old man has failed today.'
Yangshan arrived at Sanfeng, and He Shang Ping asked, 'Where do you come from?' Yangshan said, 'From Huangbo.' Ping asked, 'What words does Huangbo have?' Yangshan said, 'The golden ox suffered devastation last night, and its tracks have not been seen until now.' Ping asked, 'The golden wind blows the jade flute; who is the one who understands the music?' Yangshan said, 'Penetrating through ten thousand layers of barriers, not dwelling within the clear heavens.' Ping said, 'Your question is too profound.' Yangshan said, 'The dragon gives birth to a golden phoenix, breaking through the azure glass.' Ping said, 'Please sit and have tea.' He then asked, 'Where did you leave recently?' Yangshan said, 'Longguang.' Ping asked, 'How is Longguang recently?' Yangshan then went out.
Yangshan arrived at Daci, and Daci was sitting in his abbot's room. Yangshan asked, 'What is it like when dwelling quietly in the abbot's room?'
？」慈雲：「寒松一色千年別，野老拈花萬國春。」師云：「今古永超圓智體，三山鎖斷萬重關。」慈便喝，師亦喝。慈雲：「作么？」師拂袖便出。
到襄州華嚴，嚴倚拄杖作睡勢，師云：「老和尚瞌睡作么？」嚴云：「作家、禪客，宛爾不同。」師云：「侍者點茶來與和尚吃。」嚴乃喚維那：「第三位安排這上座。」
到翠峰，峰問：「甚處來？」師云：「黃檗來。」峰云：「黃檗有何言句指示於人？」師云：「黃檗無言句。」峰云：「為什麼無？」師云：「設有，亦無舉處。」峰云：「但舉看。」師云：「一箭過西天。」
到象田，師問：「不凡、不聖，請師速道。」田云：「老僧只與么？」師便喝，云：「許多禿子在這裡覓什麼碗？」
到明化，化問：「來來去去作什麼？」師云：「只徒踏破草鞋。」化云：「畢竟作么生？」師云：「老漢話頭也不識。」
往鳳林，路逢一婆。婆問：「甚處去？」師云：「鳳林去。」婆云：「恰值鳳林不在。」師云：「甚處去？」婆便行，師乃喚婆，婆回頭，師便打。
到鳳林，林問：「有事相借問，得么？」師云：「何得剜肉作瘡？」林雲：「海月澄無影，游魚獨自迷。」師云：「海月既無影，游魚何得迷？」鳳林雲：「觀風知浪起
{ "translations": [ "現代漢語譯本", '慈雲：「寒松一色千年別，野老拈花萬國春。」師云：「今古永超圓智體，三山鎖斷萬重關。」慈便喝，師亦喝。慈雲：「作么？」師拂袖便出。', '到襄州華嚴（Xiangzhou Huayan），嚴倚拄杖作睡勢，師云：「老和尚瞌睡作么？」嚴云：「作家、禪客，宛爾不同。」師云：「侍者點茶來與和尚吃。」嚴乃喚維那（Weina）：「第三位安排這上座。」', '到翠峰（Cuifeng），峰問：「甚處來？」師云：「黃檗（Huangbo）來。」峰云：「黃檗有何言句指示於人？」師云：「黃檗無言句。」峰云：「為什麼無？」師云：「設有，亦無舉處。」峰云：「但舉看。」師云：「一箭過西天。」', '到象田（Xiangtian），師問：「不凡、不聖，請師速道。」田云：「老僧只與么？」師便喝，云：「許多禿子在這裡覓什麼碗？」', '到明化（Minghua），化問：「來來去去作什麼？」師云：「只徒踏破草鞋。」化云：「畢竟作么生？」師云：「老漢話頭也不識。」', '往鳳林（Fenglin），路逢一婆。婆問：「甚處去？」師云：「鳳林去。」婆云：「恰值鳳林不在。」師云：「甚處去？」婆便行，師乃喚婆，婆回頭，師便打。', '到鳳林，林問：「有事相借問，得么？」師云：「何得剜肉作瘡？」林雲：「海月澄無影，游魚獨自迷。」師云：「海月既無影，游魚何得迷？」鳳林雲：「觀風知浪起' ], "english_translations": [ "English version", 'Ciyun said, \'The cold pine is a single color, distinct for a thousand years; the old rustic picks flowers, and ten thousand countries are in spring.\' The master said, \'The past and present eternally transcend the perfectly wise substance; three mountains lock off ten thousand layers of passes.\' Ciyun then shouted, and the master also shouted. Ciyun said, \'What are you doing?\', the master flicked his sleeve and left.', 'Arriving at Huayan (Huayan, name of a monastery) in Xiangzhou (Xiangzhou, name of a place), Huayan leaned on his staff, feigning sleep. The master said, \'Old monk, why are you dozing off?\'. Huayan said, \'Authors and Chan practitioners are distinctly different.\' The master said, \'Attendant, bring tea for the monk to drink.\' Huayan then called the director (Weina, monastic title): \'Arrange for this monk to be the third in line.\'', 'Arriving at Cuifeng (Cuifeng, name of a place), Cuifeng asked, \'Where do you come from?\'. The master said, \'From Huangbo (Huangbo, name of a place).\'. Cuifeng said, \'What words or phrases does Huangbo have to instruct people?\'. The master said, \'Huangbo has no words or phrases.\'. Cuifeng said, \'Why does he have none?\'. The master said, \'Even if he had them, there would be no place to bring them up.\'. Cuifeng said, \'Just bring them up and let me see.\'. The master said, \'An arrow flies past the Western Heaven.\'', 'Arriving at Xiangtian (Xiangtian, name of a place), the master asked, \'Neither ordinary nor saintly, please speak quickly.\'. Tian said, \'This old monk is just like this.\' The master then shouted, saying, \'What bowls are so many bald heads looking for here?\'.', 'Arriving at Minghua (Minghua, name of a place), Hua asked, \'What are you doing, coming and going?\'. The master said, \'I am just wearing out my straw sandals in vain.\'. Hua said, \'What are you ultimately doing?\'. The master said, \'This old man doesn\'t even recognize the beginning of a conversation.\'', 'Going to Fenglin (Fenglin, name of a place), he met an old woman on the road. The old woman asked, \'Where are you going?\'. The master said, \'Going to Fenglin.\'. The old woman said, \'It just so happens that Fenglin is not there.\'. The master said, \'Where has he gone?\'. The old woman then walked away. The master then called to the old woman. The old woman turned her head, and the master then struck her.', 'Arriving at Fenglin, Lin asked, \'May I borrow something to ask you?\'. The master said, \'Why would you cut flesh to make a wound?\'. Lin said, \'The sea moon is clear and without shadow; the swimming fish are lost on their own.\'. The master said, \'Since the sea moon has no shadow, how can the swimming fish be lost?\'. Fenglin said, \'Observing the wind, one knows the waves are rising\'' ] }
，玩水野帆飄。」師云：「孤輪獨照江山靜，自笑一聲天地驚。」林雲：「任將三寸輝天地，一句臨機試道看。」師云：「路逢劍客須呈劍，不是詩人莫獻詩。」鳳林便休。師乃有頌：「大道絕同，任向西東，石火莫及，電光罔通。」溈山問仰山：「石火莫及、電光罔通，從上諸聖將什麼為人？」仰山云：「和尚意作么生？」溈山云：「但有言說，都無寔義。」仰山云：「不然。」溈山云：「子又作么生？」仰山云：「官不容針，私通車馬。」
到金牛，牛見師來，橫按拄杖，當門踞坐。師以手敲拄杖三下，卻歸堂中第一位坐。牛下來見，乃問：「夫賓主相見各具威儀，上座從何而來？太無禮生。」師云：「老和尚道什麼？」牛擬開口，師便打。牛作倒勢，師又打。牛云：「今日不著便。」溈山問仰山：「此二尊宿還有勝負也無？」仰山云：「勝即總勝，負即總負。」
師臨遷化時據坐云：「吾滅后不得滅卻吾正法眼藏。」三聖出雲：「爭敢滅卻和尚正法眼藏？」師云：「已後有人問爾，向他道什麼？」三聖便喝。師云：「誰知吾正法眼藏向這瞎驢邊滅卻。」言訖端然示寂。
師諱義玄，曹州南華人也，俗姓邢氏，幼而穎異，長以孝聞。及落髮受具，居於講肆，精究毗尼，博𦣱經論，俄而嘆曰：「
【現代漢語翻譯】 現代漢語譯本：『玩水野帆飄。』師父說：『孤零零的輪盤獨自照耀，江山一片寂靜，獨自一笑，天地都為之震驚。』林雲說：『任憑這三寸之光輝照耀天地，一句臨機之語，試著說說看。』師父說：『路上遇到劍客，必須呈上劍，不是詩人，不要獻詩。』鳳林於是作罷。師父於是有頌詞：『大道絕無相同，任你向西向東，石火都來不及，電光也無法穿通。』溈山問仰山：『石火都來不及、電光也無法穿通，從前的各位聖人將什麼作為根本？』仰山說：『和尚您的意思是什麼？』溈山說：『只要有言語表達，都沒有實在的意義。』仰山說：『不是這樣。』溈山說：『你又怎麼認為？』仰山說：『官府不容一針，私下卻能通行車馬。』 到了金牛處，金牛見師父來了，橫著拄杖，在門口踞坐。師父用手敲了拄杖三下，卻回到堂中第一位坐下。金牛下來相見，於是問：『賓主相見，各自具備威儀，上座從哪裡來？太沒有禮貌了。』師父說：『老和尚說什麼？』金牛想要開口，師父就打他。金牛作出倒下的姿勢，師父又打他。金牛說：『今天不著邊際。』溈山問仰山：『這兩位尊宿還有勝負嗎？』仰山說：『勝就是都勝，負就是都負。』 師父臨終遷化時，端坐著說：『我滅度后，不能滅卻我的正法眼藏（Zhengfa Yanzang，指佛法正見的傳承）。』三聖出來說：『怎敢滅卻和尚的正法眼藏？』師父說：『以後有人問你們，向他怎麼說？』三聖便喝斥一聲。師父說：『誰知道我的正法眼藏向這瞎驢邊滅卻。』說完就端坐著圓寂了。 師父名諱義玄（Yixuan），是曹州南華（Caozhou Nanhua）人，俗姓邢（Xing），從小就聰穎特異，長大后以孝順聞名。等到剃髮出家受具足戒后，住在講習場所，精研戒律，廣泛閱讀經論，不久感嘆道：
【English Translation】 English version: 『Playing in the water, the wild sails flutter.』 The Master said, 『A solitary wheel shines alone, the rivers and mountains are still; I laugh to myself, and heaven and earth are astonished.』 Linyun said, 『Let the three inches of light illuminate heaven and earth; try to speak a phrase at the opportune moment.』 The Master said, 『Meeting a swordsman on the road, you must present your sword; if you are not a poet, do not offer poetry.』 Fenglin then stopped. The Master then had a verse: 『The Great Path is absolutely dissimilar, let it go west or east; a spark of flint cannot reach it, a flash of lightning cannot penetrate it.』 Weishan asked Yangshan, 『A spark of flint cannot reach it, a flash of lightning cannot penetrate it; what did all the past sages take as fundamental?』 Yangshan said, 『What is your meaning, Master?』 Weishan said, 『As long as there is verbal expression, there is no real meaning.』 Yangshan said, 『That is not so.』 Weishan said, 『Then what do you think?』 Yangshan said, 『The government does not allow a needle, but privately, carriages and horses can pass through.』 Arriving at Jinniu (Golden Bull, place name), Jinniu, seeing the Master coming, held his staff horizontally, squatting at the door. The Master tapped the staff three times with his hand, then returned to sit in the first seat in the hall. Jinniu came down to meet him and asked, 『When guest and host meet, each should have their proper demeanor; where did you come from, Superior? You are too impolite.』 The Master said, 『What is the old monk saying?』 Jinniu tried to open his mouth, and the Master hit him. Jinniu made a falling gesture, and the Master hit him again. Jinniu said, 『Today is not appropriate.』 Weishan asked Yangshan, 『Do these two venerable monks have victory or defeat?』 Yangshan said, 『Victory is total victory, defeat is total defeat.』 When the Master was about to pass away, he sat upright and said, 『After my extinction, you must not extinguish my Zhengfa Yanzang (True Dharma Eye Treasury, the transmission of the correct view of the Dharma).』 Sansheng came out and said, 『How dare we extinguish the Master's Zhengfa Yanzang?』 The Master said, 『If someone asks you later, what will you say to him?』 Sansheng then shouted. The Master said, 『Who knows that my Zhengfa Yanzang is extinguished by this blind donkey.』 Having said this, he sat upright and passed into silence. The Master's name was Yixuan (Meaning of name), he was from Caozhou Nanhua (Place name), his secular surname was Xing (Surname), he was intelligent and extraordinary from childhood, and known for his filial piety when he grew up. After shaving his head and receiving the full precepts, he lived in a place for lectures and studies, diligently studying the Vinaya (Discipline), and extensively reading the Sutras and Shastras (Treatises), and soon sighed and said:
此濟世之醫方也，非教外別傳之旨。」即更衣遊方，首參黃檗，次謁大愚，其機緣語句載於行錄。既受黃檗印可，尋抵河北鎮州城東南隅，臨滹沱河側小院住持，其臨濟因地得名。時普化先在彼，佯狂混眾，聖凡莫測。師至即佐之。師正旺化，普化全身脫去，乃符仰山小釋迦之懸記也。適丁兵革，師即棄去，太尉默君和于城中舍宅為寺，亦以臨濟為額迎師居焉。后拂衣南邁至河府，府主王常侍延以師禮。住未幾，即來大名府興化寺，居於東堂。師無疾，忽一日攝衣據坐，與三聖問答畢，寂然而逝，時唐咸通八年丁亥孟陬月十日也。門人以師全身建塔于大名府西北隅，敕謚慧照禪師，塔號澄靈。合掌稽首，記師大略。住鎮州保壽嗣法小師延沼謹書。
鎮州臨濟慧照禪師語錄終
住大名府興化嗣法小師存獎校勘
永享九年八月十五日板在法性寺東經所
【現代漢語翻譯】 現代漢語譯本：這個濟世的醫方，並非教外另有傳授的宗旨。』於是（臨濟禪師）更換僧衣開始遊歷四方，首先參訪黃檗禪師（Huangbo，人名），然後拜見大愚禪師（Dayu，人名），他開悟的機緣和語句都記載在他的行狀記錄中。既然得到了黃檗禪師的印可，隨即到達河北鎮州城東南角，在滹沱河邊的小院主持寺務，他的『臨濟』之名由此而來。當時普化禪師（Puhua，人名）已經在那裡，假裝瘋癲混跡於人群中，聖人凡人都無法測度。臨濟禪師到達后就輔佐他。臨濟禪師正當興盛教化之時，普化禪師全身而退，這應驗了仰山小釋迦（Yangshan Xiaoshijia）的懸記。恰逢戰亂，臨濟禪師就離開了那裡，太尉默君和（Mo Junhe，人名）在城中捐獻住宅作為寺廟，也用『臨濟』作為寺名迎接禪師居住。後來（臨濟禪師）拂袖南行到達河府，河府的主管王常侍（Wang Changshi，人名）以對待老師的禮節來對待他。住了沒多久，就來到大名府興化寺，住在東堂。臨濟禪師沒有疾病，忽然有一天整理好僧衣端坐，與三聖（Sansheng，人名）問答完畢，安然圓寂，時間是唐咸通八年丁亥年孟陬月（正月）初十。門人將禪師的全身建塔于大名府西北角，朝廷賜謚號為慧照禪師（Huizhao Chanshi），塔號澄靈。合掌稽首，記錄禪師的大概事蹟。住在鎮州保壽寺繼承佛法的小師延沼（Yanzhao，人名）恭敬地書寫。 鎮州臨濟慧照禪師語錄 終 住在大名府興化寺繼承佛法的小師存獎（Cunjiang，人名）校勘 永享九年八月十五日 在法性寺東經所刊印
【English Translation】 English version: 'This is a medical prescription for saving the world, not a doctrine transmitted separately outside the teachings.' Thereupon, (Linji Zen Master) changed his robes and began to travel around, first visiting Zen Master Huangbo (Huangbo, personal name), and then paying respects to Zen Master Dayu (Dayu, personal name). The circumstances and words of his enlightenment are recorded in his biography. Having received the approval of Zen Master Huangbo, he then arrived at the southeast corner of Zhenzhou City in Hebei, and presided over the temple in a small courtyard by the Hutuo River, from which his name 'Linji' originated. At that time, Zen Master Puhua (Puhua, personal name) was already there, feigning madness and mingling with the crowd, unfathomable to both saints and ordinary people. Zen Master Linji assisted him upon his arrival. While Zen Master Linji was flourishing in his teachings, Zen Master Puhua departed completely, fulfilling the prediction of Yangshan Xiaoshijia. (Yangshan Xiaoshijia). Coincidentally, there was war, so Zen Master Linji left there. Grand Commandant Mo Junhe (Mo Junhe, personal name) donated his residence in the city as a temple, also using 'Linji' as the temple name to welcome the Zen Master to reside there. Later, (Zen Master Linji) brushed his sleeves and went south to Hefe, where Wang Changshi (Wang Changshi, personal name), the head of Hefe, treated him with the respect due to a teacher. After staying for a short time, he came to Xinghua Temple in Daming Prefecture, residing in the east hall. Zen Master Linji had no illness, but suddenly one day he arranged his robes and sat upright, finished answering questions with Sansheng (Sansheng, personal name), and passed away peacefully. The time was the tenth day of the first month (January) of the year Dinghai in the eighth year of Xiantong of the Tang Dynasty. His disciples built a pagoda for the Zen Master's entire body in the northwest corner of Daming Prefecture, and the court bestowed the posthumous title of Zen Master Huizhao (Huizhao Chanshi), with the pagoda named Chengling. With palms together and bowing, I record the general deeds of the Zen Master. Respectfully written by Yanzhao (Yanzhao, personal name), the junior master residing at Baoshou Temple in Zhenzhou, who inherited the Dharma. The Recorded Sayings of Zen Master Huizhao of Linji in Zhenzhou End Proofread by Cunjiang (Cunjiang, personal name), the junior master residing at Xinghua Temple in Daming Prefecture, who inherited the Dharma. Printed on the fifteenth day of the eighth month of the ninth year of Yong享 at the Eastern Sutra Office of Fas性 Temple.