T47n1986A_筠州洞山悟本禪師語錄

大正藏第 47 冊 No. 1986A 筠州洞山悟本禪師語錄

No. 1986A

洞山大師語錄序

東西道邈。二三親傳。傳也已漸。真間為偽。當偽之交出時。醇乎真者。獨洞祖乎。自厥初詰問無眼耳乎其師。至發跡南泉之供真。異聞無情說眼處。慎柏巖姓名之問。不間云巖雍容影。蹈斷過水浪。呵止云居受天供路。終設愚癡齋。明去來之數事。則實為希世之師表矣。其語言章句。散在諸家之篇集。間有集錄也非。元文間。玄契老禪勤集號洞山錄。以藏梓于白華林。可謂干祖考之蠱哉。然京師之途路萬里。為難為乏道之拜請。而去歲庚辰之秋。江都吉祥禪寺之眾徒責予覆校。亦不忘祖家也。尋請老衲語。乃告曰。戲乎洞祖乎。真矣邃矣充矣。無偏矣。克中矣。固亦江漢以濯。秋日以曬。唯可以道心見之。不可以人心見之。若至其不可窺之。不可量之。不可移之。而無己獨立。則少林之下。實一人而已。贊寧言之。

寶曆十一年辛巳正月穀旦。印指月焚香拜題。

筠州洞山悟本禪師語錄

遠孫沙門慧印校訂

師幼歲。從師因念般若心經至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之曰。吾非汝師。即指往五泄山

【現代漢語翻譯】現代漢語譯本

大正藏第 47 冊 No. 1986A 筠州洞山悟本禪師語錄

No. 1986A

洞山大師語錄序

東西之道邈遠難尋，二三位親傳弟子相傳。傳承逐漸衰微，真偽難辨。當虛偽之風盛行之時，真正純粹的，唯有洞山祖師嗎？自從他最初詰問其師，為何經中說『無眼耳』，到後來在南泉（Nanquan，禪師名）處供養真像時顯露不凡，又異聞無情之物說法之處，以及慎重詢問柏巖（Baiyan，地名）的姓名，不打斷云巖（Yunyan，禪師名）雍容的身影，果斷地踏過水浪，呵斥阻止云居（Yunju，地名）接受天供之路，最終設立愚癡齋，闡明去來之數事，實在是稀世的師表啊。他的語言章句，散落在各家的篇集之中，其中也有一些並非是原本的文字。玄契老禪師勤奮地收集整理，編成《洞山錄》，並將其藏於白華林（Baihualin，地名）刊印，這可以說是繼承了祖先的遺志。然而京師路途遙遠，難以親自前往拜請。于去年庚辰年秋，江都吉祥禪寺的僧眾委託我重新校對，也是不忘祖師的家風。於是我請教老衲，老衲說：『洞山祖師啊，真是深邃而充實，沒有偏頗，能夠守中。』固然可以用江漢之水洗滌，用秋日的陽光曝曬，但只能用道心去體會，不能用人心去揣測。如果達到不可窺視、不可衡量、不可轉移，而又能獨立自主的境界，那麼少林寺之下，實際上只有這樣一個人而已。贊寧（Zanning，僧人名）如是說。

寶曆十一年辛巳年正月吉日。印指月焚香拜題。

筠州洞山悟本禪師語錄

遠孫沙門慧印校訂

師父年幼時，跟隨老師唸誦《般若心經》，唸到『無眼耳鼻舌身意』之處，忽然用手撫摸自己的面部，問老師說：『我明明有眼耳鼻舌等，為什麼經中說沒有？』他的老師非常驚訝，認為他與衆不同，說：『我不是你的老師。』隨即指示他前往五泄山（Wuxieshan，地名）。

【English Translation】 English version

Tripitaka Volume 47 No. 1986A Records of Zen Master Wuben of Dongshan in Yun Prefecture

No. 1986A

Preface to the Records of Master Dongshan

The Way of the East and West is distant and profound. It is transmitted by two or three close disciples. As the transmission gradually declines, it becomes difficult to distinguish between truth and falsehood. When falsehood prevails, is Dongshan (Dongshan, Zen master's name) the only one who remains truly pure? From his initial questioning of his teacher about why the sutra says 'no eyes, no ears,' to his extraordinary manifestation when offering a true image at Nanquan (Nanquan, Zen master's name), and the strange hearing of inanimate objects expounding the Dharma, as well as his careful inquiry about the name of Baiyan (Baiyan, place name), without interrupting the graceful figure of Yunyan (Yunyan, Zen master's name), resolutely stepping over the water waves, scolding and stopping Yunju (Yunju, place name) from accepting the heavenly offerings, and finally establishing the 'Foolish Meal,' clarifying the matters of coming and going, he is truly a rare example of a teacher. His words and sentences are scattered in various collections, some of which are not the original texts. The old Zen master Xuanqi diligently collected and compiled them into the 'Records of Dongshan,' and had them printed and stored in Baihualin (Baihualin, place name), which can be said to be inheriting the ancestors' legacy. However, the road to the capital is long and difficult to travel for personal visits. In the autumn of last year, the Gengchen year, the monks of Jixiang Chan Temple in Jiangdu entrusted me to re-examine and revise it, also not forgetting the ancestral style. So I asked the old monk, who said: 'Oh, Dongshan! Truly profound and fulfilling, without bias, able to maintain the middle way.' Certainly, it can be washed with the waters of the Yangtze and Han rivers, and dried in the autumn sun, but it can only be understood with the mind of the Way, not with the mind of man. If one reaches the state of being invisible, immeasurable, immovable, and yet independent, then under Shaolin Temple, there is actually only one such person. Zanning (Zanning, monk's name) said so.

On an auspicious day in the first month of the Xin Si year, the eleventh year of Baoli. Yin Zhiyue respectfully inscribed after burning incense.

Records of Zen Master Wuben of Dongshan in Yun Prefecture

Revised by distant descendant, Shramana Huiyin

When the master was young, he followed his teacher in reciting the Heart Sutra. When he reached the part about 'no eyes, ears, nose, tongue, body, mind,' he suddenly touched his face with his hand and asked his teacher: 'I clearly have eyes, ears, nose, tongue, etc., why does the sutra say there are none?' His teacher was very surprised and considered him extraordinary, saying: 'I am not your teacher.' Then he directed him to go to Mount Wuxie (Wuxieshan, place name).

禮靈默禪師。

師遊方首謁南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。師乃出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫厭良為賤。

師參溈山。問曰。頃聞南陽忠國師有無情說法話。某甲未究其微。溈曰。阇黎莫記得么。師曰記得。溈曰。子試舉一遍看。師遂舉。僧問。如何是古佛心。國師曰。墻壁瓦礫是。僧云。墻壁瓦礫豈不是無情。國師曰是。僧云。還解說法否。國師曰。常說熾然。說無間歇。僧云。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧云。未審。甚麼人得聞。國師曰。諸聖得聞。僧云。和尚還聞否。國師曰。我不聞。僧云。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞即齊于諸聖。汝即不聞我說法也。僧云。恁么則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧云。眾生聞后如何。國師曰。即非眾生。僧云。無情說法據何典教。國師曰。灼然。言不該典非君子之所談。汝豈不見。華嚴經云。剎說眾生說三世一切說。師舉了。溈山曰。我這裡亦有。只是罕遇其人。師曰。某甲未明。乞師指示。溈山豎起拂子曰。會么。師曰。不會。請和尚說。溈曰。父母所生口終不為子說。師曰。還有與師同時慕

{ "translations": [ "現代漢語譯本：禮靈默禪師。", "", "禪師遊歷四方，首先拜訪南泉普愿禪師（Nanquan Puhua Chan Shi）。正趕上馬祖道一禪師（Mazu Daoyi Chan Shi）的忌日，寺中準備齋飯。南泉禪師問大眾說：『明日是馬祖禪師的忌日齋會，不知馬祖禪師還會來嗎？』大家都回答不上來。禪師於是站出來回答說：『等待有同伴就來。』南泉禪師說：『這人雖然年輕，卻很值得雕琢。』禪師說：『和尚不要因為是好的就當成是賤的。』", "", "禪師參訪溈山靈佑禪師（Weishan Lingyou Chan Shi），問道：『近來聽說南陽忠國師（Nanyang Zhongguo Shi）有無情說法的話，我還沒有領會其中的奧妙。』溈山禪師說：『禪師還記得嗎？』禪師說記得。溈山禪師說：『你試著說一遍看看。』禪師於是說了：有僧人問：『什麼是古佛心？』忠國師說：『墻壁瓦礫就是。』僧人說：『墻壁瓦礫難道不是無情之物嗎？』忠國師說是。僧人說：『還解說法嗎？』忠國師說：『經常說法，熾盛而沒有間斷。』僧人說：『我為什麼聽不見？』忠國師說：『你自已聽不見，不妨礙他人聽見。』僧人說：『請問，什麼人能夠聽見？』忠國師說：『諸聖能夠聽見。』僧人說：『和尚您聽見了嗎？』忠國師說：『我聽不見。』僧人說：『和尚您既然聽不見，怎麼知道無情之物能說法？』忠國師說：『幸虧我聽不見，我如果聽見就和諸聖一樣了，你就聽不見我說法了。』僧人說：『這樣說來，眾生就沒有份了嗎？』忠國師說：『我為眾生說法，不為諸聖說法。』僧人說：『眾生聽后如何？』忠國師說：『即非眾生。』僧人說：『無情說法根據什麼經典？』忠國師說：『確實有根據。言語不符合經典，不是君子所談論的。你難道沒看見，《華嚴經》（Huayan Jing）上說：剎說、眾生說、三世一切說。』禪師說完后，溈山禪師說：『我這裡也有，只是很少遇到這樣的人。』禪師說：『我還不明白，請禪師指示。』溈山禪師豎起拂塵說：『會嗎？』禪師說：『不會。請和尚說。』溈山禪師說：『父母所生的口，終究不會為你解說。』禪師說：『還有與老師同時代，仰慕...", "" ], "english_translations": [ "English version: Chan Master Li Lingmo.", "", "The Chan master traveled around and first visited Chan Master Nanquan Puhua (Nanquan Puhua Chan Shi). It happened to be the anniversary of Chan Master Mazu Daoyi's (Mazu Daoyi Chan Shi) death, and the temple was preparing a vegetarian meal. Chan Master Nanquan asked the assembly, 'Tomorrow is Chan Master Mazu's death anniversary feast. I wonder if Chan Master Mazu will come?' No one could answer. The Chan master then stepped forward and replied, 'He will come when he has a companion.' Chan Master Nanquan said, 'This young man, although young, is very worthy of being sculpted.' The Chan master said, 'Don't despise something good as cheap, Master.'", "", "The Chan master visited Chan Master Weishan Lingyou (Weishan Lingyou Chan Shi) and asked, 'Recently, I heard that National Teacher Nanyang Zhong (Nanyang Zhongguo Shi) has a saying about inanimate objects preaching the Dharma. I have not yet grasped its subtlety.' Chan Master Weishan said, 'Do you remember it, Venerable?' The Chan master said he remembered. Chan Master Weishan said, 'Try to recite it once.' The Chan master then said: A monk asked, 'What is the mind of the ancient Buddha?' The National Teacher said, 'Walls, bricks, and tiles are.' The monk said, 'Aren't walls, bricks, and tiles inanimate objects?' The National Teacher said yes. The monk said, 'Do they also preach the Dharma?' The National Teacher said, 'They constantly preach, intensely and without interruption.' The monk said, 'Why can't I hear it?' The National Teacher said, 'You yourself can't hear it, but that doesn't prevent others from hearing it.' The monk said, 'May I ask, who can hear it?' The National Teacher said, 'The sages can hear it.' The monk said, 'Have you heard it, Master?' The National Teacher said, 'I haven't heard it.' The monk said, 'Since you haven't heard it, Master, how do you know that inanimate objects can preach the Dharma?' The National Teacher said, 'Fortunately, I haven't heard it. If I had heard it, I would be the same as the sages, and you wouldn't hear me preaching the Dharma.' The monk said, 'In that case, do sentient beings have no share?' The National Teacher said, 'I preach the Dharma for sentient beings, not for the sages.' The monk said, 'What happens to sentient beings after they hear it?' The National Teacher said, 'They are no longer sentient beings.' The monk said, 'What sutra does the preaching of the Dharma by inanimate objects rely on?' The National Teacher said, 'Indeed, there is a basis. Words that do not conform to the scriptures are not what a gentleman discusses. Haven't you seen that the Avatamsaka Sutra (Huayan Jing) says: Lands speak, sentient beings speak, all of the three times speak.' After the Chan master finished speaking, Chan Master Weishan said, 'I also have this here, but I rarely encounter such a person.' The Chan master said, 'I don't understand yet, please instruct me, Master.' Chan Master Weishan raised his whisk and said, 'Do you understand?' The Chan master said, 'I don't understand. Please explain, Master.' Chan Master Weishan said, 'The mouth born of parents will never explain it for you.' The Chan master said, 'Are there any contemporaries of the teacher who admire..." "" ] }

道者否。溈曰。此去。澧陵攸縣石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師曰。未審。此人如何。溈曰。他曾問老僧。學人慾奉師去時如何。老僧對他道。直須絕滲漏始得。他道。還得不違師旨也。無老僧道。第一不得道老僧在這裡。師遂辭溈山。徑造云巖。舉前因緣了便問。無情說法甚麼人得聞。巖曰。無情得聞。師曰。和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖豎起拂子曰。還聞么。師曰不聞。巖曰。我說法汝尚不聞。豈況無情說法乎。師曰。無情說法該何典教。巖曰。豈不見。彌陀經云。水鳥樹林悉皆唸佛念法。師於此有省。乃述偈曰。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方可知。

師問云巖。某甲有餘習未盡。巖曰。汝曾作甚麼來。師曰。聖諦亦不為。巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭拾得一顆明珠。

師問云巖。擬欲相見時如何。曰問取通事舍人。師曰。見問次。曰向汝道甚麼。

云巖舉問師。藥山問僧。見說汝解算虛實。云不敢。山曰。汝試算老僧看。僧無對。汝作么生。師曰。請和尚生日。

藥山夜參不點燈。山垂語曰。我有一句子。待特牛生兒即向汝道。時有僧曰。特牛生兒也。自是

【現代漢語翻譯】現代漢語譯本學人問：『什麼是道？』溈山（Weishan，地名）說：『從這裡去，澧陵（Liling，地名）和攸縣（Youxian，地名）的石室相連，有一位云巖道人（Yunyan Daoren，人名）。如果能撥開雜草瞻仰他的風采，必定會被你所敬重。』學人說：『不知這個人怎麼樣？』溈山說：『他曾經問老僧，學人想要去侍奉師父時該如何？老僧對他說，必須完全斷絕滲漏才行。』他說：『還能不違背師父的旨意嗎？』老僧說：『第一件事就是不要說老僧在這裡。』於是學人告別溈山，直接去拜訪云巖。把之前的因緣說了之後便問：『無情說法，什麼人能夠聽聞？』云巖說：『無情能夠聽聞。』學人說：『和尚您能聽聞嗎？』云巖說：『如果我能聽聞，你就聽不到我說法了。』學人說：『我為什麼聽不到？』云巖豎起拂塵說：『還聽得到嗎？』學人說：『聽不到。』云巖說：『我說法你尚且聽不到，何況是無情說法呢？』學人說：『無情說法出自哪部經典？』云巖說：『難道沒看見《彌陀經》（Amitabha Sutra，佛教經典）上說，水鳥樹林都念佛念法。』學人因此有所領悟，於是作偈說：『真奇妙，真奇妙，無情說法不可思議。如果用耳朵聽，終究難以領會，用眼睛聽的時候才能明白。』學人問云巖：『我還有習氣未盡。』云巖說：『你曾經做過什麼？』學人說：『聖諦（Satya，佛教術語，真諦）也不認為是真的。』云巖說：『還歡喜嗎？』學人說：『歡喜倒也不是沒有，就像在糞堆里撿到一顆明珠。』學人問云巖：『想要相見時該如何？』云巖說：『去問通事舍人（Tongsheren，官名）。』學人說：『已經問過了。』云巖說：『他向你說什麼？』云巖舉例問學人：『藥山（Yaoshan，地名）問僧人，聽說你懂得計算虛實。』僧人說：『不敢當。』藥山說：『你試著算算老僧。』僧人無言以對。『你該怎麼做？』學人說：『請問和尚的生日。』藥山夜晚參禪不點燈。藥山垂示說：『我有一句話，等特牛生了小牛就告訴你們。』當時有個僧人說：『特牛已經生了小牛了。』就是這樣。

【English Translation】 English version A student asked: 'What is the Dao (the Way)?' Weishan (place name) said: 'From here, the stone chambers of Liling (place name) and Youxian (place name) are connected. There is a Yunyan Daoren (Yunyan Daoren, person's name). If you can push aside the weeds and admire his demeanor, you will surely respect him.' The student said: 'I don't know what kind of person he is.' Weishan said: 'He once asked this old monk, what should a student do when he wants to serve the master? This old monk told him, you must completely cut off all leakages.' He said: 'Can I still not violate the master's will?' The old monk said: 'The first thing is not to say that the old monk is here.' So the student bid farewell to Weishan and went directly to visit Yunyan. After explaining the previous circumstances, he asked: 'The inanimate speaks the Dharma, who can hear it?' Yunyan said: 'The inanimate can hear it.' The student said: 'Can you, the abbot, hear it?' Yunyan said: 'If I could hear it, you wouldn't hear me speaking the Dharma.' The student said: 'Why can't I hear it?' Yunyan raised his whisk and said: 'Can you hear it?' The student said: 'I can't hear it.' Yunyan said: 'You can't even hear me speaking the Dharma, how much more so the inanimate speaking the Dharma?' The student said: 'Which scripture does the inanimate speaking the Dharma come from?' Yunyan said: 'Haven't you seen the Amitabha Sutra (Amitabha Sutra, Buddhist scripture) which says that the water birds and trees all recite the Buddha and the Dharma?' The student had an epiphany from this and composed a verse saying: 'How wonderful, how wonderful, the inanimate speaking the Dharma is inconceivable. If you listen with your ears, you will never understand it; only when you hear with your eyes can you know it.' The student asked Yunyan: 'I still have residual habits that have not been exhausted.' Yunyan said: 'What have you done before?' The student said: 'Even the Satya (Satya, Buddhist term, the truth) is not considered true.' Yunyan said: 'Are you still happy?' The student said: 'It's not that there is no happiness, like picking up a bright pearl from a pile of dung.' The student asked Yunyan: 'What should I do when I want to see you?' Yunyan said: 'Ask the Tongsheren (Tongsheren, official title).' The student said: 'I have already asked.' Yunyan said: 'What did he say to you?' Yunyan gave an example and asked the student: 'Yaoshan (Yaoshan, place name) asked a monk, I heard that you know how to calculate the unreal and the real.' The monk said: 'I dare not.' Yaoshan said: 'Try to calculate this old monk.' The monk was speechless. 'What would you do?' The student said: 'Please tell me the abbot's birthday.' Yaoshan did not light a lamp during the night meditation. Yaoshan instructed: 'I have a sentence, I will tell you when a special cow gives birth to a calf.' At that time, a monk said: 'The special cow has already given birth to a calf.' That's how it was.

和尚不道。山曰。侍者把燈來。其僧抽身入眾。云巖舉似師。師曰。其僧卻會。只是不肯禮拜。

云巖到溈山。溈問。大保任底人與那個是一是二。巖曰。一機之絹是一段是兩段。師聞曰。如人接樹。

一日云巖謂眾曰。有個人家兒子。問著無有道不得底。師問。他屋裡有多少典籍。巖曰。一字也無。師曰。爭得恁么多知。巖曰。日夜不曾眠。師曰。問一段事還得否。巖曰。道得卻不道。

云巖作鞋次。師近前曰。就師乞眼睛。未審還得也無。巖曰。汝底與阿誰去也。師曰。良價無。巖曰。設有汝向什麼處著。師無語。巖曰。乞眼睛底是眼否。師曰非眼。巖咄之。

云巖問一尼。汝爺在。云在。巖曰。年多少。云年八十。巖曰。汝有個爺。不年八十。還知否。云。莫是恁么來者。巖曰。猶是兒孫在。師曰。直是不恁么來者亦是兒孫。

院主游石室回。云巖問曰。汝去到石室裡許。為甚麼便回。主無語。師代曰。彼中已有人佔了也。巖曰。汝更去作么。師曰。不可人情斷絕去也。

師辭云巖。巖曰。甚麼處去。師曰。雖離和尚。未卜所止。曰莫湖南去。師曰無。曰莫歸鄉去。師曰無。曰早晚卻回。師曰。待和尚有住處即來。曰自此一別難得相見。師曰。難得不相見。

師臨

【現代漢語翻譯】現代漢語譯本有位和尚沒有回答（溈山）的提問。溈山說：『侍者，把燈拿來。』那位僧人隨即退入人群中。云巖將此事告訴溈山，溈山說：『那位僧人其實是明白的，只是不肯禮拜。』

云巖去拜訪溈山。溈山問：『大保任（Dabaoren，指有大擔當的人）的人，與那個（指佛性）是一還是二？』云巖說：『一機之絹（yijizhijuan，指織布機上織出的絹），是一段還兩段？』溈山聽后說：『如同人嫁接樹木一般。』

一天，云巖對眾人說：『有個人家的兒子，無論問什麼沒有他不知道的。』溈山問：『他家裡有多少典籍？』云巖說：『一個字也沒有。』溈山說：『怎麼會知道這麼多？』云巖說：『日夜不曾睡覺。』溈山說：『問一件事情，他能回答嗎？』云巖說：『能回答卻不回答。』

云巖正在做鞋子，溈山走近前說：『向師父乞求眼睛，不知可以嗎？』云巖說：『你的眼睛到哪裡去了？』溈山說：『良價（Liangjia，溈山自己的名字）沒有。』云巖說：『即使有，你放在哪裡？』溈山無語。云巖說：『乞求眼睛的東西是眼睛嗎？』溈山說：『不是眼睛。』云巖呵斥了他。

云巖問一位尼姑：『你父親還在嗎？』尼姑說：『還在。』云巖問：『年紀多大了？』尼姑說：『八十歲了。』云巖說：『你有個父親，不年八十，你還知道嗎？』尼姑說：『莫非是這樣來的嗎？』云巖說：『仍然是兒孫輩的見解。』溈山說：『即使不是這樣來的，也是兒孫輩的見解。』

院主從石室（shishi，指石洞）遊玩回來，云巖問：『你去了石室裡面，為什麼就回來了？』院主無語。溈山代替回答說：『那裡已經有人佔了。』云巖說：『你再去幹什麼？』溈山說：『總不能斷絕人情往來吧。』

溈山向云巖告辭。云巖問：『去哪裡？』溈山說：『雖然離開和尚您，還沒決定去哪裡。』云巖說：『莫非去湖南？』溈山說：『不去。』云巖說：『莫非回鄉？』溈山說：『不去。』云巖說：『什麼時候回來？』溈山說：『等和尚您有了住處就來。』云巖說：『從此一別，難得再見。』溈山說：『難得不相見。』

溈山臨終

【English Translation】 English version A monk did not respond to (Weishan's) question. Weishan said, 'Attendant, bring the lamp.' The monk then withdrew into the crowd. Yunyan told Weishan about this, and Weishan said, 'That monk actually understands, but he is just unwilling to bow.'

Yunyan went to visit Weishan. Weishan asked, 'The person of Dabaoren (大保任, referring to someone with great responsibility), is he one with or different from that (referring to Buddha-nature)?' Yunyan said, 'A bolt of silk from a loom (一機之絹), is it one piece or two pieces?' Weishan, upon hearing this, said, 'It is like grafting a tree.'

One day, Yunyan said to the assembly, 'There is a son of a certain family who knows everything no matter what you ask him.' Weishan asked, 'How many scriptures does he have in his house?' Yunyan said, 'Not a single word.' Weishan said, 'How does he know so much?' Yunyan said, 'He never sleeps day or night.' Weishan said, 'If I ask him about one thing, can he answer?' Yunyan said, 'He can answer, but he doesn't.'

Yunyan was making shoes when Weishan approached and said, 'I beg the master for eyes, I wonder if it is possible?' Yunyan said, 'Where have your eyes gone?' Weishan said, 'Liangjia (良價, Weishan's own name) doesn't have them.' Yunyan said, 'Even if you had them, where would you put them?' Weishan was speechless. Yunyan said, 'Is that which begs for eyes, eyes?' Weishan said, 'Not eyes.' Yunyan scolded him.

Yunyan asked a nun, 'Is your father still alive?' The nun said, 'He is.' Yunyan asked, 'How old is he?' The nun said, 'Eighty years old.' Yunyan said, 'Do you know that you have a father who is not eighty years old?' The nun said, 'Could it be that he comes in such a way?' Yunyan said, 'That is still the view of grandchildren.' Weishan said, 'Even if he doesn't come in such a way, it is still the view of grandchildren.'

The abbot returned from a visit to the stone chamber (石室, referring to a stone cave), Yunyan asked, 'You went to the stone chamber, why did you come back so soon?' The abbot was speechless. Weishan answered on his behalf, 'Someone has already occupied it.' Yunyan said, 'What are you going there for again?' Weishan said, 'I can't cut off human relations.'

Weishan bid farewell to Yunyan. Yunyan asked, 'Where are you going?' Weishan said, 'Although I am leaving you, I have not yet decided where to go.' Yunyan said, 'Are you going to Hunan?' Weishan said, 'No.' Yunyan said, 'Are you returning home?' Weishan said, 'No.' Yunyan said, 'When will you return?' Weishan said, 'I will come when you have a place to stay.' Yunyan said, 'It will be difficult to see each other again after this farewell.' Weishan said, 'It is difficult not to see each other.'

Weishan, on his deathbed

行又問云巖。和尚百年後。忽有人問還邈得師真否。如何只對。巖曰。但向伊道。只這是。師良久。巖曰。價阇黎承當個事。大須審細。后因過水睹影。大悟前旨。因有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須與么會。方始契如如。

師侍云巖。巖問。如何是價子神通妙用。師叉手近前而立。又問。如何是神通妙用。師便珍重出。

師到參魯祖寶云禪師。禮拜侍立。少頃而出。卻再入來。祖曰。只恁么只恁么。所以如此。師曰。大有人不肯。祖曰。作么取汝口辨。師便禮拜。乃侍奉數月。僧問魯祖。如何是不言言。祖曰。汝口在甚麼處。云無口。祖曰。將甚麼吃飯。僧無對。師代曰。他不饑。吃甚麼飯。

師到南源(道明禪師)方上法堂。源曰。已相看了也。師便下去。至明旦卻上問曰。作日已蒙和尚慈悲。不知什麼處是與某甲已相看處。源曰。心心無間斷。流入于性海。師曰。幾合放過。

師辭南源去。源曰。多學佛法廣作利益。師曰。多學佛法即不問。如何是廣作利益。源曰。一物莫違即是。

師到椑樹。椑問曰。來作什麼。師曰。親近和尚。椑曰。若是親近。用動兩片皮作么。師無對曹山後聞乃云。一子親得。

師禮京

【現代漢語翻譯】現代漢語譯本行者又問云巖(Yunyan，禪師名)禪師：『和尚百年之後，如果有人問是否還能描摹出您的真容，我該如何回答？』云巖禪師說：『你只需告訴他：就是這個。』行者沉默良久。云巖禪師說：『你承當這件事，必須非常仔細審察。』後來，行者經過水邊，看到自己的影子，這才徹底領悟了之前的教誨。於是作偈說：『切記不要向外尋求，那樣只會離我越來越遠。我現在獨自前行，處處都能與他相逢。他現在就是我，我卻又不是他。應該這樣去理解，才能真正達到如如不動的境界。』

行者侍奉云巖禪師。云巖禪師問：『什麼是價子(Jiazi，行者法號)的神通妙用？』行者叉手走到禪師面前站立。云巖禪師又問：『什麼是神通妙用？』行者便珍重地走了出去。

行者前去參拜魯祖寶云(Luzu Baoyun)禪師，禮拜后侍立一旁，稍後便退了出去。之後又再次進來。魯祖禪師說：『就是這樣，就是這樣，所以才這樣。』行者說：『有很多人不肯承認。』魯祖禪師說：『要你的口才做什麼？』行者便禮拜。於是侍奉了數月。有僧人問魯祖禪師：『什麼是不言之言？』魯祖禪師說：『你的口在哪裡？』僧人無言以對。行者代為回答說：『他不飢餓，吃什麼飯？』

行者來到南源(Nanyuan，道明禪師的別號)禪師處，南源禪師剛登上法堂。南源禪師說：『已經互相看過了。』行者便走了下去。到第二天早上，又走上法堂問道：『昨天已經蒙受和尚的慈悲，不知在什麼地方是與我互相看過了？』南源禪師說：『心心之間沒有間斷，流入于性海。』行者說：『差點就錯過了。』

行者向南源禪師辭行。南源禪師說：『多學習佛法，廣作利益。』行者說：『多學習佛法暫且不問，什麼是廣作利益？』南源禪師說：『一物也不違背就是。』

行者來到椑樹(Beishu)禪師處，椑樹禪師問道：『來做什麼？』行者說：『親近和尚。』椑樹禪師說：『如果是爲了親近，用動兩片嘴唇做什麼？』行者無言以對。曹山(Caoshan，禪師名)後來聽說了這件事，便說：『（他）一個兒子親自得到了（真傳）。』

行者禮拜京

【English Translation】 English version Xing (Xing, a monk's name) then asked Yunyan (Yunyan, a Zen master's name): 'After the master passes away, if someone asks whether they can still depict your true likeness, how should I answer?' Yunyan said, 'Just tell them: It is this.' Xing remained silent for a long time. Yunyan said, 'In undertaking this matter, you must examine it very carefully.' Later, Xing passed by the water and saw his own reflection, and then he thoroughly understood the previous teaching. So he composed a verse saying: 'Be sure not to seek it from others, for that will only distance you from me. Now I go alone, and everywhere I meet him. He is now precisely me, but I am not him. You must understand it in this way to truly reach the state of Suchness.'

Xing attended Yunyan. Yunyan asked, 'What is Jiazi's (Jiazi, Xing's Dharma name) miraculous spiritual power?' Xing folded his hands and stepped forward to stand. Yunyan then asked, 'What is miraculous spiritual power?' Xing respectfully went out.

Xing went to pay respects to Zen Master Luzu Baoyun (Luzu Baoyun). After bowing, he stood in attendance for a short while and then withdrew. He then re-entered. Luzu said, 'Just like this, just like this, that's why it is like this.' Xing said, 'There are many who do not agree.' Luzu said, 'What use is your eloquence?' Xing then bowed. He then attended for several months. A monk asked Luzu, 'What is speech that is not speech?' Luzu said, 'Where is your mouth?' The monk was speechless. Xing answered on his behalf, 'He is not hungry, what rice does he eat?'

Xing arrived at Nanyuan (Nanyuan, another name for Daoming Zen Master). Nanyuan had just ascended the Dharma hall. Nanyuan said, 'We have already seen each other.' Xing then went down. The next morning, he went up again and asked, 'Yesterday I received the master's compassion, but I don't know where it was that we saw each other.' Nanyuan said, 'Heart to heart without interruption, flowing into the sea of nature.' Xing said, 'Almost missed it.'

Xing bid farewell to Nanyuan. Nanyuan said, 'Study the Buddhadharma extensively and create vast benefits.' Xing said, 'Extensive study of the Buddhadharma I won't ask about for now, but what is creating vast benefits?' Nanyuan said, 'Not opposing a single thing, that is it.'

Xing arrived at Beishu (Beishu). Beishu asked, 'What have you come to do?' Xing said, 'To be close to the master.' Beishu said, 'If it is to be close, what is the use of moving your two lips?' Xing was speechless. Caoshan (Caoshan, a Zen master's name) later heard of this and said, 'A son personally obtained it.'

Xing paid respects to Jing

兆興平和尚。平曰。莫禮老朽。師曰。禮非老朽者。平曰。它且不受禮。師曰。它亦不曾禮。師卻問。如何是古佛心。平曰。即汝心是。師曰。雖然如此。猶是某甲疑處。平曰。若恁么即問取木人去。師曰。某甲有一句子。不借諸聖口。平曰。汝試道看。師曰。不是某甲。

師辭平和尚。平曰。甚麼處去。師曰。沿流無定止。平曰。法身沿流。報身沿流。師曰。總不作此解。平乃拊掌。保福云。洞山自是一家。乃別云。覓得幾人。

師到薯山。薯曰。汝已住一方。又來這裡作么。師對曰。良價無奈疑何。特來見和尚。山召良價。師應諾。山曰。是什麼。師無語。山曰。好個佛只是無光焰。

師在泐潭見初首座有語。曰。也大奇也大奇。佛界道界不思議。師遂問曰。佛界道界即不問。只如說佛界道界底是甚麼人。初良久無對。師曰。何不速道。初曰。爭即不得。師曰。道也未曾道。說甚麼爭即不得。初無對。師曰。佛之與道俱是名言。何不引教。初曰。教道甚麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界底病大小。初又無對。次日忽遷化。時稱師為問殺首座價。

師與密師伯經由次。見溪流菜葉。師曰。深山無人。因何有菜。隨流莫有道人居否。乃共議撥草。溪行五

【現代漢語翻譯】現代漢語譯本：兆興平和尚（Zhaoxing Pinghe Shang）：平（Ping）說：『不要禮拜我這個老朽之人。』師（Shi）說：『我禮拜的不是老朽之人。』平（Ping）說：『「它」且不受你的禮拜。』師（Shi）說：『「它」也不曾禮拜過誰。』師（Shi）反問：『什麼是古佛心？』平（Ping）說：『就是你的心。』師（Shi）說：『即使如此，我還是有所疑惑。』平（Ping）說：『如果這樣，你就去問木頭人吧。』師（Shi）說：『我有一句話，不借用諸聖的口。』平（Ping）說：『你試著說來聽聽。』師（Shi）說：『不是我。』

師（Shi）向平和尚（Pinghe Shang）告辭。平（Ping）問：『你要去哪裡？』師（Shi）說：『隨波逐流，沒有固定的去處。』平（Ping）說：『法身（fashen）隨波逐流，報身（baoshen）也隨波逐流？』師（Shi）說：『我完全不這樣理解。』平（Ping）於是拍手稱讚。保福（Baofu）說：『洞山（Dongshan）自成一家。』又說：『能找到幾個人理解呢？』

師（Shi）來到薯山（Shushan）。薯（Shu）說：『你已經住在一個地方，又來這裡做什麼？』師（Shi）回答說：『良價（Liangjia）實在有疑問，所以特來拜見和尚。』薯（Shu）呼喚：『良價（Liangjia）！』師（Shi）應諾。薯（Shu）說：『是什麼？』師（Shi）無語。薯（Shu）說：『好一個佛，只是沒有光焰。』

師（Shi）在泐潭（Letan）見到初首座（Chu Shouzhuo）有話說：『也太奇怪了，也太奇怪了，佛界（fojie）道界（daojie）不可思議。』師（Shi）於是問道：『佛界（fojie）道界（daojie）暫且不問，只是說佛界（fojie）道界（daojie）的，是什麼人？』初（Chu）良久沒有回答。師（Shi）說：『為什麼不快點說？』初（Chu）說：『爭辯不得。』師（Shi）說：『說都還沒說，說什麼爭辯不得？』初（Chu）無言以對。師（Shi）說：『佛（Fo）與道（Dao）都是名言，為什麼不引用教義？』初（Chu）說：『教義說什麼？』師（Shi）說：『得意忘言。』初（Chu）說：『你還是把教義放在心頭當作病。』師（Shi）說：『說佛界（fojie）道界（daojie）的病是大是小？』初（Chu）又無言以對。第二天忽然圓寂。當時人們稱師（Shi）為『問殺首座價（wensha shouzhuo jia）』。

師（Shi）與密師伯（Mi Shibo）經過某地時，看到溪流中有菜葉。師（Shi）說：『深山裡沒有人，為什麼會有菜？順著水流，莫非有道人居住？』於是共同商議撥開草叢，沿著溪流走了五里路。

【English Translation】 English version: Monk Zhaoxing Pinghe (Zhaoxing Pinghe Shang): Ping (Ping) said, 'Do not bow to this old and decaying one.' Shi (Shi) said, 'I am not bowing to the old and decaying one.' Ping (Ping) said, '「It」 will not accept your bow.' Shi (Shi) said, '「It」 has never bowed to anyone either.' Shi (Shi) asked in return, 'What is the mind of the ancient Buddha?' Ping (Ping) said, 'It is your mind.' Shi (Shi) said, 'Even so, I still have doubts.' Ping (Ping) said, 'If that's the case, then go ask the wooden man.' Shi (Shi) said, 'I have a sentence that does not borrow the mouths of the sages.' Ping (Ping) said, 'Try saying it and let me hear.' Shi (Shi) said, 'It is not I.'

Shi (Shi) bid farewell to Monk Pinghe (Pinghe Shang). Ping (Ping) asked, 'Where are you going?' Shi (Shi) said, 'Following the stream, with no fixed destination.' Ping (Ping) said, 'The Dharmakaya (fashen) follows the stream, and the Sambhogakaya (baoshen) also follows the stream?' Shi (Shi) said, 'I do not interpret it that way at all.' Ping (Ping) then clapped his hands in praise. Baofu (Baofu) said, 'Dongshan (Dongshan) is a school of his own.' He also said, 'How many people can be found who understand?'

Shi (Shi) arrived at Mount Shu (Shushan). Shu (Shu) said, 'You already live in one place, what are you doing here again?' Shi (Shi) replied, 'Liangjia (Liangjia) really has doubts, so I have come especially to see the monk.' Shu (Shu) called out, 'Liangjia (Liangjia)!' Shi (Shi) responded. Shu (Shu) said, 'What is it?' Shi (Shi) was silent. Shu (Shu) said, 'A good Buddha, but without radiance.'

Shi (Shi), at Letan (Letan), saw that Chief Seat Chu (Chu Shouzhuo) had a saying: 'How strange, how strange, the Buddha Realm (fojie) and the Dharma Realm (daojie) are inconceivable.' Shi (Shi) then asked, 'The Buddha Realm (fojie) and the Dharma Realm (daojie) are not in question, but who is it that speaks of the Buddha Realm (fojie) and the Dharma Realm (daojie)?' Chu (Chu) was silent for a long time. Shi (Shi) said, 'Why don't you speak quickly?' Chu (Chu) said, 'It cannot be argued.' Shi (Shi) said, 'You haven't even spoken, what are you saying cannot be argued?' Chu (Chu) was speechless. Shi (Shi) said, 'Buddha (Fo) and Dharma (Dao) are both nominal terms, why not cite the teachings?' Chu (Chu) said, 'What do the teachings say?' Shi (Shi) said, 'Grasp the meaning and forget the words.' Chu (Chu) said, 'You are still treating the meaning of the teachings as a disease in your mind.' Shi (Shi) said, 'Is the disease of speaking of the Buddha Realm (fojie) and the Dharma Realm (daojie) big or small?' Chu (Chu) was again speechless. The next day, he suddenly passed away. At that time, people called Shi (Shi) 'the one who questioned Chief Seat to death (wensha shouzhuo jia)'.

Shi (Shi) and Mi Shibo (Mi Shibo) were passing by a place when they saw vegetable leaves in a stream. Shi (Shi) said, 'There is no one in the deep mountains, why are there vegetables? Following the stream, could there be a Daoist living there?' So they discussed together, parted the grass, and walked five li along the stream.

七里間。忽見羸形異貌人。乃龍山和尚是也(亦云隱山)放下行李問訊。山曰。此山無路。阇黎從何處來。師曰。無路且置。和尚從何而入。山曰。我不從雲水來。師曰。和尚住此山多少時耶。山曰。春秋不涉。師曰。和尚先住。此山先住。山曰不知。師曰。為甚麼不知。山曰。我不從人天來。師曰。和尚得何道理便住。此山。山曰。我見兩個泥牛斗入海。直至於今絕訊息。師始具威儀禮拜便問。如何是主中賓。山曰。青山覆白雲。師曰。如何是主中主。山曰。長年不出戶。師曰。主賓相去幾何。山曰。長江水上波。師曰。賓主相見有何言說。山曰。清風拂白月。師辭退。

師一日與密師伯渡水。師曰。莫錯下腳。伯云。錯即過不得也。師曰。不錯底事作么生。云共長老過水。

師與密師伯鋤茶園。師擲下钁頭曰。我今日困。一點氣力也無。伯曰。若無氣力爭解恁么道得。師曰。汝將謂有氣力底是也。

師與密師伯過水次。乃問曰。過水事作么生。伯曰。不濕腳。師曰。老老大大作這個語話。伯曰。爾作么生道。師曰。腳不濕。

密師伯因把針次。師問。作什麼。伯云把針。師曰。把針事作么生。伯云。針針相似。師曰。二十年同行作這個語話。豈有與么工夫。伯曰。長老又作么生。師曰。

【現代漢語翻譯】現代漢語譯本：在七里路之間，忽然看見一個形容枯槁、相貌奇異的人，原來是龍山和尚（也叫隱山）。我放下行李，向他問訊。龍山和尚說：『這座山沒有路，你從哪裡來的？』我說：『有沒有路暫且不談，和尚你是從哪裡進來的？』龍山和尚說：『我不從雲水而來。』我說：『和尚你住在這山裡多久了？』龍山和尚說：『不涉及春秋。』我說：『是和尚先住在這裡，還是這座山先存在？』龍山和尚說：『不知道。』我說：『為什麼不知道？』龍山和尚說：『我不從人天而來。』我說：『和尚你得到什麼道理才住在這山裡？』龍山和尚說：『我看見兩頭泥牛相鬥，一起進入大海，直到如今都沒有訊息。』我於是整理好衣冠，恭敬地禮拜，然後問道：『如何是主中賓？』龍山和尚說：『青山覆蓋著白雲。』我說：『如何是主中主？』龍山和尚說：『常年不出門。』我說：『主和賓相距多遠？』龍山和尚說：『長江水上的波浪。』我說：『賓主相見有什麼話要說？』龍山和尚說：『清風拂過白月。』我於是告辭退下。有一天，我和密師伯一起渡河。我說：『不要走錯腳。』密師伯說：『走錯了就過不去了。』我說：『不走錯又該怎麼辦？』密師伯說：『和長老一起過河。』我和密師伯一起在茶園裡鋤地。我放下鋤頭說：『我今天很累，一點力氣也沒有了。』密師伯說：『如果沒有力氣，怎麼能說出這樣的話？』我說：『你以為有氣力的是什麼？』我和密師伯一起過河，我問道：『過河這件事該怎麼理解？』密師伯說：『不濕腳。』我說：『老老實實地說這種話。』密師伯說：『你又怎麼說？』我說：『腳不濕。』密師伯正在穿針，我問：『做什麼？』密師伯說：『穿針。』我說：『穿針這件事該怎麼理解？』密師伯說：『針針相似。』我說：『我們同行二十年，說這種話，難道有這樣的功夫？』密師伯說：『長老你又怎麼說？』我說：

【English Translation】 English version: Between the seventh mileposts, I suddenly saw a person with a gaunt figure and strange appearance. It turned out to be Monk Longshan (also called Yinshan). I put down my luggage and greeted him. Monk Longshan said, 'There is no road on this mountain. Where did you come from?' I said, 'Let's put aside whether there is a road or not. Where did you, Monk, come in from?' Monk Longshan said, 'I did not come from clouds and water.' I said, 'How long have you lived on this mountain, Monk?' Monk Longshan said, 'It does not involve spring and autumn.' I said, 'Did the Monk live here first, or did this mountain exist first?' Monk Longshan said, 'I don't know.' I said, 'Why don't you know?' Monk Longshan said, 'I did not come from humans or gods.' I said, 'What principle did you attain to live on this mountain?' Monk Longshan said, 'I saw two mud oxen fighting and entering the sea together, and there has been no news of them until now.' I then arranged my robes and respectfully bowed, and then asked, 'What is the guest within the host?' Monk Longshan said, 'Green mountains cover white clouds.' I said, 'What is the host within the host?' Monk Longshan said, 'Never leaves the house year after year.' I said, 'How far apart are the host and the guest?' Monk Longshan said, 'Waves on the Yangtze River.' I said, 'What words are spoken when the guest and host meet?' Monk Longshan said, 'A clear breeze brushes the white moon.' I then took my leave and withdrew. One day, I was crossing a river with Shibo Mi (密師伯). I said, 'Don't step wrongly.' Shibo Mi said, 'If you step wrongly, you won't be able to cross.' I said, 'What should you do if you don't step wrongly?' Shibo Mi said, 'Cross the river with the Elder.' I was hoeing the tea garden with Shibo Mi. I put down the hoe and said, 'I am very tired today, I have no strength at all.' Shibo Mi said, 'If you have no strength, how can you say such things?' I said, 'What do you think has strength?' I was crossing a river with Shibo Mi, and I asked, 'How should we understand the matter of crossing the river?' Shibo Mi said, 'Without wetting your feet.' I said, 'To speak such words so plainly.' Shibo Mi said, 'How would you say it?' I said, 'The feet are not wet.' Shibo Mi was threading a needle, and I asked, 'What are you doing?' Shibo Mi said, 'Threading a needle.' I said, 'How should we understand the matter of threading a needle?' Shibo Mi said, 'Needles are like needles.' I said, 'We have been traveling together for twenty years, and you say such things. How can there be such effort?' Shibo Mi said, 'How would you say it, Elder?' I said,

如大地火發底道理。他日問師。知識所通莫不游踐。徑截處乞師一言。師曰。師伯意何得取功。伯因斯頓覺下語非常。

師與密師伯行次。忽見白兔走過。伯曰俊哉。師曰。作么生。伯云。大似白衣拜相。師曰。老老大大作這個說話。伯云。汝作么生。師曰。積代簪纓暫時落薄。

師與密師伯過木橋。師先過了拈起木橋曰。過來。伯云。價阇黎。師便放下木橋。

師會一官人。官人曰。三祖信心銘弟子擬注。師曰。才有是非。紛然失心。作么生注。法眼代云。恁么則弟子不注。

師與密師伯到柏巖哲禪師處。巖問。甚處來。師曰。湖南來。巖曰。觀察使姓甚麼。師曰。不得姓。巖曰。名甚麼。師曰。不得名。巖曰。還理事也無。師曰。自有廊幕在。巖曰。還出入否。師曰。不出入巖曰。豈不出入。師便拂袖出去。巖來日侵早入堂召師。師近前。巖曰。昨日只對上座話不愜老僧意。一夜不安。今請上座別下一轉語。若愜老僧意。便開粥相伴過夏。師曰。卻請和尚問。巖曰。不出入是如何。師曰。太尊貴生。巖乃開粥同過夏。

師與密師伯行次。指路傍一院曰。裡面有人。說心說性。伯曰是誰。師曰。被師伯一問。直得去死十分。伯曰。說心說性底誰。師曰。死中得活。

師供養云

【現代漢語翻譯】現代漢語譯本：『如大地火發底道理』（就像大地突然燃起大火的道理一樣）。他日問師（他日請教師父）。知識所通莫不游踐（所有知識通達的地方無不遊歷實踐）。徑截處乞師一言（請老師在最直接了當的地方給予開示）。師曰（師父說）：『師伯意何得取功』（師伯你的意圖想要獲得什麼功效呢）？伯因斯頓覺下語非常（師伯因此立刻覺悟，說出不同尋常的話）。師與密師伯行次（師父與密師伯一同行走時），忽見白兔走過（忽然看見一隻白兔跑過）。伯曰俊哉（師伯說真俊啊）。師曰（師父說）：『作么生』（怎麼說）？伯云（師伯說）：『大似白衣拜相』（很像平民百姓做了宰相）。師曰（師父說）：『老老大大作這個說話』（這麼大年紀了還說這種話）。伯云（師伯說）：『汝作么生』（你又怎麼說）？師曰（師父說）：『積代簪纓暫時落薄』（世代為官的家族暫時衰落）。師與密師伯過木橋（師父與密師伯過木橋），師先過了拈起木橋曰（師父先過去，然後拿起木橋說）：『過來』。伯云（師伯說）：『價阇黎』（你這和尚）。師便放下木橋（師父便放下木橋）。師會一官人（師父會見一位官員）。官人曰（官員說）：『三祖信心銘弟子擬注』（弟子打算註解三祖的《信心銘》）。師曰（師父說）：『才有是非，紛然失心。作么生注』（只要有是非的念頭，就會心緒紛亂而失去本心，怎麼註解）？法眼代云（法眼禪師代替回答說）：『恁么則弟子不注』（既然這樣，那弟子就不註解了）。師與密師伯到柏巖哲禪師處（師父與密師伯到柏巖哲禪師那裡）。巖問（柏巖哲禪師問）：『甚處來』（從哪裡來）？師曰（師父說）：『湖南來』（從湖南來）。巖曰（柏巖哲禪師問）：『觀察使姓甚麼』（觀察使姓什麼）？師曰（師父說）：『不得姓』（沒有姓）。巖曰（柏巖哲禪師問）：『名甚麼』（叫什麼名字）？師曰（師父說）：『不得名』（沒有名字）。巖曰（柏巖哲禪師問）：『還理事也無』（還處理事務嗎）？師曰（師父說）：『自有廊幕在』（自有屬下官員在）。巖曰（柏巖哲禪師問）：『還出入否』（還出入嗎）？師曰（師父說）：『不出入』（不親自出入）。巖曰（柏巖哲禪師問）：『豈不出入』（難道不出入）？師便拂袖出去（師父便拂袖而去）。巖來日侵早入堂召師（柏巖哲禪師第二天一大早進入禪堂召見師父）。師近前（師父走上前）。巖曰（柏巖哲禪師說）：『昨日只對上座話不愜老僧意，一夜不安。今請上座別下一轉語。若愜老僧意，便開粥相伴過夏』（昨天和上座您說的話不合老僧的心意，一夜不安。現在請上座您另外說一句，如果合老僧的心意，就開粥一起過夏天）。師曰（師父說）：『卻請和尚問』（請和尚您問吧）。巖曰（柏巖哲禪師問）：『不出入是如何』（不出入是怎麼回事）？師曰（師父說）：『太尊貴生』（太尊貴了）。巖乃開粥同過夏（柏巖哲禪師於是開粥一起過夏天）。師與密師伯行次（師父與密師伯一同行走時），指路傍一院曰（指著路旁的一座院子說）：『裡面有人，說心說性』（裡面有人，在談論心性）。伯曰是誰（師伯問是誰）？師曰（師父說）：『被師伯一問，直得去死十分』（被師伯您一問，簡直要去死十分）。伯曰（師伯問）：『說心說性底誰』（談論心性的是誰）？師曰（師父說）：『死中得活』（在死亡中獲得生機）。師供養云（師父供養時說）

【English Translation】 English version: 'Like the principle of fire erupting from the earth.' One day, he asked the master. 'Everywhere knowledge extends, you have traveled and practiced. At the most direct point, I beg the master for a word.' The master said, 'What merit does Shibo (師伯) intend to gain?' Shibo (師伯) then suddenly awakened and spoke extraordinarily. The master and Shibo (師伯) were walking when they suddenly saw a white rabbit run by. Shibo (師伯) said, 'How handsome!' The master said, 'How so?' Shibo (師伯) said, 'Very much like a commoner becoming a prime minister.' The master said, 'So old and still saying such things.' Shibo (師伯) said, 'What do you say?' The master said, 'Generations of officials temporarily fallen into decline.' The master and Shibo (師伯) were crossing a wooden bridge. The master crossed first, then picked up the wooden bridge and said, 'Come over.' Shibo (師伯) said, 'You, Ajari (阿阇黎)!' The master then put down the wooden bridge. The master met with an official. The official said, 'This disciple intends to annotate the Xin Xin Ming (信心銘) of the Third Patriarch.' The master said, 'As soon as there is right and wrong, the mind is confused and lost. How can you annotate it?' Fayan (法眼) replied on his behalf, 'In that case, this disciple will not annotate it.' The master and Shibo (師伯) arrived at the place of Zen Master Boyan Zhe (柏巖哲). Boyan (柏巖) asked, 'Where do you come from?' The master said, 'From Hunan.' Boyan (柏巖) asked, 'What is the governor's surname?' The master said, 'He has no surname.' Boyan (柏巖) asked, 'What is his name?' The master said, 'He has no name.' Boyan (柏巖) asked, 'Does he handle affairs?' The master said, 'He has his staff.' Boyan (柏巖) asked, 'Does he go out and come in?' The master said, 'He does not go out and come in.' Boyan (柏巖) asked, 'How can he not go out and come in?' The master then flicked his sleeves and left. The next day, Boyan (柏巖) entered the hall early and summoned the master. The master approached. Boyan (柏巖) said, 'Yesterday, my words with you did not please me, and I was uneasy all night. Now, I ask you to give another turning phrase. If it pleases me, we will have congee together and spend the summer.' The master said, 'Please ask, Heshang (和尚).' Boyan (柏巖) asked, 'What is it like not going out and coming in?' The master said, 'Too noble.' Boyan (柏巖) then had congee and spent the summer together. The master and Shibo (師伯) were walking when he pointed to a courtyard by the road and said, 'Inside, there are people talking about mind and nature.' Shibo (師伯) asked, 'Who are they?' The master said, 'Being asked by you, Shibo (師伯), is like going to die ten times over.' Shibo (師伯) asked, 'Who are those talking about mind and nature?' The master said, 'Finding life in death.' The master offered and said

巖真次。僧問。先師道。只這是。莫便是否。師曰是。云意旨如何。師曰。當時洎錯會先師意。云未審。先師還知有也無。師曰。若不知有。爭解恁么道。若知有。爭肯恁么道。長慶雲。既知有。為甚麼恁么道。又云。養子方知父慈。

云巖諱日師營齋。僧問。和尚于云巖處得何指示。師曰。雖在彼中。不蒙指示。云既不蒙指示。又用設齋作甚麼。師曰。爭敢違揹他。雲和尚發跡南泉。為甚麼卻與云巖設齋。師曰。我不重先師道德佛法。只重他不為我說破。僧云。和尚為先師設齋。還肯先師也無。師曰。半肯半不肯。云爲甚麼不全肯。師曰。若全肯即孤負先師也。問欲見和尚本來師。如何得見。師曰。年牙相似即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對。云居代云。恁么則不見和尚本來師也。僧問長慶。如何是年牙相似者。慶雲。古人恁么道。阇黎又向這裡覓個甚麼。

因有官人設齋施凈財。請師看轉大藏經。師下禪床向官人揖。官人揖師。師引官人俱繞禪床一匝。向官人揖。良久曰。會么。云不會。師曰。我與汝看轉大藏經。如何不會。

上堂曰。還有不報四恩三有者么。眾無對。又曰。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷始得相應。直須努力。

【現代漢語翻譯】現代漢語譯本：巖真次（Yunyan Cici）。有僧人問：『先師（先前教導我的老師）說：「只這就是。」莫非就是這樣嗎？』師父說：『是。』僧人問：『意旨如何？』師父說：『當時我錯會了先師的意。』僧人問：『不知先師是否知道有這個？』師父說：『若不知有，怎會這麼說？若知有，怎肯這麼說？』長慶（Changqing）說：『既然知道有，為什麼這麼說？』又說：『養子方知父慈。』

云巖（Yunyan）忌日，師父設齋供養。有僧人問：『和尚（對僧人的尊稱）在云巖處得到什麼指示？』師父說：『雖在他那裡，不蒙指示。』僧人問：『既然不蒙指示，又用設齋做什麼？』師父說：『怎敢違揹他？』僧人問：『和尚發跡于南泉（Nanquan），為什麼卻為云巖設齋？』師父說：『我不重先師的道德佛法，只重他不為我說破。』僧人問：『和尚為先師設齋，還肯定先師嗎？』師父說：『半肯定半不肯定。』僧人問：『為什麼不全肯定？』師父說：『若全肯定就辜負先師了。』問：『想見和尚的本來師，如何才能見到？』師父說：『年牙相似就沒阻礙了。』僧人想要說話，師父說：『不躡前蹤，另請一問。』僧人無言以對。云居（Yunju）代為回答說：『這樣就見不到和尚的本來師了。』僧人問長慶：『如何是年牙相似者？』長慶說：『古人這麼說，你又在這裡尋找什麼？』

因為有官人設齋，佈施凈財，請師父看轉大藏經（Dazangjing）。師父下禪床向官人作揖，官人也向師父作揖。師父引導官人一起繞禪床一圈，又向官人作揖，良久說：『會了嗎？』官人說：『不會。』師父說：『我與你一起看轉大藏經，怎麼不會？』

上堂說法時說：『還有不報四恩三有（Si'en Sanyou）的人嗎？』眾人無言以對。又說：『若不體悟此意，如何超越始終之患？直須心心不觸物，步步無處所，常無間斷始得相應。直須努力。』

【English Translation】 English version: Yunyan Cici. A monk asked: 'The former teacher (the teacher who previously instructed me) said, "Only this is it." Is that so?' The master said: 'It is.' The monk asked: 'What is the meaning?' The master said: 'At that time, I misunderstood the former teacher's meaning.' The monk asked: 'I don't know if the former teacher knew of this or not?' The master said: 'If he didn't know of it, how could he have said it like that? If he knew of it, how could he have been willing to say it like that?' Changqing said: 'Since he knew of it, why did he say it like that?' He also said: 'Only when you raise a child do you know your father's kindness.'

On the anniversary of Yunyan's death, the master prepared a vegetarian feast. A monk asked: 'What instruction did the abbot receive at Yunyan's place?' The master said: 'Although I was there, I did not receive any instruction.' The monk asked: 'Since you didn't receive any instruction, what is the purpose of preparing the feast?' The master said: 'How dare I disobey him?' The monk asked: 'The abbot's career began at Nanquan, why are you preparing a feast for Yunyan instead?' The master said: 'I don't value the former teacher's morality and Buddhist teachings, I only value that he didn't explain it to me.' The monk asked: 'Since the abbot is preparing a feast for the former teacher, do you affirm the former teacher or not?' The master said: 'Half affirm, half don't affirm.' The monk asked: 'Why don't you fully affirm?' The master said: 'If I fully affirm, then I would be letting down the former teacher.' Asked: 'If one wants to see the abbot's original teacher, how can one see him?' The master said: 'If the age and teeth are similar, then there will be no obstacles.' The monk was about to speak, but the master said: 'Don't follow the previous tracks, please ask another question.' The monk was speechless. Yunju answered on his behalf, saying: 'In that case, one will not see the abbot's original teacher.' The monk asked Changqing: 'What is meant by those whose age and teeth are similar?' Changqing said: 'The ancients said it like that, what else are you looking for here?'

Because an official prepared a vegetarian feast and donated pure wealth, he invited the master to oversee the turning of the Great Treasury of Scriptures (Dazangjing). The master stepped down from the meditation platform and bowed to the official, and the official also bowed to the master. The master led the official around the meditation platform once, and then bowed to the official again, and after a long while said: 'Do you understand?' The official said: 'I don't understand.' The master said: 'I am turning the Great Treasury of Scriptures with you, how can you not understand?'

When ascending the platform to preach, he said: 'Are there any who do not repay the Four Kinds of Kindness and the Three Realms of Existence (Si'en Sanyou)?' The assembly was silent. He also said: 'If you do not embody this meaning, how can you transcend the suffering of beginning and end? You must have a mind that does not touch things, and steps that have no place to go. Only by being constantly without interruption can you be in accordance. You must strive hard.'

莫閑過日。僧問。寒暑到來如何迴避。師曰。何不向無寒暑處去。云如何是無寒暑處。師曰。寒時寒殺阇黎。熱時熱殺阇黎。

上堂曰。祖佛言教似生冤家始有參學分。若透祖佛不得。即被祖佛謾去。

上堂曰。坐斷主人公。不落第二見。北院出衆云。須知有一人不合伴。師曰。猶是第二見。院便掀倒禪床。師曰。老兄作么生。院云。待某甲舌頭爛即向和尚道。

早參。疏山仁出問。未有之言請師示誨。師曰。不諾無人肯。疏云。還可切也無。師曰。爾即今還切得么。疏云。切不得即無諱處。

上堂曰。欲知此事。直須如枯木生花方與他合。

疏山問。一切處不乖時如何。師曰。阇黎此是功勛邊事。幸有無功之功。子何不問。云無功之功豈不是那邊人。師曰。大有人笑子恁么問。云恁么則迢然去也。師曰。迢然非迢然非不迢然。云如何是迢然。師曰。喚作那邊人即不得。云如何是非迢然。師曰。無辨處。

夜參不點燈。有僧出問話。退後師令侍者點燈乃召。適來問話僧出來。其僧近前。師曰。將取三兩粉來與這個上座。其僧拂袖而退。自此省發玄旨。遂罄舍衣資設齋。得三年後辭。師曰。善為。時雪峰侍立。問云。只如這僧辭去。幾時卻來。師曰。他只知一去。不解再來。其僧

【現代漢語翻譯】現代漢語譯本：

不要虛度光陰。有僧人問：『寒暑到來時如何迴避？』師父說：『為何不向沒有寒暑的地方去？』僧人問：『如何是沒有寒暑的地方？』師父說：『寒冷時凍死你，炎熱時熱死你。』師父上堂說法：『祖師佛陀的言教，就像是遇到了冤家對頭，才會有參禪學習的機緣。如果不能夠透徹理解祖師佛陀的教誨，就會被祖師佛陀所矇蔽。』師父上堂說法：『安穩地坐在主人公的位置上，不落入第二種見解。』北院僧人出來說道：『須知有一個人不合羣。』師父說：『這仍然是第二種見解。』北院僧人便掀翻了禪床。師父說：『老兄你這是做什麼？』僧人說：『等我舌頭爛掉的時候，就向和尚您說。』早參時，疏山仁出來問道：『請師父開示未曾有過的言語。』師父說：『不答應就沒有人肯。』疏山說：『還可以更加懇切嗎？』師父說：『你現在還能更加懇切嗎？』疏山說：『不能更加懇切就沒有隱諱之處。』師父上堂說法：『想要知道這件事，必須像枯木開花一樣，才能與它相合。』疏山問：『一切處都不違背時機，這是什麼意思？』師父說：『你這問的是功勛方面的事情，幸好還有無功之功，你為何不問？』疏山問：『無功之功豈不是那邊的人？』師父說：『很多人會笑你這樣問。』疏山說：『這樣就遙遠了吧。』師父說：『遙遠不是遙遠，也不是不遙遠。』疏山問：『什麼是遙遠？』師父說：『如果稱作那邊的人就不對了。』疏山問：『什麼是不遙遠？』師父說：『沒有分別之處。』夜參時不點燈。有僧人出來問話，退下後師父讓侍者點燈，然後召喚：『剛才問話的僧人出來。』那僧人走上前。師父說：『拿三兩面粉來給這位上座。』那僧人拂袖而去。從此領悟了玄妙的旨意，於是傾盡所有衣物錢財設齋供養，三年後告辭。師父說：『好好努力。』當時雪峰侍立在旁，問道：『像這位僧人辭去，什麼時候會再來？』師父說：『他只知道一去不復返，不明白再來的道理。』那僧人（以下內容缺失）。』

【English Translation】 English version:

Don't waste your days. A monk asked: 'When cold and heat arrive, how should one avoid them?' The master said: 'Why not go to a place without cold and heat?' The monk asked: 'What is a place without cold and heat?' The master said: 'When it's cold, freeze the dharmacharya (Dharma master) to death; when it's hot, burn the dharmacharya to death.' The master ascended the hall and said: 'The teachings of the ancestral Buddhas are like encountering an enemy; only then is there a chance for study and practice. If you cannot thoroughly understand the teachings of the ancestral Buddhas, you will be deceived by them.' The master ascended the hall and said: 'Firmly sit in the position of the master, not falling into a second view.' A monk from Beiyuan came out and said: 'One must know that there is one person who does not associate with others.' The master said: 'That is still a second view.' The monk then overturned the meditation platform. The master said: 'What are you doing, brother?' The monk said: 'When my tongue rots, I will tell the heshang (monk).' During the morning assembly, Shushan Ren came out and asked: 'Please, master, instruct us with words that have never been spoken.' The master said: 'If I don't agree, no one will.' Shushan said: 'Can it be more earnest?' The master said: 'Can you be more earnest now?' Shushan said: 'If I cannot be more earnest, then there is nothing to hide.' The master ascended the hall and said: 'If you want to know this matter, you must be like a dead tree blooming, then you can be in harmony with it.' Shushan asked: 'How is it that everything is not contrary to the time?' The master said: 'Dharmacharya, this is a matter of merit. Fortunately, there is merit without merit. Why don't you ask about that?' Shushan asked: 'Isn't merit without merit the person from the other side?' The master said: 'Many people will laugh at you for asking like that.' Shushan said: 'Then it is distant.' The master said: 'Distant is not distant, nor is it not distant.' Shushan asked: 'What is distant?' The master said: 'It is not right to call it the person from the other side.' Shushan asked: 'What is not distant?' The master said: 'There is no place to distinguish.' During the night assembly, no lamps were lit. A monk came out and asked a question. After he retreated, the master ordered the attendant to light the lamp and then summoned: 'The monk who asked the question earlier, come out.' The monk came forward. The master said: 'Bring three or two fen (a unit of weight) of flour and give it to this senior monk.' The monk flicked his sleeve and retreated. From this, he awakened to the profound meaning, and then he gave all his clothes and possessions to set up a vegetarian feast, and after three years he took his leave. The master said: 'Do well.' At that time, Xuefeng was standing by, and asked: 'Like this monk who is leaving, when will he come back?' The master said: 'He only knows how to leave, he doesn't understand the principle of returning.' That monk (the following content is missing).'

歸堂就衣缽下坐化。雪峰上報師。師曰。雖然如此。猶較老僧三生在。

上堂曰。有一人。在千人萬人中。不背一人。不向一人。爾道。此人具何面目。云居出雲。某甲參堂去。

師示眾曰。體得佛向上事。方有些子語話分。僧便問。如何是語話。師曰。語話時阇黎不聞。雲和尚還聞否。師曰。待我不語話時即聞。僧問。如何是正問正答。師曰。不從口裡道。云若有人問。師還答否。師曰。也未曾問。問如何是從門入者非寶。師曰。便好休。

僧問。和尚出世幾人肯。師曰。並無一人肯。云爲甚麼並無一人肯。師曰。為個個氣宇如王。

上堂曰。道無心合人。人無心合道。欲識箇中意。一老一不老。后僧問曹山。如何是一老。山云。不扶持。云如何是一不老。山云枯木。僧又舉似逍遙忠。忠云。三從六義。又曰。此事直須妙會。事在其妙。體在妙處。

解夏上堂曰。秋初夏末。兄弟或東或西。直須向萬里無寸草處去。良久曰。只如萬里無寸草處。作么生去。顧視左右曰。欲知此事。直須如枯木花開方與他合。有僧到石霜。霜問。和尚有何言句示徒。僧舉前話。霜曰。有人下語否。云無。霜曰。何不道出門便是草。僧回舉似師。師曰。此是一千五百人善知識語。大唐國內能有幾人。后明

【現代漢語翻譯】現代漢語譯本：歸堂后，他穿好袈裟，結跏趺坐而圓寂。雪峰義存（Xuefeng Yicun）將此事稟告了他的老師。他的老師說：『即使這樣，仍然比我這個老和尚快了三輩子。』上堂說法時說：『有一個人，在千萬人之中，不背對任何一個人，也不面向任何一個人。』你們說，這個人具有什麼樣的面目？云居道膺（Yunju Daoying）走出來說：『某甲去參堂了。』老師向大眾開示說：『體會到佛之上的事，才能有些說話的份。』有僧人便問：『如何是說話？』老師說：『說話時你聽不見。』僧人問：『和尚您聽得見嗎？』老師說：『等我不說話時就聽見了。』僧人問：『如何是正問正答？』老師說：『不從口裡說。』僧人問：『如果有人問，和尚您還回答嗎？』老師說：『也未曾問過。』問：『如何是從門入者非寶？』老師說：『最好停止追問。』有僧人問：『和尚您開法傳道，有多少人肯接受？』老師說：『沒有一個人肯接受。』僧人問：『為什麼沒有一個人肯接受？』老師說：『因為每個人都氣宇軒昂，像個國王一樣。』上堂說法時說：『道無心而與人相合，人無心而與道相合。想要知道其中的真意，就是一老一不老。』後來有僧人問曹山（Caoshan）：『如何是一老？』曹山回答說：『不扶持。』僧人問：『如何是一不老？』曹山回答說：『枯木。』僧人又將此事告訴了逍遙忠（Xiaoyao Zhong）。逍遙忠說：『三從六義。』又說：『此事必須巧妙地領會，關鍵在於妙，體會也在於妙處。』解夏上堂說法時說：『秋天開始，夏天結束，各位兄弟或者向東或者向西。必須向萬里無寸草的地方去。』停頓了很久說：『就像這萬里無寸草的地方，怎麼去呢？』環顧左右說：『想要知道這件事，必須像枯木開花才能與它相合。』有僧人到石霜（Shishuang）處，石霜問：『和尚您有什麼言語開示弟子？』僧人舉了前面的話。石霜說：『有人下過評語嗎？』僧人說：『沒有。』石霜說：『為什麼不說出門便是草？』僧人回來將此事告訴了老師。老師說：『這是有一千五百人智慧的善知識才能說出的話。大唐國內能有幾人？』後來明白了。

【English Translation】 English version: After returning to the hall, he donned his robe, sat in the lotus position, and passed away. Xuefeng Yicun (雪峰義存) reported this matter to his teacher. His teacher said, 'Even so, he is still three lifetimes ahead of this old monk.' When ascending the hall to preach, he said, 'There is a person who, among thousands and millions of people, does not turn his back on anyone, nor does he face anyone.' Tell me, what kind of face does this person have? Yunju Daoying (云居道膺) came forward and said, 'This one is going to attend the hall.' The teacher instructed the assembly, saying, 'Only by understanding the matter beyond the Buddha can you have some share in speaking.' A monk then asked, 'What is speaking?' The teacher said, 'You cannot hear it when speaking.' The monk asked, 'Can the abbot hear it?' The teacher said, 'I can hear it when I am not speaking.' The monk asked, 'What is a proper question and a proper answer?' The teacher said, 'It does not come from the mouth.' The monk asked, 'If someone asks, will the abbot still answer?' The teacher said, 'He has never asked.' Asked, 'How is it that one who enters through the door is not a treasure?' The teacher said, 'It is best to stop asking.' A monk asked, 'How many people are willing to accept the abbot's teaching?' The teacher said, 'Not a single person is willing to accept.' The monk asked, 'Why is not a single person willing to accept?' The teacher said, 'Because everyone is as majestic as a king.' When ascending the hall to preach, he said, 'The Dao combines with people without intention, and people combine with the Dao without intention. If you want to know the true meaning within, it is one old and one not old.' Later, a monk asked Caoshan (曹山), 'What is one old?' Caoshan replied, 'Not supporting.' The monk asked, 'What is one not old?' Caoshan replied, 'A withered tree.' The monk then told this matter to Xiaoyao Zhong (逍遙忠). Xiaoyao Zhong said, 'The three obediences and six virtues.' He also said, 'This matter must be subtly understood; the key lies in the subtlety, and the understanding also lies in the subtle place.' When ascending the hall to preach at the end of the summer retreat, he said, 'At the beginning of autumn and the end of summer, brothers either go east or west. You must go to a place where there is not an inch of grass for ten thousand miles.' After a long pause, he said, 'Just like this place where there is not an inch of grass for ten thousand miles, how do you go?' Looking around, he said, 'If you want to know this matter, you must be like a withered tree blooming to be in accord with it.' A monk went to Shishuang (石霜), and Shishuang asked, 'What words do you have to instruct your disciples?' The monk cited the previous words. Shishuang said, 'Has anyone commented on it?' The monk said, 'No.' Shishuang said, 'Why not say that going out the door is grass?' The monk returned and told this matter to the teacher. The teacher said, 'These are the words that a good advisor with the wisdom of fifteen hundred people can say. How many people are there in the Great Tang who can say this?' Later, it was understood.

安曰。直是不出門。亦是草漫漫地。

上堂曰。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。僧問。如何是向。師曰。吃飯時作么生。又曰。得力須忘飽。休糧更不饑。云如何是奉。師曰。背時作么生。又曰。只知朱紫貴。孤負本來人。云如何是功。師曰。放下钁頭時作么生。又曰。撒手端然坐。白雲幽處閑。云如何是共功。師曰。不得色。又曰。素粉難沈跡。長安不久居。云如何是功功。師曰不共。又曰。混然無諱處。此外更何求(偈頌至下記志)。

師謂眾曰。擬心是犯戒。得味是破齋。又曰。擬心蚤差。況復有言耶。

示眾曰。知有佛向上人。方有語話分。時有僧問。如何是佛向上人。師曰非佛。保福別云佛非。雲門云。名不得狀不得。所以言非。法眼別云。方便呼為佛。師又曰。塵中不染丈夫兒。雲門云。拄杖但喚作拄杖。一切但喚作一切。

僧問。如何是玄中又玄。師曰。如死人舌。

僧問。如何是毗盧師法身主。師曰。禾莖粟干。問三身之中阿那身不墮眾數。師曰。吾常於此切。僧問曹山。先師道。吾常於此切。意作么生。山云。要頭便斫去。又問雪峰。峰以拄杖劈口打云。我亦曾到洞山來。

師洗缽次。見兩烏爭蝦蟆。有僧便問。這個

【現代漢語翻譯】現代漢語譯本：安[禪師名]說：『只是不出門，也是草長滿地。』

上堂開示說：『向時（過去）作什麼？奉時（現在）作什麼？功時（用功時）作什麼？共功時（共同用功時）作什麼？功功時（用功的用功時）作什麼？』有僧人問：『如何是向（過去）？』師父說：『吃飯時作什麼？』又說：『得力必須忘記飽，停止進食更不會飢餓。』問：『如何是奉（現在）？』師父說：『背時作什麼？』又說：『只知道朱紫（高官）的尊貴，辜負了本來的人。』問：『如何是功（用功）？』師父說：『放下鋤頭時作什麼？』又說：『撒手端然坐，白雲幽處閑。』問：『如何是共功（共同用功）？』師父說：『不得色。』又說：『素粉難以留下痕跡，長安不是久居之地。』問：『如何是功功（用功的用功）？』師父說：『不共。』又說：『混然沒有隱諱之處，此外還要求什麼呢？』（偈頌至下記志）

師父對大眾說：『擬心（有意識地去思考）就是犯戒，得味（追求味道）就是破齋。』又說：『擬心早就錯了，何況還有言語呢？』

開示大眾說：『知道有佛向上人，才有說話的份。』當時有僧人問：『如何是佛向上人？』師父說：『非佛。』保福[禪師名]另外說『佛非』。雲門[禪師名]說：『名不得，狀不得，所以說非。』法眼[禪師名]另外說：『方便呼為佛。』師父又說：『塵中不染丈夫兒。』雲門[禪師名]說：『拄杖但喚作拄杖，一切但喚作一切。』

僧人問：『如何是玄中又玄？』師父說：『如死人舌。』

僧人問：『如何是毗盧師法身主（毗盧遮那佛的法身之主）？』師父說：『禾莖粟干。』問：『三身（法身、報身、應身）之中，哪個身不墮眾數？』師父說：『吾常於此切。』僧人問曹山[禪師名]：『先師道，吾常於此切，意作么生？』曹山[禪師名]說：『要頭便斫去。』又問雪峰[禪師名]，雪峰[禪師名]用拄杖劈口打，說：『我也曾到洞山來。』

師父洗缽時，看見兩隻烏鴉爭奪蛤蟆，有僧人便問：『這個…』

【English Translation】 English version: An [Zen master's name] said, 'Simply not going out is also grass growing everywhere.'

In an upper hall discourse, he said, 'What to do in the past? What to do in the present? What to do during diligent practice? What to do during shared diligent practice? What to do during the diligent practice of diligent practice?' A monk asked, 'What is the past?' The master said, 'What to do when eating?' He also said, 'Having gained strength, one must forget fullness; ceasing to eat, one will not be hungry.' Asked, 'What is the present?' The master said, 'What to do when going against the times?' He also said, 'Only knowing the nobility of vermillion and purple (high officials), one fails the original person.' Asked, 'What is diligent practice?' The master said, 'What to do when putting down the hoe?' He also said, 'Releasing the hands, one sits upright; in the secluded place of white clouds, one is at leisure.' Asked, 'What is shared diligent practice?' The master said, 'Do not obtain color.' He also said, 'Plain powder is difficult to leave traces; Chang'an (the capital) is not a place to reside for long.' Asked, 'What is the diligent practice of diligent practice?' The master said, 'Not shared.' He also said, 'In a state of complete fusion without concealment, what more is there to seek?' (Verses to be recorded below)

The master said to the assembly, 'Intending with the mind (consciously thinking) is breaking the precepts; obtaining taste (pursuing flavors) is breaking the fast.' He also said, 'Intending with the mind is already a mistake; how much more so with words?'

Instructing the assembly, he said, 'Knowing there is a person who goes beyond the Buddha, then there is a share in speaking.' At that time, a monk asked, 'What is a person who goes beyond the Buddha?' The master said, 'Not Buddha.' Baofu [Zen master's name] separately said, 'Buddha is not.' Yunmen [Zen master's name] said, 'Cannot be named, cannot be described, therefore it is said not.' Fayan [Zen master's name] separately said, 'Expediently calling it Buddha.' The master also said, 'A true man is not stained in the dust.' Yunmen [Zen master's name] said, 'The staff is simply called a staff; everything is simply called everything.'

A monk asked, 'What is the mysterious within the mysterious?' The master said, 'Like the tongue of a dead person.'

A monk asked, 'What is the master of the Dharmakaya (Dharma body) of Vairocana Buddha (the principal Buddha in some Mahayana schools)?' The master said, 'Rice stalks and millet stalks.' Asked, 'Among the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), which body does not fall into the multitude?' The master said, 'I am always cutting here.' A monk asked Caoshan [Zen master's name], 'The former master said, "I am always cutting here," what is the meaning?' Caoshan [Zen master's name] said, 'If you want the head, then chop it off.' He also asked Xuefeng [Zen master's name], Xuefeng [Zen master's name] struck his mouth with his staff, saying, 'I have also been to Dongshan.'

The master was washing his bowl when he saw two crows fighting over a toad. A monk then asked, 'This...'

因甚麼到恁么地。師曰。只為阇黎。

會下有老宿。去云巖回。師問。汝去云巖作么生。宿云不會。師代曰。堆堆地。又老宿拈袈裟角問云。父母未生時。還有這個么。師曰。只今豈是有耶。宿搖手。

師因看稻田次。朗上座牽牛。師曰。這個牛須好看。恐吃稻去。朗云。若是好牛應不吃稻。

師問講維摩經僧曰。不可以智知。不可以識識。喚作甚麼語。云贊法身語。師曰。喚作法身。早是贊也。

示眾曰。一大藏教只是個之字。

垂語曰。直道本來無一物。猶未消得他缽袋子。僧便問。時時勤拂拭。為甚麼不得他衣缽。未審。甚麼人合得。師曰。不入門者。云只如不入門者還得也無。師曰。雖然如此。不得不與他。

垂語曰。直道本來無一物。猶未消得他衣缽。這裡合下得一轉語。且道。下得什麼語。有一上座。下語九十六轉不愜師意。末後一轉始愜師意。師曰。阇黎何不早恁么道。別有一僧密聽。只不聞末後一轉。遂請益上座。上座不肯說。如是三年執侍巾瓶。終不為舉。上座因有疾。其僧云。某甲三年請舉前話。不蒙慈悲。善取不得惡取去。遂持刀向之云。若不為某甲舉。即便殺上座也。上座悚然曰。阇黎且待。我為汝舉。乃曰。直饒將來亦無處著。其僧禮謝。

【現代漢語翻譯】現代漢語譯本問：因什麼落到這般田地？師父說：只因爲你這個阇黎（梵語Śrāmaṇera的音譯，意為沙彌，指佛教中出家受十戒的男子）。

寺院裡有個老修行，從云巖（地名）回來。師父問：你到云巖做了什麼？老修行說：我不會說。師父代他說：堆堆地（形容聚集在一起的樣子）。又有老修行拿著袈裟角問：父母未生我之前，還有這個（指袈裟）嗎？師父說：現在難道有嗎？老修行搖了搖頭。

師父有一次看稻田，朗上座（對僧人的尊稱）牽著牛走過。師父說：這牛須要好好看著，恐怕它吃稻子。朗上座說：如果是好牛，應該不會吃稻子。

師父問講《維摩經》（Vimalakīrti-nirdesa-sūtra）的僧人：『不可以智知，不可以識識』，這叫做什麼語？僧人說：贊法身語（讚美佛的法身的話）。師父說：說它是法身，就已經是在讚美了。

師父開示大眾說：全部的《大藏經》（Tripiṭaka）只是一個『之』字。

師父開示說：直說本來沒有一物，還是不能消除他的缽袋子（僧人用的食器）。僧人便問：時時勤拂拭（經常勤奮地擦拭），為什麼得不到他的衣缽（佛教中指師傅傳給弟子的袈裟和缽，代表傳承）？不知道什麼樣的人才配得到？師父說：不入門的人。僧人問：難道不入門的人還能得到嗎？師父說：雖然如此，不得不給他。

師父開示說：直說本來沒有一物，還是不能消除他的衣缽。這裡應該下一轉語（指轉換思路的話），那麼，應該下什麼語呢？有一個上座，下了九十六轉語都不合師父的心意，最後一次才合師父的心意。師父說：你為什麼不早這麼說？另外有一個僧人偷偷地聽，只是沒有聽到最後一句。於是請教那個上座，上座不肯說。這樣過了三年，這個僧人執侍巾瓶（指服侍起居），始終不為他說。上座因為生病，那個僧人說：我三年請教您說出之前的話，沒有得到您的慈悲，好的方法學不到，壞的方法也要學去。於是拿著刀對著他說：如果不為我說出那句話，我就殺了您。上座害怕地說：你且等等，我為你舉出。於是說：直饒將來亦無處著（即使拿來也沒有地方放）。那個僧人禮拜感謝。

【English Translation】 English version Question: Why has it come to this? The Master said: Only because of you, Śrāmaṇera (novice monk).

There was an old monk in the assembly who returned from Yunyan (place name). The Master asked: What did you do at Yunyan? The old monk said: I don't know how to say. The Master said on his behalf: Piled up (describing the appearance of being gathered together). Another old monk held up a corner of his kāṣāya (袈裟, monastic robe) and asked: Before my parents were born, was there this (referring to the robe)? The Master said: Is there now? The old monk shook his head.

Once, the Master was looking at the rice fields, and the Venerable Lang was leading an ox. The Master said: This ox must be watched carefully, lest it eat the rice. The Venerable Lang said: If it is a good ox, it should not eat the rice.

The Master asked a monk who was lecturing on the Vimalakīrti-nirdesa-sūtra (維摩經): 'It cannot be known by intellect, it cannot be recognized by consciousness,' what is this called? The monk said: Words praising the Dharmakāya (法身, Dharma body). The Master said: Calling it Dharmakāya is already praising it.

The Master instructed the assembly: The entire Tripiṭaka (大藏經) is just the character '之' (zhī, 'of').

The Master said: Directly saying there is originally nothing, still cannot get rid of his bowl and bag (referring to a monk's eating utensils). A monk then asked: 'Constantly diligently wiping it,' why can't he obtain his robe and bowl (referring to the transmission of Dharma)? I wonder, what kind of person is worthy of obtaining it? The Master said: One who does not enter the gate. The monk asked: Can one who does not enter the gate still obtain it? The Master said: Although this is so, I must give it to him.

The Master said: Directly saying there is originally nothing, still cannot get rid of his robe and bowl. Here, one should make a turning phrase (referring to a phrase that changes the direction of thought). Now, what phrase should be made? There was a Venerable who made ninety-six turning phrases that did not please the Master, and only the last one pleased the Master. The Master said: Why didn't you say it like that earlier? Another monk secretly listened, but did not hear the last phrase. So he asked the Venerable, but the Venerable refused to say. For three years, this monk attended to his needs, but he still would not tell him. Because the Venerable was ill, the monk said: For three years I have asked you to say the previous words, but I have not received your compassion. If I cannot learn the good way, I will learn the bad way. So he held a knife to him and said: If you do not say those words for me, I will kill you. The Venerable was frightened and said: Wait, I will say it for you. So he said: 'Even if you bring it, there is nowhere to put it.' The monk bowed and thanked him.

師因普請次。巡寮去。見一僧不赴普請。師問。爾何不去。僧云。某甲不安。師曰。爾尋常健時。何曾去來。

師問僧。甚處來。僧云。遊山來。師曰。還到頂么。云到師曰。頂上有人么。云無人。師曰。恁么則不到頂也。云若不到頂。爭知無人。師曰。我從來疑著這漢。

冬節與泰首座吃果子次。乃問。有一物。上拄天下拄地。黑似漆。常在動用中。動用中收不得。且道過在甚麼處。秦云。過在動用中(同安顯別云不知)師喚待者掇退果卓。

僧問。即今往來底喚作甚麼則得。師曰。不得不得。

有一僧。在涅槃堂不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。爾是甚麼人家男女。云某甲大闡提人家男女。師良久。僧云。四山相逼時如何。師曰。老僧日前也向人家屋檐下過來。云回互不回互。師曰。不回互。云教某甲向甚處去。師曰。粟畬里去。僧噓一聲云珍重。便坐脫。師以拄杖敲頭三下曰。汝只解與么去。不解與么來。

師看病僧。僧云。火風離散時如何。師曰。來時無一物。去亦任從伊。云爭奈羸瘵何。師曰。須知有不病者。云如何是不病者。師曰。悟則無分寸。不悟則隔山坡。云前程還許卜度也無。師曰。雖然黑似漆。成立在今時。京兆七師令僧問師云。那

【現代漢語翻譯】現代漢語譯本：　　一日，溈山靈祐禪師因為要普請（指寺院中集體出坡勞動）而巡視各寮房。他看見一個僧人沒有去參加普請，便問：『你為什麼不去？』僧人回答：『我身體不舒服。』禪師說：『你平時身體好的時候，又何曾去參加過？』

溈山靈祐禪師問一個僧人：『從哪裡來？』僧人說：『遊山而來。』禪師問：『可曾到山頂？』僧人說：『到了。』禪師問：『山頂上有人嗎？』僧人說：『沒有人。』禪師說：『這麼說，你就是沒有到頂。』僧人說：『如果不到頂，怎麼知道沒有人？』禪師說：『我一直懷疑這個傢伙。』

冬至時節，溈山靈祐禪師與泰首座一起吃果子，禪師問道：『有一物，上能頂天，下能立地，黑如漆，常在動用之中，但在動用中卻無法把握。那麼，它的過失在哪裡呢？』泰首座回答：『過失在於動用之中。』（同安顯禪師的說法不同，他說『不知道』）禪師便叫侍者把果桌撤走。

有僧人問：『當下往來活動的，應該稱作什麼？』禪師說：『說不得，說不得。』

有一個僧人，在涅槃堂（指僧人臨終的場所）里感到不安，想要見溈山靈祐禪師。禪師於是前往探視。僧人說：『和尚為什麼不救度人家的男女？』禪師問：『你是哪一家的人家的男女？』僧人說：『我是大闡提（指斷滅善根的人）人家裡的男女。』禪師沉默良久。僧人問：『四山相逼時如何？』禪師說：『老僧我前些日子也曾在人家的屋檐下經過。』僧人問：『有回互（指相互轉換）還是沒有回互？』禪師說：『沒有回互。』僧人問：『教我向哪裡去？』禪師說：『到粟畬（指種粟的田地）里去。』僧人長嘆一聲說：『珍重。』便坐化圓寂了。禪師用拄杖敲擊他的頭三下說：『你只懂得這樣去，卻不懂得這樣來。』

溈山靈祐禪師去看望生病的僧人。僧人問：『火風（指組成身體的四大元素中的火和風）離散時如何？』禪師說：『來時沒有帶來一物，去時也任憑它去。』僧人問：『但病痛纏身又該如何是好？』禪師說：『須知有不病者。』僧人問：『如何是不病者？』禪師說：『悟了則無分寸可量，不悟則如隔著山坡。』僧人問：『前程還可以推測嗎？』禪師說：『雖然黑如漆，但成就就在當下。』京兆尹七師派僧人問禪師說：

【English Translation】 English version: Once, when Master Weishan Lingyou (溈山靈祐) was making rounds during a general labor service (普請, pǔ qǐng - collective work in the monastery), he saw a monk who had not gone to participate. The Master asked, 'Why didn't you go?' The monk replied, 'I am not feeling well.' The Master said, 'When you are usually healthy, have you ever gone?'

Master Weishan Lingyou (溈山靈祐) asked a monk, 'Where are you coming from?' The monk said, 'From a mountain tour.' The Master asked, 'Did you reach the summit?' The monk said, 'I did.' The Master asked, 'Is there anyone at the summit?' The monk said, 'No one.' The Master said, 'In that case, you didn't reach the summit.' The monk said, 'If I didn't reach the summit, how would I know there is no one?' The Master said, 'I have always suspected this fellow.'

During the Winter Solstice, Master Weishan Lingyou (溈山靈祐) was eating fruit with Chief Seat Tai (泰首座). He then asked, 'There is a thing that supports the sky above and the earth below, as black as lacquer, constantly in motion. But in motion, it cannot be grasped. So, where does the fault lie?' Qin (秦) replied, 'The fault lies in the motion.' (Dongan Xian (同安顯) said differently, 'I don't know.') The Master then called the attendant to remove the fruit table.

A monk asked, 'What should we call the one who is coming and going right now?' The Master said, 'Cannot be said, cannot be said.'

There was a monk who was uneasy in the Nirvana Hall (涅槃堂, niè pán táng - the hall where monks await death). He wanted to see the Master. The Master then went to him. The monk said, 'Why doesn't the Master save the sons and daughters of others?' The Master asked, 'Whose sons and daughters are you?' The monk said, 'I am the son and daughter of a great icchantika (大闡提, dà chǎn tí - one who has severed their roots of goodness).' The Master was silent for a long time. The monk asked, 'What about when the four mountains are pressing in?' The Master said, 'This old monk also passed under the eaves of people's houses the other day.' The monk asked, 'Is there mutual exchange or not?' The Master said, 'No mutual exchange.' The monk asked, 'Where should I go?' The Master said, 'Go to the millet field (粟畬, sù shē).' The monk sighed and said, 'Take care.' Then he sat and passed away. The Master struck his head three times with his staff and said, 'You only know how to go like this, but you don't know how to come like this.'

Master Weishan Lingyou (溈山靈祐) was visiting a sick monk. The monk asked, 'What happens when the fire and wind (火風, huǒ fēng - elements of the body) disperse?' The Master said, 'When you came, you didn't bring a thing; when you go, let it be.' The monk asked, 'But what about the lingering illness?' The Master said, 'You must know there is one who is not sick.' The monk asked, 'Who is the one who is not sick?' The Master said, 'If you are enlightened, there are no measurable dimensions; if you are not enlightened, it's like being separated by a mountain slope.' The monk asked, 'Can the future still be predicted?' The Master said, 'Although it is as black as lacquer, accomplishment is in this very moment.' Magistrate Qi (京兆七師) of Jingzhao (京兆) sent a monk to ask the Master:

個究竟作么生。師曰。卻須問他始得。

師示眾曰。我有三路接人。鳥道玄路展手。僧問。師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。云如何行。師曰。直須足下無私去。云只如行鳥道。莫便是本來面目否。

師曰。阇黎因甚顛倒。云甚麼處是學人顛倒。師曰。若不顛倒。因甚麼卻認奴作郎。云如何是本來面目。師曰。不行鳥道。

師問僧。去什麼處來。僧云。製鞋來。師曰。自解依他。僧云依他。師曰。他還指教汝也無。僧無對。趙州代僧曰。若允即不違。

有庵主不安。凡見僧便云。相救相救。多下語不契。師乃去訪之。主亦云相救。師曰。甚麼相救。主云。莫是藥山孫云巖嫡子么。師曰不敢。主合掌云。大家相送。便遷化。僧問師云。亡僧遷化向甚麼處去。師曰。火后一莖茆。

意上座問。如如遍居前。不如如遍居前。師曰。如如遍居前。不如如遍亦居前。意云。如如遍分其優劣。不如如遍分其優劣。師曰。如如遍分其優劣。不如如遍亦分其優劣。意云。何分彼此。師曰。亦分不分。意云。如何是分。師曰。如如遍。意云。如何是不分。師曰。不如如遍。意云。莫便是通身不通身邊事。師曰。不是者個道理。意云。是甚麼道理。師曰。是如如遍不如如遍道理。復

【現代漢語翻譯】個究竟作么生。（如何是最終的實相？）師曰：卻須問他始得。（禪師說：你必須去問它才能明白。）

師示眾曰：我有三路接人。鳥道玄路展手。（禪師開示大眾說：我有三種方式接引人，分別是鳥道、玄路和展手。）僧問：師尋常教學人行鳥道。未審如何是鳥道。（有僧人問：禪師您平時教人走鳥道，不知什麼是鳥道？）師曰：不逢一人。（禪師說：不遇到一個人。）云如何行。（僧人問：如何行走？）師曰：直須足下無私去。（禪師說：必須腳下沒有私心雜念地走。）云只如行鳥道。莫便是本來面目否。（僧人問：僅僅是行走鳥道，就是本來面目嗎？）

師曰：阇黎（梵語：Acarya，意為導師）因甚顛倒。（禪師說：你為什麼顛倒？）云甚麼處是學人顛倒。（僧人問：什麼地方是學人顛倒？）師曰：若不顛倒。因甚麼卻認奴作郎。（禪師說：如果不顛倒，為什麼卻認奴僕為丈夫？）云如何是本來面目。（僧人問：什麼是本來面目？）師曰：不行鳥道。（禪師說：不走鳥道。）

師問僧：去什麼處來。（禪師問僧人：從哪裡來？）僧云：製鞋來。（僧人說：做鞋子來。）師曰：自解依他。（禪師說：自己懂得依靠他。）僧云依他。（僧人說：依靠他。）師曰：他還指教汝也無。（禪師說：他還指教你嗎？）僧無對。（僧人無言以對。）趙州（指趙州禪師）代僧曰：若允即不違。（趙州禪師代替僧人回答說：如果允許，就不違背。）

有庵主不安。凡見僧便云：相救相救。（有個庵主感到不安，凡是見到僧人就說：救救我，救救我。）多下語不契。（說了很多話都不契合。）師乃去訪之。（禪師於是去拜訪他。）主亦云相救。（庵主也說救救我。）師曰：甚麼相救。（禪師說：救什麼？）主云：莫是藥山（指藥山惟儼禪師）孫云巖（指云巖曇晟禪師）嫡子么。（庵主說：莫非是藥山惟儼禪師、云巖曇晟禪師的嫡傳弟子嗎？）師曰不敢。（禪師說：不敢當。）主合掌云：大家相送。（庵主合掌說：請大家送我一程。）便遷化。（就圓寂了。）僧問師云：亡僧遷化向甚麼處去。（僧人問禪師說：亡僧圓寂後去了哪裡？）師曰：火后一莖茆。（禪師說：火化后的一根茅草。）

意上座問：如如（指真如，事物的本性）遍居前。不如如遍居前。（意上座問：真如普遍存在於一切事物之前，還是不如真如普遍存在於一切事物之前？）師曰：如如遍居前。不如如遍亦居前。（禪師說：真如普遍存在於一切事物之前，不如真如普遍存在也存在於一切事物之前。）意云：如如遍分其優劣。不如如遍分其優劣。（意上座問：真如普遍存在可以區分優劣，還是不如真如普遍存在可以區分優劣？）師曰：如如遍分其優劣。不如如遍亦分其優劣。（禪師說：真如普遍存在可以區分優劣，不如真如普遍存在也可以區分優劣。）意云：何分彼此。（意上座問：如何區分彼此？）師曰：亦分不分。（禪師說：也區分也不區分。）意云：如何是分。（意上座問：什麼是區分？）師曰：如如遍。（禪師說：真如普遍存在。）意云：如何是不分。（意上座問：什麼是不區分？）師曰：不如如遍。（禪師說：不如真如普遍存在。）意云：莫便是通身不通身邊事。（意上座問：莫非就是全身貫通卻不通達身邊的事情？）師曰：不是者個道理。（禪師說：不是這個道理。）意云：是甚麼道理。（意上座問：是什麼道理？）師曰：是如如遍不如如遍道理。（禪師說：是真如普遍存在不如真如普遍存在的道理。）復

【English Translation】 What is the ultimate truth? The Master said: You must ask it to find out.

The Master addressed the assembly, saying: I have three ways of receiving people: the bird path, the mysterious path, and the open hand. A monk asked: The Master usually teaches people to walk the bird path. I wonder, what is the bird path? The Master said: Not meeting a single person. The monk asked: How does one walk it? The Master said: You must go with no selfish thoughts under your feet. The monk asked: Is walking the bird path the original face?

The Master said: Why are you upside down? The monk asked: Where am I upside down? The Master said: If you were not upside down, why would you mistake a servant for a husband? The monk asked: What is the original face? The Master said: Not walking the bird path.

The Master asked a monk: Where are you coming from? The monk said: From making shoes. The Master said: You understand how to rely on him yourself. The monk said: Relying on him. The Master said: Does he also instruct you? The monk was speechless. Zhaozhou (referring to Zen Master Zhaozhou) answered for the monk, saying: If permitted, then not disobeying.

There was a master of a hermitage who was uneasy. Whenever he saw a monk, he would say: Save me, save me. Many of his words were not fitting. The Master then went to visit him. The master of the hermitage also said: Save me. The Master said: Save what? The master of the hermitage said: Are you not the direct disciple of Yaoshan (referring to Zen Master Yaoshan Weiyan) and Yunyan (referring to Zen Master Yunyan Tansheng)? The Master said: I dare not claim that. The master of the hermitage put his palms together and said: Everyone, please see me off. Then he passed away. A monk asked the Master: Where did the deceased monk go after passing away? The Master said: A stalk of thatch after the fire.

Senior Seat Yi asked: Is Suchness (Tathata, the true nature of things) universally present before, or is it not universally present before? The Master said: Suchness is universally present before, and not Suchness is also universally present before. Yi asked: Can Suchness universally present be distinguished by its merits, or can it not be distinguished by its merits? The Master said: Suchness universally present can be distinguished by its merits, and not Suchness universally present can also be distinguished by its merits. Yi asked: How are they distinguished from each other? The Master said: Also distinguished and not distinguished. Yi asked: What is distinguishing? The Master said: Suchness universally present. Yi asked: What is not distinguishing? The Master said: Not Suchness universally present. Yi asked: Is it not the matter of being thoroughly versed in everything but not in what is near at hand? The Master said: It is not that principle. Yi asked: What principle is it? The Master said: It is the principle of Suchness universally present and not Suchness universally present. Again

曰。意上座欲知么。一似八十老婆嫁與三歲兒子。年雖長大。要且被他三歲兒子索喚不得自由。后僧舉問曹山。如何是八十老婆。山曰。紛紛白髮連頭雪。僧云。如何是三歲兒子。山曰。不為主。僧云。為甚麼不為主。山曰。不見道。三歲兒子一切過不得。僧云。既是八十老婆。為甚麼嫁他三歲兒子。山曰。直得似八十老婆。始解奉重他。

師見幽上座來。遽起向禪床后立。幽云。和尚為甚麼迴避學人。師曰。將謂阇黎不見老僧。

僧問茱萸。如何是沙門行。萸云。行則不無。有覺即乖。別有僧舉似師。師曰。他何不道。未審是甚麼行。僧遂進此語。萸云。佛行佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅。僧卻問。如何是沙門行。師曰。頭長三尺頸短二寸。乃師令侍者持此語問三聖然和尚。聖于侍者手上掏一掏。者回舉似師師肯之。

師問僧。甚處來。云三祖塔頭來。師曰。既從祖師處來。又要見老僧作甚麼。云祖師即別。學人與和尚不別。師曰。老僧欲見阇黎本來師。還得否。云亦須待和尚自出頭來始得。師曰。老僧適來暫時不在。

僧問。如何是空劫已前自己。師曰。白馬入蘆華。官人問。有人修行否。師曰。待公作男子即修行。

僧問。承古有言。相逢不擎出。舉意便

【現代漢語翻譯】現代漢語譯本：僧人問：『意上座想知道嗎？』（意上座：指提問的僧人，上座是對僧人的尊稱）就像八十歲的老婆嫁給三歲的兒子。年紀雖然大，卻被他三歲的兒子呼來喚去，不得自由。後來有僧人舉這個例子問曹山（曹山：佛教禪宗大師）。什麼是八十歲的老婆？曹山說：『紛紛白髮連頭雪。』僧人問：『什麼是三歲的兒子？』曹山說：『不為主。』僧人問：『為什麼不為主？』曹山說：『沒聽過嗎？三歲的兒子什麼都做不了。』僧人問：『既然是八十歲的老婆，為什麼嫁給三歲的兒子？』曹山說：『要像八十歲的老婆那樣，才懂得尊重他。』師父看見幽上座來了，急忙起身躲到禪床後面。幽上座說：『和尚為什麼要回避學人？』（和尚：對出家人的尊稱，學人：指求學的僧人）師父說：『我還以為你沒看見我這個老和尚。』僧人問茱萸（茱萸：佛教人物）：『什麼是沙門行？』（沙門：出家修道的人）茱萸說：『行則不無，有覺即乖。』（意思是：行動並非沒有，但若有覺知就錯了。）另有僧人把這話告訴師父。師父說：『他為什麼不說：未審是什麼行？』僧人於是進呈這句話。茱萸說：『佛行佛行。』僧人回來告訴師父，師父說：『幽州還算可以，最苦的是新羅。』（幽州、新羅：古代地名，這裡可能指代不同的修行境界或人。）僧人又問：『什麼是沙門行？』師父說：『頭長三尺頸短二寸。』於是師父讓侍者拿著這話去問三聖然和尚（三聖然：佛教禪宗大師）。三聖然在侍者的手上掏了一下。侍者回來告訴師父，師父認可了。師父問僧人：『從哪裡來？』僧人說：『從三祖塔頭來。』師父說：『既然從祖師那裡來，又要見我這個老和尚做什麼？』僧人說：『祖師是祖師，學人和和尚沒有分別。』師父說：『我想見你本來的老師，可以嗎？』僧人說：『也要等和尚自己出頭來才行。』師父說：『我剛才暫時不在。』僧人問：『什麼是空劫以前的自己？』（空劫：佛教時間概念，指極長的時間）師父說：『白馬入蘆華。』（蘆華：蘆葦花，這句話比喻難以捉摸。）官人問：『有人修行嗎？』師父說：『等你做了男子漢再修行。』僧人問：『承古有言，相逢不擎出，舉意便……』（擎出：拿出，舉意：動念頭）

【English Translation】 English version: A monk asked: 'Does Venerable Yi want to know?' (Venerable Yi: refers to the monk asking the question, Venerable is a respectful term for monks) It's like an eighty-year-old woman marrying a three-year-old son. Although she is old, she is still ordered around by her three-year-old son and has no freedom. Later, a monk used this example to ask Caoshan (Caoshan: a master of Chan Buddhism). What is an eighty-year-old woman? Caoshan said: 'Scattered white hair connects to the snow on the head.' The monk asked: 'What is a three-year-old son?' Caoshan said: 'Not the master.' The monk asked: 'Why not the master?' Caoshan said: 'Haven't you heard? A three-year-old son can't do anything.' The monk asked: 'Since it is an eighty-year-old woman, why marry a three-year-old son?' Caoshan said: 'Only by being like an eighty-year-old woman can one understand how to respect him.' The master saw Venerable You coming and hurriedly got up and stood behind the meditation bed. Venerable You said: 'Why is the abbot avoiding the student?' (Abbot: a respectful term for a monk, student: refers to a monk seeking knowledge) The master said: 'I thought you didn't see this old monk.' A monk asked Zhuyu (Zhuyu: a Buddhist figure): 'What is the practice of a Shramana?' (Shramana: a person who has left home to cultivate the Way) Zhuyu said: 'Practice is not absent, but awareness is wrong.' (Meaning: Action is not absent, but if there is awareness, it is wrong.) Another monk told the master about this. The master said: 'Why didn't he say: What kind of practice is it?' The monk then presented this sentence. Zhuyu said: 'Buddha practice, Buddha practice.' The monk returned and told the master, and the master said: 'Youzhou is still acceptable, the most bitter is Silla.' (Youzhou, Silla: ancient place names, which may refer to different states of practice or people.) The monk asked again: 'What is the practice of a Shramana?' The master said: 'The head is three feet long and the neck is two inches short.' Then the master asked the attendant to take these words to ask Master Sansheng Ran (Sansheng Ran: a master of Chan Buddhism). Sansheng Ran poked at the attendant's hand. The attendant returned and told the master, and the master approved. The master asked the monk: 'Where did you come from?' The monk said: 'From the head of the Third Ancestor's Pagoda.' The master said: 'Since you came from the Ancestor, what do you want to see this old monk for?' The monk said: 'The Ancestor is the Ancestor, the student and the abbot are not different.' The master said: 'I want to see your original teacher, is that possible?' The monk said: 'It also depends on the abbot coming forward himself.' The master said: 'I was temporarily absent just now.' The monk asked: 'What is the self before the empty kalpa?' (Empty kalpa: a Buddhist concept of time, referring to an extremely long time) The master said: 'A white horse enters the reed flowers.' (Reed flowers: reed flowers, this sentence is a metaphor for being elusive.) An official asked: 'Is anyone practicing?' The master said: 'Wait until you become a man before you practice.' The monk asked: 'It is said in ancient times, 'If you meet, don't bring it out, if you raise your intention, then...'' (Bring it out: take it out, raise your intention: have a thought)

知有。時如何。師乃合掌頂戴。

師問僧。世間何物最苦。僧云。地獄最苦。師曰不然。雲師意如何。師曰。在此衣線下不明大事。是名最苦。

師問僧。名什麼。僧云某甲。師曰。阿那個是阇黎主人公。僧云。見只對次。師曰。苦哉苦哉。今時人例皆如此。只是認得驢前馬後底將為自己。佛法平沈此之是也。賓中主尚未分。如何辨得主中主。僧便問。如何是主中主。師曰。阇黎自道取。云某甲道得即是賓中主(云居代曰某甲道得不是賓中主)如何是主中主。師曰。恁么道即易。相續大難。師遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關便休。

僧問。如何是青山白雲父。師曰。不森森者是。云如何是白雲青山兒。師曰。不辨東西者是。云如何是白雲終日倚。師曰。去離不得。云如何是青山總不知。師曰。不顧視者是。乃頌曰。青山白雲父。白雲青山兒。白雲終日倚。青山總不知。

僧問。清河彼岸是甚麼草。師曰。是不萌之草。

僧問。如何是西來意。師曰。大似駭雞犀。

僧問。蛇吞蝦蟆。救則是。不救則是。師曰。救則雙目不睹。不救則形影不彰。

有僧辭大慈。慈曰。去什麼處。僧云。暫去江西。慈曰。我勞汝一段事得否。僧云。和

【現代漢語翻譯】現代漢語譯本：僧人：知道有這麼回事，那時又如何呢？禪師於是合掌，以頭頂禮。

禪師問僧人：世間什麼東西最苦？僧人說：地獄最苦。禪師說：不是這樣。僧人問：禪師您認為如何？禪師說：就在這身穿的衣服下，卻不明白人生最重要的大事，這才是最苦。

禪師問僧人：你叫什麼名字？僧人說：我叫某甲。禪師說：那麼，哪個才是你的主人翁（zhurengong，指真正的自我）？僧人說：就是現在正在應對的這個。禪師說：可悲啊，可悲啊！現在的人都這樣，只是把驢前馬後的東西當作自己。佛法衰敗，就是因為這樣。賓（bin，客人，指外在的感知）中的主（zhu，主人，指內在的真我）尚未分清，如何能辨別主中的主（zhu zhong zhu，真我中的真我，指絕對的真理）？僧人於是問：如何是主中主？禪師說：你自己說出來。僧人說：如果我說得出來，那就是賓中主（yun ju dai yue mou jia dao de bu shi bin zhong zhu，云居禪師代替回答說，我說得出來就不是賓中主）。如何是主中主？禪師說：這樣說很容易，但要真正做到就太難了。禪師於是作偈說：可嘆現在學道的人，千千萬萬只是認識門頭。恰似進京朝拜聖主，只到潼關就停止不前。

僧人問：如何是青山白雲的父親？禪師說：不茂盛的就是。僧人問：如何是白雲青山的兒子？禪師說：不辨東西的就是。僧人問：如何是白雲整天依靠著青山？禪師說：想離開也離不開。僧人問：如何是青山完全不知道白雲的存在？禪師說：不顧視的就是。於是作偈說：青山是白雲的父親，白雲是青山的兒子。白雲整天依靠著青山，青山卻完全不知道。

僧人問：清河（qing he，地名）彼岸是什麼草？禪師說：是不萌芽的草。

僧人問：如何是西來意（xi lai yi，禪宗用語，指達摩祖師從西方帶來的禪宗真諦）？禪師說：很像駭雞犀（hai ji xi，一種傳說中的犀牛角，據說能嚇退雞）

僧人問：蛇吞了蛤蟆，救它好呢，還是不救它好呢？禪師說：救它，就雙眼看不見；不救它，就形影不顯現。

有僧人向大慈禪師告辭。大慈禪師問：去什麼地方？僧人說：暫時去江西。大慈禪師說：我勞煩你做一件事可以嗎？僧人說：可以。

【English Translation】 English version: Monk: Knowing there is such a thing, what then? The Master then put his palms together and bowed his head.

The Master asked a monk: What is the most bitter thing in the world? The monk said: Hell is the most bitter. The Master said: Not so. The monk asked: What does the Master mean? The Master said: Right under these clothes, not understanding the great matter of life, that is the most bitter.

The Master asked a monk: What is your name? The monk said: I am Moujia (mou jia, a placeholder name). The Master said: Then, who is the master of you, Shali (shali, a respectful term for a monk)? The monk said: The one who is answering right now. The Master said: How sad, how sad! People these days are all like this, only recognizing what is before the donkey and behind the horse as themselves. The decline of the Buddha-dharma is due to this. The guest (bin, referring to external perceptions) within the host (zhu, referring to the inner true self) has not yet been distinguished, how can one discern the host within the host (zhu zhong zhu, the true self within the true self, referring to absolute truth)? The monk then asked: What is the host within the host? The Master said: You say it yourself. The monk said: If I can say it, then it is the guest within the host (Yunju (yun ju, a place name) said instead: If I can say it, it is not the guest within the host). What is the host within the host? The Master said: Saying it like that is easy, but continuing it is very difficult. The Master then presented a verse, saying: Alas, seeing the practitioners of the Way these days, millions upon millions only recognize the entrance. It is just like entering the capital to pay homage to the holy ruler, only reaching Tongguan (tong guan, a place name) and then stopping.

The monk asked: What is the father of the green mountains and white clouds? The Master said: That which is not lush is. The monk asked: What is the son of the white clouds and green mountains? The Master said: That which does not distinguish east and west is. The monk asked: What is it that the white clouds lean on all day long? The Master said: Cannot leave. The monk asked: What is it that the green mountains do not know at all? The Master said: That which does not look is. Then he presented a verse, saying: The green mountains are the father of the white clouds, the white clouds are the son of the green mountains. The white clouds lean on the green mountains all day long, but the green mountains do not know at all.

The monk asked: What kind of grass is on the other shore of Qinghe (qing he, a place name)? The Master said: It is grass that does not sprout.

The monk asked: What is the meaning of the Western Coming (xi lai yi, a Zen term referring to the essence of Zen Buddhism brought by Bodhidharma from the West)? The Master said: It is very much like a haijixi (hai ji xi, a legendary rhinoceros horn said to scare away chickens).

The monk asked: A snake swallows a toad. Is it better to save it, or not to save it? The Master said: If you save it, both eyes will not see; if you do not save it, the form and shadow will not appear.

A monk bid farewell to Master Daci (da ci, a name). Daci said: Where are you going? The monk said: I am going to Jiangxi (jiang xi, a place name) temporarily. Daci said: May I trouble you with something? The monk said: Yes.

尚有什麼事。慈曰。將取老僧去。僧云。更有過於和尚者。亦不能將得去。慈便休。其僧后舉似師。師曰。阇黎爭合恁么道。僧云。和尚作么生。師曰得。法眼別云。和尚若去。某甲提笠子。師又問其僧。大慈別有什麼言句。僧云。有時示眾云。說得一丈不如行取一尺。說得一尺不如行取一寸。師曰。我不恁么道。僧云。作么生。師曰。說取行不得底。行取說不得底。云居云。行時無說路。說時無行路。不說不行時合行什麼路。樂普云。行說俱不到即本事在。

師舉。藥山問僧。甚處來。云湖南來。山曰。洞庭湖水滿也未。云未。山曰。許多時雨水為甚麼未滿。僧無語。師代曰。甚麼劫中曾增減來。道吾代云滿也。云巖云。湛湛地。

師舉。藥山與云巖先師遊山。腰間刀響。巖問。甚麼物作聲。山抽刀驀口作斫勢。師曰。看他藥山橫身為這個事。今時人慾明向上事。須體此意始得。

舉。五泄默禪師到石頭處云。一言相契即住。不契即去。頭據坐。泄便行。頭隨後召曰。阇黎阇黎。泄回首。頭曰。從生至死只是這個。回首轉腦作么。泄忽然契悟。乃拗折拄杖而棲止焉。師曰。當時不是五泄先師。大難承當。然雖如是。猶涉途在。

師示眾曰。唯有佛菩提。是真歸仗處。復喝一喝曰。猶有者個

【現代漢語翻譯】現代漢語譯本：僧人又有什麼事？大慈禪師說：『我要帶走你這個老和尚。』僧人說：『還有比和尚更厲害的，你也帶不走。』大慈禪師便作罷了。後來這個僧人把這件事告訴了法眼禪師。法眼禪師說：『你當時應該怎麼說？』僧人說：『和尚您怎麼說？』法眼禪師說：『說「得」。』法眼禪師另外說道：『和尚如果要去，我給您提著斗笠。』法眼禪師又問那個僧人：『大慈禪師還有什麼其他言語？』僧人說：『有時他對大眾開示說：「說得一丈，不如行取一尺；說得一尺，不如行取一寸。」』法眼禪師說：『我不是這麼說的。』僧人說：『那您怎麼說？』法眼禪師說：『說那些無法實踐的，實踐那些無法言說的。』云居禪師說：『行動時沒有言說的道路，言說時沒有行動的道路，不言說也不行動時，又該走什麼路呢？』樂普禪師說：『行動和言說都達不到，那才是本來的面目。』法眼禪師舉例說：藥山禪師問一個僧人：『從哪裡來？』僧人說：『從湖南來。』藥山禪師說：『洞庭湖的水滿了嗎？』僧人說：『還沒滿。』藥山禪師說：『下了這麼多天的雨，為什麼還沒滿？』僧人無言以對。法眼禪師代替僧人回答說：『什麼劫中曾經增減過嗎？』道吾禪師代替僧人回答說：『滿了。』云巖禪師說：『水面平靜而深邃。』法眼禪師舉例說：藥山禪師和云巖禪師以前一起遊山，藥山禪師腰間的刀發出響聲。云巖禪師問：『什麼東西在響？』藥山禪師拔出刀，對著云巖禪師的嘴巴做了一個砍的姿勢。法眼禪師說：『看看藥山禪師爲了這件事，不惜以身示範。現在的人想要明白向上之事，必須體會這個意思才能明白。』法眼禪師舉例說：五泄默禪師到石頭禪師那裡，說：『一句話如果能相契合，我就住下；如果不契合，我就離開。』石頭禪師只是坐在那裡。五泄默禪師便要離開。石頭禪師隨後叫道：『阇黎（ā shé lí，梵語，意為親教師）！阇黎！』五泄默禪師回頭。石頭禪師說：『從生到死，只是這個。回頭轉腦做什麼？』五泄默禪師忽然領悟，於是折斷手中的拄杖，在那裡安住下來。法眼禪師說：『當時如果不是五泄默禪師，很難承擔得起。即使是這樣，仍然還在路上。』法眼禪師對大眾開示說：『只有佛菩提（pú tí，梵語，意為覺悟）才是真正可以歸依依靠的地方。』又大喝一聲說：『還有這個！』

【English Translation】 English version: What else is there? Da Ci (name of a monk) said, 'I will take this old monk away.' The monk said, 'There is someone even more powerful than the abbot, and you won't be able to take him away either.' Da Ci then stopped. Later, the monk told this to Master Fa Yan (name of a monk). Master Fa Yan said, 'What should you have said then?' The monk said, 'What would you have said, Master?' Master Fa Yan said, 'Say "Got it."' Fa Yan separately said, 'If the abbot goes, I will carry his bamboo hat.' Master Fa Yan then asked the monk, 'Did Da Ci have any other sayings?' The monk said, 'Sometimes he would instruct the assembly, saying, "Speaking of one zhang (unit of length, approx. 3.3 meters) is not as good as walking one chi (unit of length, approx. 0.33 meters); speaking of one chi is not as good as walking one cun (unit of length, approx. 0.033 meters)."' Master Fa Yan said, 'I don't say it that way.' The monk said, 'How do you say it?' Master Fa Yan said, 'Speak of what cannot be practiced, and practice what cannot be spoken of.' Yun Ju (name of a monk) said, 'When acting, there is no path of speech; when speaking, there is no path of action. When neither speaking nor acting, what path should be taken?' Le Pu (name of a monk) said, 'When both action and speech fail to reach, that is the original essence.' Master Fa Yan cited an example: Yao Shan (name of a monk) asked a monk, 'Where do you come from?' The monk said, 'From Hunan.' Yao Shan said, 'Is Dongting Lake full yet?' The monk said, 'Not yet.' Yao Shan said, 'Why hasn't it filled up after so much rain?' The monk was speechless. Master Fa Yan substituted, saying, 'In what kalpa (aeon) has it ever increased or decreased?' Dao Wu (name of a monk) substituted, saying, 'It's full.' Yun Yan (name of a monk) said, 'It is still and deep.' Master Fa Yan cited an example: Yao Shan and the former master Yun Yan were once traveling in the mountains. The knife at Yao Shan's waist made a sound. Yun Yan asked, 'What is making that sound?' Yao Shan drew his knife and made a chopping motion towards Yun Yan's mouth. Master Fa Yan said, 'Look at how Yao Shan risked his life for this matter. People today who want to understand the upward matter must grasp this meaning to understand it.' Master Fa Yan cited an example: Chan Master Wu Xie Mo (name of a monk) went to Shi Tou's (name of a monk) place and said, 'If we can agree on one word, I will stay; if we don't agree, I will leave.' Shi Tou just sat there. Wu Xie Mo was about to leave. Shi Tou then called out, 'Ajari (term of respect for a monk)! Ajari!' Wu Xie Mo turned his head. Shi Tou said, 'From birth to death, it is just this. What is the point of turning your head?' Wu Xie Mo suddenly realized the truth, and then broke his staff and settled there. Master Fa Yan said, 'If it hadn't been for Chan Master Wu Xie Mo at that time, it would have been difficult to bear. Even so, he was still on the path.' Master Fa Yan instructed the assembly, saying, 'Only Buddha Bodhi (enlightenment) is the true place to return to and rely on.' Then he shouted loudly, saying, 'There is still this!'

去就在。

舉。文殊大士與無著喫茶次。乃拈起玻璃盞問無著。南方還有這個否。著云無。文殊曰。尋常將甚麼喫茶著無對。師代展手曰。有無且置。借取這個看得否。舉。盤山上堂。夫心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。師曰。光境未亡。復是何物。舉。鄧隱峰在石頭。頭刬草次。峰在頭左側。叉手而立。頭飛刬子向峰前。刬一株草。峰云。和尚只刬得這個。不刬得那個。頭提起刬子。峰接得便作刬草勢。頭曰。汝只刬得那個。不解刬得這個。峰無對。師代曰。還有堆阜么。

舉。南泉問僧。不思善不思惡。思總不生時。還我本來面目來。僧云。無容止可露。師曰。還曾將示人么。

陸互大夫問南泉云。弟子家中有一片石。或時坐或時臥。如今擬鐫作佛。還得否。泉曰得。陸曰。莫不得否。泉曰不得。云巖曰。坐則佛。不坐則非佛。師曰。不坐即佛。坐即非佛。

南泉問神山。作什麼。對云打羅。泉曰。手打腳打。神山云。請和尚道。泉曰。分明記取舉似作家。師別曰。無腳手者始解打羅。

僧舉僧問章敬。心法雙亡。指歸何所。敬曰。郢人無污。徒勞運斤。云請師不返之言。敬曰。即無返句之語。問師。師曰。道即甚道。罕遇作家。

師示眾

【現代漢語翻譯】現代漢語譯本去就在。

舉：文殊大士（Manjusri Bodhisattva，智慧的菩薩）與無著（Asanga，瑜伽行唯識學派創始人之一）一起喝茶。文殊拿起玻璃杯問無著：『南方還有這個嗎？』無著說：『沒有。』文殊說：『平常用什麼喝茶？』無著無言以對。師（指後來的禪師）代為回答，伸出手說：『有無暫且不論，借用這個看得見嗎？』

舉：盤山禪師上堂說法：『夫心如明月般孤高圓滿，其光輝吞沒萬象。光不是用來照亮外境的，外境也不是真實存在的。當光與境都消失時，又是什麼呢？』師說：『光與境未消失時，又是什麼呢？』

舉：鄧隱峰禪師在石頭希遷（Shi Tou，禪宗大師）處，石頭希遷正在除草。鄧隱峰站在石頭希遷的左側，叉手而立。石頭希遷將除草的工具飛向鄧隱峰面前，剷除了一株草。鄧隱峰說：『和尚只剷除了這個，剷除不了那個。』石頭希遷提起除草工具。鄧隱峰接過工具便做出剷草的姿勢。石頭希遷說：『你只鏟得了那個，不理解如何剷除這個。』鄧隱峰無言以對。師代為回答：『還有堆積的土丘嗎？』

舉：南泉普愿（Nan Quan，禪宗大師）問僧人：『不思善，不思惡，當一切思緒都不產生時，還我本來的面目來。』僧人說：『沒有容身之處可以顯露。』南泉說：『還曾將它展示給別人嗎？』

陸亙大夫問南泉普愿：『弟子家中有一塊石頭，有時坐于其上，有時臥于其上，如今打算將它雕刻成佛像，可以嗎？』南泉說：『可以。』陸亙說：『莫非不可以嗎？』南泉說：『不可以。』云巖曇晟（Yunyan, 禪宗大師）說：『坐著就是佛，不坐就不是佛。』師說：『不坐即是佛，坐下就不是佛。』

南泉普愿問神山僧人：『在做什麼？』回答說：『打羅（一種樂器）。』南泉說：『是手在打，還是腳在打？』神山說：『請和尚說。』南泉說：『分明記住，告訴行家。』師另外說道：『沒有手腳的人才真正懂得打羅。』

僧人舉例說，僧人問章敬禪師：『心與法都消失了，最終歸向何處？』章敬說：『郢地的人沒有被玷污，徒勞地運用斧頭。』僧人說：『請師父說一句不返回的話。』章敬說：『沒有可以返回的語句。』問師（指後來的禪師）。師說：『道即是甚麼道？很少遇到內行。』

師開示大眾

【English Translation】 English version Gone is just there.

Case: Manjusri Bodhisattva (Manjusri Bodhisattva, the Bodhisattva of Wisdom) was having tea with Asanga (Asanga, one of the founders of the Yogacara school). Manjusri picked up a glass cup and asked Asanga, 'Is there this in the South?' Asanga said, 'No.' Manjusri said, 'What do you usually use to drink tea?' Asanga was speechless. The Master (referring to the later Chan master) answered on his behalf, extending his hand and saying, 'Whether there is or isn't, let's put that aside for now. Can you see by borrowing this?'

Case: Panshan (Panshan, a Chan master) ascended the platform and said, 'The mind is like a solitary moon, perfectly round, its light swallowing all phenomena. The light is not for illuminating the external world, and the external world is not truly existent. When both light and world disappear, what is it?' The Master said, 'When light and world have not disappeared, what is it?'

Case: Deng Yin-feng (Deng Yin-feng, a Chan master) was at Shi Tou's (Shi Tou, a Chan master) place, and Shi Tou was weeding. Deng Yin-feng stood to the left of Shi Tou, with his hands folded. Shi Tou threw the weeding tool in front of Deng Yin-feng, cutting a blade of grass. Deng Yin-feng said, 'The monk only cuts this, but cannot cut that.' Shi Tou picked up the weeding tool. Deng Yin-feng took the tool and made a gesture of cutting grass. Shi Tou said, 'You can only cut that, but you don't understand how to cut this.' Deng Yin-feng was speechless. The Master answered on his behalf, 'Are there any mounds of earth?'

Case: Nan Quan (Nan Quan, a Chan master) asked a monk, 'Without thinking of good, without thinking of evil, when all thoughts do not arise, return my original face to me.' The monk said, 'There is no place to reveal.' Nan Quan said, 'Have you ever shown it to others?'

The official Lu Geng asked Nan Quan, 'I have a stone at home, sometimes I sit on it, sometimes I lie on it. Now I plan to carve it into a Buddha statue, is that okay?' Nan Quan said, 'Okay.' Lu Geng said, 'Is it perhaps not okay?' Nan Quan said, 'Not okay.' Yunyan (Yunyan, a Chan master) said, 'Sitting is Buddha, not sitting is not Buddha.' The Master said, 'Not sitting is Buddha, sitting is not Buddha.'

Nan Quan asked the monk Shen Shan, 'What are you doing?' He replied, 'Playing the luo (a kind of musical instrument).' Nan Quan said, 'Is it the hand playing, or the foot playing?' Shen Shan said, 'Please, Master, say.' Nan Quan said, 'Clearly remember, tell the expert.' The Master added, 'Those without hands and feet truly understand how to play the luo.'

A monk cited an example, a monk asked Chan Master Zhang Jing, 'When both mind and dharma disappear, where do they ultimately return?' Zhang Jing said, 'The people of Ying are not defiled, it is futile to wield the axe.' The monk said, 'Please, Master, say a word that does not return.' Zhang Jing said, 'There are no words that can return.' Asked the Master (referring to the later Chan master). The Master said, 'What is the Dao? It is rare to encounter an expert.'

The Master instructed the assembly.

曰。五泄先師一日沐浴焚香端坐告眾曰。法身圓寂示有去來。千聖同源萬靈歸一。吾今漚散。胡假興衰。無自勞神。須存正念。若遵此命。真報吾恩。儻固違言。非吾之子。時有僧問。和尚向甚麼處去。泄曰。無處去。云某甲何不見。泄曰。非眼所睹。師曰作家。

師問石瀧曰。幾前一個童子甚了事。如今向甚處去也。瀧云。火焰上泊不得。卻歸清涼世界去也。

有人舉問一僧云。鹽官會下有一主事僧。忽見一鬼使來追。僧告云。某甲身為主事。未暇修行。乞容七日得否。使曰。待為白王若許即七日後來。不然須臾便至。言訖不見。至七日後復來覓其僧。了不可得。若被覓著時。如何抵擬他。師代曰。被他覓得也。

江陵僧參大川(亦曰太湖)。川問。幾時發足江陵。僧提起坐具。川曰。謝子遠來。下去。僧繞禪床一匝便出。川曰。若不恁么爭知眼目端的。僧拊掌曰。苦殺人。幾錯判諸方老宿。川曰。甚得禪宗道理。僧舉似丹霞。霞曰。于大川法道即得。我這裡不然。云未審。此間作么生。霞曰。猶較大川三步在。僧禮拜。霞曰。錯判諸方者多。師曰。不是丹霞難分玉石。

云居到參。師問。甚處來。居云。翠微來。師曰。翠微有何言句示徒。居云。翠微供養羅漢。某甲問。供養羅漢。羅漢

【現代漢語翻譯】說：五泄先師有一天沐浴焚香，端坐著告訴大家說：『法身圓滿寂靜，只是爲了示現才有來去。千聖同源，萬靈歸一。我現在像水泡一樣消散，哪裡需要假借興衰呢？不要白費力氣為我操心，必須保持正念。如果遵從我的遺命，才是真正報答我的恩情。如果堅決違揹我的話，就不是我的弟子。』當時有個僧人問：『和尚您要到什麼地方去？』五泄說：『無處可去。』僧人說：『我怎麼看不見您呢？』五泄說：『不是眼睛所能看到的。』老師說：『真是個有作為的人。』老師問石瀧說：『幾案前的一個童子非常了不起，現在到哪裡去了呢？』石瀧說：『火焰上無法停留，已經回到清涼世界去了。』有人舉例問一個僧人說：『鹽官會下有一個主事僧，忽然看見一個鬼使來追他。僧人告訴鬼使說：『我身為寺院的主事，沒有空閑修行，請允許我七天時間可以嗎？』鬼使說：『我替你稟告閻王，如果閻王允許就七天後再來。不然的話，很快就會來。』說完就不見了。到了七天後，鬼使又來找那個僧人，卻怎麼也找不到了。如果被鬼使找到的時候，要如何抵擋他呢？』老師代替回答說：『已經被他找到了。』江陵的僧人蔘訪大川（也叫太湖）。大川問：『什麼時候從江陵出發的？』僧人提起坐具。大川說：『感謝你遠道而來，下去吧。』僧人繞著禪床轉了一圈就出去了。大川說：『如果不這樣，怎麼知道眼目是端正的呢？』僧人拍手說：『害死人啊，幾乎錯判了各地的老修行。』大川說：『很懂得禪宗的道理。』僧人把這件事告訴丹霞。丹霞說：『在大川那裡，他的佛法是行得通的，我這裡不一樣。』僧人說：『不知道您這裡怎麼做？』丹霞說：『還比大川高出三步。』僧人禮拜。丹霞說：『錯判各地修行人的人很多。』老師說：『不是丹霞難以分辨玉石。』云居來參訪。老師問：『從哪裡來？』云居說：『從翠微來。』老師說：『翠微有什麼言語開示弟子？』云居說：『翠微供養羅漢。我問：『供養羅漢，羅漢』

【English Translation】 Said: Senior Master Wu Xie one day bathed, burned incense, and sat upright, telling everyone: 'The Dharmakaya is perfectly still, only appearing to come and go. The thousand sages share the same source, and all spirits return to oneness. I am now dissolving like a bubble, why would I need to borrow rise and fall? Do not waste your energy worrying about me, you must maintain right mindfulness. If you follow my instructions, you will truly repay my kindness. If you firmly disobey my words, you are not my disciple.' At that time, a monk asked: 'Where are you going, Venerable?' Wu Xie said: 'Nowhere to go.' The monk said: 'Why can't I see you?' Wu Xie said: 'Not something that can be seen with the eyes.' The teacher said: 'Truly an accomplished person.' The teacher asked Shi Long: 'The young boy in front of the desk was very capable, where has he gone now?' Shi Long said: 'He cannot stay on the flames, he has returned to the Pure Land of Coolness.' Someone cited an example to ask a monk: 'Under the administration of Yanguan, there was a managing monk who suddenly saw a ghost messenger coming to chase him. The monk told the ghost messenger: 'I am the manager of the temple, I have no time to cultivate, please allow me seven days, can I?' The ghost messenger said: 'I will report to King Yama for you, if King Yama allows it, I will come back in seven days. Otherwise, I will come very soon.' After saying that, he disappeared. After seven days, the ghost messenger came to look for the monk again, but he could not find him. If he is found by the ghost messenger, how should he resist him?' The teacher answered on his behalf: 'He has already been found by him.' A monk from Jiangling visited Dachuan (also called Taihu). Dachuan asked: 'When did you set off from Jiangling?' The monk raised his sitting cloth. Dachuan said: 'Thank you for coming from afar, go down.' The monk circled the meditation bed once and then went out. Dachuan said: 'If it weren't like this, how would you know that the eyes are upright?' The monk clapped his hands and said: 'Killing people, almost misjudged the old practitioners everywhere.' Dachuan said: 'Understands the principles of Zen very well.' The monk told Danxia about this. Danxia said: 'In Dachuan's place, his Dharma works, but it's different here. ' The monk said: 'I don't know what you do here?' Danxia said: 'Still three steps higher than Dachuan.' The monk bowed. Danxia said: 'There are many people who misjudge practitioners everywhere.' The teacher said: 'It is not that Danxia is difficult to distinguish jade from stone.' Yunju came to visit. The teacher asked: 'Where did you come from?' Yunju said: 'From Cuiwei.' The teacher said: 'What words does Cuiwei have to instruct his disciples?' Yunju said: 'Cuiwei makes offerings to Arhats (enlightened beings). I asked: 'Offering to Arhats, Arhats'

還來否。微曰。你每日瞳個甚麼。師曰。實有此語否。云有。師曰。不虛參見作家來。

師問云居。汝名甚麼。云道膺。師曰。向上更道。云向上即不名道膺。師曰。與老僧在云巖時只對無異也。

云居問。如何是祖師意。師曰阇黎。他後有把茅蓋頭。忽有人問。如何只對。居云。道膺罪過。

師謂云居曰。吾聞思大和尚生倭國作王是否。居云。若是思大。佛亦不作。師然之。

師問云居。甚處去來。居云。蹋山來。師曰。那個山堪住。居云。那個山不堪住。師云。恁么則國內總被阇黎占卻。居云不然。師曰。恁么則子得個入路。居云無路。師曰。若無路爭得與老僧相見。居云。若有路即與和尚隔山去也。師乃曰。此子已后千人萬人把不住去在。

云居隨師渡水次。師問。水深多少。居云不濕。師曰粗人。居云。請師道。師曰不幹。

師謂云居曰。昔南泉問講彌勒下生經僧曰。彌勒什麼時下生。云見在天宮當來下生。南泉曰。天上無彌勒地下無彌勒。時居遂問師曰。只如天上無彌勒地下無彌勒。未審誰與安名。師直得禪床震動乃曰。膺阇黎。吾在云巖。曾問老人。直得火爐震動。今日被子一問。直得通身汗流。

云居結庵於三峰。經日不赴堂。師問。子近日何不赴齋。居

【現代漢語翻譯】現代漢語譯本微和尚問道：『還來嗎？』溈山禪師說：『你每天眼睛在看些什麼？』微和尚說：『真的有這句話嗎？』溈山禪師說：『不是虛假地來參訪有作為的人。』溈山禪師問云居道膺（Yunju Daoying，人名，溈山弟子）：『你叫什麼名字？』云居道膺回答：『道膺。』溈山禪師說：『再往上說。』云居道膺回答：『往上就不是道膺。』溈山禪師說：『我和你在云巖的時候，回答沒有不同啊。』云居道膺問：『如何是祖師意（Patriarch's intention，禪宗用語，指禪宗祖師所傳達的禪宗真諦）？』溈山禪師說：『阇黎（Ajari，梵語，意為導師）。你以後即使隱居修行，如果有人問你，你如何回答？』云居道膺回答：『道膺罪過。』溈山禪師對云居道膺說：『我聽說思大和尚（Si Daheshang，人名）轉生到倭國（Wa country，古代對日本的稱呼）做了國王，是真的嗎？』云居道膺回答：『如果是思大和尚，即使是佛也不會做。』溈山禪師對此表示贊同。溈山禪師問云居道膺：『從哪裡來？』云居道膺回答：『從山裡來。』溈山禪師說：『哪個山可以居住？』云居道膺回答：『哪個山都不可以居住。』溈山禪師說：『這樣說來，國內都被你佔領了。』云居道膺回答：『不是這樣的。』溈山禪師說：『這樣說來，你找到了一個入門的途徑。』云居道膺回答：『沒有路。』溈山禪師說：『如果沒有路，怎麼能和我相見？』云居道膺回答：『如果有路，就和和尚你隔著山了。』溈山禪師於是說：『這個孩子以後即使千人萬人也無法阻擋他離去。』云居道膺跟隨溈山禪師渡水時，溈山禪師問：『水有多深？』云居道膺回答：『不濕。』溈山禪師說：『粗俗的人。』云居道膺回答：『請和尚說。』溈山禪師說：『不幹。』溈山禪師對云居道膺說：『過去南泉禪師（Nanquan, 人名）問講《彌勒下生經》（Maitreya's Descent Sutra，佛教經典）的僧人說：『彌勒（Maitreya，未來佛）什麼時候下生？』僧人回答：『現在在天宮，將來會下生。』南泉禪師說：『天上沒有彌勒，地下沒有彌勒。』當時云居道膺於是問溈山禪師說：『既然天上沒有彌勒，地下沒有彌勒，那麼是誰給安的名字？』溈山禪師聽后禪床都震動了，於是說：『道膺阇黎，我在云巖的時候，曾經問老人，（老人）聽后火爐都震動了。今天被你一問，我全身都流汗了。』云居道膺在三峰結庵隱居，多日沒有去齋堂吃飯。溈山禪師問：『你近日為何不去齋堂吃飯？』云居道膺

【English Translation】 English version Monk Wei asked: 'Will you come again?' Weishan (Weishan, mountain name where the temple is located) said: 'What are your eyes looking at every day?' Monk Wei said: 'Is there really such a saying?' Weishan said: 'It's not a false visit to a capable person.' Weishan asked Yunju Daoying (Yunju Daoying, a person's name, Weishan's disciple): 'What is your name?' Yunju Daoying replied: 'Daoying.' Weishan said: 'Say it further up.' Yunju Daoying replied: 'Further up, it is not called Daoying.' Weishan said: 'When you and I were at Yunyan (Yunyan, another temple name), the answer was no different.' Yunju Daoying asked: 'What is the Patriarch's intention (Patriarch's intention, a Zen term referring to the true essence of Zen transmitted by the Zen patriarchs)?' Weishan said: 'Ajari (Ajari, Sanskrit, meaning teacher). Even if you live in seclusion in the future, if someone asks you, how will you answer?' Yunju Daoying replied: 'Daoying is at fault.' Weishan said to Yunju Daoying: 'I heard that Si Daheshang (Si Daheshang, a person's name) was reborn in Wa country (Wa country, an ancient name for Japan) as a king, is it true?' Yunju Daoying replied: 'If it is Si Daheshang, even a Buddha would not do it.' Weishan agreed with this. Weishan asked Yunju Daoying: 'Where did you come from?' Yunju Daoying replied: 'From the mountain.' Weishan said: 'Which mountain is suitable for living?' Yunju Daoying replied: 'No mountain is suitable for living.' Weishan said: 'In that case, the whole country is occupied by you.' Yunju Daoying replied: 'It's not like that.' Weishan said: 'In that case, you have found a way to enter.' Yunju Daoying replied: 'There is no way.' Weishan said: 'If there is no way, how can you meet me?' Yunju Daoying replied: 'If there is a way, then you and the abbot are separated by a mountain.' Weishan then said: 'Even thousands or tens of thousands of people will not be able to stop this child from leaving in the future.' When Yunju Daoying followed Weishan across the water, Weishan asked: 'How deep is the water?' Yunju Daoying replied: 'Not wet.' Weishan said: 'A vulgar person.' Yunju Daoying replied: 'Please, abbot, say it.' Weishan said: 'Not dry.' Weishan said to Yunju Daoying: 'In the past, Nanquan (Nanquan, a person's name) asked a monk who was lecturing on the 'Maitreya's Descent Sutra' (Maitreya's Descent Sutra, a Buddhist scripture): 'When will Maitreya (Maitreya, the future Buddha) descend?' The monk replied: 'He is now in the heavenly palace and will descend in the future.' Nanquan said: 'There is no Maitreya in heaven, and there is no Maitreya on earth.' At that time, Yunju Daoying then asked Weishan: 'Since there is no Maitreya in heaven and no Maitreya on earth, then who gave him the name?' After hearing this, Weishan's Zen bed shook, and he said: 'Daoying Ajari, when I was at Yunyan, I once asked the old man, and after hearing it, the stove shook. Today, being asked by you, my whole body is sweating.' Yunju Daoying built a hermitage on the Three Peaks and did not go to the dining hall for many days. Weishan asked: 'Why haven't you been going to the dining hall to eat recently?' Yunju Daoying

云。每日自有天神送供。師曰。我將謂汝是個人。猶作這個見解在。汝晚間來。居晚至。師召膺庵王。居應諾。師曰。不思善不思惡是甚麼。居回庵宗然宴坐。天神自此竟尋不見。如此三日乃絕。

云居合醬次。師問。作什麼。居曰合醬。師曰。用多少鹽。云旋入。師曰。作何滋味。居云得。

師問云居。大闡提人殺父害母出佛身血破和合僧。如是種種孝養何在。居云。始得孝養。自爾洞山許為室中領袖。

云居作務次。誤刬殺蚯蚓。師曰。這個聻。居云。他不死。師曰。二祖往鄴都。又作么生。居無對。

師于扇上書佛字。云居見卻書不字。師又改作非字。雪峰見乃一時除卻。

曹山來謁。師問曰。阇黎名什麼。對曰本寂。師曰。向上更道。曹云不道。師曰。為什麼不道。曹云。不名本寂。師深器之。

曹山行腳時問烏石靈觀禪師。如何是毗盧師法身主。石曰。我若向汝道即別有也。山舉似師。師曰。好個話頭只欠進語。何不問為甚麼不道。山卻來進前語。石曰。若言我不道。即啞卻我口。若言我道。即謇卻我舌。山歸舉似師。師曰古佛。

曹山親入師室。密印所解。盤桓數載乃辭師。師問。什麼處去。云不變異處去師曰。不變異處豈有去耶。云去亦不變異。師又曰。

【現代漢語翻譯】現代漢語譯本：云居（Yunju，人名）每日都有天神送來供養。洞山良價禪師（Dongshan Liangjie，人名）說：『我還以為你是個有見地的人，竟然還執著于這種見解。你晚上來。』云居晚上來到。洞山良價禪師召喚膺庵王（Ying'an Wang，人名），云居應聲。洞山良價禪師說：『不思善，不思惡，這是什麼？』云居回到庵中，像宗然（Zongran，人名）一樣宴坐。天神從此竟然尋找不見，如此三天就斷絕了。

云居在調和醬料時，洞山良價禪師問：『做什麼？』云居說：『調和醬料。』洞山良價禪師說：『用多少鹽？』云居隨即放入。洞山良價禪師說：『是什麼滋味？』云居說：『得（De，領會）。』

洞山良價禪師問云居：『大闡提（Dachan Ti，斷善根的人）人殺父害母，出佛身血，破和合僧（Po Hehe Seng，破壞僧團），像這樣的種種行為，孝養在哪裡？』云居說：『這才開始是孝養。』從此以後，洞山良價禪師認可他為門下的領袖。

云居在勞作時，不小心鏟殺了蚯蚓。洞山良價禪師說：『這個怎麼樣？』云居說：『它沒死。』洞山良價禪師說：『二祖（Erzu，慧可）去鄴都（Ye Du，地名），又該怎麼說？』云居無言以對。

洞山良價禪師在扇子上寫了『佛』字，云居看見后卻寫了『不』字。洞山良價禪師又改成『非』字。雪峰（Xuefeng，人名）看見后，就將它們一時都除去了。

曹山（Caoshan，人名）前來拜謁。洞山良價禪師問道：『阇黎（Sheli，梵語，意為「親教師」）叫什麼名字？』回答說：『本寂（Benji，人名）。』洞山良價禪師說：『向上再說說看。』曹山說：『不說。』洞山良價禪師說：『為什麼不說？』曹山說：『不叫本寂。』洞山良價禪師深深器重他。

曹山行腳時問烏石靈觀禪師（Wushi Lingguan Chanshi，人名）：『如何是毗盧師法身主（Pilushi Fashenzhu，毗盧遮那佛的法身）？』烏石靈觀禪師說：『我如果向你說，那就成了另外的東西了。』曹山將這話告訴洞山良價禪師，洞山良價禪師說：『好一個話頭，只是欠缺進一步的問話。為什麼不問「為什麼不說」？』曹山又回來進前問話，烏石靈觀禪師說：『如果說我不說，那就啞了我的口；如果說我說了，那就蹇了我的舌。』曹山回來將這話告訴洞山良價禪師，洞山良價禪師說：『古佛（Gufo，指有智慧的人）。』

曹山親自進入洞山良價禪師的房間，秘密印證所理解的道理，盤桓數年才向洞山良價禪師告辭。洞山良價禪師問：『去什麼地方？』云：『去不變異的地方。』洞山良價禪師說：『不變異的地方難道有去處嗎？』云：『去也是不變異。』洞山良價禪師又說：

【English Translation】 English version: Yunju (Yunju, a person's name) received daily offerings from the gods. Dongshan Liangjie (Dongshan Liangjie, a person's name) said, 'I thought you were a person of insight, yet you still cling to such views. Come in the evening.' Yunju came in the evening. Dongshan Liangjie summoned Ying'an Wang (Ying'an Wang, a person's name), and Yunju responded. Dongshan Liangjie said, 'Neither thinking of good nor thinking of evil, what is this?' Yunju returned to his hermitage and sat in meditation like Zongran (Zongran, a person's name). The gods could no longer find him, and this ceased after three days.

Once, while Yunju was preparing sauce, Dongshan Liangjie asked, 'What are you doing?' Yunju said, 'Preparing sauce.' Dongshan Liangjie said, 'How much salt are you using?' Yunju added some. Dongshan Liangjie said, 'What flavor is it?' Yunju said, 'Got it (De, understood).'

Dongshan Liangjie asked Yunju, 'A Dachan Ti (Dachan Ti, one who has severed the roots of goodness) kills his father and mother, sheds the blood of the Buddha, and breaks the harmony of the Sangha (Po Hehe Seng, disrupts the monastic community). Where is filial piety in such actions?' Yunju said, 'Only then does filial piety begin.' From then on, Dongshan Liangjie recognized him as a leader among his disciples.

While Yunju was working, he accidentally killed an earthworm. Dongshan Liangjie said, 'What about this?' Yunju said, 'It's not dead.' Dongshan Liangjie said, 'When the Second Patriarch (Erzu, Huike) went to Ye Du (Ye Du, a place name), what would you say?' Yunju had no reply.

Dongshan Liangjie wrote the character 'Buddha' on a fan. Yunju saw it and wrote the character 'Not'. Dongshan Liangjie then changed it to 'Non-'. Xuefeng (Xuefeng, a person's name) saw it and removed them all at once.

Caoshan (Caoshan, a person's name) came to pay respects. Dongshan Liangjie asked, 'What is the Venerable's name?' He replied, 'Benji (Benji, a person's name).' Dongshan Liangjie said, 'Say something more profound.' Caoshan said, 'I won't say.' Dongshan Liangjie said, 'Why won't you say?' Caoshan said, 'It's not called Benji.' Dongshan Liangjie deeply valued him.

When Caoshan was traveling, he asked Zen Master Wushi Lingguan (Wushi Lingguan Chanshi, a person's name), 'What is the Dharmakaya (Pilushi Fashenzhu, the Dharmakaya of Vairocana Buddha)?' Wushi Lingguan said, 'If I tell you, it will be something else.' Caoshan told this to Dongshan Liangjie, who said, 'That's a good question, but it lacks further inquiry. Why didn't you ask, "Why won't you say?"' Caoshan then came back and asked further, and Wushi Lingguan said, 'If I say I won't say, I would be mute; if I say I will say, I would stammer.' Caoshan returned and told this to Dongshan Liangjie, who said, 'Ancient Buddha (Gufo, refers to a wise person).'

Caoshan personally entered Dongshan Liangjie's room, secretly confirming his understanding, and stayed for several years before taking his leave. Dongshan Liangjie asked, 'Where are you going?' He said, 'I'm going to the place of non-change.' Dongshan Liangjie said, 'Is there a place to go in the place of non-change?' He said, 'Going is also non-change.' Dongshan Liangjie then said:

子歸鄉莫打飛鳶嶺過么。云是。師曰。來時莫打飛鳶嶺來么。云是。師曰。有一人不打飛鳶嶺過便到此間。子還知么。云渠無彼往。師曰。子見甚道理便道渠無彼往。云若不到這田地。爭解恁么道。師遂囑曰。吾在云巖先師處親印寶鏡三昧。事窮的要。今付于汝。師又曰。末法時代人多幹慧。若要辨驗真偽。有三種滲漏。一曰見滲漏。機不離位墮在毒海。二曰情滲漏。滯在向背見處偏枯。三曰語滲漏。究妙失宗機昧終始。學者濁智流轉不出此三種。子宜知之。

道全(第二世住亦云中洞山)問。如何是出離之要。師曰。阇黎足下煙生。全當下契悟。更不他游。云居進語云。終不敢孤負和尚足下煙生。師曰。步步玄者即是功到。

僧舉龍牙因參翠微乃問。學人自到和尚法席。一個餘月不蒙一法示誨。意在於何。微曰嫌甚麼。問師。師曰。阇黎爭怪得老僧。

龍牙謁德山問云。遠聞德山一句佛法。及乎到來未曾見和尚說一句佛法。德山曰。嫌什麼。牙不肯。乃造師法席。如前問之。師曰。爭怪得老僧。龍牙又舉某甲日前問德山。學人仗鏌鎁劍擬取師頭時如何。山引頸近前曰㘞。龍牙云。頭落也。山微笑。師曰。德山道什麼。云德山無語。師曰。莫道無語。且將德山落底頭呈似老僧。牙省過懺謝。遂止於

【現代漢語翻譯】現代漢語譯本學僧問道：『我回家鄉的時候，可以不經過飛鳶嶺嗎？』（飛鳶嶺：地名）云居道：『可以。』師父說：『那麼，來的時候，可以不經過飛鳶嶺來嗎？』云居道：『可以。』師父說：『有一個人不經過飛鳶嶺就能到達這裡，你明白嗎？』云居道：『他沒有那個來去的彼岸。』師父說：『你見到什麼道理，就說他沒有那個來去的彼岸？』云居道：『如果不到達這種田地，怎麼能這樣說呢？』師父於是囑咐說：『我在云巖先師那裡親自印證了寶鏡三昧（寶鏡三昧：禪宗的修行方法），窮盡了它的要義，現在交付給你。』師父又說：『末法時代的人大多是干慧（干慧：指只有理論知識而缺乏實踐體驗的智慧），如果要辨別真偽，有三種滲漏。一是見滲漏，機鋒不離本位，卻墮入毒海。二是情滲漏，滯留在向背之間，見解偏頗。三是語滲漏，探究精妙卻失去了宗旨，機鋒迷惑而不知始終。學者以濁智流轉，逃不出這三種滲漏，你應當知道。』

道全（第二世住在亦云中洞山）問道：『如何是出離生死輪迴的關鍵？』師父說：『阇黎（阇黎：梵語，意為導師）你足下生煙。』道全當下契悟，不再四處遊歷。云居進言道：『終究不敢辜負和尚足下生煙。』師父說：『步步玄妙就是功夫到家。』

有僧人舉例說，龍牙（人名）因為參訪翠微（人名），於是問道：『學人自從來到和尚的法席，一個多月沒有蒙受一絲一毫的教誨，這是什麼意思？』翠微說：『嫌什麼？』（僧人）問師父（云居）：『（翠微）嫌什麼？』師父說：『阇黎你責怪得了老僧嗎？』

龍牙拜訪德山（人名），問道：『久聞德山一句佛法，等到我來到這裡，卻未曾見和尚說一句佛法。』德山說：『嫌什麼？』龍牙不肯罷休，於是來到師父（云居）的法席，像之前那樣發問。師父說：『責怪得了老僧嗎？』龍牙又舉例說：『某甲日前問德山，學人仗著鏌鎁劍（鏌鎁劍：古代名劍）想要取師父的頭時，如何是好？』德山引頸靠近說：『㘞（擬聲詞）。』龍牙說：『頭落了。』德山微笑。師父說：『德山說了什麼？』云居道：『德山無語。』師父說：『不要說無語，且將德山落地的頭呈給老僧看看。』龍牙醒悟過來，懺悔謝罪，於是止住於此。

【English Translation】 English version A monk asked: 'When I return to my hometown, can I avoid passing Fei Yuan Ridge?' (Fei Yuan Ridge: a place name) Yun Ju replied: 'Yes, you can.' The Master said: 'Then, when coming here, could you avoid passing Fei Yuan Ridge?' Yun Ju replied: 'Yes, you could.' The Master said: 'There is someone who can arrive here without passing Fei Yuan Ridge. Do you understand?' Yun Ju said: 'He has no other shore of coming and going.' The Master said: 'What principle do you see that makes you say he has no other shore of coming and going?' Yun Ju said: 'If one does not reach this state, how could one say such a thing?' The Master then instructed: 'I personally verified the Bao Jing San Mei (Bao Jing San Mei: a Zen practice method) at the late Master Yun Yan's place, exhausting its essential meaning, and now I entrust it to you.' The Master also said: 'In the Dharma-ending Age, people mostly have dry wisdom (dry wisdom: referring to wisdom that only has theoretical knowledge and lacks practical experience). If you want to distinguish between truth and falsehood, there are three kinds of leakage. First is the leakage of views, where the sharpness of the mind does not leave its position but falls into the sea of poison. Second is the leakage of emotions, where one is stuck in attachment and aversion, and one's views are biased. Third is the leakage of words, where one explores the subtle but loses the essence, and the sharpness of the mind is confused and does not know the beginning and the end. Scholars circulate with impure wisdom and cannot escape these three kinds of leakage. You should be aware of them.'

Dao Quan (the second generation living in Dong Shan in Yi Yun) asked: 'What is the key to escaping the cycle of birth and death?' The Master said: 'Smoke rises from beneath your feet, Ajari (Ajari: Sanskrit, meaning teacher).' Dao Quan immediately understood and no longer traveled around. Yun Ju added: 'I will never fail the smoke rising from beneath the abbot's feet.' The Master said: 'Every step being profound is the accomplishment of practice.'

A monk cited an example, saying that Long Ya (a person's name) asked Cui Wei (a person's name) during a visit: 'Since I came to the abbot's Dharma seat, I have not received a single teaching for more than a month. What does this mean?' Cui Wei said: 'What do you dislike?' (The monk) asked the Master (Yun Ju): 'What does (Cui Wei) dislike?' The Master said: 'Can you blame the old monk, Ajari?'

Long Ya visited De Shan (a person's name) and asked: 'I have long heard of De Shan's one sentence of Buddha-dharma, but since I arrived here, I have never seen the abbot say a single sentence of Buddha-dharma.' De Shan said: 'What do you dislike?' Long Ya did not give up and came to the Master's (Yun Ju's) Dharma seat, asking the same question as before. The Master said: 'Can you blame the old monk?' Long Ya further cited an example: 'A few days ago, I asked De Shan, 'What if I were to rely on the Mo Ye sword (Mo Ye sword: a famous ancient sword) to take the Master's head?' De Shan stretched his neck forward and said: 'Ha!' (onomatopoeia) Long Ya said: 'The head has fallen.' De Shan smiled. The Master said: 'What did De Shan say?' Yun Ju said: 'De Shan said nothing.' The Master said: 'Don't say nothing, but show the old monk De Shan's fallen head.' Long Ya awakened, repented, and stopped there.

師席。隨眾參請。

龍牙問。如何是祖師意。師曰。待洞水逆流即向汝道。牙始悟厥旨。

華嚴問。學人未見理路。未免情識。師曰。汝還見理路也無。云見無理路。師曰。什麼處得情識來。云學人實問。師曰。恁么須向萬里無寸草處去。云無寸草處還許去也無。師曰。直須恁么去。

華嚴搬柴次。師把住柴問。狹路相逢時作么生。云反仄何幸。師曰。汝記吾言。汝向南住有一千人。若向北住即三二百而已。

九峰見。師曰。掌有神珠。白晝示人。人且按劍。況玄夜乎。子可貴也。峰云。但不識珠者耳。識之亦無晝夜。師稱之為俊士。

青林到參師問曰。近離什麼處。林雲武陵。師曰。武陵法道何似此間。云胡地冬抽筍。師曰。別甑炊香飯供養於此人。林拂袖便出。師曰。此子向後走殺天下人在。

青林在洞山栽松次。有劉翁者求偈。作偈曰。長長三尺餘。鬱鬱覆青草。不知何代人。得見此松老。劉得偈呈師。師謂曰。此是第三代洞山主人。

青林辭師。師曰。子向甚麼處去。林雲。金輪不隱的。遍界絕紅塵。師曰。善自保任。林珍重而出。師門送謂青林曰。恁么去。一句作么生道。林曰。步步踏紅塵。通身無影像。師良久。林雲。老和尚何不速道。師曰。子得恁么性急

【現代漢語翻譯】師席。隨眾參請。（師席：指禪師的座位。隨眾參請：跟隨大眾一起參訪請教。）

龍牙問道：『如何是祖師意？』（祖師意：指禪宗祖師所傳的心法或意旨。）師說：『待洞水逆流，即向汝道。』（洞水逆流：比喻不可能的事情。）龍牙始悟厥旨。（厥旨：其中的旨意。）

華嚴問道：『學人未見理路，未免情識。』（理路：真理的途徑。情識：情感和認知。）師說：『汝還見理路也無？』云：『見無理路。』師說：『什麼處得情識來？』云：『學人實問。』師說：『恁么須向萬里無寸草處去。』（恁么：如此。萬里無寸草處：形容極度空曠荒涼的地方。）云：『無寸草處還許去也無？』師說：『直須恁么去。』

華嚴搬柴次，師把住柴問：『狹路相逢時作么生？』（狹路相逢：比喻遇到困境或難題。作么生：怎麼辦。）云：『反仄何幸。』（反仄：顛倒，不幸。何幸：有什麼幸運。）師說：『汝記吾言。汝向南住有一千人，若向北住即三二百而已。』

九峰來拜見。師說：『掌有神珠，白晝示人，人且按劍，況玄夜乎？』（掌有神珠：比喻自身具有佛性。按劍：準備拔劍，表示懷疑或敵意。玄夜：黑夜。）『子可貴也。』九峰說：『但不識珠者耳，識之亦無晝夜。』師稱之為俊士。

青林來參拜，師問曰：『近離什麼處？』（近離：最近離開。）青林說：『武陵。』師說：『武陵法道何似此間？』（法道：佛法的修行方法和境界。此間：這裡。）云：『胡地冬抽筍。』（胡地：北方地區。冬抽筍：冬天長出竹筍，比喻不尋常的事情。）師說：『別甑炊香飯供養於此人。』（別甑：另外的甑，指特別的待遇。香飯：精美的飯食。）青林拂袖便出。師說：『此子向後走殺天下人在。』（走殺：超越，勝過。）

青林在洞山栽松樹時，有劉翁者求偈。（偈：佛經中的詩歌。）作偈曰：『長長三尺餘，鬱鬱覆青草。不知何代人，得見此松老。』劉翁將偈呈給師父。師父說：『此是第三代洞山主人。』

青林辭別師父。師父說：『子向甚麼處去？』（甚麼處：什麼地方。）青林說：『金輪不隱的，遍界絕紅塵。』（金輪：佛法的象徵，光明普照。不隱的：不會隱藏。遍界：整個世界。絕紅塵：脫離世俗的煩惱。）師父說：『善自保任。』（保任：保護和保持。）青林珍重而出。師父在門口送別，對青林說：『恁么去，一句作么生道？』青林說：『步步踏紅塵，通身無影像。』（通身：全身。）師父良久不語。青林說：『老和尚何不速道？』（速道：快說。）師父說：『子得恁么性急。』（性急：性子這麼急。）

【English Translation】 The master was in his seat. The assembly came to request instruction.

Longya asked, 'What is the meaning of the Patriarch?' (Patriarch: refers to the founder or important figures in Zen Buddhism. Meaning of the Patriarch: the essence or intention of the Zen patriarchs' teachings.) The master said, 'When the water in the cave flows upstream, then I will tell you.' (Cave water flowing upstream: a metaphor for something impossible.) Longya then began to understand its meaning. (Its meaning: the meaning within the master's words.)

Huayan asked, 'This student has not seen the path of reason and cannot avoid emotions and perceptions.' (Path of reason: the way to truth. Emotions and perceptions: feelings and cognitions.) The master said, 'Have you seen the path of reason or not?' He replied, 'I see no path of reason.' The master said, 'Where do emotions and perceptions come from?' He replied, 'This student is asking sincerely.' The master said, 'In that case, you must go to a place where there is not an inch of grass for ten thousand miles.' (A place where there is not an inch of grass for ten thousand miles: describes an extremely desolate and barren place.) He asked, 'Is it permissible to go to a place where there is no grass?' The master said, 'You must go directly there.'

Huayan was carrying firewood. The master grabbed the firewood and asked, 'What will you do when you meet on a narrow road?' (Meet on a narrow road: a metaphor for encountering difficulties or challenges. What will you do: How to deal with it?) He replied, 'What misfortune in reversal.' (Misfortune in reversal: misfortune, bad luck. What misfortune: What luck is there?) The master said, 'Remember my words. If you live to the south, there will be a thousand people; if you live to the north, there will only be three or two hundred.'

Jiufeng came to visit. The master said, 'You have a divine pearl in your palm, showing it to people in broad daylight, yet they hold their swords, how much more so in the dark night?' (Divine pearl in your palm: a metaphor for having Buddha-nature within oneself. Hold their swords: prepare to draw their swords, indicating doubt or hostility. Dark night: night.) 'You are precious.' Jiufeng said, 'It is only that they do not recognize the pearl; if they recognize it, there is neither day nor night.' The master praised him as a talented man.

Qinglin came to visit. The master asked, 'Where have you come from recently?' (Recently: recently left.) Qinglin said, 'Wuling.' The master said, 'How is the Dharma practice in Wuling compared to here?' (Dharma practice: the methods and realms of Buddhist practice. Here: this place.) He replied, 'In the northern lands, bamboo shoots emerge in winter.' (Northern lands: northern regions. Bamboo shoots emerge in winter: bamboo shoots grow in winter, a metaphor for unusual events.) The master said, 'Prepare fragrant rice in a separate pot to offer to this person.' (Separate pot: a separate pot, referring to special treatment. Fragrant rice: exquisite rice.) Qinglin flicked his sleeves and left. The master said, 'This child will surpass everyone in the world in the future.' (Surpass: exceed, surpass.)

When Qinglin was planting pine trees at Dongshan, an old man named Liu asked for a verse. (Verse: a poem in Buddhist scriptures.) He composed a verse: 'Three feet long, lush and green covering the grass. I do not know what generation of people will see this pine tree grow old.' Old man Liu presented the verse to the master. The master said, 'This is the third-generation master of Dongshan.'

Qinglin bid farewell to the master. The master said, 'Where are you going?' (Where: where.) Qinglin said, 'The golden wheel does not hide, the entire world is free from worldly dust.' (Golden wheel: a symbol of the Dharma, shining brightly. Does not hide: will not hide. The entire world: the whole world. Free from worldly dust: free from worldly troubles.) The master said, 'Take good care of yourself.' (Take care of yourself: protect and maintain.) Qinglin respectfully left. The master saw him off at the door and said to Qinglin, 'Going like that, how would you say a phrase?' Qinglin said, 'Step by step treading through the red dust, the whole body has no image.' (The whole body: the whole body.) The master was silent for a long time. Qinglin said, 'Why doesn't the old monk speak quickly?' (Speak quickly: speak quickly.) The master said, 'You are so impatient.'

。林曰。某甲罪過。便禮辭。

北院辭師擬入嶺去。師曰。善為飛猿嶺峻好看。院沉吟良久。師曰。通阇黎。院應諾。師曰。何不入嶺去。因此省悟。更不入嶺師事于師。時號钁頭通。

師問疏山。空劫無人家是甚麼人住處。疏云不識。師曰。人還有意旨也無。雲和尚何不問他。師曰現問。次云是何意旨。師不對。

欽山邃參。師問。甚麼處來。對云。大慈來。師曰。還見大慈么。欽云見。師曰。色前見色后見。欽云。非色前後見。師默置。欽乃云。離師太早不盡師意。法眼云。不盡師意不易承嗣得他。

巖頭雪峰欽山坐次。師行茶來。欽乃閉眼。師曰。甚麼處去來。欽云。入定來。師曰。定本無門。從何而入。

雪峰到參。師問。從甚處來。雲天臺來。師曰。見智者否。云義存吃鐵棒有分。

雪峰在會下作飯頭淘米次。師問。淘沙去米。淘米去沙。峰云。沙米一時去。師曰。大眾吃個什麼。峰遂覆卻米盆。師曰。子他后別見人去在。

師一日問雪峰。作甚麼來。峰云。斫槽來。師曰。幾斧斫成。峰云。一斧斫成。師曰。猶是這邊事。那邊事作么生。峰云。直得無下手處。師曰。猶是這邊事。那邊事作么生。峰休去。

雪峰蒸飯次。師問。今日蒸多少。峰云二石。

【現代漢語翻譯】現代漢語譯本林說：『我犯了罪過。』便行禮告辭。

北院準備告別老師前往嶺南。老師說：『好好欣賞飛猿嶺的險峻風光。』北院沉思良久。老師說：『通阇黎（對僧人的尊稱）。』北院應諾。老師說：『為何不前往嶺南？』因此（北院）醒悟，不再前往嶺南，而留在老師身邊侍奉。當時人們稱他為钁頭通。

老師問疏山：『空劫（世界未形成前的混沌時期）無人居住，那是誰的住處？』疏山說：『不認識。』老師說：『人還有意旨嗎？』疏山說：『和尚為何不問他？』老師說：『現在就在問。』疏山接著問：『是什麼意旨？』老師沒有回答。

欽山邃前來參拜。老師問：『從哪裡來？』回答說：『從大慈（地名）來。』老師說：『還見到大慈了嗎？』欽山說：『見到了。』老師說：『是在色（物質）前見到，還是在色后見到？』欽山說：『不是在色前後見到。』老師沉默不語。欽山於是說：『離開老師太早，不能完全領會老師的意旨。』法眼（禪師名號）說：『不能完全領會老師的意旨，不容易繼承他的衣缽。』

巖頭（禪師名號）、雪峰（禪師名號）、欽山（禪師名號）正在坐禪，老師端茶過來。欽山於是閉上眼睛。老師說：『到哪裡去了？』欽山說：『入定（進入禪定狀態）去了。』老師說：『定本無門，從何而入？』

雪峰前來參拜。老師問：『從哪裡來？』回答說：『從天臺（山名）來。』老師說：『見到智者（智顗，天臺宗創始人）了嗎？』回答說：『義存（禪師名號）吃鐵棒是應該的。』

雪峰在寺院裡擔任飯頭，正在淘米。老師問：『淘沙去米，還是淘米去沙？』雪峰說：『沙和米一起去掉。』老師說：『大眾吃什麼？』雪峰於是把米盆打翻。老師說：『你以後會去別處見人的。』

老師有一天問雪峰：『在做什麼？』雪峰說：『在做石槽。』老師說：『幾斧頭做成？』雪峰說：『一斧頭做成。』老師說：『還是這邊的事，那邊的事怎麼做？』雪峰說：『簡直無從下手。』老師說：『還是這邊的事，那邊的事怎麼做？』雪峰沉默不語。

雪峰正在蒸飯。老師問：『今天蒸多少？』雪峰說：『兩石（容量單位）。』

【English Translation】 English version Lin said, 'I have committed a transgression.' Then he bowed and took his leave.

Bei Yuan prepared to bid farewell to the master and go to Lingnan. The master said, 'Take a good look at the steep and beautiful Feiyuan Ridge.' Bei Yuan pondered for a long time. The master said, 'Tong Dazhe Li (a respectful term for a monk).' Bei Yuan responded. The master said, 'Why not go to Lingnan?' Because of this, (Bei Yuan) awakened and did not go to Lingnan, but stayed by the master's side to serve him. At that time, people called him Hoe Tong.

The master asked Shushan, 'In the empty kalpa (the chaotic period before the formation of the world) where no one lives, whose dwelling is that?' Shushan said, 'I do not know.' The master said, 'Does the person have any intention?' Shushan said, 'Why doesn't the monk ask him?' The master said, 'I am asking now.' Shushan then asked, 'What is the intention?' The master did not answer.

Qinshan Sui came to pay respects. The master asked, 'Where do you come from?' He replied, 'From Daci (place name).' The master said, 'Did you see Daci?' Qinshan said, 'I saw it.' The master said, 'Did you see it before the form (matter) or after the form?' Qinshan said, 'I did not see it before or after the form.' The master remained silent. Qinshan then said, 'Leaving the master too early, I cannot fully understand the master's intention.' Fayan (Zen master's name) said, 'If you cannot fully understand the master's intention, it is not easy to inherit his mantle.'

Yantou (Zen master's name), Xuefeng (Zen master's name), and Qinshan (Zen master's name) were sitting in meditation. The master came to serve tea. Qinshan then closed his eyes. The master said, 'Where did you go?' Qinshan said, 'I went into samadhi (a state of meditative consciousness).' The master said, 'Samadhi has no gate, from where did you enter?'

Xuefeng came to pay respects. The master asked, 'Where do you come from?' He replied, 'From Tiantai (mountain name).' The master said, 'Did you see Zhi Zhe (Zhiyi, founder of the Tiantai school)?' He replied, 'It is right for Yicun (Zen master's name) to eat an iron rod.'

Xuefeng was working as the cook in the monastery, washing rice. The master asked, 'Are you washing away the sand to get the rice, or washing away the rice to get the sand?' Xuefeng said, 'The sand and rice are removed together.' The master said, 'What will the assembly eat?' Xuefeng then overturned the rice pot. The master said, 'You will go elsewhere to see people in the future.'

One day, the master asked Xuefeng, 'What are you doing?' Xuefeng said, 'I am making a stone trough.' The master said, 'How many axe blows did it take to make it?' Xuefeng said, 'One axe blow.' The master said, 'That is still this side of the matter. How do you do the other side of the matter?' Xuefeng said, 'There is simply no way to start.' The master said, 'That is still this side of the matter. How do you do the other side of the matter?' Xuefeng remained silent.

Xuefeng was steaming rice. The master asked, 'How much are you steaming today?' Xuefeng said, 'Two shi (unit of volume).'

師曰。莫不足么。峰云。于中有不吃者。師曰。忽然總吃又作么生。峰無對。云居代云。總吃即不見有不足者。

師見雪峰來曰。入門來須得有語。不得道蚤個了。峰云。某甲無口。師曰。無口即且從。還我眼來。峰便休。云居云。待某甲有口即道。

雪峰辭師。師曰。子甚處去。峰云。歸嶺中去。師曰。當時從甚麼路出。峰云。從飛猿嶺出。師曰。今迴向甚麼路去。峰云。從飛猿嶺去。師曰。有一人不從飛猿嶺去。子還識么。峰云不識。師曰。為甚麼不識。峰云。他無面目。師曰。子既不識。爭知無面目。峰無對。

巖頭參德山。頭入方丈門跨門問。是凡是聖。山便喝。頭禮拜。有人舉似師。師曰。若不是奯上座。大難承當。頭曰。洞山老人不識好惡。錯下名言。我當時一手抬一手搦。瑯瑘覺云。巖頭無人問著。不妨奇特。才被洞山腦後一錐。直得瓦解冰消。

師問德山侍者。從何方來。云德山來。師曰。來作什麼。云孝順和尚來。師曰。世間什麼物最孝順。侍者無對。

師不安。令沙彌傳語云居。乃囑曰。他或問。和尚安樂否。但道云巖路相次絕也。汝下此語須遠立。恐他打汝。沙彌領旨去傳語。聲未絕早被云居打一棒。沙彌無語。同安顯代曰。恁么則云巖一枝不墜也。

【現代漢語翻譯】現代漢語譯本：師父說：『難道還缺少什麼嗎？』雪峰（Xuefeng，人名）說：『其中有不吃的。』師父說：『如果忽然全部吃光，又該怎麼辦呢？』雪峰無言以對。云居（Yunju，人名）代替回答說：『全部吃光就看不出有缺少了。』

師父看見雪峰來，說：『入門來必須說句話，不能說早就知道了。』雪峰說：『我沒有嘴。』師父說：『沒有嘴就暫且算了，還我的眼睛來。』雪峰便沉默了。云居說：『等我有嘴的時候再說。』

雪峰向師父告辭。師父說：『你到哪裡去？』雪峰說：『回山裡去。』師父說：『當初從哪條路出來的？』雪峰說：『從飛猿嶺（Feiyuan Ridge，地名）出來的。』師父說：『這次又向哪條路去？』雪峰說：『從飛猿嶺去。』師父說：『有一個人不從飛猿嶺去，你認識嗎？』雪峰說：『不認識。』師父說：『為什麼不認識？』雪峰說：『他沒有面目。』師父說：『你既然不認識，怎麼知道他沒有面目？』雪峰無言以對。

巖頭（Yantou，人名）參訪德山（Deshan，人名）。巖頭進入方丈室，跨過門檻問道：『是凡人還是聖人？』德山便喝斥。巖頭禮拜。有人把這件事告訴師父。師父說：『如果不是奯（huo，人名）上座，很難承擔。』巖頭說：『洞山（Dongshan，人名）老人不識好壞，錯誤地下了定論。我當時一手抬起一手按住。』瑯玡覺（Langye Jue，人名）說：『巖頭沒有人問到，不妨顯得奇特。才被洞山在腦後錐了一下，立刻瓦解冰消。』

師父問德山侍者：『從哪裡來？』回答說：『從德山來。』師父說：『來做什麼？』回答說：『孝順和尚來。』師父說：『世間什麼東西最孝順？』侍者無言以對。

師父身體不適，讓沙彌（Shami，小和尚）傳話給云居，並囑咐說：『他如果問，和尚安樂嗎？』就說：『云巖（Yunyan，地名）的路快要斷絕了。』你說這句話的時候要站遠一點，恐怕他打你。沙彌領命去傳話，聲音還沒說完，就被云居打了一棒。沙彌無話可說。同安顯（Tongan Xian，人名）代替說：『這樣說來，云巖的一支就沒有墜落。』

【English Translation】 English version: The Master said, 'Is anything lacking?' Xuefeng (Xuefeng, a name) said, 'Among them, there are those who do not eat.' The Master said, 'If suddenly they eat everything, what then?' Xuefeng had no reply. Yunju (Yunju, a name) replied on his behalf, 'If everything is eaten, then one does not see any lack.'

The Master saw Xuefeng coming and said, 'Upon entering, one must say something; one cannot say that one already knew.' Xuefeng said, 'I have no mouth.' The Master said, 'If you have no mouth, then let it be for now; return my eyes.' Xuefeng then remained silent. Yunju said, 'I will speak when I have a mouth.'

Xuefeng bid farewell to the Master. The Master said, 'Where are you going?' Xuefeng said, 'Returning to the mountains.' The Master said, 'Which road did you take when you came?' Xuefeng said, 'I came from Feiyuan Ridge (Feiyuan Ridge, a place name).' The Master said, 'Which road are you taking this time?' Xuefeng said, 'Going from Feiyuan Ridge.' The Master said, 'There is one who does not go from Feiyuan Ridge; do you recognize him?' Xuefeng said, 'I do not recognize him.' The Master said, 'Why do you not recognize him?' Xuefeng said, 'He has no face.' The Master said, 'Since you do not recognize him, how do you know he has no face?' Xuefeng had no reply.

Yantou (Yantou, a name) visited Deshan (Deshan, a name). Yantou entered the abbot's room, stepped over the threshold, and asked, 'Is it ordinary or holy?' Deshan then shouted. Yantou bowed. Someone told the Master about this. The Master said, 'If it were not for Venerable Huo (Huo, a name), it would be difficult to bear.' Yantou said, 'Old Man Dongshan (Dongshan, a name) does not know good from bad and made a wrong judgment. At that time, I would have lifted one hand and pressed down with the other.' Langye Jue (Langye Jue, a name) said, 'Yantou, with no one questioning him, may seem extraordinary. But after being struck on the back of the head by Dongshan, he immediately disintegrated like ice melting.'

The Master asked Deshan's attendant, 'From where do you come?' He replied, 'From Deshan.' The Master said, 'What are you doing here?' He replied, 'Coming to be filial to the monk.' The Master said, 'What is the most filial thing in the world?' The attendant had no reply.

The Master was unwell and ordered a Shami (Shami, a young monk) to convey a message to Yunju, instructing him, 'If he asks, 'Is the monk at peace?'' then say, 'The road of Yunyan (Yunyan, a place name) is about to be cut off.' When you say this, stand far away, lest he strike you.' The Shami obeyed and went to convey the message. Before the sound had finished, he was struck by Yunju with a staff. The Shami had nothing to say. Tongan Xian (Tongan Xian, a name) said on his behalf, 'In that case, the branch of Yunyan has not fallen.'

師將圓寂謂眾曰。吾有間名在世。誰人為吾除得。眾皆無對。時沙彌出雲。請和尚法號。師曰。吾間名已謝。石霜云。無人得他肯。云居云。若有間名非吾先師。曹山云。從古至今無人辯得。疏山云。龍有出水之機。無人辨得。

僧問。和尚違和。還有不病者也無。師曰有。云不病者還看和尚否。師曰。老僧看他有分。云未審和尚如何看他。師曰。老僧看時不見有病。師復問僧。離殼漏子。向甚麼處與吾相見。僧無對。遂示頌曰。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力慇勤空里步。

師以咸通十年己丑三月朔旦。命剃髮澡身披衣。聲鐘辭眾儼然坐化。時大眾號慟移晷不止。師忽開目謂眾曰。夫出家之人心不依物。是真修行。勞生息死。于悲何有。乃召主事僧令辨愚癡齋一普。蓋責其戀情也。眾猶戀慕不止。延至七日食具方備。師亦隨齋畢曰。僧家勿事大率臨行之際喧動如斯。至八日浴訖端坐長往。壽六十有三。臘四十二。敕謚悟本大師。塔曰慧覺。

歌頌

寶鏡三昧歌

如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。類之不齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉

【現代漢語翻譯】現代漢語譯本：師父將要圓寂時，對眾人說：『我有個別名流傳於世，誰能為我除去它？』眾人都無法回答。這時，有個沙彌出來說：『請問和尚的法號是什麼？』師父說：『我的別名已經作古。』石霜說：『沒有人能認可它。』云居說：『如果有別名，就不是我的先師。』曹山說：『從古至今沒有人能辨別它。』疏山說：『龍有出水的時機，沒有人能辨別它。』有僧人問：『和尚您身體不適，還有不生病的人嗎？』師父說：『有。』僧人問：『不生病的人還會來看望和尚您嗎？』師父說：『老僧有緣分看到他。』僧人問：『不知和尚您如何看他？』師父說：『老僧看的時候，不見有病。』師父又問僧人：『離開軀殼，在什麼地方與我相見？』僧人無言以對。於是師父作偈頌說：『學者如恒河沙數卻沒有一人覺悟，過錯在於尋找他人言語的道路。想要忘卻形體泯滅軌跡，就要努力勤奮地在空中行走。』師父在咸通十年己丑年三月初一，命人剃髮洗身穿衣。敲鐘告別眾人，安詳坐化。當時大眾號啕大哭，過了很久都停不下來。師父忽然睜開眼睛對眾人說：『出家人的心不依戀外物，才是真正的修行。勞累地活著，停止死亡，有什麼值得悲傷的呢？』於是召來主事僧，命他準備一堂愚癡齋飯。這是責備他們留戀情感。眾人仍然戀戀不捨，拖延到第七天齋飯才準備好。師父也隨著齋飯完畢說：『僧家不要大事鋪張，臨終之際如此喧鬧。』到第八天，沐浴完畢，端坐長逝。享年六十三歲，僧臘四十二年。朝廷賜謚號為悟本大師，塔名為慧覺。歌頌：寶鏡三昧歌：『如是之法，佛祖秘密傳授。你現在得到它，應該好好保護。如同銀碗盛雪，明月藏鷺。類似的事物不整齊，混合在一起就能知道它的去處。意不在言語，來機也會應付。一動就成了窠臼，稍微偏離就會顧慮遲疑。背離和觸碰都是不對的，如同巨大的火堆。只要有形體文采，就屬於染污。半夜正是光明，天亮』

【English Translation】 English version: The master, nearing his parinirvana (final departure), said to the assembly: 'I have an assumed name circulating in the world. Who can remove it for me?' None of the assembly could answer. At that time, a novice came forward and said: 'Please, what is the venerable master's Dharma name?' The master said: 'My assumed name is already obsolete.' Shishuang (name of a monk) said: 'No one can acknowledge it.' Yunju (name of a monk) said: 'If there is an assumed name, it is not my late teacher.' Caoshan (name of a monk) said: 'From ancient times until now, no one has been able to discern it.' Shushan (name of a monk) said: 'The dragon has the opportunity to emerge from the water, but no one can discern it.' A monk asked: 'Venerable master, you are unwell. Is there anyone who is not sick?' The master said: 'There is.' The monk asked: 'Will the one who is not sick come to visit the venerable master?' The master said: 'This old monk has the affinity to see him.' The monk asked: 'I do not know how the venerable master sees him?' The master said: 'When this old monk sees him, I do not see any sickness.' The master then asked the monk: 'Leaving behind this leaky shell (the body), where will you meet me?' The monk had no reply. Thereupon, the master presented a verse, saying: 'Scholars are as numerous as the sands of the Ganges, yet not one is enlightened. The fault lies in seeking the path of others' words. If you wish to forget form and obliterate traces, strive diligently to walk in the empty sky.' In the tenth year of Xiantong, the year of Ji Chou (869 AD), on the first day of the third month, the master ordered his head to be shaved, his body to be bathed, and his robes to be put on. He struck the bell to bid farewell to the assembly and passed away peacefully in a seated posture. At that time, the assembly wept loudly and could not stop for a long time. The master suddenly opened his eyes and said to the assembly: 'The mind of a renunciate should not cling to external things; this is true practice. Toiling in life and ceasing in death, what is there to grieve over?' Thereupon, he summoned the managing monk and ordered him to prepare a 'feast of foolishness' for all. This was to rebuke their attachment to emotions. The assembly was still reluctant to part, and it was delayed until the seventh day before the feast was prepared. The master also finished the meal and said: 'Monastics should not engage in grand affairs, causing such a commotion at the time of departure.' On the eighth day, after bathing, he sat upright and passed away peacefully. He was sixty-three years old, with forty-two years as a monk. The imperial court bestowed upon him the posthumous title of 'Great Master Wuben' (Master of Original Enlightenment), and his stupa (burial monument) was named 'Huijue' (Wisdom Awakening). Eulogy: Song of the Jewel Mirror Samadhi (a state of meditative concentration): 'Such is the Dharma (teachings), secretly transmitted by the Buddhas and Patriarchs. Now that you have obtained it, you should protect it well. Like snow in a silver bowl, a heron hidden in the bright moon. Similar things are not uniform; when mixed together, one can know their whereabouts. The meaning is not in words; the coming opportunity will also be met. A movement becomes a rut; a slight deviation causes concern and hesitation. Turning away and touching are both wrong, like a great fire. As long as there is form and ornamentation, it belongs to defilement. Midnight is precisely bright, dawn'

不露。為物作則。用拔諸苦。雖非有為。不是無語。如臨寶鏡形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通途。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異黧奴白牯。羿以巧力。射中百步。箭鋒相值。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君子順於父。不順非孝不奉非輔。潛行密用如愚如魯。但能相續名主中主。

玄中銘(並序)

竊以絕韻之音假玄唱以明宗。入理深談以無功而會旨。混然體用宛轉偏圓。亦猶投刃揮斤輪扁得手。虛玄不犯回互傍參。寄鳥道而寥空。以玄路而該括。然雖空體寂然不乖群動。于有句中無句妙在體前。以無語中有語回途復妙。是以用而不動寂而

【現代漢語翻譯】現代漢語譯本：不顯露（不露）。作為萬物的法則（為物作則）。用以解除眾生的痛苦（用拔諸苦）。雖然不是有為法（雖非有為），但也不是沒有言語（不是無語）。如同面對寶鏡，形和影相互映照（如臨寶鏡形影相睹）。你不是它（汝不是渠），但它正是你（渠正是汝）。如同世間的嬰兒（如世嬰兒），五種相貌都完備（五相完具）。沒有去來（不去不來），沒有生起和停止（不起不住）。婆婆和和，似有句又似無句（婆婆和和，有句無句）。最終無法執著于任何事物（終不得物），因為言語尚未真正表達（語未正故）。重卦的六爻，陰陽偏正相互交錯（重離六爻，偏正回互）。重疊而成三，變化窮盡而成五（疊而為三，變盡成五）。如同荎草的味道（如荎草味），如同金剛杵（如金剛杵）。正位中巧妙地輔助（正中妙挾），敲擊和歌唱同時進行（敲唱雙舉）。通達宗門，通達途徑（通宗通途），輔助和引導道路（挾帶挾路）。錯綜複雜則吉祥（錯然則吉），不可冒犯違逆（不可犯忤）。天真而玄妙（天真而妙），不屬於迷惑或覺悟（不屬迷悟）。因緣時節到來（因緣時節），寂靜中顯現昭著（寂然昭著）。細微到沒有間隙（細入無間），廣大到沒有方位所限（大絕方所）。毫釐的差錯（毫忽之差），不應合音律（不應律呂）。現在有頓悟和漸悟（今有頓漸），因此建立宗門和旨趣（緣立宗趣）。宗門和旨趣一旦區分開來（宗趣分矣），就成了規矩（即是規矩）。宗門通達，旨趣達到極致（宗通趣極），真常之性自然流露（真常流注）。外表寂靜而內心搖動（外寂中搖），如同繫住奔馬，馴服老鼠（系駒伏鼠）。先聖對此感到悲憫（先聖悲之），因此設立法門來度化眾生（為法檀度）。隨著眾生的顛倒妄想（隨其顛倒），把黑色的染成白色（以緇為素）。顛倒妄想消滅（顛倒想滅），肯定的心自然顯現（肯心自許）。想要符合古人的法則（要合古轍），請看前代的古人（請觀前古）。佛陀的道業即將成就（佛道垂成），用了十劫的時間來觀察菩提樹（十劫觀樹）。如同老虎的殘缺（如虎之缺），如同白額的馬（如馬之馵）。因為有下劣之心（以有下劣），所以寶貴的幾案才被視為珍品（寶幾珍御）。因為有驚異之心，所以才會有黑色的奴隸和白色的牛（以有驚異黧奴白牯）。后羿憑藉巧妙的射箭技術（羿以巧力），射中百步之外的目標（射中百步）。箭鋒相交的時候（箭鋒相值），巧妙的技術又有什麼用呢（巧力何預）。木偶在唱歌（木人方歌），石女在起舞（石女起舞）。如果不是情識到達（非情識到），怎麼能容許思慮呢（寧容思慮）。臣子侍奉君主，兒子順從父親（臣奉于君子順於父）。不順從就不是孝，不侍奉就不是輔佐（不順非孝不奉非輔）。潛藏行為，秘密運用，如同愚笨和魯莽（潛行密用如愚如魯）。只要能夠相續不斷（但能相續），就可稱為主人中的主人（名主中主）。

《玄中銘》（並序）

我認為，絕妙的音韻藉助玄妙的歌唱來闡明宗義（竊以絕韻之音假玄唱以明宗），深入的理論探討以無為的功用來領會宗旨（入理深談以無功而會旨）。渾然一體的體和用，宛轉變化的偏和圓（混然體用宛轉偏圓），就像輪扁用刀砍削，運用自如（亦猶投刃揮斤輪扁得手）。虛無玄妙而不觸犯，迴環交錯而相互參照（虛玄不犯回互傍參），寄託于鳥道而空曠，用玄妙的道路來概括（寄鳥道而寥空，以玄路而該括）。然而，即使空性本體寂然不動，也不會違背萬物的運動（然雖空體寂然不乖群動）。在有言語的句子中包含著無言語的妙處，妙就妙在本體之前（于有句中無句妙在體前）。用無言語中包含著有言語，迴轉道路又恢復玄妙（以無語中有語回途復妙）。因此，運用而不動搖，寂靜而

【English Translation】 English version: Not revealing (Bu Lu). Acting as the law for all things (Wei Wu Zuo Ze). Using it to relieve all beings from suffering (Yong Ba Zhu Ku). Although it is not conditioned dharma (Sui Fei You Wei), it is not without words (Bu Shi Wu Yu). Like facing a precious mirror, the form and shadow reflect each other (Ru Lin Bao Jing Xing Ying Xiang Du). You are not it (Ru Bu Shi Qu), but it is precisely you (Qu Zheng Shi Ru). Like an infant in the world (Ru Shi Ying Er), the five features are complete (Wu Xiang Wan Ju). There is no coming or going (Bu Qu Bu Lai), no arising or ceasing (Bu Qi Bu Zhu).婆婆和和 (Po Po He He), seemingly with words and seemingly without words (You Ju Wu Ju). Ultimately, one cannot be attached to anything (Zhong Bu De Wu), because the words have not truly expressed it (Yu Wei Zheng Gu). The six lines of the hexagram, the yin and yang, the partial and the correct, intertwine (Chong Li Liu Yao, Pian Zheng Hui Hu). Superimposed to become three, changing exhaustively to become five (Die Er Wei San, Bian Jin Cheng Wu). Like the taste of 荎草 (Chi Cao) grass (Ru Chi Cao Wei), like a Vajra-pestle (Ru Jin Gang Chu). Subtly assisting in the correct position (Zheng Zhong Miao Xie), striking and singing occur simultaneously (Qiao Chang Shuang Ju). Penetrating the sect, penetrating the path (Tong Zong Tong Tu), assisting and guiding the way (Xie Dai Xie Lu). Being intricate and complex is auspicious (Cuo Ran Ze Ji), one must not offend or disobey (Bu Ke Fan Wu). Being innocent and profound (Tian Zhen Er Miao), it does not belong to delusion or enlightenment (Bu Shu Mi Wu). When the conditions and time arrive (Yin Yuan Shi Jie), it manifests clearly in silence (Ji Ran Zhao Zhu). Being subtle to the point of having no gap (Xi Ru Wu Jian), being vast to the point of having no limits (Da Jue Fang Suo). A difference of a hair's breadth (Hao Hu Zhi Cha), does not correspond to the musical scale (Bu Ying Lv Lv). Now there are sudden and gradual enlightenments (Jin You Dun Jian), therefore establishing sects and aims (Yuan Li Zong Qu). Once the sects and aims are distinguished (Zong Qu Fen Yi), they become rules (Ji Shi Gui Ju). When the sect is penetrated and the aim is reached (Zong Tong Qu Ji), the true and constant nature naturally flows (Zhen Chang Liu Zhu). The exterior is silent while the interior is shaking (Wai Ji Zhong Yao), like tethering a runaway horse, subduing a rat (Xi Ju Fu Shu). The ancient sages felt compassion for this (Xian Sheng Bei Zhi), therefore establishing Dharma doors to liberate beings (Wei Fa Tan Du). Following the inverted delusions of beings (Sui Qi Dian Dao), turning the black into white (Yi Zi Wei Su). When inverted delusions are extinguished (Dian Dao Xiang Mie), the affirmative mind naturally appears (Ken Xin Zi Xu). Wanting to conform to the rules of the ancients (Yao He Gu Zhe), please look at the ancients of the past (Qing Guan Qian Gu). The Buddha's path is about to be accomplished (Fo Dao Chui Cheng), it took ten kalpas to observe the Bodhi tree (Shi Jie Guan Shu). Like the flaw of a tiger (Ru Hu Zhi Que), like the white-browed horse (Ru Ma Zhi Zhu). Because there is an inferior mind (Yi You Xia Lie), therefore precious tables are regarded as treasures (Bao Ji Zhen Yu). Because there is a surprising mind, therefore there are black slaves and white cows (Yi You Jing Yi Li Nu Bai Gu). Hou Yi (羿) relied on skillful archery (Yi Yi Qiao Li), hitting the target a hundred steps away (She Zhong Bai Bu). When the arrowheads meet (Jian Feng Xiang Zhi), what use is skillful technique (Qiao Li He Yu)? Wooden figures are singing (Mu Ren Fang Ge), stone women are dancing (Shi Nu Qi Wu). If it were not for emotional consciousness arriving (Fei Qing Shi Dao), how could thoughts be allowed (Ning Rong Si Lv)? The minister serves the ruler, the son obeys the father (Chen Feng Yu Jun Zi Shun Yu Fu). Not obeying is not filial piety, not serving is not assisting (Bu Shun Fei Xiao Bu Feng Fei Fu). Concealing actions, secretly using, like being foolish and reckless (Qian Xing Mi Yong Ru Yu Ru Lu). As long as one can continue uninterrupted (Dan Neng Xiang Xu), one can be called the master of masters (Ming Zhu Zhong Zhu).

《Xuan Zhong Ming》 (Inscription on the Mystery Within) (with Preface)

I believe that, the most wonderful sounds use mysterious singing to clarify the meaning of the sect (Qie Yi Jue Yun Zhi Yin Jia Xuan Chang Yi Ming Zong), deep theoretical discussions use non-active effort to understand the purpose (Ru Li Shen Tan Yi Wu Gong Er Hui Zhi). The wholeness of the substance and function, the subtle changes of the partial and the complete (Hun Ran Ti Yong Wan Zhuan Pian Yuan), are like the wheelwright using a knife to carve, operating freely (Yi You Tou Ren Hui Jin Lun Bian De Shou). The emptiness and mystery do not offend, the cycles intertwine and refer to each other (Xu Xuan Bu Fan Hui Hu Pang Can), entrusting to the bird's path and being vast, using the mysterious path to encompass (Ji Niao Dao Er Liao Kong, Yi Xuan Lu Er Gai Kuo). However, even if the empty nature is still and unmoving, it will not violate the movement of all things (Ran Sui Kong Ti Ji Ran Bu Guai Qun Dong). In the sentences with words, there is the wonder of no words, the wonder lies before the substance (Yu You Ju Zhong Wu Ju Miao Zai Ti Qian). Using no words to contain words, turning the road and restoring the mystery (Yi Wu Yu Zhong You Yu Hui Tu Fu Miao). Therefore, using without shaking, being silent and

不凝。清風偃草而不搖。皓月普天而非照。蒼梧不棲於丹鳳。澄潭豈墜于紅輪。獨而不孤無根永固。雙明齊韻事理俱融。是以高歌雪曲和者還稀。布鼓臨軒何人鳴擊。不達旨妙難措幽微。儻或用而無功寂而虛照。事理雙明體用無滯。玄中之旨其有斯焉。

大陽門下。日日三秋。明月堂前。時時九夏。森羅萬象。古佛家風。碧落青霄。道人活計。靈苗瑞草。野父愁蕓。露地白牛。牧人懶放。龍吟枯骨。異響難聞。木馬嘶時。何人道聽。夜明簾外。古鏡徒耀。空王殿中。千光那照。澄源湛水。尚棹孤舟。古佛道場。猶乘車子。無影樹下。永劫清涼。觸目荒林。論年放曠。舉足下足。鳥道無殊。坐臥經行。莫非玄路。向道莫去。歸來背父。夜半正明。天曉不露。先行不到。末後甚過。沒底船子。無漏堅固。碧潭水月。隱隱難沈。青山白雲。無根卻住。峰巒秀異鶴不停機。靈木迢然。鳳無依倚。徒敲布鼓。誰是知音。空擊成聲。何人撫掌。胡笳曲子。不墮五音。韻出青霄。任君吹唱。

新豐吟

古路坦然誰措足。無人解唱還鄉曲。清風月下守株人。涼兔漸遙春草綠。天香襲兮絕芬馥。月色凝兮非照燭。行玄猶是涉崎嶇。體妙因茲背延促。殊不然兮何展縮。縱得然兮混泥玉。獬豸同欄辨者嗤。薰蕕共處須分郁

【現代漢語翻譯】現代漢語譯本：不凝滯。清風吹拂草木，卻並不搖動它們。明亮的月光照耀整個天空，卻並非刻意照亮什麼。蒼梧山不是丹鳳棲息的地方。清澈的深潭怎會墜入紅色的太陽？獨立而不孤單，無根卻永遠穩固。雙重的光明和諧統一，事理融會貫通。因此，高唱《雪曲》的人很少，能與之應和的人更是稀少。將布包裹的鼓放在軒檻前，又有誰會去敲擊呢？不通達精妙的旨意，難以措辭幽深微妙的道理。如果運用它卻沒有功效，寂靜卻能虛空照亮一切，事理雙重明瞭，體用之間沒有阻礙。玄妙之中的旨意，大概就是這樣吧。

大陽門下，日日如同深秋。明月堂前，時時如同盛夏。森羅萬象，都是古佛的家風。碧藍的天空，是修行人的生活。靈妙的苗和吉祥的草，讓農夫發愁除草。露天的白牛，牧童懶於放牧。龍吟于枯骨之中，奇異的聲響難以聽到。木馬嘶鳴之時，有誰在道路上聽聞？夜明簾外，古老的鏡子徒勞地閃耀。空王殿中，千道光明又照向何處？澄澈的源頭和清澈的水，仍然要劃著孤單的小船。古佛的道場，仍然要乘坐車子。沒有影子的樹下，永遠清涼。觸目所及都是荒涼的樹林，任憑歲月流逝。舉足落足之間，與鳥道沒有什麼不同。坐臥行走，無不是玄妙的道路。想要悟道就不要去追逐，歸來之時就背離了父親。半夜正是光明之時，天亮了反而不顯露。先行一步也到不了，最後一步反而超越。沒有底的船，堅固而沒有漏洞。碧綠深潭中的水月，隱隱約約難以沉沒。青山白雲，沒有根卻能停留。秀麗的山峰，仙鶴不再停留。靈木高聳，鳳凰沒有可以依靠的地方。徒勞地敲擊布鼓，誰是知音？空洞地敲擊成聲，有誰會拍手稱讚？胡笳的曲子，不落入五音之中，韻律出自青霄，任憑你吹奏歌唱。

新豐吟

平坦的古道，有誰能措足？沒有人能唱出還鄉的曲調。清風明月下，是守株待兔的人。涼兔漸漸遠離，春草也漸漸變綠。天香襲來，無比芬芳。月色凝聚，並非照亮什麼。即使修行玄妙之道，仍然像是跋涉崎嶇的山路。體會精妙的道理，反而會因為追求而受到束縛。如果不是這樣，又何必伸展收縮？縱然是這樣，也像是把泥土和玉石混在一起。獬豸和普通的羊放在一起，懂辨別的人會嘲笑。香草和臭草放在一起，必須要把它們區分開。

【English Translation】 English version: Not congealing. The gentle breeze sways the grass without shaking it. The bright moon shines over the sky without deliberately illuminating anything. Mount Cangwu is not the place where the Vermilion Phoenix dwells. How could a clear, deep pool fall into the red sun? Being alone without being lonely, rootless yet eternally firm. Dual brightness harmonizes, and both principle and phenomena are integrated. Therefore, few sing the 'Snow Song,' and even fewer harmonize with it. Placing a drum covered in cloth before the veranda, who would strike it? Without understanding the profound meaning, it's difficult to express the subtle and mysterious principles. If using it yields no result, being silent yet illuminating everything, with both principle and phenomena clear, and no obstruction between essence and function, the meaning within the profound is perhaps like this.

Beneath the gate of Dayang, every day is like deep autumn. Before the Hall of the Bright Moon, every moment is like high summer. The myriad phenomena are all the style of the ancient Buddhas. The azure sky is the livelihood of the Taoists. Auspicious seedlings and auspicious grasses cause the wild father to worry about weeding. The white cow in the open field is lazily left untended by the herdsman. The dragon's roar from withered bones is a strange sound difficult to hear. When the wooden horse neighs, who hears it on the road? Outside the night-bright curtain, the ancient mirror shines in vain. In the Empty King's Hall, where does the thousandfold light shine? The clear source and limpid water still require rowing a solitary boat. The ancient Buddha's sacred ground still requires riding in a cart. Beneath the shadowless tree, there is eternal coolness. All that meets the eye is a desolate forest, letting the years pass freely. Lifting and placing the feet is no different from a bird's path. Sitting, lying, walking, and moving are all nothing but the mysterious path. If you seek the Way, do not pursue it; when you return, turn your back on your father. Midnight is the time of true brightness; at dawn, it is not revealed. Going ahead does not reach it; coming last surpasses it greatly. The bottomless boat is leak-proof and firm. The moon in the green pool is faintly visible and difficult to sink. Green mountains and white clouds, though rootless, still abide. The peaks are beautiful and extraordinary, and the crane does not stop its loom. The spiritual tree stands tall, and the phoenix has nothing to rely on. Vainly beating the cloth drum, who is the kindred spirit? Empty striking creates sound; who will applaud? The Hu Jia melody does not fall into the five tones; its rhythm comes from the azure sky; let anyone play and sing it.

Xin Feng Ballad

On the flat ancient road, who can set foot? No one can sing the song of returning home. In the clear breeze and moonlight, there are people waiting for rabbits by the stump. The cool rabbit gradually moves away, and the spring grass gradually turns green. The heavenly fragrance wafts, incomparably fragrant. The moonlight condenses, not illuminating anything. Even practicing the mysterious Way is still like traversing a rugged mountain road. Understanding the subtle principles, one is instead bound by the pursuit. If it is not like this, why expand and contract? Even if it is like this, it is like mixing mud and jade together. Putting the Xiezhi (mythical beast that can distinguish right from wrong) with ordinary sheep, those who can distinguish will laugh. Putting fragrant herbs and foul herbs together, one must separate them.

。長天月兮遍豁谷。不斷風兮偃松竹。我今到此得從容。吾師叱我相隨逐。新豐路兮峻仍皾。新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫忽速。絕荊榛兮罷釿斸。飲馨香兮味清肅。負重登臨脫屣回。看他早是空擔鞠。來駕肩兮履芳躅。至澄心兮去凝自。亭堂雖有到人稀。林泉不長尋常木。道不鐫雕非曲𩔂。郢人進步何瞻矚。工夫不到不方圓。言語不通非眷屬。事不然兮詎冥旭。我不然兮何斷續。慇勤為報道中人。若戀玄關即拘束。

綱要頌(三首)

敲唱俱行

金針雙鎖備　　葉路隱全該　寶印當空妙　　重重錦縫開

金鎖玄路

互動明中暗　　功齊轉覺難　力窮忘進退　　金鎖網鞔鞔

不墮凡聖

事理俱不涉　　回照絕幽微　背風無巧拙　　電火爍難追

五位顯訣並逐位頌(並攝曹山揀注故今不載於此)

功勛五位頌(本則既已出上)

聖主由來法帝堯　　御人以禮曲龍腰　有時鬧市頭邊過　　到處文明賀聖朝(向) 　凈洗濃莊為阿誰　　子規聲里勸人歸　百花落盡啼無盡　　更向亂峰深處啼(奉) 　枯木花開劫外春　　倒騎玉象趁麒麟　而今高隱千峰外　　月皎風清好日辰(功) 　眾生諸佛不相侵　　山自高兮水自深　萬別千差

【現代漢語翻譯】現代漢語譯本：

明月照耀，光輝遍佈山谷，沒有止息的風，吹拂著偃伏的松竹。我今天來到這裡，感到從容自在，我的老師卻催促我緊隨其後。新豐的路啊，既險峻又幹燥，新豐的洞穴啊，清澈而滋潤。攀登的人啊，堅定不動搖，遊覽的人啊，不要輕忽快速。砍斷荊棘，停止開路，飲用芬芳的泉水，品味清凈肅穆。揹負重物登山，像脫掉鞋子一樣輕鬆返回，看那別人早就是空空地挑著擔子。來吧，肩並肩地走在芬芳的道路上，達到澄澈的心境，去除凝滯的自我。亭臺樓閣雖然有，但來的人稀少，林間的泉水，不生長尋常的樹木。道不需雕琢，並非彎曲的小路。郢地的人進步，還瞻望什麼呢？功夫不到家，就不會方正圓滿，言語不通達，就不是同道眷屬。事情不是這樣啊，怎麼能明白旭日東昇的道理？我不是這樣啊，為何會有斷斷續續的念頭？慇勤地為修行中的人報道，如果留戀玄關，就會被束縛。

綱要頌(三首)

敲唱俱行

金針雙鎖備，葉路隱全該。寶印當空妙，重重錦縫開。

金鎖玄路

互動明中暗，功齊轉覺難。力窮忘進退，金鎖網鞔鞔。

不墮凡聖

事理俱不涉，回照絕幽微。背風無巧拙，電火爍難追。

五位顯訣並逐位頌(並攝曹山(Caoshan)揀注故今不載於此)

功勛五位頌(本則既已出上)

聖主由來法帝堯(Yao)，御人以禮曲龍腰。有時鬧市頭邊過，到處文明賀聖朝(向)。凈洗濃莊為阿誰，子規聲里勸人歸。百花落盡啼無盡，更向亂峰深處啼(奉)。枯木花開劫外春，倒騎玉象趁麒麟(Qilin)。而今高隱千峰外，月皎風清好日辰(功)。眾生諸佛不相侵，山自高兮水自深。萬別千差

【English Translation】 English version:

The bright moon shines, its light spreading across the valley, the unceasing wind blows, swaying the leaning pines and bamboos. I have come here today, feeling at ease and free, yet my teacher urges me to follow closely behind. The road to Xinfeng (Xinfeng) is steep and dry, the caves of Xinfeng (Xinfeng) are clear and moist. Those who climb, remain steadfast and unmoving, those who wander, should not be careless and hasty. Cut through the thorns, cease the clearing of paths, drink the fragrant spring water, savor the pure and solemn taste. Carrying heavy loads uphill, returning as easily as taking off shoes, see how others are already carrying empty burdens. Come, walk shoulder to shoulder on the fragrant path, reach a clear and tranquil state of mind, and remove the stagnant self. Though pavilions and halls exist, few people come, the springs in the forest do not grow ordinary trees. The Dao (道) needs no carving, it is not a crooked path. The people of Ying (郢) make progress, what else do they look forward to? If one's effort is insufficient, one will not achieve perfection, if one's words are not understood, one is not a kindred spirit. If things were not so, how could one understand the rising sun? If I were not so, why would there be intermittent thoughts? Earnestly report to those in practice, if you cling to the mysterious gate, you will be constrained.

Ode to the Essentials (Three Verses)

Striking and Singing Together

The golden needle double-locks are prepared, the hidden path is completely encompassed. The precious seal is wonderfully in the sky, layers upon layers of brocade seams open.

The Golden Lock Mysterious Path

Interacting light within darkness, when merits are equal, transformation feels difficult. When strength is exhausted, forgetting advance and retreat, the golden lock net is tightly bound.

Not Falling into the Mundane or the Sacred

Neither affairs nor principles are involved, reflecting back, utterly subtle and profound. Against the wind, there is neither skill nor clumsiness, the flashing of lightning is difficult to pursue.

The Five Ranks Manifested with Instructions and Odes for Each Rank (Collected and Annotated by Caoshan (Caoshan), therefore not included here)

Ode to the Five Ranks of Merit (The original text has already been presented above)

The holy ruler has always followed the law of Emperor Yao (Yao), governing people with propriety, bending the dragon waist. Sometimes passing through the bustling marketplace, everywhere civilization celebrates the holy dynasty (Towards). Who is it that washes away the heavy makeup, in the cuckoo's voice, urging people to return? When all the flowers have fallen, it cries endlessly, further crying in the depths of the chaotic peaks (Devoted). The withered tree blooms in the spring beyond kalpas, riding the jade elephant backwards, chasing the Qilin (Qilin). Now living in seclusion beyond a thousand peaks, the moon is bright, the wind is clear, a good day and time (Merit). Sentient beings and Buddhas do not encroach upon each other, the mountains are high and the waters are deep. Ten thousand differences and a thousand variations

明底事　　鷓鴣啼處百花新(共功) 　頭角才生已不堪　　擬心求佛好羞慚　迢迢空劫無人識　　肯向南詢五十三(功功)

真贊

□□□□□　　□□□□□ 　徒觀紙與墨　　不是山中人

自誡

不求名利不求榮　　只么隨緣度此生　三寸氣消誰是主　　百年身後謾虛名　衣裳破後重重補　　糧食無時旋旋營　一個幻軀能幾日　　為他間事長無明

規誡

夫沙門釋子。高上為宗。既絕攀緣。宜從淡薄。割父母之恩愛。舍君臣之禮儀。剃髮染衣。持巾捧缽。履出塵之徑路。登入聖之階梯。潔白如霜。清凈若雪。龍神欽敬。鬼魅歸降。專心用意。報佛深恩。父母生身方沾利益。豈許結托門徒。追隨朋友。事持筆硯。馳騁文章。區區名利。役役趨塵。不思戒律。破卻威儀。取一生之容易。為萬劫之艱辛。若學如斯。徒稱釋子。

辭北堂書

伏聞諸佛出世。皆從父母而受身。萬匯興生。盡假天地而覆載。故非父母而不生。無天地而不長。盡沾養育之恩。俱受覆載之德。嗟夫一切含識。萬象形儀。皆屬無常。未離生滅。雖則乳哺情至養育恩深。若把世賂供資。終難報答。作血食侍養。安得久長。故孝經云。雖日用三牲之養。猶不孝也。相牽沉沒。永入輪迴。欲報罔

【現代漢語翻譯】現代漢語譯本明底事？鷓鴣啼鳴之處，百花盛開，煥然一新（共同的功用）。剛剛萌生頭角就已經不堪重負，如果還妄想通過思慮來求佛，實在令人羞愧。漫長空曠的劫數中無人能夠認識真理，誰肯向南參訪五十三位善知識（共同的功用）？

真贊（此處內容缺失）只是徒勞地觀看紙張和墨跡，（這樣的人）不是山中真修之人。

自誡不追求名利，也不追求榮華，只是隨順因緣度過此生。一旦三寸氣息消散，誰才是自己的主人？百年之後，留下的不過是虛名。衣裳破了就一遍又一遍地縫補，糧食沒有了就一點一點地籌備。這一個虛幻的身體能存在多久？卻爲了身外之事長久地處於無明之中。

規誡作為沙門釋子（佛教出家弟子），應以追求高尚的佛法為宗旨。既然已經斷絕了攀緣之心，就應該安於清淡的生活。割捨對父母的恩愛，捨棄對君王的禮儀。剃除頭髮，穿上僧衣，手持水瓶和缽盂。行走在超脫塵世的道路上，登上進入聖境的階梯。品行潔白如霜，心地清凈如雪。龍天護法都欽佩敬重，鬼神邪魔也歸順降伏。專心致志，報答佛陀的深恩。父母生養之恩才能因此沾光受益。怎麼可以結交門徒，追隨朋友，從事書寫文章的事情呢？爲了區區的名利，忙忙碌碌地追逐塵世。不思念戒律，破壞了威儀。貪圖一生的安逸，卻換來萬劫的艱辛。如果學佛像這樣，只是徒有釋子（佛教出家弟子）的虛名。

辭北堂書我聽說諸佛出世，都是從父母那裡獲得身體；萬物興盛生長，都依靠天地的覆蓋承載。所以沒有父母就無法出生，沒有天地就無法成長。都沾染了養育的恩情，都接受了覆蓋承載的恩德。唉！一切有情眾生，萬物的形態和儀容，都屬於無常，沒有脫離生滅。即使父母的乳哺之情深厚，養育之恩深重，如果用世俗的財物來供養，終究難以報答。用血食來侍奉贍養，又怎麼能夠長久呢？所以《孝經》上說：『即使每天用三牲來供養父母，仍然是不孝順的。』（因為）這樣只會互相牽連，一同沉沒于輪迴之中。想要報答（父母的恩情），是無

【English Translation】 English version What is the underlying matter? Where the partridge sings, a hundred flowers bloom anew (common function). Before the horns have fully grown, it's already unbearable. To try to seek Buddhahood through conceptual thought is truly shameful. In the vast, empty eons, no one recognizes the truth. Who would willingly inquire in the south from the fifty-three virtuous advisors (common function)?

True Praise (Content missing) Merely observing paper and ink, (such a person) is not a true practitioner of the mountains.

Self-Admonishment Not seeking fame or profit, nor seeking glory, simply following conditions to pass this life. Once the three inches of breath expire, who will be the master? After a hundred years, only empty names remain. Clothes are mended again and again after they are torn, and food is gradually obtained when there is none. How many days can this illusory body last? Yet, for external matters, one remains in ignorance for a long time.

Precepts and Admonitions As a 'Shramana Shisya' (Buddhist disciple), one should uphold the pursuit of higher Dharma as the principle. Having severed clinging, one should be content with a simple life. Relinquishing the love of parents and abandoning the etiquette of rulers and subjects. Shaving the head, donning monastic robes, carrying a water bottle and alms bowl. Walking on the path of transcending the world, ascending the steps to enter the realm of the sacred. Conduct as pure as frost, mind as clear as snow. Dragons and deities revere and respect, ghosts and demons submit and surrender. Focus the mind and intention, repaying the Buddha's profound kindness. Parents who gave birth will then receive benefits. How can one allow forming cliques of disciples, following friends, engaging in writing and literary pursuits? For the sake of petty fame and profit, busily chasing after the dust of the world. Not contemplating the precepts, breaking the dignity and demeanor. Seeking ease in this one life, but exchanging it for the hardship of countless eons. If learning Buddhism is like this, one merely bears the empty name of a 'Shisya' (Buddhist disciple).

Letter of Farewell to the North Hall I have heard that all Buddhas appear in the world, receiving their bodies from their parents; all things flourish and grow, relying on the covering and support of heaven and earth. Therefore, without parents, one cannot be born, and without heaven and earth, one cannot grow. All receive the grace of nurturing, and all receive the virtue of covering and supporting. Alas! All sentient beings, the forms and appearances of all things, are impermanent, not free from birth and death. Even if the affection of parents' breastfeeding is deep and the grace of nurturing is profound, if one uses worldly wealth to provide for them, it is ultimately difficult to repay. To serve and support them with blood sacrifices, how can it last long? Therefore, the 'Classic of Filial Piety' says: 'Even if one uses three sacrificial animals to nourish parents every day, it is still not filial.' (Because) this will only entangle each other, sinking together in the cycle of reincarnation. Wanting to repay (the kindness of parents) is impo

極深恩。莫若出家功德。載生死之愛河。越煩惱之苦海。報千生之父母。答萬劫之慈親。三有四恩。無不報矣。故經云。一子出家。九族生天。良價舍今世之身命。誓不還家。將永劫之根塵。頓明般若。伏惟父母心開喜舍。意莫攀緣。學凈飯之國王。效摩耶之聖后。他時異日。佛會相逢。此日今時。且相離別。良非遽違甘旨。蓋時不待人。故云。此身不向今生度。更向何時度此身。伏冀尊懷莫相寄憶。

頌(二首)

未了心源度數春　　翻嗟浮世謾逡巡　幾人得道空門裡　　獨我淹留在世塵　謹具尺書辭眷愛　　愿明大法報慈親　不須灑淚頻相憶　　譬似當初無我身　巖下白雲常作伴　　峰前碧障以為鄰　免干世上名與利　　永別人間愛與憎　祖意直教言下曉　　玄微鬚透句中真　合門親戚要相見　　直待當來證果因

后寄北堂書

良價自離甘旨。杖錫南遊。星霜已換於十秋。岐路俄經于萬里。伏惟娘子收心慕道。攝意歸空。休懷離別之情。莫作倚門之望。家中家事。但且隨時。轉有轉多。日增煩惱。阿兄勤行孝順。需求水裡之魚。小弟竭力奉承。亦泣霜中之筍。夫人居世上。修己行孝。以合天心。僧有空門。慕道參禪。而報慈德。今則千山萬水。杳隔二途。一紙八行。聊伸寸

【現代漢語翻譯】現代漢語譯本最深的恩情，莫過於出家所帶來的功德。它可以承載生死輪迴的愛河，超越煩惱的苦海，報答千生千世的父母，報答萬劫不復的慈愛親人。三有（欲有、色有、無色有）四恩（父母恩、眾生恩、國王恩、三寶恩），沒有不報答的。所以經書上說：『一個兒子出家，九族的祖先都能昇天。』良價（Liangjia，人名，即本文作者）捨棄今世的生命，發誓不再還家，將永劫以來的根塵（六根接觸六塵所產生的認識），頓時開悟般若（Prajna，智慧）。希望父母能夠心懷喜悅和捨棄，心意不要再攀緣執著。學習凈飯（Jingfan，人名，釋迦牟尼佛的父親）國王，傚法摩耶（Moye，人名，釋迦牟尼佛的母親）聖后。將來某一天，在佛的集會上相逢。今日此時，暫且相互離別。我並非突然違背父母的養育之恩，而是時不我待。所以說：『此身不向今生度，更向何時度此身？』希望您不要總是思念我。

頌（兩首）

未能明瞭心源，虛度了多少個春天，反而嘆息這浮世的虛度光陰。有幾個人能在空門裡得道，只有我還在世俗的塵埃中淹留。我恭敬地寫下這封信，辭別親人的愛，希望能夠明瞭大法來報答父母的慈愛。不必灑淚頻繁地思念我，就好像當初沒有我這個人一樣。巖石下的白雲常常與我為伴，山峰前的碧綠屏障作為我的鄰居。免去世上的名利紛擾，永遠告別人間的愛恨情仇。祖師的意旨要直接在言語下領悟，玄妙的真理必須透過字句來參透。全家的親戚如果想要相見，就等到將來我證得佛果的那一天。

后寄北堂書

良價（Liangjia）自從離開父母的養育，拄著錫杖向南方遊歷，時間已經過去了十年。在岔路上已經經過了萬里之遙。希望母親能夠收心向道，收攝心意歸於空寂。停止懷念離別之情，不要再做倚門盼望的事情。家中的家事，只要順其自然就好。事情越多，煩惱也越多。哥哥要勤勞地行孝道，需要去尋找水裡的魚。弟弟要竭盡全力地奉養，也像孟宗哭竹一樣。婦人生活在世上，修身養性，行孝道，以符合天意。僧人在空門中，慕道參禪，來報答父母的慈愛。如今千山萬水，遙遠地隔開了我們。一紙書信，略微表達我的寸心。

【English Translation】 English version The deepest kindness is no greater than the merit of leaving home. It can carry the love river of birth and death, transcend the bitter sea of煩惱(Kleshas, afflictions), repay the parents of thousands of lives, and repay the loving relatives of 萬劫(kalpas, eons). The three realms (欲有(Kamadhatu, realm of desire), 色有(Rupadhatu, realm of form), 無色有(Arupadhatu, realm of formlessness)) and four kinds of kindness (parents, sentient beings, the king, and the Three Jewels) are all repaid. Therefore, the scriptures say: 'If one son leaves home, nine generations of ancestors will ascend to heaven.' Liangjia (Liangjia, personal name, the author of this text) abandons his life in this world and vows never to return home, instantly enlightening般若(Prajna, wisdom) from the root dust (the perceptions arising from the contact of the six senses with the six objects) of endless kalpas. I hope that parents can have joy and舍(upekṣā, equanimity) in their hearts, and that their minds will no longer cling. Learn from King 凈飯(Jingfan, personal name, father of Shakyamuni Buddha) and emulate the Holy Queen 摩耶(Moye, personal name, mother of Shakyamuni Buddha). Someday in the future, we will meet at the Buddha's assembly. Today, at this moment, we will temporarily part ways. It is not that I suddenly disobey the kindness of my parents' upbringing, but that time waits for no one. Therefore, it is said: 'If this body is not liberated in this life, when will it be liberated?' I hope you will not always miss me.

Verses (two poems)

Having not yet understood the source of the mind, I have wasted many springs, instead lamenting the futility of this floating world. How many people can attain the Dao in the empty gate, only I am still lingering in the dust of the world. I respectfully write this letter, bidding farewell to the love of my relatives, hoping to understand the great Dharma to repay the kindness of my parents. There is no need to shed tears and frequently miss me, as if there was no me in the beginning. The white clouds under the rocks often accompany me, and the green barrier in front of the peaks is my neighbor. Avoiding the fame and fortune of the world, forever bidding farewell to the love and hatred of the human world. The meaning of the patriarch must be understood directly under the words, and the subtle truth must be penetrated through the sentences. If all the relatives in the family want to see me, wait until the day when I attain Buddhahood.

Letter to Northern Hall

Since Liangjia (Liangjia) left the nurturing of his parents, he has traveled south with a staff, and ten years have passed. He has traveled tens of thousands of miles on the crossroads. I hope that my mother can collect her mind and turn to the Dao, gather her thoughts and return to emptiness. Stop cherishing the feelings of separation, and no longer wait by the door. The affairs of the family, just let them be as they are. The more things there are, the more煩惱(kleshas, afflictions) there will be. Elder brother should diligently practice filial piety, and needs to seek fish in the water. Younger brother should do his best to serve, also like Meng Zong weeping for bamboo shoots in the frost. A woman living in the world should cultivate herself, practice filial piety, and conform to the will of heaven. A monk in the empty gate should admire the Dao and practice Chan (Zen) to repay the kindness of his parents. Now, thousands of mountains and rivers have separated us far away. A letter of eight lines, slightly expresses my heart.

意。

頌

不求名利不求儒　　愿樂空門舍俗徒　煩惱盡時愁火滅　　恩情斷處愛河枯　六根戒定香風引　　一念無生慧力扶　為報北堂休悵望　　譬如死了譬如無

附娘回書

吾與汝夙有因緣。始結母子恩愛情分。自從懷孕禱神佛。愿生男兒。胞胎月滿。性命絲懸。得遂願心。如珠寶惜。糞穢不嫌于臭惡。乳哺不倦于辛勤。稍自成人。遂令習學。或暫逾時不歸。便作倚門之望。來書堅要出家。父亡母老。兄薄弟寒。吾何依賴。子有拋娘之意娘無舍子之心。一自汝住他方。日夜常灑悲淚。苦哉苦哉。今既誓不還鄉。即得從汝志。不敢望汝如王祥臥冰。丁蘭刻木。但如目蓮尊者度我。下脫沉淪。上登佛果。如其不然。幽譴有在。切宜體悉。

師昔在泐潭。尋繹大藏。纂出大乘經要一卷。並激勵道俗偈頌誡等。流佈諸方。

筠州洞山悟本禪師語錄(終)

洞山悟本禪師語錄之餘

(屬者予游于山陰。得書讀之。皆祖語也。間有予未嘗采者。雖片玉出昆岡。故附后)。

日本沙門宜默玄契校勘

師問云巖。擬寫和尚真得也無。巖云。幾得成。師曰。尋常寫真得七八。巖云。猶是失在。師曰。不失時如何。巖云。直得十成。師曰。古人道直得十成不似時如

【現代漢語翻譯】現代漢語譯本頌不求名利不求儒，愿樂空門舍俗徒。煩惱盡時愁火滅，恩情斷處愛河枯。六根戒定香風引，一念無生慧力扶。為報北堂休悵望，譬如死了譬如無。

附娘回書

吾與汝夙有因緣。始結母子恩愛情分。自從懷孕禱神佛。愿生男兒。胞胎月滿。性命絲懸。得遂願心。如珠寶惜。糞穢不嫌于臭惡。乳哺不倦于辛勤。稍自成人。遂令習學。或暫逾時不歸。便作倚門之望。來書堅要出家。父亡母老。兄薄弟寒。吾何依賴。子有拋娘之意娘無舍子之心。一自汝住他方。日夜常灑悲淚。苦哉苦哉。今既誓不還鄉。即得從汝志。不敢望汝如王祥臥冰。丁蘭刻木。但如目蓮(Maudgalyāyana)尊者度我。下脫沉淪。上登佛果。如其不然。幽譴有在。切宜體悉。

師昔在泐潭。尋繹大藏。纂出大乘經要一卷。並激勵道俗偈頌誡等。流佈諸方。

筠州洞山悟本禪師語錄(終)

洞山悟本禪師語錄之餘

(屬者予游于山陰。得書讀之。皆祖語也。間有予未嘗采者。雖片玉出昆岡。故附后)。

日本沙門宜默玄契校勘

師問云巖。擬寫和尚真得也無。巖云。幾得成。師曰。尋常**得七八。巖云。猶是失在。師曰。不失時如何。巖云。直得十成。師曰。古人道直得十成不似時如

【English Translation】 English version Verse Not seeking fame or profit, nor Confucianism, I gladly enter the empty gate, abandoning worldly followers. When煩惱(kleśa, afflictions) are exhausted, the fire of sorrow is extinguished; when kindness and affection are severed, the river of love dries up. The six faculties are guided by the fragrant wind of戒(śīla, precepts) and定(samādhi, concentration); one thought of no-birth is supported by the power of慧(prajñā, wisdom). To repay my mother in the north, let her cease her sorrowful gazing; it is as if I am dead, as if I am no more.

Attached, Mother's Reply

I have a past connection with you. From the beginning, we formed the loving bond of mother and child. Since becoming pregnant, I prayed to the gods and Buddhas, wishing for a son. When the womb was full and life hung by a thread, my wish was fulfilled. I cherished you like a jewel. I did not dislike the foulness of your excrement, nor did I tire of the hardship of nursing you. As you gradually grew up, I had you study and learn. If you were even temporarily late in returning home, I would lean on the door and wait. In your letter, you firmly insist on leaving home [to become a monk]. Your father is dead, your mother is old, your brothers are weak and your younger brothers are cold. On whom can I rely? You have the intention of abandoning your mother, but your mother has no intention of abandoning her son. Since you went to live elsewhere, I have constantly shed tears of sorrow day and night. How bitter, how bitter! Now that you have vowed not to return home, I will grant your wish. I do not dare to hope that you will be like Wang Xiang, who lay on the ice to obtain fish for his stepmother, or Ding Lan, who carved a wooden statue of his mother. But may you be like the Venerable Maudgalyāyana, who delivered me, freeing me from sinking into suffering and enabling me to ascend to Buddhahood. If not, there will be hidden reproaches. You should thoroughly understand this.

In the past, the Master was at 泐潭(Lè tán). He studied the Great Treasury [of scriptures], compiled a volume of essential Mahayana scriptures, and composed verses and admonitions to encourage both monks and laypeople, which were circulated in various places.

Recorded Sayings of Chan Master Wuben of 筠州洞山(Yúnzhōu Dòngshān) (End)

Supplement to the Recorded Sayings of Chan Master Wuben of 洞山(Dòngshān)

(Your subordinate traveled to 山陰(Shānyīn) and obtained this book to read. All of it is ancestral sayings. Occasionally, there are things that I have not previously collected. Although a small piece of jade comes from 昆岡(Kūngāng), I have therefore attached it at the end).

Edited and proofread by the Japanese Śrāmaṇa 宜默玄契(Gimoku Genkei)

The Master asked Yunyan, 'If you were to paint a true likeness of the abbot, would you succeed?' Yunyan said, 'How much would be achieved?' The Master said, 'Ordinarily, ** seven or eight tenths would be achieved.' Yunyan said, 'That is still a loss.' The Master said, 'If there is no loss, what would it be like?' Yunyan said, 'It would be directly ten tenths.' The Master said, 'The ancients said that directly achieving ten tenths is not like the present.'

何。巖云。他無成數。

云巖共師鋤姜地次。巖就先德事。師問。此人什麼處去也。巖良久云。作么作么。師曰。太遲生也。師問云巖。未有陰界時。還道得否。巖云。爾今還有否。

雪峰般柴次。乃于師面前拋下一束。師曰。重多少。峰云。盡大地人提不起。師曰。爭得到這裡。峰無語。

壽山解禪師行腳時。造師法席。師問曰。阇黎生緣何處。雲和尚若實問。某甲即是閩中人。師曰。爾父名什麼。云今日蒙和尚致此一問。直得忘前失后。

師勘僧曰。心法雙忘性即真。第幾座。僧云。第二座。師曰。因什麼不與他第一座。無對。有一人代云。非心非法。師曰。心法雙忘。即是非法。何更如是道。無對。師自代曰。真不得座。

云眾曰。知有底人解入地獄。不知有底人門外走過。師問新羅僧。未過海時在什麼處。無對。自代曰。只今過海。也在什麼處。

師曰。今時學者欲得學。直須體取佛向上人始得。如今學者只知有十方諸佛。且不知有十方諸佛出身處。空知有佛不得成佛。

師問僧。三人同行。一人解語。一人不解語。那個一人是什麼。對云。此豈不是辨得主客也。師曰是也。云如何是客。師曰。語與不語俱是客。又曰。如人解弄珠。不觸手不落地。即今往來底喚

【現代漢語翻譯】現代漢語譯本：問：什麼是『巖云，他無成數』？

云巖和師父一起在姜地裡鋤地。云巖就著先前聖賢的事蹟請教。師父問：『這個人到哪裡去了？』云巖沉默良久，說：『作么作么（做什麼做什麼）？』師父說：『太遲鈍了。』師父問云巖：『還沒有陰界的時候，還說得出（是什麼）嗎？』云巖說：『你現在還有（陰界）嗎？』

雪峰搬柴的時候，在師父面前扔下一捆柴。師父說：『有多重？』雪峰說：『整個大地的人都提不起來。』師父說：『怎麼到這裡來了？』雪峰無言以對。

壽山解禪師行腳的時候，來到師父的道場。師父問：『阇黎（年輕的出家人）是哪裡人？』（解禪師）說：『和尚如果真的問，我就是閩中人。』師父說：『你父親叫什麼名字？』（解禪師）說：『今天蒙和尚您這一問，我簡直忘前失后了。』

師父考問僧人說：『心法雙忘，性即真，（你是）第幾座？』僧人說：『第二座。』師父說：『為什麼不給他第一座？』無人回答。有一個人代為回答說：『非心非法。』師父說：『心法雙忘，即是非法，何必還要這樣說？』無人回答。師父自己代為回答說：『真不得座。』

師父對大眾說：『知有底人（知道真理的人）能進入地獄，不知有底人（不知道真理的人）在門外走過。』師父問新羅僧人：『沒過海的時候在哪裡？』無人回答。自己代為回答說：『如今過了海，又在哪裡？』

師父說：『現在的學人想要學習，必須傚法佛向上人（超越佛的人）才行。如今的學人只知道有十方諸佛，卻不知道十方諸佛的出身處。只知道有佛，卻不能成佛。』

師父問僧人：『三人同行，一人解語，一人不解語，那一個人是什麼？』（僧人）回答說：『這豈不是辨別主客嗎？』師父說：『是啊。』（僧人）說：『如何是客？』師父說：『語與不語都是客。』又說：『如同人會玩珠子，不觸手也不落地，現在往來的是什麼？』

【English Translation】 English version: Question: What is 『Yan Yun, he has no fixed number』?

Yun Yan and the master were hoeing the ginger field together. Yun Yan inquired about the deeds of previous sages. The master asked: 『Where has this person gone?』 Yun Yan remained silent for a long time, and said: 『What to do? What to do?』 The master said: 『Too slow.』 The master asked Yun Yan: 『Before there was a realm of Yin, could you still speak of it?』 Yun Yan said: 『Do you still have it now?』

When Xue Feng was carrying firewood, he threw a bundle of firewood in front of the master. The master said: 『How heavy is it?』 Xue Feng said: 『The people of the entire earth cannot lift it.』 The master said: 『How did it get here?』 Xue Feng was speechless.

When Zen Master Shoushan Jie was traveling, he came to the master's monastery. The master asked: 『Where is the Venerable (young monk) from?』 (Zen Master Jie) said: 『If the master really asks, I am from Minzhong.』 The master said: 『What is your father's name?』 (Zen Master Jie) said: 『Today, I am honored by the master's question, and I have completely forgotten the past and the future.』

The master tested the monks, saying: 『When both mind and Dharma are forgotten, the nature is true, (you are) the second seat?』 The monk said: 『The second seat.』 The master said: 『Why not give him the first seat?』 No one answered. Someone answered on his behalf, saying: 『Neither mind nor Dharma.』 The master said: 『When both mind and Dharma are forgotten, it is neither Dharma, why say it like this?』 No one answered. The master answered on his own behalf, saying: 『Truly, there is no seat.』

The master said to the assembly: 『Those who know the truth can enter hell, and those who do not know the truth pass by the door.』 The master asked a Silla monk: 『Where were you before crossing the sea?』 No one answered. He answered on his own behalf, saying: 『Now that you have crossed the sea, where are you?』

The master said: 『Scholars of today who want to learn must emulate those who have surpassed the Buddha. Scholars of today only know that there are Buddhas in the ten directions, but they do not know where the Buddhas in the ten directions came from. They only know that there is Buddha, but they cannot become Buddha.』

The master asked a monk: 『Three people are walking together, one speaks, one does not speak, what is that one?』 (The monk) replied: 『Isn't this distinguishing between host and guest?』 The master said: 『Yes.』 (The monk) said: 『What is the guest?』 The master said: 『Speaking and not speaking are both guests.』 He also said: 『It is like a person who knows how to play with a pearl, without touching it with his hand or letting it fall to the ground, what is it that is coming and going now?』

作什麼即得。無對。師自代曰。不得不得。

師看上座來禮拜師曰。來作什麼。云不為和尚來。師曰。若禮尊者某甲則偏坐。

慎微長老手把拄杖。一僧指云。這個拄杖出何處。微云。雪地出。師不肯。自代曰。如今出也有人辨得么。

黃檗從鹽官領三百眾到南泉。每為三百人說法次。南泉便到說法處云。藉此道場還許一問否。檗云便請。泉問。定慧等學明見佛性。此理如何。檗云。十二時中不依倚一物。泉云。莫是長老見處么。檗云不敢。泉云。醬水錢即且置。草鞋錢教什麼人還。有僧舉似師。師曰。責狀了吃棒。

師問僧爾名什麼。僧云。請和尚安名。師卻稱良價。僧無對。云居代曰。恁么則無出頭處。又曰。恁么則總被和尚占卻也。

延慶端禪師有人問。蚯蚓斬為兩段。兩頭俱動。佛性在阿那頭。慶展兩手。師別曰。即今問底在阿那頭。

師到田畔。有師僧插田。有一僧倒插。師問。阇黎因什麼倒插。對云。心中活在。師不言歸院。翌日眾僧普請出次。日先出。候問昨日倒插田僧出來。其僧末後出門。師問。阇黎昨日東園斫竹誰。其僧罔測云不知。師曰。阇黎什麼處人。云鄧州人。師曰。老僧行腳時曾往過來。

僧問師云。承和尚說刮骨禪。請和尚四方八面刮。師

【現代漢語翻譯】現代漢語譯本問：做什麼才能得到？答：沒有回答。禪師自己代替回答說：『得不到，得不到。』

禪師看見一位上座前來禮拜，禪師問：『來做什麼？』上座說：『不是為和尚而來。』禪師說：『如果禮拜尊者某甲（指禪師自己），那就偏坐一旁吧。』

慎微長老手持拄杖，一位僧人指著拄杖問：『這根拄杖從哪裡來的？』慎微長老說：『雪地裡來的。』禪師不認可，自己代替回答說：『現在拿出來，也有人能辨認得出來嗎？』

黃檗（Huangbo，人名）從鹽官（Yanguan，地名）帶領三百人到南泉（Nanquan，地名）。每次為三百人說法時，南泉便來到說法的地方說：『借用這個道場，允許我問一個問題嗎？』黃檗說：『請問。』南泉問：『定慧等學，明見佛性，這個道理如何？』黃檗說：『十二時中不依倚一物。』南泉說：『莫非這就是長老您的見解嗎？』黃檗說：『不敢。』南泉說：『醬油錢姑且放一邊，草鞋錢教什麼人還？』有僧人把這件事告訴了禪師，禪師說：『責令寫檢查，然後吃棒。』

禪師問僧人：『你叫什麼名字？』僧人說：『請和尚給我起個名字。』禪師卻稱他為良價（Liangjia，人名）。僧人無言以對。云居（Yunju，地名）代替回答說：『這樣就沒有出頭之日了。』又說：『這樣就全被和尚您佔去了。』

延慶端禪師（Yanqing Duan Chanshi，人名）有人問：『蚯蚓斬為兩段，兩頭都動，佛性在哪一頭？』延慶端禪師伸開雙手。禪師另外回答說：『現在問問題的，在哪一頭？』

禪師來到田邊，有僧人在插秧。有一位僧人倒著插秧。禪師問：『阇黎（Ajari，梵語，意為導師）因什麼倒著插秧？』僧人回答說：『心中活著。』禪師沒有說話，回到寺院。第二天，眾僧一起出工，禪師先出來，等候昨天倒插秧的僧人出來。那位僧人最後出門。禪師問：『阇黎昨天東園砍竹子的是誰？』僧人茫然不知，說不知道。禪師說：『阇黎是哪裡人？』僧人說：『鄧州（Dengzhou，地名）人。』禪師說：『老僧行腳時曾經去過。』

僧人問禪師說：『聽和尚說刮骨禪，請和尚四方八面刮。』禪師

【English Translation】 English version Asked: What does one do to attain? Answer: No response. The Master substituted himself, saying: 'Cannot attain, cannot attain.'

The Master saw a senior monk coming to pay respects. The Master asked: 'What are you here for?' The monk said: 'Not here for the Master.' The Master said: 'If you are paying respects to the Venerable So-and-so (referring to himself), then sit to the side.'

Elder Shenwei (Shenwei, name) held a staff in his hand. A monk pointed to it and asked: 'Where did this staff come from?' Shenwei said: 'From the snowy ground.' The Master did not agree and substituted himself, saying: 'Now that it's out, can anyone recognize it?'

Huangbo (Huangbo, name) led three hundred people from Yanguan (Yanguan, place name) to Nanquan (Nanquan, place name). Each time he was lecturing to the three hundred people, Nanquan would come to the lecturing place and say: 'May I borrow this place to ask a question?' Huangbo said: 'Please do.' Nanquan asked: 'The study of Dhyana and Prajna, clearly seeing the Buddha-nature, what is this principle?' Huangbo said: 'Throughout the twelve hours, not relying on a single thing.' Nanquan said: 'Is that perhaps your understanding, Elder?' Huangbo said: 'I dare not.' Nanquan said: 'The soy sauce money can be put aside for now, but who will pay for the straw sandals?' A monk told the Master about this, and the Master said: 'Order him to write a confession and then give him a beating.'

The Master asked a monk: 'What is your name?' The monk said: 'Please give me a name, Master.' The Master then called him Liangjia (Liangjia, name). The monk had no response. Yunju (Yunju, place name) substituted, saying: 'In that case, there is no chance to stand out.' He also said: 'In that case, it's all taken by the Master.'

Zen Master Yanqing Duan (Yanqing Duan Chanshi, name) was asked: 'If an earthworm is cut into two pieces, and both ends move, where is the Buddha-nature?' Yanqing Duan Chanshi spread out both hands. The Master separately answered: 'Where is the one asking the question now?'

The Master came to the edge of a field, and there were monks planting rice. One monk was planting upside down. The Master asked: 'Ajari (Ajari, Sanskrit, meaning teacher), why are you planting upside down?' The monk replied: 'Alive in the heart.' The Master did not speak and returned to the monastery. The next day, all the monks went out to work together. The Master came out first, waiting for the monk who had planted upside down yesterday to come out. That monk came out last. The Master asked: 'Ajari, who was cutting bamboo in the east garden yesterday?' The monk was at a loss and said he didn't know. The Master said: 'Where are you from, Ajari?' The monk said: 'From Dengzhou (Dengzhou, place name).' The Master said: 'This old monk has been there when traveling.'

A monk asked the Master: 'I heard the Master speak of bone-scraping Zen. Please scrape in all directions.' The Master

曰。勿刮處。雲和尚幸是好手。為什麼刮不得。師曰。爾還聞道世醫拱手。問如何是善知識眼。師曰。紙捻無油。問十二時中將何奉獻。師曰無物。問身命急切處如何。師曰。莫雜種。云將何奉獻。師曰。將虛空奉獻。云虛空與非空將來不相似。師曰。道相似也得。道不相似也得。云如何是相似。師曰目前。云如何是不相似。師曰目前不是。問返本還源時如何。師曰。如一片雪。從天降下若絲髮大。物掛著則不到地。問暫時不在如同死人如何。師曰。好埋卻。又曰臭也。又曰命絕也。師法嗣其出史傳者二十七人。其有機語者十有九人。傳法正宗記曰。大鑒之六世曰筠州洞山良價禪師。其所出法嗣凡二十六人。一曰云居道膺者(敕謚弘覺禪師。塔曰圓寂洞山上足)一曰撫州本寂者(敕謚元證禪師。塔曰福圓)一曰洞山道全者(第二世中洞山)一曰龍牙居遁者一曰京兆休靜者(敕謚寶智大師無為之塔。住華嚴寺)一曰京兆蜆子和尚者。一曰筠州普滿者。一曰臺州道幽者。一曰洞山師虔者(第三世后洞山號青林和尚)一曰洛京遁儒者。一曰越州乾峰和尚者。一曰吉州禾山和尚者。一曰天童咸啟者(先住蘇州寶華山)一曰潭州寶蓋山和尚者。一曰益州通禪師者(住北院敕謚證真大師)一曰高安白水本仁者。一曰撫州疏山光仁者

【現代漢語翻譯】現代漢語譯本：問：『不要刮的地方』是什麼意思？答：雲和尚（指云巖曇晟，Yunyan Tansheng）即使是高手，為什麼也刮不了？師父說：你沒聽說過世俗的醫生束手無策嗎？問：什麼是善知識（Kalyana-mittata）的眼？師父說：紙捻沒有油。問：十二時中（一天之中）用什麼來奉獻？師父說：沒有東西。問：身命（生死）緊急的時候該怎麼辦？師父說：不要混雜。問：用什麼來奉獻？師父說：用虛空來奉獻。問：虛空和非空將來不一樣嗎？師父說：說相似也可以，說不相似也可以。問：什麼是相似？師父說：目前。問：什麼是不相似？師父說：目前不是。問：返本還源（迴歸本源）時如何？師父說：像一片雪，從天上降下，即使像頭髮絲那麼大，被東西掛住就落不到地上。問：暫時不在（失去覺知）如同死人一般，如何是好？師父說：好好埋掉。又說：臭了。又說：命絕了。師父的法嗣（Dharma heir），史傳記載的有二十七人，其中有開示機鋒的有十九人。《傳法正宗記》記載：大鑒慧能（Dajian Huineng）的六世法嗣是筠州洞山良價禪師（Yunzhou Dongshan Liangjie Chanshi）。他的法嗣共有二十六人：第一位是云居道膺（Yunju Daoying，敕謚弘覺禪師，塔曰圓寂洞山上足）。第二位是撫州本寂（Fuzhou Benji，敕謚元證禪師，塔曰福圓）。第三位是洞山道全（Dongshan Daoquan，第二世中洞山）。第四位是龍牙居遁（Longya Judun）。第五位是京兆休靜（Jingzhao Xiujing，敕謚寶智大師無為之塔，住華嚴寺）。第六位是京兆蜆子和尚（Jingzhao Xianzi Heshang）。第七位是筠州普滿（Yunzhou Puman）。第八位是臺州道幽（Taizhou Daoyou）。第九位是洞山師虔（Dongshan Shiqian，第三世后洞山，號青林和尚）。第十位是洛京遁儒（Luojing Dunru）。第十一位是越州乾峰和尚（Yuezhou Qianfeng Heshang）。第十二位是吉州禾山和尚（Jizhou Heshan Heshang）。第十三位是天童咸啟（Tiantong Xianqi，先住蘇州寶華山）。第十四位是潭州寶蓋山和尚（Tanzhou Baogaishan Heshang）。第十五位是益州通禪師（Yizhou Tong Chanshi，住北院，敕謚證真大師）。第十六位是高安白水本仁（Gaoan Baishui Benren）。第十七位是撫州疏山光仁（Fuzhou Shushan Guangren）。

【English Translation】 English version: Asked: 'What is meant by 'the place that cannot be shaved'?' Answered: 'Even though Yun Heshang (Yunyan Tansheng) is a master, why can't he shave it?' The Master said: 'Haven't you heard that worldly doctors are helpless?' Asked: 'What is the eye of a Kalyana-mittata (good spiritual friend)?' The Master said: 'A paper wick without oil.' Asked: 'What should be offered during the twelve periods of the day?' The Master said: 'Nothing.' Asked: 'What should be done when life and death are urgent?' The Master said: 'Don't mix things up.' Asked: 'What should be offered?' The Master said: 'Offer emptiness.' Asked: 'Won't emptiness and non-emptiness be different in the future?' The Master said: 'It can be said to be similar, and it can be said to be dissimilar.' Asked: 'What is similar?' The Master said: 'Right now.' Asked: 'What is dissimilar?' The Master said: 'Right now is not.' Asked: 'What is it like when returning to the origin?' The Master said: 'Like a snowflake falling from the sky, even if it's as small as a strand of hair, if it gets caught on something, it won't reach the ground.' Asked: 'What if one is temporarily absent (loses awareness), like a dead person?' The Master said: 'Bury it well. ' Also said: 'It's rotten.' Also said: 'Life is extinct.' The Master's Dharma heirs (Dharma heir), as recorded in historical biographies, number twenty-seven, among whom nineteen had insightful exchanges. The 'Record of the Orthodox Lineage of Dharma Transmission' states: The sixth-generation Dharma heir of Dajian Huineng (Dajian Huineng) is Chan Master Liangjie of Dongshan in Yunzhou (Yunzhou Dongshan Liangjie Chanshi). He had a total of twenty-six Dharma heirs: The first was Yunju Daoying (Yunju Daoying, posthumously titled Chan Master Hongjue, whose stupa is called Yuanji Dongshan Shangzu). The second was Benji of Fuzhou (Fuzhou Benji, posthumously titled Chan Master Yuanzheng, whose stupa is called Fuyuan). The third was Dongshan Daoquan (Dongshan Daoquan, the second-generation Dongshan). The fourth was Longya Judun (Longya Judun). The fifth was Xiujing of Jingzhao (Jingzhao Xiujing, posthumously titled Great Master Baozhi, whose stupa is called Wuwei, residing at Huayan Temple). The sixth was Heshang Xianzi of Jingzhao (Jingzhao Xianzi Heshang). The seventh was Puman of Yunzhou (Yunzhou Puman). The eighth was Daoyou of Taizhou (Taizhou Daoyou). The ninth was Dongshan Shiqian (Dongshan Shiqian, the third-generation later Dongshan, known as Heshang Qinglin). The tenth was Dunru of Luojing (Luojing Dunru). The eleventh was Heshang Qianfeng of Yuezhou (Yuezhou Qianfeng Heshang). The twelfth was Heshang Heshan of Jizhou (Jizhou Heshan Heshang). The thirteenth was Xianqi of Tiantong (Tiantong Xianqi, who first resided at Baohua Mountain in Suzhou). The fourteenth was Heshang Baogaishan of Tanzhou (Tanzhou Baogaishan Heshang). The fifteenth was Chan Master Tong of Yizhou (Yizhou Tong Chanshi, residing at Beiyuan, posthumously titled Great Master Zhengzhen). The sixteenth was Benren of Baishui in Gaoan (Gaoan Baishui Benren). The seventeenth was Guangren of Shushan in Fuzhou (Fuzhou Shushan Guangren).

。一曰澧州欽山文邃者。一曰天童義禪師者。一曰太原方禪師者。一曰新羅金藏和尚者。一曰益州白禪師者。一曰潭州文殊和尚者。一曰舒州白和尚者。一曰邵州西湖和尚者。一曰青陽通玄和尚者。日本人瓦屋能光禪師亦其一也(師本朝高僧傳曰。航海入唐。參洞山價禪師親承法印)。

筠州洞山悟本大師語錄(大尾)

洞山悟本大師語錄序

從上宗乘。為物垂言。一如撾涂毒鼓。聞者皆喪。絕後乃重蘇。無舌而解語。湖南正脈。青石濫觴。五傳迄乎新豐。一瀉千里。百穀朝宗。法性波瀾渺無涯涘。矧夫文章富贍。家法縝密。高懸寶鏡。善赴來機。自非入室神足。阿誰敢窺影鞭。門外遊人逡巡退縮。歐峰奔逸絕塵。前玉步趨繼踵。以至二八賢哲。執轡並馳。骎骎乎其壯矣哉。其片言隻字。昆璧南金。雖多載陳編。未見有全錄。僉曰。祖庭闕典。莫同心不浩嘆。宜默禪人為之慷慨髮指。纂錄惟懋。採摭殆盡。乃厘作壹卷。昔者湛然澄禪師得山林居士等。涉獵叢書。鈔錄玄沙語。味際天浴日之海咸於一滴。以慰禪者之渴心。今也宜默效其故事者乎。可謂勤矣。若夫一家云仍因標見月。得意忘言。個個臣奉君。人人子就父。則洞水逆流瀰漫乎四海。被其沾丐者。孰敢不隨喜。因敘緒言。辨諸卷端。

【現代漢語翻譯】現代漢語譯本：一位是澧州欽山文邃禪師（澧州欽山文邃禪師），一位是天童義禪師（天童義禪師），一位是太原方禪師（太原方禪師），一位是新羅金藏和尚（新羅金藏和尚），一位是益州白禪師（益州白禪師），一位是潭州文殊和尚（潭州文殊和尚），一位是舒州白和尚（舒州白和尚），一位是邵州西湖和尚（邵州西湖和尚），一位是青陽通玄和尚（青陽通玄和尚），還有日本的瓦屋能光禪師（瓦屋能光禪師）。（師父在本朝《高僧傳》中記載：『航海入唐，參拜洞山價禪師（洞山價禪師），親自繼承了法印。』）

筠州洞山悟本大師語錄（結尾）

洞山悟本大師語錄序

從上古以來的宗門傳承，爲了教化眾生而立言，就像敲擊塗有毒藥的鼓，聽到的人都會喪命，斷絕之後才能重新甦醒，沒有舌頭卻能理解語言。湖南的正統血脈，從青石開始發源，五代相傳直到新豐，一瀉千里，百川歸海。法性的波瀾浩渺無邊。更何況文章豐富，家法嚴謹，高懸寶鏡，善於應對來者的機鋒。如果不是入室的弟子，有神通的人，誰敢窺視其身影？門外的遊人徘徊退縮，歐峰奔騰絕塵，前人的腳步緊隨其後，以至於二八賢哲，並駕齊驅，多麼壯觀啊！他們的片言隻字，如同崑山的玉璧和南方的黃金。雖然在很多典籍中都有記載，但沒有見到完整的記錄。大家都說，祖庭缺少經典，沒有誰不為此浩嘆。宜默禪師為此慷慨激昂，開始纂錄，幾乎蒐集殆盡，於是整理成一卷。從前湛然澄禪師得到山林隱士等人，廣泛蒐集書籍，抄錄玄沙的語錄，品嚐到如同天浴日的海水，鹹味都集中在一滴之中，以此來安慰禪者的渴求。現在宜默禪師也是效仿他的故事吧。可以說是很勤奮了。如果說一家人仍然因為標月而見到月亮，得意而忘記言語，每個人都像臣子侍奉君王，每個人都像兒子親近父親，那麼洞山的水逆流而上，瀰漫於四海，受到其恩澤的人，誰敢不隨喜讚歎呢？因此寫下序言，放在書卷的開頭。

【English Translation】 English version: One is Zen Master Wen Sui of Qinshan Mountain in Lizhou (澧州欽山文邃禪師), one is Zen Master Yi of Tiantong (天童義禪師), one is Zen Master Fang of Taiyuan (太原方禪師), one is Monk Jinzang of Silla (新羅金藏和尚), one is Zen Master Bai of Yizhou (益州白禪師), one is Monk Wenshu of Tanzhou (潭州文殊和尚), one is Monk Bai of Shuzhou (舒州白和尚), one is Monk Xihu of Shaozhou (邵州西湖和尚), one is Monk Tongxuan of Qingyang (青陽通玄和尚), and one is Zen Master Noko of Awataya in Japan (瓦屋能光禪師). (The Master's biography in the 'Biographies of Eminent Monks of this Dynasty' states: 'He sailed to Tang China and studied under Zen Master Dongshan Jia (洞山價禪師), personally receiving the Dharma seal.')

Record of Master Wuben of Dongshan in Yunzhou (end)

Preface to the Record of Master Wuben of Dongshan

The ancestral vehicle from above uses words to benefit beings, like striking a drum coated with poison; those who hear it will perish, and only after extinction can they be revived. It is without a tongue yet understands language. The orthodox lineage of Hunan originates from Qingshi, passing through five generations to Xinfeng, flowing a thousand miles, with hundreds of streams converging. The waves of Dharma-nature are vast and boundless. Moreover, the writing is rich and the family precepts are meticulous, a precious mirror is hung high, skillfully responding to the opportunities that arise. If one is not an inner-chamber disciple with spiritual powers, who would dare to glimpse its shadow? The tourists outside the gate hesitate and retreat, the peaks of Europe rush forward, surpassing the dust, and the jade steps of predecessors closely follow. As for the twenty-eight virtuous ones, they ride abreast, how magnificent! Their words and phrases are like the jade of Kunlun and the gold of the South. Although they are recorded in many ancient books, there is no complete record. Everyone says that the ancestral garden lacks classics, and no one does not sigh deeply. Zen Master Yimo, with great enthusiasm, began to compile and record, collecting almost everything, and then compiled it into one volume. In the past, Zen Master Zhanran Cheng, with the help of hermits and others, extensively searched through books and copied the sayings of Xuansha, tasting the sea where the sun bathes, the saltiness concentrated in one drop, to quench the thirst of Zen practitioners. Now, Zen Master Yimo is following his example. It can be said that he is very diligent. If a family still sees the moon through the pointing finger, forgetting words upon understanding, each person serves the ruler like a subject, and each person approaches the father like a son, then the water of Dongshan will flow backward, spreading throughout the four seas, and those who receive its grace, who would dare not rejoice and praise it? Therefore, I write this preface and place it at the beginning of the volume.

元文之戊午百鐘吉旦。住林泉沙門元趾稽首拜題。

寶鏡流光。名重千古。分五位君臣。立偏正回互。空生滅影。見離微端。水晶盤走夜光之珠。琉璃海產珊瑚之樹。弘宗一線。斷而復續。芙蓉丹霞。東谷南谷。靜慧妙悟。白雲獨步。法流海東。兒孫四布。

遠孫比丘永玙焚香拜贊

重集洞山悟本大師語要自序

吾大雄氏之於心印。淵淵浩浩。於戲大哉。在昔此教也發機靈山。達乎少林。燈燈繼明。奕葉纓緌。以及乎我。然年世寢遠。其勢也不能無同異而已矣。最其昭昭莫若靈山。靈山以還莫若少林。少林以還莫若曹溪。曹溪一脈流為兩派。涇流之大沛然其波瀾狂矣。方此時也。障而東之者。是乃出乎濟上洞上之二家。二家各有其所存者。師師幾語相與嚶其。垂誨于千載之下。雖然其語縝密。其機高尚。辟之郢中之歌。其曲彌高。其聲彌奇。所謂國中屬而和者。不過數人而已。所以如洞山語錄。其傳絕矣。其語雖存。浮沉春池。與礫相混。其故何也。杜撰之輩。妄以凡情改易古語也。最其甚者。如觀察使之語。皆改易。如渠今正是我我今不是渠之語。有更正是作不是者。或有改不是作正是者。是以不能其脈不斷絕者乎。又如也勝前朝斷舌才之句。易前作知。則其義不了者乎。是以雖居士無

【現代漢語翻譯】現代漢語譯本元文戊午年，百鐘吉祥之日。居住在林泉的沙門元趾稽首拜題。

寶鏡流淌光芒，名聲重於千古。分五位君臣，立偏正回互。空生滅影，見離微端。如同水晶盤滾動夜光之珠，琉璃海生長珊瑚之樹。弘揚宗門一線，斷絕之後又得以延續。芙蓉丹霞，東谷南谷。靜慧妙悟，白雲獨自行走。佛法流傳到海東，兒孫遍佈。

遠孫比丘永玙焚香拜贊

重集洞山悟本大師語要自序

我大雄氏（釋迦牟尼佛的尊稱）的心印，深遠浩大。啊！多麼偉大啊！從前這個教法發源于靈山（釋迦牟尼佛說法的地點），傳達到少林（禪宗在中國發展的重要場所）。燈燈相傳，代代相繼，一直傳到我這裡。然而年代久遠，其勢必有相同和不同之處。最昭彰的莫過於靈山，靈山之後莫過於少林，少林之後莫過於曹溪（禪宗六祖慧能弘法之地）。曹溪一脈分為兩派，像大河奔流一樣波瀾壯闊。正當此時，阻礙而向東傳播的，是出自濟上（臨濟宗）和洞上（曹洞宗）兩家。這兩家各有其所儲存的東西，師父們用幾句話互相唱和，將教誨流傳到千年之後。雖然他們的言語縝密，他們的機鋒高尚，好比郢都的歌，曲調越高，聲音越奇妙，所謂國內能夠跟著唱和的人，不過幾個人罷了。所以像洞山語錄，它的傳抄絕跡了。它的言語雖然存在，卻浮沉在春天的池塘里，與沙礫相混雜。這是什麼緣故呢？是那些杜撰之輩，妄自用凡俗的情感改易古人的話語啊。其中最過分的，比如觀察使的語錄，都被改易了。比如『渠今正是我，我今不是渠』（他現在正是我的境界，我的境界現在不是他）這句話，有把『不是』改成『是』的，或者有把『不是』改成『正是』的。因此難道不是它的血脈要斷絕了嗎？又比如『也勝前朝斷舌才』（也勝過前朝善於辯論的人）這句話，把『前』改成『知』，那麼它的意義就不能明白了啊。因此即使是居士也無

【English Translation】 English version In the year of Yuanwen Wuwu, on an auspicious day of Bai Zhong. The Shramana Yuanzhi, residing in Linquan, respectfully bows and inscribes.

The precious mirror flows with light, its reputation weighty throughout the ages. It distinguishes the five ranks of sovereign and ministers, establishing the relative and reciprocal. Emptiness arises and ceases as shadows, revealing subtle and minute beginnings. Like a crystal plate rolling a luminous pearl at night, the lapis lazuli sea produces coral trees. The lineage of the Hong Sect, severed and then continued. Hibiscus and Danxia, East Valley and South Valley. Tranquil wisdom and wondrous enlightenment, white clouds walking alone. The Dharma flows to the East Sea, descendants spread everywhere.

Distant descendant, Bhikshu Yongyu, burns incense and praises.

Preface to the Recompiled Essential Sayings of Great Master Wuben of Dongshan

The mind-seal of our Great Hero (a respectful title for Shakyamuni Buddha) is profound and vast. Alas! How great it is! In the past, this teaching originated at Vulture Peak (the place where Shakyamuni Buddha preached), and reached Shaolin (an important place for the development of Zen Buddhism in China). Lamps were passed on, generation after generation, until it reached me. However, as the years pass, there are bound to be similarities and differences. The most evident is Vulture Peak, after Vulture Peak, Shaolin, and after Shaolin, Caoxi (the place where the Sixth Patriarch of Zen, Huineng, propagated the Dharma). The lineage of Caoxi branched into two schools, like a great river flowing with turbulent waves. At this time, those who hindered and spread it eastward came from the two schools of Jishang (Linji School) and Dongshang (Caodong School). These two schools each had what they preserved, and the masters echoed each other with a few words, passing on the teachings to thousands of years later. Although their words are meticulous and their mechanisms are noble, like the songs of Yingdu, the higher the tune, the more wonderful the sound, so-called those in the country who can sing along, are only a few people. Therefore, like the 'Sayings of Dongshan', its transcription has disappeared. Although its words exist, they float and sink in the spring pond, mixed with gravel. What is the reason for this? It is those who fabricate, presumptuously changing the words of the ancients with vulgar emotions. The most excessive of these, such as the sayings of the Observation Commissioner, have all been changed. For example, the sentence 'He is now exactly me, I am now not him' has had 'not' changed to 'is', or 'not' changed to 'exactly is'. Therefore, isn't its bloodline about to be cut off? Also, for example, the sentence 'Also surpasses the tongue-cutting talent of the previous dynasty', changing 'previous' to 'know', then its meaning cannot be understood. Therefore, even laymen have no

盡。未嘗無不解本據之問也。大凡類此。予以為。居今之世。志古之道。孟浪猶然。況後昆哉。於是焉溫尋古本。竊竊乎校讎同異。纂整合矣。人或謂予曰。祖佛言教。似生冤家。始有參學分。此是弗洞山大師語耶。曰唯然有之。曰奚為非耶。予曰。將謂無祖佛。況亦言教哉。或聞予言。芒乎無對。予曰。已乎已乎。茍有不者。此語之於編修。今也區區。其可再乎。是歲戊午仲春十五日。日本國沙門玄契。涉筆于歌浦瑞龍精舍。

書洞山語錄尾

龍之為物。其非常耶。人能觀者寡矣。丹青以畫。告人以龍。人知其為龍。不信者未之有。后觀真龍。告之以龍。人且怪焉。方今之世。孰不說法。囂囂其教。似則似。真則否。如彼畫龍然。非惟畫龍不興云爲霖而已。間奪朱。幾為病。於戲可懼屬者有禪人宜默者。再編集洞山語要。來以告予。予爇香稽首。看讀一過。謂之曰。近世支那禪師瑞白雪公有言曰。洞山古剎我等祖基。傾頹已久。瓦礫不存。今幸孤涯上座住持。欲重新祖塔。我輩為洞山兒孫。烏可坐視乎。由是觀之。知重修棠蔭于彼土。今也于子亦資始祖錄乎我國。宜矣知所遵也。吾儕茍辱遠裔。安不喜躍。命工鋟梓。以廣其傳。俾參學者。知丹青外寔有神龍。雲行雨施千古如此。請莫怪焉。

元

【現代漢語翻譯】現代漢語譯本結束。未曾沒有不理解根本依據的疑問。大體上都像這樣。我認為，生活在當今時代，立志于古老的道義，尚且會輕率隨便，更何況是後代子孫呢？因此我溫習探求古本，私下校對勘正相同和不同之處，編纂集結完成的書。有人或許對我說：『祖師佛陀的言教，好像是天生的冤家對頭，才會有參禪學習的區分。』這是不是洞山大師說的話呢？回答說：『確實有這樣的話。』（那人）說：『為什麼說它不對呢？』我說：『（如果）將要說沒有祖師佛陀，又怎麼會有言教呢？』有人聽了我的話，茫然不知如何回答。我說：『算了吧，算了吧。如果有人認為不對，那麼這句話對於編修（語錄）來說，現在也只是小心謹慎，怎麼可以再犯（輕率）的錯誤呢？』這一年是戊午年仲春十五日，日本國的沙門（出家人）玄契，在歌浦瑞龍精舍寫下這些話。

《洞山語錄》跋

龍這種東西，是非常特殊的。能夠認識它的人很少。用繪畫來描繪，告訴人們這是龍，人們知道它是龍，不相信的人從來沒有。後來看到真龍，告訴他這是龍，人們反而會覺得奇怪。當今的世道，誰不在說法呢？喧囂吵鬧地宣揚他們的教義，相似是相似，但真實卻不是。就像那畫的龍一樣。不僅僅是畫的龍不能興云降雨而已，（還）間接地篡改了正統，幾乎成了弊病。唉，真是可怕啊！恰好有禪人宜默，再次編集《洞山語要》，拿來告訴我。我焚香叩拜，看讀了一遍，對他說：『近世中國的禪師瑞白雪公曾說過：『洞山古寺是我們這些人的祖基，傾頹已經很久了，瓦片磚頭都不存在了。如今幸好有孤涯上座住持，想要重新修建祖塔，我們這些洞山的兒孫，怎麼可以坐視不管呢？』』由此看來，（你）在那個地方重修棠蔭，如今你也在我們國家開始編纂祖師語錄，這是應該的，也知道應該遵循什麼。我們這些人即使是遠方的後代，怎麼能不歡欣鼓舞呢？命令工匠雕刻印刷，來廣泛傳播它，讓參禪學習的人，知道圖畫之外確實有神龍，行雲布雨，千古以來都是這樣。請不要覺得奇怪啊。

元

【English Translation】 English version End. There has never been a lack of questions that do not understand the fundamental basis. Generally, it's like this. I believe that living in this era, aspiring to the ancient Dao, is still careless and casual, let alone future generations? Therefore, I warmly explore the ancient texts, privately proofreading and collating the similarities and differences, and compiling them into a book. Someone might say to me: 'The teachings of the ancestral Buddhas seem to be natural enemies, which is why there is a distinction between participating in Chan (Zen) study.' Is this what Great Master Dongshan said? Answer: 'Indeed, there is such a saying.' (That person) says: 'Why say it is wrong?' I say: '(If) one is going to say there are no ancestral Buddhas, then how can there be teachings?' Someone heard my words and was at a loss for words. I said: 'Let it be, let it be. If someone thinks it's wrong, then this saying, for the compilation (of the record), is now only cautious and careful, how can one make (careless) mistakes again?' This year is the fifteenth day of the second month of the Wu-Wu year, the Shramana (monk) Xuanqi of Japan, wrote these words at the Koraizuiryū-shōja.

Postscript to the 'Dongshan Record'

The dragon, as a creature, is very special. Few people can recognize it. Using painting to depict it, telling people it is a dragon, people know it is a dragon, and there has never been anyone who doesn't believe it. Later, seeing a real dragon, telling him it is a dragon, people would find it strange. In today's world, who is not expounding the Dharma? Noisily proclaiming their teachings, similar it is similar, but the truth is not. It's like that painted dragon. Not only can the painted dragon not cause clouds to rise and rain to fall, but it also indirectly篡改(cuangai) the orthodoxy, almost becoming a malady. Alas, how frightening! It happens that Chan practitioner Yimo, re-compiled the 'Essentials of Dongshan', and brought it to tell me. I burned incense and bowed, read it once, and said to him: 'The Chinese Chan master Ruibai Xuegong of recent times once said: 'The ancient Dongshan temple is the ancestral foundation of us people, it has been dilapidated for a long time, and there are no tiles or bricks left. Now fortunately, the abbot Guya is in charge, wanting to rebuild the ancestral pagoda, how can we, the children and grandchildren of Dongshan, sit idly by?' From this, (you) rebuilt Tangyin in that place, and now you are also starting to compile the ancestral records in our country, this is appropriate, and you know what should be followed. Even if we are distant descendants, how can we not be delighted? Order the craftsmen to carve and print it, to widely spread it, so that those who participate in Chan study will know that outside of the painting, there is indeed a divine dragon, causing clouds to move and rain to fall, it has been like this for thousands of years. Please don't find it strange.

Yuan

文己未三月之八日。鷹峰源光主人覺城叟請詢和南拜撰。

女月十五日復書　宜默禪英

挹風采也尚矣。未得接眉。以為歉耳。不圖辱領芳柬並新編洞山祖師語錄一本。剪緘敬讀書頭書尾區區道情。足以見研覃于大法之審實焉。且如祖錄。乃具威儀。安之卓上。凈手焚薰。拜讀一過。其蒐羅之無遺漏。蘊崇之有富贍也。何異納千金于孤囊。托萬珠於一盆哉。可謂盡美矣。更聞編次。見隨例于林氏素氏公據可嘉焉。向有印月坡者。拔語于諸書。集洞山錄以多臆裁。不行於世。如是編者。點檢異同。辨揀改易。以歸至正的實。則何人不隨喜而信受乎。有功于祖門也大矣。今承投惠。銘感曷罄。茲贈分科安樂行品一卷。以表謝悰。余期面晤。時維溽熱好加保重不宣。

空印瑞方槃譚

信士清左衛門者。丹州野野村人。姓菅原氏。菅丞相之苗裔也。今也以其地氏。少卜居京師。陸沈市廛。平昔歸依三寶。執弟子禮法名慈湛。禪海其號也。昔者有女早世婦亦沒兮門今茲邂逅謂予曰。屬聞之。上人輯洞山大師語錄。是耶。非耶。曰是。曰敢請捐財模印此錄。以廣其傳。俾新豐千古高調殷其希聲於我國。愿與聞此遺音者。鑿聵耳休迷頭。所鳩勝事。為薦婦慈照女智貞等之冥福者乎。予曰可。門忻然從之。標

【現代漢語翻譯】現代漢語譯本：

三月八日，文己年。鷹峰源光主人覺城叟（Kakujo So，人名）恭敬地請求我撰寫序言。

女月十五日回覆，宜默禪英（Gimoku Zen'ei，人名）。

仰慕您的風采已久。一直未能有機會見面，深感遺憾。沒想到今天能榮幸地收到您的來信，以及新編的《洞山祖師語錄》一本。拆開信封，恭敬地閱讀，從書頭到書尾，字裡行間都流露出您對佛法的深入研究和審慎求實。這本祖師語錄，莊嚴肅穆，我將其安放在桌上，凈手焚香，拜讀了一遍。其蒐羅之全面，內容之豐富，就像是將千金納入空囊，將萬珠放入一盆之中。真可謂盡善盡美。更聽說您在編纂時，參考了林氏、素氏的公據，實在令人欽佩。以前有個叫印月坡（Ingetsuho，人名）的人，從各書中摘取語句，彙集成《洞山錄》，但其中臆測成分太多，沒有流傳於世。像您這樣編纂的人，仔細檢查異同，辨別選擇，改正錯誤，使其迴歸至正至實，那麼誰不會隨喜讚歎，信受奉行呢？您對禪宗的貢獻實在太大了。今天承蒙您贈送此書，感激之情難以言表。現贈送《分科安樂行品》一卷，以表達我的謝意。期待日後能有機會見面。時值酷暑，請多多保重，恕不多言。

空印瑞方槃譚（Kuuin Zuiho Bandan，人名）

信士清左衛門（Seizaemon，人名），是丹州野野村人，姓菅原氏（Sugawara，姓氏），是菅原丞相（Sugawara no Josho，人名）的後裔。現在因為其居住地和姓氏，年少時就居住在京都，隱居在市井之中。平時歸依三寶，以弟子之禮自居，法名慈湛（Jijō），禪海是他的號。過去他的女兒早逝，妻子也去世了。今天偶然遇到我，對我說：『我聽說上人您編輯了《洞山大師語錄》，是嗎？』我說：『是的。』他說：『我敢請捐獻錢財，來印刷這部語錄，以廣泛傳播。讓新豐（Shinhō，地名）千古以來的高妙之音，在我國也能殷切地聽到。希望聽到這遺音的人，能夠敲醒他們聵的耳朵，停止迷惑的頭腦。所做的這些殊勝之事，是爲了超薦我的妻子慈照（Jishō，法名）和女兒智貞（Chijō，法名）等的冥福嗎？』我說：『可以。』清左衛門非常高興地答應了。標誌

【English Translation】 English version:

On the eighth day of the third month of the year Kibo (己未), Kakujo So (覺城叟, person's name), the master of Eifuku Yūkō (鷹峰源光), respectfully requested me to write a preface.

Gimoku Zen'ei (宜默禪英, person's name) replied on the fifteenth day of the female month.

I have long admired your grace. I have always regretted not having the opportunity to meet you in person. Unexpectedly, I am honored to receive your letter and a newly compiled copy of the 'Tōzan Zenji Goroku' (洞山祖師語錄, 'Record of Zen Master Tōzan'). After opening the letter and respectfully reading it, from beginning to end, I could see your deep research and careful and truthful approach to the Great Dharma. This ancestral record is solemn and dignified. I placed it on the table, purified my hands, burned incense, and read it once. Its comprehensiveness in gathering materials and its richness in content are like putting a thousand gold pieces into an empty bag or entrusting ten thousand pearls to a single basin. It can truly be called perfect. Furthermore, I heard that you consulted the public records of the Lin and Su families during the compilation, which is truly admirable. In the past, there was a person named Ingetsuho (印月坡, person's name) who extracted phrases from various books and compiled the 'Tōzan Roku' (洞山錄), but it contained too much speculation and did not circulate widely. Compilers like you carefully examine similarities and differences, distinguish and select, and correct errors to return to the most correct and truthful version. Who would not rejoice and believe in it? Your contribution to the Zen school is truly great. Today, I am grateful for your gift and cannot express my gratitude enough. I am now sending you a copy of the 'Anrakugyō-hon Bunrui' (分科安樂行品, 'Chapter on Peaceful Practices, Classified') to express my gratitude. I look forward to the opportunity to meet you in person in the future. The weather is hot, please take care of yourself. I will not write more.

Kuuin Zuiho Bandan (空印瑞方槃譚, person's name)

A lay devotee named Seizaemon (清左衛門, person's name) is from Nonomura (野野村) in Tanba Province (丹州). His family name is Sugawara (菅原, family name), and he is a descendant of Sugawara no Michizane (菅原丞相, person's name). Now, because of his place of residence and family name, he has lived in Kyoto since he was young, living in seclusion in the marketplace. He usually takes refuge in the Three Treasures and considers himself a disciple, with the Dharma name Jijō (慈湛) and the title Zenkai (禪海). In the past, his daughter died young, and his wife also passed away. Today, I happened to meet him, and he said to me, 'I heard that you, the venerable one, have edited the 'Tōzan Daishi Goroku' (洞山大師語錄, 'Record of Great Master Tōzan'), is that so?' I said, 'Yes.' He said, 'I dare to donate money to print this record in order to spread it widely. May the sublime sound of Shinhō (新豐, place name) from ancient times be eagerly heard in our country as well. May those who hear this remaining sound awaken their deaf ears and stop their deluded minds. Is this meritorious deed done to benefit the deceased spirits of my wife, Jishō (慈照, Dharma name), and my daughter, Chijō (智貞, Dharma name)?' I said, 'Yes.' Seizaemon happily agreed. Mark

出乎右其法號也。

元文四年己未三月之八日沙門宜默謹識

【現代漢語翻譯】現代漢語譯本：超越了這些，他的法號是這樣。

元文四年己未三月八日，沙門宜默恭敬地記錄。

【English Translation】 English version: Beyond these, his Dharma name is thus.

Respectfully recorded by the Shramana (Buddhist monk) Yi Mo on the 8th day of the third month, Jiwei year of Yuanwen 4th year.